VICHARA SAGARAM

Upto Chapter 6

Swami Paramarthananda’s Talks

Transcribed by Smt Rama Sivaraman

NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.

Published by :
Arsha Avinash Foundation
104 Third Street, Tatabad, Coimbatore 641012, India
Phone: + 91 9487373635
E mail: [email protected]
www.arshaavinash.in
Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

VICHARA SAGARAM
िवचारसागरम्
CHAPTERS 1 TO 5

(
ी वासुदव
े
े सरवती वािमगल्)

Based on the lectures by

H.H. Swami Paramarthananda
(transcribed)
NOTE: Swami Paramarthananda has not verified this class notes.
The class notes have been prepared with Swamiji’s blessings by his disciple.

[Commenced December 2011]

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To any vedantic student who finds these notes useful.

Please send in any corrections/feedback to [email protected]

Hari Om

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Contents
Chapter 1................................................................................................................................................. 5

Introduction .................................................................................................................................... 5

Topic 1: जीवैय पमं गलम्............................................................................................................. 9

Topic 2: अथ िवशेषणानां येकं योजनमु यते ....................................................................................... 15

(i)Sukham nityam .......................................................................................................................... 16

(II) nityam svaprakaasam .............................................................................................................. 18

(iii)svaprakasam vyapakam ........................................................................................................... 18

(iv) vyapakam naamaroopayoradhishttaanam ............................................................................. 19

(v) naamaroopayoradhisshttaanam svaprakasam :...................................................................... 20

(vi) svaprakaasam (buddhyabodhyam buddhedruk) nirmalam.................................................... 21

(vii) nirmalam apaaram— ............................................................................................................. 22

Topic 3: अनेकिवशेषणानां योजनम् What is the purpose of 7 definitions? ......................................... 22

Topic 4 थम आेप: ......................................................................................................................... 23

Topic 5: Response to first objection समाधानम् ................................................................................. 24

Topic 6: Second Objection ितीय आेप: ........................................................................................... 24

Topic 7: Response to second objection समाधानम्- ........................................................................... 25

Topic 8 : Third Objection तृतीय आ$ेप:-- ........................................................................................... 31

Topic 9 : Response to third objection ............................................................................................... 31

Topic 10: Fourth Objection चतुथ& आ$ेप: ............................................................................................ 36

Topic 11- समाधानम्............................................................................................................................ 36

Topic 12 (आ. १२-१३) '(थमिहमा— ................................................................................................... 37

Topic 13 ............................................................................................................................................. 41

Topic 14 अनुब(धचतु,यम्- ................................................................................................................... 42

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Topic 15: (१४) अिधका-रल$णम् ......................................................................................................... 43

Topic 16 साधनचतु,यम् ....................................................................................................................... 44

Topic 17 िनयािनयव0तुिववेक: ............................................................................................................ 44

Topic 18 वैरा1यम् ................................................................................................................................ 46

Topic 19 शमा2दष4कं ........................................................................................................................... 46

Topic 20 मुमु$ा ................................................................................................................................... 49

Topic 21 5ानोपि6साधनािन ............................................................................................................... 49

Topic 22 अ(तर गबिहर गसाधनािन .................................................................................................... 50

Topic 23: िववेकादीनाम(तर गसाधनविन पणम् .................................................................................. 54

Topic 24 7वणल$णम् ......................................................................................................................... 55

Topic 25 मननल$णम्.......................................................................................................................... 56

Topic 26 िन2द8यासनल$णम्................................................................................................................ 57

Topic 27 7वणा2दयोजनिन पणम् ...................................................................................................... 57

Topic 28 अपरो$5ानसा$ासाधनम् ...................................................................................................... 59

Topic 29 अ9 के िचदाि$पि(त ................................................................................................................ 61

Topic 30 थमा$ेप0य समाधानम् .......................................................................................................... 63

Topic 31 ि:तीया$ेप0य समाधानम् ........................................................................................................ 64

Topic 32
वषयनपणम ....................................................................................................................
् 67

Topic 33 योजनलणम ्- benefit of jivatma paramatma aikya jnanam........................................... 68

Topic 34: अ9 थमा$ेप: ................................................................................................................. 71

Topic 35 तसमािध: ............................................................................................................................. 71

Topic 36: ............................................................................................................................................ 74

Topic 37 ि:तीया$ेप: ........................................................................................................................... 75

Topic 38: ............................................................................................................................................ 76

Topic 39 - संबधनपणम ्................................................................................................................. 77

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VICHARA SAGARA

CLASS 1- 17TH DECEMBER 2011

नारायणं पभुवं विसं श च तपु पराशरं च

ासं शुकं गौडपदं महातं गोिवद योगीमथाय िशयं।
ी शकराचाय#मथाय पपादं च हतामलकं च िशयं
तं तोटकं वा&तककारमयानम(गु)न् सततमानतोिम॥
सदािशव समार,भां शकराचाय# म-यमां। अमदाचाय# पय#तां वदे गु0पर,पराम्॥

Chapter 1
Introduction

The philosophy teachers generally ask us which Vedanta school do you follow? Advaita,
Dvaita or vishistaadvaita. This is because of various interpretations of the prasthantrayam
ie. Gita, Upanishads and Brahmasutra. We are students of Advaita Vedanta. The
philosophers divide Advaita Vedanta into 3. Sankara advaita Vedanta, pre and post Sankara
Advaita Vedanta. Sankara Advaita Vedanta refers to the prasthanatraya bhashyam and his
independent works. Sankaracharya alone systematized the advaita Vedanta teaching and
presented in a comprehensive manner. Even before Sankaracharya the advaita sampradaya
existed.

Sankaracharya offers namaskaras to all those

In Taittriya Bhashyam, Yairime….taan nityam pranatosmiham…

यै2रमे गु0िभ: पूव5 पदवा6य7माणत:।

ा9याता: सव#वेदाताताि:यं 7णतोऽ,यहम्॥

Sankaracharya says, “I’m not starting a new sampradaya”. Gaudapadacharya, the grand
guru of S.Charya has presented Mandukya Karika. Pre Sankara Advaita is relatively smaller
only (Gaudapada karika). After S Charya bhashyams, during several centuries that have gone
by, several acharyas have contributed. (8th Century AD is what most people agree as Year of
birth of S.Charya). All these 1200 years, several acharyas have written independent
commentaries on Prasthanatrayam and bhashyams and independent works like Pancadasi,
drg drishya viveka. These are Post Sankara Advaita Vedanta. They expanded this in a vast
manner. Several new terminologies and topics introduced, to facilitate the understanding of
Prastanatrayam and their bhashyams. Several doubts were removed through new topics
and concepts. Many acharyas wrote to defend Advaita philosophy against objections raised

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by dvaita and vishitaadvaita proponents (they studied S. bhashyam). These charges have to
be refuted.

Several acharyas introduced several topics and methods of defending. For example:
Brahmasutra; Adhyasa Bhashyam: Not mentioned in veda, S Charya introduced this. Tameta
evam lakshanam… Adhyaso… This created lots of doubts and questions, Ramanuja’s
Brahmasutra bhashyam starts with criticism of Adhyasa bhashyam. Therefore, post Sankara
advaita acharyas had to defend. One Adhyasa was further sub divided. Sopadika and
nirupaadika adhyasa, etc dharma adhyasa and adharma adhyasa, karanadhyasa and
karyadhyasa etc. Their intention “by the study of prasthanatrayam and bhashyam we should
receive the core message of advaita vedanta”. There, all these acharyas had a common
objective. Brahmasatyam, jagan mithya jeevo brahmaiva naaparah. (come to binary
format). A typical example of post Sankara advaita work is “Vichara Sagaraa”. It is an
advanced vedantic work. This will be the most advanced work we will be seeing. From the
stand point of a traditional scholar, this is high school Vedanta. For us, this will be the most
advanced vedantic work. This work has got several new ideas, concepts and new methods of
interpretation. It is known as Prakriya. It has been extracted from the teachings of several
acharyas. Also it contains the analysis of all the concepts of what we know. The known
topics are subjected to deep analysis. Vichara sagaram consistes of several new topics and
deeper hair splitting analysis of all old topics. Topics taken from Post Sankara work and
Sankhya, yoga, nyaya, and vaisheshika.

Swamiji says,

“To understand and enjoy this work, we require a particular mind set. If we don’t
have this mindset, these classes may appear very very dry and boring. Why do we
need hair splitting topics when we have already accepted? It may appear as sheer
waste of time. Therefore, if you are planning to attend these classes, you observe
these classes for a few days. You can discontinue, if required with my special
blessings. You can revise the other notes. You will get Moksha from samsara sagara
and Vicharasagara. You will not lose anything at all”. Then you may wonder, “why
are you taking this class at all?” I am taking this class purely because this text is one
of my favourite texts and I enjoy dwelling on the famous teachings. At my residence,
I taught this work in Sanskrit medium. Therefore, I decided to repeat in English. 300
classes (8 years). Because I enjoyed, purely out of selfish interest, I’m teaching.

Now, about the author. The original work is in hindi, the author is a great vedantic scholar
called Nischala Dasa Pandita:, about 150 years ago he lived. Most famous work, hindi Vichar
Saagar. He used this text for teaching Vedanta to his students. Instead of Upanishads, he
used this. In north this was very famous. Because the text has all the important ideas, being
comprehensive, it became very popular. Many great scholars started translating. English:
100 years ago, available in internet. Even tamil version was released 50 or 60 years ago.
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Thereafter, it was translated into Sanskrit, Vasudeva Brahmendra Saraswati—100 years ago
(South Tamilnadu). This swamiji, while translating, he did not confine to simple translation,
but revised it with new features. Therefore, Sanskrit one is not a running translation of
English one. This has never been translated into any other language. No commentary is even
available. You will have difficulty in identifying the section, if you try using the English
translation. (they will not match)

Samskrita vichara saagara has 2 parts, main or moolam (original), then footnotes on the
moolam (tippanam). Of the 2 portions, I’m going to only teach Moolam line by line and
explain, foot notes I will incorporate the contents of the footnote. We will see the moolam
only. Right from Mangala shloka, hair splitting starts. 2 chapters devoted to anubhanga
chatushtayam. Vedanta starts from chapter 3 only.

Class 2 24.12.2011

There are differences between sanskrit and hindi VS. You've to skip several pages to come
to the right text. Please refer to sanskrit page numbers.

Mangala slokam

(१)

सुखं िनयं व7काशं ापकं नाम)पयो:।

अिधानं बु(-यबो-यं बु?े A#ृ यBु िनम#लम्॥१॥

अपारं सव#वेदातवे-यं 7यक् परं मह:।

तदेवाहं न मBोयCदित मे िनिDता मित:॥२॥

EnƟre VS is divided into 7 chapters. Each chapter is called a taranga: (wave). Saagara is
ocean, vichara means atma vichaara. Vicharasagara is an ocean consisƟng of waters which is
enquiry into Atma. Author has covered 538 topics. Each topic or secƟon is Ɵtled aavarta: or
whirlpool or ripples. First chapter now.

First 2 chapters deal with anubhandha chatushtayam. (Four factors connecting)

4 factors to be menƟoned at the begining of any shastram (whether vedanta, tarka or

mimamsa). Adhikari, Vishaya:, prayojanam, sambhandha:.

1. Adhikari means the student who is addressed. (target audience)

2. Vishaya: unique subject maƩer belonging to this subject Shastra only. (in markeƟng
jargon, USP),

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3. Prayojanam: Benefit of gaining this knowledge

4. Sambhanda: is relaƟonship. Text book and student are connected through these.
Anubhanda means aŌer knowing these 4 factors, student and book get connected.

Author discusses in first 2 chapters whether vedanta has a right to exist as a shaastram.
Several objections are going to be raised. Different people challenge. Aim of the challengers
is to prove anubhanda chatushtayam is not there. Chapter 1 and 2: objections to vedanta's
existence. Why 2 chapters. Objections are divided into 2. 1 saamanya aakshepa and 2
vishesha aakshepa. Aim of author is to negate general objections first and then specific
objections.

ीिच?नगणेशाय नमो मEम्।

Author offers namaskaras first. My namaskaras to Lord Ganesha (chaitanya swaroopaaya

Ganeshaayai namaha : note mahyam (myself-indicating bianry format)). Entire vichaara
sagara is in binary format.

ीवासुदव
े FGेसरवितिवरिचत:

संकृ तिवचारसागर:।

Authored by Vasdeva Brahmendra Saraswati.

तदीयया 2टIपJया समलकृ त:।

तानुबधानां सामायतो िन)पणं नाम 7थमतरग:-

This text book is beautified with tippani,several foot notes. (smaller letters). Authored, by
the same author (tadeeyaya). Pratama tarangaha;first chapter, subject matter being general
presentation of anubhanda chatushtayam.

(आ १.१.१) वतु िनदKश)पमंगलाचरणम्-

First one is mangala acharanam: benedictory prayer, invocation of auspiciousness. This

invocation is of 3 types. One is invocation in the form of prayer to God. second type is
ashirvada roopa mangalacharanam (lokah samastha sukhino bhavantu). Third type is vastu
nirdesa roopa mangalacharanam वतु िनदKश)पमंगलाचरणम्. Rememberance of ultimate
reality. Fact statement invocation. Bhagawan is the proof of entire creation.

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VS presents the 3rd type of mangalacharanam (vastu nirdesa roopa mangalaacharanam)

वतु िनदKश)पमंगलाचरणम्

Thats what is written from section 1 to 11

Topic 1: जीवFGै6य)पमंगलम्

(२) जीवैय पमं गलम्-

jiva brahma aikya roopa mangalam.. (directly to soham) starts with binary format, only this
part is in verse form, all others in text form.

(३)

सुखं िनयं व7काशं ापकं नाम)पयो:। अिधानं बु(-यबो-यं बु?े A#ृ यBु िनम#लम्॥१॥

अपारं सव#वेदातवे-यं 7यक् परं मह:। तदेवाहं न मBोयCदित मे िनिDता मित:॥२॥

Gist: In the second sloka 2nd line, tadeva aham..I'm that Brahman, which is described in the
first 3 lines. na matha: anyat: Brahman cannot be different from me, because it will become
anatma and therefore mithya. If you want to be real, you better join me. (look at the
language, you demand of Brahman) Previously we were praying to God, in VS we are asking
Brahman to join me to retain the satyatvam. Without any fear of a punishing God, I will tell
this because this knowledge is very strong in me, from the upanishad.

First 4th line

अयाथ#तु- ’तदेवाहम्’ इयुBया महावा6याथ#7यगिभ:परमामैव वव)पिमित।

Tadevaaham: By that statement, author is declaring the meaning of the mahavakyam itself,
paramaatma which is the essence of all the jivatma is svasvaroopam, that brahmatma is my
very nature.

तिNशेषणािन िन)Iयते – तत् 7यक् परं मह: (FG) कथं भूतम्? ----सुखं, िनयं, व7काशं,
नाम)पयोरिधषठानं च भवित।

Tadvisheshaani nirup... ca bhavati, punascha....ityadishrutibhya:

That Brahman is the inner essence (pratyak), param maha: light of concsiousness, supreme
(param) ....jyotisham jyoti: , Katam bhootam? Sukham, nityam etc...Absolute happiness,
eternal, self evident (svaprakaasam)--whose existence need not be proved, vyapakm..all
pervading, naamaroopayo adhistaanam-- support--defined as vivarta upaadaaana
kaaranam, which lends existence to the entire naama roopa prapanca.

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पुनD तदFG कथं भूतम्? –बु(-यबो-यं बु?े क

#ृ ् च भवित। अयाथ#:--बु(-यबो-यं= न िह बुि?F#G
िवजानाित= 7काशयित।

Punascha.....katham bhootam? What more descriptions are there for this? Bhudya
bodhyam...unknowable by the intellect, buddher druk: witness of the intellect.
Complementary features....unknowable witness consciousness.

Budya bhoodyam: Intellect cannot know that Brahman,

quotations:

“ नैव वाचा न मनसा 7ाQुं श6यो न चRुषा,” (क. २.३.१२) “यतो वाचो िनवत#ते अ7ाIय मनसा सह,” (तै
F ४ ऽ ९) “न त सूयS भाित” (क. २.२.१५, मु. २.२.१०, Tे ६-१४) इयाCदुितUय:। Cकतु बु?दे क
#ृ ् =सव#
सािRFGैवबुि? 7काशयित। “यमनसा न मनुते येनाVम#नो मतम्”, (के . १.५) ”तय भासा सव#िमदं
िवभाित” (क. २-२-१५, मु. २-२-१०. Tे. ६-१४) इयाCद ुितUय:।

Naiva Vaacha... Katopanishad 2.3.12,

yato vaacha nivartante.. tai brahmavalli 4 and 9 both organ of speech and mind fail to
objectify the mind

na tatra sooryo... kato 2.2 15, mundaka 2.2.10, shvetas--6.14 The sun, moon do not illumine
(includes mind also)

All these to support the fact that no jyoti can illumine Brahman (including mind) therefore
Brahman is budhyabodhyam.

Class 3 : 31.12.2011

Author is supporting through shruti.

Budhehe Druk: Brahman is the witness of the intellect, Brahman illumines intellect, intellect
cannot illumine Brahman (2 complementary statements) First one was covered earlier,
second statement discussed here.

Kintu budhehedruk....prakasayati: Sarvasaakshibrahman, Brahman which is the witness of

everything reveals buddhi. Illumined cannot become the illuminator. Therefore intellect
cannot illumine Brahman.

“यमनसा न मनुते येनाVम#नो मतम्”, (के . १.५) "yanmanasa matam" -Kena 1.5 One does not
know Brahman through the mind, mind is revealed by Brahman

”तय भासा सव#िमदं िवभाित” (क. २-२-१५, मु. २-२-१०. Tे. ६-१४) "tasya bhaasa
sarvamidam..." Kato, Mundaka, Sve” Brahma chaitanyam illumines everything

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बुि?न# शWदय शिवृXया FG िवजानाित, Cकतु लRणावृया। मलिवRेपाCददोषयुा बुि?न# FG

िवजानीित, Cकतु तिहता। “शाYाचायSपदेशशमदमाCदसंकृ तं मन आमदश#ने करणिमित
गीतभायवचनात् (भ. गी. २-२१)। असौ बुि?रिप फलाIBया न FG िवजानीयात्, Cकतु वृिBा]यैव।

Buddhirna shabdasya....kintu lakshan vrutsya: Author is answering some doubts the reader
may get in his mind.

Contradiction: 1 based on shruti quotation which came...naiva vaacha.. “ नैव वाचा न मनसा
7ाQुं श6यो न चRुषा,” (क. २.३.१२). Brahman cannot be known through verbal
communication. Words cannot reveal Brahman. Seems innocent. You may wonder, why
then are you conducting the class first? Guru has to use words. How to resolve this...Guru
teaching the unteachable Brahman..it is answered in " Buddhirna shabdasya....kintu lakshan
vrutsya". What we mean is words cannot directly describe Brahman, therfore we are saying
Words CAN indirectly describe Brahman. Entire Guru Parampara has followed this..Indirect
is adverb added

brahma na vaachyam, lakshyam..

Contradiction 2: In the same shruti...naaiva vaacha .. na manasa.. “ नैव वाचा न मनसा 7ाQुं
श6यो न चRुषा,” (क. २.३.१२) Same thing said about mind. We have equal number of
statements saying mind can know Brahman, in fact it says mind alone can reveal Brahman.

Manasai veda maaptavyam... ...Katopanishad Through mind alone Brahman should be

known

Bri upa...4.4 Shariraka braahmanam

Mundaka...esho atma chetasa veditavya:

drushyatetu agreyabuddhya... Kato

"Malavikshepaadi.....bhaashya vachanaat": We add 2 different adjectives, qualified intellect

can know, unqualified intellect cannot know. Then there is no contradiction. Mala vikshpa:
an intellect which is full of doshas, raaga and dwesha (Mala-dirt), vikshepa; wandering or
restless intellect,

Gita: yeyas...nirdwando,,,sukam bandomuch

yatanto...nainam pasyanti chetasa: ...chap15

यततो योिगनDैनं प^ययामयविथतम्। यततोऽIयकृ तामानो नैनं प^ययचेतस:॥१५-११॥

On the other hand, an intellect that has gone through Karmayoga (laundery) and Upasana
yoga (laundery). Sadhana chatushtaya samppanna buddhi: can know Brahman.

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Contradiction 3: How can you say even a qualified intellect knows Brahman? Knowing is
revealing...it means Intellect is illumining Brahman. Whereas, shruti says nothing can
illumine Brahman.

vrittivyapti (pancadasi chap7) phalavyapti, Qualified intellect knows Brahman without

illumining Brahman.

2nd quotation..shastra....Gitabhashyam 2.21...title of a qualified intellect (kshamadishatka

sampatti: RमाCदष_क स,पिB:), shastra acharya upadesa: intellect must receive the teaching
from an acharya supported by shastram. I should become a shishya of someone. Then alone
can know the Atma. consistent and systematic teaching for a length of time. Some prodigies
we find because of purva janma. Guru is a shrotriya brahmanishtta who has himself been a
sishya.

contradiction 3: "asau buddhi vrutivyapityava" वृिBािQ: . When I become aware of this

clip, what is the perception? Pancadasi, chap3 stanza 90,91, 92, 93. According to vedanta,
thought from the mind goes out through every sense organ. then it envelops the clip. This
process is called vrutti vyaptihi (VV). (vyapthi is pervasion, vrutti is thought). Our mind has a
peculiar capacity, because of its subtility, it can reflect the all pervading conciousness of
Brahman (chidaabhaasa..RC). Clip cannot possess RC, therefore jada padartham. Since the
mind has RC, thought also has got RC. When thought travels to clip, the chidaabhaasa also
travels with the thought (phalam). Epistomology. When the thought pervades the clip, the
chidaabhaasa, phalam also pervades. (phalavyapti-RC pervasion) फलिQ:. What are their
roles? Thought and RC pervasion, thought pervasion eliminates the ignorance, andhakara
avaranam अंधकार आवरणम् is removed. avarana nivruttihi. Vrutti alone cannot illumine the
object, because thought by itself is inert only. RC pervasion or phala vyapptihi (PV) illumines
the object. vishayam prakasayati. Based on this, what happens when a qualified intellect
knows Brahman? Aham Brahmaasmi also involves the same process, there is a slight
difference in the mechanism

Class 4 on 7.1.2012

We are seeing the 3rd contradiction. qualified mind illumines Brahman, nothing can
illumine Brahman. (science of knowing process..epistymology). Wherever thought travels,
chidaabhaasa also travels. In the context of knowledge RC is given a special name phalam.
Object plus VV plus PV is equal to object knowledge. S.charya had never done such hair
splitting analysis. Post Sankara authors have done this. Purpose of both is agyaana aavarana
nivrutti. Aham is svayam prakaasa saakshi chaitanyam--Aham Brahmasmi...knowing thought
here is "I" claim my own Brahmanhood. In this claiming thought, subject object duality is not
there. AkandaAakaravrutti: Role of VV and PV here. Tat tvam asi.

Naishkarmya siddhi chap2,3, 4. Anvaya vyatirekha ...3 stages of mahavakya enquiry

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Saamanyadhikaranapadayo:, visheshanavisheshyataasanbhanda padarthayo: ,

lakshalakshana....

Aham in the sense of OC is to be used, that is VV. Vrutti corresponds to the very saakshi
chaitanyam. no need to even open the eyes. Ignorance is eliminated (wrt to my
Brahmatvam status) brahmatva aavarana nivrutti:. Like Karna never knew he was Kaunteya:.
In Aham Brahmasmi vrutti, is chidaabhaasa there, yes, it is involved. What is the role of
chidaabhaasa? It has to illumine..Aham also known as Brahman. Should the chidaabhaasa
(PV) illumine Brahman? Need or illumine or reveal because the very illumining power is due
to Brahman. . Moonlight will have to illumine the Earth but can you speak of moonlight
illumines sunlight, not because moonlight is absent or lacks illumining power. A qualified
mind through Aham brahmasmi vrutti, illumines Brahman figuratively by removing the
ignorance regarding the brahmatvam status of mind. It illumines Brahman not by throwing
light on Brahman but by removing ignorance with respect to brahmatvam status. To convey
this, vedanta acharya gives an example. Imagine a dark room, you are throwing light with a
torch light on various objects. Imagine a candle in the dark room. The candle is covered by a
pot. Therefore, you don't see the light of the candle. If you remove the pot, do you need the
torch light to see the candle light. No. The torch light is required for discovering, but not
required for illumining. A discovery without involving the process of illumination. Similarly in
aham brahmasmi, process of discovering through VV required, process of illumination
through PV, because I happen to be self-effulgent consciousness. Therefore, Atma gyanam
आम `ानम्, brahmagyana vrutti "illumines" FG`ानम् Brahman figuratively through
removing the cover of ignorance (of the fact, I was, I am, I ever will be Brahman)

M: This qualified intellect also does not illumine using RC pervasion but Thought pervasion
(VV) removes ignorance.

Text: "Iyasccha vrutti:..svayam prathate"

इयD वृिBदaपो यथा वसंब?पदथा#न् 7काशयित न तथा FG 7काशियतुं 7भवित। Cकवधकारे

घटा(-यावृतरc7दीपाCदय#टा घटCदवावरणभगे वयमेव 7काशते, एवं ’अहं FGािम’ इित
7माणजय7मा)पवृिBF#Gावारका`ाननाशमां करोित, FG तु बु(-याCदसाधनातरिनरपेRमेव
वसंब?सवा#वभासकव)पवयंdयोितeेन िनयपरोR)पवात् वयं 7थते।

Aham brahmasmi vrutti is not capable of illumining brahman, just as a lamp illumines an
object with which it comes in contact. Example: Imagine there is a shining jewel or gem or
shining lamp in darkness, that shining object is covered by a pot, after removing the cover
you don't require separate effort to see the lamp, because it is self-effulgent (shines by
itself) you can see it. Similar is Aham brahmasmi vrutti, gnaana vrutti. Generated (cannot be
generated in meditation) by only one of the pramanas (pratyaksha, Anumaana etc) Gnnana
vrutti comes only when maha vakya pramanam is expounded by a competent achaarya.
Understanding mahavaakya is enlightentment. During Shravanam, student must receive this
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message of tat tvam asi and convert to aham brahma asmi. If we accept the existence of
God, which has no proof, only proof is veda pramaanam and holding on to God as crutch,
why don't we accept vedanta pramaanam, Brahman as myself. Nischala Das asks what
denies you from claiming the fact Aham Brahmaasmi. If you dont accept this, God's
existence also must be in doubt. Brahman is always evident for a gnaani

Manishaa panchakam : jagrat swapna... yaa btahma..., taiva aham nija.., chandalo...

जाfवgसुषुिQषु फु टतरा या संिवदुhृ,भते या FGाCदिपपीिलकाततनुषु 7ोता जगसािRणी। सैवाहं न

च दृ^यवितवित दृढ7`ािप ययाित चे-jाJडालोऽतु स तु िNजोऽतु गु02रयेषा मनीषा मम॥१॥

therefore, brahman .nitya aparoksha roopa, it is also available as "I am". Brahman always
exist as "I am"

Class 5: 14th January 2012

By way of commenting upon the mangalashloka, author is conveying 3 important messages.

(3 contradictions described above). He learns "I" the saakshi am Brahman. My Brahmatvam
status which was veiled by ignorance. When this ignorance goes, I'm able to claim
Brahmatvam status.

M: "....nitya aparoksharoopatvat svayam prathate"

िनयपरोR)पवात् वयं 7थते

Without requiring phalavyapti (saadhanantaram-instruments), Brahman is self revealed as

ever shining saakshi (svayam prakashate). Difference between "I" the saakshi and "I" the
pramataa. in the latter, mind is included in the word Aham. In the former I'm the
witness/aware of the mind included in the objective world. Experiencer excluding the mind
is saakshi. Experiencer plus mind and chidaabhaasa is pramaata. As Sankaracharya says in
Nirvanashatkam,

I'm ever available as aparaoksha:. as myself the subject. I'm self evident (svayamjyoti:). I
don't need Pramanam to claim "I" am. Sarva avabhaasakatvaroopa...I illumine all the
pramaanams also . First I illumine the mind, join and become pramaata. When I sleep, I'm

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saakshi. In jagrat avastaa, I illumine the mind. As a pramata, I illumine the pramaanams and
then through them start operating. Samsaara is forgetting that "I" am the saakshi who will
not be affected by all these. (mind inclusive). With this commentary of buddyabodhyam
buddherdruk is over.

In this manner, this pair of (adjectives)description " buddyabodhyam buddherdruk", point

out that Brahman is svayamprakaasatvam. Svayam prakaasam line 1 is also described.

Only Nirmalam is left to be described. "Punascha.....parichinnam bhavati".

Nirmalam...Shuddham. Pure is described as free from contamination of maaya and its
products. (everything)

With this first shloka is over.

इित FGण: व7काशवबोधकिमदं िवशेषनम्। पुनD त(FG कथं भूतम्? िनम#लं=शु?म्,

अपारं =देशकालवव प2रिlछ:ं च भवित।

2nd stanza

Apaaram: free from all forms of boundaries or limitations ...anantam--space, time, attribute
limitation (desa, kaala, vastu) ; {chairness is the attribute of chair, because of which it
cannot be a table}

page 1 start "tadevaaham" has been commented . Mahavakyaarth is the explanation of

sarva vedantavedyam. pratyak param maha: also commented in line 2.

First 2 stanzas complete, next the author undertakes an academic exercise.

Topic 2: अथ िवशेषणानां 7येकं 7योजनमुlयते

(aavarthaha---whirpool)..page 2

Ata visheshanaanaam... pratyekam prayojanamuchyate

४) अथ िवशेषणानां येकं योजनमु यते—

(४

Brahman- description. From (i) to (vii). Brahmalakshanam--definition (not lakshanaa which is

"implied meaning")

tarkashastra talks a lot on this topic.

They say, definition must be precise without any vagueness. How do you define a
definition? A definition becomes precise only when it is free from 3 doshas which are causes
of vagueness. Avyapti अ"ाि#:
अ"ाि#:, ativyapti अित"ाि#:
अित"ाि#:, asambhava अस%भव:अस%भव: dosha. Author
Nischaladasa wants to establish that his definition is free from these doshas. Definition must
be applicable to the thing you want to define, it should not extend beyond this. (Lakshyam-
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thing you want to define). It should also be exact. If it goes beyond the lakshyam it is
athivyapti, if it does'nt fully extend to the lakshyam it is avyapti dosha. (vyapti is extention).
Asambhava --inapplicability of the definition. Free from all doshas- nirdhushta lakshyam.
Suppose I say, human beings are those living beings are those which walk on 2 legs. Then
our birds will get included. If I use this to define, the definition will extend to birds too.
Ativyapti lakshyam. (given in footnote on page 3) Ativyapti dosha nivaranam... lakshana
barishkaara:...tarkashastra says refining of the definition for doshanivaranaartham. Suppose
I say all educated living beings are human beings. This will exclude uneducated human
beings..(avyapti dosha). Living being with horns is human being; not applicable to any
human being at all... therefore, non-applicability (asambhava: dosha). (HW: look for a
definition of human being untill we complete VS text book.)

(५) Ata visheshanaanam... अथ िवशेषणानां 7येकं 7योजनमुlयते—

(i)Sukham nityam -sukhasya......saamaye... naativyaapti: (ends page 3 start)

(१) सुखं िनयम्- सुख,य िनयविवशेषणानुपादाने वैियके सामये सुख,े नैयाियकािभमते आमगुणे
आनदे चाितािQ:।

Tarkashaastra example: Earth is that element (amongst 5) which has attribute of smell, they
will say this is defective and try to refine, samavaya...adhikarana... Scholars have to prove
why each adjective is added. All doshas have to discussed (how it will come, how adjective
will remove this)

Brahman is defined as sukham. there are doshas in this. Other aanandas exist in the world.
Aananda talked of by normal people, vishayananda (finite). Therefore, you have to exclude
this otherwise ativyapti dosha will come. Another ananda is also talked in tarka shastra.

Class 6 21-0-2012

page 2 last line (i) sukham Nityam... vyaptihi

We saw the mangala shloka

Now we are analysing brahmalakshanam. An analysis based on tarka or nyayashastra. Based

on nyaya darsanam propounded by Gautama and vaisheshika darshanam by kanaada.
Brahmasutra refers to nyaya vaisheshika sastram. Both have minor differences , therefore
dealt with together. Therefore nyaya- vaisheshika darsanam, like sankhya and yoga go
together. All 4 are asthika darshanani. To understand this, we generally study tarkasangraha
(like tatvabodha--its a primer) its a condensed version of nyaya vaisheshika darshanani. This
specialises in precise communication. Therefore, useful for everybody, especially for
disciplined thinking. For any system of philosophy. Therefore, traditionally grammer and

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tarkashastra primers are studied. This book deals with proper definition. Improper definition
leads to communication gap. Any one of 3 problems in lakshanam need to be refined.

Tamil sanskrit shloka : Manipravaalam

appa kuttiriyam saadhu: kuttitvat kannukuttivat

pambu kuttau athivyapti: tat bhinnatvam visheshyataam

Appa, oh student, this baby animal is gentle and harmless, guru cum father says because it is
like kannu kutti, shishya an expert in athivyapti and avyapti,says, whatever you say cannot
be applicable, in the case of cobra it is not applicable, so you add "other than pambu kutti"
...pambu kutti bhinnatvam needs to be added (because it is ativyapthi). This is calld
lakshana parishkaara.

Define and then refine...after refinement parishkrita lakshanam प2रकृ त लRनम्. this will be
longer saamanya lakshanam.

Tarkashastri has to explain thereafter. You have to say which adjective or phrase is added to
avoid which problem. This explanation procedure is called visheshana prayojanam.
sometimes dala prayojanam term is used dala representing phrase.

Niscala dasa is giving visheshana prayojanam for brahmalakshanam.

M:

Therefore heading: Ata visheshanaanam pratyekam ........

अथ िवशेषणानां 7येकं

Brahmananda, vishayananda, Atmananda (as defined in tarka shastra) 3 types of aanada

therefore we need to exclude some aananda

Therefore simple sukham wont do, therefore nityam visheshanam is added to avoid
vishayananda and atma aananda to avoid ativyapthi. (definition of sukham should not go to
vishaya sukham and naiyayika atma sukham)

If this parishkaara is not given, ativyapti problem. definition will go outside brahman and
include vaisheyaka sukam which is full of doashas (saamaya) dukha misrita

A sukham which is an attribute of atma (nyaya vaisheshika philosophy). Tarkasangraha gives

details. According to tarkasastra Atma is inert matter, which is all pervading, plural. Many all
pervading atmas. This Atma has 8 unique properties. All 8 attributes are changing
constantly; pleasure, pain, attachment, paapam, punyam, consciousness During jagrat we
get temporary consciousness. One such attribute is happiness. Therefore, sukham in
atmananda of tarkashastra is anityam.
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naiyayikaabhimate....

refine by adding nityam sukham

Tadupaadane tu...na ativyapti, over extension dosa will be remidied.

Atma gunasya ...similarly aatmananda is also anityam

(II) nityam svaprakaasam--nityatvamaatroktau....'vyapakam" iti| teshaam...vyaptihi

(२) िनयं, व7काशम्—िनयवमाोौ यायमतिस(-कालाकाशाCद

िनयपदाथKविताQेतNारणाय ’व7काशम्’ इित। आकाशादीनां िनयवेऽिप यायमते तेषां जडवेन
व7काशवाभावा:ाितािQ:।

nityam is saamanya lakshanam, nityam svaprakaasam is parishkara

If Brahman is defined as eternal, you will have ativyapti, there are so many eternal ones. In
nyaya shastra, they talk about several eternal things. Kaala is eternal in nyayashastra. Akasa
is eternal and several others. Paramanu etc...including mind eternal for them (tarkashastra
folks)

To remedy this over extention dosa, we need to get to parishkaara. All these are not
svaprakaasa. Even though space etc are eternal in nyaya, in vedanta, akasa is not eternal.
Therefore, svaprakaasa is added

Tai Upanishad :tasmadva akas...

(iii)svaprakasam vyapakam ...

(३) व7काशम्, ापकम्---व7काशवमाोौ सूयSCदdयोितिष, यामतिस?ाम गुणे `ाने, बौ?ानां

Rिणकिव`ानामिन चाितािQ7से तNारणाय ’ापकम्’ इित। तेषां प2रिlछ:वा:ाितिQ:।

Self effulgent is brahman: you will have ativyapti dosa, therefore vyapakam is added. If you
define brahman as self effulgent one extension happens to Surya (self effulgent unlike moon
jyoti), ativyati stalam, place of over extension used in tarkashastra

Atma chaitanyam as occuring in nyaya shastram, consciousness is attribute of Atma which is

material. Modern science also does not believe in consciousness being permanent. Brain
generates consciousness. Atma guna roopa jnanam.. this chaitanyam is svayamprakasa. This
attribute of Atma generated in the Atma, is it generated in all Atmas or one (in
nyayashastra). They say consciousness is generated only in one case, jagrata avasatha. In
sleep no consciousness It is generated only in me when I wake up. This will not pervade
other atmas. Therefore, naiyayika atma chaitanyam is not all pervading, it only pervades one
Atma. Therefore when you define as svaprakasam, it will be extended to atma chaitanyam
in one Atma of nyaya shastra. 3rd one. baudha philosophers define Atma as chaitanyam.
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(yogachara bauda), he also says Atma is of the nature of consciousness, difference is they
say consciousness is sleeping and it will die and it will be replaced by another consciousness.
It is constantly born and gone like our body. Between yesterday and today we have replaced
all the cells . Shanika vignana parampara atma. This chaitanyam is also svaprakasa. but
kshanikam. if you use only svaprakasam, all these 3 will get included, ativyapti sthalam 3.
surya jyoti, atma chaitanyam and bauda chaitanyam. To avoid that, vyapakam is added, over
extension problem is added (aparicchinam)

(iv)

class 7 28th January 2012

The author continues to explain the mangala shloka. Brahma lakshnam has been given and
is being analysed. 8 descriptions of Brahman have been taken up

1 Sukham, 2 Nityam, 3 Svaprakaasam, 4 vyapakam, 5 naamaroopayo: adhisttanam, 6

buddhya bodhyam and budherdruk pair (meaning put together- is svaprakaasam only), 7
nirmalam, 8 apaaram

Author takes the eight descriptions as 7 pairs. How? 1 and 2, 2 and 3, 3 and 4, 4 and 5, 5 and
6, 6 and 7, 7 and 8

We completed 3 pairs. Author is using nyaya methodology for analysing the pairs. First in
the pair analysed is Brahma Lakshanam. the second will become visheshanam.

Why does he take lakshanam and visheshanam pair. He explains if you take only first one,
you get athivyapti dosha. With the second one, refinement happens, parishkrita lakshnam
happens.

(iv) vyapakam naamaroopayoradhishttaanam

(४) ापकं , नाम)पयोरिधानम्—ापकवमाोौ नैयियक7ामाकरमतिस?ामिन, आकाशादौ,

सा9यमतिस?7कृ तौ चािताQेतNारणाय ’नाम)पयोरिधानम्’ इित। पूवSै वाकाशाCदषु िषु
ापकवागी कारे ऽिप नाम)पयोरिधानवानगीकारा:ाितिQ:।

Vyapakam is saamanya lakshanam, second is visheshanam. Dosha in vyapakam, there are

many all pervading things other than Brahman. There is the dosha of over extension.
Ativyapti. Other philosophies have many all pervading things. 1) Jivatma as explained Nyaya
and vaisheshika (naiyayika) and prabhaakara mimamsa (a branch of mimamsa-Prabhaakara
Mimamsa-propounded by Prabhaakara misra), Bhaata mimasa-Kumarila bhatta- in brahma
sutra we differentiated the 2). Many all pervading Jivatmas are different from all pervading
brahman 2) in Naiyayika, akaasa etc are all pevading (kaala is also all pervading) 3) prakruti
tatvam as talked about in Saankhya philosophy, very similar to the prakruti in

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vedanta...difference is Prakruti is satyam in Saankhya philosophy. Vedanta says matter is not

as real as consciousness (mithya)

Visheshanam added, naamaroopayoradhishttaanam

Once you add this adjective, only Brahman will fit in, because the others are not
naamaroopayoradhishttaanam. poorvoktheshu akaasa.... in all these 3 cases, even though
they are also vyapakam or all pervading, they are not sarva adhissttaanam. Akasa is itself a
naamaroopa. Therefore, no ativyapti dosha:

(v) naamaroopayoradhisshttaanam svaprakasam :

(५) नाम)पयोरिधानं, व7काशम् [बु(-यबो-यं बु?े क

#ृ ् ]—नाम)पयोरिधानवमाोौ
7ाितभािसकसपा#Cदनाम)पािधानरnवादावितािQतNारणाय ’व7काशं’ [बु(-यबो-यं बु?े क
#ृ ् ]
इित। रnवादेज#डवा:ितािQ:। अयं च प2रकारो मददृoा। वतुततु वेदातमते
रnवाCदसव#कpपनािधानं तBदुपिहतचैतयेव। अतो ’नाम)पयोरिधानं’ इयेव लRणम्।

We had already seen svaprakasam in line. That's why author puts buddhyabodhyam added,
this is svaprakasam 2 used as buddyabodhyam buddherdruk. Here svaprakasam is
visheshanam.

Where does atipyati come in naamaroopayoradhisshttaanam? (saamanya lakshanam). If

you define Brahman as naamaroopayoradhisshttaanam, dosha is, our local rope is also a
naamaroopayoradhisshttaanam , every waker is a naamaroopayoradhisshttaanam, how?
rope: upon the local rope, sometimes there is superimposition of snake...praathibhasika
sarpa naama rupa, rope is adhishttaanam, for praathibhaasika svapna naamaroopa, waker is
adhishtaanam. For the praathibhaasika sarpa (mentally projected), and similar images (shell,
sand, dream), definition will extend. Therefore, to negate this, svaprakaasam 2 is added
(adjective), buuddhyabodhyam budhherdruk. Svaprakasa (chaitanya roopam) adjective does
not apply to mentally projected, snake, shell, sea, dream wakers' mind etc. Mind is also not
svaprakaasa. Author adds a technical point which will be explained later.

within (V) ayam cha prishkaara ityeva lakshanam.

अयं च प2रकारो मददृoा। वतुततु वेदातमते रnवाCदसव#कpपनािधानं तBदुपिहतचैतयेव। अतो

’नाम)पयोरिधानं’ इयेव लRणम्।

Author Nischala Das says: There was ativyapti earlier. I can answer you in 2 different ways, 1
is adding svaprakasa visheshanam (assuming you are uninteligent). Remedy 2 is for
intelligent ones. Ativyapti dosha itself is not there. Earlier he said, rope, shell etc are
naamaroopayoradhisshttaanam. Really speaking rope is not the adhisshttaanam of rope.
Why rope cannot be Adhishtaanam? Why does "rope" snake require an adhisshttaanam?
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(satyam or support) only if snake is mithya, we require satya adhishttanam. Rope itself
cannot be adhishttaanam as it is mithya in the first plce. Therefore, adhishttanam is only
Brahman. Ativyapti problem itself is not there.

Class 8 4th February 2012

page 3 moolam last para

Naamaroopayoadhishtaanam svaprakasam.... contd

In the mangala shloka, 8 descriptions of Brahman given and 7 pairs of refined definitions.

We say ativyapti being removed through refinement and later on it was discussed that there
is no ativyapti in the first place. What type of adhishttanam is rope? Rope is not
adhisstttanam. Its the rajju avachinna chaitanyam. Rope enclosed chaitanyam is the
adhishttanam. Suppose I ask you a question, you are carrying a pot of water, I ask you what
is holding water? is it pot or space? You cannot say Pot is holding water , because it is space
that accommodate water. Same time space alone cannot accommodate water. Pot
avacchina space accomodates water. For every prathibhaasika vastu, there is a vyavahaarika
vastu which encloses chaitanyam which becomes the adhishttaanam.

Ayam ca parishkaro manda ....

Refinement is for the dull witted one. For the real vedantic student, only the enclosed
consciousness is the adhishttaanam. Respectively enclosed chaitanya...rope enclosed, sand
enclosed etc. Therefore, no ativyapti dosha is not there, therefore, parishkaara is not
required. (refinement).

(vi) svaprakaasam (buddhyabodhyam buddhedruk) nirmalam....

(६)व7काशं [बु(-यबो-यं बु?े क

#ृ ् ] , िनम#लम्- व7काशवमा7ोौ के षािqदुपासकानां मते
आमयिताQेतNारणाय ’िनम#लम्’ इित। उपासकमते तु आमन: व7काशेऽिप
अिव(-याCदमलववैवाUयुपगमा:ाितिQ:।

buddhyabodhyam buddhedruk represents svaprakasam. if you take svaprakasam, you will

have ativyapthi, because chaitanyams are of several varieties, paramatma chaitanyam which
is shuddham, several jeevatma chaitanyams are there which are ashuddham (with agnanan,
karma etc), by adding nirmalam you exclude all jivatma chaitanyams. Several upaasakas who
follow different systems of philosophy which hold that paramatma and jivatmas are
different. In vishishtaadvaitam, jivatma is not all pervading, it is of the size of atom. If we say
Krishna says jivatma is sarvagata:, if you ask vishishtadvaitin says , you do not know sanskrit,
you are splitting sarvagata: staanu: it is sarvagatasta: anu: (meaning Jivatma is atomic in size

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who is located in all pervading paramatma). Millions of Jivatmas are there located in one all
pervading paramatma.. therefore Atma can be applied to sarvagata shuddha chaitanyam or
anuroopa jivatma chaitanyam.

In the philosophy of such people, there is over extension problem with respect to the anu
sized jivatmas, therefore we add nirmalam. Therefore, all other philosophies, say jivatma is
ashuddham, (ignorance etc), paramatma is shuddham. Therefore, they are different. The
adjective nirmalam is required.

(vii) nirmalam apaaram—

(७) िनम#लं, अपारम्- िनम#लवमाोौ सा9यािभमते आमयितािQसंभवातNारणाय ’अपारम्’

इित। त,मते आमनो देशकालप2रlछेदाभावेऽिप वतुप2रlछेदयेeवात्। तयाIयभावा(FGणो
नाितािQ: ॥

previous pair :buddhyabodhyam buddhedruk, k stroke is missing, in this pair nirmalam, m is

missing

Saankya philosopher talks about a jivatma, Jivatma is different from paramatma, Jivatmas
are many. In Vishishtadvaita, jivatma is atomic in size, in saankhya, jivatma is all pervading.
Jivatmas are nirmalam also asangha:. Therefore, saankhya is close to vedanta. So if you say
shuddham, in sankhya it will include all the nirmalam jivatmasas. Therefore, apparam,
anantam is added. Anantam is defined as free from 3 fold limitation; Time-wise (kaala
paricheda:), space-wise (desa paricheda:), individuality wise limitation (vastu paricheda:). In
saankya, jivatmasa do not have spatial limitation, do not have time wise limitation . But they
have individual limitation. Rama Jivatma and Krishna Jivatma are different. In saankhya
philosophy, jivatma is akarta but bhokta. Every bhokta has got different sukha dukham. suka
dukha bedam is there. Therefore, saankhya jivatmas have vastu parcheda:. In Tai upanishad
also, we read satyam jnana anantam brahman, every jivatma is limited by their
jivatmahood, therefore, they are not same. In Saankhya, Jivatma is not anantam, but
Paramatma is anantam. Brahman does not have even vastu parcheda:, therefore apaaram
(anantam) adjective removes the ativyapti doshas.

Topic 2 : over

7 parishkruta lakshanams plus 8 descriptions were enumerated. Why 7 definitions? Author

is going to explain. I gave the 7 for the following purpose.

Topic 3: अनेकिवशेषणानां योजनम् What is the purpose of 7 definitions?

aneka visheshanaanam prayojanam...iti mangalaartha:

(३)अनेकिवशेषणानां योजनम्—पुवSामलRणेषु “सुखं, िनयम्”; “िनयं व7काशम्”: इित NाUयां

NाUयामेव लRणाUयां सवा#ितािQदोषिनवृBाविप अनेकधाितिQिनरासोितु तppRण7योजनेषु
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िवपeाथ#0चीनां सव#7कारे ण FG`ानोपBये। पुवSािखललRणलिRतिचमाFGैवाहं न पराfूप:

इित मगलाथ#:।

Benefit: In the 7 definitions given for Atma (paramatma or Brahman), even if you take any
one pair of lakshana, our purpose will be really served, because it is capable of revealing the
real meaning by removing all types of ativyapti given by all the philosophers. I've
deliberately given 7 definitions, so that the student can know all these definitions.
Brahmagnanam will have clarity and thoroughness. (1st benefit ). It is like knowing different
routes to the same place. For those students who want clear and thorough knowledge.

Class 9 11th February 2012

2nd benefit: Adding saamanya lakshanam, discovering ativyapthi, adding remedial adjectives,
converting into parishkruta lakshanam, fantastic intellectual exercises, makes the buddhi
sharper. This will help the study of Vichara saagara text. Therefore, in managalachara itself, I
decided to give intellectual exercises, for buddhi sukshatma siddhaye, budhi deekhshmata
siddhaye. Vedanta requires this. Therefore, I gave 7 definitions.

पुवSािखललRणलिRतिचमाFGैवाहं- Mangalashloka’s meaning is “I am Brahman of the

nature of pure consciousness, which is characterised by all the 7 definitions given before” I
want to point, I’m none of the anaatma पराfूप: experienced by me.

Chidanandaroopa shivoham Shivoham (refer earlier excerpt)

(आ ४-११) व7यगामिवषयकमगलाचरणिवषये आRेपसमाधानािन।

Topics 4 to 11: 8 topics deal with the following subject matter. 4 objections and 4 responses

Objections raised by different people with regard to the mangalaacharanam itself

(aakshepa:)

Author did not invoke God. Is this not arrogance? He is talking about his glories. I’m none
other than Brahman. It is inappropriate. These objections are raised by people in triangular
format. Jiva, jagat, Ishwara. All these answers very disturbing if VicaraSagaram is the first
granta, therefore it should not be studied first.

M: objection is regarding starting the invocation with self glorification.

(४)थम आ(ेप: --ननु ह2रहरFGाCदपूपायेषु ससु तमरणामकमगमाचरणं िवहाय वाममरण)पं

मगलं Cकिमित युं कतु#िमित चेत्।

Topic 4 थम आेप:

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First Objection: I have an objection, there are so many upasya devatas in the scriptures
mentioned, Hari, Hara, Brahma, mangalacharanam must remember one of these is
tradition. Giving up this wonderful tradition of offering to Lord, you are doing mangalam in
the form of self-rememberance. How can it be appropriate mangalam? (Gita chap 13 says
amaanitvam, adambitvam). (triangular format based objection)

Topic 5: Response to first objection समाधानम्

(५)समाधानम्—उlयते-मsयखJडिचदा,भोधौ ह2रहरFGाकK चव0णयमशिकु बेरगणपयाtुपलिRता:

सवKऽिप देव तरगयते। अतो मिय सव7पJचािधाने जगकारणे मृते मकाय#भूताते सवKऽिप देवा:
मृता एव भवित। तमाविवषयकं मगलाचरणमेव युम्।

Reply is being given, Oh Objectionist, when you are using the word self-glorification, you are
referring to Jivatma. I’m not referring to Jivatma, I’m remembering aham pada lakshyartha
(not vaccyaartham). I’m that Brahman.

I’m the ocean (मsयखJडिचदा,भोधौ) undivided consciousness, all the gods you are talking
about, Siva, Vishnu, Brahma with their features are all nothing but naama roopa (Taranga)
waves. Ocean includes all the waves, all the Gods mentioned in the scriptures. (Soorya-arka,
Chandra,Indra, yama, varuna, shakti, kubera, Ganapati). Gods are the waves, they exist in
me the jagat kaaranam Adhishtaanam (upaadhaana kaaranam). When I remember one
Brahman, I’ve remembered all the Gods. मकाय#भूताते सवKऽिप---all gods are remembered
when I remember the Brahman Me. As Sankaracharya says:

7ात: मरािम vCद संफु रदामतवं सिjसुखं परमहंसगत तुरीयम्।

यवgजागरसुषुिQमवैित िनयं त(FG िनकलमहं न च भूतसघ:॥१॥

Therefore, best invocation is self-rememberance.

Topic 6: Second Objection ि)तीय आ(ेप:

(६) ि)तीय आ(ेप:-- ननु ह2रहरादयो देवा: मायािविशeचैतयामके Tर)पसमुय तरगा इित वुं
युम्, न तु तव। अ: ईTरिवषयकं मगलाचरणं युdयते। CकJच वृRमूलसेचनेन यथा
तlछाखाकधादयतृIयित, यथा अ:पानाCदजिनत7ाणतृ]या इियाCदतृिQ:,
एवनीTरिवषयकमगलाचरणेनैव तिNभूितभूतेतरदेवतामगलाचरणं िस?येत्, न तु
वमगलाचरणाCदित चेत्।

Objection 2: From another student of triangular format, he says there are several devatas
like several waves in the ocean. We should remember one ocean instead of many waves.
One Ishwara. (Antaryami, or hiranyagarbha or Iswara). Atleast samashti iswara namaskara
is better, how are you thinking of yourself?

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M: Various devatas like Hari, Hara etc are like waves belonging to one ocean (Iswara).
मायािविशeचैतय Mayaa associated chaitanya. (Iswara). They are not waves raising in you,
but in Iswara Samudra. Therefore, it is appropriate to remember the great eka iswara. An
example is given. CकJच वृRमूलसेचनेन यथा तlछाखाकधादयतृIयित, When you want to water
a plant, instead of watering all leaves and branches, you water the root (moolam)., they all
get the benefit of water. यथा अ:पानाCदजिनत7ाणतृ]या इियाCदतृिQ:, Similarly, when you
want to nourish every limb of the body, you only give food to samaana praana in the
stomach. It nourishes all the Indriyam (sense organs). By satisfying prana through food,
drink etc, all sense organs are satisfied. In the same way, with eka iswara namaskara,
invocation of all devatas[ (they are like limbs of Iswara) Vibooti- means glory, limbs here]
happens. Therefore, you should remember the eka Iswara

Topic 7: Response to second objection समाधानम्-

(७) समाधानम्- उlयते—योिगिभv#दये िचयमान: सव#`: कृ पालुरीTरोऽिप

मायूपािधवशामsयेवाखJडिचमाे वgेजाल मायामरीlयुदकगधव# नगररhुसपा#Cदवत्
मृषाऽ-यारोिपत:।

The eka Iswara also is vyaavaharika satyam (not paaramarthika). Therefore, it does not exist
independently, it depends on the paramaarthikam Brahman. That Brahman I’m invoking,
therefore it is better than invoking vyavahaarika Iswara.

M: The Eka Iswara, who is talked about great upasakas(yogibhi), who is omniscient,
compassionate, who is said to be the ruler. This Iswara is superior to other devatas, but you
should note that , it depends on the paramaarthikam Brahman. Therefore, adhishttanam is
superior. Because of Maya only, Iswara is resting on me. First chapter of Pancadasi- Iswara is
defined as Maya pratibhimbhita chaitanyam. Upon me, undivided consciousness, they are
all super imposed. All the others are vyaavaharika satyam. (You will understand
managalacharanam after studying Vichara Saagara). Iswara is also mithya can be compared
to svapna, (pratibhaasika- by humans-micro illusion or subjective) )indra jaala-magic,
(vyaavaharika- Gods –macro illusion)maya, mirage water, gandharva nagara- you can
imagine on the cloud, rajju sarpa-rope snake etc, they are all mithya. During
managalacaranam, is it better to remember mithya or satyam, therefore satyam, what is
wrong in this mangalaacaranam.

Class 10

17-02-2012

Page 5 topic 7 on the top

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Analysis of mangalaacharanam continues. Author introduces 4 objections against the

invocation. Invocation in the form of Aham Brahmaasmi. Objection is that it should be
Iswara charanam only.

When we invoke Iswara, all adhishttana devatas (अिधान देवता:) are invoked. Nischala Dasa
is replying in the 7th topic. You say, all devatas are included in Iswara, therefore, Iswara
invocation is better. Then I will say, everything including Iswara (vyavahaarika jiva, jagat and
Iswara, maya included) is within Brahman. Therefore, Brahman invocation is superior or
better. This may create a doubt in our mind. Nischala Dasa does not discuss. I want to
discuss.

What is the use of invoking Brahman which is paaramarthikam पारमा&थकम् and beyond all
vyavahaaram? Paaramaarthikam Brahman is beyond all transactions, is it not better to
invoke Iswara who can offer blessing? Therefore, it is unwise and irrelevant to bring in
Brahman. Why in vyavahaarihakam ावहा2रकम् you are bringing Brahman? As a Jiva when
writing a book, you should offer prayer only to Iswara. This may be the doubt. Nischala Dasa
would have given the answer. Brahman cannot offer worship or blessings, cannot do
anything, then if Brahman cannot do both, who can offer both? Jiva can offer worship,
Iswara can offer blessing. Jiva also cannot offer worship, Iswara also cannot offer blessing.
Because offering is possible only if Jiva and Iswara exist by themselves independently,
therefore they cannot offer worship or blessing. Therefore conclusion is Brahman also
cannot by itself offer either. Similarly Jiva and Iswara also cannot by themselves. Who can
offer?

Point 1: Only the mixture can offer. Jiva backed by Brahman alone can offer worship. The
existence is lent by Brahman. Isness comes from Brahman. Similarly Iswara by himself
cannot even exist. Iswara backed by Brahman blesses. Therefore, Nischala Das says, I’m not
mere Jiva, but Jiva Brahman mixture. Lakshyartha लxयाथ# I is Brahman FGन् , Vaccyarta
वाlयाथ# Brahman is Iswara or Jiva.

Point 2: As an author, I’m aware that I’m Jiva plus Brahman, while doing Managalacharanam
I’ve 2 options, I can identify myself with Jiva status and offer Namaskara to Iswara, 2nd
option, I can identify with Brahman my higher nature and claim I am Brahman in which Jiva,
Jagat and Iswara are resting.

Point 3: Between the 2 options which one is better? 2nd option is better. Identifying with my
Brahman status. Why? Because of 3 reasons

1. first reason is Nischala Das is writing a vedantic work, we invoke Jiva status right
through in karma kanda, at least once a week, let us invoke higher nature during
Vichara Saagara class, context being Jnana Kaanda. Author Nischala Das wants to
remember this aspect right through. (contextual aspect)
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2. Shastra itself talks of 3 types of mangalacharanam, ashirvada roopa आशीवा#द,

namaskara roopa नमकार, vastu Nirdesha वतु िनदKश roopa mangalacharanam. First
one is wishing for everyone, lokaasamastha sukhino bhavantu , second I invoke my
jiva status and pray to God. Let me live long enough to complete this book. 3rd is
vastu Nirdesha roopa, invoking the satya vastu, nirdesha means talking about, in Gita
bhashyam also, S.charya also uses this, naaraayana parovyakthat…

नारायण: परोऽादJडमसंभवम्। अJडयातिवमे लोका: सQNीपा च मोCदनी ॥

He says Bhagawan is satyam. Therefore, Nischala dasa uses 3rd type. Declaration of
ultimate fact satyam. Nobody can raise this objection. (tradition)

3. Even invoking the knowledge given by the shastram is considered to be a Puja or an

Yagna. Because shastram is given by Bhagawan. Therefore, it is considered to be the
greatest form of worship called Jnana Yagna:. Lord Krishna in Gita says, I’m
worshipped through Jnana yagna when somebody worships me through Gita.
Adyeshyate ta imam, dharmyam.. chap 18.

अ-येयते च य इमं ध,य5 संवादमावयो: । `ानय`ेन तेनाहिमe: यािमित मे मित: ॥१८-७०॥

Krishna says in chapter 4, Krishna enumerates 13 forms of worship, of all forms

greatest form is Jnana yoga. Shreyan… sarvam akhilam.. (Jnana Yagna rupa).

ेयाेमया-य`ाd`ानय`: परतप। सव5 कमा#िखलं पाथ# `ाने प2रसमाIयते॥४-३३॥

Therefore, Bhagawan only blesses him. Remembering aham brahmasmi even for a
minute is great, Snaatham te.na samastha deerga salile . yagna…samsara.. dairyam
(Gita Bhashyam class ).

yातं तेन समत दीघ# सिलले दBा च सवा# अविन:

1 By listening to Gita, he has taken a dip in all sacred waters, 2 greater than earth
daanam

य`ानां च कृ तं सहzं अिखला: देवाD संपूिजता:

3 Equal to performing 1000 yagnas, 4 equal to worshipping all the Gods

संसारात् च समुदत
ृ ा विपतर: ैलो6य पूdयोऽिप असौ

5 Equal to doing Shraddam for all the ancestors and saving them, 6 adorable in all 3
lokas

यय FG िवचारने Rणमिप थैय5 मन: 7ाgुयात्॥

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If a person’s mind is involved in brahma vicara for even a second, it is equal to 1 to 6

Tattha chokthum

तथा चोम्

“मsयेव सकलं जातं मिय सव5 7ितितम्। मिय सव5 लयं याित त(FGाNयमयहम्” (कै १९)

Quotations given to establish the point. Remembering the God’s teaching is best form.
Jnana Yagna.

1st mantra is from Kaivalya Upanishad 19th mantra, I’m Brahman shrishti sthithi laya
karanam

“atmata evedam…” “आमत एवेदं सव#म्” (छा. ७.२६.१)

Chandogya chap 26th section 1st mantra. Entire creation is born out of me

“Anoraniya…shivaroopa…” Kaivalya 20

“अणोरणीयानहमेव तNमानहं िवTिमदं िविचम्। पुरातनोऽहं पु0षोऽहमीशो िहरJमयोऽहं

िशव)पमिम”॥ (कै २०)

Reference: Upanishad sangraha... publisher motilal ...only moolam of 220 upanishads are
given

Refer URL http://www.gatewayforindia.com/upanishad/upanishads.htm (108 upanishads-

sanskrit PDFs)

Hiranmaya: Shivaroopam aham asmi… I alone am appearing in the form of the smallest
atom to biggest galaxy. As taught by Bhagawan, I’m remembering

“svapoornaatmaatirekhena…..nischinu”

“वपूणा#माितरे केण जगhीवेTरादय:। न सित नाित माया च तेUयDाहं िवलRण:॥

Varaha upanishad, bhagawan as varaha ...chap 2 - mantra 11 and 12

सवा#िधान)पोऽिम सव#दा िच{नोऽ,यहम्।

Tejobindu upanishad chap 3- 13 th mantra

रRको िवणु2रयाCद FGा सृeे तु कारणम्॥ संहारे 0 इयेवं सव5 िम|येित िनिDनु”॥

Tejobindu upanishad...chap 5 mantra 51 and 52 ;

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Meaning: “Jiva Jagat and Iswara cannot exist without Atma. Each one has its own attributes,
alpatvam(अpप`वम्), sarvagyanatvam (सव#`वम्), agnyatvam(jadam- Jagat) (अ`वम्). When
we say Paramaarthika satyam (पारमा&थक सयं), it exists in and through vyaavahaarikam
satyam (ावहा2रक सयं). That’s why it is svapoorna atma, my own higher nature. Other
than the Atma, all these are not there. All these 3 are appearing because of Maya shakti of
Brahman”. Sankaracharya write 5 verses on Maya. Maya pancakam. Jiva Jagat Iswara triad
is because of Maya only. “Even this Maya does not exist separate from Brahman”. I’m the
Atma , nirguna Atma different from all the 4 Maya inclusive.

Next shloka “sarvadhishttana”

I’m of the nature of pure consciousness all the time. This is the Adhishttanam of all 4.
Brahma (Shrushti kaaranam) ुिe कारणं, Vishnu (the sthiti kaaranam िथित कारणं, sustaining
principle) and Shiva (samhare - Laya kaaranam- लय कारणं) also are mithya, vyaavahaarika
satyam, borrow existence from me. This is for sure. (Yoga Vashishtta---34000 verses- such
shlokas occur here).

“tadeva brahmatvam viddhi….upasate” , “ata yonyaam…” :sarvam veda” “ityadi

shrutibhya:”

“तदेव FG वं िवि? नेदं यCददमुपासते” (के १-४-८) “अथ योऽनयां देवतामुपाते
अयोऽसावयोऽहममीित न स वेद यथा पशु:”।(बृ. १-४-१०) “सव5 तं परा-योऽयामन: सव5 वेद”। (बृ २-
४-६) इयCदुितUय: ।

Kena- 1.4 to 1.8; 5 mantras tadeva brahmam….I’m that Brahman which is Jiva, Jagat, Iswara
adhisshtaanam.

Bri 1.4.10 whoever sees duality, he is ignorant like an animal, Advaita atma alone is satyam..
Abheda अभेद दशa darsi is wise, beda darshi भेद दशa is pashu:

“sarvam tam..” Bri.2.4.6 Maitreyi Braahmanam

Essence is, if you push the world as an object different from you and see the division, then
you are isolating yourself and becoming smaller and smaller. If you reject your relatives,
they will also reject when you have problem. You embrace the world, then I can claim “I am
the world”. Mentally accept everyone, universal love means included everything in the “I”.
(Araivanachindu po in tamil)

“sarvam chaita… bruvantyanye” 1st line is a different quotation---Manisa Pancakam..

“सव5 चैतदिव-यया िगुणया सेशं मया किpपतम्। --Manisha Pancakam मणीषा पचकम्

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FGैवाहिमदं जगj सकलं िचमािवता2रतं, सव5 चैतदिव-यया िगुणयाऽशेषं मय किpपतम्। इथं यय
दृढा मित: सुखतरे िनये परे िनम#ले चाJडालोऽतु स तु िNजोऽतु गु02रयेषा मनीषा मम॥२॥

“I am Brahman (pure consciousness). It is pure consciousness that appears as this universe.

All this is only conjured up be me because of avidya which is composed of three gunas
(sattva, rajas and tamas). One who has attained this definite realization about Brahman,
which is bliss in itself, eternal, supreme and pure, is my Guru, whether he is an outcast or a
Brahmana.”

Class 11 25th Feb 2012

Nischala Dasa is defending his mangalacaranam which he presented as jivatma paramatma

aikya roopa mangalacaranam. Purvapakshi said, if you do not remember multiple devatas,
you remember at least one iswara, because all devatas are included in samashti iswara.

Now Nischala Dasa is giving a response to this, Iswara is included in nirguna brahman, so it is
perfectly ok. To go with paramartika nirguna brahman. This is equal to sarva smaranam.

“सव5 चैतदिव-यया िगुणया सेशं मया किpपतम्। --Manisha Pancakam मणीषा पचकम्

I’m none other than brahman, everything else is superimposed on me due to trigunaatmika
maaya

Tesham...important word...relevant here, along with iswara...

विम:ेव वgवदीशानवाCदसव#कpपनया॥

जीव: सव#िवकारोपादानिमित बृवयये”॥

Above 2 lines... Shastrasangraha...? Not sure

Svasminneva...the jivatma alone as nirguna brahma from the standpoint of lakshyarta, the
higher nature is the vivarta upadana kaarnam, adhishttanam of all the products, jiva has
upon himself superimposed jivatvam, Iswara and jagat, like the dream. Thus some acharyas
declare. From all the above quotations, it is clear that Iswara is superimposed on nirguna
brahman, therefore I dont have to remember Iswara, nirguna brahman prayer includes
Iswara.

इयाCदवचनशतेUयD—

’यत् य किpपतं नैव तBतोऽिधानादित2रlयते’ इित यायादीTरादीनां मsयखJडिचदामय-यतवेन

मव)पानुसधानादेव तेषां देवतातराणामिप मगलाचरणं िस(-यतीित न काIयनुपपिB:॥

Yatyatre... Iti.. Na kaapya anupattati..

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A general rule, if something is superimposed on something else, example snake

superimposed on rope, snake does not exist separate from the adhissttaanam rope.

This is nyaya.. Therefore, if nirguna brahman adhisttanam is threre, nothing inclusive of

trimurti iswara can exist without nirguna brahman. Therefore it is enough to remember
nirguna brahman which is Me. If i invoke my own higher nature, lakshyarta, nirguna
brahman, all the devatas are also indirectly invoked.

Brahmasmaranat sarvasmaranam, therefore no inappropriateness here, no violation of

traditional rules, No illogicality

Topic 8 : Third Objection तृतीय आRेप:--

out of 538 topics; Tritia akshepa .... chet

(८) तृतीय आRेप:-- ननु शु?े FGनीTर: किpपत: इित श6यते वुं , न तु सुतरां विय प2रिlछ:े। अतो
िनगु#णFGमरणेनैव कृ तािन भवतीतरसकलदेवतामगलािन, न तु वमरणाCदित चेत्—

Here purvapakshi accepts partially , ok nirguna brahman is sarvashisttanam, therefore its ok

not to remember Iswara, therefore it is ideal, I’m willing to accept, but you remembering
yourself, I don’t accept, 4th line tadeva aham.....,

You parchinna saguna jiva, I dont accept,,,,Saguna jiva cannot claim,

M: In pure nirguna brahman, saguna iswara is superimposed, so its ok, iswara is never
superimposed on you, because you are parchinna saguna jiva, as an author of vichara sagar.
Itra devata mangalani krupani bhavanti... Never bring aham,

Topic 9 : Response to third objection समाधानम्

Ans: samaadhanam uchyate.. Ahameva...

(९) समाधानम्—उ}यते- यथा अिधानभूतरnवा-य`ानासपा#Cद~म:, तदिधानयाथा,य`ानेन

ति:वृिBD, तथा सकलजगदिधान7यगेकरसFGा`ानात् जग7तीयते, तदापरोxयेण िन^शेषं िनवत#ते च।
तjािधानं FG 7यगामा अहमेव॥

Topic 9, first 3 lines repeatition of same idea that purvapakshi accepted, idea of upanishad
given here, brahman is like rope, iswara is like rope snake. We did’nt say iswara is snake,
because of rope ignorance, snake appears to exist, when rope is known, snake is negated,
same rule should be applied to adhisstttanam brahman and iswara. Thereore, saguna Iswara
seems to exist as long as there is ignorance of nirguna brahman, once this is known,
ignorance goes away.

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M: Because if the ignorance of rope etc which is the adhissttanam, there is seeming
existence of snake etc, on knowing the adhissttaanam rope, superimposed snake will lose is
existence, becomes mithya, gets falsified, in the same way.

Like that, because of ignorance of adhisttanam brahman, which is satyagatma, uniform

consciousness, which is the adhisttanam of everything including iswara, jagat is appearing.
By gaining aparoksha gnanam of tat , brahman, that vyavaharika jiva jagat iswara is falsified.
Such an adhishtaanam bahman includes iswara.

Controversy now. Don’t include yourself. Purva Pakshi says saguna jiva can never say I’m
nirguna brahman, Nischala Dasa asks, then who can claim aham brahmasmi, saguna iswara
also cannot claim aham brahmasmi. Nirguna brahman also cannot claim, as it akarta
abhokta, it cannt do anythng. Then, none can claim. If no one can claim, upanishadic
teaching of aham brahmasmi will become useless. Upanishad on the other hand addresses
the saguna jiva and says tat tvam asi ( chandogya Upa chapter 6- 9 times).

Why, saguna jiva is none other than nirguna brahma in saguna jiva costume, saguna iswara
also is nirguna brahman in saguna iswara costume. By wearing saguna jiva costume, I
have’nt lost my status as nirgna brahman, therefore this status continues undisturbed all
the time. Even during worst praabhardha, remember, wearing the saguna jiva costume
doesnt disturb nirguna brahman status. Remember the 5 capsules thrice a day, 4 th says, I,
the nirguna brahman is never affected by any event in the material world or in the body
mind complex. Even when I write the vicarasagara work, my saguna jiva status has not
disturbed my nirguna brahma status. Like beggar vesham has not dispaced the rich status of
an actor. Pashyan shrunvan, aham naiva kincit karomi...

नैव Cकिqकरोमीित युो मयेत तविवत्। प^युJव7ुशि€:‚गlछवपTसन्॥ ५-८॥

Therefore, i am remebering not the vesham me, but veshi me. This has been taught in
several quotations.

“अयमामा िह FGैव सवा#मकतया ितथ:। इित िनधा#2रतं ुया बृहदारJयसंथया॥“

First 2 lines from aparokshaanubhuti verse 55,,, essence, I, the jivatma, is none other than
brahman, s.charya says thus it has been said in briha upanishad... Ref 2.5.19 madhu
braahanam and 4.4.5 shariraka brahmanam

(I’m not referring to mandukya because Sankaracharya refere only to brihadaranyaka

Upanishad)

“यjgोित यददते यjित िवषयािनह। यjाय सततो भावमादामेित गीयते॥“ Yacchapi......geeyate

This is another useful quotation, 4 definitions are given, atmaa kaha? Tatvabodha

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From linga puranam, chap 1 section 70 verse 96.

यjgोित Yacca aapnoti, atma is that that pervades...all pervading

Aadatte iti atma... Swallowing everything at the time of pralayam..all swallowing or

consumer

Atti iti atma... With jiva costume, atma experiences everything...all experiencing

Atati iti atma.ever existent

4 derivations, therefore atma s nirguna brahma

“तवमिस” (छा.६.८.७) “वं तदिस।” Tat tvam asi, tvam tadasi...tat

cha 6.8.7 mahavakyam..you are that nirgunam Brahman, Tvam tadasi...not known

“यपरं FG सवा#मा िवTयायतनं महत्।“

“सुxमासूxमतरं िनयं तत् वमेव वमेव तत्।“ (कै १६)

Yat param brahma ....16 th kaivalya upanishad...nirguna brahman is you

Class 12

03.03.2012

Page 6 Quotation 6th line

“तवमिस” (छा.६.८.७) “वं तदिस।”

“यपरं FG सवा#मा िवTयायतनं महत्| सुxमासूxमतरं िनयं तत् वमेव वमेव तत्।“ (कै १६)

“एकमा-यतरिहतं िचमाममलं ततम्। वादIयिततरां सूxमं त(FGािस न संशय: ॥“ (अ: ५.६५)

“अनेन सव5 EेतNेद।“

In this portion, the author Nishchala Dasa is analyzing the appropriateness of the
mangalacharanam. Aikyasmaranam as mangalaacharanam.

Bhagawan has himself declared several forms of poojas and yagnas. In Gita, Chap 4—13
types of yagnas mentioned. Among all types of yagnas, Jnana yagna is greatest

Shreyan yagna….

ेयामया-य`ाd`ानय`: परं तप। सव5 कमा#िखलं पाथ# `ाने प2रसमाIयते ॥४-३३॥

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In Chapter 18, Krishna says I am very much pleased if my devotees worship me through
Jnana yagna. Gnana yagnena ishta…

अ-येयते च य इमं ध,य5 संवादमावयो:। `ानय`ेन तेनाहिमe: यािमित मे मित: ॥१८-७०॥

We saw tatvamasi.

“वं तदिस।” –paingala Upanishad chap 3 first mantra, interesting Upanishad. Chap 3 has
several mantras which are there in pancadasi. We don’t know who has taken from where.
Definition of shravanam, mananam and nidhidhyasanam definitions are there.

“एकमा-यतरिहतं िचमाममलं ततम्। खादIयिततरां सूxमं त(FGािस न संशय: ॥“ (अ: ५.६५)

Is from Annapoorna upanishad.. chapter 5 mantra 66. Brahman is non-dual without

beginning or end of the nature of pure consciousness, which pervades the entire creation. It
is extremely subtle, than even akaasa (khaat--pancami akaranta napunsaka linga—kham
shabda). Nirguna Brahman is subtler than eka guna akasa (shabdha is the attribute). Tat
brahma asi---you are that Brahman, na sanshaya:-it is a doubtless fact. Enough of dasoham,
may you progress to soham.

“अनेन सव5 EेतNेद।“ --- briha 1.4.7 …atma….upaseeta

Anena hyetata sarvam in Briha Upa. Atma jnanena sarva gnanam bhavati---Atma is Brahman

“तदेत7ेय: पुा7ेयो िवBात् 7ेयोऽयमासव#मादतरतरं यदयमामा। स योऽयमामन: ि7यं Fुवाणं

Fूयात् ि7यं रोयतीतीTरो ह तथैवयात्। आमानमेव ि7यमुपासीत।“ (बृ १.४.१०)

Here reference is there Bri 1.4.8

Gist: Upanishad says Atma alone is the dearest thing for everyone. Therefore, Atma is
Aananda svaroopam. In Tai upa, Brahman is described as aananda svaroopam, therefore
both are one and the same. If you go to any other anaatma ananda, it will not be
permanent. They will make you cry, because they will “die” one day. Renounce the dukha
Anatma ananda.

“आमा Eेषां स भवित।“ (बृ १-४-१०) “यसाRादपरोRा(FG य आमा सवा#तर:।“ (बृ ३-४-१)
इयाCदुितUय:। “एव
एव इयवधारणेनांशांिशविवकारिवका2रवोपायोपासकवाCदिNविनबधनो भेद:
एव”
सुतरां 7यगेकरसय मम, िचमाय FGणD नातीित िस(-यित।

Eshaam refere to devataa; Atma of jiva and Deva is the same 1-4-10, in 3-4-1- openly talks of
Jivatma brahmatma aikyam. Aparoksha atma and sarvantara Brahman are the same. Eva
एव”
एव –Jivatma and Paramatma are one and
iti…. By using eva, which means definiteness, “एव
the same, therefore you should never talk about any relationship between them. A few

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relationships between Jivatma and Paramatma which people talked about are mentioned
here. 3 are listed.

1. Amsa amsitva: I am part of paramatma…like wave is part of ocean…hand is part of body,

especially vishtadvaitam philosophers claim.. Nischala Dasa refutes this.

2. vikara vikaritvam;; Karyam, karanam relationship.. that is also not there.

3. upasya upasakatva—worshipper worshipped relationship..

All these relationships based on division are totally not there between us two; for Me who is
the inner consciousness (chinmatra) and Brahman. In mangalacaranam, how can I do
Namaskaram when there is no division?

एतेन कारणाधीनव)पकाय#वं 7काशाधीनव)प7का^यवं, अिधानाधीनव)पाधेय (रोिपत) वं

चेयेतििवधपारतƒयं मम न संभवतीित सूlयते।

Because of this discovery, I do not have dependence on any one. As aartha or arthaarthi or
jignyasu bhakta I don’t depend on anybody. I don’t have to seek any support from anyone. I
don’t depend on Bhagawan too as I do not look upon myself as Jiva… Maiiyeva sakalam
jaatam….

“मsयेव सकलं जातं मिय सव5 7ितितम्। मिय सव5 लयं याित त(FGाNयमयहम्” (कै १९)

Therefore, why should I do a namaskaram which conveys something different?

Dependence—paratantryam opposite of svaatantryam. 3 types of dependence talked about.

1. कारणाधीनव)पकाय#वं Karana adheena roopa karyatvam: when I look upon myself as

karyam, I should depend on kaaranam..having status of kaaryam.. Karanam dependence

2. 7काशाधीनव)प7का^यवं If I am revealed by another entity, I become dependent on the

revealer (prakaashakam) Every Anatma is to be revealed. –illuminator dependence
(sensiency dependence)

3. अिधानाधीनव)पाधेयवं Supported ---aadheyam Supported ---aadheyam I don’t

dependence on a support too. (support dependence)

तमािचमा7य7ोपय मम मगलमेव शु?FGिवषयकं मगलं भवित।

I am not any of these bhakthas, as jnani bhakta I should not rush to bhagawan. Why? Chap
7..jnani tu aatme….

Aham atma Gudakesa…I myself am paramatma… ahameva Brahman…

Therefore my mangalacaranam is remembering my higher nature…shuddham Brahman

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(१०) चतुथ# आRेप: ---ननु भव(गु0पर,परागतस#गुणेeदेवतानमकारामकमगलं युं कतु#िमित चेत्।

Topic 10: Fourth Objection चतुथ# आRेप:

Objectionist asks, you are a sanyasi…all sanyasis of advaita parampara are called dasanaami-
ten titled- theertha, saraswati, bharati, vanam etc shared by sankara mata. They have to
attach to one of the sankara mata.. we are supposed to be followers of Sringeri
mata…taking Sanyasa means new horoscope… age is supposed to be calculated from year of
sanyasa, 1984 – (our Swamiji) took Sanyasa.. your veda is Yajur veda, devata is Sarada.
Aham brahmasi…bhoorivara samprada… therefore, why can’t you offer namaskara to your
devata as per your mata? Adhiguru is Sureshwarachary for you.

(thotakacharya-jyotir math)

(११) समाधानम्- उlयते- यव)पप2र`ानाय साधका: िचBशु?ये िनकामकमा#िण,

िचBैका„यायोपासनािन च यमा-यeाAसिहता आचरित तादृश7यगेकरसिचमााखडFG)पवात्
वय मम, कमयं नमकु या#म्। वव)पाित2रय NैतयाणुमायाIयभावात्
भेदघ2टतिपुटीिवषयनूतनमकाराCदवहार एव न संभवतीतयिभ7य:॥

Topic 11- समाधानम्

Nischala Dasa is not a nasstika. He can go to temple and do namaskara. He wants to say
that’s one form of invoking the Lord. Another form of invoking the lord is from standpoint of
Ahamkara lakshyartha… Paramaarthika satyam. Therefore, I can use I for Ahamkara or atma.
After assimilating the Vedanta, I’ve the facility to switch between these 2. I can do
namaskara in the temple in front of other people. I can claim Aham Brahmasmi. All Jnanis do
namaskara roopa mangalacharanam. Very popular in all the grantas. Why can’t I be a little
different? Let’s learn about aikyasmarana roopa mangalacaranam. All Sankaracharyas
normally do 3 to 4 hours of managalam, poojas. Let grihastaas know there is this type of
namaskaaram also. Even during chaturmasyam, poojas are done. When can we pull people
to Jnanam? Therefore, I want to do this kind of puja deliberately, I’m also writing this book
vichara sagara grantha on this topic. I’m grateful to God because he has given me this
freedom. He could have kept me under control. I’m an asthika, appearing as naastika.

Class 13: 10th March 2012

During mangalacharanam, he is inspired by the binary format and therefore in advaita

format. This rememberance is also a form of jnana yoga. God loves this.

तादृश7यगेकरसिचमााखडFG)पवात् वय मम ---I’m invoking the Brahman, my higher

nature, that is the pratyak,inner truth, ekarasam cinmatra, uniform consciousness,
akhandam, without any division of worshipper and worshipped. All spiritual seekers are

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trying to discover that advaitam Brahman, I look upon myself as the ultimate goal. They are
all coming to Me, who is none other than Brahman.

First description of saadhaka: यव)पप2र`ानाय साधका: --for knowing myself, all the seekers,
िनकामकमा#िण, िचBैका„यायोपासनािन च यमा-यeाAसिहता आचरित; some are doing karma yoga
for chitashuddhi, more advanced ones are doing upasanas, also practicing yamaadhi
ashtaanga yoga prescribed by Patanjali. Yoga saadhanams we accept, we don’t accept yoga
darsanams. Yama, niyama, asanas. All yogas are described in chapter 6 and 7. वय मम—I’m
that destination.. कमयं नमकु या#म्।---All these divisions of jiva, jagat and Iswara are only
naamaroopa.. which second thing will I offer namaskaaras? There is no second thing other
than Me. वव)पाित2रय Nैतया ---other than Me, the advaita Brahman, nothing is there ,
even wee bit (Anu), therefore no transactions are possible. Inclusive of Namaskaaras
नमकाराCदवहार, because every vyavahara requires triputi—subject, object, instrument.
भेदघ2टतिपुटीिवषयनूत—bheda ghatita, division less

Mandukyakarika—last shloka, durdarsha gambheeram….nissthitir…nissvadhakaara..

अलातशाित7करणम्

दुदश
# #मितग,भीरम्, अजं सा,यं िवशारदम्। बु(-वा पदमनानावं, नमकु मS यथाबलम्।।१००॥

Having known the reality, which is incomprehensible, very profound, birthless, uniform,
pure and non-dual, we offer salutations according to our capacity.

वैत|य7करणम्

िनतुित&नन#मकार: , िन:वधाकार एव च। चलाचलिनके तD, याितया#दिृ lछको भवेत॥् ३७॥

A sannyasi is without praise, without salutation, without rituals and with the body and the
Atma as the abode. He is spontaneous.

11 topics of Mangalacharanam is over

Topic 12 (आ. १२-१३) fथमिहमा—

(१२) वेदातिस?ात)िपनीरपूणSऽितग,भीरोऽयं िवचारसागरा9योfथ:। गु0मुखात्

ती…तर?ाभिसाधनचतुeयपूव#कमय fथय वणमननिनCद-यासनजयवव)पापरोRसाRाकारे ण
अिव-या-यिखलानथ#िनवृXया के वलािNतीयिचमा)पो धीर: परमानदमाgोित।

This text titled vicharasaagara is very very profound text, just as an ocean, vast horizontally
and deep vertically. वेदातिस?ात)िपनीरपूणS---full of waters ---vedantic conclusions of the
prasthanatraya granta and others. { (ND says somewhere, I studied 600 odd advanced

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grantaas) Therefore, this extract is based on all these. Although he was so great, he wrote
this book in Hindi, not Sanskrit.}

टपणी २. गु
िश ययो: तवबुभुसाकथापेण वादेन वा, पूवपिस !तचचापेण वा,
जडचेतनपदाथयो: उप&मा(दषि*वधतापयिल-गैय/ िनणय: स िवचार:। तेन पयवस1ोऽथ:
िस ा!त:। स एव सागर इव सागर:। कु त: ? –
अनेकष-काप-क4ालकसमाधानपसिललपूण5वात्। अनेका7ययपतर-गववात्।
क
ठन4मेयप:ाहववात्। शु बोध5वपिनणायकिस ा!तपर<ानामाकरवात्।
परकू ल4ापणाय शु बुि पनौकाववात्। असकृ द?यासामकानुकूलवाते
रवात्।
अन!य4य@ABिनCगु
पनौकादDडववात्। एत:!थ अ?यास -
जिनतFानगGयमोपतीरववाH।

In the footnote, expansion is given. Footnote 2: what is vichara? Gurushishyayo…. 3

different meanings: 1st type: can be in the form of dialogue between Guru and shishya,
meant to know the truth. 2nd one: purva paksha…siddhanta textbook between objection
answer, a type of granta, 3rd type: upakramaaadi…analyzing all the Upanishads to study 6
clues, upakramo…adhyaasa, upapathi… (Upanishad classes…shadlingas.)

Excerpt from Brahmasutra class (Sadanandaji’s notes):

First question is therefore what are those six factors or shhat lingaani? Lingam means an
indicator. lingyate iti lingam . That which indicates is lingam. The shhat lingaani are:

upakrama - upasa.nhaarau abhyaasaH apuurvataa-phalam.h | artha-vaada upapattiH ca

lingyam taatparya nirnaye ||

To establish the importance of certain topic six indicators are enumerated. The first one is
upakrama upasamhaarau - which means the identity or oneness of the theme at the beginning
and in the end. The second one is abhyaasaH or repetition - that which is repeated must be
important. Third one is apuurvataa, whatever enjoys newness, that which is not known. The
fourth one is phalam - fruitfulness or benefit, something is important only if it is fruitful or
useful. The fifth one is arthavaadaH, or stutiH or glorification, whatever that is glorified
must be important. Finally, upapattiH, reason or logic. Whatever fulfills the logic is of
importance and whatever is illogical or irrational or unreasonable cannot be the central
theme. These are the six factors.

Is it dvaita, vishishtadvaita…or anything else? I want to probe based on my analysis… this is

also vichaara: , in fact in Brahmasutra 3rd type is attempted . Such a vichara is conducted in
this book and is vast and deep like an ocean, it has been titled vicharasaagara..(Karmadaraya
samasa)…ocean of enquiry.

Next Question: Why do you compare this to an Ocean? There are several common features.
To remove all the stains of the intellect, we have waters. Anekashanka…Answers to all
doubts available here. Doubt removing water is the ocean. It has got huge waves in the form

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of several chapters. Sharks will also be there..katina prameya roopa---hairsplitting topics…

which may swallow you..(you may not come to the next class). Shuddhabhodha… full of
pearls of wisdom…that will confirm the 3 basic teachings of Vedanta…brahma satyam, jagat
mithya, aham brahmaiva. Vedanta siddhanta nirnaayaka—essentials of Vedanta confirmed
by these pearls. Nidhi:. So many pearls. It is like diving for pearls…parakula…. For this ocean
two shores are there, this end is samsara theera:, after going through vicara sagara, we will
go to Moksha teera:. Shudha bhuddi ship (nauka) for reaching the other shore is required.
You need favourable wind also, asakruabhyasa…repeated study, fanning is required (by
favourable wind in the form of repeated study). Oars required.
Danda…srotriyabrahmanishta Guru. Guru, who is brahma nishta (non different from
himself) will assist in moving forward. Promise: last line: other shore will be reachable
through jnanam, born out of repeated Shravana, manana, nididhyaasanam…

Back to Moolam

गु0मुखात् ती…तर?ाभिसाधनचतुeयपूव#कम ---With the help of Guru, one must study this
book with intense bhakti and shradda, faith and devotion, along with saadhana chatushtaya
sampatthi…, shravanam, mananam, nididhyaasanam…all explained later…

By this study, वव)पापरोRसाRाकारे ण, aparoksha is used wherever knowledge deals with

Myself.. pratyaksha is used when knowledge deals with a nearby object. Paroksha…far away
object..saakshatkaara: - when I look upon this knowledge as a fact by myself. No doubts if it
is fact or not. Jnanam taken as fact is saakshat kaaranam. Aparoksha saakshatkaranam: A
clear knowledge about me which is a fact for me. Only format adaptable is binary…

अिव-या-यिखलानथ#िनवृXया All problems like Avidhya are eliminated. Taking mental problems
as My problems is born out of misconception. (I’m the mind) born out of ignorance. If I’ve
not assimilated that I’m not the mind, I take mental problems as my problems. This is
clarity… this has to be a fact for me.

के वलािNतीयिचमा)पो – I claim myself to be pure non dual consciousness; claimed by धीर: a

wise student… footnote 3---dhee means buddhi, ra means rakshanam, a student who has
protected his intellect from worldly preoccupation (family, work , body mind, possessions)
deeyam rakshati iti dheeraha. परमानदमाgोित--- he attains ananda by claiming ananda
svaroopa:

ननु सवनेक7ाचीनो†थेषु सूत‡ायवा&तकाCदषु CकिमययमपूवS fथोऽघुना िवरlयत इित चे:।

तेषामयत7ौढोBमािधका2रकवेन मदानामुपकारायाय साफpयात्।

Nischala Dasa raises an objection. Why are you writing this? Already there are innumerable
vedantic grantas, sootras, bhaashyams, vartikaas

Class 14: 17th March 2012

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Mangalacharanam: Mangalasya aacharanam (anushttanam); An action meant for generating

auspiciousness (vaachika karma-oral activity)-shashti tatpurusha samaasa; Now author
speaks about the significance of this work. Every author had to justify the necessity of such a
book. Those days people could question the need for this book. Purvapakshi says already
there are so many texts written earlier. Nischala Dasa belonged to 19th century. When
already we have so many, why are you adding one more?

Nanu means objection: Many ancient works are already there, examples being
sutra..brahma sutra with 5 levels of commentary (Sankaracharya’s bhashyam, bhaamati-
comments on Sankaracharya’s bhashyam, kalpataru- comments on bhaamati,parimalam-
comments on kalpataru); vaartikam-independent critical analysis of the bhasyams,
Sureshwaracharya’s vaartikams on tai. Upa. and brihadaranyaka bhashyam, manasolas
vaartikam…140 verses commentary on dakshinamurty stotram(10), etc. In the tippani
definition for sutram, bhaashyam, vaartikam given … Tippani 4,5,6 (quoted during my
brahmasutra bhashyam). Why at all you are introducing another new vedantic work in the
name of vichara sagara. If such an objection is raised, it is not valid, because it is necessary.

तेषामयत7ौढोBमािधका2रकवेन मदानामुपकारायाय साफpयात् All the vedantic works are too

profound and scholarly, they are meant for scholarly students. Definition of scholarly
student is one who has learnt the mimansa shastra jargon. Poorva mimamsa has several
technical words. Nyaya vaishesika shastram is also profound with its own jargons and
technical words. Paribhaasha—technical words. Old and new school of nyaya shastram. One
who is thorough with Mimamsa and nyaya paribhaasha are termed scholarly student.
Nischala Dasa says, I’ve attemped to introduce advanced Vedanta avoiding mimamsa and
navya nyaya paribhaasha. If you know Sanskrit, we will be able to decipher vicarasagara.
Advaita siddhi etc are full of these paribhaasha. Even Madhusoodhan saraswathi on Gita is
full of Mimamsa and Nyaya paribhaasha. 99% of books contain mimamsa and nyaya
paribhaasha. Only 2 authors discuss without these, one Nischala Dasa (in original hindi
work) and Vasudevendra Brahmendra saraswathi also don’t use mimamsa and nyaya.
Contents are advanced, but no jargon used. Avacheda and avachinna not used. Another
equally great author is there who has discussed advanced Vedanta without jargons,
Ramaraya kavi:, 160 plus books written. (lived for 39 years). They say he is Sankaracharya’s
avatara. (Yesterday’s book review in Hindu talks of this). Shariraka chatussootri vichara:
(first 4 Brahmasutra chapters). This book is meant for non-scholarly students. (navya nyaya
sastra spread from 14th century…siddhanta bindhu commentary on Dasashloki
(Sankaracharya responded to his Guru as introduction), nabhoomir…, by Madhusoodhana
saraswathi). For manda students, this vicharasagara is useful.

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Topic 13

(१३) सविप अनेकेषु भाषाfथेषु पqभाषामबोधाCदषु िवना िवचारसागरं वामिवषयकसव#संशया न

सविप अनेकेषु भाषाfथेषु पqभाषामबोधाCदषु िवना िवचारसागरं वामिवषयकसव#संशया न
िनवतKरन्।

Another objection: This book does not require nyaya mimamsa shastram, Ok, there are
already many vedantic granthas in hindi. (Tamil has 14 levels of vedabtic texts). Why are you
adding another hindi book? All these works are written by people who are not scholarly,
therefore, they don’t discuss advanced Vedanta. Therefore, doubts are possible. In many
regional language works (here hindi), vedantic texts are available like “panca bhaasha atma
bodha”, without the vicarasagara hindi granthas, all doubts won’t get cleared.
(vishistaaadvaita or advaitam?). We should have the courage to negate all other philosophys
without disrespecting the great acharyas. (Kapila- Saankya, kalada muni---vaisheshika). It is
delicate intellectual job. Many people have a wrong notion that dismissing vishishtadvaita
means disrespecting Ramanujaacharya. In Brahmasutra, chapter 2 is exclusively employed
for dismissing all other darsanams. Ramaraya kavi belongs to vaishnava tradition, he studied
pancadasi to dismiss advaitam. Instead of dismissing, he got converted to advaita. Virulently
he attacks vishishtaadvaitam. (That’s why I avoid his works). Doubts regarding atma will be
cleared. Vishistaadvaitam says Atma is like anu , Atom, Advaitam says vibhu, the opposie.

यत: के चन fथकारा: वणमां कृ वा भाषाfथं रचयामासु:। तततˆतिवषया: के चन शाYानुसा2रणो न

भवित। ‰िचत् शाYाथ#वैपरीयqोपलUयते। अपरे के चन वpपशाYाUयासमाेण भाषाfथान्
रचयामासु: । त वेदाताथ#य समfयानुवात् न तै&नसंशय`ानमुदिे त। अिमन् िवचारसागरे तु
वेदाताथा#: समम#का: समfतया शाYानुसारे ण 7ितवा-यते। सव# शाYािवरोधेन
चाम`ानोपयोिगिवषया: स7पqं िन)Iयते। तमादयमेव सवKUयो वेदतfथेUय उBमोBम:। नातय समं
fथातरम्।

A genuine problem: with regional language works: Such a problem is not there with
VicharaSagara. Because there are some authors, who only do Shravanam(listening to Gita
course), partially listened to some vedantic granthas in regional languages without knowing
Sanskrit. Because of this, many ideas presented are proper ideas, but there are many ideas
which are not in keeping with Sastra teaching. One popular idea is 4 path philosophy,
Moksha can be achieved through 4 routes. Jnana yoga, bhakti yoga, karma yoga, raja yoga
(mystic people through meditation). Such authors have not studied proper texts,
Sankaracharya says there are many maargas for citta shuddi but only one path for Moksha.

Such teachings are “veda viruddham”. In Gita, none of the chapters said that, nama
sankeertanam is enough. In many places, they are opposed to vedic teachings. ‰िचत्
शाYाथ#वैपरीयqोपलUयते Innocent audience does not know, therefore they are misled. अपरे
के चन वpपशाYाUयासमाेण भाषाfथान् रचयामासु: For authorship, one should have studied
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several granthas, they have studied only few granthas and authored regional works. त
वेदाताथ#य समfयानुवात् न तै&नसंशय`ानमुदिे त। Therefore, the vedantic work is never
presented in a complete manner. For a listener, incomplete knowledge will generate all
kinds of confusion. Thorough knowledge will never arise. (he will say I may be Brahman or
my Guru says so). Author says elsewhere that “I have studied a lot of vedantic shastras” . All
shaddarsanams, 100s of work he has studied. Nischala Dasa is great because he has
sacrificed writing a scholarly work, and deliberately comes down and writes non scholarly
work.

अिमन् िवचारसागरे तु वेदाताथा#: समम#का: समfतया शाYानुसारे ण 7ितवा-यते। सव# शाYािवरोधेन

चाम`ानोपयोिगिवषया: स7पqं िन)Iयते। All vedantic works he has taken (even minute
details) in their totality (all prakriyas, pratibimba vaada, avaccheda vada etc) in keeping
with traditions, without violating the original Sanskrit work, not only self knowledge but all
allied topics useful for self-knowledge (like rope snake example). तमादयमेव सवKUयो
वेदतfथेUय उBमोBम:। Therefore, this (vicarasagara) is the greatest of the greatest of all
other vedantic works. (Swamiji says, “ It is indeed true”). नातय समं fथातरम्। There is no
other work equal to this. With this, introduction is over. Next Anubhanda chatushtayam.

Class 15

24th March 2012

Uniqueness : It is in regional language, author is a scholar of vedantic works(normally most

authors of non Sanskrit works are not scholars of advanced vedantic texts ,it is profound,it
does not violate traditions ,it avoids jargons of tarka and mimasa and hence rarest of rarest .

Topic 14 अनुबधचतुeयम्-

(आ. १४-१७) साधनचतुeयिन)पणम्-

(१४) अनुबधचतुeयम्-अिधका2रिवषय7योजनसंबधानामनुबध इित नाम।

Saadhana catushtayam is part of anubhandachatushtayam. Introduction of अनुबधचतुeयम् in

topic 14. Group of 4 factors.

Anubhanda is the name of group of 4 factors known as adhikaari- a fit candidate for
vedantic studies. Vishaya: Subject matter, prayojanam benefit, sambhanda connection
between knowledge and the benefit (अिधका2रिवषय7योजनसंबध) Four put together is called
anubhandha:. Tippani gives the meaning: instantaneous connecting or linking factor.
Connector between human being and Vedanta.

“सव#यैव िह शाYय कम#णो वािप कयिचत्।

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याव7योजनं नों तावत् तके न गृEते॥“

Any shastram or ritual that is there in the tradition or scripture that will appeal to a person
only under one condition. If benefit is known, it becomes relevant to that person. This ritual
is great has no response, but if you say son will get married immediately, it will appeal. M:
“Whatever be the scripture, whatever be the ritual, as long as the purpose or benefit is not
mentioned, until then a person will listen passively, there is no motivation to perform that
ritual.” Similarly for Vedanta also. Only if you tell the benefits, they will come to Vedanta.

इित वचना7योजनाCद`ानामावे ववेCकनां गतK 7वृXयनुपपBे,तदगभूतोऽनुबध: 7थमं िन)Iयते।

If one does not know the prayojanam etc (4 linking factors), for those people who are very
particular about their time, and prioritise their time, they will not attend the classes.
Therefore, you have to talk about the extraordinary benefits.

(आ. १५-३२) अिधका2रिन)पाणम्-

Discussion of Adhikari—fit candidate for Vedanta ; topics 15 to 32

Topic 15: (१४) अिधका2रलRणम्- definition of Adhikari

िनसग#त एव सवKषामत:करणेम#लिवRेपावरणामकदोषयमाते।

Right from birth, we have several impurities. Obstacles for Moksha. In the mind of every Jiva
especially human beings, three levels of impurities are there, malam, vikshepam,
aavaranam.

Tippani elaborates Malam as paapam. A specific papa which makes raga dwesha too many.
(resulting in extrovertedness). Vikshepa:- restlessness of the mind, preoccupation of the
mind; aavaranam: self-ignorance (concealment or covering the nature of the self, fact that
I’m Brahman). Moola avidhya of Naishkarmyasiddhi Chapter 3 introduction.

िनकामकमा#नुानेनात:करणथमल)पदोषिनवृिB:।

उपासनया िवRेपय यय िनकामकमSपासनाUयां मलिवRेपयो&नवृBाविप वव)पावारका`ानं न

िनवृBं, यD पुकलसाधनचतुeयसंप:: सोऽिधकारी।

3 methods to remove this. Karma kanda to remove malam, Upasana kaanda presents
upaasana to remove vikshepa and Jnana yoga for avaarana nivrutti:

Raga dwesha stuck in antakaranam will come down due to Karma yoga FIR reduction, 3C
increase.

Through Upaasana (saguna Iswara dhyanam), both eka roopa and viswa roopa dhyanam,
restlessness of the mind will gradually subside.
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A person who has practiced both Karma yoga(grihastaashrama) and Upasana

Yoga(vaanaprasthaashrama) for long time, that person is called Vedanta adhikaari. Author
describes the state of mind of such a person. Likes and dislikes are lesser and non-binding.
Restlessness has also come down with respect to panca Anatma, possessions, family,
profession, body. Can be seen from the body language.. He enjoys four fold mental
condition. Pushkala—in abundance. Viveka, vairagyam etc.. self-ignorance is not gone yet. It
is clear that Upaasanall get me blessings, but no deity can bless me with Jnanam. We
require the pursuit of Jnana Yoga. Such a student is suited for pursuing vedantic studies.

Now Saadhanachatushtayam.

Topic 16 साधनचतुeयम्

(१६) साधनचतुeयम्-(१) िनयािनयवतुिववेक:, (२) इहामुफलभोगिवराग: ३) शमदमाCदष_कसंपत्,

(४) मुमुRुवं चित।

Saadhana chatushtayam:

All are related to mental fitness. Physically you must be fit enough to attend. Inner
qualifications are enumerated here.

(१) िनयािनयवतुिववेक: Discrimination between eternal and non etrernal (nitya …)

(२) इहामुफलभोगिवराग: detachment.. sense- pleasure detachment , which are in the form
of karma phalam in this and other worlds. Detachment wrt to earthly and heavely sense
pleasures.

(३) शमदमाCदष_कसंपत् inner wealth…6 fold inner wealth. Shama, dama ….mind control,
sense mastery…mind regulation, sense regulation

(४) मुमुRुवं चित। intent desire for liberation because of which liberation becomes the top or
only priority in life.

Topic 17 िनयािनयवतुिववेक:

(१७) िनयािनयवतुिववेक:- िचमा अमा िनय: (सय:), नाशा7ितयोगी, CŠयाशूय:।

तिNलRणोऽनामा तु दृ^य: 7पqो नाश7ितयोगी, अिनय: (असय:), CŠयासिहतDेित िववेचनमेव िववेक:।

What is meant by discrimination between eternal and non eternal? Atma that is “I “ which is
of the nature of pure consciousness (5 features), this Atma is nitya: eternal, therefore satya:,
naashapratiyogi नाश7ितयोगी ---tarka shastra word (Author had said he will not use, looks
like he will be using sparingly) pratiyogi is very important word in Tarkashaastra.. primarly
used in the context of non existence (abhaava). You can never talk about non existence as
an entity. Non existence is always of something. In the vessel, water is non existent. That
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something whose non existence you talk about is pratiyogi. Yasya abhaava ucyate, saha
abhaava: pratiyogi..

Mama haste jalam naasthi. Jalam abhaave pratiyogi…

Tarkashasstra; Abhaava is classified into 4 types; praad abhaava: prior non existence,
pradhvamsa or dhvamsa abhaava: later non existence, atyanta abhaava: total non existence,
anyonya abhaava: mutual non existence… 4 abhaava pratiyogis are possible..

Class 16 – 31st March 2012

Adhikari was the first topic- A fit student is endowed with four qualifications. Viveka is being
discussed. Purna gnanan makes him a jnani, aabhaavasa jnananam (rough jnanam). What is
this? First feature is chinmaatra; pure consciousness, nitya, eternal, satya;, real,
naashaatipratiyogi.

Tarka shastra word- Pratiyogi is used in the context of non existence. Whoseever non
existence we are talking about, such an entity is abhaava pratiyogi. No rain means Rain is
abhaava pratiyogi.

Tarkashasstra; Abhaava is classified into 4 types; praad abhaava: prior non existence,
pradhvamsa or dhvamsa abhaava: later non existence, atyanta abhaava: total non existence,
anyonya abhaava: mutual non existence… 4 abhaava pratiyogis are possible

Praad abhaava:-Non existence prior to birth

Pradhvamsa or dhvamsa abhaava : Later: after date of death

Atyanta: Horn of a rabbit/human being: absolutely non existent

Anyonya : Mutual: Absence of table ness in chair or vice versa is called tableness anyonya
abhaava pratiyogi; chair is called anyonya abhaava anuyogi.

Now Naasha: naasha means destruction or death; later non existence. Pradhvamsa or
dvamsha abhaava pratiyogi. Everything that is perishable will have later non existence.
Therefore, everything perishable is called naasha pratiyogi. Opposite is Naasha apratiyogi.
Atma is Naasha apratiyogi.

Kriya shoonya:- without Karma, akarta

Anatma features: different from Atma; entire visible universe comes under Anatma, naasha
pratiyogi (perishable), anitya: impermanent, asatya: meaning mithya; Anatma is always
endowed with action (karta). This discriminative understanding is called nityanitya vastu
viveka:

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उBरे षां याणामिप साधनानामयं हेत:ु , एतिथयधीनोपिBकवाNैराAयादीनां याणाम्। अतो

िनिमBाभावे नैिमिBकाभावादव^यमवादौ िववेक:, संपादनीय:।

Topic 17 continues. This viveka is alone the foundation for the other 3 later qualifications.
By experiencing the mortality of near and dear ones, directly or indirectly, vairagyam comes.
Mostly it is shortlived. Janma mrityu jara vyadi experience. Old age is ideal for developing
vairagyam. Death may not give vairagyam, it is over in a minute. The other 3 qualifications
beginning from vairagyam have their emergence only based on the existence of viveka.
Other 3 are called nainittikam (karyam), viveka is nimittam-karanam. Therefore, in the
absence of viveka, the other 3 kaaryams will not be there. In the beginning, viveka has to be
acquired. (monkey story: Monkey was stealing the peanuts; pot was narrow, the monkey
put the hand insid to get a fistful of ground nuts.It cant take out. Master comes, monkey
holds on to the peanuts and does not let go. Monkey –us, peanuts, our relations, master is
going to beat up the monkey, monkey can scream and cry or “let go”).

Monkey can do the tyaga;;;;

Na karmana na prajaya..

In some janma, the viveka comes…Every emotional problem is thrashing coming from
bhagawan. Due to one of the panca Anatma

Topic 18 वैराAयम्

(१८) वैराAयम्-दोषदृoा आFGलोकािNप2रवत#मानेषु भोगेवनादर)पोपेRव

ै वैराAयिमयुlयते
FGपारगै:।

Definition of vairagyam: Upeksha eva vairagyam: Indifferent; Absence of raga and dwesha.
Iswara shrishti: Look at the Universe this way. Annadara: Absence of over estimation of the
value of universe and all sense pleasures(romantic thinking: that the object will give me
permanent joy). Sense pleasures belonging to 14 lokas inclusive of brahmaloka sukham.
Growing out is maturity. (not running away or suppression). Remaining here, I need to
develop this by seeing their limitation (dosha drushti). Viveka janya vairagyam; sublimation.
Viveka rahita vairagyam- is suppression. Sublimation gives joy. Definition given by
brahmapaaragai: wise person; one who has reached the other shore of samsara (Brahman)

Topic 19 शमाCदष_कं

(१९) शमाCदष_कं नाम- शमदम?ासमाधानोपरितितRा:।

3rd Qualification is shamaadishatkam- A group od 6 qualifications. Beginning with Shama:

शमदम?ासमाधानोपरितितRा:। (in Tatvabodha uparama came before shraddha)

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शमो नाम- 7ाचीनिवषयवासनायागपूव#कं िवषयेUयो मनस: 7ितिनवत#नम्।

In Tatvabodha- mental restraint. Here a specific definition; if I have the vairagyam, my mind
knows sense pleasures are not worth having values. Even after intellectual conclusion,
because of vaasanas, the mind wants to vote for these. That capacity to manage the mind
with will power (no suppression, because it is backed by viveka), when mind pushes towards
sense pleasures is shama: . Permission given to sense pleasure is nourishment of vaasanas.
Without this, vaasanas weaken referred here as vaasanakshya:. Pratinivartanam is
withdrawing (Kato upa: mind is rein)

दमो नाम- तNत् िवषयेUयो बाEेियाणां 7ितिनवत#नम्।

Suppose I’m not able to practice shama, I’m unable to take the mind out of the sense
objects, then physically take yourself out of the situation. (physically move away).
बाEेियाणां : Restrain or withdrawal of the external sense organs, take golakams (of the
physical body) away to take indriyams away

?ा नाम- गु0वेदातवा6येषु दृढतरिव^वास:, आित6यम्।

Naama refers to – To define

Firm Faith or Trust in the words of the Guru and Shastram (shabda pramaaNam). Guru’s
words are also considered shastram only. Faith in the validity of shabda pramaaNam. (one
hour talk during Guru Purnima- What is Shraadha?) Upadeeshya….

Treating the veda pramaaNam as another sense organ. (ultimate proof for Brahman). This
attitude is shraddha or aastikyam. (vishwaasa)

समाधानं नाम- लxये FGिण िचBैका„यम्।

Focus of the mind (same as Tatvabodha); both short term and long term focus. For one
hour, mind being fully available without any distraction. An ideal student is one who can
focus from 1st word to last word. Long term focus; throughout life, I should not forget the
purpose of life. Stop obsession with family.

Class 17 07-04-2012

4 fold qualification enumeration is in progress. Of them, first 2 were enumerated, viveka,

vairagyam, now 3rd- 6 subsidiary qualifications (topic 19);

Focus of mind. Giving top priority to top goal of life namely moksha. Vedanta agrees there
are family priorities, it says in and through all these don’t lose sight of Moksha. Try and
achieve in this janma. This non forgetfulness of the primary goal and prioritization of goals
comes under this.

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उपरितना#म- ससाधनानामैिहकामुिमकभोगहेतुनां लौCककवैCदककम#णां, z6चदनाCदिवषयाणां, िवशेषत:,

Yीणां च प2रयागो हालाहलवत्।

3 definitions: In Tatvabodha uparama: -svadharma anushttaanam. It assumed Grihasthas,

nitya naimmitika anushttaanam. It means, kamya, nishiddha and even parihaara karmas
must be gradually eliminated.

In vivekachoodamani, uparati was slightly different; one has to restrain the sense organs
from the sense objects. Dama: also meant this. Sense organs after dama practice can go
back. They must be maintained in withdrawn condition. That is uparati:.

In vedantasaara; (given here too), renunciation of grihastaashrama; formal ritualistic

renunciation of grihastaashram and formal entry into sanyasa ashram. (in gurukulam under
a Guru). In Gita chap 6 bhaashyam, Sankaracharya has referred to this.

Parityaga: Total renunciation of all worldly and social duties; including family duties; vedic
rituals also. (by removing sacred thread, tuft) All karma phalams will also go away. Aihika
bhoga hetu,; aihika are those that are source of worldly pleasures in current janma; house,
wife, children. This person renounces all these. Kamushmika bhoga hetu, pleasures of the
other worlds (tai.upa). Remember Naciketas of Katopanishad (8 or 9 year old) who gave up.
Sobhaavasya…..teja: Api sarvam alpayeva. Mindset must conform to naciketas mind set.
Children, wife are considered as accessories of vaidika karma. Definition of Grihastaashrama
is vaideka karma saadhanam. Physical body is important. Sanyasi must take care of the
physical body. Beautification is not allowed. Srak- beautiful garments, platinum, gold
ornaments (Rudraksham is allowed), chandana- perfumes etc should be given up. All beauty
parlour visits must be given up. May you renounce all stree sambhanda (attachment or
relationship with women). For a lady, the opposite. Halahalam- a poison that came during
nectar extraction. These (stree or purusha raga:) are destroyers of spirituality. Stree and
purusha are not haalahalam. Why visheshata:; because natural instinctive force is there.
Therefore, stree and purusha raga are very strong. (especially sanyasis have to be careful).

िततीRा नाम- शीतोणRुिQपासाCदNNसहनम्।

Titeekshaa: developing tolerance level. We can adjust the infrastructure to suit ourselves.
We are able to change environment to suit our raga dwesha. More I adjust the external
condition, my capacity to adjust becomes lesser and lesser. Lesser the endurance power,
greater the irritation, losing temper happens (short fuse). In gita, yamhinam vyata,….sama
dukha..

Maatra sparshaastu…agamapyi…

M: cold and heat, hunger and thirst, all similar pairs of opposites, learning to put up with.
Before eating (even coffee drinking), we are supposed to go through morning oblutions,
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prayers everything. Capacity to postpone eating until this is over. Very important for a
sanyasi. Titeeksha required is more.

शमादीनां षJणामिप साधनानामेकसाधनवेनैवािम7ेतवात् िववेकादीिन चवायKव साधनािन। न नवेित

`ेयम्।

All 6 qualifications must not be treated as 6 qualificatiions, all of them put together must be
treated as one qualification. Only with these, you will have saadhana chatushtayam. The 6
starting with shama put together must be counted as one primary saadhanam, this is the
intention of all the vedantic scholars. Therefore only 4 fold qualifications. Don’t count 9
independently.

Topic 20 मुमुRा

(२०) मुमुRा नाम- वव)पभूतFGावािQरनथ#िनवृिBD मोR: इित तिमन् ती…ैतरे lछा॥

Mumuksha naama:

Mumuksha is defined as Moksha iccha. Tasmin:- In Moksha, intense desire must be there
(teevratara iccha). There is a rule that the intensity of our effort is directly proportional to
the intensity of desire. If we require full benefit, effort required is very intense. Definition of
Moksha: two components: Aatyantika aananda prapti: attainment of the highest aananda.
Aatyantika dukha nivrutii:. First : Svaswaroopabhhota brahma avapti: ---Brahma is aananda
(aanando brahma…..tai-upa-bhriguvalli). Aananda which is ones own real nature. Avapti is
attainment. Second is: anartanivruttischa- freedom from or cessation of all form of human
problems or struggles. Displacement of Sansara dukham with brahma anandam

Class 18 09-06-2012

In the first chapter, the author is analyzing the anubhanda chatushtayam. In two fold ways;;
saamanya and vishesha. 1st chapter is saamanya vichara:. First topic was adhikari or
candidate for vedantic studies. Saadhana chatoushtayam is being discussed. Topic 20 was
discussed in the last class before vacation. Mumuksha naama teevra tara iccha…Intensity is
like a person’ hair which is on fire. (burning desire!!!).

With this saadhanacatushtayam topic is over

Topic 21 `ानोपिBसाधनािन

(२१)`ानोपिBसाधनािन- िववेकाCदचतुeयं, वणमननिनCद-यासनािनYीिण, तवंपदाथ#शोधनं चेयeौ

`ानसाधनािन।

Initially a spiritual seeker knows he wants Moksha, but does not know how to achieve. Some
say, naama sankeerthanam, naada yoga:, kundalini, ashtanga yoga. Music etc will give

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liberation. Naturally this mumukshu is confused. If he has saadhana chatushtaya sampatthi,

he would know about shraddha ---faith in scriptures. Acharyas can be different but vedas
are the same. S. charya says in brahmasutra, that he will not accept patanjali if he does not
go based on vedas. Patanjali speaks about dvaita philosophy therefore, I don’t go by his
teaching. He may be a great muni. Kanaada muni, Jaimini are all dvaitins and therefore no
validity. If you want validity, listen to vedas.

Veda says Moksha is not possible through all these ways, they will give only chita shuddhi
not Moksha. Only through advaita jnanam. Seeking Moksha is equal to seeking advaita
jnanam.

Author here describes jnana utpati saadhanani. If I have teevratara Moksha iccha, I have
teevratara jnana iccha. Very intense desire for advaita jnanam. What are the means are
there for this? 8 disciplines you have to observe. Vivekaadi, saadhana catushtayam
enumerated before. (4) Observing is not writing notes, but you have to regularly watch if
you are maintaining these (notes is good for imbibing). Then, shravanam, mananam,
nidhidhyaasanam (3). Tatvam paddartha shodanam; clear understanding of tat and tvam
(paramatma and jivatma svaroopam- sat, cit) tat cit aikya jnanam (8). Shodhanam- enquiry.

Now relative importance of each discipline.

Topic 22 अतरगबिहरगसाधनािन

(२२) अतरगबिहरगसाधनािन- िववेकदीिन पूवSसाधनायeावIयैतरगसाधनािन। य`दानतप

आदीिन बिहरगसाधनािन।

Antaranga is directly connected. Bahiranga remotely connected- Sadhanaas for following

until a person comes to antaranga. Once this happens this can be dropped. (unique topic
only available here). All the 8 saadhanas mentioned in the 21st topic, all of them get the
status of antaranga saadhanaani. Must be there at all times. (until jnana utpati) . Three
others mentioned, yagna, daanam and tapa:; pancamahayagna, charity, austerity or
moderation in everything; mentioned in veda and gita; in Briha upa (4.4.22- shaareeraka
brahmanam—big para-foundation for karma yoga…tametam vedana vacanena…); Gita 17th
chapter, satvika, rajasa, tamasa yagna, srt tapa, srt daana; 18th chap yagna, daana, tapo

All these 3 can be dropped after taking sanyasa.

अनयोमु#मुRु&ज`ासौकटयेऽतरगमेव साधनमनुितेत्।

Jignyasa autkatyam- when intensity of hunger for spiritual enlightenment is so high,

everything else becomes irrelevant. He need to follow only antaranga saadhana, he can (not
must) renounce bahiranga saadhana. Such a sanyasi need not fell guilty. If you fall port
reduction, you can derive benefit of sanyasa.

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यय साधनय वणाCदकं तकाय#भूतमपरोR`ानं वा दृeं फलं, तदतरगिमयुlयते। िववेकाCदचतुeयं

वणे मु9यसाधनम्; बिह&वषयािभमुखय िववेका-ययोगाl‹वणा-यिस?े:।

Definition of antaranga saadhanam: Whichever saadhana contributes to shravana manana

niddhidyasanam, is antaranga saadhanam. Therefore, saadhana chatushtayam is called so.
Whereas, yagna, daana tapas do not necessarily contribute to shravana, manana,
nidhidyaasanam. Second definition: whatever contributes to advaita jnanam is also
antaranga saadhanam. The first 4 contribute to shravana, manana, nidhi, later 4 to advaita
jnanam. Whereas yagna, daana, tapas don’t contribute to either. M: whichever contributes
to the visible result of shravana, manana, nidhidhyasanam, or whichever contributes to
aparoksha jnanam (advaita jnanam) which is the result of shravana, manana,
nidhidhyasanam.

Class 19

16th June 2012

Yagnadi trayam, vivekaadi catushtayam, shravanadi trayam, tat tvam pada vicara—11

8 of them : vivekaadi catushtayam, shravanadi trayam plus tat tvam pada vicara—antaranga
vicaraani

Thus he introduces 11 and classifies into 2 groups antaranga and bahiranga. Basis for later 8
as antaranga and first 3 as bahiranga. Vivekadi chatushtayam have been categorized as
antaranga as they lead to shravanaadi trayam, yagnadi trayam need not lead to
shravanaadi trayam. Coming to class is considered very important by Swami Niscala Das.
Shravanadi trayam plus tat tvam pada vicara will lead to jnana utpati, therefore called
antaranga.

“यय साधनय वणाCदकं तकाय#भूतमपरोR`ानं वा दृeं फलं” Whichever leads to jnanam,

drushtam phalam in this janma itself, that is antaranga saadhanam. Mumukshtavam
becomes dashing. Teevratara mumukshatvat. Vivekadi chatushtayam leads to shravanadi
trayam.

एवं वणमननिनCद-यासनायिप FGसाRाकारे मु9यसाधनािन, त‡ावे तदभावात्।

Without shra, man, ni, aham brahmasmi jnanam cannot arise. Therefore, it is also antaranga
saadhanani.

तवमो: पदाथ#`ानमIयखJढमहावा6याथा#भेद`ाने कारणम्। इयं िववेकाCदचतुeयय वणादौ,

वणादेTापरो6श`ाने, तवंपदाथ#`ानय महावा6याथ#`ाने च Šमेण कारणभावापBौ
पूवSायeावIयतरङगसाधनानीयुlयते। अततािन साधनािन मुमुRुणा ती…तर?या संपादीयािन॥

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Clear knowledge of tvatpadaartha (paramaathma), tatvamo:- tatpadasya and tvampadasya,

that is pure existence, jeevatma- pure conscience. Essential knowledge of Vedanta. In the
rise of the aikya jnanam, message of every mahaavakyam. Former 4 is cause for later three,
all 8 are antaranga saadhanani. Extremely important for jnanan. Therefore, those 8
saadhanaas, should be implemented with extreme commitment. (in comparison to, yagna,
daana, tapa:) Increase antaranga saadhanani, don’t increase bahiranga saadhanaani

यय साधनय वणं वा `ानं वा दृe7योजनं न भवित, Cकतु िचBशुि?मां फलं, तत् `ानय
बिहरगसाधनम्।

Definition of bahiranga saadhanani- yagnadi trayam They are bahi ranga, because these will
not lead to shravanaadi trayam. Will not lead to aikya jnanam also. They do lead to mind
purification. Citta shuddhi. If a person continues life long in naama sankeertanam, he will
die a pure person, he will not obtain moksham.

एवं य`ाCद कमा#िण बिहरगसाधनानीयुlयते। य-यिप तािन सकामयानुीयमानािन संसारहेतुवेन

बधाय भवित न तु िचBशु?ये, तथािप “यथाŠतु” ुया संयोगपृथ6वयायेन च िनकामय िचBशु?ये
भवित। तमाि:कामय मुमुRो: िचBशुि?Nारा `ानोपिBहेतुवा-य`ादीिन बिहरगसाधनानीित,
िववेकादीिन वतरगसाधनानीित चोlयते।

In this manner yagna and others are referred as bahiranga saadhanaani. Even after
becoming spiritual seeker, don’t renounce rituals like pooja, shraadham etc. especially
pancamaha yagnam. Mimaasa now. Shloka: karmana badhyate jantu…. S charya quotes in
his bhashyam, karma or ritual leads to samsara only. The student is confused. This
statement and yours are contradictory. Is karma banda kaaranam or Moksha kaaranam? It is
both. Result can be only one? How is this possible? We borrow from purvamimamsha.
General rule utsarga: is any karma can produce only one result. 2 types of result for one and
the same result are mentained. In purva Mimamsa, it is said, whenever veda mentions this,
it can produce 2 types of results. (samyoga prutagvan nyaya:) Vedanta is uttara mimamsa
shastram. It is borrowing संयोगपृथ6वयायेन. If one and the same karma can produce 2 types
of results, how do I know what type of result I will get? Based on the application of the
karma, result will be determined. Depends on sakaama or nishkaama sankalpa.. first is
banda kaaranam, second is Moksha sankalpa (upadesa saram, kruti…banda kaaranam
shloka ishwararpitam… Moksha kaaranam shloka…chitashodakam …)

M:no doubt, the yagna daanam etc will cause bondage, when done with worldly desires. At
the end of Puja, always say swati prajaabhya… kale varshatu parjanya… sarveshaam svastir
bhavatu…Based on shruti pramaanam, and संयोगपृथ6वयायेन mimamsa nyayam or sootram,
very same ritual can lead to citashuddhi and untimately Moksha also. Chan upa 3.14.1…
yathaakratu..

ekasyatu ubhayar….is the sootram

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class 20 23-june-2012

yagnadi trayam; daanam, tapa... bahirranga saadhnaani. Author is discussing a mimamsa

aside note. According to purva mimamsaka philosophy,, nitya karma will not produce any
result. Its like paying tax to government, you cannot ask for rewards. nitya naimittika karmas
are nishphalam. if you don't perform them, you will get paapam due to omission. Vedanta
does'nt accept this. (not said here, in another context we will study this). Our view is non
performance will have consequence of paapam, performance of nitya naimittika karma will
produce results. What results; vedanta says 2 types of results; 1 svarga-heavan, 2
chitashuddhi. One karma can produce 2 results based on the upadhi kaara. (conditions).
Sakaama and nishkaama. Without desiring for svarga when I do sandhya vandanam, I get
chittashuddhi. What is shruti pramaanam is given here. "yata kratu" from chandogya 2.14.1.
yata kratu yasmin loke purusha: bhavati....Based on sankalpa, he will get results. Example: A
person was walking on the road, somebody pushes him down, he got injured, and was angry
with the person who pushed him down. When he turns, he sees a water lorry going forward.
He studied and understood the purpose of pushing. Superficially it is a himsa karma, but the
motive was saving and therefore he will get punyam. Samyoga...phalam, prutaktvam-
bheda:.occurs in purva mimamsa sastram. Therefore, it becomes a bahiranga saadhanam, it
becomes nishkaama and will produce chittashuddi

तमाि:कामय मुमुRो: िचBशुि?Nारा `ानोपिBहेतु वा-य`ादीिन बिहरगसाधनानीित, िववेकादीिन

वतरगसाधनानीित चोlयते। बिहरगािन=िव7कृ eािन। अतरगािन=सि:कृ eािन ।
य`ाCदिनिखलकमा#िण तसाधनिवBदारपुादीिन च िन^शेषं य: सययित स एव `ाने उBमािधकारी।
`ानािधका2रिण य`ादीनामसंभवातािन बिहरगानीयुlयते।

For a seeker, yagnadi trayam will indirectly help in this rise of knowledge, by way of
producing chittashuddhi and then jnanam. therefore they are said to be bahiranga
saadhanani. Vivekadi (8 ones) are called antaranga saadhanani (this is very unique and
found only in vicarasagara). bahi: plus angam- means viprakrushtaa, remotely useful
saadhanas. Antarangani means sannikrushtani...close or proximate saadhanas. He derives
an important corollary. Since yagnadi trayam are only bahiranga saadhani meant to
generate anttaranga saadhana, vivekadi chatushtayam. Once vivekadi chatushtayam is
generated, yagnadi trayam is not relevant. If you continue to do that, it can become an
obstacle in jnanam pursuit. Time for shravanam becomes less. A person may become
extrovert also. Either one must take to sanyasa or reduce remaining in the ashrama (PORT
reduction). The purpose of gruhastaashramam is yagnadi trayam, vivekadi chatushtayam.
Once this has come, yagnadi trayam is not relevant and therefore grihastaashrama is non
relevant. One should renounce grihastaashramam as per Saint Niscala Dasa. He makes a
beautiful statement. Whoever renounces grihastaashrama is the fittest student for
shravanadi anushttanam. Other people can be students, may not be fittest necessarily. They
are fit or fitter but not fittest student. Either manda or madhyama adhikari. Utama adhikari
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for the renouncer. vedanta vijnana sunictitarta... mundaka...during poorna kumbha of

sanyasi we chant this. M:Suppose a person renounces yagnadi trayam totally. Renunciation
of daily karmas must be done formally only. To stop sandhyanandam, formal way is
required. (like a formal resignation from a job). Sanyasa ritual---2 day ritual. Even in death
bed, sandhya vandanam cannot be stopped. Son has to do for father. After Sanyasa, he can't
stay with his wife. Sanyasa only after vivekadi catushtayam prapti. Even to directly get
sanyasa from brahmacharya ashram, he must have got this from purva janma -
grihastashrama. In a vividishaa sanyasi, yagnadi trayam is absent. Other 8 are there.
vivekadi catushtayam, shravanaadi trayam, tat tvam pada... Whatever is present in a
vividisha sanyasi is called antaranga saadhanani. What is absent here is bahiranga
saadhanani. With this topic 22 is over.

Further hair spilitting now.

Topic 23: िववेकादीनामतरगसाधनविन)पणम्

(२३) िववेकादीनामतरगसाधनविन)पणम्- िववेकादीनाम् `ानािधका2रिण

संभवातायतरगानीयुlयते।

Analysis of proximity nature of the vivekadi 8 saadhanas. If all 8 are close, among them
which are closer? How the gradation will be? Compared to vivekadi chatushtayam,
shravanaadi trayam is important. It is closer to jnanam. With saadhana catushtayam, you
may not have shravanaadi trayam. Tat tvam pada vicara: is most important.

Question asked by a student: Why do you enumerate shravanam separate and tat tvam
pada vicara separate? Difference is technical. Shravanam is divided into 2. 1)maha vakya
vicara roopa shravanam (svaadhyaaya roopa shravanam), we focus on maha vakya vicara,
jivatma paramatma eikyam. 2) we enquire to find out if this aikyam is the central message of
the upanishad or vedanta. This question can come. There are other statements in the
vedanta which say jivatma and paramatma are different. Mundaka : dva
suparna.....samaane... says both are diagonally opposite. So, what is the ultimate message.
Tatparyam...or bottomline. is it dvaitam or advaitam? Therefore another type of enquiry to
required to find out. Tatparya nirnaya roopa shravanam. (6 lingas, upakrama...arta vaado--in
upanishads we have spoken about upakramadishadlinga ) When ND describes, first one
refers to Tatparya nirnaya roopa shravanam, second one (tat tvam pada vicara) refers to
maha vakya vicara

Class 21 : 30th june 2012

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In sanyasa, you cannot renounce antaranga sadhanani. These 8 are very important. M:
vivekadi chatushtayam , are present in the uttama adhikari of jnanam, a sanyasi, vivekadi
chatushtayam must continue. Therefore, called antaranga saadhanani (proximate).

अचायं िवशेष:- िववेकादीनाम् वणे उपयुवात् वणादीनां च `ाने िविनयुवात् िववेकादीयपेxय
वणादीिन अतरगसाधनािन।

With regard to the 8 saadhanaas, we've to note these special points. vivekaadi
chatushtayam will not produce knowledge, it will take you to shravanaadi trayam, only
shravanaadi trayam will give knowledge. Therefore, it is more antarangam.

िववेकादीिन तु तदपेRया बिहरगािन। य-यिप सव# वेदातशाYेषु `ानं 7ित

िववेकादीयतरगसाधनवेनैवोािन न बिहरगसाधनवेन, तथािप िववेकादीनां िह, `ाने
अतरगसाधनीभूतवणमेव 7यRं फलम्। वणाCदविNवेकादीयिप िज`ासुना मुमुRुणाऽव^यमादता#येव
न तु य`ाCदव?ातािन। तमाकारणात्, य`ा(-यपेRयाऽतरगवाj
तावतरगसाधनानीयुlयते।

No doubt, in all vedanta shastra, with regard to jnanam, vivekadi chatushtayam has been
categorised as antaranga saadhanani traditionally, I'm not totally in agreement. ND says I'm
in disagreement, direct benefit of vivekadi catushtayam is not jnanam. A shravanam is the
result which deserves to be categorised as antaranga saadhanani. Even though vivekadi
chatushtayam deserved bahiranga status, they have got antaranga status, because a
vedantic student must observe vivekadi chatushtayam at all times. To highlight their
importance, and also to indicate they are closer to jnanam in comparison to yagnadi trayam,
they are classified as antaranga saadhanam.

आ २४-२६ `ाने मु9यातरगसाधनवणादीनं लRणम्-

Shravanam and others definition: primary and proximate saadhanas of jnanam

Topic 24 वणलRणम्

(२४) वणलRणम्- वतुतो िवचाय#माणे वणादीयिप नातरगसाधनािन `ानय, Cकतु

तवमयाCदमहावा6यायेव; 7माणफलवात् `ानय। "तं वौपिनषदं पु0षम्" (बृ. ३-९-२६)
"वेदातिव`ानसुिनिDताथा#:" (मु. ३.२.६) इयाCद ुितUय:। वणं नाम युBया
षिNषतापय#िलगवKदातवा9यानामिNतीये 7यगिभ:FGिण तापय#िनण#यानुकूलचेतोवृिBिवशेष:।

Shravanam is used in very generic form representing vedantic study. In the entire study
process, what contributes to this knowledge? we study avastatraym etc, shrishti kaaranam
also, dvaita vaakyam, dwa suparna etc. He divides Shravanam into 3 types, one is tat parya
nirnaya roopa shravanam.

1 tatparya nirnaya shravanam only dismisses dwaitam and vishishtadvaitam.

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2 tatvam padaartha shodhanam:shravanam: Similarly, avastatrayam, panca kosa etc also

analyses only jivatma, simlarly when shrushti is analysed, it is independent paramaatma
analysis.. No aikyam discussed here.

3 Mahavaakyam: Jivatma, paramatma equated exclusively in Maha vaakyam: this is the

liberating message

1 and 2 do not contribute to knowledge. Sravanam no 3 alone is maha antaranga

saadhanam. Generates knowledge.

M: When you make a careful study, even shravanam no 1 and 2 are not really antaranga
saadhanani, only 3 is real shravanam, clearly understanding the mahaavakyam is important
for jnanam.

Bri 3.9.36 aupa nishada purushaa..

mundaka 3.2.6 vedanta ...

The above support this.

Shravanam no 1 is defined: By studying the 6 indicators; (foot note given below: taught in
kai or tatrriya into, this was done)

" उपŠमोपस्ंहाराबUयासोऽपूव#ता फलम्।

अथ#वादोपपिB च िलगं तापय#िनण#ये ॥" इित वचनात्।

next page has all 6 indicators. check brahmasutra notes (pages 13 onwards elaborately
discussed)

By employing these 6 clues for analysis, the application of the mind to understand advaitam
alone (neither dvatam and vishistaadvaitam) is the central messsage. We cannot say all 3
are OK. They contradict each other. We don't discuss acharyas like Ramanujacharya or
Maadhwacharya. Use your intellect and understand. Go by your understanding. Full
freedom is there in advaita. Understand and follow this. If Shishya is not convinced, its OK.
Conviction in jivatma paramatma aikyam is shravanam no 1??

Class 22 07-07-2012

ND wants to point out that shravanam no 3 alone gives rise to liberating aparoksha jnanam
(mahavakya shravanam)

Topic 25 मननलRणम्

(२५) मननलRणम्- मननं नाम 7यAFGै6यसाधक त‡े दबाधकयुििभ:

सदा॓िNतीयFGामै6यानुसधानम्।
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Mananam is nyayashatra pradhaanam while shravanam is mimamsa pradhaanam. Yoga

shastram is heavily useful in nididhyaasanam. 7यAFGै6यसाधक Reinforcing advaitam
(pratyag- jivatma, paramatma aikyam) , त‡े दबाधकयुििभ: refuting (baadhaka) jivatma
paramatma philosophy. Dvaitins say there are 5 fundamental differences, 2 jivas are
different, 2 objects are different, jiva jagat different, jiva- Iswara difference, jagat Iswara
difference (bedha:).

Whenever this confusion comes it must be removed.

Topic 26 िनCद-यासनलRणम्

(२६) िनCद-यासनलRणम्- भेद7यया (अनाम7यया) नत2रतFGाकार7यय7वाह एव

िनCद-यासनमुlयते। िनCद-यासनप2रपाकावथैव समािध2रित, िनCद-यासनेऽतभा#वा: समािध:
पृथ6साधनवेन गJयते।

FGाकार7यय7वाह: Thought flow is nididhyaasanam. Removal of thought is not meditation.

(yoga shastra says meditation is removal of thoughts, stopping of thoughts) . Vedantic
meditation is thought flow (continuous flow). भेद7ययानत2रत Without being distracted by
any other thought (dvaita thought). In yoga shastra, samaadhi is discussed at length. Here
Samadhi has a different meaning, here it is absorption in nididhyaasanam. Therefore,
samaadhi is not different from nididhyaasanam. Only intensity is different. Later Samaadhi is
divided into savikalpa and nirvikalpaka samaadhi. In Samaadhi also, thoughts are there.
Samaadhi is divided into savikalpaka and nirvikalpaka, both have thoughts. In Samadhi one
is absorbed in thoughts. In savikalpa, one is absorbed in vedantic teachings forgetful of
surroundings. In Nirvikalpa Samadhi, it is still more intense, a person is unaware of the
surroundings, he forgets himself as a perceiver or meditator (self forgetfulness plus
surrounding forgetfulness).

Pancadasi...refer foot note

-यातृ-याने प2रयdय Šमात् -येयैकगोचरम्। िनवातदीपवत् िचBं समािधरिभघीयते॥पचदशी-५५)

Topic 27 वणाCद7योजनिन)पणम्

(२७) वणाCद7योजनिन)पणम्- वणादीिन य-यिप न साRाd`ानसाधनािन, अ7माणवात्; तथािप

तािन `ान7ितबधकभूतबुि?दोषासंभावनािवपरीतभावनादीन् नाशयित। असंभावना= संशय: ।
िवपरीतभावना=िवपय#य: ।

role of shravanam (tatparyanirnaya shravanam), mananam, nididhyasanam. All these 3 do

not come under pramaanam. 6 pramaanams are there but meditation is not one of them.
knowledge comes from only mahavakya shravanam. yadhyapi, tathaapi : they are useful
(like a cup to drink water from, you cannot say cup is waste) in removing varieties of

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misconception. Nothing else is required for liberation other than understanding, that is
understood. asambhaavana- means samshaya: doubt; vipareeta bhaavana means viparyaya:
habitual wrong paradigm

वणयोपयोग: - वेदतवा6यं CकमिNतीयं FG बोधयित, उत यिकिqदथा#तरिमित 7माणगतसंदह

े :
वणेन िनवय#ते।

following 3 topics

Shravanam removes which one, mananam removes which one, nidhdhyasanam

shravanasya upayoga: earlier lakshanam was discussed (topic 24) Benefit of shravanam no
1: (tatparyanirnaya shravanam), is to resolve interpretational problems, nothing to do with
logic; each of dvaitam, vishishtadvaitam will interpret prasthanatryam their own way. We
are daasas only.

Class 23

14-07-2012

In this portion, the author is talking about the role of shravanam (tatparyanirnaya roopa
shravanam),, mananam and nididhyaasanam. This is only for removing doubts. Shravanam
removes seeming internal contradictions within Vedanta itself with respect to, dvaitam,
vishishtadvaitam and advaitam. Other than shruti pramaanam, all other pramaanams like
pratyaksham, anumaanam, arthapatti, upamanam, laukika shabdas, vaidika karma kanda all
reveal dvaitams (external contradictions). Resolving the external contradiction is called
mananam. Nididhyaasanam is meant to resolve subjective contradiction existing within me
after vedantic study.

मननयोपयोग: - जीवFGणोरभेद: सय: उत भेद इित 7मेय गतसंदह

े :। स चानेक7कारोऽिप मननेन
िनवाय#ते।

Is the jivatma paramatma aikyam a fact or not? Can I claim I am jagat adhidhttaanam? We
have so many external contradictions, jaina mada, baudha mada, mimamsa etc. These have
to be removed through mananam. Brahmasutra (chapter 2).

िनCद-यासनयोपयोग:-’देहाCददृ^य7पq: सवSऽिप सय:, जीवFGणोभKदD सय:’ इित धी&वपरीतभावना।

सा च िनCद-यासनेन िनवाय#ते। एवं वणाCदयं `ान7ितबधकभूतासंभावनािवपरीतभावनािनवृिBNारा
पर,परया अपरोR`ानसाधनं भवित। न तु साRात्।

Even after removing these contradictions, what I feel and what I know are different. Only I
know this. Viparyaya: or vipareeta bhaavana is this feeling, world is mitya, I’m intellectually
convinced but I don’t feel in practical life. For all practical purposes, I find world is satyam.
Especially the panca Anatma, possession, profession, family and problems, my body and the
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pains all over the body, my mental stress and tension are maha satyam. I’m nowhere near
God, let alone aikyam. This strong message continuously comes from my innermost heart.
Manonigraha was given great importance in mandukya karika.(like emptying the ocean with
a blade of grass). This can be eliminated through nididhyaasanam. Jivanmukti viveka: a
complete book on this. In this manner, all 3 exercises are not meant to generate knowledge,
but to remove the 3 fold contradictions, pramaana, prameya and vipareta bhavana
contradictions. Asambhaavana (pramaana), pameya and viparita bhaavana can be removed
only indirectly. This will help in advaita jnanam indirectly not directly.

What we have discovered is a peculiar fact. 3 bahiranga (yagnaditrayam) and 8 antaranga

were enumerated. Vivekadi chatushtayam also does not produce knowledge, shravanadi
trayam (one seen just above) also cannot , we said, Tat tvam padaartha shodanam,
independent enquiry of jivatma and paramatma (shravanam no2) will help only
independent knowledge. They also don’t deal with aikyam. Conclusion is all the 11
saadhanams are not saakshat saadhanaas. What is it then?

Sharvanam no 3: Mahavakya...

Topic 28 अपरोR`ानसाRासाधनम्

(२८) अपरोR`ानसाRासाधनम्- `ानय साRासाधनं तु ोेCयसंब?वेदातवा6यमेव। तD

िN7कारम्। अवातरवा6यं महावा6यं चेित। जीवामपरमामव)प7ितपादकवा6यमवातरवा6यम्।
तदै6य7ितपादकवा6यं महावा6यिमित चोlयते। अवातरवा6येन परोRमेव `ानं जायते। महावा6येन
वपरोRमेव। ’अित FG’ इित `ानं परोRम्। ’अहमेव FG’ इित `ानमपरोRम्।

Mahavakya shravanam (shravanam no 3) is the aparoksha jnana saadhanam. Mahavakya

shravanam gives the knowledge means what? Whether the mahavakyam produces
knowledge, shravanam produces knowledge or both? Will medicine cure disease? Medice
will not cure. Medicine consumption cures the disease. Medicine by itself cannot cure
disease without consumption. Consumption alone cannot cure. Consumption of medicine
can cure. Similarly mahavakyam and shravanam together produce jnanam. Which should
have real credit? Medicine should get credit, mahavakyam gets credit. The appropriate term
is consumed medicine cures the disease. ND wants to say mahavakyam (shastra vakyam)
should get credit. Shravanam is important though. Therefore saskshat jnana saadhanam is
(shruta)Vedanta vaakya saadhanam. All previous 11 are preparatory alone. He wants to
divide Vedanta vaakyam into 2 types. Brahma lakshana vaakyaani or brahma bodhaka or
pratipaadaka vaakyaani producing brahma jnanam (avaantara vaakyaani- Brahman
understood in 3rd person- paroksha jnanam). (Brahman which is shrishti sthithi laya
kaaranam)

Second type: Brahman which you have been referring as tat in 3rd person , no more that
Brahman, but I’m Brahman.. 3rd person Brahman is Anatma , Brahman in 1st person is
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satyam. I’m Brahman. Aham brahmasmi. Jivo brahmaiva naapara:. ( maha vakyam giving rise
to aparoksha jnanam)

M: Unlike the previous 11 saadhanaas, saakshaat saadhanam (Vedanta vaakyameva) must

be given credit. The consumed Vedanta vaakyam;;;consumed by the ears (shrotrendra
indriyam) . Vedanta vaakyam is 2 fold, avaantara vakyam and mahavakyam, both produce
jnanam directly. Avantara vakyam – any statement that describes jivatma svaroopam
independently and paramatma independently. Aikya prati paadakam talks of jivatma
paramatma aikyam. All these are maha vakyams . Avantara vakyam give paroksha jnanam.
Mahavakyam give aparoksha jnanam only. Ahameva brahma jnanam is aparoksha jnanam .

Class 24

21-07-2012

After dealing with the 11 saadhanas, 3 plus 8 antaranga saadhanas. Now the Acharya has
come to the main saadhanam of brahma jnanam. All 11 previous saadhanaas are only
supporting ones. Only direct one is Vedanta vaakyam. Vedanta vaakyam brahmajnanam
janayati. All knowledge is through pramaanam only. Therefore, brahmajnanam has to be
generated through pramaanam only, first 5 cannot therefore only Vedanta vaakya shabda
pramaanam can lead to brahma jnanam. Avantara vakyam give paroksha jnanam. I know
about the existence of Brahman and know the lakshanams, satyam, anatam, jnanam
Brahman, jagat kaaranam. Mahavakyam gives aparoksha jnanam. Ahameva brahma jnanam
is aparoksha jnanam .

Shravanam no 2, 11th saadhanam in the list, tat tvam padaartha ... this was named
shravanam no 2 by me. Now, we are referring to this as avantara vakya shravanam.
Shravanam no 2 is avantara vakya vichara. Shravanam no 3 gives aparoksha jnanam.

“वमेव FGासी” इित गु0पCदeमहावा6यवणानतरं ोतु: िशयय पुकलसाधनसंप:य “अहं

FGािम” इयपरोRमेव `ानं जायते।

Very important line. 2 important conditions are required for generating knowledge.
गु0पCदeमहावा6य Guru knows how to prepare the mind, like a farmer who knows how to
prepare the ground. Condition1: Mahavakyam must come from shrotriya brahmanishttaa
guru (minium shrotriya even if not brahma nishttaa)

Condition2: student must have gone through 3 bahiranga saadhanani (yagna, daana, tapa)
and 4 antaranga saadhanani (saadhana catushtayam); must be optimum (100%
accomplished not required, optimum satva guna required)

Shishya will helplessly understand doubtlessly the mahaavakyam. All 3 factors are required
for jnanam, mahavaakyam, guru upadesa, qualified student. Credit must go to maha

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vaakyam. Bhaamati Kaara and Vaacaspati mishra gives credit to mind, Swami Niscala Dasa
disagrees. Vidyaranya swami wants to give credit to both mind and maha vaakyam. (Doctor
is important or digestive system is important or medicine is important; credit must go to
medicine) (they are all advaitins)

ोेणासंब?ं वा6यं नैव `ानं जनयेत्। अत: ोेियसंब?महावा6यमेवापरोR`ानहेतु:। महावा6येन

सवKषां `ानमपरोRमेव जायते, न तु परोRिमित िनयम:।

A mahavaakyam which is not heard (not connected to shrotrendriyam) cannot produce

jnanam. For all the qualified students, aparoksha jnanam alone is generated. Mahavakyam
never generates paroksha jnanam for a qualified student. This removes an important
misconception that you need nirvikalpaka samadhi for enlightenment.

(आ २९-३१)- महावा6यमपरोR`ानहेतु2रयाRेपसमाधानािन-

A debate between vidyaranya and Nischala dasa , both advaitins, vidyaranya- purvapakshee,
guru, shishya shastram, which is important. Vidyaranya says, shishya and shastram are
important. Sarvajnatma muni- A great vedantic Acharya in 9th or 10th century, a disciple of
Sureswaracharya, sankshepa sharirakam, 2000 verses, in wonderful meters, advanced
scholarly work. Sharirakam- means brahmasutram, meaning concise brahmasutram, 4
chapters, verse 14 to 19, the same topic is discussed (ND is nineteenth century). This
concludes shastram must take credit. ND borrows from here. Vidyaranya group is
purvapakshee.

M: Mahavakyam alone should take the prime credit. Following objections are raised with
respect to vidyaranya group and the rely by samskepa sarirakam group

Topic 29 अ के िचदािRपित

(२९) अ के िचदािRपित- (१) वणादीिन महावा6यािन च समुिjयैवापरोR`ानं जनयित। के वलािन तु

वा6यािन परोRमेव `ानं जनयेयु:, नापरोRम् । (२) के वलवा6यायेव यtपरोR`ानं जनयेयुत&ह था#िन
यु: वणमननिनCद-यासनानीित।

All these are hair splitting topics. With respect to credit, some people, given in footnote,
vidyaranya group of people raise the following objections. Statement 1: mahavakyam is one
factor, shravanam (4 antaranga saadhanaas, shravanam, mananam, nididhyaasanam and tat
tvam padartha shravanam) done by Shishyas is second, only both combined (samuccitya)
are to be given credit for aparoksha jnanam. Mere vakyams can give only paroksha jnanam.
Vicara sahita mahavakyam gives rise to aparoksha jnanam, vicara rahita will produce
paroksha jnanam. Statement 2: If vicara rahita mahavakyam, without enquiry, generates
aparoksha jnanam, then shravanam, mananam, nididhyaasanam will become futile or
redundant. (vyartha)

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न च के वलमहावा6यादपरोRमेव `ानं जायते, वणादीनां

वसंभावनािवपरीतभावनािनवृBावुपयुवा:थ#तेित वाlयम्।

Purvapakshee assumes an answer given by Niscala Dasa group. (keep na ca out, kevala
onwards answer) ; they reassert that mahavakyam (kevala or vicara rahita) will generate
aparoksha jnanam only; shravanam manana will still not become redundant. Shravana etc
are still valid and purposeful for removing various obstacles in the form of pramaana and
prameya asambhaavana and vipareeta bhaavana. (see upayoga: done last class). Na cha
vachyam: don’t argue in this manner.

Class 25

28-07-2012

न च के वलमहावा6यादपरोRमेव `ानं जायते, वणादीनां

वसंभावनािवपरीतभावनािनवृBावुपयुवा:थ#तेित वाlयम्। अपरोR`ानिवषये वतुिन
कयाIयसंभावनािवपरीतभावनानुदयात्, के वलादिप महावा6यादपरोRमेव `ानं जायत इित वदतां मते,
तवमयाCदमहावा6यैF#GापरोR`ानोपयनतरसंभावनािवपरीतभावनानुIयBे: वणाCद साधनानां
थ#तैव यात्। अममते तु (पुव#पिRमते) के वलवा6येन परोRमेव `ानं 7थमं जायते। वणाCदसहकृ तेन
वा6येन तु पDादपरोRिमयगीकारा: वणाCदवैय|य#म्। इयेनकfथकृ Bापय#िमित।

An internal debate between 2 groups of advaitins themselves; Niscala Dasa versus

Vidyaranya group.

Whether kevala mahavaakyam or vichara sahita mahavakyam generates aparoksha jnanam.

Vidyaranya group feels kevala mahavakyam can only generate only paroksha jnanam.

Refer Pancadasi 1st chapter around 62,63,65 (Amunaa ....vaakya apati...aparoksham

prasooyate).

के वलमहावा6यादपरोRमेव `ानं जायते... just mahavakyam gives aparoksha jnanam what is the
function of shravanam no 1, mananam and nididhyaasanam. ND group says, shravanam no
1, mananam and nididhyaasanam, do not contribute to jnanam, they only contribute to
removal of obstacles. Asambhaavana and vipareta bhaavana. Therefore, they are not
redundant. Na ca vaachyam is (proposed by vidyaranya group) meaning “what you say
should not be said”. Vidyaranya group says there should be no obstacle if just kevala
mahavakyam generates aparoksha jnanam. (prama, pramata, prameyam).

Purvapakshi (vidyaranya group) says. With regard to the aparoksha jnanam, for that student
who has listened and gained jnanam (as stated by ND group), obstacle will not arise at all.
Just with mahavakyam, they should get jnanam, there should be no obstacles at all,
shravanaadi saadhanas are a waste (shravanam 1. Mananam, nididhya). VD group says, in

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the first class even if mahavakyam is used only paroksha jnanam is produced. Therefore,
they require shravanam, M, and N. After long years of shr, man, nid the same mahavakyam
backed with shravanadi trayam will produce aparoksha jnanam. VD group concludes, for this
contention we have the support of many acharyas.

Sureswaracharya, sarvagyatma muni all are ND’s predecessors on this.

Topic 30 7थमाRेपय समाधानम्

(३०) 7थमाRेपय समाधानम्- यदुं शWदसामायं परोRमेव `ानं जनयेCदित, नैतसाधु। यतोऽयमेव
वभाव: शWदय यत् परोRापरोR)पिNिवध`ानजनकविमित।

ND group says, mahavaakyam even in the first time can generate aparoksha jnanam. VD
group “शWदसामायं परोRमेव `ानं जनयेCदित any shabda pramaanam in general can generate
only paroksha jnanam” this contention is not acceptable. Because ND says ”the words have
capacity to generate paroksha and aparoksha jnanam depending on nature of object
revealed and the nature of the words employed” This is rule 1.

देशकालप2रिj:ं (आवृतं) वतु विहतिमयुlयते। तदनविj:ं (तदनावृतं) अविहतिमित च।

विहतिवषयकं शाWदं `ानं परोRमेव, न कदािचत् कथिqदIयपरोRं भवित; वगKदेवतादीनां
विहतानां `ानयशाY)पशWद7माणेन जायमानय िनयं परोRवात्।

Objects revealed by shabda pramaanam can be broadly classified into 2 types. Vyavahita
vishayam, remote, second avyavahita prameyam, proximate. An object limited by space and
time, is remote object. An object which is not limited by time and space is proximate object.
When shabda pramaanam deals with remote object (vyavahita vishayakam), it will only be
paroksha jnanam. Even if bhagawan describes, impact can be more but knowledge can be
only paroksha jnanam. First example is heaven, then Indra, all devatas knowledge. Even
though I’ve attained the knowledge, it is only paroksham only.

अविहतवतुिवषयकं शाWदं `ानं परोRमपरोRं च भवित। यदा अविहतवतुिवषयकं `ानं ’अित’ इित
शWदेन जायते तदा अविहतयािप वतुनो `ानं परोRमेव भवित। यथा “दशमोऽित” इय “अित”
शWदेन जायमानमविहतयाप दशमपुरषय `ानं परोRमेव भवित। यदा अविहतवतुिवषयकं `ानं
“इदमित” इयाCदशWद7माणेन जायते तदा तd`ानमपरोRमेव भवित, न परोRम्। यथा “दशमवमिस”
इय “वमिस” शWदेन जायमानं दशमपु0ष`ानमपरोRमेव भवित।

Second group- avyavahita vastu- when object is intimately available, will shabda
pramaanam generate paroksham or aparoksham. Shabda pramaanam may or may not and
this dependes on the nature of object. अविहतवतुिवषयकं शाWदं `ानं The knowledge
generated by the shabda jnanam and avyavihitam can be paroksham or aparoksham. When
the tenth man is looking for tenth man, the Guru can reveal tenth man in 2 ways. He can say

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don’t worry, the tenth man is there or he can say you are the tenth man. In the first case,
paroksha jnanam, second case is aparoksha jnanam “revealed as myself”.

Knowledge of tenth main is paroksha jnanam. There is tenth man. “दशमोऽित” When in the
tenth man story, Guru says, there is tenth man, it is paroksha jnanam. When Guru says, tat
tvam asi, “दशमवमिस” it is you who is the tenth man, then it becomes aparoksham.
Available close by;;;idamasti.

एवमेव 7कृ तय FGण: सव#7ािण7यगामभूतवादयताविहतय िनयापरोR)पयािप `ानं, ’तदत्”

इयवातरवा6येन परोRमेव जायते। महावा6यं तु ’दशमवमिस’ इितवत् ोतुरामवेनापरोRतया FG
बोधयित। अत एव महावा6येनाविहत7यAFGापरोR`ानमेव जायते, न त परोRमित।

In the same manner, in the case of brahman, which happens to be an intimate subject,
consciousness available in a student, even that brahma jnanam will be paroksham if Guru
uses the words there is Brahman, paroksha jnanam.

Aaam

Class 26 4th Aug 2012

page 20 4th line from top

महावा6यं तु ’दशमवमिस’ इितवत् ोतुरामवेनापरोRतया FG बोधयित। अत एव

महावा6येनाविहत7यAFGापरोR`ानमेव जायते, न तु परोRिमित।

ND is engaged in an internal debate between 2 groups of advaitins and both groups accept
that Mahavakyam is capable of generating aparoksha jnanam (purvapakshi-vidya ranya
group, siddhantha- ND group)

Vidyaranya group is arguing that kevala maha vakyam cannot produce aparoksha
jnanam. 10th man example was given to support this. Whenever the knowledge is about
myself, the shabda pramaanam and kevala mahavakyam can generate aparoksha jnanan
(proximate object within me).

page 19 second objection was raised... that response is coming up.

Topic 31 िNतीयाRेपय समाधानम्

(३१) िNतीयाRेपय समाधानम्

--- यतूं महावा6येनापरोR`ानोपयङीकारे ऽपरोR`ानोपयािधकरणेऽसंभावना-यनुपBे: वणादीनां

वैय|य5 याCदित, तदसत्। कDन राजा वामायं भlछु #नामकं चRुषा प^य:िप िवपरीत भावनया यथा न
िववेद तं, तथा महावा6येन FGापरोR`ानोपBाविप ययात: करणे असंभावनाCददोषा: 7ितबधका
वत#ते तय सकलकं `ानं नैव फलाय कpपते।

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Answer to second objection; ND reminds the objection once again. Vidyaranya group
raised the second objection, " Suppose mahavalya shravanam itself (shravanam no 3)
generates aparoksha jnanam, the mind of the student (locus of the knowledge), once
aparoksha jnanam comes, the 3 fold obstacles can never coexist, pramaana
asambhaavanam -interpretation, prameya—logical problems, vipareetha bhaavana--
habitual problems, therefore that student will not require shravanam no 1, mananam,
nididhyaasanam won't be required, yagnavalyaka 's briha statement will become
redundant-shrotavya, mantavya...." ND says , "it is not true". Even after aproksha jnanam,
these 3 problems can coexist therefore, shra, man, nid is required to remove these
obstacles. Aparoksha jnanam with these obstacles (sapratibandaka)appears as
though paroksha jnanam, but does not come under paroksha jnanam. The student thinks
he does not have aparoksha jnanam therefore he thinks he has to do saadhanaas in
future. When he practices shra, man, nidhidhyasanam , the pratibandas or obstacles go
away, then sapratibandaka aparoksha jnanam gets converted to apratibandaka aparoksha
jnanam. Then he realises that the jnanam he had all the time is aparoksha jnanam only.
Then he derives the benefit of this knowledge. (convert triangular format to binary
format). In naishyakarmyasiddhi, I made 2 statements, through mahavakyam, I have
understanding no 1, then through shravanam, man, nididhyasanam, I know 2nd
understanding comes. "Other than 1st understanding nothing else is required."

Example of Prime Minister by name Bharchu: is given. In sankshepa sharirakam, same

story is talked about. Later ND describes this elaborately. footnote: in 5th chapter,
page 134 to 142, this story comes. Summary of the story: Bharchu is a favourite minister of
a King due to his skill, efficiency etc. Other ministers wanted to finsh him off due to
jealousy. The ministers created a tribal problem, they suggested to send Bharchu to solve
the problem. Bharchu solved the problem. Before he could return, ministers managed to
be trap him in the forest and did not allow him to return. They told the King Bharchu died
in the encounter. King was disturbed. He appointed someone. Bharchu resigned to his fate.
He converted this to an advantage and started spiritual saadhanas in the forest. The
ministers then created a new story. The dead minister Bharchu has become a ghost and
become a saint and roaming in the forest. This corresponds to the misconception that I'm
a Jiva. Barchu is a wandering ghost. King went to the forest and by chance saw Bharchu in
meditation. Eyes are pratyaksha pramaanam. It reveals a fact. Bharchu minister is alive, he
has become a spiritual student and sitting in meditation (pratyaksha prammanam is
revealing... aparoksha jnanam). This aparoksha jnanam is not taken in because of the
misconception dosha, wrong ideas in mind; as told by ministers. King runs fast. Instead
of being happy that my favourite minister is alive. He runs saying it is ghost, ghost etc.
ND says even after student receives "aham brahmasmi" aparoksha jnanam of myself,
student does not want to accept the understanding as aparoksha jnanam. I don't have
realisation, I have knowledge. Therefore further enquiry is required to establish that

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Bharchu is dead or alive. No other realistion is required. King has to realise that this a
rumour.

King’s mantri barchu, he saw with his own eyes, understanding I have is not realisation. I
treat both understanding and realisation as different. In reality, along with understanding
realisation comes. In the same way, through the mahavakyam, understanding f
mahavakyam I have is aparoksha jnanam. The three doshas present obstruct the aparoksha
jnanam from working. (like Raja had fear instead of joy).

For him, sapratibandaka jnanam does not give benefit. Through shravanam, mananam
nidhidhyaasanam these obstacles are removed.

अत: 7ितबधकभूतदोषिनवृयथ5 तेन वनाCदकमव^यमावत#नीयम्। यय तु पुनबु#?ौ महाभाAयवशात्

रागNेषाCदकारणीभूतासंबावनाCददोषा: नैव िव-यते तय वणाCदवैय|य#िमeमेव।

His saadhana should be for pratibanda nivruti. To remove doshas which are the obstacles,
he has to continue with shravanam no 1, mananam and nidhidhyaasanam . Suppose there is
a student who does not have any misconceptions, because of great puny am, these 3
doshas are not there, which doshas are creating raga dwesha, shravanam 1, mananam,
nidhidhyaasanam are not really required. Even with just shravanam, some students can get
aparoksha jnanam

(If the king did not have misconceptions, he would have taken the minster and told others
so.)

एवंD`ानय साRाकारणं महावा6यमेव, न वणाCद। वणाCद तु

`ान7ितबधकभूतासंभावनाCददोषापनयनमां कु या#त्। तावामाेण वणा-यिप `ानसाधनिमित गौJया
वृयोlयते। तथा िववेकाCदचतुeयमिप वणा-युपकारकतया `ानसाधनिमयेवोlयते। तथा च
िववेकाCदसाधनचतुeयसंप: एवािधकारीित िस?म्।

In this manner, mahavakyam alone s the direct cause of jnanam. Upakramadi vicara or
mananam or meditation or samadhi do not produce jnanam, meditation is to remove our
habitual jeeva bhaava.

Shravanam etc only work on removing the doshas , asambhavanadi dosha. Apratibandaka
jnanam alone will help in remaining in binary format.

Class 27

11th August 2012

Understanding Mahavakyam alone is aparoksha jnanam. Shravanam, Mananam,

Nididhyaasanam only contribute, they don’t generate aparoksha jnanam. 2 examples were
given dasama drushtantha and Bharchu drushtantha. There is a 3rd example given by other
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acharyas. I prefer the 3rd one. Karna has a powerful misconception of being a charioteer’s
son. He has suffered humiliation, especially from Arjuna. Kunti addresses Karna and tells
him he is a kshatriya and her own son. She says “you are kunti putra:”. When Karna receives
this message, he does not understand that there is a kunti putra(paroksha jnanam) or this is
kunti putra(Pratyaksha jnanam); but aparoksha jnanam “I’m kunti putra”. Karna need not do
any saadhana for getting aparoksha jnanam. He need not do anything to make this a fact.
The misconception leads to 2 fold hesitation. 1 is this a fact or not? It is incredible fact. 2
Whether to take his understanding as aparoksha jnanam. As long as this 2 fold hesitation is
there, even though Karna has aparoksha jnanam, he will not be able to derive the benefit of
Aparoksha jnanam. These 2 hesitations will go away only when misconceptions go away. For
which Kunti has to give a detailed description. (full story) These explanations are not for
generating aparoksha jnanam. It removes the misconceptions and hesitations. The moment
the hesitations go away, then alone he can derive the phalam. Because phalam is not there,
more hesitations. It is a vicous cycle. Like in the class, you acquire mahavakyam aparoksha
jnanam. It is valid and coming from nirdushta apaurusha veda pramaanam. Several
misconceptions regarding myself, therefore I don’t accept this fact. 2 fold misconceptions
here too. Only shravanam no1, mananam and nididhyaasanam to remove misconceptions.
I’m nitya muktam. Then I get ready to enter binary format. Meaning not postponing Moksha
for future.

M: Jnanam is generated only by Mahavaakyam. Not shravanam no 1 (upakramaadi

vicara)etc. Niscala Dasa never negates vedantic meditation. He is only debating the purpose.
He says it is only to remove the habitual jiva bhava. Shravanam aadi is for removing
misconceptions. 3 doshas... asambhaavanadi dosha trayam. Phala will be obstructed
without this. Indirect role of shravanaadi trayam is there. Biggest misconception is
meditation alone produces knowledge. Therefore, shravanadi trayam are presented as
means of knowledge. This is only a figurative expression. In the same way, vivekadi
chatushtayam also are presented as means of knowledge, this is also figurative only. They
remove the obstacles. Therefore, all the 11 saadhanaas mentioned before, yagnyadi trayam,
vivekadi chatishtayam, shravanadi trayam are figurative means of knowledge, but they
remove obstacles. Therefore, returning to chapter 1, anubandha chatushtayam, we are
talking of adhikaari, ND concludes. The one who has four fold qualification alone is
adhikaari. Page 8 topic 15 onwards (adhikaari lakshanam) Topic 15 to 32 . This topic is over
now. (printing mistake it is 15 to 31).

Next is vishaya niroopanam.

Topic 32
वषयनपणम ्

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(३२) िवषयिन)पणम्- अयं च fथ: जीवFGै6यं 7ितपादयित। अत: 7य6परिचतोरै 6यमेवाय fथय
िवषय:। सवK वेदातमेवाथ5 7ितपादयित। इतोऽयथा NैतवाCदनो वेदिव0?थ#वाCदवाNेदबाEा:
शठा:=गूढिवि7यका2रण:=7यRं तुितकता#र: परोRे चाितदूषका: ॥

The analysis of the subject matter of Vedanta shastram. This work reveals the essential
oneness of jiva and Brahman. Superficial difference is there which causes the confusion and
samsara. Therefore, pratyak parichit, inner individual self and the universal consciousness
are one and the same, which is the subject matter. All the vedas talk about advaitam only.
How do you say even veda purva bhaga talks about advaitam? Answer not discussed here.
We say veda purva bhaga is not a pramaanam for revealing jiva Iswara bheda. Dwaitam is
not new, veda cannot reveal dwaitam. (Ref: naishkarmya siddhi). Veda purva bhaga teaches
puja for preparing us for jnanam. Therefore, aim is advaitam. All the dwaita philosophers
are dwaita vaadis, they are veda baahya:, teaching something outside the vedas. Shata: they
are fanatic and adamant people, guda- they are causing harm to the society indirectly. Even
though they directly glorify vedas, but they suppress the message of the vedas and cause
damage, they are spoiling the vedic medicine (message).

(आ. ३३-३८) 7योजनिन)पणम् ।

Topic 33 योजनलणम ्- benefit of jivatma paramatma aikya jnanam

(३३) 7योजनलRणम्--- सव#7पqकारणीभूता`ानं तकाय#द^ृ यजातं सव5 Nैतं च

जननमरण7बध)पािखलदु:खिनदानवामहानथ# इित ुितमृितपुराणेितहासानुभवाCदसकल7माणिस?म्।
ईदृशानथ#िनवृिB: परमानदावािQD मोR इतुlयते। अयमेव मोRोऽय fथय परम7योजनम्।

Ajnana nivruti and dvaita nivruti are benefits. Entire dvaitam is generated by ajnanam.

Class 28 --18/08/2012

Dealing with the topic of anubhanda chatushtayam, adhikari and vishaya topics over. Now
prayojanam or benefits. Benefit is Moksha---aatyantica dukha nivrutii: and paramananda
prapthi. Total elimination of sorrow and attainment of infinite anananda. Author uses the
same definition. It however creates certain misconceptions. “When Vedanta says, total
freedom from sorrow, we assume total elimination of emotional pain from mind, retaining
all other things intact. Having done this, Vedanta retains the mind and gives infinite aananda
to the mind. After vedantic studies, we will be jumping with joy all the time.” This does not
happen. I also assume that shravanam is not enough, then mananam is not enough,
nididhyaasanam is not enough….one day enlightenment will happen etc. ND says this is
misunderstanding of the aatyantica dukha nivrutii: . You can never eliminate one part of the
world alone. It comes as a package. Vedanta can at best do FIR reduction. Meaning of
dukham in vedantic parlance is different. It does not refer to selective emotional pain, but
entire dvaita prapanca. Dukham must be understood as agnyanam or moola vidya and
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entire dvaita prapanca (includes body, mind also). Nivrutti or elimination means “not
physical elimination” , but “mityatva niscaya:” agnyaana dvaita prapanca mityatva niscaya:

Chapter 18 : Samadukhasukha….sama loshtaa na kancana:; maana

Permanent ananda is not experiential pleasures but claiming atma svaroopam as ananda is
atyantika sukha prapti:. Mind must continue to have varieties of emotions. (like going to a
condolence meeting and being morose, you cannot laugh). For emotional pain, FIR
reduction is the direct benefit.

सव#7पqकारणीभूता`ानं

That agnyanam that is the cause of the mind is moola avidya or maya (Naishkarmya siddhi
chapter 3). Maya can only be falsified, it can never be eliminated. Vyavaharikally maya is
anaadi and ananta; this is the material cause of entire universe and its product consisting of
experienced and experiencable universe. This entire dvaita prapanca तकाय#द^ृ यजातं सव5 Nैतं
च We have both pleasures and pain, but somehow we forget the pleasures.
जननमरण7बध)पािखलदु:खिनदानवामहानथ# Includes, birth and death continuous
flow; you cannot eliminate pain part alone. Dvaita prapanca is the cause of complaint
because it includes both pairs of opposites, therefore, you cannot eliminate one part. It is
maha anartha: great problem. This is very clear for a thinking person. इित
ुितमृितपुराणेितहासानुभवाCदसकल7माणिस?म्। This is clearly talked about in shruti, smrithi,
puranam, Itihasa, others and our own experience . The number of factors we want to
control increases, what we can’t control also increases. Then helplessness, frustration,
anger, depression. After some time, we lose hope and look at life as a burden, that is
samsara. We pray for a smooth and early death and should never come back. 5th capsule, by
forgetting your real nature you convert life into a burden, by remembering the real nature,
you convert life into a bleassing. Aham satyam, dvaita prapanca mitya. ईदृशानथ#िनवृिB:
परमानदावािQD मोR इतुlयते। The elimination of the anartha which is in the form of
agnyanam and dvaita prapanca is nivrutti:. S Charya uses the idiom upamardanam. Baada:
mityatva niscaya: . When everything experienced is eliminated, I the experience the
adhisttanam will continue which is beyond the pairs of opposites of the nature of sat cit
ananda. This is parama ananda avapti. Claiming my nature as nitya ananda:. This is called
Moksha अयमेव मोRोऽय fथय परम7योजनम्। This Moksha containing 2 parts anartha
nivrutii: and paramananda prapthi. is the main benefit of this granthas vicara saagara.

`ानं ववातर7योजनम्। पु0षय यिNषये उकटेlछा जायते तदेव तय परमं 7योजनं पु0षाथ# इित
चोlयते।

Immediate benefit is gnyanam, then Moksha. Which should be called main benefit
(parama)and which should be named secondary benefit (avantara). ND says Moksha alone is

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parama prayojanam, gnyanam is secondary or avaantara. Every human being loves ananda
naturally, they hate dukham naturally. You continue to love someone as long as this is a
source of happiness. Nobody loves gnyanam, they love because of ananda (Moksha).
Therefore Moksha is parama prayojanam. M: gnyanam is only avantara prayojanam. Parama
prayojanam is defined as that which (object) a person loves unconditionally उकटेlछा .
Everyone unconditionally loves happiness only. This parama prayojanam is called
purushartha. According to Vedanta, only Moksha is purushartha.

सकल जनानां च दु:खिनवृBौ सुखावाQौ चेदश

ृ ीlछा संजायते। पूवSानथ#Nत
ै ाभावोपलिRतपरमानदिचदेव
मोRव)पम्। अत एव मोR: परम7योजनं, न `ानम्। दु:खिनवृBावानदावाQौ च `ानय हेतुवात्, तय
दु:खिनवृयानद)पवाभावाq `ानमवातर7योजनम्। परम7योजनावाQौयत् Nारीभवित
तदवातर7योजनम्। यथा कदलीफल7ाQौ तपपुपाCद। एतादृशवेदातfथजिनत`ानNारा
मुि)पपरम7योजनफल7ाQौ `ानमवातर7योजनं भवित।

For the entire humanity, Vedanta makes a statement, regardless of caste creed etc. In the
elimination of dukha, an integral part of dvaita prapancam, and in the attainment of
sukham, unconditional love or desire for happiness only. (Often, we don’t know what we
exactly want). Moksha is the fulfillment of this desire only. Along with freedom from
dukham, discovering the consciousness, chidroopa parama ananda swaroopam, alone is
called Moksha swaroopam. (Some bhakthas declare, I don’t want Moksha but want to
come to vaikunta to serve you.)

Class 29 25.08.2012

As a part of anubhanda chatushtaya analysis, author is dealing with prayojanam topic.

Immediate benefit is jnanam. (shabda pramaanam) Any vedantic text must be looked at as
shabda pramaanam. Granta gives jnanam as well as Moksha thereafter. Therefore both are
benefits. The author is making a subtle difference. Which is primay and which is secondary
benefit? Direct is jnanam, indirect is mokdha. From a value point of view, author says
Moksha is primary benefit. Jnanam is avantara prayojanam. Moksha is parama prayojanam.
Moksha alone is ananda prapti and dukha nivrutti. Nobody loves knowledge for just
knowledge. Even brahma jnanam. One think loved is ananda, therefore people love Moksha.
Then why do you say Jnanam is avantara prayojanam. Even though jnanam does not
deserve prayojanam status by itself, jnanam is useful to get parama prayojanam called
Moksha. Therefore, adjective avantara prayojanam. Whatever serves as a means to attain
parama prayojanam is avantara prayojanam. M: ata: eva… therefore, Moksha is
paramaprayojanam. Jnanam does not deserve the status of goal. दु:खिनवृBावानदावाQौ च
`ानय हेतुवात्, तय दु:खिनवृयानद)पवाभावाq `ानमवातर7योजनम्।Jnanam is not of the
nature of dukha nivrutti, only Moksha is if the nature of dukha nivrutti. Jnanam is not of the
nature of ananda, but Moksha is. Therefore, Jnanam is only a secondary benefit. Jnanam is a
means for elimination of dukham. An example given by Swamiji, imagine a person loves
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morning coffee, early morning, somebody brings a cup of coffee. (with a container cup).
Because I want the coffee desperately, I grab the container and coffee. Am I in need
container or coffee, primary is coffee, container is secondary. (though I grab the container).
Once you condume the coffee, you don’t run around with the container. If it is paper cup, it
is disposed off. Similarly once Moksha is attained, even jnanam is irrelevant. (Manishaa
pancakam…brahmaiva brama… nonam manisha mama). After claiming, I’m mukta:, he is not
attached even to jnani status. It continues although not relevant to him. परम7योजनावाQौयत्
Nारीभवित तदवातर7योजनम्। Jnanam merely serves as container. यथा कदलीफल7ाQौ
तपपुपाCद। एतादृशवेदातfथजिनत`ानNारा मुि)पपरम7योजनफल7ाQौ `ानमवातर7योजनं
भवित।

Author gives an example. It is like attainment of kadalee phalam, banana fruit. We plant
banana plant, use flowers, leaves, fruits. We preserve until the fruit is got, then others
become irrelevant. Therefore, a student should remember that he will get both
prayojanams. It doesn’t matter how many books he reads. Finally parama prayojanam is
important. Even with 3 books, some fortunate student may attain. Number of classes is not
important, binary format is important.

Topic 34: अ 7थमाRेप:

(३४) अ 7थमाRेप:-यदुमनथ#िनवृिB: परमानदावािQDfथय परम7योजनिमित, त: सगlछते।

यत: सवKविप वेदतेषु जीवयपरमानद)पवं व&णतम्। भवि‡रिप तथैवागीकृ तम्। लोके व7ाQयैव
7ािQयु#dयते। न तु सदा 7ाQयैव 7ािQ: कदािचदिप सगlछते। तमासदा परमानदव)पयैव सत(:)
आमन: पुन: परमानद7ािQकथनं सव#वाIयसंभािवतमेवेित।

With regard to Moksha as a benefit of Vedanta, it is meaningless. Why? Attainment of

paramaananda or svaroopaananda as a benefit, it is not logical, because, in all vedantic
grantas, jiva is presented as already endowed with paramaananda svaroopam. Therefore, I
need not attain parama ananda. Why should you present this as a benefit? This is already
my nature. The author has also accepted this fact. Only experiential ananda is not with me.
In the world, everyone wants to attain something which is not attained by him. Attainment
of the unattained alone is logical. The attainment of the attained is never logical. Therefore,
I the Jivatma am all the time of the nature of ananda, why should I work for attaining this?
Why should I attend the class then? Purvapakshi says, many people attend your class
because they don’t understand. Only fools will attend Vicarasaagara class. (Omkaraananda
quotes: Swamiji asked, “Do you want Moksha or Mysorepa”, Omkarananda said mysorepa)

Topic 35 तसमािध:

३५) तसमािध: --एतादृशपूव#पxयाRेपवणमाेणाNैतfथो7योजनेऽनादरो न काय#:।

वेदात`ानोपदेeृस(गु0कृ पालेशपाीभूतानामीदृशाशेषसदेहतूलिनरासय दृeात7चJडवातबलेन
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सुकरवात्। तथा िह, कDन पु0ष: ~ाया वकरथककणं नeं मवा अवेषमाण इतततो ~मन्, अयेन
के निचदाQेन 7बोिधत: सन्, 7ाQमेव करथं ककणमपूव#तया 7Qिमित मयमान: ’मम
ककणिमदानीमपलWधम्’ इितयथा वदित; तथैव परमानद व)पे वामिन िनयपरोRतया
सदा7ाIयेIयिव-यावशाद7ाQव~ाया ’नाहं 7मानदव)प:, Cकतु FGैव तथा; तथो िवलRणय मम
तदुपासनया तादृशFG7ािQ: संपा-या’ इित मूढो ~ाया 7ितप-यते। एवंिवत् पिJडतोऽिप मूढतम एव।
“अयोऽसावयोऽहमीित न स वेद यथा पशु:” (बृ. १.४.१०) “तदेव FG वं िवि? नेदं यCददमुपासते” (के .
१.४.८) “योयथा सतमामानमयथा 7ितप-यते। क तेन न कृ तं पापं चौरे णामापहा2रणा”
इयाCदुितमृितशतेUयो जीवFGभेदवाCदनां मूख#वाङगीकारात्।

A goal can be only something which is not there with me (aprapta). Therefore Moksha
cannot be goal is poorvapakshi’s view point. General rule is a goal has to be an
unaccomplished one. When I don’t have house , money etc, we want to attain that. Spider is
a rare case where upaddana and nimita kaaranam are same. There are some cases where I
already have it, but do not know it. Kantachaameerakara jnana. Like a person searching for
a gold ring with it on himself. Like a key in the pocket. He searches all over. Then he picks up
his hanky to wipe his sweat. Key falls down. Key is praptham only, he did search for a prapta
vastu. It is as good as “non attained”. Key is concealed by a concealing factor. There is a
superimposition of apraptam status on a prapta vastu.
Due to this, it becomes an object of search. When you are searching, that becomes a goal.
Due to misconception, praptam has converted into apraptam. Once the non goal becomes a
goal, searching becomes relevant. It is relevant as long as the concealment is there.
Temporarily, it can become a prayojanam.

Class 30 – 01-09-2012

1st objection.. Moksha cannot be the goal of vedantic study, because a goal cannot be
something that's already accomplished. Ananda is our very swaroopam. A person who is a
parent cannot aspire for parenthood.

Answer.. Even though it is our swaroopam, unfortunately we are not aware of this fact. I
mistake this as unaccomplished. Not really unaccomplished but as though unaccomplished,
therefore it can become our goal. Page 21 topic 35 at the bottom. Eka... By listening to such
intimidating purvapaksha don’t get worried , with regard to moksha prayojanam, dont
disregard this.

Vedanta jnana; for the students who have wee bit of grace of guru, such intimidating
instructions of purvapaksha will be like fluff of cotton. Youcan blow it away.pooh pooh..
Elimination can be very easily accomplished. Drushtanta pracanda vaadaha...the powerful
wind of example. Even an accomplished thing can become a goal.

To present the example... Kascana purushaha...nashtam matva.. A person had a bangle on

his hand raised his hand. Assume it was hidden in the sleeve, he started searching for the
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bangle, this is also apraptham.. Therefore prayojanam is 2 fold, apraptha prapthihi and
praptha prapthi....Jnanena .... The person then says after a guru helps, I have found my lost
bangle. Same wrt paramaananda swaroopam.

It is nitya aparoksham as chaitanya swaroopam. Even though it is ever accomplished,

because of ignorance (which is anaadi), because of the delusion, taro vilakshanasya mama...
I believe, I'm different from ananda roopa brahma, tadupaasanaya, Ive to practise the
upsana, I will attain paramaananda brahman. this person is moodaha or fool. Such a person
who looks forward to future ananda, he is moodatamaha ...most foolish person. What i say
is supported by shruti pramaanam, whoever says paramatma and jiva are different, one on
top and one in the bottom and believe they have to merge, they dont know vedanta, they
are informed animals..pashu.

Bri 1.4.10, tadeva brahma tam viddhi. Atma is all pervading, na idham yadidham
upasate...kena 1.4.8 Mahabharatham...yahaa anyata ... Pratipadhyate.

One who mistakes the atma which is the paramatma, as jivatma, kim paapam na krutam,
what paapam he has not done...he has done the greatest paapam by claiming I’m
jivatma..therefore, every samsari is a thief who has stolen paramatma. Status: Punishment
is endless samsaara...smruti pramaanam (mahabharatham). All these people who talk about
the bedha are maha moorkha. We can accomplish it as though and therefore prayojanam.

इथंभूतानामिप मूखा#णामनतजमा&जतपुयपु€वशासंकृ तिचBानां, 7शातिचBात् FGिवN2रात्

स(गुरोय#Cद कदािचNेदातवणं लUयेत, तदा “परमानदो वेदातवा6यै: सदृगु0कृ पाकटाRलेशेन चामािभ:
7ाQ” इित मितजा#येत। अयं भाव: - आमन: परमानदव)पवेऽिप व7काशापरोRव)पवेऽिप
वािव-यावृतवाद7ाQवBेषां वव)पं पूव#मभात्। यदा तु ीमदाचाय#मुखाNेदातवणेन वव)पभूत
एव परमानदो बु?ाववभासते तदैव स अपूव#तया 7ाQवNयवि‘नयते। एवमेव 7ाQयािप पुन:
7ािQकथनमुपप-यते। तमापरमानद7ािQरे वाय fथय परम7योजनिमित युमेवोम्।

Kantachameekarajnayaha:Gold chain example..I show my chain to a friend and then go

home. In the neck suppose my chain went behind, I look forward and dont find my chain, so
I conclude chain must be with my friend and he says it is on you. I say I missed it and saw it
now. Was runnng to friend’s house required ogetting the chain? Either answer is incorrect.
Without running, the struggle for the chain would have continued. Running was required to
know that running is not required. Vedantic study is required to know that vedantic study is
not required to be a mukta purusaha.

Vedantic study never made me a mukta purushaha because thats my very nature, but to
know that, vedantic study was required. Ittham bhootanam... For all these moorkhas, one
group is fortunate one and another unfortunate. One has heaps if punyam acquired in many
janmas,they got a refined mind, desire to attend vedanta class itself. Vedanta shravanam...
They get an opportunity for vedanta shravanam from a guru who is shanta swaroopaha ,
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brahma nishttaaha, he should never promise ananda in the future. There is no coming or
going ananda... Yadi kadaachit... If he gets an opportunity for vedanta shravanam at some
time, student claims, I’ve accomplished ananda... Paramaanadaha.. Asmaabhihi praptaha..
Has been attained by me with the help of mahavaakyam,, one coming from a mouth of a
Guru. Dipped in the grace of a Guru..sadguru kripa kataksha leshena... A drop of graceful
glance of satguru.. Student will effortlessly claim I’m brahman. Claimimg happens in the
form of a thought only, it s not a thought less state.. Thought in the mind and very much in
jagrat avasta.. He consolidates in Nididhyaasana.. This is the message... Even though atma is
of the nature of paramaananda, and always available as saakshi chaitanya roopam, because
this svaroopa ananda is covered, it appears to be not accomplished.. They have experience
of priya, moda and pramoda.. Moksha ananda is not an experiential ananda..teacher should
remove the idea and make it clear that it is I because of which experiential ananda comes
and goes. Expectation must end.

Class 31- 08-09.2012

Page 22 first para…last 5 lines. Ayam bhavaha…

Prapthasya praopthihi is also possible was explained. Even though paramananda is my very
nature, because of self-ignorance, I don’t know this fact. Therefore, until this self ignorance
is removed, it is as though not accomplished. When it is removed through knowledge,
paramananda is as though accomplished. Note “as though” in both cases. This is the
prayojanam. (similar to Karna getting kunti putra status). Ayam bhaavaha: This is the
message. It is in the form of saakshi chaitanyam, because of samsara it appeared as though
not accomplishment because of concealment through self ognorance, Through Guru and
Vedanta shravanam, this is claimed after the removal of self ignorance. At the time of
claiming apoorvaya… it is claimed as though new accomplishment. Prapthavat. This is the
ultimate benefit of the vedantavichara granthas. Incidental prayojanam is jnanam.

Topic 36:

(३६) 7ाQ7ािQ)प7योजनं िन)Iयेदान’ िनयिनवृBिनवृिB)प7योजनमिप युमेवोिमयुlयते। रhौ

सप#य िनयिनवृBयािप कदािच“मादवभासे सित, “रhुरेवेयम्” इयिधानसाRाकारमाेण स िनवत#ते
यथा, तथा वामिन ~मात् 7तीयमानोऽिप संसार:, िनयिनवृB एव वव)पापरोRसाRाकारे ण िन^शेषं
िनवत#ते। तमाि:यिनवृBयािप िनवृिB:, िनयै7ाQयािप 7ािQD वेदातfथय परम7योजनं
सुतरामुपप:मेव।

Same law must be applied to the second definition: atyantika samsara

nivrutihi(paramaananda prapthihi—first). Purvapakshi can ask: I don’t have samsara at any
time, why should I remove that. This also seems illogical. Because of ignorance, when I
assume I’m a samsari, then even though factually samsara is not there, there is a seeming
samsara caused by ignorance. Therefore, the elimination is also seeming only. But this is
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also a great relief. (Swami Chinmayananda’s bug in the ear story; non existent bug
removed). Elimination of a bug that was absent… nivrutasya nivrutihi. Removal of the ever
absent. Imaginery rebirth also must be removed. 7ाQ7ािQ)प7योजनं िन)Iये ever absent one
is punar janma or samsara must be elimated, that benefit is also logically possible. Example
of rope snake given. Even though a snake is absent on the rope in all three periods of time,
it comes under nityanivrutasvaroopaha, when I take a torch and understand that there is
only adhisttanam rope (saakshat karaa here is used in the context of clear knowledge; no
mystic knowledge). Similarly atma sakshaat kaaraa also, no mystic experience is involved.
Crystal clear understanding. Snake goes away with the knowledge. Then we ask where did
the snake go? It is like asking where did the sukshma sharira go? Unnecessary analysis.
Similarly, people analyse what happened into Jnani’s sukshma shariram. Mitya or
anirvachaneeyam must not be probed into. Note in the mind that it is mitya anatma that’s
not worth probing into. Tatha svatmani… in the svaatma also, due to moola avidhya or
maya, world is appearing although it is as good as absent, same saakshat kaara is used,
world is eliminated (falsified) thereafter don’t ask more questions related to false world.
Exactly like the accomplishment of the already accomplished, this benefit is also possible.
This is a parama prayojanam. No more curiosity. First objection is over.

Topic 37 िNतीयाRेप:

(३७) िNतीयाRेप:- ननु सिवलासा`ानिनवृिB: परमानदावािQD fथय 7योजनिमयुं न सगlछते।

यतो िनवृिBना#म िन^शेषनाश एव; नाशतु 7-वंसाभाव एव। अतो॓ऽनथ#&नवृिB)पाभावय
परमानद7ािQ)पभावय चैक मुिव)पे सामानािधकरJयं न घटेत, भावाभावयोरयोयिवरोधात्,
िव0?योध#म#योरे क युगपसमावेशायोगाD। तमादु7योजनं fथय न संभवतीित चेत—
्

Second Objection: According to you Moksha consists of 2 components atyantika samsara

nivrutihi and paramaananda prapthihi. Nivruti is abhaava roopam in the form of absence.
Attainment of ananda which is in the form of existence (bhaava roopam) or presence. Your
Moksha definition is in the form of bhaava plus abhaava roopam. These are 2 diagonally
opposite attributes. They cannot coexist logically. Therefore, Moksha is not possible. M:
nanu, to object, “elimination of ignorance along with its product(vilaasa); samsara, dukham
etc, attainment of paramaananda is the benefit of this granta”. This statement of ND our
author,is not possible, because nivruti or elimination means total destruction. In tarka
shastra, naasha is defined as posterior non existence; a form of non existence. The abhaava
in the form of anartha nivrutihi, and bhava positive existence in the form of paramaananda
praptihi. In one locus, mukti svaroope, saamanaadi karanyam, coexistence of bhava and
abhaava is not possible. They are mutually opposed. They cannot exist in one locus. Like
light and darkness existing in one small room at the same time. Therefore, in one person
Moksha is not possible due to these opposites. Therefore, the benefit you are talking about
is not possible. (one of the prayojanam is missing, one anubanda chatushtayam is
incomplete, shastra is incomplete) .
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Topic 38:

(३८) तसमािध: - नैष दोष: । सिवलासािव-यािनवृBरे िधानFGचैतयमावा: ततोऽित2रlयते सा।

यथा आरोिपतसप#िनवृिBरिधानरhुमां, एवं किpपतनाम)पामकसकलवतुिनवृिBरिप
तदिधानिचमामेव, न ततोऽित2रे ित िस?म्।

Essence: Tarkashastra angle: Upon my hand, is there a pot or not? There is no pot on our
hand. Is “absence of pot” on the hand? You cannot ask this. When you say, “I am
experiencing the absence of pot upon my hand”, you are experiencing anything. Absence of
pot was not “present”. Absence of pot is just kevala hastaha. Abhaavaha adhikarana roopa:-
--gata abhaavaha means hand only.

Class 32 15.09.2012

Page 23 topic 38

3rd anubhandham in the form of Moksha prayojanam is being discussed by the author.
Moksha consists of nivruti plus prapti. Nivruti is abhaava roopam, prapti is bhaava roopam.
Moksha becomes nivruti plus prapti. Purvapakshi says both these are opposite attributes,
therefore non existence plus existence cannot be combined to form Moksha. Like combining
light and dark. Reply in topic 38.There is no such thing called abhaava. If abhaava exists,
then it cannot be called abhaava. Therefore the word abhaava refers to bhaava padartha
only in a figurative language. Whenever we say I’m experience the absence of pot on my
palm, we are experiencing the palm only. In tarkashastra, always abhaava refers to the
bhaava padartha on which abhaava is mentioned. Like absence of pot on palm meaning only
palm. In the pocket, there is money. Money abhaava is empty pocket bhaava. Samsara
abhava or dukha abhaava is located in the atma or Brahman. Dukha abhaava refers to dukha
abhaava adhikarana roopaha atma eva. Dukha abhaava is peace, ananda prapthi is joy in
english. M: nasha doshaha..there is no dosha, removal of ignorance along with its product is
not really abhaava roopam, it refers to the adhishttanam , which is brahma chaitanyam,
therefore, the absence of ignorance means presence of mere Brahman. Yathaa… the
elimination or absence of superimposed snake does not refer to absence, but figuratively it
refers to adhisstaanam rajju matram, only the rope. In the same way, the absence of the
entire super imposed dvaita prapancha, naama roopatmaka dvaita, is absent at the time of
Moksha, absence refers to the adhissttanam of the entire dvaita prapancha, Brahman.
World is not there is equal to Brahman is alone is there. Dvaitam not there means advaitam
is there.

आरोिपत7ितयोिगक7-वंसय 7ितयोAयिधाने भासमानयािधानमाविनयमात्। तदुं वा&तके

“अिधानवशेषो िह नाश: किpपतवतुन:“ इित।

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Absence of a superimposed object experienced after knowledge; snake and rope

knowledge, (typical tarka shastra knowledge), we experience this absence upon the rope,
that snake absence is nothing but rope only. Meaning is a positive entity only. This law must
be noted, it is given in the vaartikam. Always the absence of a superimposed object must be
understood as the locus of this. Quotation given here. (I’m not able to identify source) .

अयमेव भगवपादादीनामाशय: आकराCदषु फु टतर: । अत एव

7कृ तेIयनथ#िनवृिBF#Gमािमयुदोषानवकाश:। सवा#नथ#दृ यकpपनािधानवा(FGण:। तD FG
िस?वतुव)पवा‡ाव)पम्। तमादनथ#िनवृBेभा#व)पवादेव तया अिमन् fथे 7योजनवकथनं
युमेवेित।

This law, reveals the presence of a thing on which the absence is referred to. Abhaavasya
adhikarana roopatva niyamaha…name of this rule. ND says, this is what has been done by all
our acharyas. This is the idea or conclusion taken by all our acharyas inclusive of sankara
bhagavadpaada. Aakaranam refers to prasthantrayam and others. We see this idea in all
these works. Therefore, in the context of the purvapakshi’s objection also, anartha nivrutti
or dukha nivruthi is not really abhaava roopam, but brahma maatram or bhaava roopam
only. The logical defect that purvapakshi charged on us has no scope. Brahman happens to
be the adhissttaanam. All the anarthams or evil is in the form of drushya prapanca, which is
nothing but a super imposition only. Nivrutthi and kalpana must go together. In shoonya
vaada, they negate the adhissttanam also. (Buddhism etc). In advaitam, shoonyam is not
talked about, adhissttanam which is the negator can never be negated. Brahman is bhaava
padartha only. Therefore, anartha nivrutehe bhava roopatvat, absence of dukham is a
positive principle. Tasyaha: … this prayojanam is presented for vicarasaagara granthas… 3rd
anubhanda is over…

4th is sambandha.

Topic 39 - संबधनपणम ्

(३९) संबधिन)पणम् – (१) fथय िवषयय (7मेयय) च 7ितपा-य7ितपादकभाव: संबध:। fथ:

7ितपादक:, िवषय: (जीवFGै6यं) 7ितपा-य: । यत्, िवषयं िविवlय बोधयित, तत् 7ितपादकम्, यत्
बो-यते त7ितपा-यम्।

Analysis of relationship has not been discussed any other text till now. We need to know
which 2 things are talked about. Rule 1: Minimum we need 2 factors to talk about
sambandha. Rule 2: Relationship will be different based on the 2 factors. Male and female
can be brother sister, husband and wife etc. Relata or relatum. The 2 can be any 2 factors in
the context of Vedanta. Example 1: Book and subject matter; relationship…book is
pramaanam—shabda pramanam, subject matter is prameyam. After granthas, you can add
pramaanam. The book is expounder, subject matter is exponded. Subject matter is

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jivabrahmaaikyam. That book, distinctly explains things, therefore called expounder; ideas
are called pratipaadhyam. 7ितपा-य7ितपादकभाव: संबध:

(२) अिधका2रफलयो: 7ाIय7ापकभाव)प: संबध:। फलं 7ाIयं, अिधकारी 7ापक:। यNतु लUयते तत्
7ाIयं, यो लWधा स 7ापक: ।

The student or candidate…Adhikaari is pramaata and phalam – knowledge (pramaa).

7ाIय7ापकभाव)प: संबध: Obtainer and obtained sambanda. Result—moksha or Brahman,
adhikari is beneficiary. Whatever is obtained is called obtained, whoever gets the benefit is
praapakaha or beneficiary.

(३) अिधका2रिवचारsIतु कु#कत#भाव)प: संबध:। अिधकारी कता#, कत#ो िवचार:। य: करोित स:

कता#, यत् CŠयते तकत#म्।

Relationship between student pramaata and study pramaanavicaara. Doer, duty

relationship. कु#कत#भाव)प: संबध: Student is doer, study is the duty. One who performs is
called is doer, whatever is performed is called duty.

(४) fथ`ानयो: जय जनकभाव: संबध:। िवचारNारा `ानं 7ित fथो जनक: `ानं जयम्। यदुपादयित
तhनकं , यदुप-यते तhयम्। एवमेव संबधातरमिप बो-यम्।

Between book and knowledge (previously we saw student and knowledge), prammanam
and pramaa; producer produced relationship. जय जनकभाव: संबध: By means of enquiry,
the book pramaanam is the producer of jnanam (pramaa) knowledge. Jnanam is janyam,
like parent child relationship. That which produces is called a producer, that which is
produced is called produced. ND says you can invent other pairs of relationship in the
context of Vedanta. Footnote gives 2 more.

यतु साधनसंप:ो िज`ासु 7थमं पठे त्। इमं तरगं सततं मुोऽसौ ना संशय:॥

If a qualified student studies the first chapter of vicarasagara (a tarangam) repeatedly then
the first chapter by itself will give him liberation, there is no doubt in this regard.(Don’t
forget the first chapter when we go into 2nd chapter)

े FGेसरवतीिवरिचते िवचारसागरे अनुबधसामायिन)पणं नाम 7थमतरग: ॥

इित ीवासुदव

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VICHARA SAGARAM
िवचारसागरम्
(
ी वासुदव
े
े सरवती वािमगल्)

Based on the lectures by

H.H. Swami Paramarthananda
(transcribed)

[Commenced December 2011]

Chapter 2

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To any vedantic student who finds these notes useful.

Please send in any corrections/feedback to [email protected]

Hari Om

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Contents
Topic 40 दु:खिनवृावाेप: .................................................................................................................... 8

Topic 41 ............................................................................................................................................. 11

Topic 42 सख
ु ाित
वषयकाेप:-........................................................................................................ 12

Topic 43 ............................................................................................................................................. 13

Topic 44 (आ. ४४-५४) अिधकारिवषयकाेपाणां समाधानािन।............................................................. 14

Topic 45 .......................................................................................................................................... 18

(४६) ितीयाेपय समाधानम्- ............................................................................................................ 21

Topic 47 तत
ृ ीयाेपय समाधानम .....................................................................................................
् 22

(४७) तृतीयाेपय समाधानम्- ............................................................................................................. 22

Topic 49 ............................................................................................................................................. 25

Topic 50 ............................................................................................................................................. 32

Topic 51 ............................................................................................................................................. 33

Topic 52 (५२) पामरिवषियणोलणम्- ............................................................................................... 36

Topic 53 (४३) िजासुलणम्- ............................................................................................................ 38

Topic 54 िज#ासोरिमन ् &'थे व)ु यप

ु प
*: ...................................................................................... 55

Topic 55 जीव+,मणोरै /य0प

वषये आेप: ........................................................................................ 59

(आ ५६-६०) साि!"ै$यिवषये आेप:-................................................................................................ 61

Topic 56 ............................................................................................................................................. 61

Topic 57 अ&त:करणयेि&'यािवषय(वम् .................................................................................................. 63

Topic 58 अ&त:करणय ववृ)यिवषय(वम् ............................................................................................... 65

Topic 59 ५९) अ&त:करणधमा: ना&त:करणवृे*वषया:- ............................................................................ 66

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Topic 60 अनेकसािणामेकेन !"णै$यासंभव:......................................................................................... 67

Topic 61 सािव,पम् ........................................................................................................................ 68

Topic 62 जीवव0पम .........................................................................................................................

् 72

Topic 63 ऐ/योपप
*:.......................................................................................................................... 73

Topic 64 (६४) सा7णो नाना8वेयेकेन +,मणै/यं संभव;त............................................................... 77

Topic 65 सुखदु:खादयो वृ)या,ढसाििवषया: ......................................................................................... 80

Topic 66 ब&ध: स(य इ(याेप: ............................................................................................................... 86

Topic 67 (६७) अ0याससाम1य:- (१) स(यव(वनुभवज&यसंकार:............................................................. 89

Topic 68 ब&धा0यासे 2थमसाम1यभाव:................................................................................................... 92

Topic 69 ितीयतृतीयसाम1यभाव: ........................................................................................................ 93

Topic 70 चतुथसाम1यभाव: ................................................................................................................... 93

Topic 71 प5मसाम1यभाव: .................................................................................................................. 95

Topic 72 (७२) !"णो िन*वशेष(वाद8य0याससाम1यभाव:- ...................................................................... 97

(आ.७३ ८१) कमणैव मो: िस90यती(यैकभिवकवादमवल:;याेप:- .......................................................... 99

Topic 73 (७३) कमणोऽव=यकत>(वम्-................................................................................................ 100

Topic 74 (७४) कमिववरणम्- ............................................................................................................. 100

Topic 75 (७५) िविहतकमिववरणम्- .................................................................................................... 101

Topic 76 मुमुण
ु ा िन(यनैिमिककमािण कत>ािन ............................................................................... 105
Topic 77 मुमुुणा 2ायि@कमा8यनुAय
े म् ............................................................................................ 105
Topic 78 साधारण2ायि@य ििवधं फलम्- ....................................................................................... 107

Topic 79 मुमुो: सि5तं का:यकम न फलहेत:ु ....................................................................................... 109

Topic 80 मुमुो: 2ार;धं भोगेन न=यित ................................................................................................ 110

Topic 81 मुमुो: 2ायि@म8यनाव=यकम् ............................................................................................ 111

Topic 82 कम<णैव ब'ध;नव

ृ *>स?धेरयं &'थो
वफल:...................................................................... 114

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Topic 83 (८३) ब&धो िमBया ............................................................................................................. 114

Topic 84 स(यवतुानम0यासहेतुरित न िनयम: ................................................................................... 115

Topic 85: (८५) कारणय काया>विहतपूवकालव*त(विनयमा(संकारएवा0यासहेत:ु - ............................... 118

Topic 86 अEैवमाेप: ........................................................................................................................ 120

Topic 87 तE समाधानम् ..................................................................................................................... 120

Topic 88 अपूव,पय कारणय काया>विहतपूवकालव*त(विनयम: वगाGदिवषये8यित.......................... 121

Topic 89 (८९)संकारयैव सव<DाEयासहे त8ु वम .................................................................................
् 123

Topic 90. (९०)सजातीयवतुानज&यसंकारा एवा0यासहेत:ु - ............................................................... 124

Topic 91: (९१) स च संकारो ब&धा0यासेऽिप घटते- .............................................................................. 125

Topic 92 (९२) 2ाथिमका0यासे संकारय हेतु(वासंभव इ(याेप:- .......................................................... 134

Topic 93 (९३) तE समािध:- .............................................................................................................. 135

Topic 94 (९४) साHIयदोषो नावIयमEयासहे त:ु - ......................................................................... 138

Topic 95 (९५) 2मातृदोषोऽिप नाव=यम0यासहेतु:- .............................................................................. 142

Topic 96 Pramaana dosha (९६) 2माणदोषोऽिप नाव=यम0यासहेतु: - ................................................ 142
(आ.९७-९८) कारणा0यासिन,पणम्- ................................................................................................. 144

Topic 97 (९७) सवयं2काशेऽिप !"Hयानोपपि:-............................................................................. 144

Topic 98 (९८) आ(मा सामा&यतो ातो िवशेषतोऽात@ ..................................................................... 155

Topic 99 (९९) पूवपसIJह: ........................................................................................................... 157
Topic 100 िन(यनैिमिकाKयां वगफलं यादेव.................................................................................... 159
Topic 101 (१०१)2ायि@ादिखलसि5तपापयासंभव:- .................................................................... 161

Topic 102 सि5तका:यकमाHययाव=यं फलं 2द0यु:........................................................................... 162

Topic 103 ानं िवना कमफलं न न=येत् ............................................................................................ 166
Topic 104 (१०४) िन(यनैिमिकानुAानज$लेश: सि5तपापफलिमित न ................................................ 167
Topic 105 सि5तसकलका:यकमफलं नैकेन शरीरे णानुभिवतुं श$यम् ...................................................... 168
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Topic 106 िनMकृ Nाथतु ..................................................................................................................... 168

Topic 107 (१०७) आेप: ............................................................................................................... 169

Topic 108 समाधानम् ........................................................................................................................ 170

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सुखं िनयं
वकाशं ापकं नामपयो:।

अिधानं बुयबोयं बु

े ृ य!ु िनमलम्॥१॥

अपारं सववेदा'तवेयं यक् परं मह:।

तदेवाहं न म!ो'य*दित मे िनि+ता मित:॥२॥

Class 33

22-09-2012

39 aavartas were covered in first chapter (anubandha chatushtayam). Only

one unique idea we gathered from first chapter. We learnt about 3 types of
shravanam. Shravanam no 1—tatparya nirnaya roopa shravanam
तापयिनणयप-वणम्. We establish the central theme of Vedanta to refute
other interpretations of other acharyas. Interpretational enquiry; upakrama,
upasamhara etc used. Shravanam no 2 is tvam tat padartha nirnaya roopa
shravanam वंतपदाथिनणयप-वणम्; jivatma and paramatma svaroopam
analysis. Panca kosa, avasthatrya and drukdrishya viveka to arrive at tvam tat
padartha nirnayam. (Using Adhyaropa avaropa discussion). No equation of tat
and tvam comes here. No aikyam. Shravanam no 3 maha vakya
vicara…vakyartha nischaya vicaram. Naishkarmya siddhi, shruti saagara etc
concentrate on mahavakya vicara. Jivatma Paramatma Aikyam is revealed.
Chronological implementation order of these (I’m mentioning); shravanam no
2, shravanam no 3, shravanam no 1 is the order of implementation. After
gaining aparoksha jnanam (through 2 and 1), we try to clear doubts created by
other lines like dvaita, vishishtadvaita etc. If we start comparative study in the
beginning we will get confused. After this, mananam and nididhyaasanam will
come. Shravanam no 2 and 3 give aparoksha jnanan, but it does not give
confidence. Intellectual obstacles get removed through shravanam no 1,
mananam, nididhyasanam. Nididhyaasanam is not meant for aparoksha
jnanam only for vipareeta bhaavana pratibandha nivrutti.

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At the end it says, Sri Vasudevabrahmendra viracita, we should add samskruta

vicarasaagare…not just vicarasaagara. Our namaskarams to both
Vasudevacharya and Nischala Dasa.

This first chapter is anubanda saamanya niroopanam (general enquiry).

The second chapter is going to be vishesha anubanda niroopanam. Second

chapter has 69 topics. Topic numbers are continued. We start with topic 40.

सं
कृ तिवचारसागरे अनुब'धानां वशेषतो िनपणं नाम

ि2तीय
तर4ग:

Samskruta vicarasaagara; special enquiry in second chapter commences. (see

foot note). It is like a person who wants to build a house on his plot. A court
notice comes saying land belongs to someone else. Patta also is shown. First I
have to claim the land and then I’ve to build a house. He wants to build
Vedanta house, so many people raise objections related to
anubandhacatushtayam. Now special objections are raised. (first is high court
notice, now supreme court)

पूवतर4गे अनब'धजतं सं7ेपत उ9म्। अ;

म
तु ि2तीयतर4गे ति2
तरत: ितपायते।

Purvatarange: in the previous chapter, the group of four factors were dealt
with briefly (39 topics!!). In this second chapter, anubandhajaatam, same for
fold factors is being analysed elaborately.

(आ ४०-४३) अिधका<रिवषयका7ेपा:-

Topic 40 दु:खिनवृ!ावा7ेप:

(४०) दु:खिनवृ!ावा7ेप:- साधनचतु=यसंप>ोऽिधका<रित पूव यपा*द। तेषुसाधनेषु

’मुमु7ता’ नामैका। सा च साधनेषू!मा। मुमु7ुता नाम तीAतरमो7ेBछा। मो7+
सोपादानकारणजगि>वृयुपलि7तDEावािFरयुBयते। अG
मो7ल7णघटकिवशेषणरपथमांशे सोपादानकारणजगि>वृ!ौ पूवप7ी श4कते –
मूलािवयया सह जग>ाशं न कोऽिप वाKछित। *क'तु िववेकL तापGयिनवृि!माGं वाKछित।

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Objection with respect to adhikaari. Purvapakshi says no student is possible. If

they really understand the meaning of Vedanta, there can be no student of
Vedanta. An adhikaari will find several problems with the vedantic promises of
freedom from sorrow. I’ve several objections with respect to “freedom from
sorrow”. This is elaborated. The author is quoting from first chapter.
Summarising. Purvam pratyavaadi- in the first chapter, you had established,
saadhanacatushtata… adhikari. A candidate is endowed with four fold
qualifications, mumukshutaa was one of them. Mumukshutaa is prime
qualification. Greater the desire, greater the effort. Then only Adhikaari will
attend classes without excuses. Result is proportional to effort. Moksha
consists of 2 parts; negation of dvaita prapanca(to arrive at advaitam) along
with its cause agnyanam or moolaavidhya.

After the elimination, I should abide as Aham advaitam brahma asmi…non dual
Brahman. Purvapakshi says both are problems… this is what is said in page 21,
topic 33, first four lines. In this particular context, with regard to first
component of Moksha definition, elimination of dvaita prapanca nivruti, along
with moola vidhya or maya (Naishkarmya siddhi 3rd chapter), purvapakshi is
raising a question. Moolavidhyayasaha jagat nasham…. Vanchati. When a
person comes to Vedanta, no student comes with the elimination of dvaita
prapanca.. (his body, family etc). If a vedantic Guru says, he will eliminate his
student’s family (drushya prapanca), the student won’t come. According to
purvapakshi, this is a scam. Nobody wants to eliminate the world. The Moksha
people are interested in keeping world, property, family, body, mind, they
want to eliminate only the sorrow. Tapatraya nivrutii people want to eliminate
not jannivruti. Three kinds of sorrow, they want to eliminate. On the other
hand, an intelligent person wants to retain all these things and wants to only
remove the 3 fold sorrow that afflicts him constantly. Definition is very clear
here. Tapatrayam: in every shantipaata we discuss this.

तापGय+ (१) आNािमकम् (२) आिधभौितकम् (३) आिधदैिवकOेित। तG शरीरे

Pवरा*दरोग7ुिपपासा*दज'यं दु:खमायािमकम्, चोराQसपा*दज'यं
दु:खमािधभौितकम्, य7रा7सेतिपशाचRहा*दज'यं शीतवातातपा*दज'यं च
दु:खमािधदैवकम्।

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Adhyatmikam, Adhibhautikam, adhidaivikam. Adhyatmikam; pain born out of

our own body, diseases like fever etc, , hunger, thirst etc . Atma here refers to
shareeram. Adhibhautikam: pain caused by all other living beings other than
myself, (Bhoota here is not pancabhhota), thieves, tiger, snake . Adhidaivikam:
living beings not available for our perception, yaksha, rakshasa, preta,
pishacha, ghost (graham …that posseses human beings), sheetam..cold, vaata.
Wind, atapa;heat/sun light (natural forces). Natural forces are controlled by
devata according to shastram. Varuna, prutvi devata etc.

VS is divided into 7 chapters. Each chapter is called a taranga: (wave). Saagara

is ocean, vichara means atma vichaara. Vicharasagara is an ocean consisƟng of
waters which is enquiry into Atma. Author has covered 538 topics. Each topic
or secƟon is Ɵtled aavarta: or whirlpool or ripples. First chapter now.

Class 34

29-09-2012

एतिGिवधदु:खनवृि!रे व सवT: ाUयते। न दु:खाद'य

य क
यिचदिप िनवृि!Vववे*किभ:
ाUयते।

If Moksha is defined as freedom from dukham and attainment of sukham, both

these are appealing. Dukham is replaced by dvaita prapancha, sukam is
equated as advaitam.. the seeker replaces this way, aim becomes negation of
dvaita prapancha and abiding in advaita atma and both are not desired by
everyone. Therefore, we look for something that will keep dvaita prapanca and
remove only dukham nivrutti:. Purvapakshi says this. एतिGिवधदु:खनवृि!रे व सवT:
ाUयते। Only dukha nivruti is desired by people, nobody wants to eliminate
anything other than dukham (dvaita prapanca nivrutti :) . न दु:खाद'य
य
क
यिचदिप िनवृि!Vववे*किभ: ाUयते। No intelligent person will prefer this.

त
मा'मूलािवया सिहतजगि>वृ!ौ न क
यापीBछा जायते। इित।

Topic 40-43 purvapakshi topic. Reply from topic 44 onwards. In the negation of
moolavidhya, negation of dvaita prapancha is included. Nobody on earth will
develop a desire. (topic 40)
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Topic 41

(४१) न च “सवYषां िन:शेषसकलदु:खिनवहणेBछा िवयते, समूलाZानजगि>वृि!म'तरा न

िन[शेषसकलदु:खोBछेद: स\भवित, इयतो िन[शेषदु:खिनवृ]य'यथानुपपया
समूलाZानजगि>वृि!रथादाि7^यते” इित वाBयम्। आतानां
ध'व'तया*दकृ तायुवYदो9भैषPयसेवनात् Pवरा*दरोगहेतुकदु:ख
व7यदशनात्। भोजनेन
7ु_'यदु:खिनवृ!े: सवानुभविसवाO। इथमेव त!तीकारे ण त!दु:खिनवृि!संभवे
समूलाZानजगि>वृि!म'तरे णािप दु:खिनवृ!े: संभािवतवात्, नापे`यते दु:खिनवृ]यथa
समूलाZानजगि>वृि!: । त
मा'मो7ल7णघटकसमूलाZानजगि>वृ!पे िवशेषणांशे न
क
यापीBछा जायेत।

Note the inverted comma, quotation from purvapakshi, assumes advaitin will
say, dukha nivrutti requires world nivrutti, like the Doctor amputates the limb.
Retaining the dvaita prapancha, trividha dukha nivrithi is not possible.

सवYषां िन:शेषसकलदु:खिनवहणेBछा िवयते, समूलाZानजगि>वृि!म'तरा न

िन[शेषसकलदु:खोBछेद: स\भवित, इयतो िन[शेषदु:खिनवृ]य'यथानुपपया
समूलाZानजगि>वृि!रथादाि7^यते

Suppose Advaitin says, Sarvesham, for all the people, there is a desire in
eliminating all the sorrows without exception, you’ve to remove the dvaita
prapancha, समूलाZानजगि>वृि!म'तरा without jagannivruttihi along with
agnyana, sorrow cannot be removed totally. िन[शेषदु:खिनवृ]य'यथानुपपया
There is no other alternative medicine available for the removal of entire
sorrow. Purvapakshi says आतानां ध'व'तया*दकृ तायुवYदो9भैषPयसेवनात्
Pवरा*दरोगहेतुकदु:ख
व7यदशनात् you can consume medicines for fever etc, you
can still retain the dvaita prapancha. भोजनेन 7ु_'यदु:खिनवृ!े:
सवानुभविसवाO। You can eat for hunger, this is experienced by all. Even for
neighbor problems etc, you have solutions; also for for adhibhautikam and
adhidaivikam related problems. इथमेव त!तीकारे ण त!दु:खिनवृि!संभवे
समूलाZानजगि>वृि!म'तरे णािप दु:खिनवृ!े: संभािवतवात्, नापे`यते दु:खिनवृ]यथa
समूलाZानजगि>वृि!: ।Tatat refers to adhibhautikam and adhidaivikam related
problems. Even these problems can be solved without negation of dvaita
prapancham along with moolavidhya.
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त
मा'मो7ल7णघटकसमूलाZानजगि>वृ!पे िवशेषणांशे न क
यापीBछा जायेत।
Therefore, the first part that talks of dvaita nivrutthi (advaita…is 2nd part)
which is part of definition of Moksha given by Advaitin, nobody will desire your
Moksha.

Topic 42 सख
ु ाित
वषयकाेप:-

(४२)सुखािFिवषयका7ेप:- मो7ल7णघटकिवbयांशे DEावािFपेऽिप न क

यापीBछा
जायेत। तथािह – यदव व
तु ागनुभूतं त_ातीयव
व'तर
यैव सुखसाधनवेन
संाFािवBछा सवYषां जायेत, नाननुभूतसंाFौ। यथा देषा'तरे षु
िवयमानbवयदूभुते^व^यिनZातेषु पदाथYषु, ताFीBछा न क
यािप जायत एव।
त2देवाGािप मुम7ोरिधका<रण: ा4नDEिवषयकZानमि
त। य
य तु DEZानमि
त स
नािधकारी, त
य मु9वात्। मु9
य च मुमु7ानुपप!ेरिधकाराभाव:। अतो
वेदा'त-वणापूवमिनZात
यDEणोऽवाFीBछा क
यािप नोि'मषयेव। इथं
समूलाZानजगि>वृ]यामके , तदुपलि7तDEावािFपे च मो7े न जायेतव
ै ेBछा क
यिचदिप।
त
मादिधकारी मुमु7ुन कोऽिप िसयित।

Negation of 2nd part of Moksha definition.. sukhaprapyartham which is

brahmapraptihi, advaita avasthaanam. Second part in the definition of
Moksha;;; attainment of Brahman, abidance as advaitam brahma, nobody will
have a desire, to elablorate, how does human being act in the world. When a
person comes across an object in the world, either sukham or dukham
experience will be there. You want the same type of object for same sukham
experience. Sajaateya icchaa. Either you want the same object or same species.
Have we experienced Brahman anywhere? If so, you want to experience and
enjoy the same Brahman every time. Samaanajaateeyam.. You want to spend
time with Vishnu, because he is described as compassionate. Whatever object
is experienced before, another object that belongs to the same species, as a
means of enjoying the same experience, I want more. (adhyasabhaashyam of
Brahmasutra, pashu example given, dandam and grass). Desire arises with only
known objects, not with unknown objects in other countries which are
completely unknown, nobody develops a desire to attain that object. In the
same manner, for this student (adhikari) also, he does not have Brahman
experience earlier, therefore no desire. Even if a person has brahmajnanam

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already, he is not a candidate. Yasya tu… muktatvaat. For a muktaa, he will

have no desire for Moksha, there he does not have adhikaara. Therefore,
before doing shravanam, desire to attain an unknown Brahman, will not arise
(unmishaa). Ittham… cidapi. In this manner, your Moksha consisting of 2 parts,
nobody will have desire for both parts. Therefore, no mumukshu therefore no
adhikari and no anubandachatushtayam..

Class 35 06-10-2012

We completed the 42nd topic.

Topic 43

(४३) अिधकायभावं कारा'तरे ण ितपादयित-सवcिप िवषयसुखमेव वाKछित।

तपि
वनोऽिप पारलौ*ककभोगािभलाषेणैवैिहकान् भोगान् प<रयPयानेकिवधdलेशा'सह'ते:
तथा चैिहके eयो वाऽऽमुिbमके eयो वा िवषयसुखेeय एव सवY
पृहयि'त। नैवद
े मि
त िवषयसुखं
मो7े। ततो न कोऽिप मो7साधनिमBछेत्। तत+ मो7ेBछापा मुम7
ु ा न क
यािप िसदयेत्।
*कO DEा*द
तंबा'त
य लोक
य िवषयसुखाशापाशपरवशीकृ तिच!वात्
वैरा योपरमशमदमा*दसाधनं न क
यािप िसदयेत्।
त
मासाधनचतु=यसंप>
यािधका<रणोऽभावाि2फलोऽयं R'थार\भ:।

अिधकायभावं कारा'तरे ण ितपादयित Poorvapakshee tries to establish that no

adhikari is possible for this. Another argument or methodology. सवcिप
िवषयसुखमेव वाKछित। Let us be clear, everybody wants to enjoy sense
pleasure… any pleasure in which there is subject object duality, music, dance,
basics like food etc. Human being wants to retain dvaitam. No exception to this
rule. Sarvopi…grosser vishaya sukham or finer one like when scientist discovers
something else. Even tapasvees… पारलौ*ककभोगािभलाषेणैवैिहकान् paara bhoga
bhautikaha abhilaashena… they want to go to higher lokas where quality of life
is supposed to be better. Even tai upa speaks about different types of aananda.
Therefore, people want dvaita ananda. Ahikaan bhogan… they renounce lower
sense pleasures of bhooloka. They undergo pains of various types for this. तथा
चैिहके eयो वाऽऽमुिbमके eयो वा िवषयसुखेeय एव सवY
पृहयि'त।. All the people
whether they are in society or forest despite for dvaita ananda only either of
iha loka or para loka.aanushtikebhaya… spruhayanti… object of the word has

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to be in fourth case (should have been dviteeya vibhaakthi) therefore,

sukhebhyaaha: (Panini rule). For icchanti, you can put dviteeya vibhakti.
Phalam ichaci, phalaya spruhayati…

In Moksha, dvaitaaananda is not there. Not even vicara saagara is possible. In

your Moksha which is advaitam, vishya sukham is not possible. Tatha: na koopi
…. Nobody will like your Moksha. Therefore, Moksha icchaa roopan… desire for
your Moksha, nobody will have. Most vedantic students convert Brahman into
one of the extraordinary object. Purvapakshi goes to another step. Let us
assume we have an extraordinary advaita ananda. Even then people will love
to retain dvaita ananda.. Vairagyam for dvaita ananda nobody can develop. “If
I force people to give up dvaita ananda, nobody will come to class”.
Brahmaadi… lokasya.. … mind is obsessed with or addicted to aasha pasha,
vishaya sukha…worldy pleasures, kasyaapi vairagyam na sidhyet. Raga or
attachment will be there… earlier purvapakshi says mumuksha not possible,
now he says vairagyam is not possible, raga will be there. Body, mind, family,
possession, profession attachment. Therefore, kshama or relaxed and focused
mind is not possible. (“all your 34 years of teaching” asking the advaita Guru to
introspect). In short, saadhanachatushtayam is not possible. Starting this
granta is useless. Vipalaha:

44-54

Answers to the objections raised by the purvapakshee, with regard to the

candidate of advaitam.

11 topics are the replies in the same order as that of objections

Topic 44 (आ. ४४-५४) अिधका<रिवषयका7ेपाणां समाधानािन।

(४४) मो7
य थमांशभृते समूलZानजगि>वृि!पे इBछासंभवकार:-Desire for
Moksha can arise in spiritual seekers. A Moksha which involves dukha nivruti
through dvaita nivruti (jagannivrutti). Through agnyana nivruti, dvaita nivruti,
and then dukha nivruti. Dukha nivruti is the first component of Moksha
definition. (2nd component- sukha nivrutti).

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(४४) मो7
य थमांशभृते समूलZानजगि>वृि!पे इBछासंभवकार:- मो7ेBछा न
क
यािप संभवित, यतो मो7े अंश2यमि
त, थम: सोपादानकारणजगि>वृि!पgऽश:,
ि2तीयो DEािF पgऽश:। तG सोपादानकारणजगि>वृि!पे मो7
य थमांशे न
क
यापीBछा संभवित; अिप तु िGिवधदु:खिनवृ!ीBछैव सवYषां संभवित।
त!दु:खिनवृि!
त!दुपयाhवित। त
मासोपादानकारणजगि>वृि!कामो
मुमु7ुरिधकारीयेत> स4गBछत इित िह थम: पूवप7:। तG समािध:।

ND is summarizing what purvapakshi said in topic 40 and 41 for the sake of

continuity. Purvapakshi said, everybody wants dukha nivruti. But advaitin says
for this dvaita nivrutihi is required. Purvapakshi said you can accomplish dukha
nivruti alone without dvaita prapancha nivruti. Advaitin asked if without dvaita
pranca nivruti, how can you eliminate sorrow? Purvapakshi said for
adhyatmikam, doctors are there, adhi bhautikam, police, court, government.
For adhidaivikam, we have astrologers, parihaarams, naadi josyar, vastu
experts are there. Why do you prescribe shiracheda for shiro vedana? Tatra
samaadhihi… Reply. All these remedial measures you talk about may or may
not solve the problems. If 10 say it works, 10 will say parihaaram did not work.
Even if it works, only some of the problems may get solved. Even if they solve
the problemis solved, it is not permanent, it can recur. Solution is doubtful,
partial or temporary. Mundaka… pareekshyalokaan karmacitaan…

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

Class 36 13-oct-2012

Dukham has been divided into 3 types, trividha dukha nivruttihi.. we add
adjective atyantika to indicate total removal of sorrow. This is possible only
through dvaita nivruttihi. This in turn does that through agnyana nivrutti.
Purvapakshi raised objection saying we don’t require dvaita nivruti at all.
Nobody likes to remove dvaitam…body, mind, family possessions etc. Is it
possible to have atyamtika dukha nivruti without dvaita nivruti, advaitin asked.
Purvapakshi said its possible. For each type of dukham, one type of remedy is
there…allopathy, homeopathy etc. Astrologers, naadi etc and usage of
parihaarams. With respect to this, tat samaadhihi…here it means answer.
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सवानथबीजभूतमूलाZानतकायजगि>वृि!ितरे केण नोपाया'तरे ण तापGयनाशो

िन:शेषमुपजायेत। िन:शेषमूलािवयािनवृ]यैव सकलदु:खािन तकारणीभूतरोगादय:
रोगाया-यशरीरादय+ िनरवशेषं न[यि'त। त
मा!ापGयिनवृ!ये
समूलाZानजगि>वृि!पे मो7ल7णघटकिवशेषणांशे उदेयेवेBछा सवYषाम्।

ND says I want to stick to my original stand. He firmly asserts.

सवानथबीजभूतमूलाZानतकाय जगि>वृि!ितरे केण –without the negation of jagat,
मूलाZानतकाय moola agnyanam is the cause of this (dvaita prapanca) . One
cannot eliminate taapattrayam or dukha trayam. िन:शेषमुपजायेत sorrow will
never go away. There is no other alternative method. Other than Brahman,
there is nothing at all. Only by the elimination of atma agnyaanam, all the
sorrows will totally go away. Sorrows go away because we eliminate the cause
of the sorrows. We negate the body which alone can have diseases. The locus
of the disease, shareeram etc is negated. Neha nana asti kinchana.. Without
any left over, you have permanent remedy. त
मा!ापGयिनवृ!ये
समूलाZानजगि>वृि!पे मो7ल7णघटकिवशेषणांशे उदेयेवेBछा सवYषाम्। Therefore,
this project (elimination of dvaitam and therefore elimination of jagat and
there for dukha nivruttihi) which is the first component of moksha definition, a
desire for such a moksha is possible for a mature seeker. (dvaita satta nivruttihi
not dvaita anubhava nivrutthi). This is what I’m trying to convey.

अयमाशय:। य
तु सकलौषधायुपायिनमाणे िनिखलरोगिच*कसायां चाय'तसमथ
त
यािप
न िनयमेन दु:खशाि'त: दृ[यते। क
यिचदेव रोगा*दज'यदु:खमौषधायुपायैVनवतते,
क
यिच>ैव। अत एवौषधायुपायै: रोगा*दज'यदु:खं न िनयमेन सवYषां िनवतते। *कjच य
य
रोग: औषधायुपायैVनवतते त
यािप काला'तरे पुनजायत एव रोग: ।
त
मादौषधायुपायैद:ु खं नायि'तकतया िनवतते। िनवृ!
य पुनरिप
कदािचद^यनुपि!रे वायि'तकL िनवृि!<रयुBयते। औषधायुपायैVनयमेन
दु:खिनवृ]यसंभवात्, िनवृ!
य च पुनiपि!दशनात् तादृशैiपायशतैरिप न
िन[शेषदु:खिनवृि!जायेत। परं तु सकलदु:किनदानिनवृ!ावेव िनयमेनाशेषदु:खिनवृि!:

यात्। तादृशदु:खिनदाननाशे सयेव भूयो नैव जायेत दु:खलेशोऽिप। त
मासव
यािप
लोक
य दु:खिनवृ]यथa तेि>दानिनवृि!Bछा जायेतैव।

ND says how purvapakshi’s solution is only a temporary solution. Peace of

mind that people get is not real peace of mind, but only a gap between 2
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problems. Suppose there is a person सकलौषधायुपायिनमाणे who is an expert in

prescribing (invention of) medicines in the treatment of all the diseases, even
here the Doctor says, rest you pray to God. न िनयमेन दु:खशाि'त: दृ[यते Only in
certain cases, the pain caused by diseases, it goes away through the remedy of
medicines etc (parihaarams inclusive). Therefore, our conclusion is the
remedies are never definite and uniform for all people. It is temporary also.
Moreover, in the case of someone where the disease has been cured, with
time, it may recur. For that lucky person also, it may happen again. Disease
caused sorrow also cannot be eliminated totally. Therefore, this cannot be
Moksha as it is not a permanent solution. Permanent elimination of sorrow is
defined as “non arrival of the eliminated sorrow”. Permanent elimination is
“anutpathihi” non arrival of the eliminatd sorrow. This is Moksha. Even death
is not a solution, because it is not the end. It loses only the current body. Since
medicines do not remove the pain definitely or permanently, (even by applying
100s of methods). Therefore, don’t say dvaitam has dukham, but say Dvaitam
is dukham.. (dviteyaabyai bhayam bhavati---Bri upa 1.4.2)

"सोऽिबभे!
मादेकाकL िबभेित स हायमी7ां चlे य'मद'य>ाि
त क
मा>ु िबभेमीित तत
एवा
य भयं वीयाय क
मायभेbय*द2तीया2ै भयं भवित ॥"

सकलदु:किनदानिनवृ!ावेव Therefore, only if you eliminate dvaitam definitely,

िनयमेनाशेषदु:खिनवृि!:, elimination of dukham is possible, moksha is guranteed.

We had an introdution of naishkarmya siddhi. Once the root is removed the

plant will not grow again. Ravana’s 10 heads indicate the types of dukham.
Aditya hridayam has Vedanta saara. Surya is defined as avasthaatraya saakshi.
Only when agnyaanam is gone, a wee bit of sorrow will not arise.
त
मासव
यािप लोक
य दु:खिनवृ]यथa तेि>दानिनवृि!Bछा जायेतैव। For every human
being the desire to eliminate agnyaanam can arise. They will come to the
Guru, me. For atyantika dukha nivrutyartham.

Class 37 20-10-2012

paramtu...jaayetaiva

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ND is establishing that the diagonosis of the problem called samsaara as given

by vedanta alone is acceptable. Agnyana nivruƫ can take place through jnana
prapƟhi. Whoever sees this is a mumukshu, adhikaari. Without agnyana nivruƫ
and dukha nivruƫhi, moksha is not possible. Many will not understand this
diagonosis, few will understand. Such Adhikaaris are possible. M: For the enƟre
humanity, for the eliminaƟon of sorrow for good, aatyanƟka dukha nivruƫ.
there will be desire for this, certainly there will be some candidates.

Topic 45

(४५)दु:खिनदानं वZानं तकायपO+ेित छा'दोeयोपिनष*द भूमिवयाकरणे

फु टतरं
िन^यते। तG िह "अधीिह भगव इित होपसंसाद सनकु मारं नारद:। तं होवाच य2ेथ तेन
मोपसीद तत
त ऊवa व`यामीित। (छा. ७.१.१) स होवाच ऋ वेदं
भगवोऽयेिम.......एतhगवोऽयेिम। (छा ७.१.२) सोऽहं म'Gिवदेवाि
म नामिवत्। -ुतं
oेव मे भगवदृशेeय
तरित शोकमामिव*दित। सोऽहं भगव: शोचािम। तं मा भगवन्
शोक
य पारं तारयिवित। तं होवाच य2ै *कOैतदयगीा नामैवतत्।" (छा ७.१.३)
इया*दना 2ा;वशितिभ: खिjडकािभरपरDEोपासनं Zानसाधनमुdवा, तत: परं "यो वै
भूमा तसुखं नाqपे सुखमि
त। भूमैव सुख,ं भूमा वेव िविजZािसत:। भूमानं भगवो
िविजZासे। (छा. ७.२३.१) यG ना'यप[यित ना'यछृ णोित ना'यिवजानाित स भूमा। अथ
यGा'यप[यय'यBछृ णोय'यि2जानाित तदqपं, यो वै भूमा तदमृतं, अथ यदqपं त'मयम्" ।
(छा ७-२४-१) इया*दना भूमिवयोप*द[यते।

ND gives reference to bhoomavidhyaa. Because of atma agnyaanam and the

duality projected by agnyanam called moolavidhya or maaya or prakrutihi. This
particular fact in the Chandogya upa in 7th chapter called bhooma vidhyaa
(bhhoma meaning limitless or brahman) it is clearly revealed. We have already
seen in Chan upa. Gist of 7.1.1, 2 and 3.

"अधीिह भगव इित होपससाद सनकु मारं नारद

त (जुम्) होवाच य2ेथ तेन मोपसीद
तत
त ऊवa व`यामीित स होवाच॥७.१.१॥

ऋ वेदं भगवोऽयेिम यजुवYद(गुम्) सामवेदमाथवणं चतुथिमितहासपुराणं पOमं वेदं िपKय

(गुम्) रा;श देवं िन;ध वाकोवाdयमेकायनं देविवयां DEिवयां भूतिवयां 7Gिवयां
न7Gिवया(गुम्) सपदव
े जनिवयामेतhगवोऽयेिम॥७.१.२॥
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सोऽहं भगवो म'Gिवदेवाि

म नामिवBrत(गुम्) oेव मे भगवदृशेeय
तरित
शोकमामिव*दित सोऽहं भगव: शोचािम तं मा भगवाKछोक
य पारं तारयिवित त(गुम्)
होवाच यै2 sकचैतदयगीा नामैवैतत्॥७.१.३॥"

Narada is speaking with his Guru Sanatkumara, I'm the most successful person
in the worldly sense, in spit of that I'm a miserable samsari. I've heard from
satsanghas, that my samsara will continue until I'm ignorant. I've to become
atmavit to become liberated. Therefore, I'm interested in Atma jnanam. I also
know it cannot come through meditation, only possible through shrotriya
brahmanishtaa Guru and consistent systematic teaching. Therefore, I've come
to learn from you. Ityadina, this is how the 7th chapter begins. Thereafter,
Narada is accepted as disciples. 14 upasanas are given as stepping stone. (refer
notes) highest being pranabrahma or hiranya garbha brahma upasana. After
this bhooma vidhyaa is introduced. dvavimshati --through 22 sections, saguna
brahma upasana is taught. then, he introduced Brahman as bhooma, In tai
upa: chap 1 defined as satyam gnyanam anantam brahman, in chap 3 ananda
swaroopam, same definition as chap 3 given here. Brahman alone is the source
of Ananda, not the entire dvaita prapancha. They are only unstable mirrors.
(unpredictable) When they come as a mirror, I experience my own ananda. It
comes as priya ananda or moda or pramoda ananda. None belong to dvaita
prapancha, because dvaita prapancha is dukham. Bhooma tat sukham... Now
and then we can say we got sukham, we cannot predict. Bhooma eva sukham.
Brahman is the only source of sukham (UPS). Narada says I want to learn
bhooma vidhyaa... 7.24. Cha upa defines bhooma. यG ना'यप[यित ना'यछृ णोित
ना'यिवजानाित स भूमा।

"यG ना'यप[यित ना'यBrणोित ना'यि2जानाित स भूमाथ

यGा'यप[यय'यBrणोय'यि2जानाित तदqपं यो वै भूमा तदमृतमथ यदqपं त'मयa (गुम्)
स भगव: कि
म'ितित इित
वे मिहिt य*द वा न मिहtीित॥ ७.२४.१॥ "

Dvaita rahita advaitam is bhooma. vyavaharika prapancha where triputi is

there is alpam (mitya). Dvaita prapancha is martyam and dukham, bhooma is
amrutam and sukham. As long as I hold on to dvaita prapancham, dukham will
be there. Therefore, dvaita nivrutti is required for dukha nivruttihi. this does
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not mean dvaita anubhava nivruttihi. Dvaita mityatva nischaya:. Through such
a teaching bhooma vidhya was given to Narada. Based on this, ND wants to
arrive at corollary.

अGायमथ:- सकलकलािभZोऽिप नारद: आमानं शोकाlा'तमेवाप[यत्। िन[शेषत:

शोकतरणं चामZाना>ा'यतो भवतीित -ृतवां+। तत+ामन: शोकिनदानाZानिनवृ!ये
आमZानलाभाय च सनकु मारं पBछ " तं मा भगवान् शोक
य पारं तारयतु" (छा.
७.१.१३) इित। स चानेकसाधनोपदेशान'तरं शोकशू'यमप<रिBछ>ं िनरितशयसुख
वपं
भूमानमुप*द[य, ततोऽ'यत् सवa दृ[यजातं प<रिBछ>ं दु:खमेवेित, भूमा तु DEैवेित चावोचत्।
तथा च मूलाZानतकायभूतदृ[यपOमाG
य DEणोऽ'यवात् तदेवाG
सकलदु:खिनदानिमयु9ं भवित। तादृशदु:खिनदान
य 2ैतपO
य मूलाZानसिहत
य "नेित
नेित" (बृ २.३.६) इया*द-ुत
यो9रीया
वपतो िनवृ!ौ सयामेव िनिखलदु:खानां
िन[शेषतया िनयमेन िनवृि!iपपयेत। त
माि>[शेषदु:खिनवृ!ये
समूलाZानपOिनवृि!पे मो7ल7णिवशेषणांशे जायेतैवेBछा|

This is the message we arrive at, Narada who was the knower of several
branches and art and sciences (api -inspite of) felt overwhlemed by sorrow.
Later he understood the following fact. Total eliminaƟon of sorrow is possible
only through atma gnyanam, not possible through any other method. Through
satsanghas, he heard. (Never give up satsangha). Therefore, for the sake of
eliminaƟng the self ignorance, he became a spiritual seeker. This is the
toughest one. (Though people want moksha, some feel scriptural study not
needed. Logic: In scriptural study you are only in vignyana maya kosa, therefor
you will never come to pancakosa ateeta atma. Also, ego will get faƩened...).
shoka nidhaana agnyana nivruƩaye, atma gnana laabhaya... Narada went to a
guru Sanatkumara and sought this knowledge. That Sanatkumara gave aneka
saadhanas (only Krishna taught vedanta directly---should have started with
chap 16th, instead he says nasato vidhyate bhaava... all upside down!!!!!!!!!!!!)
first, 14 of them, then taught brahman in 23rd secƟon. bhooma vidya ;
brahman which is free from sorrow. Aim of vedanta is not sorrow free mind,
but understanding that mind is mitya which is neither me nor mine. With the
help of mitya mind, I should uƟlise to know that I'm not mitya mind, but
sorrow free atma at all Ɵmes. Atma is not affected by mental (reflected)
happiness or sorrow (original of mind), I am original happiness. gnyani gives up

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both sukham and dukham.(praƟbimba). He uses praƟbhimbha sukham

whenever it comes (due to prarabhdham), not to get aƩached to the object but
to claim I'm the Atma. aparicchinam... limitless, niraƟshayam... no gradaƟon
(tai upa). you can never experience original happiness only reflected (just like
our face, only reflecƟon can be seen). drushyatvam, bhauƟkatvam...5 features
comes under drushya prapancham is limited and with sorrow. Does Iswara
have sorrow? If Iswara is an object of experience, then it is dukha swaroopam.
If it is atma svaroopam, then it is sukha svaroopam. That brahman is bhooma.
To summarise, moola agnyana...., enƟre drushya prapancha including upasya
devatas is dukham. (kena: dismisses devatas worshipped and meditated as
projected by Maya). religion means god as object of experience. never negate
religion, it brings us to advaitam.

Class 38

27th October 2012

Total and permanent dukha nivruti possible only through dvaita nivrutti. Only
possible through atma agnyaana nivrutti or moola agyaana nivrutti. Only
possible through atmagyanam. This diagonosis of Samsara and remedy for
samsara can be arrived at through only sastra pramaanam. ND took
Bhoomavidhyaa of Chan Upa was taken as an example to show dvaita nivrutti
alone is the remedy. Few people can appreciate this and come to Vedanta..
(pareekshya lookan)..

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

I will definitely have students… VS will have adhikaari. Some more objections
are going to be removed. ND remembers all of the objections.

(४६) ि2तीया7ेप
य समाधानम्-

य!ू9ं ागनुभूत
यैव व
तुन: ाFीBछा जायते। DEण
तु के ना^यननुभूतपूववात्
तािFपे मो7
य ि2तीयांशे न क
यापीBछा जायेतेित। तदसत्। सवT:
सुख
यानुभूतवासवYषां तGेBछा जायते। DEण+ िनयिनरितशयसुख
वपवेन

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सववेदा'तिसवात् साधनचतु=यसंप>

योऽ!मािधका<रण: सुख
वपDEाFीBछा
जायेतैव।

Next objection (page 26-topic 42) is being refuted in 46. ND summarises in first
2 lines. Purvapaksha said a person will have desire for something only if he has
experienced or known it before. I should have also know it as a source of joy.
Only a person who knows Brahman will desire for Brahman or mumukshu.
“desire for only a experienced object, nobody has experienced Brahman
therefore, brahmaprapti icchaa the second part is not possible. ND says,
Upanishad knows this. Upanishad defines brahman as anandam . As defined in
Taiteriya Upanisad, bhriguvalli. Here nitya nirashaya ananda,
infinite…Everybody loves Ananda. Ananda is not unknown to anybody. ND
says, therefore everybody loves ananda, Brahman is ananda, therefore
everybody will want to know Brahman. There is an universal desire for
happiness. िनयिनरितशयसुख
वपवेन Brahman happens to be sukham and
superior compared to all other pleasures experienced by any human being.
Niratishaya. Is superlative…(tai.upa, all anandas upto highest level of ananda
are available for a knower of Brahman). Therefor, the uttama adhikari students
will vote for knowing Brahman.

Topic 47 ततृ ीयाेपय समाधानम ्

Response to third Objection raised on page 26 topic 43

(४७) तृतीया7ेप
य समाधानम्-

य!ावदिभिहतं सवcऽिप लोको िवषयेि'यसंयोगजसुखमेव वाKछित। न oेतदि

त मो7े,
अि2तीयवा'मो7
य; 2ैतपOाय!वाO िवषयसुख
य। अतोऽिधका<रणो मुमु7ोरभावात्
R'थार\भो िनरथक इित। तGाि
त ताव=म्-sक मुमु7रु े व नाि
त कि+दपीयुBयते, उत
सयिप मुम7
ु ौ त
य R'थे वृि!रे व न जायेतिे त। नाय:। सवYषामायि'तकदु:खिनवृ!ौ
िनयिनरितशयसुखावाFौ चेBछादशनात्। िन[शेषदु:खवंसपूवकिनयिनरितशयसुख
यैव
मो7पवात्। त
मासवYऽिप मुम7
ु व एव।

Everybody will vote for vishayaa ananda, because we can enjoy. Although it
has limitations, a known devil is better than an unknown angel. I don’t know

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brahmaananda. “people want the pleasure coming from known sources.”

Example: source of happiness and headaches is the same person or money etc

That is why people taking sanyasa are very few. I want Bhagawan but voting
for only Bhagawan is not possible. Therefore, seekers are rare. (Purvapakshi
says there will be no seekers). ND is asking a counter question. I’m asking a
question to you. sक मुमु7ुरेव नाि
त कि+दपीयुBयते,do you say nobody will be a
seeker of Moksha, or are you saying seekers will not be coming to Vicara
saagara classes. What is your answer? Tatra na adhyaha: you cannot say that
seekers of moksha will not be there. Everybody is desirous of nitya ananda
only. ND says every single living being wants nitya ananda (jiva
yatra…nityananda sukham….). sarvesham… every single person in the
elimination of sorrow for good and niratishaya ananda..VS is dealing with this
subject only. Everybody is therefore a mumukshu only.

Topic 48

(४८) वैषियकमेव सुखं सवYऽिभलश'तीयेदसमuसम् *क'तVह, सवY सुखसामा'यिमBछि'त।

तv सुखं िवषयज'यं वा
तु त*दतर2ा। य*द िवषयज'यसुखमेवेBछ'तीयुBयेत तVह सुषुिFसुखे
न
यादेवेBछा क
यिचदिप; िवषयाज'यवा!
य। अत: सुखसामा'यमेव सवYऽपीBछि'त, न
वैषियकसुखमेवेित िनयम:। युत सवYषां यहं सुषुिFगमनात्
वामसुखेBछैव जायत इित
व
तुि
थित:।

Page 26 topic 43, while raising the objection, purvapakshi pointed out that only
vishaya sukam is understandable. Many dvaitins wonder about the possibility
of advatin bhakti. Without dvaitam, how is bhakti possible? ND gives the
answer, everybody enjoys happiness in deep sleep state. They declare, “I
thoroughly slept”. In sleep, what duality was there? (Swamiji uses “snooze”
button in sleep). For the enjoyment of sushupti sleep. Therefore, you cannot
argue that all people love only vishaya sukham… Bhagawan wants us to have a
taste of brahmananda therefore the taste is in the form of deep sleep state.
Cost is shravanam, manam, nidhidhyaasanam.

Class 39 3rd November 2012

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Happiness is preceeded by 2 factors, experiencer subject or experienced

object. Therefore, Moksha also must have both and I must be able to enjoy
enjoyment. (enjoyer enjoyable duality is maintained even in vishishtadvaita).
Therefore, they go to a different world and eternal enjoyer and eternal
enjoyable meet and gain eternal enjoyment. ND’s answer: Your statement
that sukham is only in the form of dvaitam is not acceptable because
everybody experiences advaita sukham regularly which is a free gift from
Bhagawan which is deep sleep. “Your contention that all people desire
vaisheyika sukham…dvaitaananda, everybody wants sukham in general (don’t
add adjective dvaitaananda). It may be coming from a sense object, that also
people love. If purvapakshi claims that all people only love dvaita sukham, then
deep sleep sukham will not be loved by anybody. Because sushupti sukham is
not generated by neither stoola dvaitam nor dream dvaitam, it comes from
myself. All pramaanams reveal atma sukham in sushupti. Therefore, general
happiness all people love, no such rule that they love vishaya sukham.
Everyday, they want to go to sushupti avastha, with a desire for svaatma
sukham.” Between Vishyaananda and Atmananda, people will like atmananda
because there is no dependence (inference). This is the fact of life.

’सुखमहम
वा^सम्’ इित परामशYन िनरितशयसौषुFसुख
याम
वपसुखवेन िनि+तवात्।
*कO तारत\योपेतं वैषियकं सुखं सवािननां िसमेव। अत+ािसे
िनयिनरितशयैकिवधसुखाFावेवेBछा नैसVगकL सवािननाम्। तादृशं च सुखं
िनयिसाम
वपसुखमेव। आम
वपसुखमेव च मो7:, नेतरत्। त
मात् सवYऽिप मुम7
ु व
एव। ना
येव मुमु7:ु कि+दपीित साहसमाGम्।

Everybody loves sleep. They hate sleep only when there are nightmares.
Dreamless sleep everybody loves. People recollect that sleep sukham which is
advaita sukham is not subject to gradation. As the happiness belongs to my
own very nature, it is logically ascertained by sushupti vicaraha, in Bri upa, it is
said. Another interesting thing, 2 types of happiness are there. Dvaita sukham
is knowable without sastra pramaanam. Advaita sukham is not known without
the shastram. Since I’ve a unique product which is not available in the market,
everybody will come to me (USP). Vedatna gives a unique sukham which is not
available in the world. Therefore, benefit is there. Vishayananda which is
subject to gradation, it is already known to all human beings. People will be
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interested in something different from what they have experienced, Vedanta is

offering this. “In Advaita ananda, a new proposal is being given, which is
nityam, niratishayam, absolute, ekavidham, always uniform (no diminishing
returns)” Vedanta is the only thing where law of diminishing returns does not
apply. Such an absolute ananda exists in me alone (of the 5 capsules, 2nd
capsule to be remembered here, I’m the only permanent source of peace,
security and happiness). Word Moksha is another name for atmaananda.
Vedanta helps me discover that ananda. Nandati, nadati, nandasyeva…
tiruvaadhirai. Jumping with joy is talked about, kali, sweet dish, represents,
atmaanandaha, Nataraja’s dance. Adi kondeirundaal alukaadha, no how can
Nataraja be tired, it is an experession of ananda. Therefore, sarveapi
mumuksha… all are interested in atmananda only. Therefore, to assertion of
purvapakshi that no one is interested in this moksha, therefore, no mumukshu.
No adhikari, no anubhandachatuishtaym, therefore no aarambham all are
thoughtless assertions.

Topic 49

(४९) सयिपमुमु7ौ त
य मो7R'थे वृयनुपप!े
तदार\भो िवफल इित ि2तीयोऽिप प7ो न
स4गBछते।

Response to objection in topic 47—2nd part (1st part was nobody is interested
in advaita moksha). 2nd: “There are mumukshus who are desirous of and
interested in Moksha, butt they will not come to sastram. Even assuming that
there are mumukshus, for those spiritual seekers, desire for the study of
shastra will not be there. Therefore, teaching Vedanta is a useless job.”
Dayananda Saraswatiji translates Guru as teacher. He wanted to bring teaching
down to Earth, no mysticism. They believed in teaching like in college. We use
the word class not discourse, upanyasa, discourse etc. People don’t
understand that Vedanta is a teaching program. This second stand was taken
by purvapakshi. This is not correct.

अG वादी =:- (१)अि

मन् R'थे मुम7
ु ो: वृ]यभावकारणं *कम
य R'थ
य
मो7साधनवाभावो वा (२)sक वा इतो^युयुकृ =
य साधनतम
य R'था'तर
य सवं वा (३)
उत वेदा'तR'थेषु यािन साधनािन शमदमादी'यु9ािन अिधका<रिवशेषणवेन

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तादृशशमदमा*दसाधनचतु=यसिहत
य Zानसंपादनयो यािधका<रण एक
या^यभावो वा।
नाय:। न िह R'थो मो7साधनम्।

The objectionist purvapakshi must be asked the following questions. You are
saying people will not be interested in vicarasaagara class. You must have
some reasons for this. There are 3 possibilities. I will divided your question into
3 (vikalpa method). Possibility 1: (१)अि
मन् R'थे मुम7
ु ो: वृ]यभावकारणं *कम
य
R'थ
य मो7साधनवाभावो वा The lack of interest; is it because vicarasaagara
cannot give moksha?Atmaananda. (2) sक वा इतो^युयुकृ =
य साधनतम
य
R'था'तर
य सवं वा Is it because there are better Vedanta books other than this
vicarasaagara book? (३) उत वेदा'तR'थेषु यािन साधनािन शमदमादी'यु9ािन
अिधका<रिवशेषणवेन तादृशशमदमा*दसाधनचतु=यसिहत
य Zानसंपादनयो यािधका<रण
एक
या^यभावो वा। Is it because vicarasaagara is prescribing
saadhanacatushtayam etc? There can no human being who has mind and
sense control. I’ve not been able to find this from my experience. Therefore,
such an adhikari is not possible. Because of these impossible conditions, you
will never have any student. Such an ideal candidate is not possible. ND has to
think and give answers , therefore he will take 2 weeks (!!!! Swamiji is away)

Class 40

17.11.2012

Text in itself has not sarted till now. It will begin only in chapter 3. Right now
only objections are raised. Through this, ND is establishing
anubhandachatushtayam. Purvapakshi said advaita moksha is not an attractive
proposal. ND concluded that advaita moksha is attractive and therefore
mumukshus will be there. Purvapakshi now says Ok let’s agree that
mumukshus will be there, now they argue that they will not come to VS
grantha. ND asks why they won’t come to VS. Possibility 1: (१)अि
मन् R'थे
मुमु7ो: वृ]यभावकारणं *कम
य R'थ
य मो7साधनवाभावो वा The lack of interest;
is it because vicarasaagara cannot give moksha?Atmaananda. sक वा
इतो^युयुकृ =
य साधनतम
य R'था'तर
य सवं वा Is it because there are better
Vedanta books other than this vicarasaagara book? (३) उत वेदा'तR'थेषु यािन
साधनािन शमदमादी'यु9ािन अिधका<रिवशेषणवेन
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तादृशशमदमा*दसाधनचतु=यसिहत
य Zानसंपादनयो यािधका<रण एक
या^यभावो वा। Is
it because vicarasaagara is prescribing saadhanacatushtayam etc? Even though
VS book is the best book and mumukshu will be there, for moksha VS grantha
is not enough, mumukshu is not enough. In addition to this, 3 other
saadhanaas are highlighted. Viveka, vairagyam, shamadishatkasampaatihi, are
required. There can no human being who has mind and sense control. I’ve not
been able to find this from my experience. Therefore, such an adhikari is not
possible. Because of these impossible conditions, you will never have any
student. First objection is not correct. I never claimed that the book will give
liberation. Only jnanam will give moksha in chapter 1. Therefore, he
consolidates the teachings of chap 1. Shravanam, Mananam,
Nidhidhyaasanam.

यत: “तमेव िव*दवाऽितमृयुमेित” (wे.६.१५) इया*दमाणैZानमेव मो7साधनं ना'य*दित

िसा'त:। तvZानं वेदा'त -वणादेव जायते। -वनमिप ि2िवधम् (१) थमं वेदा'तवाdय
य
-ोGेि'येण संयोगपम्। (२) वेदा'तवाdयाथिवचारपं तु ि2तीयम्। एतयोZान
य
मुxयसाधनं ाथिमकं -वणमेव, न तु ि2तीयम्। शाyधबोधं ित -ोGेण शyदसि>कष
यैव
सवG कारणवाङीकारात्। अतो वेदा'तवाdय
य -ोGेि'येण सह संयोगप-वणमेव
DEापरो7Zानहेतुभवित। तGावा'तरवाdय-वणं परो7Zानहेतु:। महावाdय-वणं तु
अपरो7Zानहेतु<रित च ाक् ितपा*दतम्।

No book can give moksha. There is a statement in Sve. upa 6.14, only by
knowing jivatma paramatma aikya jnanam, you can get liberation. There is no
other way. Many paths are not there. This is a fact, because this is coming from
veda itself. That jnanam will come through consistent and systematic study of
vedantic scriptures under the guidance of a competent live acharya. First
shravanam is attending the classes regularly. १) थमं वेदा'तवाdय
य -ोGेि'येण
संयोगपम्। both padartha and vachyartha shravanam are important. Then
student will clearly understand jivatma and paramatma aikyam. Second one is
required for some intellectual students. Tatparya nirnaya roopa shravanam by
employing upakramaadi shadlinga vicara. २) वेदा'तवाdयाथिवचारपं तु ि2तीयम्।
Those who are exposed to other philosophies, they get doubts, therefore this
vicara is required. They are curious to know what Ramanuja says with respect
to tat tvam asi. Because of the curiosity, if they are not able to accept advaitam

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then they require a comparative study of the different philosophy. A thorough

study of brahmasutra is required then. We come to know that other 2 are
wrong interpretation. This is not required for all students. This shravanam is
compulsory for students needing this kind of interpretational enquiry. Of these
2, a comparative study is not compulsory. Shetragnya maam vidhi.. Sankara
says, therefore you are Brahman, ramanujacharya says therefore you are not
Brahman. I should know how to compare and understand. Otherwise, trust
one of them only. If you have the intellectual callibre, understand and dismiss
one. Therefore, between these 2, non comparative simple study of advaita
granta is the primary saadhana. Comparitive study is not compulsory for all.
First shravanam is important to get the message of the Upanishads. Every class
you get more and more ideas. I learn to claim, aham brahmaasmi. Therefore,
Vedanta vaakyasya…. Listening of vedantic explanation coming from a
competent acharya, alone gives aparoksha jnanam. ND is removing one big
misconception, “attending class will give only intellectual knowledge, and
realization will come in mystical experience.” It has to come through
shravanam only. Remove the obstacles only. तGावा'तरवाdय-वणं परो7Zानहेतु:।
महावाdय-वणं तु अपरो7Zानहेतु<रित च ाक् ितपा*दतम्। Avantara vaakya
shravanam will give paroksha jnanam, mahavakyam gives aparoksha jnanam.
All these things were discussed in first chapter, page 18 topic 28.

य
य तु पुनZानोदयान'तरम^यसंभावनािवपरीतभावने संभवत:, स तु ि2तीयं
िवचारप-वणं मननं िन*दयासनO ति>वृ!ये करोतु। इदO ि2तीयं
वेदा'तवाdयाथिवचारप-वणं, ’sक वेदा'तवाdयािन DEाि2तीयं ितपादयि'त,
आहोि
वदथा'तरिमयेवमामकं ’ वेदा'तवाdयेषूपयमानमसंभावनापसंशयं िनर
यित।
मननं िह मेयगतासंभावनां ’sक जीवDEैdयं वा
तवं उत तhे द:’ इया*दसंशयािमकां
िनवतयित। िन*दयासन'तु ’देहा*ददृ[यपO
य जीवDEणो+ भेद: सय:’
इयायना*दकालिसिवपरीतभावनां िन[शेषमु'मूलयित।

Obstacles could be there. 2nd shravanam will remove one obstacle, mananam
will remove 1, nidhidhyaasanam will remove one. Suppose one has understood
the message of the mahavaakyam, but still there is an obstacle. First is
interpretational obstacle. I’m not willing to accept Sankara’s interpretation as
the only right interpretation. Ramanujacharya says something else. I’m part of

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Brahman another says I’m different from Brahman. All 3 views are there and I
don’t want to take a stand. As long as I do not say this alone is right, I cannot
derive the benefit of advaita jnanam. Many are hesitant to say that other 2 are
wrong. Knowledge does not allow vagueness. Only when you know all 3 and
you should know which is right and which is wrong and you should know why
right is right. Even after clear undersanding, asambhaavana, I’m not able to tell
myself this is right, vipareeta bhaavana, as long as this is there, he has to
analyse the other philosophy. (vishistadvaitam book—I introduced, if you want
read this. Several students said we do not need this). We hould be clear that
the other philosophies are wrong.

Class 41

24-11-2012

Prathamika sravanam and dviteeya vicara roopa shravanam: difference being

mentioned here. In first one, the student listens to Sankaracharyas’s
interpretation of Vedanta. Brahma satyam, jagat mitya, jivo
brahmaipanaapara:. A serious student may not find this sufficient. Second
shravanam is important. A second sravanam is a private shravanam not meant
for all. It is kept within the 4 walls of the gurukulam. It is not to be let out into
the public. There are 3 imporant lessons to be registered in the second type.

1. Advaitic interpretation of shravanam no 1 is right interpretation.

(moolam study)

2. Second lesson is advaitic interpretation alone is the right interpretation.

(bhashyam study)—manduka karika, vaitatya and advaita prakaranam
are dviteeya shravanam, even alatashanti are.

3. All non-advaitic interpretations are wrong interpretation.

Conviction must be very strong. My intellect must have no reservation in

asserting the point 3. This will happen only when all intellectual challenges and
objections put up by non advaitic interpretations are dismissed by my intellect
as wrong. This must become knowledge not interpretation. First study is study
of moolam study as it is. Second study is bhashyam study. In moolam, only
advaitic interpretation is done. In bhashyam we look at challenges. For public,
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bhashyam should not be used. We should only say this is the interpretation of
so and so. Unless I appreciate the wrongness of the wrong, I cannot appreciate
the rightness of the right knowledge. While I do this, I should not have
sentimental attachment to any author.yukti yuktam vachassaajyam, baaladapi
shukaadapio… yukti heenam…

What is logical must be accepted whether it comes from a child or parrot.

Therefore, we forget Sankaracharya, Madhvacharya or Ramanujacharya, we
just study the ideas. Dvaita,vishistadvaitam ideas. Dviteeyam shravanam is
rahasya shravanam. Only when this is complete, our knowledge is complete.
Prathamika shravanam will give healthy knowledge, dviteeya shravanam will
help us challenge other ideas amd make the knowledge robust. We can enter
and continue in binary format. Therefore, ND says idanca dviteeyam, critical
analysis comparing advaita with others (shruti saara samud… Totakacharya
introduces several interpretations). Now what is difference between
dviteeyam shravanam and mananam?? We are dealing with analyzing other
interpretations of Vedanta, vishistadvaitic, dvaita in dviteeyam shravanam
(within Vedanta only). In mananam, we are not dealing with vedantic
interpretations, we are dealing with sankhya, nyaya, yoga and vaisheshika,
Jainism, Buddhism. Both are important. Disciples are called antevasee, within
gurukulam. With regard to interpretation of Vedanta vaakyam, the doubt in
the form of whether I can be Brahman or will I remain a Jiva is removed.
Whereas mananam is doubt with respect to "Is aikyam factual and rational or
jiva iswara beda is rationally right". Before coming to Vedanta, I looked upon
jiva jagat Iswara as real, I’m different from jagat and Iswara. After Vedanta, I
should strongly say all 3 are only naama roopatmakam. No saguna Iswara, jiva,
jagat as satyam. All are mithya. Nirgunam Brahman is satyam. Adrushyam, ….
Moksha is my nature and I’ve understood this through shravanam 1 and 2. I
dispose the vipareeta bhaavana misconception. That notion must go away
totally.

इथं ाथिमकं -वणं, DEामैdयZान2ारा मो7हेतु:। वाdयाथिवचारपं ि2तीयं -वणं,

मननं िन*दयासनं चेया*दरसंभावनािवपरीतभावनािनवृि!2ारा मो7हेतु:। वेदा'ता इित
उपिनषद एवोBय'ते। यय^येत
मात् पौiषेयात् करणा!ा: िभ>ा
तथािप तदथ
यैवातं
R'थो बालानां सुलिलतं बोधको भवित। एत{'थ-वणेऽनायासेन यथा
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आम
वपसा7ाकारो जायेत, तथोप<र=ापOियbयते। इथमयमिप R'थो
Zानोपि!हेतुवेन मो7कारणं भवित,
असंभावनायशेषदोषश4कापाकरणसमथ-वणमननामकवाद
य R'थ
य। त
मा>ानेन
R'थेन मो7ो जायेतेयेतत् के वलं हठ:।

इथं ाथिमकं -वणं, DEामैdयZान2ारा मो7हेतु:।

Itham..in this manner, shravanam no 1 alone gives brahmatma aikya jnanam

giving moksha. Shravanam no 2 is for answering challenges of other
interpretation. Mananam..for other systems of philosophy Nidhidhyaasanam
for habitual misconceptions वाdयाथिवचारपं ि2तीयं -वणं, मननं िन*दयासनं
चेया*दरसंभावनािवपरीतभावनािनवृि!2ारा मो7हेतु:। वाdयाथिवचारपं ि2तीयं -वणं,
मननं िन*दयासनं are not meant for jnanam, but for protecting the knowledge
from challenges that keep coming from time to time. Vipareeta bhaavana
nivruti.. They become indirect contributors by removing these challenges, even
nidhidhyaasanam. वेदा'ता इित उपिनषद एवोBय'ते। Shravanam is vedanta
shravanam or upanishad. 6th upanishad is mandukya upanishad. Chapters 2,3,4
deal with dvaitam, vishishtadvaitam. Ghatakasha mahakaasha...gaudapada
refutes vidhtadvaitam, neither dasoham nor amshoham.. Study chap 2,3,4
again, revise again. Important for jnana nishtta. What about Vicarasaagara ?
यय^येत
मात् पौiषेयात् करणा!ा: िभ>ा
तथािप Upanishads are different from
vicarasagara. Still vs has got the same subject matter as vedanta ir upanishad.
Therefore, it is as good as upanishad. It is in fact better than upanishad...
तदथ
यैवातं R'थो बालानां सुलिलतं बोधको भवित। Although upanishad is discussed
for those people who are not intellectually trained for advanced study. No
tarka, vyakarana or mimamsa required. For brahmasutra, you need basic
knowledge of these. Interestingly brahmasutra consists of a compound word at
the begining...yushmad...several pages on this samasa. After 30 classes..such
people are called balaa by Niscaladasa. Sulalitham..in a simple language.
Paribhaasha shabdam vina. Without jargons, therefore if you study my book,
effortlessly, you will get atmasvaroopa sakshatkaara(binary format).
एत{'थ-वणेऽनायासेन यथा आम
वपसा7ाकारो जायेत, तथोप<र=ापOियbयते। I
will prove this that you are able to come to saakshatkaara in the future
chapters..prapacaishyate... Will be clarified.
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Class 42

1-12-2012

Varieties of objection are being raised against the very writing of VS. First
objectionist said mumukshu itself is not possible. Then, even if mumukshu is
there, they won’t be interested in your VS. ND is pointing out that VS will give
jnanam and moksha. M: If a person studies this grantha, atmaswaroopa
sakshaatkara (binary format) will come. Study and see for yourself. Give me an
opportunity to show you how I can do it (in the following portions). It can
cause knowledge and will lead to moksha. This book is in the form of Vedanta
shravanam and mananam (does not mention nidhidyaasanam, because he
cannot do it for us), samrtha: a shravanam mananam capable of removing all
types of doubts, a dosha (an obstacle to binary format), interpretational
(dvaita and vishistadvaita) and intellectual doubts (generated by sankhya,
nyaya, buddhism etc). Therefore, still if there are people who are against VS,
they are only obstinate people who are irrational (hata : ) answered page 30
second line first point.

Page 30 third line second topic

Topic 50

(५०) यय^य
य R'थ
य मो7हेतुवमि
त तथािप ाचीनै: ौढR'था'तरै :
साधनतमैमc7ोपाय
य स\यdितपा*दतवाि2फलोऽयं R'थ इित वदनवादी =:-कािन
तािन साधनतमािन R'था'तरानीित? स ययाह-
जीवDEैdयबोधकिनिखलोपिनष~ीतासूGतhाbयादयोऽनेकR'था: ौढा: ागेव िसा:।
तेeयो R'थेeयो Zान2ारा मो7: िसयित, अतोऽयं R'थो िवफल इित – तVह
तादृ R'थिवचारासमथानां मुमु7ूनां तादृशR'थैZानोदयासंभवात्, अG च म'दमतीनां
तीAतरमुमु7ूणा वृि!संभवाO सफलोऽयं R'थ इित ितDूयात्।

Refuting second point: No doubt VS is doing same job as that of Upanishad.

However, the same subject matter is presented in a much better way in other
earlier texts. I’m refuting this also. VS is better than all other granthas. Even
though VS can give jnanam and moksha, still there are so many previous
Vedanta granthas which are more profund and extensive. ( Dr Thangaswamy’s

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Phd work..lists all vedantic works) These have commentaries and sub
commentaries etc. They present Vedanta comprehensively.. Your text is futile
or irrelevant; if an objectionist is arguing this way, I will ask, “you generalize
other granthas, what are the other Vedantic works you are bearing in mind”.
He will give the following answer. Jivabrahmaaikya bodaka…many vedantic
text books that reveal this aikyam, there are many Upanishads plus their
commentaries and sub commentaries, (Upanishad bramendraha:) A swamiji
has written commentaries on 100 upanishads, there are so many gitas and
their commentaries, prakarana granta like vivekachoodamani, pancadasi,
atmaboda, etc. All are profound and very old and were written before you
were born. By studying all these granthas, moksha will be attained by people.
Objectionist concludes that VS is futile and non relevant. I know that in kali
yuga people will not be able to understand all those advanced text books,
(they come to Vedanta in a traditional manner; only after studying pada,
vachyam, pramanam ; tarka, mimasa, vyakaranam etc). At least you have to
study all primers like tatvaboda. For tarka…tarka sangraha, mimamsa sastra,
artha sangraha, vyakarana, laghu siddhanta Saudi. Only after this, gurukula will
accept for studies. Therefore, ND says, we should have studied all these, we
have done none of these. I’m writing for those, who have not gone through all
these. I avoid all the jargons based on tarka, mimasa and vyakarana. Such
students are called manda mati. They are sharp people but have not studied
these three. They can grasp Vedanta if Vedanta is presented without these
jargons. Intelligence is required but anya shastrams are not required. For
intelligent students, who have not studied these, even primers, but are
interested in profound Vedanta, jnanam is not possible through these
granthas. (Definition of vyapthihi??) Advaita siddhi-5 definitions of
mithyatvam.. (PhD on 5 definitions; the English translation is jargon ridden); In
this text book for the manda mathis, who are interested in jnanam and
moksha, this book will be useful. His prophecy has come true. It was written in
original hindi and now translated in all regional languages. Vasudeva
brahmendra saraswati has translated into Sanskrit.

Topic 51

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(५१)ौढR'थैम'दमतीनां मुमु7ूणां बोधानुदयादयं R'थो ययिप तेषां मो7ोपयोगी

यात्
तथािप मुमु7ामाGेणाि
मन् R'थे वृि!न जायेत।
िववेकवैरा यशमदमा*दसाधनकला^यु9मुमु7ुजनासंभवा*दित श4कमानो िवकq^यते-
*कमिधका<रणो बहवो न सि'त उत नैकोऽपीित। आये इ=ापि!: सवा*दसंितप!े:। न
ि2तीय:- Zानयो यािधकायYव ना
तीयेतदस4गतमेव।

3rd point : Mumukshus may be interested in moksha, they may be interested in

VS. Even though VS may be the best one and mumukshus may be there, that is
not sufficient, they need other qualifications. Objectionist is addressing ND.
Along with mumukshutvam, viveka, vairagyam and shamadi shatka sampathi is
required. In Kali yuga, no student will have these. They won’t be able to control
mind. He would not have conquered kaama krodha. Other granthas cannot
give knowledge to mandamathees, I concede that VS can give. However,
mumukshu alone is not enough (intellectual curiosity is not enough), you need
sadhana chatushtayam. When such a doubt comes, I will ask a question to the
objectionist. He asks, do you say many candidates will not be there for Vedanta
or do you say no candidate will be there? If he says, many won’t be there, I
know that. Balastavat…… kridasaktaha. There will be a few rare candidates
genuinely interested in Vedanta.. parekshyalokan karma citan brahmana

"परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥"

If you say, no single candidate will be there, that statement will be wrong. ND
says how a few candidates will come to Vedanta. Bhagavan will filter and get a
few students. In every generation there will be a few filtered ones
(candidates). They pass through layers..

तथा िह, सवYशाम^य'त: करणं िनसगत एव मलिव7ेप

वपावरणाxयदोषGयदूिषतं वतते।
मलम्=पापम्, िव7ेप:=चाOqयम्, आवरणं=
वपाZानम्। तG शुeहकमणा मल
य,
उपासनया िव7ेप
य, Zानेन
वपावरण
य च िनवृि!जायत एव।

I’m going to narrate how a few of them will go through life experiences and
reach the top layer of VS adhyayanam sincerely.

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To elaborate, the mind of entire humanity is saturated with 3 impurities that

prevents them from coming to binary format. Three hurdles: acquired at the
time of birth. Mind is taken from sukshma shareeram.. aneka janmam.
Nisargatha eva mala vikshepa; mala broadest layer, vikshepa intermediary
layer, finest layer,svaroopa aavaranam. Our journey is to rub these layers.

8th dec 2012

Class 43

य
या'त:करणे मलिव7ेपा*ददोषा: सि'त न सोऽिधकारीित िसम्। य
य तु पुन<रह ज'मिन
ज'मा'तरे वाऽनुितितशुभकमcपासना*दिभमलिव7ेपा*ददोषा अ'त:करणाि>वृ!: स एव
वेदा'तिवचारजिनतZाने मुxयो यो यािधकारी भवित। त
याि
मन् R'थे जायेतैव वृि!: ।

Viveka may be possible but vairagyam is very difficult because the sense of
insecurity is so high. Even thinking of leaving near and dear seems difficult. Like
Arjuna in the battlefield. Na hi prapashyami…… Tougher than vairagyam is
shamaadhishatkasampathi. Mind has its own intention. Objectionist said, even
if mumukshus are there, these are not possible. Therefore, you will not have
candidates for the class. ND asked, “do you say no student will be there or are
you saying few will be there”. First one is true. Even Rishis complained about
this. I’m writing VS for those rare students. If there will be only few candidates,
how will they become adhikaris or ideal candidates? Viveka choodamani:
jantunaam narajanma durlabham… atmanaat…shatajanmakotisukrutai
Verse 2

ज'तूनां नरज'म दुलभमत: पुं

वं ततो िवता त
मा2ै*दकधममागपरता िव2वम
मापरम्।

jantUnAm narajanma durlabham atah pumstvam tato vipratA tasmad vaidikadharmamArgaparatA

vidvatvam asmAt param|

AtmAnAtmavivecanam svanubhavo brahmAtmanA samstitih muktirno satakotijanmasu krtaih:

punyairvinA labhyate||

Of all births, that as a human being is rare to obtain. rarer still is to be born as a male; rarer than that
is to be born a BrAhmana. More difficult than that is to be inclined towards the path of dharma
declared by the Vedas. Successively more difficult than this are scholarships (in the revealed texts),
discrimination between the Atman and anAtman, perfect experience following profound meditation,

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the state of being established in Brahman and lastly, mukti or liberation. These cannot be obtained
without merit acquired in hundreds of crores of lives.

--

100 crores of janma’s punyam is required. The following discussion of non-

candidate to candidate. This conversion method has been presented in
vedapurva bhaga.. Malam gross layer of impurity (powerful raga dwesha-every
mental disturbance), vikshepa (mental preoccupation, family centric
preoccupation), avaranam. Karma yoga for mala nivrutti, upasana yoga for
vishepa nivruttihi. Then they get saadhanachatushtayam. ययात:करणे
मलिव
ेपा ददोषा: सित In the mind of many students, grosser and subtler
impurities are there, they cannot get the intended benefit, however on the
other hand तु पुनरह जमिन जमातरे वाऽनुितितशुभकमपासना दिभमलिव
ेपा ददोषा
अत:करणाि"वृ$: स एव वेदातिवचारजिनत&ाने मु'यो यो(यािधकारी भवित। the malavishepa
are removed from the mind of some students through karma yoga and
upasana yoga. By pancamahayagna… ista devata upasana followed by superior
viswaroopa upasana along with yama, niyam. By practice of all these
saadhanas, in this janma or previous janma. How do I know if I’ve practiced in
previous janma or not? If I am able to receive and retain the knowledge then
I’ve done in previous janma. (utthama adhikari). In some students, reception
takes place but when I go out Vedanta disappears. (madhyama adhikari). If I
don’t have both, I am a manda adhikari, no reception or retension but tension.
Struggle for binary format means saadhana chatushtaya deficiency. In
pancamaha yagna, class is brahma yagna. For such a person, pursuit of VS
study will be useful for those few candidates. Na karmana… tyagena eke
amrutat…Kaivalya Upanishad

We should look upon ourselves as such rare candidates. Only then we will have
confidence.

Topic 52 (५२) पामरिवषियणोल7णम्-

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य!ू9ं सवYऽिप िवषयसुखास9ा एव, न कोऽिप िनयिनरितशयसुखं वाछतीित, त>।

पामरो, िवषयी, िजZासुमु9+ेित लोके चतुVवधा: पुiषा:। तG
िविहतितिषेbवैिहकिवषयभोगेbवास9: सन् शा€ीयसं
कारशू'यो य: स पामर:।
शा€ानुसा<रिवषयभोगान् भुuान: सन् इहामुGाथफलभोगावाFये कम कु वाणो िवषयी।

We grade the conversion process (like grades from nursery to graduate). Here
ND is attempting classification of humanity into 4 strata. From the standpoint
of spiritual qualification. पामर िवषयी, िजZासु:, मु9: percentages 95, 3, 1.5, 0.5
respectively. This is borrowed from naishkarmya siddhi. Introduction, a huge
para on samsara diagonosis, 7 levels discussed. Very interesting discussion.
Earlier complaint was nobody is interested in Vedanta, we said. All are
interested in vishaya sukha only. Any anatma sukham, family relationships,
attachments not mere sense objects. Even Bhagawan as a person becomes an
anatma. Even that sukham is anatma sukham, vishaya sukham which is
bondage. In tai upa, udaramantaram kurute….. Even Iswara sukham comes
under vishaya sukham. You can use Iswara as a stepping stone, but you have to
transcend this. (temporarily allowed). A poem in mukti priya a guruvayoor
publication, Oh Lord save me from Vedanta, I don’t want Vedanta to falsify by
sweet Guruvayoorappan. Very difficult to vote for advaita. In page 29, topic 48
gave a temporary answer. You cannot say people like only dvaita sukham, they
like advaita sukham. People love sleep. Can a person understand the limitation
of dvaita sukham. Pareekshya lokan karma chitan

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

ND takes the help of Sureshvaracharya. िनयिनरितशयसुखं वाछतीित, त>। “You

cannot say people like only dvaita sukham, they like advaita sukham”. This is
not true since entire humanity comes under 4 categories. Long topic.
Purushaha means a human being. Of the 4, definition of paamaraha: One who
does not know veda pramaanam (not interested), outside the scope of veda
pramaanam. All other religions, aethiests. They are interested in Iha loka
sukham, worldly pleasures. No belief in life after death. Liquor is prohibited in
veda. Even smelling is not permitted. Attached to worldly pleasure, permitted

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or prohibited by the veda, they are paamara. शा€ीयसं

कारशू'यो They don’t
follow any shastra. They have to go through suffering for a turning point.
शा€ानुसा<रिवषयभोगान् भुuान: सन् इहामुGाथफलभोगावाFये कम कु वाणो
िवषयी।Vishayee (in gita artha artharthi bhakta) Believe in veda. They won’t to
use the rituals for sensual pleasures. Artha and artharthi bhaktaha… religious
materialistic people. They do plenty of kaamya karma. Enjoy them thoroughly.
Not only do they want earthly pleasures, they want heavenly pleasures, want
punyam through kamya karma.

Nitya naimittika karma, pancamaha yagna: will they do? This person will do
nitya naimittika karma, motive will be different. Even parihara karmas will be
effective only when nitya naimittika karma has to be done. Nitya naimittika
karma will start working gradually. It will give spiritual samskaara. (like
nellaiappar temple pradakshinam will lower cholesterol, it is so long) . Even
mechanical sandhyavandanam will work gradually.

Class 44 15th dec 2012

ND pointed out that Mumukshus will not be many but you cannot say there
will be none. VS will benefit such seekers. Entire humanity was divided into 4
layers. Not only hindus but all. (पामर, िवषयी, िजZासु:, मु9: ) percentages 95, 3,
1.5, 0.5 respectively). Paamara do not know the existence of veda pramaanam,
vishayis are born in families which have some exposure to all of these. They
have shraddha in the Vedas, we should accept religious rules, discipline etc
although modern proofs do not exist. (aasthikaaha) Aasthika Samajam. A group
of people who are asthikas. Aartha, Artharthi bhakthas comes under this
second group. They use bhagawan and religion to solve their problems, for
worldly successes, getting children admission, marriage etc. Committed to
kamya, parihaara karyam. (Religious materialistic group, first group is
irreligious aetheist group). 3rd group: Arthaha, artharthi group Chap 7 of the
Gita.

Topic 53 (४३) िजZासुल7णम्-

य
तु शा€ीयो!मसं
कारबलादयामा*दसBछा€-वणं करोित त
य व`यमाणरीया
िववेको जायते। तथा िववेको य
य भवित स एव िजZासु:।
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They follow some nitya naimittika karma because the parents say do these.
Sandhyavandanam, vishnusahasranamam etc the chidren chant. Initially they
do some religious activities regularly, either because they are threatened
especially mothers. (If you don’t do, prarabhda paapam will get accumulated).
Or because kamya and parihara karma will be effective only if nitya
naimmittika karma is done. This will give chitashuddhi as a bye product. This
will in turn gives desire for spirituality. After this, nitya naimmittika karma is
done for jnana vairagya sidhyartham. (previously sandhyavandanam is faster
than plane, now it becomes slow) Paamara and vishayee will get convered to
jignyasu. Because of shastriya samskaara generated by doing earlier, uttama
samskaara comes (moksha pradhaana). I come to vedantic shravanam first out
of curiosity. Then moksha desire will become very intense. He is going to
borrow from Naishkarmyasiddhi, how manda jignyasu will get converted into
teevra jignyasu.

(१) तG वैषियकं सुखं सवमिप दु:खमेवेित थमतो िववेको भवित। तथा िह, िवषयसुखं
सवमिनयमेव िवषयेि'यसंयोगजवेनागमापाियवात्। सुखं च वैषियकं

वावि
थितसमयेऽिप यिकिOदु:खानुष4 येव भवित।
विवनेशानािप दु:खहेतभ
ु वित।
*कO वैषियकं सुखमनुभवदशायामिप, इत: परमीदृशं सुखं 7ीयेत *कलेित
ाकु लतोपादनेनािप दु:खिनदानमेव। एवO वैषियकं सुखं सवa दु:खेन कबलीकृ तमेव वतते।
त
माि2षयज'यं सुखं व
तुत: सुख
वपमिप िवषयोपा*दसंब'धादु:खमेव भवित सवदा। न
चैतदु:खं के निचदिप लौ*ककोपायेन प<रहतुa शdयते। उपाया'वेषणकु शल
यािप
िन[शेषदु:खिनवृ!ेरदशनात्। िनवृ!िमव च सदिप पुनiपयत एव।

Sankaracharya says in saadhana pancakam…vedo nitya …teneshasya vidhee,

papaugha ….

वेदो ;न8यमधीयतां तदKु दतं कम< वनLु ठNयतां

तेनेशय
वधीयतामपPच;तः काSये मन8यTयताम ् ।
पापौघः पXरधय
ू तां भवसख
ु े दोषोऽनस
ु 'धीयता-
मा8मे[छा ]यवसीयतां ;नजगह ृ ा*ण
ू _
व;नग<Sयताम ् ॥१॥
May you see the intrinsic pains involved in worldly pleasures called vishaya
sukham. We talked about the 3 doshas, dukha mishritatvam, bandhakatvam,
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atruptikaratvam. All worldly pleasures including family pleasures have both

sukham and dukham. Sambhanda is sukha dukha hetu:, dvaitam is sukha
dukha hetu:. Relationship or dvaitam will have pain. Even Iswara bhakta
sambhanda is like that. Dvaitam is dukham, advaiteva anandaha:. Diagnosis of
this is a long torturous process. In Gurukulam also you have sibling rivalry. A
long interesting process starts now. To explain, every pleasure called vishaya
sukham will last only temporarily, because it is born out of association
between me and my object of relationship.

Gita Chap 5th ehi samsparshada

maatra sparshastu…chap 2

माEापशातु कौ&तेय, शीतोMणसुखदु:खदा:।

आगमापाियनोऽिन(या:, तांितितव भारत॥१४॥
Oh Arjuna! Sense organs and objects which cause cold, heat, pleasure, and pain are subject to arrival
and departure. They are impermanent. Oh Arjuna! Endure them.

ND uses the word aagamapayee…agamapaayino atniya (Gita) subject to arrival

and departure. Previous sentence said sukham will give dukham when it goes
away. Lesson 2 worldly pleasures will give pain even when they are there.
Maintaining them is a pain. Relationship maintenance is a problem. How to
keep your spouse happy? So that she or he will not leave you. Just as every
rose has got a thorn in the proximity. Svavinashena… even when it ends, it will
be the cause of sorrow. “इत: परमीदृशं सुखं 7ीयेत *कल” इित ाकु लतोपादनेनािप
दु:खिनदानमेव। Even at the time of enjoyment we think that it will go away.
Swami Dayanandasaraswati says, when he drinks a drink with a straw, the man
looks at the level left in the drink and stops enjoying the drink. “After
sometime, the happiness may go away”. Imaginary loss deprives us of the
present aananda. Vishaya sukham is pratibimba ananda, ananda reflected in

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the mind. (although it was originally bimbananda) (note: only until we

understand Vedanta clearly, vishaya sukham is a villain, after understanding
Vedanta, jnani is never against dharmic vishaya sukham). Mythological hamsa
(swan) is capable of separating milk from water, jnani is called paramahamsa,
jnani can enjoy good music, bu he understands that the music is bringing out
the ananda in me. He does not get attached to the music. Vastutaha:… even
though vishayananda is really brahmananda only, because of its association
with perishable vishaya, it becomes cause of attachment and sorrow. This
dukham cannot be avoided by an agnyani, because every vishaya has sukham
and dukham as 2 sides of the coin. Our own body is an example…first 50 years
cause for enjoyment. Same body inevitably gives problem after that. Even
bhagawan cannot make anatma dukha rahitam. Modern medicine is trying to
make the body live longer through borrowed parts. Quality of life is affected.
Monthly medical bills go up. Brahmarpanam brahmahavi: You should make
anatma as good as non existent. How? When the sun rises, the stars in the sky
don’t become non existent, in the presence of the Sun, stars will be as good as
non existent. Sun is advaita atma jnanam. In the rise of advaita jnanam, the
anatma stars are as good as non existent (mitya).

Class 45

22.12.2012

न चैतदु:खं के निचदिप लौ*ककोपायेन प<रहतुa शdयते। उपाया'वेषणकु शल

यािप
िन[शेषदु:खिनवृ!ेरदशनात्। िनवृ!िमव च सदिप पुनiपयत एव।

ND pointed out that mumukshus will be there even though many mumukshus
may not be there who will attend VS classes. ND wants to point out how few
mumukshus are generated in the society. For this humanity was divided into 4
groups. First 2 groups were dealt with already. Now next 2, vishayees will
gradually get converted into jignyasu types due to nitya naimmittika karma.
Now the process of conversion is being described. Diagonosis takes place in 7
stages. I will tell you how the development is going to be. Ultimately one is
going to discover that atmaagnyaanam is the only reason for samsaara. Based
on Naishkarmya siddhi. We are aware of the stages.

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• Agnyaanam foundation is the cause of dvaitam. अZानं

• Dvaitam leads to Raga and Dwesha 2ैतं

• Raga devesha leads to karma (pravrutti nivruttha roopa karma)राग ेष

• Karma कम

• From karma punya papa phalam पुjय पाप फलम्

• Then shareera grahanam-acquisition of a body or janma शरीर Rहणम्

• As long as shareeram is there. It will constantly confront varieties of

dukham(sukham will also be there now and then)-gita chapter 13 सुखं
दु:खं

कायकारणकतृवे हेतु: कृ ितiBयते। पुiष: सुखदु:खानां भो9ृ वे हेतुiBयते॥ १३-२१॥

For diseases and old age there are not many remedies, for death no remedies.
Ultimately if dukham has to be eliminated you have to go to the foundation.
Therefore, the vishayee will work for removing atma agnyaanam, therefore
vishayee will get interested in atama gnyaanam (pareekshyalokan…naasti
akrutas…tad vignyaanaartham)

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

and become a jignyaasu. ND will travel from dukham to agnyaanam in the

reverse order.

M: However much you try to remedy the problems caused by janma, remedies
can only solve problems partially or temporarily only. Even an expert who is
working for remedies, nisshesham total removal of sorrow does not take place.
Even if so, it will reappear again.

(२) तत: , यावBछरीरि

थित दु:खं न िनवतYतेित िववेको भवित। “ न वै सशरीर
य सत:
ियािययोरपहितरि
त, अशरीरं वा व स'तं न ियािये
पृशत:” (छा. ८.१२.१) इित,
शरीरमाG
य पुjयपापफलवात्, शरीरा'वयितरे काeयां सुखदु:खसंब'धतदभावौ -ूयेते।
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Sorrow can never be totally avoided or eliminated as long as I am in triangular

format, jiva with shareeraabhimaanam. This is quoted in shastram also, Chan
Upanishad 8.12.1 there is no freedom from the sukha dukham pair.

“मघव'मयa वा इद(गुम)् शरीरमा!ं मृयुना तद

यामृत
याशरीर
यामनोऽिधानमा!ो वै
सशरीर: ियाियाeयां न वै सशरीर
य सत: ियािययोरपहितर
यशरीरं वाव स'तं न
ियािये
पृशत: ॥ ८.१२.१॥“

For a Jiva he is associated with the body. Only a person who is asharera atma
nishttaa, who has discovered Atma, for him alone priyam and apriyam are
absent. Ashareera atma means ananda atma. Shareera anvaya vyatirekha,
association with pleasure and pain and disassociation from sukha dukha
sambhanda are mentioned in the shruti. Every body is created out of punya
papa combination. Shareera maatrasya… every single body (can be deva,
human, insects) is made up of punya papa mixture.

तG मनुbयशरीरं तु पुjयपापिम-कमफलिमित िसमेव। देवशरीरमिप िम-कमफलिमयेव

व9म्; के वलपुjयफलवे तु, देवानां देवता'तरिवभूयितशयदशनेन न तापो जायेत।
जायत इित: इितहासपुराणा*दषु कUयते।

A popular misconception is manushya shareeram alone is a result of paapam

and punyam and assume celestal bodies have only punya shareeram. Similarly
animals and insects have only paapam. ND does not want us to hold on to this
misconception. We will feel we can go to a loka of punya shareeram so that we
can live there peacefully. Tatra …in this idea, the human body is made up of a
mixture of punyam and paapam there are no misconceptions. Regarding
devashareeram there is a misconception. Devashareeram is also a result of
punya papa mishram. Suppose you conclude all devata shareeram is born out
of punyam, then they have to be always happy. Even Indra is not so in
mythology. All emotional problems will be there for devataas. (jealousy, fear
etc) By seeing the vibhootis of other devataasa, they would not have had these
problems, if their shareerams were kevala punya phalam. They also suffer from
samsaara. Therefore, going to another loka is not a solution. Jaayate iti…
Devatas also have problems, this is seen in itihaasa and puranaas.

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*कOाशेषदेवधानभूत
यापी'
यािनकदैयदानवा*दeयो भया'महदु:खं पापफलभूतं
जायत इित शा€ेण ितपायते। य*द देवशरीरं के वलपु'यफलं
यात् नैव
याकदािचदिप
देवनां दु:खम्। त
माेवशरीरमिप पुjयापुjयिम-कमफलिमयेव िन+ीयते।

Indra may not have jealousy with respect to other devataas, but he has
problems from others like asuras. (In movies they show Indra hiding behind his
own throne). We hear devatas as well as Indra are being imprisoned. From any
asuras, daitya and daanavas, great sorrow and fear arise due to paapams. If
deva shareeram is merely made up of punyam only, devaas would not have
suffered any of these pains. Therefore, we have to infer paapam. Therefore,
even deva shareeram is a mixture of punya and paapam.

न च “न ह वै देवान् पापं गBछित पुjयमेवामुं गBछित” (बृ १.५.२०) इया*द-ुतेन देवानां

पापसंब'धोऽ
तीित वाBयम्- अ'यपरवात् त
या: -ुते:; कमािधकारयो यं शरीरं मानुषमेव,
नेतरत् देवितयागा*दशरीरम्। अतो देवताशरीरे ण कृ तपुjयापुjयफलं ज'मा'तरे न तान्
गBछतीयथ: न तु तेषाम् कमफलाभावमाGिमित। *क'तVह; देवशरीरोप!े: ा ज'मिन
शरीर'तरकृ तशुभाशुभकमफलं देवजाितशरीरे ऽनुभूयत एव। त
माेवा*दशरीरमिप
िम-कमफलमेव।

ND is solving a mimamsa problem (interpretational problem). In some places,

in the scriptures, it is pointed out Devatas have problems (meaning there is
papa sambhanda). In Briha upa, there is a statement contradicts this idea. ND
says in chap 1.5.20 there is a statement, (punyamevamum gacchati na ha vai
devaan paapam gacchati) paapam will not go to devaas, punyam alone will be
there. In another place it says no papa sambhanda.

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When there is a contradiction between vedic and non vedic scripture, we go

with vedic scripture. Now problem is within veda itself. Now we will go through
a rule (mimamsa rule).

Shloka .. shruti smrutyo… shrtyo parasparam.. 50.11.

"-ुित
मृयो पर\वादे -ुितरे वगरीयिस -ुयो: पर
पर\वादे 'ययोपेतागरीयिस"

Shruti alone is powerful when smruti and shruti have contradiction. Interpret
smruti in alignment with shruti. When 2 shruti statements contradict each
other, go with the one having logical support (nyaya sahita shruti). You should
not reject the other one. Interpret the nyaya rahita shruti to be in alignment
with the nyaya sahita shruti. Here which one is logical? Mishra phalam alone is
logical. Every shareeram is born out of punya papa phalam. Brihadarayaka
vakyam has to be interpreted. Intrepretation 1 is simple. ND wants to give
another one. Popular one is when we say devata shareeram is punya phalam,
we say punyam is predominant. In Brahmaji’s shareeram, punyam will be
99.9999 %. No paapam to be interpreted as les paapam. ND gives another
interpretation, you give any interpretation, I don’t mind, but conclusion is
important, mishram is the conclusion. Devatas do not get paapam generated
by deva shareeram because deva shareeram cannot acquire punyam or
paapam.

Class 46

29th Dec 2012

Page 33 3rd paragraph last 5 lines

ND divided the entire humanity into 4 groups, paamaraha, vishayee,

jignyaasuhu and muktaha. He wants to establish that VS is relevant only for the
3rd group. Even vishayee uses vedas only for materialistic people. It is not
relevant for muktaha also. How are jignyaaus generated in humanity?
Vishayees gradually get converted to jignyaasu when they follow nitya
naimittika karma. This gradually transforms them and makes them think
properly. They go through several layers of enquiry. (7 to 1 given earlier). Any
shareera sambanda will give dukham. Every shareeram is made up of punyam
and paapam only. Briha upa…na havai devan papam gacchati. We saw. This
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shruti statement must not be taken literally, but logical analysis and
interpretation must be used. Katopanishad says swarga is eternal. Elsewhere
itself devas are not immortal. (ksheene punyam…Gita chapter 9-21)

ते तं भु]वा
वगलोकं िवशालं 7ीणे पुjये मयलोकं िवशि'त।

एवं Gयीधममनुप>ा गतागतं कामकामा लभ'ते॥९-२१॥

When these contradict, we do not negate any of the 2 shruti statements, one
that is logical stands. Devas will not get paapam , must be interpreted as “anya
paratvat pashyaaha shrute”, a different message. “karma
adhikara…maanusham eva कमािधकारयो यं शरीरं मानुषमेव”. Devas cannot
generate paapam. Karma adhikara is there only for one shareeram. That is
manushya shareram. If you give the cow’s milk for rudrabhishekam, cow will
not get karma, only the manushya owner will get. Body of devas or animals
cannot have karma. Therefore, the devatas punya papa phalam resulting from
karma will not be there at all. Therefore, the punya papa will not go to the
devata’s next janma. Therefore paapam na gacchati. Based on this, you should
not interpret that devatas will not get paapam at all. Because they can get
paapam from their previous manushya shareeram. देवशरीरोप!े: ा ज'मिन
शरीर'तरकृ तशुभाशुभकमफलं देवजाितशरीरे ऽनुभूयत एव Several manushya janmas,
they had. Through these janmas, they have shubha and ashubha karma. That
past punyam and paapam will be experienced by devas also. Therefore, even
devaas shareeram (all shareerams) have punya papa implantation “gradually
released”.

ितयdपशुपि7मृगादीनामिप शरीरं िम-कमफलमेव। तैरनुभूयमानचुरदु:खानां

पापोकमफलवेऽिप मैथन
ु ा*दज'यसुख
य पुjयफलवाeयुपगमात्। ितयक्=कLथा*द:। पशु:
=चतुbपात्। प7ी=प7ाeयां गगनचारी। मृग: = ाQा*द:। के चन पशुप`यादीनिप
ितयिगयाच7ते।

Other types of shareeram being discussed (after manushya and devas). Tiryak,
pashu, pakshee and mruga. Tiryak refers to insects, pashuhu, 4 legged animals,
pakshee, living beings which move in the sky with wings, tigers etc. Swamiji’s
explanation.. pashu for domestic animals , mrugaha used for wild animals
found in the forest. Animals have no free will. They have no remedies for their
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paapam (no ichha shakti, jnana and kriya shakti). Therefore, their lives are
predominantly painful. It is the result of their papa karma. Some dogs stil have
a good life. (Like a cinema actress’ dog) Some have friends and families too.
Every animal had a previous manushya janma (including the mosquito). This
animal shareeram is determined by karma done in manushya shareeram.
Kecana…last line. The meaning of tiryak… 2 different ones. Tiryak includes all
bodies other than manushya and deva shareeram. Insects, pashu, pakshee all
together is tiryak.

एवं िनिखलमिप शरीरं पुjयपुjयकायिमयेव िसा'त:। तथाऽिप, देवशरीर

य
पापोपसजनपुjयाितशयज'यवात् तदिभायेण शा€ेषु देवशरीरं पुjयफलिमयुBयते। अतो
नाG िवरोधश4कावकाश:। यथा DाEणचुरो Rामो ’DाEणRाम’ इयुBयते, एवं
पुjयाितशयफलवाेवशरीरं पुjय
य फलिमयुपचयते, न तु व
तुG: ।

Every single body including chatur mukha brahmaa shareeram is a result of

punya and apunya phalam is the siddhantaha: . There is an internal difference
in their proportion. Deva shareeram has less paapam and excess of punyam.
Because of the domination of punyam veda makes a statement that deva
shareeram is punya shareeram. (upachaara prayogaha: figurative expression).
Therefore, there is no scope for criticizing the veda saying veda is making
contradictory statement. An example is given. Suppose there is a village with
predominantly Brahmins, we refer to them as Brahmin village. (saptakarni or
chatri nyayaha:, we have seen elsewhere, it is figuratively termed this way).
Similarly deva shareeram is referred as outcome of punya phalam (it is
upachaaraha figurative not factual)

ितयागा*दशरीरं पुjयोपसजनपापाितशयफलम्। उ!ममनुbयशरीरं देवशरीरसममेव।

नीचशरीरं सपा*दशरीरतुqयम्। एवं िनिखलमिप शरीरं पुjयपुjयफलमेव। अत एव
पापफलवादु:ख
य शरीरसंब'धो यावत् तावदु:ख7यो न
यात्।

In the case of animals papa is predominant, punyam is less. Therefore we say

animal shareeram is papa shareeram. There are certain human beings who are
so great that they are walking Gods on earth. Swami Chinmayananda says
animal man, man man and God man. Similarly, inferior human body is like a
ferocious tiger or poisonous like a snake. Therefore, as long as deha sambanda
is there, whatever be the type of body, so long, you can never never avoid
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dukham. (because paapam is there in everybody, therefore dukham will be

there … point 7 ) This is the discovery of a vishayee.

(३) तत:, सव शरी<रणां

व
वशरीरं
व
वाVजतधमाधमफलभूतमेवेित िववेक उपयते।
िबना तु िन[शेषधमाधमा*दिनवृ;! नायि'तकतया शरीरिवनाश: संभवेत्।
ारyधनाशादयतनशरीरनाशेऽिप पुन: शरीरा'तरं
ाचीनान'तको<टज'माVजतपुjयापुjयदशा_ायेतैव। त
माि>[शेषकम7यम'तरा
नायि'तकशरीरनाशपमो7: संभवित।

Now the vishayee enters the 3rd level. Shareera sambandha is because of
punyam and paapam. As long as punya papa bundle continues, we will never
be able to avoid shareera sambanda. In this level following discovery takes
place. (may be after decades!!). For all the living beings their own respective
bodies and body sambandha, is the result of their own papa and punya earned
in previous janmas. If shareera sambandha must end, all the karmas must be
destroyed. Removal of body totally cannot be achieved until then. Current
death is not final one. Because of the end of the current prarabdha, current
body may die, but another body will come. (Bhagawan does not consult us, he
consults only our karma….)

Class 47

5th Jan 2013

In this portion, ND is pointing out how some rare people with the help of sastra
pramaana diagonose the problem of samsara that it is due to advaita atma
agnyana. (only due to this). When a person desires a longing for knowing this,
he becomes a jignyasu. For such a jignyasu. VS becomes the only relevant thing
in life. Eg: Buddha; palace, status, wife, son all became non relevant. He
renounced all this in search of truth. VS thus becomes relevant. Process of
diagonosis is being covered in this portion. Now the question, how much
karma is there in my account? Can I exhaust? As long as raga and dwesha is
there, I will continue to produce karma. ारyधनाशादयतनशरीरनाशेऽिप पुन:
शरीरा'तरं ाचीनान'तको<टज'माVजतपुjयापुjयदशा_ायेतैव। त
माि>[शेषकम7यम'तरा

We completed this.

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(4) पुjयापुjययो+7यो न राग2ेषा*दिनवृि!म'तरा घटेतेित िववेक

ततो जायते।
एतBछरीरार\भकपुjयापुjययोभcगेन 7येऽिप राग2ेषवशापुjयापुjयपकमा'तरोपि!:

यात्। त
माि>[शेषराग2ेषिनवृि!म'तरा नाशेषकम7य:।

All the karmas can be defined as going to (pravrutti due to raga) or going away
(nivruti due to dwesha). Without raga dwesha nivruti, exhaustion of punyam
and paapam is not logically possible. Even if I exhaust the papa punyam of the
current body, prarabhdha punya paapam through bhoga, I continue to
accumulate through aagaami karma (due to raga and dwesha; attachment and
aversion). Therefore, don’t try to attack karma but attack raga dwesha.
Without the elimination of raga dwesha, karma will continue to be replenished
continuously.

(5) राग2ेषौ चे=ािन=साधनताZानयोPयािवित ततो जानाित िववेकL। इ=े रागोऽिन=े

2ेष+ सवािणसाधारणौ। त
मा*द=ािन=साधनताबुििनवृि!म'तरा न राग2ेषौ िनवतYते।

Raga Dwesha is generated due to shobanadhyasaha or mohaha (one segment

as source of peace, security, happiness, one the opposite). Second capsule of
Vedanta: I am the only source of peace, security and happiness. (Like a tennis
match, romance is. Love all, then after marriage, only fight..). Likes and dislikes
are generated by misconceptions; this person will consistently give me
happiness. This person is source of sorrow. A vivekee understands this. Lord
Krishna declares this in chapter 7. Every living being has this instinct. A baby
cries for a toy and the happiness lasts for a few minutes. A mother carries so
many toys for this reason. We all play this game, cry, either throw away or are
unable to throw away. Viveki understands that there is no toy in this world
that will keep me comfortable right through my life. All beings have this
problem. Therefore, without the elimination of raga Dwesha, we won’t drop
the crutch called world. This is the riskiest thing in life.

(6) इ=ािन=साधनताबुिरिप भेदधीिनब'धनेित िववेक

ततो जायते। यदा

व
वपाद'य*दव ि2तीयं व
वववु^यते तदा तGे=साधनताबुिवा अिन=साधनताबुिवा
जायेत।
व
वपमाGे तु क
यिचदिप इ=साधनताबुिवा अिन=साधनताबुिवा न जायते।
सुखसाधनं=अनुकूलम् इ=साधनिमित चोBयते। दु:खसाधनं=ितकू लं अिन=साधनिमित
चोBयते।
व
वपं तु न सुख
य वा दु:ख
य वा साधनं भवित, त
य सुख
वपवेन

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सुखसाधनवासंभवात्। अत:
व
वपाित<र9वेनावगते व
तुिन आनुकूqय ाितकू qयबुी
यथासंभवं जायेते।
एवOाखjडान'दाि2तीयास4गिचूप
व
व
वपादित<र9व
तुस4कqपनमेवानुकूqयबुिहे
तु: । इदृ भेदबुििनवृि!म'तरा आनुकूqयाितकू qयबुी न िनवतYते।

Dvetiyaai bhayam bhavati..chapter 1-4 section briha upa.

सोऽिबभे!
मादेकाकL िबभेित स हायमी7ां चlे य'मद'य>ाि
त क
मा>ु िबभेमीित तत
एवा
य भयं वीयाय क
मायभेbय*द2तीया2ै भयं भवित ॥

Even Brahmaji started his life with fear and discomfort. Dvaitam means
shobanadhyaasa means raga dwesha or punya punya. Dvaita sankalpa creates
problem. In viveka chudamani we saw this. There is a second thing which is
different from me. That is why in sushupti we are all happy. Mohaha is caused
by dvaita bhavana. Nibandana means caused by. (All these verses can be
treated as commentary on Pareekshya lokan mantra of mundaka Upanishad
1.2.12).

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

When you conclude the second thing is different and satyam (like bird seeing
in the mirror and pecking or kissing due to raga or dvesha) . Bird does not
know this, we pity the bird. We are like the bird. Seeing the second thing is not
wrong, but when you see it as true and different.

Gita: Mastani sarva bhootani, na ca mastaani

मया ततिमदं सवa जगद9-मूVतना। म

थािन सवभूतािन न चाहं तेbववि
थत:॥९.४॥

न च म
थािन भूतािन प[य मे योगमैwरम्। भूतभृ> च भूत
थ: ममामा भूतभावन: ॥९.५॥

In the so called second thing, you get delusion. These 2 are bound to come.
Jnani also experiences dvaita prapancam but he remembers vishwam
darpana…. Our aim is elimination of dvaita satyam buddhi. Svasvaroopa
matretu, when I see the world as my own glory (mayyeva sakalam jate). No
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jnani will have the rise of ishta saadhanata or anishtasaadhanata. Ishta

saadhanam is anything that is anukoolam, sukha saadhanam. Feel good factor
or source of comfort. Similarly, anishta saadhanam is pratikolam or dukha
saadhanam or unfavourable or source of sorrow. Atma is happiness itself. (not
a means of happiness but happiness itself). A means of happiness is not
happiness. Because means is always different from the end. It is the very end
called happiness itself. Therefore, svasvaroopa atiriktena….as long as you see a
second thing and as real, you are introuble, anukulya pratikulya buddhi will
come like the pecking and kissing bird (as the case may be). In this manner,
akanda, ananda… our preoccupation is the problem.(window shopping is not a
problem, a few will enter the mind) jaayato vishayaan punsaha… the dvaita
vastu seen as different from the Atma and real. I am so wonderful, akanda
ananda, undivided eternal ananda, taaratamya rahita anandaha. Without any
attachment, of the nature of consciousness, other than this Atma there is no
second thing. Therefore, without the elimination of dvaita sankalpa: anukulya
pratikulya buddhi shobanadhyaasa will never go, dvaita nivruti is our aim.

Class 48

12th January 2013

6th contd

Moha is about there is a second thing which is real and other than me.
Problem is reduced to dvaita darsanam which we concluded in the last class. A
second thing other than the wonderful me is there is a problem. vishaya
chinta(viveka choodaamani) or sankalpaha very important, dvaita
sankalpanam, seeing the dvaitam as real and different from me. Without the
elimination of the dvaita darsanam, these 2 fold misconception, favourable
and unfavourable, shobanadhyaasa will not go. udara mantaram kurute...tai
upa, briha...dviteeyavai bhayam bhavati

सोऽिबभे!
मादेकाकL िबभेित स हायमी7ां चlे य'मद'य>ाि
त क
मा>ु िबभेमीित तत
एवा
य भयं वीयाय क
मायभेbय*द2तीया2ै भयं भवित ॥

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(7) ईदृ भेदबुि:

व
वपZाना_ायते इित िववेक
ततो भवित। “यG िह 2ैतिमव भवित
त*दतर इतरं िजQित,” (बृ. २.४. १४)” यG वाऽ'ब*दव
यात् तGा'योऽ'यप[येत्” (बृ
४.३.३१) “यदेव जाRhयं प[यित तदGिवNया म'यते” (बृ ४-३-२०) इयायन'तGुतय:

व
वपाZानदZायामेव सकल2ैतपOवहार इित बोधयि'त। एवमशेषदु:खिनदानं

व
वपाZानिमित िसम्।

Covering of the waker nature causes projection of the dream nature, similarly
covering brahman nature projects waker's dvaitam. In the final stages, this
realisation will happen. With the help of sastra pramaanan, you can find this.
You cannot wake up naturally. ND says final stage is arrived at through shastra
vakyam. . यG िह 2ैतिमव भवित त*दतर इतरं िजQित,” (बृ. २.४. १४); When there is
an experience of duality, as though, seer seen duaility, smelt smeller, maitryi
brahmanam. यG वाऽ'ब*दव
यात् तGा'योऽ'यप[येत्” (बृ ४.३.३१)Now svayamjyoti
brahmanam. Where there is seeming duality, you will have seer seen duality.
Next again from svayam jyoti... “यदेव जाRhयं प[यित तदGिवNया म'यते” (बृ ४-३-
२०)description of svapna avastha, just as in waking state a person sees a
seeming source of fear, in svapna also you experience a seeming source of fear
(vaitatyam prakaranam of Mandukya upa). Svapna prapanca is because of mini
ignorance (nidra) and jagrat prapanca is because of maxi ignorance (maya).
There are countless sastra vakyams that reveals this. Jnani does not see the
vyavahara as satyam. Gita...pashyan, shrunvan... naiva kincit karomi.

नैव *किOकरोमीित यु9ो म'यत तविवत्।

प[यK-ुKव'
पृशिuQƒ-'गBछ'
वपKwसन्॥५-८॥

लपि'वसृज'गृ„>ुि'मषि>िमष>िप। इि'याणी'…ाथYषु वत'त इित धारयन्॥५-९॥

DEापणं DE हिवDEा†ौ DEणा ‡तम्। DEैव तेन ग'तं DEकसमािधना॥४-२४॥

Brahmarpanam brahmahavihi... no vyavahara other than brahman.

Experiential duality is not negated. Factual duality alone is samsara kaaranam.
Evam...Final stage: Kaaranam of all the problems is svaswaroopa agnyanam.
Ignorance of myself is the cause of all the problems. Sankaracharya says
parchinna eva jnanat....svyam prakasha in Atmabodaa.
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प<रBछ> इवZाना!>ाशे सित के वल:।

वयं काशते oामा मेघापायˆऽशुमािनव॥४॥

Page 35 item 8 (topic 53)

तत:
व
वपाZानं
व
वपZानेनैव िनवतते ना'येन, तयो: तम:
काशवपर
परिवरोिधवा*दित िववेक उपयते। यि2षयकमZानं भवित तदZानं
ति2षयकापरो7Zानेनैव िनवतते; यथा र‰वZानं र_ुसा7ाकारे णव
ै िनवतते, त2त्।
त
मात्
व
वपापरो7Zानमेवािखलानथिनदान
वपाZानिनवृि! 2ारा
िन[-ेयसामकिनिखलदु:खिनवृि!हेतुभवित।
व
वप
यैव
सयZानान'तान'दDE
वपवात्
व
वपZानेनDEावािFभवित। DE च
िनयिनरशयाखjडान'दपं दु:खासंिभ>िमित सववेदा'तमाणिसम्। अत एव

व
व^सा7ाकारे णैव िनयिनरितशयदु:खासंिभ>
व
वपभूतDEान'दोऽवा^यते। एवं
िनिखलदु:खिनवृ]युपलि7त
व
वपभूताखjडान'दाFे: सा7ासाधनं
व
वपाZानमेव।
त
मात्
ववपिवचार एव कत: इयं य
य िववेको जायते स एव िजZासु<रयुBयते।

Thereafter, svasvaroopa agnyayam is removed only by knowlege of self-

knowledge. Not by any other method or knowledge. Because jnanam and
agnyanam are opposites like light and darkness. In the arrival of knowledge,
agnyaanam will go away. gita: chap 10 ...naasato bhavate..nyanna deepena
bhaasate.

नासतो िवयते भावो नाभावो िवयते सत:। उभयोरिप दृ=ोऽ'त

वनयो
तवदVशिभ:॥१६॥

There is no existence for the unreal. There is no non-existence for the real. The truth of both these is
indeed seen by the seers of Reality.

This rises in the mind of vishayee. Interesting rule: Agnyaanam and jnanam can
be mutually contradictory only under 2 conditions. 1 whereever the darkness is
there light must be there in the same locus. My Guru's knowledge cannot
eliminate my ignorance. 2 If the ignorance is about one object, that ignorance
will be removed, only if the knowledge is about the same subject. Object of
ignorance and knowledge must be the same. vishaya aikyam and ashraya
(locus) aikyam must be there. saakshat kaara refers to clear knowledge.
(doubtless aparoksha jnanam), no mysticism is involved. Clear self knowledge
removes the agnyayanam. Which is the cause of all problems through 7 stages.
akila anartha refers to the 7 stages. It eliminates all the dukham also (through

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the 7 stages. recall points). Called Moksha--atyantika dukha nivrutihi. Moksha

is not mere dukha nivrutihi (called peace or shanti) but there is positive
attainment of brahma ananda. Satya jnana ananta ananda brahma
swaroopathvat... I'm of the nature of Brahman. I'm ananda svaroopaha.
Brahman is of the nature of ananda (tai upa...pratibimba nanda (experiential
ananda which comes and goes) and bimbananda... I claim bimbananda).
Whenever jnani gets experiential pleasure, he will not reject, he will enjoy
remembering that the source of ananda as myself. When it goes away, I do not
have any complaints. Enjoy remembering it is en- joy (my joy). nitya niratishaya
ananda is not experienceable. brahmananda or bimbananda cannot be
experienced. It is a matter for claiming "I am". taratamyarahita...no gradation,
akanda.. without any division. I'm happiness itself. A happiness not mixed with
sorrow...7th (factor)storey is sorrow, mitya sorrow is no sorrow. This is the
final conclusion of the vedanta. Therefore only by svasvaroopa sakshatkaara,
we will get nityaniratishaya (should be taken as adjective for brahmanandaha
not dukham) watch difficult samaasa...dukha sambinna, svasvaroopa
brahmananda (4 adjectives) you can get by attending VS class. Acquisition of
infinite ananda along with dukha nivrutti, direct method is svasvaroopa
jnanam. ND does not want to condemn karma. All of them also are important.
They all will not directly lead to moksha, they help in preparing the ground.
Without karma youga jnana yoga is impossible. Without jnana yoga karma
yoga is incomplete. Saakshat saadhanam... therefore, you acquire knowledge
which comes through enquiry. Atma vicara with the appropriate instruments
(microbes with microscope, galaxy with hubblescope) you need shastroscope,
guru shastra upadesa alone has the scope.

परी`य लोकान् कमिचतान् DEणो िनवYदमाया>ासयकृ त: कृ तेन।

ति2Zानाथa स गुiमेवािभगBछेत् सिमपािण: -ोिGयं DEिनम्॥१.२.१२॥

In this way, one who decided to consistent systematic spiritual education

program is referred to as jignyasuhu.

19th Jan 2013

Class 49

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एवं िनिखलदु:खिनवृ]युपलि7त
व
वपभूताखjडान'दाFे: सा7ासाधनं

व
वपाZानमेव। त
मात्
ववपिवचार एव कत: इयं य
य िववेको जायते स एव
िजZासु<रयुBयते।

After dividing the entire humanity into 4 groups, ND is explaining each one of
them. He painstakingly explains this is relevant only to one group (jignyaasu).
Before that, he describes all the groups. Atma agnyaanam is responsible for
the 7 storey samsara. M: The one who has diagnosed this problem will go to a
Guru. Chap 7 of Gita. Jignyaasu bhaktha:

Now Muktha: category 4

मु9ल7णम्-
थूलसू`मकारणामकशरीरGयिवल7णं पOकोशिवल7णं च
व
वपं
अखjडाि2तीय
वयंPयोित

वभावान'दधनDEपेण य: सा7ादपरो7ीकरोित
करतलामलकवत् स एव मु9 इयुBयते॥

The one who has got aparoksha jnanam (jnanam or knowledge about myself-
aparoksha is a specially reserved word for this).

थूलसू`मकारणामकशरीरGयिवल7णं My real nature is “ I’m different from
shareera trayam, I am the saakshi of them, different from the pancakosas
described in taitteriya, I’m identical with Brahman, I’m brahman”.
करतलामलकवत् Example: If aamalaka, nellikai is there in the hand, you can
definitely know it is nellika, similarly you can claim Brahman as I, which is
division less, second less, self-effulgent, pure ananda (not experiential ananda),
svasvaroopa. This is the fourth group, mukta:, minority group. VS is relevant
only for group 3.

Topic 54 िज#ासोरिमन ् &'थे व)ु यप

ु प
*:

(५४) िजZासोरि
मन् R'थे वु]युपपि!: - एवं पूवc9चतुVवधेषु पुiषेषु पामरिवषियणौ
िवषयोपभोगज'यसुखेनैवामानं तृFं कृ ताथa च म'यमानौवतYते। के षािOि2षियणां
पारलौ*ककपरमसुखBे छायां सयाम^यािFसाधनमेव तािFसाधनवेना'यथा गृहीवा तGैव
ते वत'ते, साधुस4गसBछा€-वणा*दपपरमान'दािFसाधनZानाभावा!ेषाम्। तत+
पामरिवषियणो: परमान'दावा^यथa नाि
मन् R'थे वृि!जायेत। दु:खहयै च न तेषामG R'थे
वृि!: उपया'तरे वृ!वात्। त
मािनरितषयसुखावाFये आयि'तकदु:खहानाय च

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पामरिवषियणोरि
म'R'थे न संभवित वृि!:। मु9
यािप ना
यिधकारोऽि
मन् R'थे।
Zानी िह कृ तकृ यो मु9 इयुBयते।

ND takes Groups 1, 2 and 4 and rules out that VS is not useful. For a jignyasu,
the 3rd group of humanity, in this VS pursuit is possible. In this manner, among
the 4 groups of humanity, the first 2 groups, paamara and vishyee (uses
religion for worldly achievements) groups , are busy with and satisfied with
merely getting pleasures of the sensory world (family relatives, achievements).
Never talk about vedanta with them. They are contended by fulfilling the
needs of everybody. Many are like this. Vedanta is only for those who discover
the problem of samsaara. There are some vishayees who are very religious and
talk of moksha, freedom from punar janmam, but assume they can attain
moksha through other options. They are offered advice not to attend Vedanta
because it can fatten the ego. VS is not for them also. For some vishayee
mumukshus, even though they have the desire for moksha ananda, they have
paaralaukika sukham interest, but problem is, they resort to various other
moksha saadhanams but not the real moksha saadhanam (like naama
sankeertana, kundalini group etc). We should ultimately come to Vedanta. But
these people remain there only. This is because they do not have a satsangha
(saadhu-one who knows the importance of vedanta). Such a saadhu would
remind them to listen to Gita. (Quote : Bhaja govindam- gita kincita gita…ganga
jalanam).

भगव~ीता *किOतधीता

गङगा जललव किणकापीता

सकृ दिप येन मुरारी समचा

*lयते त
य यमेन न चचा
“Let a man read but a little from giitaa, drink just a drop of water from the
ganges, worship but once muraari. He then will have no altercation with
Yama.”

They don’t listen to Vedanta shastram or Gita (no exposure). They do Gita
paarayanam. They don’t know the value of spiritual education program.
Therefore, they do not come to Vedanta, although they may be mumukshu.
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Therefore, for these 2 groups including mumukshu group, for moksha praapti,
this VS grantha is of no relevance. They will attend VS class. They prefer the
word discourse. Class means systematic study for a length of time. Similarly,
for the removal of dukham also, they will not come to VS. They are engaged in
non-educational spiritual program. (one week jeevanmukti program-
certificate given at end of week: JM. Jeevanmuktaha). । त
मािनरितषयसुखावाFये
आयि'तकदु:खहानाय च पामरिवषियणोरि
म'R'थे न संभवित वृि!:। Tasmat
niratishaya: First 2 will not come to VS grantha; for fourth group also, मु9
यािप
ना
यिधकारोऽि
मन् R'थे mukthas are also not candidates for VS. (see Chap6
Gita). They have already gone through these in this janma or earlier. Zानी िह
कृ तकृ यो मु9 इयुBयते This jnani is totally fulfilled because he knows he is
fulfilled and liberated.

नैवाि
त त
य कता'तरं दृढतराि2तीयामापरो7Zानववात्। लीलायाऽG कालयावनाथa
Aु!ोऽिप ना
य
य R'थत: योजनम्। त
मा> मु9ोेशेना^ययं R'थ: वृ!: । *क'तु
मुमु7ुपिजZासुमु*[य वृ!ोऽयं R'थ: । न त
याि
त िवशयसुखBे छा।
िनरितशयभूमान'दिल^सया त
य संसारदु:खिजहासाववात्। िनयिनरितशयपरमान'दािF:
आयि'तकदु:खिनवृि!+ापरो7ामZानं िवना कमयोगसांxययोगोपासना*दVभन
िसयतीित िववेको य
य सस4गा_ायते त
य िजZासोर2ैतवेदा'तR'थे वृि!जायेतैव।

Fot that muktha purushaha, VS is not required. He does not require any of
these or any other saadhanaas. He has got Atma Aparoksha jnanam which is
very firm (drudhatara-दृढतर). If not firm, nidhidhyaasanam becomes a relevant
saadhanam. Jnani need not do Vedanta sharavanam but if he enjoys this, there
is nothing wrong. For such a person, it is leela not saadhana. You can still enjoy
as jnani. Like some of you who are attending class. Therefore, 4th group is also
not involved. मुमु7
ु पिजZासुमु*[य वृ!ोऽयं R'थ:This book is targeted towards
mumukshus and he also knows moksha comes only through jnanam.(Group 3).
For that group, they are not committed to sense pleasures (not obsessed).
िनरितशयभूमान'दिल^सया They have desire for (labh –to attain-lipsanti-lipsayaa)
only bhoomaaananda- refer Chapter 7 (yo vai bhooma tat sukham, yatra
nanyat pashyati).

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यो वै भूमा तसुखं नाqपे सुखमिप भूमैव सुखं भूमा वेव िविजZािसत इित भूमानं भगवो
िविजZास इित॥७.२३.१॥

यG ना'यप[यित ना'यBrणोित ना'यि2जानाित स भूमाथ

यGा'यप[यय'यBrणोय'यि2जानाित तदqपं यो वै भूमा तदमृतमथ यदqपं त'मयa (गुम्)
स भगव: कि
म'ितित इित
वे मिहिt य*द वा न मिहtीित॥ ७.२४.१॥

Which is infinite and संसारदु:खिजहासा have desire to eliminate (jihaasati-

desires to give up) the samsaara dukham totally. Vedantic study is the only
method for this. िनयिनरितशयपरमान'दािF: आयि'तकदु:खिनवृि!+ापरो7ामZानं
िवना Attainment of this infinite ananda and total removal of all forms of
sorrow, both are impossible without Atma aparoksha jnanam. (no other
method is possible). Karma yoga, saankhya yoga (meaning used here is
different from chapter 2 of Gita) will not produce this benefit.

Karma yoga is extremely important for chitashuddhi.

26th January 2013

Class 50

Even after becoming a mumukshu, there are several hurdles. They do not
know that brahma jnanam is the only path to moksha. (eka saadhana
saadhyam). All this is because of lack of satsangha. Mahapurusha will clear this
doubt and state that Moksha has only one margha. Then Mumukshu will get
converted into jgnyasu, a big conversion. Only a jignyasu will value vedanta
classes. VS will become relevant for such people.

M contd: Without atma jnana, by various other saadhanas. We stopped at

what does ND mean by saankhya yoga? Krishna talked about this in Gita. So
what does ND mean now? Meaning 1: Saankhya philosophy proposed by
Kapila muni. (Chapter 1 of Brahmasutra, purvapakshi; Vyasacharya refutes this.
It is dvaita philosophy) Meaning 2: Vedanta: Clean advaita. Vedanta
darshanam; Meaning 3: In this context, the application is. In Vedanta darsanam
there are 2 stages, atma anatma viveka using anvaya vyatirekha as seen in
chap 3 naishkarmyasiddhi. This is referred as saankhya yogaha. ND refers to
this saankhya yoga as not giving liberation. In atma anatma viveka, we divide
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entire creation into 2, drukdrushya etc. We are still in dvaitam, therefore after
atmaanatma viveka, mahavaakyam must be employed. Anatma will become
mitya only after mahavaakhyam. Therefore, by itself atmaanatma viveka is not
complete. Chap 3 Naishkarmyasiddhi… verses 57, 58.

Purvapakshi argues , we don’t need anything more than atmaanatma viveka.

Sureshwaracharya refutes this and talks of importance of applying
mahavakyam. Meaning 3 is referred in Chap 13 of Gita (Bhaashyam)
dhyaneatmani pashyanti… anye saankheyana yogena. Sankaracharya
comments in the bhaashyam about this point. यानेनामिन प[यि'त
के िचदामानमामना। अ'ये सा4xयेन योगेन कमयोगेन चापरे ॥१३-२५॥

(आ. ५५-६०) िवषये आ7ेपा:-

(५५) जीवDEणोरै dयपिवषये आ7ेप:- यतू9ं जीवDEणोरै dयमेवा

य R'थ
य िवषय इित
त>ोपपयते; तयो:
वभावभेदात्। तथा िह, DE तु
अिवयाऽि
मताराग2ेषोVभिनवेशामकपOdलेशशू'यं ापकमेकं सजातीयभेदरिहतं च,
DEण: सजातीयDEा'तराभावात्। जीव
तु िनिखलdलेशभाक् पै<रिBछ>ोऽनेक+। यावि'त
शरीरािण ताव'तो जीवा:। सवशरीरे षु जीव
यैकैवाeयुपगमेवेकशरीरे
जायमानसुखदु:खादय: सवशरीरे शु जायेरन्। न तु तथाऽि
त।

Aim of ND is to establish anubhanda chatushtayam. First 2 chapters are paving

way for vedantic study. Untill topic 54, ND established that Adikari is there.
Jignyasu mumukshu is there. Here after, ND is taking up objections regarding
the subject matter (2nd anubhanda ---vishayaha). Jivabrahmaaikyam. Topics 55
to 60… Objections regarding subject matter.

Topic 55 जीव+,मणोरै/य0प
वषये आेप:

Advaita vedantins have declared “जीवDEणोरै dयपिवषये:” is the subject

matter of all Vedanta grantas including VS. Purvapakshi elaborates svabhava
beda. Brahman is free from 5 fold problem. Klesha. Mentioned in yoga sutra.
Paramatma is free from all these 5 problems. Avidya, asmita, raga , dvesha,
abhiniveshaha. Foot note: All 5 are defined. First footnote describes Avidya
elaborately. I’m not going to read and explain, only gist. First one is avidya.
There is a popular meaning in Vedanta. Here a new different meaning is given.
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Popular meaning is that which is opposed to knowledge and is eliminated by

knowledge (ignorance is not absence of knowledge, but opposed to
knowledge). Here meaning is, vidya is taken from root vidh : to exist (there it
was to know). Vidhya means existent thing, avidhya means that that does not
really exist at all, which is mithya. Moola vidhya and toola vidhya. This should
be applied for self-ignorance. Atma avidhya is moolavidhya, evey other anatma
avidhya is toola avidya. Kaarana avidhya and kaarya avidhyaa. Any
misconception (adhyaasaha), adhyaaropaha, superimposition born out of
ignorance is kaarya avidhyaa; mistaking myself as the body. This mistake is
born out of an ignorance, the cause of this ignorance is called kaarana avidhya.
If mirage water is kaarya avidhya, ignorance of the dry land is kaarana
avidhyaa. If swapna is kaarya avidhya, ignorance of the waker is kaarana
avidhya (nidra). Kaarana avidhya can be moola avidhya or toola avidhya
according to context. If you can distinguish, it is great, otherwise OK. In the
adyaasa bhaashyam, Sankaracharya speaks about mistaking the body as atma,
I. This mistake is referred as avidhya. Kaarya avidhyaa is called avidhyaa here.

Further hair splitting; Kaarya avidhya is of 4 types, I’m skipping this.

In yoga shastra, we have 5 klesha. This avidhyaa comes under kaarya avidhyaa
only. Mistaking the body as atma. Footnote 1 last 2 lines. Taking the body mind
complex as myself is called kaarya avidhyaa. (klesha 1)

Footnote 2: asmita: asmita is nothing but a ahamkara, a fake I born out of

avidhyaa. 3rd chapter of Gita: Prakrute…ahamkaara vimoodaatma

कृ ते: *lयमाणािन गुणै: कमिण सवश:। अह4कारिवमूढामा कताहिमित म'यते॥ ३-२७॥

Footnote 3: raga: attachment towards anything which we consider favourable.

Footnote 4: Dweshaha: pratikoola…. Dislike, whatever we want to get rid of

Footnote 5: abhiniveshaha; Instinctive desire for survival. Instinctively fighting

anything that threatens my life. For protection of body. We push a lizard that
falls onto our neighbours… saamanyadeha abhimaana is another word for this.

These are the pancaklesha. Purvapakshi says; Jivatma is associated with all
these 5, paramatma is opposite. Therefore how can you speak of aikyam.
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Class 51

2nd feb 2013

From topic 55 onwards, ND is dealing with the next objection coming from
purvapakshi on the subject matter. jivatma paramatma aikyam.
vyapakam...Paramatma is all pervading, Paramatma is eka:, paramatma has no
sajaateeya beda, no second paramatma. There is a second jivatma other than
self. Page 37 top line. Nikhila klesha: jivatma has all 5 kinds of deficiencies.
Jivatmas are limited in nature and are plural, many in nature. As many bodies
are there, so many jivatmas are there (all living forms, human beings, devas,
mosquitoes, etc..) Each body has got separate jivatma. Sarvashareereshu...If
not, in all the bodies, comfort and discomfort belonging to one body, will be
experienced. This does'nt happen, each body experiences differently.
Therefore, no aikyam is possible, therefore no subject matter, therefore no
anubhanda chatushtayam.

Page 39

(आ ५६-६०) साि7DEैdयिवषये आ7ेप:-

Topic 56

(५६) जीवाित<र9सा7ी नाि

त; सवेऽिप सा7ी नानेित श4का – यदु9ं
सुखदु:खादयोऽ'त:करणधमा:। तvा'त:करणमनेकम्। त
मादेकोपािध
यसुखदु:खादयो धमा:
उपाया'तरसंबि'धनो न भवि'त। सा7ी तु सवसख
ु दु:खा*दसा`यधमासंब एक एव। त
य च
DEणैdयं व9ुं शdयत एवेित। त>। कतृवभो9ृ वा*दधमिविश=जीवाित<र9साि7सवे
माणाभावात्।

Purvapakshi uses the regular answer we use. In Tatvabodha, we discussed,

whether we should take vachyaartha (jahati or ajahati )or lakshyaartha for
aikyam. When we take superficial meaning, vachyartha is ahamkara has
inferior attributes. Here Aikyam cannot be talked about. We need to take
jivatma as saakshee. Sakshee is not associated with mind or antahkarana.
Inferior attributes do not belong to saakshee. That one saakshee does not have
different experiences. That eka saakshee (pancaklesharahita, ahamkaara
vilakshana eka saakshee) can have aikyam with brahman. This is our answer.
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(advaitin's answer). Purvapakshee quotes this and says I will not be satisfied
with this answer. Now advaitin's answer being quoted here, यदु9ं
"सुखदु:खादयोऽ'त:करणधमा: " Sukha dukha belongs to antahkaranam or minds.
"त
मादेकोपािध
यसुखदु:खादयो धमा: उपाया'तरसंबि'धनो न भवि'त "Therefore,
various emotional attributes belonging to one mind will not be there in other
mind. Whereas saakshee is not associated with various emotional disturbances
of minds (referred as saakshyam here...witnessed mind). Saakshee is pure.
Brahman is also one. Therefore, aikyam is possible between saakshee and
brahman. Purvapakshee now says, I cannot accept because of 2 objections.
Title : जीवाित<र9सा7ी नाि
त; सवेऽिप सा7ी नानेित श4का ObjecƟon 1:There is
no saakshee at all other than the ahamkara roopa saakshee. Objection 2: There
is no pramaanam to prove the saakshee. Assume there is a saakshee other
than ahamkaara, that saakshee cannot be one, because even in mundaka
upanisad, every tree has 2 birds. Saakshee must be many. If there are many
saakshees, then how can the pluralistic saakshee be equal to non plural
brahman. Therefore, mahavaakyam is in trouble (सवेऽिप सा7ी नानेित श4का)
Therefore, the topic is objection " साि7DEैdयिवषये आ7ेप:- "

Therefore, other than the jiva the ahamkara (experiencer, doer etc) is there, no
separate saakshee. Objection 2: Even if you have accepted the existence of
saakshee, you can never say saakshee is ekaha. Therefore only my saakshee
witnesses my jagruta avastha.

कतृवभो9ृ वा*दधमिविश=जीवाित<र9साि7सवे माणाभावात्। सा`य4गीकारप7ेऽिप

स एक इयeयुषग'तुं न शdयते। *क'वनेके साि7ण इयेव यु9म्। तथा िह, अ'त:करणं
तमसख
ु दु:खादय+ ना'त:करणेन न वेि'येण िवषयी*lय'ते, *क'तु साि7णैवेित
वेदा'तिसा'त:। साि7ण+ैकवे यदा एका'त:करण
यसुखदु:खादय: साि7णा िवषयी*lय'ते
तदा सवा'त:करणगतसुखदु:खादयोऽिप िवषयी*lयेरन्। तथाऽनुभवाभावादेवानेके साि7ण:
इयeयुपग'तम्। नचा
यि
मन् प7े कोऽिप दोष:। य
य िह सा7ेणो यद'त:करणमुपािध:
तद'त:करणगता एव धमा
तेन साि7णा िवषयी*lयेरन्, ना'योपािधगता:। एवं च
साि7णोऽनेकवात् न तेशामेकेन DEणैdयं युPयेत।

Purvapakshee defines the saakshee chaitanyam. Vedantic definition of

saakshee. He logically proves saakshees are many (ND will also accept finally).

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This is a very grand structure. To analyse, saakshee are many has to be

accepted. Mind and its attributes are objectified by us. Mind cannot objectify
itself and mind cannot objectify attributes also because it is jadam. The sense
organs also cannot objectify the mind. Saakshee is the one which objectifies
the mind, this is the conclusion of vedanta. Whenever I say I know the mind, I
is the saakshee.

Class 52

9th Feb 2013

Saakshee is being defined by the sakshee exactly as a vedantin defines. So

there is nothing wrong with definition. Since saakshi chaitanyam has to be
enclosed, therefore there will be many. Therefore, jiva saakshee is plural and
Brahman is non-pluralistic. Whenever I am aware of the mind, I the awaring
principle cannot be the mind. (mind is now an onject). Awaring principle is
saakshee. Whenever I say I know my mind, the meaning of I is saakshee. “I
the knower of mind” am sakshee. Purvapakshi accepts this. He adds, I can only
know my mind, I cannot know any body else’s mind. Your mind has to be
known by You the saakshee. Since there are many minds, you must admit
there are many sakshees. I can never experience all the minds. साि7ण+ैकवे
यदा एका'त:करण
यसुखदु:खादय: साि7णा िवषयी*lय'ते तदा
सवा'त:करणगतसुखदु:खादयोऽिप िवषयी*lयेरन्। We don’t have experience of
knowing all minds. Therefore, you need to admit many saakshees. In this stand
(sakshees plurality stand), there is no dosha. Whichever saakshi chaitanyam is
enclosed within whichever mind, that saakshi chaitanyam can witness only
that mind. The enclosed saakshi chaitanyam can never know other mind. For
those pluralistic saakshi chaitanyams, oneness with one non-dual
consciousness cannot be declared (purvapakshee’s summary in brief). Advaitin
will accept purvapkshi’s view point.

Topic 57 अ'त:करण
येि'यािवषयवम्

(५७) अ'त:करण
येि'यािवषयवम्-

इि'यािण पOीकृ तभूततकायाjयेव िवषयीकु यु:। अGा^यि

त व`यमाणरीया भेद:।
च7ु<रि'यं नीलपीता*दवणयु9ाघटा*दिननैया*दपं तदाधारभूतघटा*द च
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िवषयीकरोित। विगि'यमिप
पशa तदा-यं चोभयं िवषयीकरोित। िजŠवाQाण-वणािन तु
Gीणीि'यािण व
वाि-तरसग'धशyदानेव lमाि2षयीकु वि'त, न तु तदा-यम्।

You should not say reflected medium is illumined by reflected light. You should
say original light. Like Earth is illumined by moon light or sunlight, we should
say moonlight illumines the earth. But you should never say moon is
illumined by moonlight, sunlight illumines the moon forming the moonlight.
Moonlight illumines the earth. Similarly saakshee chaitanyam is like sunlight,
mind is like the moon, world is like the earth. Saakshee chaitanyam illumines
the mind forming the chidaabhaasa and chidaabhaasa illumines the external
world through the sense organs. Who objectifies the mind? Saakshi alone
objectifies or is aware of the mind. Purvapakshi wants to establish this. He says
mind cannot be illumined by anything else other than saakshee.

Step 1: sense organs cannot reveal the mind.

Step 2: mind itself cannot objectify the mind.

Step 3: Thoughts also cannot objectify or illumine or reveal the mind

Only Saakshee can illumine the mind.

अ'त:करण
येि'यािवषयवम्- sense organ cannot know or reveal the mind. They
can only know or objectify the sthoola bhoota and their products. In this also,
there is a subtle difference amongst the sense organs. The sense organ of eye,
can objectify various colours like blue, yellow etc which are located in pot etc.
Simultaneously, eyes perceive the substance besides colors. When the organs
of touch, not only experiences the touch attribute, but experiences the
substance. Other 3 objectify only the attribute without experiencing the
substance. You can hear the sound without objectifying the producer. Similarly
smell. Like a corporation lorry smell. Rasa, gandha and shabdaan all 3, only
attributes are recognized not substance. Similarly, for tongue also. (Rasa rarely
can get objectified without substance). You can see foot note. Swamiji gave
example of Rose. With the help of all these 3 as well as other 2 sense organs,
the mind cannot be objectified.

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अत एवैत]Gयेणापीि'येणा'तरम'त:करणं न िवषयी*lयते। तथैव न च7ुषा वचा

चा'त:करणं िवषयी*lयते। यतो बाoपOीकृ तभूतािन, तकायa पा-यं
पशा-यं वा व
तु,
च7ुशा वचा च िवषयी*lय'ते। अ'त:करणं वपOीकृ तभूतकायवात् नेGवचोन
िवषयीभवित। अत एवापOीकृ तभूतकायa नेGिे 'यमिप नेGेि'येण न िवषयी*lयते।
बाoव
तू'येव सवYि'याणां िवषयीभवि'त। इि'यापे7या आ'तरवाद'त:करणं नेि'याणां
िवषयीभवित।

Like the 3 sense organs of tvak, jihva and ghrana, by the other 2 sense organs
mind cannot be objectified. Eye and skin can objectify only those objects which
are external gross objects and their products (like physical body etc) as well as
those objects which are the locus of color, which are the locus of touch.
Whereas, mind is not sthola bhoota kaaryam, it is sookshma bhoota karyam.
Therefore, cannot be objectified by sense organs. He adds an additional note.
Sense organs cannot objectify the sense organs themselves. Eyes cannot
perceive the other 4 sense organs. They cannot know the other sense organs,
not even theit own sense organ, then where can they know the mind. Eyes
cannot perceive the eyes themselves. Even a doctor examines eye indriya
golakam, he can never examine the indriyam itself. Only we can tell the Doctor
if the indriyam is functioning. Mind can be known only by saakshee. From the
standpoint of sense organs, mind is still interior to sense organs. If they cannot
objectify the sense organs, where can mind be objectified by sense organs.

Next: Mind cannot be known by mind also.

Topic 58 अ'त:करण
य
ववृ]यिवषयवम्

(५८) अ'त:करण
य
ववृ]यिवषयवम्- *कOा'त:करणं न
ववृ!ेरिप गोचरीभवित।
अ'त:करण
य वृ]या-यवा> तत्
वाि-तवृ!ेVवषयीभिवतुमहित। यथा अ 'याि-ता
दाहशि9:
वा-याित<र9े 'धनायेव िवषयीकरोित. तथाऽ'त:करणवृि!रिप

वा-या'त:करणित<र9मेव व
तु िवषयीकु यात्। त
माद'त:करणं नैव

ववृ!ेVवषयीभवित।

Mind cannot be known by its own thought. Because antakaranam is the locus
of thoughts, therefore thoughts cannot objectify itself. Example: The burning
power of agni will burn everything except Agni itself. Along with fire, fire
faculty also is gone. (close to the law: kartru karma virodhaha). Indhana is
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types of fuels. Fire can burn many fuels but not itself. Similarly thoughts also
cannot illumine the mind which is its locus.

16th February 2013

Class 53

Purvapakshee wants to establish saakshi is anekam. Mind can be known by the

sakshee only. Mind can never be known by sense organs or by the mind (was
being discussed). Among the sense organs, eyes and skin reveal the attribute
colour and touch, along with the substance. There are 2 other sense organs ear
and nose, sound and smell without knowing the substance. Tongue grasps the
attribute taste along with substance. We can feel the hardness or softness, hot
or cold along with taste. ND says tongue cannot grasp the substance. He points
a fine difference, hotness and coldness, hardness and softness is not grasped
by the tongue at all. In the toungue there are 2 indriyams, touch and taste. It is
the tvak indriyam which is identifying the hard and soft, hot and cold.
Therefore, sense organs cannot grasp the mind (topic 57). In topic 58, we
concluded mind cannot grasp the mind.

Topic 59 ५९) अ'त:करणधमा: ना'त:करणवृ!ेVवषया:-

Purvapkshee says mind cannot grasp substance mind also, emotions of the
mind also (attributes). My emotions, pain pleasure etc are known by saakshee
alone.

Title: Emotions of the mind can never be known by the function of the mind.

एवमेवा'त:करणवृि!:
वा-या'त:करणि-तराग2ेषसुखदु:खाधमानिप न िवषयीकतुaश‹ोती।
यय'त:करणवृि!:
वा-यभूतम'त:करणं िवषयीकु यातVह तदाि-ततमभृतान्
सुखदु:खादीनिप िवषयीकु यात्। यतो॓'त:करणं िवषयीकु वाणा वृि!ना'त:करणािभमुखा
भवित, त
माद'त:करणवत् तमा+ ना'त:करणवृ!ेVवषयीभवि'त।

The functions of the mind cannot grasp the various emotions like raga,
dwesha, sukha, dukha etc. Because mind and emotions are not separable. If
emotions are to be objectified, mind also will have to be objectified. If mind
can objectify the mind, then it would have objectified the emotions also. Since
all the thoughts that rise in the mind are capable of only objectifying the
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external world. Beam emerging from torchlight can illumine others but cannot
illumine the torch itself. Therefore, no thought that rises in the mind can reveal
the emotions. Both the mind and the emotion cannot be known by the mind.
Therefore, it must be known by someone else , that is Saakshee.

अि
त चायमG िनयम: - वृितVह
वा-यात् *किOि2कृ =मेव व
तु िवषयीकु यात्, नातीव
िवकृ =ं ना^यय'तं सि>कृ =ं वेित। यथा नयनवृि!:
वा-यसमीप
थम_ना*दकं न
िवषयीकरोयय'तं सि>कृ =वात्, तथाऽ'त:करणवृि!रिप
वा-या'त:करणगतान्
सुखदु:खादीनय'तसि>िहतान्, धमान् न िवषयीकु यात्। इथम'त:करणं तमा+
नेि'याणाम'त:करणवृ!े+ िवषयीभवि'त, *क'तु के वलसाि7णा ते िवषयी*lय'ते; इित िह
वेदा'तिसा'त:।

Emotions are very very close to the mind, therefore mind cannot objectify. Eg:
Eyes can see colours and forms. For this, colours should not be close or far
away. Suppose you apply eye(mi)tex, you cannot see yourself. For an
instrument to know its attribute, it must not be very close to the instrument.
M: Mind can reveal attributes that are far away. (reasonably far, not very far).
The objectifying power of the eye cannot see objects which is very close to
itself. In the same way, mind can also never reveal the emotions of the mind.
The meaning of “I” is sakshee. I know the emotions means, I is the sakshee.
Only Sakshee reveals the attributes of the mind. This is your system. Vedanta
sidhanta…

Topic 60 अनेकसाि7णामेकेन DEणैdयासंभव:

६०) अनेकसाि7णामेकेन DEणैdयासंभव: - एवं चा'त:करणमाणां के वलसाि7वेयवमते

साि7ण एकवा4गीकारो न युPयत एव। पूवमेव दVषतरीया एके न साि7णा यदा
एका'त:करण
यसुखदु:खादयो िवषयी*lय'ते तदा सवा'त:करणगतसुखदु:खादेरिप
िवषयीकरणापतेरिनवायवात्। लोके तथाऽननुभवादनेके साि7ण इयेवाeयुपग'तम्।
साि7ण अनेकवप7े यथा न दोष
तथो9मेव ाक् । तथा चानेकसाि7णामेकेन DEणैdयं न
युPयत एव।

In this manner, we know that I refers to saakshee not mind or emotions. The
consequence or corollary we should note, I am the saakshee who knows the
mind, I the sakshee am able to know only my mind not your mind or your

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emotions. They are known by your sakshee. If I am the only sakshee, I should
know all the minds. The non-plurality of sakshee is illogical means plurality of
sakshee is logical. One sakshee can know only one mind and its emotions. If
you talk about only one saakshee, it is not logical to know all minds
(experientially also we haven’t see this). For many minds, we require many
sakshees. Once you accept many saakshees will be validating our experience,
therefore no dosha in accepting many saakshees. This, I have pointed out
before. Page 39 topic 56 last 6 lines. .

Topic 61 साि7
वपम्

(आ. ६१-६५) िवषयिवषयाका7ेपाणां समाधानािन—

(६१) साि7
वपम्—यदु9ं जीवो राग2ेषा*दdलेशिविश=:, तिहत+ DE; त
मात्
तयोजवDEणोरै dयपो िवषयो R'थ
य न िसये*दित-ययिप तसयमेव, तथािप
रागा*दिवयु9साि7णो DEणैdयं युPयत एव। न च कतृवभो9ृ वा*दधमिविश=जीवाद'य:
सा7ी व'यासूनुसमवा>ा
तीित वाBयम्, उपिहत
य साि7वात्।

Objections dealing with the subject matter (jivabrahmaaikyam) and their

answers (topic 61 to 65). Purvapkshi first stated that Ahamkaara roopa jivaha is
associated with raga, dwesha etc (panca kleshaha : avidhya, asmita, raga,
dwesha, atiniveshaha… ideal student must remember these). Therefore,
jivabrahma aikyam, as a subject matter is not possible, if Jiva is understood as
ahamkara jiva. No doubt, this is perfectly right. Instead of taking Jiva as
ahamkaara, let us consider the sakshee, the knower of the mind and emotions,
who is free from raga and dwesha, that sakshee and Brahman can be identical.
Purvapakshee raised 2 objections, first simple one: No such thing called
sakshee other than Jiva. I want to answer first one.

23rd Feb 2013

Class 54

Ahankara and sakshi brahmaaikyam both are not possible. First one is very
evident because both have opposite attributes. For sakshibrahmaaikyam not
possible, one purvapakshi says this is not possible as saakshi is not separate
from ahamkara. Second: Plural sakshee and one Brahman cannot have aikyam.
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First one in progress now. Vandhyasoonaha Like a son of a barren woman who
cannot give birth to a child. Sakshee is like this, cannot be other than the
ahamkaara jivaha. An ahamkara endowed with kartrutva, bhoktrutva
characteristics. “कतृवभो9ृ वा*दधमिविश=जीवाद'य: सा7ी
व'यासूनुसमवा>ा
तीित” . This is a blunder (not true), because there is a
sakshee called upahitaha. Aham I is a mixture, because mere ahamkara cannot
exist or do a transaction, mere atma cannot do any transaction, akarta,
abhokta. Therefore only a mixture of ahamkara and atma can do transactions.
Ignorant person understands Jiva in one way and wise person understands in
another way. Ignorant person includes the ahamkara part in Jiva. Wise person
understands that the ahamkara is not an intrinsic part of I. There are 2 types of
understanding. When Jiva word excludes ahamkara in understanding, the Jiva
word means sakshee (that Atma), when Jiva includes Ahamkara it is referred as
Jiva. Jiva and sakshee are 2 words referring to the same, but there is a
difference in intellectually including or not (the ahamkara part). We use the
word visheshanam, when ahamkara is intellectually included in the word I.
When ahamkara becomes visheshanam, I’m called Jivaha. When ahamkara is
excluded from Jiva (intellectually or cognitively), the excluded ahamkara is
called upaadhi. Ahamkara visheshanavaan atma jivaha (ahamkaravishishta
atma). Ahamkara upaadhinaam atma saakshe (ahamkara upahita atma).
Example: Paurnami moon. Both ignorant and wise person, experience moon on
a paurnami night, which is a mixture of moon and moonlight. Because of the
moonlight alone, I’m able to experience the moon. Difference between
informed and informed person is, informed person identifies the moon as not
inclusive of moonlight(no such thing called moonlight---it belongs to Sun).
Therefore, moonlight becomes upaathi, moon is called upahita chandraha.
Vishishta chandraha for the uninformed. Similarly sakshee is very much there,
it is the name of Jiva itself when ahamkara is excluded. उपिहत
य साि7वात्।
sutra vaakyam explained

कतृवभो9ृ वा*दपसंसा<रिवशेषणानां यो िवशेbयांश: स एव सा7ीयुBयते।

तादृशसाि7िनषेधे, संसा<रणो िवशेbयांशापलाये कतृभो9ृ
वपसंसा<रिनषेध एव
पयव
येत्। एक
यैव चैत'य
य साि7वे िववि7तेऽ'त:करणमुपािधभवित। त
यैव

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कतृवभो9ृ विविश=जीववे िववि7तेऽ'त:करणं िवशेषणO भवित। िवशेषणेन यु9ं

िविश=मुपािधना यु9मुपिहतिमित चोBयते।

Ahamkaara is the attribute of the Jiva. When the ahamkaara is used as

visheshanam, ahamkara is used along with Atma component. This atma
component is called saakshee when ahamkaara is intellectually excluded.
Suppose purvapakshi negates the saakshi itself, retaining the ahamkara, very
Jiva himself will not be there. (like negating the gold in the ornament). For a
wise person, ahamkara is upaadhihi. One and the same Atma, when you want
to look at Saakshi, antahkaranam or ahamkara is upaadhihi used but not
included. When it is looked upon as Jiva by the ignorant person, ahamkara
becomes visheshanam or inclusive. We have seen this in naishkarmya siddhi
also. (I’m aware of the distubed mind, therefore I’m disturbed, then mind is
visheshanam, if I say I’m not disturbed, mind is upaadhihi उपािध:.). Atma is
called vishishta, when treated as visheshanam otherwise upahita.

कायान'वियवे सित िवयमानवे सित ावतक: उपािध:। यथा 'यायमते कणगोलका'तगत

आकाश: -ोGेि'यिमयुBयते। तG कणगोलकं -ोG
योपािध:, यत: कणगोलकं

वाविBछ>माकाशं -ोGेि'यवेन बोधियवा
वयं तेनासंबं भवित। त
माकणगोलकं
-ोG
योपािध:। एवम'त:करणमिप
वोपिहतं चैत'यं साि7वेन बोधियवा
वयं तेनासंबं
वतते। त
माद'त:करणं साि7ण उपािध<रित, अ'त:करण
थचैत'यमाGं सा7ीित च
िसयित।

A technical definition for Upadhihi उपािध:. “कायान'वियवे सित िवयमानवे सित

ावतक:” Very important definition, worth getting by heart. For informed
person, moonlight is upaadhihi. Moonlight is associated with the moon.
Moonlight is excluded from the revealed moon. A revealing factor which is
associated with the revealed entity but rightly excluded from the revealed
entity is called Upaadhihi. Apply to moonlight. The very same revealing factor
(moonlight) but wrongly included in the revealed entity, that moonlight for the
ignorant person is called the visheshanam. Two statuses of the same principle,
one wrong and one right. For wise person, mind is always upaadhihi.

“न मे 2ेषरागौ न मे लोभमोहौ मदौ नैव मे नैव मासयभाव:।

न धमc न चाथc न कामो न मो7: िचदान'दप: िशवोऽहं िशवोऽहम्॥३॥“
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Niscala Dasa is giving an example. But example is from tarka sastra. Example
instead of simplifying , it is going to complicate. I will try and explain. In Tarka
sastra, srotra Indriyam, organ of hearing, ears, is the name of akasa (does not
exist), Akasa functions under certain circumstance, when it is enclosed within
the karna golakam, physical ear. Since Akaasa cannot be associated with any
object, karna golakam can never become an intrinsic part of akasa. Karna
golakam is an upadhihi to function as shrotrendriyam. For Atma to function as
Jiva or jivanmuktaha, mind serves as upaadhihi, for the ignorant jiva, the very
same is mistaken as visheshanam. Therefore, Jiva says, I am depressed.

2nd March 2013

Class 55

Between Jiva and Saakshi, only difference is in perspective. This is caused by

understanding certain facts. In the case of jnani and agnyani, both are mixture
of conscious being and mind. Both have to claim, I’m the conscious being by
using mind as a means. If mind is not available, both cannot claim. When
agnyani claims, he includes the mind in the word “I” as an integral part.
Samsaara belongs to the mind, I continue to be a conscious being without any
problems. Samsaaree is a wrong perspective of myself. Jnani claims “I” am a
conscious being with the mind. He however excludes the mind and the mental
condition from Me. The perspective change is communicated using an
appropriate word, saakshee when mind is excluded intellectually, Jiva when
mind is excluded. Therefore, in both these cases, mind enjoys two different
statuses. In both cases, mind serves as revealer. ावतक: Vyavartakaha:
Revealer. In the case of both, mind is vidhyaamaanaha. िवयमान: Association---
vidhyamaanaha. In the case of jnani, mind is excluded. (only intellectually). This
is अन'वियवम् ananvaitvam. In this context, karyam is the revealed
entity..conscious being (in both cases). Mind is karya ananvayi for jnani,
intellectually excluded. Sunch a mind is called upaadhi. Karyaanvayi (included)
mind is called visheshanam. A tarkashastra example:- In the nyaya system of
philosophy, space itself is called the organ of hearing. The space that is
enclosed within the ear. Karnagolakam. In this context, karnagolakam is
upaadhi for srotra indriya. (akaasa which is asanghaha:). This reveals the akasa
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as srotra indriyam, by itself the karna golakam is not linked to akasa.

Therefore, karna golakam is strotasya upaadhihi. Similarly, the very same atma
is called sakshee when it is enclosed in the mind; mind does not get connected,
that is raga, dwesha etc cannot pollute the sakshee. Enclosed consciousness
only is referred as sakshee because of my perspective. Only Mind has raga
dwesha. Improve the mind, but never connect the mind with you and wait
eternally for liberation. Best hobby is to refine the mind as a Jivan Muktaa.

Topic 62 जीवव0पम ्

(६२) जीव
वपम्- काया'वियवे सित िवयामानवे सित ावतकं िवशेषणम्। यथा
’कु jडली आगत: ’ इयG कु jडलं िवशेषणं,
विविश=
यैव पुiष
वागमन*lयाकतृवेन
बोधकवात्। यथा वा ’नीलं घटमप[यम्’ इयG नीलवणc िवशेषणं, घट
येव नीलवण
वािप
दशन*lयायां कमवेना'वयात्। तथाऽ'त:करणमिप कतृवभो9ृ विविश=जीवचैत'य
य
िवशेषणं,
वाविBछ>चैत'ये कतृवभो9ृ वहारा
यदव
य बोधनात्। त
मासंसा<रणो
जीव
या'त:करणं िवशेषणम्। तथा चा'त:करणं तदिवBछ>चैत'यं चैकLकृ य संसारीित
पदेश:। अयOोतरG
प=ी*lयते।

Mind is included in the case of Jiva. Therefore काया'वियवे kaaryaanvayitvam,

vidhyamana and vyaavartakam same as before. Therefore, mind is called
visheshanam. For agnyani, mind is visheshanam. Another example, kundalee
purushaha. When there are many people walking, I want to differentiate. One
person is wearing earring, therefore I say Kundalee aagacchati. One who is
wearing kundalee is coming. Kundalee is vyavartakam and vudhyamaanam,
revealing and associated. Is kundalam included in the person, when he is
walking, his earring also travels. Therefore, kundalee serves as visheshanam
not upaadhi. When you say the earringed person comes, kundalam is
visheshanam (inclusive identifier). ( Upaddhihi is exclusive revealer) Kundalam
travels along with the person. Blue Pot, blue color is visheshanam. I see pot
along with the blueness. If blue is only upaadhi, then I will only see pot
(without including blueness in the perception). Blue color is also included as an
object of perception in the process perception. Similarly, when an agnyani
claims “I” am a conscious being, he includes the mind like these examples.

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पशा'कृ वा बिहबाoां+7ु+ैवा'तरे Žुवो:। ाणापानौ समौ कृ वा नासाeय'तरचा<रणौ॥५-
२७॥

Gita 5.27. When you practice meditation, keep your family outside .
Kartrutvam and bhotrutvam are both associated with the Jiva (sakshee
enclosed), therefore Karta and bhoktaa jivaha. Even veteran jnanis use the
statement” When I have to exhaust my prarabhdam”, which is incorrect,
because mind is a visheshanam here. Jnanis should never say this, only
agnyanis can say that.

नैव *किOकरोमीित यु9ो म'यत तविवत्।

प[यK-ुKव'
पृशिuQƒ-'गBछ'
वपKwसन्॥५-८॥

लपि'वसृज'गृ„>ुि'मषि>िमष>िप। इि'याणी'…ाथYषु वत'त इित धारयन्॥५-९॥

सवकमािण मनसा सं'य

या
ते सुखं वशी। नव2ारे पुरे देही नैव कु व> कारयन्। ५-१३॥

Chapter 5 Gita…Therefore, samsaarinaha jivasya. Antakaranam visheshanam

bhavati… Once you include mind and consciousness together, it is referred as
samsaari in the case of agnyani.. This idea I’m making more clear in the
following section.

Topic 63 ऐ/योपप
*:

(६३) ऐdयोपपि!:- राग2ेषादय: dलेषा: संसा<रjयेव वत'ते, न तु साि7िण, तGािप

संसा<रणो िवशेषणीभूता'त:करणमेवाि-ता
ते, न तु िवशेbयभूतचैत'यम्। संसा<रणो
िवशेbयभूतचैत'यमेव सा7ीित वियते। एकमेव चैत'यम'त:करणिवVश=Oेत्
संसारीयुBयते, ति2रिहतं चेत सा7ीित च।

The pancaklesha, avidhya, asmita, raga, dwesha and abhinivesha, is there in a

samsaari Jiva. It is not there in the sakshee. ND wants to present in a fine
language. When you say raga dwesha is there in samsaari, what does he
mean? I refers to the mixture; consciousness plus mind. This mixture has raga
dwesha, that’s what it means. ND asks do you mean raga dwesha belongs to
one or both of the components. When I say mixture is kaaram, which one is
kaaram? Cashew, omapudi or raisins. We say Raisin is not kaaram. Similarly
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consciousness component does not have raga dwesha. When you exclude this,
the name remaining is Sakshee.

Class 56

9th March 2013

While claiming “I”, we have to use mind as the instrument to claim. 6 names
are going to be introduced. From agnyani’s standpoint when he claims I using
mind as instrument, he includes mind as an integral part of himself. The status
of the mind is visheshanam. िवशेषणम् From the agnyani’s stand point,
consciousness is named as visheshyam (in the same context.
वशेLयम ् The
mixture is called vishishtam or vishishtachaitanyam
व>शLटम ्
व>शLटचैत'यम ्.
Like husband, wife, couple. Now from standpoint of jnani, jnani is also a
mixture, he also claims I using mind as instrument. Difference is he does not
included the mind in the consciousness. Therefore, mind is used but excludes
from the definition. This mind is called upadhi उपािध:. The very same
consciousness from jnani’s standpoint is called sakshee साी. The name of
the mixture is called upahita chaitanyam उपKहतचैत'यम ् It is experience of
moonlight and moon. For uninformed person, moonlight becomes
visheshanam, for an informed person, it becomes upadhi. Vishishtachaitanya
roopa jivatma is samsari. Upahitachaitanya roopa jivatma is asamsaari.

M: it is not there in the sakshee (mind is not there). Even in that mixture also,
even when you say problems are for vishishtachaitanyam mixture, there also,
problem belongs to visheshanam portion only not visheshyam portion. The
visheshyachaitanyam itself (of a samsaari), the wise person looks at as
saakshee. The difference is in perception. Like a crystal in front of red flower,
crystal appears Red, informed person calls it colorless crystal, the uniformed
calls this red crystal. One and the same consciousness, if it is inclusive of
antahkaranam in understanding, the person is a samsaari. If it is excluded in
understanding the person is asamsaari. Even in meditation, people make
mistake of trying to remove thoughts and minds. Vedantic mediation does not
require elimination of thoughts, only requires understanding perspective. In
yogic meditation, elimination of thoughts is required.
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त
मासाि7
वप
य, संसा<रणो िवशेbय
वप
य च शyद भेदं िवना न को^यथतो भेद:।
यदु िवशेbय
वपेऽिप dलेशा अ4गी*lयेरन् तVह साि7णोऽिप तेऽ4गीकृ ता:
यु:। न
चैत*द=म्।

Therefore, saakshee chaitanyam (asamsaarinaha) and visheshyachaitanyam

(samsaari) both are different only in expression, no difference in the nature of
consciousness. When there is a sad news in the paper, keeping the disturbed
mind, one person says, I am disturbed, the other says I am the witness of the
disturbed mind. Different names only reveal different perspectives, the
consciousness is never transformed, Vedanta only transforms our perspective.
This is format change fom triangular to binary format. Consciousness is always
calm, regardless of the state of mind. Many examples from shruti given. If the
problems are there for visheshyachaitanyam also, then it will mean saakshee
chaitanyam also has problems. But the above is not true and not acceptable,
the chaitanyam is always free, claim that chaitanyam.

“सा7ी चेता के वलो िनगुण+,” (wे ६-११) “न िल^यते लोकदु:खेन बाo:,” (क २-२-११)
“अस4गो oयं पुiष:,” (४.३.१५ १६) “स न साधुना कमणा भूया>ो एवासाधुना कनीयान्,”
(बृ ४.४.२२) “न वधते कमणा नो कनीयान्” (बृ ४.४.२३) इया*द-ुितeय: साि7णो न
dलेशग'धो^य
तीित वेदा'तिसा'तात्। अत: संसा<रणो िवशेbय
वपे न dलेशा: सि'त,
*क'तु िवशेषणीभूता'त:करणमाGे। “काम: स4कqपो िविच*कसा -ाऽ-ा
धृितरधृितहधभ<रयेतसव मन एव,” (बृ १.५.३) “कामा येऽ
य ‘*द ि-ता:,” (बृ ४.४.७)
(क २.३.१४) “अकामं पं शोका'तरम्.” (बृ ४.३.२१) “तीणc िह तदा सवाछोकान्
‘दय
य भवित”(बृ ४.३.२२) इया*द-ुितeय:,

“रागेBछासुखदु:खा*द बुौ सयां वतते।

सुषुFौ नाि
त त>ाशे त
माबु
े तु नामन:”॥ (अ. बो. २३)

इित वृवचनाv रागादयो बुिधमc एव, न तु जीवामधमा: इयु9म्।

तथा चा'त:करणिविश=
य जीव
य DEणा
सहैdयासंभवे^य'त:करणोविहतसाि7ण
तसंभव
वेव।

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I can never be polluted by my mind. Very important quotations. Svetas: chap 6.

11.

एको देव: सवभूतेषु गूढ: सवापी सवभूता'तरामा। कमाय7: सवभूतािधवास: सा7ी

चेता के वलो िनगुण+॥६.११॥
Nirgunaha to be highlighted. I am always nirgunaha, no aasuri sampat. “Na
lipyate”--- to be highlighted, I am never tainted by the conditions of the mind.
You can purify the mind for better quality of transactions, not required for
moksha. (K2.2.11). Next asangha: from Bri Upa. (chap4). Bri-4.4.22 na bhooyan
na kaneeyaan, cannot be decreased or increased. Mind cannot do value
addition or deletion to me. Mind cannot cause any dent in my pure nature. Na
vartate… repeated in 4.4.23, same idea. From all these shruti vaakyams, for me
the sakshee, there is not even a wee bit of faint smell of problems (vaadai
kooda kidayaadu). Here I refers to the visheshya or saskshi chaitanyam. I’m
intensely aware of the fact that my mind continues to be refined. Refinement
is for lokasangraha saadhanam . A life-long process. You need a little bit mind
refinement to understand this concept. You don’t require a perfect mind. This
is the message of Vedanta. Therefore, there are no problems in the visheshya
chaitanyam even when samsaari jiva claims I have problems. Only Anatma has
problems and it is never free from problems. Total elimination of problems
from anatma is not possible, total elimination of problems from atma is not
required. We only need to understand this. That is moksha. You can remove all
the vaasanas to get moksha. A shruti pramaanam now to show mind is never
free from problems. Mind always has these situations. Kaamaha…desires. Even
Bhagawan has desires. In Tai Upa.. Sokamayaha.. Bhagwan will have another
desire…Paritranaaya saadhoonam.. Even jnani has lokasangraha iccha.
Vichkitsa… In Kato…1.1.20, samshayaha.. shraddha…faith (rough translation),
lack of faith, dhrutihi, will power or absence of will power. Hrihi…joy,
dheehi…fear. Iti etat sarvam… there in the mind. Avoid anujwaraha…Bri chap
1.5.3 and 7.. pancadasi…anujwara nivruti. Mind will always have emotions.
Vedanta never wants to make the mind a rock. Kato:

Next one is related to chaitanyam…akaamam …Atma is akaamam..4.3.21 Bri,

teerno… 4.3.22 Bri. I the Atma is ever free from the problems of the mind.
Atmakosa shloka.. anvaya vyatirekha logic, in the waking state, mind is

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emotionally active and there are problems, in sleep, mind is resolved,

problems and emotions are absent. Both are present or absent together,
therefore you know problems or emotions are only with mind. Therefore,
emotions belong to mind, never belong to Atma. Conclusion: Jivatma
paramatma aikyam is possible or not. If Jivaatma is vishshtachaitanyam,
aikyam is not possible, if upahitachaitanyam, aikyam is possible. One is called
vaachyartha other is lakshyartha respectively. Therefore vishaya is there,
anubhanda chatushtayam is there, therefore you can start vicarasaagara from
chapter 3.

16th March 2013

Class 57

Mind is emotional in the case of both jnani and agnyani. One says "I am
emotional", other says "I am not emotional", he excludes the mind (Jnani).
Saguna visheshyam with brahmaaikyam is not acceptable, nirgunasaakshee
with brahmaaikyam is acceptable. Crucial step in mahavakyam sravanam is
perspective of the mind. We concluded with Atmabodha vaakyam. Quote:
Emotions belong to the mind not to you. In sleep state, when mind is
unavailable, there are no emotions. These are the words of the senior acharyas
of the tradition. (here Sankaracharya).

Topic 64 (६४) सा7णो नाना8वेयेकेन +,मणै/यं संभव;त-

Original objection: sakshee brahmaaikyam is not possible, sakshee may be

without emotions, may be witness of the mind, but we have to accept the
plurality of the sakshee. I am able to witness only my mind, "I" am the
enclosed consciousness am able to witness only my mind...avasthastraya
saakshee. Otherwise, one sakshee will have to know all the minds, but
experientially we are not able to experience this. ekatvam and
aparicchinnatvam. How can there be an equation between aneka paricchinna
saakshee and eka aparicchina brahmaaikyam.

page 39 topic 56 end portion, page 41 topic 60 ND has not yet given the
answer. ND will answer in topic 64.

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Well-known answer. We say normally, anekaparchinna padartha..sakshee and

ekaaparicchinna padartha.. brahman cannot be equated. There are exceptions
to this rule. This exception is accepted by all systems of philosophy including
tarkasastra. Akasa is the exception to this. In the case of akasa, akasa is one
total space (ekaha vibhuhu nityaha-as per tarka sastra). When you create any
enclosures in the form of cup, pot, room, hall, in every enclosure, akasa gets
enclosed. Many enclosed spaces, anekham and of varying capacities and
names, forms (roopa), function(karya). How many spaces do you accept in your
sastram? All philosophers say only one akasa. If you count enclosed space and
total space as 2 different entities, then question on relationship between the 2.
Chapter 3, verse 3 to 9...Mandukya kaarika. Can you say, enclosed space is a
product of total space? You cannot say potter first creates pot and then
creates potter space? Can you say enclosed space is a part of total space?
Space cannot have parts. Akasa is not an assembly of spaces. This is accepted
by all systems of philosophy. Amsa Amsee sambanda not there. Karya kaarana
sambandha also not there. Enclosed space and total space must not be
counted as 2 spaces, even though enclosed space seems to be the division of
space. No actual division or plurality, both are apparent not factual. This is
accepted by other systems of philosophy. Aaupaadika bhedaha in tarkasastra.
Division and plurality of space is only apparent. Enclosed space and total space
are one and the same. Although enclosed spaces are anekam, parchinnam (of
different sizes) and total space is ekam and aparicchinam, all systems of
philosophy accept this equation of enclosed space and total space. Chap 3 6
and 7 of M. Kaarika

माjडू dयका<रका... अ2ैतकरणम्

पकायसमाxया+, िभय'ते तA तA वै। आकाश
य न भेदो॓ि
त, त2_ीवेषु िनणय:॥३.६॥
All the spaces are one with the total space, similarly saakshee and brahman are
one and the same.

नाकाश
य घटाकाश:, िवकारावयवौ यथा। नैवामन: सदा जीव:, िवकारावयवौ
तथा।।३.७॥

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Ghataakasa is neither a product or part og mahaakasa, but the same (Is).

Similarly saakshee and Brahman. If you don't accept this answer, your
definition of akasa will get into trouble.

M"Even though sakshees are many, sakshee can be identical with brahman"

(६४) साि7णो नानावे^येकेन DEणैdयं संभवित- यदु9ं साि7णोऽनेकवादेकवा+ DEण:,

अनेकसाि7णामेकेन DEणैdयं न युPयते, य*द युPयते तVह DEण इव साि7णोऽिप
सवशरीरवVतवापकवैकविसया युगपसवशरीरे षु सुखदु:खसा7ाकारस4ग इित,
त>।

It has been quoted twice already. It is being reminded again. Sakshees are
many, each being enclosed consciousness. All the enclosed consciousness, with
non pluralistic brahmana, aikyam is not possible. Enclosed consciousness also
should be able to experience all the minds. Such an enclosed sakshee has to be
accepted as pervading all the bodies. I the sakshee will be able to know the
emotions of all the minds simultaneosly.

यत: सा7ी ि2िवध:, ईwरसा7ी जीवसा7ी चेित। तGाय एक एव। ि2तीयोऽनेक:

प<रिBछ>+, तथािप ापकDEणो न िभ>:। यथा घटाकाशो नाना प<रिBछ>ोऽिप
महाकाशादन'यतया महाकाश
वप एव भवित, तथा जीवसा7ी नाना प<रिBछ>ोऽिप
तवतो DEािभ>तया DEैव भवित।

Sakshee has to be broadly classified into Iswara sakshee and Jiva sakshee.
Maya upahita chaitanyam is Iswara or total sakshee. Jiva sakshee is
antahkarana upahita saakshee. These are many. Pluralistic jiva sakshee and
one Iswara sakshee. Therefore, Iswara is witness of all the minds. Iswara
sakshee the first one is only one. The second one, jiva sakshee, many I, are
many (seemingly enclosed consciousness). Pot space unlike room space cannot
hold a class. Seemingly limited consciousness is essentially and factually the
same as Iswara sakshee.tatpada lakshyarthaha. Example, pot enclosed space is
pluralistic and limited (paricchinnaha), pot space is non-different from
mahakasa is accepted by tarka sastra. (in tarkasastra akasa's attributes are
ekaha, vibhuhu, nityascha). Extend this to consciousness too. (In tarka sastra,
space is one. They say consciousness is all pervading and part less, but they say
there are many consciousness. Contradiction...akasa ekaha, chaitanyam
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anekaha.) In the same way, even though it is limited, factually, it is non

different from brahman. Aham sakshee brahman asmi is possible. Therefore,
aikyam is possible, vedanta is possible, vishya is there. Anubhandacatushtayam
is there, therefore we can start VS.

Class 58

23rd March 2013

Topic 64 contd

Topic 65 सुखदु:खादयो वृ]याढसाि7िवषया:

(६५) सुखदु:खादयो वृ]याढसाि7िवषया:- सुखदु:खादयोऽ'त:करणवृ!न

े  िवषयीभव'तीित
यदु9ं, नैतदि
त। ययिप सुखदु:खादय: साि7भा
या:, ते च साि7णो नाना:; तथािप न
के वल: सा7ी सुखदु:खादीन् भासयित, *क'तु वृि!2ारै व।

Very subtle and never before touched topic. ND has however not elaborated.
Therefore, I have to. When we do atma anatma viveka, drukdrishya viveka is
used for this purpose. Subject-Object of experience analysis. We make a list of
anatma and atma. I’m the sakshee, whatever I experience is anatma. Jagat
anatma drushyatvaat. Body is more intimate, but this is also anatma. What
about the mind? Mind is also anatma, because I intimately and clearly
experience the emotions of the mind. Chap 13 of Gita, all these were included
in kshetram…

इBछा 2ेष: सुखं दु:खं संघात+ेतना ’ृित:। एत7ेGं समासेन सिवकारमुदा‘तम्॥१३-७॥

I am kshetragnyaha. I the ultimate observer, experience am experiencing the

object. To experience the world Anatma, I use the mind anatma as an
instrument. Without the mind, I the sakshee cannot experience the world.
World the anatma becomes an object of experience, because mind serves as
an instrument of experience. Now you say mind is an object of experience, that
will also be like any anatma, it will require an instrument. In objectifying the
mind what is the instrument Sakshee has? Special rule. In handling the
ultimate instrument, the ultimate instrument serves as both object and
instrument. Example: Suppose you are consuming a dish with the help of a
spoon, badam halwa. Instrument is the spoon. To use the spoon, you need an
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instrument (hand). What is the instrument you use to use the hand. Hand is
object of lifing and the instrument. I lift the hand with the hand.

Another example: Vedanta paribhaasha written by Dharmaraja.. 1st chapter

pratyaksha pariccheda… all 6 pramaanas, prameyas and prayojana vicara
discussed. Very deep book.

http://www.estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharma
raja%20Adhvarindra%20-%20Swami%20Madhavananda%20[Sanskrit-
English].pdf

In a room, you see various things with the help of the lamp. Lamp is instrument
for objectifying things in the rooms. Lamp is objectified with lamp itself. In the
objectification of lamp, lanp serves as object and instrument. I the sakshee
objectifies the mind with the help of the mind. Peculiar Triputi. Therefore, we
can say in all our internal experiences, mind in itself becomes instrument. If
mind plays double role, how does the mind do this? ND says, mind plays
double role by entertaining double vrutti simultaneously. In the case of Raga, it
involves 2 fold thought. One corresponds to the objective mind, another to the
instrumental part of mind. 2 vruttis are simultaneously taking place without
any separate effort. What are these 2 vruttis? Raga vrutti and Raga anubhava
vrutti. First one corresponds to mind as an object (emotion), second one
instrument (experience). Raga anubhava vrutti alone becomes the memory.
With the mind, I the sakshee know/experience the mind. With the mind, I the
sakshee experience with the world. This is the fact with regard to both jnani
and agnyani. Even though both experience the mind with the instrumental
mind, the perspective of the instrumental mind is different for both. Difference
being visheshanam status and Upaadhi status. Using the mind, agnyaani gives
the mind visheshanam status (mind and sakshee mixed). Using the mind, Jnani
gives Upaadhi status. When agnyani experiences emotions with the help of the
mind, agnyani says I am emotional. He has used mind to experience the
emotions and made the mind visheshanam. For a jnani, I don’t undergo any
change, both raga and anubhava vrutti belongs to the mind. I am providing the
consciousness medium only.

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Quote>> In Kenopanishad, kenehitam…kena prana…kenehitam…chakshu

kshetra… 1st mantra..Question. Answer,

-ोG
य -ोGं मनसो मनो यद् वाचो ह वाचं स उ ाण
य ाण:।
च7ुष+7ुरितमुBय धीरा: ेया
माqलोकादमृता भवि'त।।२॥

manaso manoyat (shrotrasya shrotram…). I am the saskshee chaitanyam

behind the objective and instrument mind. I do require the mind to claim I am
experiencing.

M: Emotions like sukha dukha etc are objects of sakshee which is associated
with another vrutti. Sukha anubhava vrutti. (Title)

ND is quoting a statement of purvapakshi that occurs in page 40, topic 59

“अ'त:करणधमा: ना'त:करणवृ!ेVवषया:”

Emotions cannot be objectified by the mind. ND says: emotions can be

objectified by the instrument mind. Instrumental mind will be helpful in
objectifying the emotional mind. Therefore, your statement is wrong.

तथा िह, यदा'त:करण

य सुखदु:खायाकार: प<रणामो भवित, तदैवा'त:करण
या'यिप
वृि!: सुखदु:खा*दिवषयकZानाकारा भवित। तादृशZानपवृ]याढ: सा7ी सुखदु:खादीन्
काशयित।

ND is quoting purvapaksha here. Yaduktam, it was mentioned by Purvapakshi

in topic 59, “सुखदु:खादयोऽ'त:करणवृ!ेन िवषयीभव'तीित यदु9ं “ emotions cannot
be objectified by the mind. No, it is not true, even though sakshee illumines
the emotional thoughts (sukha dukhaadayaha) and the sakshees are many in
number. Still, sakshee cannot experience emotional thoughts directly, because
an instrument is required. “kintu vrutti dvara eva” Another parallel vrutti is
required, the anubhava vrutti is required. Raga and raga anubhava vrutti.
Without anubhava vrutti, no memory. To elaborate, when the emotional
thoughts are rising in the mind, simultaneously in parallel, another thought
also rises. Antahkaranasya anyaapi vrutti. Another thought different from
emotion vrutti, emotion anubhava vrutti arises. Vishaya and karana vrutti. Only
with the help of the second vrutti, anubhava or karana vrutti, I remember the
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emotions. Jnani treats it as upaadhi (I as jnani will be called upahitaha)

whereas agnyani treats as visheshanam(I as agnyani will be called vishishtaha).

Class 59

30th March 2013

अनया रीया सुखदु:खादय: साि7णो िवषयीभवि'त; वृि!म'तरा तु न के वलसाि7णो िवषयी

भवि'त; इित िह ाचीनR'थकारा आ‡:।

In all internal perceptions, I the sakshee am the subject, mind is the instrument
and object (triputi). One factor alone does not undergo modification (I the
sakshee). Therefore, sakshee is called nirvikaara drashttaa. Even when mind
goes through vishaya and vishaya jnana vrutti, I the sakshee is changeless.

M: When the mind has got emotional thought, simultaneously there is another
emotional experience vrutti, sakshee with the help of the instrumental mind
then alone sakshee can illumine the emotions. In this manner, emotions like
pleasure, pain etc, becomes an object of experience. Without the second
vrutti, sakshee can never directly experience the emotion. These topics have
been discussed in Vedanta paribhaasha.
http://www.estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharma
raja%20Adhvarindra%20-%20Swami%20Madhavananda%20[Sanskrit-
English].pdf

Chap 1 pratyaksha praiccheda. (praacheena granta). Dharmaraja

advareendraha: (great ritualist…advaree means yagakarthaa) He is an expert in
vedapurva and vedaanta part.

अGैतदाकू तम्- के वले^याकाशे ’घटाकाश’ इित नाम जलाहरणा*दकं कायa च

घटपोपािधदृि=मनु तीयते, न तु तामुपािधदृ;= िबना। उपािधदृb“भावे वाकाश एव
के वल: तीयते। अतो घटाकाशोऽिप महाकाश एव, िवकार
य वाचार\भणमाGवेन
िमUयावात्। एवमेव सा7ाBछु चैत'यमाGे ’सा7ी’, इित नाम
सुखदु:खा*दधमा-या'त:करणकाशकवपकायOा'त:करणपोपािधदृि=मनुसृयैव
तीयते, न तु तां िवना। उपािधदृb“भावे तु िच'माGDEैव के वलं भासते। अते: सा`यिप
DEैव। इदृगिभायेणवो9ं ’सा7ी एक’ एवेित, यत उपािधमयु9भेददृि=म'तरा
साि7णोऽनेकवप<रिBछ>वा*दकं न
वतोऽवभासते।
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This is the intention of the discussion. Main discussion is saaksheebrahma

aikyam is possible. In this context, the following is my intention. Even though in
the akasa example, space happens to be only one, and space is not capable of
doing transcations, we introduce various names like ghataakaasaa and various
functions like carrying water etc. If you don’t look at the space from the
standpoint of container and look at it from space angle, space does not do
anything. When you change the perspective, name and function are non
relevant. There is only one akarthaa abhokthaa akaasa only. Ghatakasa is
mahakasa when the perspective is changed (without breaking the pot).
Because ghataakaasa is a product of mahaakaasaa, it is only a verbal
expression. Therefore, it is not factual. I have to look at myself as enclosed
consciousness who is like ghattaakaasa. Im pure consciousness who has not
undergone any change, shudha chaitanyam, no naamaroopa karmaani, name
saakshee is attributed from the standpoint of the mind. I’m the experience of
the mind. This function, sakshitvam, as the changeless experiencer of the
mind, is only a vyavahaarika status. If the mind is there(both instrumental as
well as object mind) I’m the experiencer sakshee. When I’m non experiencer of
the mind, I will be called chaitanyam. For compound statements start from
right side. Kaaryam: experiencer function; experience of the mind is the
meaning of sakshee, a mind which is the locus of pleasure, pain etc. This status
is also only from the standpoint of the mind, not in the absence of the mind.
When I change the perspective from mind to consciousness, I’m none other
than pure Brahman. Therefore, sakshee is none other than Brahman (with or
without thoughts?) even when thoughts there, if I change the perception, I’m
Brahman only. I do not have to eliminate thoughts. Even whem nind has raga
dwesha, I can boldly say I’m without raga Dwesha. After claiming moksha, you
can keep on refining the mind. From this standpoint of change of perspective,
it has been said that sakshee is only one Brahman. Because without these
mental perspective (without plurality of the mind), plurality of the sakshee
cannot be introduced.

अयमेव सा7ी जीववाचकवंपदल`याथ:। उप<र=ादेत

प=ी*lयते। इथं जीवDEैdयम

य
R'थ
य िवषय इित यु9मेवो9म्।

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This sakshee alone is (tvampada refers to sakshee appearing in Mahavakyam, it

excludes sakshee status intellectually) sakhee status rahita sakshee is tvam. If it
is not clear even now, again I will explain this later. (Chapter 4 of VS) In this
manner the oneness of sakshee and Brahman is the subject matter of VS. It is
perfectly logical to say so.

He is going to enter into another deeper topic.

(आ. ६६-८२) यcजनिवषयका7ेपा:-

(आ. ६६-७२) न Zानेन ब'धिनवृि!<रया7ेप:-

He is going to enter into another deeper topic.

4 conditions, anubhandachatushtayam must be there. ND is still here. ND

discussed adhikaari, subject matter (vishayaha-jeevabrahmaaikyam) already.
Prayojanam or benefit is next topic. Benefit was mentioned before, through
jivabrahma aikya jnanam, you will arrive at the conclusion that advaita atma
alone is. Through jnanam, anatma will be negated. We said samsaara is
because of duality. Quote>> Dvitiyatvai bhayam bhavati---bri upa.

सोऽिबभे!
मादेकाकL िबभेित स हायमी7ां चlे य'मद'य>ाि
त क
मा>ु िबभेमीित तत
एवा
य भयं वीयाय क
मायभेbय*द2तीया2ै भयं भवित ॥

Therefore, bhayam goes away. No fear from anything, because there is no

source for a second thing. Jnanena anatma nivrutihi is benefit. Quote>>
adrushye anatme …abhayam prathistamYato vaacho nivarthante… anandam
brahmano vidwan Abhaya praapti.

यदाoेवैष एति
मƒदृ[येऽना\येऽिनi9े ऽिनमयनेऽभयं ितां िव'दते। अथ सोऽभयं गतो
भवित॥२-७॥

यतो वाचो िनवत'ते। अा^य मनसा सह। आन'दं DEणो िव2ान्। न िबभेित
कु त+नेित।२.९॥

This is challenged by purvapakshi. He says through jnanam, you can never

remove anatma. Therefore, ND has to establish this too elaborate discussion.
Purvapakshi will give his own reasoning. He says jnanam can eliminate only 2

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things, one is agnyanam and any erroneous perception caused by agnyaanam

referred as adhyaasaha (very important technical word). Like rope snake
example, rope ignorance and snake superimposition are both eliminated.
Purvapakshi says jnanam can eliminate anatma only if anatma is adhyaasa.
(entire universe). Since you cannot prove anatma is adhyaasaha, anatma must
be taken as satyam. Why can’t we prove anatma is adyasaa? This can be
proven if you can prove 5 conditions. Rope snake satisfies all these 5
conditions. I will never accept anatma prapanca as adhyasa because these 5
conditions are not fulfilled (saamagree). One condition is called kaaranam,
karana group is called saamagree.

Class

6th April 2013

Topic 66 ब'ध: सय इया7ेप:

(६६) ब'ध: सय इया7ेप:- अह4कारा*ददेहा'तानामभूतदृ[यव

तुजातं सवमिप ब'ध
इयुBयते। स ब'धो यय
त:
या!Vह Zानेन िनवयYत। अनय
त+े>ैव Zानेन िनवयYत।
Zान
य oेष:
वभाव: - यत्
विवषयीभूतव
तुिनाZानतकायायासिनवतकविमित।
यथा र_ुसा7ाकार:
विवषयीमृतर‰वय
तसपादीन् र‰वZानO िनवतयित।
ŽमZानिवषयीमृतिमUयाव
तु ति2षयकŽाि'तZानं चौयास इयुBयते। यG य2
तु
िमUयावम'तरा परमाथतो वतते, नाि
त त
य Zानाि>वृि!:।
एवमाम'य^यह4कारा*दब'धो यय
त:
यात् तVह Zानेन िनवयYत। आमिन
िमUयाभूतब'धायाससामRी नाि
त, तथा^यामिन तीयते च ब'ध:। त
मा2'ध: सय एव
भिवतुमहित। सयवादेव Zानेन ब'धिनवृयाशा िनरVथकै व।

ND is raising an objection on the benefit, therefore the heading. Benefit:

jnanam itself is capable of removing of bondage. Bondage is defined as duality
in the form of Atma and anatma. Therefore, anatma is itself referred to as
bondage. Therefore, removal of bondage is removal of dvaita, banda is equal
to moksha. Therefore, our aim is anatma nivrutihi which is possible by sheer
jnanam. Jnanam can remove anatma only if anatma is an erroneous perception
caused by agnyayanam. jnanam can remove rope snake is possible because it is
erroneous perception caused by rope ignorance. Purvapkshi says you can
never prove that anatma is erroneous perception caused by atma
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agnyayanam. "Therefore, anatma is satyam only." Therefore, it cannot be

merely removed by knowledge. Like trying to remove the snake park snake.
Debate is : Is anatma satyam or adhyaasaha:. ND has to elaborately establish
anatma is adhyaasaha. (Adyaasaha is erroneous perception). Purvapakshi says
erroneous perception requires 5 conditions. These 5 are available for rope
snake but not for anatma. Therefor ND has to observe these 5 conditions.
Topic 66 to 82 (17).. 66 to 72..7 topics are purvapaksha's, from 73 to 82... NDs
answer.

&&&&&

Purvapakshi says: Bandhaha, family, problems are real. Merely knowing that
I'm Brahman will not solve these problems. Many students also feel this way.
Ahamkaaraadi .... sarvamapi bandhaha uchyate. Bandha is defined as drushya
vastu---anatma prapanca begining from Ahamkara (mind plus cidaabhaasaa).
Family centric worries that bother extending upto the body and the world. If
this anatma begining from mind is adhyaasaha, then jnanam will remove the
erroneous perception. If it is not erroneous perception, it would have been
eliminated by knowledge. Because any knowledge has the following power,
can remove 2 things, ignorance or erroneous perceptions caused by ignorance.
Purvapakshee quotes rope snake example and says this is correct. Only I have
objection once you compare world to rope snake. Rajju sakshatkaaraha: The
knowledge of the rope (saakshata karaha means understanding) , removes
ignorance of the rope as well as erroneous perceptions like snake. Right
perception is only one, erroneous perceptions are many. One can see snake,
another maala, another crack on earth etc. Adyaasaha consists of 2
components...in the case of rope snake, there is an erroneous perception in
my mind. Therefore, I see a snake upon the rope. Therefore, perception is one
error, perceived snake is one more error. Inside component is erroneous
perception (jnanaadhyaasaha) and outside component : erroneously perceived
snake (arthaadhyaasaha). One is false knowledge another is false object
respectively. Because of the false snake perceived on the rope, this person is
running away. If the false snake is only in the head, why would he run away. He
sees itt externally. Therefore, error has 2 components and because of the
external component, he is running away. brahmajnna....mitya vastu. he false

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object perceived during erroneous perception arthaadhyaasaha and the false

perception, both components together is called error. False perception plus
false object = Error. In the case of rope, both will be eliminated through rope
knowledge. As in the case of rope, adhyaasa can take place. In the case of
samsaara, the bondage anatma prapanca, consisting of false anatma
perception and false anatma, if both were there, knowledge would have
solved. For anatma, the saamaagri is not there. Footnote 2: definition of
samagree is there...a group of causes (multiple kaaranams). Even though the
conditions are not there, I'm experiencing bondage, but bondage cannot be
adhyaasaha, because conditions are not there. Therefore, it cannot be
removed by mere knowledge. I am therefore, going to challenge your
contention. Problems are real, through knowledge it cannot be solved. I have
the courage to question this. This is what purvapakshi states.

(६७) अयाससाम”य:- (१) सयव

वनुभवज'यसं
कार:, (२) मातृदोषा:, (३)
माणदोषा:, (४) मेयदोषा:, (५) अिधानिवशेषाZानं तसामा'यZानं चेयेता
अयाससाम”य: । िवना वािभरयास एव न िसयेत्। शुि9कायां रजतायास:, र‰वां
सपायास+ जायते। स च य
य परमाथसयरजतसपायनुभवािहतसं
कारो वतते त
यैव
जायते, तिहत
य तु न; इयत: सयव
तुमािहतसं
कारोऽयासहेतु:।

Purvapakshi does not want to accept samsaara as adhyaasaha. He is accepting

rope snake. He will introduce 5 conditions, then fulfilled in the case of rope
snake, then 5 not fulfilled in the case of samsaara. In Brahmasutra we
discussed in the introduction.adhyaasabhaashyam. S charya was brief there.

5 conditions.

1. If I have to see a false snake, I have to have experience of real

snake before. Without this, I cannot experience the false snake.
This memory or impression is called samskaara. If this world is a
dream, I should have had a super real state where I've
experienced the real world. Like dream elephant based on real
elephant.

2. Pramaatrudoshaha: Certain defects in the observer pramaataa.

3. Pramaanadoshaha:; defects in the instrument of perception.

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4. Prameyadoshaha: deficiencies in prameya

5. adhishttaana vishesha agnyaanam (and saamanya agnyaanam)

: There should be a general knowledge of the object and there
must be ignorance regarding the specific nature of the object. Will
be explained later. A simple word I'm going to use is partial
knowledge.

Pinatu aabhihi: Without these 5 conditions, adhyaasa is not at all

possible. 2 examples: shuktikaayam rajata adhyaasaha: Silver coin
perception upon a shell on the beach (an upside down shell, triangular
top, bottom round). Reflected sunlight and round shape appears as
silver coin. The person is poor, therefore he imagines. (pramaatru
doshaha). Second one is rope snake superimposition. Why 2 examples?
Vedanta takes 2 because, in the case of silver coin, attachment or raga
towards the coin. raaga and pravrutti, in the case of snake, the error
causes dveshaha or bhayam, and runs away nivrutti. According to
vedanta, entire anatma causes both.

Class 61

13th April 2013

Page 44

Topic 67 (६७) अयाससाम”य:- (१) सयव

वनुभवज'यसं
कार:

Purvapakshi is challenging anatmaayaasaha and through knowledge this

must be eliminated. Purvapakshi is now discussing. Anatma can never be
proved to be adhyaasa because of 5 conditions. Two examples rajju and
shukti. He proves 5 conditions in both these but absent in anatma.

4th line. These 2 are adhyasa I do accept.

1st.. False snake is possible because he has experienced real snake

earlier. The experience has created in the mind an impression earlier.
Real silver coin also. Only for such a person adhyaasaha is possible.
Satyavastupramahita samskaaraha.

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2nd Author does not follow order. Now 4th one Prameyadoshaha

शुि9कायां सपायास
य र_ौ रजतायास
य
चानुदयामेयगतसादृ[यदोषो^ययासहेतुभवित।

Upon the rope we have the false perception of snake(and coin), we do

not find the other way. We dont mistake rope as silver coin, shell as
snake. Rope and snake have similarity, shell and silver have similarity.
Therefore, adhishttanam and adhyasaha must have similarity.
Saadhrushyadoshaha. Anatma can be superimposed on Atma only if
anatma and atma are similar.

3rd and 4th condition...

एवं मातृगतलोभभया*ददोषा:, च7ुरा*दमाणगतकाचकामला*ददोषा+

अयासहेतव:।

2 condiions, 2nd and 3rd pramatru and pramaana doshaha discussed.

Like aperson looking for a groom all boys look like a prospect. A person
who is poor is looking for money. When bhayam is there everywhere
you see the source of fear. Lobha dosha is reason for silver coin
adhyaasa,bhaya dosha for snake adhyaasa.

Prameya doshaha Chashuradi...heravaha..pramana doshaha. 3rd dosha

Deficiency in the eye or ear..immortal sounding immoral.
Kamaaha...jaundice of eye

5th condition.. Partial knowledge of the object which is mistaken

शुि9कायां रजतायाससमये ’इयम्’ इयिधानसामा'यZाने सित ’इयं शुि9:’ इित

िवशेषZानेऽसित चायासो भवित। ’शुि9:’ इित िवशेषZाने सित वा ’इयम्’ इित
सामा'यZानेऽसित वा अयासो नैव जायते। त
मादिधानसामा'यZानं ति2शेषाZानं
चायासहेतु:।

Imagine the rope lying in front of you, partial darkness and a little light,
so you perceive partially, and say this is, referred as saamanya jnanam.
We do not know specifically what it is, we don’t perceive the "ropeness"
Thisness is called saamanyajnanam, ropeness is visheshajnanam.
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Snakeness is imposed in place of ropeness. Wrong visheshaamsha is

imposed.This is joined with saamanya amsha. "This is". Saamanya
amsha is common to right and wrong perception.See footnote...
Saamanya amshaha is called aadhara amshaha. Unknown ropeness
vishesha amsha is adhishttana amsha. Right visheshaamsha is displaced
by wrong visheshaamsha. Ropeness is right vishesha amsha. Snakeness
is wrong visheshaamsha. At the time of superimposition of the silverness
on the shell, we start with "this is", saamanyajnanam. Visheshajnanam is
not there.shellness, I should have said shell is, I say silver coin is.
Superimposition takes place. 5th composes of 2 conditions, saamanya
and vishesha jnanam. If saamanya jnanam is itself absent, adhyaasa will
not takes place. If partial light is not there, I dont see anything at all,
even if it is there. If there is total ignorance, there is no adyaasaha. In
gaudapada karia, gaudapada says this also. Therefore, partial
knowledge is the 5th condition for adhyaasa.

पूवc9ासामाRीणां पOानाम'यतमाभावे नायास: िसयित। घटोप!ौ

कु लालदjडचlमृसिललादय: साम”य:। यथैतेषाम'यतमाभावे नैवोपयते
घट
तथाऽयाससामRीणाम'यतमाभावेऽ^ययासो नोपयेत। त
मापूवc9ानां
पOानां सामRीणामाव[यकवा!ासां सवासां सय एवायासो जायेत, ना'यथा।

From the study of these 2 examples, conclusion is purvoktha.... All 5

conditions are required for any adhyaasa and all 5 are equally important.
Any one of the 5 is not enough. Example potter making a pot. He
requires material , potter, a stick for rotation, wheel, clay, water in right
quanity (pliable clay)to make a pot. Without the material, no pot is
possible. Therefore, since all 5 conditions are compulsarily required, only
in their existence, adhyaasa is possible. In Sreebhashyam of Brahmasutra
by Ramanujacharya, this is discussed exactly this way, adhyaasa is
disproved in vishishtaadvaita. saranagati eva mokshaa. Adhyaasanisheda
Bhaashyam. Introduction. 7 logical fallacies of adhyaasa. On the
contrary, Sankaracharya gives an introduction called
adhyaasa bhashyam. Jnanena mokshaha.

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Following topics are establishing all 5 are absent in the case of

anatma adhyaasa. Therefore, Jagat mitya, you can never say.
Purvapakshi continues.

Topic 68 ब'धायासे थमसाम”यभाव:

(६८) ब'धायासे थमसाम”यभाव:- ब'

याय
तवसाधको नैकोऽिप हेतु: संभवित।
तथा िह, यय'यG कदािचसयब'धोऽनुभूत:
या!दा
तमानुभवज'यसं
कारवशादामिन ब'धायासो जायेत, न तु तदि
त।
वेदा'तिसा'ते आमनोऽ'य
य सव
यािप िमUयावेन सय
य
व
तुनोऽणुमाG
या^यभाविन+यात्। त
मात् सयब'धानुभवजिनतसं
काराभावात्
आमिन ब'धायासो न युPयते।

Even one condition to establish anatma adhyaasaha (anatma means

bandha or bondage or samaaaraa, bandha is used in the meaning
anatma) is not possible.Title...false snake is possible because I have
experienced satya sarpaha earlier. Mitya anatma requires satya anatma.
Yadi anyatra... Suppose at some other occasion, other time, if one has
experienced satya anatma, then that anubhava would have created
samskaaraha impression, because in Vedanta sastram, anything other
than atma is mitya. A satya anatma, a wee bit is not there, according to
your own vedanta sidhanta.

Class 62

20th dec 2013

Topic 68 4th line Vedanta sidhanta From page 44 a big purvapaksha is

introduced. It will go upto 51. Topic wise also, topic 66 to 82 is the
poorvapaksha. Topic 66 to 72.. First part of purapaksha pointing out that
anatma is not superimposition, therefore anatma is satyam and samsara
is satyam and cannot be eliminated by knowlegde. Second part of
purvapaksha.. Topic 73 to 82 Continues since jnanam cannot give
moksha we've to revert to karma. And how can karma be applied in a
judicious part to get moksha. Karmana mokshaha. We are seeing first
part of purvapaksha, anatma cannot be superimposition, because
5 conditions are required. Purvapakshi concedes that rope snake and
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shell silver im willng to accept as adhyasa or superimposition. All 5

are satisfied.

Topic 68.. Bandhaadhyase prathama saamagri. First condition is

being negated. Samskara or memory of real snake or silver coin is
required for superimposition. Real anatma also must have been
expeienced for us to prove superimposition. In reality, no real anatma
not there, therefore experience not possible, no superimposition
possible.

Topic 69 ि2तीयतृतीयसाम”यभाव:

(६८) ि2तीयतृतीयसाम”यभाव:- मातृमाणदोषाविप ब'धायासकारणभावं न

भवत:। माGा*दिनिखलपOोऽयासप इित, स चायास एव ब'ध इित च
वेदा'तिसा'त:। तथा च ब'धायासापूवa मातृमाण
वप
यैवािसधे
त~तोषाणां
सुतरानिसि:। त
मामातृमाणदोषािसेब'धायासो न िसयित।

Second and third conditions are also not there, pramatru and
prammana dosha, . We saw pramatru dosha is bhayam or lobha dosha.
Pramana... Jaundiced eye etc is dosha. In this case, both these cannot be
reasons. Pramata and pramaanam (including prameyam) all fall under
anatma and hence products of adhyasa. How can products of adhyaasa
become the cause of adhyasa? (Mistake in printing. Not daushow). It
should be doshau. Dwitiya Entire anatma prapanca including pramata
and pramanam fall under products of adyasa and they are bandha., this
is conclusion of vedanta, therefore, before the arrival of bandha adhyasa
equal to anatmaadhyasa equal to pramatru pramaana adhyasa, pramata
and pramaanam were not there before anatma adhyaasa. Pramatru and
pramana dosha cannot be there in the absence of pramata and
pramana. Like you cannot discuss jatakam before child is born. This is
totally impossible. Since both these are absent, anatma adyaasa is not
possible. (In every class, no of sanskrit words are increasing. Thats
why transcribing becomes difficult. )

Topic 70 चतुथसाम”यभाव:

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(७०) चतुथसाम”यभाव:- ब'धामनोर'यो'यं सादृ[यपमेयदोषोऽिप नाि

त,
तम:काशवि2i
वपवा!यो:। आमा=यक् आ'तर+; ब'ध:= अनामा पराक्
बाoO। आमा िवषयी=काशक: ; ब'ध
तु िवषय:=का[यो जडO। तीिच
पराच:, परािच तीच+ायासो न संभवित। पुGायपे7या
वदेह: यक् ,
वदेहे
पुGादीनां पुGादौ
वदेह
य चायासो न भवित। तथा िवषये िवषियण: िवषियिण
िवषय
य चायासो न भवित। िवषयामकघटा*दषु दीपा*द िवषियणां , दीपादौ वा
घटादीनां नायास:। एवमेव सादृ[याभावातीिच िवषियjयामिन पराचो
िवषय
यानामनो ब'ध
य नैवायास: संभवित। यdपराचोयथा पर
परं िवरोध:,
एवं िवषयिवषियणोरिप। त
मादीदृ[योरामानामनो: सादृ[याभावादामिन
ब'धायासो न शdयते वणियतुम्।

4th condition of topic 67 .. Prameya doshaha is absent. Mistaken object

and mistake committed. Rope snake is possible on rope because they
are similar. Saadrushya doshaha. Atma and anatma are opposite like
light and darkness. Adyaasa bhaashyam of brahma sutra bs starts with
this topic only. Viruddha svabhaavaha. Bandha atmano... Between
anatma and atma, prameya dosha is absent because they are opposite in
nature like darkness and light. Atma is pratyak antaarasya... Inner
essence. Anatma is turned outward and external. Opposite nature. Atma
is vishayee subject experiencer and illuminator or revealer, anatma is
visayaha experienced object, that which is revealed and therefore inert
matter. Atma is consciousness. Anatma has 5
feature drushyatvam....savikaratvam.etc

Prateechi... The superimposition of the inside one upon the outside one
and vice versa is never possible. Rope and snake are both external. In
all adyaasa, both are external only. Internal one is never involved
with external or vice versa. Some more examples... Son is standing in
front of you, you are also there. When you take both these, you can
never have superimposition of putra shareeram on your shareeram or
vice versa. Closer one is not suerimposed on farther one and vice versa.
In omparison to putra, ones own body is closer, therefore,
superimposition of remote putra shareeram and vice versa not possible.
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Next example is or revealer revealed . Revealer cannot be suerimposed

on revealed and vice versa. Snake and rope are revelr, both being
reveaed adyasa is possible. There cannot be adhyasa between one
revealer and revealed. Superimposition of the revealer subject not
possible on revealed object and vice versa. Imagine there is a light
(revealer) and pot (revealed object), nobody mistakes light to be pot or
vice versa. Upon the object like pot, which is a revealed
entity, supeimposition of revealer light etc not possible and vice versa. In
this manner, because of absence of similarity (4th condition) upon the
atma which is closer, superimposition of remote pbject called anatma is
not possible, because just as there is contraiction between closerand
farther one, in the same manner between revealer and revealed there is
mutual contradiction. Therefore, because of the absence of 4th
condition, you cannot talk about anatma adyasaha.

Topic 71 पOमसाम”यभाव:

(७१)पOमसाम”यभाव:- ब'धायासे अिधानिवशेषांशाZानमिप न संभवित,

ब'धािधानDEण:
वयंकाशZान
वपवात्। “यसा7ादपरो7ात् DE” (बृ
३.४.१, ३.५.१) इित -ुते:। एतादृशे DEिण, आ*दये अ'धकारवदZानं न कथOन
युPयेत। यथा काशामकसिवतुर'धकार
य च िवरोधोऽप<रहाय: एवं

वकाशचैत'यामकDEण
तमोपाZान
य च पर
पर िवरोधोऽि
त।
त
मा
वयंकाशपवादिध=ान
य ति2शेषांशाZानासंभव एव।

5th one 5th condition is not possible for 2 reasons. 71 and topic
72 5th..partial knowledge is a precondition. Rope is partially known
in partial light and darkness. There is something (saamanya agnyaanam)
, but i do not know it is rope(vishesha agnyaanam) Vishesha Agnyaanam
and agnyaanam focussed here. Agnyaanam is required for adhyaasa, for
adhyaasa agnyaanam is precondition. Purvapakshi argues, agnyaanam is
never possible in the case of atma. Atma is of the nature of jnanam, how
can there ever be agnyaanam. Bandha adyaase, the partial ignorance is
also not possible, because brahman is svayam prakasa (koti sura praasa).
Yat saakshat bri upa..kahola brahman 3.4.1and 3.5.1. Like darkness can
never surround sun, agnyaanam is never possible. Just like sun and
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darkness, no exception possible. Similarly, brahman which is all

svayam prakasa, and agnyaana which is called moola avidhyaa
naishkarmyasiddhi chap 3, they are diagonally opposite. Your entire
advaitam is built on moola avidhya. Therefore, atma which is self
effulgent, ignorance with respect to ths atire is not tenable, therefore,
5th condition s not possible, therefore, anatma s not adhyaasaha
therefore jnanena naiva mokshaha. (In sree bhashyam all these
arguments are presented). S charyas adhyaasabhaashyam is untenebale,
therefore vishitaadvaitam alone is correct. Araadhana, upasana, bhakti,
sharanagati all are important. This is all purvapakshis view. Dont change
sides. After vacation, please come back and remember this. 8th june.
Revise the conditions and come.

8th June 2013

Page 46

Topic 71

Now Purvapakshi is objecting a fundamental principle of Vedanta “

jnanam by itself can remove samsara without the assistance of any
karma, upasana”. Upasana and Karma will be used to refine the mind.
Beyond this, no role. Advaita atma jnanam by itself removes samsara
which is in the form of anatma dvaita prapanca. Advaitins use the most
popular example of rope snake. Rope ignorance, snake imposition and
fear generation are 3 levels. If fear has to be eliminated, rope ignorance
must be removed. No karma, upasana is required, only rope knowledge
removes this agnyanam. Once rope knowledge is there, superimposition
or snake is negated, fear generated by snake is also negated. Extending
it to Vedanta, rope is extended to advaita atma. Snake is equated to
dvaita anatma prapanca. Fear generation is equated to samsaara
experience. Advaita atma jnanam we get, dvaita prapanca negation, we
do. Samsara nivruti takes place. Therefore, we need advaita atma
jnanam. Now, purva pakshi is attacking this fundamental concept. Rope
snake example is wonderful. Never extend the theory for dvaita
prapanca and samsaara. Rope snake example worked because all

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conditions required are there. (saamagree) In the case of Dvaita anatma

prapanca and samsaara, none of these are present. Therefore, it is a
wrong example. You are building up entire advaitam based on a wrong
example. Thereafter, he quoted 5 conditions.

Condition 1: For false anatma adyasa, you require the experience of real
anatma (like you require experience of real snake). You say satya anatma
is not there, you cannot impose.

Condition 2: Pramatru dosha: Observer of the rope sees the rope,

because he is afraid of snake. Fear causes many projections.

Condition 3: 3rd one is called Pramaana Doshaha: when light is dim, eyes
cannot function in dim light. In anatma superimposition both are not
there.

Condition 4: Prameya dosha: Snake can be superimposed on rope

because they have got similarities. In the case of anatma, what is the
similarity between atma and anatma. In fact, they are diagonally
opposite.

Condition 5: In the case of rope snake, we have partial knowledge of the

rope. Saamanya amsha jnanam.. We know general features. We do not
know specific details of the snake. Therefore, rope has got two types of
featutes.

5th condition is not possible because of 2 reasons. In the case of Atma or

Brahman, ignorance is not possible, because Brahman is jnana
swaroopam. Agnyaanam cannot coexist with jnanam. Soorya
andhakaaravat. (reason 1) upto this we have completed before vacation.

Topic 66 onwards, purvapaksha started. In topic 71, purvapakshi gave

the first reason to negate condition no 5.

Topic 72 (७२) DEणो िनVवशेषवाद^ययाससाम”यभाव:-

इतोऽिप DEिण ब'यासो न संभवित। यतोऽय'तमिवZाते वा िवशेषतो Zाते

वािधानेऽयासो न संभवित। *क'तु िवशेषतोऽZाते सामा'यतो Zात एवािधाने॓यासो

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जायेत। DE िह सामा'यिवशेषा*दधमशू'यं िनVवशेषिमित च वेदा'तिसा'त:। तकथं DE

िवशेषतोऽZातं सामा'यतो Zातिमित च व9ुं शdयते। अिप चायासलोभेन
सामा'यिवशेषधमकमेव DEेित ययeयुपग\येत, तVह िनVवशेषं परं DEेयeयुपगमहािन:

यात्। एवं च िनVवशेष
वकाश
वपे DEिण िवशेषाZान
य सामा'यZान
य
चासंभवायासो नैव युPयते। त
माDEिण ब'धो॓ऽय
त इित न शdयत एव व9ु म्। युत
ब'ध: सय इयेव व9म्। सय+े2'धो न Zानाि>वतYत। त
माद
य R'थ
य
Zाना•'धिनवृ]यामकमो7पयोजनकथनमस4गतं
यात्।

Second reason is given to negate the 5th condition: Partial knowledge of

Atma. Atma does not have any part at all. In all upanisads, you state this
that there are no parts (nishkalam). That is why Akasa example is given.

Since Brahman does not have any vishesham or part, 5th condition is not
there. (this is heading) now elaboration. Because of the following
reason, superimposition of anatma on atma is not possible.
Superimposition not possible when there is total ignorance or total
knowledge. There must be partial ignorance and knowledge for this. This
is a necessary condition. Brahman must be free from saamanya amsha
and vishesha amsam. How can you talk of partial knowledge or
ignorance of a partless Brahman? Also, because of your over
enthusiasm, suppose you say, Brahman has got parts, tarhi nirvishesha
Brahman…, then fundamental principle of Vedanta will get uprooted.
Therefore, in Brahman which is partless and jnana swaroopam, the
partial ignorance and partial knowledge, both are not at all possible.
Therefore, world is not a superimposition. World is not mitya. Most
vedantic students will be sympathetic with purvapakshi. “Upon
Brahman, dvaita anatma prapanca is superimposed” we can never say.
We should actually say, “samsaara is real, problems are real, body and
bodily pains are intimately real. Purvapakshi has support from Sankhya,
nyaya, purva mimamsaka, vishista dvaitins (all other than uttara
mimamsa) philosophers. We have support of Buddhistic philosophy
alone (yogachaara buddhisim… jagat mitya). However, we cannot take
this support loudly and proudly because in vedic tradition, Buddhism is
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looked down because Buddha was a naastika (he did not believe in God
oe veda pramaanam). Therefore, advaitin is a lonely person challenged
by purvapakshi. Once you conclude bondage is not a superimposition, it
cannot be negated by knowledge. Real jnanam cannot solve the real
problem of samsaara. “Therefore, by the study of this vicara sagara text
book, bondage will be eliminated, which is in the form of moksha, which
is the benefit of attending the classes”, such a statement is logically
fallacious. Therefore, you have to go for some other alternative method.
Purvapakshi is going to offer an alternative for samsaara roga. One part
of purvapakshi’s topic is over. From topic 73, purvapakshi enters into
next part. Karma alone will solve the problem Karma sahita upasana and
vice versa alone will solve the proble. This is prescribed by the scriptures
(karma and upasana). We have to enter Topic 73 upto topic
82…karmanaa mokshaha. This philosophy is given a special title. Aika
bhavika vaadaha. We have seen this in the Upanisad bhashyams.

page 46 topic 72 last 4 lines at the bottom

15th June 2013

Purvapakshi says samsara will go not through agnyaanam but through karma
alone. Bandha will go only through Karma.

Topic 73 onwards is this topic.

Page 47 topic 73

(आ.७३ ८१) कमणैव मो7: िसयतीयैकभिवकवादमवल\yया7ेप:-

heading : Karma alone can give moksha.

This view is held br several groups. One group is taken up...aika bhavika
vaadinaha. philosophy is called vaadaha:

aika bhavika is derived from eka bhavaha... one janma. that which is connected
to one janma. They say, you need not attain jnanam. Repeated janmas are
happening because of karmas. You should manage your life such that at the
end no karmas are left. I'm going to teach you a method. No fresh punyam or

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paapam. This theory is of course wrong. Purvapakshi is going to claim this.

Because in one janma, you make Karma balance zero, aikabhavika vaadaha.

Now types of karmas are going to be discussed. 4 types of Karma; vihita,

nishiddha, kamya, praayaschita karmaani.

Topic 73 (७३) कमणोऽव[यकतवम्-

पूवa ZानमाGा> सयब'धिनवृि!<रयु9म्। अधुना वैकभिवकवादरीया कमणैव

मो7िसि<रयिभाय: पयते। सयब'धो न ZानमाGाि>वतYित पूवa सािधतवा'मुमु7ुणा
िनयं नैिमि!कं च कमTव याव_ीवं कतम्।

Vaideeka karmas are extremely important, they should never be dropped.

Title. upto 72 from 66, we have established that bondage cannot go through
knowledge, because bondage is real not a superimposition. (adhyaasaha) .
Whereas hereafter, by resorting to the new theory aikabhavika vaadaha, only
by the performance of karma, moksha can be obtained. This teaching is going
to be elaborated. Since a real bondage cannot be eliminated by knowledge,
you need not spend time on classes. you spend that time on karma alone untill
death (religious karmas), nitya and naimittika karma. Sureshwaracharya says in
briha vaartikam,

oh purvapakshi you are establishing that samsara is satyaha. lets accept

this temporarily as true. vedanta jnanam is useless then, because reality
cannot be eliminated by knowledge. All the other saadhanas are also
useful, because whatever is real cannot be eliminated by any karma.
Therefore, jnanam, bhakti, karma, upaasana all become useless.
therefore, if bondage is real, let us not waste our time on spiritual
seekers. Atma kartradi roopaschet....nahi svabhavo bhaavaanam... from
briha vaartikam. If bondage is real, let us not waste our time on spiritual
saadhana.

Quote>> Insert

Topic 74 (७४) कमिववरणम्-

कम िह िविहतं ितिषOेित ि2िवधम्। तG पुiषवृि!मिधकृ य य2ेदन

े िवधीयते
ति2िहतम्। वेदन
े ैव यितिबयते तितिशम्।
वभाविसराग2ेषा*दवषादनुीयमान
तु
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चे=ापा: *lय न कमणीयुBय'ते। वृि!िनवृय]यथa िवदो9ा एव *lया: कमाणीयुBय'ते,

न तुदासीन*lया: सवा अिप। त
मा*–काराjयेव कमािण। न ततोऽिधकािन।

Before giving his scheme, he is broadly classifying karma. Explanation of the

word Karmaa. All karma can be classified into 2. vihitam- prescribed,
pratisshiddham-prohibited. From the standpoint of human pursuit whatever is
prescribed by the veda as something to be performed is vihita karma.
whatever is prohibited by veda as something not to be performed is
pratishiddham. There are some not categorised, tv watching, coffee drinking,
tv seeing. Veda is neutral...udaaseenaha...donation of eyes: veda is
udaaseenaha, does not prescribe or prohibit also. You cannot discuss these as
part of punyam or paapa... eye donation is neither...all such karma is called
cheshta not karma. All udaaseena areas come under this. In bhagavatham,
going to foreign country is discussed. Due to our raga dwesha whatever we
perform, known by the name cheshta, they are not karma, neither produce
punyam or paapam. Karma : only activities prescribed by veda (sastram) they
alone will be called karma. Suppose I play radio or Tv that is cheshta, suppose I
disturb neighbours with TV sound, hurt is paapam (himsam na kuryam). Only
vedic activity is called karma. Karmani eva... in Gita. Karma is not all action, S
charya says it is vedotta karma. neutral definition give in footnote,,, vedena
anihitten... what veda is neutral, does not comment upon, but performed
because of our raaga or dweshaa. cleaning, bathing etc, common to all living
beings such activities are udaaseenam. Badrinath is a devotee of Kanchi
Paramaarchya. He asked him for his views. Paramaarcharya did not say
anything. Acharya being representative of veda, he remained neutral. Go by
your conscience. It is cheshtaa. Therefore, karmas are of 2 types only, no more
karmas

Topic 75 (७५) िविहतकमिववरणम्-

िविहतं कम चतुVवधम्। (१) िनयं (२) नैिमि!कं (३) का\यं (४) ायि+!ं चेित। तG
पापप<रहाराथa िविहतं कम ायि+!िमयुBयते। यथा मादाक+न स'यासी ाजनेन
पापं करोित य*द, स तपाप7याथमVजतं धनं सवa दूरत
यdवा िGराGं यदुपवसित, त!
य
पाप
य ायि+!ं भवित। फलाथa िविहतं कम का\यम्। यथा वृि=कामेन
*lयमाणकारीया*दयाग:,
वगायVथना *lयमाणाि†होG‰योित=ोमा*दकं च का\यं कम।
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य
याननु=ानायवाय: -ूयते, अनुानाO पुjयापुjयफलाभाव:, य+ न िनयमेव िविहतं,
*क'तु यिकिOि>िम!मिधकृ यैव िवधीयते तकम नैिमि!कं । यथा सूयcपरागा*दिनिम!े
*lयमाण-ा—ाना*दकं , वयोवृजाितवृ आ-मवृिवयावृधमव
ृ
Zानवृादीनामागमनेऽव[यकतयुथाना*दकं च कम नैिमि!कम्। अG िवयाशyदेन
शा€ज'यपरो7Zानं Zानशyदेनापरो7Zान+ Rाoम्। पूवc9े षु यथाlममु!रो!रो व<र: ।

All varieties of information are given. In a clean written form. We are seeing
them for the first time in written form. 4 types of vihita karma. (no gap
between vihi and ta) nityam, naimittikam, kamyam, prayaschittam.

Prayaschitam: whatever karma is prescribed for neutralising a wrong action is

called prayashicitta karma. Example: due to carelessness (in footnote:
forgetting his duty especially when he is moving amongst grihastaas) and
remembering ones own position and duties and wants to follow the duty of
the sanyasi (this is pramaada). He should not own any property in land, gold,
cash. He must have limited possesions. Suppose he forgets and adds
possessions, he does paapam (especially a vividisha sanyasi), to eliminate this
kind of paapam, he has to throw away all these possessions (dravyam). For
committing this mistake, he should do 3 nights upavaasa (this is
praayaschittam). He should not think of future security
(anayashchnitayomam....at the time of taking sanyasa, they chant). He is in the
hands of the Lord.

Kaamyam: For the fulfillment of a particular desire, if we have this desire. We

can fulfill through cheshtaa or vaidika karma. only vaidika is considered here.
Not compulsory. example: vrushtikaamena: For rains, you can pray

Kaareeree yaga:

Ihaloka palam...all karmas do not give phalam in next janma, this one gives
here.

Some may want heaven in next janma, they do agnihotram regularly,

jyotishtoma (a type of soma yoga)

naimittikam karma:

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Ananushttaa (second tthaa) ... that karma that is complusory, on omission

paapam will come. pratyavaaya paapam. Anushttana ca... by their
performance, no punyam or paapam will be generated.

We should know what we agree. Till now we agreed.

For the performance of naimittika karma according to purvapakshi no

punyam. but according to vedanta, it does produce punyam. In tai bhashyam,
Sankaracharya briefly described this.

Pratyavaya is accepted by both of us. Naimittika karma is not prescribed as a

regular karma, naimittika karma is prescribed only under certain conditions.
example: karma to be done during grahanam.. tarpanam is prescribed. It
should not be done regularly, not monthly paksham etc. If there are 20
grahanams, 20 times you have to do.

22nd june 2013

Class 65

Page 47 topic 75 last 5 lines

यथा सूयcपरागा*दिनिम!े *lयमाण-ा—ाना*दकं , वयोवृजाितवृ

आ-मवृिवयावृधमवृ Zानवृादीनामागमनेऽव[यकतयुथाना*दकं च कम
नैिमि!कम्। अG िवयाशyदेन शा€ज'यपरो7Zानं Zानशyदेनापरो7Zान+ Rाoम्।
पूवc9े षु यथाlममु!रो!रो व<र: ।

Purvapakshi is continuing with his elaborate discussion. Naimitika karma is

being explained. This is compulsory like nitya karma. This means their
performance wont produce positive result but their non-performance will
produce negative results. One example was soorya grahana. Uparaaga:
grahanam. One has to do shraddha, tarpaam, snanam etc. Even in the middle
of the night the grahanam procedures have to follow. Second example is
respecting the elders is considred to be extremely important. List of elders: 1st
vayodikaha... remote date of birth, elder by age, 2nd: guna jaati order;
brahmana, kshatriya etc 3rd: Ashrama order, brahmacharya, grihasta,
vaanaprastaa, sanyasi 4th : Elder in terms of knowledge 5th Karma vruddha:
Charitable, dharmic activities, 6th jnana vruddhaha : by knowledge (self).
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Respect shown towards them: in the form of arguments etc. When elders
come, we should get up from our seats. In this context, word vidhya refers to
paroksha jnanam (dharma shastra, Vedanta etc but only paroksha, only
brahma asti not aham brahma asmi), jnana vruddha refers to those who have
aparoksha jnanam. Among the 6 do we have gradation? Yes, the latter one is
superior, jnana vruddha being most superior. (Maneesha pancakam,
chandalo….).

Quote>> insert here

Now nitya karma

य
यानुानायवायो भवित, अनुानाO न सुकृतं भवित, य+ िनयतयािविहतं, ति>यं
कम। यथा —ानस'याि†होGा*दकम्। इवं चतुVवधािन िविहत कमािण। िनिषेन सह
पOिवधािन कमािण भवि'त।

Nitya karmaani also cannot be omitted. Pratyavaya paapam will come if you
omit. According to Vedanta doing nitya karma will produce chitta shuddhi or
punya depending on the sankalpam. Nityam means compulsory not daily.

Example: snanam: it is a vaideeka karma. It is a nitya karma. Sandhya

vandanam, agnihotram etc. In this manner, vihita karmaani are prescribed. 4
plus 1 , 5 karmas are the there. Which must be performed and not performed
to make karma balance 0.

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Topic 76 to 80

(आ.७६-८०) मुमु7ुणा अनुय

े कमणां िनपणम्-

Topic 76 मुमु7ुणा िनयनैिमि!ककमािण कतािन

(७६) मुमु7ुणा िनयनैिमि!ककमािण कतािन—मुमु7ुणा का\यिनिषािन कमािण

सवथा नानुय
े ािन; का\यकमणां देवायु!मज'महेतुवात्, िनिषानां कमणां
कृ िमकLट
थावरा*दनीचज'महेतुवाv। त
मा'मुमु7ु
तािन का\यिनिषािन कमािण
वजियवा सदा िनया'यनुितेत्, सित च िनिम!े नैिमि!का'यिप। अ'यथा
िनयनैिमि!काननुायी यवेयात्, यवायेन ितयगा*दनीचयो;न च ा˜ुयात्। त
मात्
पापप<रहाराय िनयनैिमि!कािन कमाjयव[यमनुय
ै ा'येव। िनयनैिमि!ककमणां
तदननुानयु9यवायप<रहार एव फलम्, न तु फला'तरमि
त। त
मादवbयं
िनयनैिमि!ककमािण कु यादव
े मुमु7:ु ।

What are the karmas to be performed by mumukshu? (zero karma balance

seeker). Perform nitya naimittika karma. He should carefully avoid kaamya and
nishiddha karma, one produces punyam higher janma and other paapam and
therefore lower janma. Having carefully avoided them always he should be
committed to nitya. All these are recommended by Vedanta also. Quote>>
insert here

Anashrita karma… chapter 6 gita. Whenever the relevant occasion comes,

naimittikam should also be performed. Otherwise, he will slip spiritually, will
get pratyavaaya papa. To avoid paapam, perform nitya naimmitika karma.
When these are done, it will not produce punyam. (therefore, you will not go
to higher janma). Omission paapam avoidance is the only objective (vedantins
differ here). S. charya discusses this very elaborately in all the bhaashyam. In
sikshavalli, we had this discussion.

Topic 77 मुमु7ुणा ायि+!कमा^यनुय

े म्

(७७) मुमु7ुणा ायि+!कमा^यनुय

े म्- य: मादापापं कम
कदािचसकृ स4गासमाचरे त् तदोषप<रहाराय तदु9ायि+!ं तेनानुय
े म्। इह ज'मिन
िनिषाचरणासंभवेऽिप ज'मा'तराVजतपापप<रहाराय साधारण ायि+तमव[यं
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सवTरनुय
े म्। ायि+!ं च ि2िवधं साधारणमसाधारणOेित। अ
य पाप
येदं ायि+!िमित
शा€िविहतं य!दसाधारणं, यथा पूवc9ोपवासा*द। सवपाप7याय शा€िविहतं ायि+!ं
साधारणं यथा ग4गा*दपुjयतीथ—ानेwरनामोvारणपOा7रा*दजपोपवासा*द। एवं
शा€ेणैव ि2िवधमिप ायि+!ं िविहतम्। तG चेह ज'मिन बुि पूवकृतपापप<रहाराय
शा€ो9ासाधारणायि+!ं कायम्। इह ज'मिन ज'मा'तरे वाऽनुित
याZात
य सव
य
पाप
य प<रहाराथa शा€िविहतसाधारण ायि+!मनुय
े म्। असाधारणायि+!
य oयं

वभाव: - यपापिनवृ!ये यत् ायि+!वेन िविहतं तेन तपापमव[यं िनवतते,
तिh>पापिनहरणे तदसमथिमित। इदिमवमेविे त ज'मा'तरानुितपापाप<रZानाति>वृ!ये
साधारणायि+!मेवानुय
े म्।

He has talked about 4 karmas. 2 to be done, 2 not to be done. Now prayaschita

karma. You must do this to neutralize the paapam which is done due to
ignorance or negligence. We don’t take food from unknown people. Sooktham:
during snanam, ati ashanat… eating more dosas than required, ati paanat:
drinking water, yacha ugrat… receiving gift from others. Even if you receive gift
some paapams will get transferred. Tanno varunaha rajat… snana jalam : when
he falls over my body, he should remove these paapams. After eating part of
food, you should not keep it in fridge, that is paapam. If you are forced to eat
somewhere unkown, do 108 gayatris etc. When we knowingly violate, we have
a problem. We must do prayaschitam, saadharana and asaadharanam. General
and specific. Kai upa: surapaana… suvarna… : Rudra parayanam , pranayam are
all prayascitam. If you know the paapam, you can do specific prayaschitam.
Sometimes, you don’t know, so you have to do general prayaschitam, saadhara
prayaschitam (for purva janmam, saadharana is OK). Do general prayaschitam
regularly and do specific prayaschitam for wrong karma. Purvapakshi says this.

M: If a person does papa karma in some occasions, he can do prayaschittam.

Do gayatri if you consume jelly etc. Saamanyam: Even though a person has not
done nishiddha karma in this janma, but for all papa karmas in previous janma,
you cannot do specific ones, but general prayaschittam must be done by all
mumukshus. Hereafter, two types are discussed, Saadharan (saamanya) and
asaadharnam (vishesham). Sastra specifies special ones for special paapams.
Most antibiotics end with “mycin” “mysin” therefore you have to have specific
antibiotics for specific diseases. Similarly prayaschittam. Like upavaasa

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mentioned earlier (eg: Page 47, topic 75, line 3.. when sanyasi acquires wealth
or property). Sarva … that prayaschittam that is prescribed generally (broad
spectrum antibiotic), is saamanya prayaschittam, ganga water snanam (all
sacred rivers), Iswara naama, panca akshara japa, upavaasa etc. Sastra itself
prescribes both types of prayaschitam. Among these 2 kinds, mumukshu when
he does paapam under pressure (knows it), he must do prayaschittam and not
repeat it, If he does not know in this jnama or previous janma, you must do
general prayaschittam. That is why, Vishnu sahasranaamam parayanam is
important. Morning and evening prayers important. Specific prayaschittam will
work only for specific paapams. Other paapams will not be removed. Whereas
when they are unknown, saadharanam prayaschittam will remove.

29/06/2013

Class 66

Topic 77 contd

Satya samsarabanda cannot be eliminated by mere knowledge: Purvapakshi

wants to establish. Topic 73 onwards upto 81

We are in the midst of Aikabhavika vaadaha. Some of his ideas we agree with.
Nitya and naimittikams must be done. Kaamyam and nisshiddham must be
avoided. Purvapakshi is talking of prayaschitta karma. 4 or 5 views presented.
General and specific prayaschittam are being discussed. If you do
sandhyavandanam late, you do an extra argyam as prayaschittam. If you come
at 11 PM from office, still do with an extra argyam. We could have done
paapam in previous janmas then do general prayaschittam. Saadhaarana and
Asaadhaarana prayaschittam.

Topic 78 साधारणायि+!

य ि2िवधं फलम्-

(७८) साधारणायि+!

य ि2िवधं फलम्- साधारणायि+!ेन सवाjयिप पापािन
िनवत'ते। ग4गा—ाना*दसाधारणायि+!ािन न के वलं ायि+!वेन भवि'त, *क'तु
का\यािन भवि'त कािमनां, ायि+!पािण च भवि'त पाप7ये।

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Saadhaarana prayachittam can serve as prayaschittam or as kaamya karma

depending on the sankalpa. Mamo …….Duritakshyadvaara for general papa
nivrutti.

As kaamya karma : end portion … vidyarhi labate vidhyaa….prajaartham…

svargaartham etc.

Should we do phalashruti or not? If we do, we know the promises. We need

not do also. Employing one karma for 2 results. Saadhaarana prayaschittam
will remove papas. We are both in agreement. But he keeps adding an
adjective (sarvanyapi paapani). He says all sanchita paapams will go away with
Vishnu Sahasraanaamam. We never say all will go away. Sancitapaapa
vinashaka lingam: Not to be taken literally. Na kevalam… not only they can act
as praayaschittam, but kaamyam also. You can do gangasnanam for papa
nivruti also.

ग4गा—ानेwरनामोvारणादी'यु!मदेवा*दलोकािFहेतुवेन शा€िविहतवात् का\यािन,

पापप<रहाराय िविहतवाायि+!पाjयिप।

Which are the ones giving two fold results? Gangasnana,

Iswaranaamauccharanam etc are a means to attain higher lokas. Sastram itself
says ganga snanam gives these type of results. For paapaparihaaram also.

यथाऽwमेवlतुDEहया*दपापं िनवतयित,
वगा*दका\यफलं च यBछंतीयुभयामक:, एवं
ग4गा—ानेwरनामोvारणादी'यिप पापप<रहारहेतुवात् ायि+!ामकािन,
उ!मलोकािFहेतुवाO का\यानीयुभयामका'युBय'ते। गङा—ाना*दकं कािमनां
पापप<रहार2ारो!मलोकO यBछित। उ!मलोकािFमिनBछतो मुमु7ो
तु
पापप<रहारमाGं करोित।

Asvameda yaaga has two roles: paapam of brahmahatya(killing a braahmana)

is removed and swarga phalam also can be got. Similarly gangasnaanam etc
can do both. If a person is a mumukshu and does not want to go to swarga
loka, then he can do nishkaama ganga snanam. Anicchita: means nishkaamaha.
He wants moksha, it will only eliminate paapam.

त
मासकामेन कृ तग4गा—ाना*द ायि+!पं का\यं च भवित, मुमु7ुणा कृ तं तु
के वलायि+!पम्। यथा वेदाि'तनां मते सवाjयिप कमािण सकाम
य संसारकारणािन,
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िनbकाम
या'त:करणशुि2ारा मो7कारणािन च भवि'त; तथा
ग4गा—ानेwरनामोvारणा*दकं कम सकाम
य का\यं ायि+!पं च भवित, िनbकाम
य तु
मुमु7ो: के वलायि+!पम्। त
मा'मुमु7ण
ु ा साधारणायि+!मनुय
े म्। इथमेव
ज'मा'तरसिOतं सवमिप पापं Zानं िवनैव न[यित।

For a person not interested in moksha, it becomes kaamya karma. For

mumukshu, it will eliminate paapam. In Vedanta sastra also, you have a similar
concept also. For vedantins, all the karmas can be done with change in
sankalpa. (jnana vairaagya sidhyartham or jnana nishtaa sidhyartham). You can
do your prayer in your name, don’t do in bhagawan’s name, with sankalpa
being different. (Loka kshemaartham).

Final statement: In this way, sancita paapam of all the previous janmas can be
eliminated by saadharana prayaschittam. Knowledge is not really required. At
the time of death, sancita paapam will be zero. What happens to sancita
punyam? Answer in topic 79

Topic 79 मुमु7ो: सिOतं का\यकम न फलहेतु:

(७९)मुम7
ु ो: सिOतं का\यकम न फलहेत:ु - *कO मुमु7ोज'मा'तरानुितािन का\यकमािण
ब'यावत् फलं न सुवते। यथा वेदा'तिसा'ते कमानुानकाले सयामेव फलेvायां तकम

वगा*दलोकािFहेतुभवित, फलेvाऽभावे तु
वगा*दफलािFहेतुन भवित;
तथैकभिवकवादेऽिप कमण: िसयन'तरमिप पुiषेBछैव फलहेत:ु ।

For a mumukshu, (Kaamya karma used to represent punyam), that sancita

punyam will not fructify at all. Like a lady who cannot produce a child, this
karma will become infertile. You have got a similar theory in Vedanta also. S
charya says in Gita bhaashyam. Agnihotra karma can be used as sakama or
nishkaama karma. This depends on sankalpa. Suppose a person starts this
sakaama karma. After some time, he wants to make it to nishkaama karma.
Kaamikrute.. Even if it was partly done as sakama and later done as nishkaama,
it will become nishkaama. Purvapakshi says I’m adding one more clause. Even
after completion of the karma, suppose a person says, I am not interested in
kaamya phalam, he cannot receive. Receiver cannot receive means giver
cannot give. Therefore, sanchita punyam cannot reach a mumukshu.

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ययिप ज'मा'तरे फलेBछया का\यं कमानुितं, यथापीदान™ त

यैव पुiष
य मुमु7ुवेन
फलेBछािनवृ!ौ तदीयसिOतं का\यं न फलहेतुभवित। यथा क+न द<र: कOन धनव'तं
धनेBछया आराधयित, प+ाकितपयकालान'तरं एन के निचेतुना भा योदये धनेBछा त
य
पगBछित, तदान™ न त
य धिनकानािFपमाराधनफलं जायते; तथा
ज'मा'तरीयकमeय: कामेeय: फलेBछािवरहा'मुमु7ोन फलं जायते। त
मात् के वलकमणा
मो7ो जायेतैव।

In the purva janma, he performed with intent of getting higher loka, therefor
as sancita punyam. In this janma as a mumukshu, desire for encashing that
punyam is gone away. Eg: There was a daridra. He used to go to the house of a
rich man and glorified him. He did araadhana for getting money, he was
getting money also. After sometime he had huge fortune(bhagyam here means
prosperity, you can take it as vairagyam also). After some time, he does not ask
for money, this person refuses to take money even when the rich man gives.
Similarly he has done Iswara aradhana and God is willing to give him the
phalam. But mumukshu does not want to take. Conclusion: Sancita punyam
also will not come.

Now Prarabhdham topic will start.

6th July 2013

Topic 79 contd

Summary of the same last para.

Topic 80 मुमु7ो: ारyधं भोगेन न[यित

(८०)मुम7
ु ो: ारyधं भोगेन न[यित- वतमानज'मिन
का\यिनिषकमाननुानादृवाधोलोकािFन संभवित। ज'मा'तरीयाणां ारyधफलानां
िनिषका\यकमणां भोगेनैव 7य:। िनयनैिमि!ककमाननुानज'ययवायपपापं
तदनुानेन मुमु7ोन जायते। ज'मा'तरसिOतिनिषकमािण साधारणायि+!ेन िनवत'ते।
ज'मा'तरसिOतका\यकमािण तु मुमु7ो<रBछाभावादेव फलं न यBछि'त। त
मा'मुमु7ुणा
िनयनैिमि!कसाधारणायि+!पािण कमा'यनुय
े ािन। वतमानज'मिन
बुिपूवमाच<रतपापकम7याथमसाधारणायि+!म^यनुय
े मेव।

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Heading: Author consolidates the previous ideas. By avoiding kamya punyam

and nishidha paapam in current janma, he is avoiding upper and lower loka. All
the purva janma karma which are going to come as praarabhdham in the form
of paapam or punyam (nishidham and kamyam—idiom used), he exhausts the
karma. He avoids pratyavayam by performing nitya naimittika karma. Sancita
paapam karmaani gets avoided by general prayaschitam; iswara naamam,
ganga snanam etc. Sancita punyam is avoided by mumukshu returning it (he
does not desire). In the current jamna, whatever mistakes are done with
knowledge, specific or special prayaschittam he should do. Then at the time of
death he will get zero balance. This is consolidation of Aika bhavika vaadaha.

In the following sections, certain alternatives are provided. If you are not
satisfied with aikabhavika vaada, I shall provide options. 4 different modified
options are going to be given.

Topic 81 मुमु7ो: ायि+!म^यनाव[यकम्

(८१)मुम7
ु ो: ायि+!म^यनाव[यकम्-अथवा मुमु7ुणा िनयनैिमि!ककममाGमनुय
े म्,
ायि+!पं कम यै9ुं शdयते। तथािह, (१) मुमु7ो: सिOतिनिषका\यकमािण
िनbफलािन भवित। यथा वेदाि'तनां मते Zािनन: सिOतकमािण न[य'तीयुBयते,
तथैत'मतेऽिप िनिषािन का\यािन च वजियवा िनयनैिमि!का'यनुिततोऽ
य मुमु7ो:
सिOतािन सकला'यिप कमािण 7ीय'ते।

Nitya naimittika and prayaschita must be perfprmed. Nishiddha and kamya

must be avoided. Now concession. Prayaschitta karma (both saadhaaana and
asaadharana) need not be performed. We have a question. In the original
aikabhavika vaada we said general prayaschittam is required for sanchita
paapam destruction. He says even nitya naimmitika karmaani will destroy all
sanchita paapam. Just as you say jnanam will destry sanchitam, I say nitya
naimmitika will destroy. Avoidance of kamya and nisshiddha karmani is
required. Therefore at the time of death zero balance.

(२) अथवा सिOतािन का\यिनिषािन कमािण सकला'यिप स\भूयैकमेवा'य_'म

यBछेयुमुमु7ो:। अतो मुमु7ुणा वतमानज'मनोऽ'यदेकमेव ज'म ितप!ं भवेत्।

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2nd modified opIon: At the Ime of death, he will not have prarabhda and
aagaami, he will have sancita karmaani. All sancita karmas put together will
give one future janma. (therefore, aika bhavika vaadaha) Only one future
janma... All the sancita punyam and paapam will be exhausted. A versaIle
janma. You cannot imagine the body.

(३) अथवा योगी कायोहेनेव, मुम7

ु ुरिप भािवज'म'येकि
म>ेव
सकलसिOतकमिभयुगपदारyध अन'तशरीरै ज'मा'तरसिOताशेषकमणां फलमनुभिवतुं
श‹ु यात्।

How can one shareeram exhaust all kinds of karma? 3rd modified version. A
yogic theory. A yogi because of his extraordinary powers can take several
bodies simultaneously. A siddhi- Kayavyoohaha. Like the modern cloning.
Indrajit could do this. This particular mumukshu will have simultaneous many
shareerams (ananta shareeram). Thus exhausting all sancita paapam and
punyam.

(४) अथवा िनयनैिमि!कानुानजिनतdलेश एव ज'मा'तरसिOतिनिषकमणां फलं

भवित। अतो न ज'मा'तरसिOतिनिषं कम पुनज'महेतुभवित। सिOतका\यकम
िनिखलमिप भाेकि
म>ेव ज'मिन नानाशरीरार\भ2ारा
वफलं सवa दा
यित। त_'मिन
मुमु7ो: dलेशनेशोऽिप न भवेत्, त
य ज'मन: पुjयफलवासुखमेव जायेत; यतो
ज'मा'तरसिOतेन िनिखलेन िविहतेन कमणा त_'म लyधम्। सिOतं सवमिप िनिषं कम
िनयनैिमि!कानुानजिनतdलेशेनैव कृ ते ज'म'येकि
म>ेव न[यित। इथं िवनैव ायि+!ं
िनयनैिमि!ककमािण मो7ं दा
यि'त।

4th modified option is most attractive version. We may find this very attractive.
With nitya naimittika karma all sancita paapam will be destroyed. Very
performance of nitya naimmitika is itself pain ful, you have to get up early,
undergo hardship to perform diligently. You are thus exhausting all the sancita
paapam. Remaining is punyam only. Next janma for exhausting punyam. You
will have several nice bodies for exhausting punyams. You would have
exhausted all the sancita punyam at the end. M: All the strain he undergoes in
the performance of all the vedic rituals, all paapam will get exhausted.
Therefore paapam will never be carried over in the next final janma. Sancita
punyam will be carried forward. In one future wonderful, attractive janma

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through many wonderful bodies punyam will be exhausted. In that janma, no

pain will be there. It is the result of punyam therefore only happiness. The
paapam has got exhausted already. Whenever problems come, elders say, with
pain exhaust the prarabhdham. In this manner, without doing any
prayaschittam, mere performance of nitya naimmitika karma will give moksha
to a person.

त
मात् सदा िनयकमािण, िनिम!े सित नैिमि!कािन चाव[यमनुय
े ा'येव।
शा€ीयिसया व
य मत
यैकभिवकवाद इित पदेश:।

Conclusion of Aikabhavika vaada started in topic 72. Never omit nitya karma.
May you diligently do, whenever the occasion arises. (soorya grahanam etc).
then you will have only one future janma and you will get moksha. Among the
various philosophical systems, this particular philosophy of ours is called
aikabhavika vaadaha:

Meaning: footnote: aikabhavikam naama: One janma or one karma. He will

have this as last janma or next janma as last janma; second meaning one karma
only. Without requiring Vedanta jnanam. Karma alone is the means of moksha,
therefore called aikabhavika vaadaha. In the next section, aikabhavika vaadee
will say you don’t require jnanam and therefore you do not have to study
vicarasaagara grantha. Then ND has to refute.

13th July 2013

Class 68

Topic 81 contd

In this 81st section, purvapakshi concludes the aikabhavika vada started from
page no 44. He said Anatma cannot be superimposition or adhyasaha,
therefore it cannot be negated by jnanam. Adhyasa nishedha. In second part,
he says since world cannot be adhyasa, it has to be treated as satyam and
therefore has to be elimated only through karmas. He gives 5 times of karma,
their elimination and a way to reach zero balance. Jnanena naiva moksha,
Karmana mokshaha. (Opposite of advaitins)Therefore vicara saagara is not
relevant. Start nityanaimittika karma. Conclusion in topic 82.

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Topic 82 कम<णैव ब'ध;नव

ृ *>स?धेरयं &'थो
वफल:

(८२) कमणैव ब'धिनवृि!िसेरयं R'थो िवफल:-यदु9ं अयं R'थो Zान2ारा

ब'धिनवृि!हेतु<रित, नायं समीचीन: िसा'त:। ययेन जायते ना'येन, त!
य
फलिमयुBयते। यथा पZानं नेGं िवना ना'येन के निचदिप जायते; त
माूपZानं नेG
यैव
ािति
वकं फलम्। ब'धिनवृि!
तु एत{'थजिनतZानम'तरा कमणैव जायेतेित ना
य
R'थ
य योजनम्। एवOा
य R'थ
य योजनं न िसयतीित ना
यार\भो यु9:।

Because of the above mentioned reasons, through Karma alone, elimination of

bondage will take place, therefore vicarasaagara grantha is futile or
benefitless. It was mentioned by the vedantin, “this grantha is the means of
eliminating samsaara through producing knowledge”. This contention of
vedantin is not correct. When x is said to be the means, y is supposed to be the
result or phalam. Example: The knowledge of color is produced by the eye,
therefore eyes are the means, color knowledge is phalam. It is not produced by
any other thing. Therefore, color knowledge is the only specific result
produced by eye. Extending, karma alone produces bandha nivruthi, generates
freedom from samsaara (moksha), nothing other than karma produces
moksha. Therefore, moksha is the specific and only result of karma. Even
without gaining any knowledge (produced by VS grantha) moksha is attained.
Therefore, moksha is not the result of vicarasaagara jnanam. In this manner,
vicarasaagara has no prayojanam at all inclusive moksha. Prayojanam is one of
the anubandachatushtayam. 4 factors required for textual study, adhikara,
vishaya, prayojanam and sambandha. Therefore, no anubandhachatushtayam,
therefore VS should not be studied. Therefore, don’t study VS. Now siddhanti
has to answer all objections.

(आ. ८३-१०६) योजनिवषयका7ेपाणां समाधािन।

(आ. ८३-९८) ’ब'ध: सय:, स च Zानेन न िनवतYत’ इया7ेप

य समाधानािन।

Topic 83 (८३) ब'धो िमUया

(८३) ब'धो िमUया- ’ब'ध: सय:, स च Zानेन िनवयते’ इया7ेपोऽस4गत:। ब'ध

य
िमUयावेन Zानैकिनव]यवात्।

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Reply to all the objections raised by purvapakshi regarding moksha prayojan.

Whether possible through jnanam or not. We need to recall all objections.

83 to 106- 24 topics are reply to purvapaksha.

Objection first part. Bandhaha satyaha, it is real only. Therefore, what is real
canot be negated by knowledge. For this objection, answers follow. Your
objection is inappropriate.

Our conclusion is bondage is only mithya. No difference between jagra and

swapna prapanca. Bandha is definitely mithya only, by mere knowledge we can
negate the world.

Topic 84 सयव
तुZानमयासहेतु<रित न िनयम:

(८४) सयव
तुZानमयासहेतु<रित न िनयम:- यदु9ं ’परमाथसयव
तुZानं सं
कार2ारा
अयासहेतु:। यथा परमाथसपZानं सं
कार2ारा ाितभािसकसपायासहेतु:। य*द ब'धो^येवं
सय:
यात् तदा सयब'धZानं
यात्, त+ सं
कार2ाराऽयासहेतु:
यात्। न
तथाऽ2ैतिसा'त:, िसा'ते आमनोऽ'य
यानाममाG
यासयवात्।
त
मासं
कार2ाराऽयाससामRीभूतसयब'धZान
यािसधेन ब'धो॓ऽय
त इित व9ुं शdयते।
*क'तु सय’ इित – तदयु9म्।

In page 45, topic 68 (67) first objection. ND is quoting in topic 84. It is

repetition of 68, I will not explain line by line. Purvapakshi said advaitins are
always quoting the example of rope snake, saying world is mithya
superimposition like rope snake. Rope snake can be eliminated by rope
knowledge. Similarly, anatma jagrat prapanca is also mithya anatma. Advaitin
is wrongly quoting, because rope snake is possible because we had
experienced real snake before. Mitya sarpa is possible, only if it is preceded by
satya sarpa jnanam or satya sarpa samskara. Mithya anatma is possible only if
we have the experience the satya anatma. Satya anatma must produce satya
anatma samskaara also. Do you accept satya anatma samskaara (impressions)
and jnanam? Purvapakshi says advaitin can never speak of satya anatma
because he does not accept satyam anatma. ND says this objection is not
correct.

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न िह सयव
तुZानमेव सं
कार2ाराऽयासहेतु:, *क'तु व
तुZानमाGम्। Zान
य िवषयीभूतं
व
तु सयं वा िमUया वाऽ
तु, न तGादर:। य*द िनयमेन सं
कार2ारा
सयव
तुZानमेवायासहेतु<रयeयुपग\येत, तVह व`यमाणोऽयासो न घटेत।

Purvapakshi said we need knowledge of real snake and impression, jnanam

and samskaara. Superimposition can happen even with the help of previous
experience of mithya snake. Suppose a person experiences a snake first time in
a movie. (like a kangaroo that I never see). Movie snake is unreal. I watch for 1
and half hours. I have sarpa samskara due to movie sarpa jnanam (which is
mithya only). Similarly mithya anubhava is produced by previous janmas
prapanca anubhava (across shristis too).

Quote..insert here Gita…Naroopamasyeva…

Sankaracharya introduces adhyasabhava like this.

M: The cause of adhyasa need not be the experience of a real thing. Samskara
also need not be born out of real experience also. We just need vastu jnanam,
can be mithya vastu. That object of the previous experience may be satyam or
mithya (movie snake). ‘If you go on insisting that a real snake is required for
superimposition, then in the following example I’m going to give your law will
be falsified or negated’.

तथा िह, कि+पुiष: परमाथšवृ7मजानान: ऐ'जािलकदVशतिमUयाšवृ7मेव

भृशमनुभूय, ’अयमाšवृ7’ इित त2च: -ुवा च िमUयाšवृ7Zानसं
कारसं
कृ तो भवित।
त
य कदािचदिप के निचदिप माणेन मधूकवृ7िवषयकदशन-वणा*दपZानमिप नाि
त।
स पुiषो यदृBछया मागमये मधूकवृ7ं कOन दृb›वा ति
मन् ’आšवृ7ोऽयम्’
इयाšवृ7ायासं करोयेव।

Eg: Imagine there is a human being who has never experienced a mango tree
and there is another tree called madhooka vriksha (leaf resembles mango
tree). A magician produces a mango tree and this mango tree produced by the
magician is mithya. He has anubhava and samskaara. Then he went out. Upon
the madooka vruksha, he superimposed mango tree. This was because of
previous experience which is itself unreal. An unreal object has produced
unreal superimposition.

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Class 69

20th July 2013

Page 51, last para 4th line

Refuting the purvapakshi, (anatma adhyasa is no possible), ND is taking up the

first objection for refuting. “Purvaanubhava of anatma is required, samskara is
also required, previous experience must be of a real object”. This “real object”
requirement is wha ND refutes. Anatma satyatvam is not a precondition for
anatma adhyaasa. Satya anubhava and satya anubhava janya samskaara are
not necessarily required. No TV and movie, therefore, magic example is used.
M: There is a human being, he has never experienced a real mango tree. He
went to a magic show, magician created a mango tree from nowhere (mithya).
That mithya mango tree he experienced intensely that aamra vruksha
samskaara was produced. When he experienced the magical tree, he did not
know it was mango tree, magician introduced this as “ayam aamravrukshaha”.
This innocent person was saturated with the samskaara of false mango tree.
There is another tree called madhooka vrukshaha, which resembles a mango
tree. This person has not experienced madhooka vruksha also. By chance,
while he was walking on the road, in the middle, he saw a madhooka vruksha.
He had aamravruksha samskaara born of false samskaara. He assumed that the
madhooka vruksha is aamra vruksha.

सोऽयमयास: पूवव
 ा*दमतरीया न संभाेत, त
य पुiष
य
सयाšवृ7िवषयकमािहतसं
काराभावात्। िसा'ते तु, त
य
पुiष
यै'जािलकपदVशतिमUयाšवृ7Zानजसं
कार
य सवा'मधूकवृ7े आšवृ7ायासो
भिवतुमहित। त
मापूवपूवसजातीयव
तुZानज'यसं
कार एवो!रो!रायासहेतु:।
ईदृdसं
कारजनकं Zानं ति2षय+ सयो वा
तु िमUया वा, नादर
तG। सं
कार2ारा Zानमेव
हेतु:। Zानज'यसं
कारो हेतु<रित प7ेऽिप नाथतोऽि
त भेद:। यतो Zानं सं
कारहेतु:, स च
सं
कारोऽयासहेतु<रयविसतं। त
मासं
कार2ारा Zानं हेतु<रयु9ेऽिप Zानज'यसं
कार
एवायासहेतु<रित िसयित।

We can explain this, but purvapakshi cannot explain this. As per his condition,
aamravrukha adhyaasa should not have happened (because it was mithya). We

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say it need not be satya vastu anubhava. M: This specific adyasa I’ve quoted
will not be possible according to condition mentioned by purvapakshi. Our
example person did not experience a real mango tree. In advaitam, we can
explain that he did have anubhava and samskaara of a mithya vastu. Therefore,
every adhyasa requires an experience of a similar thing, it can be mithya also.
Previous adhyasa can be mithya and so on. Current mithya shrushti is because
of purva mithya shrushti. Therefore, purva purva used indicating every adhyasa
precedes another adhyasa. Sajaateeya indicates one sarpa adhyaasa requires a
previous sarpa adhyaasa only (some sarpa species only). The experience of the
previous thing can be based on satya or mithya vastu. Now ND will be entering
into a hair splitting discussion. Should Anubhava or samskaara be given
importance for adyaasa? First, he says either way is fine. Later he will analyse
deeply. You can say anubhava is the cause of samskaara for adyaasa or
samskara is the cause backed by anubhava. In the next topic, he is going to
crystallize further. M: Previous experience is the cause of adyaasa through
samskaara. You can also say, samskaara generated by previous experience is
the cause of adhyaasa. Therefore, either arguments can be presented.

Topic 85: (८५) कारण

य कायाविहतपूवकालवVतविनयमासं
कारएवायासहेतु: -

Title: Even though previous experience as well as samskara is important,

importance must be given to samskaara only. Example: An architect built a
building, a fantastic one, we say architect is the cause. We know architect exist
because of his father. We cannot argue that father is responsible for the
architecture of the building. Therefore, cause is architect and not his father.
This is a rule proposed by tarka sastra. Between anubhava and samskaara
which is recent, samskaara. Therefore, only samskaara should be treated as
cause. Sanskrit expression used here throughout. “kaarya avyavahita
purvakshana vrutti”; “Product immediately preceding existing” that which
exists immediately before the product alone can be admitted as the cause.
(like great grandfather of the architect). Anubhava is kaarya vyavahita
purvakshana vrutti. Samskaara is kaarya avyavahita purvakshana vrutti

व
तुZानमाGमयासहेतु<रित तु न यु9मेव, कारण
य
कायाविहतपूवकालवVतविनयमात्। तथािह, घटकारणदjडचlादयो यथा िनयमेन

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घटोपयविहतपूवकालवVतनो भवि'त, तथा व

तुZानमाG
यायासहेतुवे तेनािप
िनयमेनायासाविहतपूवकालवVतना भाम्। न तु तथाऽि
त, सपZानापरं
मासान'तरमिप र_ौ सपायासोपि!दशनात्। व
तुZानज'यसं
कार
य हेतुवेतु न दोष:।
सपZान
य मासापूवa न=वेऽिप तZानज'यसं
कार
य र_ौ
सपायासाविहतपूवकालवVतवात्। त
मात् Zानज'यसं
कार एवायासहेतु: । न
व
तुZानमाGम्।

M: if the experience (jnanam or anubhava) is taken as cause of adhyaasa, it is

not appropriate based on the tarkasastra rule. Karanam must exst immediately
precedent to kaarya utpati. Tarka sangraha will have all these. Pot example
was common in Gaudapadas time. The wheel, rod, potter, clay are all there.
Potter’s father need not be there. As per the rule, father need not be included.
(Swamijis experience, elephant escaped (mahout unhappy…); samskaara in my
mind was so strong, I dream elephant chasing me). Now it is not there.
Anubhava cannot be included in causal list. Accordng to sastra, purva janma
anubhava can produce dreams. After the experience of mithya or satya sarpa,
even after months, we do experience sarpa adhyaasa. On the other hand, if we
say samskaara is the cause, it will satisfy naiyayikas’s condition. Even though
experience has died long before, samskaara can be carried from janma to
janma.

Quote:: Insert Bri—4.4 shareeraka brahmanam tam vidya…

Therefore, samskaara or vaasana alone should be included in the causal factors

not anubhava.

Class 70 (may require to listen from original)

Topic 85 contd

Satya anatma and anubhava and anubhava janya samskaara are really not
required. Purva mityatva anubhava is enough. A cause can be accepted as
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cause only if it precedes the effect immediately. Remotely preceeded cannot

be taken as cause (as per tarka sastra). Eg: A pot needs a potter. Potter needs
his father, but father cannot be cause for pot.

Topic 86 अGैवमा7ेप:

(८६) अGैवमा7ेप: - कारणेन कायाविहतपूवकालवVतना भािमित िनयमो मा

तु। *क'तु
कायिनयतपूवकालवVतवमाGं कारण िवशेषेणम
तु। स च पूवकालो विहतो
वा
वविहतो वा। *कO, ययेका'तत: कायाविहतपूवकालव]येव कारणिमित
िनयमोऽeयुग\येत, तVह िविहतं कम
वगाFये, िनिषO कम नरकाFये हेतु<रित
वदBछाœममाणं
यात्। काियकवािचकमानिसकचे=ाप*lयाणामेव कमYित नाम। ता+
*lया: अनुानो!र7णे न[यि'त,
वगनरका*दत!फलं तु काला'तरे भिवbयित।
त
मा
वगनरका*दफलाFेरविहतपूवकाले तकारणी भूतिविहतितिषकमािण न
सि'त। यथेवैतािन विहतपूवकालवत'यिय शुभाशुभकमािण
वगनरका*दािFकारणािन
भव'येवमेव विहतपूवकालवVत सपZानमिप र_ौ जायमानसपायासहेतुभवेदव
े ।

In this 86th topic, an objection is raised by purvapakshi. A cause must be

immediately preceeded by the effect. Purvapakshi says don’t add the adverb
immediately. Cause must precede but not immediately precede. If you insist on
this condition, then the following problem will occur. There are several yagams
which result in swarga loka. A person may do (soma yaga) karma in the 30th
year. Imagine the person lives upto 95 years. He will get swarga only after
death. Therefore, it is not immediately preceeding. If you go on insisting on
immediate precedence, then this yaga cannot be the cause of swarga. And we
all know otherwise. Nature of Karma is talked about. Karma is defined as
activity in the form of deliberate function ceshta, at the level of kaayikam
(speech), manasika (mental) and all the karmas end once the yaga is over.
Therefore, karma precedence to swarga and naraka prapthi is not immediate.

Topic 87 तG समाधानम्

(८७) तG समाधानम्- नैवायं साधुरा7ेप:। तथा िह, न=Zानकमा*दकं य*द

lमेणायास
वगनरका*दहेतुभवेत् तदा मृतकु लालन=दjडचlादयोऽिप घटा*दकायa जनयेयु:।
यथा र_ुसपायास
य विहतपूवकालवVत सपZानं कारणम्, यथा च
वगनरका*दाFे:
विहतपूवकालवVतशुभाशुभकमािण कारणािन, तथा घट
यािप विहत पूवकाले,

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इदानीिवन=कु लालदjडचlादयो^यभूव>ेवेित तैरिप घटायुपयेतैव। न तु तथा िवन=ै:

कु लाला*दिभ: घट उपयमानो दृ=:। त
माविहतपूवकालवVत कारणं न कायa जनयेत्,
*क'विहतपूवकालवयेव कारणं कायcपादन7मिमित यु9म्।

First stage of answer in topic 87. Purvapakshi says: If you accept remotely
precedent one as a cause, you will have several problems. The remote
experience of the sarpa or any other karma, suppose they are considered as
the cause of adhyasa in spite of their being remotely precedent, then even a
spoilt stick or wheel can become the cause of a pot. These factors also existed
long before and they also can produce a pot. Purvapakshi will ask how will you
ask jothisoma yaga producing swarga loka. ND says purvamimasa has already
done this

Topic 88 अपूवप
य कारण
य कायाविहतपूवकालवVतविनयम:

वगा*दिवषये^यि
त

(८८) अपूवप
य कारण
य कायाविहतपूवकालवVतविनयम:
वगा*दिवषये^यि
त –

Somayaga is said to be the cause of swarga loka. Purvapakshi says: Really

speaking, between yaga and swarga there is a long gap. It has ended
immediately after its performance. Yaga produces punyam, punyam is the
cause of swarga. Invisible favourable factor is called punyam. Punyam can lasts
for a long time (stable existence). Yaga will produce immediate punyam.
Punyam will continue to exist until swarga praapti. Punyam is the cause of
swarga. It does exist immediately before Swarga (although yaga is not).
Therefore, immediate precedent condition is fulfilled through an intermediate
factor called punyam.

M: The cause has to exist just before swarga prapti. That condition is fulfilled
and therefore there is no violation.

तथा िह शुभाशुभकमाjयिप न
वत: काला'तरभािव
वगनरका*दािFहेतवो भवि'त,
7िणकवात्। । *क'तु तािन कमािण
वनाशो!र7णे
धमाधमाxयापूवपसं
कारमुपादयि'त। तौ च धमाधमाव'त:करणमाि-य ितत:। तेन
धमाधमा*दना कायाविहतपूवकालवVतना
वगनरका*दफलं काला'तरे िसयित। ततो

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धमाधमा*द न[यित। एतदिभायेणैव शा€े शुभाशुभकमाjयपूव2ारा फलहेतवो, न

सा7ा*दयुBयते। धमाधमयोरे व अपूव: अदृ=म्, पुjयापुjये इया*दशyदा वाचका:।

Good and bad actions by themselves do not lead to swargam and narakam,
because both are much much later events. The moment the killing action is
over, before the end of that karma, karma will produce paapam. (samskaara).
Locus of punyam and paapam is in our own sookshma sareeram.
(antahkaranam). It will last until it is exhausted. We have to pay the price until
then it will remain in the sookshma sareeram. Because of the punya paapam, it
will be immediately preceding to swarga or naraka. What produces swarga?
We say punyam not karma. Karma are only grandparents of sukha dukha.
Parents are punyam and paapam only. They are known by different names,
adhrushtam extra.

3rd Aug 2013

Class 72

Page 53

Topic 88 Line 5

Discussing the 5 conditions required for adyasa or superimposition, ND is

dealing with the first condition, experience. Previous experience can be one
adhyasa which leads to another and so on. Experience need not immediately
precede to produce samskaara. Anubhava can be even purva janma. If it is
remote, then it(anubhava) is not treated as karanam, only samskara is treated
as kaaranam. Vaidika karma of one janma produces swarga of another janma.
Purvamimasaka produces another theory that karma does not produce swarga,
but the punyam generated by karma is the kaaranam. Punyam can stay in
sookshma shareeram for several janmas and shrushtis. Even during pralayam,
it can resolve into kaarana shareeram in avyakta form. If I experience pains and
pleasures in this janma, I should say the present punyam and paapam give us
these experiences. Technical names: Apoorvaha(good or bad), adrushtam
(good or bad, in tamil we use only for good), punyam and apunyam or paapam,
dharma and adharma. (vaidika karma only). If laukika karma is there, we don’t
know if it gives punyam or paapam. Example: eye donation. Shastra is silent on
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these. (Coffee priya: Phalashruti. If you drink coffee and die, you will go to
vaikunta.)

के चन धमाधमहत
े ुभूतशुभाशुभकमाjयिप धमाधमशyदेन वदि'त, कायकारणयोरभेदात्।
लोकोऽिप शुभकमका<रणं ’अयं धम चरित महामा’ इित, अशुभकमका<रणं ’ अयमधमa चरित
दु=:’ इित चाच=े। व
तुत
तु, शुभाशुभकमणोन सा7ामाधमशyदवाBयवमुिचतम्। अिप तु
शुभाशुभकमणी धमाधमž जनयत:, त
माBछु भाशुभकमणोधमाधमविसि:। ’आयुवT धृतम्’
इयायुवधकधृते आयु:शyद: शा€ेण यथा युPयते, त2त्। त
मादविहतपूवकाले हेतुना
भामेव।

Concluding this purvamimamsaka topic, karma and dharma have cause and
effect relationship. We should not use them as synonyms. ND says people us
the words interchangeably. Nothing seriously wrong, but we should note that
they are kaarya kaarana relationship. Like senior Bush and junior bush. M:
good and bad action, even though they are not punyam and paapam, they
name the karma as dharmaan. Beggar says,”dharmam podungo”. Common
people also say when a person does a noble deed, they say the person is doing
dharmam. Even when a person does wrong things, we say he is doing paapam
or adharmam. ND says, this is not a serious mistake. Even sastram does this.
Ayurveda considers ghee as very good for health. Therefore, ghee and long life
are treated as synonyms. They are in reality kaarya kaarana sabhandaha.
Sastram uses them as though synonyms. “Ghee is long life”. One is vaacyarta
and other is lakshyarta. With this purvamimamsaka topic is over. Now
continuing, samskaara alone is adhyaasa kaaranam. Immediately precedent
kaaranam must exist. Now consolidation in

Topic 89 (८९)संकारयैव सव<DाEयासहे तु8वम ्

(८९)सं
कार
यैव सवGायासहेतुवम्-र‰वादौ जायमानसपाययासं ित
िनयमेनाविहतपूवकाले सपा*दZानं नाि
त, त
मासपा*दZानं न र_ुसपाययासहेतु:,
*क'तु सपायनुभवज'यसं
कार एव िनयमेन सपाययासहेतु<रित पयव
यित। एवमेव
शुि9रजताययासं यिप रजतायनुभवज'यसं
कार एव हेतु: सवG िह
त!दनुभवािहतसं
कार एवायासवाविBछ>ं ित िनयमेन कारणं भवित।

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In all cases of superimposition, we can restate general 1st condition. Mental

impression is the first adhyasa hetuhu. Samskaara alone precedes the adhyasa
immediately. M: Purva anubhava does not immediately precede the adyasa.
Therefore, anubhava cannot be said to be the cause. However, the samskara is
immediately preceding the adyasa, therefore it fulfills the condition. In all
cases of adyaasa, sanskara born out of relevant experience alone is reason for
adyasa.

Topic 90. (९०)सजातीयव

तुZानज'यसं
कारा एवायासहेतु: -

In this topic, ND is dealing with a point which is evident and we all know this.
ND decides to mention as a teacher does not want to take anything for
granted. Samskaara must be a relevant samskara. That is sarpa adyasa requires
sarpa samskaara. Like saying knowledge gives liberation, we should say
atmajnani is liberated. Poorva sarpa anubhavaha is required. Sajaateeya
samskaaraha…relevant samskaara. Requires a sajaateeya anubhava.

(९०)सजातीयव
तुZानज'यसं
कारा एवायासहेतु: - व
तु Zानं सं
कारहेतु:।
शुभाशुभकमज'यधमाधमाxयापूवc यथा'त:करणे सू`मपेण वतते, तथा
त!2
तुZानज'यसं
कारो^य'त:करणे एव वतते। य
य िह पूवानुभव: सपिवषयो नाभूत,
त
या'यव
तुZानज'यसं
कारे सयिप र_ौ सपायासो न जायेतैव। य
य व
तुनोऽयासो
भवित तसजातीयव
वनुभवािहतसं
कारोऽयासहेतु:, न तु
िवजातीयव
वनुभवािहतसं
कार:। सप
य सप एव सजातीयो ना'य:। य
य पुन:
सपिवषयकZानमेव नाभूत
य सय^य'यिवषयकZाने,
सजातीयव
तुZानज'यसं
काराभावा> र_ौ सपायासो जायेत। सं
कारो िह नाम
सू`माव
थैव। एवOायासापूवभािवसजातीयव
तुZानज'यसं
कार एवयासहेतु:
’सयव
तुZानज'यसं
कार एवायासहेतुनिमUयाव
तुZानज'यसं
कार:’ इित
परो9िनयम
यापवाद: ागै'जािलकाšवृ7दृ=ा'तेनो9:।
त
माि'मUयाथानुभवज'यसं
कारोऽ^ययासहेतु:, न मािहत सं
कार एवेित िनयम:।

Vastu jnanam samskaara hetuhu: The previous experience is the cause of

samskaara. Every experience produces an impression, the impression remains
in the subconscious mind (chittam). ND reminds the purvamimamsaka point,
just as this punyam and paapam will remain in the mind, samskara will also be
there in subtle form. Relevant samskaara is required. Even if he has got all the
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other samskaaras, he will not experience sarpa adyasa if he did not have sarpa
anubhava. Vijaateeya indicates non relevant samskaara is useless. Relevant for
sarpa is sarpa only. If the relevant samskaara is not there, relevant adyasa will
not take place. Samskaara is experience in dormant condition. Therefore,
sajaateeya samskaara is required. ND wants to remind the difference between
purvapakshi and siddhanta. Both say samskaara and poorva anubhava are
required. Poorva anubhava must be of real sarpa, purvapakshi says. Sidhanta
says even movie sarpa is OK. One should have experienced a real snake,
purvapakshi says. Sidhanta says even false snake is enough. We are staunchly
refuting purvapakshi. ND gave amra vruksha and madhooka vruksha example.
(aindrajaalika amravruksha). Adyaasa can be generated by previous mithya
anatma also. We don’t require a real anatma for the superimposition of false
anatma. He wants to continue and conclude some more important points.

I will discuss an important point which I promised earlier. Karma produces the
invisible punya paapam. Punya paapam remains as samskaara in sookshma
shareeram. This is purva mimasaka reasoning. Vedantin gives another
explanation. (I promised in last class or before) In purvamimasa theory, Iswara
is non existent. Although he accepts, veda pramaanam, vedic rituals, swarga
and naraka but does not accept God. Therefore, he is astika naastika.
Therefore, in his theory he cannot say Iswara is karma phala data. Therefore,
he has to say Karma has an inbuilt capacity to produce swarga or naraka. Law
of Karma will give results, no Iswara required. Vedantin says we don’t require
this since we accept Iswara. Iswara has a mind (Maya). All karmas we perform
are noted in Iswara’s maya and samskaara is produced in this maya and
therefore God gives results at appropriate time.

10th August 2013

Class 72

Page 54

Topic 90, last 4 lines

1st condition: poorva anubhava janya samskaara was discussed.

Topic 91: (९१) स च सं

कारो ब'धायासेऽिप घटते-
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अह4कारा*दिनिखलानामव
तुजातं तPZानO ब'ध इयुBयते। इदO यगामिवल7णं
ब'धपमनामव
तुजातं, र_ुसप
व˜े'जाला*दवत् यदा तीयते तदैवाि
त;
अतीितदशायां त
य स!ा ना
येवेित वेदा'तिसा'त:।

ND is introducing briefly an aside topic, a very important and profound topic of

vedanta sastra, drushti shristi vaadaha. He will be elaborately analyzing in
chapter 4. We have not discussed this topic never before in any class so far,
even though BS adyasa bhashyam, we did very briefly. Now I will give you a
general introduction. We should remember certain principles. When Adi
Sankara established advaita sidhanta by writing bhasyams on prakarana granta
etc, he focused on basic principles of advaita sidhanta.

Shloka quote:: insert here

brahma satyam, jagant mitya, jiva brahmaina na para: anena

vedhyam….vedanta dindima…. Brahmajnanavali mala (nidhidyasanam work of
S charya). I should be understood as consciousness principle. About God, if God
is an experienced object, then it is mithya. There are several other non basic
issues discussed in Vedanta. As far as S.charya is concerned, he did not take
too much pain and effort to rigorously explain these. With regard to these
issues, if you study S.bhashyam, he did not take a rigorous stand. You may find
them vague. This is deliberate vagueness. When we study prasthanatrayam,
some of these appear controversial, because he does not take tough stands on
these issues. Many of the other systems of philosophy started taking
advantage of these. They started attacking advaita siddhanta. Especially
vishishtadvaitam and dvaitam. Post Sankara advaita acharyas had to pay
attention to non-basic issues. Different methodology prakriya used. Several
axharyas have used many prakriyas for this purpose. ND is also one of these
post Sankara advaita works. Many such topics discussed. One such important
issue is drushti shrishti vaadaha.

drushti shrishti vaadaha: S. charya established Prapancaha Mithya. One

obtaining in jagrat avastha, one in swapna avastha. 2 prapancas, both are
mithya. Are they same mithya or different mithya? Relative mithyatvam.
Which is superior mithya? General convention: We go by our experience.
Between jagrat and swapna prapanca, jagrat prapanca is real. There is an
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internal gradation in mithya. Jagrat prapanca is vyavahaarika satya roopa

mithyam and swapna prapancam is prathibhaasika satya roopa mithyam.
Swapna prapanca is called drushti shrushtihi. Swapna prapanca, I see therefore
it exists, jagrat prapanca is it exists and therefore I see it. First is dhrushti
shrushti, second is shrushta dhrushtihi. This is the internal difference between
mithya itself. This is popular Vedanta. Therefore out of 3 satyam,
paaramarthika satyam (satyam), vyavaharika and prathibhaasika satyam are
both mithya. Sattatraya vaadaha. In all the classes that we have studied, we
have been holding on to sattatraya vaadaha.

Now we are introducing another vaadaha within advaitam only. This group
differs from first group in which way? In mithya, you cannot logically establish
internal difference. Jagrat and swapna prapanca are equal mithya. Very
difficult to swallow therefore rarely discussed. Therefore you cannot talk of
vyavaharika and prathibhasika satyam, both are pratibhaasikam only. Jagrat
prapanca is also prathibhaasika satyam. Swapna prapanca and jagrat prapanca
are both drushti shrushti only. This is advanced advaitic group’s views and say
this vaada is for uttama adhikaari. Since there is no vyavaaharika satyam there
are only two; paaramarthikam and pratibhaasika satyam, therefore vaadaha
called sattadvaya vaadaha:. Jagrat also is dhrushti shrushti vaadaha. ND says
this is for utama adikaari.

Point to be noted: We need not take a stand between these 2 vaadahas. In

either vaada, moksha is possible. Liberation is guaranteed. In Sankara
bhaashyams. Only clues are there, he does not take rigid stands on either of
them. Drushti shrishti vaadaha is more like quantum physics. It is a valid
scientific theory, but cannot be used for our daily transactions. Modern
scientists accept Newtonian physics for explaining empirical transactions. “The
grand design” by Stephen hawkings talks about the latest theory of cosmology.
We then admire ND. They seem to be close friends!!! How do you make this
decision within Mithya? Mithya is agnyaana janma adyasa. Adhyasa is not
unique to Vedanta sastra. Adhyasa is the name of any mistake caused by
ignorance. Mithya is equal to Adyasa. All philosophical systems analyse the
phenomenon of adhyasa. Different systems after analyzing this adyasa or error
have explained this using several theories. These theories are referred to as

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khyati vaadaaha. Different theories of explanation of mistake. S. charya briefly

refers in adyasa bhaasyam discusses various khyaati vaadaha. ND discusses
these theories (of mistake) whether they are right or wrong. Chap 4: Atma
kyati, asat kyatihi, akyatihi, anyata kyati etc. We will be refuting all other
kyatihi here. S charya does not bother refuting. Post Sankara acharyas have
taken pain to analyse kyati vaadaha. Anirvacaneeya kyati vaadaha: means
Advaitins theory of error, a mistake that cannot be categorized as existent or
non existent. Seemingly existent category. This will be discussed in the 4th
chapter. We need to know one or two important points about anarvacaniya
kyati vaadaha. Important for establishing drushti shrushti vaadaha.

16th August 2013

Class 73

Revise drushti shrishti vaada repeatedly. ND discusses this. Prauda vaada: A

theory which is valid, difficult to accept and can be defended only by scholars.
Any prauda vaada gives an opportunity to scholars to reveal their scholarship.
That’s why ND defines this as svavidwatvaprakatanavaadaha:. Being valid, you
cannot refute. Quantum theory is a valid theory, but difficult to accept as most
of the conclusions go against our day to day empirical experience. Dayananda
Swamiji does not encourage this vaada. Main conclusion that is difficult to
accept is jagrat prapanca is also praatibhaasika satyam like swapna prapanca.
Swapna prapanca is mental projection. In Drushti shrishti vada we say both
prapancas including the mind is the projection of moola avidhya. Entire
prapanca is adhyaasaha. (mithya to adhyaasa or erroneous perception).
Advaitic theory of explaining this theory is anirvachaneeya khyatihi. It will be
explained later elaborately. Two important principles have to be noted now.
Rope snake adhyasa will be used as example. Kyathihi-means experience
perception. Anirvacaneeyam (seemingly existent) means cannot be
catogorised as sat or asat. You cannot call rope snake as non existent because
it cannot be experienced and it cannot generate fear. Rope snake even has a
locus which is the rope. Now we are going to hair split this topic. If one is
experiencing a rope snake, there must be 2 things, one must be the object of
experience and the other which is the rope snake experience which is a
perception. Sarpaha and sarpa anubhavaha. In Vedanta called sarpa jnanam.
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(to be translated as not knowledge but experience). Both are adhyasa, vishaya
and Vishaya jnanam also. Sarpa adyasa is called arthadhyaasaha.
Superimposition of the experience is called jnana adyaasaha. Both are
generated from agnyanam only. Moolavidhya generates prapanca
arthadyaasaha and prapancajnana adyasaha. This is point 1. Page 44 tippani-
footnote. Both will be elaborated later.

Point 2: Extremely important for drushti shrishti vaadaha. Arthadhyaasa and

jnanadhyasa are always generated simultaneously only. They rise
simultaneously if they disappear, they do so simultaneously. If we do not have
experience, you cannot accept the existence of arthadyaasaha. Independent
existence of arthadhyasa cannot be accepted in the absence of
jnanadhyaasaha. Rope snake exists only when rope snake is experienced. You
don’t speak of rope snake before or after the experience. Swapna prapanca we
accept only during swapna kaala. We don’t accept svatantra satta of swapna
prapanca. Therefore, jagrat prapanca is also arthadhyaasaha because it is
moolavidhya janmatvaat. Jagrat prapanca is accepted only in jagrat avastha
during jnanaadhyaasa. We find it difficult to accept this. (chap6 – logical
analysis). Here only shruti pramaanams are quoted.

M: Samskaras are available for prapanca arthadyasa and jnanaadhyasa (both

jagrat and swapna). The entire anatma prapanca beginning from ahamkaara
and the jnanadhyaasaha together is called bandhaha and this pair arthadyaasa
and jnanadhyaasa pair is different from Atma the observer. Like the rope snake
and swapna and like a magicians projection, exist only at the time of
experience. (jnata satta: exists only at the time of experience). When it is not
experienced, it does not have existence. (agnyata satta naasti). This is the final
conclusion of Vedanta. Drushtishrushti vaadaha. Many examples given.

अत एव “न कOन कामं कामयते न कOन

व˜ं प[यित तसुषुFम्” , (मा.आ.५) “न तु
त*–तीयमि
त ततोऽ'यि2भ9ं यप[येत्” (बृ. ४-३-२३) ’स यदा तेजसाऽिभभूतो भवित
अGैव देव:
व˜ा'> प[यित” (.४-६.) “एवं ह वै तसवa पर आमिन संितते” (. ४-७)
“पृिथवीच पृिथवीमाGा च” ( ४-८.) इया*द वेदा'तेषु सुषुFौ िनिखल2ैतदृ[यपO
य
िन[शेषाभाव: ितपा*दत:।

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In the above mentioned vedantic statements, during sushupti the total

absence of both jagrat prapanca and swapna prapanca. It does not say jagrat
prapanca continues.

Insert here>>

Mandukya upa Agama prakrama mantra 5: Swapna and jagrat prapanca are
negated in sushupti.

Bri-4-3-23 Na tu tat: There is no second thing other than saakshi chaitanyam.

No swapna or jagrat prapanca

Pras. Upa –chap 4-6 Atraisha… The pragnyaha does not experience any
swapnam.

Pras 4-6 Evam ahai…During sushupti everything resolves into Atma

Pras 4-7 : Sthoola prithvi and Sukshma prithvi, sthoola and sukshma jalam, agni
etc all these resolve into Atma.

य
मा> *किOदिप 2ैतं सुषुFावुपलeयते त
मासुषुFौ िनिखल2ैतपO: िवलीयते, बोधे
च पुनरे वोपयते। “यदा सुF:
व˜ं न कOन प[यथाि
मन् ाण एवैकधा भवित, तथैनं वाक्
सवTनामिभ: सहा^येित, च7ु: सवT पै: सहा^येित, -ोGं सवT: शyदै: सहा^येित, मन:
सवTयानै: सहा^येित। स यदा ितबुयते यथाऽ†ेPवलतो िव
फु िल4गा
िवितेर>ेवमेवैत
मादामन: ाणा यथायतनं िवित'ते ाणेeयो देवा देवेeयो लोका:।“ “
सुषुिFकाले सकले िवलीने तमोऽिभभूत: सुखपमेित”(कै १३) “ पुरGयेlLडित य+
जीव
तत
तु जातं सकलं िविचGम्।“ (कै १४) “अथ यदा सुषुFो भवित यदा न क
यचन वेद।“
(बृ. २-१-१९) “स यथोणनािभ
त'तुनोOरे यथा†े: 7ुा िव
फु िल4गा
ु+र'येवमेवा
मादामन: सवY ाणा: सवY लोका सवY देवा: सवािण भूतािन ुचरि'त।“
(बृ. २-१-२०) इयेवमा*द-ुितिभरयमथ: ितपा*दत:। अयमेव दृि=सृि=वाद इित
वेदा'तशा€े िस:। उ!रG चैष: पयते।

ND makes an observation. During deep sleep state, we don’t experience

duality of swapna or jagrat because both jnanadhyaasas are not there.
Therefore in sushupti, both prapancas are resolved into the praagnya who is
identical with Iswara. (In mandukya, they are equated). When I wake up
depending on the type of avasta, if it is jagrat avastha, I generate both jagrat
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prapancaarthadhyaasa and jagratprapancajnanatdhyasa projected through my

moolavidhya. Similarly in swapna avastha. Prabhodeca: At the time of waking
to the respective sate, both adyasaasa are created by me. Maiyeva sakalam
jaatam.

Classs

24th August 2013

“अथ यदा सुषुFो भवित यदा न क

यचन वेद।“ (बृ. २-१-१९) “स
यथोणनािभ
त'तुनोOरे यथा†े: 7ुा िव
फु िल4गा ु+र'येवमेवा
मादामन: सवY ाणा:
सवY लोका सवY देवा: सवािण भूतािन ु+रि'त।“ (बृ. २-१-२०) इयेवमा*द-ुितिभरयमथ:
ितपा*दत:। अयमेव दृि=सृि=वाद इित वेदा'तशा€े िस:। उ!रG चैष: पयते।

In this 91st topic, ND is briefly introducing drishti shrishti vaadaha.This looks at

swapna and jagrat prapaca both as praathibhaasika satyam only. We say
dream world is projected by the world, other is perceived by the mind. This
vaadaha says both are projected. They don't say both are projected by mind,
but they say moolaavidhaya kaarana sareeram projects it. Therefore, in
susupti, jagrat prapanca is also dissolved the same way.

In this portion, shruti support is given. Chap6 will give yukti

pradhaana discussion.

Now let's see the quotations. Page 54 . Everyday we are projecting a jagrat
praanca with a mind.

Prabodeca.... We saw till then Next quotation

Kausheetaki upanisad... (Very important upanisad, brahmasutra also

has referred). Last 6 lines.yada suktaha....

Insert here

He does not see any swapna in sushupti. According to ND, swapna includes
jagrat also. In this atma, pragnya who I non different from Iswara, entire
praanaha resolves. The vaak indriyam and therefore, shabda prapancam
resolves. Eyes resolve along with roopa prapanca resolves. Mind along with all
the experiences. From this pragnyaha, entire universe raises also. In mundaka
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we saw, yadetat satyam....from blazing fire, sparks emerge. Same way from
pragnya I emerges the panca prana along with their golakams. Pranaha refers
to adyatmam, pranebho deivam... all sense organs emerge later along with
the devatas. adhidaivam, devebhyo adhibhootam. I have projected desa, kaala
and the 14 lokas.

Kausheetaki upanisad 4.19.

Insert here
>>Kaivalyam.. Sushupti kaale... At the time of deep sleep, sakale vileene, both
jagrat and swapna prapanca, suppressed by tamaa or moolavidhya or maya, I
remain in my ananda swaroopam.

Next also Insert here>>

kaivalya.upa Puratraye...this quotation is for shrhishti, previous was for

pralayam

From me the sleeper alone, entire jagrat prapanca is created. To

show everything is resolved.

Next quotation...sa yathaha oornanaabhihi.. When you do not know

which upanisad, say brihadaranyaka upanisad. Spider example ajatashatru
brahmanam.(other than mundaka)

2nd agneh... Spark example. Sarvaani bhootani... From the sleeping jiva alone
creation comes

Ayameva..this prakriya is called dhrushti shrishti vaadaha. Definition given in

the footnote.

1 drushtirnaama avidhya vruti roopa vaadam.. Drusthi means avidhya

vruttihi. Projection of moola avidhyaaha. Taadrusha…Only at the time of
projection of kaarana shareerm, vishayaanam utpatihi all vishyas jagrat and
swapna prapanca are produced. Avidhyavrutthihi is
jnanadadhyaasaha. Visayaanam utpatihi is arthadhyaasaha. Such an approach

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is called druhtashrushti vaadaha (ND is staunch). (Note drushtaa not

drshti) Post Sankara acharyas took this rigid stand. Sankaracharya himself did
not do this.

Eshaha,... This will be elaborated later logically in Chap 6. We discussed

khyati vaadaha.

इथमेवाह4कारा*ददेहा'ता िवषया
तZानािन चास4xयेयतया ित7णमुपय िवन[यि'त।
Zातैकस!ाकवेनाZातस!ाभावादेव
व˜हि
तशुि9रजता*दवत् जाRवह4कारादयोऽिप
यदा तीय'ते तदानीमेवोपय'ते, अतीितदशायां लीय'ते च। अह4कारादीनां
तPZानानाOायास
वमिनवचनीयxयाित
तावे िनपियbयते। अह4कार:
के वलसाि7भा
य इित िवषय
तावे िनिपतवादह4कारतीित: के वलसाि7पैव।
साि7ण+ोपि!लयादयो न सि'त। तथािप सा7ी अह4कारादीन्
विवषयान् वृि!2ारै व
काशयित, न तु सा7ात्।
सा`यिवषयकवृ!ेiपि!लयसवादेवाह4कारतीतेi^युपि!लयादयोeयुपग\य'ते।
इथमेवो!रो!राह4कारादीनां ति2षयकZानां चोप;! ित
पूवपूविमUयाह4कारायनुभवज'यसं
कार एव कारणम्।

All projections mind onwards, aamara, sense organs, breadth and body. All the
objects as well as their experiences. They are projected and rescued every
moment. Creation is a continuously moving phenomena. The body I see today
and tomorrow are very different. Quantum physics and drushti shrushti vada
are very similar. Jnata sata.existent dependence depends on me the sattha.
Jnat satta...dependent existence. In drushti shrushti vaada there is agnyata
satta abhava, not. Experienced. So the external worldi jagrat avasti is also
created due to ahamkaara. Only with gnana adhyasa we know they are
simultaneosly produced and perceived. Jagrat praanca the arthadhaasa, both
of them are instantaneous projection but mela vishya kaaranam Khyati
vaadaha...

Ahamkaaraha is revealed by the saakshi directly. This idea Ive discssed earlier
at the time of vishaya analysis. Page 43 topic 65. We said saakshi reveals the
mind as well as the emotions with the help of a parallel vrutti.

Correction. kevala sakshi roopa to be corrected to saakshinaiva.

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The saakshi does not have utpati and pralayam. Even though, both are
not there, all objects including the world and mind, jnanadhyasa
and arthadhyaasa, with the help of a parallel vrutti, sakshi illumines the mind,
emotions etc. saakshi cannot directly reveal anything. Vruttis to reveal the
world have rise and fall. Ahamkara and ahamkara experience have rise and fall.
No experience of the individuality in sushupti and swapna avastha. No
experience of location in sushupti. For location, you need ahamkaaram. Itham
eva...in this manner, everyday a new ahamaara is generated based on the
samskaaras and that s produced of the previous ahamkaara. Similarly purva
janma ahamkaara also.

1st September 13

After briefly presenting drushti shrushti vaadaha, ND concludes the topic 91

pointing out that 1st condition for anatma adyasa is (5 conditions were
enumerated in topic 67). Present adyaasa is based on samsaara generated by
the past adyaasa and so on. Jnana dhyaasa and arthadyaasa will continue.

Topic 92 (९२) ाथिमकायासे सं

कार
य हेतुवासंभव इया7ेप:-

यादेतत्- यय^यु!रो!राह4काराययासं ित पूवपूवायासानुभवज'यसं
कार:
कारणिमित यु9ं, तथािप ाथिमकाहंकार
य तZान
य चोप!ौ सं
कारो हेतु<रित न युPयते,
तत: पूवa सं
काराभावात्। य*द ाथिमकाह4कारोप!े: पूवमह4कारा'तरं
या!दा
ति2षयकZानेन सं
करो जायेत। न तु
ाथिमकाह4कारापूवमह4कारा'तरम
तीयeयुग\यते। एवमेव सकलव
तुनां
ाथिमकायास
य हेतु:सं
कार इित व9ुं न शdयते।

Linear thinking makes us look for a beginning and end. Body also has a
beginning and end. When creation as a whole is involved, linear thinking will
not work. Why are we born? Sastra says because of Karma of purva janma and
so on. Every ahankara adyaasa has the cause in samsara generated by previous
ahamkara. M: Praathamika ahamkara: means the very first ahamkara
adhyaasa, how did it start? No possibility of purva samskara for the first
ahamkaara adyaasa. Purvapakshi objects. With regard to 2nd 3rd ahamkara
adyaasa, samskara caused by 1st, 2nd janma will be involved. You cannot talk

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about samskara with respect to first adyaasa. Therefore, first creation and first
karma is not explained.

Topic 93 (९३) तG समािध:-

िसा'तानिभZतयायमा7ेप:। वेदा'तिसा'त
वयम्- “जीव ईशां िवशुा िचत् तथा
जीवेशयोVभदा।

अिवया ति+तोयcग: षड
माकमनादय:”॥इित॥

With respect to the fundamental question, the answer is as follows (samaadhi

here means answer). You cannot apply any law anywhere. Linear thinking must
be replaced by scientific thinking. A circle does not have a beginning or end. M:
This objection is because of ignorance related to vedantic teaching. “shrishti is
anaadi”. If purvapakshi is ignorant of this, then educate him. Following is the
Vedanta siddhanta...final message. A shloka. Very very important. Gita
bhaashyam also I quoted also. Learn this by heart. Several intellectual
problems regarding Vedanta will be solved. M: For the advaitin, 6 principles
are anaadi. So don’t talk about the first one in these cases.

1) Jiva-consciousness plus kaarana sareeram mixture. Both are anaadi. Refer

definitions in tatvabodha. Population explosion can be explained through
counting all plant and animal species.

2) Iswara- anadi maya plus anaadi consciousness

3) vishuddhaa cit- pure consciousness

4) difference between saguna jiva and saguna Iswara is beginingless

5)avidhya...individual and total (avidhya and maya)

6) sat cit yogaha: togetherness or connection between consciousness and

Maya. Time is also therefore anaadi. Brahma maya sambanda kaala

Jnani negates maya, brahma maya sambanda is also negated, kaala is also
therefore negated. Therefore, Jnani is kaalateetaha.

Now one can ask, “If 6 anaadis are there, how can we have advaitam. You are
actually admitting 6 things (plurality in advaita darsanam)”. Advaitam means
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there is only one paaramaarthikam satyam, no second paaramaarthika satyam.

We admit many vyavahaarika satyam. Which one of these 6 is paaramarthika
satyam? Next class answer.

Class 76

8th Sep 2013

Fundamental principles of Vedanta are given here. Eg: How did the first being
come into existence? In Vedanta, there are 6 priniples which are accepted as
anaadi. Just like matter cannot be created or destroyed.

ND speaks about this shloka. We don’t know the author of this shloka neither
do we know the source.

जीव:, (२) ईश:, (३) DE, (४) अना*दव

तूनां पर
परं भेद:, जीवेशयो+ भेद:, (५)
अिवया, (६) अिवयाचैत'यो: संब'ध: (स एव काल इयुBयते) षडेतािन

वपतोऽना*दव
तूिन। उपितशू'यवं
वपतोऽना*दवम्। षड^येता'यनादीिन भवि'त,
उपि!शू'यवात्, स\मवत्। अथवा, अह4कारादीनां -ुतावुप!े: -ूयमाणवा!ेषां

वपतोऽना*दवाभावेऽिप वाहतोऽना*दवमे=म्।

Isha is Iswaraha God. 4th : the difference between jeeva and Iswara. ND says
you can include all the differences existing between any 2 things in the
creation. 4th: Madhvacharya speaks of 5 basic differences, jiva jagat bhedha,
jagat isara bhedaha, jiva iswara bhedaha, jiva jiva bhedaha, jagat jagat
bhedaha. This is referred as prapancaha. ND says all of these can be taken as
anaadi. 5th: Avidhya or maya.. Matter 6th difference between maya and
chaitanyam referred as kaala tatvam.

Of the 6, 5 are vyavaharika satyam or mithya. 6th is paaramarthika satyam.

Only vishuddhan chit is satyam. Iswara is also vyavahaarika satyam. Anaadi:
beginingless; that does not have origin or end. Two types of anaadi.1..
swaroopathahaa anaadi 2... all the above 6 come under swaroopathaha
anaadi.

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The current universe came into being because of samashti karma. Prapancha,
sthoola sukshma sareeram, ahamkara are pravahathaha.

Second one is series anadi. Brahman anadi has no series. All the other items
mentioned above are covered in the series anadi. Moreover, when we are
discussing ahamkaara of the Universe. Individually, they don’t have
begininglessness, but ahamkara series is anaadi.

एवमेव सकलव
तुनामिप िसमेवाना*दवम्, ’घटा*दकं व
तु नाि
त’ इित
वहारयो यकाल
यैवाभावात्। त
मात् घटादीनां वहोऽना*दरे व।
एवमामाित<र9सवव
तुवाहो^यना*द:। लयकालेऽिप सुषुFािवव सवa जगत् सं
कारपेण

वकारणे वतते। त
मापOवाह
याना*दकालिसवापOोऽना*द:।

In this manner, everything in the creation belongs to one of these characters.

Pravahatha or swaroopathaha anaadi. If you ask if Pot is anadi or sadi, even
pot is anadi only in one form or other. Clay or prithvi or jala form or agni form,
in modern science could have been in energy form. In this manner, every
object in the creation other than Atma in the form of series is beginingless. At
the time of pralayam, all of these (matter gets converted into energy) get
converted into samskaaraa form. The flow of this universe (modern science has
no answer regarding before big bang or after folding up-big crunch) is
beginningless and endless.

ईदृ Zानशू'य
यैव ’थमायासहेतुभूत सं
कारो न युPयत’ इित [4का जायेत।
वेदा'तिसा'ते न को^ययास: ’अयमेव थमायास:’ इित व9ुं शdयते, *क'तु
सवcयु!रो!रायास:
वपूवपूवायासकायमेव। त
मा*दयं श4कै व न यु9ा। तथा
पूवc9रीयैव सजातीयव
तुन: पूवानुभवज'यसं
कारमाGेणाह4कारा*दब'धायास:
संभवित।

Only a poorvapakshi who does not understand this principle (everything is

anaadi either individually or as a series) is a jnanashoonyam. Page 55 topic 92:
Q: how did the first adyasa come. Only he can ask such a question, “a samskara
which is the cause for the first adyaasa is not there in advaitam, a charge such
as this will not arise at all”. There is nothing known as first adhyasa. Everything
is a later imposition caused by the former superimposition. Every particular
adyasa will be caused by a previous relevant experience. ND thus concludes
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this topic. What is the topic now? Poorvapakshi said Adyasa requires 5
conditions. First one was samskaara. First condition is very much there. That is
completed now. List given in Page 44 topic 67. 1 samskaraha 2 partial
knowledge or ignorance (agnyanam) 3 45 are doshaha trayam 3 Pramatru 4
pramena 5 prameya doshaha.

Topic 94 (९४) साHIयदोषो नावIयमEयासहे त:ु -

यदु9ं अयासहेतुभूता दोषा€य:, तेषु ब'धायासे हेतुतयाऽ'याम

या^युपल\भाभावात् ब'ध:
सय इित, त>। यथा तुरीत'तुवेमायभावे पटो नोपयते, तथा दोषाभावेऽयासो य*द
नोपयेत तदा दोषोऽयासहेतु:
यात्। न तु तथा भवित, सादृbयदोषं िवनैवामिन
जाqपयास
य जायमानवात्।

First Dosatrayam. First one is prameya doshaha. Saadrushya dosaha. Heading

saadrushya doshaha na avashyam... Prameya doshaha is not the cause of
adyasa. It (all 3 doshas) may be required in certain adyasa. Based on this, you
cannot make a general rule, there are many exceptions. There are many
adhyaasas which are taking place without these 3 doshas. Since they are not
compulsory, you should not include them in the list. M:The following condition
was mentioned by poorva pakshi in page 44, topic 67. There are 5 conditions
and 3 doshas are included. Pramatru, pramana, prameya dosha. Among these
3 doshas, purvapakshi said, even one dosha is not there in the case of anatma
adyasa. Therefore, anatma is satyam is what was mentioned by Purvapakshi.
These 3 doshas cannot be included as compulsory conditions. Compulsory
condition is required for all adyaasaas. These are not. An example of
compulsory condition. If a cloth has to be woven, certin ingredients are
compulsory. The loom, thread, shuttle for segregating the threads are required
for cloth. These are compulsory. You cannot enumerate these 3 doshas like
this. They are not compulsory. M: Unlike this, in the absence of loom, shuttle
and thread cloth is impossible, similarly in the absence of these 3 doasas (ppp),
adyaasa will not come, you cannot say. If in their absence adyaasa does not
come, then you can tell they are compulsory conditions. I will show you that in
their absence also, adyaasa can take place.

Vs 14th september 2013

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Page 57 topic 94

Saadrushya dosho...

Purvapakshi had mentioned 5 conditions for adhyaasa and he said all 5 are not
present for anatma adyaasas. First condition of samskaaa was dealt with. ND
has proven that samskaara is very much there for anatma adyaasa. Three
conditions doshatrayam is going to be discussed. In the case of snake rope,
fear is the pramatru dosha, in the case of shell silver it is greed. Similarly,
pramana dosha in the form of defective eyes etc like cataract etc. 3rd one is
prameya dosha what is really there and what is projected. Also called
saadrushya dosham. All 3 doshas contribute to adyaasa. General answer:
Doshatrayam cannot be said to be compulsorily required for adyaasa. I can
show you examples for the non necessity. (Like cakes can be made without
egg). Nd says for a weaving a cloth, loom, shaft, thread etc are mandatory
requirments for cloth. You cannot say doshatrayam are to be treated as loom,
shaft and thread. From na tu saha bhvati, one by one taken up.Third one..
Prameya or saadrushya doshaha. You cannot say similarity is required for
adhishttaanam and adyaasa. Na tu tathaa na asti. Ex.. All vedic philosophers
accept one thing. I the atma is different from sthoola shareeram. ND here says
that all philosophers are accepting adhyaasa here. All of them say I am not the
body.

Jaati is an attribute of stoola shareeram. Entire humanity mistakes themselves

to be I am a human being. I'm purushaha or stree. Manushyatma,
purushatvam, brahmanatvam are superimposed on the body. All purvapakshis
accept adyaasa. Drushya doshaha is not compusolry for adyaasa (eggless cake),
ND asks in this adyaasa tell me the similarity between atma and
manushyatvam, brahmanatvam.

Now jaati adyaasa for negating prameya dosha. Saadrushya dosham vina eva..
Jaati was prevalaent for everybody. He explains.

DाEjया*दजाित:
थूलदेहधमc, नामनो नािप सू`मशरीर
य। यत: पूवशरीरि
थत एवामा,
सू`मशरीरं च शरीरा'तराFाव^यनुवतYते, न तु पूवशरीरि
थता जाित:; सा तु िभयते।

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पूवशरीरि
थतजाितरे व शरीरा'तरे ^यनुवतनीयेित न िनयम:। आमनो वा सू`म शरीर
य वा
य*द जाितधम:
या!Vह ज'मा'तरीयशरीरे िवल7णा जाितन
यात्। अतो ज'मा'तर
जाय'तरिविश=शरीर
या^युपलyधेन जाितरामनो वा सू`मशरीर
य वा धमc भवित, *क'तु

थूलशरीर
यैव; तथािप ’अहं ि2ज:’ इयदृमथY
DाEणव7िGयवै[यवा*दजािततीय'यथानुपपया आमिन
DाEणवा*दजाययासोऽeयुपेय: । यथा र_ौ परमाथत कालGये^यिवयमानोऽिप सप:
तीय'यथानुपपयाऽय
त इयeयुपग\यते, तथैवामिन परमाथ: कालGये^यिवयमानोऽिप
DाEणावा*दजाित: तीयमानवादय
यते इय4गीकायम्।

ND is persuading all the porvapakshis to accept that there is adyaasa. The caste
like brahmana etc belongs to the physical body only, does not belong to atma.
Does not belong to sookshma shareeram too. Because, when rebirth is taking
place, assume I was a buffalo, at the time of death, buffalo goes, sookshma
sareeram and I leave the body, I wont carry buffalo species with me.
“Buffalotvam” is dropped inicating it is not intrinsic nature of sookshma
shareeram. Atma which was in previous janmas, after death, only atma and
sookshma sareeram continues. No parent can take total responsibility of
chidren's future, because they bring purvajanma samskaara. This does not
mean, jaati must change, depending on karmas, a person may be born as
manushya, purusha and brahman. All vedantic students are considered uttama
adhikaari. The punya karma got from attending classes will result in another
human being and be interested in vedanta. If jaati is the attribute of Atma,
then in all janmas, manushya will always be manushya. However, jaati changes
from janma to janma. Therefore, since from janma to janma jaati is changing,
jaati is not the attribute of atma. In I the atma, all jaatis experience seem to be
there. This experience cannot be explained without adyaasa. A jati which is not
there in Atma we are superimposing, this is the adyaasa.

Since the experience cannot be explained in any other way, you all have to
necessarily accept adyasas on the atma. Yathaa rajjau... Even when I am
looking forward to moksha, My claiming I am now samsaari is foolishness. I say
I do not have saadhana catushtayam. In all the 3 periods of time, I do not have
samsaaraa. We have to accept that I am Brahman. Jaati is not there in me, in

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all 3 kaalaas. We do proudly claim I am a brahmana and should learn from a

guru who is a brahmana only.

Now what is the simiarity between jaati and atma.

Class 78

21/09/2013

From the 2 examples, we see a similarity between adyaasa and adhishttanam.

Since adyaasa is erroneous, it is called saadrushya dosha. This is also called
prameya dosha. Therefore, saadrushya dosha is a pre-requisite. The notion
that I’m brahmana, I’m manushyaha, I’m purushaha all 3 are adyaasa. They all
belong to sthoola shareeram. All uniformly agree that Atma and sthoola
shareeram are different (dvaitins, vishishtadvaitins). ND says all others have
superimposed brahmanatvam, manushyatvam, purushatvam, adyaasa on the
adhistaanam. ND asks poorvapakshi do you agree there is adhyaasa? Atma
does not have all these attributes. Once purvapakshi agrees on this point, ND
asks what is the similarity between adyaasa and adhisshttanam? No similarity
is the answer. Saadrushyam may be there, but it is not a compulsory condition.
Therefore, Atma and Anatma do not require any similarity for adyaasa to take
place. Just as sarpa is superimposed on rope, brahmantvam is superimposed
on Atma although Atma does not have any brahmanatvam.

परं तु जायामनोन *किOदिप सादृ[यमि

त। आमाापक: यक् िवषयी िचूप:।
जाित
तु प<रिBछ>ा पराचीना िवषयािमका जडा च। तथा^यामिन
ति2ल7णजाययासो जायते। यथा सादृ[यम'तराऽऽमिन जाययास: संभवित तथा
िवनैव सादृ[यमह4कारा*दब'धायासो^यामिन संभवयेव। त
मासादृ[यदोषो
नायासहेतु: ।

However, between the brahmantvam and atma there is no similarity. Because

their natures are different. Atma is all-pervading, internal, it is the subject and
is sensient entity (cidroopaha). Jati is opposite of all this. It is finite, limited,
object of experience, jada roopaha. In spite of this dissimilarity, upon the atma,
still jati is superimposed. In the same way, without any similarity,
superimposition of ahamkara on atma is definitely possible. Similarity is
therefore not required.
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*कO, सादृ[य
यायासहेतुवाeयुपगमे श4के पीितमायास:, गुडे ित9तायास+ न

यात्; सादृ[याभावात्। युत wैयपीित—ो: माधुयित9वयो+
िवiयोर^ययासोऽनुभूयते। त
मादिधाने िमUयाव
तुन: सादृ[यपदोषो नायासहेतु:।

Shankaha: conch (white color) can appear yellow if a person has jaundiced
eyes. Adhyaasa takes place here too. Another example, normally jaggery is
sweet. When we have certain diseases, it will taste bitter. Bitterness
superimposed on jaggery. Yellow and white, sweetness and bitterness both are
totally different. We experience adyaasa in both these totally opposite cases.
1st condition is samsaara. 2nd condition; prameya dosha or saadhrushyaa
dosha. 3rd condition now.

Topic 95 (९५) मातृदोषोऽिप नाव[यमयासहेतु:-

मातुलcभभया*ददोषा: नायासहेतव:, लोभा*दशू'यिवर9ानामिप शुि9कादौ

रजताययासदशनात्। परप7रीया दोषपहेवभावा>ायासो जायेत। त
मा>
मातृदोषोऽयासहेतु:।

Rajju sarpa adyaasa is because the observer has got fear of snake. Everything
therefore appears as snake. Fear is the condition. Shell example, greed is the
reason. Even people who do not have greed or fear, they have this experience
of rope appearing as snake or shell appearing as coin. Both fear or greed are
not really necessary for this adyaasa. Pramaatru dosha cannot be a necessary
condition.

Topic 96 Pramaana dosha (९६) माणदोषोऽिप नाव[यमयासहेतु: -

माणदोषोऽिप नायासहेतु:। तथािह, सवYषामेव नीपेऽऽकाशे

नैqयिम'नीलकटाहाकार+ भाित। तत: सवYषामाकाशे समतया नैqयाययास
य
जायमानवासवYषां नेGेि'यमाणे िप!ा*ददोषसhावकqपना वाBया; सा च नाuसी।
त
मात् माणदोषोऽिप नायासहेतु:। आकाशे नैqयाययासिवषये न के वलं
माणदोषाभाव:, *क'तु सवदोषाभावोऽिप। सादृ[याभाव:, मातृदोषाभाव+ तG िस
एव। यथा सकल दोषाभावेऽ^याकाशे नैqयाययासो जायते तथाम'यिप ब'धायासो दोषं
िवनैव जायते। त
मात् ’दोषाभावात् ब'धोऽयासपो न भवित’ इतीय श4का न यु9ा।

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यत: सवदोषिवरहे सय^याकाशे नैqयाययासो जायते सकलपुiषाणां त

माोषो
नायासहेतु:। िप!ा*ददोषशू'यनेG
या^याकाशे इ'नीलकटाहायाकारो भासते।
त
मामाणदोषो नाNासहेतु:।

Sankaracharya quotes, even though moon is one, you can see it as two.
Prammana dosha is also not compulsory. In the case of optical illusions, all
people uniformly experience illusions. Eyes do not have any problem. For all
the people, in the case of universal optical illusions, eg: Akasa does not have a
color, we experience blueness nailyam, there is a color upon colorless akasa
adyaasa. Sky appears as a frying pan which is upside down. A frying pan made
of indraneela (a precious stone called indraneelam of color blue). Shape and
color superimposition is an universal optical illusion. According to Purvapakshi,
everybody should have eye dosha like pitham etc. Therefore, pramaana dosha
is not a necessary condition. Even though all the people experience the world
universally, they experience it differently. Dvaitam is universal illusion. Another
point now: He says, in the case of neela akaasa adhyaasa, pramaana dosha is
not there. Neela akasa can be quoted for prameya and pramatru dosha also.
Pramaatru dosha: lobha, bhyam etc is absent. There is no similarity between
akasa and neela color. So, no prameya dosha also. The same example negates
all 3 doshas together. These are conditions 2, 3 and 4. Purvapakshi said since
these 3 doshas are absent, anatma adyaasa won’t take place. Now this is
falsified. In the case of akasa adyaasa all 3 were absent. Still the adyaasa was
there. In Brahma sutra, adyaasabhaashyam, for this reason, Sankaracharya
quotes only akasa as example. Upon Atma, we superimpose Anatma which is
totally different. Only one condition is left behind.

28th September 2013

Class 79

Repeat

त
मात् ’दोषाभावात् ब'धोऽयासपो न भवित’ इतीय श4का न यु9ा। यत:
सवदोषिवरहे सय^याकाशे नैqयाययासो जायते सकलपुiषाणां त
माोषो
नायासहेतु:। िप!ा*ददोषशू'यनेG
या^याकाशे इ'नीलकटाहायाकारो भासते।
त
मामाणदोषो नाNासहेतु:।
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In these three topics (94 to 96) ND established that pramatru, pramaana,

prameya dosha (doshatrayam) is not compulsorily required for adhyasa.
Samskara I required which is there in the case of atma adyasa. He is going to
wind up this discussion.

इथं दोषो नाNासहेतु:। अतो ब'धायासे न दोषापे7ाऽि

त। सं7ेपशारीरके
ब'धायास
तावे दोषोऽिप कारणवेनो9:। R'थिव
तरभया>ेह स िनिपत:। दोषो
यययासहेतुभवे!दा ति2शेषिवचारो युPयेत। तदसंभवादेव नेह स पयते।

In this manner, we don’t need dosharayam compulsarily for anatma

adhyasa(bandhadhyaasa). ND now raises a controversy and says he does not
want to enter into this.

Samkshepa shareerakam (2000 verses) written by sarvagnyatma mumihi,

disciple of Sankaravharya and Sureshwaracharya. It is a condensation of
brahmasutra. He makes a supposition here. Refer footnote no 2.
Pramatrudoshaha, 2nd para pramanadoshaha, 3rd para prameya doshaha.

“Assuming doshatrayam is required, then also we can present the availability

of these 3 conditions.”

ND says that is only a compromise presentation and therefore I do not want to

get inside this.

M: In sankshepa sareerakam, sarvagnyaha presents in the context of anatma

adhyasa, doshatrayam is accepted as required condition as a compromise. If I
discuss that, then vicarasagara will become too elaborate, therefore in
Vicarasagara, I’m not discussing the presentation of sarvagnyaha. My
conclusion is these 3 doshas are not required for adhyaasaha.

Upto saadhuhu

(आ.९७-९८) कारणायासिनपणम्-

Topic 97 (९७) सवयंकाशेऽिप DEjयZानोपपि!:- िवशेषतोऽनवगते व

तु'ययासो

जायेत।
वयंकाश
वपवादाम'यZानमेव न घटे त, तयोर'यो'यं तम:काशयो<रव

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िवरोधात्। ौढकाशे सित सपाययासो र‰वादौ यथा न जायेत, तथा सदा

वयं
काश
वपे आमिन ब'धायासोऽिप न जायेतेित कृ ता7ेपोऽिप न साधु:।

5th condition (page 46 topic 72 was the introduction ) Purvapakshi said in the
case of anatma adyasa 5th condition is not possible. This para is a summary of
purvapaksh’s objection. Taking the rope snake as well as shell silver example,
when rope is clearly visible in light no superimposition, in total darkness, we
don’t superimpose because of total darkness. Therefore, partial light and
darkness is required.Partial ignorance is a condition for mistake. Purvapakshi
says in the case of Atma, this ignorance is not possible at all. Therefore, Atma
cannot be mistaken as ahamkara etc.

M: In the svayam prakasa Atma, agnyaanam is possible.(Our conclusion).

Summary of purvapakshi: “When the rope is not clearly known. In the case of
rope, ignorance is possible, but in the case of svayamprakasa atma, agnyaanam
is never possible. Take the example of rope, when the rope is illumined by
bright light, atma is associated with kotisuryaprakasa, anatma adyaasa is not
possible” This is not correct.

यय^यामाऽलुF
वयंकाश
वप
तथािप त
य
वपकाशो नाZानिवरोधी।
ययामन:
वपकशोऽZानिवरोधी भवे!दा सुषुFौ
वयंकाशामिन
नाZानमुपलeयेत। अिप तु गाढं सुFोिथत: ’सुखमहम
वा^सं न *किOदवे*दषम्’ इित
सुषुFौ
वानुभविसमZानं परामृशित। सुषुŸयनुभव
य िवषय: सुखमZानO।
सुFोिथत
य जाRशायां जायमानिमदं सुखाZानिवषयकं Zानं न य7म्।
अपरो7िवषयकं िह Zानं य7िमयुBयते। जाRकाले सौषुFसुख
य तदZान
य
चाभावा!दुभयिवषयकं जाRकालीनं Zानं न य7म्, *क'तु
मृित:। सा च

मृितरननुभूतिवषियणी न
यात्। अत: सुषुFौसुखाZानयोरपरो7Zानमeयुपग'तम्।
सुषुFौ ति2षयकं Zानं नैवा'त:करणेनेि'यै+ जायते। तदाऽ'त:करण
येि'याणां च
सवYषां कारणे लीनानामभावात्। त
मासुषुFौ सुखाZानयोरवभासकं Zानं

वयंकाशाम
वपचैत'यमेव काश: Zानं चैत'यिमयनथा'तरम्।

ND presents an important principle here. In Vedanta, consciousness is

compared to light. This is available for all the people all the time throughout
our life. In Vedanta, whenever we gather any knowledge, the gathered
knowledge is also compared to light. Light of consciousness and light of
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knowledge, chaitanya prakasaha and gnana prakaasaha. Any ignorance is

compared to darkeness (material or spiritual). Normally we say light and
darkness are opposed therefore they cannot coexist. When you say this, which
light do you refer to light no 1 or 2 or both. Purvapakshi thinks any light is
opposed to darkness therefore he concludes both lights are opposed to
darkness. Light no 1 is not opposed to darkness. Chaitanya prakasa.
Consciousness is never opposed to darkness, therefore both of them can
happily coexist. Similarly consciousness and ignorance can coexist. Suppose
they cannot coexist, darkness and consciousness. Therefore, the moment you
switch off light, we will lose consciousness. Similarly consciousness is not
opposed to any ignorance. One ignorance happens to be atmaagnyaanam
(self-ignorance). This self-ignorance coexists with consciousness principle.
When is self-ignorance prominent? In jagrat and swapna avastha they exist
along with other ignorances. In sushupti avastha, we are not focused on other
ignorances, atma agnyaanam is prominent (moolavidhya or kaarana
shareeram-defined in tatvabodha-anirvaachya avidhya roopam… sat swaroopa
agnyaanam, nirvikalpaka…). In sushupti, atma and agnyaanam coexist. Atma is
illuminator, agnyaanam is the illumined. After waking up, we are able to talk
about this agnyaanam. Therefore both of these are not opposed to each other.

Class 80

5th October 2013

Page 50

First para last 5 lines

अत: सुषुFौसुखाZानयोरपरो7Zानमeयुपग'तम्। सुषुFौ ति2षयकं Zानं

नैवा'त:करणेनेि'यै+ जायते। तदाऽ'त:करण
येि'याणां च सवYषां कारणे
लीनानामभावात्। त
मासुषुFौ सुखाZानयोरवभासकं Zानं

वयंकाशाम
वपचैत'यमेव काश: Zानं चैत'यिमयनथा'तरम्।

ND is now discussing the 5th condition required for Adhyaasa, that is partial
knowledge or partial ignorance of the self. Atma agnyaanam. Is partial
ignorance possible or not? Purvapakshi says Atma is the light of consciousness,
how can darkness and light simultaneously coexist. In Vedanta sastra, light is of
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2 types, chaitanya prakaashaha (consciousness), jnana prakashaha

(knowledge). If consciousness and ignorance cannot coexist, we cannot be
conscious of ignorance, then you can never learn. You have to know you do not
know physics to study physics. ND is speaking about light no 1 and 2.
Difference is being discussed. Light 1 chaitanya prakasam is first discussion.
Anatma adyaasam overpowers atma adyaasam in jagrat and swapna avastha.
In Sushupti no anatma adyaasa is there. Only moolavidhya in sushupti,
therefore atmaadyaasa only is there. Therefore, in susupthi you illumine
moolavidhya agnyaanam and ananda simultaneously. At the time of sushupti,
we are not aware of this. The experience is registered in kaarana shareeram.
That experience of agnyaanam and ananda is remembered in jagrat avastaa.

Page 59 last line: Analysis begins. यय^यामाऽलुF

वयंकाश: very important
topic-Atma is of the nature of self effulgent consciousness which is unbroken.
In all 3 avasthaas, our life and after death consciousness continues to exist. In
next body also, same consciousness is there. This light of consciousness (no 1)
is not opposed to darkness called ignorance. Knowledge alone is opposed to
consciousness. Suppose consciousness is opposed to any ignorance,
consciousness would not have illumined ignorance in sushupti. On the other
hand, a person after experiencing deep sleep (dreamless sleep), is able to say I
knew I did not know anything. The object of experience is 2 fold. When the
waker refers to ignorance and ananda, it is in the form of memory not current
or direct experience. Waker’s experience of ignorance and ananda are only
memories because in jagrat avastaa both of them are not there. Sushupti
sukham and sushupti agnyaanam. We should say waker remembers the
experience in sushupti avastaa. Not pratyaksam but smaranam (memory). But
if the waker has to remember this, he should have experienced. You can never
remember anything that you have not experienced (could be in any avastaa).
Rememberance can be of an experienced thing. ND puts in double negative.
Rememberance cannot be of unexperienced thing. सा च
मृितरननुभूतिवषियणी
न
यात्। Conclusion: Therefore, In deep sleep state, we are experiencing
ignorance and ananda simultaneously. That experience cannot be produced by
mind and sense organs. During deep sleep state, mind and sense organs are
resolved into karana sareeram or moolaavidhya. Therefore, in deep sleep
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state, knowledge about happiness and ignorance is illumined by consciousness

(it is the only other thing than kaarana saeeram). Prakaashaha, light no 1,
jnanam, svaroopa jnanam or consciousness, and chaitantyam all refer to the
same consciousness. This consciousness and avidhyaa can coexist. Therefore,
adyaasa is possible.

इथं सुषुFौ
वयंकाश
वपे आमिन भासमाने एव ति
मन्
वपसुखमZानO
तीयते। ययामन:
वपकाश एव सा7ादZानिवरोधी
या!oZानमेव सुषुFौ
नानुभूयेत। सुषुFावामा
वयंकाश
वप एवा
ते, तथा^यामन:
वपकाशो
नाZानिवरोधी भवित। युत आमन:,
वपकाश: सवािधानवादZान
यािप
स!ा
फू Vतदवेन साधक एव भवित।

In this manner, we have to conclude that in sushupti, both coexist we have to

accept. (ignorance and consciousness). The consciousness reveals both
ignorance and happiness. If they were opposed to each other (ignorance and
chaitanyam), then ignorance would not be revealed by chaitanyam. Suppose
there is a dark room and there is a lamp. It is switched on and it reveals the
room. With a black cloth, if I cover the light completely. Then 2 things happen,
when you enter the room, you will not know objects in the room, you will not
know the black cloth completely covers the light. Similarly if ignorance
completely covers the consciousness, then you cannot know about the
ignorance itself. Therefore, in sushupti, consciousness continues to shine along
with ignorance. In sushupti, ignorance does not cover the consciousness
completely. In spite of Atma remaining swayamprakasa in sushupti,
consciousness coexists with agnyaanam. Not only Atma does not destroy
ignorance it is nourishing ignorance by providing light to illumine ignorance
(chaitanya daanam) and existence also. Avidhya is mithya and therefore does
not have existence on its own. So sat and cit are both transferred. Therefore,
Atma can have agnyaanam and therefore adyaasa is possible.

एतदेवािभेयो9ं वेदा'तेषु सामा'यपं

वपचैत'यं नाZानिवरोिध,
sकतुपायिभ9िवशेषामकं चैत'यमZानिवरोधीित। सवG ा^य वतमानमखjडचैत'यं
सामा'यम्। अ'त:करणवृ]याढचैत'यं िवशेषामकिमित िववेक:। अरjयां ा^य
वतमानोऽि†: सामा'य:, सोऽनिभ9वा>ा'धकारिवरोधी। स एव

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कामथनेनोभूतपोऽिभ9ो दीपव]यारोिपतो िवशेषामक: स>'धकारािवरोधी

भवित।

Keeping this idea in mind alone, Vedanta talks of light 1 and 2. Light 1 general
light of consciousness is not opposed to ignorance. However, light no 2 called
knowledge is also consciousness, but not pure. It is associated with a particular
thought. Vrutii sahita caitanyam or vrutti jnanam. This knowledge can destroy
ignorance. Two examples are given here. One right now: In the afternoon,
sunlight falls on dry cotton. It does not destroy cotton. Suppose you take the
magnifying glass and allow sunlight to converge on the dry cotton. It is now the
destroyer of cotton. Sunlight is friend of cotton or not? You have to ask which
sunlight. Similarly you should ask if this is pure consciousness or vrutti sahita
consciousness. This light no 2 is opposed to knowledge. Light 1 is called general
consciousness which is akhandam or undivided and all-pervading whereas light
no 2, vrutti sahita one, pratibimba chaitanyam, or vrutti avacchinna
chaitanyam, is not all pervading (located), can be only in a living being and only
in the operational mind. This is vishesha chaitanyam. Example: Fire is of 2
types, saamanya agnihi and vishesha agni. Saamanya agni: One available in
Arani before the churning (in potential form). Fire born out of Arani destroys
the Arani. This is vishesha agni.

12th October 2013

Class 81

ND wants to establish that Atma can have ignorance coexisting along with the
Atma even though ignorance is considered as darkness and Atma as light. Light
no 1 (saamanya or svaroopa chaitanyam) and 2 (vishesha chatanyam vrutti
jnana roopa or vrutti aarooda chaitanyam) were discussed. Aroodam has 2
meanings which we will see later. Vrutti associated chaitanyam for now.
Aranyam refers to the logs (not forest, please note). Fire principle that
pervades the arani is saamanyam, it is not active and it cannot remove
darkness, it cannot burn anything. When it becomes active, when it is captured
in the wick of the lamp, it becomes vishesha agni. It removes darkness.

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एवं ापकं सामा'यं DEचैत'यमिवरोय^यZान

य, तदेव चैत'यं
िवचा<रतवेदा'तमाणजिनत सा7ाकारामकाख'डDEाकारा'त:करणवृ]याढं
सि>[शेषतया अZाननाशहेतुवा!ि2रोिध भवित। इ!ं च के वलचैत'यं नाZानिवरोिध,
*क'तु वृयाढं चैत'यं, चैत'यिविश=ा वृि!वाऽZानिवरोिधतयोBयते।
आयप7ेऽZाननाश
य चैत'यं हेतुवृि!: सहका<रणी; ि2तीये तु त>ाशे वृि!:
सा7ाेतु+ैत'यं साधकम्। इदं वBछे दवादरीयो9म्।

Extending the same principle, this general consciousness even though it is not
opposed to ignorance, when the same consciousness is associated with aham
brahmasmi vrutti, the aham brahmasmi vrutti after conducting the enquiry of
mahavaakyam, known as saakshat kaara vrutti (sakshat kaara vrutti referred to
aparoksha jnanam—I am Brahman – I part- understanding Brahman as myself-
known as anubhavaha) also known as akanda brahmaakaara vrutti. This
mixture has got the capacity to destroy ignorance (thought consciousness
mixture). In this manner, pure consciousness is not the destroyer of
agnyaanam, only vrutti sahita chaitantam is.

Now a hair splitting point. When you say mixture, you have to say which is
important part. First ND says you can give importance to either of them.
Depending on that the language is different.

• Consciousness backed by vrutti destroys ignorance.

• Vruuti is the destroyer backed by consciousness.

In the footnote, it says it is better to give importance to vrutti because vrutti is

generated by Vedanta vicaraha. In all 3 states, consciousness was there. In the
first one, chaitanyam is the destroyer of ignorance. Vrutti is only the
supporting arm. In second option, in destroying ignorance, thought is primary.
Chaitanyam is the secondary supporter of vrutti. Consciousness enclosed
within vrutti-vrutti avaccinna chaitanya (arooda ) destroys ignorance. This is
explanation as per avaccheda vaadaha:

Abhasavaadaha:

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आभासवादरीया तु सामा'यचैत'यवि2शेषचैत'यमिप नाZानिवरोिध, *क'तु

वृि!सिहताभासो वा आभाससिहता वृि!वाऽZानिवरोिधतयोBयते।

Abhaasa veda people (sub divisions within Advaita) say vrutti enclosed
consciousness cannot destroy ignorance. Vruutti abhaasa chaitanyam can,
consciousness reflected in the thought can. RC is vrutti sahita abhaasa
chaitanyam. Vrutti and abhaasa reflection together detroy ignorance. Hair
splitting, between vrutti and abhaasa which should be given importance. Same
as before, you can argue either way, vrutti or RC. Either way vrutti is required.
If vrutti is not there, vrutti sahita chaitanyam is not there, therefore ignorance
will not go. Remaining thoughtless will not give any benefit. This is an
important side note. Remaining thoughtless will not have any spiritual value.
Self-ignorance will not help in any way. That’s why we refute nirvikalpaka
samaadhi. (niruddha avastha… all thoughts are eliminated) This samaadhi is
utterly useless for destroying ignorance. During nidhidhyaasanam, we recollect
what we assimilate during sravanam. Nidhidyaasanam not meant to generate
knowledge but to recollect knowledge. Thoughtlesness has no spiritual value, it
reduces stress for sure. Others get freedom from you.

इथं शुं
वयंकाश
वपचैत'यं नाZानिवरोिध। त!ै+ाZानं
वपचैत'यमेवाि-य
वतते। तेनाZानेनावृते आमिन ब'धायासो युPयत एव।

In this manner, the pure consciousness is not opposed to ignorance. They can
coexist. Simple example: suppose I ask myself what is the time now? And I’ve
not looked at the watch now, since I’ve not looked at the clock, I say I don’t
know. Time ignorance and consciousness coexist. Consciousness reveals time
ignorance. I see the time. 7.44 AM. Now I’ve time knowledge because of the
pramaanam. Vrutti and consciousness come together, I know the time, time
ignorance is destroyed. Time (watch)Vrutti along with consciousness cannot
coexist with time ignorance. This is the epistemology of Vedanta vidhyaa.
Therefore, ND comes back to “anatma adyaasa is possible upon Atma”,
because condition no 5, ignorance is required for Adyaasam, and this
ignorance coexists with Atma. Purvapakshi said 5th condition is not there. Ref:
page 46, topic 71. Ignorance cannot be there in Atma, therefore condition 5 is
not there, purvapakshi said.

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Is the problem over? Purvapakshi raised one more problem wrt 5th condition.
Page 46, topic 72. A subtle hair-splitting objection. Not only rope ignorance is
required for snake superimposition, rope ignorance must be partial. Saamanya
amsham..general part is understood. Specific part is not understood. “This is”
is general part. After this is, later part is wrong. Ropeness is called specific part.
In all superimposition, “this is” is right, general part. Specific part, ripeness is
wrong. This is partial knowledge. In the case of rope, you can speak of 2
portions, “this is” idam amshaha and rajju amashaha which is vishesha
amshaha. Purvapakshi says you can speak like this on 2 parts for rope, snake.
Where as Atma is partless or divisionless. Like Akasa. When Atma does’nt have
parts where is the question of partial knowledge or ignorance?

Now ND answers. We are going to say from the absolute angle, it is part less,
from relative angle, we will talk of sat cit annanda amshaha. Vyavaharika angle.
Sat is samaanya amshaha, other 2 are vishesha amshaha.

19th October 2013

Class 82

(९८) आमा सामा'यतो Zातो िवशेषतोऽZात+-यतू9ं सामा'यतो Zाते िवशेषतोऽZात

एव व
तु'ययासो जायेत। सामा'यिवशेषधमाभावाि>Vवशेषे आमिन
ZातवाZातपदेशोऽयास+ नैव संभवतीित; ति>र
यते –’अयमहमि
म’
इयामाि
तवानुभव
तासवलोकिस:। आमा िह नाम
व
वपमेव। न ’नाहम
मी’ित
कोऽिप येित। *क'तु ’अहि\
म’ इयेव सव: येित अत आमानं सूपेण समा'यतो
िवजानाित लोक:। परं तु न कोऽिप ’Zानघनोऽखjडान'द
वपो ापको िनयशुो
िनयमु9+ाहम्’ इित िवशेषपेणामानं जानाित। त
मािOदान'दा*दल7णलि7तवेन
िवशेषतो नामा िवZायते, *क'तु सामा'यत: स
वपेण Zायत एव। इदO
सवानुभविसम्। न चेदं के वलयुdयाऽपŠनोतुं शdयते।

पामरा*दसवसाधारjयेन भासमानं सूपमामन: सामा'य

वपिमयुBयते।
के वलDEानुभिविसिचदान'दा*द
वपं तु िवशेषपम्। अिधकदेशकालवVत
य!सामा'य
वि^मित 'युनदेशकालवVत य!ि2शेष
वपिमित च लौ*ककपदाथानां
िववेक:। िचदान'दयोर^यामन:
वपवादेवसूपवत् िचदान'द
वपमिप ापकमेव
वतते। अत एवामन: स!ापे7याऽऽन'दा*दकं ा^यिमित वा, आन'दायपे7या स!ा
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ािपनीित वा न शdयते व9ु म्। तथा चामन: सूपं सामा'यं, िचदान'दपं

िवशेषपिमित ययिप न स4गBछते, तथा^यामन: स!ा
वप
य तीित:
सवलोकसाधार'येनािवयादशायामिप जायते, नैवं िचदान'द
वपतीितरिवयादशायां
सवYषां जायते। के वलं िच'माGिनायां Zािननां तु सदा सवाशतीितरि
त।

Page 62 top line

यय^यिवयादशायां चैत'यान'द
वपम^या
ते एव, तथा^यिवयया न तत्
तीयतैयिवयमानवकृ वा चैत'यान'द
वपं प<रिBछ>देशकालवVत, स!ा
वपं
सकलदेशकालवतित चोBयते। परमाथतो नैवाि
त सामा'यिवशेषभाव:,
सिvदान'द
वप
यामन:। अिव2तीयनुसारे ण तु स कqपते।

Atma agnyaanam is possible, he established. This is a rope. This is is a

component (saamanya amsha) and rope is vishesha amsa. In semi darkness,
“this is” is known. “this is” is revealed during agnyaana and gnyaana
kaalam. Only vishesha amsa is displaced during agnyaanam. Now
purvapakshi’s contention is, rope has got amsadvayam, but in the case of
Atma this is not true, because you declare Atma does not have parts.
Therefore, partial ignorance is not possible.

Sat, Cit, Ananda are 3 (as though) parts from a vyaahaarika angle.
Saamaanya amshaha is known even in ignorance as “I am”. “I am Brahman”
is not known (cit and ananda part), sat aham is known. Sat amsa is
saamanya amsa. In VS, we take cit and ananda as vishesha amsa. ND raise
the problem now. When we talk of sammanya amsa and vishesha amsa,
saamanya amsa is more pervading (adhika desa kaala varti). Vishesha amsa
is nyoona desa kaala varti. “This is” is saamanya because it can go with any
object. Time wise also saamanya amsa is vaster than vishesha amsa. When
you misunderstand rope as snake, at that time we say “this is snake”,
ropeness is not there when snakeness is there. Later when you say this is
rope. Now when ropeness is there we say snakeness is not there. Vishesha
amsa therefore has limited time. Samaanya amsa has more extension in
terms of kaala also. ND says this is a general rule we all know very well. In
the case of Atma, the 3 (sat, cit, ananda) amsas are svaroopam of Atma. All
these 3 must be equally extensive as Atma is all pervading. Vishesha amsa

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must be less extensive than saamanya amsa, but in the case of Atma, you
can’t say this. Even though, it is tru that all 3 Amsas are equally extensive,
from the stand point of the experience of the ignorant person, we assume
that satamsa is saamaanya amsa. Cidamsa and anandamsa appear less
extensive. Wall “is” we experience sat amsa. Although cidamsa and
anandaamsa are there, experientially we don’t feel these 2. So, we assume
satamsa is more pervading. Cid amsa seems to pervade only living beings.
Ananda seems to be least pervading. Only for a jnani, sat, cit, ananda seem
to be equally extensive.

Insert here>>

Bhriguvalli anando brahmeti vya.. anande na jata… vijhanteeti (ananda)

chandogya (yo vai bhooma)..

M: Paamaraadi…. The existent part of Brahman which is available as a

common experience for all the people. The cidroopam and ananda roopam
is known by only aparoksha jnani (brahma anubhavi) therefore known as
vishesha roopam. This distinction is there with respect to worldly objects.
Really speaking cid and ananda are part of the nature of Atma like the
sadamsa, and therefore equally extensive. Therefore, you cannot say,
existence is saamanya amsam and other two are vishesha, we are
compromising at the time of teaching. In katopanishad, paranti kale….
Atma the saakshi chaitanyam is inside and others are extroverts and
therefore they cannot see the saakshi inside, all these things are really
wrong. Consciousness or Atma is not inside, but everywhere. Vedanta
deliberately compromises for students. Even though all these 3 are equally
extensive, the existence is there in sensient and insenscient (non linving
things) objects. In the same manner, chaitanyam and ananda are not
understood equally as all-pervading. Only jnanis know, that even non-living
things have all 3. Cit and ananda are suppreseed but not absent. Non
manifest cit is not non existent cit. “yadhyapi” next page. Even though all 3
are there, because of ignorance that is not recognized. During the
ignorance, the vishesha amsa of rope is not recognized. Matter is not there
according to Vedanta. Matter is superimposed vishesa amsa at the time of
adyasa. In the vision of jnani, matter does not exist. We treat it as though
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cit and ananda amsa are absent. From the stand point of time, there is no
saamanya or vishesha amsa for Atma. From the stand point of ignorant
person, saamanya vishesha amsa is superimposed.

26th October 2013

Class

Topic 98 (९८) आमा सामा'यतो Zातो िवशेषतोऽZात+

Last week I missed this, so I’m covering now.

(९८) आमा सामा'यतो Zातो िवशेषतोऽZात+-यतू9ं सामा'यतो Zाते िवशेषतोऽZात

एव व
तु'ययासो जायेत। सामा'यिवशेषधमाभावाि>Vवशेषे आमिन
ZातवाZातपदेशोऽयास+ नैव संभवतीित; ति>र
यते –’अयमहमि
म’
इयामाि
तवानुभव
तासवलोकिस:। आमा िह नाम
व
वपमेव। न ’नाहम
मी’ित
कोऽिप येित। *क'तु ’अहि\
म’ इयेव सव: येित अत आमानं सूपेण समा'यतो
िवजानाित लोक:। परं तु न कोऽिप ’Zानघनोऽखjडान'द
वपो ापको िनयशुो
िनयमु9+ाहम्’ इित िवशेषपेणामानं जानाित। त
मािOदान'दा*दल7णलि7तवेन
िवशेषतो नामा िवZायते, *क'तु सामा'यत: स
वपेण Zायत एव। इदO
सवानुभविसम्। न चेदं के वलयुdयाऽपŠनोतुं शdयते।

There are no parts for Atma therefore no partial knowledge possible. ND

says from paaramaarthika drushti there are no parts. From vyavaharika
drushti, saamanya amsa and vishesha amsa are there. Samaanya is aham
asmi known to all. Vishesha amsa is chidanandaroopa. Only jnanis claim.

Purvapakshi has already raised elaborately this objection: page 46 topic 72.
Now he summarises. Adyaasa is not possible. ND says, everybody
experiences the “sad” amsa as aham asmi. (in advaita makaranda:
ahamasmi…) . When a person says I am, it is referring to the essential
nature of Atma only. Existence or “sat”. Why can’t you take Amness
belongs to anatma. Ans: Anatma does not have amness at all because
anatma does not have existence of its own. Nobody says, I am “non
existent”. Vishesha amsa is not known. Pragnyana Ghana. Everybody says I
am conscious, they don’t say I am consciousness. Jnani says I am the

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happiness. Ignorant person says happiness is in the mind. Jnani says

happiness pervades everywhere. Eternal purity is not known to all.
Purvapakshi cannot question this which is known experiencially. This
cannot be negated by logic.

Next para done last week. Normally saamanya amsa is more extensive,
vishesha is less extensive, but from agnyaani’s angle, consciousness is less
extensive and existence is more extensive. For jnani both are equally
extensive. In the wall, consciousness is very much there, but no sukshma
sareeram therefore no manifestation. From ignorant person’s standpoint,
saamanya amsa is revealed, vishesha is not, therefore, partial knowledge is
there, therefore adyaasa is possible. VS will be beneficial for removing this.

परमाथतो नैवाि
त सामा'यिवशेषभाव:, सिvदान'द
वप
यामन:।
अिव2तीयनुसारे ण तु स कq^यते। ’आमा िनVवशेष:’ इय
य िसा'त
य न
का^यनुपपि!रनेन। ययामन: सामा'यिवशेषभाव: पारमाVथकोऽeयुपग\येत तदा ’आमा
िनVवशेष:’ इया*दवेदा'तिसा'तो बायेतैव। परं तु नैव तथाeयुग\यते। *क'तु
सामा'यिवशेषभाववािनवािवयया आमनो िवभामानवादेवाZजनबोधाथa
सामा'यिवशेषवहार: कq^यते। इथं स!ा पसामा'य
वपेण िव*दते
िनयशुबुमु9ाखjडिचदान'दाि2तीयDEामना चािव*दते आमिन ब'धायास:
संभवयेव। आयािसक
य च ब'ध
य Zानाि>वृि!रिप युPयते एव। अत एव R'थ
य
योजनमिप संभवयेव।

We will introduce saamanya and vishesha abhaava and then we will negate.
2 levels and we have to reach level2. That’s why we say don’t ask questions
initially. From the standpoint of the experience of an ignorant person, it is
superimposed. Since it is only an initial assumption (atma has parts), don’t
base your final conclusion on this. If Vedanta says, there are 3 parts from
paaramarthika drushti, then you must raise these objections. That’s why we
can speak about both dvaitam and advaitam because there are 2 levels of
students. Advaitam is not absence of dvaitam, but in spite of dvaitam,
Dayanandaswamiji says. Mastaani sarva …. Gita says this clearly. Only due
to ignorance you have these 2 levels. Maya kalpita…. Dakshinamoorti
stotram. For the sake of teaching ignorant people, veda comes down to
their level. Like mother says mummum to a baby. Even jivanmukti
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videhamukti beda is for beginners (adyaropa prakaranam). Senior students

should not speak of this. In vivekachoodamani, Sankara speaks of
Jivanmukti and then later on he says it is for beginners. Upashanta
jagajiva… advaita makarandam.

In this manner, the saamanya sadamsam is known. Cidananda amsaha is

also known. 5th condition is successfully fulfilled. Bandhadyasa is there and
can go by knowledge. You cannot hit and destroy rope snake. (or you chant
garuda mantra). We need tarati shokam atmavit. This samsara in the form
of adyasa will be destroyed through atma jnanam. Through jnanam ONLY,
moksha will come. Purushasuktham meaning should be known not for
abhishekam. Therefore, Vicarasagara grantha has prayojanam, one of the
anubhanda chatushtayam. Now, we can start VS.

Topic 99 (९९) पूवप7स4Rह:

(आ. ९९-१०६) कमणा मो7ो न िसयित-

(९९) पूवप7स4Rह:- मुमु7ुणा िनिषािन का\यािन च वजियवा िनयनैिमि!कािन

कमािण ायि+!पािन च कमाjयव[यमनुय
े ािन। िनिषकमाभावा> हीनलोकािF:
। का\यकमाभावा>ा^यु!मलोकािF: । िनयनैिमि!ककमानुानव'ययवायपपापं
तदनुानेन नैवोपयते। इह ज'मिन ज'मा'तरे वा ागनुितािन पापािन सवाjयिप
साधारणासाधारणायि+!ाeयां िन[शेषं िवन[यि'त।
िनयनैिमि!ककमानुानलdलेशैरिप सिOतािन िनिष कमािण िवन[यि'त।
सिOतका\यकमाjयिप मुमु7ोरे दान™ तफलेBछाया िनवृ!वा
वफलं न यBछि'त।
त
मा'मुमु7ोरनायासेन िवनैव Zानं ज'माभावपमो7: िसयतीित।

Purvapakshi had earlier said 5 conditions are required. That part was
discussed. Samskara, next 3 really not required, 5th condition is fulfilled.
There janena moksha is possible. Now 2nd part. Purvpakshi said, karma
alone can give moksha. Aikabhavika vaadaha. Topic 66 to 72…part 1, Part
2—aikabhavika vaadaha: topic 73 to 81. Now ND is taking this 2nd part. ND
feels we would have forgotten. Therefore, aikabhavika vaada summary in
topic 99. Therefore, purvapaksha sangraha.

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Mumukshu should avoid nishiddha and kaamya karma according to

purvapakshi. Nitya, naimitika and prayaschita must be done. When
nishiddha is avoided, no paapam and lower janmas will be avoided. By
avoiding kaamaya karma, you avoid punyam also. Higher lokas will not
come. Nitya naimitika must be done. Omission causes pratyavaya paapam.
Therefore, pratyavaya paapam is also avoided. All punya papa balance must
become zero. All sancita paapam, including the sancita paapam acquired
upto this age in this jnama (according to purvapakshi), must be eliminated
through prayaschitam(general prayaschitam..ganga snanam, naama
sankeertanam); and special ones as advised by astrologers). Even if
something lingers, when this person performs nitya naimittika karma, he
has to take physical strain, that experience will led to exhaustion of the
remnant sancita paapam. In Kerala, they remain in wet clothes and get sick
also sometimes. What happens to sancita punyam? We will see in next
class.

Class 84

9th November 2013

Topic 99 contd.

Jnanam cannot give moksha. 2nd contention is karmana

mokshana..topic 73 to 81-by purvapakshi. This is what ND is refuting.
Aikabhavika vaadaha. Karma balance will become nil as per this. How
to manage this was the subject. Now ND is first summarizing what
Purvapakshi stated.

1: Avoid kaamya and nishiddha karma (you avoid accumulation of

punyam and paapam), you avoid swarga and lower lokas.

2: Nitya naimittika and prayaschita must be done. If not done,

omission will produce a special paapam or pratyavaaya paapam.

How to handle all accumulated karma? General and specific

prayaschittam. General: ganga snanam etc. Specific prayaschittam
for not performing shraaddam for ancestors etc. Prayaschittam for
sanchita paapam. One more point: When you perform nitya
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naimittika karma involves physical strain also, no eating until

shraaddam is over. The strain of performing nitya naimmitika karma
will neutralize sancita paapaani. For sanchita punyam, when the
punyam wants to give a pleasure, when mumukshu takes sankalpa
and says he is not interested in punyam, as he does not receive the
punyam, it goes back. At the time of death, karma account will show
zero balance.

Therefore, for mumukshu without any effort, no need to attend class

(VS) he will attain liberation (no punar janma).

Vedanta also defines Moksha as “without janma”. Second definition is

abiding in one’s own nature. Second one becomes the right one later on.
Because there is no such thing as avoidance of janma.

Hereafter, ND has to refute one by one.

Topic 100 िनयनैिमि!काeयां

वगफलं
यादेव

(१००) िनयनैिमि!काeयां
वगफलं
यादेव- िबना Zानं कमणैव मो7 इयेत> युPयते।
िनयनैिमि!ककमणामिप फलावbयंभाविनयम
य तG तG भाbयेषु युdया माणेन च
स\यङिनिपतवात्। अतो िनयनैिमि!ककमिभ: ा^येतैवो!मलोक: फलम्, न तु
ज'माभाव: िसयित। िनयनैिमि!ककमणां फलानeयुपगमे त•ोधकवेदो िनbफलो भवेत्।
य*द िनयनैिमि!ककमाननुानापापं जायेत, तदा
तदनुानापापानुपि!
तफलवेनेbयेत। न च िनयनैिमि!ककमाननुानापापं जायते
इित व9ुं यु9ं, अभावाhावोपयदशनात्।

ND is refuting topic 76 here. “Without jnanam, moksha can be attained

through karma” is not logical. One of the purvamimashaka’s argument is
performance of nitya naimittika karma will not give benefit, if you avoid, it
will give paapam. ND says, definitely there will be punyam, this has been
established by Sankaracharya in the prasthaanatraya bhashyam.

Quote>> insert here Chap 18 Gita..yagna, daana…, etamyapitu..sangam

tyaktva

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In this shloka, you do nitya naimmitika without seeking material result,

Krishna says. Therefore, there is result. Krishna says do it nishkaama way.
Sankara argues this out. Nitya naimmitika karma will give results. According
to Gitabhashyam this has been established that Nitya naimittika karma will
produce benefit. One will get punyam. Non performance will produce
paapam. If you don’t accept nitya naimittikas phalam, then it is like you
don’t accept veda. “If omission of nitya naimittika karma will produce
pratya vaya paapam, doing it will avoid pratyapaapam’ was what
purvapakshi says. In taiteeriya bhashyam in shishavalli we had an elaborate
discussion.

Omission of nitya naimittika karma will produce paapam is not logical.

Because omission of karma is a non existent entity. How can omission of a
karma produce a paapam which is an existent entity.

तेषामननुानमभाव:, पापO भावपम्, न oभावाhाव उपयेत।

त
माि>यनैिमि!ककमानननुानापापोपि!वचनम
4गतमेव।
िनयनैिमि!ककमाननुानात् पापोपयeयुपगमे “कथमसतस_ायेत’ (छा. ६.२.२)
“नासतो िवयते भावो नाभावो िवयते सत:” (भ . गी. २.१६) इया*द-ुतेभगव2चन
य
च िवरोध
यात्। त
माि>यनैिमि!ककमाननुानपाभावाhावपपापोपि!रनुप>ैव।
इथं च िनयनैिमि!ककमणां यवायानुपि!रे व फलिमित वचनमस4गतम्, िवनािप
िनयनैिमि!ककमािण पापानुप!े: िसे: । *कO, िनयनैिमि!ककमणां

वगा*दफलान4गीकारे िनbफलािन तािन
यु:, िनbफलं कम िवदधBछा€मिप िवफलं
भवेत्। त
माि>यनैिमि!ककमणां
वगा*दफलमवशयeयुपग'तमेवेित िसम्।

Pratyavaaya paapam is existent entity. From omission, paapam cannot

come. Pratyavaya papa utpati is wrong. If you go on insisting on this, it goes
against pratyaksha and sastram. Purvpaksha mimasha accepts sastram.
Upanisad: cha 6.2.2: How can a thing be born out of a non existent thing?
Bhagavadgita : smruti…naasato bhavate… non existent become exisent,
exisent cannot become non existent. Omission cannot become paapam. All
these statements will get contradicted if you go with purvapakshis
statement. Then repetition. You say nitya naimmitika is to avoid of paapam,
production of paapam not possible, then where is avoidance. Non
performance will also avoid the production of paapam. Sastra is prescribing
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a futile karma if it does not produce any results. This is not correct. 21
yagnas are prescribed as compulsory karmas. It cannot be waste. This will
raise another question which is not discussed here. Taiteriya bhashyam we
discussed.

ND said, omission of nitya naimmitika karma does not produce paapam.

Many people will start avoiding nitya naimmitika karma. No guilt of not
doing sandhyavandanam. Sankaracharya in this bhashyam says, when
purvapakshi says we will refute, but in general we will argue that by not
doing you will incur paapam. Akarane pratyavaayaha asti. Tai bhashyam

Essence: Omission will not produce paapam, by the omission paapam

accumulation will take place. How? We are exhausting the prarabhdha
karma in this janma. Nitya naimmitika is used to neutralize some of the
fructifying prarabdha paapam. When I don’t do nitya naimmitika karma,
fresh paapam won’t get produced, but neutralizing will not take place. Its
like taking a bath. When I omit nitya naimmitika karma, I have not cleaned
the paapam. Fresh paapam won’t be produced. This accumulation we call
pratyavaaya not the production of fresh paapam. Its like not taking bath.
Omission of bath will not produce impurity, yeserday’s impurity will not get
cleaned. We say it does not produce paapam, purvapakshi says it produces
paapam. That’s the difference.

Class 85

16th November 2013

ND is elaborately refuting aikabhavika vaadaha. ND says nityanaimmitika

karma will produce svarga loka phalam. Briha 1.5.16..karmanaa pitru
lokaha. Therefore, both views of Purvapakshi are wrong (on paapam and
punyam)

Topic 101 (१०१)ायि+!ादिखलसिOतपाप7यासंभव:-

(१०१)ायि+!ादिखलसिOतपाप7यासंभव:- यदु9ं

साधारणासाधारणायि+!ासकलाशुभकम7यो भवतीित, त> संभवित।
िविचGाjयनेककqपानुिताशुभकमाjयेकि
म>ेव ज'मिन न युगपत् ायि+!ेन िवन[येयु:।

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सकलपाप7यकरवेनो9ग4गा—ानेwरनामोvारणा*दसाधारणायि+!मिप
िच!शुया*द2ारा सकलपाप7यकरZानोपि!हेतुवा~ौjया वृ]या पाप7यकरिमयुBयते,
न तु सा7ात्। सकलपापानां युगपत् सा7ा>ाशक'तु DEZानमेव। “7ीय'ते चा
य कमािण
ति
मन् दृ= े परावरे ,” (मु २.२.८) “Zानाि†: सवकमािण भ
मसाकु iते तथा”
(भ.गी.४.३.७) इया*द-ुित
मृितeय:।

Purvapakshi said all sancita paapam can be destroyed by saadhaarana and

asaadharana (general and specific) prayaschittam. Now ND says these
cannot be destroyed at all because they are accumulated over several
janmas. They are many and of varied types. Refer Topic 77 and 78. Note an
aside rule, you can do prayaschitta karma only for fructifying prarabhdha.
Sancita will never fructify in this janma. Even if you assume this is possible,
the number is too much and accumulated over infinite janmas. ND also
gives an important message. Our sastras says, when you do ganga snanam
or naama uccaranam all paapams will be destroyed. Ligashtakam..sancita
papa vinashana lingam. ND says don’t take all these literally. It is
exaggeration (arthavaada). It is allowed. One vishnusahasranaama
parayanam will give moksha etc. Gauna vaakhyam meaning figurative
statements. Naama uccharanam will lead to citashuddhi etc (guru prapti,
sravana prapti,etc). After shra, man, nidhi, he will get jnanam. If all the
sancita, prarabhdha, aagami paapam has to be destroyed, it can happen
only under one condition, brahma jnanam. Sastram is the pramaanam for
this. In quote>> aparokshanubhooti, Sankaracharya points out that
karmaani refers to minimum 3 (not 2 as in English language). Smruti: Only
the fire of knowledge all the karmas. From jnanis view point, prarabhdha
karma is also as good as destroyed. All sancita karmas can be destroyed is
also wrong.

Topic 102 सिOतका\यकमाjयZ

याव[यं फलं दयु:

(१०२) सिOतका\यकमाjयZ
याव[यं फलं दयु: - यvो9ं
ज'मा'तरसिOतका\यकमािण, इदान™ मुमु7ो: तफलेBछाभावमाGेण न फलाय कqप'त
इित, तद^यस4गतमेव। तथािह कमपबीजाद4कु र2यं जायते, अदृ= ं वासना चेित।

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धमाधमयोरदृ=िमित नाम। शुभकमण: शुभवासना धमपोऽ4कु र+ जायते।

अशुभकमणोऽशुभवासना अधमपोऽ4कु र+ जायते। शुभवासनया पुनरिप शुभकमिण
वृि!जायते। तादृशशुभकमज'येन धमYण सुखोपभोगो जायते। एवमेवाशुभवासनया
पुनर^यशुभकमिण वृि!:, तादृशाशुभकमज'येनाधमYण दु:खोपभोग+ जायते। इथं
वासना चादृ=+ेय4कु र2यं कमपबीजा_ायते। तG वासनापो॓ऽ4कु र: उपायेन
न[यित।

Sancita paapam was dealt with in the previous topic. (cannot be destroyed)
Now Sancita punyam. This cannot be destroyed by prayaschittam. How to
avoid. Purvapakshi said, say I am not interested in sancita punya phala
anubhavaha: It’s like an unreceived letter. Topic 79..this was said. Being
refuted in topic 102. Like MS who used to donate the reward back to the
organizers. That’s not acceptable, sancita punyam will produce results. Now
a very interesting message. Not given anywhere else. Every karma produces
2 types of phalam. It produces adrushtam and vaasana. A habit of dong
sandhyavandanam. Inclination due to habit is vaasana. Adrushtam is the
name of punyam and paapam. Vaasana is different from punyam and
paapam. From shubha karma or punya karma, shubha vaasana and punya
phalam will arise. How will they differ? Vasana will influence the future
kartaa pushing him to do the same action again and again. Cigarette
smoking, health getting affected is karma phalam, habit is also getting
formed. Everyday he will look for cigarette.

Karma phalam will not affect the kartaa but the bhoktaa. Because of
shubhavaasana, again and again kartaa is goaded to do the same karma
again and again. Like class addiction. Punyam will affect the bhoktaa.
Similarly due to ashubhavaasana, karta will do same ashubha karma again
and again. Paapam will give suffering to bhoktaa. In this manner, vaasana
and adhrustam, both of them are born out of karma. NS now says, you can
only neutralize the vaasanas, you cannot do anything to adrushttam.
Vaasana can be neutralized by a method, by developing shubha vaasana,
forcing yourself going away from ashubhavaasana place. Instead of going to
club go to naamasankeerthanam. You can jump but develop good vaasana.
Because vaasana belongs to current janma. Punya papa karma you have to
go through. Suppose a person commits suicide, the remaining papa karma
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will not go away. In next janma you have to go through this as well as
paapam due to suicide also.

अदृ=पो॓ऽ4कु र
तुनादवा फलं िवन[यित के निचद^युपायेन। अयमेव शा€िसा'त:।
अशुभकमणो जायमानशुभवासनापोऽ4कु र: सस4गायुपायैVवन[यित। शुभकमणो
जायमानशुभवासनापोऽ4कु र: दु
स4गा*दना िवन[यित। श
€ीयसवपुiषाथसाधनै:

वाभािवकवृि!हेतुवासना: िवन[यि'त। अत: पुiषाथसाधनानुानमिप सफलमेव।
भोगहेवदृ='तु भोगं िवना न िवन[यित। त
मात् ’
वं फलमदवा नैव कम 7ीयत’ इित
शा€ो9ं न िवiयते।

Adrushta roopa phalam without giving sukha dukha anubhavaha, it can

never go away. Even though dharma sastra, do give prayaschitta karma and
we do have a free will and can try to destroy punya paapam, ND wants to
say we can destroy these, but not all of them or totally. My talk: Can prayer
change the fate? It depends on the type of papa karmas. Prayaschitta can
never destroy all the karmas.

23rd Nov 2013

ND has refuted the Purvapakshi’s statement, “sancita paapam can be

eliminated through saadhaarana and asaadhaarana prayaschittam”. Now
Sancita punyam. PP also said, ‘Sancita punyam has to be accepted by the
person receiving it’ like reward acceptance. ND is refuting this. He says
Karma phalam will always be produced whether it is punyam or paapam.
Mumukshu cannot refuse to accept this. ND also explained the concept of
vaasana and adhrushta phalam. Due to vasana, the karta will repeat the
good karma like sandhyavandanam again and again. Vasana cannot produce
karma, it will produce raga or dwesha. We don’t have control over
prarabhdha karma, it will produce favourable or unfavourable results.
Ashubha vaasana wll be replaced by shubha vaasana through free will.
“Yoga vashishta” praises free will. (34000 shlokas, that’s the problem). This
text repeatedly condemns fatalism. Briha Upa… tamvidya karmaani.. …
purvapragnyaacha. The vaasanas are hiding in the sub-conscious mind.
Even if you are a jnana nishtaa, it is said continue with the karmas
prescribed for that ashrama. These will neutralize the ashubhavaasana even
if present. Kamya karmas do not produce ashubha vaasanas, since they are
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methods of legitimately fulfilling our worldly desires. Adhrustam refers to

sancita adhrushtam, unlike the vasanas, will give you next janma. If
sancitam should go away, only jnanam can help. ‘Without giving its phalam,
sancita karma cannot be exhausted otherwise’. It is said in smruti this way,
often quoted.

इथमZानां फलभोगम'तरा न िवन[यित कम। Zािननां व'तरािप फलभोगं कम िन[शेषं

समूलं िवन[यित। य
मात् कता कम फलOेयेतत् Gयमिप न परमाथतोऽि
त। अिप
विवयया
व˜वकq^यते। अ
या अिवयाया Zानं िवरोिध। त
मादिवयाकिqपतािन
कमादी'यिप Zानेन न[य'येव। यथा िनया किqपत
व˜ोपलyधपदाथा: जाRित िना7ये
नोपलeय'ते, तथाऽिवयापिनया ितभामानकमकतृफलामकिGपु“िप
ZानामकजाRशायामिवयािनवृ!ाभावीभवित। न oेतेषां Zानम'तरा िन[शेषतो नाश:
कदािप संभवित।

In this manner, without experiencing the karmaphala in future janmas,

sancita karma will never go away. Jnaninam in Caps, note. For jnanis, all the
karmas, especially sancita karma, along with the cause of karma. The karta,
karma and phalam, all three referred as triputi (although popularly it is
subject, object, instrument), they are not paaramaarthika satyam. Moola
vidhya and avidhyaa karanam(the triputi) can be removed by jnanam,
adhistana jnanam. Because of nidra, waker’s avidhya , all the things
experienced in svapna, when I wake up the waker’s avidhya (all dream
objects) are destroyed. Similarly, in jagrat avastha, maya related avidhyaa is
there. When I wake up to the fact tha I’m turiyam, this moola avidhya is
gone. Difference, when I wake up from dream, dream world disappear. It is
a natural process. Spiritual awakening is not natural. It is due to shravana,
manana, nidhidhyaasanam. Also, jagrat prapanca does not disappear. If
jagrat prapanca disaapears, no jnani can become a Guru.

*कOेदान™ भो9ु <रBछाभावमाGेण सिOतकमफलभोगो य*द न जायेत, तदेwरस4कqपो

िमUया भवेत्। ’फलोपभोगम'तराऽZानां कम न न[यित’ इतीwरस4कqप:।
भो9ु <रBछाभावमाGेण कमफलनाशाeयुगमे ईwरस4कqपो िमUयैव
यात्। ईwर:
“सयकाम सयस4कqप:” (छा, ८.१.५,८.७.१.) इित िह -ुित: । त
मा*दBछाभावमाGेण
सिOतं का\यकम न फिल^यतीित िवiमेवोBयते।

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A doubt may come. Sancita karma may be continuing vyavahaarically like

prarabhdha karma and punarapi jananam and maranam may be continued.
How do you know sancita karma is wiped out and prarabhdha is falsified?
We then ask, sancita karma is not available for our pramaanam. It is
apaurusheya vishaya. Our fundamental rule is if you have a problem which
cannot be resolved by pratyaksha or anumaana, we need to go to third
umpire, that is sastram alone. We accept based on Sastra alone. Sastra
says, punar janma naasti. If I give any logic, it is not independent, but based
on Sastra only. Prarabhdhaa is not destroyed as per Sastra, it talks of a jnani
continuing to exhaust the prarabhdha. ND says, it is Iswara’s sankalpa
instead of saying Sastra. Therefore, manushya can’t say I don’t want
Sancita, this will go against Iswara sankalpa.

Class 87

30th November 2013

ND is analyzing the Aikabhavika vaadaha. He is discussing the sancita punya

phalam. In topic 79, sancita punyam wont come to a mumukshu if he does
not want (icchaabhaava)was what Purva pakshi said. Sastra says only for a
jnani sancita punyam won’t be there.

अिप चेBछाभावमाGेण सिOतं का\यकम न फलाय कqपत इित चेत् तoशुभकमणोऽिप

फलं न क
यिचदिप संभवेत्, अशुभकमफले दु:खे क
यािपBछानुदयात्। त
मPZानाभावे
कमफलाभावो न के निचद^युपायेन संभवित। अव[यं च कृ तं कम
वफलं दयादेव।

ND says if we can avoid sancita punyam, same will apply to sancita paapam.
We can avoid sancita paapam by not wanting it. In the case of dukham
which will be caused by sancita paapam, who will want? Therefore, this
argument will not hold water. Therefore, you can never avoid sancita
paapam or punyam as long as you are agnyaani.

Topic 103 Zानं िवना कमफलं न न[येत्

(१०३) Zानं िवना कमफलं न न[येत् – कमानुानकाले िनbकाम

य पुiष
य
फलेBछाभावात् कम फलाय न कqपते इित वेदा'तिन+यो यथा, तथैवैकभिवकवादे

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कमानुानान'तरमिप य
य पुiष
य सिOतकमफलेBछा िनवतते त
य मुमु7ो: कमफलं न
जायते इित यदु9ं पूवa, त2ेदा'तिसा'तानिभZतयैवो9म्।

In topic 79, Without ichaa, no phalam is a principle. Purvapakshi says this

has been used in sastra “कमानुानकाले िनbकाम
य पुiष
य फलेBछाभावात् कम
फलाय न कqपते”. When I use, you are critiscising. ND says we do have such a
siddhanta. In the context of nitya naimmitika karma, it is compulsory. Nitya
karma can be used for either wordly or spiritual results. Worldly results
means sakaama nitya karma and phalam. When used for spiritual results, it
is nishkaama nitya karma and phalam. Veda says if you do it as nishkaama
nitya karma, you don’t get sakaama nitya karma phalam through
icchabhaavaha. We say thus icchaa bhava can be used only for avoiding
nitya naimmitika karma phalam. You cannot extend this to sancita paapam
also as you have done in topic 79.

फलािभस'यनिभसि'धपूवकं कृ तवतोiभयोरिप कमाव[यं फलं ददायेव। तG

िनbकामनयानुितं कम मुमु7ोि+!शुिमाGं फलं जनयेत्। फलािभसि'धपूवकमनुितं
सकाम
य कम भोगपमेव फलं यBछित, न तु िच!शुिम्। िनbकामयानुितं कम
मुमु7ो: सवशुि-वणा*द2ारा अपरो7Zानं जनयित, न तु का\यफलं। िनbकामनया
कृ तमिप कम -वणायभावा2ा, कारणा'तरा2ाऽनुप>Zान
यािनBछतोऽिप भोगपपफलं
यBछवेित वेदा'तिसा'त: । त
माPZानाभावे फलमदवा नैव कम 7ीयते।

2 people do agnihotram, one for kaamya karma phalam and another for
cittha shuddhi. Assume. For the first worldly benefit will come, saadhana
chatushtayam won’t come. Only second person will get saadhana
chatushtayam. The first one will even get swargam. Watch your mind when
you do namaskaaram. Desire and opportunity for Vedanta class will come
for the second type. Suppose a person does nishkaama karma and gets
chitashuddhi and he has to use this for Guru prapti and he does not use for
this purpose, then also he will get worldly pleasures only. One will have to
visit svarga and come. Therefore, as long as jnanam is not there, you can
never avoid karmaphalam.

Topic 104 (१०४) िनयनैिमि!कानुानजdलेश: सिOतपापफलिमित न

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(१०४) िनयनैिमि!कानुानजdलेश: सिOतपापफलिमित न –

िनयनैिमि!कानुानजिनतdलेश
य पूवसिOतिनिषकमफलपवात् तेषां न पृथक
फलम
तीित यदु9ं, त>। सिOतिनिषकमणामनेककारवात् तफल
य दु:ख
या^यनेक
िवधविनयमाकमानुानजिनतdलेश एव तेषां फलिमित व9ुं न शdयते।

In topic 81, another idea was presented. (earlier we negated saadhaarana

asaadhaarana prayaschittam). Doing nitya naimmitika itself involves pain.
This pain will cancel all sancita paapam. This I cannot accept because
sancita paapam is of varying degrees, whereas pain of nitya naimmitika
karma is uniform.

Topic 105 सिOतसकलका\यकमफलं नैकेन शरीरे णानुभिवतुं शdयम्

(१०५) सिOतसकलका\यकमफलं नैकेन शरीरे णानुभिवतुं शdयम्—*कO,

सकलसिOतका\यकमणां फलवेन समुिOयैdयमेव शरीरं जायते इित यपूवमु9ं, त>
संभवित। सिOतनानाका\यकमणामनेकिवतु फलवा!ेषां फलमेकनैव ज'मनाऽनुभिवतुं
न शdयते। एकि
म>ेव ज'मिन युगपदेव नानाशरीरै : सकलभोगाननुभवतीित तु
िसयोिगिवषये घटते, न िवतर
य िवषये। िसयोिगनोऽिप o=ैwया*दसविससामUयY
सयिप िवना Zानं न मो7: िसयतीित वेदा'तिसा'त :।

Assume all sancita paapam and punyam will get exhausted in one janma for
such a mumukshu. This is also not possible because you require different
types of shareerams, how can you exhaust in one janma. Another
suggestion was made, we can have multiple shareerams in one janma, this
is possible only for certain yogis.Even in the case of sidha yogi, though they
can take multiple bodies, they cannot exhaust infinite sancita paapam and
punyam in one go. Therefore, without jnanam, moksha is not possible.

Topic 106 िनbकृ =ाथ

तु

(१०६) िनbकृ =ाथ

तु—इथं च का\यकमािण िनिषकमािण च िवहाय
िनयनैिमि!ककमाjयनुिततोऽZ
य त!ि>यनैिमि!ककमणां फलानुभवाय,
ज'मा'तराVजतशुभाशुभकमणां फलानुभवाय च येकमनेकशरीराjयुपयेर>ेव, न तु
मो7 संभवेत्। त
माPZान2ारा ब'धिनवृि!रे वा
य R'थ
य योजनिमित यु9मेवो9म्।
यथा
व˜े उपलeयमानिमUयाव
तु जाRबोधम'तरा न िनवतते,

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तथाऽिवयादशायामुपलeयमानिमUयापOोऽिप Zानामकजागरणम'तरा न िनवतYित

िसम्।

Objections wrt prayojanam answered now. 83 to 106. Conclusion now. The

message is even if you avoid kamya and nishiddha karma, and you confine
to nitya naimittika karma as long as you are agnyani, nitya naimmitika
karma will produce punyam. You have to take janma. Also, all sancita
karmas are there and therefore you have to go through several janmas.
Moksha is not possible through aikabhavika vaada. Advaita jnanan and this
freedom from samsara is the benefit of Vicarasagara. Just as dream
problems will not totally end without waking, similarly waker’s problem will
never end without spiritual knowledge. Spiritual awakening Zानामकजागरण

Topic 107 (१०७) आ7ेप:

(आ. १०७-१०८) संब'धिवषयका7ेप: समाधानं च-

(१०७) आ7ेप: -- अिधकायायिसेन संब'धोऽिप िसयित। तथा िह, (१)

िवषयािसया R'थिवषययो: ितपायितपादकभावप: संब'धो न िसयित। (२)
अिधका<रफलयोरभावाOानयो: ा^यापकभावप संब'धो न िसयित। (३)
अिधकायिसया अिधका<रिवचारयो: कतृकतभावपसंब'धो न िसयित। (४)
िनbफलवाPZान
य R'थZानयोज'यजनकभाव: संब'धोऽिप न िसयित। सफलं च
व
तुपयेत न िनbफलं, Zानं तु पूवc9रीया न सफलम्। (५) *कO Zान
य

वपािसयैव न ZानR'थयो: संब'धो घटते। िसा'ते िह जीवDEाभेदिन+य एव
ZानिमयुBयते। जीवDEाभेदासंभवादेव स च िन+यो मृषेित ाि वषय
तावे
आि7Fवाभेदिन+यपं Zानं न िसयित। इथमिधकायायनुब'धचतु=यािसयाऽ
य
R'थ
यार\भो िवफल, इित।

We talked about lot of relationships and purvapakshi said there was no

adhikari, vishaya and prayojanam, so no relationship. Topic 49 (or 39) of
first chapter end. Vicarasagara text and jivabrahma aikyam cannot have
relationship. Since the seeker and your moksha are not there, therefore no
relationship between enquirer enquired. Similarly, text book and
knowledge, producer produced relationship is not there. The knowledge is
not useful either. We said fruitless knowledge will be produced, now PP
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says no knowledge is possible (jnanam or jivabrahmaaikyam). PP says no

relationship.

Topic 108 समाधानम्

(१०८) समाधानम्—पूवc9कारे ण R'थ

यािधका<रिवषययोजनानां -ुितयुdयनुभवै:

सािधतवादेषां संब'धोऽिप संभवित। त

माद
य R'थ
यार\भ: शdयत एव कतुम्।

Now ND says, I’ve established adhikari, vishaya and prayojanam, therefore

relationship possible. Therefore, VS has anubhanda chatushtayam is there.
We can begin Vicarasaagara.

इित -ीवासुदेवDEे'सर
वतीिवरिचते िवचारसागरे अनुब'धानां िवशेषतो िनपणं नाम
ि2तीय
तर4ग: ॥

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VICHARA SAGARAM
िवचारसागरम्
(
ी वासुदव
े
े सरवती वािमगल्)

Based on the lectures by

H.H. Swami Paramarthananda
(transcribed-Not edited by Swamiji)

Chapter 3

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To any vedantic student who finds these notes useful.

Please send in any corrections/feedback to [email protected]

Hari Om

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Contents
(१०९) थार
भ ता- ........................................................................................................................... 5

(११०) गुलणम ्- ................................................................................................................................... 6

(१११) शयलणम ्- ............................................................................................................................. 12

(११२) गुभ ते: फलम ्- ......................................................................................................................... 12

(११३)%&मा'गुरोरे व वेदाथ+ ा&य:- ..................................................................................................... 16

(११४) पौषेयबधाद2प ानं जायेत- .................................................................................................. 18

(११५) 7ीगुसेवा- ................................................................................................................................... 21

(११६)गुसेवा;म:- ................................................................................................................................. 22

(११७) शर=राप>णम ्- .................................................................................................................................. 22

(११८) मनोऽप>णम ्- ................................................................................................................................. 22

(११९) वागप>णम ्- ................................................................................................................................... 23

(१२०) धनाप>णम ्- ................................................................................................................................... 23

(१२१) 7ीस'ग
ु लाभानतरं शयाचरणकार: - .................................................................................... 24

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सुखं िनयं
वकाशं ापकं नामपयो:।

अिधानं बुयबोयं बु

े ृ य!ु िनमलम्॥१॥

अपारं सववेदा'तवेयं यक् परं मह:।

तदेवाहं न म!ो'य*दित मे िनि+ता मित:॥२॥

Class 87

Chapter 3

7th dec 2013

We completed the second wave in the ocean of enquiry. The author Sri
Nischala Das has analysed anbhanda catushtayam. In the first chapter,
sammanya vicara was dealt with. In chap 2 vishesha vicaraha. The author Sri
Nischala Das shows that through Chapter 1 and 2 that this topic is so critical. In
all other books, there is a casual mention in a few lines. The author Sri Nischala
Das wants to show this anubhandachatushtayam is very very important.
Sastram can exist as an exclusive topic only if anubhanda chatushtayam is
there. That’s why all other sastras like tarka sastra, mimamsa, vishtaadvaitam,
dvaitam etc want to attack the anubhanda chatushtayam only. In Brahma sutra
also, the first sutra is called jignyasa adikaranam and the discussion centers
around vishayaha, samshayaha (is Vedanta sastram worth studying or not-
Purvapakshi says there is no anubhandachatushtayam). Siddhanta goes about
proving this. Adyaasa bhashyam deals with anubhandhachatushtayam. Most
important bhashyam. Utility of Saturday class is established this way!!

Conclusion was “Vedanta is worth studying”. Chapter 3 is “How should one

study?” Now. Earlier, should one study?

Never sit independently and study. Do not ask Who am I? Only with the help of
Guru and Sastram. What is the pramaanam. Quote>> Tat vignyaanaartham …
abhigaccheta, tatviddhi prani paathena… Kaivalya Upa.

Gita 4.34

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तिवि परिणपातेन प-र.ेन सेवया। उपदे1यि'त ते 2ानं 2ािनन

तवद3शन: ॥४.३४॥

You should become a worthy student so that you can be helped by Guru.
Chapter 3 has only 6 pages.

सं
कृ तिवचारसागरे गु6िश7य
वपिनपणं नाम

तृतीय
तर9ग:

Nature and qualification of the shishya

(१०९) थार भता-

य
य
वनुब'धचतु:यं स;यक् िव2ाय वेदा'तिव2ानसुिनि+ताथ= ि
थत2ं व-रं >ोि?यं
सगु6मासाय तसादा@ेदा'तA'थं पठित, >ृणोित चायादरेण >या भCया च, स: एव

मोDसाधनं 2ानं ाEोित।

Proposition for commencement of the subject (in chapter 4). Suppose there
is a shishya a spiritual seeker and has studied the first two chapters and
understands the importance of Vedanta sastra (it will give me moksha and
I’m a desperate seeker). He goes to a Guru like Arjuna did. (Gita chap 2). He
approaches the Guru reverentially, don’t try to buy your Guru with car and
money. Whatever I say is based on the upanisad (Vedanta vignyana
sunischitaartham—you should know which upanisad- kaivalya upanisad).
Do nitya paaraayanam of upanisads (more than Vishnusahasranaamam etc).
Stitha pragnya should remind you of Gita. Message is, “ I am not in the
world, the world is in me.” A mystic is a jnani who does not deserve to be a
Guru, he can be a jnani (there are a few like that). Sankaracharya always
introduces himself as Govindabhagavadpaada’s shishya. Guru’s grace is
systematic teaching, not giving kumkumam, akshadai, vibhooti. With
shraddha, the sishya does the studies treating sastra as primary
pramaanam. Not secondary, secondary means it can be validated by
another secondary or primary pramaanam. With faith and devotion.
Mimamsa is used to refer to enquiry into veda poorva and anta bhaaga. It
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means enquiry done with shraddha and bhakti. Such a student will attain
the liberating knowledge. (Mokshasaadhanam).

गु6िश7यसंवादपेणाथिनपणे कृ ते >ोतृणां सुखावबोधो भवे*दित

Aुिश7य.ितवचनपेण A'थ आर;Gयते।

Vedanta jnanam is always presented as a dialogue between guru and

shishya. In keeping with that tradition, VS will also proceed this way from
Chap 4. There are 2 advantages. Entire message to humanity: Never study
Vedanta by reading book, only study from a Guru. 2) When it is in form of
dialogue, it is easier to understand.

(११०) ग
ु लणम ्-
य: सा9गबेदायायी तदथ2ो
जीवIJैCयिवषयकदृढतरिन+यापNरिनितामसाDाकारवान् स एव गु6:। न िह
वेदाययनववमा?ेणाम2ानशू'यो गु6भवित। आमा2ोऽिप वेदाययनशू'य:,
वयं मुRोऽिप
परोपदेषयो यगु6न
यात्; यथो िज2ासुिश7यSTतस'देहिनवतनDमाणाम् युRUनां ितभानं
वेदाययनशू'य
य न जायते। स'देहशू'य
यो!मसं
कारवत+रमज'मनो िज2ासोपदेशे
समथVWयम्, साधारXयेन सवमम
ु ुDज
ु नोपदेशसामYयाभावाZाचायV भिवतुमहित।
त
मा@ेदाययनसंपZ: आम2+ैवाचाय इयु\यते।

Guru lakshnam: The author Sri Nischala Das wants to differentiate between
jnani and Guru. Moksha requires only jnanam. Guru requires
communication skills and ability to convince the different types of shishyas.
Additional qualifications are required.

Scholarship in sastras is required for a guru. M: In the tradition, a person

has to go through brahmacharya ashrama. He has to go through
vedaadhyaanam. First, learning to chant the Vedas. Then only the student
has the “book” with him. Fortunately these days, you can buy the book.
Adyayanam was the only way those days. Then came vedabhaashya
adyayanam. To come to Mundaka class, you should come after getting by
heart the upanisad. Then, you have to study the text and meaning. One
who has gone through karma yoga, upasana and jnana yoga and has

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drudataranishcaya on jeevabrahmaaikyam. Sravanam is writing aham

brahmasmi, mananam and nidhidhyaasanam is for removing the inverted
commas around Aham brahmasmi. Brahmi shthitihi of Chap 2 of Gita. One
who knows the path alone can lead another person to destination.
Scholarship is important, saakshatkaara is also important. Both are
important. The author Sri Nischala Das is taking 2 cases. Scholarship
without saakshatkaara is useless. By merely studying the Vedanta and
getting
Phd but without aparoksha jnanam (binary format) cannot become a Guru.
When he has to say “you are Brahman”, he cannot say. His voice will come
down. A person who is a mystic could have got the scholarship fom
previous janma and is a jnani. Somebody just invokes that knowledge in this
janma. He is a gururahita jnani or kevala brahma nishtaa (not a shrotriya
brahma nishta). Therefore, he cannot guide other students. JK said,”you
should experience everything without being an experiencer”. In
Vasantvihar, unless you are know the sastras, you won’t undersand.

Chap3 of Gita: Pashyam, shrunvam.

प]य^>ु^व'
पृशि_`a>'ग\छ'
वप^cसन्॥५-८॥

We can understand if we have a sastram in hand. S Charya says in chap 13

bhashyam, never go to a guru who has not gone through sampradaya
teaching. Quote>> “asampradayavit saastragnyaha api moorkavat
upekshateeya” Like a moorkha, you do namaskara to him, a jnani without
a guru, don’t go to him as a guru. Even though he is liberated, that person
who is a guruless jnani, is not a fit person to become a guru. Don’t read
those books directly. You read those after reading traditional books.

14 th dec 2013

Topic 110 contd

The author Sri Nischala Das gives a very important message which is hinted
in other granthas. There is a popular notion that to become a vedantic
student, one should be with sharp intellect and deep knowledge of tarka
sastra. We have to clearly note that this is a misconception. We don’t
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require this at all. A sharp intellect with deep knowledge of tarka sastra is
required only for one purpose, that is to know the limitations of
tarkasastra. We have to note limitation of logic in general and tarkasastra in
particular. Prpose: To develop shraddha in Vedanta sastra. Suppose a
person has shraddha in Vedanta sastram because of purva janma punyam
or traditional background, one does not require a sharp intellect or
knowledge of tarka sastra or knowledge of the limitations of tarka sastra.

Gita:Shraddhavan labate jnanam

>ावाँeलभते 2ानं तपर: संयतेि'य:। 2ानं लfवा परां शाि'तमिचरेणािधग\छित॥४-

३९॥

If there is one with greater intellect and lesser shraddha and another with
greater shraddha and lesser intellect, the second one is better qualified and
a superior student. The author Sri Nischala Das gives them 2 names. One
with greater shraddha is called the fortunate one, tatva drushti. The other
with greater intellect and less faith, tarka drishti. If there is a student with
greater intellect and greater shraddha, he is the more fortunate one. All
advanced Vedanta grantha which read like tarka sastra is meant for tarka
shrishti. A tatva dhrishti will not require such books at all. He will be able to
understand with just Gita and Upanisads. A sharp intellect and deeper tarka
sastra will not give you the knowledge of truth, because tarkasastra deals
with anatma. We don’t need to feel bad if we do not read advanced texts.
That’s why we pray to shraddhadevi during upanayanam. (There is a
suktham called shraddhasuktam). For gaining jnanam and liberation, one
does not require sharper intellect or knowledge of tarka sastra and its
limitations where as both are required to play the role of guru. Why?
Because among students, some of the students may be with sharp intellect
and would have studied tarka sastra, therefore Guru will need both for
addressing doubts of such students. That’s why in Brahmasutra chap2 all
these other sastras are discussed (na tarka aprathishttanam..). That’s why
in sadhanachatushtayam, shraddha is emphasized. M: A mere atma jnani
cannot become a Guru, if he has not studied all the traditional sastrams
including advanced texts even if he is liberated, he is not fit for teaching
others especially when others have sharp intellect. If the Guru has got only
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atmajnanam and not tarka sastram, he cannot give enough reasons to a

student with a very sharp intellect (who asks deeper questions). If the
students are docile students but have shraddha in vedanta, such a guru can
handle these students. Non questioning students are blessed students. In
fact these students will get knowledge and liberation in this janma. A guru
who has got only Atma jnanam can help these blessed students, but not
others. The one who is a scholar in all the tarka sastra, mimasa etc, only
scholar jnanis can welcome such kinds of students.

स िह िश7यबुिगतपgिवधभेदाZानायुिRिभ3नवतियतुं समथ:
यात्। ते च भेदा:- (१)
जीवेcरभेद:, (२) जीवानां पर
परभेद:, (३) जीवजडभेद: , (४) ईcरजडभेद:, (५) जडानां
पर
परभेद इित। सवानेतान् भेदान् खXडियतुं स एव समथ:।

Suppose a student comes with a sharp intellect and tarkasastra jnanam,

tarka sastra (jnayavaisheshika) establishes dvaitam and Vedanta is revealing
advaitam, when Guru speaks advaitam, the student will raise lots of
questions related to dvaitam. 5 fold differences are discussed. 1) jivatma
and paramatma are different 2) difference between jivas 3) difference
between jiva and jada (Anatma -matter) 4) difference between Iswara (he is
only nimitta kaaranam not upadaana karanam) and matter (atom is the
reason behind creation) 5) difference between matters

Quote>> Na bhoomi rapo….

Guru has to use tarka sastra language to negate this. In pancadasi we saw
this. Only a Guru with deep knowledge will be able to throw away all these
5 fold difference. Even Mandukya karika is meant for refuting those people
with sharp intellect. Mandukya upanisad is enough.

भेद+ भयहेतु:। “उदरम'तरं कु 6ते,” (तै I.७) “ि@तीया@ै भयं भवित” (बृ १-४-२)
इया*द>ुितGय:। त
माjे दोऽव]यं खXडनीय:। उRलDण एवाचाय:
विश7यं
’अिवया*दसवमलशू'याि@तीयIJैवाहमि
म’ इित साDादपरोDानुभवव'तं कतु= शkु यात्।
तादृशसाDाकारवानेव िश7य:, ’सवVऽिप संसारो दृ]यपgो @ैत:
वEा*दव'मिय िच'मा?े

वा2ानवशाि'मYया ितभासते’ इित साDाlानीयात्।
ईदृशाभुतदुदश

वामतवोपदे:व
ै ाचाय इयु\यते। संसारमहाAाहA
तं िश7यं
त'मुखाlीवIJा@ैतोपदेशेन यो मोचयित स एव गु6:।
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When the Guru confronts such a student, he should first tell that dvaitam is
established by tarkasastram and dvaitam is a cause of samsara. Therefore,
tarkasasta is a cause of samsaara, Guru has to convince the student. M:
Difference established by your philosophy is the cause of samsara, udaram
उदरम'तरं कु 6ते … (tarkasastram person accepts veda pramaanam but due to
lack of Shraddha cannot accept advaitam) Tai. Brahmanandavalli section 7.
Asatasya bhayam bhavati. In Bri upa, dviteeyavai…

ितां िव'दते। अथ सोऽभयं गतो भवित। यदा mेवेष एति

मZुदरम'तरं कु 6ते। अथ त
य
भयं भवित। तवेव भयं िवदुषोऽम'वान
य। तदWयेष nोको भवित॥ इित सoमोऽनुवाक: ॥

सोऽिबभे!
मादेकाकU िबभेित स हायमीDां चpे य'मद'यZाि
त क
माZु िबभेमीित तत
एवा
य भयं वीयाय क
मायभे7य*द@तीया@ै भयं भवित ॥ (बृ १-४-२)

Therefore, Guru has to refute the difference or bheda or tarkasastram. For

this, Guru must know enough to refute. He can make that student endowed
with aparoksha jnanam after long time (aham brahmasmi). That student
will say, “ I’m the non dual Brahman, free from all imputities like ignorance
etc (pancavidhadvaitam-5 types of duality)”. Only when this shishya comes
to the advaita jnanam, entire material world does not exist without
consciousness.

Mandukya Karika: Alatashanti prakaranam..Agarbathi is like advaitam, all

plurality is not really existing except for the one tip of the agarbathi the
consciousness.

Entire creation which is an object of my experience which is dualistic in

nature is exactly like swapna prapanca like that given in second chapter of
mandukyakaarika. For a dreamer, dream is not dream in dream. Shishya will
understand this, however after a long time. Tatvadrushti will get jnanam
with just Gita and upanisads. The author Sri Nischala Das dedicates one
chapter for tatva drsushti and one dedicated chapter for tarkadrushti. If
you do not understand tarkadrushti, its OK, you are all tatvadrushti!!!

21 st Dec 2013

Class 90

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Shrotriya brahma nishtaa means one who has scholarship to communicate

as well as defend the traditional teaching plus he has to be aparoksha jnani.
(he is uttama guru.)

Madhyama Guru: Has sufficient scholarship to communicate as well as

defend the traditional teaching.

Kanishta guruhu: He did not come in the traditional guru shishya

paramapara, he is unable to communicate or defend but due to purva
janma he is an Aparoksha jnani.

Since we do not know the difference between paroksha jnani and

aparoksha jnani, therefore tradition says go to a shrotriya, either uttama or
madhyama guru. You will have sastram in the hand. In the context of guru
shishya, the order is shrotriya brahma nishtaa, kevala shrotriya followed by
kevala brahma nishtaa.

As far as liberation goes, the order will be 1,3 and last 2.

The aparoksha jnanam is “Sarvopi samsaraha….” Entire dvaitam or

samsaara is mithya which is appearing in me. Jagrat prapanca is like Swapna
prapanca as far as mityatvam is concerned. Such a srotriya brahma nishta is
called an acharya. Greatest wonder of the creation is only one; Atma that is
I. The acharya will release the Shishya who is in the grip of samsara
crocodile. Tanmukhat: from the mouth of the crocodile. Some people want
to differentiate between Acharya and Guru, they are one and the same.
Footnote: Page 69.

2nd and 3rd shloka of footnote

“आिचनोित िह शााथ माचारे थापययिप। वयमाचरते तमादाचाय तेन कयते॥ “

“गुकारो यधकार यात् कारति!वत क । "#ाधकारनािशवा$गु %रयु&यते बुधै

: : :॥“

Aachinot : One who extracts the central message from the scriptures and
he follows it in his life and makes the shishya also follow. This teacher is
aligned with himself (binary format).

Gita Teshaamenaanukampaartham…jnana deepena bhasvata

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तेषामेवानुक;पाथमहम2ानजं तम:। नाशया;यामभाव

थो 2ानदीपेन भा
वता॥ १०-११॥

Guru is defined in next shloka: Gu refers to Atma ajnanam which is darkness

(internal); ru refers to the remover of darkness by lighting the lamp of self-
knowledge. Since Guru removes the Brahman ignorance, he is said to be a
Guru. Both refer to the same thing.

According to Panini, Guru is derived from Gru to teach the scriptures.

“बहवो गुरव: सि'त िश7यिव!ापहारका:। दुलभोऽयं गु6दqिव! िश7यS!ापहारक:॥“ इित

मृते:।

This shloka is taken from gurugita from chaandapurnam; a dialogue

between Uma and Siva. Siva is addressing Parvati, hey Devi. Two types of
Guru. Type 1: Takes away money from the shishya as donation. Type 2:
Takes ignorance as dakshina or donation. Type 2 is real Guru. Very rare is
the type 2 Guru. What he takes away is ignorance. Vittapahaaraka and
hruttapaharakaha alliteration.

(१११) शयलणम ्-
वेदा'तA'थवृि!संपादकं थम
तर9गे यदिधका-रिवशेषणमुRं साधनचतु:यपं,
तसंपि!रे व िश7य
य लDणं भवित।

The four fold qualification, which was given as the qualification as part of
anubhandachatushtayam, only when saadhanachatushtaya sampatti is
there vedantic study will be become more and more. This is called a wealth
that can purchase moksha.

(११२) ग
ु भ ते: फलम ्-
ईcरापेDयाWयिधकतया >ाभिRणामा*दकं गुरौ िश7येण कतं।
यतोऽिखलशाsुपZोऽिप गु6पदेशम'तरा
वामतवं न जानीयात्। “नेषा तकq ण
मितरापनेया” (क १-२-९) “नायमामा वचनेन लGयो न मेघया न बuना >ुतेन” (क. १-२-
२३) (मु ३-२-३) “आचायावान् पु6षो वेद” (छा. ६-१४-२) “आचायाव
ै िवया िव*दता
सािधं ायत्” (छ ४-९-३) इित >ुत:े । अयमेवाथV व1यमानदृ:ा'तेन
फु टी*pयते। तथा
िह- वेदपसमुो गु6पदेशाभावे Dारो भवित।
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Topic 112

Guru bhakti is highlighted here.

When a person is a karmayogi, Iswara bhakti is highlighted. Throughout

Gita, it is highlighted.

Gita Mayi sarvaani karmaani….nirasheer

मिय सवािण कमािण सं'य

यायामचेतसा। िनराशी3नममो भूवा युय
व िवगतxवर: ॥३-
३०॥

In Sve. Upa

Yasya devai para.. prakasam te mahatmana

य
य देवे परा भिR: यथा देवे तथा गुरौ। त
यैते किथता mथा: काश'ते महामन: ॥२३॥
One jnana yogi who has Iswara bhakti and Guru bhakti, and both are in
equal measures, he alone will be able to grasp the teaching completely.

In VS, The author Sri Nischala Das says one of them must be more, he says
Guru bhakti must be one notch higher than Iswara bhakti, since Guru alone
teaches directly.That bhakti must be expressed as shraddha, acharya
upasanam, namaskara etc. Very unique topic, The author Sri Nischala Das’s
special message and he justifies.

M: Compared to Iswara bhakti, more bhakti towards Guru must be there.

Shraddha bhakti,

Kaivalya: Shraddha bhakti

त
मै स होवाच िपतामह+ >ाभिRयानयोगादवैिह ॥२॥

Devotion towards the teaching is required. Even if one is scholarly in all

other sastras, without Guru’s guidance one should not study sastram
independently, even if he does he will not benefit. In Chandogya upanisad,
Narada gives a list of all degrees in all fields but still he says he is a samsari
and goes to a Guru Sanatkumara in pooma vidhya chapter. He did
sashtaanga namaskara to Narada. Even if there is no Guru in current janma,
he would have had in previous janma.
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In Gita: tatra bhuddhi samyogam…labhate..

त? तं बुिसंयोगं लभते पौवदिे हकम्। यतते च ततो भूय: संिसौ कु 6न'दन॥ ६-४६॥
Krishna says a spiritual prodigy had a Guru in the previous janma. Guru is
compulsory, sastra prammanam. “naishaa …” By mere scholarship and
argument this jnanam cannot be achieved.

In Katopanisad it is said so.

Next quotation” Acharyavan” A person who has got an Acharya will

certainly gain knowledge. Even if he does not have saadhanachatushtayam,
slowly he will become qualified due to acharya’s krupa

Vivekachoodamani, “manda madhyama roopaadi prasadena…” Even

unqualified student will become qualified.

Chan upa,”acharyaat…” Only when the knowledge comes from the acharya,
the knowledge will be aparoksham.

Guru and Guru bhati are both important. This special message I will
communicate through the following illustration.

The ocean contains water. Even though this is water, a thirsty person
cannot drink. When the salt and other ingredients are separated, it can be
drunk. Soorya bhagawan absorbs the water into clouds. In rainy season,
surya bhagawan gives rain, this is ocean water filtered. Now it becomes
useful for removing the thirst.

Similarly vedaha is samudra. It has advaitic as well as dvaitam teachings,

like salt in ocean water. Shishya’s thirst goes (samsara) after the filtering of
dvaitam. Without Guru, shishya will drink salt water.

28 th Dec 2013

Class 91

The author Sri Nischala Das is taking of the definitions of Guru and Shishya,
attitude of Shishya etc. Guru is important because we cannot extract the
message of sastram directly. Dvaitam has to be taken temporarily only.
During adhyaropa only. Only Guru can explain this, what should be
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temporarily accepted etc. Like Shrishti concept. It should be negated during

apavada kale. Guru is compared to Surya.

तथा िह- वेदपसमुो गुपदेशाभावे Dारो भवित। Dारसागरे पितत

तlलं पीवा के वलं
दु:खमेवानुभवित यथा, तथा गुपदेशं िवनैव शाsा'तरकु शला अिप
वात'yयेण वेदाथ=
िवचारय'तो गु6संदायाभावाjे द एव सववेदाथ इित
वमितिवभवानुसारेण िनि+य
भेदपDारजलमेवा
वाय जननमरणब'धामकदु:खमेवािव>ममनुभवि'त; न तु
मुिRपिनयिनरितशयान'दं लभ'ते।

In the absence of Guru, guiding light, it will be saline in nature. If a person

has fallen into the ocean, by drinking the saline water, he will become more
and more thirsty. Similarly without guru upadesa, even though the student
may be a scholar in tarka, mimamsa etc, if he independently studies the
veda or commentary, whatever is accepted in the beginning must be
rejected in the end (adyaropa apavada), this sampradaya one will never
know. Student will not know when it has to be rejected. He will remain in
bheda, dasoham bhavana. Shishya should go to Soham bhavana one day.
According to his (student’s) own resources, he will conclude Dasoham is the
teaching. From veda, thus he is drinking saline water (kshaarajalam) Advaita
contaminated with dvaitam. Quote>>Kato—mrutokta mrutyu aapnoti

Dvaitin will be subjected to janana marana cycle. In spite of coming to

Vedas, he will continue as a samsaari, without any respite. All the dvaita
philosophers promise moksha only after death. Advaita philosophers
promise nitya niratishaya. Nitya nsurpassed ananda here and now.

जीवIJैCयोपदे:व
ै गु6-रित गु6लDणं िनिपतम्; तादृशादखXडIJामैकविवद:
सगुरोमुखाये वेदा'तिवचारं कु वि'त, ते देवामृतादWयिधकं िनरितशयं IJान'दमनुभवि'त।
यथा
वभावत: Dारं समुजलं पा?ेण गृहीवा पीतgे!दा Dारमेव भवित, तदेव समुजलं
मेघैराकृ 7य वृ:ं सत् पीतं चदितमधुरं भवित; तथा वेदाथVऽिप
वात'yयेण गु6संदायं िवना
िवचा-रत+ेनlननमरणदु:खहेतभ
ु वित, स
एवा@ैतIJामापरोDानुभिव>ीसगु6मुखादवाWयते
चेिZयिनरितशयापरोDाखXडान'द
वपामािधगमाय भवित। त
मागु6मुखादेव वेदाथV
Aाmो वै*दके न।

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Guru definition has already been completed. From such a Guru, for whom
soham bhavana is not upanishadic message, but it is an available fact not an
achievable goal. A fact to be claimed. Therefore, moksha is the nature and
not a promise. Guru must drill this into the student. Moksha as a goal is like
mirage water. Shishya will constantly start looking for this. Such a guru who
does not promises moksha is a sadguru. Moksha happens to be your
swaroopam. Those who do Vedanta vicaram with such gurus, such students
experience brahmananda…claim this as their nature. Which is superlative
ananda, superior to devamruta. Quote>> Tai upa :Te eshadam…brahmana
anandaha. Samudra jalam is by nature is saline only. If you drink it (without
desalination), it will be saline only. Tadaiva samudrajalam: The desalination
plant is soorya bhagawan. That’s why in Prasna upanisad, so many mantras
on Soorya bhagawan. Absorbing through clouds, water is absorbed and
given as rain. Wind brings the rain bearing clouds at the appropriate time
and rains. Same Oceanic water which is filtered is available as rain water
which is sweet. Similarly, vedantic statements also. If a person studies
without a Guru, there is a problem. Sampradaya studies means adhyaropa
apavaadha philosophy. First accept as kartaa then reject the kartaa. Quote:
Mandukya karika: Gaudapada says any dvaitam is samsara whether it is
laukika dvaitam(husband, wife etc) or sastriya dvaitam (worshiper,
worshipped, meditator meditated etc). Quote>> chap 3: Upasinosrita
dharmaha…. Rejecting Sastriya dvaitam, he has fear. Without Guru’s
backing, the fear of Bhagawan will be there. Sadguruhu is one who has
claimed I’m Brahman; aparoksha jnanam. The teaching given out by such a
person is fit for teaching efficaciously. Impressing is not important but
effective teaching is important. Nityam, niratishayam….. ananda atma.
Therefore, from a competent guru, the vedic message has to be grasped by
a tradition valuing disciple. 43.03 45: 25

Topic 113

(११३)%&मा'गरु ोरे व वेदाथ+ ा&य:-

यथा दृितमुखा@ा घटमुखा@ा गृहीतं समुजलं
विवलDणरसा
वादनहेतुन भवित,
तथाऽ2ापु6षमुखागृहीतं वेदपसमु
याथपं जलं िवलDणान'दजनकं न भवित।

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त
माद2ान: पाठकगु6दृितघटा*दसम: । 2ानी गु6: मेघसम इित ागुRम्।
त
मा'मुमुDुदिृ तघटा*दतुeयम2पाठकगु6ं िहवा मेघतुeयIJ2गु6मुखा@ेदाथ>वणं कु यात्
“ति@2ानाथ= स गु6मेवािभग\छेत् सिमपािण: >ोि?यं IJिनम्”। (मु १-२-१२) “
उपदे1यि'त ते 2ानं 2ािनन
त{वद3शन:” (भ. गी ४-३४) इया*द>ुितGय:।

Consolidating the same idea, The author Sri Nischala Das pointed out 2
types of Guru, uttama and madhyama Guru. Uttama Guru is one who has
realized as aparoksha jnanam. In the second case, it is paroksha jnanam
(kevala shrotriya). He can only repeat the words of Sastra (paataka Guru,
like a parrot, he repeats). When you go to the ocean with a container, a
leather bag or an earthen pot, when you take the samudra jalam (will be
compared to kevala shrotriya guru), you get the same water. One cannot
enjoy this water. No benefit. My thirst (samsara thirst) will never go away.
It will only increase. I will become a scholarly samsaari. Madhyama Guru
has paroksha jnanam. Therefore, such a guru, kevala shrotriya guruhu or
paataka guruhu or parrot Guruhu is similar to the leather bag or pot.
Uttama Guru, aparoksha Guruhu must be compared to Sooryaha.

Quote>> Vedantam bhuja sooryoyaha. Guru Stotram. Just like Soorya

bhagawan opens the lotus, this guru opens the vedantic teaching.

Therefore, may you reject the madhyama Guru and go to Uttama Guru. If
you are able to know the difference fine, otherwise go to madhyama Guru
and pray to God. Quote>> Mundaka Upa. Tat vignyaartam…shrotriya
brahma nishtaa. Gita>> upadeshyanti te jnanam…Jnanina tatva darsinaha.

Class

4th January 2014

In this portion, The author Sri Nischala Das is emphasizing the qualifications
of a Guru.In Vedanta sastram, we have bheda and abheda vaakyams as well
as bhedabheda vaakyams also. If you look at tree from the stand point of
branches, leaves etc, there are different parts. You may look at tree as one
too. Sankaracharya in briha bhashyam analyses bhedabheda vaada which
was famous in his times. His famous purnamada bhashya. He concludes

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that the tatparyam must be abhedam only. All bheda is mitya only. Shuruti
vakyam is mundaka upanisad, shrotriya brahma nishtaa is mentioned. In
Gita, also it is mentioned.

Topic 114

(११४) पौषेयबधाद2प ानं जायेत-

IJिव'मुखादेव वेदाथV Aहीत इित पूवावतq उRवा@ेदा'तवाCयाथिवचारेणैव
जीवIJैCय2ानं जायेत, न िवतरै: पौ6षेयै: सं
कृ तA'तैवा भाषाब'धैवqित िसम्। अ
य
ब'ध
य पौ6षेयवादार;भो थ= इयाश9कायामु\यते

A possible question from purvapakshi is raised. According to you veda alone

is pramaanam, because veda has come from bhagawan himself. All others
are from human beings. These are dushta pramanam. Vaidika shabdha
pramaanam and laukika shabdha pramanam are from Vedas and human
authors respectively. Therefore, laukika shabdha pramanam is dushta
pramanam. Vicarasagara is laukika shabhda pramanam written by The
author Sri Nischala Das. The Sanskrit VS is written by a human author. Both
are paurusheya grantham and therefore they cannot give jnanam.
Therefore, you can conduct upanisad course not VS course. Only by
enquiring into Vedanta vaakhyam, you can get wisdom (jivabrahmaikya
jnanam). Bhasha means any non-sanskrit language. This VS grantha,
beginning (of 4th chapter) it is waste.

’स यो ह वै तत् परं IJ वेद IJैव भवित”, (मु.३.२.९) इया*द>ुया IJिवत् 2ानी IJैव।
अत एव त
य वाक् वेदपैव। सा च वाक् , सं
कृ तपा वाऽ
तु भाषाब'धा*दपा वा
तु;
सवथा त
य वचनं भेद|मं िनवतयित िन]शेषम्। ननु “वेदा'तिव2ानसुिनि+ताथा:”
(मु.३.२.६) “तं वौपिनषदं पु6षम्” (बृ ३-९-२६) इया*द>ुितिभवqदवाCयादेव IJ2ानं
जायेत न तु माणभूतैरिप ब'धा'तरै -रित चेZ; तथाऽदशनात्।

23.47

Mundaka 3.2.9 : Whoever knows Brahman is Brahman only. Jnani in human

body must be treated as jnani or Iswara. Hence the vakyam coming out of
his mouth are apaurusheya pramaanam and also his words are in keeping
with veda pramaanam. Because of that only, his words do not come under
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paurusheya veda vaakhyam. Original VS is in hindi. Therefore, he says

language does not matter. Under all conditions, his words are pramaanam
only. Purvapakshi says in Mun.3.2.6, jnanis are those people who have
attained jnanam through Vedanta vignyanam and not VS paurusheya
grantha, and in Bri. 3.9.26, shahalya brahmanam-head losing brahmanam.
“Brahman is aupanishadam” Sankaracharya often quotes. Aupanisadam:
Which can be known only through upanisad pramanam. Purvapakshi does
not accept any bhasyam, not even brahmasutram and Gita without
upanisad. Even among advaitins, some people claim that upanisads alone
can give aparoksha jnanam. Only through vedavaakhyam possible, even
though Gita is also a pramaanam, but it can produce only paroksha
pramaanam. We don’t see this difference, all shabda pramaanams are the
same. Smruti or Shruti can both give aparoksha jnanam is what The author
Sri Nischala Das says.

आयुवद
q ोRरोगतिZदान
वानौषधादीनां 2ानिमतरसं
कृ तवैयA'थै: ाकृ तभाषा*दA'थै+
यथा सममेवोपयते, तथा सवqषां यCचैत'यािभZाि@तीयIJ2ानमिप पौ6षेयA'थैरिप
जायेतैव। अत एव सव2म
ै ुिनिभमह3षिभबJिनै: वेदा'ताथानुवादकै :
मृतीितहासपुराणा*द
बuA'थैरि@तीयIJामिवया
फु टं िववृता वतते। िवनौपिनषदा 2ानं चेZोपयेत, तदा तै:

मृया*दणयनं थ= सxयेत। त
मादुपिनषदामिवरोधेनाम
वपितपादनपरैय}:
कै ि+दिप A'थै2ानं जायेतैवेयGयुग'तम्। तितपादकवाCयािन वै*दकािन वा स'तु
भाषा'तरभूतािन वा, नैवाि
त िवशेष: । एवg पौ6षेयA'थैरिप 2ानं जायेतेित िसम्।

Purvapakshi’s contention is anubhava virodham and therefore not

acceptable. There is an Ayurveda text, they talk about variety of diseases,
methods of diagonosis and the medicines. This same content has been
explained by various authors in later years in other languages
(charakasamhita). One allopathy doctor sang sthuti of dasamoolarishtam
like vibhuti yoga!!!! Say I take dasamoolaaridhtam prepared from a
translation in hindi and another preparation based on original text, will
there be a difference. In the same way, when shabda pramaanam is
revealing jivatma paramatma aikyam, source does not matter as long as
they are based on shruti. Why would anybody spend effort on preparing
Gita (by vyasacharya) or bhashyam (by Sankaracharya) if it will not work.
Yoga sutras are written by Patanjali Rishi, brahmasutra was written by
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Vyasacharya rishi. Both are composed by Rishis, laukika shabda

pramaanam. We accept brahmasutra because it is based on Vedanta
pramaanam(darsanam). Yoga sastra is based on yoga darsanam. We accept
ashtanga yoga but reject yoga darsanam. These are elaborately analysed in
chapt 2 of brahmasutra (two types of shruti discussed). Very interesting
portion. Gita: Kshetragnyam chaapi maam viddhi.. If other texts cannot give
knowledge, all the effort of the rishis and acharyas will become useless.
Therefore, any text book written by any jnani in any language, whose
content is jivatmaparamatma aikyam, Dayananda Swamiji says, if you see
this in south American language, we treat this on par with upanisad.
Content must be in keeping with original Vedanta pramaanam. In astapati,
Buddha is accepted as avataaram. Even though some of us consider this, we
reject Buddhism because it is going against Vedanta or upanisadic
pramanam. That’s why Gaudapada says, this teaching (Mandukya karika)
has not been given by Buddha. Sankaracharya says don’t be intimidated by
the personality, only go with the teaching based on source Upanisad. In this
manner, the human authored text books can produce jnanam is proven.
Therefore, VS is worth studying and you can come to the next class.

11 th January 2014

The author Sri Nischala Das talked about the qualifications of the guru and
shishya. A qualified shishya must study the scriptures under a qualified
guru. The scriptures can be in any language and need not be the original
upanisads. Only condition is teaching must in keeping with the upanisads.
VS fulfills this condition and can therefore give knowledge.

Now 4th topic, guru seva or sishroosha as a saadhana. In Gita, acharya

upaadanam shaucham…. We saw. This has been elaborately discussed in
guru gita. The author Sri Nischala Das is presenting these teachings here.
Such seva is possible only in gurukula systems.

Topic 115

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(११५) 7ीगुसेवा-
य
य IJिवदो वाक् वेदवाCयसमा तमेव IJिवदमाचायबुयोपासीत िज2ासु: ।
यदोपासनया गु6राव3जतो भवित तदा िज2ासु3नज
वपमपरोDीकरोित। एतेन
गु6सेवाऽGयिधके cरसेवात इित िसयित। ईcरसेवादृ:फलमा?हेतु:, सगु6सेवा तु
दृ:ादृ:ोभयफलहेतु:। धमाधमVपि!@ारा फलहेतुयV भवित सोऽदृ:फलहेतु-रित,
धमाधमVपि! िवनात् साDाफलहेतुयV भवित स दृ:फलहेतु-रित चो\यते। ईcरसेवा
धमVपि!@ाराऽ'त:करणशुिपफलहेतभ
ु वित; अत एवेcरसेवाऽदृ:फलहेत:ु । सगु6सेवा तु
धमिनरपेD: आचायसादमा?ेणोपदेशामकफलहेतभ
ु वित। त
मात् दृ:फलहेतु:
सगु6सेवेयु\यते। *कg सगु6सेवा
धमVपि!@ाराऽ'त:करणशुिपफलहेतc
ु c
े रसेवावjवित। अतोऽदृ:फलहेतुरिप भवित।
एतेनाचायसेवा हीcरोपासनातोऽिधकतरा िव2ायते। त
मासवथा िज2ासुमुमD
ु ुिभ:
>ीसगु6वरो IJिन एव सदा से:।

A brahmavid is one whose words are as good as the original knowledge

(upanisad). A shishya is approaching such a guru and starts worshipping. He
is a jignyasuhu. During this intermediate period, Guru does not teach, but
observes the student. When the Guru is satisfied with the credentials, then
Guru is attracted/satisfied with the disciple. Only then the student will get
consistent and systematic knowledge and through guru upadesa, he will
gain aparoksha jnanam. Guru sishrusha will give jnanam and moksha. Deity
in the temple can give only citta shuddhi where as Guru can give knowled.
Therefore Guru sishrusha can give knowledge while Iswara Puja cannot give
this. Iswara seva will give only punyam. Sadguru seva will give drushta
phalam(teaching) and adrushta phalam(punyam). That which give results
through punyam is adrushta phalam. Iswara seva will give citta shuddhi.
Iswara seva will give adhrushtta phalam. Upadesa (consistent and
systematic teaching for a length of time) will give knowledge which is
drushta phalam. Sadguru seva give adrushta phalam also, it produces
punyam for the shishya. If shishya has deficiency in saadhana catushtaya
sampatti, through punyam this will get compensated. Iswara puja will give
jnana yogyata, Guru puja will give jnana yogyata and jnanam. Therefore,
gury puja is considered to be superior. Therefore we say, guru brahma, guru
Vishnu…By all means, a studious student must worship the Guru. In
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Mundaka Upa also in last chapter. Quote>> Atmagnyam archayet

bhotikaamaha.. in next section, tayo vaitat…

Topic 116

(११६)ग
ु सेवा;म:-
>ीसगु6लाभो!रDणे त~शनमा?ासा:ा9गं नम
कृ य तरणकमलरजांिस
प-रशुतमािन
वो!मा9गे धारयेत्। प+ात् सगु6सादा@'धमोचनाका9Dी
ती€तरमुमुDुगु6कु ले IJचारी वसेत्। त
मै
वशरीरमनोबा धनादीिन समपयेत्।

How should one serve the Guru? One should do sashtaanga namaskaaram
without seeing the ground or cleaniless. Definition given in footnote. The
dust from his feet, he should put on his head. Considered sacred. The
shishya who is interested in freedom from samsara, desperate seeker, he
must live in the gurukulam, must live a life of brahmacaryam. All his
possessions must be handed over to the Guru.

Topic 117

(११७) शर=राप>णम ्-
>ीसगुरोरिभमतशु>ूषां बuतरं कृ वा मनागिप तदा2ानितल9घनेन वतनमेव
शरीरापणिमयु\यते।

Whatever service has to be done to the Guru as a person, the entire day
must be made available whole day, he should not say I have any other
work. Even a wee bit, the instructions of teacher must not be violated.

Topic 118

(११८) मनोऽप>णम ्-
IJिव7णुिशवामक एव >ीसगु6ना'य इित मनसा िनि+य ति
मन् परमां भR
ेमाितशयं च कृ वा, यथा त
य कृ पाकटाD:
वि
मन् पते!था तमनुवतqत।
वEेऽिप ति
मन्
दोषदृ: न कु यात्। स एव ह-र:, हर:, IJा, ग9गा, सूय: , इित िवजानीयात्।

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िनरितशयDेमाथ‚ मुमुD:ु >ीसगुरो:

वपं S*द धारयन् सदा तमेव यायेत्। एतसव=
मनोऽपणमु\यते।

Guru is trimoorti roopaha. In footnote, samaranam, dasyam all nava vidhi

bhaktim must be shown. Devotion is required. Guru’s grace is required.
Never analyse the Guru and his activity don’t find fault, look upon him as
Siva, Vishnu, Brahma, Soorya. In footnote: When Guru is pleasant, he is
Vishnu, he is angry he is Shiva, when he is active Brahma, santhaha he is
Ganga, when he is teaching, he is like Soorya removing the darkness from
the mind of the Shishya. Before getting jnanam, serve the Guru for jnanam,
after getting jnanam serva as a sign of gratitude. He should keep the form
of Guru in the heart.

Topic 119

(११९) वागप>णम ्-
“या'य
माकं सुच-रतािन तािन वयोपा
यािन” (तै. िश. ११.२) इया*द>ुयुRकारेण
>ीसगु6ारfधकमाधीनशरीरा*दगतगुणगणकUतनम'तरा तिZदोषाणामनुारणमेव
वागपणमु\यते।

As said in Siskha valli, Guru has shareeram because of prarabhdha, since it

is human shareeram, he will have doshas too or weaknesses, Shishya’s aim
is focusing on the Guna. Otherwise, you will lose the respect for the Guru
and teaching. Even if you notice the dosha, do not talk about it. Even if you
see dosdas, with draw silently if you see too many

(१२०) धनाप>णम ्-
पƒीपु?भूिमपशुदासीदासगृहधा'यानां धनिमित लोकिसि:। एतसव= स'य
य
शरणवेन >ीसगुरो6पसदनमेव धनापणमु\यते। स'यािसवेन सवस9गप-रयाग
य
कृ तवाकृ ताथ: >ीसगु6नधना*दकं *किgदWयपेDेत िश7येGय: । अत एव
सवप-रAहयागपूवकं
वापणमेव गुरवे धनापणिमयु\यते।

Assume Student has wife, family, house, land, farm etc. if Guru is a sanyasi,
he will not receive whatever you offer. Here, dhanarpanam means

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renouncing all the wealth and becoming a sanyasi. Suppose Guru has lot of
property, you can offer everything

य*द
यागु6गृहा>मी तदा सव= धनं त
मा एव समपयेत्।“इमे िवदेहा: अयमहमि
म” (Iु.
४.२.४) इितवत्। अयमपरो धनापणकार:। न च IJिवेगु6: स कथं गृहा>मी
या*दित
श9Cयम्। विसिवcािम?ासया2वeCयो~ालकरामकृ 7णादयोऽिप >ीसगुरो गृहा>म
एवावत'त इित >ुित
मृितशतेGयोऽवग;यते। त
मागृहा>मे वतमाना अिप IJिना गुरवो
भवेयु:।

Yadi syaad..If Guru has a ashrama, you can hanover and go along with the
wife. The wife can go to Ashrama and serve too or wife can stay back.
Janaka did that as declared in briha upa, I’m offering my videha rajyam. Can
gruhastha be a jnani? Vashishta, Viswamitra, Yagnavalkya, Vyasa, Rama
Krishna are examples.

ु लाभानतरं शयाचरणकार: -

(१२१) 7ीस'ग
िन:>ेयसा3थना मुमुDुणा पूवVRकारे ण शरीरादीन् >ीसगुरवे समWय, त@सताव'य? वा
गुरो: समीपे वसता, दृढतरामापरोDाकारपय'तं िभDािशना च भाम्। ताg िभDां

वात'?ेण न भु_ीत, >ीसगु6सिZधौ समपयेत्। >ीसगुरोरनु2ा
याेत्
तदा.ीयािjDाम्। य*द गु6: िश7यभCयितशयपरीDणाय नानुम'येत तदा
तू7णीमेवोपवसेत्। न चैकि
मि'दवसे ि@3भDाथ= Aामं िवशेत्। तत: परेयुयथािविध
िभDाचय= चरेत्। एवं गु6ं सेवमानो न मनागिप मनोिवकृ ितमापयेत। यदा िचरकालमेवं
सेमानो गु6: सीदित तदा तसमयं ती1य
विज2ासां त
मै िनवेदयेत्।

In this manner, shishya must offer everything and join the ashrama, if there
is a problem staying there, he should find accommodation close by, take
biksha (if brahmachari or sanyasi), give to Guru and with permission from
the Guru and then eat. Per day, only one time biksha allowed. In this
manner, he should lead his life, mind is available for sastram only.

“
वािमZम
ते नतलोकब'धो का6Xयिस'धो पिततं भवाfधौ।

मामुरामीयकटाDदृ7„ा ऋxाऽितका6Xयसुधािभवृ7„ा॥ “

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इया*द
तुितपूवकं .े\छां िनवेदयत्। य*द पृ\छेयनुमत दया!दा
वसंशयो िनवेदनीय:।
िश7य
यान'तज'मा'तरा3जतपु'यपु_वशात् >ीसगु6: कृ पया के वलं धनायनपे1या
ययुप*दशेत,् तदो!मािधका-रण
त
य िनरितशयकeयाणं जायेत।
त?ो!मो!मIJिन>ीसगु6सेवाया: फलं तु
कामpोधा*दसवमलिनवृि!@ाराऽ'त:करणशुि: । एत†यमWयु!मािधका-रण: िश7य
य
िसमेव भवित।

गुरवे यो मनोवाचौ कायाथा*द समWय तम्।

सेवित, भवित IJ सादाितशयागुरो:॥

य
तु मनोवा‡ायधना*दकं >ीसगुरवे समWयाहोरा?ं तं शु>ूषते स िह बJ}व भवित।
सगु6+ा
मै साहाˆयं करोित।

Vivekachoodamani: Shishya surrenders to the Guru, Oh Lord, you are the

shelter, be gracious to me, give me knowledge ans save me from the ocean
of darkness. Shishya must ask permission, can I ask a question to you? If
shishya has punyam, Guru will willingly teach or he may not teach. When he
teaches, Guru will teach unconditionally. When uttama guru teaches
uttama shishya, he will have kalyanam mokshaha or mangalam. Therefore,
Guru will be able to give saadhanachatushtayam as wekll as knowledge. He
will be able to give Shishya knowledge, If you do namaskara to Guru, both
will come. After offering day in and day out (guru gita, you must go
through, you should not sit when he sits, you should walk behing, you
should sleep after he sleeps, available in Ramakrishna Mission), attitude is
vey important. Therefore, may you do shravanam of 4th chapter of VS.

3rd chapter is over.

इित >ीवासुदेवIJे'सर
वतीिवरिचते िवचारसागरे गु6]7य
वपिनपणं नाम
ि@तीय
तर9ग: ॥

Spill over done in next class 94 on 18th January 2014

In the last class we completed 3rd chapter. Some references before we go

ahead with 4th chapter. Guru lakshanam, shishya lakshanam and Guru seva or
acharya upasanam was discussed. Acharya upasanam can give two fold
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benefit, adhrushta dwara jnana yogyata praapti and jnana praapti too. Some
shlokas were given in footnote. Page 69 footnote no 1. 3 shlokas are there.
First one I did not do.

“िवभेय*प+ुतावेदो मामयं -त%र.यित। इितहासपुराणा2यां वेदं समुपबृंहयेत्॥”

Veda maata is all the time concerned that it cannot reach the people directly,
therefore concerned about reaching the right teacher because of modern
communication the meaning may get twisted or lost. Veda is frightened of a
person who is half-baked. This person is going to misinterpret. Commentaries
have to be properly studied. Itihasa and purana must be studied elaborately.
2nd line: because it is a wide canvas, veda must be explained, commented with
the help of itihasa and puranam. Vishnu puranam is a high vedantic work.
Written by parashara maharishi.

2nd shloka… we saw in the last class

3rd shloka definition of Guru (from guru gita 1-21)

Page 70

Shloka- defining shastanga namaskaram

“प4ां करा2यामु 2यासुरसा िशरसा भुिव। पतनं दीघ त वत् -णामोऽ8ा9गं उ&यते। “

“प4ां क 2यां जानु2यामुरसा िशरसा दृशा। वचसा मनसा चैव -णामोऽ8ा9ग उ&यते।
रा “

8 limbs of the body must touch the ground. Madhyam;;hands, thighs, legs,
chest and the head (8) must touch the ground.

Another version: 2 feet (1 limb), 2 hands(1), 2 thighs (1), head, chest, see with
eyes, words, mind

Page 72

Foot note

“+वणं क<त नं चैव मरणम् पादसेवनम्। अच नं वदनं दायं स>यमामिनवेदनम्। “

“आदौ @ानाAये पBात् कृ तCविनवृDये। यावजीवं Eयो बधा वेदातो गु रीFर

: :॥“

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Navavidha bhakti: shravanam, keertanam, smaranam, pada sevanam,

archanam, vandanam dasyam, sakyam, atma-nivedanam.

Aadau 3 must be worshipped throughout life: Vedanta, guruhu, Iswara. In this

cycle, you start with bhinna Iswara and end with abhinna Iswara. Difference:
Initially we worship all 3 for the sake of knowledge, after gaining knowledge I
do namaskaram to remove ingratitude. Expression of gratitude.

In page 72, swamin Namaste is from vivekachoodamani (no 35).

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VICHARA SAGARAM
िवचारसागरम्
( ी वासुदव
े े सर वती वािमगल्)
Based on the lectures by
H.H. Swami Paramarthananda
(transcribed)

[Commenced December 2011]

Chapter 4

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To any vedantic student who finds these notes useful.

Please send in any corrections/feedback to [email protected]

Hari Om

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Contents
No table of contents entries found.

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सुखं िन यं व काशं ापकं नाम पयो:।

अिध ानं बु यबो यं बु े ृ य ु िनमलम्॥१॥

अपारं सववेदा तवे यं यक् परं मह:।

तदेवाहं न म ो य दित मे िनि ता मित:॥२॥

Class 94

Chapter 4

18th January 2014

Spill over done in next class 94 on 18th January 2014

In the last class we completed 3rd chapter. Some references before we go

ahead with 4th chapter. Guru lakshanam, shishya lakshanam and Guru seva or
acharya upasanam was discussed. Acharya upasanam can give two fold
benefit, adhrushta dwara jnana yogyata praapti and jnana praapti too. Some
shlokas were given in footnote. Page 69 footnote no 1. 3 shlokas are there.
First one I did not do.

“िवभे य प ुता वेदो मामयं त र यित। इितहासपुराणा यां वेदं समुपबृंहयेत्॥”

Veda maata is all the time concerned that it cannot reach the people directly,
therefore concerned about reaching the right teacher because of modern
communication the meaning may get twisted or lost. Veda is frightened of a
person who is half-baked. This person is going to misinterpret. Commentaries
have to be properly studied. Itihasa and purana must be studied elaborately.
2nd line: because it is a wide canvas, veda must be explained, commented with
the help of itihasa and puranam. Vishnu puranam is a high vedantic work.
Written by parashara maharishi.

2nd shloka… we saw in the last class

3rd shloka definition of Guru (from guru gita 1-21)

Page 70
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Shloka- defining shastanga namaskaram

“प ां करा यामु यासुरसा िशरसा भुिव। पतनं दीघत वत् णामोऽ ा गं उ यते।“

“प ां करा यां जानु यामुरसा िशरसा दृशा। वचसा मनसा चैव णामोऽ ा ग उ यते।“

8 limbs of the body must touch the ground. Madhyam;;hands, thighs, legs,
chest and the head (8) must touch the ground.

Another version: 2 feet (1 limb), 2 hands(1), 2 thighs (1), head, chest, see with
eyes, words, mind

Page 72

Foot note
“ वणं क तनं चैव मरणम् पादसेवनम्। अचनं व दनं दा यं स यमा मिनवेदनम्।“

“आदौ ाना ये प ात् कृ त विनवृ ये। यावजीवं यो ब धा: वेदा तो गु री र:॥“

Navavidha bhakti: shravanam, keertanam, smaranam, pada sevanam,

archanam, vandanam dasyam, sakyam, atma-nivedanam.

Aadau 3 must be worshipped throughout life: Vedanta, guruhu, Iswara. In this

cycle, you start with bhinna Iswara and end with abhinna Iswara. Difference:
Initially we worship all 3 for the sake of knowledge, after gaining knowledge I
do namaskaram to remove ingratitude. Expression of gratitude.

In page 72, swamin Namaste is from vivekachoodamani (no 35).

सं कृ तिवचारसागरे उ मािधका रण: उपदेशिन पणं नाम चतुथ तर ग:

4th wave

In the samskruta vicarasaagaram, for the qualified student presentation of the

vedantic teaching, is the title 4th chapter. (5th will be for madhyama and 6th for
kanishta adhikaari –adhama or manda)

इदान गु िश यसंवादाि मका काचनापूवाऽऽ याियका िवर यते। एत वणमा ेण

िज ासुमुमु ुरा मिवचारे भृशं समथ भवेत्।

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I want to start with a vedantic story. Footnote: Don’t search for this story
anywhere. This story is not there anywhere else. They are all fictitious
characters introduced by ND.

This is in the form of a dialogue between Guru and shishya. A fiction designed
for vedantic teaching is composed by me. By listening to the story, he will
become interested in vedantic study. Every seeker need not be interested in
vedantic study. I’m talking about Vedanta friendly mumukshus.

(आ. १२२-१२५) शुभसंतते: रा : , त वदृि रित, अदृि रित, तकदृि रित समा यातानां
त पु ाणां च कथा-

Story is about 4 people, father and 3 sons, father named shubhasamtate,

(chidren who are all spirutally inclined), tatvadrushtihi, one who has
saadhanacatushtaya sampathi, accepts Vedanta pramanam, knows the
limitations of tarkasastra, has extraordinary shraddhaa, adhrushti: one who
does not have too much sadhanachatushtayam, does not have too much
knowledge of tarka sastra, not spoilt by too much of tarka sastra,
tarkadrushtihi, spoilt by too much of tarkasastra, he asks too many questions,
does not understand the limitation. We require common sense, intelligence
and understand the status of Vedanta pramaanam. God cannot be proved by
science or logic. The shraddha we have in God, if we have in Vedanta
pramanam and have common sense, we will get knowledge.

(१२२) शुभसंतते ल
ै ो यािधप यम्- शुभसंतितनाम क न राजा लोक यमनुशशास।
त यासं य: पु ा:- त वदृि :, अदृि :, तकदृि रित च िव याता:, चतु शा वीणा । ते
मे मेणाि मन् थे चतुथप मष तर गेषू मम यमकिन ािधका र वेन व य ते। राजा तु
शुभस तित: शैशवं डायां, यौवनं च ीभोगे िविनयु ानोऽिप वभुजवलेन लोक यमिप
या येज मागणापालयत्।

Shubhasantati was an emperor of all 3 lokas. After imagining, you imagine you
are ruling all the worlds. He had 3 sons, tatvadrushti, adrushti and tarka
drushti. They were very knowledgeable in 4 sastras, tarka(reasoning or
thinking), mimamsa (interpretational skills), vyakaranam(language) and sastras
(sankhya, yoga, nyaya and vaisheshika). These 3 children are going to be dealt

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with sequentially in this VS text in 4th, 5th and 6th chapter. They are uttama,
madhyama or kanishta (Manda).

In page 72, swamin Namaste is from vivekachoodamani (no 35).

The Raja went through grihasta ashram. Raja had a normal and regular
childhood. Veda never considered physical relationship with a spouse as an
obstacle. Grihasta can practice conditional brahmacharyam. Absolute
brahmacharyam is not mandatory for moksha. Pancamahayagna must not be
compromised. By the strength of this Raja’s arms, all 3 lokas were governed
through nyayamargam.

Topic 123

(१२३) पु ेषु रा यं सम य शुभसंतते: जनम्- त य रा : कदािच वपूवपु यवशात्

’आ मा अजो िन यो िनरितशयान द व प , ततोऽ यत् सव दु:खा मकम्’ इित िववेक
उ दयाय। तदा सोऽिच तयत्- ’अहमा मिवचारं कु याम्, य: पु ा मम लोक यं पालय तु’
इित।

tada so chitayat

For that King, once upon a time, due to punyam he had done in purva janmas
and current janma, he developed nitya anitya vastu viveka. Shubesha: 7 stages,
tanu maanasi 2nd stage. 1st stage: Why don’t I go to Gita class? Atma ajaha
nityaha: real self is ajaha: eternal, nityaha and is of the nature of superlative
ananda. Anandobrahmeti…. Tai upa. This person understands that all
pancaantma are sources of sorrow only.

Class 94

15th January 2014

Page 73, topic 123

Now ND wants to enter into formal vedantic teaching. He is introducing a

fictitious story. He has introduced a King Shubha santatihi. He had 3 lokams
as his kingdom. He has gone through formal vedic education also. Atma’s
nature is sukham. Central message of Vedanta. Anatma has pratibimba
ananda. First this information must be received by the mind. Then
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confirmation. Shubha santati has received this message, he wants to

confirm this by changing to sanyasa ashram. Shubha santati had to decide
to renounce the lokatrayam.

M: In that Shubhasantati, because of long karma and upasana yoga and

purva punyam, viveka arose. 5 capsules of Vedanta, 2nd one Atma is the
only source of permanent peace security and happiness. Anatma is all other
than Atma, includes panca anatma, all of them are sources of sorrow.
Possesion, profession, family, body and mind. When the time came, he
thought in the following manner. Shuba iccha: Subesha: Let me dedicate
the rest of my life for Atma vicara. I want to transfer responsibility of three
lokas to three sons. Thereafter

ततो मि ारा पु ान् वसमीपमाना य व य भोगे वैरा यमेका ते र त च ते यो िनवे य

रा यािधकारम गीकतु ताना ापय ेकैक मै एकै कं लोकं िवभ यादात्। िवभ य रा यादाने
पु ाणां िमथ: कलह:, त मूलकतया जानां दु:खं च भवे दित म वानो राजा वयमेव
वरा यं पु े यो िवभ यादात्। य मानवो मृत: सन् परमे रा ारकम ोपदेशं
ल वाऽनायासेन मु लभेत, य च सवा तयामी िव े र: सदा सि िहत:, य
चाितगभीरा ग गा ’उ रवािहनी’ इित िथता वहित, त काशीनगरे ि थ वा व वरा यं
पालियतुं पु ाना ददेश स राजा। पुनरिप स पु ानवोचत् – ’ अयमपार: संसारो दु:ख प:।
पामरा तु तं सुख पं म वा सांसा रकभोगाय घनमेवा यादरे णापाजयि त। न तु
मु यथमा मिवचारं कु वि त। ईदृशपामरजनै: सह वासं िवहायैका ते िनजसुखलाभायाहं
यित ये’ इित।

Thereafter, the Raja called the mantri and brought all the 3 sons and
informed them that he is no longer interested in the worldly pleasures. It
includes family and relationships. These are also materialistic pleasures. We
should internally drop attachments in the house and family too. I like to
enjoy seclusion. “Don’t go around the spouse all the time”. He commanded
the 3 children to take over the responsibility of ruling the world. (one loka
each). He decided which one should take which loka. (No court problem).
Indirect message to family people. Make sure that property is apportioned
properly. If he himself does’nt settle the property sharing, children will
quarrel. Shubhasantati is a good King. Family quarrel will kill the society

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(here). In this manner, Raja distributed. Please write a will properly. Don’t
say you are only for 60 years. ND is advising every parent. All of you must
settle in Kashi and rule your respective kingdoms. Kashi is a sacred place
where Lord Siva as Vishveswara has taken a vow, whoever dies in Kashi, I
will give taraka mantra(Rama nama) upadesha in the ear of the dying
person. Suppose we become jnani (last part of tatvabodha) we can afford
to die anywhere, otherwise Kashi Maranam is good. Word taraka means:
that that takes a person across the shores of samsara.

Footnote: Kashyam….rudraha tarakam brahma..

का यं िह ज तो: ाणेषु ममाणेषु तारकं ाच ,े येनसावमृतौ भू वा मो ं लभते।

“य कु ािप वा का यां मरणे च महे र:।

ज तोदि णकण तु म ारं समुपा दशेत्॥’ इित ु यिभ ाचोऽ द शत:।

As even that person is dying, Rudra whispers taraka mantra. Shiva becomes
Guru and teaches brahma vidya.

In Kashi, anywhere if a person dies, in the right ear, that taraka mantram is
whispered. Therefore, they get mukti. In the entire Kasi kshtram,
vishweshwara is present all the time. Ganga is flowing in the northern
direction. Uttara vahini therefore sacred. In that Kashi, may you all get
settled and rule the kingdom. He addressed his sons further. The entire
samsara consisting of Anatma is of the nature of dukham. All these people
are giving me joy, many of us are deluded and want to preserve the panca
anatma. Money alone for preserving these becomes most important. PORT
nourishment. They don’t have time for Atma vicara..

Shubhasantati says if I live amongst such people, others being majority,

they will change me. Far from the madding crowd, I want to go…..To enjoy
atmananda, I’m going to dedicate my life. He does not say where he wants
to go. The 3 chapters are going to deal with the 3 children. Father’s story
comes at the end. I taught in Sanskrit 300 hours for 7 years.

Topic 124

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(१२४) पु ाणामिप रा यिजहासा- िपतृवा यिमदं ु वा स युि बुि यु ा योऽिप पु ा

एका ते स भूयैवं समालोचयन्-’िपताऽ मान् संसारसागरे दु:खोदक पादिय वा वयं ान दं
ितिप सित। य मादा मिवचारास ोऽपारदु:ख प वादख डमसप मिप रा यं िपता
िजहासित, त मा यमपीदं रा यम य तदु:ख पं प र यजेम’ इित।

Now focus shifts to the 3 children. The 3 children heard these words. If they
were materialistic, they would have jumped at it. However the children
were rare. They were mature. They were sastra supported thinkers. They
left their father and had a closed door meeting. They thought in this
manner, Our father does not want to get caught up in this trap, why should
we fall in this trap? Rajyabhara…Consequence is only pain…He seems to be
selfish, he wants to enjoy brahmanandam. Superficially seeing the
kingdoms are prosperous, without any divisive forces, but father sees this
as deep source of sorrow. After renouncing he wants to get out and
dedicate his life to self-enquiry. Therefore, we should not fall in this trap.
We should emulate the father.

1st February 2014

Page 74

Topic 124 contd

ND is now focusing only on the 3 sons. Topic of father is over. Some

remarks on topic 123. After 123, shubha santati never appears. Our natural
curiosity will be to know what happened to him. He will come in page 357
topic 509. Chapter 7. While talking about shubhasantiti we said, in topic
123. Shubhasantatis’s renunciation. Later we discover that, he really
does’nt. Therefore, this topic must be Desire for Moksha. The sons seem to
be more evolved than the parents.

The 3 children decide, this knigdon, although prosperous and comfortable is

a source of dukham. In Maitreyi brahmanam also, Maitreyi asks if all the
wealth will give moksha or amrutam. Wealth can only give comfort but
cannot give happiness. Comfort is associated with stoola sareram,
happiness with sukshma sareeram.

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Topic 125

(१२५) वगृहाि ग य याणां गु पसदनम्- एवं िनण य ते योऽिप पु ा: मुमु ुव:

शुभसंतित रित िपतुनामा वथ कु व त: स गु म वे ु ं राजगृहाि ययु: ।
अनेकदेशान ट वाऽ तत ते ग गातटमेव ाय त िविव े
देशेऽ यु तशाखा क धफलपलाशशािलिभवृ ै निबिडते वने क यिच टतरोमूले िच मु या
जीव ै यं विश ये यो िनदु े य उप दश तं गुणातीतं ीस गु ं ददृशु:। कै लासे
महभा डीरवटमूले सनका द य त वमुप दश तं परमिशवं ीदि णामू तिमवते तं िवभा ,
सा ा गं िणप य, मो े छया यथािविध तं शरणं गता ति कटे ष मासान् चयमूष:ु :
तत: ीस गुरो: स ो भू वा मधुरया िगरा के न योजनेनागता यूयम्? के यूयम्! कु तो
वा ागमनम्? इित तान् प छ। तदा त वदृि ा ो रि गत :, सा िलपुट: सिवनयं
य वीत्।

The Sanskrit construction of the author, Sri vasudeva brahmendra saraswati

(must have been associated with Kanchi—indra saraswati), is so beautiful.
We should be grateful to both of them.

The sons left their home in search of a guru. They decided wealth can give
physical comfort but not mental comfort. The children validated their
father’s name, shubhasantati. To find out a sadguru, they left the palace.
There was a forest with tall trees, huge trunk with many big branches will
lots of fruits and leaves. The forest was thick. Among many such trees,
there was a vata vruksha (arasa or aala maram), there was a Guru teaching
the mahavakyam, holding the hand in cinmudra. Definition given in
footnote…angushta…Various other names are also given. Badra mudra:
Auspicious mudra. In Dakshinamoorti stotram, lopamudra, Agastya’s wife.
Tarka mudra and jnana mudra. In Gita, gunaatita comes chapter 14. These
disciples were great, free from all doshas. Obstacles to jnanam and moksha.
Footnote: summary: 10 types of doshas, 3 belong to sthoola sareeram,
possessing anything that does not legitimately belong to him, himsa, any
form of physical violence, violation of sexual morality..abrahmacharyam

Vagindriya dosha 4, speaking untruth, speaking ill of others, using impolite

words, useless speech.

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१ अ गु तजनीयोगि मु िे त क यते। इयं भ ामु ा, लोपामु ा, तकमु ा,

ानमु ा चेित क यते।

२ तेयम्, हसा, अ चयिम येते य: शरीरदोषा:। अनृतम्, परिन दा,

कटुभाषणम्, वृथालाप:, इ येते च वारो वा दोषा:। इ छा, िच ता,
बुि मा यिम येते यो मनोदोषा:। नृ सहतािप युपिनष िस ा एते दश
दोषा:।

३ तृतीयतर गो िवधानेन।

Iccha, chinta, buddhi mandyam 3—Mano dosha, too much of worldly

desire, worrying about family members all the time, (asuri sampat). Love is
different from worrying. A person should have reasonable knowledge of
language, right thinking, tatparya nischayaha (interpretational, logical and
language or communication skills, mimamsa, tarka, vyakaranam). If these
skills are not there, it is referred as buddhi maandyam.

This is found nritumukha purva kabini upanisad, uttara kabini upanisad.

One has Sankara bhasyam is there.

Seeing this Guru, they remembered Kailasa, under the vata vruksha, one
type called maha baandira (I think kallar vruksham). It seems on this tree,
crows won’t come and sit. Lord Shiva as brahma vidya Guru is called
Dakshina murti, in the role of brahma vidya guru. Sadasiva is another name.
The rules mentioned in the 3rd chapter for sastanga namaskara were
followed. Guru did not straight away, start with tatvabodha classes. For 6
months, they stayed there doing Guru’s work performing Sishya’s duties.
(as described in chapter 3). Brahmacharyam, they followed. After 6 months
of service, the guru will study the shishya’s motives. Whether qualifications
are there etc. After, 6 months, Guru was satisfied. Guru is doing you a
favour by accepting to teach the student. Shraddha in the sastram as a valid
source of knowledge is fundamental. We will use logic and science to
understand sastram not to prove sastram. Shraddam medham…. Faith in
God and Sastram is important. This has to grow from the family
environment. Guru asked, “what is your background?” What is your motive

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or intention? When the Guru asked, tatvadrushti answered with humility.

He answered for all the 3.
97

Feb 8th 2014

Continuing the story, the 3 brothers have left home and went to ganga teera, met a jnani Guru who
was teaching Vedanta and lived in the Ashrama for 6months, after 6 months, Guru enquired about
all of them to tatvadrushtihi. ND says, knowing the other 2 brothers (ingitham) motives, tatvadrushti
with namaskaras and with humility answered the enquiries of the Guru

Topic 126 checked with sanskrit pdf 5:17

(१२६) त वदृि गुरोरनुम त ाथयते- ’हे भगवन्। वयं यो॓ऽिप ातर: शुभस तते: रा :
कु मारा: अ ा: अ य तं शो या: िनज व पिज ासवो भव तं शरणम् गता:। भवान् िह
कृ पासमु : क पत िच तामिणकामधेनुव िवराजते। वयं तु दु:खवशंवदा:। य या ा दीयते
त मदिभ ायं िनवेदयाम:’ इित त वदृि : ाह। ’हे िश य। ृणु मे वच:। त वणेन
व धृदय थय: संशया समूलमु मूिलता भवेय:ु , वं च परमान दं ा ुया:’ इित
गु रवोचत्।
You can never ask a question to Guru without seeking his permission. You cannot call for bhiksha,
and ask people to ask Swamiji questions. You have to take appointment and then only ask questions.
Oh Lord, we three brothers are the sons of Raja Shubhasantati. We are all ignorant people and in
pitiable condition. Our samsara is because of self-ignorance. We are not Artha bhtha or Artharthi
bhakta, we want a blessing in the form of consistent and systematic teaching. Iswara saranagati
leads to getting a Guru. After that, it should get converted to Guru saranagati. Guru will then point
out that we need sastra pramanam, therefore surrender to sastram. This will lead to jnana
saranagati and then Atma saranagati. You are Karunanidhi, Krupasaagari, dayanidhihi!!! Kalpataru,
kamadhanu, chintamani of heaven. Wish yielding sources. You will also fulfill our quest for self-
knowledge. If you permit, we will seek permission for asking Questions. Only if permission is
granted, we shall present our motive. Guru says, Hey Shishya, I shall teach you brahmavidya (Arjuna
also never directly asks for brahmavidya, Sankaracharya observes this in his bhashyam. He only said,
I’m confused regarding dharma and asked Krishna to teach him. Krishna teaches brahmavidya.
Arjuna gives another statement Nahi prapashyami… Arjuna said, even by going to heaven, I will not
be able to remove the sorrow. If Krishna had taught Dharma, he would have gone to heaven which
would not have solved his problem, therefore Krishna inferred that he needs atmajnanam and
therefore taught) . (Another commentator, Swami Sankarananda, lucid gita
bhashyam..sankaranandi.., Arjuna said karpanya dosha.. dharma refers to Atma only, therefore
Arjuna has declared that he is confused related to Atma only, according to Sanskrit Dharma means
that that sustains the creation, therefore it is Atma only, dharma has been used in the meaning of
Atma in Katopanishad.. Anureshadharma.1.1 22 or 23.) By listening to my teaching, all your knots of

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the heart, sidhyarte sarvasamshaya…katopanisad, along with moolam, ignorance will go away. You
will jump with joy.

Topic 127

(१२७) मुमु ािभ क त वदृि :- ीगुरो: का यं ा वा दयान दस दोहतुि दल:

सं त वदृि : वािभलिषतकाय िस िमित िनि य सिवनयं प छ- हे भगवन्। भवान्
कृ पािनिध: ीसदािशवदि णामू तसम: सव :। वयं तु सवऽ ा:
जननमरणा ददु:ख पसंसाराि भीम: । अ माकं ति वृ :े परमान द ा े ोपायो व :।
नाना कारोपासनािन कमािन चानुि तािन। नैवा मदिभलिषताथिस रभूत्, युत
संसारा मकब ध एव दृढीभवित। त मात् येनोपाया तरे ण वयं कृ ताथा भवेम तमुपायम मान्
शािध भो:।
Beautiful Sanskrit.. Tatvadrushti is presenting his question. It reveals his intense desire for moksha.
Having seen the compassion of Guru, compassion because of purnatvam, full of abundance of joy,
hrudaya ananda, tatvadrushti, his intended purpose, is fulfilled. With humility he asked this
question” Oh Lord, you are like sadasiva dakshinamuthy, ever auspicious, chap7 jaramarana
moksha… Saddarsanam shanty pata on mrutyu, you are omniscient, we are sarvejyaa, sarva
agnyaana: we are all ignorant, only thing that is constant, all day we have one fear or the other,
possession, profession, family, body the mind (5) pancaanatma. As children, we were afraid of
exams.What I am afraid of varies, that I am afraid is constant. We want to have positive ananda also.
We have practiced numerous upasanas. Dasoham bhavana. Varieties of Pujas we have done. That is
also dasoham dvaita bhaavana. Mandukya …advaita prakaranam.. Upasananashrito
janma…tenasau.. all the dvaita bhaktas are unfortunate people. We don’t criticize dvaita bhakti, you
can start but cannot end with dvaita bhakti. None of these gave us moksha. Dvaita bhakti only
perpetuated samsara. Give us some other way of removing samsara. Shaadhi borrowed from Gita.
Tat viddhi…pranipaatena..

Topic 128

(आ.१२८-१६८) ानोपदेश:-

(१२८) िश य य मो े छा ाि तज ये युपपादनपूवकं महावा योपदेश: -

Jnanopadeshaha: A teaching which is meant for generating knowledge

Topic 128 to 168- Mahavakya upadeshaha

4th chapter is for uttamadhikari, 5th is for madhyamaadhikaari- adrushti 6th-kanishta adhikaari tarka
drushti

Unique method for uttamadhikari:

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Generally Guru will accept that Shishya has Samsara. In vivekachudamani, shishya will say similar
things, guru answers saying we have a beautiful method to cross samsara. There is a path to
crossover the samsara. Guru accepting there is samsara is called adhyaropaha. Thereafter, long
teaching. He will talk of all the 3 karmas, punarapi janam and maranam cycle etc. then he will teach
the method. This is conventional method.

Here Guru says, where is samsara for you? Why are you asking for removal of samsara? Here
apavada method. That you asked for mokdha itself means you assumed that you have samsaara. You
need samsarabranti nivruthihi.

Heading :Shishasya: desire for moksha itself is a wrong desire, Guru is going to establish this.

98

1st March 2014

(१२८) िश य य मो े छा ाि तज ये युपपादनपूवकं महावा योपदेश: -

आ यि तकदु:खिनवृि : परमान द ाि मो इित क यते। िश य य मो े छां ा वा
गु तदुपायभूतं वेदा तैकसमिधग यं ानमुप दशित। ान व प य नानाशा ेषु
नाना कारे णो वेऽिप जीव भेदिनवतक ान यैव मो साधन वेन वेदष
े ु
ितपा दत वा ादृषमेव ानमुप दशित- हे िश य। परमान दावा ौ
जननमरणा ददु:ख पसंसारिनवृ ौ च तवो प े छा ाि तज ये ये यवेिह। यत वं िनसगत
एव िनरितशयपरमान द व पोऽिस त मा सदा परमान द व पेणैव सत तव
पुन त ा ी छा न यु यते। य ा ं त लाभायैवोिचते छा। व व पं तु वया सवदा
ा मेवे यत त ा ये तव जायमाने छा मम तरा न स ग छते।
ND has brought Guru and 3 shishyas together. First is tatvadrushti, therefore Guru takes a short cut
and fast approach. It is different from the conventional approach. Conventional one is Guru accepts
the presence of Samsara in Shishya and speaks of kartrutvam, bhotrutvam etc and then sancita,
prarabhda and agami karma. Somehow, manage the prarabhdha karma and remedy for sancita and
agami karma, and then paranta kale you will die never to be born again. Moksha has given as a
promise that it will come after death. Student appreciates the Guru because Guru says student has
samsara. Guru is happy not because this is true but because Shishya is happy. For manda adhikari
this is ok, but for uttama adhikari, you don’t need to work for moksha. Remove “Saadhya Moksha” ‘s
existence (moksha as a goal). For uttamadhikari, definition of samsara is “that I’ve a samsara, this
misconception is samsara”. Samsara is not any of the karmas, sancita, prarabhda or agami.
Removing karmatrayam is moksham according to madhyamadhikari. Removing the thought that I’ve
karmatrayam is uttamadhikaris moksha. Adhyaropa is not there, only apavada is there for
uttamadhikari. Misconception is 2-fold. Moksha is a congnitive process (Swami Dayananda Saraswati
says). M:Oh Student, I can never give you moksha because, your desire for Moksha is a delusion.
Mokshaiccha is brantijanyam. Therefore, teacher’s job is telling the student that desire for moksha is
misplaced. Uttamadhikari will catch this immediately. Straight away Mahavakyam. Definition of
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moksha: total elimination of sorrow (peace) and the attainment of infinite ananda(happiness). Guru
notes the shishya’s desire for moksha and the means for the attainment of moksha, which is
available only through Vedanta sastra, that jnanam Guru teaches. Jnanam is talked about in all 12
darsanams, but they are all different types of jnanams. Even in Vedanta there are 3 types, dvaita,
vishtaadvaita and advaita. Here he says, in different darsanams jnanam is talked about in different
ways. Liberating jnanam is only advaita Vedanta jnanam. This removes dvaitam. Jiva brahma dvaita
nivartaka jnanam. (dviteeyadvai bhayam bhavati). This has been talked about in the Vedas.
Therefore only advaita jnanam is taught by the Guru. Hey Shishya, your desire for paramanda prapti,
your desire to eliminate sorrow, both these desires together is called moksha icchaa. Your desire is
delusion. For a wrong desire, there can be no means of fulfilment. Moksha cannot be given, no Guru
can give this. If this chapter appears meaningful, you are a uttamaadhikari. Why? Guru gives logic.
You by your very nature are not the miserable body, disturbed mind or dozing karana shareeram, in
all 3 avasthas you are the Atma aware of the disturbed mind. You are of the nature of ananda which
is unsurpassed. If you take mind as ananda, you are manda or madhyama aadhikari. Tasmat,
therefore, since you are ananda swaroopa in all 3 periods of time, desire for ananda from anatma (a
dukha swaroopam) is wrong. It won’t work. Desire is possible under 2 conditions, I can desire for
something that I do not have. 2. You should desire for something from where it is available (I’m
adding this, ND does not say so). This desire is impossible. Without delusion, such a wrong desire
cannot come.

क जननमरणा द प: संसारो य द कदािचत् व यभू दा तव ति वृ ये इ छािचता

भवेत्। व तुत तु स संसार ईषदिप काल येऽिप ना येव विय।
त मा काल येऽ यिव यमान य संसारदु:ख य िनिववृ सा ते मम तरा न घटते। हे िश य वं
तु जननमरणा दसवसंसारशू यिच मा व प ैवािस। त मा मा मर कदािप
जननमरणा ददु:ख पं संसारम्।
The above was first misconception now 2nd. 1st : Want to get ananda 2nd: dukha nivruti iccha.
Freedom from the pain I’m going through. Why is it happening to me and not to my neighbour? ND
says, this desire is also not correct. Omnipotent Bhagawan cannot eliminate sorrow from you
because You do not have an iota of sorrow. M: Moreover, if samsara in the form of pain, punrapi
maranam and jananam cycle were there in you, then you can ask for this to be last birth. In reality
you do not have janma, there is nothing to eliminate. (you cannot pray to God for this being the last
janma, there is no jnama marana cycle). In reality, (mandukya karika chap 3, 4) the so called samsara
you are struggling to eliminating , in all 3 periods of time , is not there in you. Desire to eliminate a
sorrow thats not there is not possible. Hey shishya, you have to internalise that you are Brahman. 5th
capsule of Vedanta. By remembering my real nature, I convert life into a blessing. This Brahman
which is free from jananam and maranam and all the consequences (vyadi, jara, mrutyu etc). May
you not get obsessed with Anatma’s nature(janana marana samsara) all the time. (Mahavakya
updesa tvam to brahmaivaasi)

(आ. १२९-१३८) अ ा ेपसमाधानािन-

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(आ. १२९-१३२) सुखिवषयका ेपसमाधानािन-

(१२९) आ मन आन द प वे िवषयस ब धादान दभानं नोिचतिम या ेप:

Both desires are wrong desires. Shravanam is requiredfor conviction and natural doubts are raised
and removed.

Topic M: atraaskhepa: The objections and refutations pertaining to the 2 ideas. They are also of 2
types. I’m ever free from sorrow is 2nd statement.

First; sukhavishayakaa, we are going to discuss the first one ; ananda, I’m happy which is my nature,
I don’t get happiness from outside.

129 – If happiness is my nature, how come I feel miserable most of the time, I feel unhappiness most
of the time and receive happiness from five fold anatma, profession, possession, family, body or
mind. Therefore, these experiences are not proper if vedantic statement is true.

8th March 2013

(१२९) आ मन आन द व प वे िवषयस ब धादान दभानं नोिचतिम या ेप:---हे वािमन्।

ममा मा य द िन यिनरितशयपरमान द प एव भवित, तदा िवषयेि यसंब धाधीनतया
आ म यान दानुभवो नोपप येत। अनुभूयत एव तु िवषयसंब धादा म यान द:।
त मा ैवान द प आ मा। क तु िवषयसंब धादेवा म यान दो जायते।
The shishya has asked for moksha, from topic 128 reply by Guru. Branti nivruti is moksha.
Agnyaanam nivruti is moksha, agnyaanam is dukham . Dukha nivruti is not moksha. This is because
only if Atma has dukham, there is dukha nivruti. After all in all 3 kalas no dukham. I have dukham is
the misconception. Removal of this misconception is moksha. Ananda is my nature. Several
objections were raised. One by One ND answers. Our experience is diagonally opposite, and can
never accept Ananda is my nature. 2nd one Ananda need not be got from outside and here also I’ve
always got Ananda from an external object. Q: Hey Swamin, suppose my Atma is infinite ananda by
its very own nature, then because of my contact with sense objects, ananda should not come from
outside according to your message. My experience is ananda comes with contact with sense objects.
Therefore, Atma cannot be ananda swaroopa. Happiness comes from outside and outside only. ND’s
answer.

(१३०) अ य िवषय वृ ौ स यां तदीया तमुखवृ ौ आ मान दो भाित; िवषयेषु

ना यान द इित समाधानम्- हे िश य। य य बुि रा म व पं न जानाित त य िवषये छा
जायते। भोगसाधनानां ीधनपु ादीनाम िवषयश देन हणम्। िवषये छ य पुंसो
बुि ला भवित। च लायां बु ावा म व पान द ितिब बो न भासते।
अिभलिषतिवषयलाभे तु णमा ं बुि ि थरीभवित। तदा बुि वृि र तमुखा भवित।
त याम तमुखायां वृ ावा म व पान द: ितफलित।
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तादृशा म व पान द ितिब बमनुभिवतु: पुंसो ’िवषये यो ममान दोऽजायत’ इित

ाि त प यते। व तुत तु नैवाि त जडे िवषये आन दलेशोऽिप।
13.32

Answer: Anandamaya kosa of tai. upa. Hey Shishya, when a person is ignorant of one’s swaroopam,
then one’s desire is for external source. Therefore, there is apoornatvam, desire for one object or
other is there because of misconception that it will convert me to poornatvam. A bachelor to
householder etc. Only object of desire may vary. This desire can extend even to Vedanta. So many
number of books. Brahma Sutra is still not done etc. Jnani is purnaha not because he has studied all
the books, but he has understood that I don’t have to study everything to be poornaha. Stree,
(spouse), dhana (wealth), children, one wants poornatvam. All are called vishayaha. The mind is
disturbed because we have not attained one or the other. How can Atmananda reflect in a disturbed
mind? Ananda is therefore not absent but not manifested. Mind is calm and no more
extrovortedness when cause is gone. Definition of happiness... 5 features of happiness...Surviving
non experiential happiness is Myself. Therefore, we assume ananda was born from the object. This is
a delusion. In the jada sense objects, there is not even a droplet of happiness.

A dog, when it bites the bone, it gets blood. Therefore, bone is the source of blood, dog concludes.
Entire humanity is not different from the dog. Son is born, I’m happy. Therefore, son is the source of
happiness. Same misconception.

Heading 130- When object is attained, mind is turned inwards and happiness is attained, there is
actually no happiness in sense objects.

33.11

क आन दो प े वषयाधीन वे यि कि ि षयज यान दमनुभवत: पुंसो िवषया तरे

इ छो पि दशायामिप ाचीनिवषयान दोऽनुव ततुमहित:; न तु तथा यनुभव:।
अ मि स ा ते तु िवषया तरास या पुनरिप बुि चा ये सित त यां च लबु ौ न
व पान द ितिब बो भातीित समाधानं ेयम्।
On logical analysis also we can conclude that vishaya is not an object of happiness. A child is born,
child continues to be with mother or father. However, we start to look for something else. Child’s
admission. How do we now explain the absence of ananda when the source son is there? Acquired
things do not generate the same ananda at all times. When the next desire came, the ananda from
the previous vishaya is gone. Vedanta says, when the admission desire came, mind got disturbed,
atma ananda did not get reflected. Previously it was putra icchaa. This is the answer.

43.04

क ा यत्, य द िवषयादेवान दो िनयमेन जायेत तदा वासादागतपु दशनज यान द:

सदानुव ततुमहित; न तु तथा भवित। तथा िह- क यिचत् ि यतर: पु ि र वासी काला तरे

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यागमत्। त शन णे जायमान: िपतुरान द: िचरकालमिवि छ तयानुव ततुमहित,

आन दहेतो: पु य सदा सि िहत वात्। न तो तथानुभूयते। िस ा ते तु
पु दशना दत ि षयज यान द य िचरमननुवृि रे वमुपप यते – त ि षयलाभ णे
बुि न लीभवित। तदा िन लायां बुि वृ ावा म व पान द: ितिबि बतो भवित। स
एवान दोऽनुभूयते। ततो िवषय तरे छया पुनरिप बु े ा ये सित त यां बु ौ
व पान द ितफलन य िव छेदात्, पुरत एव स यिप ाचीनिवषये, नान दानुवृि :।
त मा िवषयेऽ यान द: । क य द िनयमेन िवषयाधीन एवान दो भवे दा समाधौ
योगान दो न काशेत। तथा सुषु ाविप नानदभानं यात्।
सुषुि समा योदृ य पिवषयस ब ध याभावात्। त मा िवषये आन दलेशोऽ यि त।
क वा म व पान द एव सवा मना सव ाभासते। “रसो वै स:, रसँ व
े ायं ल वान दी
भवित” (तै. . ७) “एत यैवान द या यािन भूतािन मा ामुपजीवि त” ( .ु ४.३.३२)
इ या द ुते:।
Same idea is clarified with an example.. If the Vishaya has to regularly produce Ananda, imagine a
person’s son has gone abroad for study. Father looks forward to the arrival of the son. By seeing the
putra who has come back, he jumps up and down, then smiles, and then all kinds of things. Ananda
must have been continuous. It is not experienced. To elaborate, his eyes are desperate to see the
glimpse of the child. Then the son came back. The father was having so much joy when he sees. If
you logically see, that ananda must be there continuously. How come it does’nt? Thinking that my
life is not there without my child is very big delusion. Imagining that this person can die itself is
terrible. Even after this (even death of near one) experience, they do not come to Vedanta. Family
cannot give peace, security and happiness. Consequence is samsara. In Vedanta siddhanta, this can
be explained. According to Vedanta, pleasure born out of putra contact cannot be permanent.
Disturbance in the mind is removed from the mind, but another one can come. Putri disturbance can
come. This disturbance cannot be removed by putra’s embrace. Vedanta does not allow the
disturbance to arise.

15th March 2014

िस ा ते तु पु दशना दत ि षयज यान द य िचरमननुवृि रे वमुपप यते –

त ि षयलाभ णे बुि न लीभवित। तदा िन लायां बुि वृ ावा म व पान द:
ितिबि बतो भवित। स एवान दोऽनुभूयते। ततो िवषय तरे छया पुनरिप बु े ा ये सित
त यां बु ौ व पान द ितफलन य िव छेदात्, पुरत एव स यिप ाचीनिवषये,
नान दानुवृि :। त मा िवषयेऽ यान द: । क य द िनयमेन िवषयाधीन एवान दो
भवे दा समाधौ योगान दो न काशेत। तथा सुषु ाविप नानदभानं यात्।
सुषुि समा योदृ य पिवषयस ब ध याभावात्। त मा िवषये आन दलेशोऽ यि त।

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क वा म व पान द एव सवा मना सव ाभासते। “रसो वै स:, रसँ व

े ायं ल वान दी
भवित” (तै. . ७) “एत यैवान द या यािन भूतािन मा ामुपजीवि त” ( .ु ४.३.३२)
इ या द ुते:।
In this portion, topic 139 ND is establishing that sense objects do not have any ananda of their own
and therefore they cannot gove ananda which they do not have. When the mind is disturbed, certain
objects quieten the mind. Eaxmple: When a father meets the son when he returned from abroad, he
feels happy. After some time the father has to do something else and he gets irritated although son
is still there. The ananda created by the meeting of the son cannot remain permanently, because
putra cannot stop the next menta disturbance. The impermanence of Ananda alone is possible.
(nischalaayam not nischalayam in book). As explained in Tai upa, priya, moda and pramoda vruttis
are there. Once he has got home, so many programs are there. Tirupati, kula daivam, 3 girls he has
to see, meet Swamiji. Son cannot continue to give same joy. Son remaining the same, joy becomes
different. Refection on ananda is gone although the son is still there. Agni will always give heat in all
avasthas, unlike son. Moreover, if you say vishaya alone gives ananda, wherever there is no sense
objects, there should be no joy. There are occasions when there are no sense objects, we are very
happy. A yogi practising nirvikalpaka samaadhi, (pratibimba ananda only) no external sense object is
involved. Footnote: yoga nanda...cita ekagratha, In pancadshi, last 5 chapters brahmananda
reflection is discussed. Yogananda, vidyananda etc are pratibimbananda. (any knowledge...
Archimedis and eureka). In deep sleep state, ananda is enjoyed. No sense objects in deep sleep
state. Therefore, only atma ananda having 2 versions, non experiential (Atma ananda) and
experiential version (kosa ananda) are there. Both belong to Atma. Raso vai saha: Raso means
ananda here (not soup or nava rasa). Only getting atma ananda either bimba or pratibimba ananda,
this jiva becomes happy. In Chan upa, bhooma vidya.. yo vai bhooma tat sukham... ND does not
quote here.

Briha--- Only a small reflected portion of original ananda all the people are enjoying now and then.
Shruti says.

29.40

हे िश य। िनरितशयान द व प एवा मेित िवषयस ब धा स आन दोऽिभ यते इित

जानीिह-

अदृ यो दृ यते रा गृहीतेन यथे दुना।

तथानुभवमा ा मा दृ येना मावलो यते॥ इित मृते:।

अयमेव समीचीन: िस ा त:। य य य ते संशयो िन लीकमेव पृ छ। पुन: सु फु टमेव वां

बोधयेयिमित गु राह।
Hey Shishya, atma is ananda swaroopa, moksha is also anandaha, therefore moksha is of the nature
of Atma. Moksha does not exist as a destination. Rare definition for uttama shishya: expectation of
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moksha is samsara, dropping is moksha. When I contact the sense objects, that ananda which is my
real nature, that ananda is manifested.

Beautiful example of smruti

M: Rahu is recognised during grahanam (when rahu conceals the moon). Rahu is a chaaya grahaha,
chaaya is shadow. Shadow of the earth must be there on the opposite side of the son, it must be
there always. Rahu must be there always by itself. Pure shadow is non recognizable. When moon
come there, the shadow falls and invisible rahu is revealed as the concealment of moon. Does moon
produces Rahu or does it manifest the Rahu? In the deep sleep state, consciousness is there, but we
are not able to claim. Atma is manifested by the object. Atma depends on anatma for its
manifestation. For “I am” you need object. Therefore, Ananda manifests only when sense objects
are there. M: Rahu which is chaaya grahaha (shadow of earth) which moves in the conter direction
never experienced until grahanam, when the moon falls at the right position, it manifests the
shadow thats always there. In the same way, Atma which is of the nature of pure consciousness and
joy, you will never experience it. Only when it manifests through sense objects, you experience. In
all vyavahara, atma is dependent on anatma and vice versa. Mutual dependence. If you have got any
doubt in this regard, ask the question, Gurus job is to answer all these questions. Tirelessly I will
answer all the questions. Guru says so. Now next question, not discussed anywhere

50.05 topic 131

(१३१) ािननोऽिप िवषयेि व छा, िवषयस ब धादा मान दावभास भवित न वेित
त वदृि : पृ छित-
The sense objects may vary, but sense pleasure is there. Does the same phenomenon happen to
jnani also after he gets jnanam. Tatva drushti asks. What is the mechanism of the jnani? Is it
different? He knows sense objects only reflect happiness. Jnani should not laugh at jokes. Should he
be serious always or should he be smiling all the time? M: Tatvadrushti asks,”Will jnani have desire
for sense objects or not? Assuming that vishaya iccha is there, when jnani fulfils the iccha, will he
also get pratibmba ananda or not? Nowhere else this is discussed this explicitly.

22nd March 2014

(१३१) ािननोऽिप िवषयेि व छा, िवषयस ब धादा मान दावभास भवित न वेित
त वदृि : पृ छित- हे स गुरो। िवषयस ब धादा मान दावभास मोऽ ािनिवषये
ितपा दतो भवि :, न ािनिवषये। यतो य य बुि रा म व पिवमुखा, तमिधकृ य
ताव: कृ त: पूव भवि :। तादृ ा ा येव, न ानी। त मा ददान ािननोऽिप
िवषयेि व छा त यािप िवषयस ब धा पूव मेण सुखािभ ि जायते न वेित
बोधाियतुमहि त भव त:, इित।

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When I experience the mirror, we look at 3 things. Mirror, frame and the face. Even though I
experience all 3, 2 belongs to mirror, but face does not blong to the mirror, it is my own. Similarly
when I experience a joy eating food, there are 3 things, vishaya naama , vishaya roopa, vishya
ananda. Vishaya ananda I experience in the Vishaya but not of the vishaya. Does jnani have vishaya
ananda or vishaya iccha. Topic 113 3rd line. Because he was talking of a ajnani whose mind was not
established we talked of all 3, in the case of jnani, he is atmaavimukhaha tell me. We expect him to
be in nirvikalpaka samaadhi. Will he have anatma iccha, vishaya icchaa, vishaya ananda etc.
Sthitapragnyasya kaa bhaasha. I’m interested in knowing about jnani. He must be either always
similing or always serious. If he has worldly desires, when he fulfils the worldly desires, will he also
get priya, moda, pramoda ananda? Please clarify

15.08

Topic 132

(१३२) वहारकाले ा य या मुिवमुख एव; स िवषयान द य व पान दादिभ तां

म यते-
Jnani has prarabhdha. Therefore, his lifestyle will be governed by prarabhsha. He will be governed by
lokasangraha. As a grihasta jnani, he will also be involved in vyavahara. There are sanyasis who are in
place and others who are in lokasangraha activities (Adi Sankara).Tapovanam;;;himagiriviharam
original in malayalam (translated into many languages). They are governed by their prarabhdha.
Quote>> Gita sadrusham chestate svasyaha... jnanavanapi.

2nd type of vishayananda : (1st one due to prarabhdha) Bhiksha: whatever comes, he has to go
through. Lokasangraha vishaya nanda

3rd type: Due to raga dwesha, you will have ananda. South Indian upbringing, jnani is habituated to
south Indian food. Example south indian jnani choosing Idli over Paratta. Vasana based vishaya
ananda. Quote>> Gita Indriyasya Indriya....raga dweshau...

Ishta devata also is based on raga dweshau. (Adhikaara nandi in Mylapore a jnani may like). However
all desires are non binding. NY talk: Is desire an evil? All vedantic students must go through.
Difference is jnani enjoys purnatvam whether desires are fulfilled or not.

Desire of God for creation. In Tai upa: Sokaamayata. Even wanting coffee in the morning, but it is
non binding for jnani.

Gita: Indriyaindriya... raga dweshay vyavasthitau, tayoho vasham na agacchet.

ABCD; Appropriate, balanced or moderate, clean or non binding, desire .

Do not come under their control . Vidyaranya in chap 6 of pancadasi . Iccham ti koti vastooni. Jnani
may have koti desires but non binding.

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When Jnani sees his ishta devata, he will have vishaya nanda. Gist: A jnani never sees vishayananda
as vishaya nanda, because he has the knowledge that vishayananda is atmananda only. Jnani never
mistakes the image as his face. He will also not feel for the vishayaananda going away

He enjoys pratibimbaananda. During worldly transactions, playing the roles according to

prarabhdam, in keeping with varnaashrama, grihasta jnani also enjoys this, he does not deliberately
remember Vedanta or Atma. He is engaged in worldly activities which gives him joy, vishayananda.
Dayananda swamiji loves to sing his own compositions. When a jnani enjoys vishayananda, in the
background he has knowledge that is is reflection. In saadhana pancakam, “swaadvannam yatu
...vidhi vacat “ .. 2 interpretations: May you not ask for your favourite dish (instructions to jnani).
Suppose you get, dish due to prarabhdha, may you be satisfied. Another one: prapte and na. When
the favourite dish comes, don’t be happy. Meaning: don’t get attached to it. Pleasure should be not
be inappropriate or immoral. This is part of karma yoga itself.

49.45

(१३२) वहारकाले ा य या मुिवमुख एव; स िवषयान द य व पान दादिभ तां

म यते- हे िश य। ृणु सावधानमना:। यदु मा म व पवैमु यमेव िवषये छा दकारणिमित,
तत् न के वलम यैव, क तु ािननोऽिप तु यमेव तत्। ानी च यदा वहारे वतते तदा स
त विव मरणपूवकमेव वतते। िवषय वृि कालेऽ वदा ते ा यिप। ािननो िह िच ं
सदैवा माकारमेव य द या दा त य जीवना दिनिम भोजना द वहारोऽिप न िस येत्।
त मादा मािवमुखा बुि भयो: समा।
May you listen with attention. In the previous portion, we pointed out agnyani at the time of
vishayananda, mind of agnyani is extrovert. Same thing is true for jnani at the time of vyavahara.
Vimukham..extrovert. When he is extrovert, he will be engaged in various activities, his own raga
and dwesha will influence that. Adi Sankara established mathas. Govinda bhagawat pada did not
document his works even. In the case of jnani also, vishaya icha is same. When he is engaged in
activities. He does not deliberately think of tatvam (aham brhmasmi) at that time. Footnote: you
cannot do 2 deliberate jobs at the same time. Mind cannot engage in 2 deliberate activities. When
jnani is engaged in worldly activities, he is also exactly like any other person. Difference he can
invoke the knowledge at will.

29th March 2014

Page 78

Topic 132 4th line upto sidhyet

ND or the guru in vicarasagara grantha is answering a question raised by tatvadrushti. Guru had
earlier pointed out that agnyani gets vishayananda due to his extrovertedness. Because his own
individuality and desires, his mind is disturbed, when a particular desire is fulfilled, the mind is
temporarily satisfied. Agnyani does not know it is the reflection of atmananda. Tatvadrushti asked
when a jnani is involved in vyavahara, does he get vishayananda or not? Jnani cannot be extrovert,

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cannot have worldly desires, therefore no vishayananda. Is this true or not? Guru is giving the
answer. During vyavaharam jnani is exactly similar to agnyani only. Even to have food, he has to deal
with external entity. He is experiencing the world. Since jnani also has an ahamkara, he will have an
individuality from the stand point of ahamkara, therefore specific raga dwesha. Krishna has likes
towards pitambara etc. Indivisuality based Kama is there. With respect to food, where they sit etc.
Kama is born out of the individuality but not out of apoornataa. Some jnanis like to stay in one place,
some like to travel. Some like to teach, some like to write. So, Jnanis do have kaama, they only have
dharmic kaamas and never backed by apoornatha and therefore not binding kaama. Quote>> Gita
naiva tasya krute.... vyapashrayaha... death will ot be with “ekam”. Paramacharya was staying
somewhere in interior place, he invited Ariyakudi Ramanuja Iyengar to sing Sri Subramanyaya
Namaste.. this is kaama... Kamboji?? ND says, when the vishayananda anubhava takes place,
difference is there.

22.07

अ य बुि : सदा िवषयास वादा मिवमुखैव ित ित। ािनन तु बुि यदा मनो िवमुखा
भवित, तदा िवषये छा त स पकादा म व पान दािभ ि ा येव त यािप जायते।
तथा य य िवशेष: - िवषयस पका ासमानोऽ यान द: व व पान दा ाित र यते,
क तु तदाभास एवेित िवजानाित िवत्। तथा च िवषयोपभोगेऽिप ािनन: समािधरे व
िस यित। अ तु ’अयमान द: व पान द एव’ इित नैव वेद। परमाथ तु ानी अ ानी
चे युभयोरिप व पमान द एव: अ य िवषये आन द तीित ाि तरे व।
24.31

Agnyasya ... Agnyaanis mind is always absorbed in Vishaya only. Even after vishayananda also, mind
is attached to vishaya only. Wherever we go, we carry so many people and objects in the mind.
When he is engaged in the vyavahara and enjoys the sense objects, jnani also has vishaya icchaa.
Priya, moda and pramoda are there. There is a subtle difference between the 2. Even though I am
enjoying the ananda triggered by the sense object, it is nothing but atmananda. Before Vedanta, I
always divided into vishayananda and Atmananda. Now Jnani knows one alone appears as two.
Gurunamapi dukhena.... Gita... Guru here means deep sorrow, deep sorrow will not shake the jnani.
What to so what within a very short period. Like a (Jnani) rubber ball bouncing ball in contrast to a
wet clay back. Shloka: yathaa kanduka paadena.. aarya patannapi...Jnani remembers that even at
the time of enjoying the pleasure that all this is due to atmaananda (sahaja samaadhi).

Definition of samaadhi in footnote

ािननो िवषयोपभोगेकालेऽिप, िवषये दोषदशन पिववेक य,

िवषयािम या विन यपूवकवैरा य य, िवषयभोगानां प रणामे दु:खपयवसािय वावधारण य
िवषयान द य व पान दा ित र विन य य च जाग क वात्,
व पानुस धान पसमािधसदृश वा ’ सहो माणवक:’ इितवत् ािननो िवषयोपभोगे
समािध वोि रौपचा रक ।

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He enjoys ananda during Vedanta vicara, 3 types of Dosha he sees, dukha misritatvam,
atruptikaratvam, bandhakatvam. He has got vairagyam because object will give sorrow later and go
away also. Even the best object, relation ship will go away. When this pleasure ends, there will be a
vacuum. (We are allowed to cry only for a max of 1 year even when somebody dies, we have to
“Move on”). Vishayananda is Atmananda for Jnanis. This firm conviction is alive. Prarabhdha brings
unfavourable condition, therefore we cannot stop class after studying prasthanatrayam.
Nidhidyaasanam is required for sure. One who does not give vacation for nidhidhyaasanam is in
sahaja samaadhi. This jnani person during vyavaharam is practising Samadhi.

This footnote is a very beautiful footnote. Page 78 footnote no 2. Remember these 4 points. Even
when you enjoy worldly pleasures, remember these 4 points.

Both are enjoying atmananda only, one knows, other does not know. When ignorant person says
there is vishaya ananda, this statement is branti alone. Thus ND has answered the question, jnani
has got vishayananda or not, answer is yes but with a balanced mind. Quote chap 5 nat pravashyet
priyam pratyat.

Never get lost or carried away in sorrow or joy. Learn to Move on. When people die, allow them to
move on. When spouse dies, think that Bhagawan has given sanyasa ahrama. According to Vedanta,
death of spouse is sanyasa. Let mind be aware of this. Next Question in next class.

5th April 2014

Page 78 topic 132 last 5 lines

तथा य य िवशेष: - िवषयस पका ासमानोऽ यान द: व व पान दा ाित र यते,

क तु तदाभास एवेित िवजानाित िवत्। तथा च िवषयोपभोगेऽिप ािनन: समािधरे व
िस यित। अ तु ’अयमान द: व पान द एव’ इित नैव वेद। परमाथ तु ानी अ ानी
चे युभयोरिप व पमान द एव: अ य िवषये आन द तीित ाि तरे व।
With this paragraph, answer is complete. Vishayananda is there for jnani, but he knows the nature
and limitations. Jnani never considers that vishayananda has gone away, when it goes away.

(आ. १३३-१३८) दु:खिवषयक यु य:-

(१३३) सांसा रकदु:ख या य :- हे स गुरो वािमन्। ’ वं मान द व पोऽिस’ इित

भवता यदु ं ाक् , तदहं स य जानािम। ’जननमरणा दसंसार पमहादु:खं काल येऽिप विय
ना येव; अत ति वृ ये तवे छा य तास गतेित’ भवदु िवषये तु, क न संशयो भवित।
य यनुभूयमानिमदं जननमरणा ददु:खं मिय नाि त, त ह मद यं कमाि य तदवित ते इित
दयया मे वद भो:। संसारदु:ख या या तरावगमे िह मिय त ा तीित मम दृढा तीित:
या दित िश य: पृ छित।
7.45 end
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Next few topics upto 168, with regard to dukham or sorrow, student question and teacher’s anser.
First Q: What is the locus of sorrow? Other tham Me the atma, there must be some other location.
Aham na dukhasya aashrayaha.

9.59

Student addresses the Guru, Hey Swamin, (you are allowed to disagree without damaging the
attitude), hey guro, you made the statement, you are ananda swaroopaha. In the previous topic, I’ve
assimilated what is bimbananda and pratibimbaananda? The great sorrow accumulated over several
janmas. You said I’ve no dukham in Me. Since I don’t have jananam and maranam and in between no
sorrow, then I should not do any saadhana to remove sorrow. Because no sorrow in all 3 periods of
time, therefore desire for removal of sorrow is illegitimate. I get a corollary question. If the
experienced sorrow is not in Me, other then Me which locus is there as the location of sorrow? Out
of compassion, please tell me, honourable teacher. Only if I know sorrow is somewhere, then I can
accept and convince it is not in Me. 4th chapter answer is for uttamaadhikaari.

22:58

(१३४) न क यािप संसारोऽ तीित गुरो रम्- हे िश य। ृणु मे वचनम्, तेन ते

सवसंशयिनवृि : यात्। जननमरणा दसंसारदु:खं न कु िचद यि त। अनुभूयमानमपीदं दृ यं
जगत् काल येऽिप विय मिय अ य वा कु िचद यणुमा मिप ना येव। अत एवा य जगत:
अ य तनाश: न कु िचदिप स भवित। इित।
Very difficult to swallow answer. Where is the sorrow located? Sorrow belongs to anatma is
conventional answer. Mind, physical body, intellect

It is a compromise answer given to madhyama adhikari. Because, in this case I am accepting anatma.
Temporarily teacher has given an acceptance of anatma and dvaitam. This is adhyaropa prakaranam.
(When anatma is negated, where is the question of locus being in anatma. )

For uttama adhikaari, we don’t accept anatma temporarily. Then what’s the locus of sorrow. Sorrow
is an appearance that is not there at all. Mandukya kaarika 3rd and 4th chapter: 4 messages:

1. Existence of jagrat prapanca is to be negated

2. Origination of jagrat prapanca needs to be negated

3. Appearance and experience of jagrat prapanca has to be accepted (appearance with

borrowed existence)

4. Cause for the appearance and experience for jagrat prapanca is moola avidhya or maya

Same has to be extended to sorrow too.

1. Existence of jagrat prapanca and sorrow is to be negated

2. Origination of jagrat prapanca and sorrow needs to be negated

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3. Appearance and experience of jagrat prapanca or sorrow has to be accepted (appearance

with borrowed existence)

4. Cause for the appearance and experience of sorrow is moola avidhya or maya

Experience of sorrow: jnanadhyasa

Appearence of sorrow: arthadhyasa

Our aim is negation of both adhyasas. Development of khyadi vaadaha.

Guru’s reply to uttamaadhikaari. Depending on the level of shishya , he will give answer. There is no
samsara for any one. Hey shishya, please carefully listen. Confidence of Guru is clearly seen here.
There is no samsara dukham anywhere. He has shruti, yukti and anubhava pramaanam to support.
Stationery earth is my experience, but it can never challenge my conviction that Earth is moving
around the sun. Shruti...Neha nanaasti kincana...na bhoomi na rapo....

Not even a wee bit of sorrow is there. That is why you will never succeed in eliminating the world or
sorrow. Because there is no reality in both. Just as you can never drive away the rope snake. For this
world and the problems of the world, total elimination will never be there. Puja, prayers will not
help. Snake should not be driven but understood to ne non existent. Driving is naashaha,
understanding is bhaadaha.

44.58

(१३५) असत: संसार य कथं तीित रित :- हे कृ पालो स गुरो। जननमरणा दसंसारदु:खं
मिय वा य वा कु िचदिप न या ेत्, कथं त ह त य ीभवित। न य तास तु
कदािचद युपल यते। व यापु गगनारािव दा यस तुवत् संसारोऽ य तासं े
कदािचद युपल येत, उपल यते तु, त मा ममरणा ददु:ख प: संसारो ना ती युि न
यु यते; इित िश य: पृ छित।
Topic 135

Now Shishya is disagreeing (but watch. Not disrespect). With due respect to you, I’m not convinced.

How can a non existent samsara, be experienced by me? Hey krupalo, oh compassionate one,
samsara dukha, if you say it is not there any where, how is it experienced by me very very clearly?
According to worldly people, experience is the proof of existence or reality (Vedanta does not accept
this) . Shishya is not able to swallow this. World must be existent because I experience it. If World is
non existent, how come I’m experiencing. A totally non existent entity will never be experienced by
any one at any time. If samsara is non existent, it would not have been experienced.

12th April 2014

Topic 135

Beginning of class 104

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ND pointed out that working for moksha on the part of the seeker is illegitimate. Because Moksha
consists of 2 components ananda prapti and dukha nivrutti. I’m already ananda swaroopaha and
there is no other source of ananda. Similarly for dukha nivrutti, because I the Atma do not have
dukham in all 3 periods of time. Therefore we cannot eliminate whatever is non existent. Then
where is that sorrow which I’m experiencing located? For madhyama adikari we give a compromise
answer, dukham is located in anatma. For uttama adikari, directly apavada is done. Dukham is not
located anywhere. There is no anatma for uttama adhikari. Therefore, dukham is non existent.

Then how am I experiencing sorrow?

Last 2 lines: If the sorrow is non existent, how is it experienced? Therefore, there is a logical
inconcistency in the statements. He expresses the non acceptance without disrespecting the
teacher.

Topic 136

17:55

(१३६) संसार तीित म येित गुरो रम्- जननमरणा द वाह पं जगत् परमाथत:
काल येऽ यसदिप, यगा मैव े यजानतां के वलं िम याभूतमवभासते। यथा व े
अनुभूयमानपदाथा:, आकाशे नै यं, र ौ सपादय परमाथत: काल येऽिप अस तोऽिप
िम यैवावभास ते, त गत् परमाथतोऽसदिप िम या पेणावभासते।
Guru answers the Shishya’s question. Shishya assumes first, that the entire creation has only 2
categories, existent and non existent things. Second mistake: everything that we experience will
come under only existent category. Both these ideas are mistakes. Universe consists of 3 categories,
existent entity, non existent and semmingly existent entity. Tat Asat and Mithya. We have to
assimilate all 3 categories. Lesson 1: Understand 3 categories. Everything that we experience we
categorise under existent group. Vedanta says everything we experience as an object does not come
under existent group, but seemingly existent group. Only one in one member group, whatever we
experienced as subject is in the existent group. Whatever we experience as seemingly existent is
really non existent. Therefore, Vedanta says entire world is seemingly existent and actually non
existent. All seemingly existent category is experienceable. World , samsara, dukham, I come under
mithya category. This understanding is important. Mithya sorrow need not be eliminated, because
mithya sorrow does not exist. Remove the misconception that it is existent. Knowledge of mithya as
mithya is elimination. In Vedanta, mithya is given different definition. 5 famous definitions are
enumerated in Madhusoodana saraswati’s advaita siddhanta. I am going to deal with 2 only. First is
popular. 2nd in pancadasi.

First one : Mithya is that which is neither existent nor non existent but seemingly existent. Sat asat
vilakshanam. Therefore, experienceable.

Second one: used by Vidyaranya in pancadasi. ND applies here. We divide creation into 2, existent
and non existent categories. 1 Sat (Atma) and asat. Asat into 2, experiencable asat category and non
experienceable asat. 2 Non experiencable asat: human horn. 3 Experienceble asat : (non –existent
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)rope snake. Even though rope snake is non existent, it is experiencable before knowledge. After
knowledge, rope snake is known as non existent. Bhaasamanan asat (abhaasamaanam asat-non
experienceable asat). Shell silver, swapna prapanca come under this category. These are examples.
4th one is the main example; world is this category: entire kyaati vaada is to establish the 3rd
category. Quote>> Pancadasi.. yamatad bhaasaman tam...

The mistake we commit is the minute we experience we conclude it is existent. How come it appears
existent by borrowing existence from you the observer. The non existent world appears to be real.
Dukham also comes under mithya category.

M: the appearance of samsara is mithya. The entire universe including dukham, punarapi jananam,
maranam cycle, in fact in all 3 periods of time, it is non existent. During the time of ignorance, the
non existent world appears as though existent. It is like dream only. Akasa nailyam. The blue color of
the Akasa also like this. Rope snake also. Even though they are non existent in all 3 times, they
appear existent. World is experiencable non existent category.

Topic 137

49.28

(१३७) र ौ सप तीित: कथिमित : - र ौ तीयमानसपादयो यथा िम या तथैव

यगा मिन तीयमानसंसारदु:खमिप िम येित यदु म्, त दृ ा त ानम तरा
दा ाि तक ानास भवा ौ सप: कथमवभासत इित थमत ताव मां बोधय तु भव त: इित
िश यो दृ ा तिवषये पृ छित।
For mithya 3 examples were given. I’ve to understand dukham is mithya. Teach me the example first.
Rope snake example? How does the snake appear in the rope. Just as rope snake, dream are mithya,
similarly sorrow is also mithya. We are comparing my sorrow to rope snake. Therefore, without
thoroughly assimilating the example, I cannot understand the original. (drashtaantikam) Therefore,
please explain the phenomenon of rope snake experience. Khyaati vaadaha. Here after, we are
entering the theory of the explanation of the phenomenon of rope snake experience.

11.41

19th April 2014

Topic 137 contd

1 time fast (fine)

ND pointed out through the Guru of tatvadrushti that moksha in the form of dukha nivrutti should
not be sought after by any one. Because this question will come only if dukham is there. Question of
elimination of sorrow does not arise at all since sorrow does not exist in all 3 periods of time. Shishya
raised a question, if a thing is non existent, it will not be available for experience at all. Like human
horns. If dukham is non existent, how do we explain the experience of non-existent dukham. Answer

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was 2 types of non existent things, one is atyanta asat or abhaasamaana asat and other bhaasamana
asat. Dukham does not come under atyanta asat. Rabbit horn comes under atyanta asat. 2nd one is
mithya. Non existent but experienceable. Non experienceable non existence tuccham (rabbit horn)
and experienceble non existence mithya (dukham). In veda asat is used in both contexts. Chap 2
gita..nasato… 16th shloka here it is mithya roopa asat. Taiteriya.. Asadva idamagra aseet.. no2 or
mithya roopa. Chan chap 6 katam asata: sadya … tuccha roopa asat no 1. Dukham comes under
mithya roopa asat. To understand this, I need a few examples. Swapna dream, foot note.: Quotation
from bhagavata puranam..page 79 footnote 2… next 11.2.38.. Swapna manorasau yata. Like an
imaginery fear. Avidyamaanaha api. Our rope snake example.. shell siver example. Rope
snake…mitya vasu can cause dwesha. Shell silver.. to show generation of raga.

Student’s question. Before understanding dukham, let me understand the examples. Guru is
introducing khyaati vaadaha. This topic must be studied only after studying Gita and Upanisads.
Chatushrootri bhaashyam in Brahma Sutra (3 decades ago I taught).

(आ. १३८-१४६) िश य: व याशयं चणयित-

(१३८) याितचतु यम्- र स

ु पशुि रजता द मिवषये मतचतु यं ूयते। त (१)
शू यवादी अस याितमाह। (२) िणकिव ानवादी आ म याितमाच ।े (३) नैयाियका
वैशेिषका ा यथा याितमाित ते। (४) सा या: ाभाकरा ा या त वदि त।
Interestingly we find that Shishya seems to be aware of khyaati vaadaha. He introduces different
vaadas and ask which one should we accept. I introduced this briefly before. In page 54, topic 91, I
elaborated drushti shrushti vaada as an introduction to topic 91. While doing this, I said there is
something called khyaati vaadaha. It is the foundation for understanding drushti shrishti vaada.
Binary format is drushti shrushti vaada only. What is the meaning? Vaadaha means different
theories propounded by different philosophical systems, like saankhya, nyaya, baudha etc. Khyaati-
error or erroneous perception or mis perception. (dictionary meaning –Name and fame). Rope being
perceived as snake etc. Theories of error-khyaati vaadaha. In certain philosophical systems, they
don’t accept rope snake as error at all. Real translation of khyaati vaadaha. In the context of rope
snake perception there is the appearance of snake. There is experience of snake, he also makes a
statement “there is a snake” showing a finger pointing a location. It is not inside his head. Entity
existing outside. That’s why he wants to run away. It is not internal imagination. Statement is
important because it reveals it as an external phenomenon. ND uses sarpa sphuranam for
experience and appearance. Statement- he uses abhivadanam. In this phenomenon, both are there.
Sphuranam and abhivadanam together are called sarpa khyaathihi. Khyaati vaada means different
theories to explain this phenomenon. Many theories are there. 5 are counted. Each theory wants to
explain this phenomenon. A shloka coined. 33:21

Atma khyaatira….tathaa nirvacana khyaati pancakam.

1 Atma khyaatihi

2 Asat khyaatihi

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3 akhyaatihi

4 anyata khyaatihi

5 anirvacana khyaatihi

First 4 are propounded by other systemsof philosophy. 5th is by advaitin. These are enumerated by
the student. Tatvadrushti..uttama adhikari. Different order. Title: 4 purvapaksha khyaati: Rajju sarpa
.. In this context of rope snake and shell silver, 4 theories are prevalent. Among those four shoonya
vaadi Buddhists, 4th branch maadhyamika or shoonya vaada buddhisim is one asat khyaati, 2nd one
Atma khyaatihi aachashashte… vignyaana Buddhist or yogachara or kshanika vignyaana vaadi, 3rd
one nyaya vaisheshika philosophers (Gautama rishi and kanaada rishi), anyata
khyaati…aadhishtante. 4th one: saankhyaa.. (kapila muni) praabhaasaka (based on veda poorva
bhaga..poorva mimamsa) one branch is propounded by Kumarila bhatt, bhaata matam. Second one
is propounded by prabhaakaraha (kumarila bhatt’s disciple) called praabhaasaka. According to our
tradition, you should not surrender your intellect, you can respectfully differ from the Guru.
Sureshwaracharya comments on Sankaracharya bhaashyam but sometimes differs from
Sankaracharya respectfully. Akhyaati was propounded by Prabhaakaraha. No error at all.

After explaining the 4, we will introduce anirvaachaniya khyaati. Then only adhyaasa can be
understood thoroughly, arthadhyaasa and jnanadhasya, mithya must be understood clearly. Books
are written exclusively on khyaati vaadaha. Please remember today’s class very well.we will pick up
after summer vacation.

7th July 2014-06-14

Vs 7th june 2014

(आ. १३८-१४६) िश य: व याशयं चणयित-

(१३८) याितचतु यम्- र स

ु पशुि रजता द मिवषये मतचतु यं ूयते। त (१)
शू यवादी अस याितमाह। (२) िणकिव ानवादी आ म याितमाच ।े (३) नैयाियका
वैशेिषका ा यथा याितमाित ते। (४) सा या: ाभाकरा ा या त वदि त।
Topic 138

Khyaati vaadaha...hope you have revised the portion. We are going to

analyses the phenomenon of rope being mistaken as snake. This analysis is
called khyaati vaadaha. What’s the cause for the appearence of snake? What
is the nature of the reality of the snake? What causes it to disappear in
the wake of knowledge? This is anslysed by different schools of philosophy.
4 are introduced.all purvapaksha not advaitam. The advaitins hold
anirvacaniya vaadi.

Quote....on the board

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Atmakhyaati..

Tathaa nirvacana khyati...pancakam.

We saw this in the last class. Shoonya vaadi, talks of asat khyati,
kshanika vignyaana...atma khyati,naiyayika and vaishashika.. anyata
khyaati , saankhya and prabhaasaka...akhyaati . These are enumerated by the
student.

Topic 139

(१३९) अस याित:- त ास याितम गीकु वतां शू यवा दनामेवमाशय: - र ौ

ताव सप ॓ य तमसन्। तथैवा य ािप (व मीकादविप) सप ऽ य तमस ेव। एवम य तासत:
सप य तीती र ौ भवित। इमामेवास याितमा : शू यवा दन:। अ य तासत: सप य
याित: = फु रणमिभवदनं चास याित रित।
Among the 4 asatkyaatis, the shoonya vaadis, maadhyamika buddhists who
accept asat khyaatihi. Upon the rope, there is no snake at all in all 3
periods of time. Atyantam...means totally absent not mithya.
Not only upon the rope, Snake is absent anywhere in the world. Even in the
anthill.
Valmiki came from vaalmiki, i understand in tiruvanmyur we have valmiki
nagar..???
This totally non existent snake appears upon the rope, because of some
reason.
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This appearence is called asat khyaatihi according to shoonya vaadi..

Asataha kyaatihi....asat kyaati

Perceiver also says there is a snake. Only definition given here.

Next explanation is by kshanika vignyaana vaadihi.

Topic 140

(१४०) आ म याित:- िव ानवा दनोऽिभ ाय तु- र ौवाऽ य वा बु ब

े िह: कु िचदिप न
सप ऽि त। एवं सकलपदाथा अिप न बु ब
े िहवत ते। बुि रे व सकलपदाथानामकारान् ध े।
सा च बुि : िणकिव ान पा। ित णमु पि िवनाशशािल यि ानं तदेव सपा मना
अवभासते। इयमा मा याित रित व यते। आ मा= िणकिव ान पा बुि :, त या:
याित:= फु रणमिभवदन ा मा याित रित।
Atma kyaati..according to kshanika vignyaana vaadi, utilmate reality is
atma, which is of the nature of buddhihi. They understand atma as equal to
buddhi...consciousness continuously flowing. Each lasting for a kshanam.
Other than this, there is no world. Waking state also, mind also projects
similar to dream. Rama outside is equal to Rama thought inside.
Inside kshanika vignyaanam appears as snake. Atma khyaati...appearence of
inside thought appearing as external object. Vedanta does not accept this
for waker state, for dream state it accepts.
This is yogachara buddhisms views. For vedantins, thoughts and consiousness
are different they are not synonyms.
M..any object you experience is your thought only, thought assumes the form
of an external object.

Therefore buddhi because of karma assumes different forms or shapes of

objects. Each thought lasts for one moment. That momentary consciousness is
capable of assuming various shapes, inclusive of rope snake. In Brahma
sutra, all this has been covered elaborately.
Atma kyaati..tatpurusha samaasa.. Kyaati means sphuranam, appearence as
well as the perception

Topic 141:

(आ- १४१-१४२) अ यथा याित: -

(१४१) त नैयियकावैशेिषकाणां मतम्- व मीकादौ पारमा थकसप ऽि त। विहतोऽिप स

सप ुषा गृ ते। च ुगतदोषबलात् विहतोऽिप सप: पुरत :ु सि कृ ो भाित।
पारमा थकसप य च ुष म ये कु ा द प वधानस वेऽिप दोषसिचवच ुषा
विहतसप ऽिप गृ त एव।
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Anyathaa khyaati...by naiyayika and vaishesika. They say there is a real

snake elsewhere. Normally I cannot see the real snake. It is hidden or
faraway. Sometimes, there is a deficiency in the eye, when you look at the
rope, when both come in contact..deficient eye and rope elsewhere, eyes are
able to see the real snake. The snake which is available somewhere else.
Even though the snake is beyond the range of our perception. Somehow the
light rays bend and reach the current eye. Although there are several
obstacles are there in between such as walls etc. this is because the eyes
are associated with dosham. Ridiculous theory

ननु दोषसमवधानेन व तुन: साम यहािनरे व दृ यते, न वृि : । यथा

वातिप कफा ददोषैजाठरा ेरिशतपीतपचनशि : कु ि ठता भवित, तथा
ितिमरा ददोषै ुष: शि रिप कु ि ठतैव भवेत्। क , तद व मीक थ: सप
दोषिसहतच ुषा गृ ते, त ह शु ने ेण विहतव तु य ं न भवित, क तु दु ने ेणैवेित
व म्। त मा ोषसिहतच ुष: साम य वधत इ य दृ ा तो ना तीित चेत्।
Purvapaksha for this theory.. Whenever there is deficiency in an organ, the
power comes down. Here we are holding a peculiar idea, we say deficient eye
has got ESP.

Because of association with some deficiency, the power of that object

should come down. Because of some dosha, our digestive power comes down, we
dont even taste the food. In the same way, if the eyes have diseases, the
eye power has to decrease. But anyata khyati says, deficient eye sees
something beyond normal range. According to your theory, normal eyes cannot
see beyond normal range, but deficient eyes can see!!

Therefore, your theory says power increases due to deficiency. In such a

contention, there is no example at all.
Anyata khyaati vaada now responds saying he will give example.
नायं दोष:, दृ ा तस ावात्। तथा िह, िप ािध य यु भ मकरोगािभभूत य
क यिच तुजुिणतम य ं ुधां शमियतुं नालं भवित। त िप दोषेण यथा जाठरा े:
पाचनशि वधते, तथा च ुषोऽिप दोषै विहतसपा द य ीकरणशि वधत इित व ुं
यु म्। इ थं च व मीका द देशा तरे ि थतसप य, अ यथा = करा तरे ण =
पुरोऽवि थतर ुदश
े े याित: = फु रणमिभवदनं च अ यथा याित रित क यते।
There is no example is not correct. To explain, in ayurveda, they speak of
bhasmaka rogaha, reducing everything into ashes, digesting whatever is
thrown into stomach. This sickness means any amount of food is consumed,
every half hour he feels hungry. Bhasmaka roga has increased digestive
power. Normally dosha will decrease the power.
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M: because of increased pitham.. Agni tatvam..it can affect brain also.

Here digestion is increased, 4 times affected, not enough to vent his
hunger. Tatra, because of pita dosha, similarly in rope snake phenomenon,
real snake which is far away is seen as close by. As a proximate snake, it
is seen.

14th June 2014

Class 107

नायं दोष:, दृ ा तस ावात्। तथा िह, िप ािध य यु भ मकरोगािभभूत य

क यिच तुजुिणतम य ं ुधां शमियतुं नालं भवित। त िप दोषेण यथा जाठरा े:
पाचनशि वधते, तथा च ुषोऽिप दोषै विहतसपा द य ीकरणशि वधत इित व ुं
यु म्। इ थं च व मीका द देशा तरे ि थतसप य, अ यथा = करा तरे ण =
पुरोऽवि थतर ुदश
े े याित: = फु रणमिभवदनं च अ यथा याित रित क यते।
As a part of khyaati vaada vicara, ND is introducing 4 purvapaksha khyaati to explain rajju sarpa
darsanam. We have finished, asat khyaati of shoonya vaadi, atma khyaati and now anyata khyaati of
nyaya philosopher. Pracheena nyayaha and navya are both are presented. Anyata khyaati (praceena)
no 1 was completed. Upon a rope a snake is perceived because the eyes have got some defect, but
due to eye defect they are able to perceive some thing abnormal. Like the jaataka agni roga causing
increase in digestive power. Eyes get a unique ESP, that when the eue sees rope, it perceives a
snake.

Now the new one in next section

Topic 142

7.41

(१४२) अ न नैयाियकिच तामिणकारमतम् – दोषसिहत च ुषा व मीकगत: सप य द

दृ येत त ह म य थपदाथा तरदशनम याप यते। त मा य विहतं व तु न ने ेण गृ ते।
क तु दु ने य र ुन व व पेण भासते, भासते तु सपा याकारे ण। त मात् र ो:, अ यथा
= कारा तरे ण = सपा याकारे ण याित: = फु रणमिभवदनं चा यथा याित रित।
New school of nyaya philosophy was initiated by Gangesopadhyayaha. He lived in 12th century…tatva
citamanihi was his book. Main difference is, pracheena nyaya concentrated o the philosophy.
Interested in prameya pradhaana nyaya. From tatva chintamani onwards, focus shifted to
Prammanam. Anumaana pramaanam or logic was specialized. Therefore, all systems of philosophy
focused on this to learn debating power. Since it is initiated by tatvacintamani, the acharya is also
known as chitamanikaaraha. He is a navya naiyayika philosopher. First he is criticizing the previous
anyata khyaatihi. Instead of seeing just the snake, eyes can see all other things also. That does not
happen. Because of the eye defect, rope does not appear as rope. But appears as snake.
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Prakarantarena: different manner which is snake here. Khyaati includes the statement and
perception. This is very very close to Vedanta. Vedanta says this is incomplete, it’s not wrong.
Vedantin’s khyaati. Anirvacaneeya khyaati. (home work is important)

Topc 143

21:15

(१४३) अ याितमतम्, पूव मत यख डनं च- त ा याितवा दनोऽयमाशय:-

अस याितमतरी या य यसदिप तीयेत त ह व यापु शश ृ गादयोऽिप तीयेरन्। तथा
ती यभावादस गतमेवास याित मतम्।
4th one is akhyaati matam by (topic 138) saankyaa and praabhaasaka mimasaka philosophers. First
they refute the previous 4, asat khyaati, atma kyaati, anyata khyaati 1 and 2. Anyata khyaati no 1
need not be refuted as it is already done by 2. Therefore only 3 have to be refuted. That’s why the
topic is purvoktamatatraya. Our job is simple, only akhyaati needs to be refuted. When you take asat
khyaati of maadhyamika, non existent snake is appearing on non existent rope. Like seeing horn in
the middle of the class on few students. How can this happen.

Atma khyaati;

28:55

यद िणकिव ानवा दमतरी या ित णम यथा भव ती बुि : सपा याकारतां ा ुया दा

णादू व त य सप य तीितन यात्। पर तु याव मकालं सप तीितरनुवतते।
त मादा म याितमतम यनुपादेयमेव।
In kshanika vignyaana vaada, flow of momentary consciousness (Atma = buddhi= thought flow) is
only there, no matter is there. Each consciousness lasts only one moment. This assumes rope snake
shape. Therefore, you see the snake. Snake will then appear only for one moment. According to the
karma, next momentary consciousness will take shape. Snake continues for several minutes until he
goes near and sees for himself. Continuity of the snake cannot be explained by this vaadi.

34.52

अ यथा याते: थम: कार: िच तामिणकारमतेन खि डत:।

िच तामिणकार द शता यथा याित कारोऽ यस गत एव। ’ ेयाधीनं ानम्’ इित िह
िसि : । अ तु ेया र :ु , ानं तु सपिवषयकिमित सुतरां िव मु यते।
त माि तामिणकारािभमता यथा यातेरादरानह वात्, अ यातेरेव शरणिमित सा या:
ाभाकरा ा :।
You will be good at Sanskrit by the time you finish the book. I need not refute the anyata khyaati 1,
cintamanikaraha (gangesopaadhyaha) has already refuted no 1. 2 is also illogical. As it violates an

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important rule in the sastra. “jneyadheenam jnanam” vruti jnanan (thought) is jnanam, vruti
vishayaha is jneyam. (object). Thought and object must always agree. A thought cannot exist without
a relevant object. This jneya adheenam jnanam. Violation is, in anyata khyaati no 2, object is rope,
thought is snake. They are not aligned. Therefore, objectless thought. The kyaativada is built up by
post Sankara acharyas, Sankara does not discuss this in detail. Vicarasagara presents this beautifully.
Therefore, it is not worthy of consideration, therefore come to us say akhyaativaadis.

Akhyaati

44.23 to 47.39

अ याितमतम् – र ौ सपा द मदशायां ने ं ववृि ारा र वा सह संयु य ’अयम्’ इित

र ो: सामा य ानं जनयित। तदा सप मरणं च जायते। तत: ’अयं सप:’ इित ानं जायते।
त हण मरणा मक ान यमि त। ’अयम्’ इित र ो: सामा यांश य ानम्। ’सप:’ इित
ित पूवानुभूतसप य मरण पमपरं ानम्। इ थम् ’अयं सप:’ इ य ान यमि त। अ
’अयम्’ इित र ो: सामा यांश ान य पूवानुभूतसप मरण प ान य च परमाथ वेऽिप
भय प मातृदोषेण ितिनर प माणदोषेण च, मम ान यमभूत् त ैकं
र ुसामा यांश य ं सप मरण प ानमपरिमित, िववेक: पु ष य नो प यते।
एत ान यािववेक एव म इित सा या: ाभाकरा वदि त। मो पि थले च
सव ैवमेव बो यिमित चा :।
Akhyaati matam is presented here. Eyes do come in contact with the rope. “This is” knowledge
comes, but rope knowledge does not travel (prayaksha jnanam). Simultaneosly he remembers, real
snake some time earlier which is already registered in the mind. (smarana jnanam). These too are
joined together. Rope and snake jnanam are “combined” together naturally. In this one piece of
knowledge, there are 2 pieces. In this manner, in this one experience, there is a combination of 2
jnanams. Even though it is composite, this experience does not know it is a composite experience
(and not unitary). Snake is also real, it’s just you remember. According to akhyaati matam, there is
no mithya, only remembered real snake combined with rope jnanam. Problem is the experiencer
does not know it is a composite experience. 2 reasons: Because there is a fear (pramaatru dosha
belonging to observer), also pramana dosha..eye defect. If eyes are perfect, he would have seen
rope itself and not partially. This confusion between perception and memory is called bramaha,
there is no unreal snake, only memory of real snake.

21st June 2014

Page 82 2nd para last 2 lines.

एत ान यािववेक एव म इित सा या: ाभाकरा वदि त। मो पि थले च

सव ैवमेव बो यिमित चा :।

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एवं र वादौ सपा द मो पि िवषये मतचतु यं पूव कारे ण ूयते। त भवदिभमतमु मं

मतं यत्, त वदुपदेशाि िज ासे इित त वदृि : पृ छित।

In this portion, Niscaladasa introduced the akhyaati matam of saankhya and Prabhaasaka. All the
others were negated by this group. The memory of the real snake is called smruti or sarpa jnanam.
Pratyaksha jnanam and smruti jnanam combined to gether causes “this is snake” experience. Jnana
dwayam refers to both the pratyaksha and smruti jnanam. Here jnanam is used in a general way.

Hey Guru, in the snake of rope snake erroneous cognition, the four fold explanations or theories we
have heard. Whatever be the best and right theory, which is held by your honour, by your teaching I
would like to know. Thus asked Tatvadrushti.

13.40

(आ. १४४ -१४५) अ याितमतख डनम्- (१४४) भयपलायना यनुपप या र ौ सपानुभवो

वा य: - हे सो य। म थले अस याित:, आ म याित:, अ यथा याित:, अ याित
इ येत मचतु यमिप युि िवरिहतम्। पूव मतचतु यिवल णमिनवचनीय याितनामकं
मता तरमि त प मम्; तदेवोपादेयम्। पूव ास या या दमत यं
नोपादेयिम य याितवा दना द शत:, अ याितमतमिप नोपादानमहतीित द यतेऽधुना।
Main argument: Whenever we remember any object, the remembered object is not available
nearby. If it is around, it is pratyaksha vishayam. Therefore, remembered object cannot have
location. Anirvacaneeya khyaati matam says, experiencer experiences the rope snake and says there
is a snake and he wants to run away from the place. This experienced snake has a location. However,
akhyaati matam says remembered snake cannot have a location. Therefore, experienced snake
cannot be a remembered snake.

M: Hey student, in the place of confusion, all 4 theories are illogical. Advaitin is going to speak about
5th theory, anirvacaneeya khyaati vaada. All the 4 purvapakshi matam should be objected, the first 3
were already rejected by the 4th matam (akhyaati matam). Page 81 topic 143. Only one is unrefuted,
akhyaati vaadi. That is being shown now.

22.14

अ याितमतरी या ’अयं सप:’ इित ाने ’अयम्’ इित

र वा मकािध ानसामा यांश य ानम्। ’सप:’ इित वय पूवदृ सप य
मरणा मक ानिमित ि थित:। त पूवदृ सप मरणमेवा गीकृ य पुरोव तर ौ
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सप ानान गीकारे , पुरोऽवि थतर ुं दृ वा पु षो भी या न पलायेत, र ुं दृ वा पु ष:

पलायत इित तु सवजनीनम्। त मा पुरोऽवि थतर वामेव सप: य तया भासते इित, न
तु पूवदृ सप मरणमा िमित च वा यम्। अ यथा र ौ सप ानाभावेन पु ष य पलायना द
नोपप येत।
In the first 2 sentences, ND is reminding akhyati mata, this is snake when you say, “this is” is
pratyaksha 2nd snake is sarpa jnana. Whereas the experience of snake is only the remembered
knowledge of real snake elsewhere. If you are taking only the memory part of the snake, we don’t
question the rememberance. Remembered snake does not explain the located snake as
remembered snake does not have location. Whereas we have to accepted located snake. If we do
not accept the located snake(for the experience) on the rope, the experience will not be running
away from that place. He cannot run away from remembered snake because the problem is
memory. Seeing the rope, the person is running away. Unless we accept the generated located
snake, we cannot run away. This is pratibhaasika satyam. None of the 4 khyaatis accept this. Upon
the rope, this person experiences a pratibhaasika snake. It is not merely remembered snake, but
remembered snake based generated located snake outside must be accepted. Therefore, it is not
just remembered snake as said in akhyaati matam. You can never explain the running away
phenomenon with akhyati matam. One more fallacy.

Akhyati mata khandanam is a big topic discussed in several advanced texts.

33.58

(१४५)बाध ानबलादिप र ौ सपानुभवो वा य: - क र ुयाथा य ानान तरं ’मम

िम यासप र वामभात्’ इित बाध पानुभवबलादिप पु ष य र ावेव सप: व पत:
तीत:, न तु पूवानुभूतसप मरणमा मभव दित व ं भवित।
All the khyaati vadas have to explain the located snake upon the rope, because he runs away. Even
shell silver, he is running towards the silver. Negation of experience of located snake is important.
After gaining knowledge of rope, seeing through torch light (sastra pramaanam), I experienced a
false snake upon the rope. (anirvacaneeya sarpa). Upon the rope only, snake as a substance it
appeared. It is just not remembered but located. Through baadam, also it is negated. Bhayam(fear),
phalayanam (running away), baada jnanam are 3 arguments.

4th argument

41:03

अिप च ’अयं सप:’ इ य जायमानं ानमेकमेव, न तु ान यम्। न ेकि मन् णे

एका त:करणवृि वेन मरणा मकनुभवा मकं च ान यं जायेत।
त माद याितमतम यस गत वादनुपादेयमेव। पूव मतचतु यल णं त ख डना दकं च

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िववरण वारा यिस या द थेषु िव तरतो व णतम्। तेषां मतानां व पमा िज ासूनां
ानसौकयाथ तत् सि यो म ।
Moreover, we are experiencing only one unitary experience, how do you say it is composite
experience. No 2 jnanams. According to sastra, any prammanam will take only one kshanam. Second
one will take another second. 2 jnanams can never joined together and appear together. Tasmat,
knowledge is not possible…composite knowledge. Being illogical, akhyati matam must be rejected.

ND feels he has not done justice to all the khyaati vaadas. He gives reference. All the definitions and
their elaborate refutation pancapaadika vivaranam written by prakaashatmaka on pancapaadika.
Pancapaadika was written by padmapadacharya, a commentary written by Sankara on brahma sutra.

Swaarajya siddhi written by Gandharendra saraswati. Ekasiddhi. We have English translations for
these. The English ones are in fact tougher than Sanskrit. We should console ourselves, all elaborate
discussions come under purvapaksha siddhanta. So we can condemn these. We don’t need to probe
into these texts.

Those who want these 4 in a nutshell, for those people, they have been condensed (even in adyaasa
bhaashyam, Sankara doesn’t elaborate, where as Bhammati discusses elaborately)

Now comes anirvacaneeya khyaati.

53.53

(आ. १४६-१४९) िस ाि तनोऽिनवचनीय याितिन पणम्-

(१४६) अिनवचनीय याितल णम् – अ त:करणवृि ुरा दकरण ारा बिह नग य

िवषयसमानाकारा भवित। तया वृ या िवषयावरणभ गे सित िवषय उपल यते। त या वृ :े
सौरा यालोकोऽिप साधको भवित। आलोकं िवना पदाथ न काशते, त मादालोक:
सहकारी; इित म:।
The following theory is of the siddhantis. Presentation of anirvacaneeya khyaatihi. 146 to 149. How
does the wrong perception take place? First right perception is discussed. Factors involved in right
perception. Dakshinamoorti stotram.. nana… jnanam chakshu…

Whenever the senseorgans come in contact with the external world, the antakarana vrutti pervades
the object. Only the thought of the mind goes and engulfs. In the antakaranam, reflected
consciousness is there. Pervasion of chaitanyam is called phala vyapti. In this perception, for eye,
you require support of light too. Eye cannot fully function without proper light. Vrutti, chaitanyam
and light are required. The aavaranam will go away

28th June

Topic 146

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Anirvacaneeya khyati….

(आ. १४६-१४९) िस ाि तनोऽिनवचनीय याितिन पणम्-

(१४६) अिनवचनीय याितल णम् – अ त:करणवृि ुरा दकरण ारा बिह नग य

िवषयसमानाकारा भवित। तया वृ या िवषयावरणभ गे सित िवषय उपल यते। त या वृ :े
सौरा यालोकोऽिप साधको भवित। आलोकं िवना पदाथ न काशते, त मादालोक:
सहकारी; इित म:।
From topic 146, ND is introducing Anirvacaneeya khyati. It was hinted earlier in page 44 footnote 1,
page 55 para 2. Development will be as follows. In the context of rope snake appearance, root cause
is ignorance of rope. In Vedanta, ignorance of atma is called moola avidhya, any other ignorance is
thoola avidhyaa. (anatma ignorance).thoola avidhya is responsible for this false projection. One
aspect is projection of snake itself, parallel snake perception or cognition is happening. Sarpa vishaya
(arthaadyaasa) and sarpajnanam (jnana adhyaasa). In all avidhya projection, there will be 2 parallel
projections. Both these come under prathibaasika satyam. Thoola vidya produces Pratibhaasika
sarpam and prathibaasika sarpa jnanam are produced. Moolavidhya will produce vyavaharika
vastu and vyaavaharika vastu jnanam. Whenever we discuss Anirvacaneeya khyati, we must see
arthadyaasa and jnanadhyaasa together only. One is external one is internal. First we will see at
pratibhaasika plane then we will see vyavaharika plane.

See the para now. There was a rope. Along with this rope avidhya also was there. Antha…mind and
the beam (vruttihi) originating from the mind. Antahkarana vrutti pervades through the eye. Rope is
covered by partial ignorance because light is insufficient. The job of vruttihi is agnyana nivrutihi.
nyaanam is called aavaranam here. When the sunlight etc is supporting, the eye can perceive. This is
the mechanism in the normal course. In the case of rope snake, normal course does not take place.

17:07 to 20:47

र वादौ सपा द मो पि दशाम त:करणवृि ु ारा बिह नग य र वा सह

संयु यते। तथािप सा तमआ ददोषै: ितब ा सती न र ुसमानाकारा भवित। ततो न
र ोरावणभ गो जायते। इ थमावरणभ कवृि संसग स यिप यदा दोषै:
र वामावरणभ गो न जायते तदा अिध ानभूतर ववि छ चैत यिन ािव यायां क न
िव ेपो जायते। तदा सािव या सपाकारे ण प रणमते। स चािव याकायभूत: सप य द सन्
यात्, न स र स
ु ा ा कारे ण िनवतत; िनवृि ानुभूयते। त मा ैव सन् स सप:।
अ य तासं े या स सप ब यापु ा दव ोपल येत, उपल यते तु। त मा ा यसन् स सप:।
क तु सदसि ल णोऽिपिनवचनीय:। एवमेव िश या यिधकरणे विप
आरोिपतरजतादय ता कािलकतया अिनवचनीयतयो प ा: स त: ितभाि त।

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अ यिनवचनीय य सपादे: याित: = िसि : = तीित: =

फु रणमिभवन ािनवचनीय याित र यु यते।
What is the abnormal development is being talked about? In the context of projection of rope snake
on the rope, at that time also beam of thought originating from the mind does contact the rope, and
normally rope jnanam must have taken place, but there was an obstacle. Now that vrutti is
obstructed by tamaha, darkness (see foot note, tamaha means manda andhakaaraha, partial
darkness. Total darkness and light is not a problem). It is no more rope vrutti due to partial darkness.
Therefore, the envelope that covers in the form of darkness is not destroyed. Although vrutti is
supposed to destroy aavaranam, because of dosha it does not happen. Thoola avidhya gets
activated. Avidhya has 2 powers. Avarana and vikshepa shakti. Avarana covers and vikshepa takes
over.ND wants to give incidental information. Whats the adhisttanam of thoolavidya? Generally rope
ignorance is in the rope. According to Vedanta, ignorance can be located only in the consciousness
(chaitanyam). We anaysed in naishkarmya siddhi, full page introduction, avidhya is located in atma
or anatma, Sureshwaracharya concluded that ignorance is always located in chaitanyam. When
thoolavidya is rope ignorance, it is located in chaitanyam , but this chaitanyam enclosed in rope.
Sarveshu vishayeshu… ghatavidhya is in chaitanyam enclosed within ghata. Where there is rope,
there is consciousness also and in this thoolavidhya is there. When avarana shakti is not removed
vikshepa shakti takes over. Vikshepa shakti of thoola vidhya which is located in the rajju based
chaitanyam generates the arthadyaasa the snake.

Avidhya is always parinaami (changing) upadhaana karanam. chaitanyam is vivarta upaadana

kaaranam.

Is sarpa sat, asat or sadasat vilakshanam?

Is sarpa really existent on the rope, the existent sarpa will not go away even if you bring more light.
Rajju sakshat kara (no mysticism) or clear understanding of the rope as rope. (Understanding myself
clearly is sakshatkara, no mystic experience.) However, when we put on the torch the snake “goes”
away. How can sancita karma go through knowledge? Many people ask this. It should be compared
with this “goes”. Can you say snake is non-existent? If the snake is totally non existent, then it will
not be experienced by anyone at any time. For the ignorant person, it is experienced. Our snake
therefore is neither existent nor non-existent and therefore we introduce a 3rd category seemingly
existent. Only in advaitam you have 3rd category otherwise moksham is not possible. No other
system of philosophy has this. Entire world is 3rd category. Even in naastika darsanam, only
yogachara bhaudha and maadhyamika bhauddha accept 3rd category.

See footnote. also.

In the case of shell silver, shell ignorance is thoolavidhya located in chaitanyam enclosed by shell.
Thoola vidhya vikshepa shakti generates silver arthadhyaasa. Therefore it is called anirvachaneeya
khyaatihi (inexplicable snake). There is an experience and a verbalization also. This person shows the
snake and says there is a snake and wants to run away. Untill now, only partially dealt with
(anirvacaneeya khyaatihi). Only appearance of the snake artha dhyaasa explained, the snake
experience or jnanadhyaasaha has not been explained yet (147 onwards).

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This topic must be repeatedly meditated about. Only then jagan mithya becomes clear. Only then
brahma satyam will be clear and aham brahmasmi will be liberating knowledge.

6th July 2014

Ist para

Kintu sadast vilakshanam

क तु सदसि ल णोऽिपिनवचनीय:। एवमेव िश या यिधकरणे विप

आरोिपतरजतादय ता कािलकतया अिनवचनीयतयो प ा: स त: ितभाि त।
अ यिनवचनीय य सपादे: याित: = िसि : = तीित: =
फु रणमिभवन ािनवचनीय याित र यु यते।
ND has entered into a discussion of anirvacaneeya khyaatihi. Next 4 to 5 pages are intellectually
challenging. If we understand the difficulty faced by advaitins, we can proceed. 2 phenomena needs
to be explained. Outsde experience of the snake on the rope (arthadhyaasaha), 2nd is snake
experience in the mind (jnanadhyaasaha); rope ignorance is called thoola vidhya. Both experiences
have to be generated by thoola vidya. Avidhya has to be in the conscience. If we say thoola vidhya is
located external, consciousness enclosed within rope. 2nd possibility : ignorance is in my mind.
Antahkarana avachinya chaitanyam in the mind. Now question is where is it thoolavidhya internal or
external.. Suppose I say 1st one, it can explain the generation of snake on the rope. This cannot
explain the internal experience. Second one also cannot explain both, only jnanadhyaasa. First
explanation for purvapakshi: second will be revised one.

Imagine there are 2 vessels. One small laghu paatram and second big one , mahat patram. Imagine
you pour in the small vessel only. Everything is in space. So actually it is in space enclosed by small
vessel (strictly). In the bruhat patram, no water. In space enclosed by brihat patram, no water.
Suppose I put laghu patram in bruhat patram. Now
I ask you where is the jalam in laghu patra avachina akase or brihat patra avacchina akasa, now this
space is merged into the other one, I can present the jalam in 2 ways either laghu patra avachina
akasastam jalam or brihat patra avachina akasastam jalam, because both are overlapping. We can
present one jalam in either way.

Similarly, explanation 1: Although avidhya is one, can be presented in 2 ways. Rajavachinya

chaitanyasta avidhya is rajju avidhya or antahkarana avachina chaitanyasta avidhya. When this
person is looking at the rope, the antahkaranam through the vrutti has reached the rope. Where
there is rope, the mind is also there (mind in the form of vrutti; this is) vrutti vyaptihi. Both are
overlapping at the time of perception, Rajavachinya chaitanyam and antahkarana avachina
chaitanyam. One is responsible for arthadyaasa and the other one is jnanadhyaasa. Rajavachinya
chaitanyasta thoolavidhya is responsible for sarpadhyaasa. Antahkarana avachina chaitanyasta
thoolaavidhya is responsible for jnanadhyaasa.

Moolavidhya is Maya, that creates the universe. Maya has got 3 gunas. Rajaha, tamaha and satvam.
Maya is moolavidhya. Moolavidhya has got 3 gunas. ND says just as moolavidhya has got 3 gunas,
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thoolavidhya also has 3 gunas. Which guna is responsible for arthadyaasa and which for
jnanadhyaasa? Arthadyaasa, sort of inert or substance in nature (snake) must have been born out of
tama guna, jnanadhyaasa is born out of satva guna. Rajavachinya chaitanyasta thoolavidhya’s tamo
guna gives rise to sarpadhyaasa . Satva guna of Antahkarana avachina chaitanyasta thoolaavidhya
generates sarpajnanam. We have pratibhaasika sarpam and prathibhaasika sarpajnanam. Both are
anirvacaneeyam only.

Now we have to enter jnanadhyaasa topic.

Topic 147

31:47 upto anirvacaneeyam bhavati

(१४७) म थले सप ानम यिव याप रणाम:, सपत ानयोयुगपदेवो पि लयौ; सप:
साि भा य - यथा सपा दरिव याप रणाम तथा
तादृशसपा द ान पवृि र यिव याप रणाम एव, न व त:करणप रणाम:। अत
एवािध ानर वा दसा ा कारे ण आरोिपतसपा द रवारोिपतसपा द ानमिप बा यते।
त या त:करणप रणाम वे तु न बाधो यु यते। अत: आरोिपतसपा दवत्
त ानम यिव याकाय वात् सदसि ल णमिनवचनीयं भवित।
Same ignorance generated snake experience. Previously the object was talked about now the
thought. This is also sadasat vilakshanam or pratibhaasikam only. The thought of the snake also
(besides snake itself) is also result or projection of avidhyaa only. Chaitanyam is vivarta upaadana
karanam, avidhya is parinaami upadana karma. Both of them simultaneously arise out of one thoola
vidhya. Snake experience is illumined by saakshi or chaitanyam directly. There is a rule. All
pratibhaasika objects rope snake, shell siver and internal experiences like emotion, knowledge,
thought are illumined by sakshi. All the external objects are illumined by pramaata or chaitanyam
plus mind (mind is required). Therefore in rope snake, rope is pramaatru bhaasyam, snake is sakshi
bhaasyam which can be negated by knowledge.

M: sarpa is illumined by sakshi: Just as rope snake is projection of thoolavidya, in the same way, the
sarpa vrutti is avidhya parinaama only. It is not antakarana parinaamaha. avidhya parinaamam
means karana sareera vruttihi. rope snake is karanasareera vrutti(pratibhaasika). Rope is sukshma
sareera vruttihi. (vyavahaarika) . defn of karana saeera…avidhya roopam. Therefore only, when we
get the rope knowledge, snake is negated, sarpa vrutti is also negated (karana sareera vrutti). If
sarpa vrutti is sukshma saeera vrutti, it would not have been negated by knowledge. Sarpa is also
avidhya kaaryam, sarpa vrutti is also avidhya karyam. Therefore, only, like sarpa which is avidhya
kaaryam, sarpa vrutti which is also avidhya kaaryam (both being products of thoola vidhya), both of
them will come under mithya. External sarpa and internal sarpa vrutti, both are satasat vilakshanam
and anirvacaneeyam.

Here after, ND will say there is however a difference. The tamo and satva guna par.

19th July 2014

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Page 84

2nd para topic 147

We are in the midst of anirvacaneeya khyaati explanation. Superimposition of snake on rope. We

normally make it a simple affair by saying rope snake appears because of rope ignorance. Rope
ignorance is there because we do not have sufficient light. ND give through explanation. In page 89
topic 158 revised explanation. We need to see both together. Anirvacaneeya khyaati becomes more
involved because of rope snake experience in addition to rope snake appearance. External
product…rope snake located upon the rope (arthaadhyaasa). Internal product is rope snake
experience in the form of thought (jnanadhyaasaha). Since one rope snake ignorance has to
generate 2 things, therefore advaitins have divide this into 2 versions of rope ignorance. When
advaitin discusses ignorance, he remembers that ignorance must be located in a conscious being
only. You say Rama is ignorant of table, you don’t say table is ignorant. Ignorance is located in
consciousness. We require 2 versions of rope ignorance. Therefore 2 versions of consciousness
holding 2 versions of ignorances. When you see the rope, you perceive through eye manovrutti. My
mind is also there with the rope when adyasa is taking place. All pervading consciousness must be
enclosed in rope too. (avachina chaitanyam or enclosed consciousness). Consciousness pervades
inert objects also. We do not recognize it, that’s all. Rajju avaccinna chaitanyam. Consciousness
enclosed by the rope. There itself, my mind is there at the time of perception. Antahkarana
avachina chaitanyam is also there. Therefore, 2 versions of consciousness and 2 versions of rope
ignorance also. One rope ignorance (rajvavidhya) in one version of consciousness (rope avaccina
chaitanyam), another ignorance (rope ignorance located in the consciousness) in another version of
consciousness (antahkarana avaccina chaitanyam). 2 avacchina chaitanyam and agnyaanam. Snake
and snake experience are 2 products produced. Rope ignorance located in the consciousness
enclosed in rope is responsible for the production of snake. Rope ignorance located in the
consciousness enclosed in the mind is responsible for the production of rope snake experience.
Snake produced is outside because the person points out “there is a snake” and also runs away.
Therefore, there is an external snake. Pratibhaasika sarpa. Similarly sarpa anubhava is internal.
Anirvacaniya khyaati is 2 sets of ignorance, consciousness and product. Rajvavidya is tamo guna
pradhaana avidhya produces rope snake. Satva guna pradhaana rajvaavidhya produces sarpa
jnanam. This is first version produced by ND. Only one knowledge rajju jnanam negates both types of
ignorance and agnyaanam.

अिप वयं िवशेष: - ाितभािसकसपा द:

र वा युपिहतािध ानचैत य थतमोगुण धानािव यांशप रणाम:। ति षयकवृि ान तु
इदमाकारवृ यिभ कसाि चैत य थस वगुण धानािव यांशप रणाम: इित िववेक:।
र वा युपिहतचैत य थािव या यदा सपा याकारे ण प रणमते, तदैव
त धु युपिहतसाि चैत य था यिव या सपा द ानाकारे ण प रणमते। येन कारणेन
र वा युपिहतचैत य थािव यायां ोभो जायते तेनैव कारणेन साि चैत य थािव यायामिप
ोभो जायते। त मा म थलेसपा द िवषया त ानािन च युगपदेवोप य ते,

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र वािध ानसा ा कारे ण युगपदेव लीय ते च। इ थं च म थले बा चैत य थािव यांश:

सपा दिवषयोपादानकारणं भवित। अ त:साि चैत य थािव यांश:
सपा दिवषयक ान पवृ युपादानकारणं भवित।
M: Even though rope ignorance is only one, we have to make a subtle difference to differentiate
between the internal one and external one. External praatibhaasika sarpam, projected sarpam, is the
first version of ignorance located in the enclosed consciousness within rope. It generates the
external snake. (tamoguna pradhaana). Arthadyaasa production. Vrutti jnanam…snake experience.
Sarpa experience (internal) is generated by a different version of rope ignorance, the one located in
the consciousness enclosed in our mind. The mind which has contacted the rope. Mind which is now
entertaining the thought “this is” (not rope clearly…then there will be no snake) , version 2 satva
guna pradhaana leading to jnanadhyaasa. Both sarpa and sarpa anubhava productions are
simultaneous. In saddarsanam, this is spoken about. Always object and object experience
simultaneously come. When you wake up, you see clock and time together. The karanam for the rise
of both is activation of vikshepa shakti, because aavarana shakti is suppressed. Because of which
cause, activation takes place in first version of ignorance, same cause in the version 2 also, causes
activation. Whenever cause is ready to produce effect, is is called kshobhaha. A 100 metre race. One
foot on the mark, breathe in and out, position is kaarya abhibratvam. Before any product is
produced, cause must be ready. That’s kshobhaha. Kshobaha is ignorance is getting ready to sprout
into misconception. Therefore, wherever there is confusion or adhyaasa, external object and
internal experiences simultaneously arise. Vishyaha , vrutti ca. When the frightened person is helped
by a guru, through Vedanta pramanam and uses a torch to light the rope snake, both ignorances go
away simultaneously. In this manner, the ignorance the upaadhana karanam (material cause) goes
away. We say avidhyaa is bhava roopa, material cause for producing arhadhyaasa and jnanadhyaasa.
Avidhya version no 1 is upadhana kaaranam for external snake and ignorance version no 2 is the
upaadhaana kaaranam for the internal thought or vrutti (sarpa vrutti).

26th July 2014

Class 112

त मा म थलेसपा द िवषया त ानािन च युगपदेवोप य ते, र वािध ानसा ा कारे ण

युगपदेव लीय ते च। इ थं च म थले बा चैत य थािव यांश: सपा दिवषयोपादानकारणं
भवित। अ त:साि चैत य थािव यांश: सपा दिवषयक ान पवृ युपादानकारणं भवित।
Artaadyasa jnanadhyasa difference.. object adyaasa and thought adyaasa. Both have ignorance as
the upaadhaana kaaranam. Two versions of ignorance too. Avidhya is located in consciousness. We
need 2 versions of consciousness. In the case of rajju sarpa, sarpa janaka avidhya, sarpa vrutti janaka
avidhya are 2 versions. Snake producing ignorance is located in the consciousness enclosed within
the rope, snake thought producing ignorance is located in the consciousness in the mind. It is really
not divisions, but 2 versions like space in pot and space outside. Though we use terms small space
big space, it is one and the same.

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व े व त:सा या यािव यागततमोगुणांशो िवषयाकारे ण प रणमते,

तादृशािव यागतस वगुणांश त ानाकारे ण प रणमते। अत एव व ेऽ त: थािव यैव
िवषयत ानयो भयो पादानकारणं भवित। अनेनैव हेतुना बा र ुसपादय:
आ तर वाि कपदाथा साि भा या इ यु य ते। अिव यावृि ारा य यत् सा ी
काशयित त त् साि भा यिम यु यते।
When we are experiencing a dream, entire dream is a projection. We have object and object
experience also. Tiger and tiger experience. In dream, both are internal. In Rajju sarpa adyaasa, one
is internal and one is external. Therefore, 2 versions of avidhya not required. Only one avidhya
located in the consciousness inside is required. Satva guna part of the internal avidhya located in the
internal saakshi is responsible for that vishaya vrutti (dream tiger experience). After waking up we
will say there is no dream mountain or tiger. But during dream we treat the object and thought as 2
different things. In jagrat avasta also, we treat astika samajam and astika samajam thought are
considered different. From paaramaarthika drushti, they are 2 projections or 2 versions of same
ignorance only. Because of this reason only, external rajju sarpa produced by avidhya and internal
dream objects also are produced by avidhya. All these are called sakshipadhyam. Through avidhya
vrutti, jnanadhyasa, whatever object is experienced, is called sakshipadhyam.

(१४८) र ुसप: त ानं चािव याया: प रणाम ेतन य िववत —

अिनवचनीयर ुसपा द त ानं च म इित अ यास इित चो यते। अयं च मोऽिव याया:
प रणाम ैत य य िववत भवित। उपादानकारणसम वभावकोऽ यथाभाव: प रणाम:,
अिध ानिवषम वभावकोऽ यथाभावो िववत इित च िववेक:। उपादानकारणमिव या, स
चािनवनीया। तथा र स
ु पा द त ान ािनवचनीयमेव। त मा ुसपा द
त ान ािव यासम वभावकतद यथाभाव प वादिव याप रणामो भवित।
र वा यवि छ ािध ानचैत यं तु स व पमा ते। र स
ु पा द त ानं िह सि ल णं भवित।
त मा ुसपा द त ानं च
वािध ानचैत याि वभावकतद यथाभाव प वा ैत यिववत भवित। ततो र ुसपा द
त ान ािव याप रणाम: चैत य य िववत ेित िस म्।
Coming to rajju sarpa arthadyasa and jnanadhyaasa. Only when rope and rope ignorance are there,
only snake arthajnanadhyasa can be there. Rope ignorance is the material cause of the snake.
Ignorance is presented as parinaami upaadhaana kaaranam of snake. Consciousness enclosed within
the Rope is considered vivarta upaadaana kaaranam of snake. Further subtle division. Vivarta
upaadaana kaaranam ultimately lends existence. However rope itself does not have an existence of
its own. Rope is not vivarta upaadhaana karanam, but rope avachinna upaadhaana kaaranam.
Consciousness ultimately lends existence to rope snake.

Parinaami upaadhana karanam is rope ignorance which is located in consciousness enclosed within
rope. Rope ignorance located in consciousness enclosed within the rope is parinaami upadhaana

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karanam for rope snake. Conciousness which is enclosed within the rope is vivartha upadhaana
karanam for rope snake. Because always vivarta upaadhaana kaaranam lends existence without
undergoing change.

Always parinaami upadhaana karanam(rope ignorance) and the product (rope snake) will have same
degree of reality(pratibhaasika satyam). Vivarta upadhana karanam and the product (rope snake)
will have different orders of reality. Rope snake and the thought of rope snake is the modification of
avidhya. Rope snake which is anirvachaniya-mithya and the snake thought are both bramaha or
adyaasa. In rope ignorance, snake and snake thought are in potential form. Just as entire world is in
moolavidhya in potential form. In Vedanta saaram also, we saw this. Maya is parinaami upaadhaana
karanam of the world, Brahman is vivarta upaadhaana kaaranam. Chaitanyam enclosed within the
rope is also upadhaana karanam, but it is vivarta, because it lends existence without undergoing any
change.

1. Everywhere chaitanyam is vivarta karanam in all jagrat, swapna or rajju sarpa prapancam.

2. Since chaitanyam lends existence it is called karanam and because it does not undergo
change its called vivarta upaadaana karanam.

3. All the products in the world are modifications of moola vidhya (Maya) or thoolavidhya
(avidhya) only. Therefore avidhya is termed parinaami upaadhaana karanam.

2nd August 2014

Page 85

Topic 148 contd

र वा यवि छ ािध ानचैत यं तु स व पमा ते। र ुसपा द त ानं िह सि ल णं

भवित। त मा ुसपा द त ानं च
वािध ानचैत याि वभावकतद यथाभाव प वा ैत यिववत भवित। ततो र ुसपा द
त ान ािव याप रणाम: चैत य य िववत ेित िस म्।
Topic appears hair splitting. First, we will consolidate.

First part: ND has presented 2 versions of consciousness, 2 versions of adhyasa or projection. 2

versions: I don’t say 2 consciousness. CV1 and CV2. CV1 is consciousness enclosed within the rope.
CV2 is consciousness enclosed within the mind in contact with rope. (sakshi chaitanyam is CV2).
Rope ignorance is also presented in 2 different versions. IV1, IV2. IV1- rope ignorance located in CV1,
because ignorance always has locus in consciousness. Rope ignorance looked at from stand point of
CV2 is IV2. IV1 ignorance version 1 is responsible for the projection1 (P1) snake object-sarpa vishaya.
IV2 is responsible for projection 2 (P2). Snake thought sarpa vrutti. Ignorance located in
consciousness alone projects both object and thought. All Arthadhyaasas put together, all the
objects put together, all P1s put together is the world. All the jnanadhyaasas, all the thoughts and P2
s put together is the mind. World is arthadhyasa, mind is jnanadhyaasa (final vision), both world and
mind are projections of avidhya which is located in the consciousness. I am the consciousness, within
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me is avidhya, this has protected both the world and mind. Avidhya alone projects jagrat prapanca
and jagrat manaha and swapna prapanca and swapna manaha. Vyavaharika prapanca and mind are
moolavidhya projections. Prathibhaasika prapanca and mind Thoola vidhya projections. Sadhyam is
adhishtaanam of avidhya, consciousness is satyam.

Second part: avidhya is parinaami upadana karanam, chaitanyam is vivarta upaadaana kaaranam for
all projections. Ignorance is parinaami upadhana karanam means ignorance alone supplies the
changing naamaroopa portion (both jagrat and swapna prapanca), consciousness is vivarta upadana
karanam means it supplies the existence part of all the projections. Ignorance supplies namaroopasa
called parinaami because always subject to change. Whatever provides existence is vivarta, because
it undergoes no change.

We have to go to 3rd message.

21.57

(१४९) र ुसपत ानयो: मेण र प

ू िहतचैत यम त:करणोपिहतचैत यं चािध ानम्।
र ुत व ानं ततो नवतकम् – िम याभूतसपा यािध ानं र वा युपिहतचैत यमेव, न तु
र वा यचतेनम्; र वादेरिप सपा दव कि पत वात्। न ेकं कि पतं व तु
कि पतव व तर यािध ानं भवेत्। अतो र वा युपिहतचैत यमेव सपा यिध ानम्, न
र वा यचेतनम्।
Topic 149

What happens when we gain rope knowledge? Always, projection is because of the ignorance of the
adhisttaanam. Any false projection must have a real substratum. Mithya projection must have
satyam adhishtaanam as support. Ignorance of real sub stratum is always the cause for false
projection. When the knowledge of the substratum comes, it destroys ignorance. False projection
will also go away. Fundamental principles of anirvacaneeya khyaati. Deeper version we are going to
see now. Earlier, rope was adhistaanam. Rope snake is false projection. Ignorance of the rope is the
cause of snake projection(viveka choodamani first few verses, mandukya karika). In anirvacaneeya
khyaati, we don’t want to accept rope as adhishtaanam. According to Vedanta, rope itself is mitya
object. We now say, rope has chaitanyam enclosed within that (CV1). We say CV1 consciousness is
the substratum for snake. We say consciousness enclosed within dry sand is adhistaanam for mirage.
Consciousness enclosed within my body is adhitanam of my dream. When I claim I am the
consciousness, I am adhistaanam of everything. Everything including time and space is located in
me. Never say rope is the adhistanam of snake.

M: heading: for the rope snake and rope snake thought (P1, P2), chaitanyam is adhistanam. That
chaitanyam which is enclosed within rope. CV1 responsible for P1. For the P2 snake thought
jnanadhyasa, CV2 is responsible (mind that is watching the rope, vrutti vyapti has taken place).
When you say, knowledge of the adhistanam (rajju tatva jnanam) removes the adyaasam P1 and P2.

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Elaboration: repetition of heading. Adhistanam of P1 is CV1. You should change your mental
practice, don’t say rope is the adhistanam-sub stratum of rope snake. Superficial truth-pratibhaasika
prapanca is supported by vyavaharika prapanca (consciousness enclosed in vyavaharika prapanca).
Both jagrat and swapna are supported by Me only. Therefore, adhistaanam is only CV1, not the rope
at all. He considers a suggestion. Why can’t you say consciousness and rope are both the supporters
of the snake (instead of just consciousness enclosed within the rope). In sanskrit when you include
the rope, it is rajju vishishta chaitanyam. ND says, no it is only upahita chaitanyam. Credit cannot go
to the rope at all.

54.07

र ुिविश चैत य यािध ान वा गीकारे , उभयो: र ो ैत य यचािध ान वं भवेत्। त

र ोरिध ान व य बािधत वात्, र ूपिहतचैत यमेवािध ानं न तु र ुिविश चैत यम्।
Rope also is mithya therefore it can never enjoy the status of adhistaanam. Rope is also mithya like
snake. Credit must be exclusively given to consciousness only. Consciousness enclosed within the
rope is adhistaanam. Rope is only an enclosure not as the supporter. Just as you say, pot space holds
water, credit for holding goes to pot, or space or potspace (both)…

9th August 2014

र ुिविश चैत य यािध ान वा गीकारे , उभयो: र ो ैत य यचािध ान वं भवेत्। त

र ोरिध ान व य बािधत वात्, र ूपिहतचैत यमेवािध ानं न तु र ुिविश चैत यम्।
Page 85 last 4 lines at the bottom

I hope you remember, CV1, IV1, P1 and CV2, IV2, P2.

CV1- consciousness enclosed within rope, IV1-rope ignorance located on CV1, P1- sarpa vishaya
artha adhyasa caused by IV1 located on CV1- snake projection

CV2- consciousness enclosed within the mind which is in contact with rope, IV2- rope ignorance
located in CV2, P2: projection of sarpa vrutti-jnanadhyasa caused by IV2 located in CV2, snake
thought

IV1- located in CV1, therefore CV1 is said to be the aashraya of IV1 ignorance (locus). CV2 is locus or
aashraya of IV2. P1- that is the projection that requires an adhishtaanam, base or support. We
normally say rope is the adhistaanam of rope snake, ND says consciousness is ultimate
adhishtaanam of any mithya vastu. Never say rope is adhishtaanam, in vedantic LKG we say that.
CV1 is adhishtaanam of P1. CV2 is adhistaanam of P2. With respect to IV we say aashraya, for P we
use the term adhistaanam.

Let us try our best to understand VS, not mandatory for Moksha.

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Fine distinction, when we say CV1 and CV2 are adhishtaanam. Consciousness CV1 enclosed within
rope is adhishtaanam of snake. Rope by itself cannot be adhistaanam as it is mithya vastu. You
cannot say mere consciousness is support of snake. Consciousness enclosed within rope, rajju
upahita chaitanyam is the adhishtaanam. Why can’t we say, mixture of consciousness and rope
together is the adhishtaanam of snake. Rajju vishishta chaitanyam? ND says enclosed consciousness
alone is adhistaanam, we cannot say mixture is. Because it will mean both are together responsible
or both are adhishtaanam. Adhishtaanam status cannot go to both. Job of rope is to enclose the
consciousness, it cannot serve as adhistaanam, only as enclosure. I gave the example. Question in
last class: Let us assume there is water in a pot, water is held by space. Only enclosed space can
accommodate water. Ghata avacchina aakasaha can hold water. Can you say pot accommodates
water or space accommodates water or mixture accommodates water? Therefore, none of these
accommodates water but space enclosed within pot accommodates water. Job of pot is not
accommodating water, but to serve as an enclosure.

Similarly consciousness is not adhistaanam of rope snake, rope is not adhistaanam of rope snake,
mixture is not, but consciousness enclosed within rope CV1 is adhistaanam of P1. ND extends this
argument to P2. Consciousness is not adhistaanam of P2, mind is not adhistaanam of P2,
consciousness mind mixture is not adhistaanam A of P2. Consciousness enclosed with in the mind is
adhishtaanam of P2. Avacchina or upahita chaitanyam alone is the adhistaanam

26.17

Page 85 last line till end

तथा सपा द ान यािप साि चैत यमेवािध ानम्। इ थं सव म थले िवषय य

त ान य चोपािधभेदादिध ानं िभ यते, न वेकम्। िवशेष पेण र ोर ानं यथािव यायां
ोभो पादन ार सपादे त ान य च कारणं तथा िवशेष पेण र ु ानं
तदुभयो नवृि कारणं भवित
Anirvacaneeya khyaati is in progress (of advaitam)

Tathaa.. just as CV1 P1, rope snake experience (jnanadhyaasa) P2, saakshi chaitanyam CV2 is the
adhistaanam. In this manner, in all places of superimposition, for both P1 and P2, adhishtaanam is
different, even though consciousness is one. The consciousness versions are 2.

Next major topic, vishesha roopena : Adhistaanam s common for both adhyaasa, adhistaanam
requires the ignorance factor. Without ignorance, adhistaanam cannot have adhyasa. Ignorance
leads to projection through aavarana and vikshepa shakti. IV1, IV2 becomes the specific cause of P1
and P2.

Imagine a person brings the torch light and goes near the rope. What does jnanam do?

When you take the torch light(maha vaakyam), fear goes away.

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Rope knowledge produced with torch light is responsible for elimination of both versions of
adhyaasa P1, P2. How? Purvapakshi comes and says “rope knowledge cannot eliminate P1, P2” this
argument is legitimate based on our past discussion.

Topic

39:36

150

(आ. १५०-१५८)अ ा प
े समाधानािन –

(१५०) र ु ानेन सपिनवृि न या द या ेप: - ननु र वा द ानेन न

सपा द नवतत। िम याव तुनो यदिध ानम्, त ानेनैव िम याव तु िनवत य त
ै िस ा त:।
िम याभूतसपा यािध ानं तु र वा युपिहतचैत यमेव, न र वा द रित ागिभिहतम्।

त मा वा द ानेन न सपा द िनवृि भवे दित चेत -

Purvapakshi raise an important question: we have a general principle. Ignorance of adhishtaanam is

cause of projection. Knowing adhishtaanam should remove projection. Ignorance of rope is cause of
snake appearance. If you apply this, rope knowledge, rope knowledge cannot eliminate snake. Rope
knowledge can eliminate snake only if rope is adhistaanam of snake. We said, it is not so, we said
rope is mithya. Consciousness is adhistaanam. In this format, cv1… objections and their answers. By
gaining rope knowledge, snake will not go away. (heading) To object, through rope knowledge,
snake cannot go away (P1). (P2 not discussed here) because according to advaitic principle, false
entity will go away when you get knowledge of adhistaanam. Here, according to you adhishtaanam
for P1 is consciousness enclosed within rope CV1.

Ref Page 85 4th line from bottom, we said so in the previous page. Therefore with rope knowledge,
rope snake P1 will not go. Instead you have to know the consciousness enclosed within rope to
eliminate P1.

50:47

Topic 151

(१५१) र ु ानमेव सपा यिध ान ानं भवतीित समािध: - अ ो यते –

र वा दजडपदाथिवषयक ानम त:करणवृि पम्। वृ े तु योजनमावरणभ ग:।
इद ावरणम ान य शि :। य मादावरणं जडमनाि य तदिध ानचैत यमेवा यित,
त माद त:करणवृ या र वा दिवषयाकाराप या र वा यवि चैत यावरणमेव भ यते।

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वृि थिचदाभास तु र ुमा ं काशयित। चैत य य वयं काश प वा काशाय नाभास

उपयु यते। अयमथ िव तरत: उप र ादि म ेव तर गे कथिय यते।

I will give you the gist of the reply. Epistemology of advaita. When rajju jnanam takes place, enclosed
consciousness is also know. You need not separately work to know, when rajju is known, there is the
shining rope avachnna chaitanyam. When I go with torch light near rope, in the mind rope
knowledge thought appears. This thought goes through our eyes outside. (just as beam from lamp
illumines the book-dakshinamurti stotram). The thought envelops the rope. In the mind,
consciousness is reflected, pratibimba chaitanyam or chidabhaasa chaitanya. (Vrutti vyapti and
phalavyapti). Reflected consciousness illumines the rope. What is the role of vrutti. Rajju vrutti.
Upon the rajju, rope avachina chaitanyam is there CV1. Upon cv1, iv 1 is there. Thought vrutti
removes the avaaranam, the chidabhaasa does not remove. CV1 becomes effulgent, (covering
removed). Because of chidabhaasa, rpe shines, because of vrutti, cv1 shines. Thus in rajju jnanam,
both are shining. That chaitanyam we appreciate in the form of existence of the rope. Isness belongs
to rajju upahita chaitanyam.

August 16th 2014

Topic 151

(१५१) र ु ानमेव सपा यिध ान ानं भवतीित समािध: - अ ो यते –

र वा दजडपदाथिवषयक ानम त:करणवृि पम्। वृ े तु योजनमावरणभ ग:।
इद ावरणम ान य शि :। य मादावरणं जडमनाि य तदिध ानचैत यमेवा यित,
त माद त:करणवृ या र वा दिवषयाकाराप या र वा यवि चैत यावरणमेव भ यते।
वृि थिचदाभास तु र ुमा ं काशयित। चैत य य वयं काश प वा काशाय नाभास

उपयु यते। अयमथ िव तरत: उप र ादि म ेव तर गे कथिय यते।

Upto tarange katayishyate

Beautiful language, I love the presentation of Sri Vasudeva Brahmendra Saraswati for the beautiful
Sanskrit language he uses.

Remember the 3 storey buildings, CV1, IV1, P1 and CV2, IV2, P2. CV1- consciousness enclosed within
rope, IV1-rope ignorance located in CV1, P1- rope snake object; CV2- consciousness enclosed within
the mind within rope snake, IV2- rope ignorance seen as located in CV2. P2 is the projection of the
rope experience which is in the form of vrutti.

We are going to get certain objections. ND is going to answer. Objection was : rope snake was
dismissed by knowledge of the adhistaanam. What we have established is CV1 is the adhishtaanam?
Only with knowledge of adhishtaanam CV1 will rope snake go away. That is not our experience. By

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gaining rope knowledge, the snake can be dismissed. Therefore rope must be treated as
adhishtaanam. You are saying rope is not adhishtaanam, then how can P1 go away? ND’s answer:
when we gain rope knowledge, another phenomenon is taking place which we are not aware of.
While we gain rope knowledge rope avachinna chaitanyam (CV1) is also revealed in rope knowledge.
According to Vedanta, in every vishaya jnanam, vishayena saha vishaya avacchinaa chaitanyam
prakashate. Ghata jnane, ghatena saha ghatavachinna chaitanyam prakashate. How come in one
effort, 2 things are simultaneously shining? ND says, it is just 2 components. When you get rope
knowledge there are 2 components, rajju akara vrutti (vishayaa kaara vrutti) which envelops the
rope. Thought spread over the rope. Along with the thought chidaabhaasa also is there. One
contributes to the revelation of rope, other one revelation of rope avachina chaitanyam. (CV1). ND
says, ‘ vrutti component eliminates the concealing power of ignorance because of which
consciousness is concealed’. Avarana shakti of IV1 is concealing of CV1. Vrutti need not illumine the
enclosed consciousness, because consciousness is self-revealing. Because of chidabhaasa, rope is
evident, cv1 is also evident. Rope knowledge therefore includes adhishtaana jnanam (it includes
rope avachina chaitanya jnanam). Therefore, rope knowledge removes rope ignorance means, rope
avachinna chaitanyam removes P1. M: Very rope knowledge process involves in it the knowledge of
the adhistaanam, CV1 rope avacchinaa chaitanyam. Everywhere we should see chaitanyam and
jadam. Whole life is cit jada grantihi. Awareness of this is liberation. One component is changing
uncontrollably due to prarabhdham (jada component). The changeless component is Cit and being
aware that cit component is “I” is liberation. When we gain the rope knowledge with the help of a
torch light, we take it as one process, there are 2 components, rope akara vruttihi (vrutti emanates
like light from mind and envelops the object) and reflected consciousness

Avaranam IV1 is located upon CV1 (rope avachina chaitanyam). The avaranam without resting on the
inert rope, rests on CV1. Vrutti’s job which has now got rajju akara vrutti removes the avaranam.
This is the job of the vrutti component of our cognition. The other component, the reflected
consciousness of the vrutti illumines the rope. For revealing the chaitanyam(OC), reflected
consciousness is not required. This topic is going to be discussed in detail later (in this chapter-topic
202, page 113).

Continuing. Upto 38.56.

इ थं िचदाभासिविश ा त:करणवृि प ान य के वलवृि पांश ैत यिन ावरणं

नाशयित, िचदाभास पांश तु र ुं काशयतीित योजन यं िस यित।
त मा वृि ान य न के वलजदा मकर ु वषयीभवित। क विध ानचैत येन सिहता र ु:
िचदाभाससिहवृ े वषयीभवित। अत एव िस ा त थे ’अ त:करणज यवृि ानं अख डं
िवषयीकरोित’ इ यिभिहतम्। इ थं यतो र ु ानेन भ ावरणं सत्
सपा यिध ानर वा यवि छ चैत यं वयमेव काशते, ततो र ु ानमेव
सपा यिध ान ान पमिप भवित। तत र ु ानेन सपा दिनवृि यु यत एव।

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This is consolidation of the bottom line only. Message is in one ropeknowledge two components are
there and two knowledge is there, rope andrope avachina chaitanya jnanam. Cv1. Rope knowledge
really does not removesnake, but rope avachina chaitanya jnanam that removes snake. We just
accept rope. But for rope avacchina chaitanya jnanam, no separate jnanam is required. Rajju jnanam
includes cv1... This is the bottom line.

Now purvapakshi comes with next objection.

Topic 152

(१५१)र ु ानेन सप ानं न िनवत या ेप: - ननू कारे ण र ु ानेन सप

िनवृ ेऽिप सपिवषयक ानं नैव िनवतत। सप यािध ानं र ववि छ चैत यम्,
सप ान यािध ानं तु साि चैत यिमित भेद: । उ री या तु र स
ु ा ा कारे ण
र ववि छ चैत यमेव काशेत, न साि चैत यम्। अतो र ु ाने उ प ेऽिप
सप ानािध ानसाि चैत यं नैव ायते। अ ाते चािध ाने तदारोिपतिनवृि न दृ ा, क तु
ाते एवािध ाने। त मा ु ानेन सप ान य िनवृि न पप यत इित चेत् -
Entire section is purvapaksha topic. During rooe knowledge, cv1 is also revealed..rope avachina
chaitanyam. Isness belongs to rope avachinachaitanyam. Rope does not have isness of its own. Rope
knowledge includes only cv1 jnanam. Cv1 is the adhistaanam of only p1. It cannot eliminate p2 snake
experience. Jnanadhyaasa. How can one rope knowledge eliminate p1 and p2? Adhistaanam of p2
cv2 knowledge is required for p2 to go away. So how will you explain p1 and p2 go away in one shot
with rope knowledge, M: by cv1 knowledge sarpa jnanan, p2 will not go away. This is the objection.
Because of the rope knowledge as explauned in previous para, vrutti and chidabhasa, p1 can go
away but not p2. Because it has a different adhistaanam. Rope knowledge includes cv1 but not cv2.
Even if rope knowledge arises, cv2 adhistaanam of p2 cannot be known at all, as long as cv2 is nit
known, projection p2 will not go away. Therefore, rope knowledge will not eliminate p2. Nd has to
prove that p2 will go away, 2 different answers.

August 23rd 2014

Topic 152

(१५१)र ु ानेन सप ानं न िनवत या ेप: - ननू कारे ण र ु ानेन सप

िनवृ ेऽिप सपिवषयक ानं नैव िनवतत। सप यािध ानं र ववि छ चैत यम्,
सप ान यािध ानं तु साि चैत यिमित भेद: । उ री या तु र स
ु ा ा कारे ण
र ववि छ चैत यमेव काशेत, न साि चैत यम्। अतो र ु ाने उ प ेऽिप
सप ानािध ानसाि चैत यं नैव ायते। अ ाते चािध ाने तदारोिपतिनवृि न दृ ा, क तु
ाते एवािध ाने। त मा ु ानेन सप ान य िनवृि न पप यत इित चेत् -

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Important principle: adhishtaana jnanena agnyana (adhyaasa) nivrutihi. Adhishtaanam also got
divided into 2 in anirvachaneeya khyati CV1 and CV2. Projections also 2. With CV1 knowledge P1
goes away, CV2 – P2. We have to establish this through anirvacaneeya khyaati. First part done.
When we know the rope, the knowledge of rope enclosed consciousness also is included (CV1). P1
nivruti also takes place. Last class we proved.

Now purvapakshi raise question wrt CV2. Rope knowledge includes CV1 knowledge therefore it can
eliminate P1, but it does not include CV2 (ND uses the term saakshi chaitanyam), therefore it cannot
eliminate P2. ND has to jusify P2 (snake vrutti) removal. Not snake but thought of snake.

ND is going to give 2 answers. 2nd answer is the right and better answer.

14.28

Topic 153

(आ. १५३-१५५) सपाभावा सप ान य कारणे लय पिनवृि रित समािध: -

(१५३) सपाभावा सप ानाभाव: - अ ो यते। िवषयाधीनं िह ानं भवित।

र ुसा ा कारे णो री या र वि छ चैत यारोिपतसप पिवषयिनवृ या सप ानमिप
विवषयाभावाि वतत एव।
153, 154, 155 first relative answer. Gist: When the sarpa P1 is eliminated, P2 being a thought
regarding P1, P2 cannot survive, since each thought is connected to a relevant object. Actual or
mithya object is required for a thought. Indirect dissolution of P2 due to removal of P1.

Heading: Due to P1 removal, indirect elimination of snake thought will happen in the form of indirect
dissolution. In its kaaranam, P2 will dissolve in the cause of P2. Cause of P2 is IV2.

Next para is explanation: P1 abhaavaat P2 abhaavat. A thought cannot exist without the relevant
object. In sleep, thoughts cannot exist. Every thought must have a relevant real object or imaginery
object. When P1 located on CV1 goes away, P2 also go away because of P1’s absence.

Topic 154

24.28

(१५४) साि ानम तरा सप ानं न िनवतते या ेप: - ननु कथमिध ान ानम तरा
तदारोिपत मो िनवतत। सप ानमिप कि पतम् । त य िध ानं साि चैत यम्।
त ानम तरा त कि पतसप ानं न िनवततेित चेत्-
Purvapakshi raise a question: I’m not satisfied with your reply. It contradicts another principle
accepted by you earlier. Adhyasa will go away only by ahishtaana jnanam. CV2 is the adhishtaanam.

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We have not yet got CV2 jnanam. M: Without CV2 knowledge, P2 will not go away. How can an
adhyasa go away without adhishtaana jnanam? P2 is also an adyaasa. For that P2, adhistaanam is
CV2. Without CV2 knowledge, P2 will not go away.

Topic 155

30.21

First resoning still being continued.

(१५५) साि ानम तरािप सप ानं िनवतित समाधानम् – अ ा यु यते।

िनवृि िवधा - आ यि तकिनवृि :, कारणा मनावि थित पा िनवृि ेित। वकारणेन
सहैव काय य िनवृि रा यि तक िनवृि र यु यते। कि पतव तूनां सवषां कारणं तु
तदिध ानचैत याि ततदावारका ानमेव। त मादिध ानचैत यापरो ानेनैवा ानं
त काय सवमारोिपतं िन:शेषं िनवतते। काय य कारणे लय पिनवृि तु
िवना यिध ान ानं जायेत। सुषु ौ लये च सकलपदाथानां िवनैवािध ान ानम ाने
वकारणे लयो भवित। तदा सवदृ यपदाथलयहेतु त ोग दकम परम एव।
एवमेवा तरा यिध ानसाि ानम्, सप ानं िनवतते। त सप ानिवषयीभूतसपाभाव एव
सप ानिनवृ े: कारणं भवित। इ थं च र ु ानेन सप िनवतते, तत
सप ानिवषयीभूतसपाभाव एव सप ान य लय पिनवृ ौ िनिम ं भवित।
Upto 34.15

By rope knowledge when P1 goes away, P2 will go away. ND appreciates purvapakshi’s objection.
My answer must be understood. P2 cannot be destroyed without adhitaanam jnanam CV2. What I’m
saying is P2 is not destroyed, when P1 gets destroyed, P2 cannot survive actively without P1 a
relevant object. P2 does not get destroyed but goes into unmanifest condition, resolves into avyakta
avastha (cause of P2- IV@ which is located in CV2). Like cutting a tree without cutting the root.

M: A kaaryam can be eliminated in 2 ways, destroying it totally or resolving it into its cause. When
you see rajju sarpa and go to sleep, rajju sarpa is not perceived because the vrutti gets dissolved.
When I add salt to water, salt is dissolved (laya roopa nivrutti, another is naasha roopa nivruti). If I
remove the salt completely, then it is destroyed. When a thing is in potential form, it is not
experienced by us. Suppose there is a piece of fabric, threads are kaaranam. Suppose you burn the
thread, the cloth will not be there. When the pot is dropped and broken, pot is not totally destroyed,
it goes into clay condition. In the case of P2, laya roopa nivrutti takes place. When something is
eliminated along with its root cause, it is absolute. For all adhyaasa, cause is ignorance. Ignorance is
the material cause of every false entity. IV2 is material cause of P2. CV2- home. Only when the
knowledge of CV2 comes, then alone IV2 and P2 will go away (aatyantika nivrutti). Here ND is in
concurrence with Purvapakshi. Without this CV2 knowledge, P2 can go away in the form of
dissolution into IV2. Like in sushupti and pralayam (maranam) also samsara goes away, this is
layaroopa nivruti in sleep. For a jnani, it goes away as atyantika nivrutti. Samsara does not wake up
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along with waking up in the case of jnani. What happens during sushupti, arthadhyaasa (entire
mithya prapanca) goes away like P1, because every experience good or bad is because of karma.
Because the karma goes away temporarily. When prarabhdha karma comes to temporary cessation,
jagrat prapanca has to goaway. Similarly swapna prapanca also dependent on prarabhdha karma.
When both type of prarabhdha dissolve, sushupti comes. You can wake up when karma gets
activated.

Punascha janmantara… svapiti..

Puratraye kreedati (kaivalya upa)

We can avoid samsara in the form of laya ropa nivrutti also. Without CV2 knowledge, P2 can have
laya roopa nivrutti. For the laya roopa nivrutti of P2, P1 removal is the cause. Through rope
knowledge P1 goes away as atyantika nivrutti, P2 goes away as laya roopa nivrutti. Now answer no 2
in the next topic.

30th August 2014

117

Topic 155 contd

तदा सवदृ यपदाथलयहेतु त ोग दकम परम एव। एवमेवा तरा यिध ानसाि ानम्,
सप ानं िनवतते। त सप ानिवषयीभूतसपाभाव एव सप ानिनवृ े: कारणं भवित। इ थं
च र ु ानेन सप िनवतते, तत सप ानिवषयीभूतसपाभाव एव सप ान य
लय पिनवृ ौ िनिम ं भवित।
Anirvacaneeya khyati topic continues. Taking rajju sarpa example, ND has explained the arthadyasa
and jnanadhyasa P1 and P2 have been explained. IV1 and IV2, CV1, CV2 explained. Now he is
explaining how one rope knowledge eliminate both P1 and P2. CV1 is automatically known and then
P1 goes away. Purvapakshi said CV2 sakshi chaitanyam is not included and therefore P2 will not go
away. Ans was: CV2 knowledge is not there therefore P2 cannot be destroyed, ND agreed. He said,
although not destroyed, but will be dissolved into potential form.

Topic 156

8.32

(१५६) र ु ानसमये सप ानािध ानभूतसाि भानमिप स भवतीित समाधानम् – अथवा

सप त ानं चे युभयमिप र ु ानेनैव िनवतते। तथा िह, र स
ु ा ा कारसमयेऽ त:करणं
ने ारा बिह नग य र ुदश
े ं ा य त समानाकारं भवित। अतो र ुसा ा कारसमये
वृ युपिहत चैत यं र ूपिहतचैत य े युभयम येक भवित। न तयोरि त भेद:।

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ND points out that the pevious reply is to only satisy the purvapakshi. Here is the real answer.
Revision to answer now. CV2 also becomes known in one rajju jnanam itself. 3 fold knowledge is
included. CV1 and CV2 are normally different. One is rope enclosed consciousness and other is mind
enclosed consciousness. Small pot space and big pot space. They are distant, away and separate.
Once you bring the smaller pot inside bigger pot, the 2 enclosed spaces merge into each other. Mind
comes in contact with the rope, vrutti roopa and therefore are in the same common place.
Therefore, in one place called rope, both CV1 and CV2 are there. This is the real answer, bhaada
roopa nivruti nor laya (dissolution) roopa nivruti.

20.58 contd

अ ायं हेत:ु - न िह िचदिप चैत य याि त भेद: व पत:, क तूपािधिन ब धन एव स:।

वृ युपिहतचैत य य र ूपिहतचैत य य च भेद योजकोपािधवृ ी र ु । यदा वृ ी
र ु े युपिध यं िविभ देश थं तदा तदुपिहतचैत ययोभद: िस यित। यदा
तूपा योरे कदेश थ वं भवित तदा नोपिहतचैत ययोभद:। अयमथ वेदा तप रभाषा द थेषु
िस :। िविभ देश थोपािध यामेवोपिहतचैत ययोभद: क यते।
योर युपा योरे कदेश थ वे तु ता यामुपिहतं चैत यम येकमेवेित िस यित। उ री या
र ुसा ा कारदशायां र ूपिहतचैत यं वृ युपिहतचैत य े येतदुभयमेक भवित। त
साि चैत यमेव वृ युपिहतचैत यिम यु यते, अ त:करणे त वृ ौ च ि थ वा यस गतया
तयोरवभासकचैत यमा य साि वािभधानात्। उ री या र ुसा ा कारसमये
साि चैत य य र ूपिहतचैत य य चाभेद: िस :। र प
ु िहतचैत यं च र ु ानेनावभासते।
र ूपिहतचैत यादपृथ भूतं साि चैत यमिप र ु ानेनैवावभासते। एवं
र ुसा ा कारसमेये सप ानािध ानभूतसाि चैत य य भानस वात्, त
कि पतसप ान यािप िनवृि : स भवित।
ND reminds us of the fundamentals of Vedanta. Consciousness has no difference anywhere.
Everything is only imaginery difference or upaadhi. Seemin plurality. Caused by upaadhi only,
seeming differences are there. CV1 and CV2 should not be imagined as 2 different ones. Enclosures
that cause the seeming difference are mind or thought and rope. When rope and mind are in 2
separate places, we talk of CV1 and CV2 because enclosures are separately located. At the time of
rope perception, enclosure 1 and 2 have merged. Then CV1 and CV2 are only 2 words but not 2
separate adhishtaanams. There is a well known text called Vedanta paribhaasha. Vicarasagara is
heavily based on pancadasi and Vedanta paribhaasha. We have seen pancadasi, Vedanta
paribhaasha is tough. Deeper and other darsanams are compared. First chapter is very tough and
difficult language. Tatvabodha, Vedanta sara, Vedanta paribhaasha is the order. At the time of rope
knowledge, CV1 and CV2 are one and the same. CV2 otherwise known as saakshi chaitanyam.
Because saakshi is the name of consciousness enclosed in mind or thought. CV2. At the time of rope
knowledge CV1 and CV2 are known.

Topic 157
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37.40

(१४७) सकलि पुटीभानसमये साि भानमव यं भवतीित िन पणम्- अथवा कू ट थदीपे

िव यार यमुिनिभ र थमु म्- ’अ त:करण य वृि ि दाभाससिहता च ुरा दकरण ारा
बिह नग य घटा दिवषयान् काशयित। त घटा द पो िवषय:, िचदाभाससिहतवृि पं
घटा दिवषयकं ानम्, िचदाभाससिहता त:करण पो ाता:, एत यमिप सा ी
काशयित’ इित।
In pancadasi, 8th chapter, kootastha deepasya prakaaranam, advaitic epistemology is dealt with.
Pramata, pramanam and prameyam. Saakshi chaitanyam is parallel evident in all the perceptions.
ND is presenting this. CV2 is evident in all our experiences. M: when any triputi is becoming evident,
saakshi has to become evident. When I am experiencing an object, there is pramaata, mind is
pramaata, vrutti is pramaanam, this comes in contact with the object. Vishaya the object is
prameyam. Relevant vrutti has to take place. This is called vrutti parinaamaha. This is taking place
only to reveal the vishaya or object. Pot gets known through the process. Pot is known and I know
that I know the pot. In the second know, (brightened one), 3 things are known (meta knowledge), I
pramata, know pramana vrutti, pot. Triputi is illumined without a process. First case, pot is known
through a separate process. Simultaneously you realise the second knowledge... I know knowledge
(because of saakshi chaitanyam). Saakshi is involved in every meta knowledge.

The thought along with cidaabhaasa through various sense organs like the eyes goes out and
illumines the various prameyams, there is parallel illumination of pramata, prameyam, pramaanam.
Jnanam which is in the form of vrutti jnanam, all these 3 saakshi illumines. First mind is illumined,
then chidabhaasa illumines the object.

6th September 2014 class 118

(१४७) सकलि पुटीभानसमये साि भानमव यं भवतीित िन पणम्- अथवा कू ट थदीपे

िव यार यमुिनिभ र थमु म्- ’अ त:करण य वृि ि दाभाससिहता च ुरा दकरण ारा
बिह नग य घटा दिवषयान् काशयित। त घटा द पो िवषय:, िचदाभाससिहतवृि पं
घटा दिवषयकं ानम्, िचदाभाससिहता त:करण पो ाता:, एत यमिप सा ी
काशयित’ इित।
Continuiung with the topic of anirvacaneeya khyati, how one rajju jnanam will reveal both CV1 and
CV2. IV1 and IV2 will be removed. Both P1 and P2 will be removed. When rope knowledge takes
place, antakarana avachinna chaitanyam will also be revealed. CV1 and CV2 both. Since both
overlap, one vruttti reveals both. Therefore, P1 and P2 (jnanadhyasa, snake vrutti) will be
eliminated. Kootastha deepa prakaranam now being quoted. In any knowledge, regardless of the
type, saakshi is involved. Although chidabasa reveals the prameyam, but pramata and pramaanam
are revealed by saakshi only. (Chap 8 of pancadasi- verse 4). Chap 10- nataka deepa prakaranam

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(verse 9). When pramaata, pramaanam and prameyam come together. Pramaana (mind through
sense organs taking the shape of the object) operation, object is prameyam. Pramaana is to reveal
the prameyam. This is a pot. “I know the pot” is a process taking place without any separate process.
I the pramata is involved in the second case. Know refers to pramaanam. Pramaata is the mind,
pramaanam is vrutti, prameyam is the vishayaha. Through pramaanam operation, prameyam is
revealed, but pramaata is automatically revealed. Who is revealing the mind and vrutti?
Chidabhaasa is revealing. Chidabhaasa is given by saakshi. Therefore, we should say saakshi reveals
mind and vrutti by lending chidaabhaasa. Indirectly, it reveals the prameyam, because saakshi’s
chidabhaasa through vrutti goes to vishaya. Saakshi reveals pramata and pramanam directly and
prameyam indirectly.

18.45

अ यामथ: - ’अयं घट:’ इित ाने साभासा त:करणवृ या घटमा ं काशते। ’घटमहं
जानािम’ इ य तु ’अहम्’ इित श द याथ यो ाता, ’घट’ इित यो ेय:, ’जानािम’ इित यत्
घटिवषयकं ानम्, इ येतत् यमिप ि पुटी पं सा ी काशयतीित। ाता, ेयम्, ानं
चे येतत् यमिप ि पुटी यु यते। इ थमेव सव िनिखलि पुटी काशक: सा येव। य द सा ी
वयम ात: यात् तदा ि पुटी ानं न साि णा ायेत। त मा सकलि पुटी ानदशायां
साि ानम यव यं जायत एव वयं काश वा साि ण:, इ य युपेयम्। अनेन च साि ानेन
सप ानं िनवतते। उ री या सपा दिम यािवषय य त ान य च
पृथगेवािध ानिम य युपगमप े इय या ेपसमाधानािन समभवन्।
When we say this is a pot, no pramata or pramaanam here. Because of thought with RC, pramanam,
antakarana vrutti, pot alone is shining, but immediately another thing is happening. I know that “I
know the pot”. Three things are evident simultaneously. 1) Meaning of word aham, pramata, the
mind (jnata), I, 2) janaami-vrutti the pramanam 3) pot vishayaha prameyam. All 3 are inert by
themselves. Etatrayam… this triad, triputi, all jnana vyavahara involves these three, all 3 are revealed
by Sakshi by lending chidabhaasa. This is the case of all perceptions. I know I know thw pot. Second I
is saakshi. No physical distance between pramata and saakshi. Sakshi is the illuminator in all the
cases. If Saakshi itself is covered and not shining, them no triputi existence. In the absence of triputi,
the whole world will become blind as it were. Therefore, in this manner, by this rope knowledge,
both CV1 and CV2 are revealed. P1 and P2 are revealed.

This discussion started in topic 149 page 85 upto now topic 157. (CV1, IV1, P1, CV2, IV2, P2).

Now ND says, this 2 fold structure format has a few problems, so we have to discard this format. We
will change the format slightly. Only one structure only. This is presented in next 2 sections

41.28

Topic 158

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(१५८) िम यासप य त ान य चािध ानं सा येवेित िन पणम्- िम यासप य त ान य

च पृथगिध ान वप े दोषो योरे कमेवािध ानिमतीदान िन यते। त न िह
बा र ववि छ चैत यं सप य त ान य चािध ानं भवतीित श यते व ु म्। यावि त
ानािन जाय ते तािन सवा यिप मातारं साि णं वाि य जाय त इित िनयम:। त मात्
बा र ववि छ चैत यं न सप ान या यो भिवतुमहित। सप य ति षयक म प ान य
चािध ानम त:करणोपिहतसाि चैत यिम य युगमे शरीर या तरे वा त:करण देशे
सप पलि धर युपग त ा यात्, न तु बा र ुदश
े े। अ तरे वो प : सप मायाबलेन
बिहरवभासते इ य गीकारे आ म याितमतिसि : स यते। त ागेव खि डतम्। इ थं
र ूपिहतचैत य य सप ानािध ान वास भवात्, अ त:करणोपिहतचैत य य
सपािध ान वास भवा िम या सपत ानयोरे कािध ान वप ो य य यस गत इित
भाित, तथािप व यमाणारी या अ त:करणवृ युपिहतचैत य योभयािध ान वस भवा
दोष:।
ND wants to replace with one structure. Instead of arthadhyasa and jnanadhyasa. This was post
sankara philosophers’ contribution. Sankara never split into 2. Complexity of anirvachaneeya khyati
is because of dividing into 2. Sankara’s is simple one. Post Sankara anirvacaneeya khyati’s complexity
is due to dividing projection into 2. Snake and snake thought. ND says in this 2 fold adhishtaanam (a
prutagadhishtaanam) there are problems. M:For P1 and P2, when we present separate
adhishtaanam in the form of CV1 and CV2, there will be some problem. (in next topic 159 last para).
We have to have only one enclosed consciousness as adhistaanam. We will face one problem here
too. Better to confront this. Which adhishtaanam CV1 or CV2 you should take? Rope enclosed or
mind enclosed consciousness. Either one you choose, you will be in trouble. If you take CV1 as one
common adhishtaanam, it can be adhistaanam of Snake but not snake vrutti. Snake vrutti’s
adhistaanam has to be in the mind. If you chose CV2, mind enclosed consciousness, since mind is
here, how can mind enclosed consciousness become the adhishtaanam for rope snake which is
external?

13th September 2014

Class 118

इ थं र ूपिहतचैत य य सप ानािध ान वास भवात्, अ त:करणोपिहतचैत य य

सपािध ान वास भवा िम या सपत ानयोरे कािध ान वप ो य य यस गत इित
भाित, तथािप व यमाणारी या अ त:करणवृ युपिहतचैत य योभयािध ान वस भवा
दोष:।
We had a double sided representation…double structure…arthadhyasa and jnanadhyasa.
Mithyasarpasaya…doshat… introduction to the next idea. We will see the doshat later. Only one
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common adhistaanam for both P1 and P2. There are problems. Problems discussed Page 89, top
para, 3rd line tatra upto ittham fourth line from bottom of para. Four lines at the end is
consolidation. Abolish CV1 or CV2. ND says either way there is a problem. CV1 is external. It can
support P1 which is external but not P2 which is internal. If I take CV2, we will have reverse problem.
M: Ittham onwards. CV1 cannot be the adhishtaanam for P2. And antahkarana upahita chaitanyam
cv2 cannot support P1. Therefore it appears impossible. Still as explained in the next para, we will
manage to find the common adhishtaanam.

Solution: For supporting both internal and external adhyasa, we need to find common adhishtaanam
present both internally and externally. Antahkarana vruttihi. Thought is inside and outside. Nana
chidra….jnanan …spandate. According to advaita, antahkaranam is inside, but thought is like a beam
of light with beginning inside the mind.consciousness enclosed within the thought vrutti upahita
chaitanyam…this is also called sakshi as it is part of antahkarana upaahita chaitanyam. Sakshi
spreads both internally and outside (rope) during perception. (modified) CV2 is in reality occupying
the same place as that of CV1.Extending CV2, called sakshi chaitanyam can be the common support
for both P1 and P2
तथा िह, च ु ारा र ुदश
े ं गत या तःकरण येदमाकारवृ युपिहतचैत याि तािव ा
सपाकारे ण त ानाकारे ण च प रणमते । वृ युपिहतचैत य थािव ाया तमोगुणांशः
सप योपादानकारणम्; त या एव स वगुणांशः सप ान योपादानकारणम् । एवं
सपत ानयोवृ युपिहचैत यमेवािध ानम्। अ तःकरणवृ ेबा र ुदश
े थ वा वृ युपिहत-
चैत यमिप बिहरे वा ते। अत तदेवसप या यः। अ तःकरण य व पं याव ावदेव
साि व पमिप। शरीरा तः था तःकरणमेव वृि पेण प रणतम् । त मा वृ युपिहतचैत यं
सा ी भवित। अत तदेव सप ान या यः। र ु य काले
र ूपिहतचैत यवृ युपिहतचैत ययोरे क भावात् र ु ानेनैव िम यासपत ानयो-
नवृि पप ते ।
Only when the mind reaches the object through eyes it becomes a vrutti. Since there is darkness, it
does not become rope akara vrutti but it is idamakara vrutti (general knowledge). Rajju upahita
chaitanyam and idamakara chaitanyam are overlapping. M: For P1 and P2, this CV2 is the
adhishtaanam. Chaitanyam is vivarta upadaana karanam, ajnanam is parinaami upaadaana
kaaranam. Avidhya has got 3 gunas. Maya has got 3 gunas. Tamo guna of avidhya projects the sarpa
P1. Satva guna part projects the sarpa vrutti P2. CV2 extends upto the rope also. Sakshi is confined
to my mind and when sense organs are open, sakshi chaitanyam is searching all over. Now he is
explaining how both P1 and P2 go away when we get rope knowledge. At the time of rope
knowledge, CV1 and CV2 are overlapping, through one rope knowledge, Rope ignorance located in
CV2 is gone, therefore the adhistaanam aavaranam becomes released, then adhishtaanam jnanam
takes place both P1 and P2 go away. CV1, CV2 should be written as below CV1, CV2 should be
added.

Heading of topic 158: for both P1, P2, the adhishtaanam is saakshi eva, stretched CV2 only

Topic 159
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(१५९) एक यामेव र ौ नानापु षाणां िभ िभ मादिप साि चैत यमेव मािध ानम्

This can explain how different people can project different things on one and the same rope. Like
crack on earth, snake etc etc.

क ैक यामेव र वां नानापु षाणां िभ िभ ाः माः भवि त — यथा क यिचत् सप इित,

अ य य द ड इित, अपर य मालेित, एक य भूि छ िमित, इतर य तैलधारे ित च । अथवा
सवषां सप इ येकरी यैव मो जायताम् । त य य पु ष य र ुसा ा कारो जायते त यैव
तदीयवृ यवि छ चैत ये कि पतोऽ यासो िनवतते । य य तु र ुसा ा कारो न भवित
त या यासिनवृि नाि त । त मात् वृ यवि छ चैत यमेव कि पतानां सवषामिध ानम्, न
तु र वा दिवषयोपिहतचैत यम् ।
We have to assume that if we have 5 people, we have 5 CV2 overlapping with one CV1. So many P1,
P2 pairs are possible. They may think it is streak of oil or snakes; different projections are possible.
CV2 can be any number. Whichever person gets the knowledge for that person, on the respective
CV2, that gets revealed and P1 and P2 go away. Therefore, stretched CV2 alone is the adhishtaanam
for one rope ignorance (I), cause of both P1, P2. Not CV1, presented in format 1.

20th September 2014

Class 120

त य य पु ष य र ुसा ा कारो जायते त यैव तदीयवृ यवि छ चैत ये कि पतोऽ यासो

िनवतते । य य तु र ुसा ा कारो न भवित त या यासिनवृि नाि त । त मात्
वृ यवि छ चैत यमेव कि पतानां सवषामिध ानम्, न तु र वा दिवषयोपिहतचैत यम् ।
ND had given the first format for anirvacaneeya khyati. Two consciousness CV1 and CV2 as
adhishtaanam for P and P2. In second format, he says it is better to take one adhishtaanam which is
antahkarana vrutti avachinna chaitantam. Streched CV2. Because vrutti stretched to mind and rope.
CV2 is not only there in the place where mind is but also stretched to where CV1 was originally
thought of. We will take stretched CV2 as common adhishtaanam for both P1 and P2. Advantages
are being spoken about. You can talk about different superimpositions on one rope. 5 people in a
dark room, 5 superimpositions. These can be nicely explained as stretched CV2 are 5 in no in place of
one CV1. Each CV2 can be the adhistaanam for both P1 and P2.

र ूपिहतचैत य य सपद डा िध ान वे नानापु षाणां िभ िभ तया तीयमानािन

सपद डादीिन व तूिन सवा यिप, एकै क यािप पु ष य तीयेरन्; न तु तथा तीयते ।

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वृ युपिहतचैत य य िम यासपा िध ान ववा दमतरी या तु न दोषः । य य पु ष य

वृ युपिहतचैत ये य तुकि पतं त तु त यैव तीयते, ना य येित व ुं श य वात् ।

Problems of CV1 as adhistaanam now. As per first format if you take CV1 as adhistaanam for sarpa,
stick etc when 5 different people are looking at it, different adhyasas which are superimposed on
CV1, all 5 superimpositions (non separable from CV1) will be experienced by all 5 people. But we
don’t find such a thing happening. As per second format, this won’t be there. 5 streched CV2 will be
there in the second model. In stretched cv2, any superimposition will be experienced (adhyasa) by
that person only.

इ थं बा मिवषयसपादीनां त ानानां च वृ युपिहतसाि चैत यमेवािध ानम् ।

व ोपल धपदाथानां त ानानां चा तःकरणोपिहतसा येवािध ानम्।

एवं च सदसि ल णानवचनीयािव ायाः प रणामभूतािनवचनीयसपादीनां याितः =

तीितः = िसि ः = फु रणमिभवदन अिनवचनीय याितः इ यु यते ।

In the case of all external superimpositions, P1 and their experiences called jnanadhyasa or P2,for
both of them, stretched CV2 alone is the adhishtaanam. We get similar adhyasa in dream also.
Dream objects are called arthadhyaasa, dream object experience is called jnanadhyasa. Difference is
with regard to rope snake experience. Arthadhyasa is outside and jnanadhyasa is inside. In the case
of dream both are inside only. Because of this reason, in the case of rope snake CV2 has to be
stretched, in the case of dream no stretching required. In swapna, CV2 is the adhishtaanam. In the
case of swapna, antahkarana avachinna chaitanyam is adhishtaanam. In the case of rope,
antahkaranavrutavachinna chaitanyam is adhishtaanam. Saakshi chaitanyam is used for both CV2
and stretched CV2. In this manner, one rope ignorance (thoola vidya) alone located in the saakshi
chaitanyam is satasad vilakshanam; seemingly existent. This is otherwise called anirvachaneeyam.
This ignorance alone modifies into arthadyasa and jnanadhyasa. Since avidhya is anirvacaneeyam,
therefore both adhyasas are called karyam. If kaaranam is anirvacaneeyam, kaaryam is also
anirvacaneeyam, therefore it is called anirvacaneeya khyati. Sarpa and sarpajnanam both are
anirvacaneeya and kyaathihi (appearance) and prasiddhi- (availability) sphuranam (appearance).
Root Khya- both experience and utterance. There IS a snake. (vaakyam has kha root in it). Topic 149
to 160 anirvacaneeya khyati. Now topic of Vedanta.

Before that, we discussed 3 pages of CV1 and CV2 format and then one adhishtaanam CV2 alone
discussed in one page. Why did he discuss wrong format in 3 pages? Some students may have this
doubt. We should take it as a study of a purvapaksha. In vedantic teaching we always study different
purvapakshas. When you see the loop holes in purvapaksha and we see our siddhanta view, our
views will get strengthened. More you study of purvapaksha and loop holes, the knowledge gets
converted into conviction. Brahmasutra chap 2, second pada all naastika and astika darsanam are
discussed. All their views were introduced and negated. Sometimes, certain purvapakshas are very
close to siddhanta, then they are not presented as purvapakshas. They are just presented and flaws
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are just observed and corrected like it is done here. In brahma sutra, anandamaya adikaranam
discusses tai upa’s anandamaya kosa. Sankaracharya comments on somebody else’s
opinion(vruttikaara matam) without saying it is going to be rejected. 12 sutras are commented,
towards the fag end. Sankaracharya says, I want to add a note. Note: whole adhikaranam must be
approached differently. He presents his view. Should he not recommend on all the 12 sutras? He
says you yourself can understand the 12 sutras. Thus sometimes, the commentators do this. Ekadehi
matam- close purvapakshas.

2nd observation: anirvacaneeya khyati that we studied in these 11 topics is refined or revised
anirvacaneeya khyati. We have studied rope snake example on several occasions, there also we
studied anirvacaneeya khyati (mandukya karika- anischitayata rajjuhu… sarpa…vikalpitaha viveka
choodamani, adhyasa bhaashyam also). This is the complex explanation. Earlier were simple ones.
Difference between the two- For beginners you introduce simple one, for advanced students you
introduce he complex one. 3 differences:

1. In simple one we say rope ignorance is the cause of snake appearance and rope knowledge
is the means of negating the snake appearance. In refined one, rope ignorance is cause of
snake appearance and snake experience (arthadhyasa and jnana adhyasa); rope knowledge
is the means of negating both of these.

2. Rope is the adhistaanam of snake appearance in simple one. In refined one, it is antahkarana
vrutavachinna chaitanyam, consciousness enclosed within the mind that is in contact with
the rope is the adhishtaanam. (or use thought) is adhishtaanam of snake experience and
snake appearance

3. We say snake appearance is anirvacaneeyam or mithya or satasad vilakshanam. (mithya is

accepted only in Advaitam). In simple one, snake appearance is anirvacaneeyam. In refined
one, snake appearance and snake experience both come under anirvacaneeyam.

Refined anirvacaneeya khyati is later development from post sankara acharyasa. Nowhere in
Sankara bhashyam you can find explicit discussion on this. This anirvacaneeya khyati (RAK) is
foundation for dhrustishrusti vada (DSV). In later portions we will have occasion to discuss this
elaborately. All brilliant acharyas have crystallized. Both anirvachaneeya khyati and drushtishrushti
vada are intellectually challenging. Therefore, it will be difficult to grasp. Some students have a
question in the mind. Do we really require this? Especially since sankaracharya has not elaborately
dealt with. Consoling answer: We never consider these two as compulsory for all spiritual seekers. It
is additional and optional tools that can be used by people who are intellectually active. It is useful
for grasping aham brahmasmi or practicing binary format. VS is an intellectually challenging text
book. ND says dhrushti shrishti vada is for uttamaadhikari for the intellectually hyperactive students.

I will explain why later on it is for uttamaadhikaari. With simple anirvacaneeya khyati and dream
example, it is possible to assimilate aham brahmasmi.

27th September 2014

Page 90

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3rd para from top.

एवं च सदसि ल णानवचनीयािव ायाः प रणामभूतािनवचनीयसपादीनां याितः =

तीितः = िसि ः = फु रणमिभवदन अिनवचनीय याितः इ यु यते ।

Topic 146 page 83 –anirvacaneeya khyati started page 90 topic 159 topic concluded. Anirvacaneeya
khyati must help us assimilate triangular format or vyavahaarika satyam. Drushti shrishti vaada is
based on anirvacaneeya khyati. Now ND comes to vedantic topic from topic 160.

(१६०) िम याजगत आधारािध ानिवषयक ः ­— हे वािमन् । तीयमान यापार य

िम याभूत या य जगत आधारः कः । अिध ानं च कम् । कृ पया वद मे भो । इित

त वदृि ः पृ छित ।

Aaadhaaraha and adhishtaanam, two new words introduced. Generally we use these two words
interchangeably. In rope snake example before, we said rope snake superimposition is possible only
when partial knowledge is there. In both total knowledge or total ignorance no superimposition.
Idam amshaha, saamanya amshaha, anavruta amsham is the “there is something”. This referring to
an object is saamanya amsham. The person does not recognize the ropeness, aavruta amsaha,
concealed portion, vishesha amsaha (rajju amshaha). The snake appears because of this. Snake is
associated with the sammanya amsa of the rope. Because of the concealment of the vishesha
amsha, in the place of vishesha amsa, the adyastha amsa comes. This displacing adyastha amsa will
join the saamanya amsa. Saamanya amsa joins the adhyastha amsa instead of being connected with
vishesha amsa. In this experience, saamanya amsa and adhyastha amsa are there. Do they have
equal degrees of reality? One has higher degree, saamanya, has higher degree vyavaharika satyam.
The adyastha amsa is pratibhaasika satyam lower order of reality. During the superimposition,
saamanya amsa joins adhyastha amsa. After knowledge, samaanya amsa joins the vishesha amsa.
Saamanya amsa is never concealed by ignorance. In both samsara kale and jnana kale. Both agnyaani
and jnani says “this is”. Whats concealed is vishesha amsa. Now ND says, this unconcealed saamanya
amsa is called aadharaha. Brahman the aadhara amsa is always experienced. Vishesha amsa or rajju
amsa is called adhishtaanam. Agnyaani does’nt know adhishtaanam, whereas he knows adhaaraha.
Jnani knows both. Most acharyas don’t make this difference. Sarvajnatmamuni has made this
observation, disciple of sureshwaracharya. Samshepa sareerakam is the work in verse form. He has
introduced this subtle difference. Other acharyas do not follow this. ND seems to like this.
Tatvadrushtihi, the uttama adhikari is asking a question. For this mithya universe what is the aadhara
amsaha and what is the adhishtaana amsaha? Hey Swamin, for this universe which is appearing in
front of me, whats the adhaara amsa and adhishtaana amsa? Hey prabho, kindly explain these two
things. Thus asked tatvadrushti.

(आ. १६१-१६२) पूव यो रम् —

(१६१) िम याजगत आ मैवाधारोऽिध ानं च — हे िश य । वि ज व पा ानात् (आ मनो
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पेणा ानात्) तवेदं िम याजगत् ितभासते । अत वमेवा य जगत आधारोऽिध ानं च

। र व ानाि म याभूतः सपः ितभासते । त िम याभूतसपादीनांर ुराधारोऽिध ानं च
भवित । य िप मु यिस ा तभूति तीयप ेिम यासपा िध ानं वृ युपिहतचैत यिमित
थमप े र ूपिहतचैत यिमितचो वा क मि दिप प े र वा द जडमिध ानं भवित,
तथािप थमप े चैत यिन ािध ान वे र ु पािधभवती यतः थूलदृ ा
र ुरेवािध ानिम यु यते । िम याभूतसपादेयथा र ुरिध ानमाधार भवित तथा
िम याजगत वमेवािध ानमाधार भविस ।

Answer: ND uses the word Atma instead of Brahman. Atma is the adhaara and adhishtaanam.
Uniqueness of vicarasagara is it is all the time in binary format. We always say aham satyam,
jaganmithya. Hey shishya, because of the ignorance of your real nature (vishesha amsa), which is
concealed, since you do not claim yourself to be Brahman. The world is appearing for you, therefore,
you are the adhaara and adhishtaanam. Example used to explain. Because of the ignorance of rajju,
vishesha amsa, the adhyastha amsa, the sarpa is appearing. For the sarpa etc, rajju is the adhaara
and adhishtaanam. We may remember and have a doubt. For the rope snake, what is the
substratum adhishtaanam. If you remember the anirvacaneeya khyaati, in simple one, we said rope
is the adhishtaanam, in refined one, we said, rope is not the adhishtaanam (because rope itself is
mithya), rope avacchinna chaitanyam is the adhishtaanam, CV1. Streched CV2, is there whare CV1
was there. So we can say CV2 is adhishtaanam. For understanding adhaara and adhishtaanam, I am
only taking simple anirvacaneeya khyaati. According to that, rope is the support. Tatra, mithya roopa
sarpam, according to simple AK. In refined AK, adhishtaanam is vrutti upahita chaitanyam, cv2 –
streched, before that we saw CV1 was adhaara. In the refined AK, jadam never becomes
adhishtaanam. Either CV1 or CV2 only, both are chetanam. Still, I’m going back to simple AK. In the
refined AK, we said CV1 is adhishtaanam, consciousness enclosed within the rope. From superficial
observation, rajju is the adhishtaanam. For the mithya sarpa, one rope alone is both adhaara and
adhishtaanam. In the same way, for this entire triangular format, jiva jagat iswara roopa adhyaasa,
tvam eva, you’re (atma) the adhaara or adhishtaanam.

(१६२) आ मनः सामा य पमाधारः, िवशेष पमिध ानम् —अ ेदमाकू तम् — र ोः

व प यमि त, एकं सामा य पम्, अपरं िवशेष पिमित च। त ‘इयम्’ इित
सामा य पम्; ‘र ुः’ इित िवशेष पम् ।‘अयं सपः’ इित ाि तदशायां िम याभूतसपण
तादा याप ं स ासमानं ‘अयम्’ इित य व पं तत् सामा य पम् । ाि तदशायां
य व पं न भासते, य य व प य सा ा कारमा ेण मो िनवतते तदेव र ोः

िवशेष पम् ।
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In this regard, the following is the view. Even though rope is one, there are 2 components. Specific
vishesha and general saamanya roopam. This is part is there along with rope during jnanam and with
snake during ignorance time. This is “iyam” is saamanya roopam. During superimposition, along with
the unreal snake, the saamanya amsam is not covered or concealed. Satyam and mithya are
experienced together.When we say this is a snake, it is unitary experience. This is the saamanya
roopam. Vishesha roopam or rajju roopam is not available during Ignorance time. It is displaced by
adhyasta roopam. Our struggle is in realizing the vishesha amsa or adhishtaana amsa. By his
knowledge, adyasta amsa will be replaced by adhishtaana amsa.

4th October 2014

‘अयं सपः’ इित ाि तदशायां िम याभूतसपण तादा याप ं स ासमानं ‘अयम्’ इित
य व पं तत् सामा य पम् । ाि तदशायां य व पं न भासते, य य व प य
सा ा कारमा ेण मो िनवतते तदेव र ोः िवशेष पम् ।

ND wants to introduce the topic of adhaara and adhishtaanam. Wherever adhyaasa is there, there
must be an adhishtaanam. Vishesha and saamanya amsha (sarvajnyata muni). Samaanya amsha is
that that is not covered during superimposition. Only vishesha amsa is covered. When there is a rope
is in front of me, light is sufficient and my eyes are proper, the knowledge is “This is a rope”. This is
saamanya amsham, rope is vishesha amsa. Even when light is insufficient, this is will remain
(anavruta amsam). Rope part is covered by the partial darkness. Saamanya amsa is there during
jnana and agnyaana kaala. Saamanya amsa gets connected with rajju amsa as well as sarpa amsa in
anavruta kala. The rajju amsa that is concealed is aavruta amsa and is unavailable is replaced by
mithya sarpa amsa. This is vishesha amsa. Saamanya amsam is vyavaharika satyam. It always gets
mixed with mithya amsam. Ayam is same as Idam amsa referring to sammanya amsam.

Now we have to see this for atma. I am jivatma. There is a satya saamanya amsa which is
paaramaarthika swaroopam. During samsara also, we experience the paaramaarthika satyam
partially.

एवम् आ मनोऽ येकः सामा य पमपरं िवशेष पिमित प ययमि त । त स प

ू ं
सामा य पम्, अस ग वकू ट थ विन य वशु वमु वा दिवशेष पम् । तथा िह,
‘ थूलसू मशरीरस घातोऽि त’ इित कायकरणस घात ाि तदशायामिप
िम याभूतकायकरणस घातादिभ तया स प
ू ं काशते अत एव स प
ू मा मनः सामा य पम्
इ यु यते । कायकरणस घात मसमये
आ मनोऽस ग वकू ट थ विन य वशु वमु वा द व पं न ितभाित ।
आ मनोऽस ग वा द व पेण भाने तु शरीरा दस घात मो िनःशेषं िनवतते

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त मादस ग वकू ट थ विन य वशु वमु वाि तीय व ापक वा दकमा मनो
िवशेष पम्।

There is a generic nature and specific nature. We have discussed this earlier in vicarasagara. (go
home and search, ND raised a purvapaksha, when atma is partless, how do you speak of saamanya
and vishesha amsa, ans..paramaarthika drushtya…partless, but from vyavaharika angle we accept
parts ananda etc). Sadamsa and cidamsa are saamanya, ananda amsa is vishesha amsa is concealed .
ND says sadamsa is there in all states. Cidamsa (consciousness) is not clearly experienced in
sushupti. Rahugrasta….maya samaa…sanmaatraha. Therefore ND says only sadamsa is saamanya
amsa. The existence component is never covered even during ignorance. Yasika sphuranam sadaat…
never concealed. Vishesha roopam: existence in the wall is paaramaarthika satyam. Paaramaarthika
sadamsa is asangha, never contaminated by anything. When I say I am sorrowful, sorrow does not
touch ME who is paramaarthically existent. Kootasthatvam: nirvikaraha: changelessness, nityatvam:
eternity, shudhatvam- purity. Purity of my nature is aavrutam. Still we are waiting for moksha.
Muktatvam: that’s also avrutam..concealed. When you say body mind complex is existent, even
when there is branti, that I the paramaarthika satyam and vyavaharikam is mixed, the sadroopam of
ME is stuck. That I am is saamanyam. At the time of brama, everything else is covered. If I am I
sangha is known to me, I will never say I am a human being.

Kaivalya upa…na bhoomi, narapo…apani padoho…

All these special features are called vishesha swaroopam. Now ND is going to introduce saamanya
roopam as adhaara.

सम त मेषु सामा य व म् आधारः इित िवशेष पम् अिध ानम् इित चो यते ।
िम यासपा यभूतर ोः ‘इयम्’ इित सामा य पं सप याधारः,‘र ुः’ इित िवशेष पम्
अिध ानं च यथा भवित, तथा िम या प ा यभूता मनः सामा या मकस प
ू ं
प याधारः, अस ग वाि तीय वा दिवशेष पम् अिध ानं च भवित । अयं च िवभाग
आधारािध ानयोः ीम छ करभगव पादाचाय िश यभूतसव ा ममुनी ण
े

स ेपशारीरका य थे द शतः|

Vishesha roopa is called adhishtaanam. In rope snake example, this is is the saamanya roopam which
is the adhaara of the snake. Ropeness of the rope is the adhishtaanam for snake. For the entire
mithya prapanca, the support is atma. ND always uses Atma and not Brahman. The sat part of myself
is the adhaara of prapanca. When jnani looks at the wall, he is aware of the fact that wall is mithya,
but the isness of the wall is “myself”. Say I am everywhere lending isness to all the prapanca. When I
withdraw the isness of the dream, that lent isness goes away and the dream collapses. Similarly if I
withdraw the isness of the world, world loses the isness, it becomes “non existent”. There is no I and

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the world, Mithya means as good as non existent. Adhistaanam is the vishesha roopam, asangatvam
etc. This is not known to a samsari. ND gives credit to the authors. Sarvajyatmamuni- gives adhaara
adhishjtaana difference. saamanya vishesha vibhaaga all acharyas have given. Sarvajnyatma muni is
grand disciple of Sankaracharya (Sureswaracharya’s disciple). Sankshepasareerakam consisting of 4
chapters (corresponds to brahma sutra). 2000 odd shlokas are there. So many commentaries are
also there. Chapter 1 verse 31, 32. Different meters.

(१६३) िम याजगत आ मनोऽ य ाव इित ः —हे वािमन् ीस गुरो । को वा य

िम याभूतजगतो ा भवेत् । न य िम याजगत आधारािध ानोभया मक आ मैव ा
भिवतुमहित । तथा अदृ वात् । त मात् सवजगत: आधारािध ानभावेन
ि थत वादा मन तद येनैव के निचत् त ा भा म् । सपा ाधारािध ानभूतर वादेर य एव
त ा पु षो यथा भवित, त त् । को वाि त जगतोऽ य ा यगा मनोऽ य इित िश यः
पृ छित ।
A question is raised by shishya. We’ve to go back to anirvacaneeya khyati. We saw a simple and
refined one. In the second part, only CV2 streched was used. We have 3 answers for what is the
aashraya. Simple and 2 revised ones. Simple one: aashraya is rope. Part A of refined: CV1 is
aashraya..consciousness enclosed within the rope. Part B. stretched CV2. Saakshi chaitanyam.
Student is raising a question based on simple one. ND is going to give 2 answers, one based on SAK
and another one based on RAK. Refined anirvacaneeya khyati. Summary: In the case of rope snake
SAK, the aashraya for the adhaara for rope snake ayam amsa (saamanya amsa), vishesha amsa is
adhishtaanam. The experiencer of the snake is different from adhaara and adhishtaana amsa.
Adaara adhishtaana amsadvaya vilakshana purushaha sarpam anubhavati. He makes a
generalization. Yatra yatra adhyaasaha, tatra tatra Adaara adhishtaana amsadvaya vilakshana
drashtayaha bhavati. He assumes observer must be different. Who experiences the world, neither
adhaara amsa nor adhishtaana amsa. Whats the third part?

11th October 2014

Topic 163 contd

त मात् सवजगत: आधारािध ानभावेन ि थत वादा मन तद येनैव के निचत् त ा भा म् ।

सपा ाधारािध ानभूतर वादेर य एव त ा पु षो यथा भवित, त त् । को वाि त
जगतोऽ य ा यगा मनोऽ य इित िश यः पृ छित ।
After completing the revised anirvacaneeya khyati with topic 160, from 161 to 163 ND introduced
the concept of aadhara and ahishtaana wrt any adhyasa. Reference: Page 61 topic 98.Saamanya
vishesha amsa were discussed. ND has only given a new names, saamanya amsa now renamed as
aadhara amsa, vishesha amsa as adhishtaana amsa. Now in topic 163, student is raising a question.
In the case of ropeness, thisness is adhaara, ropeness is adhishtaana amsa, observer is different
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from both of these. Third chetana purusha. In the case of the universe, what is the ashraya of the
universe. Topic 161,162. What is the ashraya? ND answered, Atma is the aashraya, support.
Aadhara amsa of Atma, adhishtaana amsa?? ND said, aadhara amsa is sat amsa (saamanya, anavruta
amsa). Isness portion. What is the adhishtaana amsa or aavruta amsa? Page 91, 2nd para.
Asanghaha, nirvikaraha, nitya, shuddha, …Upon this atma, entire world is superimposed. Q: In the
case of rope snake, there is an observer different from aadhara and adhishtaana amsa. Similarly in
the case of world also, we should have a different observer. Who is he?

Topic 164

(१६४) त समाधानम् — लोके य ि म याव तु, त सव वािध ाने कि पतं भवित ।

अिध ानं च ि िवधम्, एकं चेतना मकमपरं जडा मकिमित ।य ािध ानं
जडिम य गी यते, त ािध ानाद य एव ा भवित । य चेतनमिध ानम्, त
वि म ारोिपत य सव यािध ानमेव ृ, ना यत् । यथा व च यािध ानं
साि चैत यम्; तदेव त ृ च भवित । एवमेवा य जा गतोऽ या मैवािध ानम्; स एव
त य ा च।
Two answers: ND has 2 answers. One based on Simple anirvacaneeya khyati and thereafter one
based on revised AK. According to SAK, general support was snake. According to RAK, aashraya was
stretched CV2, consciousness enclosed within the thought that has come out of the observer.
Saakshi chaitanyam. Saakshi is aashraya. Based on SAK, reply. According to SAK, all the adhyasas can
be broadly divided into two types. That type of adhyasa for which ashraya is achetanam. Rope
snake: rope is ashraya…acetanam. Shell silver—aashraya is shell acetanam. Wherever the adhyasa
has acetanam as aashraya, the observer will be different from the aashraya. (aadhara and
adhishtaana amsa). Therefore, you need an independent observer, aashraya vilakshana purushaha
rajju sarpam pashyati. Wherever the support is chetanam as in the case of dream, we don’t require a
separate observer, the chetana aashraya becomes the observer. I can observe the dream. In the case
of entire universe, atma is the aashraya. Atma is like the waker chetana aashraya. Therefore, atma is
the aashraya as well as observer. Atma is 3 in one. Aadhra amsa, adhishtaana amsa and observer. I
project the world, I sustain the world and I observe the world during agnyaana kale and jnana
kale. Because the aashraya is chetanam, we don’t require a separate observer. Reply based on SAK.

M: In the world, whatever is mithya or adhyasa, all of them are superimposed on their aashraya
(aadhara plus adhishtaanam), one is chetanam and other achetanam. (jadam). Wherever the
aashraya is jadam, in all such cases, other than aashraya, a separate observer is required. Rope
snake example. In such cases, whatever aashraya is observed on the chetanam, that chetana
aashraya alone is observer. We don’t require a separate observer. Just as for the dream world,
adhishtaanam is the waker. (saakshi component). Very same waker consciousness is observer. (not
waker but waker’s consciousness). Just as I am the support and observer of swapna prapanca, I’m
the support and observer of jagrat prapanca. Binary format, maiyeeva sakalam jaatam. Answer 1
based on SAK is over. This is for manda adhikaari.
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For senior VS students second answer based on RAK. Revised one

म दािधका रसमाधानाथ थूलदृ ा र वा दकं सपा यासािध ान-

िम याि यैतादृशश कासमाधाने कृ ते । परमाथत व त
ै िस ा ते सपा यासािध ानं
साि चैत यमेव, ृ च तदेव । त मात् कि पतसकलदृ या डको-
टसह ाणामिध ानभूता मैव ा । नाि मन् प े श कासमाधाना दकं स यत इित

गु राह।

In revised AK, answer is simple. We said rope is aashraya of snake. According to RAK, rope is not the
aashraya, CV2 is aashraya. Saakshi alone is aashraya for all adhyaasa. That’s why we say this is basis
of drusti shrishti vaadaha. Saakshi is chetanam. We don’t have to divide adhyaasa into two types.
Once you come to revised anirvacaneeya khyaati, only one saakshi chaitanyam is aashraya. Sakshi
through thoola vidhya or moolavidhya is reason for projection of everything. When we come to
advanced Vedanta, very big leap takes place. Normally in the initial stages, I’m the creator of swapna
prapanca (praatibhaasikam), bhagawan is creator of jagrat prapanca (vyavahaarikam)we say. This is
ingrained in us. Creator somewhere. In advanced Vedanta, teacher disturbs the student. Stop saying
God created the world. I alone am projecting the jagrat prapanca as well as swapna prapanca. This
statement disturbs when the meaning of I is forgotten. We should learn to use I and get away from
body mind complex. (tatvabodha defined Atma this way)

18th October 2014

Page 92 2nd para

म दािधका रसमाधानाथ थूलदृ ा र वा दकं सपा यासािध ान-

िम याि यैतादृशश कासमाधाने कृ ते । परमाथत व त
ै िस ा ते सपा यासािध ानं
साि चैत यमेव, ृ च तदेव । त मात् कि पतसकलदृ या डको-
टसह ाणामिध ानभूता मैव ा । नाि मन् प े श कासमाधाना दकं स यत इित

गु राह।

The student raised a question to the teacher as to who is the experience of adhyasa. Reply is 2 fold,
based on SAK and RAK. According to this, whenever adhishtaanam is acetanam, experience will be
different from adhaara and adhistaanam (rope snake). Whenever chetanam is both aadhara and
adhishtaanam, experience is not separate (dream example). This is based on SAK.

Now RAK, given in this para. All adhyasams will have cetana adhishtaanam only. Rajju is not
adhishtaanam, but stretched CV2 is adhishtaanam or saakshi chaitanyam. Entire creation being
adhyasa, for that also, adhaaram, adhishtaanam and drashtaa experiencer, saakshi chaitanyam only

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plays all 3 roles(PSE-projector, sustainer, experiencer). Saakshi excludes the mind (in pramaata, mind
is included). For manda adhikaari, using SAK and uttama adhikaari who uses RAK, taking achetanam
as adhishtaanam accepting achetanam as adhishtaanam. According to RAK, acetanam cannot be
adhishtaanam. According to advaita siddhantam (RAK), stretched CV2 topic 158 is adhishtaanam.
Experiencer also is saakshi chaitanyam only. Tameva bhantam anubhati sarvam… Sakshi chaitanyam
alone experiences the mind as well as the world. With RAK, he is raising us to , I the Atma alone the
PSE of all the thousands of akhilanda koti brahmandaanam, kalpita, mithya bhoota. In this paksha,
there is no scope for further questions and answers in this regard.

Topic 165

(१६५) िम यासंसारिनवतने छा नोिचता — हे सो य । इ थं िम याभूतं संसारदुःखं ा या

विय ितभासते । त माि म यासंसारदुःखिनिववृ सा तव न यु यते । त ायं दृ ा तः —
य द क न माि कः क मैिचत् पु षाय वम भावाि म याभूतं श ुं दशयित, तदा
त छ ुिवनाशाय न स पु षो यतते; त ि म याभूतसंसारिनवृ ये तवे छा न यु यते । तथा
चो ं गौडपादैमा डू योपिनष का रकायाम् — प ो य द िव ेत िनवतत न संशयः।
मायामा िमदं त
ै म त
ै ं परमाथतः ॥ (मा. आ. १७) इित । तथा वराहोपिनष द चो म् —
अ ानमेव न कु तो जगतः स गो जीवेशदेिशकिवक पकथाितदूरे।

एका तिनमलिचदेकरस व पं ैव के वलमहं प रपूणमि म ॥ इित ।

The guru continues to point out that once the prapanca is understood as mithya, effort to eliminate
prapanca is meaningless. It is inappropriate to entertain a desire to eliminate mithya. Hey dear
student. Hey somya. (versus hey bhagawan). In this manner, the chain of mithya samsara, appears
because of delusion. Let the world talk about desire to eliminate prapanca, but not VS students.
Suppose there is a magician, he clearly tells the other person, I can project imaginery entities, and
produces a shatru or tiger or snake, after knowing that it has been falsely projected, nobody will try
to destroy that. Whenever you tend to desire the elimination, remind yourself that it is mithya.
Nidhidhyasanam is to neutralize our desire to eliminate mithya. Gaudapadacharya has said this in
Mandukya karika. In Agama prakaranam..first chapte 17th shloka. Quote>> Prapanco yati…. If there is
a world, it can go away. But if there is no world, how will it go away? How will you experience? It is
because of appearance. Cause is maya due to which the entire dvaita prapancam appears. Moola
avidhya. Buddhists will say dvaitam is not there, only shoonyam or emptiness. Advaitins say “you are
there”. In varaha upanisad also, it is said so. There are 1180 upanisads. (because 1180 branches
exist). Now only 10 to 20 are there. 180 are published in upanisad sangraha. In that you can find this
upanisad. It is a big one with 5 chapters. In 2nd chapter 273, you can find this. Dialogue between
Righu maharishi and Varaha. Quote>> worthy of nidhidhyasanam really speaking, moola avidhya or
maya is in itself not there, how can product of maya be there? Where is the possibility of universe?

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All , jiva, iswara, guruhu are not there. (only from paaramaarthika drushti you can say this, you
should never speak out. When you speak, from vyavahaarika drushti, Ishwara is there.

There is only one Brahman, no triangular format possible, non dual, pure consciousness or existence
or aananda Brahman exists. That Brahman is me. I am that Brahman which is paripoornam. He uses
word asmi instead of asti.

(१६६) िम यासंसार यािप दुःखहेतु वा ि वृ युपाय ः — हे वािमन् । ‘जगत् विय

िम यैव व ा दवत् ितभाित, न चाि त तत् परमाथस प
ू ेण’ इित यदु ं त स यमेव ।
तथािप, यथा मिय िम या पेण वा पा तरे ण वा स जननमरणा द पः संसारो न
ितभासेत, तथा उपायः कृ पयोप द यतां म म् । ‘िम याभूतसंसारिनवृ ये साधना वेषणं
तव न यु यते’ इित भवदु ं य िप स यमेव तथािप य य िम यापदाथ दुःखहेतुभवित तेन स
िम यापदाथ ति वृि साधनै नवतनीय एव भवित । तथा िह, क यिचत् ित दनं
भय करदुः व दशनं जायते । स च िम याभूत यािप त य व य िनवृ ये
जपपाद ालना नेकोपायाननुित ित । तथा िम याभूतोऽ ययं संसारो ज मा ददुःखहेतु वेन
मे ितभाित । अत ति वतनिम छािम । त मा ि वृ युपायं कृ पया वद भोः इित

िश य ः।

Here, Shishya points out, with due respect says, I would like to humbly disagree with you. Guru said
it is inappropriate to desire elimination of mithya padartha. If mithya padarha is giving me problem,
student says I will have desire to eliminate mithya padartha. Therefore, you should help me out.
When there is bad dream that disturbs me, we do chant prayer to prevent it. I know it is mithya, I
any case need to eliminate this. In jagrat avastha, we are doing prayer. It is clear that people want to
eliminate mithya when it gives problem. Therefore I also want to eliminate mithya prapanca. First
Shishya admires Guru’s statement. “The world is appearing in you falsely like swapna.” This is nice
to hear. Whether world is mithya or satyam, it is giving me problem in the form of janam and
maranam, therefore, I want to eliminate this mithya samsara in a manner that mithya samsara will
not be there for me. Please give me a method of removing the mithya samsara. (instead of satya
samsara!!!). I should not work for the elimination, you’re saying. Although what you say is correct
generally, in certain cases, it is not acceptable. When somebody else is facing problem, I say so but I
cannot accept the statement when it impacts me. By appropriate method, it has to be eliminated.
Guru gave example of magician. I have nightmares. I know it is mithya. I need to eliminate that
mithya swapna, through japam, and other methods. In the same way, for me samsara is like
dusswapnam, they are serious, jananam, maranam etc. I want to eliminate mithya samsara.
Therefore, tell me a method. May you tell.

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25th October 2014

Page 92 last line at bottom

Based on the elaborate discussion of RAK, acharya made a final conclusion that atma alone is the
aadhaaram, adhishtaanam and drashtaa experiencer of the entire universe. Protector, sustainer,
experiencer. Atma is cV2 stretched consciousness. World deserves as much status as that of mithya
sarpa only. Samsara is also mithya. Acharya made an important conclusion in topic 165, mithya
appears but does not exist as a substance. Since samsara is mithya, it exists but not as a substance.
Therefore, you cannot eliminate samsara. Elimination of mithya is not possible. The very seeking of
moksha is an illogical approach. Therefore an illogical pursuit of moksha is meaningless. That iccha is
not uchitam. Two problems all seekers will have. 1 you will not be successful in eliminate samsara. 2
the very effort will cause us to give more reality than what the mithya vastu deserves. (Because you
are lending existence)

I have memory of an insult that affected me 50 years back. We empower the insult and hurt
ourselves. Hey shishya dont hurt yourself like baby pulling its own hair and crying..

Shishya says i disagree with you. Its ok for me to allow samsara appear and disappear. But when it
troubles me, I've to eliminate samsara. Example.. Nightmarish dream. We do things to eliminate
dreams in jagrat avastha. There is a chanting to alapoo hanuman for not dreaming or bad dreams. I
want to eliminate the mithya samsara.

Topic 167 onwards

Gorouttaram.
Im going to repeat known facts, if you want to eliminate the known mithya samsara caysed by self
ignorance, only solution is atma jnanam.

Title... (आ. १६७-१६८) गु ो रम् —

(१६७) आ मा ानहेतुकसंसारिनवृ ावा म ानमेवोपायः — हे िश य ।

जग प
ू दुःख या य तिनवृ ये पृ उपायः ागेव िन िपतः । ाभि पुरःसरं त
दृढिन यः यताम् । ततो जग प
ू दुःखमणुमा मिप विय न दृ येत । हे सो य ।
अि तीयास गिच मा प वा म व प याप र ाना ग प
ू दुःखं तव ितभाित । त
तवा म व पप र ानमा ाि वतत । य तु य या ाना वित त तु त य
ानमा ाि वतत इित िनयमः । र व ाना तीयमानः सपः ‘र ुरेवेयम्’ इित
र ु ानमा ा था िनवतते, तथा आ म ाना तीयमानं जगद या मत वसा ा कारमा ेण

िनवतत ।

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Oh student, for the elmination of emotional pain, elimination of pancaanatma around him,
profession, possession, family, body, mind. For total elimination, the method you are asking for i will
repeat.(ref page 27 topic 45, page 32 topic 53) . Let it not be mechanically stated, let it go into your
mind. If it is very well assimilated, you will not accept the existence of world, where is samsara then?
There is only one non dual relation-less pure consciousness in this world. Dukham becomes
prominent when atma becomes suppressed. During day time also, there are stars. In the night, stars
becomes prominent. 5th capsule for vedanta.. By forgetting my real nature, i convert life into a
burden. Life gives me an opportunity to claim my glory. Self forgetfulness is the night, problems are
the star. Therefore, in vivekachoodamani, nidhidhyasanam is said to be a lifelong procedure.
In gita...bashyan shrunvan... Towards sahaja samaadhi Whatever appears due to ignorance of
something, that will disappear with the knowledge of the same thing. Thats the rule. He relates to
rope snake example. Learning to claim I am the atma from the innermost heart without any
reservations. Claiming to be pse of the world.

Continuing....next para

त ा मत व ानमुप द पूवमिप भूयोऽनु ा या यािम — काल येऽिप मिय जगदणुमा मिप

नाि त; िम या वात्, व वत् । यि म या तदिध ानं न दूषयेत् । न िह
मरी युदकमूषरदेशमा करोित । तथा मिय तीयमानमपीदं जगत् िम या वा मे कामिप
हा न कतु भवित । अहं सि दान दान ताि तीयास ग व प एवाि म, इ येवं िन य
एव ानम् इ यु यते । एतदेव ानमासु ेरामृते िनर तरम य यमानं मो साधनम्, ना यत्

कि दिप । त ददं ानं पूवमेवोप द वान मीित गु राह ।

Only by sakshaatkara was ended in previous para. Very useful section for nidhidhyaasanam. Getting
by heart is difficult as it is in prose form. Im deliberately repeating.This jnanam otherwise called
sakshatkara, claiming from the innermost heart with conviction without reservation that I'm the pse.
All gurus repeat the ideas. Trait of all gurus. In upa also there is repetition. Reinforcement or
nidhidhyasanam.

Im going to repeat or reinforce now. How a student must do nidhidhyaasanam. Kalatraye onwards.
"In all 3 periods of time, in me even an anu of universe you accept, it is a problem. (Vedanta never
negates world experience but not world existence. It is like dream). This panca anatma cannot
disturb the adhishtaanam. The mirage water does not wet the sand underneath. (Maiyeva sakalam..)
this jagat cannot cause any harm to me, me the Atma (manobudhya....aham satchidananata..
Brahma swaroopa). When i sit in a chair, call it jivan mukti chair. Dont tell anybody. I have completed
vedanta, can i drop the teaching. These 5 lines must be regularly repeated untill you go to bed. You
must revive in the mind. Especially when things are not fine. Daily quota of problems are there.
Untill the body falls, you repeat either in the form of shravanam, mananam or nidhidhyaasanam.
(Rainy dats, old people coming to class), new text also, or repeating all. , this is moksha saadhanam.
For mithya samsara nivrutti.

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1st november 2014

Topic 167 2nd para last 2 lines

Acharya established the effort to eliminate mithya samsara is inappropriate, because it is not there
at all. Student disagreed with due respect referring to nightmare. We offer prayers or other things.
In the same way nothing wrong in trying to eliminate. Guru appreciated student's desire and
answered student's question. Jnanam of the adhishtaanam is the only way to eliminate. Therefore,
your desire will be fulfilled through jnanam. Kalatrayepi onwards... Aham satchidananda adviteeya
brahma swaroopam ... 5 lines are very important, worth assimilating.

काल येऽिप मिय जगदणुमा मिप नाि त; िम या वात्, व वत् । यि म या तदिध ानं न
दूषयेत् । न िह मरी युदकमूषरदेशमा करोित । तथा मिय तीयमानमपीदं जगत्
िम या वा मे कामिप हा न कतु भवित । अहं सि दान दान ताि तीयास ग व प

एवाि म

This assimilated knowledge helps in refining inner personality.

Quote..8.25
Keep this knowledge during nidhidhyaasanam and in background at other times...Jnanam alone is
saadhanam. It is not one of the paths but only path. Naamasankeerthanam is not an alternate
means. I have already given this knowledge before in topic 99 to 106.
Topic 168

(१६८) ानमेवा ाननाशकम्, न कम पासना द — हे सो य । अ य जगत

उपादानकारणम ानम् । अ या ान य नाशमनु त काय सव दृ यं जगत् वयमेव िवन यित,
उपादाननाशान तरं त काय य ि थ ययोगात् । त या ान य नाश तु ानमा ेण जायते, न
तु कम पासना दिभः साधना तरै ः; यतो ानमेव सा ाद ानिवरोिध न कम पासना दकम् ।
यथा गृहा त व मानं तमः के नािप ापारे णािनव यमिप के वल काशेन िनव यते
तथा ान पं िनिबडं तमो ाना मक च ड काशेनैव िनव यत, न तु के निचदिप
साधना तरे ण । हे सो य । त
ै पं जगत् यथा िनःशेषं िनवतत तथाहं ते साधनमुपा दशम् ।

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तदेत मनिसधारयन् पुनःपुनयुि िभरनुिच तय । ततोऽिप संशयो य द या थे छं पृ छेित

गु राह ।

All fundamentals of vedanta redefined and restated. Knowledge alone removes agnyaanam, neither
karma nor upaasanam. Ignorance is considered to be the material cause of cosmos. Moola avidhya
or maya or prakruti. By the elimination of moola avidhya, the products entire perceptible universe is
destroyed. Its existence is negated, its experience is not negated. Prapanca nivrutti..(vidya ranya tells
in pancadasi...quote.17.) elimnation of that ignorance is only by knowledge. Not by karma or
upasana. We dont say karma and upasana are useless. They remove impurity, but not ignorance.
Dont look down upon spiritual students doing rituals. Knowledge alone is opposed to ignorance. Just
as the darkness inside the home cannot be eliminated by business activity...kayika manasa etc. just
light up and it gets eliminated. Ignorance is reinforce ed by ahamkara and mamakara. Even after 25
years, ignorance continues. Powerful intense light of knowledge is helped by sravanam, mananam,
nidhidhyaasanam. I have taught you in previous 3 tarangas the dvaitaprapancanivrutti. Like when
camphor burns, there is no residue. Your job is to read first 3 tarangas again and again. Make the
knowledge shine. After mananam, if you have doubts, you can come again if you want. Doubts may
be silly, but for the student it us important to clear.

Next topic 169 onwards

Topic 169 heading only

(आ. १६९-२२५) पूव प द िवषये आ ेपसमाधानािन —

(आ. १६९-१८८) जीव णोरभेदिन पणम् —
(आ. १६९-१७१) जीव ाभेदिवषये त वदृि ः—
(१६९) गु पदेशं स हेणानू िश यः वश कां सूचयित —हे वािमन् ।
जग कारणम ानम्, त या ान य त यु जगत नाशो ानेनैव जायते’ इित भवदुप द ं
स यगवग छािम । पर तु ‘जगि म या, जीव आन द व पः, अत स जीवो णो न
िभ ः’ इित भवतोप द ऽे थ जगि म या वम्, जीव यान द प वं चावग छािम । ‘जीवो
ािभ ः’ इ यंशं तु नावधारयािम, तयोभदश कै व मे मनिस प रवतते, इित त वदृि ः

पृ छित ।

Shishya says, i will go to another tree and analyse. Then he comes back after few weeks. 169 to 225..
Doubt and answers with respect to teaching given earlier.

Topic 169 to 188 jeeva brahmanoho abheda niroopanam..anirvachabeeya khyati. Jaganmityatvam

was talked about but jivabrahma aikyam was not focused
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Topic 169 to 171. Jiva brahma abheda vishaye...tatvadrushti

I am a small jiva has been reinforced by vedapoorva bhaga. We want to join God after death. Na
jaayate mriyate vaa kadaacit.

In jnanakanda, i should claim maiyevasakalam jaatam... How can i go anywhere? ..quote from
Atmaboda 37.20

To be assimilated in apavaada prakaranam. Mandukya 3 and 4 chapter reinforce the real moksha.
Quote again..

Tatvadrushti summarises the teaching given so far. Hey swamin..you have taught me ignorance is
the root cause of the existence of the universe. Elimination of the ignorance and universe through
jnanam only. This upadesa of yours I have understood clearly. Parantu, semi colon !!
Therefore, jiva is not different from brahman. I understand the mithyatvam, but i am not clear on Im
brahman or jiva adhaaraha.

Page 93 3rd para 3rd line aardhri karoti. Check original. Mahavaakhyam, I m not able to accept
completely. We should tremendous courage born out of intellectual conviction.
Tatvadrushti asks and gives reason why he has doubt.
Did swamiji not read 169 completely

Topic 170 read.

(१७०) जीव णोः व पभेदा योरै यमस गतिमित श का —हे वािमन् । अहं िह
पु यपापयोः कता, त फलभूतजननमरणसुखदुःखादी यनुभवािम । िविच रचनािविश ं
जग मिय ितभाित । जग कारणीभूतमूला ानिनवृ येऽहं िविज ासे । ण तु
पु यपापे न तः । ज ममरणसुखदुःखा द लेशलेशोऽिप णो न स भवित । अत एव त य
न ाने छािप । त मा मम ण िमथः व पतो भेद एव वतते । ततो योरै यंनैव
घटेत। य िप ज मा दसंसारः परमाथतो म यिप ना येव, तथािप िम याभूतो
ज ममरणा मकः संसारो मिय व वत् ा या ितभाित । िण तु त ैव ितभाित ।

जीव णो र थं भेदस ावादै यं न स भवित । अयं च मेयगतसंशयः ।

The jiva and brahman are so different in nature, aikyam is therefore illogical. Therefore, it is
blasphemy to claim brahman or iswaraha. Brahman is loosely referred as iswaraha. Brahman and
maya.. This is the idea about ourself, I'm punyapaapa karta. I have gone through several janmas and
my orayer is this has to be my last janmas. Im working for brahma jnanam indicates that I'm not
brahman. For the elimnation of moola agnyaanam. I desire to know brahman. There is no punarapi
jananam and maranam. How can ignorant jivatma and never ignorant paramatma be united?

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Therefore, this is not possible. Although, i know in reality ive no samsara in me, ive mithyabhoota
samsara like dream or nightmare. Brahman does not have this problem. In this manner, since there
is difference, aikyam is not possible. This is my doubt. Im not able to assimilate, this does not
become my basis for leading my life. It is there only in the book. It is the opinion of sastram and
Guru.
8th November 2014 Vicarasagaram

Topic 170 yadhyapi onwards last 4 lines

य िप ज मा दसंसारः परमाथतो म यिप ना येव, तथािप िम याभूतो ज ममरणा मकः

संसारो मिय व वत् ा या ितभाित । िण तु त ैव ितभाित । जीव णो र थं

भेदस ावादै यं न स भवित । अयं च मेयगतसंशयः ।

The Guru completed his teaching in topic 168 pointing out that jnanam alone is the means for
liberation, brahma satyam jagan mithya, jivo brahmaiva naaparaha. Now you reflect over this and if
you have doubts, you are welcome to ask me questions. Then the student came back and is
presenting his doubt. First 2 components are very clear, but jivaha aikyam I have a doubt which you
should clarify. First stage of doubt in topic 170. Prameya gata samshayaha. Prameyam – is the
subject matter itself. Jiva alone has samsara mithya or satya we don’t bother. Jiva has to go to Guru
gain knowledge for this samsara to go. Iswara does not require Guru, no samsara etc. Whats the
cause for this difference? In this manner, there is a difference between jiva and Iswara and hence
aikyam is not possible. Topic 172 to 185 is the response.

Another doubt now…pramaanagata samshayaha.

Topic 171

(१७१) ु याकम पासनिविधबला जीव भेदश का —हे वािमन् । मम संशया तरमिप

जायते । ु यैव व यमाण कारे ण जीव णोभदः ितपा ते — “ ा सुपणा सयुजा सखाया
समानं वृ ं प रष वजाये । तयोर यः िप पलं वा यन योऽिभचाकशीित” (मु. ३.१.१,
े. ४.६) इित िह ुितः । अयमथः — बुि पे एकि मन् वृ े ौ पि णौ वसतः ।
तावुभाविप समान वभावौ । त ैकः कमफलभो ा अपरः शु ो भोगरिहतोऽस गः सन्
कमफलभो ारं काशयित । अनयोः कमफलभो ा जीव इित, अपरः परमा मेित च तीयते

। इ येवं ु यैव जीव णोभद ितपादना तयोरै यं यु म् ।

Second doubt: regarding the central teaching of the veda. Jiva brahma aikyam. No doubt all
mahavaakyams talk of this, but veda has other portions. When we study these, we study bedhaha
also. How do we know which is the main teaching? All karmakanda portions talk of jiva iswara

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bedaha. Pujya poojaka bhedaha, upasaka upaasya bhedaha. Even in jnana kandam also, several
vaakyams speak of bhedaha. Jiva brahma aikyam does not seem to get enough support. Even though
prastaana trayam are common, only advaitam speaks of aikyam. Tatvadrushti asked. Shruti clearly
talks of karma and upasana in karma and upasana kandam. Less pages for jnana kandam. Hey
swamin, I have got another doubt also (previous para pramana gata samshaya). We saw in Jnana
kandam support for dvaitam. As presented in Munaka, 3.1.1, Sve 4.6, dva suparna… this is the
meaning. In one buddhi itself, compared with a tree branch, two birds are there, one jivatma bird
and another paramatma bird. Both are compared to birds, one of them jivatma is experiencing
karma phalam experiencing sukham dukham, mishram. The other one is shuddha paramatma, no
sukham, dukham, is uncontaminated , is just illumining the bhokta jivatma through saakshi.
Experience is jivatma, other is paramatma. We can gather this. In this manner, the upanisad presents
difference between jivatma and paramatma. How do we know which one veda is favouring? Next
para, student is going to karma upasana kanda.

क , वेदे नाना कारािण कमा युपासनािन च त त किथतािन । तािन िनरथकािन

युज व णोरे क वा युपगमे । तथा िह — जीव णोरे क वम्, क िण
जीव व पा तभावात्, क वा जीवे व पा तभावात् । नोभयथािप स भवित । िण
जीव व पा तभावा युपगमे जीव यैव प वात् कम पासना िधकायभाव स गात्
कम पासनादीिन िनरथकािन युः । जीवे च व पा तभावा युपगमे
जीवभावाप वा ण उपा याभाव स ग इ युपासनावा यािन िन फलािन युः । अिप
च कमफलदातुरी र याभावात् कमानु ानमिप िन फलं यात् । ‘कमाित र ई रो नाि त,
वत ं कमव फलं ददाित’ इित मीमांसकोि रिप न यु यते; जड वा कमणः । न िह जड य
कमणः फलदातृ व पसाम य घटते । अतः सव ादेवे रात् कमफलिसि वा या ।

त मा ीवा मपरमा मनोरे क वं न यु यते इित । अय माणगतसंशयः ।

Varieties of meditation and rituals are presented. All these karmas will become meaningless and
redundant if they are one and the same. Student elaborates. If advaitin says jiva and Brahman are
the same, we have to merge one into another. Brahman is merged into Jiva therefore only Jiva there
or vice versa. One of these has to be true. One is absent and other is present. To explain, the
oneness of Jiva with Brahman, you have to merge one of them into another and one of them will
become absent. Either way problem. Then nobody will be there to practice karma and upasana if jiva
is absent. If Brahman is merged and therefore Iswara is absent. There is no upaasya devata.
Therefore, upasana and rituals will become fruitless. In the case of Karma kanda also, no one will get
karma phalam and therefore Karma cannot produce phalam. Mimasaka cannot be accepted because
Karma cannot produce result without Iswara. In mimamsa, no Iswara, when (see kena pada
bhashyam) you do rituals you will get phalam but not given by God. Indra exists in the form of only

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words, no devata. By itself, karma will give phalam. In upadesasara, karma kim aram karma
tajjalam.. The inert karma cannot give result. Therfore, we require Iswara to give phalam. Karma
phala bhokta jiva is also required. This is doubt regarding the central teaching of the veda.

Topic 172 to 185 response

(आ. १७२-१८५) व पभेदा ीव णोरै यास गित रित श कायाः समाधानम् —

Answer to Prameyagatasamshayaha: - Jiva swaroopam and Iswara swaropam is different, therefore

their oneness is not sustainable. The answer now.

For pramanagata samshaya 186 to 188, interpretation of dwasuparna. (samanvayaha… very

important). Yukta yukti… yukta.. balaadi

Whatever statement is harmonious and well balanced, whether it is coming from a boy or a parent,
whatever is acceptable, accept without emotional involvement. Whatever is not acceptable after
thorough analysis, you must be intellectually honest to drop, whether it is a boy or shuka saying. A
family may inherit a type of aradhana, but philosophy is followed based on a person’s conviction.
You should follow the darsanam about which you are convinced.

(१७२) आकाश येव चैत य यािप चतु वधो भेदः

Here the acharya is introducing a section borrowed from Pancadasi written by Vidyaranyaswamy.
13th century. 2 chapters are very big. Smallest chapter has 8 shlokasa. Biggest is 7th.. 298 verses. 6th
chapter is also lengthy. Here 6th chapter is quoted. Citra deepa prakaranam. Here he talks about 4
types of consciousness to communicate mahavakyam. 2 types of OCs and 2 types of RCs. Micro RC,
micro OC and one macro OC and one macro rc. Jivatma is mixture of first 2, ad paramatma is mixture
of macro oc and rc. Oneness of micro and macro OC discussed as part of aikyam. Micro and macro
RC division does exist. Four types of prakriya going to be used.

15th November 2014

(१७२) आकाश येव चैत य यािप चतु वधो भेदः — हे सो य ।

व स देहिनवतकिवचार पमुपदेशं शृणु — यथा एक यैवाकाश य (१) घटाकाशः, (२)
जलाकाशः, (३) मेघाकाशः, (४) महाकाश इित चतु वधभेदोऽि त तथा एक यैव चैत य य
(१) कू ट थः, (२) जीवः, (३) ई रः, (४) चेित भेदचतु यम् अि त । एषां व पं
िवचारपूवकं यदा स यि वजानािस तदा वदीयस देहानां समाधानं वं सवयमेव जानीयाः ।
अत तेषां व पं मयािभधीयमानमवधारय । तदिधगमेन तव िनःसंशय ानोदय ारा
ज मा ददुःखं िनःशेषं िवन येत् ।

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The student pointed out that of the 3 main components or parts of Vedanta, 2 parts are relatively
clear. Brahma satyam, jaganmithya is quite clear based on anirvacaneeya khyati. Jivatma
paramatma aikyam does require some more confirmation. Suddenly shifting from dasoham to
soham is not that easy. It may come at throat level but coming from heart level is difficult. Cit
consciousness, chatur…four fold ,,, methodology of presenting the four fold consciousness.
Vidyaranya introduces four-fold akasa. Cit chaturvidya prakriya. Jivatma will be associated with 2
fold, paramatma with 2. Jivatma with one OC and one RC at vyasti or micro level. Paramatma level
macro OC and RC. At RC level differences are immaterial as they are both mithya. At OC micro macro
differences are there or not? There are differences seemingly. Actually no difference, like ghatakasa
and mahakasa. Indivisible OC is seemingly divided into micro and macro. ND beautifies the idea from
Vidyaranya. Heading: Like the space, consciousness also has four-fold division; as though. Hey
somya, dear student, I’m going to present a teaching for you to eliminate your doubt regarding
jivatma paramatma aikyam. Hence this is mahavakya vicara. Just as one and the same space can be
divided into ghatakasa, jala akasa, megha kasa, mahakasa. Similarly, one and same consciousness is
kootasthaha..micro OC, jivaha, micro RC, iswara..macro RC, brahma Macro OC. The 4 ones. Once you
understand all these 4 terms, 4 plus 4 akasa and chaitanyam. In saddarsanam, class, football match,
one team may be having the ball for most of the time, team b less time. Ultimately team b won
the match. Match winning does not depend on ball possession, only for goal hitting. Similarly, how
many years you study, courses you have repeated, notebooks you have used, CDs bought they are
like ball possession. You have to hit the goal. Changing format from triangular to binary. Through
enquiry you will come to binary format. Answer to all your questions. If I’m not able to claim
privately, there must be a problem with my intellect. Tell your own heart. Samadhaanam: you will
know yourself in your innermost heart. Therefore, the nature of these 8 words, taught by me, may
you listen to with 100% mind. By understanding these 8 words clearly, you will have doubt less
knowledge. You will claim mukthaha.

(आ. १७३-१७६) चतु वधाकाशवणनम् —

(१७३) घटाकाशः — जलपू रतघटाव थानाय यावानाकशोऽवकाशं ददाित तावानाकाशः
घटाकाश इित पि डतै यते ।
Imagine a water filled pot. This occupies a particular volume of space. This space is ghatakaasaha.
For the existence of the water filled pot, how much original space offers for accommodation is
ghatakasa. (micro original akasa). ND is making a fine refinement (footnote) essence: normally we
talk about internal akasa enclosed by the pot and external akasa outside the pot. ND says, you are
leaving out the space occupied by the thickness of the pot. In ghatakasa, this space occupied by the
pot thickness must be included.

(१७४) जलाकाशः — जलपूण घटे न ा दसिहताकाशः ितिब बित ।

तादृशाकाश ितिब बो घटाकाश े युभयं िमिल वा जलाकाश इ यु यते ।
Within the pot there is jalam, water is capable of reflecting, in front of the pot there is sky, this is
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reflected in the pot water. Reflected space is called jalakasaha. Whereever reflected space is there,
original space also must be there, since reflected space cannot be separated from original space,
therefore original space must be included. Therefor jalakasa is mixture akasa. That reflected space
(including the original space) is referred as jalakasa. Later, he will refine a little bit more. Reflecting
medium of water is also required. Therefore this also must be included. Jalakasa is finally a mixture
of reflected space, reflecting medium of water and original (RA+RM+OA).

न वाकाश य ितिब बो न यु यते, क तु के वलन ादीनामेव सयु यते ।

पाभावा ाकाश य ितिब बः स भवित । पवतो िह ितिब बः यात् । त मा ाकाश य
ितिब बो यु यत इित चे । जले आकाश ितिब बान युपगमे गो पदप रमाणक व पजले
महागजा दप रमाणकगभीरतायाः ितिब बो न यात् ।
तथोपल यमान वादाकाश ितिब बोऽ गीकाय एव । न च नी पपदाथ ितिब बो ना तीित
वा यम् । नी प यािप श द य ित विनदशनात् । स च ित विनः श दस्य ितिब ब एव।

त मा ी प या याकाश य ि तिब बो यु यत एव ।

What does not have shape or color cannot get reflected. Therefore, space can’t be reflected is the
concern. Pratyaksha pramaanam: When I’m standing in front of mirror, mirror is 2 feet away from
me. I see my reflection, gap between mirror and me is also felt in the mirror. 2 feet behind mirror is
also seem. In physics lab, we do an experiment. Pin and mirror. Between the surface of mirror and
reflected face, you experience the face and distance also. Purvapakshi asked, reflection of space is
not possible, only reflection of stars, cloud etc are possible. Without shape and color, akasa cannot
be reflected (roopam refers to clor and shape, tarkasastra..primary meaning is color). If you don’t
accept this, imagine there is a small pool of water in the hoofmark of the cow. Depth of the jalam
maybe max 1 inch or cm. When you look into this jalam, you can experience a longer depth. You see
your face or entire body in it. How can you experience 5 feet reflection in 1 inch water. The depth
which is of the size of a huge elephant, you cannot have such a reflection if it is not reflected space.
Original space is very small. In fact when you see stars, the star is so far away. A thing which does
not have form or color does not have reflection we cannot say. Like sound coming back as echo. This
is a reflection. We experience this which does not have shape and color. Echo is nothing but
reflection of sound.

Footnote: Logic is given.. based on a subtle agreement from tarkasastra. It has a rule. A substance is
one that has an attribute. All substances have attributes. According to him even Atma has attribute.
Substance is dravyam, attribute is gunam, all dravyams have guna hence no nirguna vastu at all.
Advaitin tackles this way. Ok dravyam has got attribute which has guna. Does your guna have
attribute? Suppose you say attribute has an attribute, then attribute will become dravyam. For
attribute to retain status, you have to say attribute does not have attribute. According to
tarkasastra, attribute cannot have an attribute. Gunerguna ananangeekara. Therefore, they have to
accept guna is nirgunam. If you can have guna which is nirgunam why can’t I have atma which is

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nirgunam? Color is reflected or not? When a substance is reflected, color id reflected. Color is
nirgunam. If nirgunam color can be reflected in the mirror, why can’t colorless akasa be reflected? If
you don’t relate to this, understand the gap being reflected in the mirror, this is powerful.

22-11-2014

2nd para last 3 lines.

नी प यािप श द य ित विनदशनात् । स च ित विनः श द य ितिब ब एव।

त मा ी प या याकाश य ि तिब बो यु यत एव ।

Based upon the 6th chapter of the pancadasi, chitra deepa prakaranam, citchaturvidya prakriya has
been presented by Vidyaranya. ND is adopting this method. Enclosed micro Akasa original
(ghatakasa), micro Reflected akasa..jalakasa, macro orig akasa is mahaklasa, macro reflected akasa is
meghaakasa. Same will be extended to jivatma paramatma. We saw ghatakasa and jalakasa. Now
megha akasa and mahakasa. Order is changed, first reflection then original.

Topic 175

(१७५) मेघाकाशः — मेघि थतये यावानाकाशोऽवकाशं ददाित तावानाकाशः, मेघजले

ितिबि बताकाश े युभयं िमिल वा मेघाकाश इ यिभधीयते । न वाकाशेऽि त मेघः । त
मेघे जलमाकाश ितिब ब ा ती य क मानिमित चे । य िप मेघे
जल याकाश ितिब ब य च न य तो हणमथा यनुमानेन हणं स भव येव । तथा िह,
मेघा लवृ द
े शना जलम ती यनुमीयते । य द मेघे जलं न या ह ततो जलवृि न
यात् । क , ‘मेघ थं जलमाकाश ितिब बिविश म्, व छ वात्, दपणा दवत्’
इ यनुमानेन मेघ थजले आकाश ितिब बानुमानं च िस यित । य ि त जलं त ह
त लमाकाश ितिब बेन िवना न या दित िह िनयमः । एवं मेघे जलम्,

त ाकाश ितिब ब ानुमानेन िस यित ।

Whereever clouds occupy the space, there was original space. As much original space is required to
accommodate the clouds, in addition there must be space for reflected clouds (meghajalam) also.
ND is taking the biggest mirror he can imagine the rain bearing clouds for reflection where the akasa
can reflect. Meghakasa is mixture of the original and reflection. That there are clouds in the sky, we
are able to accept. How do you know that in the cloud there is water? We are also imagining there is
reflection of the sky in it. What is the pramaanam? We don’t accept this objection. 1 pramaanam:
arthapatti for presuming the water. 2 Anumana pramaanam…for reflection of water. Yes we agree
we don’t perceive. We can presume water in the clouds …arthaapatti..during the rainy season we

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see the water pouring from the cloud. Therefore the water must have come from the clouds. If there
were no waters in the cloud, there would be no jala vrushti. That’s why we look for rain bearing
clouds and add silver iodide crystals for rain to pour. Anumaanam: The waters in the cloud must
have the reflections. Water is a reflecting medium. Therefore the space also must have been there.
Because jalam is pure svaccha like a mirror or water in the pot. Ghata. Chandogya upa: even eyes are
called reflected medium. Akshi purusha virat upasanam.

Now Mahakasaha

(१७६) महाकाशः — ा ड या तबिह ा यैक पेण वतमान आकाशो महाकाश

इ यु यते िव ि ः ।

ND does not take too much space for discussing mahakasa. In the entire cosmos called andaha,
inside and outside, one indivisible whole space is called mahakasaha by the vedantin. This will be the
example for Brahman. Drushtaantaha. Now he has to go to drashtantaha.

(आ. १७७-१८५) चैत य य चातु व यवणनम् —

(१७७) उपो ातः — हे सो य । चतु वधाकाशल णमु म् ।
१. जलपू रतघटे दृ यमानाकाश ितिब बो घटा तव याकाश ितिब ब इित श का ावृ ये
न ा दसिहते याकाशिवशेषणम् । अिप च जलं िवना ितिब बास भवात् ‘आकाश ितिब बः’ इ यनेन
घट थजलसिहताकाश ितिब बो ा ः ।
२. गुणो गुणमाि य न ित ित, क तु मेवेित िनयमः । अत गुण वेनािभमतािन नीलपीता दवणािन
नी पा येव । तथािप तेषां व छदपणादौ ितिब बो दृ ः । एवमेव परिहतयोराकाशचैत ययो ितिब बः
स भवेदेव ।

चतु वधचैत यल णम यु यमानं शृणु। त य वणमा ेण िवचार य महाफलं

ानमवा येत ।
Hereafter the definition of 4 types of chaitanyam which are to be mentioned may you carefully
listen, if you listen receive understand assimilate the great benefit of shifting from triangular to
binary format will happen. First is kootasta chaitanyam..chap 8 of pancadasi..kootasta chaitanya
prakaranam. Chap 12 Gita. Kootastham has been used. (chap 15 kootastham should not be
remembered here). Tatvabodha, rc1, rc2, rc3, rc4, rc5,rc6 viswa, taijasa, pragmyam so on. Jiva
consists of 5 components, sthoola, sookshma, karana shareeram, RC in each of these plus OC. In
Vedanta sastra, different acharyas define Jiva by taking 2 or more components from these 5
depending on the context. Each method is valid in that context. Prakriya is a very important technical
word. Similarly Iswara also has corresponding 5. Generally I give an example for this. One and the
same word is used differently as per context. Suppose I say goldsmith has created the bangle. Word
of the meaning bangle can mean only naama and roopa. He is not producing the gold. Word nagle
therefore here doe not included as gold is not produced by the goldsmith. Suppose in another
context, we say bangle weighs 10 gams, here it refers to the gold and not the naama roopa. ND says

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sometimes Jiva is described as sookshma shareera pratibimbita chaitanya jiva. Especially in the
context of the travel of Jiva. Some other acharya defines this as karanashareera pratibimbita jivaha.
ND says both definitions are ok according to context. ND says karanashareera pratibimbita jivaha has
certain advantages and hence preferable. This is often called vyasti agnyaanam or avidhya. Karana
prapanca is samashti agnyaanam or maya. Definition of karana shareeram in
tatvabodha…anirvachya… avidhya. Definition of kootastha also must be appropriately adjusted
according to the definition of jiva. If you define Jiva as the consciousness reflected in sookshma
sharreram, then kootastha is consciousness enclosed within sookshma shareeram. Second
definition: then kootastha is consciousnesss enclosed in karana shareeram. Following portion is hair
splitting.

Topic 178

(१७८) कू ट थवणनम् — बु े ान य वा अिध ानभूतचैत य य कू ट थः इ यिभधा ।

य मते बुि िविश ेतनो जीव त मते बु यिध ानचेतनः कू ट थ इ यु यते । य तु मते
ानिविश चेतनो जीवइित क यते त मते ानािध ानचेतनः कू ट थ इित
व यते । अ ायं िस ा तः — जीव वापादकं िवशेषणं यत् तदिध ान य कू ट थ इित नाम ।

अयं कू ट थ उ प या दरिहतः ।

Either of them can be taken as kootastha according to context. Both are OC in different enclosures.

29th November 2014

MIOS: Micro original space, MIRS reflected, MOOS, MORS. OC at individual level. kootastha
chaitanyam, at reflected individual level jiva chaitanyam. Total OC: Brahman Total RC = Iswara.

Matching:

Ghatakasa==kootastha

Jalakasa==jivaha

Mahakasa==Brahman

Meghakaasa==Iswara

The individual consists of 5 components. Sthoola sareeram, sookshma, karana sareeram, rc, oc (3
reflecting medium). The acaryaas do not take all 5 while defining jiva. 2 definitions of Jiva are going
to be taken. We cannot find consistency in Jiva definition. Any case, Jiva’s definition is like the
scaffolding while building. You have to discard after using. Similarly, Iswara also has 5 components.
Different definitions are called prakriya, methodologies adopted by different acharyas. ND is
considering 2 definitions.

1. Sookshma sareera pratibimbita chaitanyam.

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2. Karana sareera pratibimbita chaitanyam jeevaha. (ND uses vyashti agnyaanam- as karana
sareeram is defined as ignorance in vedanta)

ND prefers one of them.

Note: even though we are using these 2, there is no physical distance between sookshma sareeram
and kaarana sareeram.

Definition of kootastha : OC enclosed in each of the 3 sareerams. ND wants to make a fine difference
while defining kootastham. When you take jiva as consciousness reflected in sookshma sareeram, in
this context it (kootastham) is sookshma sareera enclosed consciousness. Similarly for kaarana
sareera enclosed consciousness. In using the language there is a difference. Since Jiva’s definition is
of 2 types, kootastham is also of 2 types. A reflecting medium for Jiva will be the enclosing medium
for the consciousness. Whatever is taken as the reflecting medium, that must be taken as enclosing
medium. Now the difference between oc and rc.

अयं कू ट थ उ प या दरिहतः । अ यायमिभ ायः — णो ित र तया िचदाभासो

यथो प ते, न तथा कू ट थ उ प ते; क तु प एव स भवित । यथा घटाकाशो
महाकाशा ित र ः, क तु माहाकाश प एव भवित, त त् । अयं च कू ट थ
आ मपदल याथः । कू ट थ यैव यिगित, िनज व पिमित, जीवसा ीित च पदेशः ।

कू ट थो घटाकाश थानीयः ।

For RC, aagamanam, gamanam are there. OC is different from RC. Brahman and kootastha are
referred as OC. Chidabhaasa is born along with sookshma sareeram. Feeling of location is due to RC.
We see ourselves because of this. RC exists as long as RM is there. In sleep, it resolves. The OC is not
born and gone. Naa jaayate mriyate va… in Gita. Kootastha is always Brahman. When pot is born,
enclosed space is (even before it was there) not really born, ghatakasa the word is born. Similarly
kootastha the OC will be there before the birth of body and after also. Chaitanyam is always there,
you can introduce the word kootastha. OC is OC all the time. Just as pot space and total space are
one all the time. In the same way, kootastha is Brahman all the time. Whenever we use the word
jivatma and say jivatma is located, jivatma refers to the body mind chidaabhaasa. Kootastha is the
implied meaning of the word jivatma in the context of mahavaakyam. This kootastha is
pratyagatma, the real nature, inner self, kootasthaha, OC. When you say saakshi chaitanyam, saakshi
refers to kootasthaha. Kootasthaha is equal to ghatakaasaha. ND gives definition of kootastha later.
Word kootasthaha has got 2 meanings. Koota and staha. Koota has 2 meanings..chap 12.
Sankaracharya gives, other acharyas give another definition.

Anvil used for working on various material. Anvil has to be stationery for hammering on it. It must be
strong and supporting. Shthiraha and nirvikahara. Enclosed consciousness is referred as kootasthaha
like anvil. Upon the kootasthaha we have all the sareerams, prarabhdha karma keeps hammering
away. Anvil is kootastha. Kootavat iti thishtati. Sankara I think gives both definition.

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2nd : Kootaha: anything false or fake. Any mithya vastu is kootaha. It has to be supported by satyam.
Koote (saptami..in mithya sareeram..4 components) sareere adhishtaana roopena thishtati. This is
the adhishtaanam. Final meaning : OC enclosed in the sareera trayam.

Next is jiva chaitanyam.

6th Dec 2014

यथा घटाकाशो महाकाशा ित र ः, क तु माहाकाश प एव भवित, त त् । अयं च

कू ट थ आ मपदल याथः । कू ट थ यैव यिगित, िनज व पिमित, जीवसा ीित च

पदेशः । कू ट थो घटाकाश थानीयः ।

We have completed kootastha chaitanyam, OC enclosed in the individual sareeram. 2 definitions for
kootastham given later. In page 99, topic 181, second half. Now he has to enter second chaitanyam.
2 definitions of jeevaha.

Topic 179

(आ. १७९-१८३) जीव व पवणनम् —

(आ. १७९-१८२) बुि ितिबि बतचैत यं जीवः —
(१७९) जीव व पम् — अन तको टकामकमवासनावािसतबु ौ
ितफिलतचैत य ितिब बो जीव इित िव ि यते । न िह तत् ितिब बमा ं जीव
इ यु यते; क तु यथा घटाकाशसिहताकाश ितिब बोजलाकाश इित क यते, एवं
कू ट थसिहतिचदाभासो जीव इित क यते । त मा बुि थिचदाभासो बु यिध ानचैत यं
चे युभयं िमिल वा जीव इितिस यित ।
Jiva the individual is a composite entity comprising of 5 components, shareeratrayam, reflected
consciousness plus OC. Many acharyas are deliberatlely loose in their definitions because they want
us to retain only OC. Kootastha. This is why they are not rigid. ND is considering 2 definitions.

1. Sookshma sareera pratibimbita chaitanyam jeevaha. Then he quietly includes 2 more, the
OC and RC in the sookshma saeeram and then RM sookshma sareeram SB+RC+OC

2. He considers causal body, karana saeera pratibimibita chaitanyam jeevaha, then adds OC,
RC. CB+RC+OC

OC is not to be included in travelling Jiva(bhaga tyaga lakshna). In the case of birth of Jiva, we must
include sthoola sareeram also. (ajahati lakshana).

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Jivaswaroopa varnanam: 179 to 183 Jiva is the reflected consciousness obtaining in the buddhi
(sookshma sareeram), he will later add RM and OC. For reflection you require the RM buddhi or
sookshma sareeram with a huge karma bank. Desires acquired in millions of janmas. Past manushya
janmas. No acquiring in other janmas. This is called Jiva. It is not mere RC, but just as in space,
jalakasa includes Reflected and original space, here also RC and OC must be considered. Kootastha is
OC sahita RC. RC, OC combined with this is called Jiva.

(१८०) आभास व पिववेचनम् — ाग् िब ब पकू ट थसिहत- िचदाभासो जीव इित

पि तम् । अत इदं तीयते — बु ौ ितफिलतो यः ितिब बः स कू ट थ यैव, न तु
बा चैतन य य । य य ितिब बोऽ य तीयते, स एव िब ब इ यु यते । कृ ते
कू ट थ य िब ब वा गीकारात् जीव त ितिब ब इ येव तीयते । तथा िह,
अ य तर जपाकु सुमा प
ु ा युप र थ व छ फ टके त पु पा दरि मा तीयते । स च
फ टका दगतरि मा त पु पा द ितिब ब एव । तथा कू ट थाि तबु ौ कू ट थ य काशः
ितफलित । स काश एव िचदाभास इ यु यते । अ य त व छ फ टकवत्
बुि र य य तिनमला; स वगुणकाय वा याः । त ितफिलतकू ट थ काश यैव ितिब ब
इित समा या । बु ःे कू ट थािधि त वा बु ौ कू ट थ यैव ितिबम्ब उिचत इित जीवः

कू ट थ ितिब ब इित प ः द शतः ।

ND is further hair splitting. When we say OC is reflected, ND says we divided OC into 2 before.
Original space enclosed in the pot and all pervading OS. Similarly enclosed OC and all pervading OC
are there, kootstha and Brahman are 2 types. In sookshma sareeram we say OC is reflected, is it
kootastha’s reflection or brahman’s reflection? Answer: you can take either of them. When you have
a crystal and a red flower sticking together. This gets reflected in the crystal. Kootastha chaitanyam
is like red flower. Sookshma sareeram is like crystal. Because they are very close. Similarly we can
have brahma pratibimba. Jalakasa. In the pot there is water, in the water space is reflected. Space is
of 2 types, enclosed space and all pervading space. In pot water do you get reflection of pot
enclosed space or external vast space. Proof: you can see stars etc therefore it is external space. In
the previous portion, jiva has been defined as RC along with OC and therefore the following
observation can be made. In the buddhi reflected is the proximate OC not the all pervading
consciousness. OC is always named bimba chaitanyam. RC is named aabhaasa or pratibimba
chaitanyam. Kootastha chaitanyam is defined as bimba chaitanyam and jiva is kootastha pratibimba
chaitanyam. Let us imagine crystal and red flower. The redness is reflected. Here we find bimba and
pratibimba are very close. In this comparison, kootastha is compared to red flower. Mind is
compared to the crystal in order to explain the reflection. Chap 14 of Gita. Based on this example, it
is appropriate to take reflection as kootastha pratibimba.

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अथवा चैत य य बु ौ ितिब ब इित प ोऽिप स भा त एव । तथा िह —

घटा तः थजले बा महाकाश ितिब ब एव भवित, न तु घटा तः थ याकाश य ितिब बः ।
घट थजले यावान् िव तार उपल यते तावाि व तारो घटा तः थाकाश य नाि त ।
घट थजले उपल यमानिव तारः आकाश य ितिब ब एव । त मा ा महाकाश यैव

घट थजले ितिब बो वा यः । एवं बु ौ ापक चैत य यािप ितिब बो भिवतुमहित ।

All pervading consciousness is reflected not kootastha. Take pot and water. Within the water, when
you are experiencing reflected space, you experience clouds, sun etc therefore it must be vast space
and not the enclosed pot space. From this angle, in the mind, Brahman is reflected.
Brahmapratibimba antahkarane.

ापक य चैत य य ितिब बो न यु यत इतीयमाश का आकाशदृ ा तेनैव िनराकाया ।

यथा आकाश य ापक यािप ितिब बः स भवित, तथा ापकचैत य यािप ितिब बः
स भवेत् । पवत एव पदाथ य पिविश े एव पदाथा तरे ितिब बोदय इित िनयमोऽिप
नाि त । नी प यािप श द य नी पाकाशे ितिब बो दृ यत एवेित ागु वात् ।
त मा स भव येव ापकनी प चैत य यािप ितिब बः ।
How can the all pervading bramachaitanyam get reflected in a small mind? Answer has been already
suggested before. We said vast akasa can be reflected in a small pool of water (reflection of stars).
Distance also must be reflected. If that’s possible, brahma chaitanyam can also be reflected. Page
96, 2nd para..He reminds us of another point: Akasa does not have form or color, how can formless
and colorless akasa be reflected? Answer repeated. In the mirror when there are several people are
reflected, we experience the gap also in the mirror. In hotels, that’s why you have a mirror. You
think the room is big.

20th December 2014

Page 99

पवत एव पदाथ य पिविश े एव पदाथा तरे ितिब बोदय इित िनयमोऽिप नाि त ।
नी प यािप श द य नी पाकाशे ितिब बो दृ यत एवेित ागु वात् । त मा स भव येव
ापकनी प चैत य यािप ितिब बः ।
ND is introducing the citchaturvidya prakriya in detail. As a part of this grand prakriya, 4 types of
akasa were introduced. Thereafter, they are treated as examples for 4 types of consciousness or
chaitanyam, kootastha, jiva, iswara and brahma chaitanyam. Acharya’s target is mahavaakyam. We
are now in chaitanyam, we defined kootastha chaitanyam, original consciousness enclosed within
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the shareeratrayam (ghatakasa and kootastha chaitanyam are similar) 178, now 179 jiva chaitanyam.
Elaborate. Introduction was given last class shareera trayam plus chidabhaasa plus cit was included
in Jiva’s definition. Here acharyas are not consistent, they add one or more of these 5. The aim is not
to study Jiva but to distill Jiva. It is temporarily there to understand birth, travel, death of Jiva. During
apavada kala, we are going to negate all of this and retain only kootastha.

Quote: Mandukya…na kaschit jayate… 3rd chapter last verse important one.

Na niroho… paramarthaka 2nd chapter 32nd verse very important.

Essence : First version: Jiva is going to be defined sookshma shareeram plus sookshma shareera
pratibimibita chaitanyam plus sookshma sareera avachinna chaitanyam. SB: subtle body RC plus OC

Version 2: Instead of sookshma sareeram: kaarana sareeram. Sookshma sareeram will be resolved in
pralayam. In the second verson CB plus RC plus OC Karana sareeram plus karana sareera
pratibimbita chaitanyam plus karana sareera avacchinna chaitanyam. ND prefers Version 2, not that
version 1 is wrong. Reason given.

He slowly builds the definition. In the last para, we saw reflection in consciousness is possible, like
akasa can reflected in mirror.

इ थं बुि थिचदाभासो बु यिध ानचैत यं चे युभयं िमिल वा जीव इ यु यते । सोऽयं

जीवः वंपदवा योऽथः । जीव थिचदाभासं िवहाय प रिश ः के वलकू ट थ एव

वंपदल याथः । अहंश द य वा याथ जीवः, ल याथ तु के वलकू ट थ इित िववेकः ।

RC plus OC, plus the RM (sookshma sareeram) is referred as Jivaha. ND says when anybody uses you
in any other contest, Jiva must be the meaning but when Guru uses the word You, there must be
omny component. RC and RM must not be taken into account. Retain OC component, kootasthaha.
You is kootasthaha. Shishya must receive the second person singular to first person I. When Shishya
uses I it is again kootasthaha. Mithya means not getting obsessed with. Mithyatvam is exclusion or
bhaga tyaga lakshnana, exclusion of RC and RM. You popular meaning is jivaha-3 components,
implied meaning is kootasthaha-1 component. Having negated the chidabhaasa through bhagatyaga
lakshana, mere original consciousness enclosed within is You. In aham, popular meaning again is 3
components and real meaning is one component.

Jiva continuing.

Topic 181

(१८१) िचदाभास एव पु यपापा ा यः, न कू ट थः — उभयोः

कू ट थिचदाभासयो मिलतयोज व व वहारे ऽिप कतृ वादयो जीवधमाः सव
िचदाभासमेवा यि त । पु यम्, पापम्, त फलभूतसुखदुःखा नुभवः, लोका तरं ित

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गमनम्, तत इहागमनिम या द सव िचदाभासिविश बुि रे व करोित, न तु कू ट थः । कू टो

नामायोघनिवशेषः अय कारा द िस ः । त ि वकारतया ित तीित कू ट थ उ यते ।
अथवा िम याभूतबुि िचदाभासयोः कू ट इ या या । त ास गतया ते इित कू ट थ इ यते ।
अतः कू ट थे कतृ वादयो न स भवि त, क तु िचदाभास य । ा या ते धमाः कू ट थे
तीय ते ।
Topic 181

Here ND wants to give an important information. We say Jiva has got punyam and paapam etc. In all
these expressions, which component is really affected by birth death travel etc. OC is not affected by
any of these. Punya paapam belongs to RC or RM or the mixture. Na punyam na paapam… aham
bodhanam… chidananda roopaha shivoham Shivoham. All samsara belongs to the mithya
component but not me. Chidabhaasaha eva punya papa…Punya papa belongs to RC, RM not OC. If
we remove physically chidabhaasa, we have to remove sookshma sareeram, then you will be dead!!
Like the wall. Our aim is not to physically eliminate any of these, it is only cognitive separation. In the
mixture, even though word Jiva is used to represent a composite entity, kartrutvam, bhoktutram ect
belongs (attributes) to chidabhaasa component only. OC does not leave at the time of death. It is
always there. Briha upa: artha bhaga … 2nd chapter, 4th chapter Intelligent people spend time in
sastram enjoying them, whereas ordinary people are preoccupied with family worries or sleep or get
into a quarrel with neighbor. They belong to the mixture of chidabhaasa and sookshma sareeram.
Now kootastha is defined strangely (should have been done in topic 178) here. 1st definition: the
anvil , well known for a blacksmith’s anvil. He uses iron pieces on the anvil, pieces on top will change
shape but anvil remains (nirvikaratvam) changeless. Like OC remains same changelessly. The iron
pieces are sookshma sareeram ec. Hammer is kala desa prarabhdha karma etc. Yama is using the
hammer. I’m the anvil, not battered, this is the drushti of the jnani. 2nd definition: imitation or
duplicate or mithya Kootaha: thaha: that that remains as adhishtaanam. Kootasthaha. RC and RM is
mithya, referred as kootaha. In that mithya, remains as changeless without getting affected, the OC.
Because of our confusion, all attributes of chidabhaasa, we are falsely transferring to the OC.

27th Dec 2014

Topic 181

अथवा िम याभूतबुि िचदाभासयोः कू ट इ या या । त ास गतया ते इित कू ट थ इ यते ।

अतः कू ट थे कतृ वादयो न स भवि त, क तु िचदाभास य । ा या ते धमाः कू ट थे
तीय ते ।
Acharyas give importance to one of the 3 sareerams. One version being discussed here.
Consciousness reflected in the mind plus RC plus OC discussed. Later karana sareeram plus RC plus
OC will be used. Author is discussing another point. When we talk of Jiva travelling after death, the
kartrutvam and bhoktrutvam belongs to which component. Like when somebody says I am
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overweight, I refers to the physical body but not mind. When you say I am intelligent or dull, here it
is the mental part of the individual. According to context, the relevant meaning is taken. ND wants to
say that the OC is not involved in kartrutvam or bhotrutvam, travel, punyam, paapam. OC kootastha
chaitanyam. Kootastha is not Jiva but one of the components of Jiva. ND says I am not bothered
about which component has these, but the point that kootastha does not have these attributes. If
you want to talk of these you can say chidabhaasa is karta, bhokta or sookshma sareeram is karta
bhokta or you can say mixture RM plus RC. In this topic 181, chidabhaasa is karta bhokta mentioned.
In 182, ND says mind is karta bhokta. Mind is capable of changing , thinking. ND does not give 3rd
option, chidabhasa plus buddhi. We are now going to see mind as karta bhokta.

Topic 182

(१८२) व तुतः पु यपापादयो न िचदाभास यािप धमाः, क तु बु रे े व — िवचायमाणे तु

पु यपापत फलसुखदुःखलोका तरगमनागमना द सव बु रे े व, न तु िचदाभास य अिप ।
बुि तादा यादाभासे त सव भाित । यथा जलपूण घटे ऋजुव ा द व पे सित, ति मन्
घटेऽ येन नीयमाने वा आनीयमाने वा सित, तादृशघटस ब धादेव त थाकाशाभास ताः
याः करोित, न तु वतः कि दिप करोित; तथा कामकमा मकजलपू रतबुि पघटः
पु यपापा दसकलिव या यो भवित । त स ब धाि दाभासोऽिप िव या यो भवित ।
कू ट थ तु सविवकारशू यः । यथा घटाकाशो जलपूणघटगतसविवकाररिहत तथा
कू ट थोऽ यस ग इित िवि । अतो जीव व यु िनिखलधमाि दाभासे भवि त । कू ट थे
व ाना तीय ते । अतः कू ट थबुि त थिचदाभाससमुदायो जीव इ यु यते ।
In reality, when you make a finer enquiry, punyam paapam, resulting pleasures and pains, travel in
the form of birth and death do not belong to the chidabhaasa, it belongs to the buddhi only. Neither
OC nor RC have punya paapam. Because we always connect reflection and reflecting medium, we
say reflection(RC) also travels although only RM travels, we also say OC travels (due to the
connection) (Normally we say original sunlight does not travel, but reflected light along with hand
travels). In footnote, author refers to an example. Coldness of water cannot be transferred to the
reflection of water. In a pot that is filled with water, pot has different shapes, in that water there is
reflected akasa. Akasa’s shape now does not belong to orginal space or reflected space. The pot
affects the reflected space, now when the pot is carried is reflected akasa travelling along with it?
Even this is “seeming” travel only. In the same way, our mind is like pot, jalam is kama krodha or
emotions. In this mind there is RC, is the RC contaminated by raga dwesha. It seems to be associated
with punya paapam etc. RC is not contaminated. As far as OC is concerned, it is free from all these. A
vendantin must disassociate himself from both RC and RM reflecting medium and associate with OC.
RC is localized consciousness available only where body mind complex is there. Gita : you are
asanghaha nityaha shuddhaha sarvagataha. To claim I’m OC, I need RM and RC. ND complete
version 1, mind plus RC plus OC roll up into Jiva.

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Topic 183

(१८३) अ ान ितिबि बतचैत यं जीवः — ागु जीव व पेऽ गी यमाणे ा य

हािन पजायते । तथा िह — सुषु यिभमािननो जीव य ा इित नाम । सुषु ौ
बु रे भावा थिचदाभासोऽिप न िस यित । तत ा व प ितपादकशा ं िन वषयं
भवेत् । अतः कारा तरे ण जीव व पिन पणं यते । अ ान यैकदेशो ानम् इित,
स पूणा ानं तु सम ानम् इित चो यते । त ा ानैकदेश ितिबि बतिचदाभासः,
तद ानांशािध ानभूतकू ट थचैत यं च िमिल वा जीव इ यु यते । न चैति मन् जीव व पे
ा याभावः स भवित, सुषु ाव ान य स वात् । सुषु ौ यः
चैत य ितिब बिविश ा ानांशः स बु या मना प रणमते । त चैत य ितिब बोऽिप सहैव
वतते । अ यां िचदाभासयु ायां बु ौ पु यापु या द पः संसारः तीयते । अनेनािभ ायेण

बुि रे व शा े विप िच ीवोपािधतया व यते । िवचारदृ ा तु जीव योपािधर ानमेव ।

Previous definition of Jiva has been resorted to be several acharyas. It is one of the prakriyas. If you
use the word prakriya, then we do not eliminate that completely, we use it because ultimately we
are not interested in discussing Jiva. We land on OC finally. It’s like having payasam in plastic or silver
container. The container should not matter, content matters. Don’t be obsessive with containers or
prakriya. Karana sareeram, we now take. Also referred as agnyaanam. Refer tatvabodha definition of
Karana sareeram. This is a better definition of Jiva. Why? If the previous definition of Jiva is
accepted, there is a problem. During sushupti, mind is resolved, naturally RC in mind also is resolved.
Therefore, during sushupti is Jiva there or not? We have to say Jiva is not there. Therefore, when Jiva
identifies with sthhola sareeram, viswaha, and sookshma sareeram. Taijasa, there will be no pragnya
at all. Because we defined Jiva as mind plus RC plus OC. In order to accommodate pragnya it is better
to say jiva is karana sareera pratibimbita chaitanyam. Chatushpad atma occurs in mandukya
upanisad in mantra 2. Therefore, in a different version, we are defining Jiva. Moolavidya or
agnyaanam is divided into 2 vyashti avidhya (individual Jiva level) and samashti avidhya (macro
level..at pralayam time). Vyashti and samashti agnyaanam. For our purposes, vyashti agnyaanam is
karana shareeram and samasti agnyaanam is karana prapancam. Based on this, Jiva comprises of RC,
OC and RM karana sareeram.

3rd January 2015

Class 134

अ ान यैकदेशो ानम् इित, स पूणा ानं तु सम ानम् इित चो यते ।

त ा ानैकदेश ितिबि बतिचदाभासः, तद ानांशािध ानभूतकू ट थचैत यं च िमिल वा जीव
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इ यु यते । न चैति मन् जीव व पे ा याभावः स भवित, सुषु ाव ान य स वात् ।

सुषु ौ यः चैत य ितिब बिविश ा ानांशः स बु या मना प रणमते । त
चैत य ितिब बोऽिप सहैव वतते । अ यां िचदाभासयु ायां बु ौ पु यापु या द पः संसारः
तीयते । अनेनािभ ायेण बुि रे व शा े विप िच ीवोपािधतया व यते । िवचारदृ ा

तु जीव योपािधर ानमेव ।

Continuing with the citchaturvidyaprakriya, Vidyaranya is speaking about 4 types of consciousness,

kootastha chaitanyam enclosed within shareeratrayam. Now in Jiva definition, 2 versions. One
version was over, sookshma sareeram plus aookshmashareera pratibimba chaitanyam and sooksha
sareera uphita chaitanyam, RC, RM (soookshma sareeram… SB) plus OC. Now, 2nd version, karana
sareeram instead of SB, CB in place of SB. CB+RC+OC. In all scriptures, Jiva is said to be anaadi. In
advaitam, there are 6 anaadi entities. Only one of them is satyam, other 5 are mithya entities. One
was mentioned as Jiva. If it is taken as CB+RC+OC, it will tally wth anaadi. If we take subtle body
component, it can’t be taken as anaadi, since it has arrival and departure. In sushupti and pralayam,
sookshma sareeram is not available. Praagnya jiva continues in pralayam. Here he says, kaarana
sareeram is of 2 types vyashti and samashti. It is called agnyaanam therefore vyashti agnyaanam and
samashti agnyaanam are 2. Samashti agnyaanam is Iswara. Jiva is CB+RC+OC vyashti agnyaanam.
Why should a few acharyas take the previous definition? ND wants to justify the other definition. In
Sushupti and pralayam even though praagnya jiva continues, samsara is not experienced. That
karana sareeram alone is responsible for sookshma sareeram. When part of karana sareeram gets
modified into sookshma sareeram, the RC available in Karana sareeram will be available in sookshma
sareeram. In this definition, only when praagnya jiva is available as taijasa samsara is experienced
and all saadhanas are possible. When you do karmas, we have to be taijasa. Even enjoying jivan
mukti is possible only by taijasa. Therefore, this definition is also ok. That’s why buddhi is said to be
the medium of the Jiva. If you have to choose between the definitions, ND would choose the second
version (karana sareeram) through proper enquiry. CB+RC+OC. Now we have to go to macro. Iswara
and Brahman.

Topic 184

(१८४) ई र व पवणनम् — मायायां ितिबि बतिचदाभासः मायािध ानचैत यं चे युभयं

िमिल वा ई र इ यु यते । अयं चे रो मेघाकाशतु यो भवित । अयमेव अ तयामी
इ यु यते। सवषाम तः थः सन् िनय तृ वात् = ेरक वाद तयामी । अयं िन यमु ः,
व व पावारका ानाभावा य । अत एव ज ममरणा दब ध तीितर य नाि त, तत एव
ई रो िन यमु इ यु यते । क े रः सव ः, त योपािधभूतमायायाः
शु स वगुण धान वाद य सव विसि ः । व ितब धक भूतरज तमसौ अिभभूय वयं
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ता यामनिभभूतो यः स वगुण त य शु स वम् इ या या । स वगुणादेव ानमु प ते ।

अतः स वगुणः काश वभावः । एवंभूतस वगुण धानमायायां
ितफिलतचैत याभास पे र य विवषये िवषया तरे वा नैवावरणं स भवित ।

त मादी रो िन यमु ः सव भवित ।

Iswara swaroopa varnanam. Here no two versions. Whenever we talk of origin of the world, two
factors are contributing. Generally we take only one factor into account, but not true. Anadi Iswara
and Anadi Jiva contribute to the origin of world (Jiva---Karma, Iswara- creator). Saptaanna
brahmanam, 1-5 of briha upanisad. Maya plus RC plus OC all 3 together is referred as Iswara. In the
akasa drushtaanatha, it is megha akaasa. Sky reflected in the cloud. Also referred as (better)
Antaryami (corresponding to Pragnya). (Hiranyagrabha-taijasa). Antaryami braahmanam..chap3-7 Bri
upa. Lord Krishna summarises in Chap 18. Quote>> Iswara sarva bhootaani….Inner controller-
antaryami. Activator meaning. This Iswara is also chidabhaasa pradhaana, is luckier than Jiva. No
samsara for Iswara, nitya muktaha. Iswara need not become nitya muktaha. Avidyaa has got
concealing power and projecting power, both powers of agnyaanam are operational. Jiva’s original
nature of kootastha chaitanyam is concealed and hence Jiva never knows his original nature is
kootastha chaitanyam. Then vikshepa shakti takes over. In the case of macro level, aavarna shakti is
not operational and therefore his OC is never concealed. He knows aham brahmasmi all the time.
Iswara voluntarily uses aavarna shakti at the time of pralayam. Makes sarvagnya shakti concealed
(aavarna shakti) at the time of pralayam. Iswara uses vikshepa shakti during creation. Moreover,
Iswara is omniscient. Maya has also got three gunasa. At samashti level, satva is unobstructed. (at
vyashti level, it is partially obstructed). ND wants to define shuddha satvam, maya has got not only
satva guna, it has rajas and tamas. Its (rajas and tamas) function is to suppress satva guna. In the
case of Iswara, rajas and tamo guna are there, but they do not obstruct the satva guna. Even in the
class, if your rajo guna is slightly up, the mind will start wandering. Upasana yoga is prescribed only
to improve satva guna. When satva is operational, jnanedriyas are alert. All sense organs are bright
and alert. With regard to para vidya as well as apara vidya, Iswara has no concealment. Iswara is
nitya mukta and sarvagnya.

11th January 2015

Page 102

स वगुणादेव ानमु प ते । अतः स वगुणः काश वभावः । एवंभूतस वगुण धानमायायां

ितफिलतचैत याभास पे र य विवषये िवषया तरे वा नैवावरणं स भवित ।

त मादी रो िन यमु ः सव भवित ।

After talking about the chidabhaasa of Jiva and the cit of the Jiva, now ND comes to
cidabhasa(samshti) of Iswara and cit of the Iswara. Individual chidabhasa is reflected in vyashti
karana sareeram(avidya) and total chidabhasa is reflected in samashti agnyaanam or kaarana
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prapanca (Maya). In both avidya and maya all 3 gunas are there. At the individual level, satva guna is
partially covered by rajo or tamo guna. Therefore, partial ignorance. I case of wall, total ignorance
therefore no samsara. Iswara, no ignorance. No samsara. Iswara is sarvagnyaha and sarva
shaktimaan and nitya muktaha. Omniscience of Iswara includes para and apara vidya.

जीवे रयोरिध ानभूतं शु चैत यं ब धमो ा दिनिखलभेदशू यं सदाकाशवदेकरस वभावं

तयो भयोरिप वतते । ब धमो ा द तु आभासांशे एव । अिध ाने चैत ये वाभास य

ा या तीयते । त मात् के वलाभासे एव ब धमो ा द वहारः ।

Here he makes an aside note, karana sareeram plus chidabhaasa plus cit. Jiva is bhaddhaha and
Iswara is muktaha. Do these belong to all 3 shareeratrayams and all 3 of Iswara. Adjective bound
only belongs to karana sareeram and chidabhaasa. RM and RC. The big I represents the OC not RC.
When jnani says I am liberated, I refers to RM, RC. When he says I’m beyond bandha and moksha, I
refers to OC. OC is common to Jiva and Iswara. In Jiva context OC is called kootastha, in Iswara
context OC is called Brahman. In the OC, we are falsely transferring bandha and moksha.. It appears
to be in OC. Mandukya kaarika vaitatya prakaranam verse 32, elaborate commentary Quote>> na
nirodho…. From stand point of OC all these liberation moksha, etc is not there.

त ा य येतावान् भेदः — यि म ाभासे व पावरणमि त ति म ेव ब धः । य नाि त स

तु मु एव । ई रे आवरणाभावादेव स िन यमु ः । जीवे वावरणस वात् स ब ः; यतो
य या अिव ाया अंशे ितिबि बत य िचदाभास य जीव वं भवित त या अिव ाया
आवारक वं वभावः । य येक यैव व तुनो माया, अ ानम्, अिव ा, इ या दनामािन
तथािप त यैव शु स वगुण धान वात् ‘माया’ इित, मिलनस वगुण धान वा ‘अ ानम्’,
‘अिव ा’ इित च वहारः । रज तमोगुणा यामिभभूतः स वगुणो मिलनस वगुण इ यु यते।
रज तमोगुणािध यादेवािव ा व ितिबि बतजीव पिचदाभासांश यावरणं करोित । अत
एव जीवो ब ो ने रः । सवािध ानभूतशु चैत यसिहतो माया ितिबि बतिचदाभास प
ई र त पदवा याथः । के वलािध ानशु चैत यं त पदल याथः । ई रो
जगदु पि ि थितसंहारान् करोतीित शा ो े रयमिभ ायः —
अिध ानभूतशु चैत यमाकाशवदस गम् । माया ितिबि बतिचदाभासांशो जगदु प या दकं
करोित । सव वा दगुणोऽिप त यैव । भ ानु हा दकतृ वमै या तरमिप त यैव

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िचदाभासांश य । चैत य व पं वेकरसं सवसमम् । ति मन् स ा फू त द वम् अ तरा

अ यदै या दकं न कि द युपप ते । इित ।

Very important paragraph. We do accept jiveshwara aikyam. We also accept jiveshwara bhedam. In
vishishtadvaita, naichya bhavaha: putting down oneself.. You are great and wonderful, I’m helpless,
I’m dinaha, youre dinabandho… Advaitins can do this also and at the end he will add a note
vyavaharika drushtyaa or chidabhaasa drushtyaa. In the company of vishishtadvaitin, advaitin can
join them. Like Sankaracharya does in Sivanandalahari, soundaryalahari etc…very same
Sankaracharya can write commentary on upanisads. Tatvameva tvameva tat…kaivalya upanisad.
Even according to modern science, pillar is pillar, we will also say, there is no pillar, but it is non solid
non tangible energy in very fast motion. Both visions we can have without contradiction. Jiva Iswara
bheda consolidation by advaitin… In that chidabhaasa, there is bandaha. In samashti chidabhaasa
there is no aavaranam, that chidabhaasaha is muktaha. In Iswara, aavaranam, concealment of real
naure is not there, therefore nitya muktaha. In which reflecting medium, chidabhaasa is concealed
by ignorance, that is called jiva. Even though karana sareeram and prapanca are essentially the
same material, a vyashti level there is satva guna suppression but no suppression at samashti level.
In science they call emergent property. An indivual does not have some nature, but mob may have a
different nature different from individual. Therefore mob psychology can be very different.
Therefore, Iswara is not sum of all samsaarasa but satva utkarshaha. The overpowered satva guna is
referred as malina satva guna. Because of this, this avidhya covers the chidabhaasa, it becomes
ignorant of its own adhishtaanam the cit. That’s why Jiva is baddhaha. When you use Tat, it generally
means Iswara consisting of all 3 constituents and similarly tavam refers to all 3 constituents. In
vedantic context, tat refers to bhagatyaga lakshana and remove chidabhaasa (including sareera
trayam) total RC and CB and include Cit only. When you say Iswara is the creator, the creatorship
(karanatvam) to RC and RM. That’s why first and second pada is called kaarya pada, 3rd is karana
pada and fourth pada is kaarya kaarana vilakshana pada… OC constituent of Iswara does not do
anything. Tasya karthaaram apimaan…Gita….I do all of them, I do none of them. From chidabhaasa
sand point, I do all of them, from cit sand point none. 5th chpter last para. Bhoktaaram.. God is
bhokta and abhokta from different stand points. OC is nirguna, RC is sagunaha… Iswara although
does not have any form, because of his sankalpa shakti, Iswara can take any form at will.
Sambhavami atma mayaya…Gita. OC does two important things. Providing sat and cit for
chidabhaasa. Its like asking what does a screen in the movie? Without screen no movie is possible.
Both Iswara and Jiva possible only because of cit. In both RC and RM, both brilliance and existence
are provided by OC. Other than that, no other power is there for OC. Providing this OC is not an
action. By its mere presence, OC provides this. So its not karta or bhokta. We have covered 3, Jiva,
Kootastha and Iswara covered, only Brahman is left. Next brahma swaroopa varnanam.

Vicarasagaram 17th jan 2015

माया ितिबि बतिचदाभासांशो जगदु प या दकं करोित । सव वा दगुणोऽिप त यैव ।

भ ानु हा दकतृ वमै या तरमिप त यैव िचदाभासांश य । चैत य व पं वेकरसं

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सवसमम् । ति मन् स ा फू त द वम् अ तरा अ यदै या दकं न कि द युपप ते । इित ।

Maya....upapadhyate iti.

Iswara swaroopam is concluded in this para.

Jiva has only finite reflecting medium..karana sareeram, mind , mind being inferior, jiva has inferior
attributes ( not caused by OC but rm).
Between Jiva and iswar rm and rc are diagonally opposite. Therefore iswarA is superior.from
vyavahaarika drushti, we accept iswara has solutions to all problems. Oc being akarta and abhokta, it
cannot solve any problems. Then why do people go after brahman and not Iswara. Answer. Advaitin
knows Iswara alone has solutions to all problems, he never ignores Iswara, karma, upasana, jnana
yoga. Iswara alone instructs the seeker that if you want freedom from samsara, go to
brahmagnyanam.

Krishna asks this in Gita too. Even after receiving the instructions, seeker asks Iswara on how to gain
brahmagnyanam and Iswara says scriptures. It is Iswaras instruction, scriptures that we follow. Any
amount of puja, upasana will not give you liberation. Iswara says... Na karmana ...

Even after coming to brahman, jnani bhakta still prays to Iswara, gaudapada offers namaskara to
God at the end of mandukya kaarika... Durdasha... Advaitin never ignores Iswara before the study,
during and after moksha. Thats why we say jnani bhakta.

Topic 185

(१८५) व पवणनम् — महाकाशवत् ा डानाम तबिह ाय

वतमानमख डप रपूणचैत यं े यु यते । भा ये चो म् — “ शद य िह
ु पा मान य िन यशु वादयोऽथाः तीय ते, बृहतेधातोरथानुगमात् । सव या म वा
ाि त व िसि ः” ( . सू. भा. १.१.१) इित । र भायाम येवं ा यातम् — “स चाथ
मह व प इित ाकरणाि ीयते; ‘बृिह वृ ौ’ इित मरणात् । सा च
वृि नरविधकमह विमित, स कोचकाभावात् ुतावन तपदेन सह योगा ायते” इित,
“अतो बृंहणा ेित ु प या देशकालव तुकृतप र छेदाभाव पं िन य वं तीयते” इित च
। तथा सूतसंिहता ा यानेऽ यु म् । (य . गी. ३.३१) “ स य ानसुखा यम्,
बृहधा वथ यानुगमात् । तथा िह — ‘बृह बृिह वृ ौ’ इित धातुविृ माच े । सा च वृि ः
ितयोिगिवशेषानुपादानाि रितशयैव िववि ता । सित च व व तरे तेन

प र छेदा वृ े नरितशय वं भ येत ।

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Brahma swaroopa varnanan

We are entering the topic brahman. Nd gives the derivation. Mahakasavat.. Like the all pervading
akasa, that consciousness that pervades entire cosmos outside and inside, always present,
induvidual and full refered as brahman.
3 references
Brahmasutra bhashyam,, by Sankara. 1.1.1

Brahman ..eternally pure, non dual, existent, all pervading can be derived from one root.
Sankaracharya does not say how to derive.

A sub commentator derives,

Word brahman is derived from brih datu or root. Existence of brahman cannot or need not be
doubted at all. It says you are existence. Briha ushasta and kahola brahmanam.

Ratnaprabha written by govindananda saraswati. Bhashyaratnaprabhaa ... The glory of the gem
called bhashyam. .... When you go to grammer, bruh.. To be big. Paanini.. Root bruh, to be big or
vast ,,,, bruhi ir vruddihi.. Expanded.. Meaning of the word big is relative.. .the proximate noun will
determine the bigness of the word, in brahman, there is no proximate noun to determine the
bigness. Therefore, infinitely big.. In tai upa, we get an upapadam or synonym, satyam jnanam,
anantam brahman.. Limitlessly or infinitely big. Also, from this derivation, brahman is free from all
types of limitation space wise, time wise.

ND quotes another text...

Tathasa.....

Soothasanhitani.... Book part of skanda puranam. Both saguna and nirguna . First part is on Siva.
In later part brahma gita and soota gita. Brahma gita is similar to annubhuti prakasa . Looks like
Sankaaracharya studied sootha samihita several times before prasthanatrayam works.

Here also, nd quotes brahma gita vyakhyanam, tatparya gita vyaakyaanam written by vidyaranya.
Yagna vaibhava kandam. In this comes, tatterriya bhasyam is analysed.. Satyam jnanam anantam..
Root bruh conveys the meaning of expansion. ...absolute bigness,, entire teaching can be derived
from this word brahman. If brahman is infinitely big, there cannot be a second thing . Therefore,
upanisad is saying there is no world when it uses the word brahman.
We are experiencing the world like we are experiencing rope snake. What is brahman in jnanis vision
is taken as world in agnyaanis vision, there is no time and space beyond brahman. World is also
mithya. Brahman alone is satyam.
One more important idea we can derive. Brahman is pure. We need a second thing to contaminate.
There is no second thing.

24th Jan 2015

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तथा च व तुकृतप र छेदरिहतमेव श दवा यं भिवतुमहित। त

ै प य
त व पेऽ य ततयैव तीतेव तुत त व पानित र वात्। तथा च
व तुकृतप र छेदिनराकरणेनैव देशकालकृ तप र छेदोऽिप िनर तो वे दत ः। देशकालयोरिप
प रकि पत वेन व तुत त प
ू ानितरे कात् । एवं त
ै ापरो यािध ान वेन त ाधाविध वेन च
ि िवधप र छेदरिहतं यदि तीयं त स यमेवे म्” इित ।
ND is talking about Brahman which is the 4th and final factor of the chaturvidyaprakriya. The function
of the adjective is to qualify the noun. The noun also in a way qualifies the adjective. A big ant,
elephant, mountain example. Here you observe that the meaning of big changes with the noun it
qualifies. So degree of the adjective is determined by the noun. It is always determined in relation to
the noun it qualifies. When you convert the adjective itself into a noun, “The Big” , since its not used
as an adjective, therefore there is no separate noun along with this adjective. The word Brahman is
an adjective converted into a noun and hence no relative attribute but absolute. Like absolute
bigness. The upapadam.. brahman is satyam jnanam anantam. When anantam upapadam comes, it
determines the degree of bigness, anantam..limitless. Absolute bigness. Without upapadam also
Brahman conveys bigness, with upapadam also, it conveys bigness. Since world is mithya, Brahman
has to be satyam.

इदं च न दूरे ना यि तके वतते । यि व तु व माद य वेनाना मभूतं

देशा द पोपािधप रि छ ं च भवित तदेव दूरे अि तके वा वतत इ यु यते । इदं तु न
यगा मनो िभ ते; क त ह, सव य यगा मभूतं देशा द पसव पािधशू यं च भवित ।

त मादेव तत् दूरेऽि तके वा वतमानतया नो यते ।

ND says from this very nature of Brahman itself, we can derive the mahavakyam also. If Brahman is
anything other than me, I will have desa, kala, vastu paricchedaha. Since it is not an object different
from me, I cannot say it is near or far away. This mahavakyam also can be derived from Brahman
itself. Quote>> Isha Na dure napi antike… Our Brahman is not a finite object, therefore it is not away
from or different from I. That one Brahman alone is the inner self of all individuals. It is free from all
the upaadhis and their limitations. Therefore, only Upanisad does not introduce Brahman as a
proximate or remote object, but as Yourself. Chandogya.. Chap 6… Svetaketu wants to know where
the jagat karana Brahman is. Uddalaka says 9 times, Aitaratya idagum sarvam tat satyam, tat saha
atma, tat tvam asi svetaketu.. Brahman knowledge exists only in one form.. not in the form of a
mystic experience at all… claiming I am Brahman. This is not a mystic experience. Four types of
consciousness. Micro RC, Macro RC, micro OC, macro OC. Four types of consciousness have been
introduced. At RC level, micro macro division is really there, at OC level, micro, macro division is
really not there. Aim of upanisad is to underline the micro macro OC difference is only seeming, no
real division. For introducing micro and macro OC, the acharya introduced 2 reflecting mediums also.
Micro RM and Macro RM also. Jiva consists of Micro RM, micro RC, micro OC. Package is Jiva. OC is a

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part of Jiva. This micro OC is kootasthaha. This is nirgunaha. Jivaha is sagunaha. Kootastha is a part of
Jiva. We are preparing for bhagatyaga lakshna. Saguna Jiva is a direct meaning of the word Tvam in
the mahavakyam (vachyartha). Jiva is tvam pada vaachyaarthaha. Nirguna kootasthaha is the implied
meaning of the word tvam. Kootastha is tvam pada lakshyartha.

In the case of Macro, Iswara is a mixture of macro RM, macro RC, macro OC. Iswara is sagunaha.
Macro OC of the Iswara packet is nirguna. Macro OC- is Brahman which is nirguna. Saguna Iswara is
tat pada vachyartha. Nirguna Brahman is tat pada lakshyarthaha.

Next lesson, there are differences between Iswara and Jiva. They are diagonally opposite. Jiva Iswara
bheda is acceptable between the vaachyartha drushti. From laksyartha drushti nirguna kootastha
and nirguna kootastha are the same. This is generally declared and attributed to Anjaneya..

Shloka:

Dehamudhyastu dasoham (from the standpoint of the body, I’m your dasa)

Jivamudhyatma tvadamsakaka (from chidabhasa stand point, I’m part of you)..

Atma muddhyatma evaham (from Atma stand point, no difference)

Iti me nischita matihi

First line dvaitam, second.Vishishtadvaitam, 3rd line advaitam..

Brahma shabdasya onwards 2 paras.. very important aside topic, not found elsewhere. ND justifies
this aside note. Therefore, it has become longer. The justification is little bit complex and longer. If I
enter, I may lose the main flow. Therefore, I’m going to skip the justification part (yellow highlighted
part) of the aside note. I will deal only with the aside note.

शद य िह वा योऽथः सोपािधक एव, ापक वधमिविश य व तुनो

श दािभधेय वात् । इदं च ापक वं ि िवधम्, सापे ं (साितशयं) िनरपे ं (िनरितशयं)
चेित । य तु व ा यापे या ापकम्, व ापकापे या ा यं भवित, तद्
आपेि क ापकम् इ यु यते । यथा पृिथ ा द प वकायापे या ािपनी माया;
चैत यापे या तु न ािपनी, क तु ा या । त मा मायायामापेि कमेव ापक वमि त ।
य तु सवापे या ापकं भवित ति ापक वं िनरपे ापक वम् इ यु यते । इदं च
िनरपे ापक वं चैत ये एव वतते । “न त सम ा यिधक दृ यते” ( े. ६.८)

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इ या द ु या त समं वािधकं वा न क न ापकं व तु िव ते इित िस वात् ।

त मा ैत य यैव सवापे या ापक व वणा देव िनरपे ापकिमित िस यित ।

एत िवध ापक विविश ं व तु शद य वा याथः । मायाशबिलतचैत ये

ि िवधम येत ापक वं वतते । िविश िन िवशेषणीभूतमाया पांशे आपेि क ापक वं
िवशे यभूतचैत यांशे िनरपे ापक वं च वतते । चैत यैकदेशे मायायाः स वात्,
मायािविश चैत यापे या शु चैत य यािधक ापक वा तदेव िनरपे ापकम्, न तु
माया िविश चैत यम् । तथािप यतो मायािविश चैत यं परमाथदृ ा
शु चैत यादनित र ं स छु पमेव भवित त मा मायािविश ऽे िप य ैत यांश त
िनरपे मेव ापक वमि त । इ थं मायािविश चैत यमेव श द य वा याथ इित
यु मेवो म् । शु चैत यं तु श द य ल याथः । त मादी र श दयोरे क एवाथः
तीयते; न िभ ाथता । तथा य ययं िवशेषः — श दः वरसतो ल याथमेव ायशो
बोधयित, कािच कतया तु वा याथमिप । ई रश द तु वा याथमेव ायशो बोधयित,
ल याथ तु कािच कतया । ईदृ भेदस ावादेव ल याथमवल य श द याथ िभ तया

िन िपतः ।

First summary of the aside note, while consolidating I said tat pada vachyarta is saguna Iswara and
lakshyartha is nirguna Brahman. This concept is developed by the advaitic acharyas for the purpose
of communication. When you go by sastra, this is not a fact. Dayananda saraswati has developed a
terminology, meditation is upasanam, contemplation is nidhidhyaasanam. ND says really speaking
both Iswara and Brahman are synonyms only. Brahman also means consciousness and maya only.
Therefore, it is saguna chaitanyam. Iswara is also saguna chaitanyam only. Iswara’s lakshyartha is
nirguna chaitanyam, lakshyartha of Brahman is nirguna chaitanyam. Vachyartha of both is saguna
chaitanyam. This is the original sastra. In upanisads, both the words are used interchangeably.
Therefore, we use Brahman is jagat karanam. Ito vaa imani bhootani….. tat brahmeti…Therefore, the
aside note is Brahman and Iswara are used as synonyms only. Later by acharyas a convention has
been developed. Iswara…saguna maya sahita chaitanyam. Brahman,,, nirguna maya rahita
chaitanyam.

31st January 2015

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त मादी र श दयोरे क एवाथः तीयते; न िभ ाथता । तथा य ययं िवशेषः —

श दः वरसतो ल याथमेव ायशो बोधयित, कािच कतया तु वा याथमिप ।
ई रश द तु वा याथमेव ायशो बोधयित, ल याथ तु कािच कतया । ईदृ भेदस ावादेव

ल याथमवल य श द याथ िभ तया िन िपतः ।

ND has introduced 4 words, jiva, kootastha, Iswara and brahman. The meanings have to be clear in
order to understand the mahavakyam. Jiva: RM, RC plus OC at micro level. OC, part of Jiva is called
kootasthaha. The bhagatyaga lakshana removes kootastha from the Jiva. Simlarly Iswara, RM,RC and
OC at macro level. Here also, one member specially named, that is OC or Brahman. This is named
separately so that it can be separated later through bhaga tyaga lakshna. The mixture is sagunaha,
the kootastha portion is nirgunaha. Similarly Iswara is saguna, Brahman is nirguna. ND says really
speaking both Iswara and Brahman are synonyms only. Brahman also means consciousness and
maya only. Therefore, it is saguna chaitanyam. Iswara is also saguna chaitanyam only. For the sake of
communication, the acharyas have used a convention. We use Iswara for sagunam only. Word
Brahman is used to represent maha rahitam..without Maya.. therefore nirguna chaitanyam.
Therefore, Vidyaranya uses Iswara for saguna and Brahman in Nirguna sense. Generally Brahman is
nirgunam, rarely, Brahman is sagunam. Generally Iswara is generally sagunam, rarely nirgunam.

(आ. १८६-१८८) “ ा सपणा” इित ु या जीव भेदः अवग यत इित, अ यथा

कम पासनािविधवैय यिमित च श कायाः समाधानम् —
ND condenses the 2 objections raised by purvapakshi. 1 Aikyam is not accepted in the Vedanta itself.
3.1.1 Mundaka Upa. Jivaatma and paramatma are 2 distinct birds in the body, both are different.
One is said to be karta, bhokta. Paramatma is distinct in its nature. 2nd : In the entire karma kanda,
jivatma and paramatma are treated differently. Worshipper worshipped difference. In upasana
kanda also, meditator, meditated pair. ND says, I will answer.

(१८६) चैत याभासो भु े , कू ट थोऽस गः काशते — चतु वधं चैत यमु म् । त

जीव व पा तगतिम याभूतिचदाभासांश एव पु यपापे कृ वा त फलमनुभवित, न कू ट थः ।
स वस गतया आन द व प एव काशते । यदु ं ‘बुि पवृ े जीवः परमा मा चेित ौ
पि णो तः, तयोज वः कमफलं भु े परमा मा तं काशय ा ते इित ा सुपणित
ुतेरथः;’ इित, त ो यते — न त जीवपरमा मानौ ा ौ; क वाभासः कमफलं भु े
कू ट थः काशमान आ ते इित त याः ुतेरथ ेयः ।
ND says whenever the question comes about jivesara bhedha or not. You should not give answer
straight away. Question can be from 2 stand points. Its like asking wave and ocean are identical or
different. Nama roopa angle, wave is kaaryam, ocean is kaaranam. In the case of RM and RC, Jiva

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and Iswara level are different. Attributes are diagonally opposite. Parviscient (alpagnyaha). In
karmakanda, veda takes chidabhasa angle. In Mundaka upanisad, in the next para, aikyam is talked
about. RC is karta bhokta, OC remains akarta, abhokta. This is heading’s meanings. OC kootasthaha is
asanghaha. In Gita, all these ideas have been incorporated. When regarding dva suparna, ND wants
to make an observation. Sankaracharya in 1.2.12 Brahmasutra bhashyam, he makes an observation
that it comes in mundaka upa plus paingirahasya brahmanam. In paingirahasya brahmanam, veda
gives the mantra and meaning here. ND takes the meaning from paingirahasya brahmanam. Here it
says that the 2 birds are not referring to Jivatma and paramatma, but 2 portions of the same jivatma,
RC and OC part, ahamkara and saakshi part. Therefore, mundaka mantra has not talked of
paramatma at all, where is the question of quoring this mantra for jivatma paramatma aikyam.

Purvapakshi says two birds refer to Jivatma and paramatma. Jiva is karta bhokta, Iswara is akarta and
abhokta. That mantra does not refer to jivatma and paramatma, but ahamkara or pramata or
aabhaasa part(RC + RM), and Kootastha.

(१८७) चैत याभास एव कमकता, फलदाता च; न तु शु चैत यम् —

जीव व पा तगतिच छाया पाभासांशः कम करोित; कम कु वत आभासांश य
ई र व पा तगतिच छाया पाभासांशः फलं य छित । आभास एव कमकता, आभास
एव फलदाता च । अनेनायमथः िस ः — जीव व पा तगताभासांशः पु यपापे कृ वा

त फलािन भु े । ई रिन ाभासांश तु कमफलािन य छतीित ।

When we say I think, we treat I as mind. If we say I see, we take eye. Sometimes we take
jnanedriyam, karmendriyam, prana, mind etc. Even in the case Of Jiva and Iswara we should take
correct component. When used as a karma karta, you should take RC and RM portion. Similarly
when you say karma phala data, you should take RC, RM. Krishna moves between karta and akarta
stand points constantly in Gita. (RC to OC part). We accept vishishtadvaitam from vyavahaarika
angle. Advaitam alone is really real. Vyavahaarika drushti does not give liberation. We do not insist
people who stick to vyavaharika drushti to move to advaitam. The RC portion of the Iswara alone is
responsible for karmakarta, phala dhata. OC is like the movie screen. RC part is doing all the punya
paapam. Chap 14, RC part goes up and down. RC part of Iswara gives karma phalam. Aikyam from
OC point, bheda from RC point.

7th feb 2015

Topic 187 2nd para from bottom

अनेनायमथः िस ः — जीव व पा तगताभासांशः पु यपापे कृ वा त फलािन भु े ।

ई रिन ाभासांश तु कमफलािन य छतीित ।

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ND is answering 2 objections raised by purvapaksha, if jivatma and paramatma are aken as one and
both are liberated, what is the use of karma kanda and upasana kanda, 2nd in Mundaka 2 birds
representing jivatma and paramatma are considered? How can they be one?

ND answers with RM, RC, OC points. RM and RC are capable of doing karma. Thus jivatma has karta
amshaha , doing portion and Iswara also has karta amsaha. OC continues to be akarta and abhokta.
We should know to take the right portion. In gita, pashyan shrunvan naiva kincit karomi. Therefore,
no contradiction at all. As far as mundaka mantra is concerned, it is talking of the karta amsa and
akarta amsa of the same jivatma.

एतदुभयानुगतचैत यांशे न कािप वाताि त । जीवगतचैत यांशे

कमकतृ वत फलभो ृ व पस ब धो न वतते । ई रगतचैत यांशेऽिप न
कमफलदातृ व पस ब धोऽि त । य तु ति मन् चैत ये कमकतृ वफलदातृ वा दकं वणयित स
मूख एव । यत ैत यमुभय ा यस गमेक पं च वतते |

Two portions RM, RC are mithya. Only OC is satyam. You cannot talk of any biography. No speaking,
conversation, there is no kartrutvam or bhoktrutvam for Jiva’s OC. Similarly for Iswara also. If
anybody thinks otherwise, he is an ignorant one agnyaani (moorkhaha). In Jivatma and paramatma,
it is asanghaha. That’s moksha. Obsession with Punarjanma indicates sookshma sareera
abhimaana. For junior students, pirava varam taarum. Real moksha is, I’m of the nature of na jaayate
mriyate… I don’t need any boon from you.

चैत यमा े न कोऽिप भेदग धोऽि त । य तु जीवचैत यमी रचैत यात्, ई रचैत यं वा
जीवचैत याि तया म यते, स िवग एव भवित । तथा च ुितः “ तं परादात्
योऽ त ा मनो वेद; सव तं परादात् योऽ य ा मनः सव वेद ।” (बृ. २.४.६, ४.५.७)
“मृ योः स मृ युमा ोित य इह नानेव प यित” (क. २.१.११, बृ. ४.४.१९) “उदरम तरं
कु ते, अथ त य भयं भवित” (तै. . ७) इित । एतेन, ‘जीवे रयोरै या युपगमे
कम पासन ितपादकवेदभागोऽनु ा ाभावाि रथकः यात्’ इतीयं ि तीया श कापीदान
समािहता । जीवे रानुगतचैत यभागयोरभेदः, आभासभागयोभद ाि त;
त मादुभयिवधयोरिप वेदभागयोः ामा यं सम सम् ।
In the OC chaitanyam, there is no difference. Only in RC, differences are accepted. Kootasthaha and
Brahman are the names, but they are referring to same all pervading consciousness. No bheda.
When a person is in Karma yoga level, never introduce aikyam, but promote dasoham through

karma and upasana yoga. It is the upanisadic teaching. “ तं परादात् योऽ त ा मनो वेद;

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सव तं परादात् योऽ य ा मनः सव वेद ।” (बृ. २.४.६, ४.५.७) In Maitreyi brahmanam, twice
repeated. Concept is, when we first learn Vedanta, I’m different, World is different. Thereafter with
Iswara through mahavakya vicara we understand jivatma paramatma aikyam. In stage 3 we say
paramatma is the cause of the world and Iswara is appearing as the world. A corollary is Since I’m
paramatma and paramatma appears as the world, I’m the world. So there is no difference.
Manobudhyahankara chittani Aham. The last lesson is very important. As long as you say world is
different and reject the world, you are making yourself limited. You will feel lonely and left out. Here
Brahma means Brahmana. Part of the mantra has been quoted here. Never reject anyone. May you
learn to claim everything as yourself. One who differentiates the brahmana(representative) from
himself has a problem. I’m all(tamil) to I’m all (English), idagum sarvam yadayam atma.. Everythng

will reject you if you reject everything. “मृ योः स मृ युमा ोित य इह नानेव प यित” (क.
२.१.११, बृ. ४.४.१९) From Kata and Briha upanisad. Whoever sees difference, will travel from

mortality to mortality. “उदरम तरं कु ते, अथ त य भयं भवित” (तै. . ७) इित । Jivatma,
paramatma, anatma… common one is atma..we need to understand the 3 adjectives, jiva,param and
an. Conclusion is jivatma paramatma aikyam.

एतेन, ‘जीवे रयोरै या युपगमे कम पासन ितपादकवेदभागोऽनु ा ाभावाि रथकः यात्’

इतीयं ि तीया श कापीदान समािहता । जीवे रानुगतचैत यभागयोरभेदः,
आभासभागयोभद ाि त; त मादुभयिवधयोरिप वेदभागयोः ामा यं सम सम् ।
ND is consolidating his answer. By this analysis, second doubt of the purvapakshi has been
answered. ND quotes the doubt. If aikyam is accepted, karma and upasana kanda will have no
followers, there will be nobody to worship Iswara. Only for those people who have come to the OC
part, karma and upasana kanda will not be relevant. Population of such people is very low.

(१८८) जीव णोल याथाभेदस भवात् ‘अहं ’ इित जानीया दित गुरो पदेशः-

Shishya mentioned Vedanta has 3 components, I’m able to assimilate based on anirvacaneeya kyati,
I can accept brahma satyam, jagan mithya . 3rd part jivo brahmaiva naparaha is still not covered. If
you remember the OC portion, claiming aham brahmasmi will not be difficult. If you remember
lakshyarthaha, implied meaning of aham, similarly Iswara’s OC part then you will have no problem in
assimilating. Advantage with advaitin is he can switch both channels, vyavaharika to paaramaarthika
drushti. Jnani has the advantage of all human feelings and also has facility to shake off all of them.
When Sankara’s mother passed away he did identify himself as son too. Moksha is not absence of
feelings, but it is management of feelings.

14th Feb 2015

(१८८) जीव णोल याथाभेदस भवात् ‘अहं ’ इित जानीया दित गुरो पदेशः-

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— हे सो य । व कृ त यम ये ‘एकि म वृ े ौ पि णौ तः; तयोरे को भो ा, अपरो

िनरीहः; अतो जीव ै यं न घटते;’ इित िह थमः ः।

ND presented the citchaturvidya prakriya based on the 5th chapter of the pancadasi. 4
consciousnesses were introduced. All transactions in the vyavaharik plane happen at RM, RC level
only in the case of both jivatma and Paramatma. OC is neither karta nor bhokta. Q raised earlier: Ref:
Page 94, topic 170, 171 and 175. The student said, brahma satyam, jaganmithya part is very clear to
me. My main difficulty is with respect to jivo brahmaiva naa paraha. Now the teacher reminds of
these 2 questions and gives the answer also. Oh dear one, pleasing one, you had asked 2 questions
“Mundaka mantra: One bird experiencing the karma phalam, the second one is witnessing, one is
bhokta other is abhokta, how can they be identical? Because Jivatma is bhokta, paramatma is
abhokta therefore jivatma paramatma aikyam is not possible” . We are not talking of paramatma at
all in mundaka mantra, they are only two portions of the same jivatma, kootasthaha (enclosed OC)
which is asanghaha, aparaha which is RC. Don’t take tham as jivatma paramatma. Upanisad talks of
the difference between the 2 birds micro OC and micro RC. There is no macro at all. Corresponding
Akasa: kootasthaha: ghataakasaha RC: jalakasa (Mahakasa and meghakasa---Macro level).

त ैवं समाधानमु म् — ‘एकवृ थपि णोम ये एकः कू ट थोऽपरो बु ौ

ितफिलतिचदाभास इ येवं ा म्, न तु जीवपरमा मानािवित ा िमित;

एतयोघटाकाश य आकाश छायाया भेदः’ इित चो म्।

Dwasuparna mantram cannot be quoted for dvaitam at all.

व कृ ति तीय री या न जीवः कम पासनयोः कता, नापी र त फलदाता । क तु तौ

िचदाभासावेव । जीवगताभासांशः कम पासना दकरोित, ई रगताभासांशः फलं ददाित ।
जीवे रानुगतचैत यांश तु घटाकाशमहाकाशव े दशू यः । इ थं जीव णोरै यं िस यित।

अतः ‘अहं ाि म’ इ येव वं िवजानीयाः ।

Jiva is the upasaka, Iswara is upaasya. In upaasana khanda, this is propagated. In karma khanda also,
same. If we say jivaeswara aikyam, entire karma and upasana khanda become futile. Veda will be
validated only if the jiva iswara beda exist. ND answered, karma and upasana kanda consider the RC
part of jiva and Iswara. From the standpoint of the 2nd question, the entire jiva is not karta, entire
Iswara also not tatphala data. Micro RC is the doer, macro RC is the blesser..anugraha karta.
Whereas the OC part in both micro and macro part, pot space and total space, there is no difference
at all. Where is the difficulty in claiming aham brahmasmi. Don’t think of RC and RM at the time of
claiming. May you loudly proclaim “aham brahmasmi”

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अ ाहंश दाथः कू ट थ इित, श दाथ महाकाशसमतयो ल याथभूतशु चैत यिमित

चावेिह । अहिमित ेित च श दयोवा याथयोरै यास भवेऽिप ल याथयो ति स य येव ।
हे सो य । यावत् ‘अहं ाि म’ इ यपरो सा ा कार तव दृढतरो न जायते, ताव दुःखदै य
भया दकं वां न जहाित । व व पाि तया परमा मनो ानमेव ते भयहेतुभवित ।
“उदरम तरं कु ते, अथ त य भयं भवित” (तै. . ७) इ या द ुतेः । त मात् ‘अहं ाि म’

इ येव वं िवजानीयाः ।

In the context of claiming by a receptive student, the meaning of the word Aham in his mind refers
to the OC component only, brahma shabdaha refers to the all pervading indivisible consciousness.
Pot space does not really make a division. The implied meaning of the word Brahman is shuddha
chaitanyam, equated to mahakasa the all pervading consciousness. Vachyartha Popular meaning of
jiva and Iswara is RM plus RC. Omniscience attribute of Iswara refers to RC part only. Next one: You
have pointed out that jiveshwara bheda is also valid and abheda is also valid. Why can’t I choose
bheda only after all we are living in vyavahaarika world? As long as you are in bheda darasanam,
samsara will never go away. In triangular format, Jiva is victim, world victimizer, God is savior. Karma
is the most powerful. Oh dear student, as long as you don’t come to soham bhaavana clearly, so
long you will have physical pain, misery and fear etc. They will not leave you. Seeing jiva iswara
bhedaha is alone the cause of fear. In Tai upa and bhaashyam, it is said, the smallest difference will
cause bhayam. Even a person who has studied the Vedas thoroughly, even that person will have
fear, as long as he uses veda to establish bheda. Will the dvaita darsanam go away after I gain
knowledge? It does not go away, Vedanta does not negate the experience, but negates the Vedanta
experience based conclusion. If the experience continues, won’t problems continue? Our body, back
pain, potholes etc . Then whats the difference? Stars are there in the sky always, but during night we
experience these stars very clearly. The stars are there in the day also. They are as though not there
in the light of sun. In the paaramarthika knowledge, the other problems are as though absent. Dvaita
samsara mithyatva nischayaha. This is jivan muktaaha.

Class 141

21st February 2015

हे सो य । यावत् ‘अहं ाि म’ इ यपरो सा ा कार तव दृढतरो न जायते, ताव दुःखदै य

भया दकं वां न जहाित । व व पाि तया परमा मनो ानमेव ते भयहेतुभवित ।
“उदरम तरं कु ते, अथ त य भयं भवित” (तै. . ७) इ या द ुतेः । त मात् ‘अहं ाि म’
इ येव वं िवजानीयाः ।

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In this portion, the acharya clarified the question raised by the student. Q: Brahmasatyam
jaganmithya part is clear, only 3rd component jeevobrahmaivanaaparaha is not clear. The teacher
started the citchaturvidya prakriya based on the 6th chapter of pancadasi. Jivatma also has oc, rc and
RM. Paramatma also 3. In all vyavahaarika portion, we only refer to RM and RC of Jivatma and
Paramatma… They can never be identical. Dasoham bhavana alone is appropriate from this angle.
Vedanta aim is not to reject this. Aim of upanisad is to raise the student from empirical level to the
paaramaarthika level. OC is the consciousness enclosed in sareeratrayam. Enclosed consciousness
and OC are the same only. You cannot say enclosed consciousness is part of all pervading
consciousness like ghatakaasha and meghakasa total space. Ghatakaasa is seemingly a part of total
space. Similarly enclosed consciousness is seemingly part of total consciousness. Therefore at OC
level, you have to take away the adjectives Jiva and parama. Chap 13…neyam chaturtham anyante sa
atma… Without this knowledge you are in the prison called mahasamsara. HAFD. Hey Somya, don’t
create jivatma paramatma bheda. This is the teaching of upanisad. Student is now going to raise
another question.

(आ. १८९-१९८) ‘अहं म’ इित ानं क येित िवचारः —

(१८९) त वदृि ः — हे वािमन् । ‘अहं ’ इित ानं क य जायते । कृ पयैत मे
व ु महसीित । यायमिभ ायः — ‘अहं ’ इित ानं क कू ट थ य जायते, उत
िचदाभासिविश बु ःे । य द कू ट थ ये यु यते तदा िवकारी या कू ट थः । य द
िचदाभसिविश बु े र यु यते त ह त यो प मानं ‘अहं ’ इित ानं म पं यात् ।
‘कू ट थो चे युभयमेकमेव, आभास तु कि पत वा णो िभ :’ इित ागिभिहतं भवता
। त मात् णोऽ य य िचदाभास य वेन ानं म पमेव यात्; यथा
सपाि ल णायां र वां सप ानं जायमानं ाि त पमेव, त त् । एवं च
िचदाभाससिहतबु ज
े ायमानं ‘अहं ’ इित ानं न यथाथानुभव पं भवेत्, क तु

म पमेव यात् ।

Now the student accepts the possibility of aham brahmasmi jnanam. This knowledge has to arise in
the jivatma. Tell me which part of the jivatma gains aham brahmasmi knowledge, oc or rc rm part.
Either way we will have a problem.

Heading,, this knowledge aham brahman, which raises when listening to the gurus shastram words.
Prama (knowledge) arises in the form of vruttijnanam. Where does this arise? That is being
enquired. Tatvadrushti asks, hey swamin. Kasya does not mean does it arise for jivatma or
paramatma but which portion of jivatma? Please tell me for my understanding. Kindly tell me. While
asking this question, another idea is conveyed. The moment the question comes in the mind, you
should not ask, but try to find out the answer within what you have learnt. Use your intellectual
ability. Suppose you say rm plus rc is listening to the shastram, mind plus chidabhasa, rc is gaining
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this knowledge, rc plus rm is apoornam. Brahman is poornam, therefore, it will be incorrect for rc,
rm to claim I'm limitless. Bramanjnanam. Therefore, we can say oc can claim aham brahmasmi.
Student says oc can never claim aham brahmasmi vrutti jnanam because thought can arise only in
mind. Oc is akarta, abhokta. Therefore, oc cannot claim.

Does it take place in kootastha or chidabhasa vishishta buddhe rc, rm medium? If you say oc gains
knowledge, its not possible. Because it is nirvikaram, it cannot undergo modification gaining
knowledge. No doubt buddhi can entertain this vrutti, but that vrutti jnanam will be erroneous or
brams, because RC can never claim "I am all pervading". We can accept kootstha and brahman as
equals, their oneness we have no problem. We cannot say oc and rc can be equal. Rc can never be
identical with all pervading oc. Was taught in cit chaturvidya prakriya. When finite buddhi and
chidabhasa claim I am all pervading, it is an error. You cannot mistake the false snake as a rope.
Taking rope as a snake also is a mistake. When anyone claims so, it cannot be right knowledge. False
knowledge cannot give liberation.

‘अहं ’ इित ान य म वा गीकारे न तेन ानेन िम याभूतं जगि वतत ।

यथाथ ानादेव िह िम या मिनवृि दृ ा; र ुत व ानेन िम यासपिनवृि वत् ।

त मादाभासिविश बु ःे ‘अहं ’ इित ानं जायते इ येत चनमनुपप मेवेित ।

This is what is said by dvaitins and vishishtadvaitin. Gita... Quote.. Whoever claims I am Iswara are all
asuras. Very useful for dvaitins. Iswaraham bhogi.. Krishna himself says only asuras will claim i am
iswara. By thus scarilagius or simple knowledge, the dvaita samsara will never goaway by false
knowledge. Through right knowledge alone, false perception can go away only by right knowledge.
Jnanam is tarkashastra is just cognition or perception. yathartha jnanam. Just as false knowledge
goes by the right knowledge of the rope. Therefore, if you claim the knowledge arises in mind plus
chidabhasa, then such a stAtement will be inappropriate.

Now teacher is going to answer based on 7th chapter of pancadasi. To analyse the locus of
knowledge. 6th chap 293 verses 7.. 298 verses. 6 clarifies aikyam.

(आ. १९०-१९६) ागु यो रम् —

(आ. १९०-१९१) आभास य स ाव थाः —
(१९०) ‘अहं ’ इित ानमाभास यैव — हे सो य, शृि वदान मयो यमानाि दाभास य
स ाव थाः । आ वव थासु म ये न का यव था चेतन य कू ट थ य स भवित । ‘अहं ’
इित ानम यासु स ाव थासु म ये प यामव थायाम तगतम् ।
Answer to the objection with regard to the locus of knowledge. Based on pancadasi, vidyaranya
discusses the entire spiritual journey of a seeker is analysed. The journey is divided into 7 stages. 7
stages are going to be discussed here. First answer is there are 7 stages in spiritual journey. These 7
stages belong only to the rm, rc portion, not to the OC. Because to have various conditions, change is

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required and oc is nirvikaraha. (Water,vapour, ice etc) . Whenever we say RC chidabhasa, you must
add rm also.

Heading: Among 7 states, one stage is knowledge. Vrutti is a stage that rises later. Of these 7 stages
jnanam comes under 5th stage. Therefore, let me discuss all the seven avasthas.

28th Feb 2015

Page 107

Topic 190

(१९०) ‘अहं ’ इित ानमाभास यैव — हे सो य, शृि वदान मयो यमानाि दाभास य
स ाव थाः । आ वव थासु म ये न का यव था चेतन य कू ट थ य स भवित । ‘अहं ’
इित ानम यासु स ाव थासु म ये प यामव थायाम तगतम् ।
From standpoint of RM, RC, aikyam is not possible, only from OC aikyam is possible. Kootastha at
micro or vyashti level, Brahman at samashti level is OC. In topic 189, who gains the knowledge aham
brahmasmi. Students problem is both RC and OC cannot claim aham brahmasmi, RC is mithya,
Brahman is satyam, therefore aikyam is not possible, suppose he says OC claims aham brahmasmi
because OC cannot do anything, it is akartha abhokta. Therefore, it cannot claim. Therefore Q is who
claims aham brahmasmi. So answer is going to be based on 7th chapter of Pancadasi sapta avastha
prakriya. Knowledge is gained by chidabhaasa only. When RC claims, there are some questions
arising, acharya says I will handle these. Entire spiritual journey of Jiva belongs to RC only. Entire
journey is 7 stages. Jnanam is stage 5. If we have to understand the mechanism of the 5th stage we
have to understand the first 4 stages. Very beautiful portion. Credit goes to Vidyaranya.

M: Oh pleasing one!!! Now may you listen to seven stages belonging to the chidabhaasa. Of these 7,
no one stage belongs to OC the kootasthaha.Amongst the stages, jnanam comes as 5th stage.

Topic 191

(१९१) तासामव थानां नामािन — अ ानमावृितः स यि व ेप परो धीः । अपरो मितः

शोकहित तृि नर कु शा ॥ प. द. ७.३३ ॥ इित ।
(१) अ ानम्, (२) आवरणम्, (३) ाि तः (िव ेपः), (४) परो ानम्, (५) अपरो ानम्,
(६) शोकनाशः (अनथिनवृि ः), (७) अितहषः (िनरितशयान द ाि ः), इित ।
The names of the 7 avasthas. Pancadasi chapter 7 - 33rd verse. (298 verses in total). Vidyaranya takes
examples for each stage. Tenth man story. In this shloka 2 mistakes are there. Instead of samyak, it
must be tatvat. (original pancadasi). Instead of shoka hati:, it must be shoka mokshaha. Freedom
from sorrow. First 3 are samsara, 4th and 5th transition or corridor, 6th and 7th moksha.

Acharya is going to elaborate all 7 stages.

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Topic 192

(१९२) अ ानावरणयोः व पम् — हे सो य, ‘अहं न जाने’ इित वहारे कारणम्

अ ानम् । ‘ नाि त, न भाित’ इित वहारकारणं तु आवरणम् । आवरणेन ि िवधो
वहारो भवित, यतोऽ ान य शि यं वतते । त ैका शि रस वापा दका, अ या
अभानापा दका । उभयोरिप श योः आवरणम् इित साधारणं नाम । ‘व तु नाि त’ इित
तीितहेतुभूता शि ः अस वापा दका इित, ‘व तु न भाित’ इित तीितहेतुभूता शि ः
अभानापा दका इित चो यते । इ थं ‘ नाि त’ इित
वहारकारणम ान यास वापा दका शि रे व । ‘ न भाित’ इित
वहारकारणम ान याभानापा दका शि रे व । अनयोः श योः साधारणािभधा
आवरणिमित ।
The nature of agnyaanam and aavaranam. Oh pleasing one, if somebody asks you if you know
Brahman, you say I do not know Brahman. This mental condition that makes you say this, this
avastha is called agnyaanam. Agnyaanam is centred on me. If we say Brahman is not there or
brahman, I do not experience. With regard to Brahman, Brahman is not there (before reading
Vedanta), this negating existence of Brahman, next negating experience of Brahman. Existence
experience negation statement. The verbal statement is not called aavaranam, but the mental
condition that expresses in the form of experience existence negation is aavaranam. Avaranam is
centred around Brahman. Even though avaranam is one, it causes 2 types of verbal vyavahara.
Negation of existence and negation of experience. (tatva nishedam (existence), bhaana
nishedam(experience)). Aavarana shakti itself is of 2 types as given above. Asatva abhaasika…
negation of existence, abhaanapaadika… negation of experience. First he analyses for any object
then he explains for Brahman.

Nirgunam Brahman is non existent for dvatam and vishishtadvaitam philosophers. They also have
prasthanatrayam. Vishishtadvaitin do not accept nirgunam Brahman only naarayan, saguna Vishnu.

In Tai up, satyam…brahma, they will equate Brahman with narayana. No existence or experience of
nirgunam Brahman.

We have covered 2 stages agnyaanam and aavaranam.

Topic 193

(१९३) ाि त व पम् — कू ट थे भासमानज मा दसंसारो वेदे ाि तः इ यु यते । अयमेव

संसारः शोकश देना यु यते । “त को मोहः कः शोक एक वमनुप यतः“ (ई. ७) “तरित

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शोकमा मिवत्” (छा. ७.१.३) “िभ ते दय ि थः िछ ते सवसंशयाः । ीय ते चा य

कमािण ति मन् दृ े परावरे ” (मु. २.८) “म परतरं ना यत् कि दि त धन य” (भ. गी.
७.७) “न कतृ वं न कमािण लोक य सृजित भुः” (भ. गी. ५.१४) “अ ानेनावृतं ानं तेन
मु ि त ज तवः” (भ. गी. ५.१५) वासुदव
े ः सविमित स महा मा सुदल
ु भः” (भ. ७.१९)
इ या द ुित मृितिभः संसार या मैक व ानमा िनव य वबोिधकािभ ममा वं बोिधतम् ।
The third stage is the consequence of the aavaranam. Vikshepa shakti takes over, it projects the
mithya prapance.(anirvacaneeya mitya dvaiti prapanca drushtihi). Branti Swaroopam: Jananam,
maranam, all experiences at vyashti called janma and at samashti level called shrushti are all branti.
Mithya or adhyasaha. All other systems of philosophy raise a big question. Where is this word
Mithya coming from, Veda never says mithya or adhyasa. All these are your interpretation.
Brahmasutra begins with adhyasa bhashyam. Sankaracharya starts here. Ramanujacharya negates
adhyasa first. Where is it said? Veda does not directly says this but indirectly says this.
Shrutarthapatti pramanam. Inderect message given by veda. Veda says Samsara will go by jnanam. If
jnanam can eliminate something, that something has to be mithya. Our famous example rope snake
example. Entire swapna prapanca goes away by the jnanam of the waker. Knowledge eliminates
samsara is clearly stated. What can be eliminated by knowledge can neither be sat or asat, existent
or non existent but seemingly existent. This mithya branti is samsara.

First one: anupashyantaha, means my dear knowledge. For a person who has this knowledge, no
shoka or moha. Therefore, it is like rope snake or dream. Aa मैक व ानमा िनव य वबोिधकािभ. These
shruti statements reveal the negatability of the world by mere knowledge. Several arguments are
given. Jnana maatra nivrutyatvam, veda quotes. Veda is accepted by all philosophers. Several
quotes: Knower of this crosses all sorrows. Next quotation. Mundaka: tasmin drushte, by mere
knowledge of Brahman, the knots of the heart goes away. These are shruti pramaanam. Next Gita
quotations.

“म परतरं ना यत् कि दि त धन य” (भ. गी. ७.७) “न कतृ वं न कमािण लोक य

सृजित भुः” (भ. गी. ५.१४) “अ ानेनावृतं ानं तेन मु ि त ज तवः” (भ. गी. ५.१५)
वासुदव
े ः सविमित स महा मा सुदल
ु भः” (भ. ७.१९) इ या द ुित मृितिभः

संसार या मैक व ानमा िनव य वबोिधकािभ ममा वं बोिधतम् ।

7th march 2015

The student has raised a question. Who exactly gains the atma jnanam? This question arises because
of the 3 portions of the Jivatma, RM, RC chidabhasa and OC.

Pancadasi chapter 7 is referred…description of the spiritual jouney of the Jiva.

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OC does not go through any experience or samsara. Samsara belongs to the empirical chidabhasa
(vyavaharika plane only). Here ND is dealing with agnyaanam, aavaranam and braanti. Agnyaanam:
Mindset expressing in the form of I don’t know. Either verbal or mental. That mindset is the
agnyaanam (not the expression). The condition for the expression “I don’t know” is agnyaanam.
Aaavaranam refers to the object of the event. When I say I don’t know that particular object. The
object which is covered is aavaranam or concealment. Expresses in 2 forms: non- existence of the
object and non-experience of the object. Not experience comes before non existence. Aavaranam
brings about negation. Brahma naasti and nabhaati. 3rd one : bhraanti: vikshepaha or shokaha:
because of ignorance, whatever is projected. Entire world, dream etc. The confidence is shastra
pramaanam. Shaastram says by jnanam the world is negated. Therefore, world has to be projected
by ignorance only. Dream is a projection because of the ignorance of the waker. When I wake up,
the knowledge of the waker causes negation of dream world. Shastram says, by merely knowing the
advaita atma, dvaita samsara is negated.

Gita 7.7: Hey Arjuna, other than Me, there is no second thing at all. Gita 5.14 :For the Atma, there is
no kartrutvam, no objects, no instruments, no actions chapter 5:15 : because of aavaranam, all the
jivas are deluded. Chapter 7:17 : Everything is vasudevaha (Brahman not vasudeva putra). There is
no world other than Brahman. All these reveal that world is negated by jnanam.

Advaitin says clearly upanisad says through jnanam is negated by samsara which is born out of
ignorance. Vishishtadvaitin does not accept. Jnanam and veda are used in 2 meanings. Jnanam –
means knowing and upasana also. Advaitin takes veda meaning as upasana. So they say you will get
vaikuntam through upasana. Therefore they say world is not mithya. Upasana comes under a type of
karma only (the advaitin says), as a karma phalam the person will go to vaikunta. If moksha is
reaching a place, then that phalam will be finite. We say, its not upasana but a dream.

Fourth and fifth stages

Topic 194

(१९४) परो ापरो ान व पम् — ‘ नाि त’ इ यस वापादकावरणांशं ‘अि त ’

इित वेदा तवा यज यपरो ानं नाशयित । ‘ स य ानान त व पं भवित’ इित ानं
परो ानम् इ यु यते ।
इद परो ानं ‘नाि त ’ इित तीितिवरोिध, न व य य क यिचदिप िवरोिध। ‘अहं
’ इित दृढतरिन विच क सापरो ान तु सकल यािव ात कायस्य िवरोिध । अत
एवेदम् अपरो ानम् (१) ‘अहं न वेद’ इ य ानम्, (२) नाि त न भाित’
चे यावरण यम्, (३) ‘नाहं क तु पु यपापा दकता त फलानां सुखदुःखानां भो ा च
जीवः’ इित ाि तः, चे येताव तमिव ासमूहं नाशयित ।

Paroksha jnanam is 4th stage: Knowledge “this is Brahman”. All those vedantic people that talk about
definition of Brahman, agrahyam, agocaram etc, all these are avantara vakyam. Brahman exists.
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Paroksha jnanam will remove aavaranam no 1. (existence negating aavaranam). There is no brahman
experience. Second aavaranam cannot be negated by this. I have the knowledge of Brahman, but
don’t know when I will get Brahman experience. Aparoksha jnanam- generated by maha vaakyam.
You don’t have to experience Brahman, as the ever experienced I the consciousness happens to be
Brahman. You need not get Brahman anubhava as it is experienced as the self-evident awareness
principle. Aparoksha jnanam is 5th stage.

M: Vedanta avaantara vakyam: “brahman satyam jnana ananta roopam bhavati” Such a knowledge
is paroksha jnanam. This is Brahman. It does not destroy anything else (other than existence
negating aavaranam)

I am Brahman is aparoksha jnanam. Every experience has a thought and consciousness associated
with it. The consciousness is constant as “I am aware”. You do not need any special time, space,
condition to experience this. If Mahavakyam is assimilated in the class, no student will wait for
Brahman experience. Acharya does not say what generates aparoksha jnanam. Briha upa 1.4.10.
Aparoksha jnanam destroys 4 things, agnyanam, aavaranam no 1, 2 and bhranti or delusion also.
Most powerful jnanam. Entire avidya, phase 1,2 and 3 are eliminated. Therefore, this aparoksha
jnanam destroys the following things: 1) I don’t know Brahman 2) the two fold avarana existence
and experience based aavaranam 3) aham na brahman but a miserable jiva, I’ve done so many
punya and papa, now I’m going through prarabhdha. All these 3 stages are destroyed by aparoksha
jnanam, the 5th stage.

14th March 2015

‘अहं ’ इित दृढतरिन विच क सापरो ान तु सकल यािव ात काय य िवरोिध । अत

एवेदम् अपरो ानम् (१) ‘अहं न वेद’ इ य ानम्, (२) नाि त न भाित’
चे यावरण यम्, (३) ‘नाहं क तु पु यपापा दकता त फलानां सुखदुःखानां भो ा च
जीवः’ इित ाि तः, चे येताव तमिव ासमूहं नाशयित ।
The student has asked a question regarding the locus of the aparoksha jnanam. Teacher gave answer
that chidabhasa alone gains knowledge. 7 stages of the Jiva’s journey are being described.
Agnyaanam, 2 fold aabaranam, vikshepaha, then paroksha jnanam. 5th is aparoksha jnanam. First 2
stages have to be eliminated. Paroksha jnanam is generated by the avaantara vaakyam of the
upanisad, aparoksha jnanam is generated by the mahavaakyam. Aparoksha jnanam can eliminate all
the problems; agnyaanam, vishepaha etc. It removes self-ignorance totally, 2 fold concealment that
Brahman is non existent and non experienced. I will say Brahman is ever existent and ever
experienced as “I am”. Pratibodha vidhitam.

Topic 195

(१९५) ाि तनाश व पम् — ‘मिय जननमरणा दभाविवकारो नाि त, मिय सुखदुःखा दकं
लेशतोऽिप नाि त, संसारधमग धोऽिप मिय नाि त, क वहं ज मा दिवकारशू यकू ट थ
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एवाि म’ इ येवमा मिन सवानथानां िनषेध एव ाि तनाश व पम् इ यवधेयम् । अ च

कू ट थे ज मिनषेधा सवानथा अिप िनिष ा एव भवि त,
ज मान तरभािव वा दतरानथ ातानाम् । आ मिन ज मिनषेधात् षडिप भाविवकारा
िनिष ा भवि त । अयमेव ाि तनाशः शोकनाशश देना यु यते ।
The third stage in the spiritual journey we referred as vikshepaha, can be referred as bhraantihi or
shokaha or grief or samsara. Samsara is wiped out of the mind. During mental shateering, I take
stock of myself, am I successful or a failure (jiva bhava), for a jnani, this bhava is not prominent, jnani
bhava is prominent. For vyavaharam, the jnani behaves normally like other jivas. I am beyond the 6
modifications of birth, death modifications etc. In me, sukham dukham etc are not there (even wee
bit). Even smell of samsara is not there. I am the kootastha at all times. Whenever the samsara
thought arises, instantaneously it must be wiped. Vaasanakshayaha: negate samsara vaasana. Par of
nidhidhyaasanam. May you know this important message. Once you negate janma, all consequent
problems are negated. Don’t say I don’t want future janam, instead say I never have janma in all 3
periods of time. Shoka naashaha. Topic 195 is 6th stage of the spiritual journey called bhranti or
shoka naashaha.

Topic 196

(१९६) अितहष व पवणनम् — हे िश य । ‘अहं अि तीय ैवाि म’ इ येवं िन विच क सं

वा म व पसा ा कार पं ानं यदा तव जायते तदा तव िनरितशयान दानुभवो भव येव ।
अयमेव महाहषः इ यु यते ।

Happiness:stage 7 (stage 6 is peace). Two fold sukha prapthihi. Brahmananda is not an object of
experience. It is gained in terms of claiming I’m Brahman. Pratibimba ananda is also a benefit which
is experienced. I’m the non dual Brahman, this is the doubtless (nirvichikitsam… Katopanisad)
aparoksha jnanam, knowledge in the form of claiming where subject object division vanishes. This
knowledge rises by listening to mahavakyam. There is the highest joy in the form of bimbananda and
patibimbananda. Experiential joy will be directly proportional to the intensity of teaching. One
person if thirsty whole day and then drinking the water is different. That’s why sastra says you must
experience serious samsara, only then desire for moksha becomes a high priority. That jnani enjoys
experiential pleasure as well as bimbananda. In pancadasi, a shloka is there saying I got every thing,
sastram, guru etc, I got all of them and got jnanam too.

द शताः स ाव थाि दाभास यैव । ‘अहं ’ इित ानं प यामव थायाम तगतं भवित।
Aside note: Before coming to the student’s question, he completes the aside topic. These 7 stages
are for the chidabhasa or RC only. OC is not impacted by these. Aparoksha jnanam is the 5th stage
amongst the 7 stages. Now acharya is going to take up the objection.

Now footnote. 10th man story.

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दशमपु षा याियकायां दशम आ मानं िवहायेतरान् नवैव पु षान् गणयन् व य दशम वं न

जानातीित यत् तदेव अ ानम् । ‘दशमो नाि त न भाित’ इ येतद् आवरणम् ।‘दशमो ममार’ इित

क पिय वा रोदनं शोकः । अयमेव ाि तः, िव ेपः इित च क यते । ‘दशमो न मृतः, जीवित सः’
इ या ो या दशमस ववेदनं परो ानम् । ‘ वमेव दशमोऽिस’ इित सा ादुप द ः सन् पुनरिप
गणनसमये वा मानं दशम वेन गणिय वा आ मानं दशम वेन जानातीित यत् तदेव अपरो ानम् ।

ईदृशादपरो ाना ोदनिनवृि रे व ाि तनाशः । व यैव दशम व ानात् जायमानस तोषः

अितहषः । आ वव थासु ‘अ ानम्, आवरणम्, िव ेपः’ इतीमाि त ोऽव था ब धकारणािन भवि त
। अविश ा वव था त ोऽिप मो साधनािन भवि त ।

The 10th man does not know he is the 10th man. Ignorance of the 10th man status is called
agnyaanam. Therefore, this man says there is no tenth man. He does not exist. I don’t experience
him. Second stage: Dashamaha naasti na bhaati. Third stage: we crossed the river as 10 people, now
tenth man is not there, he has drowned in the river. He is wailing. This grief is bhranti or vikshepaha.
Then somebody says, the tenth man is there. Paroksha jnanam. He has not drowned in the river. This
is stage 4. Guru brings everybody and counts the other 9. When he asks where is the 10th one? Guru
says tat tvam asi. In Naishkarmyasiddhi also, Sureswaracharya says this. After counting 9, he closes
his eyes and says I’m the tenth one(stage 5). The crying ends, stage 6. He has got the tenth man and
there is a joy experienced. This is 7th stage. Of these 7 stages, first 3 stages are called samsara
(bandakaaranaani), later 4 stages are called moksha (moksha saadhanaani).

Vicarasagaram 21st march 2015

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Last para

त मा णो िविभ याभास य ‘अहं ’इित व य ािभ व ानं िम यैव यात् ।

सपाि ल णायां र वांसप इित ानं यथा िम या, त त् । िम या नाम ाि तः ।
वेदा त माणज यिमदं ानं ाि त पिमित व दतुं न यु यते ।

Tatvadrushti had asked a question related to the locus of aham brahmasmi jnanam. The teacher
explained the 7th stage. Aham brahmasmi the paroksha jnanam is the 5th stage. Thereafter, he
pointed out that all 7 stages belong to chidabhasa only. Cit or OC does not o through any stage as it
is nirvikaharaha. Mind plus chidabhasa is the locus of aham brahmasmi jnanam.

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Now student’s question, if you remain in chidabhasa you will have problems. Already mentioned in
189.

Topic 197

(१९७) ‘अहं ’ इ याभास य जायमानं ानं िम या या द या ेप याशयो ाटनम् —

गूढािभसि धः िश यः वािभसि धमु ाटयित । हे वािमन् स गुरो । कू ट थो ािभ ः,
आभासो णो िभ इित च ागुप द म् । त णो िविभ याभास य ‘अहं ’ इित
ािभ व ानं नैव घटेत । ‘ममािध ानभूतकू ट थो ’ इित ानं य ाभास यजायेत,
त थाथ ानं भवेत,् न तु ‘अहं ’ इित ानम् । ‘अहम्’ इितश दः वक यं िनजं
व पमवगमयित । आभास य िनजं व पं तु िम यैव ।अत एवायं णो िभ ः ।
त मा णो िविभ याभास य ‘अहं ’इित व य ािभ व ानं िम यैव यात् ।
सपाि ल णायां र वांसप इित ानं यथा िम या, त त् । िम या नाम ाि तः ।
वेदा त माणज यिमदं ानं ाि त पिमित व दतुं न यु यते ।

the knowledge is forming in the mind as thought. Both chidabhasa and mind are mithya, I refers to
mithya the knowere as it is a mixture of chidabhasa and mind, how can mithya I claim aham
brahmasmi (satyam brahman). Student can say, if this has to be true, we have to say behind me
there is adhishtanam and that adhishtaanam is brahman. M: If student says aham brahman, this
knowledge can be wrong because he is equating mithya with satyam. (189th topic).You’ve said OC is
identified brahman, oc enclosed. RC is different from OC as RC is mithya. When the aabhaasa is
claiming I am, the mithya RC, how can it claim I am identical with the all pervading consciousness. At
max, it can say my OC is adhistaanam and that can be equated to brahman. When you say God is in
me, its ok. But God is me is not acceptable. The word me refers to chidabhasa. The knowing nature
belongs to RC only. It is like equating rope and snake. Rope is satyam, snake is mithya. How can a
false knowledge be generated by Vedanta? There is some problem somewhere. What is the meaning
of Aham? We have to see. Answer is going to come.

Topic 198

(१९८) अहंश द य ावथ ; त कू ट थ य णा मु यसामानािधकर यम्, िचदाभास य

बाधायां सामानािधकर यं च —

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The teacher is going to justify the answer. Is Aham chidabhasa or chit? Both can be justified. 2
technical words are going to be explained..mukhyasamaanaadhikaranyam and
baadhaayaamsaamaanaadhikaranyam. We saw in chapter 3 of naishkarmyasiddhi, 3 levels of
saamaanaadhikaranyam.

In a particular sentence when words has different meanings, even though meanings are different if
they mean one and same object, then it is saamanyaadhikaranyam…one converging object, one
object revealing words. Ideal example: prapanca parijaataya… Gita dhyana shloka. I am offering
namaskaram to 5 words should mean 5 deities, but it is to one Krishna. Each word has different
meaning. Ultimately one object. These 5 words have saamanyaadhikaranyam..converging nature.
Foot note has this.

Next message is all mahavakyams are of this nature. Jivatma and paramatma are 2 separate words,
they are not 2 separate objects. It is of one advaita chaitanyam. Ekatma.

This saamanadhikaranyam is of 2 types. (in one sutra, 4 types are mentioned in Brahma sutra). Here
Aikya saamanaadhikaranyam..oneness revealing S. Second is correction S. knockout
meaning…bhaadaka S. Example given: ayam sarpaha.. when a person has mistaken the rope as a
snake. It is of this type knock out. It cannot be aikya samaanidhakaranam, because they can’t be
one.

ND says in Aham brahmasmi mahavakyam, if meaning of aham is taken as chit,

aikyasaamanadhikaranam is taken, between chidakasa and mahakasa aikya saamanadhikaranam. If
a junior student, refers to aham the chidabhasa, RC of the empirical world, it is
bhaadakasaamaanaadhikaranam. The I knocking saamaadhikaranam is bhaadaka type. In both these
cases, the left portion is I the OC.

In aikya S, jivabhaava can be eliminated. Sankaracharya has used AikyaS.

M: With respect to kootastha, AikyaS and chidabhaasa BhaadakaS is referred.

Therefore, hey student, the knowledge takes place only in the mind, it is not in kootastha. But when
a person uses the word I am the knower, I refers to chidabhasa, but OC is never away from the
knower RC. Knower and non knower are both included together in I. similarly tavam refers to both
knower and non-knower component. Intention determines the type of saamaanadhikaranyam.

28th March 2015

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topic 198

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(१९८) अहंश द य ावथ ; त कू ट थ य णा मु यसामानािधकर यम्, िचदाभास य

बाधायां सामानािधकर यं च —

हे सो य । ‘अहं ’ इित ानं बुि सिहताभास यैव जायते, न तुकूट थ य । तथािप स

आभासः कू ट थं व व पं चैक कृ य वा मतया ‘अहं’ इित जानाित । तथा च
कू ट थसिहतिचदाभासः ‘अहम्’ इित श देनगृ त इित, स एव अहंश द याथः ।

We have entered into some hair splitting discussions. The analysis of the sentence is taking place.
Before this, I’m giving few notes.

We are analyzing the mahavakyam. This is slightly different from other mahavakya vicara we’ve
been doing all the time, right from tatva bodha, viveka choodamani, vedantasara, pancadashi. I’ve
never noted and mentioned before. Earlier, in tat tvam asi, tat refers to Iswara, tvam refers to jiva
and both are sagunaha. We say that aikyam between these 2 are not possible because of diagonally
opposite attributes, alpagnyaha etc. Both sides of mahavakya are saguna. Bhagatyaga lakshna used
to remove guna on both sides. Then attributeless consciousness are equated. Both sides of equation
is saguna before we did the bhagatyaga lakshna. This is most popular one. Even in
naishkarmyasiddhi also, this is used chap 3 verse 76,77.

Here we have to make a difference. In aham brahmasmi in VS, brahman does not refer to saguna
iswara. Therefore in Vedanta, whether word should refer to brahman or iswara, 2 approaches are
there. Both are ok. We just need to explain.

Here we are taking one side as saguna, aham is knower jiva, brahman is nirgunam. Between these 2
is the saamanadhikaranam aikyam or bhaada. And here aikyam and bhaada are both possible. In
naishkarmyasiddhi chap2 verse 29, bhaada saamaanadhikaranam is used. One side jiva sagunam jiva
and other side nirgunam brahman. Vaakyam tat vyapanena tat. Here ND wants to talk about the
type of saamaanaadhikaranam. By taking the appropriate meaning of aham chidabhaasa or cit, ND
will use bhada or aikyam to explain. Vaachyavrutti of Sankara…both are taken as saguna. Here its
unique, we are doing one side saguna other side nirguna.

Note 2: In Vedanta class, the jiva is a knower, the I includes RM, RC and OC, mixed one is I. the
knower status we recently analysed in kshetragnya bhashyam in gita bhashyam. OC- should it have
knower status. Vedanta says its ok, you can give to RM RC part-knower status and OC-left out since it
does not participate in knowing. (approach 1- ND takes this approach here). Even though OC is non
knower, when a person says I’m the knower, OC is included here although it is a non participant,
however OC being adhishtaanam, it has to be included in the word I (like the screen in a movie). I
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can refer to knower RC or non knower OC. Knower component-RC- bhadasaamaanadhikaranyam.

When I refers to non konwr OC integrally present there it is aikya saamaanaadhikaranyam. This is
ND’s approach. Advaitavedanta grantha gives several approaches.

In kshetragnya bhashyam other approach. Knower status can be given to OC also. When you say
knower, only when all 3 are mixed together, knower can come into existence. Without mind, knower
is not possible. Without RC also not possible. Without OC can RC and RM be the knower. RM and RC
cannot exist, the isness comes from OC. We should say blessed by OC alone, the other 2 can become
the knower. Therefore, knowerhood is a status distributed amongst the 3.RC and RM are knower
along with OC after undergoing a change.. Along with RM, RC PC becomes a knower without
undergoing a change. Saakshi refers to the non changing knower status of OC along with RC and RM.
OC is also given knower status. This is very common in upanisads. In briha upa, this is done several
times. Chapter 3 antaryami and akshara braahmanam. Drashta, shrota… in swayamjyoti
braahmanam….Atma OC is called vignyaata the knower. Just to stress the importance of OC this is
done, because you should not assume RM and RC can do things on its own (dvaitam). When OC is
given knower status, its known as saakshi. In RC case, we say pramata. Without other 2 the third
cannot be taken. In Gita also, knower status is given to OC. Chapter 13..upadrashtaanu manta ca.

In this body, OC exists. Paramatma purushaha..upadrashta, anumantha, bhokta. Krshina says OC is

bhokta. First time if you read the shloka, we should get angry with Krishna. The idea that Krishna
wants to convey that RM and RC can enjoy bhokta status only when OC is also there. Kalpita
bhoktrutvam of OC. Kalpita jnatrutvam can also be given.

OC can be given knower status, need not be given knower status, both are ok is second message.

Here ND wants to say, OC is non-knower (in kshetragnya bhashyam we gave knower status). Word I
includes both knower RC and non knower OC, therefore I can be taken as chidabhasa (bhada)or
kootastha (aikya). Sureshwaracharya speaks of only bhaada in Naishkarmya.

M: OC is not a knower here. Even though oc is non knower, when the student uses the word I , he
uses chidabhasa only, but non knower I kootastham is also included. Therefore, aham is a mixture of
knower and non knower. Chidabhasa and kootastha. Therefore, I can refer to any of these.

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त ‘अहम्’ इित श देन तीयमान-कू ट थ य सवदा णा सहाभेदः िस एव; यथा

घटाकाशमहाकाशयोरभेदः सवदा िस त त् । अनेनैव हेतुना कू ट थ य णा सह
मु यसामानािधकर यं वेदा तशा े विभधीयते । य य व तुनो येन व तुना
सहसदाभेदस ब धोऽि त त य व तुन तेन व तुना सह मु यसामानािधकर यम्उ यते । यथा
घटाकाश य महाकाशेन सह मु यसामानािधकर यंभवित । इ थं कू ट थ णोः सदाभेद य
स वात् कू ट थ य णा सहमु यसामानािधकर यं भवित । त मादहिमितश दबो य य
कू ट थ य णासह सदाभेद एवा ते ।
The word aham is a mixture. Brahman refers to paaramaarthika satyam, shudha chaitanyam. You
can refer to any meaning for I, the chidabhasa knower, aham brahmasmi refers to falsification of
chidabhasa. Bhaadasaamaanadhikaranyam. When you say entire world is brahman, naamaroopa
prapanca, bhaadasaamaanadhikaranyam. If you refer to cit or saakshi component, it is aikya
saamaanaadhikaranyam. (he uses mukhya for aikyam) ND will explain both in detail.

4thapril 2015

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य य व तुनो येन व तुना सहसदाभेदस ब धोऽि त त य व तुन तेन व तुना सह

मु यसामानािधकर यम्उ यते । यथा घटाकाश य महाकाशेन सह
मु यसामानािधकर यंभवित । इ थं कू ट थ णोः सदाभेद य स वात् कू ट थ य णा
सहमु यसामानािधकर यं भवित । त मादहिमितश दबो य य कू ट थ य णासह सदाभेद
एवा ते ।

Here ND is analyzing 2 topics. One we completed is locus of aham brahmasmi vrutti jnanam…mind
plus chidabhasa. Kootastha chaitanyam cannot entertain a vrutti. Therefore, locus is mind plus
chidabhasa. Next topic is when a student claims aham brahmasmi, what should the
saamanaadhikaranam is possible? ND says baada and aikya are both possible depending on the
intended meaning of the word I. The word I is a composite entity. OC, RC. You cannot separate them
and say I. similarly OC by itself cannot do anything. If I refer to OC component, between OC and
brahman, it is aikya or mukhya saamaanaadhikaranyam. In the next para, ND will say I is the RC
component.

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M: when the relationship between two things are total oneness, then it is mukhya
saamaanaadhikaranyam. Then we have abeda sambhandaha. The relationship is one of non-
difference meaning no relationship. Relationship between the two words is mukhya
saamaanaadhikaranyam. (only word sambhanda). Example: ghatakasa and mahakasa..there is total
identity. You cannot say pot space is part of total space. Gaudapada carefully negated this part in
mandukya karika. What is wrong? If you say part, then you are countering “space is always
indivisible akhandaha”. Mukya and aikya are same. Here samething is applied for aham brahmasmi,
kootastha and brahman. If you exclude the chidabhasa and mind intellectually from I, claim the OC
part kootastha through bhagatyaga lakshanaya. Enclosed OC and brahman have permanent
nondifference. Tasmat…therefore, a student can say without a reservation, mayeva sakalam
jaatam……. Now RC and brahman.

Next topic…Naishkarmyasiddhi this is touched in 2 places. This is baada saamaanaadhikaranyam.

‘अहम्’ इित श देन ितभासमानिचदाभास य तु णा सह व व पबाधपूवकमेवाभेदः

िस यित । त मात् वेदा तशा े वाभास य णासह बाधायां सामानािधकर यमेवो यते
। य य िह व तुनः व पनाशपूवकं येन व तुना सहाभेदो जायते, त य व तुन तेन व तुना
सहबाधायां सामानािधकर यम् उ यते । यथा मुख ितिब ब य
व पबाधपूवकं मुख पिब बेनाभेद य दृ वा ितिब बो मुखमेव ना यत्, अतः
ितिब ब यिब बेन सह बाधायामेव सामानािधकर यं भवित; यथा वा थाणौ
पु ष मान तरं िवचारात् थाणु वेन ाने सित ‘पु षः थाणुरेव’ इित पु ष य थाणुना सह
बाधायामेव सामानािधकर यं जायते; तथाभास यािपबाधान तरमेव णा सहाभेदः
स भवित ।

Instead of referring to OC, the student can refer to RC and then if you compare RC to brahman, they
are not identical. No mithya vastu existing separate from satyam. Aham iti…by using the word I, not
only is the OC there, but RC is also shining, 2 fold consciousness is evident in the word I, the RC will
lose its swaroopam (independent existence). For chidabhasa, the saamaanadhikaranam is bhaada
only. When one entity loses its independent existence which I have wrongly attributed, therefore it
is non different from the other entity, like pot is like clay, therefore baadaayam
saamanaadhikaranam. Pot becomes non separate from clay. Losing its existence, it becomes non
different from the other entity. Two examples: first one original and reflected face, I think they are 2
entities but they are non separable. Therefore baada saamaanaadhikaranam, reflected face loses its
identity. It is only seemingly different. 2nd: in the stump of a tree, a person sees a human being,
somebody corrects saying it is none other than a stump. They cannot be the same. The human being
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loses its independent existence. This is baada type. Like these two examples, the student can say I
don’t have an independent existence (bhaktas like this) without you. No world separate from me.
The choice is yours to go with aikya or baada.

त मात् ‘अहम्’ इित श दबो याभासो ैव, न ततोऽ यः । आभास य णा सहेदश

ृ ो
बाधायां सामानािधकर यं स भवित ।हे सो य । इ थमेव ‘अहम्’ इित श दग य य कू ट थ य

णा सहमु याभेदः, आभास य तु बाधायामभेदः इित जानीिह ।

conclusion: when bhakta uses the word I, chidabhasa part. This is baadaayam
saamaanaadhikaranam concluded.

Oh student, tatvadrushtihi, between kootastha and brahman mukhyabhedaha (oneness) exists,

between chidabhasa and brahman (non-different). Between satyam there is oneness, between
satyam and mithya, there is non-difference.

You cannot relax while studying vicarasagaram unlike 10th chapter of gita. Vibooti yoga.

Topic 199 to 218

(आ. १९९-२१८) कू ट थाभासयोः ‘अहंवृ ौ’ भानं क मेणोत मं िवनेित िवचारः —

whenever we use the word I, we experience cit and chidabhasa, rc and oc. In kena bhasyam we
discussed. Pure RC cannot be experienced in I am, because pure RC does not exist independently.
Can you say you left your reflection in the mirror. Can we experience pure OC in self-awareness?
Never possible. In the wall, OC is there or not? OC is there, but in the wall it is present in the form of
existence principle. RC is possible only in the mind. Wall does not have self-awareness. Pure OC can
never have self-awareness. Only when RC comes into existence, thought I am will come. Therefore,
whenever we say I am, in the aham vrutti always there is a mixture of OC and RC. Nirvikalpaka
Samadhi wont help you experience pure brahman. With thoughts gone, mid gone, rc gone. Only
pure oc is there. Nobody can experience pure OC in nirvikalpaka Samadhi, you will lose self-
awareness because there is no RC. To gain knowledge, you have to retain RC. Never meditate in
class. Keep oc, rc, mind and then gain knowledge, not by eliminating rc, but excluding rc in
understanding. Topic: self-awareness is always a mixture of RC and OC. Which order RC first or OC??
Sequentially or simultaneously? In self-awareness, how do rc and oc appear in I thought? Answer:
simultaneously..when person dies, sookshma and karana sareeram go away and hence no self-
awareness.

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12th April 2014

(१९९) ः — हे वािमन्, अहंवृ ौ साि िचदाभासयोः ितभानं भवतीित भवतो म् ।

त क तयोयुगप तीितजायते, उत कालभेदन

े ेित मे संशयः । त मे भवान् िव प ं बोधयतु ।

The acharya has answered both questions raised by the student. What is the locus of aham
brahmasmi knowledge? (mind) And what is the saamaanaadhikaranyam used? (both aikya and
baada). After this, the acharya proceeds further to talk of type of agnyanaam and brahma jnanam.
Epistemology of knowledge is going to be discussed. We have not discussed this at all before.
Heading: Aham vruti..I thought or self-awareness (I am), what I am aware of is continuously
changing. The avasthaas etc. In this I thought is chidabhasa there or cit there or both? Answer: both
are there. Wall is not self aware because chidabhasa is not there. Do they come sequentially or are
they there all the time? They are there always. Cit or kootastha (consciousness enclosed in the body)
and chidabhaasa. Question: Oh Lord, saakshi (instead of kootastha used) and chidabhaasa are
shining , you said, do they shine simultaneously or do they happen sequentially. May you clearly
teach me regarding the status of them.

(आ. २००-२१८) पूव यो रम् —

(२००) अहंवृ ौ साि िचदाभासयोयुगप ानम् — हे सो य, िव प ं सारतरमु रमु यते,
शृणु सावधानमनाः । एत वणज य ानसूय काशोदयमा ेण गाढा ान पतमो िनःशेषं
िवन यित । हे िश य, सा याभासावुभाव यहंवृ ौ युगपदेव तीयेते । वेदा त करणेषु
सव ‘आभासः’ इित श देना तःकरणसिहतिचदाभास एव ा ः ।
अ तःकरणसिहतिचदाभासः साि णो िवषयतया भाित । सा ी तु वयं काशतया भाित

।िचदाभाससिहता तःकरणवृ या न सा ी िवषयी यते ।

Hey somya, I am going to give you the answer very clearly and comprehensively. May you listen with
100 percent concentration. If you listen carefully, when the jnanam in the form of surya rises in your
mind which is full of nocturnal darkness, darkness in the form of thick ignorance perishes. Both
saakshi and chidabhaasa shine in the I thought. RC and RM always… throughout in the vedantic
parlance, whenever we talk of RC, its always along with RM, may you note. Whenever I say I the
knower, subject is never a single entity, its always mixture of OC, RC, RM. Within the knower we

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make a subject object division, cognitive division. For understanding, OC is called knower, from this
stand point mind and chidabhasa are called known. Mind has got borrowed consciousness. To show
this, mind is referred as known and oc is knower. Oc is called druk, mind drushyam. In the composite
knower, two components RM, RC are presented as drushyam or object of knowledge. Whereas OC
the saakshi is druk or kshetragnyaa knower, because it has got its own consciousness.OC is called
ultimate knower. Through a thought in the mind along with chidabhasa can objectify external world
but thought plus chidabhasa cannot reveal the oc. Saakshi cannot be objectified. Mind can be
objectified as saakshi lends consciousness to mind.

घटा दबा पदाथ ानो पि म वेवम् — इि याणां घटा दिवषयैःसह

संयोगदशायािमि य ारा बिह नगता तःकरणं घटा दिवषयसमानाकारतां ा ोित ।
यथायसा मृदा वा िन मतमूषायां िनिष त
ु ता ा दमूषासमानाकारतां भजते;
एवम तःकरणवृि रिप घटा दसमानाकारतां भजते । इय वृि ैत याभाससिहतैव जायते,
नाभासं िवनोदेित । वृि र तःकरण य प रणामः । अ तःकरणप रणाम य वृि ः इित स ा
। अ तःकरणं िह स वगुणकाय वात् व छम् । अत त चैत याभासो जायते ।तथैव वृ ेरिप
व छा तःकरणकाय वात् त ािप चैत याभासोजायते ।उ प माना सा वृि ः
साभासा तःकरणादेवो प ते । अतोऽिप कारणात् वृि राभासिविश व
ै ोदेित ।
How does any knowledge take place? Vruti vyapti and phalavyapti we saw earlier.

Because of knower all knowing process takes place. Knower comprises of OC, RC, RM. Only if we
understand this, we can understand difference between brahma jnanam and vishayajnanam. Rise of
knowledge of various external objects like pot etc is in the following manner. The mind has to
contact the external object and only through the 5 sense organs. Mind does not physically go out.
Like the torch light’s light rays. Every thought is like a beam or ray. The thought also is associated
with RC. This will meet the object as directed by the sense organ. When the sense organ and sense
object gets into alignment, through the sense organ, mind in the form of thought goes out. Vrutti
envelops the object and gets the shape of the vrutti. When a person wants to make a vigraham in
metal, first they make a mould, then the metal is molten, this moltn metal does not have any shape
but takes on vigraha aakara once poured. When the thought goes out of the mind and contacts the
object it becomes vishayaakaaraha. In this thought, there is chidaabhaasa also. Along with thought
arising, chidabhasa arises. Always they are together only. To educate us about vrutti, Vedanta says
chidabhasa sahita all the time. Vruttihi, any modification the takes place in the mind. Even change in
state of the mind. Each avastha is called a vrutti. Antahkaranam is also jadam, wall is also jadam why
does mind form a reflection? Mind is predominantly of satva guna type and hence reflect through. In
thought also RC is there, when thought is hanging out also. Vrutti has got chidabhasa due two
reasons. 1) because thought is fine 2) thought is born out of the mind mixed with RC, therefore
thought has RC.

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18th April 2015

अ तःकरणं िह स वगुणकाय वात् व छम् । अत त चैत याभासो जायते ।तथैव वृ ेरिप

व छा तःकरणकाय वात् त ािप चैत याभासोजायते ।उ प माना सा वृि ः
साभासा तःकरणादेवो प ते । अतोऽिप कारणात् वृि राभासिविश व
ै ोदेित ।

The acharya answered the 2 questions raised by the student regarding the locus of aham brahmasmi
vrutti jnanam. Acharya now wants to talk about the process of knowledge taking place. As a part of
that, he pointed out that the knower is a mixture of oc, rc and rm. No member on its own can
become the knower. Even though this mixture alone is called knower, in vedantic parlance a
convention is followed, OC is called the changeless knower from the stand point of mind. Mind
becomes known due to the permanent presence of chidabhasa. Chidabhasa is because of OC.
Therefore OC is termed knower and mind is called known. When OC is referred to as knower, from
stand point of mind, its called saakshi. It lends chidabhasa all the time. This was a significant
information. Now he is proceeding with the methodology of knowledge. Doorway is the sense organ
through which mind contacts the world. Point 1: Thought is generated ..vishayakaara vrutti. Point 2:
mind always has chidabhasa in it. Although mind is matter only but it is subtle, a product of samashti
satva guna, a fine matter unlike a table. Therefore, mind becomes sensient. Vrutti born out of mind
is satvik only…A thought is also fine matter, it can become sensient due to chidabhasa. At the time of
knowledge, mind with chidabhasa remains in the body, thought with chidabhasa extends like a beam
of light.

Last para: along with RC, thought is there. Vrutti vyapti and phalavyapti (202 in next page). Acharya
feels he has to introduce a technical topic now.

Topic 201

(actual continuity 200 then 202)

Naishkarmyasiddhi…moolavidhya located in atma or anatma..that’s going to be

summarized(advanced Vedanta)

(२०१) चैत यमेवा ान या यो िवषय — घटा द वषय तमोगुणकाय वा व पतो जडः

। त माद ानं त कायमावरणं च जडे घटा दिवषयेऽ ती या ः के चन । त ददमापातरमणीयम्
। िवचारदृ ा तु चैत येएवा ानत यु ावरणे तः, न तु घटादौ िवषये । अ ानं
चैत यमेवाि यतदेव िवषयीकरोतीित वेदा तिस ा तः ।

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Jnanam involves 2 factors always. Take chines knowledge. Who has chinese knowledge? Locus :
knowledge requires the knower the pramata or aashrayaha: second factor is prameyam the object
of knowledge. Any prama requires both these factors. For the jnanam, pramata is locus or aashraya,
prameyam is object or vishayaha. Vedanta extends this to agnyaanam also. When I say Rama has
chinese knowledge and Krishna has no chinese knowledge. Krishna becomes locus of chinese
language ignorance (agnyaayasa aashraya) . Ignorance also requires knowledge (agnyaayasa
vishayaha). (chinese language)

Bottom line, just as jnanam requires aashraya and vishayaha, agnyaanam also requires both. From
the standpoint of Vedanta, entire creation is a projection of ignorance. Only when you say entire
world is projection of ignorance, only then you can say world is mithya. Jagat mithya agnyaana
kaaryatvaat.This fundamental ignorance moola avidhya or maya (chapter 3 naishkarmyasiddhi) or
the great sleep.(Mandukya kaarika…maha sushuptihi). 2 factors: aashrayaha and vishayaha… What is
the aashraya of moolavidhya and vishaya? Normally aashraya and vishaya are different. I don’t know
the presiden. Ashraya is I, president is vishaya. In the case of moolavidhya, aashraya and vishaya are
the same; chaitanyam. Before anything came (creation), only chaitanyam adviteeyam was there.
Whenever we talk about agnyaanam, the locus of agnyaanam has to be a sensient being only. (locus
of knowledge has to be sensient). When you say I am ignorant, its not in the body or mind but
chaitanyam enclosed in the body, saakshi or kootastham (toola or moolavidhya).

What is agnyaanasya vishya? When I’m ignorant of chair, the object of ignorance is chair. Therefore,
vishyaha is acetanam chair. Vedanta says really speaking the vishaya is not the chair, but it is the
chaitanyam enclosed in the chair.

Heading: chaitanyam or consciousness is aashrayaha or locus of the agnyaanam (here moolavidhya).

Objects like pot, because they are the product of maya or pancabhoota are intrinsically inert,
therefore, both ignorance as well as the aavaranam, some people wrongly say, both these belong to
the object pot. Vedanta does not agree with this. This statement is only superficially fine and
acceptable (ignorance is concealing the pot). Really speaking, on deeper enquiry, ignorance must be
located in chaitanyam only therefore concealment also must be of chaitanyam only… agnyaanam
covers pot enclosed consciousness..moolavidhya or thoolavidhya… In the case of moolavidhya,
remaining located in the all pervading consciousness, it conceals that chaitanyam. What it conceals
is vishayaha. When you say location it is pramata or aashrayaha. A great acharya has declared this
.famous one. Sankshepa saareerakam (saareerakam means brahmasutra) A concise
brahmasutram..2000 odd shlokas.. 4 chapters. Saadhanaadhyaya, phaladhyaya… sureshvaracharya’s
disciple sarvajnatma muni.A very great scholar. (earlier also quoted) chapter 1, 319th verse. Almost
Sankaracharya’s time 8th century AD or 5th century bc.

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आ य विवषय वभािगनी िन वभागिचितरे व के वला ।पूविस तमसो िह पि मो ना यो

भवित नािप गोचरः ॥(सं. शा. १.३१९) इित वृ ो े ः ।

Here vruddha refers to sarvajnatma munihi (few people say he is Sankara’s direct disciple). Before
creation there was only one undivided consciousness. For projecting the world mere chaitanyam is
not enough, a second factor or moolavidya was needed. Moolavidhya’s location is in chaitanyam.
Has the status of being the locus of moolavidhya. It is also the vishayaha object of ignorance also.
Therefore we call it self-ignorance. Who am I? enquirer and enquired are the same. Moolavidhya
which was there before the origination of the world, latter world to be created, later mind to be
created cannot be the locus of the earlier ignorance nor can it be vishayaha. Father cannot sit on the
lap of the child at his wedding. Chaitanyam is locus and object of moolavidhya..one or two more
notes would be given. There was a previous discussion, in page 107 topic 191, 192. There he said
something and now he is saying something. Acharya himself raises the objection and resolves it.

*************

14th june 2015

In these portions, ND is discussing the profound topic of nature of ignorance. We are talking of
moolavidya or self-ignorance often equated to Maya also. This is the cause of the entire creation.
Even before the mind originated, moolavidhya was there as the cause of the creation. Where did it
exist? What is the locus of ignorance? Second topic: not only we talk of ignorance being present
somewhere and some place (aashrayaha), but also of what (vishayaha)? I’m ignorant of chinese
language, when I say, I’m the aashraya or locus, chinese is vishayaha. In advanced vedanta, they
come to the topic of moolavidyaha and ask the same questions. ND is elaborating the answer.
Answer is very easy. Moolavidhya existed even before the creation arrived. Other than moolavidhya,
there was only one thing, chaitanyam, atma or brahman. Chaitanyam eva agnyaayasya aashrayaha
and vishayaha. Self-ignorance means ignorance of myself for myself. Vedanta siddhantaha. He
quotes a shloka… aashrayasya… one undivided consciousness alone is locus and object of ignorance.
The future mind cannot be the locus of the present moolavidhya obtained before creation. A
profound corollary, this moolavidhya alone is the material cause for the entire creation. Entire
matter or material world is condensed version of ignorance. Ignorance disappears on enquiry for this
reason. World will also disappear. When you analyse darkness with light, darkness will disappear. ND
is taking a diversion, introduced before vacation.

ND had concluded that chaitanyam is the aashraya of agnyaanam. If you analyse previous portion
and current portion, you will find a contradiction. Page 107..seven stages. Topic 191.. shloka from
pancadasi.. Jiva going through 7 stages, agnyaanam, aavrutihi, vishepaha, paroksha jnanan,
aparoksha jnanam, shoka naashaha, trupthi. Chidabhaasa plus mind was defined as Jiva. Kootastha
was OC. Agnyaanam, he said belongs to mind plus chidabhasa called ahamkaara. Current one-
agnyaanam belongs to kootastha. Which one is correct? Bimba chaitanyam or pratibimba
chaitanyam.

Before, in 191, during 7 stages of ahamkara,

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ाक् स ाव थािन पण स गे अ ाना योऽ तःकरणिविश िचदाभास इ यु म् । स

चा ान यािभमानी आ यः । ‘अहम ः’ इ यिभमानोऽ तःकरणसिहताभास य जायते इित
यावत् । त मादाभासोऽ ाना य इ यु यते । मु या य तु चैत यमेव ,
नाभाससिहता तःकरणम्; आभाससिहता तःकरण या ानकाय वात् । य य काय न

त या यो भवेत् । त माद ान य के वलचैत यमेवािध ान पा यः।

Locus of ignorance, was chidabhasa along with antahkaranam, ahamkara. One is the answer from
empirical stand point, then there is a real and appropriate answer. Cit being aashraya is real and
ultimate answer. Because ahamkara is a product of agnyaanam. Even before the ahamkaara arose,
moola vidya was there. Therefore, only kootastha chaitanyam is the answer. After creation, we have
ahamkara, kootastha chaitanyam and agnyaanam. Self-ignorance is claimed by ahankara only.
During sushupti, when ahamkara is resolved, there is no complaint that I am samsari. Saadhanas are
done by ahamkara alone. We therefore, figuratively say ignorance belongs to ahamkara. Agnyaanam
has two fold aashraya. One claims other is real ashrayaha.

Footnote: like the money in the safe, locker box or bank and the owner.

That ahamkara mentioned there is the support in the form of the claimer. Abhimaana is by
antahkarana…original support is kootastha chaitanyam. Logic: because ahankara comes after
pralayam or creation. This topic is very unique subtle topics.

Agnyaanasya vishayaha.

Vishayashcha… sambhavataha: before 202

िवषय त य चैत यमेव । व पितर कार एवा ानिवषय विम यु यते ।

एतद ानकृ यमावरणं जडव तुिन न यु यते । जडव तुनः
व पतएवावृत वा ा ानकृ यावरण य योजनाभावात् । तथाचा ानं
वा यचैत यमेविवषयीकरोित । यथा गृहा तः थं तमः वा यभूतं गृहमेवावृणोित त त्
।त मा टादौ जडेऽ ानावरणे न स भवतः ।

What is the object of ignorance? The object of ignorance is that whose existence is covered by
ignorance. When I say, I am ignorant of that picture behind, then I’m not aware of its existence.
Ignorance conceals the existence of that thing. Anything that’s concealed by ignorance is the object
of ignorance. ND says, this concealment of existence by ignorance can happen only for conscious
entity whose existence is self-revealed. Agnyaanam need not cover the existence of inert entity.
Inert entities never reveal the existence by themselves. Naturally, itself their existence is covered
since they are not revealed. During waking state, we are aware of existence of ourselves and the

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world. During sleep, agnyaanam covers our existence. We don’t need a second agnyaanam to cover
the world’s existence.Chetana padartha alone is agnyaanasya vishaya.

************************************************

20th June 2015

Page 113

िवषय त य चैत यमेव । व पितर कार एवा ानिवषय विम यु यते ।

एतद ानकृ यमावरणं जडव तुिन न यु यते । जडव तुनः
व पतएवावृत वा ा ानकृ यावरण य योजनाभावात् । तथाचा ानं
वा यचैत यमेविवषयीकरोित । यथा गृहा तः थं तमः वा यभूतं गृहमेवावृणोित त त्

।त मा टादौ जडेऽ ानावरणे न स भवतः ।

In these portions, Nischaladasa is analyzing the locus and object of experience. Rama is ignorant of
an onject. Rama is locus, vishayaha is the object of ignorance. Here we are discussing an advanced
topic like anirvachaneeya khyati. In conventional Vedanta we say rope is adhitaanam for false snake.
When it comes to revised Vedanta, we modified rope to rope avachinna chaitanyam as rope was any
case mithya. Revised vedata is for senior students. In revised Vedanta, they say ignorance cannot
cover a jada vastu, therefore we should say rope or Himalaya or object avacchinna chaitanyam. Inert
object is that which does not reveal its existence to itself or to others. Empty chair does not know its
empty, it will not call somebody and say I’m empty. Step 1: Since its (insensienct object) existence is
not self-revealed, we say it is intrinsically concealed. Step 2: Since its existence is intrinsically
concealed, we cannot say it is not concealed by something. Sugar is sweet. Milk is sweet because of
sugar. But you need not say sugar is sweet because of milk!!! Jada vastu svabhaavataha aavrutam..
therefore it does not require a cover (agnyaanam) to conceal the existence. In the case of jada vastu,
agnyaanam does not need to do the job of concealment. Whatever is self-revealed, if the self-
revealing entity is concealed any time, that concealment must be due to an external factor.
Agnyaanam. Atma is self revealing enity, its brahma swaroopam is concealed, it is because of
agnyaanam.
(२०२) बा ाथ काशे वृि िचदाभासयो पयोगः — अ ेदब
ं ो यम् — चैत याि ं
सदसि ल णम ानं चैत यमाि य वतते; तेन च चैत यमावृतं भवित । तदेव
घटा द व पाि िभ म ानं घटा नाि तमिप वसदृशं काशशू यं जड वभावं घटा द पं
कायजनयित । त मा टा दव तु अ धव सदा आवृतमेव भवित । अयं च
घटादीनामावृत व वभावोऽ ानहेतुकः । तथा िह, तमोगुण धानाद ानात्
प भूतो पि ारा घटादयो जाय ते । तमोगुण ावरण वभावकः । त मात् घटादयः
काशशू या अ धीभूता एव वत ते । एवम धता पमावरणं घटादाव ानकाय वात्

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वभावतः िस म् । घटा िध ानचैत यमाि य वतमानम ानं चैत यमावृ य, वभावत

एवावृतं घटा दकम यावृणोित ।
Based on the discussion, ND wants to analyse the epistemology of jnanam in revised Vedanta
format. Vrutti vyapti phalavyapti we already discussed. An introduction now. A very new point.
Baahyaartha prakase, In the revelation of an external object, whats the role of vrutti or relevant
thought. Role of vrutti vyapti and phalavyapti…The following fundamental principle must be noted.
Before the origination of the world, Brahman was there, moola avidhya or agnyaanam (Maya) was
there. Tadasat vilakshanam or mithya… seemingly existent category. Agnyaanam being mithya
requires an adhishtaanam support which is chaitanyam. This agnyaanam was there before our mind
was created. Anirvaachya anaadi roopam…tatvabodha… nirvikalpaka roopa …kaarana shareeram. In
that definition, author has said atma is aashraya and vishayaha. This agnyaanam creates a problem.
Chaitanyam is covered by agnyaanam. That original ignorance which is different from all the objects
of the world. Ignorance existed before mind and intellect came. Agnyaanam creates a jada
prapancha. We say Maya projects the world in Vedanta, as a senior student we say agnyaanam
generates the world. Since Agnyaanam is the upaadaana or material cause of the world. Both
ignorance and world are jadam. Ignorance is sadasat vilakshanam. It’s of the nature of jadam.
Therefore, object like pot, like a blind person cannot see others or reveal its own existence. This self
concealment of every inert object is intrinsic. To explain this flow of intrinsic self-concealment, the
moolavidhya which has 3 gunas, (note 3 gunas of agnyaanam), with its tamo guna playing dominant
role, panca bhootas are born, pot etc are created. Tamo guna has covering nature, all the jada
prapanca are “blind”, they do not know “I am”. Note: ND says even though jada prapanca has
intrinsic concealment, because of agnyaanam, pot or any jada vastu will get a secondary avaranam
due to agnyaanam. Suppose there is dark room and there is an object, object pen is already covered.
Even though the pen is naturally covered, suppose you put a cloth on the pen, then you have 2
avaranams, by itself and cloth. If we need to reveal the pen, you have to remove the cloth (incidental
aavaranam) and then show light and remove the intrinsic aavaranam. Similarly, jada prapancha has
two avaranam, one intrinsic and other caused by agnyaanam (removed through vrutti vyapti).

27th June 2015

एवम धता पमावरणं घटादाव ानकाय वात् वभावतः िस म् ।
घटा िध ानचैत यमाि य वतमानम ानं चैत यमावृ य, वभावत एवावृतं
घटा दकम यावृणोित ।
ND wants to discuss the process of knowledge, especially the process of self-knowledge. First some
fundamental principles are being talked about. The different products in nature are jadam because
they are born out of moolavidya.The jada padaartha cannot reveal its existence to itself nor can it
reveal to others too. A chair cannot says I’m a chair or cannot call others and say I’m a chair. Natural
concealment is already there hence another concealment is not required. An additional concealment
happens because of agnyaanam. Vrutti or thought that is required to remove the natural
concealment or svabhaavika aavaranam. Blindness in the form of non-awareness of its own
existence. For consciousness, there is no svaabhaavika aavaranam, only agnyaanam caused
aavaranam. Jada padaartha has svaabhaavika (inertness) and agnyaanam based aavaranam.

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वभावत एव संवृतपदाथ य पुनः संवरणे योजनाभावेऽिप, आवारकः पदाथः

व योजनापे ां िवनैवानावृतपदाथवदेवावृतमिप पदाथ पुनरावृणो येव ।
Imagine a dark room, there is a lamp, lamp is self-revealing, all other objects have natural
aavaranam. Suppose you want to cover the lamp and the other objects are there. How many cloths
you require? Once you cover the lamp, the lamp is covered and does not reveal its existence? Do
you need cloth for others now? No, because they are all naturally non-illuminous. Just as cloth has
prayojanam with regard to the lamp, with regard to other objects there is no use.
एत सवलोक िस म् । तादृशा ानावृतघटा दसंयु ा तःकरणप रणाम पायां
िचदाभाससिहतघटा ाकारवृ ौ यो वृि भागः स घटादीनामावरणं िनवतयित ।
िचदाभासभागः तु घटा दिवषयं काशयित । इ थं बा पदाथ काशिवषये

वृि त थिचदाभासयो भयोरिप िविनयोगो भवित ।

The additional covering for these objects is very common. When the eye contacts an inert object,
what happens? Nanachidra….Just as from the torch light, as light goes out. Vrutti also goes out.
When vrutti comes in contact with the object, ghataha, ghatakaara vrutti envelopes the pot. The
vrutti by itself is acetanam. Because vrutti belong to mind born out of pancabhootas born out of
moolavidya. Vrutti component eliminates the agnyaanam of the pot (additional aavaranam). It has
natural aavaranam in the form of inertness. Vrutti cannot remove the natural aavaranam. In the
vrutti, there is chidabhasa, this bright chidabhasa reveals the ghatam (phala vyapti). The advaitic
acharyas who came later have worked these out. Sankaracharya has not discussed these. Each one
has polished. Between 8th and 21st century, they have taken place. This is not there in any
prasthanatraya bhaashyams. Anatahkarana parinama is vruttihi, vrutti that comes in contact with
pot, a pot that’s is now concealed with agnyaanam. Additional concealment you can eliminate.
Natural concealment (inertness) cannot be eliminated. When it envelops, vrutti comes in contact
with pot along with chidabhaasa the RC, it removes the additional agnyaana aavaranam. Chidabhasa
the RC, reveals the ghataha. Chidabhasa is general, it is the vrutti that specifies the object whose
ignorance is to be removed (the targetter??). In this manner, with regard to
baahyapadaarthaprakasa, both vrutti and chidabhasa in the thought, have specific utility. Aside
note: in illumining the thought both agnyaana nivruti and vishaya prakasa take place simultaneously.

(२०३) अ दृ ा तः ­­— तमिस मृ ा डेन के निचत् मृ मयं लोहमयं वा कि तु

संवृतमा ते । त द डा दना मृ ा डे आवरणे भ ेऽिप िवना तु दीपा द काशं तद तः थं
व तु न काशते, अिप तु दीपा दनैव काशते । तथा ानावृतघटादे वषय यावरणे वृ या
िवनािशतेऽिप न घटा द पिवषयः काशेत । यतो घटा द वषयो जडः, वृि रिप जडा;
त याः िवषयावरणिनवृि मा ं योजनम्, न वनया िवषय काशो जायेत । त मात्
घटदाि◌दिवषयावभासको वृि थिचदाभास एव ।

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In darkness, a clay pot is there. There is an object in the room made of clay or metal, assume metal
object. You’ve covered the metal object by a clay pot (or bowl). Let us suppose. Suppose I remove
the covering bowl with my hand or I break with a stick, stick being non luminous, it has the power to
remove the cover, but metal object cannot be seen as it is not self-lumining. Stick has capacity to
only remove the aavaranam, it has not got capacity to reveal the object. We need an additional
torchlight. Similarly we need the chidabhasa torch. Stick is like vrutti. The clay pot has been brought
in to signify a cover that can be removed. This knowledge takes place only in jagrat avastha.

4th July 2015

Page 114 topic 203 last 3 lines

यतो घटा द वषयो जडः, वृि रिप जडा; त याः िवषयावरणिनवृि मा ं योजनम्, न

वनया िवषय काशो जायेत । त मात् घटदाि◌दिवषयावभासको वृि थिचदाभास एव ।

Consolidating what we’ve seen until now in the 4th chapter. Tatvadrushti pointed out that of the 3
components, 2 are clear to me, brahma satyam and jagnmithya, through anirvacaneeya khyati
vicara. Only jivo brahmaiva naa paraha is not clear. Teacher entered into cit chatur vidya prakriya
based on chapter 6 of pancadasi. You’ve to take to the relevant meaning of jivatma (OC in the
individual-kootasthaha) and paramatma (OC in the Iswara—macro…brahma). Kootastha brahma
aikyam …no conflict. Next question: this jnanam takes place for whom? The locus is the mixture of
all these 3, kootastha-OC, chidabhasa-RC, RM. What type of saamaanidhikaryam is relevant? Badaka
or aikya. Both can be employed depending on what you mean by the word I. Chidabhasa or
kootastha component. If student uses the word I, kootastha, then it is aikya
saamaanaadhikaranyam. To explain this moksha, the acharya went to the 7th chapter of pancadasi
and described the 7 stages. 6th stage aham brahmasmi knowledge takes place. Since he pointed out
that jnanam will remove agnyaanam, the location had to be discussed…aashrayaha and vishayaha?
As an answer, he pointed out that kootastha chaitanyam is adhishtaana aashrayaha. Claiming I am
ignorant is done by ahamkara(abhimaani roopa aashrayaha). Agnyaanam can primarily can cover
only chetana tatvam, achetana tatvam is not self-revealing. Agnyaanam does conceal the jada
padartha secondarily. In a dark room, an object need not be covered by a cloth. Phalam refers to
pratibimba chaitanyam.

Topic 203 last para

च ु रि यगोचरव तु य ानं पूव मेण जायते ।

ो ादीि यगोचरपदाथ य ानमिप इ थमेव जायत इित िव ेयम् । वृि िवषययो
We said any agnyaana aavaranam is removed and agnyaana aavruta padartha is revealed. How does
this vrutti take place? The vrutti is called pramavrutti. Therefore, the knowing candidate pramata,
using the relevant pramanam, will have to generate prama vrutti dealing with the prameyam. Take a

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laddoo on the table. The pratyaksha jnanam with respect to other sense organs is also the same
procedure.

Vruti vishayo ho, ekatvam, d,,,,,

इ थं ो ादीि यिवषयाणां य मो िव ेयः ।

रे कदेश थ वात् घट ानं य म् इ यु यते ।
अ तःकरणवृि यदा घटा दिवषयैः सह स ब धालाभात् बिह नगमनाभावेना-

तरे व घटाकारा भवित, तदा जायमानं घटा द ानं परो ानम् इ यु यते ।

Suppose somebody says behind you cat is walking, knowledge has taken place, but vrutti and
vishaya are not within the range of sense organs. The vrutti did not go and pervade the cat. It
remained with my mind. Vishaya kaara vrutti is generated due to shabda pramaanam. There are 6
pramanams to give paroksha jnanam. In the case of paroksha jnanam, I will say there is a pot or that
pot. Aside note: even pratyaksha jnanam when I remember later becomes paroksha jnanam (smriti
vriti. Therefore, when I remember later, it will come under paroksha jnanam.

4th July 2015

Page 114 topic 203 last 3 lines

यतो घटा द वषयो जडः, वृि रिप जडा; त याःिवषयावरणिनवृि मा ं योजनम्, न

वनया िवषय काशो जायेत । त मा घटदाि◌दिवषयावभासको वृि थिचदाभास एव ।

Consolidating what we’ve seen until now in the 4th chapter. Tatvadrushti pointed out that of the 3
components, 2 are clear to me, brahma satyam and jagnmithya, through anirvacaneeya khyati
vicara. Only jivo brahmaiva naa paraha is not clear. Teacher entered into cit chatur vidya prakriya
based on chapter 6 of pancadasi. You’ve to take to the relevant meaning of jivatma (OC in the
individual-kootasthaha) and paramatma (OC in the Iswara—macro…brahma). Kootastha brahma
aikyam …no conflict. Next question: this jnanam takes place for whom? The locus is the mixture of
all these 3, kootastha-OC, chidabhasa-RC, RM. What type of saamaanidhikaryam is relevant? Badaka
or aikya. Both can be employed depending on what you mean by the word I. Chidabhasa or
kootastha component. If student uses the word I, kootastha, then it is aikya
saamaanaadhikaranyam. To explain this moksha, the acharya went to the 7th chapter of pancadasi
and described the 7 stages. 6th stage aham brahmasmi knowledge takes place. Since he pointed out
that jnanam will remove agnyaanam, the location had to be discussed…aashrayaha and vishayaha?
As an answer, he pointed out that kootastha chaitanyam is adhishtaana aashrayaha. Claiming I am
ignorant is done by ahamkara(abhimaani roopa aashrayaha). Agnyaanam can primarily can cover
only chetana tatvam, achetana tatvam is not self-revealing. Agnyaanam does conceal the jada
padartha secondarily. In a dark room, an object need not be covered by a cloth. Phalam refers to
pratibimba chaitanyam.

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Topic 203 last para

We said any agnyaana aavaranam is removed and agnyaana aavruta padartha is revealed. How does
this vrutti take place? The vrutti is called pramavrutti. Therefore, the knowing candidate pramata,
using the relevant pramanam, will have to generate prama vrutti dealing with the prameyam. Take a
laddoo on the table. The pratyaksha jnanam with respect to other sense organs is also the same
procedure.

Vruti vishayo ho, ekatvam, d,,,,,

च ु रि यगोचरव तु य ानं पूव मेण जायते ।

ो ादीि यगोचरपदाथ य ानमिप इ थमेव जायत इित िव ेयम् । वृि िवषययो
रे कदेश थ वात् घट ानं य म् इ यु यते ।
अ तःकरणवृि यदा घटा दिवषयैः सह स ब धालाभात् बिह नगमनाभावेना तरे व घटाकारा
भवित, तदा जायमानं घटा द ानं परो ानम् इ यु यते ।
Suppose somebody says behind you cat is walking, knowledge has taken place, but vrutti and
vishaya are not within the range of sense organs. The vrutti did not go and pervade the cat. It
remained with my mind. Vishaya kaara vrutti is generated due to shabda pramaanam. There are 6
pramanams to give paroksha jnanam. In the case of paroksha jnanam, I will say there is a pot or that
pot. Aside note: even pratyaksha jnanam when I remember later becomes paroksha jnanam (smriti
vriti. Therefore, when I remember later, it will come under paroksha jnanam. Even though it is
paroksha jnanam, it is born out of the samskaaras. Past experience. Vasana and memory are not
synonymous in the conscious mind. Vasana produces smriti. Anubhava produces vasana. Whereas
paroksha jnanam generated by shabda or anumaana pramaanam are not born out of samskaara but
pramaanam.

(आ. २०४-२०९) माण स गा य ानुमानश दोपमानाथाप यनुपलि ध माणािन

िन य ते —

(२०४) य माणम् — चावाकमत थाः य मेकमेव माणिम य गीकु वि त ।

Because of the context of pramaanaani, means of knowledge, 6 are explained. Pratyaksha,

anumaana, shabda, upamaana, arthapathi, anupalabdhi. All systems of philosophies do not accept
all of them. He is listing each philosophy.

Shabda pramaanam is the only pramaanam accepted by the materialistic people. Attractive
philosophy, very beautiful and attractive, charvaka. Charu ….naastika darsanam. In the footnote,
materialists are divided into 2. Lokayatika and charvaka.. lokayata accept panca bhoota, body alone
is Atma…no sookshma sareeram. Modern science. According to these scientists, even psycology is
treated as science. They believe in brain not mind. Second type: these people say pancabhootas are
not there, akasa is not a thing, its absence of anything else. Is void. So only 4 bhootas. You should

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never teach charvaka to others, you can teach only if you accept shabda pramana. You need to
accept pratyaksha and shabda pramana.

11th July 2015

(२०४) य माणम् — चावाकमत थाः य मेकमेव माणिम य गीकु वि त ।

Indriya vrutti and mano vrutti. Eye can perceive even when object is far away. Whereas for organ of
taste, it has to be near. Reference Page 39, topic 57..ND analysed how different sense organs
functions. Vrutti vyapti and phala vyapti. Prama vrutti or knowledge vrutti are generated in the mind
with different pramaanams. ND introduced the 6 pramaanams accepted by advaita sastram. He is
enumerating these and briefly describe. Pratyaksha, anumaana, shabda, upamaana, arthapathi,
anupalabdhi. For shabdha pramanam, shrotremdriyam needs to be used. One of the 5 sense organs.
Can we include shabdha pramaanam (heard through ears) within pratyaksha pramaanam, sensory
perception. It appears so superficially. If we include shabda what happens? Its not included because,
for hearing the sound of any object, we need only the ear to function. When shabda pramaanam is
operating, language is used to communicate. Student should not only have good ears but have the
knowledge of language. Shabdha pramanam is additional knowledge we get due to knowledge of
language. Imagine a person comes to vicarasaagaram classs, he has good ears. Imagine he does not
know any language, however he has pratyaksha pramaanam. He will know Swamiji is making noise.
You all have pratyaksha and shabda pramaanam. Telugu lady safety pin example. For shabda
pramaanam to function, we need proper pratyaksha pramanam.

Charvaka and lokayata pramaanam accept only pratyaksha pramaanam. Therefore, they are not
supposed to write books, because they do not accept shabda pramaanam.

(२०५) अनुमान माणम् — कणादसुगतमतानुसा रणो ि तीयमनुमानमिप

माण वेना गीकु वि त । य यैकेन माण वा गीकारे तृि िम छतो भोजने वृि न
यात्; भािवभोजने तृि िन िपतहेतु व य य माणज य य ानाभावात् । अतः
‘आगािमभोजनं तृि कारणम्, भोजन वात्, पूवानुभूतभोजनवत्’; इ यनुमानेन
पूवभोजनेऽनुभूतं य ृि हेतु वं त ािवभोजनेऽिप ा वा तृि कामो भोजने वतत इित
वा यम् ।त मादनुमानमिप माणम् । इ थं कणादसुगतमतानुसा रणः य मनुमानंचेित

यमिप माण वेना गीकु वि त ।

Topic 205

Anumaanam and pratyaksham are accepted by khanaada (founder of Vaishesika philosophy) and
sugata (baudha madam). If you don’t accept anumaana pramaanam, you can never explain how a
hungry person goes after food. How does the seeker of food know that this food can remove the
hunger? Because pratyaksha pramaanam cannot reveal this. Therefore, it must be generated by
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something different from pratyaksha. Therefore, it must be from anumaanam. His mother used to
give food initially. Then he made an anumaanam, that food seemed to remove hunger. If you accept
only pratyaksha pramaanam, he will never go after food because he would not have had this
knowledge. In the food, he is going to eat in the future, how does he know it will remove hunger?
Only through anumaanam. Food will remove my hunger is nishcaya jnanam..like the food that I
consumed in the past. Fire and smoke is standard example given. Even animals have these kinds of
minimum anumaanam. Cow goes after grass this way.

(२०६) श द माणम् — सा यशा णेतृकिपलमतानुसा रण तुतृतीयं श दमिप

माण वेना गीकु वि त । तथा िह, देशा तरे क यिचि पता मृतः । आ ः कि ं वृ ा तं
त पु ायाच यौ । आ वा यात् पु ः िपतृमरणं िनि नोित । त न यात्
य ानुमाना मक माण यमा ा गीकारे ; देशा तरो प िपतृमरण ान य
य ानुमाना यामस भवात् । त मात् किपलमतानुसा रणः य ानुमानश दा मकं

यमिप माण वेना गीकु वि त ।

Saankya philosopher (Kapilacharya) says we must include shabda pramaanam. Use of language.
Bhagawata kapila (believes in Vedanta) is different from this kapila (saankhya). An example: the
father of someone who is far away has died, son is here and does not know of this incident, son gets
the knowledge through somebody coming and reporting. (sootaka aashaucha prakaranam… birth or
death theetu) . Religious pollution. This jnanam would not have come through pratyaksha and
anumaana alone.

(२०७) उपमान माणम् — यायशा णेतृगौतममतानुसा रण तुथमुपमानमिप

माण वेना युपग छि त । तथा िह, कि त् गवयमृगमजानानः कु ति दार यकपु षात्
‘गवयो गोसदृशः’ इित ु वा कदािचदर यं ग वा यदा गवयमृगं प यित, तदा
आर यकपु षो ं ‘गोसदृशोगवय’ इित वा यं तदथ च मरित । तादृश मरणान तरं ‘अयं
गवयः’ इित ानं त य जायते । त ानं न यात्
य ा द माण यमा म युपग योपमान माण यान युपगमे।

त मादेतादृशिवल ण ानहेतुभूतम् उपमान माणम्अ गीकु वि त गौतममतानुसा रणः ।

Topic 207

Upamaana Pramaanam:

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4th pramaanam is upamaana pramaanam: nyaya philosopher propounder: gautama muni. Nyaya and
vaisheshika are very similar. (saankhya and yoga are almost similar). That’s why they are always
referred in pair. Vaisheshika accepts only 2 pramaanams, here nyaya philosopher accepts 4
pramaanams (dissimilar here). Vaisheshika will not take upamaana as separate pramaanam but will
take it under anumaana pramaanam. Naiyayika and advaitin will treat it as different. Vedanta
paribhaasha analysed this elaborately. One book by RK Mission. Swami Satprakasaananda: methods
of knowledge.. entire book has only this one topic. Description of upamaana by nyaya and advaitin
philosopher, there is a subtle difference. Here definition as per Nyaya.

To explain further, there is a person who has never gone to a forest. There is a wild animal called
wild ox or cow…gavayaha. Local cow has a flesh hanging near the neck. Dewlap…for gavaya its not
there. All other respects, they are similar. This villager does not know gavayaha. The villager got this
knowledge from another person (forester) about gavayaha is like gau the cow. Then he goes to the
forest and sees the gavayaha, and remembers the words uttered by the forester that gavaya is
similar to cow. Now pratyaksha reveals gavaya. Now he gets additional knowledge, this is gavaya is
not revealed by pratyaksha the eye. This person gets the knowledge that this is gavayaha. Shabdha-
artha conection he knows. This animal is wild cow. Perception reveals only animal not gavayaha. By
comparing with what forester told, he derives this knowledge that it is gavaya. Forester is not there
now to reveal through shabda pramanam. Samgnya samgnee ..pada artha sambhanda jnanam
cannot be gained through first 3 but upamaana, comparative statement we have heard.

18th July 2017

तादृश मरणान तरं ‘अयं गवयः’ इित ानं त य जायते । त ानं न यात्
य ा द माण यमा म युपग योपमान माण यान युपगमे।

त मादेतादृशिवल ण ानहेतुभूतम् उपमान माणम्अ गीकु वि त गौतममतानुसा रणः ।

ND is discussing the 6 pramaanams. The study is only of academic interest. For us only shabda
pramannam is useful. However, these are useful for thinking. We covered pratyaksha, anumana and
Shabda. Now upamana. We saw wild cow case. After remembering the comparison given by the
forrester long back, the experience of the wild cow is pratyaksham, this is gavayaha is upamaana.
Such a knowledge can be gained through upamaana not by any of the earlier three. Therefore, for
the knowledge of this unique relation, upamaana pramaanam will have to be accepted. Vaisheshika
include upamaanam into anumaanam, Gautama accept these as different. Advaitins accept
upamaana pramaanam, but their explanation is different. They say because of the comparison
knowledge, the new knowledge that comes is different. Advaitin gives a new knowledge. He says,
when the villager looks at the wild cow, he remembers that it is similar to normal cow. While he
understand this and experiences the similarity, he understands another similarity. Gavaya is similar
to gau. Similarly gau is similar to the gavaya. (this is new knowledge gathered, the second one---this
is beautiful !!!!!)

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(२०८) अथापि माणम् — पूवमीमांसकै कदेशी भ िश यः भाकरः प मीम्

अथापि मिप माण वेना युपग छित । दवा अभु ान य पु ष य पीन वं दृ वा ‘अयं
रा ौ भु े ’ इित िन यो जायते; राि भोजनम तरा दवा अभु ान य पीन वानुपप ेः ।
भोजनं पीन वहेतु र यतः पीन वं राि भोजन य कायम् । राि भोजनं पीन व य कारणम् ।
त पीन वमुपपा म्, राि भोजनमुपपादकम् । तथा चोपपादकराि भोजन य ानं ित

कारणभूतपीन व पोपपा ानम् अथापि माणम् इ यु यते ।

Poorvamimasaka accept arthapatti. Bhassta matam…kumarinaha bhatta (accept 6) and prabhaakara

matham (only 5) prabhaakara is the disciple of Kumarinaha. Prabhaakara matam accept arthapatti.

There is a person who never eats food during day time. We expect him to become thinner and
thinner. But he becomes fatter and fatter. Obviously we presume that he eats in the night.
(presumption of arthaha..unseen fact). In order to explain another unseen fact. Knowledge of the
seen fact is arthapatti pramanam, the knowledge of the unseen fact is arthapatti prama. This person
must be eating well during night. Since the raatri bhojanam is the cause for fatness, therefore,
fatness is a kaaryam or effect, ratri bhojanam is the cause. Cause is not experienced. Fatness is a
fact to be explained, upapaadhyam(to be explained fact), ratri bhojanam is upapaadhakam(
explainatory fact). This is invisible. Upapaadhya jnanam is arthapati pramanam. Upapaadhaka
jnanam is arthapatti prama. Knowledge of the fact that is seen and to be explained is arthapatti
pramaanam. The fact that you’ve parents is presumption. (arthapatti pramanam).Iswara is also
presumed by arthapatti pramanam. We experience the universe. It requires a creator. That creator
must be the unseen Iswara. Oordvamoolam adahashaakam.

Topic 209 anupalabdhi

(२०९) अनुपलि ध माणम् — पूवमीमांसको भ ः ष ीम् अनुपलि धमिप

माण वेना गीकरोित । वेदाि तिभरिप षट् माणा येवा गी य ते । ‘ वहारे भ नयः’
इित यायात् । गृहा िधकरणेषु घटादेरभाव ानमनुपल धेः माण वा युपगमे योजनम् ।
य य पदाथ य तीितन भवित त पदाथिवषयकाभाव ानं जायते । अ या
अ तीतेरनुपलि ध रित स ा । घटादेर ती या घटादेरभाविन यो जायते । इ थं

पदाथ ितयोिगकाभाविन यं ित कारणीभुतपदाथा तीितरे वानुपलि ध माणम् इ यु यते ।

Anupalabdhi: I don’t experience a pot in the hand. Non experience of the pot is anupalabdhi
pramaanam. The knowledge is absence of pot. Non existence is the knowledge prama. Non
experience is with respect to internal condition. Bhattaha. A great acharya before Sankaracharya,
bhaasta vaarthikam on the commentary on poorvamimamsaka sastram (written by Jaimini-1000s of
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sutras). Sabhara muni wrote bhasyam. Sankaracharya has great reverence for shaabara bhashyam.
The vartikam was on this. He admires. Many portions Sankaracharya bodily lifts and borrows.
Kumarila bhatta alone has refuted bhauda matam himself. We hink Sankaracharya drove away
baudhaas, actually it was kumarila bhatta. Drove away naastikasa. Advaitins are inbebted to
kumarila bhatta. The 6th pramaanam anupalabdhi…non experience or non cognition. Vedantins don’t
get into any discussion. They just accept all 6 pramaanams already discussed by others. (Kumarina
bhatta already had accepted, only refinements were made). Vishishtadvaitins accept 8. 2 more.
With regard to all empirical matters, advaita sastram follows bhashtaa mimamsa sastram.

In the house etc, the knowledge of the absence of things like pot, cannot be explained by any of the
above 5. When you look for an empty chair, you are looking for non existence of people on a chair,
then you go and sit there. All the previous 5 pramaanams are for knowing the existence of things.
None are for abhaava. Non experience of whichever object is had by a person-pramaanam,
conclusion of non existence happens (external) .prama. this is called anupalabdhihi. Very
complicated pramaanam. Nyaya shastra discusses 4 types, taiteraya bhashyam sikshavalli. Abhaava
comes under sat or mithya or asat category is a huge debate. Vedantic conclusion is mithya
category.

With regard to the knowledge with regard to the non existence, the causal non experience is
anupalabdhi. ND continues with this topic. Epistemology.

(२१०) माण मयोल णम् — मा प ानकरणम् माणम् । मृितिभ वे

स यबािधताथिवषयकं ानं मा । मृित पं ानं न मा । मा ानं िह मातारमा यित,
मृित तु न मातारमाि ता; क तु साि णमाि ते य युपग यते । तथैव
ाि त ानसंशय ाने च सा याि ते इ य गीकृ तम् । अत एव मृित ाि तः
संशय े येत यमिप िचदाभाससिहतािव ाया वृि पम्, ना तःकरण य वृि पम् ।
तत त यमिप न मा ा यं क तु सा या यम् । यदेवा तःकरण य वृि पं ानं, तदेव
मातारमा यित । अ तःकरणवृि पं ानमेव मे यु यते ।
अ तःकरणवृि प वाभावादेव न मृितः मातारमा यित; मािप न सा भवित । अत एव
मृितिभ वं माल णे देयम् । मृतेरबािधताथिवषय ान वेऽिप न मृितिभ वम् ।
त मादबािधताथिवषयकं मृितिभ मेव ानं मा इ यु यते । नाि मन् ल णे

दोषग धोऽ यि त ।

Definition of a pramaanam: a means of knowledge or an instrument of knowledge. Pramaa-

knowledge. Pramaa and jnanam are not to be used as synonyms.

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Pramaanam: Anything that is the cause for Prama is called pramaanam. Any jnanam with regard to
an object which is not negated by any other pramaanam. Anything negated, it will come under
branti jnanam. Otherwise called prama jnanam. A technical issue. We do have memory. I experience
a peson, that’s prama. After he has gone away. I’ve a thought of that person called smruti. Should
smruti come under jnanam or prama? Two opinions are there. Some people include smruti in
jnanam. Now we have prama jnanam, branti jnanam and smruti jnanam. Whats the difference?
Branti is knowledge about an object is negated. Smruti jnanam cannot come under prama or branti
jnanam. Because smruti is generated by my rememberance even when my eye is closed. Generated
by memory. Not be pramaanam. For prama pramaanam is involved. For smruti, pramaanam is not
used. The person even may not be alive. Therefore, smruti jnanam is different from pramajnanam.
Smruti is vaasana janyam. So we’ve to give a definition that will exclude smruti and branti jnanam.

25th July 2015

Topic 210

(२१०) माण मयोल णम् — मा प ानकरणम् माणम् । मृितिभ वे

स यबािधताथिवषयकं ानं मा । मृित पं ानं न मा । मा ानं िह मातारमा यित,
मृित तु न मातारमाि ता; क तु साि णमाि ते य युपग यते ।

ND has entered into the study of epistemology, knowledge, different pramaanams and how they
work. Many ideas are borrowed from tarka sastram also known as pramaana saastram. When it
comes to interpretation of veda vaakhyam, we borrow from mimamsa therefore known as
vaakyasastram. For grammer we use vyaakarana or pada sastram. Prefix, suffix and root 3 parts of a
word - to understand the meaning of word. Fundamental books - mimamsa---artha sangraha, for
tarka sastra---tarka sangraha, vyakaranam—laghu siddhanta kaubhihi??? Whatever ND is talking
about is borrowed from tarka sangraha. We make relevant modifications. Without this we cannot
come to advaita saastram.

The topic is: definition of pramaa and pramaanam. Rules of a definition: (mistakes all discussed)
trivida dosha (avyapti, ativyapti, asambhava) rahita.

Definition of Prama: jnanam is introduced. Means cognition. Cognition is divided into 3, one branch
is smruti jnanam (recollection or memory), pramaa (to be defined), bramaha (error or mistake).

Prama is that jnanam, which has 2 adjectives. मृितिभ वे sati– it not smruti, neither brama
jnanam—which is also abaadhitartha vishaya jnanam.. Whether recollection should be considered
under prama or not is a debate. Some say smruti can be included in prama, another says no. if you
take second group, in the definition you have to exclude smriti. ND wants to talk about both groups,
then he will point out vote for one group. Group 1: smruti included in prama. Group 2 excluded.

Recollection is not part of prama. Why this confusion? Smruti is not generated by Prama. It can
occur in our mind even when we are not operating any of the 6 pramaanams. In the night, you
recollect many things without operating any pramaanams. Therefore, different from prama. Smruti
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is generated from vaasanaas. From this angle, smruti seems to be different from prama. Object of a
pramaanam is never negated. Abaadhitatyha vishayaka. Object of smruti is also not negated.
Badrinath is recollected by me after years. This is not negated by any other pramaaam. From the
standpoint of non negatability, smruti and prama seem to be the same. From pramaana janyam
angle, both seem to be different. All the pramas are in the form of vrutti, therefore part of
antahkaranam or sookshma sareeram. All the jnanams other than prama jnanam are in the form of
vrutti only classified as Karana sareera vruttayaha (avidhya or moolavidhya… anirvaachya anaadi
avidhyaa roopa……). Avidhya vruttihi---all smrutis,all adhyasa vruttis. Raju vrutti is sookshma sareera
vrutti, rajju sarpa vrutti is karana sareera vrutti. Karana sareera vrutti can be negated by
pramaanams. ND is introducing.

All prama jnanams are dependent or antahkaranam or pramaata. Whereas smruti jnanam (as well as
brama jnanam) is not located in pramata or antahkaranam, is located in kaarana sareeram or
saakshi.

तथैव ाि त ानसंशय ाने च सा याि ते इ य गीकृ तम् । अत एव मृित ाि तः

संशय े येत यमिप िचदाभाससिहतािव ाया वृि पम्, ना तःकरण य वृि पम् ।
तत त यमिप न मा ा यं क तु सा या यम् । यदेवा तःकरण य वृि पं ानं, तदेव
मातारमा यित । अ तःकरणवृि पं ानमेव मे यु यते ।
अ तःकरणवृि प वाभावादेव न मृितः मातारमा यित; मािप न सा भवित । अत एव
मृितिभ वं माल णे देयम् ।

If you separate smruti from prama, it is one group. Their aashraya antahkaranam or saakshi is
different. Memory, erroneous knowledge, doubts(samshaya jnanam) are dependent on kaarana
sareeram’s adhishtaanam that is saakshi. Therefore, all these 3 although are called jnanam, are
karana sareera vrutti roopam although they take place in jagrat avastha. They are not located in
pramata or antahkaranam, but saakshi. Whatever jnanam is antahkarana vrutti roopam, that alone
is located in pramata, such a jnanam alone deserves the title prama. Therefore in the definition of
Prama you must add the adjective different from smruti. While defining prama, you must necessarily
give the adjective, both smruti and brama jnanam must be excluded. (this is called dala prayojanam
as per tarka sastram)

मृतेरबािधताथिवषय ान वेऽिप न मृितिभ वम् । त मादबािधताथिवषयकं

मृितिभ मेव ानं मा इ यु यते । नाि मन् ल णे दोषग धोऽ यि त ।

When you try to apply the definition of prama in smruti, you will face a problem. In prama
lakshanam, 2 adjectives are there, one will fit in with smruti, abhaadhitartha is applicable to smruti
also. Other part will not fit (smriti bhinnatvam). Therefore such a jnanam is called prama.
(abhaadhitartha---non negatable)
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(२११) मृितरिप मेित वा दनां प ः — अ ये तु मृित प ानमिप मे य युपग छि त ।

त मतरी या माल णे न ‘ मृितिभ वम्’ देयम् । त मतेनाबािधताथिवषयक ानमेव मेित
व यते । ाि त ानं तु नाबािधताथिवषयकम्, अिप तु बािधताथिवषयकमेव ।
त मा माल ण य न ाि त ानेऽित ाि ः । मृित ानमिप मे य गीकतृमते
मृित ानम तःकरण य वृि पं न विव ाया वृि पम् । नािप सा या यम्,

अ तःकरणवृ ेः मा ा य वेन सा या य वाभावात् ।

Second group: Smruti and prama are similar because in both cases object cannot be negated. They
say memory also is prama. According to this matam, you need not add adjective smruti bhinnatve. If
you take this new definition, will it become applicable to brama also or can it exclude brama.
Abhaaditaarthavishayakam will take care of this. There is no ativyapti (over extension) here. If smruti
is excluded from prama, smruti is taken as kaarana sareera vrutti where as second group considers
prama and smruti as – antahkarana vrutti. In advaita, karana sareera can have vrutti. That’s why in
deep sleep state, I slept well and did not know anything, both are vruttis only agnyaanam and
ananda vrutti. According to the second group, smruti is not saakshiaashrayam, but belongs to
pramata only.

1st August 2015

Page 117 2nd para last 3 lines

मृित ानमिप मे य गीकतृमते मृित ानम तःकरण य वृि पं न विव ाया वृि पम्

। नािप सा या यम्, अ तःकरणवृ ेः मा ा य वेन सा या य वाभावात् ।

ND has entered into the definition of 2 factors, namely pramaanam and pramaa. Here he is
following the rule given by tarkasastra. A definition must be very tight and have only minimum
words. Also, it must reveal the lakshya padaartha very clearly. It should apply only to the defined
object. If it is applicable to more than 1 it is ati vyapti. If it does not apply completely to the object,
then its less extensive or avyapti dosha. Ativyapti example. Suppose I want to define satyam. I say
kaaranam satyam. It’s a general definition, but its not very strict. It is definitely applicable to
Brahman. Jagat karanam satyam. Along with Brahman, in reality, maya is also jagat kaaranam.
Therefore, it is more extensive therefore ativyapti. Therefore, we have to find an appropriate
adjective to exclude Maya. Possible ones are: mayabinnatve sapi jagat kaaranam satyam or
nirvikaravesati jagat karanam… one which is nirvikaratvam or a karanam which is chetanam etc. You
should not say Anaadi because both are anaadi. Dalaprayojanam.

Avyapti example. Vaacharambanam…mruttika eva satyam. All kaaryams are presented as mithya. If I
say kaaryam is mithya. This will not wrongly extend to Brahman so no ativyapti. I now cover all
kaaryam, but have not covered all mithya padaartha. It is less extensive. Maya is mithya. But the

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definition does not cover Maya. Therefore, avyapti dosha… This dosha will never go away with any
extension. Therefore we’ve to give some other definition. We’ve to include kaarya prapanca plua
kaarana maya. Advaita siddhi, by Madhusoodhana Saraswati –tight definition of mithya. Brahma
binnatvam, sadasat vilakshanam, brahma jnana baadhyatvam anything that’s negated by
brahmajnanam.

Error also is jnanam according to tarkasastra. Prama and brama are included. Abhadhitaartha
Should we exclude smruti or not? One group says smruti is prama, therefore smruti needed not be
excluded separately. In the case of other group, you must exclude smruti. If smruti is included in
prama, it is sookshma sareera vrutti. Otherwise, it is kaarana sareera vrutti. It is only a technical
difference. Experientially you cannot differentiate.

इ थं के षाि मते मृित ानम् अ तःकरणवृि प वात् मा भवित । के षाि मते तु

अिव ावृि प वा मा। ाि त ानं संशय ानं च सवमत थैर यिव ावृि वेन
सा याि त वेन चा युपग यते। न िववादोऽ य । िवचायमाणे तु
मृित ानम यिव ावृि पं सा या यं च; न मा। वेदा तस दाय ा अिप मा ानं षोढा
िवभजि त। मृते त ान तभूत वात् न मृित ानं मा। मधुसूदन वािमनोऽिप मृित ानं

सा या यिम येवावोचन् ।

ND is consolidating. In this manner, as discussed earlier, smruti jnanam being antahkarana vrutti
comes under prama, some others claim smruti comes under kaarana sareeram (tatvabodha,
memory is taken as part of antahkarana vrutti). With regard to erroneous and doubtful cognition, no
difference of opinion, all agree uniformly that they come under kaarana sareera vrutti. They are
based on saakshi and not pramaata. In tatvabodha, we said samshaya is antahkaarana vrutti, here
ND is saying samshaya is kaarana sareera vrutti. There is no controversy here. ND wants to find out
about smruti. There are 2 groups he said. We now want to know ND takes which stand? That verdice
is here. On enquiry, smruti jnanan belongs to karana sareera vrutti only, therefore it is not based on
pramata. Why? All the people who know the Vedanta sampradaya, they say, prama jnanam can be
divided into 6 types. Depending on the type of pramaanam. Pratyaksha prama, etc. Smruti is not
included in prama. Madhusoodhana swami also says smruti is kaarana sareera vrutti only.

Topic 212

(२१२) षि वधाः माः — इदान षि वध मा िन द य ते — (१) य मा, (२)

अनुिमित मा, (३) उपिमित मा, (४) शा दी मा, (५) अथापि मा, (६) अभाव मा
चेित। पूव ािन य ा द माणािन मेणैतासां ष णां माणां करणािन भवि त ।
Pratyaksha prama (knowledge generated out of this pramaanam). Anumiti pramaa, upamiti prama,
shaabdi pramaa, arthapatti prama, abhaavaprama. Previously mentioned 6 pramaanams (topic 204
to 209), are in order the reasons or instruments respectively of the 6 pramaas. Henceforth you
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should not use prama and jnanam synonymously. Pramaa is only for the right knowledge, errors,
doubts not included. Sankaracharya uses the word samyak jnana prakaranam. Definition of Prama is
over. Started from topic 210 to 212.

Definition of pramaanam henceforth

करणल णम् — त य मायाः करणं य माणम् इ यु यते। असाधारणकारणम् एव

करणम् । यत् सकलकायाणां तु यतया कारणं भवित, तत् साधारणकारणम्।
काय वािव छ िन कायतािन िपतकारणताशािल यत् तत् साधारणकारणम् ।
धमाधमा दकं सकलकायाणां कारण वात् साधारणकारणम्। सकलकायाणां
कारणभावमनासा कितपयकायाणामेव िविश य कारणभावं य जते तदसाधारणकारणम्।
काय वाित र धमावि छ कायतािन िपतकारणताशािल यत् तदसाधारणकारणम् । द डो
िह न सकलकायाणां कारणं भवित, क तु घटा द पकायिवशेषाणामेव कारणं भवित ।

त मा डो घटादीनाम् असाधारणकारणिमित करणिमित चो यते ।

Instruments or means of pratyaksha prama are called pratyaksha pramaanam. Instrument is called
karanam. Now definition of karanam. Karanam is a kaaranam. You cannot say kaaranam is karanam,
because you will have avyapti and ativyapti dosha. Kaaranam or cause is of 2 types, general
cause…cause for all products. Saadhaarana kaaranam There are some specific causes responsible
for specific products. Asaadhaarana kaaranam. Pramaayaaha asaadhaaranaya kaaranam is called
karanam. 4th line: punyam and paapam, aka karma is the common cause for everything in the
creation. Even 14 lokas are created because of karma only. Therefore, karma comes under
saadhaarana kaaranam. Iswara can create a world only if there is a karma of jiva. Footnote: Other
general cause, knowledge of Iswara; Iswara presides over everything…saadharana kaaranam,
Iswarasya prayatnaha-God’s will, kaalaha or time, dik- deshaha or direction, adrushtam…punya
paapam, praagabhavaha… prior non existence ( before creation, something should be non existent),
to create something, there must be prior non existence…saadharana kaaranam. Pratibandaka
abhaavasya.. even if kaaranams are there, an obstacle to the function of the kaaranam. A cause
which is qualified by absence of obstacle. 3 types of pratibanda in chapter 1 . Pratibanda abaava is
also saadhaarana kaaranam.

Vicarasagaram 8th august 2015

118 line 5

सकलकायाणां कारणभावमनासा कितपयकायाणामेव िविश य कारणभावं य जते

तदसाधारणकारणम्। काय वाित र धमावि छ कायतािन िपतकारणताशािल यत्

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तदसाधारणकारणम् । द डो िह न सकलकायाणां कारणं भवित, क तु

घटा द पकायिवशेषाणामेव कारणं भवित । त मा डो घटादीनाम् असाधारणकारणिमित
करणिमित चो यते ।

Sakalakaaryaanam...karanamiti chochyate. (Not end of para) ND is dealing with definition of

pramaanam. He is going to use systematic method as per tarkasastra. He wants to speak about
kaaranam first. From kaaranam he goes to karanam. General cause to specific and unique cause. Any
specific cause for the knowledge to happen is pramanam. Karanam alone gets the name pramanam
when its responsible for production of knowledge. General cause for all products to arise...
Kaaranam.

For all the products to originate, without becoming a general cause for all effects, has to be a specific
unique cause for a finite number of effects. The specific product like pot, hair etc. for such specific
products, you have specific causes which is asaadhaarana kaaranam. Desa kala are general causes.
Take a pot made by potter. Clay, wheel, danda , dandam is a specific cause for the pot. It is not
kaaranam for all the products. Only for specific products its a reason. Unique cause. Therefore
karanam.

From karanam to pramaanam.

एवमेव य मायाः ई र त द छादय साधारणकारणािन । य मादी रादयः

सकलकायािण ित कारणािन भवि त, य मा न कि दिप कायमी रा दकं िवनो प ते
त मादी रादयः साधारणकारणािन । च ुरादीनीि यािण य मां
यसाधारणकारणािन । अत तािन य मां ित करणािन च भवि त । एव
च ुरादीनीि यािण य माणानी यु य ते ।

So now, from all general products, ND is coming to knowledge as a specific product. With respect to
production of knowledge, what are general causes and specific causes? We are also going to discuss
the 6 pramas. With respect to pratyaksha prama, gods will, punya, paapa, desa kala are
saadhaarana kaaranam. Because God etc, for all products under the creation, they are kaaranam.
And because of the following reason also, no particular product is born without the will of God and
....jivas karmas. Therefore, Iswara, punya, paapam etc are generic causes. Whereas eye and 5 fold
sense organs, for perception, they become specific knowledge. Karanam will be renamed as
pramaanam in the context of knowledge.

Topic 213

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(२१३) मातृ माण मा मेयचैत यािन — ननु वेदा तिस ा ते च ुरादीि याणां
य माकारण वं न यु यते । तथा िह, वेदा तिस ा ते च वार ैत यभेदाः सि त (१)
मातृचैत यम्, (२) माणचैत यम्, (३) िमितचैत यमथवा माचैत यम्, (४)
मेयचैत यमथवा िवषयचैत यिमित । वेदा तमते मा नाम चैत यमेव । त चैत यं िन यम्,
नेि यज यम्; त मा ेि यं त कारणिमित चेत् । त , चैत य य मा वापा दका वृि रिप
मे यु यते । त या वृ े रि यं करणम् ।
ND is raising a possible objection and answering the objection. Borrowed from vedanta paribhasha
and tarka sangraha. Objection.. He says knowledge is produced by a unique karanam. Now
knowledge is jnanam which is chaitanyam. Chaitanyam is nityam. When I say I know something, it is
conscious of something. What is nityam cannot be produced. If knowledge cannot be produced, how
can you say pramaanam produces knowledge? Knowledge and consciousness are going to be
differentiated. General consciousness which is the nature of everyone is eternal. When it is
illumining an object, object illumining consciousness is knowledge. Chaitanyam is the name of
consciousness. Consciousness is called knowledge only when it is associated with a relevant thought.
Vrutti sahita chaitanyam is called prama. Vrutti rahita chaitanyam is kevaka chaitanyam which is
nityam. Whenever knowledge is produced, there are two components, vrutti and chaitanyam.
Pramaanam produces prama vrutti. The same chaitanyam associated with vrutti is prama.

Anitya jnanam prama, janya jnanam is prama. Produced jnanam is prama.. Satya jnanam anantam
brahman... Is ajanyam jnanam. Jnanat moksha, moksha is janya jnanam. Without jnanam, no
moksha.

In vedanta, everything is pervaded by chaitanyam. Isness of wall belongs to chaitanyam. Pramaata,

pramaanam, prameyam...triputi come together to generate prama. Chaitanyam being enclosed in all
of them, we can talk of 4 types of chaitanyam.. With each of the above 4... Pramatru, pramaanam,
prameyam, prama chaitanyam..

ND wants to introduce each of them. Purvapaksha is raising the question.

M... 4 chaitanyams... Heading.. In vedantic teaching, sense organs cannot be producers of prama,
meaning jnanam aka chaitanyam which is nityam. This is not logical. Purvapakshi explains. In your
Vedanta, there are 4 types of consciousness... Pramatru..... Prameyam or vishaya
chaitanyam....prama is chaitanyam only. Role of vrutti is forgotten. Because prama is not mere
chaitanyam, it is the vrutti or thought. Such a chaitanyam is nityam. Therefore, it cannot be born out
of indriyam. Therefore sense organs cannot be producers of eternal knowledge, since whats eternal
need not be produced.

ND says, whatever you say is not correct, whenever we are talking of janya jnanam, produced
knowledge, meaning of the word jnanam refers to vrutti. When we say aham brahmasmi jnanam, it
is aham brahmasmi vrutti only. When potter produces pot, enclosed space is also " produced".
Which is really useful, the space. We use the space. Similarly pramaanam generates vrutti only,
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enclosed consciousness will be automatically there, vrutti associated with consciousness produces
jnanam giving moksha. Vrutti takes place in the mind. Therefore, mind is the most important organ
for jnanam. If you know the epistemology of vedanta, you understand you have to produce vrutti.
You cannot or need not transcend the mind. You need not go to thoughtless state, samaadhi cannot
produce any knowledge. If sravanam does not produce knowledge jnana vrutti, niddhidhyasanam is
not possible. In nidhidhyasanam the already produced thought, smriti vrutti, is only brought to the
mind.

For that vrutti to be produced, sense organ is the karanam. For worldly knowledge..

For aham brahmasmi, akhanda aadhara vrutti, a vrutti in which subject object division is not there is
required.
Pramaatru chaitanyam...xxxx

(१) मातृचैत यम् — देहम यवृ य तःकरणेनावि छ ं चैत यं मातृचैत यम् इ यु यते ।
In the following portion, ND is defining core chaitanyam. Each one is chaitanyam only. Upaadhi
brings about a seeming division. He wants to name 4 upaadhis, for each chaitanyam.

Pramaatru chaitantam.. That which is present in the middle of the body, antah karanam, mano
budhhi cit...all 4. Deha madhya vrutti. According to sastra, antahkaranam is not in the brain but
resident in the hrudayam. During jagrat avadtha, antahkaranam, it spreads over the body, in swapna
avastha spreads through nadi. In sushipti, antahkaranam, does not have presence in body or nadi ,
some general saamanya presence is there, mostly withdrawn and goes back to hrudayam the
residence. This enclosed chaitanyam is called pramatru chaitanyam.

Vicarasagaram 15th august 2015

Page 119 para 2

Pramaatruchaitanyam

(१) मातृचैत यम् — देहम यवृ य तःकरणेनावि छ ं चैत यं मातृचैत यम् इ यु यते ।
After dealing with the topic of paroksha and aparoksha jnanam, few relevant topic are being
discussed. Prama arises when triputi come together..pramata, pramanam, prameyam. Now
definition of triputi. After discussing prama. Vruttis belong to sukshma sareeram. Any vrutti
born out of pramanam must be sukshma sareera vrutti. All other vruttis are kaarana sareera
vrutti.

In vedanta, everything is associated with chaitanyam. Therefore, when we say we experience

wall, it is actually wall avacchinna chaitanyam. So pramanachaitanyam, pramaatru chaitanyam
etc.

We saw pramaatru... Consciousness enclosed within the antahkaranam. In the middle of the
body, the hrudayam, physical heart. Golakam. Antahkaranam is indriyam.

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(२) माणचैत यम् — इदमेवा तःकरणं च ुरादीि य ारा बिह नग य

घटा दिवषयदेशपय तं दीघ भाव पप रणामं ा ोित । ततो घटा दिवषयैः संसृ य
घटा दत ि षयाकारे ण च प रणमते । यथा तडाकोदकं णाली ारा बिह नग य
कु या मना प रणामं ा य के दारान् िव य त तु कोणा द पके दाराकारं भवित,
तथैवा तःकरणमिप च ुरादीि यि छ ारा बिह नग य िवषय पके दारं ाय
िवषयाकारं भवित । त देहदेशमार य घटा दिवषयदेशपय तं योऽ तःकरण य
दीघ भाव पः प रणामः, स एव वृि ानम् इ यु यते । वृि ान पो
योऽ तःकरणप रणामः स माणम् इित क यते । तेनावि छ ं चैत यं माणचैत यम्

इ यिभधीयते ।

Explanation is long... Antahkarana vrutti or thought through the hole of sense organ
extends to the object. The intermediate part is pramaanavrutti. Deerghi bhaavaha...
Extension of the thought. Like water takes the shape of the container, the vrutti also does
not have its own shape, only after it engulfs the object it becomes prameya vrutti. M.. This
antahkaranam through the fine apertures(all 5) goes out upto the object like pot, only the
beam called vrutti parinama extends, thereafter it comes in contact with the object like pot.
Once it reaches the pot the saamaanyaaka vrutti jnanam becomes visheshaakara vrutti
jnanam. The water takes the form of the canal and reaches the farm..kedaarahs. Similarly.
The intermediary stage in which the vrutti has saamanyakara shape. Vrutti avacchinnam
chaitanyam is called pramaanachaitanyam.

Pramachaitanyam..pramatichaitanyam

(३) िमितचैत यमथवा माचैत यम् — के दारं िव य यथा जलं के दारसमाकारं

भवित, तथा घटा दिवषयं ा या तःकरणवृि रिप घटा दिवषयसमानाकारतां भजते
। तादृशिवषयसमानाकारतयावि छ चैत यं माचैत यम् इ यु यते ।

Canal water after entering the land. It takes the shape of the land,.samaanyakara vrutti
after reaching the object takes the shape of the sense organ. Vishayaaakaara vrutti will be
pramavrutti. However, there is no shape for sound, smell etc. strictly shape must refer only
drushya vishayam or eye. The chaitanyam associated with vishayakRa vrutti is
pramachaitanyan. Pramanachaitanyam becomes pramachaitanyam. Whats going to
liberate is prama. In vivekachoodamani.... Only when it gets converted to
pramachaitanyam, we can say aham brahmasmi.

Prameyachaitanyam...

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Or vishayachaitanyam.. General name

(४) मेयचैत यमथवा िवषयचैत यम् — ानिवषयीभूतघटा वि छ चैत यं

िवषयचैत यम्, मेयचैत यम् इित चो यते । एताः सवा
वेदाथस दायिवदाचायकृ तप रभाषाः ।
In the context of knowlegde it is prameya...chaitanyam in association with the object of
knowledge. We should not have confusion between prama and prameya chaitanyam.

Chaitanyam which is already there even when there is no perception also, is prameya or
vishaya chaitanyam. Vishata avacchina chaitanyam..vishaya aakkara vrutti avacchina
chaitanyam.. Two.. During pratyaksha jnanam, both merge .....in vedanta paribhaasha these
are discussed. All that I am discussing are ideas given by many acharyas, who know the
methodology of communicating the vedanta. Another profound text wtitten by
appaiya...consensed and written 160 books, vedanta and others.
Sastrasiddhantanetasangraha... Technical words are called paribhasha..

Pramaatrulakshanam.

(आ. २१४-२१७) मातृल णम् —

(२१४) अव छेदवादरी या मातृसाि णोः व पम्; िवशेषणल णमुपािधल णं च
— अव छेदवादरी या अ तःकरणिविश चैत यं माता । स एव कता भो ा च ।
अ तःकरणोपिहतचैत यं सा ी । एकमेवा तःकरणं मातु वशेषण वेन साि ण

उपािध वेन च भवित ।

He has talked about 4 chaitanyams. Dont get confused with advaitam. These are only
names given like for ghatakaasa. Aaupaadika bheda...seemigly different.

Pramaatruchaitanyam... Student.. He knows aham brahmasmi..

Different acharyas are going to subtly differentiate. One definition from the stand
point..avaccheda vaadaha,. Enclosure vaadaha, another aabhaasa vaadhaha, theory of
image or reflection. Sureswaracharya has promoted this. Vaachaspati mishra.. Avaccheda
vada. Sankaracharya does not take any side. Because he is bothered about hitting the goal.
You have to remember the goal.

Essence,,, consciousness associated with antahkaranam is pramaata. Both of the acharyas

talk of pramata and sakshi. Sakshi does not have any attribute or location. An agnyaani
transfers attribute of the mind to chaitanyam. The attributed chaitanyam is called pramata.
Both vadaas say this. When you look at enclosed chaitanyam, but do not include the
attribute or location is called upahita chaitanyam (earlier one is vishishta chaitanyam)
which is nirgunam called saakshi. Both talk about enclosed consciousness.
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Difference is, when avaccheda vada talks of antahkaranam, he dies not talk of reflection.
Aabhaasa vada talks of reflection the RC also. The chidabhaasa. Antahkaranam plus RC.

22nd August 2015

Page 119

Topic 214 at the bottom

(२१४) अव छेदवादरी या मातृसाि णोः व पम्; िवशेषणल णमुपािधल णं च —

अव छेदवादरी या अ तःकरणिविश चैत यं माता । स एव कता भो ा च ।
अ तःकरणोपिहतचैत यं सा ी । एकमेवा तःकरणं मातु वशेषण वेन साि ण उपािध वेन
च भवित ।

Now Pramaatru chaitanyam. Avaccheda vadaha and abhaasa vaadaha. Vaada and prakriya are used
for certain concepts. All these different vaadas or prakriyas are held by various of advaitik acharyas
only. Among all the acharyas of the advaita philosophy, there are no differences. All of them accept
brahma satyam jagat mithya. They are also clear that this knowledge alone liberates and that this
knowledge alone is enough to liberate. Whatever is mithya does not have an origination..
(Mandukya Karika), mithya is one that appears with borrowed existence. The appearance with
borrowed existence is due to moolavidya or maya. There are no differences until now. After this,
there are various phenomena in the vyavahaarika plane, these must be explained without
contradicting the Vedanta shastra..Shastra does not want to explain all the vyavahaarika
phenomena, because sastra feels they are infinite in number. All the phenomena need not be
explained. For moksha, we do not need the explanation of all the vyavahaarika phenomena.
Definition of Jiva, Iswara, phenomenon of kartrutvam and bhoktrutvam, Iswara’s sarveshwaratvam,
jagat kaaranatvam, sarvagynatvam need not be explained. (Sastra does not give.) Therefore,
acharyas give their own definitions. Ultimately understand that entire vyavahaarika plane is mithya.
We are going to see two such prakriyas. How do you define Jiva/Pramata and saakshi according to
avaccheda vada and abhaasa vada? Pramatru saakshi lakshanam or beda. Avaccheda by Vachaspati
mishra. Abhaasa vada by Madhusoodhana saraswathi, Sureswaracharya, Vidyaranya. ND accepts
this.

General presentation: Both say consciousness enclosed within the mind is Jivaha. Where the mind is
not there, no living being. You have to come to a Jiva to recognise consciousness. To reveal the
enclosed consciousness, you’ve to recognize the enclosure. Vyavartakam: revealer: enclosure.
Nature of consciousness is asangam, therefore cannot be tainted by the attributes (even location).
Location does not belong to consciousness. Asangatvam nature of consciousness is not known to
humanity. Because of this ignorance, attributes of the enclosure are going to be transferred to the
enclosed consciousness. In the vision of ignorant people, consciousness becomes saguna
chaitanyam. In the vision of jnanis (like you), enclosed consciousness is nirgunam all the time.
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Saguna chaitanyam (from adhya drushti) is called vishishta chaitanyam (it is karta, bhokta, pramata).
In this context, mind the enclosure is called visheshanam. From jnanis drushti, he also understand
the enclosed consciousness, he does’nt transfer the attributes to the enclosed consciousness, as he
understand consciousness is always nirgunam. In his vision, mind is called upaadhi. Enclosed
consciousness is upahita chaitanyam. This is akarta, abhokta, apramaata. Therefore, from the stand
point is , Atma is really abhokta, akarta, and apramaata , therefore saakshi really. Saakshi appears as
karta, bhokta, pramaata. This differentiation is done by both vaadis. Why is there a difference?
When they say mind is the enclosure, is it pure mind (gross mind) or is it mind with RC? Avaccheda
vada says do not use reflection and confuse people, only enclosed consciousness is enough (OC).
Abhaasa vada says one OC is not enough, but you have to introduce Abhaasa. Whichever you are
comfortable, you take. In the avaccheda vada, you have to exclude the shareeratrayam, retain OC. In
Abhaasa vada, shareeratrayam plus RC must be excluded. When the enclosure is used to reveal the
enclosed consciousness, but attributes are not transferred, it is called upaadi, the enclosed
consciousness is upahita chaitanyam.

M:The nature of pramaata…knower and saakshi…witness consciousness. Visheshana lakshanam and

upaadi lakshanam (with or without attributes). From avaccheda vada stand point, consciousness
enclosed within antahkaranam along with attributes is pramata which is karta, bhokta. Same
enclosed consciousness without the attributes of the mind is upaadi.I Guru Purnima, spiritual
liberation. One and same mind, from stand pont of pramata.

िवशेषणल णम् — व तु व पे य य वेशः अि त, तादृशं ावतकं व तु िवशेषणम्

इ यु यते । काया विय वे सित ावतक वे सित िव मान वं िवशेषण य ल णम् ।
पदाथा तरे यो िविव य व तु व पावेदकं यत् तत् ावतकम् इ यु यते । इतरे यो
िभ तया य बु यते त ाव यम् इ यु यते । ‘नीलो घटः’ इ य घट य नीलवण िवशेषणम् ।
यतो नीलवण नीलघट व पे िव ं सत् र पीत ेता दवणिविश घटे यो ाव य पृथिगमं
नीलघटं बोधयित, त मा ीलवण ावतकं िवशेषण । घट तु प र छे ः, यतः
पीता दवणिविश घटा द यो िविव यायं नीलघटो बु यते । य तु िविव य बु यते पदाथः,
स िह प र छे ः, ाव यः, िवशे यम् इित चो यते । ‘द डी पु षः’ इ यादाविप द डा दकं

पु ष य िवशेषणम् ।

Various words are being introduced. In one context visheshanam is used, attributes are included.
When upaadhi is used, at once attributes must be excluded. Corrrespondingly the revealed object
also gets 2 names, vishistam enclosed object, upahitam… enclosed object without attributes. Being
inclusive in the revealed object, it should reveal and must be existing entity (page 41 of
Vicarasagaram, topic 62), visheshanasya lakshanam. Revealer is called vyavartakam, revealed is
called vyavartam. Niloghata is example, pot’s blue is the revealer of a specific pot. When the word

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nila is used, it is an integral part of pot. It is not upaadi but visheshanam. Ghataha is revealed
parichedyaha. Suppose you want to reveal a person with a walking stick, you can call him dandi
purusha. This is visheshanam.

इ थं मातुर तःकरणं िवशेषणं भवित, त य मातृ व पे वेशात् । तथा

मेयचैत या ाव य मातृ व प य बोधक वाद तःकरणं ावतकं च भवित ।

All this are from standpoint of avaccheda vadaha. For him, mind means only mind. When jnani says I
am a jnani, he refers to pramata only. At that time, mind is visheshanam only. Manishapancakam:
brahmaiva… Jnani says, I am not a jnani but Brahman. When the antahkaranam reveals the enclosed
consciousness by serving as visheshanam, is separating pramaatru chaitanyam from prameya,
pramana, prama chaitanyams. Visheshanam topic is over.

12th Sep 2015

इ थं मातुर तःकरणं िवशेषणं भवित, त य मातृ व पे वेशात् । तथा

मेयचैत या ाव य मातृ व प य बोधक वाद तःकरणं ावतकं च भवित ।

In this portion, ND is differentiating Pramata the knower and Saakshi the witness principle. Both
pramata and saakshi refers to the same consciousness, but from the way we observe them, they are
differentiated. Here they refer to the consciousness enclosed within the mind. In the presence of the
enclosure mind, enclosed consciousness seemingly gets the attributes of the mind. This
consciousness inclusive of the attributes is called pramata the knower. Crystal with seeming colors is
experienced as coloured crystal. In that context, mind is called visheshanam. Where as when you
look at this from the factual state, enclosed consciousness continues to be attributeless even though
we see experiential attributes, location etc, here it is referred as Sakshi. This enclosed consciousness
which is attribute less and location less is sakshi, and the mind is given another name upaadhi.
Pramata and visheshanam go together, saakshi and upaadhi go together.

Visheshanam and pramata completed, now upaadhi, Saakshi

उपािधल णम् — य तु व तु व पे अ तरे णैव वेशं ावतको भवित स उपािध र यु यते ।

कायान विय वे सित ावतक वे सित िव मान वमुपािधल णम् । नैयाियकमते
‘कणश कु यवि छ ं नभः ो म्’ इ यु यते । त कणगोलकं ो योपािधभवित ।
कणगोलकं ो ेि य व पे वेशम तरे णैव बा भूताकाशाि िव य ो ेि यं बोधयित ।
त मात् कणगोलकं ावतकं भवित । ‘घटाकाशः थप रिमता यावकाशं ददाित’ इ य
घट आकाश योपािधरे व । थप रिमता ावाकाशदा ाकाश व पे वेशं िवनैव घटो

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महाकाशाि भ य घटाकाशं बोधयित। घट य पृिथवीकाय वे-

नावकाश द वास भवादाकाश व पे वेशो न यु यते । त मा ट आकाश योपािधरे व ।

Definition of Upaadhi in general. Visheshanam- attribute. Upaadhi- Adjunct (very difficult to give
meaning)…seemingly transfers the attributes, has to be proximate, does not actually transfer.

Without actual transference, it reveals the proximate object because of its proximity. Enclosed
consciousness is called saakshi. Example from nyayashastra. Page 41 topic 62.. we need to know a
little about nyayashastra. Organ of hearing, ear. Slight difference in definition: Vedanta: akasa’s
satva guna has produced ears (Tatvabodha), tarka sastra… it is not product of akasa, not a kaaryam,
akasa itself is shrotrendriyam. Space becomes a hall when it is enclosed by walls. Similarly, akasa
enclosed within the ear is the shrotrendriyam. Physical ear serves as the upaadhi (vyaavartakam) for
akasa to become the hearing organ. It does not contribute to the hearing. 33.22

Suppose you’re referring to the space enclosed in a vessel, a vessel that can accommodate say 1 kg
of rice, ghatakasa refers to the space only. Ghata is the upaadhi not visheshanam of Akasa. In the
accommodating nature of the space, the ghatas attributes are not transferred. Pot enclosure reveals
the space be separating (vyavartakam status) from mahakasa, but only upaadhi roopa. Because the
verb we are using the word accommodate. “Accommodate” can apply only to the akasa component.
Since pot is a product of earth only, pot does not have the attribute of accommodation.

एवमेवा तःकरणोपिहतचैत यं सा ी य साि णोऽ तःकरणमुपािधः । न तःकरण य

साि व पे वेशो भवित । क व तःकरणं मेयचैत याि िव य साि णं बोधयित।
त मादेकमेवा तःकरणं साि ण उपािध वेन मातु वशेषण वेन च भवित ।
अ तःकरणोपिहतचैत यं सा ी। अ तःकरणिविश चैत यं माता । उपािधना यु म्
उपिहतम् इित िवशेषणेन यु ं िविश म् इित चो यते । त ा तःकरणिविश ः मातैव कता,
भो ा, सुखी, दुखी, संसारी, जीवो भवित । इ थम् अव छेदवादरी या मा ा दल णं
िन िपतम् ।
Only perspective difference is needed. No new experience is intended or experienced. When you
say enclosed consciousness is saakshi, in this context the same mind is called upaadhi. If you refer to
mind without raga and dwesha. Mind is used to reveal the saakshi, but does not contaminate the
saakshi. The same mind is called upaadhi from stand point of saakshi, visheshanam from stand point
of pramaata. Only pramata is karta, bhokta, happy, sad, samsaari, jeevaha etc. Thus concludes
avacchedavaada given out by vacaspati mishra (commentary on SriSankara’s bhashyam on
brahmasutra… called bhaamati …vacaspati mishra is called bhamatikaara. Kalpataru was written
based on this. based on Kalpataru was parimalam)-pancagranta vedanta

Topic 215

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(२१५) आभासवादरी या जीवसाि णोः व पम् — आभासवादे आभाससिहता तःकरणं

जीव य िवशेषणम्, साि ण उपािध भवित । अत एवाभाससिहता तःकरणिविश चैत यं
जीवः । आभाससिहता तःकरणोपिहतचैत यं सा ी । य िप प येऽिप िवशेषणसिहतचैत यं

जीवः, स एव संसारी च; तथािप िवशे यभागे चैत ये जननमरणा दसंसारो न स भवित।

Sankaracharya uses all the vaadas contextually. He is not rigid. In Manishapancakam…kim….talking

of Jiva, definition …surya reflected in water and space enclosed in ghata. In post Sankara period, the
acharyas wanted only one. We need not take a rigid stand. What I find, avaccheda vada is useful in
jnana kanda. In Karmakanda, abhaasa vada is useful. In abhaasa vada also, mind is visheshanam,
enclosed consciousness is pramata. Mind is upaadhi, when enclosed consciousness is saakshi. In
avaccheda vada, mind refers to mind only. In aabhaasa vada, mind includes RC also. Vacaspati
mishra does not want to talk about RC at all.

19th September 2015

(२१५) आभासवादरी या जीवसाि णोः व पम् — आभासवादे आभाससिहता तःकरणं

जीव य िवशेषणम्, साि ण उपािध भवित । अत एवाभाससिहता तःकरणिविश चैत यं
जीवः । आभाससिहता तःकरणोपिहतचैत यं सा ी । य िप प येऽिप िवशेषणसिहतचैत यं

जीवः, स एव संसारी च; तथािप िवशे यभागे चैत ये जननमरणा दसंसारो न स भवित ।

ND is defining pramata and saakshi. The enclosed consciousness is referred as Pramata or saakshi.
Enclosed by the mind. Because of the proximity of the mind, the attributes of the mind appear in the
enclosed consciousness, exactly like the red color of flower appearing in the crystal. Do we exclude
these attributes or not? Physically anyway we will not include. Enclosed consciousness with
attributes is called vishisht chaitanyam, attributes…visheshanam. This is referred as pramata.
Without attributes, upaadhi upahita chaitanyam saakshi. Only perspective change, no factual
changes. Where is the difference? In avaccheda vada, RC is not accepted. Consciousness is only one.
Whereas in abhaasa vada when they use the word mind, they use the RC along with OC. Here ND
adds an additional word, this pramata alone is popularly known as jiva. Aaabhasa sahita…indicates
abhaasa vaadaha ..upahita chaitanyam is called saakshi. A note: yadhyapi onwards: normally in
Vedanta, saakshi is asamsaari. Pramata or jivaha is samsaari. Only mind part is samsaari,
consciousness part is not samsaari. Total pramata is not samsaari. He uses 3 sanskrit words for this.
Mind part of pramata is visheshanam..attributes, enclosed consciousness of pramata is
visheshyam..substance. The mixture is called vishishtam. Visheshya amsam is seemingly samsari but
not really samsari. Even though in both vadas, vishisht chaitanyam jivaha is samsara, still in the
substance part chaitanyam…no samsara

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त माि शेषणमा े संसारः पयव यित; स एव िविश चैत ये तीयते ।

Therefore, in both vadas, only in the visheshanam, samsara is there and even though only in
visheshanam alone samsara is there we attribute the samsara to the mixture. In avaccheda vada,
when we say visheshanam is samsara, it is only referring to mind. In abhaasa vada, mind and RC are
included.

Now general information.

(१) िचि शेषणगतधमाणां वहारो िविश े भवित । (२) िचि शे यगतधमाणां

वहारो िविश े भवित । (३) िचि शेषणिवशे योभयगतधमाणां वहारो िविश े भवित
। त था — (१) ‘द डेन घटाकाशो न यित’ इ य िवशेषणीभूतघट एव द डेन न यित, न तु
िवशे यभूताकाशः । तथािप िविश े घटाकाशे नाशः तीतो भवित । (२) ‘कु डली पु षः
विपित’ इ य िवशेषणे कु डले वापो ना वेित; िविश ये पु षे तु वापः स भवित ।
तथािप ‘कु डलिविश ः विपित’ इित िविश े वाप वहारो भवित । (३) ‘आयुधपािणः
पु षो यो धुं याित’ इ य िवशेषण यायुध य िवशे य य पु ष य च यु ाय गमनादुभयोरिप

धम िविश े वि यते ।

In our daily transactions, we see some nuances. We deal with several objects. They are mixtures of
substance and attributes. In all these cases, 3 words, visheshanam, visheshyam and transaction of
this mixture work together. When we describe the substances, we describe the mixtures. We loosely
use the description. Sometimes the description belongs to the attribute part. Sometimes to the
substance part. Sometimes to both part. Bangle has been changed to ring, change has taken place in
which part. Only attribute change has taken place. Substance remains the same. For each one ND
wants to give example. So the expressions that belong to the attribute part are extended to the
mixture. In some other cases, descriptions belonging to the substance only is given to the mixture.
Following are examples.

1 When you break a pot, as long as pot is there, pot space was there, when pot is destroyed, we say
pot space is gone. The disappearance belongs to pot visheshanam or space visheshyam or both
vishishtam. It belongs only to pot the attribute. We don’t say pot is destroyed, but say pot space is
not available to us.

2 The man who is wearing ear ring. Ear-ringed person. When mixture goes to sleep, we use the
expression ear-ringed person sleeps. The sleep does not belong to visheshanam earring. Description
belongs to visheshyam substance.

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3 ayudhapani purushaha.. the armed person goes to war. Armed is visheshanam, person
visheshyam. Armed person goes..going action belongs to both weapon and person. Sometimes we
say jiva is mukta sometimes samsara

कृ ते वव छेदवादेऽ तःकरणं िवशेषणम्, आभासवादे आभाससिहता तःकरणं िवशेषणम्;

योरिप प यो ैत यं िवशे यम् । त म ैत ये ज मा दसंसारो न स भवित । क तु
िवशेषण या तःकरण य वा आभाससिहता तःकरण य वा धमभूतो यो ज मा द पः संसारः
सोऽिववे किभ ा या िविश चैत ये वि यते । वहारो नाम तीितः कथन । अनया
री या आभासवादाव छेदवादयोभदोऽवग त ः ।
Now coming to the individual in Vedanta, I generally refers to vishishtam. In our vedantic context,
RM plus RC in abhaasa vada, RM only in Avaccheda vada. In both vadas, enclosed OC is the same. In
the enclosed consciousness samsara is not there. Only for visheshanam, samsara is there (depending
on the vada) antahkaranam or RC mixed anta karanam of abhaasa vada. Samsara never belongs to
original cit. When you say I am old, we are referring to body, but we mix with cit also. Even jnani
does not negate the jara of the body. It will come. Old age, dialysis etc. when jnani says I am old, he
knows clearly. Watch your general mental preoccupation. When transactions are not taking place,
how do I feel? Do I feel miserable samsara? I can give you a certificate JM but are you really?
Complaint ridden conversation indicates samsara. In this manner avaccheda vada and aabhaasa vada
there is difference in visheshanam…mind and mind plus chidabhasa

.....

10th October 2015

Page 121 3rd para

कृ ते वव छेदवादेऽ तःकरणं िवशेषणम्, आभासवादे आभाससिहता तःकरणं िवशेषणम्;

योरिप प यो ैत यं िवशे यम् । त म ैत ये ज मा दसंसारो न स भवित । क तु
िवशेषण या तःकरण य वा आभाससिहता तःकरण य वा धमभूतो यो ज मा द पः संसारः
सोऽिववे किभ ा या िविश चैत ये वि यते । वहारो नाम तीितः कथन । अनया
री या आभासवादाव छेदवादयोभदोऽवग त ः ।

ND is discussing the difference between abhasa vada and avaccheda vada. In both these there is
enclosed consciousness and enclosure mind. Enclosed consciousness is always free of attributes.
This enclosed consciousness is given two different names based on the perspective from which we
are talking about. If it encludes the attributes of the mind appearing in the enclosed consciousness
we use the word pramata jiva. If you want to talk about the factual nature of the consciousness,
without the attributes (mental), the very same enclosed consciousness is named saakshi jivaha.
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These two words are from stand point of perspective. Enclosed consciousness is visheshyam,
enclosure mind is visheshanam, mixture is vishishtam. Every individual is always a mixture. Mere
visheshyam or visheshanam cant do any transaction, only mixture can do transactions (vishishtam).
When you are describing the mixture, sometimes the description is based on visheshanam some
times visheshyam some times both. When we say one is a samsari, it refers to visheshanam the
mind. When we say you are listening to the class, it is the mixture vishishtam. ND gave an example
earlier. I will give a common example. Suppose there is a pot, pot has shape visheshanam. Clay is
visheshyam. Pot is vishishtam mixture. When you say potter has created the pot, creation is not
from the stand point of clay, it from stand point of shape only. Suppose I say pot is one KG, then it is
visheshya pradhana, due to clay not the shape. When I say potter is carrying the pot for sale, it refers
to the mixture. When we say you are samsari, visheshana pradhana. When we say jivan mukta, it is
from visheshyam stand point. When we say you are good student it is mixture. In Aabhaasa vada,
enclosure includes reflection. In avaccheda vada enclosure does not include reflection.

In Vedanta, we use all the vadas, depending on the context. Sankaracharya, Gaudapada are not rigid.
Gaudapada uses avaccheda vada in the pot discussion. In updesa sahasri, chapter 18, tatvamasi
prakaranam, aabhaasa vada talked about. Ref: 18.59 to 18.123. Sureswaracharya in brihadaranyaka
vaarthikam...yaya yaya.... taa taiva nyeya.. Whatever prakriya is suitable to you, use that prakriya
freely. Dont waste your time in analysing too much. ND any case says even though everything is OK,
aabhaasa vada has certain advantages.

Topic 216

(२१६) आभासवाद य याय वम् — आभासवादेऽ तःकरणमाभाससिहतम्, अव छेदवादे

त िहतं च भवित । योम ये आभासवादो यायान् । भा यकारै राभासवाद एव वीकृ तः ।
अव छेदवादे िव ार यमुनयो दोषम या ः । तथा िह,
आभासरिहता तःकरणावि छ चैत य य मातृ वा युपगमे घटावि छ चैत य यािप
मातृ वं स येत । यतोऽ तःकरणव टोऽिप भूतकायम्, अ तःकरणं यथा
चैत य याव छेदकमथवा ावतकं तथा घटोऽिप चैत य याव छेदको ावतक ;
त माद तःकरणिविश चैत यिमव घटावि छ चैत यमिप माता भवे द यापि रप रहाया ।
अ तःकरणे आभास या गीकारे तु ना य दोष यावकाशः ।
Accepting double consciousness reflected and original is better, Abhasa vada alone has been
accepted by Sankaracharya. It is not true. Predominantly, Sankaracharya supports aabhaasa vada.
Especially in Upadesa saahasri. If you hold on to avaccheda vada only, certain questions cannot be
answered. Vidyaranya swamy has said in Pancadasi chapter 8 verse 27 to 31. ND says, to explain the
question, if you say pramata the knower is the enclosed consciousness with an enclosed mind
without the reflection, there is a problem. In the case of statue also there is enclosed consciousness.
Mind also is inert and has a enclosed consciousness. No difference between both. In pot also
consciousness is there. Like the mind, pot is also inert. Both must be alive and living because
consciousness is there. This problem will not happen, if you accept reflected consciousness.

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तथा िह, अ तःकरणं प त मा समि स वगुणकाय वात् व छम् । घटादयः

प ीकृ तप भूततमोगुणकाय वाद व छाः । यत् व छं त ाभासऽथवा ितिब बो जायते ।
मिलने पदाथ नाभासो जायते । दपण य ति पधायककोश य च मृ काय वािवशेषेऽिप व छे
दपणे मुख याभासः तीयते । अ व छे दपणिपधायककोशे न मुख याभासः तीयते। एवमेव
स वगुणकाय वा व छेऽ तःकरणे चैत याभासः तीयते । तमोगुणकाय वाद व छे शरीरादौ

घटादौ च चैत याभासो न तीयते ।

To explain the advantage in aabhaasa vada, mind is also matter, pot is also matter, one is fine
matter other is gross matter. Mind is made up of the samashti satva guna of all the pancabhootas,
that’s why referred as shuddha satvam. Whichever is fine matter, reflection is formed. One group
calls reflection as abhaasa, other calls this pratibimba. Based on this discrimination, one group is
called aabhaasa vaadis (Vidyaranya), another is pratibimba vaadi. (padmapaadacharya). In advaita,
pratibimba vaadis have maximum support. No reflection is formed in the grosser matter. When you
take a mirror and the material that encases the mirror. Both are product of matter only. In the case,
you cannot see the image. Similarly, in mind, both OC and RC are there. We should know what we
are referring to OC or RC. Both cannot be physically or experientially separated. Only intellectual
separation possible. If you remove RC, there is no difference between wall and meditator. You
cannot experience OC by negating RC. In a dead body or pot etc, there is no RC.

Topic 217

(२१७) अ तःकरणगति िवध काश एव माता; ना यः इ थम तःकरणे ि िवधः

काशोऽि त; एको ापकचैत य य काशः, अपर आभास पचैत य य काशः । शरीरे
घटा दषु च ापकचैत य य काश एक एवाि त, ि तीय आभास य काशो नाि त ।
त मा िवध काशसिहता तःकरणिविश चैत यमेव माता इ यु यते, न

वेक काशमा सिहतघटा दिविश चैत यं माता ।

ND has spoken of the superiority of aabhaasa vada and voted. Therefore following parts are going to
discuss aabhasa vada.

Foot note:

१. आभासवादे आभास य व पमिधकतया क पनीयं भवित । अव छे दवादे तु न इ थं य याभासवादे गौरवम्

अव छे दवादे लाघवं च, तथािप म दिज ासोबु ावाभासवादः फु टमा ढो भवे द यनेनािभ ायेणाभासवादः तूयते ।
भा यकारादीनाम ययमेवाशयः ।

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Just because we spoke about the superiority of abhaasa vada, don’t reject avaccheda vada, you will
find it useful in several places. Ghatakasha mahakasa example is used for avaccheda vada. (we are
not talking of akasa’s reflection here). Avaccheda vada has advantage. You have to introduce an
additional consciousness in aabhasa vada. This may cause problem (problem of extra, gaurava dosa),
avaccheda vada this is not there. Therefore avaccheda vada is simpler and therefore advantageous.
For manda mind, dull witted, aabhaasa vada will be superior, you can differentiate chetana and
achetana. In avaccheda vada, only OC is required. Any way you have to negate all the extra.

17th October 2015-10-17

Topic 217 contd

After making a comparative study, ND is going to speak of Aabhaasa vada. He first points out the
definition of pramata or knower. All the living beings have got self-awareness. Even though
consciousness is all-pervading, self-awareness is there only in living beings and in humans indicated
by I am. Self-awareness indicates two types of consciousness, all-pervading OC and RC, cit,
chidabhasa mixture is available as self-awareness. Location belongs to RC component only. OC does
not have any location. Tvam pada lakshyartha is saakshi, tvam pada vaachyartha is pramata. Two-

fold consciousness term is used for pramata, OC and RC . ि िवधः काशोऽि त example;
Vidyaranya in Pancadasi. Surya prakasa is falling over the wall. A person uses a mirror to reflect the
sunlight. Suppose the mirror image also falls on the wall. Wherever this falls, in that place you have
bimba surya and pratibimba surya, therefore dvaya prakasa, additional brightness is there vishesha
surya prakasa, outside the patch it is saamanya prakasa. In the desk there is only OC, in the body you
have OC plus RC. It expresses as self-awareness wherever additional brightness is there (chapter 8 of
pancadasi...khaadityaha-akasasya surya, darpanaaditya...mirrors surya). This additional brightness is
called pramaata. Saakshi is only one awareness. In this manner, mind has got two-fold awareness,
one OC and second one RC. In a dead body, sthoola sareera alone, and in a pot, there is only OC
which is all-pervading. Even though OC is there in pot, it does not have self-awareness. Awareness
obtaining in the mind, which has OC RC mixture is called pramata. Only pramata can know the world.
If you have to experience kevala saakshi, just doze off, prapanca will disappear. Where there is only
one light, saamanya prakasa alone is not a pramata.

येषां मतेऽ तःकरणे आभासो नाि त तेषां मते घटादािववा तःकरणेऽिप ि तीय आभास य
काशो नाि त । अिप च य एको ापकचैत य य काशोऽ तःकरणेऽि त स एव
घटादाव यि त । त माद तःकरणिविश चैत य य मातृ वा गीकारे , घटिविश य
शरीरिविश य कु िविश य च चैत य य मातृ वं वीकत ं भवेत् । इ थं
घटशरीरा पे या तःकरणे ईदृशं वैल यमि त । अ चायं हेतुः —
स वगुणकाय वाद तःकरणं व छम्; अत एव त ैत याभास हणयो यं च । इतरपदाथा तु
तमोगुणकाय वाद व छाः, अत एव ते चैत याभास हणायो या ।
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आभास हणयो या तःकरणिविश चैत यमेव माते यिभधीयते; न

वाभास हणायो यघटा दिविश चैत यं माता भवित । अत एवाभासवादः ेयान् , न
वव छेदवादः ।

Based on this approach, pramata is available only in living beings. Aabhasa vada explains chetanam
achetanam difference clearly. Avaccheda cannot explain since they do not have concept of RC. The
superiority of aabhaasa vada is being reinstated. In avaccheda vada, no vishesha prakasa, no
difference between ghataha and manushyaha. Saamanya prakasa is there in inert object and living
being also. Therefore, if you take saamaanya prakasa in the body as pramata, then why can’t you
accept the saamanya prakasa in wall as pramata? Avaccheda vaadin have no explanation for this. In
aabhaasa vada, this distinction is available. In the body, there is sukshma sareeram made of finer
panca bhootas. Therefore RC is possible. Everywhere else tamo guna is dominant therefore finer
matter is absent. In bhoktru bogyam, bhogyam must be acetanam. This difference can be explained
only through aabhasa vada and therefore shreyaha. Pitambara has written a tippani for ND’s hindi
vicarasagar. This also has been translated. (available in north india). In footnote, he says, aabhasa
vaada is for manda adhikari. Debate between the two is there in many texts. Even Sankara considers
all vadas are equally great (Pitambarji says.)

Topic 218

(२१८) मा ा दचतु वधचैत य व पम् — यथा तःकरणमाभाससिहतमेवा ते तथा

त वृि र याभाससिहतैव जायते । आभाससिहतवृि िविश चैत यं माणचैत यम् इ यु यते|

Explanation of one chaitanyam available in 4 fold form. Karma vyavahara or jnana vyavahara. Triputi
is required. Pramata, pramanam, prameyam for jnana vyavahara, kartru, karma, karanam for karma
vyavahara. Pramata, pramanam, prameyam and prama are four fold when first three come together
prama arises. Each one is associated with all pervading consciousness. Pramaatru chaitanyam,
pramana chaitanyam, prameya chaitanyam, prama chaitanyam representing four fold
consciousness. This has been given in page 119 already. Consciousness associated with mind
antahkaranam is pramaatru chaitanyam. Consciousness associated with the outgoing thought
(through the 5 apertures) is called pramana chaitanyam. Outgoing thought is called pramana
chaitanyam only until it reaches the object or person. Then the general thought becomes vishaya
akara vrutti when it contacts the object. The consciousness associated with the vishayakara vrutti is
prama chaitanyam. Even before the thought went there, pillar was there. The consciousness
associated with the object vishayaha is prameya chaitanyam (not vishayakara vrutti). Prameya
chaitanyam will always be there. This we have already seen. This is being repeated here. So I’m going
to read.

घटा दिवषयाकारा तःकरणवृ या ढं चैत यं मेित, यथाथ ानम् इित वो यते । मायाः
साधनिमि यं माणम् इित क यते । अ ेदं ेयम् — िवषयाकारवृ या ढचैत यं मेित
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क यते । त चैत य य व पतो िन य वा ेि यज य वस भवः । अत माचैत यं

तीि य य य िप साधन वं न यु यत एव तथा युपचारे णिे य य मासाधन व वहारः ।
तथा िह, उपािधशू यचैत ये मा वहाराभावात् िवषयाकारवृ युपिहतचैत ये एव
त वहारा , चैत ये माश द वृ ौ िवषयाकारवृ े पािध वा या
वृ े रि यज य वा ादृशवृ युपिहत मां यपीि य य साधन व वहारः । इ थमेव
इि यं मासाधनम् इित वि यते । न तःकरणप रणामाः सवऽिप मा वेन
वि य ते। क तु शरीरा तः थम तःकरणं िवषय पघटा ददेशपय तं दीघ भावापि पं
प रणामं ा ोित, स प रणाम एव माणम् इ यु यते ।
िवषयैः सह िमिलत या तःकरण य िवषयसमानाकारो यः प रणाम त य मेित पदेशः ।
शरीरा तःि थता तःकरणदेशमार य घटा दिवषयदेशपय तं दीघ भूत या तःकरण य
प रणामः मा पतां ध े । त मा मायाः माण पा तःकरणवृ े नािधको भेदोऽि त ।
Homework: ND talked of four fold chaitanyam. Of these four, which one will have dvivida prakasaha
and which one will have eka prakasaha.

24th October 2015

After dealing with the topic of aabhaasa vada and avaccheda vada, ND pointed out that aabhaasa
vada has certain advantages. Traditional acharyas use both vadas depending on context.

ND later wanted to consolidate 4 types of chaitanyam based on aabhasa vada. Prama, pramata,
pramana Prameya,

…. Consciousness enclosed within antahkaranam (OC enclosed within mind is pramatru

chaitanyam..Pramaatru

---OC enclosed within vrutti-outgoing-pramana chaitanyam

….Vishaya akara vrutti-OC enclosed here is prama chaitanyam

…..Prameya chaitanyam..OC enclosed within any object of knowledge.

Which all OCs will have the additional RC also? Wherever mind is there entire sukshma sareeram,
vrutti is there also, RC is possible.

Pramaatru chaitanyam: Mind will have RC also. Therefore pramaatru chaitanyam will be mixture of
OC and RC all the time

Pramaana chaitanyam also because vrutti is there, both OC plus RC is there

Prama chaitanyam… consciousness enclsed within vishaya akara vrutti, therefore OC plus RC
:therefore 2 prakasa

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Prameya chaitanyam: will depend on the object. If it is inert like a wall. In wall enclosed
consciousness will be there, if I am not looking at the object there is no vrutti pervasion therefore no
RC. Because by itself, there is no mind or thought in wall or pot. In all inert prameyam, there will be
only eka chaitanyam. When the prameyam is a sensient body, OC and RC will be there. Any case at
the time of perception, even though an object is inert, vrutti pervades the object, therefore OC and
RC. In Pancadasi 8th chapter, kootastha deepa prakaranam this is discussed. Unperceived inert object
has eka prakasa.

2nd point: Incidental note, we say prama is the knowledge, when triputi com together. The crucial
instrument is pramaanam. Prama is defined as pramana janya prama. When you say this, how
should you understand? Prama is a mixture of vishayakara vrutti, plus chaitanya dvayam (OC plus RC
seen above). Which one of these is generated by pramanam? OC cannot be generated. Only
vishayakaravrutti, and vishayakaravruttipratimbimbita chaitanyam.

अनेन मेण बा पदाथानां य ानो पि दशायाम तःकरणवृि बिह नग य

िवषयीभूतघटा दसमानाकारतां ध े । शरीरा तः था मनः य काले
व तःकरणवृि बिह नगमनं िवना शरीर या तरे वा माकारतां ध े । तया आ माकारया
वृ या आ माि तमावरणं िनव यते । आ मा व य काशेन वृ ौ काशते । अनेनैव
िनिम ेना मा वृ े वषय इ यु यते । वृि थिचदाभास पफल य वा मा न िवषयो भवित ।
व णतेन कारे ण साि प आ मा वयं काश पो भातीित िस यित ।
In this para, ND is consolidating the knowledge when thought and RC are involved. Vrutti vyapti and
phala vyapti. Prama vrutti-vrutti vyapti, reflected RC in it is called phala vyapti..when we perceive an
inert object, both will have roles to play. RC only in prama vrutti is uniquely named phalam.Moola
vidhya ia the aavaranam enveloping Atma. Toola vidya envelops anatma. Phala vyapti reveals the
object. Vrutti vyapti removes aavaranam. Therefore object is called vishayaha. In the case of atma
jnanam, processes are same. Pramata..student, pramanam…guru vakyam..maha vakyam.
Prameyam…atma. It should generate a vrutti,”aham brahmasmi” in the mind as a thought (a
successful Vedanta class must generate this). Meaning of the word Aham is not vaachyartha
common meaning (includes body mind etc). In vedanta class, it is I the enclosed consciousness.
Saamanya prakasa component. Akyaakara vrutti or brahmaakaara vrutti. Object happens to be vrutti
vishayaha… Saakshi chaitanyam is revealed by the chidabhasa or not? In the case of Atma, RC does
not reveal the OC Atma because it need not reveal the OC. Moonlight need not illumine the Sun
light. Atma vrutti vyapti vishayaha na tu phalavyapti vishayaha. Is Atma vishayaha or not? From
vrutti vyapti angle it is vishayaha, but not from phala vyapti angle.
In this manner, with regard to the external object at the time of perceptual knowledge, thought goes
out pervades and takes the shape of the object. In the case of self-knowledge, Vedanta expects the
knowledge to take place in the class right away. Thought need not go out, atma is inside also. OC is
located in the individual within me, and the mind and entertains the I thought. When you entertain I
thought and mean enclosed consciousness within me or others, atmakara vrutti, it removes
avaranam the ignorance because of which I localized myself. Limitation attributed to the meaning of
the word I. The limitlessness is indicated by the word brahma. In that vrutti what shines is the Atma
only…because of this reason we use the expression atmavrutti vishayaha, object of the vrutti. Special
point: for the RC which is in the mind, Atma, OC called by sakshi is not revealed by the RC, because it
need not be revealed. Phala vyapti is existent in this akandakara vrutti, but does not function. Like
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moonlight does not function in the case of sunlight (although it exists). Based on the above
description, it is revealed all the time without requiring a special revelation of chidabhasa.
Revelation of the ever revealed (a title of a book)

(आ. २१९-२२३) इि यस ब धं िवना ‘अहं ’ इित ान य कथं य तेित त वदृि ः

—
(२१९) त वदृ ःे श का — ‘ ापरो ानेन सकलािव ासमूहो न यित, न तु
परो ानेन’ इित ागिभिहतम् । अ ैषा श का भवित —
Doubt is based on conventional experience and consequent mental orientation creates this doubt.
Knowledge is either paroksha jnanam or aparoksha jnanan. When the object is beyond the range of
sense organs, I cannot directly contact the object. When there is direct contact or within range, it is
direct knowledge within range of mind. Otherwise, when it is beyond sense organ range, no contact
with mind and indirect knowledge only. Guru is talking of Brahman, not available to sense organs,
therefore not mental range, intellectual knowledge is indirect. If there is no direct knowledge, there
is no knowledge. So whats the use of attending classes? We have Brahman knowledge but no
brahma anubhavam. Complaint by veteran students….because no contact with the mind…

VS Guru said in topic 109 that only aparoksha jnanam will guve liberation. (Ignorance and samsara
will be destroyed) over next several pages Tatvadrushti is going to ask his doubt. Pages 125, 26, 27
middle . Topic 224 answer will start?
I was trying to explain the doubt. Whatever object falls within range if sense organs it is pratyaksha
jnanam. Whatever does not fall within the direct range of sense organs, we get knowledge through
any other means, artha pati, anumana etc that knowledge is paroksha jnanam, beyond sense organs.
Keeping this classification in mind, tatvadrushti is saying it does not fall in sensory range, brahman
knowledge must be paroksham, therefore no liberation. Therefore brahma aparoksha jnanam is not
possible. So tatvadrushti establishes brahman is beyond sense organs. One by one.

1st November 2015

Page 124
‘इि यज यमेव ानं य िम यु यते, ानं तु नेि यज यमिवषय वा णः । “यतो
वाचो िनवत ते अ ा य मनसा सह” (तै. . ४.९) इ या द ुतेः ।
Indriya janya meva jnanam.. Anything coming from sense organs is pratyaksha or direct knowledge,
brahma jnanam is not. Brahman is not the object of sense organs, brahman is not experienceable by
mind. Therefore, you can have only indirect knowledge. Therefore direct knowledge cannot give
liberation. This is the brief question. Now tatvadrushti is going to elaborate the purvapaksha.

Topic 220
(आ. २२०-२२२) न ानेि याणां िवषयः —
(२२०) न च ुषो िवषयः — पवतः पदाथ य अथवा नीला दवण यैव ानं च ुषा
ज यते । तु न तादृशम्; अतो न ने ेि यज य ानिवषयः । मनु याकारे णावतीणानां
रामकृ णादीनां मूतयो य िप पा दम य तथािप ता मूतयो माियक वाि म या । अतो न ता

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मूतयो पाः । य िप पुराणा दषु रामकृ णादीनां पेण वणनमि त तथािप त चनं
न तदीयशरीर य वबु या वृ ं क तु तदीयशरीरािध ानचैत य य वबु येित
ेयम् ।

Brahman is not available for any sense organs. First is eyes... Only when a thing has a particular
roopam, either form or color must be there.brahman does not have form or color, it cannot be an
object of sensory knowledge of eye. We do hear about bhaktas experience religious experience of
God, nobody treats the mystical experiences of bhaktas as ordinary experience. Why cant you take
Iswara darsanam by bhaktas as brahman experience. In scriptures both are equated. We do hear
about biographies of vivekananda. He asked have you seen God? At last, He met Ramakrishna
paramahansa and asked. He said, I've seen God more clearly than you. Iswara is available for direct
experience, divine spiritual experience of Brahman.

Saguna Iswara is within range of Maya and hence cannot be equated to brahman experience.
Tatvadrushti says. Because all naama and roopa fall within maya. Manushya aakarena. None of them
can be called brahman. Even though in the Purana we glorify such experiences, krishna Rama etc are
equated to brahman, meaning here should not taken as the perceived sareeram. It is not their body,
that cannot be called brahman. When Krishna is described as Brahman, it is not the body. Real
Krishna cannot be perceived. Real brahman cannot be perceived. Therefore, moksha is not possible.
Now purvapakshi comes.

ननु मनु यपशुप या दसवशरीराणाम यिध ानं चैत यमेव । अिध ानचैत यािभ ायेण
रामकृ णादीनां वे सवशरीराणामिप चैत य यैवािध ान वा मनु यपशुप यादयोऽिप
पा भवेयुः । तथा च प ा दसमा एव रामकृ णादयोऽिप भवेयुः । त मा ामकृ णादीनां
जीवा तरापे या वैिश िस ये तदीयशरीरे एव बुि िचता, न तु तदीयशरीरािध ान
चैत यदृ ा तेषु बुि रित चेत् ।
Now the purvapakshi wants to say when Purana talks of these people as brahman, you should take
the shareeram, then only you can describe the features. You cannot take the lakshyartha meaning.
You cannot take adhistanchaitanyam, because for this you do not take the divine beings. You can
take any shareeram. To give a mystic status, their body must be taken as brahma anubhava. Can this
anubhava liberate the bhakta? Answer will be no. We have not dwelt on this topic. Any amount of
Iswara Anubhava cannot be treated as brahmanubhava and cannot be equated to liberation. Does
that mean avatara sareera has no difference.. Will be explained.

In chapter 4, Gita...we have discussed differences between Iswara avatara and manushya..
त । शरीरं बािध वा रामकृ णा दशरीराणां विवव णे प ा दशरीराणामिप बाधपूव
वं िस येत् । बाधाभावे तु जीवा तराणां शरीरवत् करचरणा वयवसिहत य
प या दयु य रामकृ णादेः शरीर य िनरवयव वेन प या दशू येन णा सहाभेदो
न घटेत । त मा सावयवं प या दयु ं रामकृ णादेः शरीरं न ।

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Can Iswara anubavam equated to brahma anubhava? Or can it be treated as ordinary human or
pashu anubhava? No
If you discount the sareeram of Iswara, then you can negate other bodies and all anubhava will be
same. Pashu mosquito anubhava etc. You cant do this. To avoid this equating, you treat Vishnu
sareeram as brahman. If you dont negate the body, then like our body, vishnu sareeram also have
hands, legs etc. Then puranic description if brahman and vedantic description of brahman will be in
conflict.
In keeping with the upanisad, you should not take the avatara sareeram as brahman, how are you
going to resolve this problem..

परि वयान् भेदोऽि त — जीवानां शरीरं पु यपापाधीनं भूतकाय च । क जीवानां

देहा ना मपदाथ विव ाबलात् ‘अहम्, मम’ इ य यासो भवित, स चा यास
आचाय पदेशाि वतते ।

Nd points out that manushya sareera darshanam as well as Iswara or avatara darsanam are both
anatma darsanam only. Both are mithya only do not come under brahmaanubhavaha. Both of them
cannot liberate a person. How come in the biography of the bhakta, the Iswara darsanam is glorified.
Which is also mithya? In the upasana kanda, upasya devara saakshat kaaraha. Why are these
glorified and upasanas are glorified. ND says these are however superior and therefore glorified. In
what way, we will see the elaboration. Jiva sareeram us bhautikam, avatara sareeram is maayika,
Iswara sareeram is not iswara punya paapa janitam but jiva punya paapa janitam. Therefore, that
anubhava is extraordinary... Therefore, tatvadrushti says brahma anubhava is not possible.

7th November 2015

Page 124
Tatvadrushti is preparing to raise an important question regarding the aparoksha jnanan of
Brahman. He feels that such a direct knowledge of Brahman is impossible. While talking about
Brahman not being available for direct knowledge, some diversion is discussed. In itihasa and purana
we read the story of great saints having direct vision of God through long and arduous saadhanas.
Can we take such a vision of God as brahma anubhava? Scriptures do refer krishnaya parabrahmane
namaha. In chapter 10, param brahma param dama pavitram parama, bhavaan. Answer: If you
analyse these experiences and the description of Brahman in scriptures, you find a disparity.
Brahman is ashabdam, asparsham, agandham etc.. therefore it is not available for direct vision.
Bhagawan appears in the very same place and disappears, this is not Brahman as defined in the
upanisads. Aside question: Is such a saakshat kara compulsory for liberation or brahmajnanam?
Sastra never says that such a saakshat kara is not compulsory. Even if such a saakshat kara takes
place whether it will give spiritual growth or not depend on our purpose and motive. In the puranas
we have the story of raakshasas. Hiranyakashipu, hiranyaksha etc get Iswara darsanam. All rakshasas
want to put bhagawan into trouble. Like bhasmasuran.. he wanted to check on God. Our motive is
therefore important.
Is then Rama darshanam or Krishna darsanam any different from manushya darsanam? Tatvadrushti
says yes, Iswara darsanam is different. Either coming privately for a bhakta or a long term darsanam
like Ramavatara etc. Two differences are being pointed out here.
 Manushya sareeram comes due to Jivas punya paapam. Iswara sareeram does not come due
to this, Iswara does not have punyam or paapam.
 Jivas sareeram is also born out of Maya only, Jiva’s sareeram is born out of pancabhootas, is
bhautika sareeram. Iswara sareeram is not created by the intervention of pancabhootas but

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through Maya directly. Therefore through sankalpa, Iswara sareeram can come. Like
Narasimha sareeram. Garbhadharam is not through conventional methods, but direct.
Even though both of them are anatma and mithya only. Iswara shareeram also is not
paaramaarthikam, later there is another analysis on if vyavahaarikam or pratibhaasikam. Bhagawan
never mistakes the body as himself, ahamkara or mamakara. No raga dwesha. These 4 may go away
if we study Vedanta in the case of Human body.
रामकृ णादीनां शरीरं तु न तदीयपु यपापज यं नािप भौितकम् । पर तु सृ ःे ाक् यदा
ािणनां कम फलदानो मुखं भवित तदा आ काम यापी रस्य ािणनां कमानुसारे ण ‘अहं
जग सृजेयम्’ इित स क पो जायते । तेन स क पेन जगदु पि पा सृि भवित । तथैव सृ ःे
परमिप ‘अहं जग पालयेयम्’ इती र य स क पो जायते । तेन स क पेन जग यते ।
कमानुसारे ण सुखदुःखा दस ब ध एव पालनम् इ यु यते । पालनस क प म ये
उपासकानामुपासनफल वेन ‘रामकृ णा दनामसिहता मूतयः सवषां तीय ताम्’ इित
चे र य स क पो भवित । अनेने रस क पेन नाम पा दरिहते ई रे
रामकृ णा दनामािन पीता बरा दसिहतसु दरिव हा ो प ते ।न ते रामकृ णादीनां
िव हा तदीयकमाधीनाः ।
Word Ramakrishna refers to Ramavataram and Krishnavatara. This body is generated not due to
Rama or Krishna’s punya paapam, and their body is not material. Iswara’s sankalpa is called
mayavruttihi. Just before shrushti, with the help of Maya he becomes aware of all the sanchita papa
that is dormant in Maya (in the karana shareerams). During pralayam, kala functions in potential
form. Sthoola sukshma sareeram producing facility becomes active in Maya before shrushti. When
the seed has to sprout, it bloats. Annam in mandukya mantram is bloated version of Karana
Sareeram, Sankaracharya says. Iswara is given an adjective thoughtfully, one who does not have any
desires. He creates the world not for additional joy or sorrow, he is apta kamaha, in accordance with
the punya paapams of jiva. Then when did matter begin? (anaadhi??) Law is matter cannot be
created or destroyed. In the presence of chaitanyam. Matter can evolve in the case of Vedanta.
Modern theory believes it is random, Vedanta creation is as per law of karma. Maintenance of
moral law done by bhagawan. Therefore bhagawan has to give sukham and dukham. Universe will
include pain also. Suppose a devotee has got pain and he prays to God to remove the pain, can he
or not? But only according to law of karma, bhagawan can remove. (prayaschita). In this case,
prayer will work. In Hinduism, prayer is never in the form of asking God, but doing remedial karma,
whether it will work or not depends on Law of karma. Vaidyaraja namasthubhyam, yamaraja
sahodara, yamasthu harati pranan, vaidya takes life and money. While maintaining the universe,
when bhaktas do special upasanas, and they want darsanam in a particular form, bhagawan can
appear in that form, such a darsanam is private, such as Rama or Krishna etc. Those forms of Rama,
Krishna etc they are karma phalam but not Iswara karma phalam but jeevaanam karma phalam.
When bhakatas pray to God, like Hiranyakashipu, the form must suit his destruction. Therefore the
avatara had to be narasimha because of his boon..

21st November 2015

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Second line from the top

कमानुसारे ण सुखदुःखा दस ब ध एव पालनम् इ यु यते । पालनस क प म ये

उपासकानामुपासनफल वेन ‘रामकृ णा दनामसिहता मूतयः सवषां तीय ताम्’ इित
चे र य स क पो भवित । अनेने रस क पेन नाम पा दरिहते ई रे
रामकृ णा दनामािन पीता बरा दसिहतसु दरिव हा ो प ते ।न ते रामकृ णादीनां
िव हा तदीयकमाधीनाः ।
In these portions beginning from topic 219 at the bottom of page 123, Tatvadrushti is raising a
question. He is giving a general introduction. Contention is direct knowledge or aparoksha jnanam of
Brahman is not possible and direct knowledge is required for liberation. He wants to establish why
direct knowledge is not possible. Any direct knowledge is through the objects availability for sensory
perception. Rest are only paroksha jnanam. Since Brahman is indriya avishayaha this is not possible.
Tatvadrushti is taking each sense organ and asking if Brahman is chakshuindriya vishyam etc? Can
we take Rama Krishna darsanam as liberating knowledge. Tatvadrushti himself answers this cannot
be equated. As Brahman is asparsham, adrushyam etc. If that is not brahma sakshat kara then why is
there so much importance given to devata darsanam like Dhruva, Rishis etc? Why? He replied saying
even though that devata darsanam is not real saakshat kara, he says devata shareeram is superior to
other human beings. It is neither as inferior as other shareera darsanam nor as superior as brahma
darsanam. Because iswara avatara shareeram is born out of karma of all the jivas. The world is
created for this, preserved and dissolved. Bhagawan will decide whether an avatara should be
available to one person or many for darsanam.
तै रामकृ णा दिव हैः साधूनां सुखं दु ानां दुःखं चो प ते । य छरीरं य य
सुखदुःखादेहतुभवित त छरीरं तदीयपु यपापज यिमित यायः । अनेन यायेन
रामकृ णादीनां शरीरं साधूनां सुखहेतु वा साधूनां पु यपु फलम्, असुरादीनां दु ानां
दुःखहेतु वा ेषां पापफलं च भवित । एवमवतारपु षशरीर यािप
पु यपापाधीन वा दनधीन वोि रस गतेित चेत् ।
Because of those vigrahas(physical body…not vigraham in temple), Rama’s and Krishna’s, shareeram
will not give sukham or dukham to themselves but to other people, anandam to Rama bhaktas or
saadhus, gives dukham to dushtas like Ravana and Asuras. Whichever body produces pleasure and
pain to whichever person, it has been produced by the punyam and paapam of that particular Jiva.
That is the purpose of the arrival of such a body. By applying this nyaya, the body of Rama, Krishna
etc, since it gives sukham to Saadhus, we know that Rama’s shareeram is due to the punyam of
Rama bhaktas, papam of dushtas or asuras. Avatara shareeram is also punya papa phalam only.
Somebody is raising a question, both jiva and Iswara shareeram are result of punya papa phalam,
how can one be superior? Avataram is not born out of his own punya papa but somebody else’s.
अ ेदं त वम् — जीवेन पूवशरीरे कृ तपु यपापयोः फलमु रशरीरे त यैव जीव य
सुखदुःखा द पं भवित । त मा छरीरािभमानवतो जीव य पूवज मिन वेनैव
कृ तपु यपापयोरधीनमु रशरीरिम यु यते । रामकृ णा वतारपु षशरीरं तु
सा वसाधुजनसुखदुःखहेतु वा सा वसाधुजनकृ तपु यपापाधीनमेव, न तु
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रामकृ णा दपु यपापाधीनम् । अत एव न तेन शरीरे ण रामकृ णादीनां सुखदुःखभोगः ।

त मा ामकृ णा वतारपु षशरीरं तदीयपु यपापा धीनं नेित िस म् ।
Almost repetition of previous para. Purvapakshi must note that Iswara shareeram is not due to
Iswaras punya paapam but result of saadhus and asaadhus punya paapam. Shareeram will not give
pleasure or pain to avataram.
क रामकृ णा दशरीरं न प भूतप रणामः, क तु चैत याि तमायाप रणामः ।
प ीकृ तभूतप रणाम वे कृ णशरीर य र ुकृतब धनािवषय वं भागवता दषु व णतमस गतं
भवेत् । य िप प भूतकाययोिगशरीर यािप ब धनािवषय वं दृ यते, तथािप योिगशरीरं
थमं ब धनिवषयतामाप ैव प ा ोगमिह ा ब धाि मु ं भवित । कृ णा दशरीरं तु न
योिगशरीरव ोगमिह ा ब धािवषयतां याित; क तु वभावत एव ब धा वशम् ।
त मा ावतारपु षशरीरं प भूतप रणामः ।
First difference was karma. Now second difference, the material. The shareeram is not a bhautika
shareeram from pancabhootas but a direct product of maya, maayika shareeram. Several differences
are there due to this. Even perception will be different. Bhautika shareeram can be tird with a rope,
Iswara shareeram cannot be bound by a rope. Like Krishna out of compassion got bound by a rope
which is described in bhagawatam. Purvapaksha asks there are several yogis who have bhautika
shareeram, by the practice of yoga, they can make their body not subject to bondage by rope. Like
Anjaneya could not be bound at all. Yogi shareeram cannot be bound by rope only after practicing
yoga. It indicates that yogi shareeram was bhautikam earlier. Mayika shareeram is always not
capable of being bound by rope.
भगव पादकृ तमा डू योपिनष ा य य टीकायामान दिग र वािमिभः रामा दशरीर य
भूतप रणाम वं यदु ं तदिप थूलदृ ीनािमतरशरीरतु यतयैवावतारपु षशरीरमिप तीयते
इ यिभ ायेणिे ◌त म त म् ।
Another purvapaksha: shloka 23 (2.23) in vaithatya prakaranam of Mandukya kaarika, different types
of creation are discussed. Sankaracharya does not even bother to write a commentary saying it is
mithya. But Anandagiri has written commentary on these kaarikas, Anandagiri has made a
statement. Avatara shareeram is bhoota parinaamaha. Is’nt there a contradiction between your
statement and Anandagiri’s statement? Aim of anandagiri is not to talk of the fine differences
between jiva shareeram and Iswara shareeram, only common features talked of , both are mithya,
savikaaram, agamapayi etc. don’t take it very seriously. For gross students, he wants to say avataara
shareeram is similar to jiva shareeram.
अत एव भगव पादैग ताभा योप मे “स च भगवान् वां मायां वशीकृ याजोऽ योऽिप सन्
वमायया देहवािनव जात इव च लोकानु हं कु वि व ल यते” इित “जगतः ि थ त
प रिपपालियषुः स आ दकता िव णुदव यां वसुदव
े ादंशेन कृ णः कल स बभूव” इित च
कृ णशरीरं मायाकाय वेन व णतम् । त मा भूते योऽवतारपु षशरीरमु प ते । क तु
तदुपादानकारणं सा ा मायैव ।

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For this reason, Sankaracharya in his gita bhashyaam says, by making use of maya shakti, even
though by himself he is birthless and deathless, appears as though he is endowed with body. To
indicate that bhagawan also can take a bhautika shareeram. As though he is conducting all kinds of
leela. With an intention to maintain the cosmos, out of Vasudeva and Devaki, Krishna appeared. As a
maya product. Therefore, avataara shareeram is not paanca bhautika shareeram.
One more difference.
Since karma is not responsible, bhagawan will not have shareera abhimaana, no ahamkara and
mamakara, kartrutvam, bhoktrutvam not there, no samsara also. All 5 are absent in the avataara.
Avataara does not have to go to a Guru for self-knowledge. Only to serve as a model. In the case of
Jiva, all 5 are there.

28th november 2015

Page 126 top line jagata sthitim upto end of para

Student tatvadrushti wants to raise a question regarding the aparoksha jnanam of brahman because
it is not available to sense organs. Paroksha jnanam cannot give brahma jnanam.

Avatara shareeram is far superior to jiva shareeram. Therefore, darsanam of avatara sareeram is
admirable also. But this is not brahma aparoksha jnanam. Tatvadrushti is talking of the differences
between jiva sareeram and avatara shareeram.

Two differences seen are... Birth of the sareerams, raw material from which it is made

Third difference now, jiva sareeram is born with samsara along with ahamkara and mamakara. Even
though avataaras act exactly like jivas. Like in Ramayana, Rama is emotionally disturbed.

इतरे षां जीवानां देहे ‘अहम्’ इ या म ाि तरि त । रामकृ णादीनां तु न सा ाि तरि त ।

जीव योपािधभूता ‘अिव ा’ मिलनस वयु ा; रामकृ णादीनामुपािधभूता ‘माया’ तु
शु स वयुता । त मा ीव यािव ाकायभूता ाि तः, रामकृ णादेमायाकायभूतसव वं
चाि त । जीव या ान यु ावरण ा यो नवृ ये
आचायमुखा महावा योपदेशज य ानमपेि तम्।
रामकृ णादेरावरण ा योरभावेनोपदेशज य ानं नापेि तम्। तथािप
जीव या तःकरणवृि प ानिमवे र य मायावृि पा म ानमुपदेशं िवनैव जायते । क तु
न तेन ानेन योजनमी राणां िस यित ।

Mistake in last line..for nikhil..kintu extra

In the body, I am the self, this ahamkara is there. This is Rama and Krishna not Ramakrishna
paramahansa. And therefore no ahamkara.
In jiva, tainted satva guna is there in Rama and Krishna it is pure satva guna. (Wall..no satva guna).
When satva guna is partly operational, it is ideal for adhyasa. Avatarams enjoy the benefit of
sarvagnyatvam. All though Rama is searching for Sita, Rama actually knows. You can take Sita also as
an avatara. Since jivas shareeram has aavaranam and vikshepaha, Jiva will have to do a lot of
saadhana to remove aham and mama.
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Shloka... Rakshasa vadam is not the only purpose, but to teach. How can there be pain caused by
Sita's separation. All these are leela only.

So if avataram does not get upadesa, how will he get brahma jnanam. Along with the avatara
janyam, knowledge also rises. Like when we get up in the morning, we get with the knowledge. Just
as jiva enjoys aham brahmasmi through pramana jnanam and antahkarana vrutti, Iswara enjoys
through maya vrutti without any upadesa. Normally when jnanam rises, it does two things, braanti
nivaranam and jnanam, for Iswara vrutti jnanam is dummy, no role to play.

Next para, will be elaborated.

Tatha hi..........
तथा िह, जीव य घटा द ानेनावरणभ गो घटा द पिवषय य काश ेित फलं िस यित ।
जीव य ‘अहं ’ इित ाकारा म ानोदये तु तादृश ानिवषयीभूत या मन
आवरणभ गमा ं ानेन ज यते । आ म पो िवषय तु वयमेव काशते । त मादा म ानेन
िवषयो न काशते ।

Here he wants to say whats the difference between jnana prayojanam for jiva and iswara.

Anatma jnanam..two benefits, vrutti vyapti and phala vyapti, vrutti vyapti removes aavaranam, ohala
vyapti illumines the object.vishaya prakasa

Atma jnanam benefit... Vrutti vyapti alone has to remove the aavaranam, phala vyapti need not
illumine the atma as it is svayam prakasaha. In the case of Iswara, whether it is anatma jnanam or
atma jnanam, all the time both atma jnanam and anatma jnanam are all the time there for the
avatara. Vrutti jnanam will be there but it is intrinsic to Iswara.

Next para

Evameesawara
एवमी र य ‘अहं ाि म’ इित मायावृि प ान य िवषयभूतः ई र या मा
आवरणरिहत वयं काश व पोऽि त । त मादावरणभ गो वा िवषय काशो वा
ने र ान य ोयोजनम् । यथा जीव मु य िवदुष आवरणरिहतमा मानं िवषयीकु व ती
‘अहं ाि म’ इ य तःकरणवृि रावरणभ गा द योजनशू या भवित, तथैवे र यािप
आवरणभ गा द योजनशू यं मायावृि पं ‘अहं ाि म’ इित ानं
िवनैवोपदेशा दसाधनमु प ते ।

Now he contrasts with Iswara's jnanam. Unlike Jiva, in the case of Iswara, when bhagawan enjoys
aham brahmasmi, the Iswara's Atma (referred by aham), since aavaranam is already absent, this
vrutti has no job of removing, paramatma is always without aavaranam. If vrutti jnanam has no
prayojanam as in the case of Iswara, can such a vrutti jnanam exist at all. Tatvadrushti gives an
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example, in fact any vrutti jnanam removes the aavaranam when it raises first. When the vrutti is
entertained afterwards, it does not remove the ignorance. Because we already know. Even a jivan
mukta says aham brahmasmi during nidhidyasanam, that vrutti does not remove any aavaranam
because there is no ignorance because he is already wise.

First time when you drink milk with sugar, tongue functions jnanedriyam and feels sweet. After the
initial sip, it becomes a bogendriyam. Similarly vedanta serves as pramanam only untill aavaranam is
removed after that it is no more a pramanam.
Iswaras aham brahmasmi vrutti is maya vrutti, for jnani it is antahkarana vrutti. Without any
upadesa avataram enjoys this jnanam

12th November 2015

यथा जीव मु य िवदुष आवरणरिहतमा मानं िवषयीकु व ती ‘अहं ाि म’

इ य तःकरणवृि रावरणभ गा द योजनशू या भवित, तथैवे र यािप
आवरणभ गा द योजनशू यं मायावृि पं ‘अहं ाि म’ इित ानं
िवनैवोपदेशा दसाधनमु प ते ।
The student Tatvadrushti is presenting his question elaborately. Whether direct knowledge of
Brahman is possible because indirect knowledge cannot give liberation. In all forms of direct
knowledge, mind through sense organs comes in touch with sense objects. Also, due to sadhanas,
bhaktas can have direct experience of Iswara. Avatara darsanam is possible. But this cannot be
equated to brahma jnanam. Because avataaras are finite. Difference between jiva sareeram and
avataara sareeram were discussed.
When aham brahmasmi jnanam takes place first time(antahkarana vrutti), it removes ignorance for a
jivan mukta thereafter, it does not remove ignorance. In the same way, avataarasya jnanam has no
benefit but also does not require a generator because it is always there.
इ थं रामकृ णादीनां जीवा िै श स वेने र वं िस यित । तथािप तेषां शरीरं
मायाकायम्। अत एव न त पम्, क तु िम या । मायाकायभूतमवतारपु षाणां शरीरं
करचरणा वयवोपेतं पसिहतं चो पा दतम् । त मा ेषां शरीरं ने ेि यिवषयतामाप ते ।
तथािप ने ेि यं न िवषयीकरोित ।
Here Tatvadrushti clearly differentiates avatara shareeram and Brahman. It is a very great blessing,
avatara darsanam. That’s why vedantic student’s aim is not see Bhagawan in person, because they
have understood the difference between saguna Iswara and nirguna Brahman. That’s why Lord
Krishna says many people see my body and do not understand my higher nature. We should know
but not speak outside. M: Rama and Krishnavatara shareerams are separately superior to Jiva
shareeram and therefore called Iswara. Avatara shareeram is also a product of Maya. It is not
Brahman. Nedam ididam upsate in Kena Upanisad. Sankaracharya says you may go to brahma loka
or vaikunta or kailasha, as long as bhagawan is an object outside you, in Brihadaranyaka upanisad.
All the bodies of the deity, they have got hands, legs have roopam and subject to arrival and
departure. Eyes cannot objectify Brahman. Tatvadrushti established that Brahman is beyond eye and
eyesight. Now other sense organs.
Topic 221

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(२२१) विगि य य न िवषयः — विगि यं तु पश तदा य ं च िवषयीकरोित ।

तु न पश पं नािप पश या यः । अतो न णो विगि यिवषय वम् ।
You cannot feel Brahman with the sense organ of touch or skin. You can experience touch through
skin, attribute and substance tvageendrayam can feel. The object and texture. Whereas for color,
physical contact is not required. You can go to hotel and without consuming food, you can
enjoy!!!!!!!!!!! Whereas it cannot objectify Brahman as it is neither attribute or attributed substance.
Therefore, direct knowledge is not possible, therefore direct liberation is not possible.

Topic 222
(२२२) न रसना ाण ो ाणां िवषयः — रसनेि येण रस ानम्, ाणेि येण
ग ध ानम्, ो ेि येण श द ानं च जायते । रसग ध श दे यो िवल णं । त मा
रसना ाण ो ै णो ानं जायते । “अश दम पशम पम यं तथारसं िन यमग धव
यत्” (क. १.३.१५) “पराि खािन तृण वयंभू त मा परा प यित ना तरा मन्” (क.
२.१.१) इ या दना ण इि यािवषय वं बो यते ।
Brahman cannot be discerned through taste, smell or hearing. Through tongue we know taste,
through nose smell, through ears knowledge of sound. Brahman is neither in the form of attribute or
attributed. Through all these sense organs brahma jnanam cannot arise. You can never have any
substance without attributes. There is no nirguna vastu (as per chapter 13). Vishstadvaitam folks say
Brahman really nirgunam, it is really free from evil attributes endowed with ananta kalyana guna
(they forget ashabdham, asparsham….) real Brahman is not an outside object, katopanisahad.

(२२३) कमि याणाम यिवषयः — कमि यं न ानसाधनम्, क तु

वचना द यासाधनम् । त मा कमि यैन क यिचदिप ानं जायते । इ थं न के नापीि येण
णो ानं जायते । इि यज यमेव ानं य म् इ यु यते । तदेवापरो म् इित च
क यते। त मा णोऽपरो ानं नैव स भवित। श देन तु य िप ानमु प ते तथािप
शा द ान य परो वा छ दज य ानं परो म् एव भवेत् ।
Brahman is not an object of karmedriyam also (earlier jnanedriyam). Now an important statement.
Karmedriyam can generate only karma not jnanam. Therefore, karmendriyam can never generate
any jnanam. It produces kriya in the form of vachanam, walking etc. I am able to touch with hand
and know the softness of a flower, hand does not give knowledge, but it is touch jnanedriyam
(except hair and nail). A group of people who accept Sankara’s views on moksha, when it comes to
generation of jnanam, Traditional people believe jnanam comes only through pramaanams, inclusive
of upanisad shabda pramaannani. this group of advaitins say in kali yuga there is an easier method,
naama sankeertanam, gives chita shuddhi, chita ekagrata, saadhana chatushtaya and through God’s
grace, Jnanam. According to Sankara, desire and opportunity for moksha will come due to chita
shuddhi.

20th November 2015

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In this paragraph, Tatvadrushti concludes his question on direct knowledge of Brahman is not
possible because it is beyond range of jnanendriyam and karmedriyams. Page 39, 40 topic 57 we
discussed how different sense organs function differently. Karmendriyams are not meant for
jnanam. In this manner as analysed before, topic 219 at the bottom, tatvadrushti raised a doubt,
here it is wound up. Pratyaksham is often translated as aparoksham, non indirect meaning direct.
Indirect knowledge is possible, by studying the sastra we can “know” Brahman. Shabda jnanam and
shabda janita jnanam are not direct, they are like I know of heaven. Paroksha jnanam. Purvapaksha
basically, however student is asking this question here.
Topic 224
(आ. २२४-२२५) पूव यो रम् —
(२२४) सुखदुःखादेः साि भा य वा दि यस ब धं िवना य ानं न जायते इित िनयमो
नाि त — इि यस ब धं िवना य ानं नोदेतीित िनयमो नाि त । सुखदुःखादे ानं न
के नापीि येण ज यते, तथािप सुखदुःखादे ानं य मेव । त मा दि यस ब धज यं
ानमेव य ानिमित न िनयमः । क तु यदा िवषयेण वृि ः स ब ा िवषयाकारा भवित
तदा य ानं जायत इ यु यते ।

Answer: You’ve committed a blunder. Any form of direct knowledge can be generated only by sense
organs. We do get direct knowledge of many things without employing the sense organs. Indriya
pratyaksham (sensory direct knowledge—very common) and saakshi pratyaksham (all internal
conditions happening within our body, prana maya, manomaya, vignyaana maya kosa condition).
Here example of emotion used. We have direct knowledge not inferred or revealed by words.
Brahmajnanam can come only through indriyapratyaksham statement is not acceptable. Rajju sarpa
is considered saakshi pratyaksham. Avidya, akasa considered as saakshi pratyaksham. Here mental
condition is considered as saakshi pratyaksham. Condition for direct knowledge: important topic of
advaita epistemology. Jnanavrutti (ghata vrutti) and jnana vishayaha (ghata vishayaha) when they
are connected, there is pratyaksha jnanam. If sambandha is not there, it is aparoksham. When I get
an inferential knowledge of the object, I see smoke and I infer the fire without sensory contact of the
fire. Sensory organs have only contact smoke not fire. Dhooma vrutti and dhomma vishaya have
connection hence pratyaksham. Smoke knowledge.
With regard to emotion, Sukha vrutti is inside the mind, sukha jnana vrutti is also in the mind, since
both knowledge and object are both inside, jnanam can contact vishaya without the requirement of
sense organs. We had touched this topic before. Now elaboration. Page 43 topic 55..
When the vishaya prameyam, vrutti pramanam come in contact and then vrutti assumes the akara
of the vishaya, like sukha akara etc, we say pratyaksha jnanam has arisen.

िवषयेण सह वृ ेः स ब धः िच दि य ारा भवित, िच श देन भवित । ‘दशम वमिस’

इय श दा ायमाना तःकरणवृि दशमेन वा मना स ब ा दशमाकारा भवित ।
त मा छ दज यदशम ानमिप य मेव ।
When I infer your emotions, it is inferred pratyaksham. When it comes to my emotions, it is always
paroksham only. But if it is due to sense organs, it will always pratyaksham. Suppose a cat is walking
behind me, suppose somebody tells me this then it is paroksham only. My cat vrutti is not in contact
with my sense organs. Suppose after I hear your words, I then turn then indriyam generates vrutti
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vishaya sambhanda, then it becomes pratyaksha jnanam. Generally shabhda does not generate
vrutti vishaya sambandha. There are exceptions to this. Here is an example. A 10th man example.
The boy did not know he was the 10th man. The guru said you are the tenth man. Is this paroksham
or not? If the vrutti and vishaya have got sambandha it is pratyaksham. In cat case no direct
connection. In the tenth man case, he claims I am 10th, dasama vrutti and dasama vishaya have
sambandha. Upanisad is shabda pramanam. Many have concluded that this can only give
pratyaksham like heaven knowledge etc. shabda jnanan is not always paroksham, it can be
pratyaksham or aparoksham like dasamaha. The aham dasamaha vrutti is generated by shabda
pramana and that vrutti has got connection with the vishayaha the tenth man. This is also
pratyaksham. Now the discussion will move to saakshi janya pratyaksham. First was aindriya janya
pratyaksham, second shabda pratyaksham now 3 is saakshi janya pratyaksham.

27th December 2015

The student tatvadrushti had raised a question on the direct knowledge of brahman is possible or
not. All direct knowledge has to be through sense organs. Since Brahman cannot be known through
sense organs therefore no direct knowledge is possible. Only indirect knowledge is possible. Guru
says no, direct knowledge is possible through other routes also (not only sense organs). One is
sensory knowledge, shabda pramana jnaya pratyaksham words generated knowledge, 3rd saakshi or
maanasa pratyaksham. 3 types of pratyaksham are there and hence pratyaksha jnanam of Brahman
is possible. Aindriya pratyaksham is not talked about since it is well known. ND gave a general rule
for direct knowledge. Unless definition is clear knowledge will never be clear. Jnana vrutti
(knowledge thought) and jnana vishayaha must come in contact. Laukika or shasstriya or Brahman
vishayaha this is applicable. Sometimes jnana vishaya is inside some times outside. As long as there
is sambandha between vrutti and vishayaha, there is pratyaksha jnanam. In sensory knowledge, both
have sambandha. Vruti through the sense organs and vishata have sambandhaha. jnanatchidra….In
the case of dasama jnanam, you are the 10th person or when Kunti said youre kaunteya, vruti vishaya
sambandha is there. Although it is generated by shabdha, it is pratyaksha jnanam. Vrutti and vishaya
are close by. Shabdha jnanam is sometimes prayaksham sometimes paroksham (as in the case of
swarga or a cricket match in Delhi).
3rd type: mental condition is object of knowledge, instrument is the mind. In internal perception,
mind plays the double role of being object and instrument. Very unique concept. Never seen in any
other text. Page 43 of vicarasaagaram topic 65. Mind will have two-fold role.objective mind..vishaya
roopa vrutti, instrumental mind is vishaya jnana vrutti. In all internal perceptions there are two
parallel vruttis. In the happy experience and sorrow experience, there are two vruttis, sukha vrutti
and sukha jnana vrutti. Knowing that I’m happy. Since both are in the form of vrutti, jnana vrutti
and jnana vishaya vrutti, they are always in contact. So it is maanasa pratyaksham or saakshi
pratyaksham. Now the question is who is the subject? Saakshi chaitanyam. Nirvikara saakshi
chaitanyam through jnana vrutti reveals the jnana vishayam.

तथैव मात र सुखदुःखा ु पि कालेऽ तःकरण य वृि ः सुखाकारा दुःखाकारा च भवित ।

तया वृ या सह सुखदुःखादेः स ब धो जायते । त मा सुखदुःखादे ानं य म् इ यु यते ।
पूव ो प सुखदुःखादेनाशान तरं यदा पु ष य तादृशसुखदुःखा द ानं जायते तदा
सुखदुःखा ाकारा अ तःकरणवृि देित । क तु त या वृ ेन सुखदुःखा दना स ब धो
नाि त। अत त ानं मृित पम्, न य पम् ।

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As in the previous two cases, in the individual, (including the mind in I, it is pramaata (visheshanam)
without mind, I means saakshi), during sukha dukha utpatti(vishaya vrutti), sukha jnana vrutti
(antahkarana)also raises. That jnana vrutti has sambandha with jnana vishayam. Therefore, vrutti
vishaya sambandha ia pratyaksha only.you cannot paroksha of your own emotions, only others
emotions can be inferred. Suppose sorrow is gone, now I have happy emotion. During the happiness,
I remember the sorrow. Dukha vrutti must be there as smriti vrutti (in memory), but dukha vishaya is
not there now , therefore vrutti vishaya sambandha is not there, therefore smriti jnanam does not
come under pratyaksham. All emotion memories are not pratyaksham. After coming to
vicarasagara, two types of vrutti introduced, sukshma sareera vrutti and kara shareera vrutti.
Memories were discussed, whether they were sukshma sareera or karana sareera vrutti. What
should emotion pratyaksham be referred as?
य य तःकरणधमाः सुखदुःखादयः साि भा या तथािप
सुखाकारदुःखाकारा तःकरणवृि ारै व सा ी सुखदुःखादीन् काशयित ।
साि भा यपदाथमिप सा ी वृि मपे यैव काशयित । तथा िह, शुि रजतं साि भा यमेव।
त ािप सा ी अिव ावृि म् अपे यैव रजतं काशयित । पर तु सुखदुःखा द काशने
अ तःकरणवृि ः साि णः सहायभूता । िम यारजता द काशने अिव ावृि ः साि णः
सहायभूता। इ थं साि भा यपदाथ ानेऽिप वृि रावि यक । सा
वृि य ेि या दबा साधनाज या त त या वृ े वषयः साि भा य इ यु यते।
सुखदुःखा दिवषयकवृ ौ बा ेि या दकं न कारणम् । अिप तु सुखा ु पि समये
साधना तरापे ां िवनैव सुखाकारा दुःखाकारा चा तःकरणवृि जायते । त यां वृ ावा ढः
सा ी सुखदुःखादीन् काशयित । अतः सुखदुःखा दकं साि भा यम् इ यु यते ।
He wants to say generally the mind is said to be revealed by Saakshi. Mind is also an object and an
instrument too, but is not subject. When I say I know the mind, I refers to saakshi chaitanyam only.
Mind gets revealed when chidabhasa is given to the mind. For the saakshi to illumine the mind, does
it require an instrument or not? Mind plays the dual role of object and instrument. Saakshi reveals
the mind with the mind. So you’ve to accept two parallel vruttis. Pure consciousness by itself cannot
reveal anything, if there is neither the mind or object, it cannot reveal anything. Saakshi becomes
revealer through vrutti. Saakshi will be called pramata once you include the mind instrument with
the saakshi. Consciousness excluding the vishaya vrutti and jnana vrutti reveals with the instrument.
Anything that is illumined by the saakshi, will require the relevant vrutti. Then a person may ask, why
can’t we say mind reveals itself? Leave out saakshi. In the absence of OCchaitanyam, there is no RC
mind is jadam. Like sunlight or moonlight is useful? Why cant the mind be sensient because of
chidabhasa? This is also stupid because there is no chidabhasa without saakshi. Cit by its mere
presence revals the mind with the help of mind by providing chidabhasa. Maanasa pratyaksham(we
should really say saakshi pratyaksham) that is correct. You cannot keep saakshi aside. In dream also,I
the saakshi reveal the mind. In some cases sukshma sareera vrutti is used in some cases karana
sareera vrutti is used.

2nd Jan 2016

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तथैव मात र सुखदुःखा ु पि कालेऽ तःकरण य वृि ः सुखाकारा दुःखाकारा च भवित ।

तया वृ या सह सुखदुःखादेः स ब धो जायते । त मा सुखदुःखादे ानं य म् इ यु यते ।
पूव ो प सुखदुःखादेनाशान तरं यदा पु ष य तादृशसुखदुःखा द ानं जायते तदा
सुखदुःखा ाकारा अ तःकरणवृि देित । क तु त या वृ ेन सुखदुःखा दना स ब धो
नाि त। अत त ानं मृित पम्, न य पम् ।
In these important portions, ND is giving very fine details of advaita epistemology. Definition of
epistemology: that branch of philosophy which investigates the origin, nature and methods and
limits of human knowledge. This branch of philosophy is called epistemology. Advaita has got its
epistemology. This is what is being discussed here. Tatvadrushti thought pratyaksham is of only one
type. ND says no, it is of 3 types. All 3 types of pratyaksham are called pratyaksha jnanam because a
particular condition is satisfied. Jnana vrutti and jnana vishaya must have direct contact or
sambandha. In all 3 types this condition is fulfilled. What is the uncommon factor? Based on the
instrument that generates that jnanam. 2 sub divisions first.: Indriya pratyaksham or aindriyaka
pratyaksham, like my seeing this mike. Shaabdha pratyaksham: the specific pratyaksham is word
generated pratyaksham. Available only for literate people. This requires the Indriyam as well as
literacy also. In Shaabdha pratyaksham words generate the vrutti. Here the vrutti and vishaya are in
contact. Dasama tvamasi. When ever you introduce a person, this happens. This is Astika samajam
President. Before introduction, you still see the person. President knowledge is shaabdha
pratyaksham. Third pratyaksham: Saakshi pratyaksham. ND uses saakshi baahyam word. ND says in
this pratyaksham, vrutti is not generated by sense organs or words. Vrutti generates saakshi
pratyaksha jnanam without sense organs or words. What type of vrutti: sometimes it is antahkarana
vrutti or sukshma sareera vrutti or kaarana shareera vrutti. ND calls this avidhya vrutti(kaarana
sareera vrutti). Tatvabodha also defines karana sareeram as avidya. “Anirvaachya anaadi avidya
rooam sareeradvayasya kaarana maatram…..” Our emotions are saakshi pratyaksham. Knowledge of
the emotions is never generated by the sense organs not by somebody telling me that I have a
particular emotion. Sukha vrutti and sukha jnana vrutti. Sukha jnana vrutti generates the knowledge
of sukham. (antahkarana vrutti)
Now karana sareera vrutti.

य य तःकरणधमाः सुखदुःखादयः साि भा या तथािप

सुखाकारदुःखाकारा तःकरणवृि ारै व सा ी सुखदुःखादीन् काशयित ।
साि भा यपदाथमिप सा ी वृि मपे यैव काशयित ।
Emotions like pleasure pain etc are saakshi pratyaksham, saakshi still requires a separate thought or
vrutti to now the emotion. Page 43 topic 65: Already discussed this. Here finer details are
mentioned.
तथा िह, शुि रजतं साि भा यमेव। त ािप सा ी अिव ावृि म् अपे यैव रजतं
काशयित। पर तु सुखदुःखा द काशने अ तःकरणवृि ः साि णः सहायभूता ।
िम यारजता द काशने अिव ावृि ः साि णः सहायभूता। इ थं साि भा यपदाथ ानेऽिप
वृि रावि यक । सा वृि य ेि या दबा साधनाज या त त या वृ े वषयः na
साि भा य इ यु यते। सुखदुःखा दिवषयकवृ ौ बा ेि या दकं न कारणम् । अिप तु
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सुखा ु पि समये साधना तरापे ां िवनैव सुखाकारा दुःखाकारा चा तःकरणवृि जायते ।

त यां वृ ावा ढः सा ी सुखदुःखादीन् काशयित । अतः सुखदुःखा दकं साि भा यम्
इ यु यते ।
Very very important para. Saakshi pratyaksham is also sub divided into two. Can be sukshma sareera
vrutti or kaarana sareera vrutti. When we know our emotions, the internal conditions which are
vyaavaahaarika satyam, antahkarana dharma jnanam, it is a saakshi pratyaksha jnanam generated by
sukshma sareera vrutti. When it is praatibhaasika satyam rajju sarpa jnanam, it is saakshi
pratyaksham and it is generated by avidya vrutti or karana sareera vrutti. Why do we make such a
differentiation? Remember when you talk of rajju sarpa jnanam, can you say this is indriya
pratyaksham? Rope perception is sensory. Rope snake perception is not sensory perception because
if both are sensory perception, both will come under vyaavahaarika satyam. But we know rope is
vyaavahaarika satyam, rope snake is praatibhaasika satyam. Therefore, rope snake pratyaksham is
saakshi pratyaksham. But is it sukshma sareera vrutti or karana sareera vrutti. Suppose you say it is
due to sukshma sareera vrutti, there will be a problem. We said the emotions are saakshi
pratyaksham generated by sukshma sareera vrutti. Suppose you say rope snake is also saakshi
pratyaksham, emotions are vyavahaarika satyam, rope snake will also become vyaavahaarika
satyam. To differentiate from emotions, you have to say it is saakshi pratyaksham generated by
karana sareera vrutti. Rope snake is different from rope also, emotions also. It is generated by
karana sareera vrutti. Thathaa hi, Therefore, shell silver is of saakshi pratyaksham kinds only but not
like the emotions but praatibhaasika satyam and therefore the vrutti must be differentiated, it is
generated due to avidhya vrutti or karana sareera vrutti. Arthadhyasa is revealed through
jnanadhyasa. If you can appreciate this, it is good. We studied in vishesha anirvachaneeya khyati.
(revised anivachaneeya khyati). This must be on your finger tips. Swamiji is using saakshi
pratyaksham instead of saakshi bhasyam. Wherever the sense organs are involved, it will be Indriya
pratyaksham. When it comes to emotions, it is not due to sense organs but thoughts. In the case of
wall, I must turn towards the wall and fix the mind and perceive. For our emotions, only thoughts
are required.
Indriya pratyaksham, shabdha pratyaksham and 2 types of saakshi pratyaksham (due to sukshma
sarera vrutti and kaarana sareera vrutti), we have seen. Now brahmajnanam comes under which
category?

Vicarasagaram 9th jan 2016

Sukha dukha....
सुखा ु पि समये साधना तरापे ां िवनैव सुखाकारा दुःखाकारा चा तःकरणवृि जायते ।
त यां वृ ावा ढः सा ी सुखदुःखादीन् काशयित । अतः सुखदुःखा दकं साि भा यम्
इ यु यते ।

In these portions nd is giving cery fine points regarding the knowledge arising in the mind. He
subdivided pratyaksham into 3 types. Aindriya, shaabda, saakshi , nd does not use these words, i am
using. Knowing thought and known object are in contact always. In indriya pratyaksham, kniwing
thought is generated by sense organs, words in shabdha pratyaksham. In saakshi pratyaksham, it is
not generated by either sense organs or shabdha. Neti neti method. Our own emotion is an example
of this kind.

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Brahma jnanam comes under what category? Go one by one. Only when you get to saakshi
pratyaksham you should as which type of saakshi pratyaksham. In one type of saakshi pratyaksham,
we have sukshma sareera vrutti assiciatrd with vyaavahaarika vishaya, or kaarana sateera vrutti as in
rope snake vrutti praatibhaasika vishaya.

Aham brahmasmi thought,,, is it generated by sense organ. Then is it shaabdha pratyaksham. Aham
brahmasmi vrutti is generated by maha vaakyam. Shaabdha pratyaksham only. Once this is ruled in,
you dont discuss saakshi pratyaksham.
Both vrutti vicara and vishaya vicara are not to be analysed for brahmajnanam.

Aham brahmasmi jnanam is shaabda pratyaksham only. Generally it is associated with

objectification. You must not misunderstand this. We use another word shaabdha aparoksha
jnanam.

Nd is going to arrive in his own way, page 129, topic 225

(२२५) ान य य वोपपि ः त वदृ भ
े द मिनवृि — बा घटा दिभः
सहा तःकरणवृ ेः स ब धो ने ादीि य ारा जायतइित घटादयो न साि भा याः।
अ तःकरणवृि यदा ाकारा भवित तदा सा वृि न बिहग छित, क तु शरीर या तरे व
वतते। तया वृ या सह णः स ब धोऽि त । त मा ानमिप सुखदुःखा द ानिमव
य पं भवित । पर तु सुखाकारदुःखाकारवृि षु बा साधनापे ा नाि त।
त मा सुखदुःखादयः साि भा याः। ाकारा तःकरणवृ ौ तु गु मुखा तवेदा तवा य य
ो ेि यस ब ध पबा साधनमपे यते । त मा न साि भा यम् । इ थं य िवषयेण
सह वृि ः स ब ा भवित त य ानं भवित । ‘अहं ाि म’ इित वृ ेः िवषयेण णा
सह स ब वात् ानं य ं भिवतुमहित ।

In this important para, ND compares ghatadhivishaya jnanam, brahma jnanam

3rd line antahkarana vrutti... When jbani has the thought aham brahmasmi, in that vrutti it does not
go out, it remains within, jnana vrutti and brahman have sambandha inside in the form of brahman,
therefore it is pratyaksham, therefore brahma jnanam is also pratyaksham like ghata jnanam. 2nd
line: when ghata pratyaksha jnanam takes place, through eyes, aindriya pratyaksham happens, not
the other two. Not sakshi pratyaksham, not shabdha pratyaksham. When emotion knowledge takes
place it is pratyaksham only, but we dont use sense organs or shabdham, therefore it is saakshi
pratyaksham. In the case of brahmajnanam, it is neither like ghata jnanam nor like sukha dukha
emotion jnanam. Only when there is maha vakya sravanam, it is entering your head through the
ears, and shabdha generates maha vakya vrutti. Therefore, brahma jnanam is of shabda
pratyaksham type. It is not indriya or saakshi pratyaksham. ND reinforces vrutti vishata sambandha
is there, therefore brahma jnanam is shaabdam and pratyaksham because of vrutti vishaya
sambandha.

Next para

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य धूमदशनेन वि न ानं जायते त धूम ानं य म्, वि न ानं तु न य म् । च ु ारा

िनगता तःकरणवृ ेधूमेन सह स ब धोऽि त; अतो धूम ानं य म् इ यु यते ।
िल ग ान पानुमान माणज या तःकरणवृि ः शरीर या तरे व व याकारं भजते । न िह
वृ ेवि नना सह स ब धोऽि त; त मा ि न ानं न य म् ।
Here pratyaksha and paroksha jnanam difference is talked about. Here inferential knowledge is
spoken about. Based on smoke, I infer the fire knowledge, knowlege of clue smoke is pratyaksham,
inference of fire is paroksham. In fire, there is no contact between thought and fire which is on the
other side of the mountain. It is through anumana or inference. Fire thought does not have contact
with fire.

Next two paras ...ittham

इ थं य वृ या सह िवषय य स ब धो भवित त य ानं भवित । य वृ या सह
िवषय य स ब धो न भवित त परो ानं भवित । य िवषयो देशा तर थो न ो भावी
वा, त ानुमानेन श देन वा िवषयाकारा वृि ः शरीर या तरे व भवित; तदो प मानं ानं
परो म् इ यु यते ।
इि यज य ानमेव य िमित न िनयमः । सुखदुःखा द ानिमि यज यमिप य मेव
भवित। दशमपु ष ानं श दज यमिप य मेव भवित। अनेन यायेन
ीस गु मुखा तमहावा य पवेदश दज य ानमिप य मेव भवित।

Whenever knowing thought and object contact is there, it is pratyaksham otherwise paroksham,

3 occasions when it is paroksham.

You cannot have pratyaksha knowledge,
When object is away or elsewhere
When object is past object
When object is a future object

The following para attacks tatvadrushti. You thought aindriya pratyaksham alone is pratyaksham.
Actually three are there. And brahmajnanam is shabda pratyaksham. By understanding this, we can
understand if direct knowledge if brahman is possible or not. By this enquiry from the mouth of a
sadguru, when i hear the maha vaakyam. Aham brahmasmi jnanam comes.

ीस गुरोरे वंिवधमुपदेशं ु वा बुि मानु मािधकारी त वदृि ः वा मानं पेण

िव द वा भेद मं िवजहौ । ‘अहं ाि म’ इित वृ ौ िनरावरणं भाित ।
त वदृि रे वमुवाच ।
िनरावरणिनभासमहं ेित बु वान् ।
ीस गुरोः सादेन ख डाकारवृि तः ॥
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इित ीवासुदव
े े सर वतीिवरिचते सं कृ तिवचारसागरे
उ मािधका रण उपदेशिन पणं नाम ॥ चतुथ तर गः ॥

Having heard the wonderful discourse of the sadguru, the budhyaman adhikaari tatvadrushti
understanding himself to be brahman, he dropped the notion between jivatma and paramatma. In
this way, brahman is evident in every experience in the form of saakshi chaitanyam. Student
addressed the Guru, i have understood that i am niravaranam through vrutti vyapti and nirbhaasam
self evident brahman by your grace. Prasada in vedantic parlance is consistent and systematic
teaching.

With this chapter 4 is over.

Vicarasagaram summary of chapter 4

We completed chapter 4 titles chaturtha tarangaha. Total 7 chapters. Each chapter is further divided
into topic called aavarthaha. Totally 538 topics are there and numbered continuously. First 3 are
introductory chapters. First one was anubhandha chatushtaya saamanya niroopanam. 4 factors
associated with vedanta shastra. Adhikari vishaya prayojana sambandha, candidate, benefit, subject,
connection cbsc. General analysis 39 topics. Second chapter anubhanda vishesha vicaraha. Deeper
or special analysis of anu bandachatushtayam. 69 topics. 3rd is smaller one. 1 and 2 prepare the
ground because without establishing the anubandha chatushtayam there is no point in continuing.
Without candidate ir benefit no point, like sanskrit in universities. Therefore close sanskrit
department. Text starts only in 3. Introduces the Guru and shishya by giving their lakshanam. Saadha
a chatushtaya sampatti. 3rd one is small only 13 topics. Glory of guru is presented with a unique
example like the Sun which absorbs the water from the ocean and leaves salt behind and gives water
in the firm of rain, guru absorbs advaitam from the sastram and leaves out dvaita portion. Now
summary of chapter 4. 104 topics. 7 portions, I am dividing into.

Topic 122 to 126. A story introducing the disciple. A king named shubhasantathihi, three sons
tatvadrushti, adhrushti and tarkadrushti. Wanted to go to the forest. He suggests to the three sons,
they go to a private place and discuss and decide kingdom is samsara. And therefore they go in
search of a guru, meet a guru under a banyan tree in kashi. They become disciples. The author is our
guru. The three disciples are graded into uttama, madhyama and manda adhikari respectively.
Therefore 3 chapters are dedicated for each adhikari. 4th is utamaadhikari tatvadrushti upadesha,
5th is fir madhyama adrushti upadesaha, 6th is manda adhikaari tarkadrushti upadesha. Tatva
drushti comes first.
127 to 134. Tatvadrushtis question and Gurus answer. Q1 how can i get moksha? Being uttama
adikari, guru gave a mind boggling answer. Your desire for moksha is invalid. Therefore, the desire
cannot be fulfilled. Reason..moksha is dukha nivrutti poorvaka sukha praapti. You cannot desire for
that because you are atma ever ana da swaroopa. Then how can you ask for ananda. You cannot
desire to remove dukha, also because atma is ever free from dukham in all avasthas.
135 to 165 q2) you say i dont have any sorrow at any time, i am clearly experiencing sorrow. How
are you saying I dont? Non existence of dukham. Guru gives a technical answer. Experience does not
prove existence of something. There are many things that appear for us which are really non
existent. Similarly dukham and samsara are experientially available factually not there, thats mithya.
Mithya is defined sat asatbhyam anirvacaneeyam. Since it is experientially available, you cannot say
it is non existent, asat vilakshanam, since it is factually not there you cannot call it existent.
Therefore, all mithya padaartham will not come under existent or non existent category but
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seemingly existent category or anirvacaneeyam uncategorisable or unclassifiable as existent or non

existent. Dukham is mithya or samsara is mithya. Therefore do not ask how to remove that as it is
not there. Then example of rope snake or shell silver given, through thus Guru establishes
anirvacaneeya kyatihi. Erroneous perception is established through revised definition of
anirvacaneeya khyaatihi. He talks of 5 types, atma kyatihi, asat, akyatihi, anyata kyatihi and
anirvacaneeya khyatihi. Rope snake is superimposed on rope because of partial knowledge of the
rope because of partial light. This is saamanyam. Revised one is, instead of saying snake is super
imposed on rope, you say snake is superimposed on rope enclosed consciousness. In the next step
we say, when you say snake is superimposed its got two parts, snake arthadysa is super imposed and
snake experience jnanadhyasa is superimposed. Snake is on rope enclosed consciousness,snake
experience on mind enclosed consciousness. At the time of superimposition mind is contacting the
rope through a thought, mind through thought is extending itself and contacting the rope. Wherever
rope enclosed consciousness is there, there is extended mind enclosed consciousness through vrutti.
Therefore instead of saying snake is superimposed on rope enclosed consciousness we say snake is
superimposed on extended mind enclosed consciousness. Therefore arthadyasa and jnanadhyasa
are superimposed on mind enclosed consciousness. Ultimate adhistaanam for both is mind enclosed
consciousness. Mind enclosed consciousness is called sakshi chaitanyam. All superimpositions
consist of arthadyasa and jnanadhyasa are located in saakshi chaitanyam only. This is revised
anirvacaneeya khyati. Here itself, Guru says entire samsara also consists of arthadhyasa dukha and
jnanadjyasadukhaanubhavaha, both are anirvacaneeya experience only. Therefore, you should not
desire to remove samsara because it is mithya or anirvachaneeyam.
166 to 188 q: ok samsara is mithya, it anycase gives me problem and therefore I am interested in
eliminating mithya samsara. Like bad dreams, dont I want to go to bed without night mares with a
prayer. Guru responds, anything mithya can go away only through jnanam, it does not go but
understood as mithya thereby eliminating. Brahma satyam jagat mithya jivobrahmaivanaaparaha..
Katham aikyam..Of the three components of jnanam, first two are clear, not the third part..jivatma
paramatma aikyam. As an answer to this, ND introduces chaturvida chaitanya prakriya. Ghatakasha
example, jalakasa, mahakasa, meghaakasa. Ghataakasa and mahakasa are original. Similar four
chaitanyams, kootastha and brahma chaitanyam are OC. Jiva chaitanyam and iswara chaitanyam are
RCs. Whenever we talk about aikyam, its not about Jiva and Iswara, but the Ocs. Kootastha brahma
aikyam which is possible, this knowledge gives liberation.
189 to 198.. Who gains aham brahmasmi jnanam is it jiva or kootasthaha? Acharya talks if the seven
stages of jnanam spiritual journey. Agnyaanam, aavaranam, vikshepam....sukha prapti. Kootastha
cannot have any state as it is nirvikaaraha. Jiva is RC or Oc, its RC. How can RC claim I am OC. When
Jiva claims aham brahmasmi, I can be either RC or OC. If he refers to Rc part, aham brahmasmi,
refers to negation of bhadasaamanyaadhikaransm, if he refers to OC, then
aikyasaamanadhikaranam
199 to 218 diversion portion.. Incidental discussion. Topic 1 vrutti vyapti and phalavyapti in gaining
any knowledge, 2 then 3: 6 pramaanams are discussed, 4 chaturvida chaitanyam from a different
angle prammatru pramaana prameya and prama chaitanyam, knower, instrument, knowing object
and knowledge. 4 chaitanyams associated with these. Consciousness enclosed within the object is
prameya chaitanyam 4: avaccheda vada and abhaasa vada. Reflected consciousness accepted by
abhaasa vaadis.
219 to 225. Here student asks how can we get direct knowledge of brahman? It is not possible.
Answer is final topic. Student said it should be pratyaksha jnanam and it is possible only when it is
within range of sense organs. Brahman is not available to sense organs therefore not possible.
Pratyaksha knanam is of 3 types indriya, shabdha and saakshi pratyaksham. Direct knowledge of
brahman in the form of shabda pratyaksham is possible. Definition of pratyaksham is jnana vrutti
and jnana vishaya must have direct connection. When guru talks of tatvamasi, shishya sats aham
brahmasmi, here vrutti and vishaya are in association. Knowing is claiming I am brahman without

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objectification. Therefore, mithya samsara can be eliminated through falsification. ND concluded

that tatvadrushti was uttama adikari and gained knowledge and withdraws from the world.
Adhrushti will come in next class.

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VICHARA SAGARAM
िवचारसागरम्
( ी वासुदव
े े सर वती वािमगल्)
Based on the lectures by
H.H. Swami Paramarthananda
(Class notes)

[Commenced January 2015]

Chapter 5

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To any vedantic student who finds these notes useful.

Please send in any corrections/feedback to [email protected]

Hari Om

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Vicarasaagaram 23rd jan 2015

The three students of Vicarasagaram are Tatvadrushti.. Uttama adhikari,

Adhrusti...madhyama, Tarkadrushti..manda adhikaari. Tarkadrishti who is an
expert in tarka is least qualified, such a person is weak in accepting vedanta as
distinct pramaanam. Vicarasagaram dedicates one chapter for each. Chapter 7 for
winding up

Title for fifth chapter,

सं कृ तिवचारसागरे म यमािधका रण उपदेशिन पणं नाम

॥ प म तर गः ॥
upadesa niroopanam presentation of the methodology of teaching,
madhyamaadhikaarinaha for the intermediary type of student. Acceptance of
jaganmityatvam is toughest for such a student. Whatever we are constantly
interacting we have to dismiss as mitya. Due to ETU, experienceability,
transactability, utility of the world, it becomes difficult to dismiss.
Swapnaprapanca also has etu, but it is mitya too. If you accept jagat as satyam,
jiva is satyam, samsaara is satyam too. Triangular format.

For uttama adhikari, assimilation is relatively easier and through anirvacaneeya

khyati, arthadhyasa and jnanadhyaasa can be supported. Guru cannot go to
jagannmityatvam and anirvachaneeya khyati directly, adhyaaropa apavaadha
nyaya is required. Paramatma, pancabhoota shrishti required, pancheekaranam
required, adhyaropa and apavaada is used.

Sravanam mananam are not sufficient, but dhyaanam and nidhdhyasanam is

required. For madhyama adhikari. Omkara meditation..long meditation of rope
snake resolving into rope. This is required.

Chapter 5

(आ. २२६-२५१) गु वेद भृतीनां ावहा रकस ा ितपादनम् —

Guru and vedaha (both these are read together because they are complimentary),

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etc ..Entire universe, student, is vyavaharika satyam instead of using mithya. (Like
developing country instead of underdeveloped!!).

Topic 226 to 251

Topic 226

(२२६) वेदेन गु णा चा त
ै ानोदयास भव इ यदृ ःे ः —

ीस गु मुखादुप द वेदा तवा य माणाद त

ै ा मसा ा कारो जायत इित पूवतर गे
उ म्। त वा अदृि नामकि तीयिश य एवं श कते — क गु वदा ता स या उतास याः।
आ प े अ त
ै हािन तिसि ।ि तीये िम याभूतमरीिचकोदके न

िपपासानपगमवदस यभूतगु वेदा तैः संसारदुःखािनवृि ः पु षाथािसि । एवं

प येऽ य त
ै ानोदयास भव एवेित श कराचाय थािपतम त
ै मतम ामािणकमेविे त मम

श कां कृ पयापनेतुमहसीित िश यः पृ छित ।

Through guru and veda, advaita jnanam cannot arise at all. Doubt raised by
adrusti.. Heading.

Vedanta vakya pramaanam coming from advaita brahma nishta guru. From
teaching itself, jnanam arises 4th chapter said so. Therefore, adrushti raises a
doubt, oh Guruhu, are they, guru and shastram, brahman satyam or mithya? To
avoid the problem, if you say only brahman is satyam everything else is mithya.
Then none of these can give benefit. Like mirage water cannot help in quenching
of thirst. With the help of mithya guru and mithya vedanta sastram, samsara
cannot go away. No moksha too. This is purvapaksha raised by dvaitins and
vishishtaadvaitins. Famous example of guru and shishya standing outside.
Elephant came running. Guru was first one to run faster. Shishya got injured.
Shishya asked Guru why did you run? Guru said running is also mithya.

The advaita established by adisankara through his bhashyams and prakaranta

grantha is invalid is my doubt. Guru can teach only if shishya has not concluded.
That’s why you should not discuss with a concluded dvatin and vishishtadvaitin.
We should accept their view point as it is vyavahaarikam. Never argue with any

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person who has already concluded. Here shishya raises a doubt and requests
Guru to clarify and eliminate this doubt.

Next 3 titles upto muchyate

(आ. २२७-२४९) ीस गुरो रम् —

(आ. २२७-२२९) शा करमत या त
ै य ामािणक ववणनम् —
(२२७) शा करमत य ामािणक वे ासवचनम् — ी ासेन वायवीयकू मा दपुराणेषु

शा करमतमिधकृ यैवमु यते —

Shankara madam's praamanikatvam, Vyasacharya has said in several puranas,

vayu and koorma puranam etc about Sankaracharyas work

We should not question about vyasa's existence

Shlokas..fully

In the kali yuga, the message of vedas will be presented by diverse people in
diverse forms and they will give various interpretations. In the form of
adisankaracharya, lord Siva will take avatara, jaina and baudha dvaita madam will
be uprooted by Sankara along with its pramaanam. All of them, 72 wrong
darsanams were there, we only speak of 11 in brahmasutram, accepted all deities
for chitashuddhi and helped us in transcending forms. With the help of veda
pramaanam, dvaitam was removed. For the benefit of beginners, Sankara brought
back deities. To come to advaitam, we need dvaitam. Without dvaita bhakti,
advaitam is not possible. Without advaitam, dvaita bhakti is in complete.

From the Ganga, murti of the Lord, he will establish. He foresaw what Sankara
was going to do.

He will remove the darkness called ignorance. Agnyaanam and adyaasa. The
darkness that is enveloped over earth, when that is removed, sunlight does not
produce any object. But will reveal the earth.

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In gita bhashyam chap 13, agnyaanam, I dont know, samshayaha dont know if it is
rope or snake or mala,

Vicarasagaram 30th january 2015

Page 131 last shloka at the bottom

Sarva... Upto iti

कलौ युगे तु वेदाथ व यते यथा यथा ।

श कराचाय पेण िशवः सा ा दा कल ॥

अवतीया यथाभूतं जैनबौ ा दकं मतम् ।

िनमूलिय य यिखलं वेदवा यैः सयुि िभः ॥
उ धृ य मू त (िल गं) ग गायाः थापिय यित वै भोः ।

सूयालोके न जगतो धकारिवनाशने ॥

यथावि थतभानं तु पदाथानां यथा भवेत् ।

नाश िवपरीता यभावनाया यथा भवेत् ॥

सवसंशयनाश भगव पू यपादभृत् ।

श करोऽिप तथैवह
े लोकानु हका या ॥

वेदाथिवषया ानं ाि तसंशयकारणम् ।

िन शेषं नाशिय वासौ साधिय वा यं परम् ॥

अ य िव ां च थापयेदवनीतले ।

अ यथा वणये तु वेदाथ स तु मूढधीः ॥ इित ।

The fifth chapter of vicarasagaram is being introduced in this portion as a teaching

given to adhrushti. Hey raised a question as to whether guru and sastram are
satyam or not. Either way problem. If both are satyam, then we have dvaita
problem. If we say both are mithya, then like mirage water, the teaching will be
useful. Is this teaching valid or not? First several quotations were presented by

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Sankaracharya. Therefore, Guru uses the term Sankara matam to represent

advaita darsanam as extracted by Sankaracharya, shruti yukti and especially
brahmasutra. First he quotes puranas. Initial verses we saw. There will be lot of
confusion regarding the vedas, Sankaracharya will take avatara (Siva’s) like a rising
sun and clarify all doubts regarding the vedic teaching. In the second line Sankara
refers to Lord Siva assuming the avatara of bhagawat pujya pada(Adi Sankara).
With an intention to bless the world, Sankaracharya destroys all ignorance
through several prakarana granthas, vedic messages. Agnyaana nivruti and branti
samshaya naashaha. Samshaya doubt means multiple opinions, error or
knowledge is always single. If you say snake only, it is error viparyaha. He
establishes advaitam as satyam. Advaitam accepts many vyaavahaarika satyams
and praatibhaasika satyams but accepts only one paaramaarthika satyam.

Next shloka, not only he will establish the truth, but he will establish the
parampara for this teaching. On the surface of the earth. Whoever interprets the
veda in any other way, he is a confused person.

Maheti.......ityadina

महेितहासे िशवरह ये नवमांशे च शा करमत यौपिनषद वमु यते —

िशवे मदंशस भूतः श करः श करो मः ।

चतु भः सह िश यै कलाववत र यित ॥

त मै चोपिनषि ा मया द ा महे र।

भूमौ पाष डष डानां ख डनं स क र यित ॥ इ या दना ।

There is another itihasa called Siva rahasyam. Here we get righu Gita popularised
by Ramana Maharishi, it reads like mandukya kaarika 3rd chapter, other than
brahman there is nothing. Some portions are available. Here Niscala Dasji refers
to this as great itihasa work, in the 9th chapter, Sankaracharyas teaching is
presented as the essence given by upanisadic teaching. It is full of glorification of
Siva.

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Dialogue between lord Siva and Parvati. Hey Sive refers to parvati. Sivaa
aakaranta streelinga. Adi Sankaracharya, one who does mangalam to the entire
world. With 4 great disciples, Padmapada, Totakacharya, Hastamalaka and
Sureshwaracharya will take birth in kali yuga, I have given the upanisadic teaching
to Siva. What will Sankaracharya do? He will destroy all the matams which are
against the veda, like jainism buddhism based on tarka. Essence of vyasacharyas
brahmasutra was extracted by Sankara.

Itihasa puranaam ca... Vacanamapi ...one line

इितहासपुराणानां च वेदाथ पबृंहण एव उपयोग इ यिभयु वचनमिप —

However, puranas are smriti only. How can we take these secondary scriptures as
valid. Guru says itihasa and puranas are also as valid as they elaborate the vedic
teachings only. For this he gives reference, there is a well known statement, all
these secondary literatures, are expanding and expounding vedas only. In the
absence of vedas, they have no relevance of their own.

Shloka.. Bibhe

िबभे य प ुता द
े ो मामयं त र यित ।

इितहासपुराणा यां वेदं समुपबृंहयेत् ॥ इित ।

Lord has created vedas along with the creation. In Svetasvatara upanisad, yo
brahmaanam vidadati purvam.. Yo vai veda... Bhagawan creates Brahma and send
vedas to Brahma. Vedas worry if these human beings will misinterpret me, alpa
shrurtat, half baked people, veda is afraid. Misinterpretation and propagation..

Therefore rule is if you have to comment about vedas, one has to study shruti and
smritis, itihas puranas inclusive. Instead you study the commentaries of
Sankaracharya. Since itihas and puranas vote for Sankara, his teachings are valid.

Topic 228

Advaitameva..pratipaadayatica..next page but not end of para

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(२२८) अ त
ै मेव मािणकिमित वा मीके र यिभ ायः —

ीवा मी करा दकिवराडिखलाथदश मह ष ररामायणे वािस ा य थे

सव पिनष सू भूतमा डू याथािव करण धाने ीरामविस संवाद पेणािभ वा तका मके
उप मा दषि वधता पयिल गैदृ ा तसह ै रितहासशतै ा त
ै मेव माणिमित िन पयित ।

त ाय त
ै मतसारभूतदृि सृि वादैकजीववादैक स ावादान् एव पुनः पुनर यादरे णानेकेितहासैः

स यक् ितपादयित च।

Vashishta ramayanam or uttara ramayanam, yoga vaashishta..34000 verses.

(Main ramayanam..24000 verse) both written by Valmiki.

We never read uttara ramayanam.

Valmiki’s opinion. Valmiki the prime and original author of ramayanam. Beautiful
poetry. Nature rivers etc. Purva ramayanam. In Yoga Vashishtam poetry and
advaitam are both there. Here uttara ramayanam refers to yoga vashishtam. This
is Vashishtas teaching to Rama when he gets into depression. Adolescence time.
All the upanisads are great, Manduka is great because it is drushtishrushti vaada
pradhanam, of binary format. In the form of a dialogue between Rama and
Vashishtam. Vaartikam format, commentary in poem form. With the help of all
the clues to extract the message of vedas, thousands of examples, and through
100s of stories, (Pumananda Theertha has presented on yoga vashishta). Yoga
vashishta is best pramaanam for advaitam. Treating jagrat prapancha as
pratibhaasika satyam.. In drushtishrushti vada, both jagrat and swapna are
pratibhaasika satyam. In vicarasagaram, we will discuss drushtishrushti vada in
detail. World is also swapnam only. Ekasatta vaada...especially focussed on
mandukya kaarika. With deep commitment, through various stories...

All itihasa puranas prove that Sankara advaitam only is valid...

Vicarasagaram 7th february 2015

Itham vyasa valmiki... Uptopradarshitam

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इ थं ासवा मी या िभ ायेणोपिनष गव ीता सू ा मक थान य य

ीम छ करभगव पाद णीतभा यमेव यथाथ ा यानिमित िस यित । इ थं

सव ासवा मी या दवचनिवरोधा े दवादोऽ ामािणकः । भेदवादो युि िव इित च

ीहषिम ैः ख डन थे िन िपतम् । भेदिध ारा द थे विप भेदवाद यायु वं द शतम्।

Teaching for madhyamaadhikaari..adhrushti

Whether Guru and Sastram are satyam or mithya, either way problem.

Several pramaanams presented for showing advaita shastram is praamaanikam.

Vyasa and Valmikis works quoted. Smriti first, then yukti and then Shruti
pramaanam, advaita shastram is praamaanikam.

In this manner as quoted before, from the teaching of Vyasa and Valmiki, from
prasthanatrayam, gita smriti prasthanam, upanisad is shruti prasthanam,
brahmasutra is nyaya prasthanam. For this prasthanatrayam we have bhashyams
revealing advaitam as well as dvaitam and vishishtadvaitam. Sankaracharya has
given advaita bhashyam which is in conformity with the prasthanatrayam
endorsed by Vyasa and Valmiki. We get another corollary, we can derive that
dvaita vada is opposed to the teaching of Vyasa and Valmiki. Why should we take
the support of Vyasa and Valmiki? Because they are sarvagnyaha Iswara Avatara.
Yukti pramaanam is also there which use the tarka sastram as basis which also
demolishes the dvaita vadaha. All these however require the background of
tarkasastra. There are a lot of complicated texts here. One is called pada sastram
or vyakarana sastram, second is vaakhya sastram or mimamsaka sastram or
jaimini, third pramana sastram or tarka sastram. They use these jargons for
establishing advaita sastram. Vicarasagaram is for intelligent people but they
need not have these background. There are many such books that are based on
tarka etc.

Pratyaksham proves dvaitam, we see people. In advanced texts, they say

pratyaksham does not prove this. They say it proves the sense organs. Inference
cannot work in a field where pratyaksham does not work. You cannot infer fire if

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you have not experienced fire before. Pratyaksha is basis for anumaana.
Tarkasastra tries to use anumana for this. We find fallacies in the tarka and say
sense organs cannot prove difference at all, kandana granthaha proves this.
Kandana kanda khaadhyam. Written by Sri Harsha Mishraha. To establish dvaitam
is illogical. 2nd is veda dhikkaaraha. This is studied by advanced advaitin students,
written by risham aashrami. Purely uses logic to establish the illogicality of
advaitam. If you want a taste, some if them have been translated, in Kanchi
research centre, advaita siddhi thesis has been done, a book has been printed, a
book titled "on perception". Proves perception does not prove duality. In
sankaralayam, you can buy.

Itham..anaadhi sidda.......

इ थमना दिस ुितता पयिवषयीभूत वा मृितपुराणेितहासै पबृंिहत वात ारायणा दस गु

स दायगत वा शा करम त
ै मतमेव साधु । सवः ेयोऽ थिभरादरणीय ।

Based on yukti pramaanam, shankara matam as promoted by Sankara is advaita

matam only. Advaitam alone is the central teaching of anaadi vedaha. We should
not say veda has not talked about dvaitam or vishtadvaitam, we should ask what
is the central message or tatparyam? This has been reinforced by all the
secondary scriptures. It has come down from begining less time originating from
saakshat Narayana himself, narayanam, padmabhuvam....

Shreyaha...in katopanisad. You should resort to advaitam, should we mock at

dvaitam or vishishtadvaitam. No, only based on dasoham bhavana, soham
bhavana is possible. Go from dasoham to soham. We are never against dvaitam or
vishishtadvaitam.,.we don't dismiss them at all.

Topic 229

(२२९) भेदवादितर कारः — जैना दमतव द

े बा तया ाचीनमह षवचनिवरोधा
भेदवादो न माणम् । अ◌ाि तकिवषये भेदवादख डनयु नां दशनं नापेि तिमित कृ वा, स

भेदवादः ुितवचनिव इ येव द यते — कठोपिनिष द भेदवासना भयहेतुः,

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सवदुःखिनदानम्, ततः सा वासना दूरीकत ेित मृ युना निचके ताः उप द ः । त मा े दवासना

सवा मना मनसो िनमूलमु मथनीया । सततम त

ै िन ा यसनीया ेयोऽ थना। तथा िह ुतयः —
“मृ योः स मृ युमा ोित य इह नानेव प यित” (क. २.१.१,बृ. ४.४.१९) “ि तीया ै भयं भवित”
(बृ. १.४.२) “अ योऽसाव योऽहम मीित न स वेद यथा पशुरेवं स देवानाम्” (बृ. १.४.१०),

“उद-रम तरं कु ते अथ त य भयं भवित” (तै. . ७) इित । तासां चायमथः — यइह परमा मिन

यगिभ े ि िवधप र छेदि िवधभेदशू ये नानेव (इव-श दादिव मानमेव भेदम्) प यित स
मृ वा मृ वा पुनः पुनजायते । त
ै ािभिनिव य सदा भयमेव । िच मा व व पा पृथक् ेय वेन
येय वेन वा व व तरम तीित म वानः पशु ायः। अणुमा मिप भेदं प यतो मह यं भवित

।दुःखिनदानभूतो भेदवादः ेयोऽ थना सवथा िव मत ः । त

ै वचनं यावदनु मयते

तावद त
ै सा ा कारो नो दयात् इ यदृि नामकं िश यं गु प ददेश ।

Upto pramaanam..one line

He gives a general introduction, in vaidika sampradaya any nastika madam is not

accepted. One which does not accept veda as pramaanam(here it is not referring
to God), thats the definition used. Jaina madam comes under naasthika madam,
baudika also. Therefore, we negate baudika and jaina. Any secondary literature
which rejects veda pramaanam, we reject. We say it will take you to narakam. But
in order to refute any of these, you have to study tarka sastram. This is difficult.
Therefore, it is said do not follow baudhism or jainism. Whatever is against the
praachina rishis, such dvaitam is invalid. Dvaitam is not based on our
pramaanams.

Aastika vishaye... Pradarshate

Guru makes a useful statement, you can use shruti pramanam or yukti
pramaanam. In front of nasstika philosophers you must use only yukti
pramaanam or logic. Therfore you must be expert in logic, therefore it is tough.

When I have to teach aastikas, I use veda pramaanam, need little buddhi not
much. So we are rid of logic study. Niscala Dasji says, I do not need Tarkasastra at

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all as I am addressing astika people. Using common sense I can show how veda
itself does not accept dvaitam. Tarkasastra is not required for brahma sutra
quotes. Saankhya and yogadarsanam have some utility, tarkasastra does not have
much. Only when you argue with people who don’t accept veda pramaana, we
need tarkasastra. Better do not argue with such non vedic people. In our case, we
are free from this problem. We have to show that dvaitam is not approved of by
veda.

Several quotations given here. In mandukya kaarika chapter 3 we got a taste of it.

In Katopanisad,

Katopanisadi.......end of para.

In katopanisad, he does not say bedadarsanam but bedavaasana, understanding

of duality as reality (we are not saying duality should not be perceived, question is
what is experience based perception and the correct conclusion thereafter, like
sunrise experience and the conclusion..sun going round the earth, we study
science to not negate experience, only the correct conclusion is revised.) The valid
knowledge will never be challenged by the experience. Earth going around Sun
will never be challenged by experience of sunrise.

Advaita jnanam is not absence of dvaita anubhava but in spite of dvaita

anubhava.

Dvaita mityatvam is not to be understood but must be imbibed in subconscious

mind. Otherwise you won’t get benefit in our vyavahaara. Bedavaasana causes
fear,anxiety, worry...peaceful coexistence. Dvaita satyatva vaasana is cause for
sorrow. Sravanam can handle only conscious mind, Guru can handle only students
conscious mind. Only way is niddhidyaasanam can handle subconscious mind. All
the time... Port reduction becomes compulsory for niddhidyaasanam. Ashrama
does not matter, but port reduction is important. Described in advaita
prakaranam... Yoga sastram becomes useful for niddhidyaasanam.. Thought
pattern needs to be looked at.

13th February 2016

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Topic 229 3rd para last 3 lines

अणुमा मिप भेदं प यतो मह यं भवित ।दुःखिनदानभूतो भेदवादः ेयोऽ थना सवथा
िव मत ः । त
ै वचनं यावदनु मयते तावद त
ै सा ा कारो नो दयात् इ यदृि नामकं िश यं

गु प ददेश ।

This teaching is independently complete but for madhyama adhikari called Adrushti.Guru gives
an answer on mixing up reality and validity. According to advaita, anything other than Brahman
is not absolutely real. This is true for dvaita and advaita shastram. All shastrams are mithya, or
vyavahaarika satyam. Which is valid? All dvaita shastrams are vyavahaarika satyam and
apramaanam. Advaita shastram is vyavahaarika sastram and valid also. It can teach us reality
and release us from samsara. Teacher gives several supporting factors for this shruti,
smriti,yukti and anubhava. First smriti support was given, vyasa vaakyam from puraanam .
Valmiki vaakyam from yoga vaashishtam to support validity. After smriti, then acharya talked of
yukti or logical support, like advaita siddhi, kandana kadya …. We cannot use tarka sastra
support as we are Astika people. We accept veda pramanam and is superior to tarka shastra.
Pratyaksham is superior to logic, logic is always weaker, as logic never exists without collection
of data. Two primary pramaanams pratyaksham and veda is another. Therefore veda is itself
often called pratyaksham. 4 veda vaakhyams were quoted. From Katopanisad, brihadaranyaka
upanisad, another from Briha upa, tai upanisad. Now Acharya gives meaning of these 4.

Mrytyorsamrutuo aapnoti… In that non dual Brahman which is non different from me the
observer, Brahman is free from three fold limitation desa kaala vastu paricchedaha (spatial,
time or temporal, attribute wise limitation) no brahmanhood also. Freedom from “ness”
limitation “hood” limitation is vastu paricchedaha.

Three types of differences: sajaateya, vijaateeya, svagata difference. When we talk about two
members belonging to the same species, it is called sajaateeya beda. When we talk of members
belonging to different species, vijaateeya bheda like tree and cow, chair and table. Internal
differences within the being is svagata beda like legs from hand etc. Brahman is sajaateya,
vijaateeya, svagata bheda rahitam.

One who sees duality as really existent, that person will have samsara, he will go from yama
dharma Raja’s one net to another.

Dviteeyavai bhayam bhavati—Dvaita abhinivishtasya sada bhayameva, one who is obsessed

with duality, sense of insecurity will always be there.

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Anyam devatam upaste….Whoever worships on God as an object of worship, “I am different

from God”, he does not know. “Other than me the saakshi chaitanyam, either as an object of
knowledge, there is God as a second thing other than me”, even though he is supposed to be
human being, Veda will consider him as Pashu. Briha upa says..

Whoever sees even a slight difference, in Vishishtadvaitam, bhagawan and we are one,
however Bhagawan is total, we are part of bhagawan. Veda says in both these cases, bhayam
bhavati. (In triangular format, karma is the greatest factor)

Therefore, dvaita shastrams are not valid. All the philosophical systems that talk of difference
are not valid. As long as a person is obsessed with dvaita bhakti and dvaita drushti, for advaita
jnanam, the very same dvaita bhakti becomes an obstacle. Advaitam is the destination, to the
dear second disciple Guru gave a warning.

(आ. २३०-२४०) दृ ा त वेन राजामा यभ छु कथा तावः —

(२३०) भ छः वािधकारा ं शः — हे सो य त
ै वचनानु मरणं

दृढतर ाचीना त
ै ानुभवसं कारज यामितदृढाम य त
ै मृ त ितब ाित, त वसा ा कारं

दूरीकरोित चे युपपादियतुं का न कथां तौमीित भ छु कथां गु ः िश यं ित कथयित —

Story of a person named bharcchu, minister of an emperor. Story is an example. Example for
what? Topic 230 to 240 story. Upto page 142. This story was briefly mentioned earlier. Page 20
topic 31, line 3. Bharcchu katha. Title: later. Hey somya, obsession with dvaita bhakti is an
obstacle for advaita jnanam. That’s why we cannot combine upasanam with niddhidhyasanam
in the evening. Even if you study Vedanta for several years and claim I am saakshi chaitanyam,
born out of advaita anubhava, which has been received in the past, but have dvaitam
dominating ahamkara, mamakara, raga dwesham, dushta chatushtayam. Jnanam and samsara
will coexist. It will distance the saakshat kaaram and its phalams, I’m going to talk about a story
of Bharcchu.

आसी क यिच ा ो भ छु नाम धानामा यः । स च वाय ीकृ तसकलरा यकाय ऽभवत्। त य

भावं दृ वेतरे राजोपजीिवन ति म ी यालवः स ाताः । तथािप रा ो

िनरितशय म
े ा पदीभूताय भ छवे नापकतुमशकन्। तदा ते स घीभूय
भ छु िनरसनोपायमालो य रहिस त ा थान् द यून् लु ठ नाय ेरयामासुः । द युिभलुि ठते

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रा े राजा रा य सहसोपनतमुप लवं ु वा सभां स मे य त थान् मु यािधका रणो

द युिव ावणाय िनयोजयामास । ते सव स घीभूय राजानमेवमवोचन् —

The Prime Minister of an emperor or King was Bharcchu. King had total trust in the efficacy of
the minister and therefore delegated everything to the minister. All the activities in the
kingdom, he took upon his own control. The minister became more and more popular. All the
other ministers became jealous of this person. They were not able to disturb his position. The
King had unconditional love for the minister. They had a meeting. Having joined together, they
planned a strategy to eliminate bharcchu.

The author has used beautiful language, Vasudeva brahmendra saraswati, in the introduction
there is a big note, he has contributed to the teaching also.

21st februry 2016

Page 134 2nd para 4th line

तदा ते स घीभूय भ छु िनरसनोपायमालो य रहिस त ा थान् द यून् लु ठ नाय ेरयामासुः ।

द युिभलुि ठते रा े राजा रा य सहसोपनतमुप लवं ु वा सभां स मे य त थान्

मु यािधका रणो द युिव ावणाय िनयोजयामास । ते सव स घीभूय राजानमेवमवोचन् —

The Guru is introducing a long story about Bharchu the minister. Purpose of the story is ,
pramaanam that’s capable of giving direct knowledge cannot give knowledge if the mind is
having obstacles. If dvaita bhavana is very strong then mahavaakyam which is normally capable
of giving instant knowledge is not capable now. Bharchu is a very efficient and powerful
minister. King had great confidence in this minister although he had other ministers too. They
all became jealous of Bharcchu. The minsters joined together to eliminate Bharcchu.
Conspiracy. They instigated robbers to start looting. When the people were robbed on the
outskirts of the country, the Raja called for a meeting of the ministers and asked the ministers
together to work on solving the problem. To drive away the robbers… all the ministers other
than Bharchu joined together and addressed the King and said the following.

‘ वािमन् सदा भ छु भवान् ाघते, आप काले चा मान् िनयोजयित । किम यसौ भ छु रदान
न िनयु यते’ इित । ु वैत छु ः सा ली राजानमाह — ‘ वािमन् य ा ा यते त ि म ेव

णे ग वा रपून् िज वागिम यािम’ इित । त ह तथैव यतािमित राजा भ छु मा ापया कार।

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भ छु रिप त णमेव श ून् िव ा रा ये स या दकं संर य सवषां ेममातनोत् । भ छ जयं

ु वेतरे राजपु षाः यु े भ छु मृत इित राजानमावेदयामासुः। िववेकिवकलो राजा तेषां

लीकवचनं िव य भ छु थाने ते व यतमं िनयु य त मै िशिबकछ चामरा दिब दं
चक पयामास। नूतनो म ी यथा भ छु न रा माग छेत,् यथा च रा ः व ेऽिप भ छु ानं न

या थोपायशतैः संिवधानमकरोत् ।

Swamin, Oh master, always you are glorifying Bharchu as the most efficient person, instead of
asking Bharchu during this dangerous situation, you are asking us. Why don’t you ask Bharcchu?
Bharcchu came forward and said, Oh King, why can’t you instruct me and engage me for this? I
don’t require even one moment’s time, I will go to the disturbed area immediately. The King
addressed Bharcchu, ”Let it be done in this manner”. Bharcchu immediately went to the place
and drove away all the enemies of the nation. All the crops were also protected. The plan was
to finish Bharcchu in the encounter. Unfortunately Bharcchu did not die. Hence the ministers
created a rumour that Bharcchu has died. King should have made the enquiry, but
unfortunately King believed that Bharcchu has died. King should not have believed. Indiscrete
King, he believed rumour as true. In place of Bharcchu, he appointed another one as minister.
Palanquin, special umbrella, special fan chaamaram, etc were ordered for the new minister.
King should never enquire about Bharcchu, that was their plan. The rival of Bharcchu made all
the arrangements in such a way that surviving Bharcchu must not come back to the kingdom.
Raja should not remember Bharcchu even in the subconscious mind. Now forest scene.
Bharcchu thought Bhagawan has given an opportunity to focus on spiritual studies. (when a
spouse passes away, treat this as an opportunity to focus on sanyasa: bhagawan arranged
sanyasa). Through Bharcchu, we are going to get shamadishatka sampatti…

(२३१) भ छ ः स यासः — भ छु रिखलिममं ा वैवमिच तयत् ।‘नेदान मम राजिनकटं

ग तुमिु चतम् । योऽहमरोगेण दृढेण गा ेणािवकलै रि यै स प ः सवभोगोपकरणभ रतेषु

र येषु ह यषु िनवसन् वलाव यावधी रता सरोिभः कािमनीिभरनवरतं रममाणो द ान्

भोगान् भु ान एवकालमेताव तमनयम् । त य मे मरणा ता िवप ददानीमापितता । िध ां

मूखिमय तं कालं भ गुरेषु भोगेषु िनम म्। म समः कोऽ योऽि त मूढ इ येका ते ि थ वा

यािभम िहत एताव तं कालं ेयोमागा दूरीकृ तोऽभू ासाम गनानां

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येकम गानाम य तमशोभनतामितजुगु सावहताम्, दाराप यधनादीनामनिधकदुःखिनदानतां

च भूयो भूयोऽनुिच तयन् भोगाि रत तप वी स बभूव ।

Bharcchu’s sanyasa is the topic. Somehow Bharcchu came to know that the whole thing was a
conspiracy and he thought he knew he was supposed to be dead and if he attempted to go
back, he would be killed. The thinking part is important. I should not attempt to go to the
capital, I should have thought about death even earlier. My foolishness must be condemned.
Healthy body without any diseases with all healthy sense organs I had but did not think of
moksha purushartha. I spent time in luxurious palaces with all gadgets of enjoyment with
several wives superior to even apsaras women all the time. Artha kaama pradhaana life. Only
when we get few diseases we remember Gita, Swamiji etc. I should be criticized for leading
such a life, immersed in sense pleasure. Bhatruhari’s vairagya shatakam,,,intelligent human
being is one who thinks of moksha purushartha when one is young in good health and young
age and sense organs are fine. If one studies at old age, half the sense organs do not function
properly. Bharcchu thought this in ekanta. May you repeatedly meditate on the limitations of
worldly pleasures..bandakatvam, aruptikaratvam …dukha misritatvam. Every limb is made of
waste..mala mootram. It is nauseating. Then he thinks of gruhasthaashrama. (All ashramas are
glorified in sastras, they all serve important purposes, each is designed for a specific purposes,
brahmacharya ashrama for svaadhyayaha..study, gruhastha for karma, vanaprastha for
upasana, sanyasa for jnanan yoga, therefore in Vedanta context, sanyasa ashrama is glorified
and often other ashramas are criticised). When scriptures condemn something, aim is not
condemnation, but it is for glorification of something else which is relevant in that context.
Spirit or tatpaaryam must be understood. In the following portion, we are getting
gruhasthashrama ninda. Wife ninda, putra ninda, dhana ninda… few pages of criticism. Body of
women or (men), children money etc are to be critisiced. All of them are seeming sources of
joy, go near them, they all will give pain…not one time..asatya anabhir sanghaha… Gita. In
Vicarasagara, the one statement in tatvabodha is elaborated. Bharcchu became a tapaswi.

27th February 2016

Page 134 last 4 lines at the bottom

एताव तं कालं ेयोमागा दूरीकृ तोऽभू ासाम गनानां

येकम गानाम य तमशोभनतामितजुगु सावहताम्, दाराप यधनादीनामनिधकदुःखिनदानतां

च भूयो भूयोऽनुिच तयन् भोगाि रत तप वी स बभूव ।

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In the story of Bharcchu, Bharcchu got trapped in the forest. Instead of seeing this as a calamity,
he started seeing the calamity and his life as a minister as artha kaama pradhana life. No time
for moksha pursuit. He decided to nourish the vairagyam and pursue moksha, God given
sanyasa ashrama. dara wife, apatyam, children. Adhikam..plenty, anadhikam.. anadhikam
meaning not much na.adhikam. bahuvrihi nan adhikam that beyond which there is no more.
Anamadhikam…that for which there is no limit, however you take it refers to abundance,
adhikam, anadhikam, anamadhikam. Sanyasaha is sukha kaaranam, he thought. He became
vairagyavan. Asaktihi anabhishvangaha… chapter 13 of Gita..He became tapasvi…vanaprastha
or sanyasa ashram. Word Rishihi and tapasvi are referring to vaanaprastha. Wife goes along
with the husband.

(आ. २३२-२३९) भ छ वरा यवणनम् —

(२३२) पराधीना सेवा दुःखहेतुः । एका ते सुखम् — नानािविच रसैः

सूपा यशा य शाकदिधघृतपायसापूपा नेक कारै र पाना दिभरिप तृि मनाप ािममां
िज वामेताव तं कालं वृथा पोिषतवानि म । इतः परं नतथेमां िज वां पु णीयाम् । ुधां

शमियतुं क न सि त वने िविवधािन क दमूलशाकफलादीिन । िपपासोपशमनाय क न सि त

िवमलजलाः स रत तडाकािन च । िनवासाय ह यतलाद यितशियता वातातपवषा नुप त
ु ा

गुहाः क न सि त । ादेशमा ोदरपूरणाय कमनया वृ या राजसेवया । ममेदानीम वने

पृिथवी श या, बा उपबह , क दमूलादी याहारः, िनमलोदकपानपा ं चा िलरे व । तथा चो ं

भागवते —

Bharcchu thinks, I have struggled in my job for a good salary and position, I’ve been a slave of
the tongue enjoying all food items like soup, ghee, varieties of pongal, rice, curd, payasam,
appam etc. I’ve been satisfying all these cravings. From now on only biksha, learning to control
the tongue and enjoy food that comes by prarabhdham. I’m not going to please the tongue.
Aim is Jiva Yatra only. Bulbs, kanda (Radish comes under this), vegetables, fruits available in the
forest I will eat, water from the streams (lakes and ponds) I will have. Are they not there? In
those days we got pure water. For dwelling, caves are there. Shelter from rains etc. Just fill up
the stomach, (Why should I lead a dogs life to fill up this small stomach, Sankara says in Bhaja
Govindam). My cot and bed is the Earth, grass is my mattress. I don’t want special pillows, my
arms will serve this purposes. Natural things available in the forest is my food. For drinking
water, I will use my hand, join and drink.

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2.2.4 Bhagavatam is quoted

स यां ि तौ क किशपोः यासैबाहौ विस े युपबहणैः कम् ।

स य लौ क पु धा पा या द व कलादौ सित क दुकूलैः ॥ भा. २.२.४ ॥

चीरािण क पिथ न सि त दशि त िभ ां

नैवाि पाः परभृतः स रतोऽ यशु यन् ।

ा गुहाः कमिजनोऽवित नोपस ान्

क मा जि त कवयो धनदुमदा धान् ॥ ५ ॥ इित ।
paraphrasing of these shlokas was done earlier. When there is beautiful grass which can serve
as bed, why should we work for expensive bed? When we have got our own solid hand, why
should we look for pillows? When my hands are there, why should I work for silver, gold, costly
crockery etc? Why should I work for expensive cloth when I have two types of clothes in the
forest? The tree barks are there to manage, any case nobody is there. Are rags not available?
Trees which exist only for providing food to others. Will they not give biksha? Have the lakes
and ponds dried up in the forest? No tax. All the caves, have they been locked up or closed by
someone? Ajitaha means ever victorious one..God. When you feel insecure, ananyaschintayo
maam…Gita.. sarva dharmaam partityajya mamekam… both these shlokas are chanted while
taking sanyasa. Only support for a sanyasa is Iswara. World dependence to God dependence.
Even God cannot save from problems of old age sickness etc because of prarabhdha. Learn to
transcend panca anatma. Self dependence alone is the ultimate. Here. Will God (He) support
you if you renounce the family. Why do intelligent people run after worldly rich people who are
arrogant, blind and task masters?

इ थं भ छु वचारयन् िवषयभोगेषु नानादोषान् दृ वा एका ति थतेरेव परमान द दीपक वं

िनरिचनोत् । ीपु धनादीनां दुःखिनदान वमेका ति थतेः सुखहेतु वं च भ छु यथा िनि काय

तथेदान व यते ।

In this manner, Bharcchu did enquiry making a comparison of the two ashramas and
vishayananda and brahmananda. He saw varieties of deficiencies in sense pleasures,
doshatrayam, remaining alone, dwelling upon atmananda, will reveal parama ananda. Bharcchu
noticed the differences. Dependence on world family money is the cause for only pain, and
Ananda in ekanta vasa. Knowledge is assumed here. It is not that just sanyasa ashrama here but
the knowledge.

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Topic 233

(२३३) एका तसेिवनः सावभौमा द पय तान दलाभः —

In this portion the Guru or author is summarizing a portion of Tai upa’s Ananda valli, There is a
portion called ananda mimasa, two types of ananda, infinite and finite. Both ananda have plus
point and minus point. Infinite ananda is infinite, but minus point is it is mysely therefore
cannot be experienced. It is non experiential. Atmananda.

Another one is finite, atmananda reflecting in the mind when mind is in conducive sate
anandamaya kosa, priya, moda pramoda vrutti. It can be reflected and experienced. This
experiential ananda’s plus, it is enjoyable. It is like coming out of AC room in the month of May,
heat is felt more. This is the negative. How to acquire this ananda is described by Tai upa.
Atmananda can be claimed in one way, jnanam. Pratibimba ananda can be attained by two
methods, one is vishaya ananda, by ordering the world to our specification, bhoo loka, bhuvar,
suvar etc…manushyananda, devananda, gandharvananda etc. Same ananda we can get
through vairagyam or contentment. By increasing this level, vairagya ananda is experiential. In
ekanta vaa, you can get both, by invoking knowledge you can get atmananda, by invoking the
vairagyam you can get the kosananda. Vishaya or sense object is not required at all.

5th March 2016

इ थं भ छु वचारयन् िवषयभोगेषु नानादोषान् दृ वा एका ति थतेरेव परमान द दीपक वं

िनरिचनोत् । ीपु धनादीनां दुःखिनदान वमेका ति थतेः सुखहेतु वं च भ छु यथा िनि काय

तथेदान व यते ।

Bharcchu took this situation to his advantage. He does not want to go back to work and family.
Since he wants to take to Sanyasa, context is glorification of Sanyasa, therefore ninda of
gruhasthashrama. Wife, sons, daughters, all forms of wealth are producers of sorrow, sanyas
ashram is for ananda, Bharcchu practiced this for of meditation. First ekanta vaasa guna
darsanam.

Topic 233

Person who resorts to ekanta without jnanam, it becomes loneliness or with jnanam it is
aloneness. Here Bharcchu prefers ekanta or seclusion. For him, all types of ananda that are
possible he gets out of ekanta. Sarvabhaumaha literally means Emperor. Tai upa talks of ananda
of a sarvabhauma etc. All these are pratibimba ananda. Bimbananda is limitless non-

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experiential ananda. Vairagyam detachment and santosha contentment is the means of bimba
ananda, and pratibimbananda respectively.

(२३३) एका तसेिवनः सावभौमा द पय तान दलाभः —

तथा िह, उदिधमेखलाया वसुधाया अिधप या ितहतपरा म य नतािखलसाम त य

नवयौवन य सविव ािवशारद यानुकूलसकलप रवार य सावभौम यान दो मानुषान द

इ यु यते ।

From Tai upanisad. 15:18 ideal factors for a sarvabhauma. To explain, ekanta vasa anandaha:
Subject matter. Sarvabhauma is described; ruler, emperor having sovereignty over entire earth,
vasudhaa..all types of wealth including all mines. Gold, silver. Oil etc held. The ocean itself is the
girdle, whose parakrama or strength is never challenged by anybody. All the small kings who
are in charge of smaller kingdoms offer their tributes to this emperor. Very very useful..who is
very well educated. Wife and family members are favourable. For that sarva bhauma whatever
pratibimba ananda is available is vishayananda one unit of ananda. Tai upa provided this unit.

सोऽ यान दः साितशय एव । ततः शतगुिणतान दो मनु यग धव य। ततोऽिप शतगुणान दो

देवग धव य । ततोऽिप शतगुणान दः िपतॄणाम् । ततः शतगुणान द अ◌ाजानदेव य । ततः

शतगुणान दः कमदेव य । ततः शतगुणान दो मु यदेव य । ततः शतगुणान द इ य । ततः

शतगुणान दो बृह पतेः । ततः शतगुणान दः जापतेः । ततः शतगुणान दो िहर यगभ य
णः। ि िवधप र छेदरिहत य ण वान दो िनरितशय तारत यरिहतः । न त

दुःखलेशोऽ यि त ।इ थं ा यान द य म तैि रीयोपिनष द व याम मानुवाके

व णतः ।सावभौमा द ा तमान दमेका तवासी अकामहतः ोि योऽनवरतमुनभवित।अतः

एका ते सुखमि त । दाराप यधनास ग तु सदा दुःख द एवेित भ छु नधारयामास ।

Manushya gandarva have 100 units of sarvabhaumaananda, each one of the later has two zeros
added. Brahmananda 1 followed by 20 zeros of sarvabhaumananda. Then deva gandharvasya,
then pitru, then ajaana devasya, then sarva devasya, then mukhya devas. Tai upanisad uses the
word brahmananda.100 times virad ananda is one time hiranyagarbhananda. All these are
experiential ananda.

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Then bimbananda, that which is Brahman itself which does not have desa kala vastu
paricchedaha. Nirguna brahmananda is niratishayaha. Maha vaakyam reveals this. In that
bimbananda, bhoomananda in chandogya upanisad. In this manner, both ananda we can
accomplish by appropriate methods. In Tai upa, brahmananda valli, 2nd chapter 8th section says
this. Experiential ananda can be attained through 2 methods. Without refining the set up, by
merely getting vairagyam and santosha you can get 100 times the manushyaananda. Conviction
based vairagyam is different from grapes are sour vairagyam. Not afflicted by wordly desires..
aparokshnabhuti…for this person who has got conviction based vairagyam, how does he look at
sense pleasures, your car is parked and crow shits, you remove it without declaring that you
have vairagyam. You don’t talk of it. He has attained brahmananda, for him biggest sense
pleasure is like crow shit. All ananda enjoyed by worldly people, he does’nt have extraordinary
dresses and all this, continuously he enjoys not having anything. Because of jnana vairagya
janya bimbananda is available in ekanta. If I go back to family, there is only dukham that is
waiting…

I’m going to skip portions related to pains caused by wife and children.

If wife is fine, I will keep going around wife and renounce dharma and moksha. Dropping
dharma, he will get paapam. If he is disturbed also, same problem.

Putra, a couple not having children, one grievance of not having a child. One who has children,
grievance multiples….

You can read the translations…

Topic 234 to 238 , 239: wealth caused disturbance. You all have got aparoksha jnanam.. go to
page 141

इ थं सुिनपुणं िवचाय भ छु दाराप यधना िभमानं दूरीकृ य वनेएकाक सन्

शमदमा दसाधना यासिनरतो बभूव ।

In this manner, we studied problems/attachment involved in wife, children, family, wealth etc.
Everything we consider an asset until we get, then it becomes a liability.. Barcchu gave up all
these, he developed vairagyam.. etc We are going to the king.

12th March 2016

Page 141 para 2 bhabhoova....

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इ थं सुिनपुणं िवचाय भ छु दाराप यधना िभमानं दूरीकृ य वनेएकाक सन्

शमदमा दसाधना यासिनरतो बभूव ।

If he has to accept the forest as conducive for vedanta vicara, he has to have vairagyam. He
reinforced this by contemplating of the tridoshas. Only one saadhana he is lacking is 3rd one.
Kshamadiabhyaasa. Viveka abhyaasa.

Viveka, vairagyam and mumukshutvam

He still needs Kshamadiabhyaasa. In ekanta, he wanted to concentrate and meditate. Staying

alone requires endurance and toughness.

The scene shits to palace. What happened to Bharcchu is not relevant? Now about the queen

Topic 140

(२४०) मृगयाथ वनं गतो राजा भ छु दृ वा भीतः पलायते —

भ छु थानाप ो म ी भ छु वृ ा तं सव ु वा वानुयाियिभः सहैवं समालोचयत् — य द

राजा ‘भ छु ज वित’ इित लोकवाता शृणोित, अथवा मृगयाथ वनं ग वा वयमेव भ छु प यित

तदा िम यावा दनोऽ मान् सराजा सुती णं द डयेत् इित । एवमालो य सप रवारो
राजानमासा ‘द युिभयु े मृतो भ छु ः िपशाचो भू वा भ मो धूिलतसवा गो वने
स रित। वदृि गोचराप ं सव जनं मारयित । य तं दृ वा सुदरू ं पलायते स जीवेत्’इित

िव ापयामास । मि वा य वणमा ण
े राजा त वमिवचारयन्, ‘मृतो भ छु ः िपशाचः

समभवत्’ इित िनि काय । ततः कदािचदाखेटाथ गतो भ छु वनं िववेश । त त मूले
तप र तं भ छु दृ वा तारकमि वा यं मरन् ‘नूनमयं भ छु ः िपशाचः’ इित भयेन

पलाियतः ।

Story: the minster who has occupied bharchus place comes to know about Bharcchu. King
called all the otther mantris. Suppose the king comes to know that Bharcchu is aliive by going to
the forest, then the king will come to know that all of us have lied, he will be vert angry. he will
punish us. So lets think of a new story. All the minsters and assts approached the king gave the
following. Bharcchu has become a pishacha. He has basmam all over his body, and is roaming
around, scaring people. If you see that person even from a distance. You should not go

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anywhere nearby. Only such a person can be saved. Whoever runs away will save himself.
Indirect advice. The King is asadu, no enquiry. The king as got wrong shraddha, it must be in
appropriate sastram and Guru. Misplaced shraddha must be removed. Raja did not enquire into
the truth, vedantic studies involves seeing dosha in advaita anya darshanam. Fault finding in
other darsanams is required for conviction in advaita darsanam. Our jnanam will be pyjama
knowledge, loose I believe, swami Dayananda Saraswati used to say. Bharcchu is dead, he has
become picasha, the King concluded. Kings mind is polluted by prejudice and misinformation.
Antahkarana dosha...the King decided to go hunting one day. He used mrugaya and now
aacheta for hunting. Author uses the word bharcchu vanam, where bharcchu was practising
tapas. Under the tree, the King saw bharcchu seated far away. King knew now that Bharcchu .
Through eyes.. Final knowledge. Because of prejudiced and misinformed mind, he is unable to
recognise. What he had was aparoksha jnanam, however because of his unwillingness he did
not treat it as knowledge. Bharcchu is really alive as a human being. Even when student
understands the mahavakyam, they dont treat it as final. They say it is only knowledge. Or they
say, this is only book knowledge. The king is not able to enjoy the benefit of bharcchu jnanam.
As long as our mind has two fold dosha, prejudice and misinformation, this deprives us of JM or
jivanmukti. This bharcchus story is going to be extended to brahmajnanam or atmajnanam.

We dont need any other pramaanam to study vedanta, its not like other books. It is aparoksha
knowledge. There is no special experience called brahman experience. Kena upanisad says.
Class does give aparoksha jnanam.

Topic 240

11.20

Vicarasagara

19th March 2016

Page 141

Topic 240 contd

मि वा य वणमा ेण राजा त वमिवचारयन्, ‘मृतो भ छु ः िपशाचः समभवत्’ इित

िनि काय । ततः कदािचदाखेटाथ गतो भ छु वनं िववेश । त त मूले तप र तं भ छु दृ वा

तारकमि वा यं मरन् ‘नूनमयं भ छु ः िपशाचः’ इित भयेन पलाियतः ।

The story of minister Bharcchu has been elaborately. Climax scene of Bharcchu story. Among
the vedantic acharyas, there is a highly debated topic on role of S,M and N. All agree that all 3

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are important. Sankaracharya also mentioned these but did not exclusively discuss the relative
importance. Primary and secondary. Post Sankara advaitic scholars entered into a debate. Two
groups formed. One group says sravanam gives only indirect knowledge and hence it must be
followed by mananam and climax is nidhidhyasanam and primary. This is the view iof acharyas
led by vacaspati. This group is minroity. The other majority believes that sravanam is most
critical. Then why manam and nidhidhyasanam. Several wrong misconceptions and orientation
is there and therefore student does not treat it and use it as direct knowledge hence not
effective enough to give full benefit. Therefore, mananam and nidhidhyasanam are not meant
for direct knowledge but it is for cleaning the intellect misconceptions and wrong orientation.
Attitudanal change, and therefore benefits. Sureswaracharya joins the second group.
Sarvajnata muni, Vidyaranya all follow this. Bharcchu kata is example of this. When King came
to forest, he had direct knowledge, but the King did not treat bharcchu jnanam as Bharcchu
jnanam. He should have jumped with joy. Instead of hugging him, the direct knowledge instead
of giving him ananda gave him fear and he started running away. Therefore, direct knowledge
can give no knowledge or indirect knowledge. Every student must be compared to the King who
receives direct knowledge. Every student gets this direct knowledge which is near and here
directly available, my nature, saakshi chaitanyam. Student because of partial knowledge his
sravanam is not full, meditation becomes important. Very listening becomes important. Only
misconceptions go away subsequently with manam. M: King remembered the minister’s
statement. Student thinks this is book knowledge. He mistakes Bharcchu as pisachu. Like
student thinks it is indirect knowledge and runs to do meditation for direct knowledge.. Niscala
Dasji spoke earlier…sravanam gives direct knowledge. Pages 18.19, 20. Topic 28 to 31.
Whichever be the mahavakyam, can never give indirect knowledge can only give direct
knowledge (aparoksha jnanam)

Sankshepa saareerakam

Two shlokas….

When direct knowledge is revealed in the class because it is contaminated with wrong notions
of the intellect, eyes which are capable of direct knowledge has given direct knowledge to King,
but not treated by the King that way. Taken as no knowledge. Similarly, the atma jnanam, shruti
gives direct knowledge, student does not get the benefits, because it is not taken as direct
knowledge. Student of Sankara and Sureswaracharya. Another example given: A person has got
fire which has burning power. You could obstruct. Like Sita stopped the burning power in
Hanuman’s tail. With a gem you can stop the fire, if you want a burning fire, you have to
remove the mani and mantra. The knowledge is direct, you do not have to work for direct
knowledge, through mananam you remove misconceptions. From the fire, smoke starts coming
if obstacles are removed.

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Niscala Dasji is going to tell the moral.

Topic 241

(२४१) भ छु दृ ा त य कृ तेन योजनम् — तारकमि वा यं स य वेन गृ न् राजा

वने जीव तं भ छु वच ुषा प य िप तारक य िम यावा ये िव ासेन भ छु िपशाचमेव

म यमानो यथा सुदरू ं ा वत्, तथा िै तनां भेदवादे िव स प रप मितर ानी ‘त वमिस’ इित
गु प द महावा यज यसा ा कार प ा मै याकारा तःकरणवृ युदयेऽिप भेदवा दनो
िम यावा यिव ासेन मह रं दुःखमेवानुभवेत् । न त य कदािप ा मै यसा ा कारो भवेत् ।

भेदवादमस यतया गृ तो िज ासोरे व महावा या ा मैक वसा ा कारो भवेत् ।

त मादवै दक वा े दवादो िम या, न परमपु षाथसाधक इित िनि य त िव ासो

दूरीकत ः ।

From the example whats the benefit. Mantri vakya which is mithya was taken as satyam. Like
other dvaita vaakyams that we take as satyam. Bharcchu is alive, eyes are seeing the live
Bharcchu, but due to faith in mantrivaakyam(dasoham faith) he does not believe. He runs away.
Students run after traingluar format right through the day. Although it is dvaita vaakyam. Entire
vaitatya prakaranam and advaita prakaranam reemphasises this. The student whose mind is
raw, he listens to the upadesa. Direct knowledge does arise in the mind of the student.
Brahmaatma aikyam. This understanding must be translated as saakshat kara (this is not
realisation enlightenment) just understanding the mahavaakyam. In spite of the clear
understanding, because of faith in mithya vaadam they continue in triangular format. Such a
person will not get jivanmukti and constantly there is an anxiety atleast after death will we get
a guarantee that videha mukti will come. He will never come to binary format at all. Only that
student who strongly rejects this as mithya, for him alone binary format will get stronger and
stronger..Gaudapada says triangular format is only provisional arrangement. Binary format..3rd
chapter first shloka of mandukya kaarika is disturbing, a student in triangular format deserves
sympathy.

26th March 2016

Page 144

Topic 241

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भेदवादमस यतया गृ तो िज ासोरे व महावा या ा मैक वसा ा कारो भवेत् ।

त मादवै दक वा े दवादो िम या, न परमपु षाथसाधक इित िनि य त िव ासो

दूरीकत ः ।

The fifth chapter directed to a second student. Everything other than advaitam is mithya which
means Guru and Vedanta are mithya. Either way Advaita matam has a problem, either it will
contradict itelf or make Guru and Sastram invalid. Guru has to deal with both these problems.
Of these two points raised by Adrushti, he takes the conclusion part. Guru has not handled the
part of Guru and Shishya being useless, he only dealt with Advaitam being invalid. He said
Shruti, yukti and smriti establishes praamaanikatvam. First smriti (purana plus yoga vashishta),
yukti or logic (there are several logical books like beda jignyasa, khandanakhanda…), shruti in
which veda clearly says neha naanati kincana, no duality at all…Like a polevaulter using a pole,
dvaita vada must not get strongly entrenched even in upasana, you have beda and abeda
upasana, gradually we must practise abheda upasana. Dasoham bhavana must be weakened.
Otherwise, mahavaakyam will not be able to do the job. Eye became invalid. All the dvaita
sastram are conditioning our mind. The very religion starts binding us to dvaitam. Even one
student shifts to binary format is great, Guru knows.

Reasoning, if advaitam is pramaanikam, Guru and sastram are mithya.

Now Guru is going to establish that they can give benefit inspite of being mithya. Finally Niscala
Dasji says in fact mithya alone can give prayojana. Brahman is beyond transaction, that
Brahman cannot give prayojanam. Another story. Vicarasagara has this unique thing.

(२४२) िम यासंसारदुःखं िम योपायेन िनवतते येतदुपपादनाय काचन कथा —

A very important message: with the help of a guru and sastram which is mithya means, the pain
called mithya samsara dukham can be eliminated.

यदु ं गु वेदा तादयो िम या । कथं ते संसारदुःखिनवतन मा इित, त ो यते — संसारदुःखं

िम या। त माि म योपायेन ति वतत; समस ाकयो नव यिनवतकभावदशनात्।

गु वेदा तादयो य द स या त ह तै म यासंसारदुःखं न िनवतत । अ क न दृ ा तो व यते

Shishya said Guru Vedanta are mithya, “how can they being mithya be capable of removing the
samsara dukham? “ You have to say Samsara is also mithya, therefore mithya means can
eliminate mithya problem. Only when there are two things belonging to same order of reality, it

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is possible. If Guru and Vedanta are satyam, samsara is mithya then Guru and Vedanta cannot
remove samsara. With regard to this there is a story. Vasudevabrahmendra Saraswati’s
language is beautiful.

— देवे व परा मशाली सावभौमः क नासीत् । स कदािचत्

िनिशतकृ पाणपािणिभरह नशमिन ैजाग कै ः रि िभगु े ह यतले पु पा तीण म े रा ौ शयानः

व मेवमप यत्

There was an emperor as powerful as Devendra, whole earth was under his control. There was
security protecting him. Carrying well sharpened swords in the hand all the time, they were
never going to sleep , not looking at any other direction. Like our President’s security with a
serious look. In a beautiful palace in the top floor he went to bed, a cot with rose flowers
spread all over. He was sleeping over that. The King entered into a dream.

— ज बुकः क न त य पादमेकं मुखेना हीत् । पादिवधूननेन ज बुकमपसारियतुं न राजा

शशाक । ोशमान यािप रा ः साहा याथ नकि दिप सौिवद ल अ◌ाजगाम । ततः स
वयमेवो थाय लगुडेन ज बुकं म तके ऽताडयत् । स सृगालः पलाियतः । पर तु व े ज बुकद े

पादे महती थाभवत् । थामसहमानो राजा द डावल बनो म दं म दं िभषजः क यिच गृहं
ग वा तं तिवरोपण ममौषधमयाचत । स च िभषक् ह तगतमौषधिमदान नाि त । य द

दीयते धनं त षधं स पा द ािम यवोचत् ।वै य वचनं ु वा राजा वह ते तदान

वरा टकाया अ यभावा ीनदीनः ितिनवतमानो मन येवमिच तयत् —

A jackal entered his residence and bit his foot in his dream. He shook his feet and in spite of
that the jackal did not leave the foot. He started screaming in his dream. Even though he was
screaming no security guard came. With a stick he hit the head of the jackal. Even though it ran
away, he had a great bite causing severe pain. Unable to endure the pain, nobody was able to
help him. He limped and walked. He went to a vaidhya’s house and begged for some medicine
capable of healing the wound. The doctor looked for the medicine in his chest, that medicine
was not there. If you pay money, I will go get the medicine and give you. Even a single paisa,
Raja did not have, being miserable returning from the clinic he was walking out. The king
entertained the following thought. How money is required for everything. Even family
members will not look at me. Upto 143 page middle, King’s thoughts.

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Vicarasagaram 2nd April 2016

Topic 242 line 8

From pada vidhoonene upto manasyevamachintyate 5th line from bottom

पादिवधूननेन ज बुकमपसारियतुं न राजा शशाक । ोशमान यािप रा ः साहा याथ

नकि दिप सौिवद ल अ◌ाजगाम । ततः स वयमेवो थाय लगुडन

े ज बुकं म तके ऽताडयत् । स

सृगालः पलाियतः । पर तु व े ज बुकद े पादे महती थाभवत् । थामसहमानो राजा

द डावल बनो म दं म दं िभषजः क यिच गृहं ग वा तं तिवरोपण ममौषधमयाचत । स च
िभषक् ह तगतमौषधिमदान नाि त । य द दीयते धनं त षधं स पा द ािम यवोचत्

।वै य वचनं ु वा राजा वह ते तदान वरा टकाया अ यभावा ीनदीनः ितिनवतमानो

मन येवमिच तयत्

After completing the story of Raja 1, now story of Raja 2.

Even Guru and sastram are both mithya. Adrushti has asked how both these mithya give any
benefit at all? Example of mithya mirage water is a wrong example, instead of this, take another
example, dream world, swapna drushtantha. Therefore, swapna of the king taken as example.
King was sleeping in the bedroom of a palace. He entered into swapna a bad and unfortunate
experience. He is lying on the dream bed. A jackal bit the feet or leg, he could not drive away,
he used the dream stick and hit the animal and it ran away. He still had intense pain and was
looking for treatment. He took the stick and walked slowly to vaidhyas house and asked for
ointment. He said he did not have stock, but needed money to get from neighbour. He did not
even have one paisa and therefore he was walking back and he was reflecting.
Soliloquy...speaking to himself. King started talking to himself. Niscala Dasji seems to be anti
gruhastha ashrama. You should have titheeksha.

Yadhyaham daneeshyam..... Vaidhygruhatpratinivrutaha..line 9 from bottom of topic

‘य हं धनी यां तदायं िभषक् ममगृहं पुनः पुनराग छेत् । द र ोऽयम्, न मेऽ यनेन
योजनिमित म वा िह नायं मे औषधमदात् । ना यपराधोऽि मन्, ित योजनम तरा नकोऽिप

क मैिचद युपकरोित। मातािपतृदाराप यादयः सवऽिप वा मनः कामायैवा य ीितमावहि त।

योजनाभावे न ते च ुषािप वी ेरन् । य य िवयोगं णाधमिप सोढु ं ये न शेकुः, य य

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णमा िवयोगेना यितदुःखम वभन्, िव ो यागतं यं दशनमा ेण समािलिल गुः, स एव य द

दुदववशात् कु ी भवित, तदा तं त एव भायापु ादयः नानेनत

े ः परं योजनिमित िनि व तः
वचनै विन दि त । ‘अरे पाप कम ािप जीविस, न ि यसे, प र यज ाणान्’ इित कटु
भाष ते । च ुषािप तं ु ं ने छि त, दृ वा जुगु स ते च । पित तािप भाया दूरतः ि थ वा

तद गगतमि कादीन् िन सारयित।यमु स गे िनवे य लालनपूवकं पुपष

ु तुमातािपतरौ ताविप

तदपेि तं द वा दूरं िन सरतः । अ ये बा धवाः परा मुखा भवि त । एवं सव लोकः वा म

योजनायैवा यमा यि त । अयमिप िभषक् िनधनोऽहिमित िनि य न मे औषधमदात्’ इित

िच तय ेव राजा वै गृहा ितिनवृ ः ।

Yadi aham daneesyam.. Had I been a rich person, this vaidhya would have said I will come to
your place. Vaidhya thinks, this person is poor, I dont get benefit out of helping me. Therefore,
he did not give any medicines, there is no mistake in his thinking, entire world thinks this way.
Even bri upa says this, everybody loves others only for his own benefit, without any
expectation, nobody helps anyone without any motive. Now he thinks of family members.
Mother father wife children, all of them (maitreyi braahmanam, chapter 2 section 4, chapter 4
5th section) place love in other places, the moment I become non productive they will not turn
in my direction. When I am useful I am loved, when I am not useful, I am unloved. When I am
healthy earning and contributing to family, the other members are not able to withstand
separation even for 1 minute. Even when this wonderful member was away, they experienced
intense sorrow. When he goes out of station, they wait for that persons return. The moment
that person falls sick or is no more contributing. (Our own physical body is an asset, then it
becomes a liability when we become old and sick.) or due to leprosy, then the attitude
gradually changes, the very same wife, children etc. Language changes, rude expressions, "oh
sinner, why are you still living? Why can’t you die? "they are rude this way. In the case of
dangerous and difficult diseases, they have nurses to take care. When they see, they only get
nausea..aruveruppu jugupsum. The wife herself who wants to serve the husband, stands far
away, there are flies on the body, she drives them away standing far away. The parents
themselves took care of the child when he was healthy and beautiful. They kept on their lap.
They nourished him. Now at the appropriate time, they keep medicine and food and walk away,
may be exaggerated, there is at least a silent prayer that neither should suffer. We are dwelling
because these ideas have to be registered, useful to give up attachment, raga must come down.
If this is the condition of parents themselves, (kidney transplant example), others will also turn

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away. Bri upa..tatedat preyo..atma 1.4.8. Now vaidhya, he treats for the sake of money. Upto
this is Kings thoughts.

Tatra maarge...end of topic

त म ये माग क न प र ाजकमप यत् । स च रा े कम यौषधमदात् । तदुपयोगेन रा ो

िन शेषतया णिवरोपणमभवत् । एवं व ं प यत एव रा ो िन ा योऽभूत् । राजा

बोधमवाप । जा ता तेन न सृगालः, न तेन कृ तं पाद तम्, न दुःखम्, न प र ाजकः, नौषधं वा

कि दिप दृ म् । एवं दृ ा तभूतां कथामु वा गु राह — ‘हे िश य, अनेन दृ ा तेनैवं

िवजानीिह — अनृतेनैवानृतं िनवतत । रा ो िम यादुःखे स ाते न स यम् ( ावहा रकम्)

कि दिप व तु त दुःखिनवृ ये बभूव । एवमनृतेनैव गु वेदा ता द पसाधनेनानृतं संसारदुःखं

िन शेषं िनवतत’ ।

When the King returned, on the way he saw a sanyasi. Sanyasi was not only a sanyasi but had
knowledge of medicine. That sanyasi gave some medicine, healing happened instantaneously.
Now he walked back and the dream ended on this note. He woke up at that time. When he
woke up, he did not see any of the things he saw earlier, no jackal, no wound in leg, no scar as
well, no sanyasi, no ointment or its smell in the waking state. With this the dream example is
over, now moral presented in condensed form. After narrating, the Guru told Adrushti. Through
this example, may you note this example, only the unreal medicine can remove the unreal
wound. Both are there only in swapna awastha. Same order of reality required. When king
experienced unreal pain, the wound in the dream leg, could not be treated by any one in the
real vyavahaarika world. In this manner, Guru and vedanta are mithya, samsara dukham is also
mithya, sthoola sareeram, sukshma karana sareeram, sanchita, prarabhda all are mithya. Even
sadana chatushtaya sampatti which is mithya is required.

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रा ो िम यादुःखे स ाते न स यम् ( ावहा रकम्) कि दिप व तु त दुःखिनवृ ये बभूव ।

एवमनृतेनैव गु वेदा ता द पसाधनेनानृतं संसारदुःखं िन शेषं िनवतत’ ।

2nd example. 2nd King. Dreamer King. Bharchu story…hunter king. Hunter king example is for

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We should never say shravanam gives only book knowledge, it gives aparoksha jnanam.
Mananam and nidhidhyasanam are meant to remove the mental blocks. Bharcchu kata is
important for this. When there is aparoksha jnanam along with mental block, we have blocked
knowledge. This is hunter king story.

Mithya guru and mithya sastram can remove samsara. Dreamer king. Satyam brahman cannot
remove samsara. Mithya guru and mithya sastram alone can remove samsara. Mithya guru and
mithya sastram can eliminate samsara but how can they give satya moksha? Satya moksha
need not be given by anyone, its my swaroopam, it was obstructed by mithya samsara.

(२४३) दृ ा तसम वयपूवकं िम यासंसारदुःख य िम यागु वेदा ता दसाधनेन

िनवृ युपपादनम् —

Elimination of mithya samsara dukha is established with the help of mithya guru and other
sadhanas, mithya sadhana chatushtayam , mithya class etc.

पूव दृ ा त यायमिभ ायः — संसारदुःखं िम या। त मा ि वतकगु वेदा ता दसाधनेनािप

िम याभूतेन भा म् । िम याव तुिनरसने स यसाधनापे ा नाि त । स यसाधनेन न िम याव तु

न यित । पूव दृ ा ते रा ः शयनगृहं िव ो िम यासृगालो न स यदौवा रके न िनवा रतः

।राजसकाशे स व यनेकेषु स यायुधेषु तैरिनवा रतः िम यासृगालो िम याल गुडेनैव तािडतः

पलाियतः । रा ो िम या णमभूत् । त णं न स यवै ेन िच कि सतम्, क तु
िम याप र ाजके न । रा ो िम यादुःखम्, त कारणं िम यासृगालं च दूरीकतु न कि दिप

स यसाधनमुपयु मभवत् । ईदृशः व ः सवसाधारण एव।

Samsara and dukham are mithya. Therefore, the instruments that remove the samsara should
be necessarily of the same order of reality mithya only. A real instrument is not required and it
cannot do the job also. With real instrument, mithya vastu will not go away. In the dream of the
dreamer king, the jackal that entered Raja’s bedroom was mithya. Obviously the dreamer king
could not avoid the dream jackal. Near the king the real world instruments were there. None of
them could drive away the jackal. No other philosophy, except Advaita have different orders of
reality. In vishitadvaita everything dream is also satyam. Dream, world, brahman all 3 orders
are satyam. Untimately the dream jackal was driven away by the dream stick. Second example:
false wound was created to wake up the king and make him limp. It went away, not due to the
medicine chest or doctors in the palace. The false pain and its cause false jackal, to eliminate

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these none of the satyam instruments were of any help at all. Similar type of swapna are
universally available. It can be used to understand Vedanta.

जा कालीनोपकरणािन कदािचदिप क यिचदिप न व े उपयु य ते । एवं िम याभूतं

संसारदुःखं िम यागु वेदा ता दसाधनेन न येत्। न िम यासंसारः विनवतनाय

स यगु वेदा ता द साधनमपे ते ।

All the instruments available in the waking state will never be useful in dream. It cannot even
enter swapna prapanca. In the same manner, samsara dukham has to be eliminated by mithya
saadhanam only. It does not require a “paaramaarthika Guru”. Purvapakshi had used another
example, mirage water which is mithya cannot eliminate real thirst. Now, Guru wants to say
that your example is wrong.

(२४४) मरीिचकोदके न िपपासािनवृि भवि वित श का ।स ावैष या प रहार —

Purvapakshi said mithya water does not remove the thirst therefore mithya guru Vedanta
cannot eliminate samsara. Answer: mirage water cannot remove the thirst because mirage
water is prathibhaasika satyam, thirst is vyavahaarika satyam. In the case of Guru and samsara,
both are vyavahaarikam.

ननु िम यामरी युदके न न िपपासोपशमो भवित । तथा िम यागु वेदा ता दनािप न

संसारदुःखनाशोऽिप यात् ।

Guru says advaitam alone is truth and he teaches classes. “Thirst does not go away by mirage
water. In the same way due to guru Vedanta also, samsara will not go away.” “If mithya guru
can eliminate samsara, mithya water could have eliminated thirst”.

You are taking an example where the eliminator and eliminated belong to different orders of
reality.

य द या ह मरीिचकोदके नािप िपपासोपशमोऽिप भवेत् । न तु तथानुभूयते इित चे ।

दृ ा त य वैष यात् । ाितभािसकमरी युदके न ावहा रकिपपासोपशमाभावेऽिप

ावहा रकगु वेदा ता दसाधनेन ावहा रकसंसारदुःखिनवृि ः स भवेदेव ।

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मरीिचकोदकिपपासयोः स ावैष यात्, गु वेदा ता दसाधन य संसारदुःख य

चसमानस ाक वा दृ ा तवैष यं बो यम् ।

With the help of pratibhasika mirage water, elimination of vyavaharika thirst is not possible. In
our example, with the help of vyavahaarika guru Vedanta, elimination of vyavaharika samsara is
possible. In this particular case, both belong to the same order of reality.

(२४५) समस ाकयोः पर परं साधकता बाधकता च —

A relationship is possible only with two members. Those two members must belong to the
same degree of reality. Vedanta introduces this important addition. In dream a male and
female can be husband wife, but you cannot have a dream female and real male marrying.
Between two things of same order of reality, helper helped destroyer destroyed relationship,
both are possible.

संसारदुःख य गु वेदा तादीनां च समाना स ाि त । त मा गु पदेशेन वेदा तवा यै

संसारदुःख यो यु यते । ययोः पर परं स ा समाना तयोरे व पर परं साधकता वा बाधकता वा

भवित ।

Samsara and guru Vedanta have same order of reality. With the help of maha vakyam etc, Guru
can eliminate samsara dukham of shishya. Any two entities, if they have same order of reality,
only between them, they can be mutully be supporters or eliminators. Between world and
maya, world and brahman we talk of both types. World and maya…produces sustains etc.
Between brahman and world no relationship, because of different orders of reality. Introducing
samandha is adyaropa, vivarta kaaranam word is used. Temporary karanam status.

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त था मृदो घट य च स ा समाना । त मा मृ ट य सािधका । व नेः का य च स ा समाना

।अतो वि नः का य बाधको भवित । साधकम् = कारणम् । बाधकम् = नाशकम्

।मरीिचकोदक य िपपासाया स ा न समाना । अतो मरीिचकोदकं निपपासाया बाधकम् ।

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मरीिचकोदकं िपपासां न िनवतयतीित यावत् । अ े दमाकू तम् — चैत ये पारमा थक स ाि त

। चैत यिभ ेषु िम यापदाथषु ावहा रक वा ाितभािसक वा स ाि त ।

The teacher is answering the objection raised by the student about the mithya guru. Clay and
pot have the same order of reality. Fire and a log of wood have the same order of reality. First
example is for supporter supported example, 2nd is eliminator eliminated example. Mirage
water and thirst of the waker are not of the same order. One is pratibhasikam other is
vyavahaarikam. All these discussions have become necessary because in advaitam we talk of
three orders of reality. Vyavaharikam, pratibhasikam and paaramaarthikam and non existent.
These three are not required for vishtadvaitins(only existent and non existent).

M: In the advaita shastram, the following message must be noted,in chaitanyam existence is
absolute, anything other than chaitanyam is mithya which is of two forms vyavahaarikam and
praatibhaasikam. Non existence can never borrow existence and appear, where as mithya can
borrow existence and appear.

Definition of three orders of reality

(अ◌ा. २४६-२४८) ावहा रक ाितभािसकपारमा थकस ानां वणनम् —

(२४६) ावहा रकस ा — य य पदाथ य ानम तरा न बाधः, क तु ानेनैव

बाधो भवित त य ावहा रकस ा वेन पदेशः । ानेतराबा य वे सित

ानमा बा य वं ावहा रकस विमित यावत् । सा च स े रसृ पदाथ वि त । यतो

देहेि या द प पे रसृ े ानम तरा न बाधो भवित, क तु ानेनैव

भवित।त मादी सृ पदाथा ावहा रकस ाका इित ेयम्।बाधो नामापरो िम या विन यः

।तथा चो ं प द याम् —

We have not seen this anywhere else. Vyavahaarika satha…that that can never be negated by
any method other than brahmagnyanam. Even during pralayam, you should know that world is
never negated. It is in avyakta roopam. Matter is negated only by one pramaanam, sastra
pramaanam. Any person who does not accept sastra pramaanam, world will come under
satyam category only. For all naasthikas, world will come under satyam only. A non existent
thing has been existent in the past, like pot is not there after destruction, but it only goes back
to potential form. In Vedanta, non existent means non-existent in all 3 kaalas. Like rope snake
negation through knowledge, question of prarabhdha for a jnani becomes non relevant for the

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same reason. Existence of prarabhdham is negated, experience is not negated. That

vyavaharrika satyam is there in all things created by Iswara. Body sense organs included. Only
brahmajnanan destructs this. Intellectual removal of existence, experiential existence is not
removed. Vedanta does not work in the field of experience, no new experience it wants to give,
no production of new experience. Experience the world, but do not say world has experience.

In pancadasi, Vidyaranya has said this.

ना तीित तयोबाधः क तु िम या विन यः ।

नो चे सुषुि मू छादौ मु येताय तो जनः ॥ िच. १३ ॥

Negation of the world is not stopping the experience, in chitradeepa … even while experiencing
the world, I should understand that world does not have isness of its own. Isness is in the world,
but is not of the world. Advaita nishta should continue along with the experience of the world.
No samaadhi is reqired. Nirvikalpaka samaadhi is not relevant. If non experience of duality is
moksha, why should you go into samaadhi, by going to dreamless sleep or going to unconscious
state people will get moksha effortlessly.

परमा मावशेषो िह त स य विविन यः ।

न जगि मृितन चे ीव मुि न स भवेत् ॥ १४ ॥

Abiding in advaitin truth is not cessation of world experience. It is in spite of world experience.
Coming to advaitam as the remainder is not withdrawing from experience but clear
understanding that I the observer alone enjoys existence of my own. This awareness is advaita
nishta. It does not require experiential withdrawal.

अयं चापरो िम या विन य ई रसृ पदाथषु ाना ा न क यिचदिप भवित । क तु

ानादन तरमेव तादृशिन यो भवित । अतो मूलािव ाकायजा पदाथा मके रसृ ौ

ावहा रकस ा िव ते । ज ममरणब धमो ा िखल वहारिसि योिजका स ा

ावहा रकस ेित व यते ।

This negation of the existence of the world, existence is in the world but not of the world, this
understanding will not be there before coming to Vedanta. Both consciousness and matter are
both existent for such people, sankhya philosophers too. After Vedanta jnanam, in all

three periods of time existence is there in matter, but not of matter. Now he says world is the
result of Maya (instead of Iswara), maya kaaryam is called Iswara shrishti. In this empirical

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world, birth death experience samsara all are taking place. Bandha and moksha is also
happening. All of them are empirically real. Vyavahaarikam. Eteranally they will continue.
(Iswara does not have videha mukti, because Iswara has to maintain the vyavahaara of shrishti
sthithi laya permanently).

11th June 2016

अयं चापरो िम या विन य ई रसृ पदाथषु ाना ा न क यिचदिप भवित । क तु

ानादन तरमेव तादृशिन यो भवित । अतो मूलािव ाकायजा पदाथा मके रसृ ौ
ावहा रकस ा िव ते । ज ममरणब धमो ा िखल वहारिसि योिजका स ा

ावहा रकस ेित व यते ।

In the beginning of 5th chapter, student had asked,”if advaitam brahman alone is satyam,
everything other than this must be mithya, inclusive of Guru and Sastram. Therefore how can
samsara be eliminated?” Mirage water example given. Answer: elimination or support will be
possible between two things if they have same order of reality. Thirst belongs to vyavaharika
plane, pratibhasika mirage water cannot eliminate the thirst. Here Guru Shastra belong to
vyavahaarika satta, samsara also belongs to vyavahaarika satta. Story was told, King in dream.
Jackal biting and his hitting with a stick. In advaitam, we have 3 orders of reality. These 3 are
described. Only in Advaitam, 3 orders of reality are described. Vishtadvaita accepts swapna as
reality created by Bhagawan. When we say world is non existent, they all assume non real. In
advaitam we have vyavahaarika and pratibhaasika satta besides paramarthika satta. Only asat /
tuccham is non existent which is different from all three sattas.

Topic 246 onwards these 3 topics. First vyavahaarika satta. Definition: Maya(moola avidya- self-
ignorance- located in myself, I am the locus of Atma avidya) and Mayakaaryam belong to
vyavahaarika satta.

Through thoola vidya I create swapna prapanca. Taitiriya upanisad: mayeva sakalam jaatam….

A jnani sees jagrat prapanca as mithya due to Atma jnanam. He sees the ETU of jagrat prapanca
but knows it does not have an existence of its own. Mityatvanischayaha or baada. In jagrat
prapanca commonly seen as Iswara shrushti, negation will happen only through brahma
jnanam. World is with my blessing. All the worldly transactions, spiritual transactions, religious
transactions belong to vyavahaarika satya. Very brahma jnanam is vyavahaarikam. Empirical or
objective reality.

Next is subjective reality, pratibhaasika

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(२४७) ाितभािसकस ा — ानेतरबा य वं ाितभािसक वम् । तादृशं स वं य ा ते

स ाितभािसकपदाथ इ यु यते । ानं िवनैव र ुशुि कोषरा द ानेन यथा मं

सपरजतोदकानां बाधदशना ेषां ाितभािसकं स वम् अि त । ाितभािसकः =
तीितकालमा स ाकः । स ा = व पम् = ि थितः । तीितकाल मा भािवनः पदाथ य

ाितभािसकस ो यते । तूलािव ाकायशुि रजतादेः तीितकालमा भाि◌व वात् तेषां

ाितभािसकस ा यु यते ।

Pratibhaasika satta:-never seen these definitions elsewhere. Whatever is falsified by

brahmajnanam is vyavahaarika satyam. Whatever is falsified by any jnanam other than
brahma jnanam is praatibhaasika satyam. Until rope knowledge comes, rope satyam is satyam
only (not pratibhaasika satyam). Everything is (appears)paaramaarthikam during agnyaanam.
Even without getting brahma jnanam either through rope knowledge or shell or sand
knowledge, rope sarpa, shell silver and mirage water are falsified. Pratibhaasika is one that
exists when you experience. After class, when we go home, we are able to say astika samajam
is there. Even after experience it continues exist. In dream, if you see a sick person, you don’t
miss that person. Object ends with experience ending in praatibhaasika satyam. Rope snake is
because I see (pratibhaasika satyam), I see because Rope is (vyavahaarika satyam), difference is
experience and existence. Then he defines pratibhaasika satyam in another language.
Whatever is born out of thoolavidya is praatibhaasika satyam. Any ignorance other than self
ignorance is toolavidya. Chemistry physics ignorance etc. shell silver rope snake etc. That which
is projected by brahma agnyaanam is vyavahaarika satyam, that which is projected by
brahma bhinna agnyaanam is praatibhaasika satyam.
(२४८) पारमा थकस ा —काल याबा य वम् = पारमा थक वम् । चैत यमेकमेव न

कदािप बा यत इित पारमा थकस ा चैत य यैव ।

Both of the earlier ones were falsifiable. Baadyatvam. Sublatable. When something is destroyed
you speak about it after destruction, its absence. Sublation is used a word used about absence
of an object in all 3 periods of time. Like rope knowledge does not destroy snake but sublates
snake. In all three kalas. trikaala abhaava. Unique English word invented by advaitin. Something
that cannot be sublated by any jnanam..is paaramaarthika satyam. Jagrat prapanca borrows
existence or isness like moonlight is borrowed from sun. Therefore, there has to be something
other than jagrat prapanca, shareera, mind, thought which lends isness to them. I the observer
chaitanya tatvam. It lends existence to swapna prapanca. What is unnegatable is consciousness.

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You can never talk of absence of consciousness you have to be conscious of absence of
consciousness.

(२४९) गु वेदा तादेः संसारदुःख य चोभयोरिप ावहा रक स ाक वा गु वेदा ता दना

संसारदुःखिनवृि यु ा —

Satta of 3 kinds was discussed, for negation of samsara by guruvedanta, because they belong to
the same order of reality.

इ थं गु वेदा तादेः संसारदुःख य चैकैव ावहा रक स ा । ततः समस ाक वा योः

िम यागु वेदा ता दना िम यासंसारदुःखं िनव यतैव । ुि पपासा दकं तु ाणधमः । ाणाः

त मा ानम तरा न िनवत ते । अतः िपपासा ावहा रकस ाका । मरीिचकोदकं तु

ानं िवनैव म भुिम ानेन बा यते। अतो मरीिचकोदकं ाितभािसकस ाकम्।

मरीिचकोदकिपपासयोः समस ाक वाभावा मरीिचकोदके न िपपासोपशमो भवित। दा ाि तके

तु बाधकगु वेदा तादेबा यसंसारदुःख य च समाना स ा। दृ ा ते तु मरीिचकोदकिपपासयोः

िवषमा स ा । त मा दृ ा तो िवषमो दा ाि तकाननु पः । िवषम वम् = िभ िवषय वम् ।

Mirage water cannot remove thirst because they are different orders of reality. Both are
pratibhaasikam. That can be negated by any jnanam other than brahma jnanam. It can be
removed by seeing the sand. Thirst is vyavahaarika satyam, it can only go through vyavaharika
plane. With brahma jnanam how will thirst go?

Vicarasagaram 18th June 2016

Page 146 last line drashtante upto end of topic 249

दृ ा ते तु मरीिचकोदकिपपासयोः िवषमा स ा । त मा दृ ा तो िवषमो दा ाि तकाननु पः ।

िवषम वम् = िभ िवषय वम् ।

Teacher said, x can eliminate Y only if both belong to the same order of reality. Like mirage
water and thirst cannot be mutually eliminated. In the case of samsara, guru shastra and
samsara are all of the same order of reality vyavahaarikam. Can brahma jnanam eliminate
wakers is thrist? Brahma jnanam can only falsify the thirst but can never the thirst.

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Topic 250

First line alone.

(२५०) शुि रजतादे ानम तरा बा य वे, संसारदुःख य ानेनैव बा य वे च

िविनगमक ः—

Here Niscala Dasji wants to present a previous topic. For pratibhaasikam, a definition was given.
That can be falsified by any jnanam other than brahma jnanam. Rope snake can be falsified by
rope knowledge, therefore it is pratibhaasikam. Vyavahaarika satyam can be falsified by only
one knowledge, brahma jnanam. Why such a rule? Pratibhaasikam can be falsified by anatma
jnanam like rope knowledge, shell etc because pratibhasikam is born out of anatma ignorance.
Anatma jnanat baadhyate. Vyavahaarikam is not born out of anatma agnyaanam, but atma or
brahma agnyaanam.

M.. Shell silver etc, pratibhaasikam even without brahma jnanam can be falsified. With regards
to this rule, whats the condition or determining factor for forming this rule?

ननु िभ ं िनिखलं िम येित पूवमुप द म्।तादृशिम यापदाथषु

शुि रजतर स
ु पमृगतृि णकोदकादयो ानम तरै व बा य ते, संसारदुःखं तु ानेनैव

बा यत इित भेदे को हेतुः । सोऽयं संशय छे इित िश यो गु ं पृ छित ।

Now I have a doubt, other than brahman everything else is mithya. On what basis you divide
into pratibhasikam and vyavahaarikam mithya. Among all these mithya certain things rope
snake, shell silver, can be eliminated even without brahma jnanam. Whereas samsara problem
does not go away by just waking up.

Topic 251

(२५१) यद ाना यो पि त ाना य बाध इ यु रम् — णोऽ य य

सव यािव ाकाय वाि म या वं सममेव । नैवा त

ै े स य वग धोऽ यि त । पर तु

यद ाना दु प ते त ानेन त ा यत इित िनयमः । र ुशुि कोषरा ानात्

सपरजतोदका दकमु प म्।र वा द ानेन सपादयो बा य ते।

तथैवाि तीय यगिभ णोऽ ानाि जृि भतिमदं

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जननमरणा ददु सहसंसारदुःखम यि तीय यगिभ सा ा कारे ण बा यते ।

General rule: anything thats projected by ignorance is mithya. Agnyaanam is of two types.
Entire creation has two things, atma and anatma. Moola and thoola avidya. There are two types
of agnyaanam. Atma agnyaana janya mithya will be falsified by atma jnanam. Anatma agnyaana
janya mithya will be falsified by anatma jnanam. In the case of rope shell and sand, snake silver
and mirage water get falsified because of anatma jnanam. Where as entire vyavahaarika
satyam is falsified by atma jnanam. Jiva jagat iswara. Saakshatkaara means aparoksha jnanam,
claiming I am Brahman. Falsification is insignificantisation of samsara. Like stars in day light.
Problems will continue along with our classes, as I internalise the knowledge, through
sravanam, mananam, nidhidhyasanam. Only through FIR reduction.

Topic 252

(अ◌ा. २५२-२८३) संसारिवषयकिवचारः —

(२५२) संसारो पि म ः—

ा ानादु प मानः संसारः के न मेणो प त इित सुिनि तं वणनीयिमित िश यो गु ं

पृ छित ।

Another allied topic

Differentiating vedantic study from junior and senior student stand point. Every person who
comes to vedanta comes from triangular format only.

Weaning junior student from triangular to binary format is the task.

Senior student does not differentiate between pratibhaasika and vyaavahaarika satyam.

For triangular format, sequence is important, creation etc.

Once the whole world is looked at as mithya like rope snake, we do not bother when snake got
an egg, snake was born, when sancita went, prarabhdha went etc nobody is bothered. Nobody
is bothered about sequence. Mithya does not have existence of its own, gaudapada says even
karma theory is only temporary (in mandukya kaarika). 6 questions and answers. Junior student
believes the triangular format. Vicarasagaram is for senior uttama student, so utpati krama and
laya krama are not important. I do not want to exclude junior students, so I will cater to junior
students also.

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Samsarakshya.. Enquiry with respect to jagrat prapanca. Discussion with respect to arrival and
departure of creation, jagrat prapanca originating due to maya or moolavidyA. Whats the
sequence? What will I be in next janma? What was I in previous janma? First answer for senior
student, then junior student. Pancheekaranam will be discussed elaborately.

Vicarasagaram 26th june 2016

(अ◌ा. २५२-२८३) संसारिवषयकिवचारः —

(२५२) संसारो पि म ः—
ा ानादु प मानः संसारः के न मेणो प त इित सुिनि तं वणनीयिमित िश यो गु ं

पृ छित ।

Whether mithya guru and mithya shishya can eliminate samsara. It can be like dream thirst can
be eliminated by dream water.

We use moolavidya more in place of maya as we become senior students, easier to dismiss
moolavidhya.

Now is there a kramaha or sequence for creation?

Since dvaita prapancha is going to be negated in its entirity, we should not bother about the
order of arrival. Entire dvaitam is mithya. In mithya krama is not possible because it is cyclical,
karma janma.

In the case of junior student, universe is very important. Jagat and Iswara are both important.
Vedanta accepts universe and Iswara as creator and gives an explanation.

Niscala Dasji says VS is for senior students, however there may be junior students in VS class so
it caters to juniors too.

First answer is kramaha naasti. Like in dream. Suddenly an adult emerges in dream. In all
upanisads, order is addressed differently, in mundaka and prasna, etasmat jayate prana comes
before panca bootas, kham, water etc, in aitareya 14 lokas come first, in chandogya no akasa at
all, in taitireeya akasa comes first. This indicates veda does not want us to bother with
sequence of creation.

Now for student's satisfaction, acharyas deal with this.

First senior student.

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Brahma agnyaanaat uptpatti... Clearly may you describe,

(अ◌ा. २५३-२८३) पूव य गुरो रम् —

(२५३) व वि ना मं जगतः तीितः — वा पदाथा यथा मम तरे णा यु प ते

त देव िम याजग ितभासते ।िम याजगतः मिज ासुः

मरीिचकोदकावगाहनमपी छेत्।उपिनष सु जगदु पि रनेकधा व णता । जा व योः सवथा

सा यमेव ूयते — “त य य अ◌ावसथा यः व ाः” (ऐ. १.३) इित । अत एव त

युगप सृि र यु ा । “स इमान् लोकानसृजत” (ऐ. १.१) इित । “स इदं सवमसृजत ।य ददं क ”

(तै. . ६) इित च । तथैव प द याम यु म् —

Senior student: do not bother about the order. In Mandukya, 4 features of world were given.
existence was given by Me, the world has no origination, has got appearence because of
moolavidya or maya.

World only appears not creation or origination. Brahman creates the world, nimitta karanam,
brahman becomes the world upaadaana karanam, brahman appears as the world, vivarta
kaaranam, finally. We have to get here. Jagrat prapanca is also praatibhaasikam only. Its for ,
the order, junior students like somebody wants to take a dip in mirage water.

Both jagrat and swapna prapanca, we want to treat on equal footing. As similarities increase in
your view, you become a senior student. Aitareya upanisad says after shrushti , jiva has 3 fields
of experience. All the 3 are swapnam. Jagrat prapanca is also My projection. With my
chaitanyam along with moolavidhya project swapna mind, swapna prapanca, and jagrat
prapanca.

Initially we say swapna is our projection, Iswara projects jagrat prapanca.

In tai upa, first time orderly creation. Akasat vayuhu, vayou agni

First in brahmananda valli.

Towards end of chapter no order is mentioned.

All acharyas have been highlighting this, pancadasi also

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व े जालसदृशमिच यरचना मकम् ।

दृ न ं जग प यन् कथं त ानुर यित ॥ तृ. १७१ ॥

व व मापरो येण दृ वा प यन् वजागरम् ।
िच तयेद म ः स ुभावनु दनं मु ः ॥ १७२ ॥

िचरं तयोः सवसा यमनुस धाय जायते ।

स य वबु स य य नानुर यित पूववत् ॥ १७३ ॥

Constant remembrance of similarities between swapna and jagrat.. Is a good nidhidyaasanam
method.

171,172,173 chapter 7 of panca dasi

Magic show as an example is discussed, you can never explain creation or its order. You cannot
say karma came first or creation. Thats why in quantum Physics, creation is considered random.
There seems to be a continuity for this hall, detailed /deeper level we say it just has atoms in
motion lasting momentarily. Mithya is technical lesson, detachment is practical lesson

Sravanam once a week is not possible. Nidhidyaasanam is compulsory. Everyday after

experiencing swapnam intimately, may you see the jagrat avastha, may you spend a few
minutes everyday compare both of these avasthas, jagrat and swapna prapanca and also during
day meditate, also focus on similarities. More you invoke similarities, more you invoke saakshi
bhava. I alone lend existence to both swapna and jagrat prapanca, that’s why a senior student
appears as an aetheist.

Mayyeva sakalam jaatam, mayi sarvam pratishtam

Giving up satyatva buddhi in them. More I invoke saakshi chaitanyam, ahamkara, mamakara,
raaga, dwesha get diluted. Family, business, property centred worries get diluted.

Like a gunateeta

Vicarasagaram 2nd July 2016

Page 148

Topic 253

Shlokas quoted

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व े जालसदृशमिच यरचना मकम् ।

दृ न ं जग प यन् कथं त ानुर यित ॥ तृ. १७१ ॥

व व मापरो येण दृ वा प यन् वजागरम् ।
िच तयेद म ः स ुभावनु दनं मु ः ॥ १७२ ॥

िचरं तयोः सवसा यमनुस धाय जायते ।

स य वबु स य य नानुर यित पूववत् ॥ १७३ ॥

Before nidrakalpita

Guru has entered into the topic of the krama or order of creation. Teacher pointed out that
vedanta has two answers, one for lay person another for advanced person. When we try to
understand the jagrat prapanca, we look at it from the waker's perspective, because we are
studying vedanta from the waking state. Since we take waker as standard, vedanta tries to
teach from waker's standard. However, vedanta knows it is only relative. Waker should never
be taken as standard. As long as you take this as standard, you can never reach the reality. But
the shift requires maturity. Aim of vedanta is sooner or later, the student must drop waker as
standard. Atma the saakshi chaitanyam must be taken as standard. Like different standards of
time. From dreamer's standpoint, dream world is real, wakers world is not even available.

Is there krama for shrushti? Think about swapna prapanca. Everything in dream happens
sequentially. Karya kaarana scheme. In waking state all the order is disorder only, they say
every dream lasts 90 seconds only.

Vedanta says for jagrat prapanca also 2 answers, from wakers stand point there is a krama.
Akasa vayu etc, karma janma etc. Our jagrat prapanca is real from wakers standpoint. Once the
student is senior, Guru shakes the whole jagrat prapanca by saying it is also like dream world
from absolute reality standard.

Swapnedra ...we just saw.

Swasapna...2nd shloka..swapnam is also my projection, jagrat prapanca is also not something

created by Iswara.. For a senior student. Thats why he appears as atheist. Inside Atma replaces
Iswara. In Gita also its talked about..aham atma gudakesa, .....sarva. I am the very adhistaanam
of the entire jagrat prapanca.. Logical explanation can never be given for jagrat prapanca. First
senior student answer.

Shiram tayoho..

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If a senior student looks at jagrat prapanca as Atma, he will not find differences. One is
vyavaharikam , dream as pratibhaasikam, from wakers standpoint. For dreamer dream world is
vyavahaarikam. Differentiation is there only as long as you take the wrong standard. This vaada
is called drushti srishti vada. Jnani does not see any difference between jagrat and swapna
prapanca from atma standpoint.

""""" next two shlokas from vivekachudamani

िन ाकि पतदेशकालिवषय ा ा द सव यथा

िम या त दहािप जा ित जग वा ानकाय वतः ।

य मादेविमदं शरीरकरण ाणाहमा यसत्

त मा वमिस शा तममलं ा यं य परम् ॥ िव. चू. २५२ ॥

Meditation shloka..

252 verse..

Everything is mithya, dream projected by nidraa, time, space and sense objects, triputi, seeing,
seen, seer, instruments, you cannot talk of the continuity of the dream as when you wake up
the time does not continue. It’s gone. There is no question of continuity. Jagrat prapanca is also
available only for the waker along with time and space. This world also appears along with time
and space. Jagrat prapanca is also a product of moola avidya.

Because of this reason, your physical body, all the instruments, prana, and others are
anirvacaneeyam mithya only. I project through my maya. That projecting saakshi chaitanyam
consciousness, is tattvam asi. Mayyeva sakalam jaatam, mayi sarvam ... This is the teaching for
senior students.

Na karmana na prajaya na dhanena, tyage naike..

Vedanta vignyaartha,,,, sanyasa yoga

Another shloka

Verse 170 of vivekachudamani

Swapnertha.... Ityadeena choktam.

व ेऽथशू ये सृजित वश या

भो ा द िव ं मन एव सवम् ।

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तथैव जा यिप नो िवशेषः

त सवमेत मनसो िवजृ भणम् ॥ िव. चू. १७० ॥इ या दना चो म् ।

First we have to meditate on swapna then jagrat..in swapna avastha there are no separate
objects at all, we ourselves project objects, jnanadhyasaha and arthadhyasaha, both thoughts
and objects are simultaneously projected. My nidrashakti through my creative power. Bhokta
bhogyam bhogaha triputi, all my own mind.

Same thing is true for jagrat prapanca also. We should take Iswara's mind or Samashti mind. All
minds that I experience as well as the world is located in Me the chaitanyam. No difference at
all. All in samashti mind.

ननु य द जगदु पि र मेण त ह किमित तैि रीया दषु म उ इित चेद ो यते ।

Through all these verses, it is said that jagrat and swapna prapanca are the same from senior
students stand point. Since time also comes along, no krama or sequence also.

If jagrat is like swapna, how come veda talks of a sequence? Veda is given by the Lord. This is
the objection raised by student. In tai upanisad..akasat sambhootaha..akasat vayuhu..Agner
aapaha...

यद ुतेः जगदु पि िवषये मिवव ा या ह ुितषु सृि कथने वैष यं न यात् । दृ यते तु

वैष यम् ।

If there is an order for creation, and if order is a fact, then upanisad will speak about it in a
consistent manner in every upanisad. Krama shrushti, akrama shrushti, simultaneous, vikrama
shrushti..reverse sequence are all mentioned. First bhoota then bhautika and reverse, in
consistency indicates veda does not want to present in factual order. Because ultimately whole
thing is going to be negated. If the shruti is particular to teach the sequence, there will be no
inconsistency. Several shrutis are quoted..

Tathaa hi, chandogya....',,,,,,,,,,,ityadinaa. After tai

Chandogya and Tai...bhoota shrushti is mentioned. Panca boota shrushti.

तथा िह, छा दो ये णः सकाशादि जलपृिथवीनां मेणो पि ः ूयते — “तदै त । ब यां

जायेयेित । त ेजोऽसृजत” (छा. ६.२.३) इ या दना ।

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Akasa and vayu not there in chandogya. 5 in tai upanisad. Both refer to a sequence, but there is
a difference in the number and order.

Vicarasagaram 9th july 2016

Page 148 last 2 lines yadi shrute...ityadinaa 3rd line 149 page

यद ुतेः जगदु पि िवषये मिवव ा या ह ुितषु सृि कथने वैष यं न यात् । दृ यते तु
वैष यम् । तथा िह, छा दो ये णः सकाशादि जलपृिथवीनां मेणो पि ः ूयते — “तदै त।

ब यां जायेयेित। त ेजोऽसृजत” (छा. ६.२.३) इ या दना। तैि रीये

अ◌ाकाशवा वि जलपृिथवीनां प भूतानां मेणो पि ः ूयते — “त मा ा एत मादा मन

अ◌ाकाशः स भूतः” (तै. . १) इ या दना ।

Student has raised a question on whether there is an order in creation and resolution. Answer
depends on the maturity of the student. Iswara created the world in a particular order. If a
student is in binary format, he looks at jagrat prapanca as similar swapna prapanca. Just as
there is no krama in swapna, no krama in jagrat also. There is krama in both jagrat and swapna
from the standpoint of waker ahamkara and dreamer stand point respectively. No krama from
standpoint of Atma.

Author wants to take sruti pramaanam now. If there is a definite krama it must be taught by
shruti. Shruti does not talk of a clear krama at all. When pancabhootas and pancalokas are
talked about, there is a krama. Sometimes it talks of loka shrushti followed by bhootashrushti.

In chandogya, three elements are talked about. 6.2.3 tai upa, akasa vayu prithvi, here problem
is in the number 5 here, 3 in Chandogya earlier.

िच परमे रः सवमसृज दित मम तरै वो पि ः ूयते — “इदं सवमसृजत” (तै. . ६)

इ या दना ।

some upanisads, mentions simultaneous creation without sequence. Tai brahmavilli. 6th
anuvakha.

Niscala Dasji does not mention vukrama shrishti..mundaka and kaivalya..etatvat ..prana, mana
and indriyani first, then pancabhootas are mentioned. This is reverse order shrishti. Mundaka
2.1.4 or 5.

Kaivalya also.

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इ थं वेदेषु जगदु प न
े ाना कारे ण वणन यायमाशयः — जगि म यैव । व तुभूतं चे ग यात्

तदु पि मो वेदे वनेक कारे ण नो येत ।व तुिन िवक पास भवात् । अत ोपिनषदां
जगदु पि मे न ता पयम् । णोऽि तीय ववणने परमता पया द ग वेन जगि षेध य

िववि त वाि षे य वेनाि य जगतो यथाकथि दारोपः कत इ येव ता पयम् ।

From all the sections of Vedanta, creation is not talked about to accept creation, but to
temporarily go along with the student. Like mother talking baby language. Its only anuvada
vaakyam, quoting the mistake of the student, there is a creation. Adhyaropa first, then
upanisad dismisses it. In Kaivalya first kham jyotirapa is mentioned.... Then dismissed. message
is there is no creation, but only appearance. Order in the arrival, upanisad is not particular. If
you have to become a senior student, you have to do mananam nidhidhyasanam of vaithathya
and advaita prakaranam, otherwise we will get stuck in triangular format. Presence of ETU is
not proof of reality. Who lends reality to this world? I the chaitanyam. Niscala Dasjis
expectations are very high. All students of vicarasagaram are in binary format. World is mithya.
If the world has an objective existence, the order of its creation would not have been changed
from upanisad to upanisad. Veda cannot afford to change. Since veda changes the order from
upanisad to upanisad, mastani sarva bhootanam in Gita is immediately

Followed by Na ca mastaani bhootani. Srushti is not the central message of shruti, it wants to
prove the nonduality of brahman. Therefore, world has to be negated. Acceptance of world is
for the student who has permanently accepted the world. Shruti is forced to accept
temporarily. Since the negation of the world is a temporary step required, so temporary
acceptance is required therefore order is not important. Order of serving becomes important.
From eaters angle, no importance.

त ायं दृ ा तः — लीलाथ क न कृ ि मं गजं िनमाय य ेण तमाकाशे

उ थापयित।अ◌ाकाशगमनसमये त य गज य कणवाला वयवेषु व तास प ौ त समीकरणाय

स पु षो न यतते । एवमेव णोऽि तीय व ानिस ये त
ै पो दृ य प ो िनषेधाथ

कि पतः ।

For the sake of entertainment, an adult made an elephant with a cardboard. He raised the
elephant to the top. When the elephant is raised, if the ear or tail goes here or there, there is a
bent, that person does not take pain to adjust them. Similarly Upanisad does not want to take
pains to discuss the order. Vedanta shrushti is itself given up in some places. In chapter 7 of

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gita, avyaktam, mahat......from rajo guna...jnanedriyam comes. (In sankhya it say so, gita
borrows from here). In advaita, we say satva guna gives jnanedriyam. Sometimes we get doubt,
are we sankhya or advaitins. For shrishti its ok.

Niscala Dasji says acharyas have discussed. Brahmasutra

तथा च भा ये कृ तैताव वािधकरणे (३.२.६) व णतम् — “लोक िस ं ि वदं प यं िण

कि पतं परामृशित ितषे य वाय शु व प ितपादनाय चेित िनरव म्” इित।

त मा तीनां प िवषयेऽनादरादेव तदु पि म यैकिवध वेन वणने न य ः । तदु पि िवषये

ुतीनां िवगानदशनादेव प िनषेध एव ुतीनां नैभय न तदु प ािवित ेयम् ।

6th adhikaranam, the whole universe is only this much. Vyasacharya is analysing adhyaropa
abivada. Moorthamoorta brahmanam. Briha 3.2??

World is divided into moortha prapanca and amoortha prapancham. Mind is amoortham, body
is moortham.. They are presented as part of brahmanam, vishishtadvaitam. Sankaracharya says,
neti neti later. First moortha prapancha negated then amoortha prapancam negated. Finally
nirvishesham brahman is all thats there.

Well known two parts of the Universe, both of them are superimposed in brahman by
mayashakti of brahman(moolavidya).

Not for retaining, but for negation, not only for negating the universe but to reveal advaitam
brahman. Non existent need not be negated, existent cannot be negated, therefore world
comes under seemingly existent as it is negated by the upanisad. Mithya. It borrows existence
from brahman. I'm the observer observing the world and lend existence to the world. Projector
experiencer supporter.

There is no defect in the teaching of the upanisad. Sankaracharya says in brahmasutra bhashya.
Since Shruti does not care for the universe, it does not care for the order of the universe. Veda
wants to negate the world. Negation is equal to understanding that existence of the world is
borrowed and I lend existence.

Vicarasagaram 16th july 2016

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त मा तीनां प िवषयेऽनादरादेव तदु पि म यैकिवध वेन वणने न य ः । तदु पि िवषये

ुतीनां िवगानदशनादेव प िनषेध एव ुतीनां नैभय न तदु प ािवित ेयम् ।.

The acharya is dealing with an incidental topic regarding the nature of mithya prapanca.
Brahman is not a product of anything nor has it given rise to any product...in Katopanisad.

Brahman does not have a cause nor does it give rise to another product...mundaka upanisad

Therefore origination of the universe can never be spoken about. We cannot accept that
creation also existed eternally.(then it will be dvaita). World is therefore an experience which is
mithya. Mithya conveys the full significance. We can therefore never speak of origination of the
world. Kaarya kaarana vada itself is a confusion. Strong intellectual orientation of why this
bhagawan creates this world.

In the vedapurva bhaga, we do accept karma phalam. Mithya at superficial level followed
kaarya karana vada or krama. Both are negated finally. To retain the student guru and vedanta,
during adhyaropa kaalam, we accept brahman as karanam and world as kaaryam and a krama.
Tasmat for senior students, the vedanta does not want to show any respect for shrushti. Veda
does not have respect for veda itself. Veda itself is not there...

Na vedo... Nashashtro

Shivakevaloham....nirvanashatkam or dasashloki

For these 10 shlokas, one acharya wrote siddhanta bindu, Ramaraya wrote siddanta sindhu..on
this siddhanta bindu.

Only because of the lack of consistency

There is no tatparyam in the shrushti.

Purvapaksha based on brahmasutra. We may not raise this.

Topic 254

(२५४) ु यु मेण जगदु पि कथने सू कारभा यकृ तोरिभ ायः —

In brahmasutra, both Vyasacharya and Sankaracharya have analysed different shruti vaakya
related to shrishti. They have different sequences. Both have come to a particular order based
on all the shruti vaakya. This order is seen in tatvabodha. Although 3 mentioned in chandogya
and 5 in tai upanisad. Between sukshma and sthoola, sukshma must come first. Bhoota must

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come before bhautika. Then pancheekaranam must be talked about.. Sukshma bhoota to
sukshmabhautika then sthoola bhoota and them sthoola bhautikam. First loka shrushti then
shareera shrushti. One student remembers brahma sutra. If sequence is not a big thing for
upanisads, why should Vyasa and Sankara take pains to establish this? This is only to confirm
the validity of the upanisad in the minds of the student. Student does not know the negation is
coming later..

Student may doubt the validity of the veda if the order is inconsistent, therefore, m: by the
analysis of various shruti vaakya, establishing a krama..superficial angle..

यदिप सू भा यकृ तौ ि तीया याये जगदु पि ितपादक ुितवा यानां पर परिवरोधं

प रहर तौ तैि रीयो सृि म एव सव पिनषदामथ इित व णतव तौ,

त म दािधका रसमाधानाथिमित ेयम्।पूव व णतमु पि वा यानां

व तुभूतमिभ ायमवग तुमसमथा म दिज ासवः पर परिव ािन वा यािन दृ वा ा ता मा

भूवि ित सू भा यकृ तौ सव पिनषदामाकाशा द मेणैव जगदु प ौ ता पयिमित दशयामासतुः

In the brahmasutra, utpathi krama is established by these two acharyas for two reasons. All
shruti statements they analyse resolving the contradictions, they concluded that tai upanisads
sequence is right, although chandogya misses 2. All upanisads mean the same, we have to
supply the missing ones and order. Both acharyas explain this way. This is for the sake of junior
students, manda adhikari. Adhyaropa pradhaana people.

Junior students are those students who are not able to understand the previous definition.
Apavada is the aim of the student. They are not able to understand this. Even quantum
physicists say the solidity of the world is an illusion.

They may get confused with the saamaanyam of the veda pramaanam.

क वेदा तिवचारे ण यथाथ ानमलभमान य लयिच तनाथमिप ुतीनां वैम यप रहारे ण

िववि तो जगदु पि मः सू भा यकृ ां द शतः ।

If the student has enough maturity and is free of adrushta obstacles, then at once he is able to
come to binary format.

For a senior student, nithyamukta alone is relevant. For a junior student, gradual arrival and
departure of world is important. For mandaadhikari niddhidhyasanam is important. A particular

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type is prescribed. Learning to resolve everything into Atma. Like in tai upanisad. Dissolving
every kosa into Atma.

Desire for videha mukti itself is because of our obsession with gradual disappearance of kosas.
Pravilapa dyanam. Object should be dissolved into the words. Vachorambanam... Then words
into thoughts into mind and then Atma. This is pravilapaka dhyanam. In mandukya, imkara
dhyanam is prescribed. For withdrawing into silence. From karana prapanca into silence.

Resolution meditation... You will wonder whats the order of resolution. Reverse of evolution
order. Sthoola bhootani into sookshma bhootani..remain in nirvikalpaka samaadhi in which you
have resolved the whole world.

For that student who cannot do the apavaadam at the time of shravana kaalam, during
pravilaapaka dhyanam, a particular order is established for future use.

Next page

येन मेणो पि ति परीत मेण जगतो लयि तनीयः । तथा लयिच तनेनाि तीये िण

बुि ः ि थरा भवेत् । सोऽयं लयिच तन कारः वा तककारै ः सुरे ाचायः प ीकरणा य थे

व णतः ।

Utpati krama is useful for niddhidhyasanam. Reverse order of shrushti for resolution. One can
try to get into nirvikalpaka samadhi where there is no dvaitam, adviteeya state ,,,for junior
student. For senior student, advaitam is not absence of dvaitam, but inspite of dvaitam. I am
abiding in advaita atma. This method has been elaborately discussed in pancheekaram
attributed to Adi Sankaracharya. Omkara is used for resolution meditation. Its only 1 and 1/2
page, but many commentaries are very large. Pancheekarana vaarthikam written by
Sureswaracharya talks of the method of practising this meditation. Mentally resolve and finally
arrive at sukshma akasa then sivoham.

Question for Niscala Dasji: is his candidate senior or junior? He says I have primarily targeted
senior students, but since this book is vicarasagara therefore let me address junior students
also.

Vicarasagaram 23rd July 2016

Page 150 top line

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येन मेणो पि ति परीत मेण जगतो लयि तनीयः । तथा लयिच तनेनाि तीये िण

बुि ः ि थरा भवेत् । सोऽयं लयिच तन कारः वा तककारै ः सुरे ाचायः प ीकरणा य थे

व णतः ।

Acharya established that with regard to any mithya vastu, order of resolution or dissolution
cannot be spoken about. In the same way, negation of rope snake also cannot be talked about.
In the case of dream also, krama of arrival, events etc cannot be spoken about. Since jagrat
prapanca is also mithya according to vedanta, therefore we cannot speak about a krama for
creation or dissolution. The order mentioned in shruti, there is no tatparyam. That’s why there
is no consistency with respect to shrushti. In fact, from sankhya darsanams, shrushti is often
borrowed while studying vedanta. Vyasacharya and Sankara present an order by consolidating
the bhashyams.

Brahma sutra....yesterday's class Yadapi sutra bhashya kruto

Chapter 2 third pada sutra 1-7.

Various discordent shrushti theories. Bhashyams are consolidated and presented. Niscala Dasji
asks why should Sankara and Vyasacharya propose an order. First answer seeing the
inconsistency, the junior students may lose shraddha. Therefore consolidation and krama was
required.

Second answer..again for manda adhikari, for nidhidhyasanam, for practising the resolution of
universe, all bhautikas into bhoota. Laya nidhidhyasanam. Samaadhi abhyasa, including
nirvikalpaka samadhi is accepted for madhyama adhikari not uttama adhikari. Chapter 6 of gita,
mandukya 3rd chapter last 6 or 7 verses. Prescribed for manda adhikari. Niscala Dasji will also
discusses this later. This is said in Pancheekarana vaarthikam is Sureshwaracharya's book.
Ramakrishna Mission book is available.

अ य थ य उ मािधका रिवषय वा िप जगदु पि लय मवणन य ना ावसर तथािप

सागर प वाद य थ य म दानु हाय स ेपतः स उ यते । अस ग वाद य वा

शु णः सका शा गदु प या दकं न स ग छते । क तु मायािविश शबल णः

सकाशा गदु प ते । त मा माये रयोः व पं ितपा ते ।

Vicarasagaram is meant for uttama adhikari. Definition in footnote... Drushti shrishti

vada...there is no world other than I the observer, I the Atma. For understanding drushti

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shrushti vada, revised anirvachaneeya khyati one must have assimilated. Jnanadhyasa
arthadhyaasa.

Ekas satta vada, we dont talk of 3 levels of reality, only one satyam, no vyavaharika,
pratibhassika etc.

Eka jiva vada...

All these are abolished. One who is comfortable with binary format. Any body comfortable with
triangular format is manda or madhyama adikari. For uttama adhikari, topic of krama is not
relevant. Still there may be some scattered manda and madhyama adhikari studying VS.
Therefore, this ocean must accomodate manda madhyama adhikaari. So I am going to talk of
utpati and dissolution

Topic 255 to 272..shrushti karma

(अ◌ा. २५५-२७२) ु यु ो पि मिन पणम् —

(अ◌ा. २५५-२६०) स गा माया व प ितपादनम् —

290 to 292 laya krama

Once the shrushti topic comes, brahman cannot be a karanam, karya karana vilakshanam. Mere
agnyanam and my projection of world due to my ignorance people will not accept. Therefore, I
have to introduce a creator. Therefore, Iswara comes. In advanced vedanta grantha, Iswara's
position becomes a temporary introduction for manda adhikari. Mandukya 3rd chapter..
Creator must be different from jiva jagat and brahman, therefore Iswara has to appear.
Brahman should have a spouse maya devi. Therefore introduced. All for manda madhyama
adhikari. Pure brahman is asangham and relationless. Brahman cannot do the job of creation
dissolution etc.shuddha brahman. Kintu, saguna brahman associated with maya creates jagat.
Therefore, teacher is compelled to introduce maya. Iswara's maya has created this world is for
junior student. I have to introduce maya and then Iswara.

Topic 255 to 272....

Topic 255 maya...upto end of para

(२५५) माया व पम् — जीवे रा दिवभागशू यशु चैत याि ता माया।

इयमु पि रिहत वादना दः । त या उ प य गीकारे पु ाि पतु पि कथन येव
मायाकाया प ा मायो पि कथनमस गतं भवेत् । त मा ैत या मायो पि व ा। तथा

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सित जीव वे र वयोमायाकाय वा जीवचेतना वे रचेतना मायो पि भवेत्।जीवे रिस ौ

त सकाशा मायो पि मायािस ौ जीवे रिसि र य यो या य स गात् । शु चैत यं

वस गम यमिवका र च।त मा मायो प य गीकारे शु चैत यं िवका र भवेत् । क यद
शु चैत या मायो पि यते त ह मो दशायां शु चैत य य स वा पुनमायो पि स गः

यात् । मो साधनवैय य च यात् । त मा मायो पि रिहता; अत एव चाना दः।सा चैकैव ।

ानना य वात् सा ता च ।

We are now coming down to triangular format. How do I like to start the day? Oh Lord give me
the strength to face the world or do I abide in me the Atma?

This is the real transformation. Nidhidhyasanam is to find out whether I am ready or not?
Pratasmarami....parameshwara... Or pratasmarami sphuranam atma tatvam.. Do you require a
psychological walker called Iswara? Maya is anadhi is established here. In Gita, prakrutim
purusham chaiva. We never ask why is maya anadhi. Very beautiful analysis. Never discussed
anywhere else.

Maya is dependent on pure consciousness, in which there is no three fold division, jiva jagat
Iswara. Dependent on brahman for its very existence. Maya does not have existence of its own.
This maya being free from origination is begining less. For argument sake, lets assume that
maya is born. Question will be where did it come from? Various options given. Maya came from
world, maya came from jiva, maya came from Iswara, maya came from Brahman.

From prapancha maya cannot come, because prapancha comes from maya. Jiva and Iswara also
cannot be source. Jiva Iswara division itself is because of Maya. Satva pradhana maya and rajas
pradhaana maya are responsible for Iswara and jiva. Therefore chetana tatvam must be cause
of maya. These are three, nirguna chetana tatvam brahman, saguna chetana tatvam iswara,
saguna chetana tatvam jiva. Maya cannot originate from any of these. Jiva Iswara division came
due to maya. Therefore jiva iswara cannot produce Maya.

Why can’t we say brahman produced maya? Many vedantic students assume this. Brahman
cannot be a karanam. Brahman is asangham akriyam avikarya. Relationless, actionless, it is
modificationless. We cannot say maya is superimposed on brahman. Then question will be who
superimposed maya upon brahman? Therefore, maya is anaadhi. If maya originates from
shuddha chaitanyam, then during moksha time, even maya will get negated before arriving at
brahman. After moksha, he will be advaitam brahman, then he will again create maya. It will
become temporary moksha.

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Moksha, we voted for because it is nityam. Maya does not have origination. Maya is only one.
Even though it is beginingless, it has an end. Since it is negated by jnanam.

Vicarasagaram 30th July 2016

Page 150 topic 255 maya swaroopam, para last 3 lines

क यद शु चैत या मायो पि यते तह मो दशायां शु चैत य य

स वा पुनमायो पि स गः यात् । मो साधनवैय य च यात् । त मा मायो पि रिहता; अत

एव चाना दः।सा चैकैव । ानना य वात् सा ता च ।

Both jagrat and swapna prapanca are my own projections. Once you arrive at the right meaning
of I. both are projections in different states or avasthas. I myself am presented as the creator of
swapna prapanca and jagrat prapanchas. In this teaching for senior student, we do not have to
introduce an Iswara. Viswam darpana..... Some students like it, they find this clean.

When I have to say I project jagrat prapanca, it’s overwhelming. Here I is taken as ahamkara.
Therefore Iswara and process of creation have to be introduced. Triangular format..jivatma
paramatma and anatma. Earlier Atma and Anatma.

Paramatma as creator has several advantages. Karma yoga and upasana yoga can be
introduced. You dont accept you are the creator. So you say paramatma is creator, then that
paramatma is you to therefore you are the creator. Direct or roundabout you have to accept.
Mayyeva sakalam jaatam... Entire veda purva bhaga is intermediate stage. 4th chapter is for
uttama adhikari through anirvachaneeya khyati and swapna drushtanatha. No Iswara is
introduced.

5th chapter is where Iswara is introduced. Veda purva is like tutorial college, veda anta bhaga is
final exam. Maya is ever the creator, since consciousness cannot be a creator of anything maya
inclusive. Anadi maya is accepted. You avoid dvaitam by saying anadi maya cannot exist
independent of Atma. Never ask the question when maya came.

When you say Maya has an end what do we mean? Non existent later? No. The three principles
of sat, asat, mithya cannot be interchanged. Sat cannot become asat or mithya. Similarly the
other two. They can’t change their intrinsic nature. So you can’t say maya ends because of
jnanam. You are not saying maya becomes asat or mithya. When you say maya ends through
jnanam, it should be understood as existence thats attributed to Maya is borrowed existence.
Like moonlight is understood after studying science. End of the world is capacity to say world is
non existent even while we experience the world. Same for Maya too

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

सेयं माया सदसि ल णा । ि कालाबा यं य त् सद् इ यु यते ।ि कालाबा य वा ैत यमेव

सत्। माया तु ानबा य वात् सि ल णा।काल येऽ य तीयमानं

शशशृ गव यासुताकाशप ा दकम् असद् इ यु यते। ाना पूव माया त काय च तीयते । तथा
िह, जा काले ‘अहम ो नजानािम’ इ यनुभूयते माया । व काले

तीयमानसवपदाथानामुपादानकारणतया मायैव िवभाित । सु ोि थत य ‘सुखमहम वा सं न

कि दवे दषम्’ इित परामशः ( मृितः) भवित । सा च मृितरननुभूतेऽथ न

स भवेत्।त मा सुषु ाव ानानुभवोऽि त । अ ानं मायेित चैकमेव व तू यते ।
इ थमव था येऽिप माया तीयते । अतः सा असि ल णा । सदसि ल णमायाकाय जगदिप

सदसि ल णमेव । अ त
ै मते सदसि ल णमेव व तु िम येित, अिनवचनीयिमित च क यते ।

त मा मायात काया यां न त

ै ं िस येत् । मायात काययोः सदसि ल ण वाि म या वमेव । न
िह िम यापदाथन त
ै िसि भवित, व े दृ पदाथन यथा न त
ै िसि तथा

िम यामायात काया यां न णः सि तीय विसि ः ।

In the previous para, maya was mentioned was anadi. In this para, this definition is established.
Maya word is available in sastra. In the Vedas, maya is there in Gita also. No controversy in
existence of Maya. Controversy comes in the definition of maya in vishtadvaitam and dvaitam.
Maya and brahman are sat in vishtadvaitam. Advaitin Accepts maya but defines Maya as not
sat category. This is the big difference.

Very important portion. Maya does not come under sat or asat category. Now explanation.
Whatever is eternally existent is called sat. Eternally non negatable. In Tatvabodha... Sat kim?
Trikaleapi tishthati. Consciousness or brahman alone is eternally existent nothing else. Whereas
maya is not in all 3 periods of time, after jnanam, there is no triputi at all. Only non dual
brahman. No second thing having existence of its own. Brahman does not have parts or
attributes also. Therefore Maya cannot have an existence of its own. Can we take maya as non
existent? No, non existent is something that cannot appear in all three periods of time. Rabbits
horn. Son of a woman who cannot give birth to a child, sky flower. World cannot come under
asat. Before jnanam, maya, the cause of the world and world both of them appear as though
existent. In every avastha, he is going to discuss maya and worlds appearance. To prove that
these two cannot come under asat category.

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Jagrat kale...if I ask you brahman, you will say I don’t know brahman. Brahman ignorance is
there. Is sakshi pratyaksham, consciousness experiences the brahman ignorance. This is maya.
In swapna kala, as the very material cause of the entire swapna prapanca, all the padarthas
appear as upadana or material cause. This is again brahman ignorance or maya. In sushupti. You
experience but you are not able to talk as you require an active mind. This statement that I had
deep sleep or smruti. If you remember it is smruti, verbally expressed remembrance is
paramarshaha. Vaag indriyam is also required for paramarshaha. Sukham aham..... I slept well, I
did not know anything. We mistake blankness as nothingness. Blankness in sushupti is called
maya. You cannot remember the blankness unless you have experienced the blankness.
Therefore, there is this experience... Ignorance and Maya are synonymous... Brahma
agnyaanam, atma agnyaanam, moola avidhya

Maya in the form of self ignorance is experienced all three states. Therefore, it is not asat. It is
neither sat. Therefore Mithya.

Vicarasagaram 6th August 2016

Page 150 topic 255 middle

Last line at bottom

Tathahi jagrat kale...vilakshana

तथा िह, जा काले ‘अहम ो नजानािम’ इ यनुभूयते माया । व काले

तीयमानसवपदाथानामुपादानकारणतया मायैव िवभाित । सु ोि थत य ‘सुखमहम वा सं न

कि दवे दषम्’ इित परामशः ( मृितः) भवित । सा च मृितरननुभूतेऽथ न

स भवेत्।त मा सुषु ाव ानानुभवोऽि त । अ ानं मायेित चैकमेव व तू यते ।

इ थमव था येऽिप माया तीयते । अतः सा असि ल णा ।

Brahman plus maya is cause of creation. Nature of brahman is pure existence principle. Maya
has to be accepted as anaadi as it is not a product, it’s the cause. Maya cannot be said to be
existent, can’t be said to be non existent too. In advaitam, we introduce satasad vilakshanam
category, seemingly existent category.

Mithya has got experienceability, transactability and utility. Veda only negates own existence.
Borrowed existence is ok. Rope snake is example and maya is also like this. For the sad
vilakshanam of maya, sastram alone is pramaanam. Svetas upanisad..bhooyas chande viswa

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maya nivartati. Veda never negates own existence but borrowed existence. Maya is
experienceable therefore can never come under non existent category. Avasthatrayam. Atma
agnyaanam..... Maya. Moola avidya. Maya is Atmaagnyaanam. In jagrat avastha, maya is
experienced as agnyaanam and karya agnyaanam also. Karana roopena,.. atma agnyaanam.

In jagrat avastha, when I say I do not know the Atma, you are experience Maya in the form of
self-ignorance. Maya karyam in the form of universe also experienced. In swapna avastha, maya
kaaryam alone is experienced. in jagrat, both maya and maya kaaryam is experienced. In
sushupti, maya is experienced in the form of ignorance, I did not know.

Then whats the proof that we experience ignorance in sushupti. During sushupti, we are not
aware we are experiencing ignorance. How do you prove this? After waking up, I recollect
agnyaana anubhava. Arthapati pramaanen sushupti agnyaana anubhavam is inferred. I slept
well that I did not know anything. There is the knowledge of non knowledge. Pancadasi chapter
1. Agnyaanam is experienced in sushupti.

My question, why can’t you say its agnyaanam of the world in sushupti. Answer: Atma alone is
there, no world, in sushupti.

In this manner, asat vikakshana.

Continuing....

Sadasat vilakshana upto end of topic 155 (4 or 5 lines)"........

सदसि ल णमायाकाय जगदिप सदसि ल णमेव । अ त

ै मते सदसि ल णमेव व तु िम येित,

अिनवचनीयिमित च क यते । त मा मायात काया यां न त

ै ं िस येत् । मायात काययोः

सदसि ल ण वाि म या वमेव । न िह िम यापदाथन त

ै िसि भवित, व े दृ पदाथन यथा न
त
ै िसि तथा िम यामायात काया यां न णः सि तीय विसि ः ।

Now he says, whole creation begining from akasa is a product of maya. Parinaami upaadana
karanam of the inert universe.

Whole creation is like mirage water... Maya is mithya, maya kaaryam is also mithya. World also
is sadasat vilakshanam. Our body also. Iswara is also sadasat vilakshanam. Occupying a location
and time. Therefore anirvachaneeyam. Iswara as chaitanyam alone is satyam. We discussed
when we discussed avataaram. In advaita darsanam, anything that’s seemingly existent is called
mithya or anirvacaneeyam. Anything mithya should not be counted along with Satyam. Maya as
well as maya karyam jagat cannot be counted as satyam. Because of this non countable maya

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and universe, there cannot be a duality. When advaitin says non duality, its in spite of the
world.

Topic 256 upto ityucchate.

२५६) अ ान य वा यिवषयक वम् — जीवे रिवभागशू यशु ाि ता माया शु ं

ैवावृणोित, गृहाि तं तमो यथा गृहमेवावृणोित, त त् । अयमेव वा य विवषयक वप

इ यु यते ।

Earlier dealt with. Where is the ignorance located? It is experienceable. Maya, atma agnyaanam
does not exist on its own, it borrows existence. Since it is dependent, needs a supporter
ashraya. Atma itself is the ashraya for the atma agnyaanam as well as atma agnyaana vishayam.
Page 112 chapter 4 topic 201 anirvachaneeya kyati. Maya is located in Atma, and I am the
Atma. Maya is located in Me for advanced students. For junior students, we say maya is in
bhagawan. I alone with maya shakti project this universe.

Agnyaanasya...agnyaanam has got Atma as the ashraya as well as vishaya. Shudha brahman is
the ashraya for Maya. This brahman in which there is no division in the form of jiva and Iswara.
Maya the cause of division is located in the undivided brahman. It covers the shudha brahman.
Brahman is the object of ignorance also.

Vicarasagaram 13th August 2016

Page 151 2nd para topic 256

२५६) अ ान य वा यिवषयक वम् — जीवे रिवभागशू यशु ाि ता माया शु ं

ैवावृणोित, गृहाि तं तमो यथा गृहमेवावृणोित, त त् । अयमेव वा य विवषयक वप

इ यु यते ।

Ultimate sidhanta of vedanta is there is no creation at all... Consistently refuse to accept the
origination of world or jiva..ajati vada. Gaudapadacharya establishes this. When we negate the
shrishti, other systems of philosophies accept this negation and we try to avoid this, instead we
use anirvachaneya khyati, rajju sarpa... And swapna drushtanta.. To explain the appearence of
jagat. But vedanta finds that this method works only for uttama adhikari. For the facility of
madhyama adhikari, vedanta comes down to mithya shrushti vadaha instead of ajati vadaha.

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Universe is mithya, mithya can be projected by agnyaanam. Sankhya philosophers treat

universe as satyam.

Therefore, moolavidya or maya is introduced. In advanced texts, we use the word agnyaanam
instead. Iswara is associated with avidhya. Sastra karas say, Iswaras agnyaanam has vikshepa
shakti. The aavarna shakti does not impact him. Iswara uses the vikshepa shakti. Brahman along
with agnyaanam can be referred as Iswara, vikshepa shakti pradhaana Iswara. Before shrishti,
only brahman was there. We say brahman has agnyaanam because of which mithya prapancam
is projected. If agnyaanam is there in brahman(vikshepa shakti pradhaana agnyaanam), there
must be something concealed by this agnyaanam. Before shrishti no subject object duality. Like
Rama does not know physics. Brahman is Ashraya and vishyayaha. Sushupti is the example. I am
ignorant in sushupti, I am ignorant of myself, here I am ashraya and vishayaha. Unlike Rama and
Physics. Since world cannot be the object of ignorance, I must be the object of ignorance. I am
the subject also. During pralaya, chaitanyam is the asrayam as well as vishayam. Page 112 topic
201 anirvacaneeya khyati.

In maya pancakam, first shloka, Sankaracharya says...aghatita ghatana pateeyate maya.

Even before jiva iswara beda is goung to be discussed, agnyaanam is there. Before the concept
of jiva Iswara vibhaaga comes, only shudha brahman. This siddhanta of vedanta is called
brahmashraya brahman agnyaanam. Vachaspati mishra is a great acharya differs from this view,
jiva is the ashraya of agnyaanam and brahman is the vishaya of agnyaanam, he is also advaitin.
Niscala Dasji is going to join the first and criticise this.

“This is one of the ि या in advaita. There is an acharya called वाच ित िम ा. He will be discussed later, here itself,
in the next paragraph. This वाच ित िम ा differs from this view and he says जीव is आ य of अ ानम् and न् is the
िवषय: of अ ानम् . In अ ै तं itself two parties now! One party says आ य and िवषय: are one and same. आ य and
िवषय: of what? You have to listen alertly. You should not say आ य and िवषय: of न् . आ य and िवषय: of अ ानम् .
अ ान t आ य and िवषय: both are one or different ? One group of अ ै ितन: say both आ य and िवषय: are एकं. This
is called एक प :. Another group led by वाच ित िम ा, he is also अ ै ितन:, he says आ य and िवषय: are िभ ं.
Nischala dasa is going to join which party? एक प . He is going to criticize that later. We are in to all technical
discussions. So this is called ा य िवषयक प :इ ु ते . “

Continuing..

Svashabdena...till end of 256.

वश देन शु ं ो यते । तदेव ा ान या यो भवित, तदेव ा ानेनाि यते च ।

त माद ानं वा य विवषयकम् इ यु यते । िवषय वम् = अ◌ावृत वम् ।

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स ेपशारीरकिववरणवेदा तमु ाव य त
ै िस य त
ै दीिपका द थेषु अ ानं वा यिवषयकम्

इित व णतम् ।

We are talking of atma agnyaanam or moola avidhya... Here. Shudha brahma eva....the same
shudha brahman... Niscala Dasji wants to gather enogh support from various pakshas that
ashraya and vishaya are one only unlike vachaspati misra. Sankshepa sareerakam is summary of
brahmasutra bhaashya written by sarvagnyatma muni. Vivarna...pancapaadika vivarnam
written by prakasatma commentary on pancapadika commentary written by Padmapadacharya
on brahmasutra bhashyam.

Vedanta muktavali... Verse form. Written by Belankonda Ramaraya Kavi, a great acharya, he
has written commentary on gita bhashyam. He has written over 160 books, vishistadvatin
converted into advaitin. This is similar to anubuti prakasa of vidyaranya. Upanisadic content is
analysed. He wrote a commentary called dinakara vaakya. Until recently it was available only in
telugu, recently it has been converted into sanskrit script. Radha Ragunathan my student, into
sanskrit script. When Niscala Dasji died, Ramaraya kavi was only 12 years old. Chronologically I
have a doubt.

Advaita siddhi..rough english notes published by on perception, in Sankaralayam book is there.

You can read this, so difficult to understand. Written by Madhusoodhana saraswat, also accepts
ekashraya vishayakatvam

Advaita deepika...

Majority advaitins accept this.

Topic 257:

Uttarthe... End of para

(२५७) उ ाथ वाच पितमतम् — अ ानं जीवमाि य ि थ वा िवषयीकरोित ।

‘अहम ो न जानािम’ इ यनुभवे ‘अहम्’ इित श दाथ जीवः ‘अ ः’ इ य ाना य वेन

तीयते । त मा ीव या ाना य वं भवित । ‘ न जानािम’ इित श दैर ान य
िवषयो ेित िस यित । तथा चा ानं जीवाि तं स िवषयीकरोित = अ◌ावृणोतीित

िस म् ।

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With respect to this topic of agnyaanam, vacaspati mishra, bhamatis author, a scholar, written
authentic works on other darsanams. He was so absorbed in his work, he had just got married,
for many years he did not look at his wife, wife kept serving him. After completing her work, he
looked at her, she had tears in her eyes. I will name this book after you, Bhamati. He says, Jiva is
locus of agnyaanam. Agnyaanam remains depending on the jiva alone. Jiva is ignorant of
brahman. Jiva is the one who says I am ignorant, I don’t know brahman, therefore Brahman is
vishayaha.

Vicarasagaram 20th august 2016

Page 151 3rd para topic 257 3rd line

Tasmat...

त मा ीव या ाना य वं भवित । ‘ न जानािम’ इित श दैर ान य िवषयो ेित

िस यित । तथा चा ानं जीवाि तं स िवषयीकरोित = अ◌ावृणोतीित िस म् ।

Niscala Dasji is introducing shrushti kaaranam Iswara. Introduced as maya sahitam brahman as
brahman by itself cannot have karanam status. In advanced vedanta, maya is replaced by word
agnyaanam. Brahma agnyaanam. Agnyaanam can be eliminated by jnanam only. We can never
make mithya as a non existent entity, it can only remain mithya. Our aim is understanding
mithya as mithya. Existence experienced in mithya must be understood as borrowed existence.
Only when maya is replaced by agnyaanam, significance of jnyanam becomes important,
pramaanam, vedanta vaakyam becomes important, vaakya vicara becomes important.
Changing word from maya to agnyaanam has got lasting significance. Then aashraya kaha and
vishayaha kaha become important. Once you know this, you know how to eliminate
agnyaanam. If Rama is ignorant of physics, Rama must gain this knowledge, so both ashraya
and vishaya are both required. All this can be discussed when maya is replaced by agnyaanam.
All advaitins have consensus on brahman vishayaka agnyaanam. Only debate on aashraya.
Majority of acharyas hold that brahman himself is aashraya. Page 112,114. Quoted
sankshepaka sareeraka shlokam.

Some other acharyas claim jiva alone is aashraya of agnyaanam. Vacaspati matam. He
establishes this based on our experience. Jiva says I am ignorant of brahman. I have ignorance. I
am the locus of ignorance. Based on this, he does karma yoga, he does sravanam mananam
Nidhidhyasanam. Since he says i do not know brahman, brahman becomes the object of
ignorance vishayaha. How should we understand this? Brahman concealed by ignorance.
Brahman knowledge will remove the aavaranam or concealment. Vacaspati Mishra asks is this
agnyaanam eka or aneka? Here agnyaanam becomes many because jivas are many. Also only

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few of them will work to eliminate the ignorance. In following para number of ignorance is
discussed.

Taschat jnanam....end of page.

त ा ानं नैकम्, क तु नाना । अ ान यैक वे एक य ानोदयेना ाने न े इतरे षाम य ानं

त कायसंसारो वा न तीयेत; तीयते तु । अ ाविध न क यिचदिप ानं नो दतिम य युपगमे

इतः परमिप न क यिचदिप ानं जायेत।. वणा दसाधनानामानथ य स गश्च यात्।

त मादन तजीवाि ता य ाना यन तािन। अन तजीवानामन ता ानैः कि पता ई रा अिप

अन ताः ।

Agnyaanam cannot be one. If agnyaanam is only one, if anyone gains knowledge, everybody
will get knowledge. If I remove the cloth coverage on the desk, all of us can benefit. Vacaspati
misra imagines an answer. If somebody in the past had gained knowledge, everybody should be
liberated. Ekadjnana vaadi can argue, If in the past, nobody has gained knowledge in spite of
sastra pramaanam, I don’t have any hope that anybody will have knowledge. There will be the
futility of sravanam mananam nidhidhyasanam. So the agnyaanam located in infinite jivas.
Every jiva is ignorant of brahman, this will convert brahman into Iswara as brahman plus
brahma agnyaanam into Iswara. So Iswara will also become infinite. Each Jiva will have one
Iswara. According to vacaspati Misra , therefore Iswara cannot be one but infinite.

Next page to end of para.."..................

तथा ा डा य यन तािन । य य जीव य ानमुदिे त त या ानं तद ानकि पते र ा डािन

च न यि त । य य ानं नो दतं त य ब धोऽनुवतत एव ।

Tathaa, if Iswaras are many, Iswara shrushta brahmaandams are many... Modern science seems
to be supporting Vacaspati Mishra. Anyway everything is mithya. Jnana agnyaana vaadaha.

Niscala Dasji negates this. Later in next page he says even if you hold on to Vacaspati's views, its
ok. Ultimate teaching there is no difference. Advaitam. Brahma satyam, jagan mithya. Aham
jivaha brahmaiva naaparaha. Only in explaining vyavahaarika phenomenon, you can have your
views. Parallel universe. Niscala Dasji is going to vote for eka agnyaana vada.

Topic 258

vacaspati mata... Upto sangacchate

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(२५८) वाच पितमतासा ग यम्; अ ानैक वं च —ई रो जीवा ानकि पत इ युि ः

ुित मृितपुराणिव ा । ‘ई रा अन ताः, ितजीवं सृि भ ा’ इ यिप माणिव म् ।

त माद ान य नाना वमाि य ई र य सृ े ै◌क

ै वा युपगमोऽिप न स ग छते ।

Inappropriateness of Vacaspati matam. Niscala Dasji says shruti smruti itihasa don't talk of
many Iswaras. Iswara is because of the mixture of brahman and Jiva agnyaanam. Suppose you
say agnyaanam is many but Iswara is one, that is not correct, you have to accept aneka Iswara.
That’s homework.

Vicarasagaram 27th August 2016

Page 152 2nd para topic 258

Vacaspati...sangachate

All the advaita karas accept the object of moolavidya is brahman. Very arrival of jiva jagat
iswara is because of moolavidya.

Since Jiva says I do not know brahman, it is the aashraya or locus, vachaspati group says. Iswara
is also adhyasa only vyavahaarika satyam. According to Vacaspati, Jiva alone has agnyaanam,
Iswara is created due to this. If there is brahman and Iswara is created as superimposition on
brahman due to brahman ignorance in Jiva, there will be infinite Iswaras as much as Jiva as per
vacaspati matam. Universe will also be many. This goes against shruti smriti purana.

Vacaspati matam may say that keep Iswara one. Niscala Dasji says this is not possible.

Jiva Iswara prapanca are all due to agnyaanam.

Contd to end of para.

तथा िह,जीवे र प ा अ ानकि पताः। अ ान य नाना वे

एकै का ानकि पतजीववदी र प ानाम यान यं स येतैव । अत एव

वाच पितिम ैरन ते रान तसृ य उ ाः । त माद ानमेकिमित मतमेव यायः ।

If you accept agnyaanam, you have to accept the triangular format. For Iswara as well as
prapancham, because of this, by vacaspati mishra. Never surrender your intellect, whatever is
logical, accept it.

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Therefore, it is better to accept agnyaana ekatvam. Vacaspati is going to respond to this

objection. If you are comfortable accepting vacaspati matam, it is perfect, any way ultimately
agnyaanam has to be removed.

Topic 259 upto end of first para

(२५९) अ ान य वा य विवषयक वप ा गीकारः —

त ददमेकम ानं न जीवाि तम्, क तु शु ाि तमेव । जीवभाव ा ानकायम् । त ा ानं न

कदािचदिप वत ं ित ित । त माि रा या ानेन न जीवभावः िस येत् । य ानं थमं

यि कि दा यमाि य ित े दा त कायजीवभावः िस येत् । जीवभाव

इवे रभावोऽ य ानकायमेव। त माद ानं ने राि तमिप। प रशेषा ददमना ानं

शु ाि तं भवित। अना दचैत या ानयोः स ब धः (कालः) अ यना दरे व।

चैत या ानयोरना दस ब धाधीनजीवे रभावोऽ यना दरे व। पर तु

जीवे रभावयोर ानाधीन वात् जीवे रयोः अ ानकाय व पदेशः ।

Vivarana matam... Agnyaana must be located only in brahman. Aashraya and vishayaha must be
brahman only. Logic already given. This one ignorance is not based on jiva but located in
brahman only, because jiva and Iswara have come due to agnyaanam only, hence it must have
been there earlier and must depend on brahman, the only ashraya available before jiva and
Iswara. Law of exclusion, agnyaana is located only in brahman. Brahman maya sambandaha is
kaalaha or time. Therefore, it cannot be a product of brahman or maya.

Where did this topic come? Hw...

A shloka was quoted.

Depending on the anadi sambandha, jiva and Iswara are available. Jiva and Iswara are caused
by Maya. Therefore, maya kaaryam. The word kaaryam may appear as produced in time, but
both jiva and Iswara are anaadi. Order of discussion, maya then jiva.

Next para..ahamagnyaha ...end

‘अहम ः’ इित जीवाि त वेन य य ानमापाततः तीयते, तथािप शु ाि तेऽ ाने

जीव य योऽिभमानः स एवाथ ऽनेन वा येनािभल यते इित परमाथः। अ ानकाय वा ीव य न

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त या ानािध ान व पमा य वं यु यते । क तु शु ैवा ाना य अिध ान पा यः ।

‘अहम ः’ इित तु तीितज व या ानािभमािन व पमा य वं िवषयीकरोित।

Here Niscala Dasji is answering Vacaspati's observation. Jiva must be locus of ignorance as it
says I am ignorant. Niscala Dasji gives an answer, they divide ashraya into two types, ashraya in
the form of adhistaanam is brahman only. But brahman has no abhimanam in agnyaanam. Only
after arrival of body, it identities with agnyaanam. Second type is abhimaana roopa ashrayaha.
Jiva is of this type. Therefore, Vacaspati's statement is right from abhimaani perspective.

Vicarasagaram 3rd September 2016

Page 152 second para from bottom third line

Agnyaana...

अ ानकाय वा ीव य न त या ानािध ान व पमा य वं यु यते । क तु शु ैवा ाना य

अिध ान पा यः । ‘अहम ः’ इित तु तीितज व या ानािभमािन व पमा य वं

िवषयीकरोित।

Swami Nischala Das is comparing two prakriyas or methodology with regard to the locus of
moolavidya. Vacaspati mishra said jiva is locus therefore for many jivas you have many
agnyaanam. Brahman is the object of ignorance. Because of this ignorance is superimposing
Iswara on brahman. If jiva 1 with agnyaanam1 superimposed Iswara on brahman, second also
does this. Therefore, Iswara bahutvam will be a serious problem. And as each Iswara creates
one shrushti. Shrushti bahutvam also is a result.

Therefore he came to our matam, there is only one ignorance, that’s located in brahman.
Brahman is locus of ignorance. Jiva jagat and Iswara are result of this agnyaanam. All these are
anaadi, relationship between these is anaadi, kalaha.

I gave homework on this.

Page 2 footnote...I did not do, last line, you see. Page 56 in the moolam, line 2 and 3. Definition
of time is unique in advaita. Brahman maya sambandaha kaala.

Vacaspati Mishra then said, brahman must say, I am ignorant.an anubhava based purvapaksha.
Reply: aashraya is of two types, adhishtaana and abhimaana roopa aashrayaha. That that lends
existence to the agnyaanam...brahman

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That by which a person claims something as mine mamakara claimed, abhimaani roopa
aashraya...... Jiva

Like we claiming this chair is mine. Astika samajam is adhishtaana roopa aashraya and student
is abhimaani roopa aashraya. This experience,

The jiva entertains because he has mamakara abhimaanam. Now consolidation.

Next para".............".........shuddha brahman...siddham

शु पािध ानाि तम ानं वा यं व

ै ावृणोित। तदन तरं जीवः ‘अहम ोऽि म’

इ येवम ान य अिभमािन पा यो भवित । अनेन कारे णा ानं वा यिवषयकिमित िस म् ।

This original moola vidya located in shuddha brahman is concealing (agnyaanasya vishayaha)
brahman. Both aashraya and vishaya are brahman. Even though brahman is concealed by
brahmajnanan, brahman does not say I am ignorant. Jiva jagat Iswara come. Of these three
products, only one product claims I am ignorant. Only Jiva says this. Iswara is not affected by
the aavarna shakti of agnyaanam.

In this manner, both ashraya and vishayaha of agnyaanam is brahman only.

Now another question was raised by vacaspati mishra. First one was how is Jiva saying I am
ignorant.

Page 153 topic 160.............

Ekadnyaabapakshe... Heading only..

(२६०) एका ानप े ब धमो व था; एका ानप य याय तवम्; नामभेदेन
माया व पं च —
Like chiefguest opening the screen on the stone. When he removes the screen, everybody
enjoys the opening.

If all jivas are ignorant, if the first jiva opens the screen, everybody will become jnani.

How do you tackle this problem in eka agnyaana problem? Some jivas being jnanis and some
continuing as agnyaani.

Explanation is title.

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Ekaagnyaana vaadi says even though agnyaanam is one, agnyaanam has got enclosure based
plurality. Like one akasa appears as many because of several containers, ghatakasa, phatakaasa
etc. Just as consciousness is one, and it appears as many consciousness due to many bodies.
Darkness 3rd example, even though darkness is one and indivisible, but one darkness is
seemignly divided into many due to the many rooms in the house. Aaupaadika bheda.
Chaitanyam, akasa, andakhaara has aaupaadika bhedaha. Agnyaanam has aaupaadika bhedaha.
Therefore, you have to switch on light in all rooms. Like agnyaanam. As many avacchinna
chaitanyam are there, so many avacchina agnyaanam also is there. In whichever avacchina
agnyaanam, jnanam comes, there the agnyaanam goes away.

Therefore, difference between vacaspati and other matam. Aaupaadikam is the difference.

Continuing.

Para of topic 160.....,,,,,..,tacchajnana.......vyavaharasiddhihi.

त ा ानमेकमेव । ानेन तद ानं िनव यते । पर तु यि मन् अ तःकरणे ानमुदिे त

तादृशा तःकरणावि छ चैत यिन ा ानांश तेन ानेन िनव यते । स एव मु ो भवित। यि मन्
अ तःकरणे ानं नोदेित त ा ानांशो ब ध तथैवावित ते । अनेन कारे णा ान य एक वप े

ब धमो वहारिसि ः ।
By jnanam the agnyaanam will go away. In whichever mind the jnanam raises, within the mind
there is enclosed consciousness, here there is enclosed ignorance is there, this will go away
exactly like the darkness within a particular room. Other students may just be wondering and
continue to be ignorant. On the other hand, in whichever mind, knowledge does not arise, that
aaupaadika agnyaanam and bondage will safely continue. Therefore, in this manner, when you
accept one ignorance also, you can explain multiple people’s ignorance continuing also. Niscala
Dasji says I am not adamant about refuting vacaspati matam.

Yadi vacaspati....sthiri kartavya.......

य द वाच पितिम मतानुसारे ण के षाि ाना ानप ो मनिस िवशित तदा सोऽिप
प ोऽ त
ै ानोपाय एव । न त मतख डने अ◌ा हः कायः । यया यया िज ासोर त
ै बोधो

भवित त यां यायां त य बुि ः ि थरीकत ा ।

A very important para. With regard to different explanations given by whichever acharya, you
go by any paksha, reach the destination. Multiple roads going to same destination. Roads being

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prakriya. Like pole of pole vault. Whether ignorance is seemingly plural or really plural, as it
appeals to the mind, you go with it. Plurality is with respect to ignorance, not consciousness.
Consciousness is seemingly plural.(otherwise really plural means you will become sankhya).
Therefore, do not take pain to refute either of them. Sankaracharya never entered into these
kind of debates. By using any methodology, you arrive at aham brahmasmi. May you hold on to
that methodology.

Shloka from footnote 2

२. यया यया भवे पुंसां ु पि ः यगा मिन ।

सा सैव येह यात् सा वी सा चानवि थता ॥ (बृ. भा. वा. १.४.४०२)

इित नै क यिसि कारा अ◌ा ः ।

Yaya yaya pumsaam...anavastitaam given by Sureshwaracharya in his brihadaranyaka bhaashya

vaartika. 12000 verses 1.4.402

Anandagiri writes an entire commentary on the vaartikam.

The author of naishkarmyasiddhi, Sureswaracharya says by whatever methodology, you use, a

person is able to get jnanam, that methodology you use, for you that is right. Pratibimba vada
or avaccheda vada anything. Debate can be endless... Anavastita... Book by a great scholar
Appaiyya Dikshita. He writes two commentaries on Brahmasutra. Jnayalakshami...and another
one on somebody's commentary.

Another extraordinary brilliant work shastrasiddhantadesa sangraha,,, he takes all prakriyas

progressively and analyses without passing any judgement. Stop vicarasagaram class straight
away if you find it confusing. I am enjoying. Those who are enjoying without any confusion,
please go ahead. Prakriya analysis may give clarity or confusion. I am requesting you if it
confuses, please stop. I do not want to add confusion.

Vicarasagaram 17th September 2016

Page 153.. Correction in topic no.. 260 instead of 160 3rd para..

Yadi vacaspatimisramatanusara

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य द वाच पितिम मतानुसारे ण के षाि ाना ानप ो मनिस िवशित तदा सोऽिप

प ोऽ त
ै ानोपाय एव । न त मतख डने अ◌ा हः कायः । यया यया िज ासोर त
ै बोधो

भवित त यां यायां त य बुि ः ि थरीकत ा ।

In this portion, Niscala Dasji discussed two prakriyas. Whether it should be ekam or nana.
Vacaspati misra is nana side, vivarna matam is eka jnana. Niscala Dasji prefers eka. Just as one
chaitanyam appears as many jivas, not because of plurality of chaitanyam but because of
enclosures. Just like akasa. We are extending that to one agnyaanam. Due to many minds, in
each mind there is enclosed agnyaanams. Now Niscala Dasji says I do not want to be very rigid
in this, as any case aim to negate agnyaanam. You choose any vaada. Foot note borrowed from
brihadaranyaka vaarthikam by Sureshwaracharya..yaya yaya..... Different acharyas use different
methodologies, you can use whatever is appealing. Its like a staircase, do not get stuck. Like
pole vaulter, land on other side using the pole. Brahma satyam jagan mithya jivo braimaiva
naaparaha. Start practicing aham brahmaiva naa paraha.

Shuddha brahmashritaam.."...............maya varnitaa.

शु ाि तां मायां अिव ेित अ ानिमित चा ः।

अिच यान तशि म वा ु नामिवषय वा मायेित पदेशः । िव ाना य वादिव ेित

व यते । व पावारक वाद् अ ानिमित च भ यते । मायाया अ◌ा यभूतं चैत यं

सामा यचैत यम् । न त मायाया िवरोिध, क तु साधकम् । मायायाः स ा दं फु रण दं च ।

वृ या ढं चैत यमथवा चैत यसिहतां वृि मायाया िवरोिधतया जानीयात् । अ
सूयका तिशला ढसूय भा दृ ा त वेनावग त ा। इ थमेका अना दः सा ता

सदसि ल णािनवचनीया अिव ा ाना दश द पदे या सामा यचैत यमाि ता

वृ या ढचैत यिवना या च माया व णता।

Moolajnanam has got different names..Niscala Dasji mentions here. Maya which is based on
shuddhabrahman (nirguna brahman) is known as avidya agnyaanam etc. The word maya is used
to indicate that moolavidya has got the power to project the entire creation. Because of this
power, and more you to try and enquire into nature of maya, because it is anirvacaneeyam sat
or asat, svagata beda or not, you cannot establish saaravayam or niravayavam.. intellectually
ungraspable but experienceable. Agnyaanam is named maya. It’s called moolavidya because it
is opposite to jnanam and can be destroyed by jnanam. Vid to exist...veti to know.

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Really it does not exist on its own...avidya

Svaroopa ava... Since it conceals the nature of brahman, therefore agnyaanam.

Some more names...shakti given elsewhere. Brahman is shaktimaan, maya is shakti. Power to
indicate it cannot exist independently from the powerful. Avyaktam..because its in potential
form. Then prakritihi...can modify into the entire universe.. Agnyaanam modified is universe.
Mahasushuptihi is another name for maya. The sleeping condition of entire universe or Iswara.
Samashti agnyaanam. Synonyms of ignorance.

Chaitanyam which is the basis of maya is called samanya or swaroopa chaitanyam. This pure
consciousness can never destroy ignorance. Thoola avidya nor moola vidya can never be
destroyed. Swaroopa chaitanyam cannot destroy ignorance. Then it would have already
happened then. Sastram will be unemployed. Agnyaanam is vyavahaarika satyam.. Swaroopa
chaitanyam supports ignorance. It reveals ignorance too. By giving satha and sphoorthi, it
supports moolavidya. If consciousness does not destroy ignorance, what destroys? Its
knowledge.

Whats the difference between jnanam and consciousness?

Consciousness associated with antahkarana vrutti is knowledge, this is vrutti jnanam or vrutti
sahita chaitanyam. Vrutti rahita chaitanyam is pure consciousness. Either you say consciousness
backed by vrutti destroys ignorance or vrutti backed by consciousness destroys ignorance.
Niscala Dasji says both are ok. This is the destroyer of maya or moolavidya. If consciousness
cannot destroy ignorance, how does it get power by just being associated with a thought. You
can take the example of sunlight and magnifying glass, how it burns a paper. Sooryakanta
manihi. Sunlight associated with the glass...now Niscala Dasji concludes the maya discussion.
Talking about creation and order is for madhyama adhikari. For uttama adhikari, shrushti is not
required, anirvachaneeya khyati, rajju and swapna drushtanta are enough. Only binary format
is enough, no Iswara. Itam, in this manner, eka, one maya has been introduced, anaadihi,
without a begining, kaantaha..ending or falsifiable, sadasat vilakshana, different from existent
and non existent, seemingly existent category, anirvacaneeyat, logically Uncategorisable. It is
known by different names as moolavidhya moolajnanam etc. Which depend on chaitanyam for
its very existence itself. Swaroopa chaitanyam depends on maya for creation not for its
existence. Anything that depends on maya for existence is mithya. From maya we have to go to
Iswara then shrishti.

Page 154

Topic 261-262

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Prasangha,.....

(अ◌ा. २६१-२६२) स गादी र व पवणनम् —

Incidentally for the sake of discussion of topic of creation, Iswara is introduced. Iswara
swaroopa varnanam. In Mandukya, that’s why Iswara comes in 3rd pada and gets negated. In
all other darsanams, Iswara is the ultimate. In advaitam, penultimate state. Iswara's definition
is also not consistent therefore. Here Niscala Dasji uses popular definition which Vidyaranya
borrows this prakriya. Iswara is a mixture of three components, according to present
methodology, oc, rc rm. Iswara has got a special RM maya not available for anybody. Once you
come to triangular format, shudha satva pradhana Iswara and manila satva pradhana ..jiva
(partly suppressed) non living beings or jada (completely suppressed knowledge).

1 Shuddha satva ...maya

Bhagawan uses rajo guna for creation, he uses tamo guna to resolve the entire universe into
sushupti called samaadhihi. RM

2 Maya adhistaanam chaitanyam..swaroopa chaitanyam. OC

3 Maya pratiphalita chaitanya abhaasa. RC

Two are vyavahaarika satyam, oc is paaramaarthikam. Vyaavaharikam or prathibhaasikam is

another hair splitting...

If anyone component is missing, Iswara will lose Iswara status.this Iswara is Sarvagnyaha and
jagat karanam.

Vicarasagaram 24th September 2016

Page 154

Topic 261 first para

(२६१) ई र व पम्; ि िवधकारणल णं च — शु स वगुणसिहता माया,

मायािध ानं चैत यम्, माया ितफिलतचैत याभास इित यं िमिल वा ई र इ यिभधीयते ।

सोऽयमी रः सव ः । स एव जगतः कारणम् ।

The acharya pointed out that for a madhyama adhikari, topic of shrushti becomes important,
for uttama adhikari, adyaropa apavada or anirvacaneeya khyati appeals. During transition, we
use shrishti. Once madhyama adhikari becomes comfortable with shrushti, maya or

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moolavidhya or agnyaanam is discussed. Brahman along with moolavidhya is Iswara. Then the
question is why did Bhagawan create this world? Iswara creates the world for exhausting the
punya paapa. Why did Iswara create the Jiva? Vyavavahaarika level, jiva is also anaadhi. At
vyaavahaarika level you need to divide Atma into anaadi jiva and Anaadi Iswara. Once shrushti
topic comes. Once ekatma is divided into anadi paramatma and anadi jivatma, naturally maya
also has to be divided into two. Therefore, in vedanta, once vyaavahaarika level comes, shudha
satva pradhaana maya and malina satva pradhaana maya has to come. Shuddha satva
pradhaana, we use the word maya and avoid the word avidya, when it is malina satva
pradhaana we avoid maya and use avidhya. Therefore, Iswara is associated with Maya and jiva
is associated with avidya. Anaadi paramatma is associated with anaadi maya and jivatma with
avidhya. Paramatma is creating shrushti for jivatma to exhaust punya paapa.

Maya has viskshepa shakti to create but aavarna shakti is not expressing therefore Iswara is
always aware of the higher status, paramaarthika drushti, I am brahman, Iswara has this
knowledge always. Iswara was never ignorant.

Where as Jivatma is not aware of the higher status. I am not jivatma, I am shivaha, this jivatma
is not aware. During every shrushti, a bunch of sancita paapam matures. And Iswara has to
create the creation. Prapancham and shareeram.

We saw in the last class, that Iswara is sarvagnyaha.

Next para.."...........

कारणं ि िवधम् — उपादानकारणम्, िनिम कारणं चेित । यत् काय व पे िवशित, यि ना

काय य ि थितनाि त, तदुपादानकारणम् उ यते ।यथा मृ ट योपादानकारणम् । घट व पे

मृदः वेशोऽि त, मृदं िवना घटो न ि थ त लभते च। यत् काय व पे न िवशित, क तु

काया पृथक् ि थतं स कायमु पादयित, य य नाशेन काय न न यित ति िम कारणम्

इ यिभधीयते। यथा घट य कु लालो द डच ादय िनिम कारणािन।न कु लालादयो घट व पे

िवशि त; घटा पृथ भूता घटमु पादयि त; घटो प यन तरं कु लालादीनां नाशेऽिप घटो न
न यित । इ थम् उपादानं िनिम म् इित च कारणं ि िवधम् ।

We will discuss material and intelligent cause

Karanam.........upto end of para...

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These are the fundamentals you already know. Intelligent and material cause. Generally
intelligent and material cause. Upaadana and nimittam. Material cause is that that will be
present always with the product. Without the raw material, a product does not have existence.
Kaarya utpatyam, that that is handled by the nimita karanam gold smith for producing the
ornament. Handled material is upaadhana karanam. The clay enters into the shape of the pot.
Without clay clay pot cannot exist.

Definition of intelligent cause...nimitta karanam. That which does not enter the presence of the
product, that that remains separate from the product, responsible for the production of the
product. In the absence of this, product does not perish. This is nimitta karanam. Potters wheel,
rod etc are also nimitta karanam. Nimitta karanam is generally a group of things. You cannot
call wheel as intelligent cause. That’s why it is important to call nimitta kaaranam. After the
production of pot, even if potter dies, pot can exist. This is general rule. With regard to universe
let’s discuss in topic 262

Topic 262 full first para

(२६२) ई र एव प योपादानकारणं िनि◌म कारणं च —

ई र एव जगत उपादानकारणं िनिम कारणं च भवित । यथैक एवलूताक ट त तु पकाय

युपादानकारणं िनिम कारणं च भवित ।त देवे रः प ं युपादानं िनिम ं च । त

लूताक ट य जडं शरीरं त तो पादानकारणम्, त छरीर थम तःकरणसिहतचैत यं
िनिम कारणम्।एवमेवे रशरीरभूतजडमाया जगत उपादानम्, चेतनभागो

िनिम कारणम्।इ थमेक यैवे र य प ं युपादानिनिम ोभयकारण वे लूताक टो दृ ा तः

।मु यदृ ा त तु व एव।

General rule is both the karanams are separate entities, there are exceptions that both can be
one. Spider is an unique example, it spins web from within. Mundaka and briha upa both give
this example. Iswara is nimmita and upaadana kaaranam for the creation. Which part of spider
is nimitta karanam? Raw material is in the shareeram..upaadana karanam. Chetanam mind is
nimitta kaaranam. Sukshma sareeram with chidabhasa is nimmita kaaranam.

Iswara also has got chetana and achetana maya amsam. Mixture of cit and chidabhasa is
chetana bhaaga or nimitta karanam. With regard to the universe, the same Iswara is both
material and intelligent cause. Nimitta karanam. Spider is a great blessing for vedantic acharya.
Used for establishing eka upaadana nimitta karanam.

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Primary example in vedanta is waker being creator of swapna prapancha. Waker is raw material
also. In spider, both karanam have same order of reality, better acceptance with vishitadvaita.
In swapna drushtanta, orders of reality are different. More acceptable to advaitin.

Continuing....

Yada punareeswaraha.........niroopyate.

यदा पुनरी रो जीवानां कमफलदानाय न स मुखो भवित तदा जगतः लयः, यदा च स ई रो
जीवानां कमफलदानायािभमुखो भवित तदा जगतः सृि भवित । इ थं

जग सृ ज
े वकमाधीन वा ीव व पिमदान िन यते ।

Anaadhi Iswara with Anaadhi maya is ready, anaadhi jiva and avidya are ready. So what is the
purpose of creation and when does he choose to create? Anaadhi sanchita karma is there in
jiva. This sanchita karma is dormant, when dormant it is called pralaya avastha. Out of the
infinite sancita karma of infinite jivas, a portion becomes ready to fructify. When jiva karma
gets ready, he has to become bhokta. To enjoy bhoga sukham and dukham, a physical body is
required. That’s why in deep sleep state, we do not have experience. You require family
members to give you joy. Sthoola sukshma sareerams are required. Activation of karma, kala
tatvam is required. Definition of kala is brahman maya sambandaha. Different lokas are
required, bhagawan desires based on karmas. Sokaamayat. He has a duty to create the
creation. Bahusyam...idagum sarvam asrujata...tai upa...Iswara creates pancha sthoola bhoota,
sukshma bhoota.....

Vicarasagaram 1st October 2016

Page 155 3rd para yada...niroopyate end of para

यदा पुनरी रो जीवानां कमफलदानाय न स मुखो भवित तदा जगतः लयः, यदा च स ई रो

जीवानां कमफलदानायािभमुखो भवित तदा जगतः सृि भवित । इ थं

जग सृ ज
े वकमाधीन वा ीव व पिमदान िन यते ।

Niscala Dasji is preparing for shrushti discussion for madhyama adhikari. One agnyaanam into
avidya and maya, brahman divided into jivatma and paramatma. Avidya part in jivatma is
aavarna shakti pradhaana, maya part of paramatma is vikshepa shakti pradhaana. Anaadi
karma was also introduced. All jivas and their karana sareerams are there. Anaadi sancita karma
is also there. Iswara does..sokamayat. As karma phala daata, one part of sancita karma

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fructifies and runs for years. When these are exhausted Iswara goes to sleep, untill next batch
fructifies. Tatvabodha...creation. Now revision of tatvabodha. Niscala Dasji is revising. Adhascha
moolani anusandadhami. Gita, Bhagawan cannot create without the jivas karmas. Jiva karma
adheenatvaat shrushte.. Any discussion on shrushti cannot happen without karma. This is
contributed only by jivas.

Page 156

Topic 263

(२६३) जीव व पवणनम् — रज तमसी अिभभूयो भूतो यः स वगुणः स शु स वगुण

इ यिभधीयते । रज तमो यामिभभूतो यः स वगुणः स मिलनस वगुण इित क यते ।

ईदृशमिलनस वगुणसिहता ानांश ितफिलतिचदाभासः, अ ानं, अ ानािध ानकू ट थचैत यं

चेित यं िमिल वा जीव इित व यते । सोऽयं जीवः कम करोित । त फलं चे छित ।

jivaswaroopa varnanam for vedanta, jiva and Iswara come under adhyaropa superimposition.
During apavada they are negated. Niscala Dasji is taking the popular definition not consistently
followed across text books and prakriya. Pancadasi chapter 6 tasmaat... May you not be
obsessed too much with the definition of Iswara and Jiva. Popular definition is both jiva and
Iswara have 3 components. Oc rc rm is equal to Iswara as well as jiva. Rm is vishepa shakti
pradhaana in jiva. Iswara is able to serve as adhiguruhu, shudha satva pradhaana or viskshepa
shakti pradhaana.

Jiva is malina satva pradhaana or aavarna shakti pradhaana. Jiva becomes ahamkara pradhaana
not OC pradhaana. Therefore jiva is mahaa samsaari.

When satva guna dominates over rajo guna and tamo guna, it is shudha satva guna
pradhaanam. of what? Original अ ानं . Original अ ानं alone we are now dividing in शु स
धानं अ ानं which is called माया and मिलन स धान अ ानं which is called अिव ा.

Overpowered by rajo and tamo guna, called avidya malina sarva pradhaana, the RC reflected in
avidya plus RM and kootastha chaitanyam. Oc is called kootastha oc in jiva and brahman oc.

Three components, two are vyavahaarika satyam and one is paaramaarthikam satyam OC.
Biography of jiva...nobody wants to reAd. He performs karma. At individual level. HAFD.
Biography of jiva. Pirava varam vendum.

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Avidya kaama karma. He performs the karma for the phalam like prayaschita karma and kamya
karma. Aartha or artharyhi bhakta. No jignyaasu bhakta. Most songs are aartha or artharthi
bhakti.

Jagat shrushti varnanam.......topic 264...

(अ◌ा. २६४-२७२) जग सृि वणनम् —

(२६४) ई र य वैष यनैघृ याभावः — जीव य

वकमानुसारे णो ावचभोगानुभवाये रः ािणनां पु यपापानु पां सृ करोित ।

त मादी र य न वैष यनैघृ ये तः । न वा सगा पूव न कमाि त । थमसग चे रः

ािणनामु नीचशरीरािण उ ावचभोगां सृजित। त मादी रो

िवषमदृि रे वाक माि षमसृि करणा दित चे ।संसारोऽना दः । त मादु रो रसृ ःे

पूवपूवसृ ौ त ािणकृ तं कमव कारणम् ।सृ े रदं थम वास भवा े रे दोषः ।
The elaboration of the creation of the universe.

First is creation is not going to be uniform, wide disparity will be there. Five star hotel plus slum
will be there. Creation is full of disparities, who is responsible? Disparity is caused by Jiva never
the Iswara.

For the sake of jivas benefit, Iswara creates the world. Jiva has already given the blue print to
Iswara. Iswara has a master computer and can process these blue prints, both superior and low
quality houses seen, in keeping with the punyam and paapam, bhagawan creates shrushti.
Bhagawan does’nt give what jiva desires but deserves. When different people enjoy different
levels of joy, that’s called vaishamyam. Pain..

Bhagawan. Is neither partial nor cruel, vaishamyam is borrowed from brahma sutra, whether
Iswara is unjust or just. Many religious people get this doubt. In this current creation, it is based
in previous creation. One may get a question when did bhagawan create for first time. Was he
not partial in first shrushti? Whats the basis for the first shrushti? There is no first shrushti.
Anaadi avidya vaasana. Creation was there with brahman all the time. Maya is integral part of
brahman. We are advaitin. Binary format is comfortable to advaitins.

"Bhagawan gives therefore superior and inferior bodies at random. In the first creation
bhagawan must be cruel and partial. He creates full of diaparities." If such a question you raise,
I will not accept. Because samsara is anaadi. Vaishamya naishkarmya adhikaranam.

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For every shrushti, there is a previous shrushti. The first creation is impossible, therefore Iswara
does not have partiality doshaha.

There is one more discussion in mandukya kaarika in this contrxt. If samsara is anaadi will it end
or not. Purvapakshi says either answer you will be in trouble. If we say during videha mukti
samsara will end, then also there is a problem. End of samsara will indicate videha mukti and
moksha? Then moksha will have a begining. So you cannot get moksha. Either way problem.
Gaudapada says do not accept samsara in the first place. Na nirodo,...

Refuse to accept samsara. If you accept samsara, you will have endless problems. If videha
mukti comes at the death, there will be logical loopholes. Work for nityamukti.
Gaudapadacharya anaderakta vaktram cha...mokshasya na bhavishyati. Moksha is
understanding that I dont have a samsara for me to work for moksha. Mandukya kaarika.

Vicarasagaram 8th October 2016

Page 156 2nd paragraph topic 264 4th line

Topic 264 4th line

Tastmad iswaro to end of para

त मादी रो िवषमदृि रे वाक माि षमसृि करणा दित चे ।संसारोऽना दः ।

त मादु रो रसृ ःे पूवपूवसृ ौ त ािणकृ तं कमव कारणम् ।सृ े रदं थम वास भवा े रे

दोषः ।
Chapter 5 is dedicated to the teaching of madyama adhikari, Niscala Dasji introduces shrushti
prakaranam, for senior students it’s replaced by anirvachaneeya khyati or adhyaropa apavaada
method using rope snake or shell silver example. For those people, who are not able to dismiss
the world, kaarya karana vada is used. Whatever is kaaryam is vacharambanam vikaro
namadeyat..

Maya with brahman can become karanam. Therefore, Iswara is introduced. Because only when
we give karanam status to brahman, world can be presented as kaaryam and mityatvam can be
established. Pancakosa viveka pravilaapanam of tai upanisad. If Iswara is introduced as
karanam, we have to explain higher lokas, lower lokas, why can’t Iswara create benign body
with good intellect. We have to save Iswara from unfairness and partiality. Jiva anaadi concept
has to be introduced. Vaishamya naigramya problem. Explained in brahmasutra. 2.1.34 to 36.
This karma is what makes Iswara to create the world differently. Iswara is never unfair or

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unjust. Then how did first shrushti come about. It shoukd have been equal amounts of punyam
and paapam in first shrushti. There is not pratama shrishti.

Every shrushti has got the karma of the previous shrushti. Iswara is like a judge. Local judges are
amenable for adjustment. Bhagawan is never amenable for this.

Topic 265

(२६५) जीवभोगाथमी र य जगि ससृ ा — जीवकमफल दाना दे रो िवमुखो

भवित तदा जग लयो भवित । लये सवपदाथसं कारा मायायां लीना भवि त ।
त मा ीवानां कमशेषोऽिप सू म पेण मायायां िनलीनो भवित । यदा ािणनां

कमफलदानािभमुखो भवती र तदा ‘जीवानां भोगाथमहं जगत् सृजे’ इती र ये छा जायते ।

Niscala Dasji talks of the condition of the pralaya avastha. Title: whats the purpose of creation,
people ask, answer is for jivas to exhaust their karmas. A field is required, which is the universe.
Therefore, I have to create an universe for this.. Just before the desire arises for Iswara, whats
the condition? Iswaras mind was averse to the creation. To give karma phala to jiva. World is in
pralaya condition. During the pralaya avastha, all the inert objects of the creation are in
potential form. Scientists only tap the possibility. Samskara avastha.... All the jivas are also
there in their karana sareeram along with their karmas. When Iswara decides that all jivas must
be woken up, when karma becomes ripened, in mundakopanisad, this ripening state was called
annam. When the ripened state comes Iswara thinks let me create. Karmaphala data role...
Then Iswara entertains the following thought" for the exhaustion of all punya paapa he thought
let me create the universe" . Maya vrutti maya kalpaha etc... Aitareya upanisad... Srushti
prakaranam comes in every upanisad, so it assumes most students are madhyama adhikari.
Only one upanisad caters to senior student, that’s maandukya kaarika. That’s why its called
ajativaadaha. Other upanisads are shrushti vaadaha.

Topi 266 to 270

Next line heading alone.

(अ◌ा. २६६-२७०) सू मसृि िन पणम् —

Topic 266 sukshma...chotpati.

(२६६) सू मप भूतानां त गुणानां चो पि ः —

Macro..karana prapanca and karana sareeram..

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Brahman is anaadi, both these are also anaadi.

Sukshma shrushti means prapanca plus shareeram.

Details..

Sukshma panca bhootani and 3 gunas...

Etadrushe........full para very long...

Lets go through quickly...

एतादृशे रे छावशात् माया तमोगुण धाना भवित तादृशतमोगुण धानमायासकाशात्

अ◌ाकाशवायुतेजोजलपृिथ ा मकप भूता यु प ते ।तेषु भूतेषु

मेणश द पश परसग धा यप गुणा वत ते । मायायाः सकाशा छ दसिहत अ◌ाकाश उ प ः

। अ◌ाकाशा ायुः । वायोराकाशकाय वा कारणगुणेन श देन वासाधारणगुण पशन च ि गुणो

वायुः । वायोरि ः स भूतः ।कारणाकाशवायुगुणा यां श द पशा यां वासाधारण पगुणन
े च

ि गुणोऽि ः ।अ ेरापः स भूताः । कारणाकाशवा वि गुणैः श द पश पैः वासाधारणरसगुणन

े

च चतुगुणा अ◌ापः। अ ः पृिथवी स भुता । कारणाकाशवा व य गुणैः श द पश परसैः

वासाधारणग धगुणन
े च प गुणा पृिथवी ।अ◌ाकाशे ित विन पश दो वतते । वायौ
बीसीितश दः, शीतो णक ठनानां िवल ण पश वतते । अ ौ भु भु श दः, उ ण पशः,

काशा य पं च वतते ।जले िचिलिचिलश दः, शीत पशः, शु ल पम्, मधुररस वतते ।

लवणित ता दरसा तु पृिथवीस ब धादेव जले िवभाि त । माधुयमेव वाभािवकरसो जल य।

स च हरीत यामलका दभ णसं कृ तरसनया जलपानेऽिभ यते ।पृिथ ां कडकडाश दः,

अनु णाशीत पशः, शु लकृ णपीतर ह रता द पम्, मधुरा ललवणकटु कषायित ा यष साः,
सुग धदुग ध पि िवधग ध वतते ।इ थमाकाशे एको गुणः । वायौ ौ । अ ौ यः । जले

च वारः । पृिथ ां प गुणाः । त ािप ितभूतं ािति वकगुण वेक एव । त दतरगुणाः

कारणादनुगताः । सव य मूलकारणमी रः । ई रे चांश यमि त । चैत यांशो मायांश ेित ।

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

सवषु भूतेषु िव मानो नाम पा मकिम यांशो मायायाः, स ा फु त पांश तु चैत य येित

ेयम् ।

Because of the Iswara iccha at the time of shrushti, maya becomes tamo guna pradhaana. Only
this part is utilised. Satva and rajas are very much there for creating jnanedriyam, karmedriyam
etc. From that, 5 elements are born, subtle elements. All these 5 are saguna only. All the 5
elements are not simultaneously created, but gradually.. Maya directly creates only one
element. Sukshma akasa with shabda guna. Vayu is born out of akasa with shabda and sparsha
original attribute. Svaasaadharana guna means its own unique attribute... Vayu has got two
gunas. From vayu, sukshma agni... With borrowed attributes from akasa and vayu, shabda and
sparsha and its own unique attribute roopa, color or form. From agni waters, aapaha. Plural and
feminine gender. Borrowed attributes shabda sparsha roopa and rasa as unique attribute.
Unique taste of water is nadura rasam, sweet, avyakta madura rasam. Later the unmanifest
sweet taste of water will manifest under certain conditions. From aapaha pritvi.. Shabda
sparsha roopa rasa and then ganda unique attribute. We cannot experience in the subtle
elements. When they get grossified, we can experience in the sthoola bhootaani. In vayu two
gunas are there, shabda and sparsha, katinam you can feel. When you walk against the wind.
Sheeta, ushna also. Agni has 3, you can hear bhuk bhuk sound, ushna sparsha hot, bright for our
eyes. Then jalam, jili jili shabda, sheeta sparsha, shukla roopam, white color, non bright,
maduryam taste. tarka shastra says jalam is non bright white color and agni is bright white
color.

Lavana...Niscala Dasji imagines a purvapaksha. He said water has got madura rasa and does not
have any other rasa. Water coming from our taps have all types of taste. Niscala Dasji says any
other taste belongs to dissolved ingredients that cones from pritvi only. Other tastes in water
comes from pritvi dissolved material. Original taste is maadhuryam only.

Vicarasagaram 15th October 2016

Page 157 first para last 5 lines ithamaakaashe

इ थमाकाशे एको गुणः । वायौ ौ । अ ौ यः । जले च वारः । पृिथ ां प गुणाः । त ािप

ितभूतं ािति वकगुण वेक एव । त दतरगुणाः कारणादनुगताः । सव य मूलकारणमी रः ।

ई रे चांश यमि त । चैत यांशो मायांश िे त । सवषु भूतेषु िव मानो नाम पा मकिम यांशो

मायायाः, स ा फु त पांश तु चैत य येित ेयम् ।

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Panca bhoota shrushti , sukshma was just discussed. They are born gradually. We discussed the
order. Original brahman is nirgunaha. Iswara remains as good as nirgunaha. Akasa has one
guna, vayu has two etc... Niscala Dasji is explaining gunas of each element. Shabda roopa rasa
gunaha, what is taste of water? We discussed. We said it is sweet and normally we do not
experience sweetness. Under certain conditions, it manifests. Otherwise avyaktam. Like vibgyor
in white color. Does 7 color belong to prism or light? Prism does not produce the 7 colors but
manifests the 7 colors. According to sastras, all sounds are already there in the akasa in avyakta
roopa. Tongue reveals only avyakta maaduryam of water. Under certain conditions, the
maduryam comes out.

Sa cha hareetakhyaamalakadibhakshana....

When you use a special tongue, it is a refined tongue after consuming gooseberry or haritaki,
after that the tongue is refined samskritam. On that tongue, you pour water, the sweetness
does not belong to tongue or aamla, it belongs to the water. The tongue is like a prism. Similarly
sugar has no sweetness, when the water in the tongue comes in touch, water's sweetness
manifests.

Then pritvi tatvam..kada kada shabdha, by itself pritvi is neutral, not hot not cold, varieties of
colors are there. Pritvi has sweet sour salt pungent astringment bitter tastes..6 rasams. Suganda
durganda two types of smell. Only smell is original all others borrowed. Akasas, vayus two, agni
three, jalam 4

Each element has got only one unique attribute. Akasa, shabda, vayu sparsha, agni roopam,
jalam rasa, pritvi gandaha. Tarkasastra define pritvi as gandavati... Pritvi is one endowed with
smell. All the other extra gunas, they are inherited attributes. Even though vayus immediate
karanam is akasa, but moola karanam is Iswara.

Consciousness plus matter component of Iswara, both are anaadi. Both are causes. and anaadi.
Several uncommon features in the gita 7th chapter..chetanatvam achetanatvam, nirvikaratvam
savikaratvam, one is subject to divisible and other is indivisible akhandam and sakandam,
nirgunatvam and sagunatvam, satyam and mithya. Para plus apara prakruti.

Yasyaiva sphuranam... Is ness is horizontally and vertically existent. Building into rubble but
isness continues. Sarveshu bhooteshu... Changing amshaha is mithya belonging to maya. Non
changing taken for granted amsha is existent principle. Whenever you say something is, is it
known or unknown? Isness is called satta, consciousness is citta. Non changing existence and
awareness belongs to brahman.

Topic 267

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Upto vrutayaschatastraha last line

(२६७) चतु वधभेदसिहता तःकरणो पि ः —

अप ीकृ तप भूतानां स वगुणांशसमि ः स वम् इ यिभधीयमानम तःकरणमु पादयित ।

अ तःकरणं ानो पि हेतुः । ानो पि ः स वगुणा द य गीकृ तम् । “स वा स ायते ानम्”

(भ. गी. १४.१७) इित । त माद तःकरणं भूतानां स वगुणकायम् ।

त ा तःकरणमप ीकृ तप भूत ि स वगुणकायप ानेि याणां व विवषय हणे सहका र।

त मादिप प भूतसमि स वगुणकायमेवा तःकरणम्। न वैशेिषकादीनािमवा तःकरणं िन यम् ।

अ तः = देह या तः ि थ वा, करणम् = ानसाधनम् इ य तःकरणम् उ यते ।

प भूतसमि स वगुणकाय वेना तःकरणं स वम् इ यिप क यते । अ तःकरणप रणाम य

वृि रित स ा । अ तःकरण य वृ य त ः ।

Bhautika shareeram.

17 we saw in tatvabodha... Sukshma bhootani

Jnanedriyam, karmedriyam, pranas, antahkaranam (4 or 2), others 5 each

Antahkaranam, jnanedriyam, set 1

prana, karmendriyam another set 2

In this order its discussed.

Swamijis note...we normally give lot of importance to antahkaranam and mind, then.
Chidabhasa is discussed. We generally give importance to mind, the superiority is caused by the
mind as it is far evolved than the mind. Mind plus chidabhasa. Upanisads give more importance
to prana rather than mind. We begin to wonder if jiva is mind pradhana or prana pradhana.
Upanisads say prana is more fundamental across living beings. Jiva is not just human being, any
living being. Living being is called a prani. Jiva must be defined as prana plus chidabhasa.
Therefore, in all sastras, prana shrushti is discussed first. Prashnopanisad. Bhagawan wanted to
become a living being. He thought prana is the one that makes living being live. In chandogya,
briha etc mind upasana is lesser, prana upasana is maximum. Jyeshtasya... Prana alone is the
manifest one... Thereafter mind brain evolves. When a person is brain dead...because of prana
he is respected. Puma vidya...

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Correct definition of jiva is prana plus chidabhasa. Mind plus chidabhasa is important from
class perspective. But if something happens to prana, you have to drop the class.

The aside note ends

Origination of the antahkaranam with four fold division. Subtle element ..ungrossified 5
elements.. Panca gunas. All these 5 have 3 more gunas as their attributes. They must be treated
as components not really gunas. Thread having three planks. These 3 gunas are satva rajas and
tamas. These three ingredients originally come from maya. These three inhere the panca
bhootas. For antahkarana shrushti the satva gunas components are going to be taken. 5 satva
guna component. It produces the antahkaranam, internal organ. Inner organ is produced.
Satvam... Satva represents jnanam. Pramanam..gita 14.17 why should mind be generated from
satva guna of all the elements? Later 5 jnanedriyams are going to be created, they are going to
be used for jnanam. Each is generated by the satva guna of each element. Akasa produces
shrotendriyam. It recognises akasa guna shabdha. Similarly others. Each element produces one
indriyam. Therefore, pancajnanedriyani are generated out of one satva guna corresponding to
each element. Mind has to support all the 5 jnanedriyams. Otherwise mind will be behind say
only ear not eyes.

This is just revision

Vicarasagaram 22nd October 2016

Page 157 topic 267 last 4 lines at the bottom

Na vaisheshika...vrutayastrataschaha last line same page

न वैशेिषकादीनािमवा तःकरणं िन यम् । अ तः = देह या तः ि थ वा, करणम् = ानसाधनम्

इ य तःकरणम् उ यते । प भूतसमि स वगुणकाय वेना तःकरणं स वम् इ यिप क यते ।

अ तःकरणप रणाम य वृि रित स ा । अ तःकरण य वृ य त ः ।

Sukshma bhoota shrushti was talked, now bhautika shrshti, all our subtle bodies are born out of
panca bhootas therefore bhautikani. 19 limbs. Antahkaranam divided into 4, therefore 15 plus
4. Each element has got 3 gunas, satva, rajas, tamas. Here he wants to point out that
jnanedriyams are born out of the satva gunas of the pancabhootas. Panca rajasa amsas
contribute to panca karmendriyam. Jnanedriyams must be backed by antahkaranams, therefore
all satva gunas samashti satva guna must contribute to antahkaranams. Similarly pranas supply
pranic energy to all the karmendriyams therefore samasti janyam. Here order is different. First
antahkaranam.

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

It is a product of samashti satva guna. Sense organs and mind belong to sukshma sareeram,
why do you call sense organs external and mind internal, vidyaranya answers not Niscala Dasji,
sense organs can directly contact external world, but mind can only through sense organs,
therefore indirect and therefore interior.

He makes an aside note, mind is eternal in jnaya vaisheshika, of the size of paramaanu. In
vedanta, mind is not anu or vibhu biggest, mind is supposed to be madyama parinaama. During
pralaya kala, mind including suksha sareeram resolves into karana sareeram.

He adds one more note, antahkaranam(always all 4), has got another name satvam. Why is the
internal organ called satvam? Because its born out of samasti satva guna. Antahkaranam has
got 4 types of modification. Parinaamaha. Change or modification. Each parinaama is called
vrutti. A thought...antahkarana parinaamaha vrutti. Modified state of mind, is vruttihi. Infinite
vruttis possible in the mind, 4 types or groups classification.

Tatra padaarthasya...ahamkaraha end of para

न वैशेिषकादीनािमवा तःकरणं िन यम् । अ तः = देह या तः ि थ वा, करणम् = ानसाधनम्

इ य तःकरणम् उ यते । प भूतसमि स वगुणकाय वेना तःकरणं स वम् इ यिप क यते ।

अ तःकरणप रणाम य वृि रित स ा । अ तःकरण य वृ य त ः ।

4 types of thoughts. Any thought that confirms the nature of an object, conditions of the body,
dengue or cholera, final ascersion is nischayatmika vruttihi or buddhihi. It’s a function of the
internal organ.

Sankalpatimika vruttihi, when mind is considering options, sankalpa vikalpatmika, pros and
cons, considering thought is mind. Manaha..

Chintanaatmika, when you are analysing you are taking into account past experience, memory
involvement, chintam, thinking as well as remembering. Reflection. Chittam,

A thought mode in which one identifies with the body mind chidabhasa complex, individuality
invoking thought is ahamkara. Ghata vrutti reveals ghata vishayaha, aham vrutti reveals the
entire body mind complex. Sthoola sukshma karana sareeram plus chidabhasa. Word ahamkara
can refer to the thought or the individual..both are ok. When you say ahamkara is samsari, you
are referring to vishaya roopa samsari ahamkara not vrutti.

All other antahkatana vrutti, buddi plus mano plus chita vrutti together is idam vrutti. Revealing
external world. That that refers to oneself is aham vrutti. Aham vrutti and idam vrutti. In nataka
deepa prakriya, in pancadasi, vidyaranya deals with it. Idam vruttis are always agamapayi.

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Come and go. In upadesa sara, thoughts are reduced this way. Aham vrutti is always there in
manifest form or potential form. Its not agamaapaayi.

Vedanta asks while you are attending the class, idam vrutti come and go. What about aham
vrutti? Amidst all the flowing idam vruttis. All this knowledge belongs to whom? I have learnt
vicarasagara. I understood vicarasagaram. I heard, understood, etc. These idam vruttis are
continuouslY connected to aham vrutti. Avyakta aham vrutti is continuously there. In this
ahamkara alone, anatma as well as Atma in lakshyartha roopa. Identifying the individuality, that
thought is ahamkara.

Topic 268

Panca beda.. Upto vyaanaha..

(२६८) प भेदसिहत ाणो पि ः —

अप ीकृ तप भूतसमि रजोगुणांशात् प वृि ाणः स भूतः । स ाणः याभेदात् थानभेदा

प िवधः । य य दयं थानम्, ुि पपासे या स ाणः । य य गुदः थानम्,
मू पुरीषयोरधोनयनं या स अपानः । य य नािभः थानम्, भु पीतयोर पानयोः

पाचनयो यसमीकरणं या स समानः । य य क ठः थानम्, ासः या स उदानः । य य त

पदाथ य व पिन याि मका वृि बुि ः । स क पाि मका वृि मनः । िच तनाि मका
वृि ि म् । ‘अहम्’ इ यिभमानाि मका वृि रह कारः ।सवशरीरं थानम्, अ पाना दरस य

सवनाडीषु वेशनं या स ानः ।

After antakarana shrushti prana shrushti talked about...,although we give importance to mind.
But without prana, mind has no relevance. Plant is prana pradhaana. In plant, mind is very
rudimentary therefore wont feel pain. Chidabhasa sahita prana is jivaha. Prana with 4 functions,
5 types. Vrutti means function also.

They are born from panca sukshma bhootas, samashti rajo guna amsat, panca vrutti pranaha.
That prana is divided into 5 types based on functions and positions too. In tatvabodha, 5 pranas
were mentioned but functions not sthaanam were not mentioned. Here its mentioned.

In vicarasagara, devatas for 4 antahkaranam were not mentioned. In tatvabodha was

mentioned. Manaso devata chandrama, buddhi brahma, ahamkarasya rudraha, chittasya
vasudevaha.

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

Sthaanam mentioned in vicarasagara.

Prana sthaanam is hrudayam, hunger and thirst.

Apanam position is anus or lower part, mootram and faecal matter, bringing down and
removal.

Samaanaha..in madhya pradesh or stomach or naval, food and drinks which are consumed, are
divided into nutrients which are segregatable in the form of carbs, protein etc. And
apportioned. There are certain portions that cannot be absorbed by the body, paachana
ayogyam is to be thrown out. Samaana deals with pachana yogya vastu. 24 by 7.

Udaanas position is kantaha and function is swasaha, udaana is connected to prarabhdha.

Breathing. Prak gamanavaan pranaha. Ado gamanavan apanaha. At the time of death, this is
taken out of body.

Vyaanam keeps whole body moving, all nutrients are distributed to all over the body. In all the
naadis, distribution. We are not very clear of the naadi. Medicine not clear.

In vedanta sastra, naadi is important. Sukshma sareeram is supposed to withdraw from

periphery of sthoola sareeram and move through the naadi. In briha, chapter 2 first section this
is described. Therefore these naadis are called swapniya naadi. Naadis belong to sthoola
sareeram. Job of vyana is distribution if nutrients through naadis.

In sankhya I think, they talk of panca upa pranas, secondary pranas 5. In vicarasagaram, this is
introduced. At end, Niscala Dasji says he does not accept this.

Vicarasagaram 5th November 2016

Page 158 second para , last 3 lines yasya naabhihi..

य य नािभः थानम्, भु पीतयोर पानयोः पाचनयो यसमीकरणं या स समानः । य य

क ठः थानम्, ासः या स उदानः । य य त पदाथ य व पिन याि मका वृि बुि ः ।

स क पाि मका वृि मनः । िच तनाि मका वृि ि म् । ‘अहम्’ इ यिभमानाि मका

वृि रह कारः ।सवशरीरं थानम्, अ पाना दरस य सवनाडीषु वेशनं या स ानः ।

Topic of shrushti is continued..word shrushti is replaced by adyaropaha for senior student ,

temporary acceptance of the creation. Soon to be negated by apavaada. Both karana prapanca
and karana shareeram are anaadi.

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19 components of sukshma sareeram introduced. For the corresponding samashti component

we have to replace by a devata. Now we have completed prana shrushti. Position and function
discussed. Next para, panca upa praana.

Next para... Kvachit upto end of para.

िचत् नागकू मकृ करदेवद धन या याः प वायवोऽिधकतया प ते । त ो मनकृ त् नागः।

उ मीलनिह ा दकृ त् कू मः । ुतहेतुः कृ करः । जृ भणकरो देवद ः । यथुकरो धन यः । एत

उपवायवः ।तेषां च पृिथवीजलतेजोवा वाकाशानां रजोगुणांशे यः मेणो पि ः ।

तथैवापानसमान ाणोदान ानानामिप मेण पृिथ ादीनामेकैक य रजोगुणां

शादु पि ः । सवषां समि रजोगुणांशा ो पि ः इित चो ं िच थेषु ।

In some books, certain jargons are used naga, devadutta, koorma etc. These panca praanas are
included as extra pranaas. Naga..throwing up the food. udvamaha. Unmeelana..blinking of the
eye.. For wetting the eye. Hika..hiccup kurmaha. krutam ...sneezing.
Jrumbana..yawning..devadutta. Svayatukaraha. Dananjaya.. Swelling. Body bloats after death is
caused by dananjaya only. These are upapranas.

They are generated by prutvi vayu etc panca bhootaanam, from vyashti rajo guna.

Agni rajo guna...krutaraha

Akasa rajo guna... Dananjaya etc

Each one of the mukya pancaprana are born out of vyashti bhootam few of them say. We say
its from samashti. They negate out view that they are born out of samashti.

All 10 . 5 pranas and upapranas are not from samashti they say. We must discard them totally.

Next para...parantu advaita siddhante...

पर व त
ै िस ा ते एषा या नाि त । िव ार य वािमिभः, प ीकरण थे वा तककारै

सू मशरीरे प कोशे च नागकू मादीनां हणं न कृ तम् । अिप च तैरपाना दप ाणानां

प भूतसमि रजोगुणांशादु पि व णता।त मादेकैकभूत ि रजोगुणांशादपानादीनामु पि कथ
नमयु मेव । त मा सू मशरीरे नागकू मादीनां हणमस गतम् । प ाणानामेव सू मशरीरे

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हणं यु म् । क ाणो िव ेप पः । रजोगुण य िव ेपः

वभावः।त मा प भूतरजोगुणांशा ाणो पि कथनं यु मेव ।

However, in advaita siddhanta, this particular scheme is not there at all. Panca upa prana and
coming from vyashti also is not there. Vidyaranya has mentioned only panca pranas. They are
born out of samashti only. Sureshwaracharya in panceekarana (written by Sankaracharya)
vaarthika (written by Sureswaracharya) grantha, while discussing sukshma sareeram and panca
kosa, upa pranas are not discussed. It is clear we do not require upapranas. Moreover, while
discussing mukhya prana, we must remember they are born out of samashti or collective rajo
guna. Not vyashti. Or individual. The mention of individual rajo guna is illogical. Then why did
Niscala Dasji introduce this subject? Purpose is there are many people who read all kinds of
books and commentaries. This becomes mananam. Only you should include mukya prana.

Now different topic. Why do we say rajo gunar utpatti for prana. Mind has to support panca
jnanedriyaani. Therefore mind should come from satva guna. Prana has to function behind
karmendriyaani. Vikshepa means dynamic activity here, not superimposition. Therefore it
requires rajo guna. Therefore rajasic people are more active. Prana has to function behind all
karmedriyam hence samashti rajo guna is required.

Topic 279 jnanedriyaanam karmendriyaani upto uchyante last line of page

(२६९) ानेि याणां कमि याणां चो पि ः —

अप ीकृ तैकैकभूतस वगुणांशात् प ानेि यािण रिचतािन । एकै कभूतरजोगुणांशादेकैकं

कमि यं रिचतम् । अ◌ाकाश य स वगुणात् ो म्, वायोः स वगुणांशात् वक् , तेजसः

स वगुणांशात् ने म्, जल य स वगुणांशात् रसना, पृिथ ाः स वगुणांशात् ाणं चाजायत ।

एतािन प ेि यािण ान य साधनािन, अतो ानेि याणी यु य ते । ानं स वगुणा ायते।

अत ैतािन प ेि यािण भूतानां स वगुणादु प वेनो य ते ।

Tatvaboda repeat. From the satva guna of each single element jnanedriyaani are generated
similarly from rajo guna of each single element karmedriyani born.

Akasa....shrotra indriyam born. Subtle not golakam

Vayu tvak

Agni eyes

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Jalam taste tongue

Pritvi graanam or smelling

They are instruments for gaining knowledge hence called jnanedriyaani.

Since jnanam is born out of satva guna hence connected with each elements satva guna.

Each indriyam is born out of each element. Akasa produces shrotrendriyam.

Continuing

Shrotendriyam.....upto jneyam

ो ेि यमाकाश य गुणं श दं गृ ातीित तदाकाश य स वगुणकायम् । एवमेव य दि यं य य

भूत य गुणं गृ ाित त य भूत य स वगुणकायिमित ेयम् ।

Shrotram ears grasp the akasa guna shabda the sound, therefore said to be a product of akasa.
This is also general rule. With this jnanedriyam is over.

Next para Akasasya......itam sukshma...

अ◌ाकाश य रजोगुणांशात् वाक् , वायो रजोगुणांशात् पािणः, अ े रजोगुणांशात् पादः, जल य

रजोगुणांशात् उप थः, पृिथ ा रजोगुणांशात् गुदं चो प ते । ीयोनौ पु षिल गे च वतमानं

िवषयान दलवसाधनिमि यम् उप थ इ यु यते । कमित यो यते । एतािन प ेि यािण

यासाधन वात् कमि याणी यिभधीय ते। याया रजोगुणकाय वा भूतानां

रजोगुणांशा कमि यो पि व णता । इ थं सू मसृि न िपता ।

Karmedriyas.

Akasas rajo guna speech vak

Vayu Paanihi hand

Agni leg

Aapaha

Pritvi

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Upastha indriyam.. That which is in the generative organ of male and female generating
pleasing pleasure at the time of conjugal union, is called upasthaha. Vikshepa is often a
negative term, superimposition or wandering, in the context of Iswara, it is not affected by
aavarana shakti, vikshepa shakti refers to a positive power creative power. Karma also refers to
action as well as its result. In prarabdha karma, it is referring to result. When you talk of
karmendriyaani, it refers to action. With this we have completed creation of sukshma sareeram
and sukshma shrishti.

Viswa and Virad we have to see.

I would like to add an aside note. We say antahkaranam is born out of satva guna of 5
elements, in some other context, Sankaracharya writes antahkaranam has 3 types of vrutti.
satvika rajasa tamasa mentioned. Is there not a conflict here? We should modify. Nothing is
created out of pure satva rajas or tamas but say satva pradhaana rather than only from satva.
Even in stone we should assume tamo pradhaana, little satva and rajas are there.

Vicarasagaram 12th November 2016

Page 159 2nd paragraph last 3 lines

Etani pancen.. एतािन प ेि यािण यासाधन वात् कमि याणी यिभधीय ते। याया

रजोगुणकाय वा भूतानां रजोगुणांशा कमि यो पि व णता । इ थं सू मसृि न िपता ।

Continuing with the topic of shrushti...creation is presented in different layers... Sukshma
sareeram is discussed elaborately by sastra, 19 components, each one created from sukshma
bhootani. Tamo guna used for pancheekaranam, sthoola shrushti.

We discussed all 19. Now karmedriyani topic. One important thing.. The details of shrushti
given, its going to be negated by apavaada. While adhyaropa is discussed maximum details
given, they dont say anyway we are going to negate. Jnanedriyani karmendriyani plus one
antahkaranam is discussed in brahmasutra, brahmasutra says prana does not cone under this
group as it does not transact. Prana alone maintains the infrastructure. Prana is not karanam,
but very much required for the survival of the rest. Males used to go out and work, females
thought they were not important, but actually they were doing the job of prana. There is a
shloka glorifying the housekeeping women. In a bhavanam, housekeeping part is bha, once
woman is not there house becomes vanam. Prana is not a karanam, but very important to
maintain the infrastructure. Now sukshma prapance shrushti,

Topic 270

End of para

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(२७०) सू मसृ े पसंहारः —अप ीकृ तभूतािन त कायभूता तःकरण ाणकमि यािण

सू मसृि रित क यते । सू मसृि िवषयकं ानं नेि यै प ते । ने नािसका दगोलकािन तु

य पीि यिवषयािण तथािप त ोलका तः थेि यािण नक यिचदपीि य य िवषयीभवि त

। सू मसृ ु प यन तरमी रे छया थूलसृि िनिम ं भूतानां प ीकरणं िन प ते ।

Conclusion of sukshma shrishti, both micro as well as macro, shareeram and prapancham.

Sukshma bhootani as well as its products, antahkaranam, prana, from samashti,

jnanan karmendriyani from vyashti satva and vayashti rajas.

The sukshma sareeram and prapanca are indriya agocharam. Modern science does not accept
sukahma sareeram. Modern science does not accept mind, only as chemical conditions of brain.
You can never study the mind. Therefore mind surviving the death of a person science does not
accept. No belief in shraddham and tarpanam, all created for money...they believe. Our own
children ask whats the evidence? They do not accept veda pramaanam. Apaurusheya vishayam.
Knowledge of sukshma shrushti..there is no sensory evidence... Can sense organs be perceived
by sense organs..? They seem so, but the sense organs are different from golakam like eye..they
are sensorily perceptible, whereas sense organs indriyani situated in the golakams, they are not
objectifiable for any sense organs. Page 40 line 5.

Sukshma prapancha inclusive of devatas are not sensorily available. After the creation of subtle
body and subtle universe

Karma is jadam, karturaagnyaya prapayate phalam,,we require Iswara to manifest the karma
through maya vrutti. Sankhya does not accept Iswara or Iswara iccha. It accepts, karma,
prakruti, accepts veda pradhaana. For the manifestation of sthoola prapancham, we need
process of grossification. Sanmaatraani... Combining subtle elements in various proportions is
pancheekaranam. Each one becomes an alloy. Subtle becomes gross. Grossification. Chandogya
6th chapter, 3rd or 2nd section.

Process of mixing up of elements, in two different ways. In tatvabodha only one method.
Pratama and dvidteeya. An involved process and a complex language. Im going to skip the
process, outcome is relatively easier. topic 271 and

Topic 271

(अ◌ा. २७१-२७२) थूलसृि ः —

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(२७१) प ीकरण कारः — प ीकरणे ौ कारावु ौ । थम कार वेवम् —

एकै कसू मभूत य तमोगुणांशं सा येन ि धा िवभजेत् । त ैकमध पृथगव थापयेत् । ततोऽपरमध
सा येन चतुधा िवभजेत् । एवं पुन वभागेन िन प मेकैकभूत या ममंशं पृथगव थािपतेन
व वेतरभूतचतु य याधभागेन योजयेत् । एवं प ीकरणं िन प ते । त ैकैकि म िप थूलभूते

एकमध वांशः । अपरमध तु वेतरै कैकभूता मांशमेलनेन िन प म् । एवमेकैकि म िप

थूलभूते प ानामिप भूतानामंशस वात् थूलभूतािन प ीकृ तानीित व य ते ।

First para is first method same as tatvabodha

2nd para is 2nd method Language and method complex

Page 160

2nd para ,,,upto cha nishpannam

final outcome

In the first method, combination of each element will be like the following.

Every gross space element will have 1/2 of that particular element space , later half , 1/8 vayu,
1/8 of agni, jalam, earth

Similarly gross vayu...

What about 2nd method

Each element is divided into 25 portions, after grossification breakup will be like the
following..21/25 akasa, vayu 1/25, agni 1/25, jalam 1/25, pritvi 1/25.

Advantage is proportion is more for the main element in 2nd method, hence more visible. 21
parts of akasa will be there here, in earlier 50 percent. Now 84 percent.

2nd para upto end of para..

ि तीय कार वेवम् — एकै कसू मभूत य तमोगुणांशं वैष येण ि धा िवभजेत् । त ैको
भाग तु भरं शै न प ः ।अपर तु भागः प मांशेन । त चतुरंशिन प मिधकप रमाणकं भागं

पृथगव थापयेत।् प मांशिन प ं यून प रमाणकं भागं पुनः प धा िवभजेत्।त ैकमेकमंशं

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पृथगव थािपतािधकप रमाणकप भागेषु पृथक् पृथ योजयेत् । अनेनािप कारे ण प ीकरणं

िस यित।

In each gross element, majority part will be 21/25 parts. The other parts will be mixture of
other 4 elements. As following, sthoola akasa will have 21 parts of akasa, 1/25 of vayu, agni,
water, pritvi.

Advantage of 2nd method is the 84 percent. First you may wonder with 50 percent you should
be able to see other elements. In spite of the availability of other elements, why only one is
experienced is explained. Who invented second method? Nobody has a pramaanam. Seems
Niscala Dasji's own recipe

त थम कारे ितभूतमेकमध वांशः । अपरमध तु वेतरभूतचतु य यांशः । यथा अ◌ाकाशे

एकमध व यैवांशः । ि तीयमध तु वायोर मांशेन, तेजसोऽ मांशेन, जल या मांशेन, पृिथ ा

अ मांशेन च िन प म् ।एवं भूता तरे व यू म् । ि तीय कारे तु ितभूतमेको भागः
वक यैरेक वश यंशै न प ः । ि तीयो भाग तु वेतरभूतानां चतु भरं शै न प ः । यथा

अ◌ाकाशे एको भागः वक यैक वश यंशा मकः । अपरो भाग तु वायोः प वशांशेन, तजसः

प वशांशेन, जल य प वशांशेन, पृिथ ाः प वशांशेन च िन प ः । एवं

भूता तरे व यूहनीयम् । थम कारापे या ि तीय कारे ितभूतं वांशािध याि िव य पृथक्

पृथगाकाशादीनां भानं सुघटं भवित ।

Topic 272

(२७२) थूल ा डा ु पि ः —एवं प ीकृ तभूते य इि यगोचरं थूल ा डम्

उ प ते।ति मन् ा डे भूभुव वमहजन तप स य इ युप र स

लोकाः,अतलसुतलपातालिवतलरसातलतलातलमहातला इ यधः स लोका वत ते।एषु

चतुदशसु लोके षु वसतां जीवानां पृथ पृथगुपभोगयो या पाना दकं , देवमनु यप ा द पािण

भोगायतनािन थूलशरीरािण चो प ते । इ थं स ेपेण सृि ा ।मायावैभव य िव तरे ण

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िन पणं तु को ट ायुषािप न श यते । मायासृ पदाथानां ना तोऽ तीित वा मी कवािस े

नानेितहासै न पितवान् ।

Thus grossified elements have been created. Now the elementals are to be derived from the
elenents in different proportions. Bhautika prapanchas are 14 in number. Jivas are in millions.
Indriya gocharam. Even as per science, only 4 percent of total matter we are able to study 72
percent dark energy, dark matter another 24 percent. Is not available for us. They call it
cosmos, we call him brahmandam. Within this brahmandam, whose limits are not visible there
are 7 upper lokas 7 lower lokas...names.. Atala sutala patala.........in pacadasi, vidyaranya says ...

In these 14 lokas there are so many jivas, they do not have stoola sareeram. These jivas have
got punyam and paapam, only by experiencing the world they can exhaust. Sukshma sareeram
is instrument of experience, sthoola sareeram is called abode of experience.

Vicarasagaram 19th November 2016

page 116

3rd para topic 272 last 3 lines

Itham sankshepena...

In this manner the creation has been briefly presented. For the sake of creation, maya shakti of
brahman has been introduced. Satva pradhana maya karana prapanca and tamo pradhana
maya creating karana shareeram. Consciousness pervades all of them, Tatvabodha introduced.
Antaryami, Hiranyagarbha and Virat at macro level and corresponding micro levels. Niscala
Dasji says it is vyavahaarically infinite. Even though many jivas are liberated in every shrushti, it
will eternally continue as we have infinite jivas. Time wise space wise variety wise they are
infinite.

Brahman can never claim I am brahman without maya. Brahman can never be self aware
without maya. Advaitins are therefore indebted to maya. Vaibhavam indicates glory.
Yogavashishtam.. Written by Valmiki. There is no end to the glory of mayas creation. Told in
yoga vashishtam consisting of 30000 verses. Endless description of lokas here, it is a great
kaavyam also.

Topic 273 to 283

Topic 273.. Heading

Prapanchatrayam.

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(अ◌ा. २७३-१८३) अ◌ा मिववेकः, अथवा प कोशिववेकः —

(२७३) प कोशा तैरा मन अ◌ावरणं च —

In Iswara, maya’s vikshepa shakti alone is operational, no aavarana shakti, therefore a jnani.
Iswara sees the pain of all Jivas. We are unable to see the pain of few of our near and dear.
Iswara never has videhamukti, he has to go through shrushti after shrushti. Iswara knows I am
brahman, virat and hiranyagarbha are all drama only. How can I convert the viswa taijasa status
of mine as my glory and claim I am Brahman, aham vrushasyaveriva...tai upanisad.

Shifting from Atma to Anatma requires sensitisation of the mind. Anirvachaneeya kyati for
uttama adhikari. Drushyatvat sarva mithya.

For madhyama adhikari, requires dividing anatma into shareera trayam... At macro level, panca
bhootas we have to track. Go from layer to layer..pritvi to akasa, akasa is to isness of akasa. 5
stages..

Annamaya to anandamaya...blankness to witness of blankness.

When we are absorbed in the kosa we miss the consciousness principle. Every emotion has got
thought and consciousness. We lose sight of consciousness. Similarly we lose sight of non
variable existence externally. By distracting my attention. This is figuratively called aavaranam.

Page 161..

Mayayaam...karana shareeram.

मायायां त कायषु च ीिण शरीरािण प कोशा ा तभवि त । शु स वगुण धाना माये र य

कारणशरीरम् । मिलनस व धानािव ांशो जीव य कारणशरीरम् ।

Entire anatma can be divided into several layers.

First two fold, three fold, five fold...two fold division, maya is anadi and its products, karana
kaarya roopena anatma dvividaha.. Karana prapanca and shareeram.

In three fold, karana prapanca divided into sookshma and sthoola prapanca, and sthoola and
sukshma shareeram.

Divide sukshma sareeram into 3, vignyaana maya, prana maya and manomaya shareerM.
Sthoola and karana shareeram.

Shudha satva pradhaana maya is Iswaras karana sareeram.

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We do not have total knowledge or total ignorance.

Explanation in footnote...

Look at chart

All parts of the body..foot note is interesting..emotions...

Next page

Uttara shareera...

उ रशरीरार भकप सू मभूतािन मनोबुि िच ाह कारा वारः, प ाणाः, प

कमि यािण, प ानेि यािण च िमिल वा जीव य सू मशरीरं भवित ।सकलजीवानां

सू मशरीरािण िमिल वा ई र य सू मशरीरं भवित ।सकलमिप थूलं ा डम् ई र य

थूलशरीरं भवित । जीव य ि थूलशरीरं तु िस मेव । शरीर येऽि म ेव प कोशा

अ तभवि त ।

First he explains 3 shareerananis, thn he is explained karana sareeram of Iswara and jiva. Now
sukshma shareerams of both.

19 or 17 generally discussed. Here Niscala Dasji includes the subtle 5 elements in the sukshma
sareeram which is the raw material of the future shareerams. Panca sukshma bhootani
included, 19 plus 5,, 24.. We saw this no earlier, in tatvabodha ata chaturvimsati...
Brahmandays...

Nityaparayanam needed of tatvabodha.

Sukshma sareeram made into 8 in another classification, we saw in vivekachudamani... Vachati

panca... Sukshma sareeram is titled kuryashtakam.

All these individual sukshma sareerams are owned by Iswara the society kind.

We now come to sthoola sareeram, includes all the galaxies... All sthoola sareerams, form part
of virat..viswaroopa Iswara. For a Hindu, bhagawan is never paroksha, nitya pratyaksha... It is
well known..

Vicarasagaram 26th November 2016

Page 162 top line upto middle antar bhavanti

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In the last class we saw avarna shakti of maya does not affect Iswara but at vyashti level it
impacts the jiva. This identification is the cause of samsara. Jiva's abhimaana with shareera
trayam. This shareeratrayam is divided into pancakosa. The internal division of pancakosa is to
explain kriya..pranamaya, iccha ..manomaya and jnana shakti...vignyaanamaya. You can only
desire a known entity and therefore jnanan precedes this. Karma follows Iccha shakti..

Iccha is useful even after attaining moksha for lokasangraha. Thus sukshma shareeram is
divided based on shakti trayam. 4th line sthoola shareeram.

Pancakosa included in shareeratrayam, called kosaha, means a cover or case. They cover the
Atma by indirectly covering. It’s available within. Body is called shaReerM because it will
regularly decay..shreeyaha, dihyamaanaha dehaha, dahyamaanatvat dehaha. While body is
alive it is burnt by three kinds adidaiva, adhyatmika, adhibhautika fires.

Karanasareere....antarbhavanti

कारणशरीरे अ◌ान दमयकोश या तभावः । सू मशरीरे िव ानमयमनोमय ाणमयानां याणां

कोशानाम तभावः । प ानेि यािण िन या मका तःकरणवृि पा बुि िमिल वा

िव ानमयकोश इ यु यते । प ानेि यािण स क पिवक पा मका तःकरणवृि पमन

िमिल वा मनोमयकोशः । प ाणाः प कमि यािण च िमिल वा ाणमयकोशः

। थूलशरीरम् अ मयकोश इ यु यते इित शरीर ये प ािप कोशा अ तभवि त ।

Anandamaya kosa included in karana sareeram. Karana sareeram is cause of sthoola sukshma
sareeram. Ananda is definite in karana sareeram for all jivas. It is not swaroopa ananda but
pratibimba ananda reflected in karana sareeram. Sukshma sareeram is in 3 kosas vignyaana
maya, mano maya and prana maya.

Pancha jnanedriyam, budhi (nischayatmaka..decision making thoughts)

In manomaya kosa, instead of decision, there is vascilation of mind, sankalpa vikalpa.

Pancaprana panca karmedriyani... Pranamaya kosa

Sthoola sareeram is annamaya kosa. Its called so because it rises from annarasa. Born,
sustained and goes back to earth. In this manner, pancadikosaha antar bhavati.

Iswara also has got macropancakosa. In tai.upa, corresponding macro is discussed.. Samashti
annamaya, pranamaya, manomaya, vignyana maya discussed. A cover or concealment is called

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kosaha. Just as the case of knife, cover conceals the sword or knife. Like we know there is Atma
in the kosas,

Iswara shareere..keertyante

ई रशरीरे ई रकोशाः, जीवशरीरे जीवकोशा वत ते । कोशो नामा छादनं िपधानं वो यते।

अिसिपधानं यथा अिस व पमा छादयित तथैते प कोशा अ◌ा मनः

व पमा छादय ती य मयादयः कोशा इित क य ते।

Atma swaroopam is covered in the form of our misunderstanding that pancakosa is Atma.
Dehatma vaada pranatma vada, manasyatma vada, vignyanatma vaada, ananda atma vaada

Different philosophers believe so. Aim of vedanta is to negate the mistake helping us claim...

Aneke....upto end of para varnanynte...

अनेके म दमतयो गु शा स दायिवहीना प कोशा तगतमना मभूतं यं कमिप

पदाथमा म वेन म यमानाः कोशानां साि भूता मु या म व पाि मुखा भवि त । अत

एवा मयादयः कोशा अ◌ा म व पा छादका इित व य ते ।

Those who do not have a thinking intellect... Experiencer of the pot is different from the pot.
Experiencer of body is different from the body..

Without help of guru and shastras, they assume atma to be one of the pancakosas. Anatma as
another one. They lose sight of the observer. I the observer is missed... Because the pancakosas
distract our attention, it is figuratively called cover. This distraction is called concealment.

Topic 274

Virochanasiddhantaha..

(२७४) िवरोचनिस ा तः (अ मयकोशा मवादः) —

Dehatmavaadaha, concluding that I am the body, no sukshma and karana sareeram or

atma..charvaka matam..modern science too comes under this. no belief in past and future
births, no belief in shraddha tarpanan rites etc.

Virochana is the king of Asura..chapter 8 of chandogya upanisad. Brahma teaches vishwa first,
akshi purushaha.. Among the 5 sense organs, eye is most important. Instead of taking

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consciousness principle, both Indra and Virochana take the physical body reflected in the eye as
Atma. Another took bimba shareeram as Atma. Virochana says thanks and goes away and
teaches the Asuras. No belief in life after death. No belief in daanam karma etc.

Kecana paamaraaha...sthooladehatma

के चन पामरा िवरोचनिस ा तमनुसर तोऽ मयकोशमेवा मेित वदि त । त ैवं यु ः कथयि त ।

(१) य ाहिमित धी प ते, स अ◌ा मा ।सा चाहंधीः थूलशरीरे भवित।‘अहं मनु यः’ ‘अहं

ा णः’ इ यनुभवः सावजनीनः। मनु य व ा ण वा दधमाः थूलशरीर यैव ।

त मादहंधीिवषय थुलदेह एवा मा।

Gross minded ones paamaraha, Niscala Dasji does not say where Virochana appears. Akshi
purusha is eternal and all pervading brahmaji says. Indra thinks how can akshi purusha be all
pervading so he comes back. Second time, taijasa...then he thinks sukshma sareeram is atma
then pragnya as atma, then Indra thinks again is Atma really blankness. Then turiya Atma.... 8th
chapter of chandogya and mandukya deal with this. Topic 8.7.1 onwards

Tatraivam..with regard to dehatmavaada, the following reasoning also given... Atma means self,
meaning of the word I.. Self is that in which I have I thought....that I thought, it goes to our body
only..sthoola sareere bhavati...

Celebrations like shashtiabdapoorti is to appreciate the body not identify with the body.. I am a
human being I am a brahmin etc, this thought is universal. When you say so,they are attributes
if physical body only. Sookshma sareeram has no jati varna etc.

Going to give another argument also...

Vicarasagaram 3rd December 2016

Page 163 2nd para 3rd line saachahandheehi..sthooladevahi atma

With an intention to reveal the Atma which is the nature.. Teacher is resorting to pancakosa
vivekaha.. We have misconception also anyata grahanam. Therefore agrahanam not knowing
myself and anyatagrahanam mistaking myself have to be removed. This mistake is committed
by even philosophers. Modern scientists are ones which commit thoughtful mistakes. Other
than body there is nothing else because there is no scientific evidence that anything survives
the death of the person. Only sthoola sareeram has manushyatva dharma or attribute other
shareerams do not have them. First we say aham manushyaha then aham braahmanaha etc. All

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jati dharma belongs only to sthoola sareeram. Entire abhivaadaye belong to dehatmavaada
only. I am the physical body and thats the Atma. This is argument no 1.

Another argument..

Athava yatra......siddhantaha..

अथवा य मु या ीितभवित स अ◌ा मा ।दाराप यधनप ादयो यतोऽ य थूलदेह योपकु वि त

तत तेषु ीितभवित ।य द तेऽ य थुलदेह य नोपकु वि त तदा तेषु ीितनाि त । य य

िनिम न
े ाय ीित पजायते ति म ेव थुले देहे मु या ीितः सवषाम् । त मात् थुलदेह

एवा मा । त मा ाभरणा पाना ुपकरणैः थूलशरीर य समल कृ य पोषणमेव परमपु षाथ

इ यसुरराजिवरोचन य िस ा तः ।

The sastra says Atma or self alone is unconditionally loved by all people, love for anything else
other than Atma is conditional love. If other things give me sorrow, I dont love them anymore.
Love for myself is eternal and unconditionally. That’s the definition of Atma. You find everybody
loves their body therefore self love is love for the body therefore body is self.
Navayare...brihadaranyaka quoted here. I love the wife for the sake of myself. Dara is spouse,
children also, dhanam, pashu pet or animal, as long as they are useful for me the body, because
of that reason, I love them. Minute they give me trouble, they look for exchange offer !!!

Body’s comfort becomes the standard for deciding likes and dislikes. Love for the body is
unconditional. This is universal. Therefore sthoola deha is atma, decorate beautify the body.
Wear nice clothes, jewellery, feed well. Virochana says thus... In chapter 8 of chandogya
upanisad. Virochana says even after death, dead body must be given biksha (food), Sankara
writes, by perfumes mala etc you should decorated. When its taken to cremation ground,
dance etc must be there. Flowers garland etc.

Now indriyavatmavaadaha

Topic 275

Indriyavatmavaadaha

(२७५) इि या मवादः — अपरे के चनैवमा ः थूलशरीरं ना मा । क तु थूलशरीरे य स ावे

जीवन वहारो भवित, यदभावे मरण वहारो भवित स अ◌ा मा । स च

थूलशरीरा ित र ः । जीवनमरण वहारािवि याधीनौ भवतः । शरीरे

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याव कालपय तिमि यािण व व ापार मािण भवि त ताव कालपय तं ‘अयं जीवित’ इित

वहारो भवित । य य क यापीि य य नाशे ‘अयं मृतः’ इित च वि यते । क ‘अहं

प यािम’ ‘अहं वदािम’ इ या द वहारे ‘अहम्’इित बुि रि ये एव भवित । त मात् ‘अहम्’

इित बुि िवषयेि यमेवा मा ।

Indriyams are treeated as a separate group. Sthoola sareeram is not the atma. Only when the
sense organs are present body is capable of sensing the surroundings. In the presence of the
sense organs living transactions go on, in whose absence the body becomes a corpse, such a
thing is Atma. Sensing activity. As long as the sense organ can do its function.even when one
sense organ goes away we say he is finished because its as though life is gone. When Sense
organs are functioning we say I am seeing not my eyes are seeing. The thought, the notion of
the I refers to the sense organ only. Foot note.. Is negating each vaada through various
arguments. At the end there is going to be surgical strike of all of them.

Topic 276

Hiranyagarbhvasakaanam....upto vadanti. One line

(२७६) िहर यगभ पासकानां ाणा मवादः — िहर यगभ पासकाः ाण एवा मेित वदि त।

Held by hiranyagarbhaupasakaaha.. Samashti prana. Here hiranyagarbha represents samashti

prana. Pancadasi 6th chapter we saw all vadas.

त ेमां युि माच ते — मरणसमये मू छत य पा थाः सित ाणेऽयं जीवतीित, तदभावेऽयं

मृत इित च िनि वि त । क च ुः ो वागादीि याभावे त दि य ापारोपरमेऽिप

अ धबिधरमूकानां शरीरं यथावदवि थतमेव भवित । ाणो मणे तु शरीरं त णमेव पित वा

भय करं मशानवदम गलं च भवित ।

Tatremaa...mangalam ca bhavati

Following reason given..at the time of death, whether the person is alive or not, primarily they
check if breathing goes on or not. Breathing represents prana. People who are nearby check if
breathing continues, this person is alive, even if sense organs are not functioning. Moreover,
when the sense organs are not there temporarily or permanently, we consider him alive if

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prana continues. In the case of blind people, deaf people, dumb person, purely based on prana
tatvam, we respect that person is alive.

Anayasena maranam..death comfortable

Bina dainyene jeevitham..without sickness

Dehime krupaya sambho

Tvayi bhaktim achanchalam..

Once prana is gone, body falls dead and becomes bhakaram, sankaracharya says thereafter
effort is to dispose the body..

House becomes amangalam all because of prana.

In chandogya upanisad, last of the 14 upasanas, pranopasana is glorified. Even to claim Aham
brahmasmi, I need prana.

क ‘च ु मानहं प यािम, ो वानहं शृणोिम’ इित वहारा दि यिवल ण अ◌ा मा िस ः।

स चा मा क इित िज ासायां सुषु ौ सवि योपरमेऽिप ाणो जाग त । ाणस वादेव तदा ‘अयं
जीवित’ इित वहारो भवित । थूलशरीरा ाणिवयोगे तु ‘अयं मृतः’ इित वहारो जायते ।

त मा ीवनमरण वहारयोः शरीरे ाणस ावास ावाधीन वात् ाण एवा मेित िन ेयः

Next para

Kincha..upto nischayaha

Why sense organs cannot be Atma? No doubt in the sense organs we have I notion i see etc, we
have my or mama abhimaana my ears are weak etc. This argument is given in tatvabodha.
Suppose I have a dog, I will say dog is mine, but i will not say dog is me. Similarly our sense
organs. I the possessor of Eyes see, I the possesor of ears hears. If i am not sense organs, who
am I? In deep sleep state, although all sense organs are resolved, I breathe. Therefore, I am
alive. When the prana goes, we say this person is dead. We have to conclude that prana is
Atma.

Vicarasagaram 10th december 2016

Page 166 2nd paragraph last 3 lines

Sthoola shareerat..nischayaha

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थूलशरीरा ाणिवयोगे तु ‘अयं मृतः’ इित वहारो जायते । त मा ीवनमरण वहारयोः

शरीरे ाणस ावास ावाधीन वात् ाण एवा मेित िन ेयः

As part of pancakosa viveka, Niscala Dasji is pointing out how each layer is mistaken as Atma.

Even thinkers commit this mistake and justify this too. We saw a few confusions, devatma
vaada and indriyatma vaada, now pranatma vaada..

Body becomes insenscient the minute the prana goes. There that prana must be Atma. When
the prana goes, we say the person is gone.

Next is manaatmavada

Topic 277

3rd para

(२७७) मनअ◌ा मवादः — अ ये अ◌ा ः ाणो जडः । त मा स ना मा, घटा दवत् ।

ब धमो ौ मनोमा ाधीनौ । िवषयास ं मनो ब धहेतुः । िवषयवासनाशू यं मनो

मो हेतुः। क , मनःस ब धादेवेि याणां व विवषयावबोधनसाम यम्।ना यथा। त मा मन

एव सव वहारकारणम् ।अतो मन एवा मा ।

Some others declare, prana is insenscient as during sleep, prana is very much alive. Even though
the prana is there, he is not aware of his surroundings. therefore prana is only jada. Therefore
there is something more superior to prana, mind which is behind all the transactions. Satva
vyavahara karana roopa manaha eva atma. Even moksha is possible only because of manaha. A
mind which is attached to the world is responsible for moksha. Purvapakshi temembers a
vedantic verse mana eva manushyaanam....

Occurs in a minor upanisad. Mind is the cause of bondage liberation, a mind which has got
ahamkara and mamakara is the reason for banda and one without these is reason for moksha.
We question therefore mind is Atma. Rest is fine. Only because of association with mind, sense
organs are capable of sensing the surroundings. Shrotram is as good as achetanam otherwise.
Therefore, mana is responsible for all transactions. Therefore mana is Atma. In 5th shloka,
deha...Sankara wrote in one line, nd us elablorating in pages..

Now vignyayanamaya kosa

Topic 278

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Upto manonaatmeti

(२७८) िव ानवा दबौ मतम् (बुि रे वा मा) — िणकिव ानवादी बौ एवमाह —

मनसो ापारो बु यधीनो भवित । यतो बु रे ाकार एव मन त मात् िणकिव ान पा

बुि रेवा मा भिवतुमहित।मनो ना मेित ।

Bhaudhamadam is budhyatma vaada. 4 groups, vaibhashika, soutrantika, yoga chara,

maadhyamika.. First two are not discussed often (mandukya karika) 3rd and 4th are important
ones. Here both are discussed. Budhyatma vada comes under yogachara also known as
kshanika vigyaanam. They also say chaitanyam is satyam and world is mithya. When yogachara
says chaitanyam is satyam, they say it exists only for one second. Series of seconds...the
pravaha or series is nityam. Beginingless and endless. Buddhi is the Atma. Kshanika vignyaanam
is buddhi. He presents his philosophy as follows. Independent buddhi alone must be named as
Atma. Mind is only a configuration of buddhi. Therefore, buddhi alone on which the mind is
dependent and is in the form of a series of conscience is Atma. Manaha is not Atma.

Now view of yogacharamatam.

TEshamaya......

Topic 278 upto end of para

तेषामयमाशयः — सव पदाथा िव ान यैवाकारा भवि त । त िव ानं काश पम् । ित णं

िव ानमु प िवन यित ।पूविव ान य समम यि ानमु प ते । ततः पूविव ानं िवन यित ।

तथैव तृतीयिव ानो प ौ ि तीयिव ान य िवनाशो भवित । तुरीयिव ान यो प ौ

तृतीयिव ाननाशो भवित । एवं नदी वाहवि ान य धारािवि छ ानुवतते । सा च
िव ानधारा ि िवधा — एका अ◌ालयिव ानधारा । अ या तु वृि िव ानधारा । ‘अहम्,

अहम्’ इित िव ानधारा अ◌ालयिव ानधारे ित क यते । सैव बुि रित क यते । ‘अयं घटः,

अयं◌ं देहः’ इित िव ानधारा वृि िव ानधारेित भ यते।अ◌ालिव ानधारायाः

सकाशा वृि िव ानधारो प ते । मनसः व पमिप वृि िव ानधारा तभूतमेव ।अतो मन

अ◌ालयिव ानधारा पबु ःे कायम् । सा बुि रे वा मा।अ◌ालयिव ानधारया

वृि िव ानधाराया बाधिच तनेन िन वशेष िणकिव ानधारायाः ि थितः िस यित । तादृशी

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ि थितरे व त मते मो ः । इ थं िव ानवा दनो बु ःे िणकतां वयं काश पतां च क पिय वा,

सा बुि रे वा मेित वणयि त।

Yogachara bhaudhanam..following is their view. According to kshanika vigyaana vaada there

are no external objects at all... When I say there is a wall, i have a wall experience..biddhi
vigyaanam, ghata vignyaanam etc. Vignyaanam inside, ghata vishaya outside. According to
bhaudha there us no ghata vishaya, exactly like dream. No objects other than the experience...
Vignyaana pravaaha only. Vishayaha is mithya... Vignyaanam satyam.

When we say ghata vignyaanam , what do we mean? In the meaning of ghata vignyaanam,
there is a difference. For us it is a ghatavrutti with RC or chidabhasa. For bhaudha ghata
vignyaanam itself is OC. In vedanta as new objects come new vruttis come, along with RC. In
bhauda matam, they say oc is gone and new OC comes. Next fan comes, next oc comes ghata
vignyaanam, para vignyaanam, fan vignyaanam. According to vedanta, flow of thoughts, for
bauda it is continuous flow of OCs. There is an appearence of flows of ocs as in dream. Just as
there is no dream world outside, there is no wakers world outside other than the oc flow.
Chaitanya pravaaha. Oc is called vignyaana. Vignyaana pravaha vyatirikta prapanca naasti. Flow
of vignyaanam gives us flow of experiences. Subjective flow..aham aham iti vignyaana dhara.
Objective flow idam vignyaana dhara..only two vignyaana dharas are there, no world at all. Self
experience flows he names aalaya vignyaanam, object experience flows...pravrutti vignyaana
dhara. Pravrutti vignyaana dhara is only a part of aalaya vignyaanam as there is no pravrutti
vignyaana dhara without aalaya vignyaana dhaaraa. Atma is therefore aalaya vignyaana dhaara.

M.. All objects are only configurations. Very similar to advaitin’s vedanta. Thats why
Ramanujacharya and Madhwacharya charge Sankaracharya as pseudo baudhacharyas. Nastika
bhaudha in astika vesha. There is no matter other than consciousness, but the meaning is
different for consciousness. That consciousness is ever evident."every moment consciousness is
born and disappears" a new consciousness is born which is very similar to previous
consciousness. When third consciousness is born, second one is gone. The fourth consciousness
when its born, the third is gone. Like the flow of a river, you can never dip in the same river
twice. Aalaya and pravrutti vignyaana dhara. Aham aham iti vigyaana dhara. I thought.
Continuous self awareness is aalaya vignyaanam. Surrounding awareness ..pravrutti vignyaana
dhara.. When buddhist uses the word buddhi, it refers to the temporary consciousness which is
flowing in the form of series of temp consciousness. In vedanta, buddhi is inert subtle material.
Ayam ghataha, ayam patha iti dharaha. Between these two there is kaarya karana sambandha.
Pravrutti vignyaanam depends on aalaya vignyaanam. From self awareness alone, rise of
pravrutti vignyaanam happens. Objects are not born, object knowledge is born. There are no
objects at all. The word mind refers to prarvrutti vignyaana dhara, buddhi refers to aalaya

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vignyaana dharaa. Mind is kaaryam, buddhi is karanam. Both are flow of momentary
consciousness. Such a buddhi alone is the Atma. Yogachara matam.

Vicarasagaram 24th December 2016

Page 167 topic 278 aham aham last 6 lines upto sthithi sidhyati

‘अहम्, अहम्’ इित िव ानधारा अ◌ालयिव ानधारे ित क यते । सैव बुि रित क यते । ‘अयं
घटः, अयं◌ं देहः’ इित िव ानधारा वृि िव ानधारे ित भ यते।अ◌ालिव ानधारायाः

सकाशा वृि िव ानधारो प ते । मनसः व पमिप वृि िव ानधारा तभूतमेव ।अतो मन

अ◌ालयिव ानधारा पबु ःे कायम् । सा बुि रे वा मा।अ◌ालयिव ानधारया

वृि िव ानधाराया बाधिच तनेन िन वशेष िणकिव ानधारायाः ि थितः िस यित ।

Pancakosaviveka are understood as kosa only by the jnani. Agnyaanis assume the kosas are
Atma. Mistaking kosa as Atma makes a person agnyaani. Different types of people being
discussed. Many philosophers make this mistake. There he talked of annamaya atma vada,
pranamaya and monomaya atma vada. Now we are in vignyaanamaya vada...yogachara
buddhism or kshanika vignyaana vada. Vrutti jnanam is momentary as thoughts are
continuously flowing in our mind. This flow is vrutti jnana pravaaha. This is mistaken as original
consciousness, its actually a mixture of vrutti and RC. Therefore, he concludes OC is
momentary. Other than kshanika vignnanam no object is their belief. What I am experiencing is
not hall or wall but hall or wall awareness. Aham vrutti pravaahaha...alaya vignyaanam or
buddhihi. Or ayam vrutti pravaha..pravutti vignyaana pravaha or managa. Subject object
pravaha. Aalaya vignyaanam is karanam, pravrutti vignyaanam is kaaryam. First person is aalaya
vignyaana pravaahaha or buddhihi or karanam.

M... Last 3 lines manasa swaroopaha.. Manaha is kaaryam, buddhi is karanam. Saa buddhihi
eva. This buddhi called karanam. I awareness is continuously flowing and therefore I awareness
is constant. Continuous of aalaya vignyaanam is an illusion, it is continuously flowing.

Aalaya vignyaana dhaaaraaha...I consciousness and world consciousness are mixed together.
Aham jnanam and idam jnanam, they are always mixed together. I consciousness is modified
with with something. There will be continuous flow of awareness without being contaminated
by pravrutti vignyaana dhara. Elimination of pravrutti vignyaana dhaRa from aalaya vignyaana
dhara brings us to Atma. Atmaratievasta...remaining in aalaya vignyaanam, he gets moksha.

Negate the world and remain in I awareness, very close to vedanta. Only difference is they have
mixed anitya chidabhasa (kshanika vignyaanam) with nitya cit. we negate anitya chidabhasa

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and remain in cit. mix up is because buddhism negated veda. Logic is enough to arrive at the
truth. Buddha was a born a hindu but rejected veda pramaanam. Manusmriti insists on
accepting veda as independent source of knowledge. Modern science talks of consciousness as
a product of brain. With brain's death, consciousness goes. Taadrushi sthithihi eva...we have to
remain in that I awareness, thats called moksha.

Rest of para...Taadrushi sthithihi....varnyanthi.

तादृशी ि थितरे व त मते मो ः । इ थं िव ानवा दनो बु ःे िणकतां वयं काश पतां च

क पिय वा, सा बुि रे वा मेित वणयि त।

Abidance in the aalaya vignyaanam, alone is mokshaha..according to yogacharamatam.

In this manner, kshanika vignyana vaadi, they mistake buddhi or every thought as kshanikam
and each thought is self-aware. We say thought is not self aware, but due to chidabhasa. They
mix up thought and chidabhasa and assume kshanikam is swayam prakasa chaitanyam. They
think buddhi is self aware nit knowing that its also jadam, it appears conscious because of
chidabhasa like moon has borrowed light. With this vignyaanamaya kosa mistake is over.

Left out is anandamaya kosa. Niscala Dasji says three great philosophers have mistaken this as
Atma, bhaata mimasakaaha, prabhaakara mimamsakaha, madhyamika bhaudha..

They talk of Atma which is our anandamaya kosa. First bhaata mimasaka..

Topic 279 to 282

Topic 279.. Bhaata matam..

Upto ayamasmaabhiprayaha..

(अ◌ा. २७९-२८२) अ◌ान दमयको एवा मेित मतम् —

(२७९) त भ मतम् — पूवमीमांसावा तककारो भ एवमाह — न िह िव ु लेखेवा मा

िणकः, क तु ि थरः । स अ◌ा मा जड पः काश प ा ते । अयम यािभ ायः —

Purvamimasa sutram written by Jaimini rishi. Karma kanda.. Purvamimasa is veda purva vicara.
Vedanta is uttara part.

Purvamimasa sutras written by Jamini, uttara mimasa sutras are written by vyasa..brahmasutra.
For both sutrams bhasyams are there. Shabhara swami has written Jaimini sutra bhashya much

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before Sankaracharya,. Sankaracharya has studied and admired that. He has great respect for
Shabhara swami. Sankaracharya also has written Sankara bhashyam on works. Lots of
subcommentaries are there. Bhashya Tikkas are in prose form, poetry form is vartikam.
Brihadaranyaka bhashyam has vaarthikam by Sureswaracharya. Therefore he is called
vaarthikakara. For shabhara bhashyam also vaarthikam were written by Kumarila bhatta,
therefore bhatta vaartikam.

Purvamimamsa vaartika kara.. Is Kumarila Bhattas. Shabhara swami is not mentioned here.

On the same shabhara bhashyam another person also wrote a commentary in tikka form
Prabhaakara mishraha. Even though Shabhara bhashyam is one and the same, both these
people differed in their commentaries although both are purva mimasaka. Because of these
two different streams, purva mimasa got divided into two. Bhatta matam and Prabhaakara
matam. Now we will discuss Bhatta matam. advaitins vote for (Sankaracharya) Kumarila Bhatta,
vyavahare bhaatanayaha...for karmakanda purposes, rituals etc we join Kumarila Bhatta.

Prabhaakara matam is very close to nyaya vaisheshika... Therefore, we reject.

While enumerating the number of pramanams, vedanta accepts 6 pramaana , pratyaksha

anumana etc.. When you compare bhaata mata. And Prabhaakara matam, bhatta matam
accepts 6 but Prabhaakara accepts only 5. There also we are close.

First he says, kshanika vignyaanavadi is wrong. Atma can never be momentary, its steady, non
changing, nityaha Atma. Vidyullekha eva, like flash of lightening. Atma is not kshanikaha unlike
lightening flash. Eternal Atma is neither totally inert or totally chetanam. Its a mixture of jadam
and chetanam. Here is the problem. How do you know Atma a mixture of consciousness and
matter? He says, I came to this conclusion by analysing Atma in deep sleep state. There there is
no world. Pravrutti dhara, thought chain has gone away. Nature of I can be done in Sushupti.
This analysis led to 3 different philosophies. One says Atma is jadaha Bhatta madam, Another
says, jada chetanaha Prabhakara madam, another says atma is shoonyam. Madhyamika madam

Vicarasagaram 31st December 2017

Topic 279

Tatra bhattamatam...roopaschaste..first two lines

(अ◌ा. २७९-२८२) अ◌ान दमयको एवा मेित मतम् —

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(२७९) त भ मतम् — पूवमीमांसावा तककारो भ एवमाह — न िह िव ु लेखेवा मा

िणकः, क तु ि थरः । स अ◌ा मा जड पः काश प ा ते ।

As part of pancakosa viveka, Nischaladasa is pointing out that any one of the kosas is taken as
Atma. Even great philosophers commit this mistake. Of the pancakosas, we covered upto
vignyana maya kosa. Kshanika vignyaanavaadi is yogachara. Each thought is shining because of
RC. Every vrutti and vrutti jnanam are flowing continuously, he concludes therefore that
consciousness also is flowing continuously one after another.

Niscala Dasji talks of 3 philosophers and points out that they are taking anandamayakosa as
Atma. Whenever we talk of anandamaya kosa, we connect with sushupti and karana sareeram.
We are not even aware of our sareeram. All 3 analyse this and arrive at wrong conclusion.
Chetana achetana upayatmakaha. Bhatta matam, Atma shoonyaha. Madhyamika Buddhism.
Kevala achetana swaroopaha... Last matam.

First one..

Atma is a mixture of chetana and achetana..

Ayamasyabhipraayaha..........end if para

अयम यािभ ायः —सुषु े ि थत एवं वदि त ‘एताव तं कालमहं जडो िनःस ोऽ वा सम्’ इित
। त मादातमा जड प इित िस यित । क सुषु ादुि थत य मृितरिप भवित । अननुभूतेऽथ न

मृितभवेत् ।सुषु ावा म व पाित र ं न कि दिप ानसाधनमि त । सुषु यन तरभािव मृतेः

कारणं सौषु ानमेव वा यम् । त सुषुि कालीनं ानमा म व पमेव । इ थमा मा

ख ोतव काश पोऽ काश प । ान प वात् काश पः, जड प वाद काश प ।
अ◌ान दमयकोश एव काश पोऽ काश प ाि त। सुषु ौ

चैत याभाससिहता ानमेवान दमयकोश इ यु यते । त िचदाभासः

काश पोऽ ानम काश पं च भवित ।त मा मते अ◌ान दमयकोश एवा मेित िस म् ।

Analysis of somebody's mistake...following is the view..declares...

I slept like a log of wood. Inert I was. I did not know anything, without consciousness of
anything around me. On further enquiry, we know it cannot be mere inert , but some
sensciency must be there. After waking up from sleep there is remembrance of the fact that I

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was jadam. There must be memory in waking state of something experienced earlier. Therefore
the inertness of sushupti must have been experienced by me. Non experienced situation cannot
be remembered. That's why its called recollection. That Anubhava has to be by Atma, as in
sushupti there is no other knowing instrument. Therefore the experience of inertness can be
undergone only by Atma. In deep sleep state, there is nothing other than Atma(no other
instrument). Karmedriyams, jnanedtiyams, mano buddhi ahamkara resolved in sushupti.
Therefore, Atma must have an inert component as well as conscious component.
Remembrance is through senscient component. Cause of remembrance, must be the
experience that occured in sushupti. That can be only from Atma. Tat is adjective to sushupti
kala jnanam. It can belong to Atma alone, as there is nothing else for recognising experience.
Senscient component experiences the insenscient part of Atma chetana amsa experiences
achetana amsa in deep sleep. This is very much possible. Atma chetanaroopa, like a glowworm.
In the night we can see lot of glowworms in the night.

Shining in the sky iti....,

Due to jnanam prakasa roopa, due to being achetanam in the form of jadam.

Anandamaya kosa being pervaded by RC, which is cheyana tatvam. RM is achetanam.

In Sushupti there is agnyaanam as well as RC also. This mixture is mistaken as Atma. This is
anandamaya kosa.

Therefore, bhattamatam has mistaken anandamayakosa is considered as Atma. Mistake no 1 is

over.

Now mistake no 2

Topic 280 madhyamika Buddhism

(२८०) मा यिमकबौ मतम् (अ◌ान दमयकोश अ◌ा मा) — शू यवा दनो

बौ ा वेवमा ः, अ◌ा मा िनरं शः । त मादेक यैवा मनः काश प वम काश प वं च न

घटेत। ख ोत य सांश वादेक ऽशः काश पोऽपर ऽशोऽ काश प भवित । न वा मनो
िनरं श य िव ोभय पव वकथनं यु म् । य ुभय पतािस ये अ◌ा मनः सांश वम्

अ गी यते तह सांशानां घटादीनामु पि नाशदशनादा मनोऽिप उ पि नाशव वं

स येत।यदु पि नाशव तु तदु प ेः ागू व च नाशादस वित ।

अ◌ा तयोयदस म येऽ यसदेव भवित।“अ◌ादाव ते च य ाि त वतमानेऽिप त था”(मा. का.

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वै. ६) इित मृतेः । त मादु पि नाशव वे अ◌ा मा अस प

ू ो भवेत् ।तथा अ◌ा मिभ ः सव ऽिप

पदाथः उ पि नाशव वादस प

ू एव । अनया री या अ◌ा माना म पसकलव तूनामस प
ू वात्

शू यमेव परमत विमित शू यवा दनो मा यिमकबौ य मतम्

Group of buddhists, also called shoonya vaadinaha. Negation of bhattamatam is their primary
job. Vedantins are smart, they just accept.

They point out that Atma cannot be chetanam and achetanam, there are no two parts. You are
quoting wrong example of glowworm. It has many parts, some can glow and some others
won’t. Like our bodys nails and hair, we cannot use this to quote. Atma cannot be divided.

Shoonyavaadi gives a suggestion to Bhatta. To Suppose to avoid this you change your stand and
say Atma is divisible, avayavam. (Akasa is never born, niravayavam, they go together). Then
Atma will have to be born and die.

This is given by Gaudapada. Whatever has birth and death, before and after death, it is non
existent. Vaitatya prakaranam 6th shloka.. Atma cannot exist in between also. Therefore Atma
is shoonya. In the same way, every object other than Atma, Anatma is also shoonyam.

Now aim of Niscala Dasji is to show shoonyam that’s talked about refers to anandamaya kosa
only. He's going to put forth a complex argument. Emptiness is equal to anandamaya kosa. He
borrows this from pancadasi. 6 shlokas he quotes.

Topic 2nd para..

तेऽ य ान पान दमयकोशमेव ितपादयि त । तथा िह, दृि भेदेना ानं ि भी पैः तीयते।
(१) अ त
ै शा सं काररिहत य जगदाकारे ण प रणतम ानं स य वेन तीयते । (२)

अ त
ै शा ानुसा रयुि कु शलानांपि डतानाम ानं त काय जग सदसि ल णािनवचनीय वेन

भाित ।(३) ानिन ां ा य जीव मु य िवदुषोऽ ानं त काय च तु छ वेन तीयते ।

तु छम्, असत्, शू यम् इित यः श दाः समानाथाः । तथा चो ं प द यां िच दीपे —

Chitradipa..pancadasi

First a discussion from pancadasi that analyses the status of the world. 3 status depending on
standpoints. Only pratyaksha pramaanam, only shastra pramaanam, both are independently
valid.

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3rd one is logical person trying to reconcile both these pramaanams. tarka pramaana vaadi.

From pratyaksha, prapancha is sat. From shastra pramaanam, prapanchaha is asat, tarkika
drushti, world is sadast vilakshanam. Anirvacaneeyam. I experience the world, i experience
existence. Therefore it is satyam. World as existent only.

A person established in sastra pramaanam. He has negated pramana prameya triputi. He did
not recognise pratyaksha pramaanam. Therefore everything is asat.

Third person,.. Logical. Pratyaksha and shastra angles. It is neither sat nor asat nor mixture.. 4th
category...satasat vilakshana anirvachaneeyam.

Vicarasagaram 7th January 2017

Page 169 second para last 3 lines

Jnana nishtaan,...chitra deepe

(३) ानिन ां ा य जीव मु य िवदुषोऽ ानं त काय च तु छ वेन तीयते । तु छम्,

असत्, शू यम् इित यः श दाः समानाथाः । तथा चो ं प द यां िच दीपे —

As a part of pancakosa viveka, acharya is speaking about various philosophers and their
mistakes wrt kosas. For these philosophers, these are Atma only.

Now Acharya has come to anandamaya kosa. 3 philosophers have taken anandamaya kosa as
Atma. Bhatta madam, they say Atma is mixture of jadam and chetanam. Karana sareeram is
inert and senscient chidabhasa. They mistake this as atma. They gave glowworm as example.
Next group is maadhyamika buddhism, they claim shunyam or emptiness as atma. How
Anandamaya kosa is taken as Atma? Niscala Dasji has borrowed an idea from pancadasi 6th
chapter. Very unique, no where else we see this. World can be seen in 3 different ways, views.

1 World is sat, by people who have only pratyaksha pramaanam and nor shastra pranaanam, as
only shastra pramaanam negates the existence of the world. Therefore, this person feels, world
has its own existence. Svatantara satta, therefore satyam. Jagat satyam.

2 group..minority group. They have sastra pramaanam. In the vision of such a jnani sarve
bramhamayam. There is nothing other than brahman. World comes under tuccham category.

Jagat is asat shoonyam, tuccham.

3 intermediary group which has read shastra pramaanam and accepted pratyaksha pramaana.
One pramaanam cannot negate the other pramaanam. (Anumaanam is weaker than pratyaksha

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pramaanam, therefore called upadheehi). Pratyaksham says world is sat, shasstram says asat,
therefore we have to explain the world in such a way that they do not negate each other.
Reconciliation process is called tarkika drushti (logical view) or yauktika drushti. In
vivekachudamani, sannatma sanna..ubhayaatmika. Sadasat category is also not correct.

Therefore the world is treated as sadasat vilakshanam. Anirvachaaneeyam or mithya.

For a jnani, pratyaksham itself is asat, therefore sarvam brahma vyatiriktvam asat tuccham.
Everything other than brahman is asat. Workd is neither sat nor mithya, it is asat or tuccham.

Therefore, anandamaya kosa is tuccham from shastram and jnani view point.

Therefore, shoonyavadi has mistaken anandamaya kosa as atma.

World can be seen from 3 different angles, world in potential form is maya, maya also can be
seen in 3 different ways, maya is moola avidhya, in tarvabodha we saw avidhya is another name
of karana sareeram. This is anandamaya kosa therefore can be seen from 3 angles. All 5 are
synonymous, world, maya, moola avidhya....

M.. Shoonyavaadinaha api are talking of anandamaya kosa, to explain based on chitra dipa,
these 3 view points, for a person who has not studied or does not remember sastram, for them
agnyaanam now appearing as universe. World is ignorance solidified. Appears as sat for group
1. For second group, those who use logic by taking sastram and pratyaksham, and analyse the
world. For those scholars, for them agnyaanam, ignorance as well the product world becomes
sadasat vilakshanam. Third group, who have jnana nishtaa, both maya and the other world both
are asat only. if we say pratyaksha is reporting as sat. Jnani says, even then existence is on the
world not of the world. Like moonlight...

In pancadasi, there is a beautiful discussion. Tuccham, asat shoonyam iti. Tuccham and asat and
shoonyam are synonymous. Adrushti guru is speaking now. This has been described in chitra
dipa of pancadasi. We completed these verses sometime back in Adayar class.

Shlokas..pancadasi.

माया चेयं तमो पा तापनीये तदीरणात् ।

अनुभुित त मानं ितज े ुितः वयम् ॥ १२५ ॥

जडं मोहा मकं त े यनुभावयित ुितः ।

अ◌ाबालगोपं प वादान यं त य सा वीत् ॥ १२६ ॥

इ थं लौ ककदृ त
ै त् सवर यनुभूयते ।

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युि दृ ा विनवा यं नासदासी दित ुतेः ॥ १२८ ॥

नासदासीि भात वा ो सदासी बाधनात् ।

िव ादृ ा ुतं तु छं त य िन यिनवृि तः ॥ १२९ ॥
तु छािनवचनीया च वा तवी चे यसौ ि धा ।

ेया माया ि िभब धैः ौतयौि कलौ ककै ः ॥ १३० ॥ इित ।

Vidyaranya analyses maya elaborately. 30 verses 123 to158 or so.. Interestingly, tatvabodha
does not define maya and mithya. In vivekachudamani, Sankaracharya describes little bit. In
pancadasi maya can be called sat from one angle, asat from another angle jnana nishtaa
people, anirvachaneeya from another angle scholarly people. Other acharyas have contributed
like Vidyaranya.

nirusimha Uttareeya daapaneeya upanisad

Maya is in the form of darkness. Darkness is capable of covering an object. Sat or asat or
anirvachaneeyam. It is tamo roopa. Maya alone is existent from one angle in the form of
prapancha for lay people. (Pratyaksha pramaanam). Nature of maya, whatever you experience
as inert matter is maya, prapancha. Its available as existence for everyone for a baby or
cowherd boy..illeterate or a scholar. It is all pervading and eternal. Matter can never be created
or destroyed. Iti tasya...the upanisad says. In this manner, from standpoint of lay person, world
is experienced by all.

When you use yukti trying to reconcile sastram and pratyaksha pramaanam. Upanisad
dismisses everything.kaivalya...na bhoomirapo... From yukti angle, it is anirvaachyam. World is
seemingly existent. Veda does this reconciliation. Naasadaaseet sukta..rig veda suktam,
separate commentaries are there. 2 or 3 are quoted. Vidyaranya quotes.

Shruti says world is not asat, because it is experienced, no sat aseet, does not come under
existent category also. For a jnani, everything is brahman. Sadast vilakshanam
anirvachaneeyam.

3rd angle from jnanis angle, world is tuccham, since the shastra says world is not there in all 3
periods of time. Trikaleapi naasti. Katopanisad nehanaanaa asti. Present tense is used to
represent present event or eternal. The sun rises in the morning, rises in the east. Its not
present event but eternal. Nehanaanaa asti reveals eternal fact. World is not there in all the
three periods of time. Therefore, world comes under asat category. In next shloka,
consolidating all the three.

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Worth remembering..next shloka

Maya as well as the world must be known as threefold from three different angles. Eternally
non existent, Not definable, real maha real. If a lay person asks is world real, you must not use
tuccham, unreal etc. For 99 percent of humanity has no sastram. Even hindus, dvaitins,
vishtadvaitin... Binary format is only in the mind.

3 different angles, shrauta drushtya tuccha world is not there in all 3 periods of time,
pratyaksha pramaanam..anirvachaaneyam, laukika angle its satyam..

We have to come back to vicarasagara topic, shoonyavadi has mistaken anandamaya kosa as
atma. Shrautya drushtya...

Vicarasagaram 14th January 2017

Page 170 last 2 lines after shloka

Upto atmeti vadanti

इ थं जीव मु ानां तु छ वेन तीयमानेऽ ाने मोहमाप ाः शू यवा दनो नपरमपु षाथ

लभ ते। क तु तु छ प अ◌ान दमयकोश एवा मेित वदि त ।

Niscala Dasji is discussing how anandamaya kosa has been mistaken as Atma by several
philosophers.

Now shoonyavaadinaha discussion. If you are ueing pratyaksha pramaanam, world as well as
maya will show up as satyam only. From sastra pramaana angle only for a jivanmukta it will be
asat. From both perspectives put together it will be sadasat vilakshanam. It is experienceable all
right, but it will come under asat. Nrusinha tapaniya upanisad was discussed. From sastramatra
drushtya both maya and jagat are asat. Maya to avidhya to karana sareeram to anandamaya
kosa is asat. Shoonyavaadi says shoonyam or ananadamaya is atma therefore asat.
Shoonyavaadi himself does not say atma is asat. We have to say he has mistaken anandamaya
kosa as atma. For them agnyaanam appears as tuccham or asat or shoonyam only. They have
got delusion. They won't get any truth.

"Tuccha roopa anandamaya kosa eva atma vadanti"

Now next group..page 171

Topic 281

Upto first para end........

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(२८१) ाभाकरनैयाियकयोमतम् (अ◌ान दमयकोश अ◌ा मा) — पूवमीमांसकै कदेिशनः

ाभाकरा नैयाियका ैवं कथयि त — ना मा शू य पः । ‘अ◌ा मा शू य पः’ इित वद व

े ं
ः — शू य पं तेनानुभूयते न वेित । य द शू य पमनुभूयते तदा येन त छू य पमनुभूयते
सएवा मा । स च शू यिवल ण इित च िस यित । य द शू य पं नानुभूयते तदा शू यमेव

ना तीित िस यित । अनया री या शू यिवल ण अ◌ा मा िस ः । त या मनो मनसा संयोगेन

ानमु प ते । तेन ान पेण गुणन

े ा मा चेतनो भवित । व पत वा मा जडः ।

सुखदुःखे छा ष
े य धमाधमा अ या मनो गुणा इित ।

Prabhaakara, nyaayika, both have committed a mistake that anandamaya kosa is atma. There is
a commentary called shabara bhashyam on purvamimasa. One by kumarila bhatta, therefore
bhaatta mimamsaka. Close to vedanta. For the shabara bhashyam , there are commentary
streams. There is a stream called bruhati, prose commentary... By praabhakara mishra.
Prabhaakara mishra deviates from us quite a bit and close to jnaya vaisheshika matam.
Everything is real. Therefore, staunch dvaita philosophy, close to naiyayika matam. Refuting
shoonya vaadi is main objective for these people.

In anandamaya kosa, we have shoonyam. Atma is not shoonya roopa is whats going to be
discussed. We should ask a question to shoonya vaadi. During deep sleep state that there is
shoonyam. Do you know that shoonyam? Do you experience or not? If he says he experiences,
then whoever has experienced that shoonyam must be there, thats why we say anandamaya
shareerasya saakshi is atma. If you say you have not experienced, then we will ask how do you
say there is shoonyam. Bhava as well as abhava requires pramaanam.

If it is not experienced, then you cannot speak of shoonyam at all. Either way we cannot say
Atma is shoonyaha. Prabhaakara will first refute the others, then we will take him up. Shoonya
vilakshana atma us it jadam or achetanam? Prabhaakara says atma is jadam, it acquires
consciousness during jagrat and svapna avastha.

How does inert atma acquire attribute of consciousness. By acquiring another entity. Atma and
mind were separate during sushupti. Atma and mind combine during jagrat and swapna. Very
similar to modern science. Combination of two material components inert mind and inert atma
results in consciousness. So naturally consciousness cannot sustain individually. Mind will
remain inert all the time in nyaayika. Even after combining with Atma it remains jadam. But
atma takes on attribute of consciousness produced. And Atma becomes conscious. If you are
awake you are senscient, in sleep you becomes jadam.

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Jada atma and jada mind what are the dimensions? Will be next question.

They say Atma is vibhu or all pervading. Infinite atmas are all pervading. Mind is anu small and
infinite in number. Generated consciousness generated by a particular mind will join a
particular atma. When is Atma born? Atma mithya..nyayika says manaha nityaha. This nithya
jada atma and nitya jada mana combine to form anitya chaitanyam. This anithya chaitanyam
joins nitya atma and atma becomes awake. Jnanam here refers to consciousness. That
generated consiousness is a temporary attribute of Atma. (Consciousness of the observer never
ends...as per brihadaranyaka upanisad) they accept this and then say the opposite. Nyayika says
desire is Atmas attribute. Sukha dukham iccha dwesha prayatnam(will), punya and paapam,
samskara or vasana all belong to atma. Atma vishesha guna called so. Size etc is saamanya guna
for atma, mind, body etc. 24 gunasa enlisted. Raga dwesha chaitanyamare called vishesha guna.
Tarka sangraha is their tatvabodha. Beautiful book. Notes by Bodus. It is purvapaksha.

Tanmatepi... End of para

त मतेऽ यान दमयकोश एवा मा । िव ानमयकोश था या बुि ः सा मनो ान पो गुण

इ यु यते । तथा िह, अ◌ान दमयकोशे चैत यं गूढमा ते । िववेकहीनानां न त तीयते ।

त मा ाभाकरा नैयाियका सुषु मा मानं ानहीनं म वानाः व पत एवा मानं जडमा ः ।

त मा गूढचैत ये अ◌ान दमयकोशे एव तयोरा म व ाि तरि त । अिप च त मते अ◌ा म व पं

िन य ानं न जीवेऽिभमतम्, क विन य ानमेव जीवेऽिभमतम् ।त ािन यं ानं

िस ा तेऽ तःकरणवृ या मकबुि पं भवित । इ थं ाभाकरनैयाियकयोमते अ◌ान दमयकोश

अ◌ा मा ।बुि त या मनो गुणः ।

Here Niscala Dasji analyses where the Nyyaayika and Prabhakara have gone wrong. They are all
speaking about generated consciousness. Do we the vedantins accept generated
consciousness? Yes. Reflected consciousness. When maya produces jada consciousness. Oc
reflects in this. Therefore, RC has origination. It originates along with the RM. when mind
comes, reflection comes. Instead of saying this way, he rejects OC and takes Chidabhasa as the
generated consciousness. He treats rc as oc, thats the problem. In sushupti, mind goes to
unmanifest state. Mind is not absent in sushupti, you can say it is as though absent. Chidabhasa
is also as though absent in sushupti. It is very very minimal.

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He calls it guda chidabhasa as though not there. Because there is inert mind in dormant form
and chidabhasa is as though nonexistent, he concludes that consciousness is absent in sleep.
We dont say I am asleep because, it is as though absent. Kevala jada atma asti.

A correction.. Page 167

Last line

Vignyaana dharaya not dhaaraayaaha..

Triteeya eka vacanam, by means of aalaya vignyaana dhaaranam...

Vicarasagaram 21st January 2017

Page 171 2nd paragraph line 5 end

Api ca tanmate......end of para अिप च त मते अ◌ा म व पं िन य ानं न जीवेऽिभमतम्,

क विन य ानमेव जीवेऽिभमतम् ।त ािन यं ानं िस ा तेऽ तःकरणवृ या मकबुि पं भवित

। इ थं ाभाकरनैयाियकयोमते अ◌ान दमयकोश अ◌ा मा ।बुि त या मनो गुणः ।

Nyaayika has taken anandamayakosa as atma. Mind is also eternal, atma is also eternal, both
are inert. In deep sleep state atma and mind remain inert and separated. In jagrat and swapna
avastha they join together and out of the samyoga consciousness arises. Nischala dasa is trying
to explain in vedantic terms although its not required, borrowed from pancadasi chapter 6 87
to 96. Another person influenced by pancadasi is Ramaraya kavi, kaivalya navaneetam is also
heavily focussed on pancadasi. Explanation in 2nd para. Nyayika has mistaken anandamaya
kosa as Atma, how does he say this is jadam? Explanation, even though anandamaya kosa has
chidabhasa, because it is unmanifest and therefore chidabhasa is also unmanifest and hidden.
This is one mistake he commits. During sushupti vignyaana maya kosa is resolved or hidden in
anandamaya kosa. Chidabhasa also. In jagrat avastha, mind becomes active. Therefore, in jagrat
avastha, vignyaana maya kosa becomes active and therefore we feel awareness. Chidabhasa
also wakes up. Active in vignyaanamaya kosa. This active chidabhasa is mistaken as generated
consciousness which is the attribute of atma. Chidabhasa becomes generated consciousness.
He mistakes that generated consciousness as attribute. Atma is anandamaya kosa,...inert. In
anandamaya kosa, the chidabhasa remains hidden. For those who do not have discrimination,
they do not recognise chidabhasa. Tasmat...because of this prabhakara and nyayika
philosophers, conclude that atma anandamaya kosa is acetanam or jadam. They miss the
original cit and then chidabhasa in the anandamaya kosa. Therefore, with regard to
anandamaya kosa, for those two philosophers, the mistaken notion is Atma. We have got nitya

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jnanam OC and anitya jnanam RC. Briha upa...chap 4.3 swayam jyoti brahmanam talks of nitya
chaitanyam.

In maitreyi brahmanam, chidabhasa is talked about.

They miss the chidabhasa in abandamaya kosa and recognise it in vignyaanamaya kosa only.
That anitya jnanam in vedanta is equal to antahkarana vrurti in the form of buddhi's
chidabhasa.

Itham..in their matam, anandamaya kosa is Atma. Buddhi is satya. Anithya chidabhasa is atma.
It comes in jagrat avastha and goes in sushupti.

Next para...

Idamapi...syat.

इदमिप मतं न समीचीनम् । ानिभ ं य डव तु घटा दकं त सवमिन यमि त। य ा मा

ान व पो न भवे दा घटा दव डोऽिन य भवेत्। अ◌ा मनोऽिन य वे मो ा वियनोऽभावात्

मो साधनानां िन योजनता यात् ।
Vedantin has got a slogan, whatever is inert is anityam, ato anyadha... Bri upa. Other than
brahman everything is inert and finite. Pot is the example. While discussing five features of
anatma, drushyatvam, bhautikatvam, sagunatvam, savikaratvam, agamapaayitvam. If atma is
not of the nature of consciousness it will be inert like pot. Aatmana anityatve, .....there is no
benefit in gaining nitya mokshaha. The jiva needs to coexist along with moksha to enjoy
moksha.

Next para...ittam ....varnyanyate..

इ थं वेदा तवा ये व धाना बिहमुखाः पु षा गु स दायशू याः प कोशे व यतममेव

व वबु यनुसारे णा म वेन म वाना मु यमा मानं साि णं न जानि त।त माद मयादय

अ◌ा मन अ◌ा छादक वात् कोशा इित व य ते ।

In this manner, all these people dehatmavada, manomayatmavada.....started in topic 274

onwards..virochana siddhanta. Conclusion in 281. All those who don't take vedanta statements
properly...if they had read tai upa properly there would have been no problem. Anandamaya
kosa is also drushyam and outside only. Without guru and sampradaya. Any one of these kosas,
according to their own defective intellect, mistaking as Atma, they miss the acasthatrya saakshi

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real atma. Since pancakosas are missing the Atma, we figuratively say they conceal the atma by
distracting my mind and therefore called kosa too.

Topic 282

(२८२) ई रीयप कोशै त व पा छादनम् —

In the same way, Iswara also has pancakosa at the macro level. Chapter6 of pancadasi.
Corresponding annamaya prapancha etc.. Philosophers commit similar mistake with regard to
Iswara. Vishishtadvaitin says nirguna brahman is bluff. Covered by virat hiranyagarbha and
Antaryami.. Because of pancakosas belonging to Iswara, Nirguna swaroopam is covered. We
should not extend jivas misconception to Iswara. We only misunderstand Iswara.

Yatha jeevasya..........punyapaapancharanti

यथा जीव य प कोशा जीव य यथाथ व पं साि णमावृ वि त तथे र य समि प कोशा

ई र य यथाथ व पमावृ वि त । तथा िह, ई र य यथाथ व पं त पदल यं य प

ू ं
तदेव।तमेतं ौतमथ िवहाय के चन माया पान दमयकोशिविश म तयािमणं त पदवा यमेव
परमत विमित वदि त । तथैवा ये िहर यगभवै ानरिव णु िशवगणेशदेवीसूया दषु ख ग

कु ाला थाकवे व तेषु पदाथषु परमा म व ाि तमाप ाः।य िप सकल पदाथषु ल यभागः

परमा मनो न िभ ः तथािप त दुपािधिविश ानेव परमा म वेन म य ते । तदेत मतं तेषां
ाि तरे व ।प कोशावृता ीवे रयोः परमाथ व पा िहमुखा देहा द वा म व ाि तमाप

पु यपापा याचरि त

Just as the five kosas of jiva, similarly macro 5 kosas covers brahman.

In pancadasi chapter 5, new term kootastha chaitanyam was introduced..tvampada lakshyartha

Brahman..tatpada lakshyartha

Samashti anandamayakosa of Iswara is karana prapancham, maya. (Correspondingly Called

moola avidhya in Jiva)

Real nature of Iswara is impled meaning of tatpada, original all pervading consciousness. That
alone gives the real nature of Iswara. This Nirguna swaroopam of Iswara they drop. All religious
people who take God as a physical form. Along with that anandamaya kosa, antaryami,

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samashti chidabhasa. We include dasoham bhavana during karma yoga and upaasana yoga.
Advaitin says start with dasoham, ending we strongly criticise. Some people stay at
Hiranyagarbha level... From hiranyagarbha to vaishvanaraha samashti ananamaya.. Tnagar
Venkatachalapati or Tirupati...

Agama sastras have overpowered vedanta. Vishnu Brahma Ganesh Devi Surya, and the
weapons khadga..all bhaktas have surrendered their thinking ability in the name of God.

Vicarasagaram 28th January 2017

Topic 282 5th line

Tataivanye...punyapaapancharanti

तथैवा ये िहर यगभवै ानरिव णु िशवगणेशदेवीसूया दषु ख ग कु ाला थाकवे व तेषु

पदाथषु परमा म व ाि तमाप ाः।य िप सकल पदाथषु ल यभागः परमा मनो न िभ ः

तथािप त दुपािधिविश ानेव परमा म वेन म य ते । तदेत मतं तेषां ाि तरे व

।प कोशावृता ीवे रयोः परमाथ व पा िहमुखा देहा द वा म व ाि तमाप

पु यपापा याचरि त

Now Niscala Dasji is talking about the pancakosas with regard to Iswara. Pancakosas of Iswara
become a concealment for Jivas to understand Iswara. Annamaya..virat, samashti
pranamaya...sutratma, samashti manomaya vishisht iswara is Hiranyagarbha, vignyaanamaya is
referred as mahan or mahat atma, samashti vishishta ananada maya is Antaryami. Many people
mistake the saguna Iswara and miss the Nirguna brahman.

Previously he spoke of antaryami being mistaken, then now Hiranyagarbha, virat, then brahma,
Vishnu, Siva the iswara invoked on instruments. Veena, mridangam etc. Ashwatta, argha plant,
finally venu meaning bamboo plant here. A type of grass. When we understand Iswara, we
know that we have to remove the attributes added for doing puja. Here people add the
attribute but forget to remove the attributes. When attributes are added to Iswara as if they
are intrinsic attributes,it becomes branti..attributes as visheshanam. If it is upaadhi it is ok.
Check where in vicarasagaram you studied this. Even though in all the objects of the world,
paramatma is there, a person does not treat the attributes as mithya. They mistake as
paramatma. Therefore, paramatma becomes saguna which is a branti only. They have missed
the real nature of the jivatma, paramathma, both of which are covered by vyashti samashti
kosa. They mistake themselves to be their physical body and Iswara to be God's physical body

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adaram madura ..... Iswara's deha avatara shareeram. They are stuck in triangular format.
Karma is the most powerful thing. We also keep adding too.

Antaryami..... ..chitradeepe

अ तया या दवंशपय तानां पदाथानामी रबु या अ◌ाराधनं कृ वा सुखं ा ुिम छि त ।

यादृशमुपािधमाराधयि त तदनुसारे ण फलं च िस यित ।य मा कारणसू म थूल पः सव ऽिप

प ई रशरीरे ऽ तभूत त मात् त दुपासनानुसा र फलं भवित । तथा चो ं प द यां

िच दीपे —

Niscala Dasji adds an aside note. Iswara is worshipped by different people in different forms.
Whatever form of worship are valid only. Bhagawan being all pervading, he is there in the grass
as well as God form..

Bhagawan receives the puja. Chapter 7.. Yo yo yaam tanum bhaktaha shradayam...

Let any bhakta worship me in any form. Thats why we can accommodate other religions also.
From the form we have to go to form less. Finally aroopa. For this, puja can be used for chita
shuddhi. Second question is even though God is same behind all forms, depending upon the
type of upaadhi the benefit will vary. Surya....eye related resukt, phalam will be different based
on upaadhi beda. There is taratamyam or gradation in worship, therefore difference in phalam.
If you taken tamasa devata and worship, phalam will be like that. Similar rajasa devata worship
will give results that way. Krishna makes a final message in chapter 7, greatest puja will give the
greatest result and even the greatest puja phalam will be finite in nature. Antavastu
phalam....devaan deva....first line is relevant..all puja can give maximum chitta shuddhi, it
cannot give you moksha. It will become a puja only when you do aavahanam, God on grass etc.
Sankalpam is important. If you are not interested in worldly result, then you can ask for chitta
shuddhi or loka sangraha. Bhagawan perulu puja is not valid. Puja will give phalam.. Whichever
deities they worship, including navagraha devatas, according to them they will give phalam
respectively, sani, rahu etc. You have to follow rules. Niyamam. If you are specific in desire, puja
has to be specific only. Yasmat karana sthoola sukshma... Three layers are included in Iswara
shareeram, in keeping with the type of puja, upasana, same puja physical and mental possible,
mental is superior, mental japa is uttamam as compared to vocal japam. Mental japa is highest.
Whispering japa is madhyama, loud japa is adamam. In Pancadasi, chitradipa writes about this.

Evam manye......darsanaat

एवम ये व वप ािभमानेना यथा यथा ।

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म ाथवादक पादीनाि य ितपे दरे ॥ १२० ॥

अ तयािमणमार य थावरा तेशवा दनः ।

स य थाकवंशादेः कु लदेव वदशनात् ॥ १२१ ॥
Evam, in this manner as described above, every religion claims their God alone is real God.
Because of obsession based on agama sastram. Vyasacharya in each purana says that deity is
ultimate. All others are at the feet of this deity. In other purana, he will reverse. Choosing ishta
devata is wonderful, fighting with others is pointless. For every puja there is a sastra
pramaanam, either in veda or purana or itihasa or agama sastra. Even village worshippers will
be sastra based as they will be guided by sastras. Mantra portion of the vedas or artha vada
part, kalpa..series of books talking about the methods of worship. In uddava gita, puja materials
are discussed about. What materials to be used for making idols. Kula devatva darsanat.. Some
village, some deity will be there... When there is a problem they will go to astrologer, he will say
you have neglected the family deity. Pariharam done.. We are never supposed to neglect the
family deity, from Antaryami to God as a plant, all forms of God are permitted for worship.
There are kula devatas in the form of aswatta plant or bamboo plant. Anthill is worshipped.
Subramanya....mud is worshipped. People with stomach pain have been cured... When they do
puja elsewhere and the person at home is relieved of pain.

Ityadina......jaaneeyat

इ या दना । पर तु मो ो न ानं िवना िस यित । यो मो िम छित स िववेकेन

जीवे रयोः व पं प कोशे यः पृथ कृ य जानीयात् ।त दृ ा तः । यथा िमिलतयोः
मु ेषीकयोः पृथ रणं यते, तथा िववेकेन जीवे रयोः व पं प कोशे यः पृथ कृ य

जानीयात् ।

Ityadina Connected with tatha cha uttam pancadasi...

Parantu ..you can do all the puja and upasana, our vedas are clear that without religious life
spirituality is not possible.

Spirituality is faith based. We will understand God only after going into spirituality, until then
God puja has to be faith based. Faith and puja are required for purifying the mind. They must
be stepping stone for spirituality. Sequence is also equally important. Therefore, sraddha or
faith is most important for the foundation. If a person does not have faith in sastra and God, its
because of purva janma pratibanda. We must have faith in pramana for operating the pramana.

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Na karmana na prajaya na danena...vedanta vignyaana... However, even though religion can

give dharma artha kama 14 lokas, chitta shuddhi, it can never give moksha. One needs
consistent and systematic study of religious scriptures for a long time under a competent and
live guru for a length of time.. If you want moksha.... Relief from Problem of mortality and
insecurity... Without brahmajnanam never never possible, nirguna brahma jnanam. Example for
separation of saguna brahman and nirgunam brahman...munja grass.. Soft tender inner
stalk..pithy portion, covered by a superficial portion which is sharp as a blade. Similarly
pancakosas are like the outer part of the grass.

Vicarasagaram 4th February 2017

Page 172 last line from the bottom

Parantu... Upto end of topic

पर तु मो ो न ानं िवना िस यित । यो मो िम छित स िववेकेन जीवे रयोः व पं

प कोशे यः पृथ कृ य जानीयात् ।त दृ ा तः । यथा िमिलतयोः मु ेषीकयोः पृथ रणं यते,

तथा िववेकेन जीवे रयोः व पं प कोशे यः पृथ कृ य जानीयात् ।

After talking about the pancakosas of Jiva and Iswara (rare) also, Niscala Dasji peculiarly
introduced pancakosas of Iswara. Jiva's panca kosa and Iswaras panca kosa are different. Jiva
swaroopam is called kootasthaha in pancadasi. After separating the pancakosas, Tvam pada
and tat pada lakshyam, we have to use maha vakyam to culminate, without this knowledge
moksha is not possible. Those who want permanent freedom, need to get viveka. To convey
thus message, upanisad gives munja grass example. External grass is sharp, pith is soft, to
separate you need to be extremely careful, for pancakosa viveka also you have to be careful.

M... The separation is done carefully, jiva and his pancakosa, Iswara and his pancakosa. Niscala
Dasji is going to present the viveka very briefly. 1st chapter of pancadasi...verses 37 to 42
chapter 1.

Page 173

2nd para topic 283 upto abhaanaat, last line on the page.

(२८३) प कोशिववेक कारः — व ाव थायां थूलदेहो नभाित । पर वा मा भासते ।

तथा सुषु ौ सू मशरीर य ानं न भवित ।सुख व प अ◌ा मा वयं काश व पेण तीयते ।
सुषु ौ सुख ानाभावे ‘सुखमहम वा सम्’ इित मृितः सु ोि थत य न यात् । तथा

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मृतेजायमान वादेव सुषु ौ सुखानुभवोऽ युपय

े ः । त सुखं सुषु ौ न िवषयज यम्।तदा

सवकाय प िवलयात् । क तु तदा म व पसुखमेव । स चा मा वयं काश व पः।

त मा सुख व प अ◌ा मा वयं काश पेण सुषु ौ भासते।
िन द यासनफलभूतिन वक पकसमाधौ वा मा अ ानकृ तावरणरिहतः काशते ।

कारणशरीर पा ानमिप तदा न भासते । इ थं देह यं िभचरित एकामव थां

िवहायाव था तरे अभानात् ।

Tvam pada and tat pada vicara are mainly for accepting the five features of consciousness.
Nobody experiences consciousness independently. Only along with body, it is experienced. We
can never experience pure consciousness. Experience wise pure consciousness not available,
scientifically also we cannot prove pure consciousness, only sastram is proof for independent
consciousness.

We are trying to use yukti to assimilate not to prove. Primary pramaanam is shruti pramaanam.
Drg drishya viveka and avasthatraya both establish through yukti and experience. How do you
know blankness in sushupti is blankness in potential form? When we wake up, everything
comes back. Since I experience that blankness I am different from sthoola sukshma sareeram, i
have to be different from pancakosas, i must be the consciousness principle since I experience
sthoola sukshma and karana sareeram. Therefore, I am not part property or product of the
body...druk drushya viveka method. This is not a proof to the scientists. Assimilatory logic.

Second method is avasthatrya viveka using anvaya vyatirekha logic. Of three types. Here we
use, anuvrti vyavrti vicara. In this individual,who is mixture of body and consciousness we want
to find out which is variable and which is non variable. Consciousness is non variable in the life
of the individual. What I experience is variable but that I experience is non variable. Experiencer
consciousness principle is non variable. It is improper to use I for the variable component. Like
our hair, the hair goes, but I am still there. Similarly entire sthoola sareeram can go, I am there.
Teeth is another example. We take avasthatrayam to show each sareeram is used in each
avastha. In the next avastha, new sareeram is taken. Usable and droppable. How does
Vidyaranya do this? In first chapter of pancadasi. In the waking state, I find I and sthoola
sareeram coexist in jagrat avastha, now I want to find out if both are variable or one is. Sthoola
sareeram is allowed to lie down on the bed without waker's awareness. Another body another
set of sense organs partial mind(memory part or vasana) retained in sukshma sareeram, I
employ. I, the experiencer continues in svapnawastha. In anvaya vyatirekha, first avastha you
take is swapnavastha, i the sakshi is anuvrtam, sthoola sareeram is vyavruttam. Next you take

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sukshma sareeram and prove it to be vyavruttam in sushupti avastha. Sukshma sareeram, sense
organs, etc are resolved therefore vyavruttam, i the sakshi is anuvruttam. In Sushupti avastha,
we prove karana sareeram is vyavruttam. Karana sareeram is defined as Atma agnyaanam.
Anirvaachya anaadi....shareeramatrasya karana matram... Karana sareeram..tatva bodha
definition. Self ignorance is karana sareeram. In nidhidhyasanam or vedanta samadhi avastha,
he is not experiencing external world or in swapna or sushupti avastha also, he has no self
ignorance, he's established in atma jnanam. He uses this avastha to show karana sareeram is
also vyavruttam in samadhi avastha. Sakshi chaitanyam is anuvrutam throughout. That which is
non variable must be different from variable.

Para begins with swapna avastha. M: sthoola sareeram is experientially not available in swapna
avastha, however Atma the sakshi chaitanyam is available in seapna avastha. In sushupti,
sukshma sareeram is not experienced. Therefore, sukshma sareeram is vyavruttam is variable.
Niscala Dasji establishes Atma in sushupti. In sushupti we are experiencing two things, they are
agnyaanam and ananda. Without ahamkara, I experience these two. Rule is along with
ahamkara when we experience, we will "know". Therefore, in sushupti i have resolved the
ahamkara, so how will I know. After waking up we are able to recollect when ahamkara
becomes active. With dormant ahamkara, I experience sukham and agnyaanam, with active
ahamkara i remember them. Since that recollection happened in the waking state, we say that's
moola avidhya. These are all supporting logic for sakshis continuation in sushupti. Annanda
anubhava in sushupti must have come from somewhere, definitely not from sense objects
vishya sukham. Neither from sthoola nor from sukshma sareeram. Entire karana prapancam has
been resolved, only chidanandaroopa sakshi chaitanyam was there. Atma swaroopa sukham,
natural happiness belonging to me. That atma is self evident. Swayam prakasa rupa or cid
roopa. Main topic is sakshi chaitanyam is anuvrittam. We are not focussing on karana sareeram
in sushupti. We have covered two stages.

Vicarasagaram 12th February 2017

Page 173 second para topic 283 last 4 lines

Tasmat sukha swaroopa...abhaanaat.

त मा सुख व प अ◌ा मा वयं काश पेण सुषु ौ भासते।

िन द यासनफलभूतिन वक पकसमाधौ वा मा अ ानकृ तावरणरिहतः काशते ।

कारणशरीर पा ानमिप तदा न भासते । इ थं देह यं िभचरित एकामव थां

िवहायाव था तरे अभानात् ।

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After talking about the pancakosas of jivatma and paramatma, Niscala Dasji wants to separate
them from atma using anvaya vyatirekha method also referred as anuvrutti vyavrutti method.
Non variable presence and variable presence. Niscala Dasji takes the shareera trayam for
separation. 3 bodies alone are divided into pancakosas from another angle. He is using
avasthatrayam for this purpose. In swapna avastha, the witness consciousness is there but
sthoola sareeram is not there. In sushupti, even sukshma sareeram is not there. Persistence of
saakshi chaitanyam is anvaya. When jnani is abiding in Atma, atma agnyaanam is not there. This
is karana sareeram. In nidhidhyasanam, this atma agnyaanam is not there, karana sareeram is
not there. This is vyatirekha. In the sushupti, sakshi chaitanyam is there.
Nidhidhyasanam...nirvikalpaka samadhi...vedantic one not yogic one. In pancadasi chapter 1,
Vidyaranya sats atma gocharaha...thoughts centred on Atma are there. In that Atma nishta
avastha, atma kara vrutti is there. There is Atma the chaitanyam, no agnyaanam and
aavaranam, as he is entertaining aham brahmasmi vrutti. Karana sareeram (agnyaanam) like
sthoola sukshma sareeram is also not there in nirvkalpaka samadhi. Thus swapna, sushupti and
nirvikalpaka avastha have been used to show anvaya vyatirekha.

Tasmat dehatrayam...upto end of topic

त मा ेह यम ापकमिन यं च । अ◌ा मा तु सवाव था वनुगततया भाित । त मा ापको

िन य ।इ थं देह यिवल णतया िविव या मानं जानीयात् । त थूलशरीरम् अ मयकोशः,

कारणशरीरम् अ◌ान दमयकोशः । सू मशरीरे ाणमयमनोमयिव ानमया या यः कोशा

अ तभूताः । त मा छरीर यिववेकेन प कोशिववेको जायते । यथा प कोशिवल णं

जीव व पं तथैवे र व पमिप समि प कोशिवल णमि त। चतुथतर गे

चतु वधाकाशदृ ा तेन जीवे रयोल य व पिववेचनं िव तरे णो म् । उप र ष तर गेऽिप
अि त-भाित ि य पिन पण स गे महावा याथिन पण स गे चा मनः परमाथ व पं

िन पिय यते । स हेणा ा मिववेचनं कृ तम् ।

Therefore, deha trayam do not extend into all the avasthas and they are anityam. Unlike the
deha trayam, atma is inherent in all avasthas, different time and space ranges. It is all
pervading, eternal, beyond space. Eternal means timeless, all pervading means spaceless. In
this manner, as distinct from deha trayam, one has to separate Atma. I am not located in space
and time. This is wisdom. All these studies I have presented as the first two features of
consciousness. Consciousness is not a part product.... Consciousness is an independent
principle that pervades and enlivens. ...

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These three bodies alone are known as kosa from another angle. Sthoola sareeram is anna
maya kosa. Raw material...anna rasa...anna maya kosa. Karana sareeram is called karana
sareeram from one angle...during pralayam, karana sareeram is there. At the time of shrushti,
karana sareeram has to create sthoola sukshma sareeram, therefore called karanam. Called
anandamaya, because there is neither dukham or any other problem in karana sareeram.
Experienced in sushupti too.

Borrowed from pancadasi chapter 1

Sukshma sareera, three kosas pranamaya mano maya and vignyaana maya. All human
transactions are presented as icchati (wants), janati (knows), yachati (acts). These three
faculties are primary for life, therefore sukshma sareeram maps to vignyaanamaya kosa...jnana
shakti, manomaya.. Iccha shakti, pranamaya, kriya shakti. We have to go to paramatma
pancakosam. Jiva is different from pancakosa. Similarly, Iswara also. Virat sutram hiranyagarbha
mahan(vignyaanamaya), maya or prakriti or avyatham. Jiva swaroopa chaitanyam and Iswara
swaroopa chaitanyam are left. Consciousness level, you should not use vyashti and samashti
chaitanyam. Only one Atma. After maha vakyam, only eka atma. I have spoken about this in
chapter 4 ghatakasa and mahakasa. Niscala Dasji now refers us to chapter 4, chaturvida akasa
drushtanta dscussed. Jalakasa and meghakasa are reflected space, ghatakasa and mahakasa are
original. Chapter 6 of pancadasi. Page 94 topic 171 of vicarasagara. Similarly consciousness is
given 4 names, kootastha, jiva, brahma and Iswara chaitanyam. Kootastha and brahman are
original. Consciousness is one indivisible whole. In chapter 6, I will repeat this again. The three
aspects of brahman are available in creation as asti..is, bhaati. knownness, priya..dearness
reveals sat cit ananda of brahman. Everybody is experiencing brahman all the time, we only lack
the understanding that this is brahman. Pratiboda viditam matam.

In drk drishya viveka. Verse 20 we saw asti bhati priya... In chapter 6 mahavakyam is going to be
established. Here I just segregated the sakshi chaitanyam in a brief manner. Small diversion,
anvaya vyatirekha has three types. Some students wanted other two also. First one was
anuvruti vyavruti. We applied this earlier to show karya karana samvandha, yat satve yat
satvam, yad bhave yat bhava tat ...when one is there, other is there, when one is not there,
other is not there. Therefore, there is karya karana sambanda. In Atma boda... In jagrat avastha,
when the mind is there, there is raga dwesha. Therefore mind is reason for raga dwesha,

In vivekachudamani, we saw another example. Sadhanachatushtaya sampatti is compulsory for

jnana nishtaa.

Number of texts covered will not give nishtaa...

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Vidyaranya deals with ashtanga yoga. If you want jivan mukti, you should have vairagyam,
shama, dama etc. In Gita, abhyasena tu kaunteya... If you want mind to be free, yoga is more
important.

Third method. Anumaanam... Parvataha agnimaan dumavatvat yata mahanasa.. Inferred fire
due to smoke like the olden day's kitchen.

Inference can be made based on generalisation based on vyapti... Yatra yatra dhoomaha, tatra
tatra. Dhooma vyapyam, agni is vyapakam. This is always expressed yatra yatra, tatra tatra..
Vyapya vyapaka sambandaha. To reinforce this vyapti, they make a reverse statement also,
yatra yatra agni abhaavaha, tatra tatra dhooma abhaavaha. If mountain does not have fire,
smoke would not have been there. In all anumaanams, two vyaptis are not possible.. Yatra
yatra sadhanachatushtayam. Tatra tatra jnana nishtaa. Yatra yatra jnana nishtaa abhaava, tatra
tatra sadhana chatushtayam abhaavat. Here two vyaptis are there.

Co Presence is anvaya vyapti. Coabsence in the reverse order is vyatirekha.

Anuvruti vyavruti sambanda

Kaarya karana sambanda

Vyapti vyapaka sambanda

Vicarasagaram 19th February 2017

Page 175 top line middle

Chaturtha... चतुथतर गे चतु वधाकाशदृ ा तेन जीवे रयोल य व पिववेचनं िव तरे णो म् ।

उप र ष तर गेऽिप अि त-भाित ि य पिन पण स गे महावा याथिन पण स गे चा मनः

परमाथ व पं िन पिय यते । स हेणा ा मिववेचनं कृ तम् ।

References before entering the subject.

Two words are very important. Upaadhi and visheshanam.. By understanding this, main
teaching can be grasped. topics 61,62 and 214

Difference mentioned is this. We have to use our mind to claim "I am". I cannot have self
awareness without mind as the medium. I use the mind medium alright. When I take the
limitations of mind upon myself and say I am in Astika samajam, mind is becoming
visheshanam. Status of mind. Generally done by agnyaani.

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In the case of jnani, they also use mind to claim I am. When they claim so, at the time of
claiming, they do not take the attributes, location etc. Mind becomes the medium which has
the status of upaadhi. Visheshana rupa medium, upaadhi rupa medium. So mind as a medium is
required for claiming I am a samsari or I am an asamsari.

Vedantic text written by Sankaracharya..advaita anubhutti. 84 verses. All vedantic ideas are
covered through various examples like atma Bodha. I quoted 30,31,32. I the Atma is like
invisible thread connecting all the flowers. We like to claim we are flowers, but claim thread the
sutram. Flowers will come and go.

Last point, in this page..chaturthataranghe akasa drushtantha, four fold space.. Niscala Dasji
refers to this. Page 95 not 94, topic 172. Seeming difference we admit, no actual difference.
One indivisible whole... Chapter 6 of pancadasi. This example is given for understanding
mahavakyam. I am going to repeat elaborately in the 6th chapter. In Naishkarmyasiddhi,
Sureshwaracharya says even repeated sravanam is nididhyasanam only.

That's why I divided Nididhyasanam into 3, samaadhi adyasa rupa nididhyasanam..chapter 6 of

Gita, quietly absorbed in ones higher nature.

Second.. Brahmabhyasa rupa nididhyasanam. Busy bodies. In chapter 5, pashyan shrunvan....

Naiva kincati.. In and through all transactions, try to recollect your higher nature... I am the
Atma in and through all the transactions..

Third.. Sravanabhyasa rupa nididhyasanam, I am introducing this. Pramanam is

Sureswaracharya's Naishkarmyasiddhi.

M: here I have done anuvriti vyavrutti logic, I the Atma is continuously present in
avasthatrayam using anvaya vyatirekha.

Continuing...mahavakya....

Topic 284-316

Topic 284 mahavakyorthapadesaha

(अ◌ा. २८४-३१६) महावा याथ पदेशिन पणम् —

(२८४) महावा याथ पदेशः —

इ थं प कोशे यो िविव या म ानेऽिप न कृ तकृ यतािसि ः। अतो जीव ाभेदिन याय

पनुरिप िवचारः कत एव। त माि छ य य कृ तकृ यतािस ये गु त मै

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महावा याथमेवमुप ददेश — ‘प कोशिवल णतया ातमा मानं ािभ ं िवजानीिह’ इित ।
Here Niscala Dasji briefly mentions Mahavakya upadesa. Significance of maha vakyam. In
anvaya vyatirekha, we are only understanding tvam pada svaroopam, jivatma svaroopam. No
tat pada aikyam.. It is important but incomplete. Through pancakosa discussed, atma anatma
viveka done, but there will be no fulfillment, I have come to only dvaitam, atma anatma viveka.
In pancadasi, Vidyaranya says, as long as there are two real things, one will impact the other.
Atma and anatma. Therefore, through atma anatma viveka samsara cannot be eliminated. Their
status of reality must be discussed. I am like the waker and whole world is like the dream. I
project, I sustain, but I am not affected. 4th capsule of vedanta requires mahavakyam. How
does it help? Only when I know Aham brahmasmi, I can claim I am the karana atma. Only after
maha vakyam, I can claim. Entire anatma is karyam. After anvya vyatirekha, I know I am
different, but only after maha vakyam I can claim my higher nature. World is nama deyam,
mruttika eva satyam.. Clay alone is satyam.. Looking for freedom that sravanam is not effective.

Ataha jiva brahma....for ascertaining I am eka sara nitya satya brahman, we have to do vicara.
Therefore, for the sake of the fulfillment of disciple, Guru teaches maha vakyam in this manner.
Pancakosa vilaksanam..you the consciousness principle different from pancakosa, may you
understand to be brahman. Tat tvam asi.

Topic 285

(२८५) कतुभ ु ा मनो ाभेदास भव इित ः —न वा मा पु यपापे कृ वा

वगनरकपृिथ ा दलोके षु नानािवधािन सुखदुःखा यनुभवित । त य णै यं नोपप ेत इित

चेत् अ ो यते —
Kartur ...a question.. I am jivatma, karta, bhokta, that jivatma, how can it be identical with
paramatma? How can I accept? To object, this jivatma which looks upon mind as visheshanam,
says, atma is doing punyam and papam, in 14 lokas, goes through varieties of pleasure, pain.
For that jivatma, oneness with that paramatma is not possible.. Even after 14 years of vedantic
studies...we postpone entering binary format... I am jiva you are Iswara, we never claim in spite
of long number of years of study.

Topic 286

Purvoktha prashnasya upto niroopamam ca bhavati

(अ◌ा. २८६-३१६) पूव यो रम् —

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(२८६) अकतुरभो ु न यमु या मनः सदा ाभेदः िस एव —

व पादा मनो िभ तया दृ यमानं शा ेषु ुतं च पु यपाप वगनरका दकं सव िम येित
िवजानीिह । न िह िम याव विध ानं दूषयित । व े िभ ामटन् राजा न द र ो भवित।न
मरीिचकोदके न भूिमरा भवित । न िम यासपण र ुः सिवषा भवित । अत वं

िम याभूतसकलशुभाशुभकमणां कतािप व तुतो न कता,

अकतृ वाभो ृ वा दबोधक ुित माणात् । इ थं तव व म या य िन पमं च भवित ।

अ यायमिभ ायः ।

Half para

How can I the miserable I and wonderful paramatma come together? I am miserable jivatma as
long as I use pancakosa as visheshanam. The attributes cannot belong to the upahita
chaitanyam. In chapter3,18 of Gita.... Arjuna in the battle, even if you kill people, it is the
anatma..mitya upaadhi. See the entire universe including the body mind complex as mithya
upaadhi. Niscala Dasji is to hammer this point. Until you understand mityatvam, jiva brahma
aikyam is not possible. Mutually complementary.. Brahma satyam jagat mitya. All these
components must be crystal clear.. I can never go to binary format until then. There is no other
way... You go anywhere...tatha kim? Go to brahma loka, vaikunta? As long as the meaning of
the word I is not clear...

M: for the jivatma, when anatma becomes upaadhi, my oneness with brahman is all the time,
you need not join brahman. Now he goes to binary format explanation. Everything that is
experienced by me the Atma, as though different from me, which is of the nature of brahman,
this universe, sastram also temporarily accepts the world for the sake of student (adyaropa
kale). After raising the level of student, neti neti... Negates everything as mithya, including
paapam, punyam, swargam, narakam are mithya. Meaning whatever is experienceable,
transactable, useful ETU, heyam upaadhaanam. Swapna prapanca in swapna avastha is an
example.. It exists only in swapna avastha. Similarly, jagrat prapanca in jagrat avastha has ETU,
still has only borrowed existence available only in jagrat avastha. I the brahman lend existence
to jagrat prapancha by lending existence to jagrat avastha. Without me the chaitanyam,
prapancha has no existence. Whatever has borrowed existence does not have its own
existence. Moon is luminous or non luminous? Both answers are ok... Moon is luminous
experientially, moon is non luminous factually. Similarly world and existence.

Vicarasagaram 25th February 2017

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Page 175

Last para

Brahmaswaroopa....

व पादा मनो िभ तया दृ यमानं शा ेषु ुतं च पु यपाप वगनरका दकं सव िम येित

िवजानीिह । न िह िम याव विध ानं दूषयित । व े िभ ामटन् राजा न द र ो भवित।न

मरीिचकोदके न भूिमरा भवित । न िम यासपण र ुः सिवषा भवित । अत वं

िम याभूतसकलशुभाशुभकमणां कतािप व तुतो न कता,

अकतृ वाभो ृ वा दबोधक ुित माणात् । इ थं तव व म या य िन पमं च भवित ।

After talking of swapna vicara through anvaya vyatirekha... Through mere atma anatma viveka,
we can only differentiate I the saakshi and rest as drushyam. We know Atma is different
anatma is different, through this enquiry, we do not know anatma is mithya. Karya karana
sambandha between world, body mind complex and I the karanam. Teaching is complete only
when the satya mithya sambanda is understood, without format change, nothing will work.
Binary format needs to be arrived at. Jivatma paramatma and anatma..both jivatma and
paramatma have anatma component sareera trayam and prapanca trayam. We have to make
one mega anatma. Both vyashti and samashti put together. Jiva objective is only because of
shareeratrayam. Only eka maha atma..and one anatma. One is satyam and another is mithya.
Mithya cannot be counted as number 2. I have come to advaitam. Binary format is the
emperical version of advaitam. 4th capsule, I am never affected by anything that happens in the
mithya world or body mind. This becomes relevant. Most complaints indicates I am in triangular
format. In binary format, mind centred format cannot exist... Following portions, Niscala Dasji is
going to emphasise binary format.

M... Atma which is non different from brahman, whatever is experienced as an object, during
adhyaropa kalam, punya paapam are all mithya. We are not negating the experience of the
world, not utility from the stand point of anatma, even sanyasi will say mithya body requires
mithya biksha. We never negate ETU, experience-ability, transact-ability, utility. The existence
experienced in the world does not belong to the world. When I negate the brightness of the
moon, I know the brought brightness is borrowed.

In jagrat avastha I lend existence to jagrat prapancha, swapna etc. While recognising the Atma I
am ever free, jnani adds another sentence, ahamkara I is never free. Liberation includes

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acceptance of the fact that ahamkara can never be free. Non freedom of Ahamkara I am willing
to accept. Nobody including God can solve this problem.

Ahamkara problem will continue all the time, but it cannot affect Me. It is like ahamkara is
daridra,, sakshi is an emperor having moksha samrajya. Because of ahamkara, I the sakshi do
not get wet like the mirage water. Ashoshyanan vacosatvam..

Because I saw a rope cobra snake, the rope does not become poisoned. When we expect
moksha, we are expecting ahamkara to free from problems. Prarabhdha will haunt ahamkara all
the time. From the example, I we come to the original.. You the sakshi... Real you is akarta
only..pashyan shrunvan...aham naiva kincit karoti.. Pramanam is...based on shruti, I am
different from ahamkara. Real You are extremely wonderful. Even though the biography of
ahamkara is not worth talking about... Incomparable with anything else..match less.

Continuing..

Asyaya abhiprayaha...end of page

अ यायमिभ ायः। तव ािभ े व पे थूलसू मशरीरे

त फलज ममरण वगनरकसुखदुःखा दकं सवमिव या कि पतम् । तव वभाव तािभः

कि पतसाम ीिभना यथा भवित । त मा ाना पूवम या मा व प एवा ते ।

काल येऽ या मिन शरीर य त माणां च स ब धो नाि त । अ◌ा मा सदा िन यमु एवा ते

।अ◌ा मनो ण न कदािप भेदोऽि त ।

The consolidated essence of the above mentioned statement is the following, in your real and
higher nature,

We have created all the karma, avidhya karana sareera rupa avidhya or Maya.. Your real nature
of brahman is concealed because of all the factors superimposed. (4th capsule) asanghoham..
Brahmajnanavalimala..Sankaracharya has written several nididhyasanam shlokas.

Even before recognising the fact, I continue to be the waker, now I claim I am the super waker,
difference is two dreams, regular dream and super dream. Neighbourisation......in
Naishkarmyasiddhi class I said..handover ahamkara also to God and neibourise the problem.
Moksha is neighbourisation of our own ahamkara. Atma is ever free, nitya mukti, no jivan mukti
or videha mukti..

Next page..

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Topic 287 upto idaneem pradarshyate..

(२८७) जीव मु य िन यः, वेदा त वणफलं च —अ◌ा मा यद सदा

िन यमु व प एव तदा ानिनव या ानत काया भावात्

ानसाधन वणाि◌दवैय यिमित चे । जीव मु य िवदुषो दृ ा अ ानं त काय च सव

तु छमेव । त य जीव मु य िन य इदान द यते —

Benefit of vedanta sravanam.. A question is asked. If whole samsara is mithya, and mithya is not
going to affect the atma and atma is ever free, why should we work for moksha, attend your
class? Mithya is mithya only when we know mithya is mithya. For a dreamer, dream is not a
dream in dream. Agnyaana kale agnyaani drushtyaa samsaraha satyaha eva. Therefore karma
upasana sravana mananam and nidhidhyasanam is necessary.

M.. If atma is ever free, nitya mukta, agnyaanam is not there (entire universe being mithya) ,
sravanam mananam all become redundant. This question is not correct. For a jnani who has
already attained jnanam, all of them are mithya only(woken up person talking of dream). For
jivan muktas angle, I will confirm the vision and then say from agnyaani's angle this us not so.
Whole para is nasti, nasti...like Gaudapada karika..na nirodho ....there is no shrushti sthithi
layam sadhakam sansari...only brahman is there.

Here he is paraphrasing...

Ayam prapanchaha..........upto end of para

अयं प ो गगनारिव दव ा येव । त मात् जगतः कत रोऽिप नाि त । साि णो

िवषयभूतम ाना दकं सा यिम यु यते । तादृशसा याभावात् सा ी नाि त । दृ यावभासकं

दृिग यु यते । देहा द पदृ याभावात् दृगिप नाि त । न च के वलकू ट थचैत य यैव सा ीित

दृिगित च प द यमान वात् साि दृशो नषेधो न यु यते इित वा यम्।सा यापे या िह
सा ीित, दृ यापे या िह दृिगित च पदेशः। सा यदृ ययोरभावे सा ीित दृिगित च
पदेशमा ं िनिष यते । न तु व पं िनिष यते ।य द ब धः या दा ब धिनवृि पमो ोऽिप

यात् । ब धोऽिप नाि त, मो ोऽिप नाि त। य ानं या त् ानेन न येत् ।

अ ानाभावा ाशक ानमिप नाि त इित ा वा कत ं प र यजेत् । मयेदं कत िमित बु

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प र यजे दित यावत् । यतोऽयं लोकः पर लोक तु छः, त मा लाभाथमनु य

े ं कि दिप

नाि त । अ◌ा मिन ब धो नाि त । त मा मो ो◌ाथमिप कत ं कि दिप नाि त ।

Only nasti right through..from paramarthika drushti. This entire cosmos is a sky flower (such a
flower cannot exist like rabbit horn). World is not there. Where is the necessity of a God when
creation is not there? We look like nastikas. No fear of God in saying this. He knows he is
negating God from paaramaarthika drushti. No conflict. Sringeri acharya will do 4 kala puja for
Sivaratri. Entire world is given a technical name saakshyam.. When sakshyam is not there,
where is the question of sakshi? Because sakshi is also a relational word. We will have a natural
question... He will explain later.. The entire world is known as drushyam. Drushyam also has
been negated, druk also has been negated..

A PP asks, you are negating everything..whats the difference between you and madhyamika
buddhist? A shoonyavadi...

Vicarasagaram 4th March 2017

Page 176 6th line

Sakshino vishaya bhootam..3 lines upto drugapi naasti.

साि णो िवषयभूतम ाना दकं सा यिम यु यते । तादृशसा याभावात् सा ी नाि त ।

दृ यावभासकं दृिग यु यते । देहा द पदृ याभावात् दृगिप नाि त ।

Niscala Dasji is giving a description of a jivanmukta. A person who has understood jagat mithya
brahma satyam..

Existence of the world is borrowed from the observer. Consciousness principle.. One of the
definitions of mithya is seemingly existent or dependently existent. Factually non existent is the
other way of presenting. In vedanta, we have the habit of seemingly contradicting by using
contrasting language, world is existent and non existent. Now Niscala Dasji is in Gaudapada
karika mood and he says nothing exists. From the standpoint of the world Atma is sakshi. World
is drushyam, atma is druk. Sakshyam nasti, sakshi api nasti, drushyam nasti, druk api nasti
Niscala Dasji says now. Are we not going to shoonyavada of buddhism. Niscala Dasji clarifies
this. When sakshyam has been negated sakshi is also not there...druk is also not there.

Students question..

Na ca kevala kootastha.....na tu swaroopam nishidyate

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न च के वलकू ट थचैत य यैव सा ीित दृिगित च प द यमान वात् साि दृशो नषेधो न यु यते

इित वा यम्।सा यापे या िह सा ीित, दृ यापे या िह दृिगित च पदेशः।

सा यदृ ययोरभावे सा ीित दृिगित च पदेशमा ं िनिष यते । न तु व पं िनिष यते ।

Sakshi or chaitanyam is unnegatable, student asks, similarly druk is also unnegatable, how do
you negate these? The pure changeless consciousness is Sakshi, or also named druk, therefore
negation of sakshi and chaitanyam is not at all proper. Na ca vachyam..such a statement is not
appropriate. Student says. Guru feels ok Shishya seems to be intelligent, he says when I negate
the sakahi I am not negating chaitanyam as it is satyam. Im negating the sakshi status of
chaitanyam which is a relative status. Similarly world contributes to sakshi status of
chaitanyam. Can you then call this chaitanyam? Once the prapancham is negated, even
chaitanyam does not deserve this name, word adhistaanam also does not make sense.
Anaamakam aroopakam amatram yato vaco nivartante... Mandukya 4th pada is defined so.

Who am I? Real I from its own standpoint without referencing the anatma..mounam
vakyaanam..

Both Guru and student cannot sit mounam, it will work only after lots of teaching. Without
teaching, mounam will not communicate anything or remove jiva bhava.

Continuing..

Yadi bandaha syat....kartavyam kincidapi nasti end of para.

य द ब धः या दा ब धिनवृि पमो ोऽिप यात् । ब धोऽिप नाि त, मो ोऽिप नाि त।

य ानं या त् ानेन न येत् । अ ानाभावा ाशक ानमिप नाि त इित ा वा कत ं

प र यजेत् । मयेदं कत िमित बु प र यजे दित यावत् । यतोऽयं लोकः पर लोक तु छः,

त मा लाभाथमनु य
े ं कि दिप नाि त । अ◌ा मिन ब धो नाि त । त मा मो ो◌ाथमिप

कत ं कि दिप नाि त ।

Na nirodo na...mandaukya 2nd chapter is in his mind.

When everything is negated, bondage is also not there, therefore no moksha also. If
agnyaanam is there you have to work for knowledge to remove that. If agnyaanam itself is not
there, jnanam is not there. Knowing this, may you drop all your sadhanas. I have negated all
goals saadhyams.

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M.. May you give up all your things to be done. The idea that I have to do this that etc, drop.
Constant restlessness puts human being into continuous activity. When I am young, I can do
something. When I grow old, I can't do anything physically. Enjoying the old
age...ekante...purnat..why can’t we take old age as an advantage and meditate on my higher
nature and purna atma and enjoy atma nishtaa. Give up the idea of kartavyam.. Duty
duty..renounce all these. Niscala Dasji is very similar to Sankaracharya and promotes sanyasa
heaviliy. You convert to inner sanyasa or antara sanyasa. Maya....the idea that I have to do this
and that, you renounce, first karma saadhana you renounce, iha loka and paraloka (after
death), then karma is no longer relevant. No duty of getting moksha also, nothing to
accomplish, therefore nothing to be done. Just be quiet... Niscala Dasji says... If iha loka naasti,
family also is not there. Family api nishiddham. For accomplishing the , you have to do nothing
as there is nothing to be done. Like the dream duties you do not have to do when you wake up.
Jnana kandam... Atmani bandaha nasti. For the sake of moksha, you do not remove anything..
May you now and then see that the whole thing is a drama, everything is vesham, now and
then may you go to green room and abide in your swaroopam. The more I think of duties, only
burden is writ large on the face. Have a gentle smile during meditation. Chidananda roopaha
sivoham shivoham.

Continuing

Next para

Itham atmaanam.....nityapraptatvaat. End of para

इ थमा मानं िन यमु व पेण ा वा िन लो यदा कत मिखलं स य यित तदा

अ य व पिवदेहमो ं लभते । अ यायमिभ ायः —अ◌ा मा ाना पूवमिप

िन यमु व प एवा ते । तथािप ाना पूव ‘अ◌ा मा कता भो ा च’ इित िम या हणेन

सुख ा ये दुःखह यै च पु षोऽनेकसाधना यनुित न् वृथा लेशमनुभवित । पु ष य

ब ज मा जतपु यपु प रपाका दो माचायलाभो भवित तदा स गु वदा तवा यमुप दशित ।

तादृश वेदा तवा य वणेन ‘नाहं कता भो ा वा, क वहं व पः । अतश्च न मे

कि दिप कत मि त’ इित पु ष य ानमुदिे त । एतादृशं ानमेव वेदा त वणा दफलम् ।

ाि तु न वेदा त वणफलम्, णः व व पतया िन य ा वात् ।

Consolidation. Conviction of a person who is liberated here and there. Benefit of vedanta
sravanam.

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In this manner, having claimed I am nitya mukta brahma swaroopa, through knowlege I have
not attained moksha but claimed my real nature. There is self adequacy and renounces every
action to become someone else. According to vedanta when somebody wants to get married,
the real reason is for conversion of self to husband. Anatma tampering us for jivatma
improvement, improved jivatma still not satisfied. It keeps on going.. Niscala Dasji says in all
anatma tampering, jivatma continues to be jivatma. Only when we come to vedanta sravanam,
jivatma is converted to paramatma, he is videha mukta also, during jivan mukta kalam too, he is
really a nitya videha mukta. He renounces all the kartavyam. Internal renunciation or through
sanyasam. Changing from gruhastha to sanyas does not make any difference, mind set change
is needed. He attains videha mukti here and now.. Brahman is free from body.. Satyam
brahman cannot have relation with body in any avastha. Asya ayam abhiprayaha.. I will give you
the message with respect to sadhana or not.. Is it required or not.. Sadhanasa are required to
know sadhanas are not required. Small episode.. .chain around the neck... Searching for it...he
goes back to the friend..... Like Krishna has a smile when Arjuna weeps. Ashoshyanan
.vacotatvam...

Was running necessary to get the chain? Either way you will have a problem. Running was
necessary to know that running was not necessary.

Running to the Guru necessary to know that running was not necessary.
Vismrutakantachameekara nyayena ..minor chain story.....

Vicarasagaram 11th March 2017

Page 176 2nd para 3rd line atma jnanat purvamapi upto end of para

अ◌ा मा ाना पूवमिप िन यमु व प एवा ते । तथािप ाना पूव ‘अ◌ा मा कता भो ा
च’ इित िम या हणेन सुख ा ये दुःखह यै च पु षोऽनेकसाधना यनुित न् वृथा लेशमनुभवित

। पु ष य ब ज मा जतपु यपु प रपाका दो माचायलाभो भवित तदा स

गु वदा तवा यमुप दशित । तादृश वेदा तवा य वणेन ‘नाहं कता भो ा वा, क वहं
व पः । अतश्च न मे कि दिप कत मि त’ इित पु ष य ानमुदिे त । एतादृशं ानमेव
वेदा त वणा दफलम् । ाि तु न वेदा त वणफलम्, णः व व पतया

िन य ा वात् ।

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Previous para top line, if Atma is nitya muktam brahma and samsara is not there at all,
everything is mithya, why should we study Vedanta at all. Answer Samsara is mitya only after
jnanam. Dream is mithya only after jnanam.

Even before jnanam, Atma is nitya mukta brahman only, before gaining knowledge, to remove
samsara a person performs many laukika karmas. All an endless struggle as all the problems are
not solved permanently. Pancamaha yagna is for papa nivrutii. Initially we say if you do not do
shraddham, you will get paapam. Initially we perform them out of fear. Next for punya
prapyartham we do panca mahayagnam. Later on panca mahayagnam for chitta shudhyartham.
Guru prapti, shravan yogyata and shravana avakasha prapti one will get. Shrotriya brahma
nishtaa is uttama Acharya…uttama Acharya’s blessing is only in the form of teaching. He
teaches the Vedanta. By listening to this, ahamkara karta bhokta gets diluted. All of them will
be apoornaha only, only purnatvam is by shifting identification to Atma. Only for vyavahara,
play the role of karta bhokta, through this you will never get purnatvam. Just enjoy the
experience. Work with purnatvam, never work for purnatvam. Working with purnatvam is leela.
Purnatvam is not the result of Vedanta sravanam, as brahman or purnatvam is your very own
nature.

Topic 288 upto end of topic

Jnan agnyaa

(२८८) ा य ािननोि नम् — अकत ताबुि ािननि नम् । अ ािनन तु

कत ताबुि ि नम् ।यः वाित र ं कि तु वेन ा म तीित म वा त ा ये मया

य ः कत इित म यते सोऽ ानी । यः पुनः वेन ा म य ा तीित दृढिन येन
पा तर ा ने छित, क तु शा तस क पो न क न कामं कामयते स ानी ।
Indicatory mark : internal mark. .internal relaxation

When I have kartavyata buddhi, I have internal restlessness, when it is high, the external body
shows restlessness. When I have purnatvam, I have inner relaxation, even speaking. These days
children speaks so fast. Restlessness is the indication of apurnatvam. Gita..praahati yada
kamaan…atmanyena atmana…sthithapragnyaha

I have nothing to do, I’m the purna atma, claiming this is the jnana. An agnyaani will have
kartrutvam associated with every role. One who thinks there is a second thing other than me,
either acquire or visit a place, one last dvadasa lingam left….kasi pancakam…Sankara says Kasi is
swayam prakasa Atma. With firm convicton, he does not want to become somebody else.
When you meditate shantoham, meditate and chant slowly.

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In tippani, yoga yukto… Gita shloka is quoted… Even though he is engaged in action, there is no
stress..Gita 6.7. Very elaborate commentary in the foot note

Topic 289 upto prakashayati last line on this page

(२८९) गो यत वोपदेशः — चैत य व पं क

ै मख डमस गं

ज मा दभाविवकारशू यमदृ यं नाम परिहतमि तीयं व काशान द पं चा ते ।न त

मूला ानमि त। न थूलसू मशरीरािण सि त। न समि ि प ोऽि त।नेशोऽि त।न सू ा मा,

न वा िवराडि त । न िव तैजस ा ाः सि त । न च भोगो वा योगो वा ब धो वा मो ो वाि त ।

न कि दिप त
ै ं त िव ते । अथािप ति मन् िण सवम यि त । तथा िह, जा काले

सकलिमदं दृ यं जग ि मन् िण बुि प रकि पतं िवलसित । व काले च

भोगभो यादीनामभावेऽिप िविच ो नानािवधः प ो बुि प रकि पतः तीयते । सुषुि काले तु

सा बुि ः िवलीना भवित । तदा सकलदृ य त

ै प रिहतम त
ै ं िच मा ं काशते ।

बुि प रकि पतं सव मनोरथमा ं िम यैव । िन लं कू ट थं ैव तां बु काशयित ।

Jivanmuktasya…previous topic last line

He is explaining.. If you find something faraway, you have to understand that that is also
namaroopa only. You must know I project, support, lend existence, I experience. Remembering
this, there is no further craving…don’t tell this to other people who are not prepared.
Consolidation: there is only one brahman which is of the nature of pure consciousness. Relation
less, free from 6 fold modification, adrushyam, never an object of experience. Satya nama
rahitam, of the nature of self-evidence and of the nature of Ananda. When I spend lakhs of
rupees and spend and go to a place, that place finally does not give you real Ananda. Happiness
is not in the object, desire goes away once you see the object. Ananda anywhere is the
reflection of my own Ananda. Everything nasti from now on. Maya is not there, sthoola
sukshma sareeram na santi, not there, samashti vyashti prapanca not there, Iswara not there,
Hiranyagarbha not there, viswa not there , pragnya nor there….. bandaha, moksha not there.
Really nothing exists. Everything exists unreally. Gita: Mastaani sarva bhootani na ca mastani
bhootani… Still, everything is there with borrowed existence. When I Atma enters the jagrat
prapancha vyavaharika prapanca takes over, …When I go to swapna kale, prathibhasaka satyam
takes over in the form of swapna prapanca (even though vyavaharika prapancha is not there).
In sushupti kale, prarabhdha is suspended for some time, mind also gets resolved.
Anirvacaneeya khyati..arthadhyasaha jnandhyasaha…(revise) very important topic. A uttama

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adhikari is one who can understand anirvachaneeya khyati. Prapanchopa shamam…Mandukya

upanisad. Whatever is projected by individual mind or total mind.

Vicarasagaram 18th March 2017

Page 177 topic 289 middle of second para, 6th line

Athaapi...upto prakasati end of last line on this page

अथािप ति मन् िण सवम यि त । तथा िह, जा काले सकलिमदं दृ यं जग ि मन् िण

बुि प रकि पतं िवलसित । व काले च भोगभो यादीनामभावेऽिप िविच ो नानािवधः प ो

बुि प रकि पतः तीयते । सुषुि काले तु सा बुि ः िवलीना भवित । तदा
सकलदृ य त
ै प रिहतम त
ै ं िच मा ं काशते । बुि प रकि पतं सव मनोरथमा ं

िम यैव । िन लं कू ट थं ैव तां बु काशयित ।

Gopyatatva upadesa..secret reality

Binary format being presented. Normally we say individual projects swapna, Iswara projects
world vyavahaarika satyam. Since both are projected, both are mithya. After mahavakya vicara,
we are not going to differentiate. Same ekatma projects the jagrat prapanca...... And swapna
prapanca.

Athaapi, even though all these things are not there, everything is there with borrowed
existence. Who is the lender? I alone lend existence to swapna prapanca as well as jagrat
prapanca. In jagrat kala, prapanca is there projected by samashti mind.

Motionless and Changeless brahman illumines the manifest intellect as well as unmanifest
intellect called karana sareeram.

Yasya hrudaye...upto end of topic on page 178

य य दये दृढतरं ानमेवमुदेित त य दयाद ाना धाकारो िन शेषं ुवं िवन यित । स सदा

अस गैकरस वयं काश व पतयैवा मानमनुभवित ।त य दृ ा न कि दिप दृ यं

त
ै मभूत् भवित भिव यित वा । त य दृ ा सकलिमदं जग मनोरथमा िवलिसतम् । न िह
ानी तादृश य जगतः ा िनवृ वा इ छित । न िह ािननः कािचद याशाि त । ानी िह

च ुषा प य िप न प यित । शृ व िप न शृणोित, रसय िप न रसयित, पृश िप न पृशित,

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िज िप न िज ित । वद िप न वदित । गृ िप न गृ ाित । िवसृज िप न िवसृजित ।

ग छ िप न ग छित । युवितमनुभव िप िन यस यासी भवित।हे सो य, मह ददमा य

िवजानीही याह गु ः ।

In whose ever mind or intellect clear knowledge rises in this manner, there is no triangular
format but only binary format...one is satyam, another is mitya. From his mind, darkness in the
form of ignorance and triangular format (condensed avidya) and definitely will go away. He will
not look at himself from triangular format (I am victimised individual, I have to look down upon
me, world is victimiser, I am helpless, saviour Bhagawan required).

Self and degradation cannot go together....tat tvam asi...therefore Niscala Dasji addresses the
student. That student who has raised himself to binary format. Ahamkara and mamakara will go
away. Panca anatma inclusive.. Handover the pancaanatma to hiranyagarbha, idam na mama. I
am pure homogenous swayam prakasa brahma chaitanyam. He experiences the Atma, claiming
the atma..from his angle, the duality was not there, is not there, will not be there.

When we negated the snake, we negate in all three periods of time. When a tree perishes, we
say tree is not there now. When you negate in present and future, the negation is naashaha.
Death of anything is naashaha. Through jnanam when you negate mitya vastu, it is badhaha.
When I negate the janma, I negate in the past, present and future.

Jivan mukti and videha mukti are concepts from agnyaanis stand point. Only nitya mukti. Never
pray for videha mukti. Pray for jivan mukti. From his angle, was not, is not, will not be factually,
it will be there experientially. Therefore, mithya jagat's arrival or departure does not impact
such a person. Even when he takes care of his body, its loka sangraha only. He treats every
chore as loka sangraha. Even grand children... Seeing he doesn't see, hearing from ahamkara
angle he doesn't hear from saakshi, tasting, touching, smell, speaking, taking, evacuating the
waste, walking, relating with his wife, being a gruhastha also, he is a sanyasi.

In maneesa pancakam, they say sanyasis should surrender to prarabhdha. They do not have any
property relationship etc. Hey somya, do not bother about Asrama. Utimate sanyasa.
Wonderful is this state of that jnani. In foot note..gita shloka vyakyanam given. Pashyan
shrunvan...

Student is not impressed with binary format, because student is madhyama adhikari. Guru is
going to prescribe a saadhana.

Page 180 Topic 290

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Laya cintana kramaha....

Itham...ichyate.first para

(अ◌ा. २९०-२९२) लयिच तन मः —

(२९०) सकलमिप प मी र व पतया िच तयेत् — इ थं परमाथत वे उप द ऽे िप

िश यमुखेऽ स तामाल य ‘नूनमयमकृ ताथ यतोऽ य मुखम स मा ते ’ इित गु नरिचनोत् ।

अतः पुनरिप तं थूलदृ ोप दश प लयिच तन कारमाह — यथा मृ कायभूतो

घटोऽ तबिह मृदव

े भवतीित मृ काय सवमिप मृदव
े । यथा च जलकायभूतफे नबु बुदा दकं
सवमिप जलमेव भवित । तथा य य काय त ादृशकारण व पमेव भवित । न काय

कारण व पादित र यते ।सकल य प य मूलकारणमी र एव । त मा सकलोऽिप

काय प ई र व पा ाित र यते ।

Although Guru spoke about binary format, the face of the student was not very happy. It is not
very very bright. He does not have total fulfilment. Sravanam and mananam are not sufficient,
all obstacles in mind must go through nididhyadanam. Only student has to do. Teacher gives a
huge homework to student. From the standpoint of a triangular format mind set (gross mind)
(binary format is sukshma), Guru gave a special type of nididhyasanam. Gradual resolving of
sthoola world. (For sukshma mind, resolution is sudden in one shot. )

Sthoola prapanca into sukshma prapanca to karana prapanca to saakshi, pravilapana dhyanam.
Gradual resolution...

Vicarasagaram 25th March 2017

Topic 290 3rd line from top

Itham.....etiruchyate end of para.

इ थं परमाथत वे उप द ऽे िप िश यमुखऽे स तामाल य ‘नूनमयमकृ ताथ यतोऽ य

मुखम स मा ते ’ इित गु नरिचनोत् । अतः पुनरिप तं
थूलदृ ोप दश प लयिच तन कारमाह — यथा मृ कायभूतो घटोऽ तबिह मृदव
े

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भवतीित मृ काय सवमिप मृदव

े । यथा च जलकायभूतफे नबु बुदा दकं सवमिप जलमेव भवित ।

तथा य य काय त ादृशकारण व पमेव भवित । न काय कारण व पादित र यते।

Untill now, Guru presented the vedantic teaching for the madyama adhikari, he established
brahma satyam jagat mithya, thereafter two mahavakyams...that brahman is revealed as sakshi
chaitanyam, therefore jivo brahmaiva naaparaha, therefore aham satyam jagan mitya, the
binary format. It is ahampada lakshyartha not vacyartha. I should mean consciousness, jagat
should include the panca anatma. Possessions, profession, family, body and mind. Generally
madyama adhikari leaves out panca anatma unlike uttama adhikaari who leaves out everything
inclusive panca anatma. Living the binary format is very very difficult. Vedantic meditation is
required for madhyama adhikari (not prescribed for uttama adhikari).

That's prescribed here..layachintana krama. As even this meditation is practised, even if there
are invisible obstacles in the mind caused by past lives. He will at least try binary format
internally. Externally you have to play a triangular format. Whenever I have worries and don't
get sleep in the night, switching internally to binary format. For many people, this is not
possible.

Dissolving the world into paramatma in the reverse order of laya. Shashtra based sequence. All
sthoola bhautika prapanca must be resolved into sthoola bhoota, sukshma bhautika into
sukshma bhoota. Then bhootas to be reduced into one set, sthoola bhootas into sukshma
bhootas..10 to 5. These 5 must be gradually resolved, pritvi..jalam, agni, vayu, akasa. Maya
does not have isness of its own. Maya mityatva darsaneva mayaha brahmani layaha. Entire
material universe, bhautika, bhoota, maya all acetana anatma has gone into brahma
chaitanyam. Then we have to remember, that Brahman is Me...Vidyaranya swamiji deals with in
chapter 9 of pancadasi, nirguna brahma upasanam. Nididhyasanam is present so. For uttama
adhikari this is not required.

I understand vedanta, what stops me from aham jnani asmi, why I cant claim? Some block is
there..this nirguna brahma upasana will remove the adrushta duritam. Uniqueness of this
upasana is abeda upasana, it does not go back to beda upasana. Aham brahma asmi upasana
for madhyama adhikari. We use the word upasanam normally only for sagunam, but
Vidyaranya uses for nirguna brahma dhyanam.

M.. The student says everything is nice in the class. The face was unhappy. Jiva bhava is
stronger than atmabhava. Tvam pada vachyartha bhava is stronger than lakshyartha. Guru
could infer. Going to triangular format, may you continue as long as you want. I will not treat
you as second hand student. May you spend time in vedantic meditation more.. Remaining in
triangular format practise this meditation more. Method of resolution... In page 149, this was

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mentioned, whether creation is sequential or simultaneous. Niscala Dasji gave pramanam for
both. Tai upanisad..krama... Yugapad also there in yadidam kinca..he concluded that upanisad
does not care for shrishti at all. For uttama adhikari, krama is of no interest. No order for
negation also. Shrushti krama as well as laya krama are important for madhyama adhikari. Laya
chintana prakaraha is prescribed for such students... Purusha...annam...plants oshadhi,
pritvi...jalam...akasa.. Niscala Dasji mentioned this in page 149 last two lines. Logic is
simple...ghata is only a word, there is only ghata word, no substance... World should become
word. According to cosmology also, world is an illusion of energy.... Seeing anatma as anatma is
sanyasa. Titiksha is another word for sanyasa. Yatra yatra nama bahutvam... Use names for
transactions, vyavaharika satyam, not relevant for peace of mind. Because dvitiyadvai bhayam
bhavati. Never use plurality for peace of mind, therefore, whatever is a product of some
karanam, that karanam alone is there. In the triangular format, we say jagat and Iswara. Sarvam
vishnu mayam jagat must be a statement of assimilation. Since world and God are one and the
same, we do not have to search for God. What we see is God.

Next para

Sakalasya prapancasya...

सकल य प य मूलकारणमी र एव । त मा सकलोऽिप काय प ई र व पा ाित र यते

। सकल प यािप व पमी र एव । ‘सचे रोऽहमेव’ इित ा वा सकल प य लयं

वि म नुिच तयेत् ।

He condenses the vedantic meditation procedure.

Very important para.

Iswara is the moola karanam ultimate cause of the entire universe. The entire universe's nature
is God's. There is no world separate from karana Iswara. World is no more there for you. Iswara
is a mixture of two fold karanam, nimmitta and upadana karanam (two fold referred
here).maya is called parinami upadana karanam global supplier of nama rupa, then brahman
vivarta upadana karanam, global supplier of existence. First brahman supplies to maya, then
through maya to entire world. In the Iswara, we have to resolve the parinami upadana karanam
of maya into brahman. Maya does not exist by itself is final resolution into brahman. Final
meaning of Iswara is brahman. Vivartakarana bhootam brahman now named Iswara...aham
eva...claiming thus atleast in meditation. Daily atleast for some time meditate on this. In me I
resolve the complete world.

Vicarasagaram 2nd April 2017

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Page 180 topic 290 2nd para

Sakala prapancasya...upto end of para

सकल य प य मूलकारणमी र एव । त मा सकलोऽिप काय प ई र व पा ाित र यते

। सकल प यािप व पमी र एव । ‘सचे रोऽहमेव’ इित ा वा सकल प य लयं

वि म नुिच तयेत् ।

For the uttama adhikari sravana, mananam, nididhyasanam will give moksha immediately.
Sadhana chatushtayam is also at optimum level. Therefore, he is able to distance from the
mind. When jnanam and adikaratvam are optimum, its like a fruit ripens, urvarukamiva
bandanat...it gets naturally separated from the tree. Raw mind is strongly stuck first, then mind
falls off and joins the viswarupa Iswara. Saakshi chaitanyam does not require conditions to be
free. Such a person is uttama adhikari. He or she can claim I am free or muktaha.. once mind is
included, many problems are there.

Guru recognised the madhyama adhikari and decided to give him an additional exercise for
distancing the mind. Layacintana prakara or nirguna upasanam. Borrowed from chapter 9 of
pancadasi. Resolution of all this is not physical resolution. Resolution is through two fold
method. Resolution through jnanam or physical. Like gold and ornament.. Here layacintana
dhyanam is through jnanam. Keep on resolving into cause, ultimately into maya and resolving
maya as namarupa in avyakta nama rupa form. Using the mind I understand that there is no
mind other than brahman. Amanee bhava. In mandukya karika also, this is there, called mano
nigraha dhyanam. In mandukya karika chapter 3, in Sankaracharya's bhashyam he says this is
meant for madhyama adhikari. Resolve the world and resolve the mind which is the problem.
When the mind does not give existence to world and itself, and says there is nothing other than
brahman, until them this nididhyasanam should continue. Very very elaborate process.

Topic 291

Heading alone..

(२९१) थूल प य प ीकृ तभूत व प वं सू मसृ रे प ीकृ तभूत व प वं च िच तयेत्

Uttama adhikari..waking up is immediate like swapna prapanca is resolved by waking up.

Through anirvacaneeya khyati.

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Page 181

Sthoolamidam brahmanda mapi pancheekrutam...upto end of para

थूलिमदं ा डमिखलमिप प ीकृ तभूतकायम् । त पृिथवीकाय सव पृिथवी व पम् ।

जलकाय सव जल व पम् । इ थमेव य भूतकाय त भूत व पिम यिखल यािप ा ड य

प ीकृ तप भूत व प वमनुिच तयेत्। तथैव प ीकृ तं सवमिप

भूतमप ीकृ तभूतकाय वादप ीकृ तभूत व पिमित िच तयेत्।
अ तःकरणा दसू मसृि र यप ीकृ तभूतकाय वादप ीकृ तभूत व पिमित िच तयेत्। अ तःकरणं

सवभूतसमि स वगुणकाय वा स वगुण व पमेव ।

If the details of creation irritate you, then you're uttama adhikari.

The entire sthoola brahmandam is a product of sthoola bhootam. All the prutvi karyam like
mountains, sthoola sareeram etc must be resolved into pritvi. Jala karyam into jala swaroopam.
Extending the same thing, every oroduct of every element should be resolved into that
element. Entire brahmanda or cosmos should be resolved into panca sthoola bhootas. Then
universe must disappear from my mind. Sthoola bhautikam resolved into sthoola bhootams. All
sthoola bhootams must be resolved into sukshma bhootani.. When I look into my mind, whole
universe has disappeared. The panca anatma remains. In meditation, can I dissolve the panca
anatma? Prapancalaya dhyanam. From antahkarana, it should be next para.

Now sukshma bhautika shrushti, 17 organs antahkaranam aadi of the universe should be
resolved into sukshma bhootani.. Being the product of sukshma bhootani. All minds are
resolved into satva guna part of the sukshma bhootah. Samashti rajo guna now...pranas.
Vyashti ..

Tatha pranopi..upto end of topic.

तथा ाणोऽिप पूव प भूतसमि रजोगुणकाय वात् रजोगुण व प एव । पाि वि यं पृिथ ा

रजोगुणकाय वात् पृिथ ा रजोगुण व पमेव । ाणेि यं पृिथ ाः स वगुणकाय वात् पृिथ ाः
स वगुण व पमेव ।तथैव रसनेि यमुप थेि य जल य मेण स वगुणरजोगुणकाय वात्

त व पमेव।च ु रि यं पादेि य तेजसः मेण स वगुणरजोगुण व पे । विगि यं

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पाणीि य वायोः मेण स वगुणरजोगुण व पे। ो ेि यं वािगि यं चाकाश य मेण

स वगुणरजोगुण व पे । इ थं सू मसृि ः सम ा यप ीकृ तभूत व पैविे त िच तयेत् ।

We are taking 17 organs and resolving. Pranaha being product of samashti rajo guna is resolved
into samashti rajo guna. Vyashti guna kaaryams..the payu , the organ of excretion, is resolved
into rajo guna of pritvi... Then granendriyam into satva guna of pritvi,

Karmendriyams into rajo guna and jnanedriyams into satva guna.

Rasenedriyam, upastendriyam, tongue and organ of reproduction resolve into satva and rajo
guna of jalam.

Chakshu and padendriyam into satva and rajo guna of agni.

Tvag, paneedrayam, skin, hand resolved into vayu bhootam

Order is important, note, he goes from pritvi grossest to subtlest....

Akasa.....

This way the entire sukshma bhautika shrushti is resolved into sukshma bhoota shrushti..

Sparshan krutva bahir baahyaan.....in Gita. Keep the external world externally.

We carry the panca anatma in our mind. Atleast for 20 minutes can we take it off and have a
sanyasi mind. In Kaivalya upanisad, it is said. In Gita chapter 6 this point is missed.
Adyashrashraatas in kaivalya upanisad.....may you renounce grihastaashrama for 20 minutes as
a sanyasi. Mental sanyasi alone can meditate successfully. I remain as saakshi chaitanyam.
Renounce and meditate is the advice for madhyama adhikari.

Topic 292 heading alone

(२९२) अप ीकृ तभूतानां कृ तौ धाने धान य िण च लयं िच तयेत् —

Sanyasa sahita jnana alone.. Like photo sticker, no addition is required for moksha, removing
sticker is required..panca anatma

Prakriti which is pradhaanam (sankhya philosophers use) vedantins also accept. For us
pradhaana is mithya, for sankhya it is satyam. Maya has to be dissolved in brahman. Maya does
not have isness of its own.

Vicarasagaram 8th April 2017

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Topic 292... apanceekruta

(२९२) अप ीकृ तभूतानां कृ तौ धाने धान य िण च लयं िच तयेत् —

(Topic only) the acharya is discussing a type of meditation for a madhyama adhikari for the
intellectual resolution of the universe. Understanding the fact that a kaaryam does not exist
separate from karanam. I dissolve sthoola sareeram, sukshma sareeram. Whole vedanta is a
transformation in thinking. Sastra based resolution thinking. Prescribed for madhyama adhikari.
Laya chintanam. The sthoola bhautika prapanca resolved into sthoola bhootani into sukshma
bhootani, sukshma bhautika prapanca into sukshma bhootani. Now resolving sukshma
bhootani, pritvi, jalam, agni, vayu and then akasa. Sookshma pritvi into sookshma
jalam...etc,topic 292.

Apanceekruta bhootanam.. sookshma bhootani Prakruti alias pradhanam layam chintayet...

prakruti will be left behind. Prakruti will also be resolved into brahman. When maya gets
resolved maya pratibimbita chaitanyam gets resolved. Iswara the truteeya pada will get
resolved into turiya paadam brahman. Naanta pragnyam. A bhahish pragnyam,,,
pradhaanasya.. brahmani..layam chintayet..

Reading....pragukta.....prakrutiityakhayTe"last line on the page.

ागु िच तनान तरमप ीकृ तभूतानामिप लयि तनीयः।पृिथवी जलकाय वात्

जल व पा।जलं तेजःकाय वा ेजः व पम्।तेजो

वायुकाय वा ायु व पम्।वायुराकाशकाय वादाकाश व पः।

अ◌ाकाश तमोगुण धान कृ ितकाय वा कृ ित व पः। कृ ितमायाया

अव थािवशेष वा माया व पा । एकमेव व तु ‘ धानम्, कृ ितः, माया, अिव ा, अ ानम्,

शि ः’ इ यनेकश दै प द यते । तदेव व तु सकलमिप कायजातं वि म ुपसं य लयकाले

उदासीन व पेण वतमान वात् धानम् इ यु यते ।तदेव व तु

प सृ ुपादानतायो यतमोगुण धान व पेण िव मान वात् कृ ित र याखायते।

After practising this meditation those 5 subtle elements have to be resolved intellectually. Pritvi
being a product of water, there is no earth separate from water. Subtle element. There is no
water separate from agni. No agni separate from vayu. Similarly akasa. Akasa is product of
tamo guna pradhaana prakruti kaaryam. In pancadasi first chapter, it is said tamo guna prakruti
is responsible for jagat, rajo guna prakruti for jiva, satva guna pradhaana prakruti for Iswara.

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Here, being a product of tamo pradgaba prakruti, akasa is resolved into prakruti. Niscala Dasji
has given 6 names for prakruti earlier. Prakruti is another name for maya in a particular
condition, like water, ice and steam. Not vastu bedaha, but avastha..different names based on
different conditions. He says prakruti is maya swarupa. One and same abarcachanneya sadasat
vilakshana vastu maya is known as pradhaanam, prakruti, maya, avidya, agnyaanam, shaktihi..

Tadeva vastu...that same unmanifest matter includes unmanifest energy, when it has resolved
the entire universe (including space and time) during pralayam into itself, remains without any
activity throughout pralaya awastha. Gunanam saamya swaroopam..satva rajas and tamo in
equal proportions. Moment vaishamya avastha comes, slight change, akasa comes. In
unmanifest state, we call it pradhanam. Saankhya also use this term. He says pradhaanam is
satyam, thats the problem. The very same pradhaanam, pradhaanam prepares for shrushti. The
word annam was used when matter gets ready for evolution. Prepared state if pradhaanam is
called prakruti. Before a seed gets ready for sprouting, it bloats. That expansion of seed is a
precondition for sprouting. A runner is ready to sprint, that state. On your marks...its ready for
evolution. Desa and kala ready.. prakriyamaanatvat prakrutihi... definition of prakrutihi.

Desakalaadi.. upto end of para..

देशकाला दसाम िवनैवे जालेन दुघटानेकपदाथ पादनकाले इ जालं ‘माया’ इित

प द यते । त देवास गेऽि तीये िण दुघटे छा ु पादक वा देव व तु मायेित भ यते।

तदेव व तु व पावारक वाद ानिमित क यते । तदेव व तु िव ािवना य वादिव ेित

व यते । तदेव व तु कदािप वात येणानवि थतं सत् चैत यमाि यैव

वतमान वा छि रित च प द यते । इ थं कृ यादयः

धान याव थािवशेष वा धान व पा एव भवि त । त धानं चैत य यशि ः । यथा

पु षगता साम य पा शि ः पु षा पृथ या नाि त तथा चैत यगता धान पा शि रिप

चैत या ितरे केण नाि त । इ थं चैत ये सकलाना मपदाथानां लयि तनीयः । ततः

‘तादृशमि तीयं ाहमेव’ इित िच तयेत् । य य िह

म दबु ब
े ुि मा ा द प ितब धैवदा तिवचारे न वृि पजायते । कृ ते वा िवचारे

सा ा कारो न स प ते त येदं लयिच तन पं यानमु म्

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Maya.. when the very same prakruti projects the universe without desa and kala coordinates,
like indra jaala, by a magician, when he produces a tree out of a hat. Durghata..normally not
possible trick he performs, magicians act is called indrajaalam. Prakruti while creating the
universe does the same. Upon the brahman which is asangham adviteeyam, karya karana
sambandha is created. Brahman is made a nimitta karanam by creating iccha shakti, jnana, kriya
shakti etc. Not logically possible, the very same prakruti is now called maya. Whole creation is
in the form of time and space. Time location of time, you cannot intellectually comprehend.
Similarly space. This is also included in maya. Ya ma..that which is not there on enquiry. Very
same maya is called agnyaanam when it covers the nature of brahman in the case of jiva. After
brahma jnanam, for a jnani if the question is raised, is maya existent, jnani will say maya na
vidyate..non existent. Jnani will accept borrowed existence for universe as well as maya.
Avidyate derived from vid..vidyate, na vidyate iti avidya. Nowhereelse these definitions are
there. It never has got its own existence, depends on brahma chaitanyam, we call it shaktihi. Its
a gauna prayojaha. Shakti indicates dependent existence. My talking power cannot exist
separate from me. Your listening power cannot exist separate away from you. If they could, my
talking power and your listening power can converse. Power cannot exist separate from the
powerful. Maya shaktihi.. cannot exist separate from brahma shaktam. Ardhanareeswarar
indicates this. Concept of shakti is there in other philosophies very close to advaitam. Shakti is
as real as brahman they say..kashmiri shaivism. 6 names are there..

Vicarasagaram 15th April 2017

Page 182 1st para 4th line from bottom of para

Brahmachaitanyeupto end of para.

इ थं चैत ये सकलाना मपदाथानां लयि तनीयः । ततः ‘तादृशमि तीयं ाहमेव’ इित
िच तयेत् । य य िह म दबु ब
े ुि मा ा द प ितब धैवदा तिवचारे न वृि पजायते । कृ ते

वा िवचारे सा ा कारो न स प ते त येदं लयिच तन पं यानमु म्

Acharya talked about the meditation of gradual resolution of universe into brahman. First
everything anatma into maya and then maya into brahman. Resolution is understanding.

Maya is as good as non existent. World is also as good as non existent. That existent thing is the
consciousness brahman. We should not look for the ultimately existent brahman as it is not an
object, but the subject me and me alone, brahman the sarvadharam. Brahma ahameva... this is
prescribed for madhyama adhikari. Uttama adhikari has claimed during sravanam. Description
of madyama adhikari. Because of various obstacles like dullness of intellect etc, vedanta vicara
does not take place in a fully involved manner, or even after repeated enquiry, aparoksha

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jnanam claiming aham brahmasmi is not possible. He doesn't take this understanding as
jnanam. He says I have understood but I am not claiming I am a jnani. Convert yourself into
uttama adhikari. Nirguna brahmasmi dyanam. Deliberate action. I fix up a time and do this
karma, upasana rupa karma. This is the karma prescribed for madhyama adhikari. For uttama
adhikari, this meditation is not required. Borrowed from chapter 9 of pancadasi

No 2 footnote : various obstacles. chapter 9 38 to 53

२. अ ा दश देन वतमानो भूतो भावी चेित ि िवधः ितब धो ा ः । त े व तु वहं ममेित दृढतरवासना पा
िवषयासि ः, परो ाथ हणसाम याभाव पबुि मा म्, अ◌ाचाया ा ो ाथ िव ासाभावाद यथाक पन पः कु तकः,
देहा द वा मबुि पो िवपयया यदुरा ह इ येत तु यं वतमान ितब धः । धनपु कल ादी -व तुनाशान तरमिप
तदनुिच तनं भूत ितब धः । लोका द ा ी छा भािवज महेतुभूत ार धकमशेषो वा भािव ितब धः । एतेषां

ानो पि ितब धकानां िन पणं प द यां यानदीपे ३८-५३ ोके षु म् ।

Obstacles like dull intellect. 3 types of internal obstacles present past and future. Ahamkara
mamakara raga dwesha..dushta chatushtayam..vishaya aasaktihi..deep attachment to
pancaanatma. Aham mama iti... everybody has ahamkara, mamakara. Vyavahara requires this.
Functional aham mamam is required even for jnani.

2 because of mental preoccupation, missing sentences during sravanam. Absence of absorbing

capacity.

3 in the statement coming from guru, i must accept 100 percent without reservation.. dasoham
I accept but not soham.

Ahamkara is named as viparyayaduragraha. Fanatically sticking to misconception of body

anatma. Ahamkara. Misconception obstinacy.

Vartamana pratibanda. 4 of the above.

Bhoota pratibanda..

Anything dear..dhanam putra kalatra, close relation, when they die, we are allowed a mourning
period. Theetu. 10 days.. sastra accepts the emotional impact. No mourning should be lifelong.
You must move on fast. Time is a healer. Allow the jivas to move on in the next loka, you
continue.

Brahmalokadi prapti iccha...

normally prarabhdha is exahausted in one janma, there are certain karmas which extends
across janma. extraordinary punya karma can give 7 human janmas. A person who abandons his

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young wife will have to lose his wife earlier in 7 janmas. Desire for brahma loka can be a
pratibanda.

Back to moolam

Topic 293

Two lines para

(२९३) ान यानयोभदः, अह ह यानं च — ानं िह माण मेययोरधीनम्, न तु

िवधेः पु षे छादेवाधीनम् । यानं तु िवधेः पु षे छा योः हठा कार य चाधीनम् ।

Aham brahmasmi dyanam is going to be discussed later. Before that, Niscala Dasji feels he has
to discuss a known topic. Maanasam karma. Any jnanam gained through a pramanam is also
manasa vrutti. Upasanam also.

For pratibanda nivrutti, this upasana is useful, not for jnanam. Once he is converted to uttama
adhikari, jnanam happens. The student comes to class for enjoyment. We saw this in
tattusamanvayat in Brahma sutra.

Jnanam depends on pramaanam and prameyam. Karma depends on karta.

With my ears, I hear not see.

Where as in meditation, is will based karma, its not a pramaanam, sastra vidhi and purusha
iccha are required. Sandhya upasanam. Faith in the utility of sandhyavandanam. All these are
involved in karma. Shraddha is important, will power is important.

Vicarasagaram 22nd April 2017

Topic 293

Jnanadhyanayor...

(२९३) ान यानयोभदः, अह ह यानं च — ानं िह माण मेययोरधीनम्, न तु

िवधेः पु षे छादेवाधीनम् । यानं तु िवधेः पु षे छा योः हठा कार य चाधीनम् ।

In the last class, we discussed the six names of Maya. Prakruti and pradhaanam, avidhya and
agnyaanam, maya and shaktihi. We saw earlier in Page 153 4th para, maya avidya and
agnyaanam were discussed. Laya dhyanam for madhyama adhikari. Sravanam and mananam
alone are not enough. Obstacle can be anything. Classified into many categories, we saw that.

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Guru has to help such a student. Based on pancadasi chapter 9, he is asking for conversion of
jnana vrutti into dhana vrutti. Niscala Dasji is entering into an aside discussion. Difference
between aham brahmasmi jnana vrutti (uttama adhikari case) and dhyana vrutti. (Madhyama
adhikari case). Dhyanam or upasanam comes under karma. Will based desire based sastram
based deliberate activity. Where as understanding is knowledge based. Jnanam or knowledge
does not produce punyam. Knowledge is never used for repetition. Jnanam removes ignorance.
Madhyama adhikari hopes to produce punyam through dhyanam. Vidyaranya uses dharma
megha samadhi in pancadasi..this megha showers dharma just as megha showers water.
Chapter 1 pancadasi.. amoola... class becomes enjoying the moksha once the pratibanda is
gone.

Practice of this dhyana..ahamgraha nirguna upasana is a meditation where I look upon myself
as brahman. Just as we meditate upon ishta devata as me in saguna upasana. Jnanam depend
on pramaanam and prameyam. Upasanam depends on vidhi, purusha iccha, shraddha, lot of
will power.

Page 183 top line, next para. First sutra vakyam explained here. Jnanam hi prana......

Sutra vakyam is explained.

त य ाने माणं च ुरादीि यम्, मेयो घटा दः । घटच ुषोः सि कष सित िवनािप

पु ष ये छा दकं घट य ं भवित । ‘चतु या च ो न ः’ इित िनषेधोऽि त । तथा स यिप

‘अि मन् दने च महं नप येयम्’ इित िन यवतोऽिप पु ष यािन छत एव येन के नािप कारणेन

च ु योः माण मेययोः सि कष सित च य य ानं जायत एव।इ थं ानं

माण मेयमा ाधीनम् ।न तु िवधेः पु षे छादेवाधीनम्।

Dhyanam tu videhe..next para

Nature of pratyaksha jnanam taken as example. Sense organs like eye and ghataha come
together, knowledge is natural without any will or desire of the pramata, perception takes
place. On the chaturthi day, moon should not be seen. Avamaanam apavada will come.
Suppose a person knows this fact and he takes a nischayam that he wont see moon, and in
evening eye by chance sees the moon, whether pramata wants or not perception takes place.
Early morning you are in meditation, next kitchen is preparing masala vada, you can plus ears,
but it will enter the nose without your will.

Sutra no 2.

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Dhyanam tu vidhe

Next para....

Salagrama shila

‘साल ामिशला िव णु पा’ इित यायत उ मं फलं भवित । त पु षः शा ेण िव णुं

चतुभुज वेन श खच गदाप ल मीसिहत वेन चजानाित । च ुषा तु साल ामं िशला वेनैव

जानाित । तथािप शा िवधौ िव ासेन यानफले इ छया च ‘साल ामं िव णुः’ इित यायित
पु षः ।

Upasana as an example..salagrama is a fossil stone. From sastram we know we can meditate on

this as Vishnu. Regular pujas are done, it can be used for meditation. We invoke only Vishnu in
Salagramam. From Sastram we know Vishnu has 4 hands with 4 accessories shanka chakra
gadha padma and with Lakshmi Devi. Eyes report the salagramam as an inert stone, however
the imagination as Vishnu is a vrutti not jnanam but karma or upasana. Because of the desire
for the result of upasana, he does upasanam. Niscala Dasji is going to talk of several upasanas.

Next para,.....tadidam upto vruttiriccha

Half of para.

त ददं यानमनेकिवधम् । साल ामिशलायां िव णुबुि करणवद यि म यबुि करणं

तीक यानम् । वैकु ठवािसनो िव णो तुभज
ु वा द पेण यानं तु ना यि म यबुि करण पं

तीक यानम् । क तु त यानं येयव तु व पानुसा र यानमेव। वैकु ठवािसनो िव णोः

व पं न य गोचरम्, क तु शा ैकसमिधग यम् । शा े च िव णोः व पं चतुभुज वेन

श खच ा ुपेत वेन च व णतम् । अत तथा िव णो यानं येयव तु व पानुसायव । िविधशा े
िव ास य, इ छादे ाभावे यानं न िस यित ।‘इदमुपासीत’ इ येवं पं पु ष य वतकं वचनं

िविधः । त चने ा िव ासः । अ तःकरण य रजोगुणप रणाम पा कामाि मका वृि र छा।

Most important thing is dhyanam does not come under karma only. Meditation can never give
knowledge. Karma dhyanam cannot give any new knowledge, I can dwell on existing
knowledge. Because dhyanam is not one of the pramaanams. Dhyanam refers to upaasanam.
This is of two types. When I meditate on a deity using a symbol, it is symbol based deity

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meditation like salagramam, lingam, turmeric, flame based etc.prateeka dhyanam. Symbol is
imagined as deity. Seeing Vishnu on non vishnu salagramam. Rajju sarpa....can you call that
upasana? This is brama. Nature is same seeing something on something else, but one us non
deliberate other is deliberate.

Second type is, no symbol, i just remember the mantra, close my eye. I imagine shanka shakra
etc. Direct meditation. No photo or idol is used.

Vicarasagaram 10th june 2017

Page 184 4th line from top
Vaikunta..upto hatapeksha 4th line before end of para
वैकु ठवािसनो िव णो तुभज
ु वा द पेण यानं तु ना यि म यबुि करण पं तीक यानम् ।

क तु त यानं येयव तु व पानुसा र यानमेव। वैकु ठवािसनो िव णोः व पं

न य गोचरम्, क तु शा ैकसमिधग यम् । शा े च िव णोः व पं चतुभुज वेन

श खच ा ुपेत वेन च व णतम् । अत तथा िव णो यानं येयव तु व पानुसायव । िविधशा े

िव ास य, इ छादे ाभावे यानं न िस यित ।‘इदमुपासीत’ इ येवं पं पु ष य वतकं वचनं

िविधः । त चने ा िव ासः । अ तःकरण य रजोगुणप रणाम पा कामाि मका वृि र छा ।

हठादिप यानं िस यित । ाने तु न तदपे ा । नैर तयण येयाकारिच वृि वाहो िह
यानम्। त िच वृ े व ेपे सित हठा ां ि थरीकु यात् । ान पा तःकरणवृ युदयकाल एव

िवषयावरणभ ग य िस वा वृि थैयस पादन य ना युपयोगः । त मा ाने हठापे ा ।

A unique topic based on chapter 9 of pancadasi. Aham brahmasmi can be in the form of jnanam
or vrutti used for upasanam. Both are antahkarana vrutti. In the case of uttama adhikari,
because of qualifications at the time of maha vakya vicara it removes self-ignorance. Indicator is
that uttama adhikari drops triangular format, does not look upon himeself as sadhaka or
moksha as saadhyam.
In the case of madhyama adhikari, I can never claim I am muktaha, I claim myself as saadhaka. I
will continue to ask Swamiji for blessings to get moksha, chitta shuddhi. Sapratibandaka
jnanam. With obstacles. Like lamp glowing in dark room, room still being dark due to covering
by multiple layers of cloth. In this case aham brahmasmi vrutti becomes upasana and therefore
requires aavrutti or repetition. When obstacles are gone, the madhyama adhikari becomes
uttama adhikari. How do I know? Very teaching becomes so clear as to why am I postponing
liberation? Mental disturbances will come and go, inspite of these I am free. I am not the mind.
I will handle mental disturbances. It’s like handling blood pressure. Because of this clarity of
thought, I can handle.

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You need sufficient saadhana chatushtayam. Instead of using saguna brahma upasana, do
upasana of aham brahma asmi. Ahamgraha upasana. Swami Nischala Das is having a general
discussion to differentiate upasana and jnanam. Upasana is karma, jnanam is pramana based
and not karma.
M.. the form of Vishnu, Vaikunta vasi, his swaroopam is not pratyaksham, can be known only
from sastras or puranas, Vishnu as endowed with 4 hands, with shankam, chakram etc.
Therefore, based on sastra vakyam, when a person directly visualises Vishnu without any
symbol, dheya vastu swaroopa anusaara dhyanam. I should have faith in the words of the
shastra. If I have to practise Vishnu upasana, I should have desire for the phalam of the
upasana. Swami Nischala Das defines vidhi as a scriptural statement, which engages a listener in
a particular action through commands, bhriguvalli...upaseeta...along with each upasana a
phalam is mentioned. In a similar form, any command statement is vidhihi. Faith in the efficacy
of the statement (cannot be proved scientifically). Desire is a particular type of thought by the
rajo guna of the mind. (Satva guna will generate contentment). We require will power also.
Faith, desire plus will put together will bring in upasana. Suppose a meditation is prescribed for
solving a problem, mind runs away in japa, therefore will is required. Repetition of aham
brahmasmi is upasana, understanding is jnanam. Knowledge does not require repetition at all.
Jnane tu ... with regard to knowledge, why should I repeat it? In the case of dhyanam, there is
repetition. Like oil flow, taila dhara. Continuous flow is required for upasaka not for uttama
adhikari. After meditation, people come up with guilt generally. When the antahkarana vrutti in
the form of jnanam, it is so for uttama adhikari. Since it has been achieved, there is no question
of benefit of repeating the vrutti. Nidhidyasanam is only for breaking the habit of expecting
moksha, not for getting moksha. I should not ask for never getting punar janma, this is habit.
Aham mama raga dwesha dropping is nidhidyasanam for uttama adhikari.
For madhyama adhikari, aham brahmasmi upasana is going to be prescribed.
Aham graha dhyanam.....upto end of para.
अह ह यानम् —वैकु ठवािसचतुभुजिव णु यानवत् ‘अहं ’ इित यानमिप येय व पानु
सायव यानम्, न तु तीक यानम् । कि वदमह ह यानम्। येय व प य
वािभ तयानुस धानम् अह ह यानम् उ यते । य य वेदा तिवचारे ऽ यपरो ानं नोदेित, स
वेद या ा पोपासनािविधवा ये िव ासवान् नैर तयण हठात् ‘अहं ाि म’
इ यह ह यानमनुित त
े ्। त य मेण ानो पि ारा मो ः िस यित ।
Going to be elaborated from topic 294 onwards. Introduction now. Ahamgraha dhyanam..
meditation on the meditator.. Swami Dayananda Saraswati defines. Nedam yadidam upasite, all
saguna Iswara I dismiss as vyavahaarika... I focus on the five features of consciousness as Me.
Exactly like saguna dhyanam, this dhyanam also is direct meditation but on nirguna atma. No
prateekam or symbol. In this ahamgraha dhyanam, subject object division is not there. I claim
as myself. (That nirguna brahman I am). Repetition or dwellng is termed aham graha dhyanam
required for madhyama adhikari who has sapratibandaka jnanam, intellectual knowledge. In
spite of 25 years of vedanta courses, that student that doesn't claim mission accomplished,
mind you intelligence is not lacking, he should take to veda upasana vidhi. Mandukya upanisad.

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Akara... makara iswara upasana... with faith...let him practise taking chapter 6 for
method..Saadhana required is not more pilgrimages, but this meditation. Chapter 9 of
pancadasi. Then in due course, through rise of unobstructed knowledge, (conversion) jnanam
will come.

Vicarasagaram 17th June 2017.

Page 184
Last four lines of first para, yasya vedanta...
य य वेदा तिवचारे ऽ यपरो ानं नोदेित, स वेद या ा पोपासनािविधवा ये िव ासवान्
नैर तयण हठात् ‘अहं ाि म’ इ यह ह यानमनुित त
े ्। त य मेण ानो पि ारा मो ः
िस यित ।

Swami Nischala Das is introducing the ahamgraha dyanam in the form of aham brahmasmi and
also wants to clarify the candidate of this upasana. According to vedanta, clear aparoksha
jnanam has to arise from sravanam and mananam only, avantara vakeyena paroksha jnanam,
mahavakyena aparoksha jnanam. Mananam is for removing all the doubts with regard to
jnanam. Meditation cannot remove doubts. Doubt is because of incomplete data. Therefore
analysis is required. After sravanam and mananam, we can have two types of problem.

I have no doubt with respect to aparoksha jnanam, but jnana phalam at the transaction and
emotional level, I am not able to reap. There is an obstacle between jnanam and jnana phalam.
I need obstacle removal. िवपरीत भावना Viparita bhavana removal. Habitual jiva bhava or dushta
chatushtayam...ahamkara mamakara raga dwesha..the emotional disturbance gets transferred
to other family members. A jnani who is very clear about jnanam and is aware of the jnana
phala obstacles. (Talk on spiritual and mental liberation). Nididhyasanam is reminding me about
this. Anxiety, worry, fear etc..
Another problem is even though I have aparoksha jnanam and have no doubts with respect to
the knowledge I am not willing to acknowledge that this knowledge is ultimate. I am hunting for
some experience. Always feeling dissatisfied with the knowledge I have, only intellectual
knowledge, only book knowledge. Problem of second type is serious issue because we do not
know what experience we are looking for. स ितब क अपरो ानम् Sapratibandaka aparoksha
jnanam. Obstructions are unknown, adrushta pratibandams. Knowledge that you have which
you are not willing to accept as ultimate knowledge, that sapratibandaka knowledge, convert to
upasana. May you do aavruti of aham brahmasmi. Full credit for this goes to Vidyaranya in chap
9 of pancadasi. Treat this as upasana. Ahamgraha upasanam...for this upasaka, in due course he
will "get jnanam". The pratibandas go away because of punya arising out of upasana. This
conviction comes with regard to the ultimateness of this knowledge. Jnana pratibanda..nirguna
brahma upasanam is required.
294 to
Upto topic 316

Pranavopasana..sanyasameva end of para.

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(अ◌ा. २९४-३२६) णवोपासनिन पणम् —

(२९४) णवे अह ह यानम् — कारा तरे णाह ह यानिम दानीमु यते — णव पे

ओ कारे अह ह यानं मा डू या द ु यनु सारे ण सुरे राचायः किथतम् । तदनु ानम युिचतं
मो काम य । त यैवं मः — णव पम रं व पमेव । तादृश णव व पं अहमेव
इित नैर तयणानवरतं यायेत् । नैत समं कि दिप यानमि त । एत यान य िवशेष मः
सुरे राचायः प ीकरणा ये थे ितपा दतः । एतदुपासकोऽपारं संसारं तरित । अ ािधकारी
स या येव ।

Ahamgraha nirguna upasana dhyanam. This ahamgraha dyanam itself he wants to present in
two ways. Directly meditating on aham brahmasmi without any symbol..

This can be done with the help of a symbol also. In the case if Lord Siva, lingam. Lord Vishnu..
salagramam. For brahman, both sagunam and nirgunam, omkara symbol is used. Here prateeka
nirguna dhyaanam is elaborated.

Pranavaha is the name for Omkara, through another method, ahamgraha dhyanam is being
talked about. This particular meditation is as per Mandukya Kaarika etc. What is etc? Where in
Mandukya? Mandukya... Gaudapada Karika..chapter 1 end 6 or 7 verses on omkara nirguna
dhyanam is there. Etc: kata 1.2.15,16,17 pranavohya param brahman, prasna upanisad full
chaptern omkara brahma upasanam, chapter 5 also. Sureswaracharya has elaborately dealt
with in a particular book, we referred before, omkara dhyanam is discussed in panceekaranam.
Small work supposed to be written by Sankaracharya. In the Vicarasagaram book, Swami
Nischala Das keeps on saying Sureswaracharya. We have a Rk mutt book on vartikam for this,
written by Sureswaracharya. We have to note this. Somehow Swami Nischala Das keeps
referring otherwise.

Omkara is brahman only. Sound part is sagunam brahman, silence is nirguna brahman. Pranava
rupa aksaram.... silence consciousness, I am. I the adhistaanam of viswa, taijasa, virat,
hiranyagarbha, praagnya, Iswara. There is no dhyanam equal to Omkara dhyanam. This specific
method is there in pancheekaranam text. He will cross over samsara. Such a candidate who can
do omkara prateeka nirguna brahma dhyanam needs to be a sanyasi. Others can do prateeka
rahitam, without omkara.

Topic 295
(२९४) िनगुण णवोपसन य सगुण णवोपासन य च फलम् —
णवोपासनमनेकोपिनष सु व णतम् । मा डू योपिनष द िवशेषेण व णतम् ।

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तदुपिनष ा याने भा यकारै रान दिगयाचाय िव प ं व णत । त यः मः स एव

वा तकारै ः प ीकरण थे ितपा दतः । तादृश ौढ थिवचारासमथानामनायासेन बोधाय
णवोपासन मोऽ िन यते —
Nirguna pranava upasanam and saguna pranava upsasanam ..difference. Sound omkara and
silence that follows Om meditation difference in phalam. Pranava upasanam has been
discussed in many upanisads. Nrusimha uttareya tapaneeya upanisad also refers to this. Of all
these, mandukya upanisad is special because akara ukara and makara represent the shareera
trayam. 3 chidabhasas also talked about. Totally 3 bodies 3 reflections, 3 worlds. 3 reflections
are all resolved. Total 12. While commenting on the upanisads and karikas, Sankaracharya and
Anandagiri acharyas have all talked of omkara upasana. Whatever has been discussed in
bhashyam and sub commentary and all have been presented in the pancheekarana grantha.
Those who are not able to study pancheekarana vaarthikam, I will summarise pancheekarana
vaartikam in Vicarasagaram. Prauda means vast textbook. You can know it through what I am
going to teach you in the following portions. Elaborate topic.

Upanisadsu..dvividam..end of para and topic

उपिनष सु णवोपासनं ि धा व णतम् — पर पेण णव योपासनम्, अपर पेण
णव योपासनं चेित । िनगुणं ‘परं ’ इ यु यते । सगुणं ‘अपरं ’ इित क यते ।
पर पेण णवोपासको मो मेव लभते । अपर पेण णवोपासक तु लोकम्
अ◌ा ोित । इ थं िनगुणसगुणभेदन
े णवोपासनं ि िवधम् ।

In the upanisad, omkara upasana is presented in two ways, param brahma and apara, brahma,
that is nirgunam brahma and saguna brahma (virat, hiranyagarbha and Iswara..first 3 padas)
respectively. If a person practises omkara nirguna brahma upasana, he will attain moksha in
due course. (Some differences Swami Nischala Das will talk about). The other person apara
brahma ripa upasakawill go to brahma loka, will not get moksha and therefore will come back.

Vicarasagaram 24th June 2017

Page 185 3rd para 2nd line
Nirgunam brahman........dvividam
Nischala dasa is elaborately discussing the aham brahmasmi upasana for those who have done
sravanam and mananam and not yet willing to claim I have the liberating knowledge.
Sapratibandaka jnanam... this is what it’s called. If the obstacle is known, doubt with regard to
sastric study (interpretation)or logical problem, using either sastram (interpretation)or logic
based books, these drusta pratibanda can be removed by more sravanam and mananam.
For adrusta pratibanda, unknown or unclear obstacles, we need punyam, for this group aham
brahmasmi becomes a upasanam.
Suppose there is no doubt either way, drusta or adrusta, then there is no question of
postponing liberation. If there are issues at mithya level, I will handle these without connecting

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to "My" liberation. If anatma issues makes me postpone liberation, then I have got no
knowledge. In chapter 7 of pancadasi, Vidyaranya clearly says at shareeratrayam level there will
be issues. Anujwara...transferring anatma issues upon Me the atma and therefore I am not
liberated. Vedanta's aim is not jwara nivruti but anujvara nivrutti.
Initially I have clear understanding of mahavakyam, after that I have to understand that nothing
more is required other than clear understanding. What we know is more than enough to claim I
am free.
Parabrahmaroopena...aham brahma upasana using omkara alambanam will help attaining
moksha. 3 varieties.. in this janma, or by being reborn as manushya next janma or going to
brahma loka. Aside note..going to brahma loka does not guarantee liberation..(krama mukti). It
is just possibility is higher. It is not 100 percent. This is discussed in chandogya 4.15.5. Imam
maanavam aavartgam na avarthante. Brahmaloka people do not return during this manvantara.
Commentators say some will return in next manvantara. Panchagni upasaka...also covered in
brahmasutra. Never consider that all brahmaloka people will get kramamukti. In this manner,
there is two fold pranava upasana.
Topic 296 to 315
(अ◌ा. २९६-३१५) िनगुण णवोपासन मः —
Nirguna pranava upasana for madyama adhikari. For uttama adhikari this is not relevant at all.
Topic 296
(२९६) सवव तूनामो कार व प वम् — िनगुण णवोपासन म एवा िन यते, न
सगुणोपासन मः । सगुणोपासन य फलमिप िनगुणोपासनेऽ तभवित । तथा िह,
िनगुणोपासक यािप लोके छावत इ छा प ितब धस वा ान ारा मो लाभः । क तु
त य लोक ाि भवित । स त िहर यगभसमान् भोगाननुभूय त ैव िवचारे ण
ानोदय ारा मो ं लभते । लोके छारिहत य िनगुणोपासक य ि वहैव लोके
ानलाभा मो ः िस यित । इ थं सगुणोपासनफल य िनगुणोपासना तभूत वा दह िनगुणो
पासनमेव िन यते ।

Title is sarva vastoonam omkara swaroopatvam.. will explain this later. Here introducing
nirguna upasana. Method is given here. Ukara makara etc...when we dwell on amatra nirgunam
brahman it becomes nirguna brahma upasana. Swami Nischala Das says I am not giving saguna
brahma upasana method. Since nirguna upasaka as well as saguna upasaka both will go to
brahmaloka, difference is former will not get krama mukti only nirguna upasaka will get krama
mukti. Result of saguna upasana is included in nirguna upasana phalam. How? He explains.
There are certain types of nirguna upasakas. There is a type that do upasana and have a deep
desire of brahmaloka sukham. Described in chandogya chapter 8. Anything you do sankalpa you
can enjoy. Some people may have this desire. Iccharupa .. he does not get jnanam and moksha
in this janma, but he gets brahma loka. When I have a deep love for ahamkara, then this deep
desire becomes a pratibanda. Bhagawan says no hurry, do everything... Bhagawan knows our

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deepest mind. Kintu tasya...he goes to Brahmaloka, that nirguna upasaka enjoys all sense
pleasures that are equal to the pleasures of Brahma..chapter 8 first 6 sections..dahara upasana
is similar to nirguna brahma upasana. After enjoying, in brahmaloka itself, he will continue with
the vicara (sanyasa vrutti is needed, mamakara inclusive), now the mind is a sanyasi mind.
Brahma vicarena jnanidvaya dvara moksham labate.
Another type..one who does not have even desire for brahma loka, he need not go to brahma
loka, the adrushta pratibanda goes away, he is able to have the second understanding, the clear
understanding that nothing else is required other than the understanding I have now.
Apratibandaka jnanam. He does not look for new knowledge or experience... mokshaha
sidhyati... itham saguna...its included in type no 1.
कारणकाय पं सव व वो कार व पमेव । अतः सव ऽिप प प ओ कार एव । सव विप
पदाथषु नाम पं चे यंश यमि त । त पा मक ऽशः त ामा मकांशा ाित र यते । क तु
नाम व पमेव पांशोऽिप ।
Directly also you can meditate upon nirguna brahman without the omkara aalambanam.
Omkara pratika dhyanam
This prateeka dhyaanam can be practised by sanyasis only. Atra adhikari sanyasi eva. Aantara
sanyasis can do... omkara is saguna and nirguna swaroopam. He is taking help of Mandukya
upanisad 1,8,9,10,12. Omitye..
Sarvam omkara eva... in Sankaracharya's bhashyam, this is explained. How shabda prapanca is
everything, no artha prapancha? Shabda brahman....titles sarva vasthoonam omkara
swaroopam...he is going to explain, everything including karanam and kaaryam.
Prapancatrayam is omkara swaroopameva. Athaha ..whatever we experience is not different
from omkaraha... sarveshu...whole creation is nama roopam. Brihadaranyaka 1.4.7. Creation is
nama rupa. Names and its correspondence forms, amsa dvayam asti... of these two
components also, is nama important or rupa. Swami Nischala Das establishes that shabdha
alone is more powerful... that portion that’s called rupa. does not exist separate from the
nama.. form is also nothing but name. Swami Nischala Das wants to give supporting logic.
तथा िह, पदाथानां पा मको य अ◌ाकारिवशेष तदिभधायकनामपदैरेव सव पदाथा
िन पिताः स तो गृ ते य य ते वा ।
Padaarthaanam ropaa....rupam which corresponds to various forms, we talk of bangle, handling
of the bangle etc, always we remember the namaa behind. We have to use word bangle even
to discuss its existence.
त दिभधान ानम तरा के वलाकारमा ेण वहारो न िस यित । अतो नामैव सारभूतम् ।
अ◌ाकारनाशेऽिप नामाविश यते । यथा न ऽे िप घटे मृदविश यते इित मृ ितरे केण घटो नाि त।
क तु मृ व पमेव भवित । तथा अ◌ाकारे न ऽे िप मृ दविश यमाणना ो न िभ ते अ◌ाकारः।
क तुनाम व पमेव भव याकारोऽिप ।

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Unique discussions establishing the superiority of nama over rupa. Without the knowledge of
the name which corresponds to a form, just because of shape alone no transaction is possible.
Nama is the saaram of every object. Aaakara nashe api, even when a form is destroyed, like a
person dies, we speak about the name of the person. Name gives the memory. Just as the truth
called clay continues even after destruction of pot, we say there is no pot other than clay, here
we say the name pot is the swaroopam of the pot form. Rupa nashe nama avashishyate.. even
when rupam is destroyed, name which continues in the world, there is no form having an
existence separate from nama. Form therefore has name as its essential nature. Reference.. in
prasna upanisad, every individual has got shodasa kalaha. In mundaka upanisad, 15 pancadasa
kalas merge, says. ShaNkaracharya raises the question, one kala continues to survive, in briha
upa, chapter 3 section 2, student asks what survives when jnani dies? Name. In brahma sutra,
big adhikaranam, devata adhikaranam..creation originates from where? Answer is given as
shabda. Bhagawan uttered bhoo, bhoomi was born..

Vicarasagaram 1st July 2017

Page 186 first para last 4 lines..
Akara nashe vina till end of para
The acharya here wants to elaborately discuss aham brahmasmi upasana for those who have
adrushta pratibanda because of which they are not able to claim the ultimate knowledge as
understanding. They think it is not final and liberating. They are unable to claim oneself as
siddha rather than sadhaka. This unknown obstacle we call adrushta.
May you repeat your understanding itself untill this becomes final. Jnanam does not require
repetition but upasana requires repetition. Therefore, aham brahmasmi upasana is required for
producing punya to remove the adrushta pratibanda, I can then claim that my understanding is
the ultimate. Whatever dushta chatushtayam is there, habit removal is required to enjoy the
jnana phalam. FIR reduction, CCC increase can happen. Direct upasanam is also possible or
prateeka upasanam. Now prateeka upasanam with omkara is being discussed.
Omkara is sarva shada swaroopam or sarva artha swaroopam. Therefore omkara is sarvam.
Finer observation only dealt with here. Not anywhere. Unique discussion here is nama is the
satyam behind the roopam. Roopam is mithya, Swami Nischala Das wants to say. Even though
there is no big tatparyam in this. But for Omkara upasana he wants to discuss this. Just as gold
is the truth of all ornaments, ornament name is the truth behind the ornament rupa. Bangle
name is behind the bangle rupa. Swami Nischala Das is very vehement about this.
Argument 1 in first para. Even if varieties of forms are there, they can never be useful for
vyavahara unless they have nama. Names are therefore important. Second point..even when
forms are destroyed, the name continues. 3 upanisad references given in last class, mundaka,
Prasna and briha upanisad. In devatadhikaranam of brahmasutra, bhagawan has nama with him
before he created the universe. Bhoohu...avadat. Bhoomihi abhavat.. just as clay remains, nama
of pot also remains along with clay. Nama swaroopa eva...name is the truth behind form. This is
karya karana argument.
Now Argument 2. One is variable..akara, nama is non variable
Next para....
Athava...end of para.

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अथवा घटशरावोद ना दषु मृदनुगता भवित । घटशरावोद नादयः पर परं िभचरि त ।

त मा टशरावादयो िम या । ते वनुगता मृ स या । एवं घट याकारा नाना । तेषामिभधायकं
‘घटः’ इित नामैकमेव । एक य घट याकारो न घटा तरे ऽि त । त मादाकारा िभचा रणः ।
सव विप घटाकारे षु एकमेव नामानुगतं वतते । त माि म याभूत अ◌ाकारः स यभूता ा ो
नाित र यते। इ थमेव सवपदाथानामाकारोऽिप त ा ो न ित र ः । त मा ाम व प
एवाकारः ।
The clay is non variable in all the earthenwares therefore satyam, all earthen wares have
shrushti sthithi layam therefore variable. In names and forms which is variable.
M..among various earthenwares like pot, bowl, a water jug or bucket (udanchanam), whereas
all these earthen ware are exclusive or different. Inherent clay is satyam. As in the case of pots,
they are not of same size. Akara or rupa is variable but commonly called pot. Like child's bangle,
adults bangle etc.
Form of one pot is not there in the next pot, but the name is ekam ghataha...
Now omkara..
सव ऽयं नाम प ओ कार ितरे केण नाि त । क तु ओ कार व पमेव सव नाम । तथा िह,
वाचकश द एव ‘नाम’ इित क यते । लोके वेदे च यु ः सवः श द ओ कारादेवो प इित
ुितषू यते । “त था श कु ना सवािण पणािन स तृ णािन एवमो कारेण सवा वाक् स तृ णा”
“अ◌ो कार एवेदं सवम्” इित । काय सव कारण व पमेव भवित । त मादो कारकायभूतािन
वाचकश दा मकािन नामािन अ◌ो कार व पािण । इ थं पांशो यः पदाथाकारः स
नाम व पः । नाम च सवमो कार व पम् । त मा सव व प ओ कारः ।
omkara connection.. till now everything was preparation for omkara upasana.
The world of all namaas put together is called naama prapancaha (proof of rupa prapancha).
From naama prapancha to Omkara. Naama prapancha does not exist separate from Omkara. To
explain, what we speak is naama. Sound symbol employed by the world to reveal a form.
Vaachaka shabda. Every name is nothing but sound only. All sounds in the world are derivatives
of Omkara only. Logic and shastram are pramaanams.
Logic.. omkara is combination of aa oo and ma. अ उ म First sound produced by mouth is aa. अ
is first, m म is last when you close your mouth. All others are with the help of lip, tongue etc. All
the alphabetic letters join in various proportions to form the words. From omkara only all
words come.
Shastram.. mandukya bhashyam first mantra bhashyam. When you take a fig leaf, every leaf is
crisscrossed with minute lines, sometimes people take this leaf and keep it within a book. Leaf
part disappears after some time. Only lines will be seen. Veda gives this example of veins of the
leaf for omkara. All the words are crisscrossed. (Antaryami brahmana,, warp and weft is the
Omkara). Omkara eva idam sarvam.. iti, explanation.

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All karyams are in the form of karanam only. All products of omkara in the form of sound
symbols revealing objects, called words. Rupam or form part of evert object is non different
from the name component. All name components are non different from omkara component,
therefore it is the most scared sound in our scriptures.
Hereafter, he wants to talk about employing this for meditation.
One more preparation,omkara is equal to atma equal to brahman. Aa oo ma silence is viswa
taijasa pragnya turiyam as welll as virat hiranyagarbha iswara turiyam respectively.
Remembering these three we have to practise meditation.
Topic 297 upto end of para
(२९७) ओ कार य ाभेदेन िच तनम् —यथा सव व प ओ कारः । तथा सव व पं
। त मादो कारो पः । अथवा ओ कारो णो वाचकः । ओ कार य वा यम् ।
वा यवाचकयोरभेदोऽि त । त माद यो कारो पः । क िवचायमाणे यद रं
य य तं त य ािध ानं भवित । अ य त य व पमिध ाना ाित र यते ।
त माद यो कारो ैव । त मादो कारं पेण िच तयेत् ।

Swami Nischala Das wants to equate omkara and brahman first. Supporting logic.. three
reasons for this. Three methods.
Sarvatvat First argument is omkara is sarvam we have established. Veda says brahman is
everything. Mandukya mantra 1 and 2. Omkara is sarvam, therefore omkara is brahman.
Vachya vachasatvat ..Second argument. Omkara is said to be the name of brahman. Omitye
aksharam..in Gita.
Brahman is revealed by omkaram. Revealer word and revealed form there is no difference at
all. Name and named. Bring the pot, when you say, you hear the word but you bring the object
pot not word pot written on paper.
Omkarasya brahmani adhyasthatvat.. Third argument. Everything other than brahman is
superimposed on brahman. Brahman is the truth of everything. Omkara the word is also
superimposed on brahman, therefore brahman is the truth of omkara. On enquiry whatever
word or syllable is superimposed on brahman, for that syllable brahman is the adhishtaanam.

Vicarasagaram 8th July 2017

Page 187 top line
Vaachya....upto end of para
Acharya is giving an elaborate preparation. He wants to show Omkara brahman and atma are
one and the same. 4 components of all these. Akara, okara, makara, silence and the
corresponding 4. As a preparation he pointed out that omkara and brahman were identical and
he gave 3 reasons.
1)Omkara is sarvam. (Previous page), brahman is sarvam therefore both are identical.
2) omkara is the word revealing brahman and brahman is revealed, because of non difference
between vachyam and vachaka.

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3) Brahman is the nature of everything, sarva adhishtaanam, therefore omkara's adhishtaanam.

Yat aksharam brahmani adhyastam... ....nature of any superimposed thing is its adhishtaanam.
Nature of rope snake is rope.
Topic 298 to 305.
(अ◌ा. २९८-३०५) व प यो कार या मन ाभेदः —
(२९८) अ◌ा मनो ण पादचतु या दिन पणम् —
पमो कारमा मनोऽिभ तया िच तयेत् । तथा िह, अ◌ा मनः णा सह मु याभेदोऽि त
। ण इवा मन वारः पादाः सि त । पादो नाम भाग ऽशो वा । िवराट्, िहर यगभः, ई रः,
त पदल याथभुते रसा ी चेित ण वारः पादाः । िव ः, तैजसः,
ा ः, वंपदल यजीवसा ी चेित च वार अ◌ा मनः पादाः । जीवसाि ण एव तुरीय इित
पदेशः । समि थूल प सिहतचेतनस्य िवरािडित नाम । ि थूलािभमािननो िव इित
नाम । िवराजो िव य च थूलोपािधक वाि ो िवरा प एव न ततोऽ यः ।
Omkara which was said to be non different from brahman is different from Atma. Now he is
introducing Atma in order to equate the 4 aspects later. Padachatushtayam...
First Virat and Viswa. One should meditate upon brahman omkara to be non different from
Atma the meditator. For Atma and brahman, total identity is there..mukya abedaha. (Between
part and whole, identity is not total. Like branch and tree. This is gauna aikyam). Just as
brahman has got 4 padas, atma also has 4 padas. Pada is not leg literally. Pada means facet or
aspect or amsaha. Brahman..Virat, hiranyagarbha, Iswara or Antaryami, 4th pada of Atma is
also is turiyam, of brahman also is turiyam. So author calls the turiyam of brahman as Iswara
sakshi. Contrast with jiva saakshi. Iswara sakshi is tadpada lakshyartham is sakshi chaitanyam
the 4th pada.
Atma..viswa, taijasa, pragnya, tvam pada lakshyartha jiva sakshi.
Footnotes... interesting. I will read.
Footnote 1..sakala kaarya...
१. सकल ािणशरीरे वहिम यिभमानकरणात् ई रो वै ानर इित क यते । िविवधं राजते
= अनेकधा काशते इित स एव वै ानरः ‘िवराट्’ इ यिभधीयते ।
God himself when he identifies with all the sthoola sareerams, then Iswara gets the name virat
or vaishwanaraha. One who is a living being in the form of a cosmic person perum aal.
Derivation of virat..vividam rajate .......to appear in manifold manner.
Footnote 2: sakala jivena..
२. सकलजीवानां कमानुसारे ण फलदानात् ‘ई रः’ इित नाम ।
why is God called Iswara? Master. Just as an employer gives payment according to work done,
bhagawan is the cosmic employer, in the form of sukam dukham he gives resukts.
Why is Viswa called so..
next footnote..

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३. सू मदेहािभमानाप र यागेनैव थूलदेहे ‘अहम्’ इ यिभमानवान् जा दिभमानी जीवः

‘िव ः’ इ यु यते ।
normally we say one who is identified with sthoola sareeram is viswa and so on. On finer
observation this is not correct. Because it means viswa is not identified with sukshma sareeram.
In reality, Viswa is identified with all three sareerams. Taijasa with sukshma and karana
sareeram. Pragnya with one. Therefore, he gets the name Viswa, the complete one identified
with all three sareerams.
४. तेज श दवा या तःकरणसिहतः ाणेि या य ः व ािभमानी जीवः ‘तैजसः’
इ यिभधीयते ।
Next foot note on taijasa... tejas shabda.... is the one who is identified with sukshma sareeram
in general and mind in particular, mind and thought has another name tejaha the bright one.
Reflected consciousness..... they can illumine the objects of the world... ..therefore thaijasa...
५. ा ः = + अ ः । सुषुि काले व काशा मान देन सहा ानवृ ेः स वात्
सुषु यिभमानी जीवः ‘ ा ः’ इित क यते ।
Pragnyaha,,,praa plus agnyaha..completely ignorant. He is the sleeper whose ignorance is total.
Moolam...jiva sakshinaha eva turiya...
Virad is the name of the chaitanyam ...note..hiranyagarbha is the chaitanyam. what the
difference? Associated with sthoola prapanca, sukshma prapancha etc,
Viswa and virad are essentially one and the same from chaitanya drushti as well as upaadhi
sthoola sareera upadhi and sthoola prapanca upaadhi.
िवरा प य िव य स ा गािन सि त । ौः = वगलोकः िशरः । सूय ुः । वायुः ाणः ।
अ◌ाकाश उरः । समु ा द पं जलं मू थानं (बि तः) । पृिथवी पादौ । अ◌ाहवनीयः =
होमािधकरणोऽि ः मुखम् । इ येतािन स िव या गािन । ुलोकादीिन य िप न
िव या गािन तथािप िवराजोऽ गािन भवि त । त य िवराजो िव ेनाभेदोऽि त ।
त मा मा डू योपिनष द िव ा ग वेन ता यु ािन ।
All these ideas already seen, heavily borrowed from mandukya upanisad. Viswa...definition
given in mantra 3 jagarita sthanno....... prathama pada..keeping that in mind, he is going to
speak of seven constinuents of virad and viswa and 19 gateways through which viswa interacts
with the world. In the upanisad, it only says 7 constituents of virad. What are they, it does not
say, Sankaracharya says you can know this from chandogya upanisad. Refer mandukya
bhasyam. Chand upa.. 5.18.2.. vaiswanara vidya, huge chapter. Brahmasutra..vaiswanara
adhikaranam..biggest adhikaranam.
(Incidentally I said, Previous page 3rd para..two quotations..chandogya 2.23.3)
Virad..waker .. there are 7 limbs.. bhoopadau...comes from here... dyau ..swarga loka is head of
virad Iswara, suryaha..eye, vayu...prana of Lord, akasa is the chest, samudra..water
bodies..bladder of Iswara (chandogya uses bhadtihi instead of mutra sthanam) earth is feet, the

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fire principle is mouth of the Lord. Swallow and burn. Agni and mouth can reveal things. In
chandogya special agni is mentioned, aavahaniya agni is mentioned. Used in vedic rituals for
offering oblations. Mouth of Virat Iswara. How can individual waker viswa have swarga as
head? Mandukya mantra says viswa and virat are identical, viswa must be understood as Virat.
Then it fits in. Tasmat, therefore, they are said to be the limbs of the waker.
एवमेव िवराडा मकिव यैकोन वशितमुखािन सि त । ाणाः प , कमि यािण प ,
ानेि यािण प , अ तःकरणचतु यिम येतािन मुखािन ।
Viswa has 19 counters for contacting external world. Viswa who is non different from Virat.
Mandukya also only mentions 19. Swami Nischala Das knows we do not have time. He explains,
5 pranas, 5 karmedriyani, 5 jnanedriyani,4 antahkarana constituents. We saw only 17 in
tatvabodha. Only manaha and buddhi taken here. Other two included within.
Bhogasya...upto kathyate..
Why are these 19 names mukhani...mouth? They are counters like mouth, two way counter,
both input as well as output. Mouth input and output talking, entry and exit. All 19 serve as
media as interacting with external world... 5 fold stimuli rupa rasa....with extrovertedness one
experiences unlike dream. Because of this reason, viswa gets three more names, sthoola bhuk
vaiswanaraha, mantra 3 mandukya.. bahishpragnyaha...extroverted one... 3rd name...jagrat
avastha referred as jagarita sthaanaha..in mantra 3.
…………………
Vicarasagaram 15th July 2017
भोग य साधनभूत वात् मुखानी यु य ते । जा दव थायामेतैरेकोन वशितमुखैः थूलश दादयो
बा वृ यानुभूय ते । त माि रा पो िव ः थूलभुिगित, बा वृि रित, जा दव थ इित च
क यते ।
Swami Nischala Das is presenting all required information from aham brahmasmi upasanam
using omkara alambanam. He is using mandukya upanisad, commentary on mandukya
upanisad. He is commenting on mantra 3 of the upanisad. Jagarita sthano... consciousness
associated with jagrata avastha..

Topic 299
Chaturdasa..evam varnayate before number 1
(२९९) चतुदशि पु ः — भोगसाधनेषु ाणा द वेकोन वशितमुखेषु
ो ा ददशेि यािण अ तःकरणचतु यं चेित चतुदशमुखािन व व िवषयाणां साहा यं
व वदेवतानां च साहा यमपे ते । देवतािवषययोः साहा यम तरा के वलैरेतै तुदशमुखैभ गो
न स भवित । त मा प ाणा तुदश ि पु िवरा पिव य मुखानी यु य ते । मुखम्,
देवता, िवषय ेित याणां समूह य ‘ि पुटी’ इित नाम । सा च ि पुटी एवं व यते —
5 karmendriyani and jnanedriyani are called karanam, 4 antah karanam. Panca pranas do not
interact with external world, hence not karanas, but housekeeping facets. A person will have so

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many programs during the day, all these are possible because panca pranas are working. If
something goes wrong, they have to be admitted in hospital. Every karanam must be associated
with two more factors. Each karanam must have an area of transaction. Field must have
vishayaha.. also, it requires support from a samashti. Like getting approval from govt to build a
house. Devata, departmental head. Cosmic govt consists of devata. Devata is within our body...
mundaka upa...every devata amsam will merge into samashti at the time of maranam. Karanam
and vishayam are relevant only when devata anugraham is there. Since it contains three
members, it is called triputi, karanam, vishaya and devata. For panca pranas, there is no triputi.
14 triputis plus 5 pranas are part of virat. Every karanam requires a devata's approval blessings
for functioning. 14 triputis work as virat..counters..
Karanam is called adyatmam, Adibhootam...vishayam, Atidaivam...devata.
(१) ो ेि यम या मम्, ति षयः श दोऽिधभूतम्, दगिभमािननी देवता अिधदैवम् । अ
याशि ानशि यां यु ानीि यािण अ तःकरणं चा या मम् इ यु यते । तेषां
िवषयोऽिधभूतम् इित क यते । तेषां सहायभूता देवता अिधदैवम् इ यिभधीयते ।
Shrotentriya..dig quarters..chaintanyam that pervades dig is dig devata. In this discussion, all
ten sense organs endowed with jnanan and kriya shakti plus internal organs karanams are
called adyatma,. Area of operations or segments adhibhootam. One God hiranyagarbha into 14
devatas. We use the word Hiranyagarbha during shrishti (Iswara for higher plane). Atidaivam.
(२) विगि यम या मम्, ति षयः पश ऽिधभूतम्, वा विभमािननी देवता अिधदैवम् । (३)
ने ेि यम या मम्, पमिधभूतम्, सूय ऽिधदैवम् । (४) रसनेि यम या मम्, रसोऽिधभूतम्,
व णोऽिधदैवम् । (५) ाणेि यम या मम्, ग धोऽिधभूतम्, अि नीकु मारौ अिधदैवम् । अथवा
पृिथ िभमािननी देवता अिधदैवम् । (६) वािगि यम या मम्, व म् अिधभूतम्, अि देवता
अिधदैवम् । (७) पाणीि यम या मम्, पदाथ हणमिधभूतम्, इ ोऽिधदैवम् । (८)
पादेि यम या मम्, गमनमिधभूतम्, िव णुरिधदैवम् । (९) पायुर या मम्,
मलिवसजनमिधभूतम्, यमोऽिधदैवम् । (१०) उप थेि यम या मम्, ा यसुखो पि ः
(मैथन
ु सुखो पि ः) अिधभूतम्, जापितरिधदैवम् । (११) मनोऽ या मम्, म त म् (स क पः)
अिधभूतम्, च ोऽिधदैवम् । (१२) बुि र या मम्, बो म् (िन यः) अिधभूतम्,
बृह पितरिधदैवम् । (१३) अह कारोऽ या मम्, अह कत मिधभूतम्, ोऽिधदैवम् । (१४)
िच म या मम्, िच तनीयमिधभूतम्, े ः सा ी अिधदैवम् । एता तुदश ि पु ः प
ाणा िमिल वैतािन िवरा प य िव यैकोन वशितमुखािन ।
Ears-sound-dig
Skin-Touch-vayu
Eyes- forms and colors- surya
Tongue- face -varuna devata

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Nose- Smell -ashwini kumar daivam or prithvi devata

Speech-communication- fire
Hands- grasping- indraha
Feet –movement- Vishnu
Payu -organ of excretion- yamaha

Organ of reproduction -conjugal union-prajapatihi

Mind- sankalpa planning visualizing- moon god
Budhhi- intellect knowledge adibhootam -brihaspatihi adidaivam
Ahamkara adyatman.. object of I thought chidabhasa ...ego vishayaha.. rudraha
Cittam chintaneeyam..memory.. Sakshi adidaivam..maintaining memory

These 14 triputis plus panca prana, they are commentary on one verse in Mandukya 3rd
mantra. Ekonavimsati mukha

Topic 300
Upto end
(३००) िव ः, िवराट् , अकारमा ा, इ येतेषामभेदिच तनम् —
िवराजो िव य च यथाभेद तथा अ◌ो कार थममा ाया अकार य िवरा पिव ेन
सहाभेदोऽि त । तथा िह, ण तुषु पादेषु थमः पादो िवराट् । अ◌ा मन तुषु पादेषु थमः
पादो िव ः । अ◌ो कार य मा ा मके षु चतुषु पादेषु थमः पादोऽकारः ।
याणामेषामा द व पधमसामा यस वात् िव िवराडकाराणामभेदं िच तयेत् । इ थं िव य
स ा गा येकोन वशितमुखािन च ा यातािन ।

In this paragraph, viswasya...the 7 limbs page 187 3rd para and 19 counters have been
commented upon. 14 triputis also ..
After ekonavimsati mukhani this must shift...
In this para, he is equating viswa virat and akara. Aham brahmasmi dhyanam or nirguna brahma
upasana for madhyama Adhikari is the current discussion. He must be convinced that this is the
final knowledge. He says he has only intellectual knowledge. Therefore do upasana...

Vicarasagaram 23rd July 2017

Page 189
2nd para 3rd line tatha hi upto topic 300 end
Madhyama adhikari is one who feels he does not have sufficient knowledge, he is prescribed
omkara upasana. Equating three at each level, akara, viswa, virat... etc. At 4 levels all are just
one brahman. Uttama adhikari does not lack knowledge, but needs nididhyasanam only for
removing pratibanda and gaining benefits. Only dushta chatushtayam

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Madhyama adhikari works for jnana pratibanda nivrutti while uttama adhikari for jnana phala
pratibanda nivrutti.
We are dealing with madhyama adhikari who feels he does not have liberating knowledge.
A, u, m, silence...akara..virat..viswa.first triad. Next sentence does not gel with this paragraph.
It should go to previous para.
Topic 301..
(३०१) िव तैजसयोभदः — िव यो ािन स ा गा येकोन- वशितमुखािन च
तैजस यािप स ती यवग त म् । क तु इयानि त भेदः — िव या गािन मुखािन
चे रसृ ािन । तैजस य ि वि यदेवतािवषय पि पु ः िशरअ◌ा गािन च मनोमयािन ।
तैजस य भोगः सू मः । भोगो नाम सुखदुःखा नुभवः । य यनुभव पे ाने
थूल वसू म वभेदो न स भवित। तथािप
बा श दा दिवषयस ब धा सा ा ायमानसुखदुःखा दसा ा कारः थूल इ यु यते ।
मानसश दा दस ब धा ायमानसुखदुःखा दसा ा कारः सू म इ यु यते । तथा च ुितः —
“ थूलभु वै ानरः” (मा. अ◌ा. ३) “ िविव भु ै जसः” (मा. अ◌ा. ४) इित । “िव ो िह
थूलभुि न यं तैजसः िविव भुक्” (मा. अ◌ा. ५) इित च तैजस य भोगयो याः श दादयो
मानस वा सू माः । तदपे या िव य भोगयो याः श दादयो बा वा थूलाः । क िव ो
बिह ः । तैजस व तः ः । यतो िव या तःकरणवृि पा ा बिहग छित । तैजस य
ा न बिहग छित । त मा ौ मेण बिह वेना तः वेन च प द येते ।

Lots of aside information viswa and taijasa difference. Both are described as 7 limbs and 19
counters. In viswa case, it is all matter. In taijasa, it is vrutti roopam or vasana mayam or
manasam.
Viswa has 7 limbs as mentioned and 19 counters. They are common to dreamer also, although
both are common, they have to be registered as external and internal. Taijasa.. Indriya
adhyatmam, devata adhidaivam, vidhaya adhibhoota...mental projections. Taijas experience is
subtle. Experience is in the form of pain, pleasure and neutral. Really speaking sthoola bhogaha
during jagrata avastha and sukshma bhogaha during swapna avasthaare not to be used.
Experience is the name of consciousness, as consciousness cannot have attribute and attribute
wise differentiation. Sthoola sukshma beda is only with respect to object of experience not the
experience in itself. There cannot be adjectival difference, still the experience is called gross
when it is born out of gross object. When I get sukham and dukham in the dream, it is due to
mental world, therefore referred as sukshmaha. Therefore, sthoola buk vaiswanaraha (agama
prakaranam..3rd mantra 5th karika). Various shabda sparsha are all mental world, thats why
not available for other people. Waker is extrovert and dreamer is introvert contacting the
internal world. Yataha is explanation for both sentences.

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Nanachidraghatodhara....bahishpragnyaha means external.. dreamers chidabhasa (not cit) is

internal cannot go out.
Now Ukara...hiranyagarbha...taijasa..second triad.
Topic 302
(३०२) तैजसः, िहर यगभः, उकारः, इ येतेषामभेदिच तनम् — यथा
िव िवराजोरभेद तथा तैजसिहर यगभयोरभेदो ेयः । तैजस योपािधः सू मः।
िहर यगभ योपािधरिप सू मः । त मा योरै यं बो यम् । तैजसिहर यगभयोरे क वं िनि य
अ◌ो कार य ि तीयमा या उकारे ण सह तयोरभेदं िच तयेत् । अ◌ा मन तुषु पादेषु ि तीयः
पाद तैजसः । णो ि तीयः पादो िहर यगभः । अ◌ो कारमा ासु ि तीया मा ा उकारः ।
ि तीय वं याणामेषां समानधमः । त मा याणामै यं िच तयेत् ।
In mandukya we equated shareera trayam and prapanca trayam, in Tai...panca kosa and
annam, pranan, mana etc. Macro micro aikyam. Consciousness remains unchanged.
Hiranyagarbha's expression is also sukshma like Taijasa's. Now we turn towards omkara and
convert the aikyam of hiranyagarbha and taijasa and ukara. All three have a common aspect,
they are the 2nd layer of their respective realm.

Vicarasagaram 29th July 2017

Top line 190 page taijasa hiranyagarbha...upto end of para
तैजसिहर यगभयोरे क वं िनि य अ◌ो कार य ि तीयमा या उकारे ण सह तयोरभेदं
िच तयेत्। अ◌ा मन तुषु पादेषु ि तीयः पाद तैजसः । णो ि तीयः पादो िहर यगभः ।
अ◌ो कारमा ासु ि तीया मा ा उकारः । ि तीय वं याणामेषां समानधमः ।
त मा याणामै यं िच तयेत् ।

Nirguna brahma upasana method is being prescribed for madhyama adhikari. He may have
complete knowledge, it is still not complete because he thinks so. Nirguna brahma upasanam
becomes difficult when someone's knowledge is complete. 4 storeys of building..viswa taijasa
pragnya jiva sakshi,......
Our job is to equate layer by layer with Iswara and omkara.
Topic 303...
Upto tesham aikyam jayate,.
(३०३) ा ः, ई रः, मकारः, इ येतेषामभेदिच तनम् — ा मी र पं जानीयात् ।
ा य कारणशरीरमुपािधः । ई र यािप कारणमेवोपािधः । ई रः ा पादेषु तृतीयौ ।
ओ कार य तृतीया मा ा मकारः । ि वेतेषु तृतीय व य समानधम वा ेषामै यं िच तयेत् ।
सोऽयं ा ः ‘ ानघनः’ भवित । य मात् जा व योयावि त ानािन ि थतािन तािन सवािण

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

सुषु ौ घनीभवि त, अिव ामा पतां भज तीित यावत् । त मा ा ः ‘ ानघनः’ इ यु यते ।

अयं ा ः ‘अ◌ान दभुक्’ इित ूयते । “अ◌ान दभुक् ा ः” (मा. अ◌ा. ५) यतोऽयं
ा ोऽिव ावृतमा न दं भु े ततः ‘अ◌ान दभुक्’ इित प द यते । िव तैजसयो रव
ा यािप भोगे ि पुटी व यते — चैत य ितिब बसिहतािव ावृि र या मम्,
अ ानावृत व पान दोऽिधभूतम्, ई रोऽिधदैविमित । इ थं िव ो बिह ः । तैजसोऽ तः ः।
ा ः ानघन भवित ।
Pragnya is the name of consciousness..3rd level always remember... Iswara is also chaitanyam.
Karana prapancha is called maya. Makara..all these three are third from the top. In Mandukya
upanisad, it is said so.. they must be see as one at the time of nirguna brahma upasana.
Continuing soyam pragnyaha.... upto end of para. Swami Nischala Das is connecting with
Mandukya upa 5th mantra.. eto mukha pragnyaha trutiya ...
This pragnyaha is consciousness in which all knowledge resides in potential form. In jagrat
avastha they are available as vrutti jnanam. How do you know they are in potential form?
Vignyana ghana in briha upa represents nirguna brahman here saguna form. In waking state
and dream state whatever experience and knowledge, in sleep state they get condensed into
one undifferentiated mass. Moola avidhya. Therefore sleeper is called pragnyaana ghanaha
borrowed from mandukya upanisad. Experiencer of brahmananda, ananda bhuk. Ayam
pragnyaha... ananda enclosed within karana sareeram... once you accept bhogaha or
experience, no experience is possible without triputi..bhokta bhogyam and bhoga karanam.
Sushipti is not real nirvikalpa but savikalpa in potential form. Nirvikalpaka samadhi is not really
nrvikalpakam. We should gain advaita jnanam should be gained only in savikalpaka jagrat
avastha. This is the oramanam, as in the case of viswa and taijasa, pragnya also has triad or
triputi. Adyatmam. Object of experience is called adhibhootam, Iswara adidaivam. Or bhokta
..chaitanyam enclosed in karana sareeram, pratibimba ananda is the bhogyam, bhoga karanam
is thought, ananda bhuk.. kaivalya upanisad.. trishudamashu...
I am different from the triputi.
In this manner, the three are equated.
Topic 304:
Topic only..
(३०४) िव ादीनां याणामेक वम्, तुरीय ये रसाि णाभेदं च िच तयेत् —
Next attempt.. viswa taijasa and pragnya are seemingly different. Meditator must shift
attention to enclosed consciousness. Bahihi antaha and ghanaha are different but pragnyaha
consciousness is common across the three avasthas. See Mandukya mantras. Consciousness
features.. that consciousness is named turiyam, viswa itself is turiyam if you ignore sthoola
sareeram, taijasa is turiyam if you ignore suksha sareeram etc. If i ignore that body, and go
beyond the avasthas, I am turiyam in all the avasthas. I arrive at jiva sakshi. Having arrived at
jiva sasksi ignoring the sareera trayam, I should claim I am non different from Iswara sakshi,
ignoring prapancha trayam. Jiva sakshinaha...Iswara sakshinaha.. tatpada lakshyartham...
Itham viswadeenam.. upto end of topic

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

इ थं िव ादीनां याणां िमथो भेद उपािध यु एव । िव य थूलं सू मम ानं चेित

यम युपािधः, तैजस य सू मम ानं चेित यमुपािधः, ा या ानम् एकमेवोपािधः ।
इ थमुपाधीनामािध य यून वा यां याणां भेदेऽिप व तुतः व पेण न भेदः । िव तैजस ा ेषु
ि वनुगतं चैत यं परमाथत उपािध यास ब मवित ते । याणामुपाधीनामिध ानं तुरीयम् ।
ति न बिह म् । ना तः म् । न ानघनम् । न कमि याणां ानेि याणां वा िवषयः ।
न बु े वषयः । न क यािप शद य िवषयः। एतादृशं तुरीयं
परमा मन तुथपादा मके रसाि पशु व पं जानीयात् ।

Difference between viswa taijasa pragnya is only superficial. Definitions presented here in a
different manner. Swami Nischala Das revises from sthoola sareeram is medium to sthoola
sareeram through sukshmasareeram. In dead body sukshma sareeram is not there, thats why
consciousness is not there. Consciousness can reach sthoola sareeram only through sukshma
sareeram. Similarly consciousness can reach sukshma sareeram only through karana sareeram.
Difference between the three is only in the medium, consciousness is the same and asanghaha.
Modern science struggles to understand relationship between consciousness and matter. No
relationship is not possible, consciousness is paramarthikam, matter is vyavahaarikam.
Consciousness blesses the matter by forming the reflection in a peculiar manner. Adyasa
sambanda..satyanruta mituni karana sambanda. It will be connected but will not be affected by
the changes happening to the matter. Seeming transformation. Waker is seemingly connected
with 3 upaadhis, sthoola sareeram, sukshma sareeram and karana sareeram. Viswa with one,
Taijasa with two, pragnya with 3 connections. To become nirupadikam, I just need to
understand that my sopadikam is seemigly. I just appear viswa or taijasa or pragnya, all the
time I am turiyam. Only understanding is required of this fact.

Vicarasagaram 5th August 2017

Page 190 topic 304 last two lines. Trayannam..
Turiyam is all the time turiyam only. Named viswa taijasa pragnya for the sake of
communication.
Student thinks I am associated with sthoola sareeram and therefore Im onky viswa. No you are
only turiyam all the time, turiya avastha is not required for disassociation. Upadhitraya
asambadtvam. Even when body thoughts are there I am body less thought less etc. Sub stratum
is turiyam.. nanta pragnyam... avyapadeshyam...the words laukika and vaideeka shabdha
cannot express turiyam. Ekadasam turiyam,,tvam pada lakshyartha must be equated to tad
pada lakshyartha..Iswara sakshi,chaturtha bhaga of Iswara. Shuddha brahman..chidabhasa and
cit are always mixed together... mind and rc you cannot have without OC. Rc rm and oc are
required. Pure OC can never say I am OC, in samadhi obe can never say this..common
misconception. Nirguna brahma upasanam is claiming I am this unlocated OC.
Topic 305 ; second para title only

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

(३०५) ि व प या मनो ि व पेणो कारे णाभेदं अ◌ा मपादानामो कारमा ाणां

चाभेदं िच तयेत् — इ थं परमाथ पमपरमाथ पिम या मनो ि िवधं व पमु म् । त यः
पादा अपरमाथ व पम्। तुरीयः पादः परमाथ व पम् । अ◌ा मन इवो कार यािप
व प यमि त। अकारोकारमकारा मकमा ा य पा य रािण अपरमाथ व पम्।
मा ा य ापकम्, अि तभािति य पमिध ानचैत यं परमाथ व पम्। अ◌ो कार य
परमाथ व पं ुतौ ‘अमा ः’ इित श देन प द यते। “अमा तुथ ऽ वहायः” (मा. अ◌ा.
१२) इित ।
When you look at Jivatma and paramatma, micro and macro features would be very different.
Oneness is only from OC perspective. Difference is prominent, how can advaitin claim oneness.
This para is important. Differences at viswa taijasa pragnya level, paramartha plane no
difference. Apaaramarthika level only differences. Vedanta standpoint can be understood only
from the order of reality aspect.
Satya dvaita vishishta Satya abeda is vishtadvaitam
Mithya dvaita vishishtam, satya abeda is advaitam.
Itham paramaartha rupam...iti end of para
Only one pada is satyam, 2nd chapter of Gaudapada karika is to establish first 3 padas as
relative unreality. Vaitatyaprakaranam. Third chapter.. advaita prakaranam.. no creation. Na
nirodho... neither karanam nor karyam, where is creation? Three padas include Iswara also. For
omkara also there are three matras a u ma, silence is satyam, rest are mithya. When we talk of
silence, it does not mean absence of sound but consciousness pervading absence of sound
Silence consciousness... in guided meditation
Asti bhati priya rupam. Druk drshya viveka..
If you say silence is absence of sound, it will become abhava rupam or shoonya rupam or
nothing ness it will be madhyamika buddhism.
Continuing next para..
Yatadtasmin..jaaneeyat
यत ति मन् परमाथ व पे मा ाणां िवभागो नाि त त मा दमा िम यु यते। इ थं
व प यवत ओ कार य व प यवता अ◌ा मना सहाभेदं जानीयात् ।

Why chaitanyam is called amatra? There is no division in terms of viswa chaitanyam, taijasa
chaitanyam..therefore amatram or akhandam. During upasana, unreal and real component
should be equated to Atma. When Om resolves into silence, mithya prapanca will resolve into
silence. That chaitanyam is claimed as myself. This is nirguna brahma upasana.
Vyashti samashti..laya chintanam kuryaat.
(१) ि समि थूल प सिहतयो व िवराजोरकारे णाभेदं जानीयात्। अ◌ा मनः पादेषु िव ः
थमः । ओ कार य मा ासु अकारः थमा मा ा। अत तयोरै यं िव ात् । (२)

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

सू म प सिहतिहर यगभा मकतैजसमुकार पेण जानीयात् । अ◌ा मनः पादेषु तैजसो

ि तीयः। ओ कार य मा ासु उकारो ि तीया मा ा। त मा योरै यं िव ात्। (३)
कारणोपािधसिहते र पं ा ं मकार पेण िव ात् । अ◌ा मनः पादे वी र व पः
ा तृतीयः। ओ कारमा ासु मकार तृतीया मा ा। तत तयोरभेदं जानीयात्।
अ◌ा मनि विप पादे वनुगतं परमाथ पं तुरीयं ओ कार य ितसृ विप मा ा वनुगतात्
अ◌ो कार य परमाथ व पादमा ादिभ तया जानीयात् । िव ा दषु तुरीयोऽनुगतः । तथा
अकारा दषु ितसृषु मा ासु अमा ोऽनुगतः । त मादो कार य परमाथ व पममा ं तुरीयं
चािभ ं जानीयात् । अनया री या अ◌ा मपादानां याणां ओ कारमा ाणां ितसृणां
चैकतािच तन पं लयिच तनं कु यात् ।

Consolidation of what we know. Viswa virad and akara sthoola prapanca and sthoola shareeram
must be equated with akara.
Similarly second level must be equated. Also first must be taken into second level.
Similarly third level must be equated. And understand second level does not exist without third
level. Pravilapanam..resolving intellectually. Thereafter 4 th level, jiva sakshi Iswara sakshi and
amatra. All other levels to be resolved into adhishtaana chaitanyam which lends existence into
others.this is laya chintanam.
Vicarasagaram 12th August 2017
Page 191 second para from bottom, last 5 lines
Atmana...
Nzd is consolidating the nirguna brahma upasana topic, at atma, brahman and omkara level.
The corresponding 4 layers were equated. When we come to sakshi chaitanyam tureeyam, we
have to note a very important point, although it is said to be fourth, it is different from viswa
taijasa pragnya as it is in and through these and it appears as viswa taijasa pragnya and it is not
affected by viswa taijasa and pragnya. Silence is also in and through akara ukara makara.
Consciousness exists during the absence of sound and there in the presence of sound too. In
and during absence of thoughts I the amaatra continue to be there. Thought and consciousness
belong to the same order of reality in yoga. Difference in advaita is I am never disturbed by
presence or absence of thoughts. More we try to run away from thoughts it will chase us. Stop
and ask whats the degree of reality and tell the thoughts to go away as it cannot touch me.
Vedantic silence is not absence of sound but in spite of sound. Silence is of a higher order of
reality. Nirguna brahman upasanam. Then he introduces the next topic, having talked about
four layers, next part of meditation. Lower most layer jiva sakshi Iswara sakshi amatra must
remain. Laya chintana roopa dhyanam. Foundation layer. We have to resolve the other layers
into tureeyam and understand that jiva sakshi is Iswara sakshi is Amatra.
How should we do the laya chintanam.
Topic 306
Upto maatrasoohyam on next page.

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

(३०६) लयिच तनानुवादः —

एकै कमा ा पिव ादीनाम यमा ा पता — लयिच तनिमदान िन यते । िव ा मकोऽकारः
तैजसा मकादुकारा िभ ः । क तूकार प एव । एवं िच तनमेव लय इ यु यते ।
एवमेवेतरा विप मा ासू म् ।
I am only restating the resolution process. Take each matra and resolve akara into ukara or
discern that there is no akara other than ukara. No viswa other than taijasa, no taijasa other
than pragnya, no pragnya other than Jiva sakshi, similarly...no Iswara other than Iswara sakshi.
From paramarthika drushti, no shrushti sthithi layam, etc....... process of resolution is being
discussed. In pancakosa viveka also we did, here it is 3 layers. Viswa and akaraha re not
different from taijasa and ukara, similarly hiranyagarbha is not different from virat. This is called
laya of first layer. Same thing has to be extended to other layers.
Yasmini ukare...pragnyarupe makare leeyate
यि म ुकारे ऽकार य लयः कृ त तं तैजसा मकमुकारं ा ा मकमकारे लीनं कु यात् । ा पं
मकारमिप तुरीय पे अ◌ो कार य परमाथ व पे अमा े लीनं कु यात् । यतः थूल यो पि ः
सू मा वित थूल य लय सू मे भवित, त माि पोऽकार तैजस पे उकारे लीयेत।
सू म यो पि ः कारणा वित, सू म य लय कारणे भवित । त मा ज
ै स प उकारः त कारणे
ा पे मकारे लीयेत ।
Ukara into which akara has been resolved, that ukara must be resolved into makara also taijasa
into pragnya. Pragnya rupa makara must be resolved into amatra which is the turiyam. Virat
hiranyagarbha and antaryami also into turiyam. Akara represents sthoola shareeram and
prapancha, karyam resolves into karanam, sthoolam resolves into sukshmam, similarly
sukshmam and karanam. Sthoolam alone will resolve into sukshmam. It is logically based
resolution. Resolutions can be done physically or intellectually also. Pot into clay, by breaking or
by discerning, pot is nothing but nama rupa plus clay. Vedanta is interested only in
understanding based resolution not by physically destroying. This practice is laya chintana
dhyanam.
Atra viswadee grahanena...yujyata eva.
अ िव ा द हणेन व वि पु ा सह समि िवराडादयोऽिप गृहीता भवि त । यि मन् ा पे
मकारे उकार य लयः कृ तः तं मकारं तुरीय पे ओ कार य परमाथ पे अमा े लीनं कु यात् ।
ओ कारपरमाथ व प य तुरीय य चाभेदोऽि त । त तुरीयं ैव । ति मन् शु े णी रः
ा कि पतौ । य ि मन् कि पतं त व पिमित यायः।
त मादी रसिहत ा पमकार यामा े लयो यु यत एव ।
Throughout this meditative practice, when we talk of viswa taijasa pragnya, do not forget to
include virat, hiranyagarbha and Iswara. That also must be resolved. World also must be

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

resolved. Sankhya and yoga missed this. Removing thought and world at the time of meditation
and abiding in atma is spoken about by sankhya and yoga, cita vrutti in yoga is satyam. During
samadhi kale thoughts are not there. Vedantin falsifies thoughts does not remove or stop
thoughts.
Thats why we do not sit in meditation all the time. Mano naasha is not literal but understanding
mind is mithya, there is no mind other than atma. In yoga darsanam, jagat is satyam, mind and
thoughts are satyam.
Second difference..abiding in the real nature of Atma, we interpret as vedantic brahma nishta,
they mean you abide in your atma..many atmas as number of meditators. Advaitam is to ve
discovered by understanding dvaitam is not there in all the three periods of time. Bhomihi na
asti..vedantic meditation is totally different..
Makara pragnya Iswara must be resolved into amatra jiva sakshi and Iswara sakshi. We cannot
say pragnya is kaaryam, turiyam is karanam. Because turiyam is karya karana vilakshanam.
Mandukya karika. Pragnya is never karyam, tureeyam is never karanam. Pragnya is anadi,
turiyam is also anadi. Iswara is also anadi. Their sambanda is adhyasa adhistaana sambanda.
Iswara is vyavahaarika satyam, Brahman is anadi paramarthika satyam. Iswara is maya
pratibimbita chaitanyam. Resolution is vyavaharika satyam does not exist without paramarthika
satyam. Karya adhyasa is adi adhyasa karana adhyasa is anadi adhyasa. Tasmin
Brahmani.....word he changes from karyam to kalpitau..for pragnyaha and antaryami he uses
the word kalpitaha, anadi adhyasaha, anadi adhyasa IOswara does not exist separate from
shudha Brahman.

Vicarasagaram 19th August 2017

Page 192 first para in the middle..Omkara paramatma...yujyata eva..

Now everything is resolved into letters, now resolution of akara into ukara, sthoola into
sukshma..then ukara to makara karya karana sambandha. Makara and amaatra have no karya
karana sambanda, jiva pragnya and brahman too. Then how do you resolve brahman into
Iswara? Adyasa adhistaana sambandha. Brahman is adhistaanam, maya is adhyasa. Maya will
be vyavaharika anaadi.
Amatra, as well as jiva and Iswara sakshi all 3 have no abedam, both of them are kalpitam.
Iswara does not exist separate from brahman. Resolution is in the form of understanding.
Experientially saguna brahman will never go away, it will always be there. I have to discern the
attributes or guna. Even in videha mukti, Iswara will always be there.
Itham yasmin omkarasys paramartha.....end of para
इ थं यि मन् ओ कार य परमाथ व पे अमा े सवषां िवलयः कृ तः ‘स एवाहमि म’
इ यैका येणानवरतं िच तयेत् । िनिखलचराचर प ा मकास गा या-
संसा रिन यमु िनभय पो य ओ कार त य यत् परमाथ व पं ‘तदेवाहमि म’ इ यादरे ण

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नैर तयण च दीघकालं यि तयित त य ानमुदिे त । ततो ान ारा मुि पफलमिप

िस यित । तदेवमो कार य िनगुणोपासनं सव पासने यः म् ।
Now final stage, that chaitanyam aham asmi. Freedom is acceptance of all the problems of the
world at viswa level. Do not expect freedom from anatma level problems. I am ever free
turiyam. 4th capsule I am never affected.....
M..in the amatra, everything is resolved for good, by seeing everything else as mithya. Our aim
is falsification of problem. Nanta pragnyam... madhyama adhikari must repeatedly meditate on
this. There is no world apart from me. Drushyam is an appearance of druk only. I will never
complain about anything. Expectation of videha mukti, you still are focussing on sukshma
sareeram, when you come to nitya mukta, there is no need for videha mukti. You are free.
When you don't look for videha mukti, you will get automatically. Both jivan mukti and videha
mukti are from triangular format only. Marana bhayam and punar janma bhayam will both go
away.
A gruhastha jnani will continue in daily life without any changes..gata sanghasya..Gita
Untill obstacle(this understanding is not final feeling) goes away, meditate. No more
expectations in spiritual field. At anatma level, continue to improve life long. Nirguna omkara
upasana is superior to saguna bheda upasanam after sravanam and mananam. You need not go
back to saguna brahman upasanam after sravanam mananam.

Vicarasagaram 26th August 2017

Page 192 topic 306 first para last 5 lines

Nikhila charachara..
Omkara upasana topic being completed. Having come to silent consciousness, one has to
entertain the vrutti that this silent consciousness is none other than I the brahman. This must
be done continuously for a long time. Must be done after sravanam and mananam and due to
some unseen obstacle, he is unable to get the benefits completely. "I have only intellectual
knowledge".. he keeps repeating...upasana vrutti abhyasa.. benefit of this meditation is
removal of the obstacles.. when it is unobstructed intellectual knowledge, he claims brahman,
no sadhaka bhavana...journey idea must disappear. Because of this unobstructed intellectual
knowledge, he believes he was mukta, he is muktaha and he will always be muktaha. I am Atma
all the time...as long as I connect liberation with the liberation of anatma I have a problem,
when I delink it is jnana nishtaa. This upasana is therefore superior o all other upasanas.
Upasana is either beda or abheda, outside symbols and I myself..abheda. Abheda is superior to
beda upasana, evn within abedaha, you can invoke individual devata upon myself, it is vyashti
devata and finite, or you could take samashti abedha upasanam. Then virat, hiranyagarbha,
Iswara and Nirguna brahma abedha upasanam, last being the superior most... aham brahmasmi
upasana will get converted into jnana nishta.
Topic 307.. upto end.
(३०७) ओ कारोपासने परमहंस यैवािधकारः — पूव री या ओ कार व पं यो
जानाित स मुिनः । मनना मुिन र यु यते । एवमो कार य िच तनं मनन पं भवित।

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य यैवमो कारिच तन पमननं नाि त न स मुिनः। इ थं मा डू योपिनषदु री या

स ेपेणो कारिच तनं व णतम् । नृ सहतािप या ुपिनष व यो कारोपासन मो व णतः (नृ.
उ. ५) । इदं चो कारिच तनं परमहंसानामेव गो यं धनम् । बिहमुख य ना य ािधकारः।
अ य ता तमुख यैवा ािधकारः । गृह थानां ना य ािधकारः । दाराप यिव ा दप र हरिहतः
परमहंस एवा ािधकारी ।

One has to practice omkara brahma upasana, certain infrastructure is required. PORT,,in
gruhastha ashrama these will be higher. Availabilility of mind is a problem. Therefore sanyasa
ashrama is required..with PORT reduced, time and mind are available. Paramahansa sanyasi has
renounced everything. Sankaracharya wrote kausheena pancakam for this... vedanta vakyena
sada ramantaha... when we are in one ashrama with so many duties, we get angry that we are
not able to manage time for vedanta. With bitterness, one should not do duties. This nirguna
upasanam there is scope only for paramahansa sanyasi. That person is called munihi one who
has time for nididhyasanam. This meditation on Omkara is called mananam(nididhyasanam
here). One who does not practise this for long time is not a munihi. Such people complain of
lack of peace of mind. Chaturvida pratibanda must not be there aham mama raga dwesha for
jnana phalam. As described in Mandukya upanisad and karikaa, briefly omkara upasana has
been discussed. Nrusimha uttara tapanee upanisad, chapter 5 Omkara dhyanam is talked
about... as long as duties are there, be happy and do your work. Go to U.S and enjoy your duties
as gruhastha. After jnana nishtaa, sanyasis or we dont need time for vedanta, we can spend in
lokasangraha. Untill jnana nishtaa takes place we must give time for nididhyasanam.
Bahirmukhasya used not ashrama, preoccupied mind word he uses. For those who are focussed
internally there is scope for this upasana. Gruhasthas do not have adhikara for this. Due to
demanding spouse, children, investment..longevity risk..only paramahansa sanyasi has adhikara
Topic 308-309..
(अ◌ा. ३०८-३०९) ओ कार यानफलम् —
(३०८) ओ कार यानं ान ारा मो फलकम् — उ री या पेणो कारोपासक य
ान ारा मो ः िस यित। पर तु य य पुनरै िहकभोगे अ◌ामुि मक लोकभोगे वे छाि त
ती वैरा यं च नाि त, तथािप हठा द छां िन य दाराप यधना दकं परय य
परमहंसगु पदेशेन याव ीवमो कार पं ािभ यायेत,् त य भोगे छा ान ितबि धका
भवित । त मा येह न ानं जायते । क तु स यानानु ानपूवकमेवत
ै छरीरं य वा
शरीरा तरमाद े ।
Upto shareeramadatte. next page 4th line
Omkara upasana's result. This nirguna upasanam generates knowledge. Conversion of
sapratibandaka jnanam to apratibandaka jnanam happens. Then he stops postponing
liberation. Upasana directly does not generate knowledge, only obstacles are removed. How

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long is this upasana required? It depends on the type of obstacles. A lucky student can remove
in this jnama, both jivan mukti and then videha mukti. Otherwise in another birth. He is born as
manushya Gita chapter 6, yoga brashta is born as manushya. He will not need this long time.
From birth pratibandas are minimal or not there. Or through shukla gati goes to brahma loka,
with sapratibandaka jnanam, obstacles are removed and gets liberated. For madhyama
adhikari..

Vicarasagaram 2nd September 2017

182 page last two lines ukttarethya....shareerantaramadate
Swami Nischala Das is speaking if omkara upasana. Upasaka may be able to remove obstacles in
this janma or next janma as manushya or in brahmaloka. For madhyama adhikari.
Possibilities.
1 Sapratibandaka aparoksha jnanam to apratibandaka aparoksha jnanam. Jnana utpati through
upasana in this janma itself.
2 those who do not have complete vairagyam and therefore moksha may be down in
priority..madhyama mumuksha.. top in the list. (It should be only one for uttama).
Even though sadhana chatushtayam is incomplete, due to some problems, he suppresses the
desire and gets into sanyasa ashrama.(note difference not growing out but suppressing desires)
. This person only comes under madhyama adhikari. Guru is jnani so gets upadesa. He does
upasana throughout his life. This deficiency in vairangya becomes an obstacle in attaining
jnanam. He becomes yoga brashtaha.. nirguna brahma ...... even at the time of death, he
practices this upasana. Why does he not go to brahmaloka but take manushya janma?
Aideeka.....end of para
ऐिहकभोगे छािनरोधपूवकं यानानु ानकारणा स मनु यलोके सतां शुचीनां ीमतां
कु लेऽिभजायते। त पूवज मे छािवषयभूतान् सकलान् भोगान् भु वा
पूवज मानुि त यानसं कार बला भूयोऽिप याने वा िवचारे वा वतते । ततो ानम्,
ाना मो ं च लभते ।
Any other obstacle or adrushta pratibanda due to purva janma, he is born in manushya loke in
the company of dharmic or jnanis..with all required means. Early in life, he will be attracted to
jnanam. Vama deva is example,.. in garbhavasam itself..
He will do nirguna brahma upasana go to Guru for upadesa, more a reminder and then he gets
jnanam and attains moksha.
Topic 309
(३०९) ओ कार यानं लोक ाि फलकम् — यः पुन ा लौ ककभोगे छां
िन यो कार प यानमकरो स शरीरपातान तरं लोकं ग छित । त मनु यिपतृदेवानां
दुलभं वात यं त यु मान दं चानुभवित । िहर यगभतु यभोगान्

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

स यस क प वा ै यिवशेषां लभते ।

Omkara dhayanam gives him brahmaloka, this is the desire he had suppressed in purva janma.
The capacity to comand aiswaryam, natural powers, these desires he had suppressedin an
earlier janma. Such a person goes to brahmaloka. (Topic 310) He gets freedom and power to do
what he wants, dahara vidya chapter 8 chandogya, such powers even devatas do not have.
Enjoyments belonging to Hiranyagarbha. (Topic 311). In tatvabodha, ihamudra.....
Vishishtaadvaitin treat brahmaloja as vaikunta.
Topic 310
Upto svalokam nayati
(३१०) लोकमागः — लोकगमनमाग म वेवम् — ोपासनत परः पु षो
यदा ि यते तदा त या तःकरणिमि यािण च स मू छतािन भवि त । ततः स न कि दिप
बो धुं कतु वा श ोित । तथािप यमदूता त य िल गशरीरं नेतुं न तदि तकमाग छि त ।
क व यिभमािननी देवता त य मरणसमये तमुपासकं शरीराि यो य वलोकं नयित ।
ततोऽि लोका मुपासकमहरिभमािननी देवता वलोकं नयित । ततः शु लप ािभमािननी
देवता तमुपासकं वलोकं नयित । तत उ रायणािभमािननी देवता तमुपासकं वलोकं नयित ।
ततः संव सरािभमािननी देवता तमुपासकं वलोकं नयित । ततो देवलोकािभमािननी देवता
तमुपासकं वलोकं नयित । ततो वा विभमािननी देवता तमुपासकं वलोकं नयित । ततः
सूयािभ मािननी देवता तमुपासकं वलोकं नयित । तत ािभमािननी देवता तमुपासकं
वलोकं नयित । ततो िव ुदिभमािननी देवता तमुपासकं वलोकं नयित ।

Stations one has to cross..chapter 4 section 3 brahmasutra. The stages are as described below.
An upasaka practices upasana at the time death. They are generally practitioners of ashtanga
yoga. They can sit at the time of death and pass the prana through brahma randram.
Immediately after death the prana and senses become inactive, sukshma sareeram. They
cannot see. He doesnt know he is travelling. He cannot determine direction also. Free will does
not function at all. Yamadootas are supposed to come when other people die. In these cases
there are special people. First devata is agni devata..in Gita chapter 8. List of devatas.
Thathaha..shuklapaksha..
Shuklapaksha devata..bright fortnight
Uttarayana devata jan to july..not time of death, but only devata
Samvatsara abhimani devata..paksha devata
Different upanisads mentions these, brahmasutra has a discussion on order, 14 lokas are
ordered there.
Devaloka devata, vayu, surya, chandra, vidyut devata..takes to vidyur lokam. Lightening loka.
Tatra vidhyurloke hiranyagarbha..

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

त िव ु लोके िहर यगभा या िहर यगभलोकवासी िहर यगभस प क नामानवो

द पु ष तमुपासकं नेतुमाग छित । स चामानवः पु ष तमुपासकं िव ु लोका णलोकं
नयित । िव ुदिभमािननी देवता च व णलोकपय तं तमनुग छित । ततोऽ यमानव एव
पु ष तमुपासकं व ण लोका द लोकं नयित । व णदेवता चे लोकपय तं तमनुसरित ।
ततोऽिप स द ः पु ष एव तमुपासकिम लोका जापितलोकं नयित । इ
जापितलोकपय तं तमनुसरित । जापते लोकगमनसाम याभावादमानवपु षोऽसहकृ त एव
तमुपासकं जापितलोकात् लोकं नयित । लोक यािधपित हर यगभः।
समि सू मािभमानी चेतनो िहर यगभ इित क यते । तमेव िहर यगभमपर ेित काय ेित
च वदि त । काय ािधि त एव लोको लोक इ यु यते ।
Once he reaches vidyut loka (upto this they keep transferring). After this special messenger
comes. Hiranyagarbha sends a messenger from his loka , who resembles Brahmaji, who does
not resemble human being, divine person, he takes charge of him.

Vicarasagaram 9th September 2017

Page 194 top line...whole para..
Swami Nischala Das is talking of the journey of nirguna brahma upasaka after death. Various
devatas lead the upasakas sukshma karana sareeram and chidabhasa. Direction is determined
by upasakas, he comes to vidhyur loka.
In vidyur loka, a special messenger amaanavaha joins, he is from brahma loka serves as a
messenger to carry this person, resembles hiranyagarbha. In all previous stages, there were
two. Now we will have amsanava purusha also will accompany. He takes to varuna devata along
with vidyur devata plus upasaka. Vidyur devata will return and then varuna devata will take his
place. Then Indra devata will come in Indra lokam. From Indra loka, to Prajapathi loka. From
Prajapathi loka to Brahma loka, only amaanava plus upasaka go to brahmaloka unaccompanied
by Prajapathi. At last the madhyama adhikari will reach brahmaloka. Even a sanyasi can be
madhyama adhikari. Samashti sukshma sareera chaitanyam, along with chida bhasa is
hiranyagarbha. apara brahman or kaarya brahman. During pralayam, Hiranyagarbha also
resolves. P
Topic 311
...sayujya muktirupa sidhyatee.
(३११) सायु यमुि वणनम् — य िप पूव री या ओ कारोपासनं शु पेणो म्,
शु ोपासक य शु ाि रे वोिचता । “यथा तुरि मन् लोके पु षो भवित तथेतः ेय
भवित” (छा. ३-१४-१) इित ुतेः ।
यं यं वािप मरन् भावं यज य ते कलेवरम् ।

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तं तमेवैित कौ तेय सदा त ावभािवतः ॥ भ. गी. ८.६ ॥

इित मृते याया । तथािप शु ा ेवदा त माणज य त

ै िम या वपूवका त
ै ान-
मा सा य वात् भोगे छा प ितब धस वा य य ानं न स ातं त य काय
ाि पसायु यमुि रे व िस यित । लोकं गत योपासक य िहर यगभ य
मानिवभू यै या दकं िस यित । स यस क प विम छानु पं शरीरं
स क पमा ेणाभी भोगलाभ िस यित । युगपदेव नानाशरीरै नानाभोगानुभवे छायां स यां
स क पमा ादेव णेनव
ै नानािविच शरीरािण पृथक् पृथक् भोगोपकरणिसि भवित ।
After maranam, as per the smaranam you attain as per the last iccha. General rule, here there is
an exception. This upasaka has done nirguna brahma upasana life long and at death time. But
nirguna brahma aikyam does not happen automatically at death as per general rule. Nirguna
brahma aikyam requires aikya jnanam. In Brahma loka this jnanam can take place and upasaka
must claim aham brahmasmi. Chandogya 3.14.1. Gita chapter 8.6 yam yam vapi. If one should
remember God at the time of death, the rehearsal must be life long. Upasanam can never
directly lead to nirguna brahma aikyam, only through advaita jnanam.
One who is not able to disidentify from the desires in the mind is not able to get jnanam
because of lack of vairagyam can only reach hiranyagarbha.
Brahmalokam.....sampadhyate.
Chand chapter 8 talks of these powers. He attains all these powers. He can get any thing he
wants by just sankalpam, type of body, sense pleasures. Simultaneously he can take many
bodies, different pleasures, within a split moment. Jagat shrushti sthithi laya power he will not
have.

Vicarasagaram 16th September 2017

Page 194 last para 3rd line
Brahmalokam..karana siddhidhcha bhavati..4 lines..here we are talking of nirguna upasaka, the
understanding has not helped him get out of sadhakatva bhava. How can I be called as sadhaka
who am brahman? Only when the vrutti removes the agnyaanam completely, it is called
jnanam, otherwise it is aham brahmasmi vrutti thats all. Even after years of study, he has
sadhakatva bhavana. This nirguna upasaka, who has had obstacles, hidden desire for
brahmaloka sukham or power, he will go to brahmaloka and then after fulfilling this he will be
one with brahman. Capacity to materialise anything by mere sankalpam, acquiring any body at
will, acquiring sense pleasures by mere sankalpam. He can multiply into many forms. When he
wants to enjoy different pleasures simultaneously, he can take different and varied bodies.
Each body is separate, sukshma sareeram is only one. All elaborated in brahma sutra. Chapter 4
third and fourth pada.
Kim bahuna..end of topic after shloka

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Vichara Sagara of Nishaladasa Class notes of Lectures by Swami Paramarthananda by Smt. Rama Sivaraman

क ब ना । य स क पयित त सवम यूहेन स ः स प ते । पर तु

जग सृि पालनसंहरण ित र ाः सवा िवभूतयो िहर यगभसमाः िस यि त । अनेके र वे
जगत उ मथ स गात् सृ ा दि काित र सकलै या युपासक य िस यि त । इयमेव
सायु यमुि रित क यते । एवमुपासको िहर यगभसमः सन् िचरकालं स क पमा िस ान्
नाना द भोगान् भु ानः लयकाले िहर यगभलोक यावसानकाले समु दता त
ै ा म ानो
िवदेहमो ं लभते ।
णा सह ते सव स ा े ितस रे ।
पर या ते कृ ता मानः िवशि त परं पदम् ॥ कू . पु. १२.२६९ ॥
इ या दवचनात् ।
Whatever this upasaka wills, without any obstacles, he can acquire. Even though everything is
there, Iswaras three powers not possible, shrushti sthithi laya. In Brahmasutra also discussed.
To avoid confusion, other than the three fold powers all other powers upasaka will have, this
position is called sayujya mukti.
Foot note... 1. Citizens of country can live in the country where Raja lives. In Salokya mukti as
Vishnu bhakta I can live in Vishnu loka etc.
2 ministers can live near the King, superior to this1 .... saameepya mukti
3 .. superior to this, like a brother of the King, his look will resemble his brother..saaroopyam
mukti...
4.. like Raja's eldest son, prince candidate, enjoys power almost like the Raja...Sarshtya mukti
Saguna mukti kshetram.
Vedanta mukti is nirguna brahma mukti. Sarshtya mukti is Sayujya muktihi..
in this manner, this nirguna brahma upasaka gets sayujya mukti...100 years of Brahmajis life, he
lives and at the time if maha pralaya , Hiranyagarbha and this upasaka will merge into brahman.
He will get advaita atma jnanam. Now the previous vrutti freed from obstacles attains brahman.
This shloka has been taken from kurma puranam purva bhaga 12th chapter 269th shloka. All
the saguna and nirguna upasakas who deserve krama mukti at the time of pralayam,
Hiranyagarbha anta kale, having completely merged into brahman, attains videha mukti..
Topic 312
First para..
(३१२) अह ह यानादेव लोक ाि रित िनयमः — यथा अ◌ो कार प ोपासक य
लोक ाि ारा मो लाभः फलं तथोपिनष सू ानािमतरे षामिप ोपासनानािमदमेव
फलम् । क तु अह होपासनं िवनेतरोपासनेन न लोकोऽवा यत इित सू कारै भा यकारै
सू ेषु भा या दषु च चतुथा याये व णतम् ।

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Here he wants to give some important incidental information. Brahmasutra has 4 chapters. In
Chapter 4 moksha phalam is talked about. We have sajyo mukti and krama mukti. Chapter 4
deals with both elaborately. Topic under discussion, madhyama adhikari how he will get krama
mukti. Any upasana will not give krama mukti. Through vyashti devata upasana one will not get
krama mukti. On samashti, it can be virad, Hiranyagarbha or Iswara uoasana you can get krama
mukti. Samashti the total should not be invoked in external symbol, it should be invoked on
oneself only aham virad, aham Hiranyagarbha, aham Iswara or aham nirguna brahma
upasana..aham graha upasana only. Advaita upasana..(advaita jnanam give sajyo mukti) gives
brahma loka. By going to brahma loka, krama mukti. Samashti upasana or nirguna brahma
upasana can give krama mukti, but only aham graha form. In Tai upa..pankta brahma upasana,
hrudaya akasa etc. All internal only. If samashti is invoked on external sysmbol, no krama mukti
is possible. Both Vyasacharya and Sankaracharya have said so in chapter 4 of Brahmasutra.
Next para..naarmadabanaam
नामदबाणानां िशव पेण, साल ामिशलानां िव णु पेण च यानं तु तीक यानमेव ।
नाह ह यानम् । एवमेव “मनो े युपासीत” (छा. ३.१८.१) “अ◌ा द यो े यादेशः (छा.
३.१९.१) इ या द ु यु ोपासनमिप तीक यानमेव । नाह ह यानम् । तेषां त करणे
पृथक् फल वणा न
ै लोकोऽवा यते । सगुण याथवा िनगुण य णः वा माभेदेन
िच तनमह ह यानिम यु यते । तेनैव यानेन लोकोऽवा येत ।

He wants to contrast other upasanas. Naarmada baana lingam, Shiva meditated on this or
Vishnu on Salagramam as samashti devata upasana on a prateekam does not come under aham
graha dhyaanam. Adhityo brahma iti adeshaha,..May you meditate on Aditya as brahman. Mind
as brahman....

Vicarasagaram 23rd September 2017

Page 195 3rd para
Naarmadabaanaam...brahmaloko vyapyate
In these portions Swami Nischala Das is giving information on upasanas. He is giving conditions
for kramamukti.
1 Upasyam must be samashti of either virat hiranyagarbha or Iswara or nirguna brahman
2 Must be invoked on oneself..ahamgraha not on shiva linga etc.in Brahmasutra it is said.
Last two lines consolidate this.
For other upasanasa only upto vidyur loka is possible.
Topic 313
Only topic..
(३१३) उ रायणमागण लोकं गतानां पुनः संसारा ाि ः; ान ारा मो ाि —

For all these 4 upasakas, there is no jivan mukti only krama mukti. Only in brahmaloka jnanam
gets converted into abeda jnanam. They get krama mukti there and no punarjanam. Attain
moksha.

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This title appears that all people will get moksha on going to brahma loka, there are few
panchagni upasakas who go to brahmaloka and return, Swami Nischala Das is not talking of
these people.
Purvoktha margaha..upto bhavaha last line on this page.
पूव ो माग उ रायणमाग देवयानमाग ऽ चरा दमाग इित चो यते । तेन देवमागण लोकं
गत उपासकः पुनः संसारं न ितप ते, क तु त ैव ानो प या स िवदेहमुि मा ोित । त
ानसाधनीभूतगु पदेशा पे ा नाि त । लोके गु पदेशा दसाधनं िवनैव ानो पि भवित।
त च कारणं लोके रज तमोगुणयोलशतोऽ यभावः ।
Special marga.. in page 193 topic 310, mentioned. Uttarayana or deva or astimarga or shukla
marga (gita chapter 8) upasaka goes to brahmaloka and will not come back generally except the
one case. Advaita jnanam takes pkace in brahmaloka, they enjoy jivan mukti followed by videha
mukti at the time of pralayam. There is no gurupadesha required in the case of nirgunabrahma
upasaka. He has already received it in manushya janma. In the case of saguna uoasaka, guru
Brahma is required for getting jnanam. Long time is not required. Eka upadesa is enough.
Reason for the rise of knowledge, they are 99 percent satvic people. No rajas and tamo guna.
Tasya lokasya....upto end of topic
त य लोक य के वलस वगुण धानता च । तमोगुणाभावात् जड वाल या दकं नाि त।
रजोगुणाभावात् त कायभूतकाम ोधा द पिव ेपोऽिप नाि त। एवं
तमोरजसोरभावादावरणिव ेपयोरभावे के वलस वगुण धाने लोके
स वगुणकाय ान प काश त लोके मु यः । “एतेन ितप माना इमं मानवमावत नावत ते”
(छा. ४.१५.५) “न च पुनरावतते” (छा. ८.१५.१) “तेषां न पुनरावृि ः” (बृ. ६.२.१५)
“ ानमु प ते पुंसां या पाप य कमणः” “स वात् स ायते ानम्” (भ. गी. १४.१७)
इ या द ुित मृित यः ।

Rajo and tamo guna is minimal. Their antahkaranam is sharp. No inertia.... they will be
attentive, no laziness, rajo guna is almost absent. Therefore no preoccupation, wandering of
the mind. No distractions. No obstructions of our viveka shakti. In that brahmaloka, satva guna
pradhaane, result is viveka shakti which is very very bright. Brahmajis job is simplified,
pramaanam is given here. Sastram. For a vaidika, it is a distinct experience as given by sastram.
All lokas are there. Our sense organs can experience if we are devas. Like experiencing dream.
Through uttarayana marga whoever goes to brahma loka they will not come back to
manvantara cycle. Chandogya upa4.15.5..foot note talks of which upasakasa will come back
panchagni upasakas.
Some people will return...this is the pramaanam
We have crossed 6 and are in vaivasvata. They will not return in this manvantara it is said, so
they can come back in next manvantara.

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Chan 8.3.1.
Now bri upa, 6.1.15..
Now smriti , jnana utpadhyate... this quotation can be taken in 2 ways, if the student is
qualifird, sravanam will work, when all papa karmas are removed and sadhana chatushtam
sampanna, jnanam takes place. Here Swami Nischala Das uses the quotation differently. A
student has knowledge but not able to claim aham brahmasmi. Obstructed aparoksha jnanam.
They do not need sravanam mananam but removal of obstacle. Pre jnanam pratibanda nivrutti
and post jnana pratibanda nivrutti, both cases it can be employed. The pratibanda goes away in
brahma loka. Ref.. mahabharatham shanti parva chapter 204, verse 8.. moksha dharmaha.
More than 1000 verses.
Gita..satvat sajjayate jnanam.post jnanam clearence of pratibanda.
Topic 314
Using omkara prateekam, a person did 4 types of upasanam as a saguna upasaka, he could not
claim aham brahmasmi. Such a person is madhyama adhikari. He cannot claim I am muktaha,
he has reached brahmaloka. Here Swami Nischala Das is imagining the revision an upasaka does
in brahmaloka. Ayam nitya muktaha. There is no body mind complex other than myself.. I am
that Brahman. Expectation of that moksha was the problem so far..due to maya. He imagines
so.

Vicarasagaram 30th September 2017

Page 196 topic 314
Topic only...
(३१४) िहर यगभलोकवािसनोऽस गिन वकार पतया अ◌ा मनो भाने कारणम् —

Aham brahmasmi vrutti is called jnanam only when it removes agnyaanam. When adyasa is
gone, jiva bhava is gone, sadhaka bhava is gone. Whether I look upon myself as sadhaka or not
only I know. So this upasaka is in brahma loka on Vijaya Dasami day with brahmaji and mrs
Brahma!!! Here he claims I am the blessed brahman. The process of conversion.
Purvaomkara brahma...chipaasakaha (before 1)
पूवमो कार य पतयोपासनकाले अ◌ो कारमा ाणामथ व यमाणरी या िचि ततः —
थूलोपािधिविश िवराडा मकिव चैत यमकार प थममा ाया वा याथः।
सू मोपािधिविश िहर यगभा मकतैजसचैत यमुकार पि तीयमा ाया वा याथः।
कारणोपािधिविश े रा मक ा चैत यं मकार पतृतीयमा ाया वा याथः । एवं
ाि चि तताथानु मरणमुपासक य लोके जायते । स वगुण भावा व यमाण कारे ण
िववेकपूवकं िवचारयित चोपासकः —
Since satva guna is predominant, he remembers the omkara upasana. He remembers in the
method described here that sthoola sareeram sthoola prapancha and sukshma layers are
different.

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Sthoolopaadhi drushtya.. upto 1 end.

(१) थूलोपािधदृ ा खलु शु े चैत ये िवरा विव व तीितरभूत् । त समि थूलदृ ा

िवरा वम्, ि थूलदृ ा िव वं चाभात् । समि ा मक थूलदृि िवरहे
िवरा विव वे न तीयेयाताम् । क तु शु ं चैत यमा ं भासेत ।
त मा थूलोपािधसिहतिवराडा मकिव ोऽकारवा याथः। (२) तथैव
सू मोपािधसिहतिहर यगभा मकतैजस उकारवा याथः । समि सू मोपािधदृ ा शु चैत ये
िहर यगभ वम्, ि सू मोपािधदृ ा तैजस वं चाभात् । सू मोपािधदृि िवरहे तु
िहर यगभ वं तैजस वं वा न भायात् । क तु शु ं चैत यमा ं भासेत। (३) तथैव
कारणोपािधसिहते रा मा ा ो मकारवा याथः । सम ानोपािधदृ ा शु चैत ये
ई र वमभात्, ानोपािधदृ ा ा वमभात् । अ ानोपािधदृि िवरहे तु ई र वं
ा वं वा न भासेत । क तु के वलचैत यमा ं तीयेत ।

The same chaitanyam appears as vishwatvam and viradatvam. You can understand these also
as shuddha chaitanyam. Its just the macro and micro level, samashti and vyashti. Eliminate the
reference point, using bhagatyaga lakshana, dismiss viswa and virat and arrive at chaitanyam.
Second, taijasa and Hiranyagarbha, negate the sukshma sareeram and prapancha as mithya..3
times bhagatyaga needs to be done and arrive at akara ukara makara lakshyartha.
Similarly pragnya and maya drushti, eliminate the shareeram and prapancha and arrive at
chaitanyam. Chaitanyam appeared as pragnya and Iswara.
Kincha yatra...end of para..
क य य व यदृ ा तीयते त त तु परमाथतो नाि त । य य व तुनो य प
ू म यदृ
िवना वत एव तीयते तदेव त य पारमा थकं व पम् । यथा क मि पु षे िपतृदृ ा
पु वम्, िपतामहदृ ा पौ वं च तीयमानं न त य परमाथधमः, क तु पु ष वमेव त य
परमाथधमः । तथा थूलसू मकारणोपािधदृ ा भासमानिव वतैजस व ा वादयो न
परमाथधमाः, पर तु िम यैव ते । चैत यमा ं परमाथस यम् ।

He makes a beautiful observation. From the standpoint of external factor, a particular

conditional status is there. Like a person is son or grandson only from father and grandfather
perspective. Real status is human being. Similarly one chaitanyam gets 6 statuses viswa, taijasa
etc from sthoola sareeram.....karana prapancha etc. All these from chaitanyam standpoint, are
not real inclusive of Iswara. Chaitanyam is the intrinsic nature.
Taccha.....end of para

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त चैत यं सम तभेदशू यम् । िवराजो िव य च भेद औपािधक एव । तयो भयोः

थूलोपािधक वेऽिप सम ुपािधको िवराट् । िव तु ुपािधकः ।
समि ुपािध यु भेदव वेऽिप िवराि व योः व पतो नाि त भेदः । तथैव
िहर यगभतैजसयोः समि ुपािध यु भेदव वेऽिप व पतो न भेदोऽि त ।
एवमेवे र ा योः समि ुपािधिनब धन एव भेदो न व पतः । इ थं च ा ेने र य,
तैजसेन िहर यगभ य, िव न
े िवराज ाभेदः िस ः । एवमेव थूलोपािधक य सू मोपािधके न
वा कारणोपािधके न वा न भेदग धोऽ यि त । यतः थूलसू मकारण पोपािधदृि प र यागे
चैत य व पे न कोऽिप भेदोऽि त ।

Viswa and virat have superficial difference, they are essentially the same, similarly
hiranyagarbha and taijasa, pragnya and Iswara, only aupadika beda..experiential difference.
Actually no difference. Viswa taijasa pragnya only superficially different. Also virat
hiranyagarbha Iswara also no difference actually.
Kinchatmana...end of para
क ाना मनः सकाशादिप चैत य य नाि त भेदः । यतोऽना मभूतदेहा द प ोऽिव ादशायामेव
भाित । न परमाथतः । त मादना म प यािप चैत येन सह भेदोऽस गत एव । इ थं
सवभेदशू यास गिन वकारिन यमु पर व पः यगा मा ओ कारल याथ वेन
वयं काशतया लोके उपासक य भासते । त माि र यगभलोके वसत उपासक य न पुनः
संसार गितः । क तु स ानेन िवदेहकै व यमेवा ोित काय णोऽवसानसमये ।

We now come to vijaateeya beda. We admitted so far that there are three shareerams,
prapancha.chaitanyam and upaadhi. All these upaadhis have been negated as mithya by jnani.
6 fold, chetana achetana difference. Only from agnyaani perspective, the shareerams and
prapanchas are different, no essential difference between brahman and maya also. Now
sajateeya vijaateeya swagata beda all negated. There is only one I. Omkara...he understand this
in brahmaloka, no more samsara, sadhaka bhava gone, enjoys jivanmukti till pralayam, then
videha mukti.
Topic 315

(३१५) ओ कार य महावा यानां चाथक वम् —

य िप महावा यिववेकम तरा ानं न िस यतीित िस ा त तथािप ओ कारिववेक य

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महावा यिववेक प वादो कारिववेकेनािप ानमु दया देव । तथा िह,

थूलोपािधसिहतचेतनोऽकारवा याथः; थूलोपािधरिहतके वलचेतनोऽकारल याथः।
सू मोपािधसिहतचेतन उकारवा याथः। सू मोपािधरिहतचेतन उकारल याथः ।
कारणोपािधसिहतचेतनो मकारवा याथः। कारणोपािधरिहतचेतनो मकारल याथः ।
इ थमुपािधसिहता िव ादयोऽकारा दमा ाणां वा याथाः । उपािधरिहतः के वलं चेतन:
सकलमा ाणां ल याथः । तथैव नाम पा मकािखलोपािधसिहतचेतन ओ कारवा याथः ।
नाम पा मकसकलोपािधरिहतके वलचेतन ओ कारल याथः । इ थमो कार य महावा यानां
चाथ एक एव भवित । त मादो कारिववेकेनैवा त
ै ा म ानं जायते । इ थमदृि राचायवा यं
ु वा उपासनायां वृ ो ान ारा परमपु षाथमो मलभत ।
Normally we say through mahavakyam alone gives brahmajnanam, note here that omkara
vicaram does the same thing, by vachyartha lakshyartha analysis. So mahavakya vicara is not
required. Rest is same as topic 314.
Disciple adrushti heard acharyas words did omkara upasana and got moksha in brahmaloka on
vijayadasami day.
Topic 316
(३१६) िनगुणोपासनानिधका रणा कत म् — यो िनगुणो पासनेऽनिधकारी स सगुणमी रं
सदा मनिस धारयेत् । सगुणोपासनेऽश ः िन कामतया िन यनैिमि कािन कमा यनुित ी रे
समपयेत् । कमिवरामकाले ई रमिप भजेत् । िन कामकम कतुम यश ः सकामः

शा ो शुभकमा यनुित त
े ् । त ा यश ो यः स शठः पुनः पुनज ममरण वाहे पतित ।

ओ काराथिवचारे ण कृ ताथ ऽभूददृि कः ।

एत र गपठनात् सुद ृ कु ते गु ः ॥

इित ीवासुदव
े े सर वतीिवरिचते सं कृ तिवचारसागरे म यमािधका रणः साधनवणनं
नाम

॥ प म तर गः ॥

If a person is not able to practise nirguna brahma upasana, let him meditate on saguna Iswara
or let him do nishkama based pancamahayagna, if he cannot do this then sakama karma but

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dedicate to Iswara. Let him not violate dharma. If he says he cannot follow dharma, he will have
long cycles of jananam, maranam.
By doing omkara upasana in brahmaloka adrushti got moksha, anyone who reads this taranga
he will get a guru and learn omkara upasana and get jnanam.

Summary

Vicarasagaram 7th october 2017

In the last class we completed 5th chapter called panca maha taranga.
4 uttama adhikari.tatvadrushti
5 madhyama adhikari..adrushti
6 manda adhikari tarkadrushti
Topic nos are contd 572 total. 5th chapter..91 topics.. 226 to 316
5 parts
1 advaita Satyatvam 226 to 251 reality of non duality
2 shrushti kramaha 252 to 282
3 mahavakya vicara 283 to 289
4 laya chintana kramaha method of meditating on the resolution of the universe..plurality to
non duality..290 to 307
5 krama muktihi and upasamharaha gradual liberation and conclusion 308 to 316
1 adrushti is introduced and he says I find it difficult to accept advaitam as it leads to the
following questions.are guru and shastram satyam or mithya. Either way I will have problem. If I
accept them as real, no advaitam. If all are unreal, how will they serve a real purpose of solving
real samsara problem.
Advaitam alone is satyam as revealed by all pramanas, smriti..yoga vashishta by Valmiki..
reference given, upanisad also says santham shivam advaitam manyete. They strongly criticise
dvaitam or bheda. As long as dvaita vasana is there, veda can never reveal advaitam. Sense
organs are already revealing dvaitam. Plus all other systems of philosophy are harming spiritual
seekers. Veda pramanam becomes helpless. Strong dvaita bheda vasana. Story of minister
Bharcchu given. Minister is very popular, other ministers conspire and send him to forest to
finish him off. Conclude he is dead. And create false propaganda that he is dead. Bharcchu
survives and becomes a sanyasi. King has a vasana that Bharcchu is dead. He comes in front of
Bharcchu who is alive doing meditation. Praryaksha pramaanam..eyes. Even though knowledge
has taken place, because of block in his mind caused by false propaganda concludes that ghost
of Bharcchu has come from another loka. It becomes pratibaddha jnana vrutti. It is not the
absence of jnanam but presence of obstacles. The students of vedanta keep on listening for
years, generate jnana vrutti, they think jnanam has not come. It is pratibanda jnanam. Removal
of obstacle will result in benefit. Dushta chatushtaya vasana. If advaitam alone is satyam, then
guru and shastram are mithya. A thing can remove another thing only if they belong to the
same order of reality. Raja katha.. all his dream problems cannot be removed by people around
him. It can be removed by dream water dream medicine etc. Similarly Guru and shastram as
well as samsara are all vyavahaarika.
Part 2 shrushti kramaha.. Guru has pointed out three levels of reality. Vyavaharikam is
projected by atma agnyaanam, pratibhaasikam by anatma agnyaanam. Both are agnyaana

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janma adhyasa. Vyavaharika eliminated by atma jnanam, pratibhasika negated by anatma

jnanam. Paramarthika satyam alone is anadhyasa. Is there a krama in superimposition. Teacher
says no krama. In dream no order, no krama in shrushti. Upanisads are also not consistent in
talking of order. Uttama adhikari accepts this easily but madhyama adhikari cannot swallow
this. Reconciliation of krama for madhyama adhikari an order is given. Order is useful later for
nirguna upasanam. Fact is no order. Panca bhoota shrushti...all are talked about. Iswara has 3
samashti shareerams, jiva has 3 vyashti shareeram. Kosa pancakam also. Mistake committed by
different schools of philosophy talked..dehatma vadi etc.
Part 3 mahavakya vicara..negation of pancakosas as mithya. Agamapayitvam, anvaya
vyatirekha. Non dual chaitanyam alone remains after negating the kosas. Samsara ends.uttama
adhikari enjoys freedom from samsara and attains jivan mukta.
Part 4 madhyama adhikari has jnanam with obstacles so he says he has only intellectual
knowledge. 4th part is laya chintana krama. Abheda upasana. Same aham brahmasmi vrutti as
upasanam. Obstructed knowledge does not remove sadhaka bhava. Advaita upasana, laya
chintana krama..gradual liberation, for uttama it was immediate liberation. Laya reverse order
was elaborate discussion done. Whole thing is resolved into brahma chaitanyam which is me.
Because this jnanam is obstructed meditation is required. Nirguna brahma uasana. Omkara
introduced as an alambanam. A u m mandukya based omkara upasana. Obstacle will go away.
When aham brahmasmi is a fact for me, jiva bhava goes away, prarabhdha is mithya, samsara is
mithya. This person gets liberated in this janma, or in brahma loka or in next manushya janma.
Part 5
Nirguna upasaka..vama deva got in garbha vasa.
Journey of upasaka discussed, saguna samashti virat, hiranyagarbha or Iswara or nirguna
brahma upasana will give krama mukti. With or without omkara throughout life and at the time
of death go through shukla gati and with vidyut loka.. in brahmaloka aham brahmasmi vrutti
becomes unobstructed. He will get so many powers. Except shrushti sthithi laya power. At the
end of shrushti along with brahma, this jiva will get videha mukti.
Those who cannot do nirguna upasana let them do saguna brahma upasana. Or karma yoga ..
Sadhyo mukti...uttama adhikari
Krama mukti.. madhyama adhikari.

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VICHARA SAGARAM
वचारसागरम ्
( ी वासुदेव मे सर वती वा मगल ्)
Based on the lectures by
H.H. Swami Paramarthananda
(Class notes)

[Commenced October 2017- upto 14th March 2020]

Chapter in progress- Coronavirus break

Chapter 6

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To any vedantic student who finds these notes useful. Please note that I have not yet checked
for typing errors/grammatical errors/transliteration.

Please send in any corrections/feedback to [email protected]

Harih Om

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सं ृ त वचारसागरे गु वेदा ा दसाधन म ा वणनं नाम

॥ ष र ः॥

Vicārasāgaram chapter 6 started on 14th October 2017

6th chapter, biggest, 147 topics 121 pages

For Manda adhikāri. Normally term used for students requiring sadhana catuṣṭayam, requiring
upāsana etc. Here the candidate is highly intellectual. He has too many questions. He knows
other systems of philosophy. Vedānta continues as one of the systems of philosophy. He has
intellectual blocks, making it sapratibandaka jñānam. So this chapter is more like mananam,
yukti pradhānam. Over active intellect also becomes a problem. Upaniṣad has clearly said
naisha tarkena... logic will not help. Logical reasoning functions in anātmā realm. Tarka is used
to a limited level to assimilate vedānta teaching. This person's intellect is tarka pradhānam.
Śankarācārya criticises 4 systems, sankhya yoga nyaya vaisheshika. Only purva mīmāṃsā is
closer to vedānta, Śankarācārya uses tarka only in very few areas.
This student is focused on tarka. Majority of students have emotional obstacles, but this person
has intellectual obstacles.
Concentration is on jagat mityatvam. Guru vedānta jagat mityatvam. Tarkadṛṣṭī cannot accept
the mityatvam of the universe.
गु वेदा ा दसाधन म ा वणनं Śāstram has to negate śāstram itself.

Topic 317..upodghataha....end of para.

(३१७) उपो ातः — चतुथतर े उ मा धकािरण उपदेश कारो व णतः। प मतर े
म मा धकािरण उपदेश कारः क थतः । अ ं ु तर े क न ा धकािरण
उपदेश कारो न ते। य तु संशया बहवो जाय े स ती बु रप
क न ा धकायव भव त। संशयो ह पापा ा। “संशया ा वन त” (भ. गी.
४.४०) इ त ृ तः। अ तर यु धान ा य गु मुखा तेऽ प वेदाथ
कुतक उपजाय े त ायं तर उपयु ते। कुतकद बु ः क न ा धकार ।
त ोपदेश कारोऽ तर े व ते। प मे तर े
णवोपासनजग ा द न पणा व
ू मदमु — चैत ा म ानं त ाय

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चाना ा। अना पदाथः सव ऽ प स व ा इ त । त ममं गुरो पदेशं ु ा

ा परतौ े ौ ातरौ ा तक ः पृ त —

Introduction..this has a definition in Śāstra. See foot note. Chintam....main topic that’s going to
be talked ..brahma satyam jagat mithya. Someother topic for arriving at main topic, It should be
different from main topic, In 4th chapter topic was for uttama adhikāri, 5th madhyama adhikāri
teaching.. uttama adhikāri..adhyāsa pradhānam, madhyama śṛṣṭi pradhānam. Kaniṣṭha
adhikāri..intellect is doubt manufacturing continuously. Vedānta accepts that he is a fine
thinker, problem is he is life long thinker. Entire janma questioning and answer, they are caught
by the ghost called tarka. Throughout life, he questions. Guru himself prays to God to help the
eternal questioner. He is a great intellectual. Kaniṣṭha adhikāri eva.. we will classify him as
worst student only, because even the doubts are pāpam only.
अ ा धान संशया ा वन त ।

नायं लोकोऽ न परः न सुखं संशया नः ॥ ४-४०॥

Gita 4.40...three types of people, samshayātmā is worst one, he will not have ihaloka sukham,
no paraloka sukham, no mokṣa sukham as well. Over doubt becomes a very big pāpam. This 6th
chapter is trying to address those students. In spite of listening to vedānta for decades, with
regard to central message of vedānta, lot of vedānta virodha tarka happens, this chapter may
help them.(author says will help them) one whose intellect is scorched by wrong reasoning. In
this chapter the method of teaching is described.
Introduction...in the 5th chapter, before discussing nirguna brahma upāsana and śṛṣṭi
prakāraṇam, vedānta made a statement. Brahman alone is reality, that brahman is chaitanyam.
One who asks for this needs to be conscious. Only two things required. Ignorance and products
of ignorance. Entire material world is condensed form of ignorance. If you try to explain world
in any other way, it will fail. More you probe, more baffling it is. Whole thing is called mithya
because in the wake of knowledge, both anātmā and ignorance will go away. This was said in
5th chapter beginning. Here we are referring to mūlavidya. Anātmā padartha is all mithya. How
to understand the concept of mithya. Etu- experienceability, transactability, utility...it however
does not have existence of its own. I lend existence to the world seems very abstract, however
dream world is also like that. Remember the dream story... I alone lend existence to the dream.
When you give dream example to Tarkadṛṣṭī, he will ask more questions. First question he is
going to ask. Swapna is not mithya. Tarkadṛṣṭī will use logic to ask the doubt. Two brothers
were satisfied with the dream example. Tatvadṛṣṭī, Adṛṣṭīhi,, seeing the two eldest two
brothers, Tarkadṛṣṭī asked.

Topic 318.Kaniṣṭhaadhikāraṇa
(आ. ३१८-३१९) क न ा धकािरण क ेः ः —

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(३१८) ा ेन जा दाथ म ा ं न भव त इ त तक ः पृ त —
पूवम म ातो यः पदाथ ानं े न भव त। क ु जा त
य षयकानुभवोऽभू त षयकं रणं े जायते। तथा च
ृ त वषयजा दाथ न स ा े जायमानं त षयक ृ त ानम प
स मेव। त ा ा ेन जा दाथ न म ा कथनं न यु त एव ।

Every idea given as example in vedānta, instead of helping him understand vedānta, he got
more doubts. Q.. you cannot say jagrat prapanca is not existing like dream. Whatever is not
experienced in jagrat avastha cannot come in dream. We also generally say that.
Dream is remembrance of the waking, waking being real, jagrat padarthas being real in the
dream whatever object you see must be real as well. He gives more reasoning to show swapna
is satyam.

Swapno na mithya.....end of para

(३१९) ो न म ा —

अथवा ान वषयभूताः पदाथ ः स ा एव । न म ा । तथा ह, ाव ाय

ूलशर रं ा ल शर रं ब ह नग सव स ं गिरसमु ा दकं प त ।
अतः ो न म ा।

Another argument, if previous argument you cannot accept, take this. During swapna, sūkṣma
śarīram, Mind sense organs leaves the body and travels and understand the experience of
jagrat prapañca. Vishistadvatins believe in this way. They are therefore not real. Either it is
experienced because it is satyam or it is not existing and therefore not experienced. A jīva drops
the physical body and goes out in swapna to experience, therefore it is not mithya. Jīva leaves
the body and experiences the dream, Sankaracharya writes as though..

Vicārasāgaram on 21st October 2017

Class 2
Page 199 topic 319 at the bottom
(३१९) ो न म ा — अथवा ान वषयभूताः पदाथ ः स ा एव । न
म ा। तथा ह, ाव ाय ूलशर रं ा ल शर रं ब ह नग सव स ं
गिरसमु ा दकं प त । अतः ो न म ा ।

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All 3 components, brahma satyam jagan mithya jivo brahmaiva na paraha all 3 are important,
all manana granthas are to clarify any of these. Most difficult part is mithyatvam of jagat. All
schools of philosophy different from vedānta differ only in jagat being satyam therefore advaita
is unacceptable.
Vishtadvaitam and dvaitam both do not accept jagat mithyatvam. Śruti is primary source
pramānam for jagat mithyatvam. Duality is not there even now as we experience duality. We
give yukti pramānam in addition. Then we require an example ike parvathaha vannimaanan
dhoomavatvaat. Vyapti is required. An example is required, where there is smoke there is fire.
Yatra dhoomaha tatra agnihi. Example vyapti anumaanam...jagat mithya kāryatvat, because it is
a product. Ghatavat..pot is mithya it does not have its own existence. Vaitatya
prakāraṇam..agamapāyitvat mithya, whatever appears and disappears is mithya. I experience
dream as though real in swapna avastha. Other schools of philosophy attack our example,
because then vyāpti is lost, anumānam is lost, pramānam is lost. For an advaitin, primary
pramāṇaṃ is śruti, he is not disturbed by these attacks. I am not worried by anumāna
pramānam. Swapna example is attacked by nyayika, vishtadvaitam. They treat swapna as real
satyaha.
First reason we saw, swapna is the memory of waking experience. Nyayika says dream is a
memory. We will not agree, we say it is adhyāsa. (Difference between adhyāsa and memory.
We will see)
Second..during dream renouncing the sthūla śarīram, sūkṣma śarīram leaves the body and
experiences the world, so it is experienced real world. Previous one is remembered real world.
Therefore, dream is not mithya.
Page 200
Poorvokta prashnayour uttaram....pratyakṣa jñānameva bhavati
(आ. ३२०-३२१) पूव यो र —

(३२०) ानं । न जा दाथ न ृत प — पूवकालस वतः

पदाथ ानं ृ तभव त। यथा पूव गज ‘स गजः’ इ त ृ त पं
ानमु ते । पुरतः तं गजं ा तु ‘अयं गजः’ इ त जायमानं ानं तु न
ृ तः। क ु मेव। े ‘अयं गजोऽ े त त’, ‘इयं नदी ाच दशं
वह त’, ‘अयं पवतो र ो वराजते’ इ ेवं ानं भव त। त ा ा त ान
पदाथ न रणं न े भव त । क ु गजादीन ानमेव भव त ।

Knowledge or experience of an object of past time is called smṛti, it does not have a location.
One of the difference between memory and non-memory is memory does not have a location. I
remember elephant, it is far away. In dream, I see it through sense organs. Therefore it is
pratyakṣa jñānam. He experiences and declares, it is standing near me. This river is flowing

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towards south etc, for a dreamer, a dream is not a dream. Clear sensory experience. It is not
memory at all. Kintupratyakṣameva...pratya bijñānaprTyaksham iti..
क य ं ‘जा नुभूतपदाथ वषयक ानमेव े भव त।
नाननुभत
ू पदाथ वषयक ानं जायते।
त ा ा दाथ ानज सं ारा ानमुदे त। सं ारज ं ानं ृ तिर त
क ते’ इ त। त यु ते । तथा ह, ानं वध —
एकम भ ा प अपरं च भ ा प इ त। (१)
केवल म यस कषज ं ान अभ ा इत व ते। यथा ‘अयं गजः’
इत ने े यस कषमा ज ं गज ानम भ ा ।
(२)पूव नुभवज सं ारे णे यस कषण चो ं ानं भ ा इत
व ते। यथा पूव नुभूते गजे पुरतो े सत ‘सोऽयं गजः’ इत ानं
भ ा ।

In mananam, we remember our concept and negate others, now nyayika.

Nyayika says in dream we experience only things which we have experienced earlier in jagrat
avastha. We cannot experience new things.
Every experience generates a vāsana or samskara. It will remain dormant in our mind. These
vāsanas will get triggered at various times by various people. When vāsana is triggered, which is
called a memory smṛti. In waking state, there are triggers udbodakam. In dream, prarabhdha
karma activates vāsana. Swapna is smṛti therefore born out of vāsana. This is second statement
we are going to attack.
Answer.. we do not question memory is born out of samskara, we do not accept dream is a
memory we question.
Samskara does not produce memory alone, so you cannot conclude that everything generated
out of samskaras or vāsanas is a memory, two more other things born out of samskara.
Pratyabhijñā pratyakṣam, recognition,
Cognition is what you experience first time, second time you not only perceive but you
recognise. So therefore it is not cognition, but recognition. This is not memory. In recognition
includes perception plus cognition. Person or object is in front of you. So samskara can create
memory or recognition pratyabhijñā.
Third one is adhyāsa. Based on past experience I have snake vāsana. I see a rope in a dimly lit
area. Based on my past experience, I project a snake on the rope. One who has never
experienced a snake can never project a snake.
Therefore you cannot say samskara produces memory or dream.
1 kevalamindriya....pratyabhijñā pratyakṣam

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He gives an example for recognition also..two conditions..it must be previously experienced

elephant, it must be within the present sensory perception. Then it is pratyabhijñā or
recognition. Soyam gajaha. Past present missed experience. Therefore samskara janyam is smṛti
as well as pratyabhijñā. In pratyabhijñāa the object is in front..

Vicarasagaram 28th October 2017

Page 200 first para last 4 lines.
अ च पूव ह ानज सं ारो गजेन सह ने े यस े ुभयम प
भ ा कारण । अत सं ारज ं ानं ृ तरे वे त न नयमः।
भ ा ाप सं ारज ा । पर ु इ यस कषम रा
केवलसं ारज ं ानं ृ त ान इत क ते ।

Swapna example being given, other philosophers try to negate the swapna example. Pp
naiyayika says so. He says swapna is born out of vāsana. Advaitin very much accepts this. He
concludes whatever is born out of vāsana is smṛti. We don't say anything born out of vāsana is
smṛti. Pp says smṛti is memory of jagrat avastha and therefore swapna is also like memory born
out of jagrat avastha. Vāsana can produce three things memory, pratyabhijñā pratyakṣa
recognition and adhyāsa superimposition. Now is swapna vāsana janya smṛti, pratyabhijñā
pratyakṣa or vāsana janya adhyāsa? Do not conclude too early. What’s the difference? Smṛti is
kevala vāsana janyam. Pratyabhijñā pratyakṣa , vāsana is also there and perception of current
object is also there, rememberance perception combination is recognition.
Avidhyadi doṣa sahita vāsana janya adhyāsa. When there is rope ignorance and snake vāsana
you have snake adhyasaha. Vāsana is common for all three.
For swapna, vāsana is there. nidrā doshaha is there..I'm ignorant of my surroundings and
myself. Since it is nidrā doshaha vāsana janyam, therefore adhyaasaha. Swapna is adhyaasaha.
This will be the development.
M..vāsana of the elephant experienced before, you should not blindly conclude that whatever
is vāsana janyam is memory only. Parantu, without the involvement of sense organs, you are
recollecting the object or subject like soyam devadutta. That is recollection not memory.
(१) े जायमानं गजा द ानं न सं ारमा ज । अप तु
न ा पदोषज म प। गजा दिरव े क ते या दकम प वतते। त ा े
गजादीन ान म यज । य प ा पदाथः सा भा ो
ने यज ान वषयः। तथा ववे क ा ा ा ान म यज मत क ते ।
तथा च ा पदाथ ानं न जा दाथगोचरा ृ तः ।

Correction. In 201.. svapna jñānam only,

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He wants to show that Swapna is not smṛti or recollection but adhyāsa.

M..experience of elephant etc are not merely produced by samskara, it is generated by another
doṣa nidrā, whatever is born out of doṣa sahita vāsana is adhyāsa. (Not explicitly stated so)
Entire dream is thought occurring in the mind, therefore dream experience is mind experience.
Does it come under indriya pratyakṣam, no we do not see mind with our sense organs. It is
illumined by sakṣi, sakṣi pratyakṣam. Therefore, it is not smṛti. A dreamer in dream does not
know it is his mind. Dream world, dream body, dream sense organs are all projected. For the
dreamer swapna padartha is perceived by dream sense organs. For aviveki dream is indriya
pratyakṣam, for a viveki, dream is sakṣi pratyakṣam. In dream not only kalpita gaja is there but
kalpita sense organs are also there.
From wakers angle wakers world is indriya badyam, from wakers angle dream world is sakṣi
badyam, from dreamer’s angle dream world is indriya badyam.
Aviveki drushtyaa, swapna jñānam is indriya janyam only.
(२) क न ातः बु ः पु षो वद त ‘ ऽ
े गजमहमप ’ इत ।
ा गज ानं य द ृ तः ा तदा बु ः ‘ ेऽ गजमहम ाष ’ इ त वदे
। न तु कोऽ प तथा वद त । त ा े जा दाथ वष यणी ृ तः ।

Argument 2 to negate naiyayika.

Moreover, a person who has awakened from dream, says, today I saw a huge
elephant.(perceived). If elephant is a memory, he should have said I remembered elephant but
he says I saw elephant in dream. If it was memory, he would not be frightened. Swapna is never
a remembrance of real jagrat prapañca.
(३) अ प च ‘जा त ानामथवा त
ु ान पदाथ नामेव ानं े जायते’ इ त
ना नयमः। अ प तु जा ातपदाथ नाम प ानं े भव त। इह ज न
कदा ा ुत च वल ण पदाथ ानम प कदा च े भव त।
“अनुभूत ाननुभत
ू ” इत ुतेः। त ा े जायमानं ानं न ृ तः ।

Api ca..moreover, whatever has been seen in the wakers state or heard in waking state, should
only be experienced in swapna according to nyayika. We experience things not seen before, in
dream. Something never seen or heard in this janma is experienced in dream. Totally dissimilar
padartha.. śruti also favours this. Prasha 4.5. Anubhootashcha ananubhootashcha.. whatever is
seen is not seen, whatever is not seen is also seen.

4 yajñāpi..smṛtir bhavati.

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(४) य प इह ज नुभूतपदाथ ानज सं ार एव ृ तहेतिु र त ना नयमः।

ज ा र यानुभवज सं ार ाप ृ तहेतु दशना । तथा ह, वृ ं त
अनुकूलता(इ साधनता) ानं कारण , तदभावे वृ दशना । तत जातमा
शशोः पाने ाथ मक वृ े कारणभूत ‘ पानं ममे साधन ’ इ त ानं
भव त। त च ज ा रे शशोः पान ानुकूलतानुभत
ू ा।
ता शानुभवा हतसं ारवशाद ज न शशोः ाथ मक
पान ानुकूलता ृ तज ते त व ।
त ा ा र यानुभवज सं ाराद प ृ तभव त। एवमेवह
े
ज ननुभत
ू पदाथ वषयक ृ तर प ज ना र यानुभवज सं ारवशा े
स व व
े ।

Author accepts that dream can be based on purva janma vāsanas. There is no rule dream must
be based on current janmas vāsanas, other past janmas can cause memory and therefore
swapna. He wants to explain we do often get memory based on past janma. An example... a
new born baby has a natural tendency to suckle from the mother. What/who teaches the baby
this? Based on purva janma experience. Baby knows mother has got food for me. Like grown
ups go to kitchen for food. Because of this you cannot conclude swapna is memory.

Vicarasagaram 11th November 2017

Page 201 para 2 8th line last

Nyayika says swapna is smṛti and is satyam. Niścala Dās is refuting. Even though vāsana plays a
role in swapna, if it was vāsana based only then it will be smṛti. Most swapnas are based on
jagrat vāsana, we do not say all are.
Sometimes one may see his head being cut and fallen, he is experiencing this. This is based on
which janma? This is due to superimposition or adhyāsa. Past janma memories do come in
swapna, but there are a few which are not based on past janmas too. pramāṇaṃ....general
principle... if a person has to pursue anything in life, that’s a pursuit, study in USA etc. Pravṛttihi
is based on knowledge, ..knowledge desire pursuit..anukulata jñānam. That pursuit will be
favourable to me. Law..anukulata jñānam pravrutehe kāraṇam. a newborn child sucking milk
does not know anukulata in current janma, we have to assume this is from poorva janma
anukula smṛti. Every prodigy is explained this way. Advaitin says purva janma smṛti is possible,
swapna is also possible, but all swapnas cannot be explained with this as there are exceptions
like one own head getting chopped. Nyayika feels all swapnas are based on purva janma or
current anubhava.

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Advaitin talks of exception. There are certain things that are not based on current or any janma
not possible at any time..such exceptional dreams can come to people. A person dreams of his
own head getting cutoff and fallen and sees with his own eyes. Not possible at all
Tathapi jagrati..upto end of para..
तथा प जा त य पदाथ ानं क प ज न कदा प न स वे
ता शपदाथ ती तः े भव त । यथा कदा च क न े म कं
म प ततं च ुषा प त त न कोऽ प जा त ं शरोऽ
प ततं च ष
ु ा वा । त ा ा दाथ नुभवज सं ारवशा े
ृ तभवी त कथनम मस त । (५) ृत प ख नेऽन ा यु यो
कारै त ो ाः। त च ‘ ृ त ान वषयो न चद प स ुखे
व मानतया तीयते । ा गजादय ु काले स ुखे वतमानतया तीय े ।
त ा े गजा द ानं न ृ तः’ इतीदं पूव ं षणं बल ।

We do admit vāsanas play a role, but not the only reason for swapna. 5) final reason..in
negating nyayikas view that dream is a memory, various acharyas have given several reasons.
Important one..when you remember something, locus is always within our mind not outside. If
you see in front, it is recollection. Dream elephant etc are experienced right in front, we say this
is elephant not I imagined. Aside note.. assuming dream is memory, does memory come under
prama or brama..page 116,117 topic 210,211. First we said swapna is not memory, now we say
it is not prama not brama.
Topic 321
(३२१) े ल शर रं ूलशर रा हग ा स गिरसमु ा दकं न प त —
े ल शर रं ूलशर ा हग ा स गिरसमु ा दकं प ती त य ं
त ो रमु ते — य द ूलशर रा हग ा ल शर रं स ं गिरसमु ा दकं
प त तदा ल शर र ब हगमना मरणाव ाय यथा ूलशर रं भय रं
भव त तथा ाव ायाम प ल शर राभावा ूलशर रमम लं कुणपस शं च
भवे । न तु तथा ाव ाय ूलशर रं भव त । क ु ाव ायाम प
ूलशर रं ाणस हतं जा तीव सु रं च भव त । त ा ूलशर रं वहाय
ाव ाय ल शर रं न ब हग त ।

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In dream, we see real world only through sūkṣma śarīram. It goes out from physical body and
sees real Badrinath etc, briha 4.3.12. Upaniṣad says sūkṣma śarīram goes.
Sthūla śarīram would have gone dead, if sūkṣma śarīram is not there, it will get disposed. Like
at the time of death, it will be frightening, a corpse, inauspicious. Whereas in sleep, body is
good. Because prāṇa is there..it is beautiful body. Therefore sūkṣma śarīram does not go out.
Why don’t we say sūkṣma śarīram goes out partially?

Vicarasagaram 18th November 2017

Page 202 3rd line

Maranavasthayam…bahirgacchati

मरणाव ाय यथा ूलशर रं भय रं भव त तथा ाव ायाम प

ल शर राभावा ूलशर रमम लं कुणपस शं च भवे । न तु तथा ाव ाय
ूलशर रं भव त। क ु ाव ायाम प ूलशर रं ाणस हतं जा तीव सु रं
च भव त। त ा ल
ू शर रं वहाय ाव ाय ल शर रं न ब हग त।

We have got an enquiry into the nature of dream. This is very important because we establish
the mityatvam of jagrat prapañca by using swapna as example. All PPs try to analyse Swapna
and try to establish that swapna is satyam. Especially nyayika purvapakshi. PP started that
swapna is based on memories. Smṛti is satyam. This was the first argument which was negated
establishing that swapna is not smṛti at all. Kevala vāsana janya smṛti, pratyakṣa sahita vāsana
janya pratyakabijñānam, doṣa sahita vāsana janya; adhyāsa. Swapna comes under third
category..doṣa sahita vāsana janyaha..nidrā doṣa sahita.. difference between jagrat prapañca
adhyāsa (due to mūlavidhya ajñāna janyam) and swapna prapañca adhyāsa is samanya
nidrā(sthūla ajñāna janyam). We concluded swapna is mithya.

Second argument by PP. I say Swapna is not adhyāsa but pratyakṣam, direct experience of
jagrat prapañca. Sūkṣma śarīram goes out and directly experiences the satya jagrat prapañca.
Author is going to give several reasons. In swapna awastha body is beautiful with breadth,
therefore sūkṣma śarīram does not go out anywhere. What about Sankaracharya? We do not
have authentic information about his life, 30 biographies are there. Sachidanendra Saraswati
compared the biographies. Assuming parakaya pravesha is possible, Sankaracharya must have
left his body due to yogic powers.

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PP: If sūkṣma śarīram leaves the body completely, body may become dead. So my argument is
leave the prāṇa in this body. Jīva keeps the prāṇa in the sleeping body and take the rest of
sūkṣma śarīram to experience the swapna, real jagrat prapañca.

Atha yadyujjyate…..pratyagachanteeti

अथ य ु ते — ाव ाय ाणा न ब हग । क ः करण म या ण
च ब हग ा पवता दकं प त । ाणान ब हगमनाभावादेव मरणाव ाया मव
ूलशर रं न भय रं भव त। अ प च े ाणान ब हगमने न क दप
योजनम । यतः ाणान ानश न । क ु याश रे वा ।
त ा ा पदाथ ानसाम येषाम ता ेव ब हग ।
ानश ा ःकरण ाने याण चा । ाणान कम यान च
ानश न । क ु याश रे वा । त ा ाव ाय ाणाः
कम या ण च ूलशर रे एव त । अत मरण न म कदाहा द ः
ूलशर रं संर तं भव त। ाव ायाम ःकरणं ाने या ण च ब हग ा
स गिरसमु ा दकं ा पुनः ाणान कम याण च समीपं ाग ीत ।

PP’s part full para: We understand very simple Sanskrit. Suppose PP argues in this manner.
During Swapna, Prāṇa does not go out. Mind and sense organs go out and perceive real
mountain etc. Since prāṇa does not go out of the body, sthūla śarīram does not become dead
body because prāṇa continues to be there. Prāṇa does not go out because there is no need.
Because for experiencing dream only jnana shakti is required not kriya shakti. Therefore
karmedriyanis need not go out too. Power to experience external world is only with
jnanedriyani and antahkāraṇams and only they go out. Tasmaat swapnavasthayaam… because
prāṇa continues in the body, body does not become a dead body. It is saved from final
obsequies..marana nimittaka daahadhibyaha…cremation etc. Mind and sense organs will go out
happily, see real mountains rivers etc.

Idam na sanghacchate…bahirgaccheyuhu end of para

इदं न स ते — (१) ूलसू स ातम े ाण एव ामी। ाणह नं देहं

णाधम प गेहे न ापय । ब हरर ं नी ा दह । ाणर हतं शर रं ृ ा

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ा च । अतः ल
ू शर र सारः ाणः । तथा सू शर र ाप धानः ाण
एव । तथा ह, ाणा इ या ण च ‘ ेषु कः े ः’ इ त वषये पर रं
ववादमाप ाः जाप तसमीपं गता मपृ “को नः े ः” इ त। स होचाच
जाप तः — “य व उ ा े ूल मदं शर रमम लं भव त स वः े ः” (छा.
५.१.७) इ त । जापतेवचनं ु ा मेणैकैक म यं शर रा ग संव रं
बह ष ा पुनः शर रं ा वश । तदा त तद य वासकाले
त द य यु दशना द प ापार वकलमपीदं शर रम ब दरा द पं भू ा
ाणेनाव ं स धृतम त । ाणे तू मष त वकल मदं शर रं भूमौ
पप तष त । तदा सव णी या ण ‘ ाण एव नः े ः’ इ त न ुः।
त ा ावदेवा देहे ाणो नवस त तावदेवेतरे या ण त त । ाणे
तू ा े इतरे या प तदनू ाम । त ा ू स ात राजेव ाण एव
धानः। ाणे शर राद नगतेऽ ःकरणं ाने या ण च न ब हग े युः ।

1. Simple argument: Prāṇa is the head of entire sūkṣma śarīram. It has 17 or 19 organs (as
per Mandukya). Master. All of them will always with Prāṇa only. They all go with Prāṇa
wherever they go. In Prasnopanisad, queen bee is example. If Prāṇa does not go, other
organs cannot go anywhere. Bulk of this para is to show Prāṇa is swami. Several
upaniṣads establish this. Idam..this view of the PP that part of sūkṣma śarīram goes out
is incorrect. Prāṇa is the master of sūkṣma as well as sthūla śarīram. Once Prāṇa goes
out sthūla śarīram has no value. Even the wife does not want to keep the body of the
husband. They cremate the body. If a dead body is touched, snanam is required. The
Prāṇa is sthūla śarīram’s saram. Also of the sūkṣma śarīram. Prāṇa is most important. A
story from Prasna and Chāndogya, Briha upaniṣad. Briha 6.1.7…a long story. All organs
were wondering which one was most important one. They could not come to
consensus. They went to Brahmaji. Brahmaji gave them an experiment. Each one must
go out of the body for one year. Each one goes. The person becomes blind, deaf etc but
survives. For one year, each one stays out. Each organ asks without me how was my
life? They say we could survive inspite of being blind or deaf etc. One of the powers was
lost one by one. It was kept alive by prāṇa. Utchitkramasati..Prāṇa was about to quit.
When prāṇa decides to go, all the organs lose their shakti. All the organs rushed to
prāṇa and started praising Prāṇa. Prāṇa stotrashlokas are there in Prasnopanisad.

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Because of this reason, all jnanedriyams and Karmindrayams are called gauna prāṇas. In
mundaka upaniṣad sapta prāṇah……is talked about. As long as prāṇa chooses to remain
in this body, they also will remain with prāṇa. When prāṇa goes out they will also go
out. Essence: Prāṇa and other organs go together. PP said let part remain here and part
go out, that is never possible…Like a King Prāṇa is the pradhānaha. If Prāṇa does not go
out during dream, jnanedriyams and mind cannot and will not go out.

Vicarasagaram 26th November 2017

Page 203 top line “prāṇa eva……bahirgacheyuhu.

ाणे तू मष त वकल मदं शर रं भूमौ पप तष त । तदा सव णी या ण

‘ ाण एव नः े ः’ इ त न ुः। त ा ावदेवा देहे ाणो नवस त
तावदेवेतरे या ण त त । ाणे तू ा े इतरे या प तदनू ाम ।
त ा ू स ात राजेव ाण एव धानः। ाणे शर राद नगतेऽ ःकरणं
ाने या ण च न ब हग े युः ।

PP claims Swapna itself is real. During Swapna, mind and sūkṣma śarīram go out and experience
the jagratprapañca. Prāṇa will remain inside keeping the body live. Therefore, Swapna must be
real only. Niścala Dās gives different arguments. First argument was that prāṇa and other
organs function only as a team. Other organs are only assistants and they will never leave the
master. Partial sūkṣma-śarīram going out is not a right argument. There is a problem. Niścala
Dās wants to give a conclusion that mind and sense organs cannot go out when Prāṇa is here. In
upaniṣadic story, one by one sense organ went out for one year. Prāṇa is inside. Niścala Dās is
quoting a story which is against his own reference story. (in Prasnaupaniṣad, they don’t go out,
he could have given this reference instead of chand and briupa). See footnote..

१. अ ाणश ेने यश ेन च त द भमानदेवता ा ाः ।

This story that we find in Chand, Bri, Prasna, Kausitakiupaniṣad is called prāṇa samvada story.
This is analysed in Brahmasutra, wherever we see the argument, we must take the abhimaani
devata not the indriyams. Indriyam does not go out but abhimani devata goes out. Brahmasutra
2.1.5. Abhimaanivyapadesaha…At the time of death also, indriyams travel all right, abhimaani
devatas do not travel. Bri upa.3.2 Arthabhagabrahmanam. When sūkṣma-śarīram takes a new
body, the devata will come back. Conclusion is indriyams do not go out as long as prāṇa is here.

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Argument 2.

Athavaantahkāraṇam…bahirgaccheyuhu

(२) अथवा अ ःकरणं ाने या ण च भूतान स गुणकाय ण। अत ेष

ानश र , न याश ः। ाण तु याश -र । ाण
याश बलादेव मरणसमये ल शर रं ूल मदं शर रं वहाय लोका रं
ग त। ाणबले नैवे य ारा ःकरणवृ ब हघटा ददेशं ग त । ाणसाहा ं
वना ःकरणा दकं न ब हग ुं भव त । अत एव योगशा े उ ते —
‘ ाण नरोधं वना मनो नरोधो न स त। ाणस रणेन मनसः स रणं भव त ।
ाण नरोधा नो नरोधो भव त’ इत च। अतो
मनो नरोध पराजययोगमनु ातु म ाण नरोध पहठयो- गमनु त े । अनेना प
हेतुना ःकरण गमनं ाणाधीनं भव त। ाणे ब हर नगतेऽ ःकरणं ाने या ण
च न ब हग े युः।

We said Prāṇa is swami in argument 1. Here we say prāṇa alone has kriya shakti, mind and
sense organs have got jnana shakti and hence need kriya shakti to support them to be active.
Atava… the mind and jnanedriyas are born out of satvaguna of pancabhootas. Chapter 14
satvaatsanjayatejñānam. Kriya shakti is not there for mind and sense organs. Prāṇa has got
kriya shakti, created out of rajoguna of bhootas. Because of the energy given by prāṇas, even
when mind has to perceive an object, a part of the mind has to go out of the mind and envelop
the object. Antahkāraṇavrutti also requires energy lent by prāṇa. Without the support or help
of prāṇa, antahkāraṇametc will not be able to go out at all. Because of the reason only, in yoga
śāstra, during dharana, Dhyana, samadhi we do not want mind to be overactive. Therefore you
withdraw the prāṇa shakti therefore we slow down the prāṇa. That’s why prāṇayama is
prescribed before practicing pratyahara, Dharana, Dhyana etc. Without prāṇayama, even rituals
are not commenced for this reason. First four steps from yama niyama upto prāṇayama is
called hata yoga. Rest from Dharana is called Raja yoga. Shankaracharya says this in
aparokṣāanubhuti. This Raja yoga is prescribed for people who are generally quiet. Yama
niyama asana prāṇayama. Whoever wants to practice Raja yoga, they should practice

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prāṇayamam which comes under hata yoga. In upadesasara we saw, vayu…. Because of this
reason also, mind and sense organs can travel all over only if prāṇa also accompanies.

Argument 3

Swapnavasthayam….

(३) ाव ाय ूलशर रं ाणस हतमेव ते। अत े अ ःकरणं

ब हग ा स पदाथ वषयीकरोती त
े स व त।

This is almost an additional reply to the previous argument. PP may say, let us assume that
prāṇa also goes along. This he cannot ask because we answered earlier that body will be dead.
In Swapna, we find body has got prāṇa is very much there. We can see that. If PP says “Real
jagratprapañca it objectifies” this is not possible because of the above reason.

Argument 4.

Atava..end of para

(४) अथवा क न रा ौ े स भ म लतो नाना वहारा करो त।

ातज गरणान रं यदा ता स नः सा ा त तदा ‘वयं रा ौ मल ा
अभूम। एत वहारानकुम’ इत व ु मह त। पर ु तथा न कथय त।
पूवप र ा तु ा ब हगतवा । स नं वा । तेन सह स पा
वहार कृतवा । तथा पर रदशनं वहरणं च स नोऽ प पिर ातं
भ वतुमह त । तत स ी वा यदा - ारं प त तदा सोऽ प तं त
‘वयं े म लता वहारानकुम’ इ त व ु मह त। पर ु सोऽ प न तथा व ।
स ा े तु े ब हगमनं स दशनं तेन सह वहरणं सव चा रे व
क त ।

Here Niścala Dās says suppose during Swapna, if the mind and sense organs go out
(abhyupedavada or suppositional argument) leaving prāṇa behind, and the dreamer went to his
friend’s house (real friends, because it is jagratprapañca) and all the friends went to five star
hotel (in general transact) and had dinner and the dreamer came back home and woke up and
next day he meets these friends. Discussion would be we ate last night and enjoyed the

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program, however they never talk about it also if I remind them, they only laugh at me and
think of me as mad. Gaudapada says this in Mandukyakarika. Therefore it indicates these
friends are not real friends. Adhyasabhashya, this entire discussion is!!! Let us also enjoy this
light discussion!!! Neither does the dreamer talk to the waker friends nor do the friends talk to
the person who dreamt. Nobody cross checks with others after waking up. If PPs opinion is
correct, the dreamer must have actually gone out met friends and relatives, must have done
actual transactions with actual friends. The relatives and friends with whom I moved in dream
must tell me about the experience they had with me. (woken up now after dream). Siddhanti is
alone is right..we say there is no jagrat purusha, prapañca etc. Swayamjyotibrahmanam says
that..none of them is actually there… For us this is casual information, but there are these
philosophers who are vehemently arguing that Swapna is real. Therefore, we must understand
thoroughly that Swapna is only adhyāsa. Only then Guru can move to jagranmithyatvam. In
advaitam, during dream, going out is mithya, seeing relatives, all these are superimposed within
our own head. Even though it is superimposition, for a dreamer a dream is not dream, it is
jagratavastha and jagratprapañcawhich issatyam. Dreamer will not use the word Swapna
avastha. Vedānta says we are repeating the same thing, my jagratavastha and jagratprapañca
are real. During ātmāajñātanidraa kale, this jagratprapañca appears as real. All these are
happening in Me. Mayyevasakalamjaatam…..Kaivalyaupaniṣad…sarvam cha antareva….

Argument 5

Atavaswapne…end of para

(५)अथवा े ब हग ा स पदाथ प ती कारे रा ौ न कुवतः

म ा सूय काशदशन , ग ाया द णतटे काशीपुर दशन , का ाः ा दश
याग े , ती द श गया े दशनं च ेन भ वतुमु चत । रा ौ
म ा सूय काश , ग ाया द णतटे काशी- पुय ः, का ाः ा दश
याग े , ती द श गया े चाभावा ।

Interesting argument. Suppose dreamer is going out with mind and sense organs to the real
jagratprapañca. He has gone to bed in night, he should be coming out in night only. However in
dream he experiences madyanasuryaha. How is it possible? He experiences Kashi on the
southern banks of Ganga while fact is Kashi is on the northern banks of Ganga, Prayaga on
eastern side of Kashi is wrong, it’s on western side of Kashi. Similarly Gaya. It’s clear he has not
gone to jagrat Kashi, Prayag, Gaya etc.

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Vicārasāgaram on 2nd December 2017

page 203 item no 5 last para
The main topic of swapna mithyatva sthapanam is continued. We saw four reasons, now we see
the 5th reason. In swapna a person experiences many things that one cannot experience at all.
Wrong perceptions. Suppose the sūkṣma śarīram is going out of the body and seeing the real
jagrat prapañca, for a person who is sleeping in the night, he experiences mid day sun during
night, he experiences Kashi on the southern banks of Ganga, on the eastern direction of Kashi
experience of Allahabad or prayaga, on the western side of Kashi experiencing Gaya. All 4
wrong perceptions should not happen if he is actually visiting these places. These are all
actually not so. On the western side of Kashi, Gaya is not there, it is on eastern side.
One more argument is there. Author does not mention here, it comes later. Suppose the
sūkṣma śarīram goes out of sthūla śarīram, mind and sense organs do not have a sthūla
śarīram, it is like a ghost. Sense organs will not have the golakam. If the eyes travel to Kashi,
without eye ball, it can experience anything. Golakam vina indriyani naiva vishayan pasyanti.
After death also, the sūkṣma śarīram cannot perceive anything in any loka. After pancagni vidya
only possible.
Tasmat swapne jagrat anubhuta.....veditavyao
त ा (१) े जा नुभूतपदाथ न रणं भवती त(२) ब हग-
े रसृ गिरन ा ददशनं भवती त च ाव प प ौ नराकृतौ वे दत ौ।

therefore both the views of purvapakshi have been negated. They are given for establishing the
reality of swapna prapañca. 1) swapna is a remembrance and remembrance is only satyam.
(Argument given was dream is not smṛti) smṛti is kevala vāsana janya, but dream is nidrā doṣa
sahita vāsana janya adhyāsa. 2) that the sūkṣma śarīram goes out and Iswara created jagrat
prapañca, it experiences real satya river, mountain, mid day sun etc. this was also refuted using
several reasons. Important one being sūkṣma śarīram cannot go out as it will be death in that
case. Therefore vedānta anumana vakyam is correct, jagrat prapañca mityatvat swapna
prapañcavat. Swapna prapañca example is correct for dismissing jagrat prapañca.

Topic 322-341 heading

(आ. ३२२-३४१) ‘जा यो ु ता’ इ त स ा - न पण —
Untimate aim of the author, he is inching step by step. Dṛṣṭī śṛṣṭi vāda he is gradually
developing. We saw earlier that this will be dealt with elaborately. Different language used
here. Jagrat prapañca and swapna prapañca must be treated the same. Differentiating using
vyavahārikam and prātibhāsikam is for junior students. This is the ultimate siddhanta of
vedānta. Our next discussion in swapna. Untill now Niścala Dās says swapna prapañca is mithya,
he asks a question, whether mind and sense organs also are superimposed in dream or not. Do
we experience swapna prapañca directly or with instrument of mind and sense organs? We are
using instruments like mind and sense organs to experience swapna prapañca. This mind and

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sense organs are which ones..jagrat ones or projected ones in swapna prapañca? We are
projecting all the three factors pramata, pramāṇaṃ(indriyani) and prameyam. From projected
swapna pramata angle projected swapna prameyam appears jagrat prapañca. If this is
assimilated thoroughly, from the projected jagrat pramata angle, jagrat prameyam appears
jagrat. Both pramata appears real from the projected prameyam respectively. This will boil
down to anirvachanīya khyāti and arthadhyaasa and jnanadhyaasa.
Topic 322 upto end of para
(३२२) े पुटीसमुदायः सव ऽ ुपजायते— े
जा दाथ ृते ल शर रब हगमन चास वेऽ प जा तीव ऽ
े प ाता, ान ,
ेय म त पुटी भासते। त ा ाधः ना - रे व सवमु ते। अयमथ
मा ू बृहदार का दषु सू चतः। “ - ानोऽ ः ः” (मा. आ. ४) “स य
प लोक सव वतो मा ामपादाय यं वह यं नम य ेन भासा
ेन ो तषा प त। अ ायं पु षः य ो तभव त” (बृ. ४.३.९) “न त रथा
न रथयोगा न प ानो भव । अथ रथा रथयोगा पथः सृजते” (बृ.
४.३.१०) इ त । अयमथः — ‘न जा ाल नः पदाथ े भा ।
क ु रथर थका माग दयः सवऽ प े अ भनवा ाल एव सृ े इत
।त ा े उपल माना गिरनदीसमु वन ामप णसूयच ादयः सवऽ प नूतना
उ े । यद े पवतादयो नो े त ह तेष ानं े नो ुमह त
। जायते तु तेष े ान । वषयेण सहे - याणाम ःकरणवृ े
स ः ाने हेतःु । त ा वतादयो वषयाः
त ानसाधना ःकरणे या दकं सवम े ।

Tripuṭī utpatti is the topic. It is anirvachanīya utpati like snake is born out of snake.
anirvachanīya manaha indriyani eye are born. Anirvachaniya means it does not come under
existent or non existent category, but seemingly existent category with borrowed existence.
More we assimilate this, he will extend this to brahman. Anirvachanīya jagrat pramata
pramāṇaṃ prameyam will be arrived at. From mūla vidya jagrat tripuṭī is arising. If swapna is
neither memory nor perception what is happening in swapna? There is an experiencer,
experiencing instrument, experienced object and experience in swapna like jagrat. All of them
are appearing in this blessed world called swapna. This has to be an interior world, it is
supposed to be generated in the nadi. Ref chāndogya and brihadaranyaka. Śāstra talks of nadi

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internally, prāṇa is supposed to move that. During dream, jīva is supposed to withdraw from
the golakams and enters the nadi and the jīvātmā moves about in the nadi, author says
specially the nadi under the throat, jīva is in this area yoga śāstra says during dream, in sleep
the nadis converge in the hrudayam. Once they come there, a membrane around the heart and
once jīva enters there it merges into prājña, dream ends and deep sleep or sushupti starts.
Momemt it withdraws from nadi swapna ends. Sushuptau hrudaya sthaanam, swapne nadi
sthaanam, jagrat golak sthanam, 3 loci for the jīva in the 3 states, said so in upaniṣads and yoga.
Kanta adastha, inside the nadi, the whole world is projected in dream. Therefore, mithya ( we
saw in vaitatya prakāraṇam). Niścala Dās is going to show that even for jagrat, no uchita kala
desha is there. So many upaniṣad vakyams, mandukya, briha upaniṣad etc. mandukya
upaniṣad..swapna sthaanaha anta prājñaha... briha upa..sa yatra ... when jīva goes to sushupti
avastha, from jagrat prapañca he takes a small portion in the form of vāsana.. tripuṭī is there in
jagrat prapañca but not available inside, therefore it has to be projected from vāsana. Jīva has
to create or project tripuṭī in swapna by taking a sample. It forgets/destroys the entire jagrat
prapañca and creates an internal tripuṭī. For experiencing the jagrat prapañca, I am using the
light of sun moon light etc, for experiencing the internal workd, chaitanya jyoti lights up.
Swayamjyoti brahmanam 4.3.9

Vicaeasagaram 9th December 2017

Topic 322 4th line 3rd para
Swapna sthano...end of para.
Niścala Dās is analysing swapna experience elaborately. The better we understand this, we can
understand jagrat prapañca better. Jagrat prapañca from stand point of ātmā is mithya. If we
want to clearly assimilate vedānta, we should see similarity between jagrat and swapna angle.
Mithya is relative reality. From stand point of absolute reality, both jagrat and swapna are
relatice reality. Therefore analysis of swapna prapañca is useful for understanding the
mithyatva. Of jagrat prapañca. Swapna prapañca swapna pramāṇaṃ and swapna prameyam
arise, tripuṭī utpatti happens in swapna as well as jagrat prapañca. Bṛhadāraṇyaka upaniṣad
points out that the waker takes a portion of jagrat prapañca and the vāsanas are gathered and
in swapna jīva creates an internal world. He forgets that he has projected this swapna
prapañca. This jagrat prapañca is also my own projection. Swayamjyotir bhavati, I reveal the
swapna prapañca.
In the swapna prapañca chariots are not available. For the horses roads are required, roads are
also not there in dream, the dreamer creates chariots horses roads etc out of our own mind.
Intangible mind creates tangible objects. Intangible appears as the tangible. This is the meaning
of the śruti vakyam. The objects obtaining in jagrat avastha are not available in swapna, but
chariots, charioteer, horse, roads etc they are created afresh in swapna. Mountains, rivers,
oceans, forest, village, city, sun, moon etc are all created new. If they are not freshly created,
we will not get direct experience of these objects. We do not look at swapna as imagination.
During dream whole world is experienced as direct indriya pratyakṣam, in the swapna we do
have direct experience of all of them. Pratyakṣa jñānam requires sense organs also, are they
wakers sense organs or are they created afresh. Along withsense objects sense organs are also
created. We require a mind also in swapna. Dreamers mind looks upon the dream as not dream

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but waking. Dreamers mind is also ignorant ofthe fact that the dream is mithya. Tripuṭī alone
creates the swapna experience. Mind and sense organs are all created inside.
nanu swapna padarthaha.....end of para
ननु पदाथ ः रजता दव ा भा ाः।
अत ानेऽ ःकरणे याणामुपयोगो ना । त ा े य
े ान
पवतादीनामु कार ो चत ऽ
े प ातृ ानयोिर याण चो कारो
नो चत इ त चे ।

Somebody raises a question. Ok the inner world is created, why introduce creation of sense
organs and mind? To objectify the entire dream world is like rope snake or shell silver. They are
directly illumined by the sakshi. If sense organs perceive rope and rope snake, rope is indriya
bhāsyam and rope snake is sakshi bhāsyam. Dream world is also mithya revealed by sakshi.
They do not require sense organs. Why are you introducing sense organs? We studied this in
anirvachanīya khyāti. Rope vrutti is sūkṣma sareera vrutti. Rope snake vrutti was kāraṇa
shareera vruttihi. Avidya vruttihi. You require only kāraṇa śarīram not antahkāraṇam. Similarly
swapna prapañca also is created by kāraṇa śarīram only, why bring in indriyam and manas? Rise
of jnata antahkāraṇam and antahkāraṇa vrutti are not required only kāraṇa śarīram is required
to experience dream.
4 arguments given to support mind and sense organs.
1) yatha swapna...karyaiva..
(१) यथा े पवतादयः तीय े तथे या ण, अ ःकरण , ाणस हत ूलशर रं
चे ेता प तीय ।े त ा ष
े सवषामु र कायव ।
we are experiencing all of them in dream, we have to accept their origination. Because we not
only experience a world but we experience a body which is different from this sthūla śarīram.
We have to admit swapna śarīram and sense organs because we experience fresh sense organs.
Pratheeyante means we experience sense organs in dream. He experiences the dream as
indriya bhāsyam only. There is a dream mind which is ignorant of the dream as dream. There is
a prāṇa sahita śarīram. Anubhava pramāṇaṃ
athava swapna padartha..na sambhavet..
(२)अथवा पदाथ न ने ा द वषयता तीयते। ावहािरक- ने ा द वषयता
ा ा तभा सकपदाथ न न घटते । समस ाकपदाथयोरे व पर रं
साधकबाधकता ी त प मतर े न पत ा । तथा च ा- वहािरकने ादीन
शर रे व मान ऽ
े प तेष वषमस ाक ा ान- वषय ं ा पदाथ न न
स वे ।
this argument is anumana pramāṇaṃ. If anubhava pramāṇaṃ you are not convinced, I will
give you anumaana pramāṇaṃ. Objects are associated with seeing hearing etc. seen ess

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heardness smelt ness etc are adjectives of the object indicating perception. This presupposes
perceiving instruments sense organs. Anumanam or artha patti pramāṇaṃ. Jagrat indriyam
cannot reveal swapna padharthan. In 5th taranga, I have pointed that either friendly
relationship or enemical relationship is possible only when they enjoy same level of reality.
Jackal biting man in dream. Jagrat indriyani is vyavahārika indriyam. Swapna is prātibhāsikam.
Therefore different levels of reality. Jagrat sense organs can reveal only jagrat padartha. Ref..
chapter 5 page 142 to 144 topic 242 to 245. They cannot be used for experiencing dream.
Athava ...mangikaarya... sense organs can function only through their relevant physical part of
the body. Eyes can function only through the golakams, during dream wakers sense organs
cannot use wakers golakams because they are resting. Even though sense organs are willing to
reveal swapna, they cannot reveal via wakers golakam as they are not available. Therefore,
dreamer requires dream sense organs.
Vicarasagaram 23rd December 2017
Page 205
2nd para
(३) अथवा ावहािरके या ण गोलका न वहाय कायकरणे न समथ न।
ाव ाय न कुवतो ह पादवागादीन गोलका न न लतया
पा ेनानुभय
ू ते। ा तु े ह ेन मादाया ोश धाव त। त ा े
इ याणामु रव म काय ।
In these portions, swapna is being analysed. 1) swapna is mithya..2) he is laying the foundation
for dṛṣṭī shrishti vāda.. swapna prameyam and swapna pramata are also false projections.
Tripuṭī projection in swapna. Then this can be extended to jagrat avastha too. Thats the grand
plan. Both these tripuṭīs are projected by chaitanyam. Normally we say Iswara projects jagrat
and jīva projects swapna prapañca. For both these projections there is only one projector.
Chaitanyam. This is the development of dṛṣṭī shrishti vāda. Why do you say there is a swapna
pramāṇaṃ to experience swapna prameyam, that’s required because jagrat pramāṇaṃs
cannot experience swapna prapañca. Travelling jīva after death has all the indriyams but cannot
experience anything without golakam.
Sense organs require physical golakams to function..seeing hearing etc, in swapna awastha
when jīva is sleeping, physical golakams are resting, hasta pada vak, is present inactively, others
feel this. In the dream dreamer uses hand, legs vak etc and is running also so it must be
different from the jagrat ndriyam. Therefore, we have to admit the sense organs, golakam etc.
4th argument.
Tathaiva swapne...
(४) तथैव े सुख ःखा द पं य
े ं त ानं त ाना यः माता चे त
े े च
तीय े। असतः पदाथ ती तन भवे । त ा सकला पुटी े उ ते।
Now pramata and prama utpatti. In swapna, prameyam in the form of objects, jñānam or
perception, perceiver pramata are experienced. They are all not non existent. Experientially
existent. They are not sat also. In swapna entire tripuṭī is generated. Foundation is
anirvachanīya khyāti.

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Anirvachanīya khyate...end of para

अ नवचनीय ातेः कार ेव — याव म ाना न भव तेष सवषाम प
वषया अ नवचनीया उ े। वषयं वना न क दप ानमु त
े ेत
स ा ः। मता रे तु व ुनो पा रे ण भानमेव मइ ु ते। स ा े तु
यथा पदाथ ऽ तथैव त ानं भवती ुपग ते। त ा म ले ऽ प
वषयोऽव मु त एव। वषयं वना ानं न भव त। तथा च े पु ा
भाना सकला पुटी उ त एव ।
While discussing anirvachanīya khyāti, we said normally we talk of superimposition or adhyāsa.
For junior student. X being mistaken as Y. Represented as anirvachanīya khyāti..revised version
of adhyāsa for a senior student. There is a projection of two mithya things due to rope
ignorance. Appearence is replaced by utpati or projection. We are experiencing two things, the
snake experienced, snake experience. A non existent snake cannot be experienced. Do not treat
snake as non existent. Temporary generation of mithya sarpaha. It is neither non existent nor
existent category..sat asat vilakshana anirvachanīya sarpasya utpatti..for a senior student. We
are going to say anirvachaneya sadasat vilakshana jagrat prapañca avidhyaya utpatihi...this is
arthādhyāsaha. In anirvachaneya khyāti we speak of utpati of sarpa as well sarpa
jñānam..perception generation from rope ignorance. Rajju avidhya.
Sarpa is arthādhyāsa and sarpa jñānam is jñānadhyāsa, object and object experience. Both arise
simultaneously and disappear simultaneously. You cannot talk of objective continuity of snake.
When snake experience ends you cannot talk of snake continuity and similarly when swapna
experience ends you cannot talk of swapna continuity. Similarly when jagrat experience ends,
you cannot talk of continuity of world. An objective existence of the world cannot be accepted
separate from the world. Dṛṣṭī shrishti vāda is there is no world existing separate from the
observer.
Anirvachanīya khyāti ..as many false experiences are there, for every such experience there is a
false object originating. Jñānam and vishaya are a pair. Without an false object you cannot have
a false experience. This is our final view. Anirvachanīya khyāti is very similar to quantim physics.
They also ask similar questions..quantum physics for seniors... for a junior student, they will
define adhyāsa as one appearing falsely as other. Brahmaha. In anirvachanīya khati, whenever
jñānam arises in the mind, you must admit a false object as well. In swapna since tripuṭī is
experienced, we have to talk of origination of tripuṭī as well.
Swaapna padarthasya...
If in swapna there is the creation of tripuṭī, whats the material cause of swapna tripuṭī. Swapna
triputya upadana kāraṇam kim? Junior..upadana kāraṇam is sūkṣma śarīram, for senior student
kāraṇa śarīram or mūla vidya. Normally we say mūla vidya is material cause for jagrat prapañca,
mind or antahkāraṇam or sūkṣma śarīram is material cause for swapna prapañca. Drishtishrishti
vāda: senior student: One mūla vidya is material cause for jagrat and swapna tripuṭī. For junior
student we will say adhiṣṭhānaṃ for jagrat prapañca is Iswara and adhiṣṭhānaṃ for Swapna is
jīva. For senior student adhistaanam is chaitanyam...as per anirvachanīya khyāti..that is I ,

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Iswara becomes the casualty.mayeva sakala. Jatam...drop two creators two creations... eka
ātmā eva eka upadana kāraṇameva projects both jagrat as well as swapna prapañca. I alone am
appearing as jagrat prapañca as well as swapna prapañca.
M.. for swapna tripuṭī, mind is material cause for junior students and mūlavidya is material
cause for both swapna and jagrat tripuṭī. Pp is going to ask why are going into all these hair
splitting? Say swapna is appearing in sleep and then disappears. Easy to explain.

Vicarasagaram 30th December 2017

Page 205
3rd para from bottom
Topic 323
(आ. ३२३-२३४) ा पदाथ ा ध ानोपादानयोः दशन- पूवकमु वणन —
Dṛṣṭī shrishti vāda
Development of entire 6th cHapter including anirvachanīya khyāti is a post Shankara work. Not
been discussed in any of the bhashyams, some clues are there. We may wonder whats the
motive of post Shankara acharyas? They must have some motive. Śṛṣṭi prakriya, creation
teaching in the upaniṣads as well as prakāraṇa grantha comes before maha vakyam. Śṛṣṭi
anupravesha maha vakya is the procedure. Generally when shrishti prakriya is there, it is pre
maha vakyam shrishti prakriya. Before mahavakyam, jīvātmā paramātmā bheda must apply. To
understand this, our swapna example is given. Jīvātmā creates swapna, paramātmā creates
jagrat. This is the conditioning we have. This conditioning always gives jīvātmā paramātmā
bheda. Shrishti prakriya is generally bheda friendly. We come to mahavakyam, then we talk of
aikyam and then negation of creation adhyaropa apavada and never visit shrishti prakriya again
after maha vakyam. After all shrishti is there in reality after the maha vakyam also. Therefore
our mind goes to bheda only after maha vakyam also. Shrishti prakriya and maha vakyam dont
seem to go together. Shankaracharya never revisted shrishti prakriya because it is a temporary
introduction before maha vakyam. Therefore nobody bothered about shrishti prakriya after
maha vakyam. These post Shankara advaita acharyas felt the need to revisit śṛṣṭi prakriya again
and redesign śṛṣṭi prakriya. Motive of these acharyas is shrishti prakriyas is associatrd with
bhedas, therefore to remove the conditioning, and make us say I created, whenever I say I
created, I will say swapna prapañca only. Still focussing on bheda. I don’t say I created (in
general). Therefore this must be redesigned to say I created jagrat. I should have a prakriya to
say I created jagrat prapañca. For “Mayee sarvam layam yati” to be real. I should be able to
comfortably say I created both, only after the jīvātmā paramātmā abedha is assimilated. I
created jagrat prapañca with the help of my Maya shakti, I should be able to say comfortably.
My mind will go to Iswara automatically, not myself. Some paramātmā with maya shakti. I
should learn to think maya is my shakti, eka ātmā one chaitanyam. This is possible when prājña
Iswara aikyam is understood, kāraṇa śarīram kāraṇa prapañca must be equated. In deep sleep
state, I am prājñaha, I am Iswaraha. For this, we get the clue in Mandukya upaniṣad. Entire dṛṣṭī
shrishti vāda is based on mantra 5,6. In sushupti I am prājña. In mantra 6, esha sarveshwara,
eshontara.....while talking of prājña dont speak of vyaṣṭi samaṣṭi bheda, micro macro division.
In viswa, taijasa you talk of division, in prājña avastha I am identical with Iswara. I the prājña am
Iswara. Not only do I see aikyam in 4th pada but 3rd pada also. Basis for dṛṣṭī śṛṣṭi vāda and

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anirvachanīya khyāti is seeing Iswara as prājña and vice versa. In sushupti I am Iswara. When I
say I have limited knowledge, I have come to viswa and taijasa, only mind can have limited
knowledge. In sushupti, where is the question of individual mind. Prājña Iswara aikyam is basis
for dṛṣṭī śṛṣṭi vāda and anirvachanīya khyāti. There is only one prājña who is Iswara who creates
vyaṣṭi and samaṣṭi. Therefore I the ekātmā who is prājña Iswara with maya or mūlavidya
(conditioning is Maya word is associated with Iswara who is someone), project both swapna
prapañca and jagrat prapañca. This is not required but to get over previous conditioning of śṛṣṭi
prakriya anirvachanīya khyāti has been designed. Recondition the mind, instead if Bhagawan
created the world, say I alone created the world. At the creation level itself, we have aikyam.
Therefore, dṛṣṭī śṛṣṭi vāda is to get out of conditioning Bhagawan created the world. Inside your
mind, practise this. At kāraṇa level maya and nidrā there is no difference, as kāraṇa is a state in
which differences are dissolved. Yes potential wise differences are there. nidrā maya abheda
helps in aham brahmasmi nididhyasanam. Nidra maya bheda reinforces jīvātmā paramātmā
bheda. The hairsplitting dṛṣṭī shrishti vāda is necessary to make śṛṣṭi abedha friendly. Therefore
swapna was discussed, tripuṭī was generated, not only prapañca. Exactly like jagrat, swapna
was created.
M..for the swapna tripuṭī, by discussing the material cause of jagrat prapañca and swapna
prapañca, mūla avidya. This is going to be discussed. At adhistaanam level also there is
difference for jagrat, Iswara and swapna prapañca jīvātmā is adhiṣṭhānaṃ. In abheda format, it
is ekātmā as adhiṣṭhānaṃ, material cause is mūla avidhya. I am eka chaitanyam, in me there is
mūla avidhya which is cause for both jagrat and swapna prapañca.
Topic 323
(३२३) े पदाथ नामु कारो न यु इत श ा —
े तीयमानपदाथ नामु कारे यथा स ा े ा बला ा दाथ
म ेत सा ते, तथा जा दाथ ना मव ा पदाथ नाम ु म ा ऽ
े प स ा
इ काय भवे । े पदाथ नामु न कारे नैष दोषः ा । तथा ह, जा त
पदाथ उ ा स ः तीय े। े तु पदाथ अस एव तीय े।
त ा ऽ
े सत पदाथ न ानं म पं भव त। अत ष
े ामु कारो न यु
एव।
Gist of the questioner....I will first give the conceptual part. Questioner is a regular vedantic
student. He says generally we say dream world is an appearence, it is very easy to understand
dream world is mithya, we also say jagrat prapañca is also mithya like dream world. In
anirvachanīya kyati, we remove the word appearence but we use the word generation.
Generation of tripuṭī prapañca etc, arthādhyāsa jñānadhyāsa. So will it not be a disadvantage to
you by using the term generation instead of appearence? We may actually think swapna
prapañca also originates therefore it comes to existence therefore satyam. Origination is
associated with satyam, appearence is associated with mithya. Instead of proving jagrat is
mithya, are you not making swapna also to appear real. We have to prove it is advantageous. I
am not going by sankrit word by word meaning.

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I will give you approach. Niścala Dās is going to say I will show swapna is unreal mithya inspite
of its being born. Inspite of tripuṭī being born along with desa and kala, it is mithya. Similarly
inspite of its being born, jagrat is also mithya. Originality is not associated with reality. We
break the regular conditioning origination is associated with reality. I will give you the logic.
Reply topic 323, I have given only summary
Topic 324.....upto mithya before 1
(३२४) पूव श ायाः समाधान —(१) य व ुन उ ौ देशकाला द पो
यावा साम ीकलाप अपे त ाव ं साम ीकलापं वनैवो मानं व ु
म े भधीयते। े गजादीनामु ावु चतदेशकाला द पसाम ी ना । चरे ण
काले न व ीण देशे उ ुं यो ा गजादयः े
णमा काले ना तसू क देशे उ े । त ा ा गजादयो म ा।
In swapna we are going to argue inspite of tripuṭī generation, it is mithya. Word utpatti. We use
and establish mithya. Then finally we will say the adhiṣṭhānaṃ is chaitanyam thats me.
Argument is borrowed from mandukya karika vaitatya prakāraṇam. Argument given is entire
swapna prapañca is existing within our head. A huge mountain cannot be there in the room or
in the 3 tier birth. Within the head we see mountain rivers elephant etc...the required space is
not there for these huge things, we are projecting required space in addition to objects, space is
also an adhyāsa. Similarly in swapna, we dream of a global tour, getting children grand children
etc. swapna duration is small.... swapna events are happening in projected time. Time space
objects are all simultaneosly projected in swapna. Since all 3 are projected without having
required time and space, all 3 are mithya. Similarly jagrat prapañca, desa and kala are
simultaneously orojected and without projector, you cannot talk of continued existence of any
of these 3.

Vicarasagaram 6th January 2018

Topic 324 on page 205 upto end of sub title 1
This is a complex topic of post sankara work. All concepts before maha vakyam are clarified or
refined further. All triangular format and bheda friendly concepts are given pre maha vakyam,
we never go back to old concepts after maha vakyam. These acharyas consider even these
bheda friendly concepts are vipareeta bhavana concept and therefore a revision is necessary,
abheda friendly and binary format friendly,
First we are revising swapna understanding to align with aham brahma asmi, instead of
presenting dream as an appearence, it is being presented as tripuṭī generation or origination or
creation in swapna. Pp is saying are you not causing disadvantage by using word generation
instead of appearence? It will be difficult to dismiss as mithya as anything that originates is
satyam. Instead of falsifying swapna, you may “realify” swapna. Why are you insisting tripuṭī
origination in swapna? Answer..once we point out that tripuṭī origination in swapna is mithya,
because without time and space appropriateness, we can extend through analysis that for
jagrat tripuṭī origination also does not have uchita kala desa abhavat. Like an elephant
originating in dream without uchita kala desa and parents. You are accomodating a huge

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elephant in your tiny head. According to śāstra during sleep the jīva moves to the kantastha
nadi. There all these are rising.
(2) subtopic 2. End of para.
(२) य प ाव ायाम ध- कदेशकालौ तीयेत,े तथा प
गजा दपदाथ रवद धकदेशकालाव प ऽ
े नवचनीय ा तभा सकतयैवो त
े ।े
तथा ह, वषयं वना ानं नोदे त। ऽ
े धकदेशकालयो नमु ते।
ावहािरकदेशकालौ तु ौ भवतः। त ा ा तभा सकाव धकदेशकालावु त
े े।
पर ु ाव ा- यामु ौ ा तभा सका धकदेशकालौ
ावा ायामु मानगजादीन कारणभावं न भजतः। कारणं पूवकाले भव त
काय चो रकाले भवती त ह नयमः। े तु देशकालौ गजादय
युगपदेवो ।े त ा े ा त- भा सकदेशकालयोगजादीन च पर रं
कायकारणता न स व त। ावहािरकदेशकालौ तु ौ ः। न तौ
गजा ु ादने यो ौ। त ा चतदेशकाला द पसाम वनो मानाः ा पदाथ
म ा ।

Required time and space is not there is said by waker not dreamer. Therefore in his vision,
there is time and space are there. Dreamer does not complain. Insufficient desa kala reported
by the waker and sufficient desa kala reported by dreamer. Therefore we have to conclude that
uchita desa kala are rising in the dream,
Desa kala is also part of kāraṇam for dream, and desa kala kāraṇam must exist before karyam.
Therefore for swapna gaja also, kāraṇa desa kala is required. Niścala Dās asks tell me which
desa kala is kāraṇa for gaja utpatti. Niścala Dās says neither jagrat nor swapna desa kala is
kāraṇam, because swapna desa kala arose along with the swapna gajaha. Therefore no karya
kāraṇa sambanda between swapna kala desa and swapna gajaha. In swapna appears
simultaneously. Therefore past present future is not there in swapna...all these are not there in
swapna, no karya kāraṇa sambanda, no continuity in swapna.
Gaudapada said samsara is obsession with karya kāraṇa sambanda.
Desa kala is also anirvachanīyam along with things. We normally think desa kala is always there,
rest rise and fall. Desa kala adhyāsa is arthādhyāsa desa kala anubhava is jñānadhyāsa.
Vyavahārika desa kala is small, therefore prātibhāsika desa kala is created by the dreamer. But
it cannot be the cause for the dream elephant.
This arthādhyāsaha originating time space cannot be the cause for the originating elephant.
Kāraṇam should have existed earlier to be kāraṇam of kāryam. here time space and elephant

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arise at same time. Why can’t we say vyavahārika desa kala be kāraṇam for prathibhasika gaja.
Because they are too small for projecting elephant.
3 sub topic 3 Api cha swapne... end of para.
(३) अ प च े गजादीन माता प ा द पसाम प ना । य प े ा णनः
तेष माता प ादयोऽ प तीय े। तथा प ा माता- पतरौ न पु ो कारणत
भजतः। यतो माता पता पु ेत योऽ प युगप हैवो े। त ा तेष
कायकारणभावः। य ा दोषस हता व ायाः सकाशा ा पदाथ जाय े
सैवा व ा तेष पदाथ न मातृ , पतृ , पु ं चो ादय त। ा पदाथ ौ
ना ा का प साम- । न ादोषस हता व व
ै ा पदाथ ौ कारण ।
दोषस हता- व ाया जातं ा दकं म ा भव त । त ा ा पदाथ
अप म व
ै न स ाः।
Extending the same argument further. In the dream, for the elephant there is no
samagri..group of causes, time space parents. Suppose in the dream we see the mother
elephant, we must remember that both mother and baby appear all at once, so the relationship
of mother child etc we superimpose on the elephants. Whichever avidya projects the products,
the same projects the relationship too. We should be able to assimilate all of this and be ready
to extend this into jagrat avastha.

Vicarasagaram 13th January 2018

Page 206 second para 4th line...
त ा तेष कायकारणभावः। य ा दोषस हता व ायाः सकाशा ा पदाथ
जाय े सैवा व ा तेष पदाथ न मातृ , पतृ , पु ं चो ादय त।
ा पदाथ ौ ना ा का प साम- । न ादोषस हता व व
ै
ा पदाथ ौ कारण । दोषस हता- व ाया जातं ा दकं म ा
भव त। त ा ा पदाथ अ प म ैव न स ाः।
We are discussing revised śṛṣṭi prakriya. This is supposed to help in nididhyasanam like maiyeva
sakalam jatam, aham vrukshasya reriva, even without this revised śṛṣṭi prakriya, we can do
nididhyasanam since śṛṣṭi is not the central topic of vedānta. If you enjoy this topic wonderful
otherwise also its ok. Origin of swapna padartha discussed. In swapna the tripuṭī is originating.
We do not see a cause at all. Set of elephants we see in dream, no samagri is there, no desa
kala or kāraṇa padarthahs. Kāraṇa desa kala appears simultaneously along with the object.
Dream desa kala cannot be taken as kāraṇam for dream padartha. Wakers desa kala is too small
for experiencing a huge elephant. The elephant appears without parents. Dream parent
elephants cannot be the parents of the baby elephant as they all appeared together, the
parenthood is also a result of avidhya. Nothing is legitimately produced but superimposed by

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avidhya. Concept of past present and future is also superimposed. I assume that the parent
elephants existed before. Whichever ignorance is responsible for projection of the object
elephant is responsible for the projected motherhood and fatherhood although they all have
same time for existence.
Cause effect concept itself is superimposed. There is no other samagri. Without any of the
samagri we have only one causal factor, avidya. NIdraa doṣa sahita avidhya eva. Just as a shell
silver is purely by ignorance, dream objects including desa kala is mithya not satya.
Swapnapadaartha.....bhavati
ा पदाथ नामुपादानकारणम ःकरण ; अथवा सा ाद व व
ै ।आ प े
सा चैत ं ा ध ान । तीयप े चैत ं ा ध ा- न । इ ं च ः
अ ःकरण अथवा अ व ायाः पिरणामः। चैत ववत भव त ।

Aside note.. my Guru does not appreciate my entering into this type of discussion. When we
talk of jagrat prapañcam, matetial cause is divided into vivarta upadana brahman and parinami
upadana kāraṇam, both contribute to arrival of universe. Vivarta upadana kāraṇam..brahma
chaitanyam contributes to isness existence mithya kāryam’s. (Adhiṣṭhānaṃ referred here) .
Maya contribution is changing maya contributes to changing nama rupa of this creation. Author
called the parinami upadana kāraṇam as upadaanam. Mithya karyam requires upadanam as
well as vivartam. Author uses the word mūlavidya. Swapna prapañca also has adhiṣṭhānaṃ and
upadaanam. Conventional option...upadanam of swapna prapañca...the mind. Mind projects
swapna. Adhiṣṭhānaṃ is antahkāraṇa avachinna chaitanyam that is sakshi chaitanyam is
adhiṣṭhānaṃ for swapna prapañca. Ultimately avidhyaa is upadaanam for swapna prapañca
also... once you say that adhiṣṭhānaṃ you cannot say antahkāraṇa avacchinna chaitanyam but
brahma chaitanyam. In revised option upadaanam and adhiṣṭhānaṃ of swapna and jagrat
prapañcam is the same. In nididhyasanam, I am that brahma chaitanyam.
M.upadanam for swapna padartha is antahkāraṇa. Otherwise saakshat avidhyaa eva. If you are
going by first option, adhiṣṭhānaṃ must be present as upaadaanams are many, the respective
enclosed consciousness. Each dreams’s adhiṣṭhānaṃ. Upadana kāraṇam is mūlavidya. Maya
avacchina chaitanyam is swapna adhiṣṭhānaṃ. Antahkāraṇasya parinaamaha.

Page 207
(आ.३२५-३३१) वधस ाप े वल णयोज योः स ाभेदः;

व त
ु योरवैल ा ै मेव —

Question is based on one of the common concepts, trivida satta vadaha. 3 types of existence. 3
orders of reality. Paaramarthika, vyavahārikam, praatibhasikam.. brahman is considered
paramārthika satyam. Empirical reality. Swapna prapañca is prātibhāsika satyam.. apparent
reality... for talking about these three we give three reasons, it is eternal time. Vyavahārika is
created by maya sahita brahman. Swapna prapacha is created by the individual mind or created

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by jīva. Niścala Dās says in revised prakriya he has said kāraṇam for jagrat and swapna prapañca
are same. Vyavahārika and prātibhāsika satyam will have to merge into the same in the revised
prakriya. Once division goes away, trivida satta goes away. How do you put a division between
vyavahārika and prātibhāsika? I will give you another method of diving vyavahārika and
prātibhāsika? I will abolish trivida satta paksha by dvi ida sattapaksha. Two orders of reality,
only. Prātibhāsika and paaramaarthika are the only two avasthas. Prātibhāsika appears as
vyavahārika jagrat prapañca and vyavahārika swapna prapañca in swapnavastha. Dvida satta
pakshaha called dṛṣṭī śṛṣṭi vaadaha.

Vicarasagaram 20th January 2018

Page 207 top line
Trivida satta pakshe...aikyameva
Two types of PP were refuted. Author established that swapna prapañca is mithya only,
because of absence of causal factors time space samagri etc.
Parinami upadana kāraṇam provides namarupa, vivartha upadana kāraṇam provides existence,
it is higher order of reality. Mind alone is the parinami upadana kāraṇam of swapna prapañca.
Adhistaanam of the swapna prapañca is avacchina chaitanyam enclosed in the mind. enclosed
chaitanyam. Sakshi chaitanyam. Prakriya...mind a product of mūlavidya maya. Instead of saying
mind is upadanam kāraṇam, we say mūlavidya is the upadana kāraṇam. If mūlavidya is
upadanam, maya avacchina brahma chaitanyam is adhiṣṭhānaṃ. It provides existence. If this
prakriya is introduced, there are issues. One issue is trivida sattavada. TSV three orders of
reality...brahman is pāramārthika satyam, then vyavahārika and swapna as prātibhāsika satyam.
We said for swapna, mūlavidya is upadanam and brahmachaitanyam is adhistaanam, for jagrat
prapañca also have mūlavidya and brahma chaitanyam, so we cannot have trivida satta but
only dvivida satta. We will see answer later. Revised reason for dvivida satta will be given. We
have to give some other reason for prātibhāsika and vyavahārika.
M...with regard to trivida satta is there, according to that group, by saying so he is hinting there
is also dvivida satta which is going to be called dṛṣṭīshrishti vāda. According to TSV, jagrat
prapañca and swapna prapañca, we have to give a revised reason for their difference.
Conventional difference is no longer valid(upadana and vivarta kāraṇam are the same for both).
Really speaking according to dṛṣṭī śṛṣṭi vāda between jagrat and swapna prapañca, there is no
difference at all. Vyavahārika and prātibhāsika should not be treated as two different sattas at
all. Vyavahārika satta is going to abolished.
Tatra shanka....nivarteta end of para.
(आ. ३२५-३२६) त श ा —

(३२५) चैत ा ध ान े ानम रा ो न नवतते त श ा —

तीयप े चैत ं ा ध ान म त अ व ोपादान म त चो ।

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अ ध ान ानम रा क तं न नवतत। ा ध ानं च

।त ा ानम रा ा ननो जा दव ाय ो न नवतत।

What is the doubt? In the revised prakriya with regard to swapna, it was said that brahma
chaitanyam is adhiṣṭhānaṃ instead of the word sakshi chaitanyam, upadanam..instead of
antahkāraṇam, we used mūlavidya or maya. Uktam..where is it said? Previous page last para
at the bottom, dviteeya pakshe.. pp quotes a rule, anything mithya (adyaasa)will get negated
only by knowledge of adhiṣṭhānaṃ. In second prakriya we said brahman is adhistaanam of
swapna, then swapna should get negated only by brahmajñānam. Our experience, when we
wake up we do not get brahma jñānam. We continue to be ajñāni when we wake up. We
continue to be ignorant of brahma therefore swapna should not go on waking up. But swapna
goes away in reality. How do you explain this phenomenon? Pp is asking. This is question 1.
Question 2 heading is repetition of the doubt.
Second question is
Topic 326
(३२६) जा यो ा ध ानक े उभाव प ावहािरकौ ाता । अथवोभाव प
ा तभा सकौ ाता म त श ा —
Upto shanka. If both jagrat prapañca and swapna prapañca have same upadanam and same
adhiṣṭhānaṃ, there will be no difference, both will be prātibhāsikam or vyavahārikam. Dvivida
satta only.
Yatha swapnasya....chavidyaiva bhavati
Just as swapna prapañca has mūlavidya and brahma chaitanyam as upadanam and
adhistaanam respectively, for jagrat also these two are same. This being so, how can you
differentiate by saying jagrat is vyavahārika and swapna is prātibhāsikam.
Tatra jagrat...na katyante.
यथा ा ध ानं उपादानं चा व ा। तथैव वेदा स ा े जा त
ावहािरकपदाथ नाम ध ानं । उपादानं चा व व
ै भव त। त जा दाथ
ावहािरका इ त, ा पदाथ ः ा तभा सका इ त च क ।े

We say both have same upadanam and adhiṣṭhānaṃ and differentiate vyavahārikam and
pratibhasakam , they do not go together.
Esha bhedo....bhavitumarhati ..nastiupapatihi.
एष भेदो न भ वतुमह त। उभयोर ध ानं ैव भव त। उपादानं चा व व
ै भव त।
त ा ा यो भयोर प ावहािरकता भ वतुमह त। अथवोभयोः ा तभा सकता
भ वतुमह त । उभयोः स ा- वैष े ना ुपप ः।

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Both have same upadanam and adhiṣṭhānaṃ. Therefore both should enjoy same status, say
both are vyavahārikam or both are prātibhāsikam. We have to be consistent.
Answer is in same order.
Poorvokta shankayo...topic 327....tatra prathama shanka...vinapi sambhavet.
(आ. ३२७-३२८) पूव श योः समाधान —

(३२७) ानं वना प नवृ दशन —त थमश ायाः समाधानमेवं

भव त । नवृ वधे त पूव चतुथ- तर े ा त न पण स े उ । (१)
कारणस हतकाय वनाश पा - क नवृ ः जा दव ाय
ानम रा न स व त। (२) पर ु द हारे ण यथा घट मृ काय लयो
भव त। तथा - हेतुभूत न ा पदोषनाशा ा वरो धजा दव ो ा वा
अ व ाय लय पा नवृ ः ानं वना प स वे ।

Question 1s answer. Brahma jñānam alone can negate swapna prapañca, our experience is on
waking up swapna prapañca goes away. Swamiji gives an example. Jagrat prapañca also has
same adhiṣṭhānaṃ, jagrat prapañca also can be negated only in the wake of brahma jñānam.
Even without brahma jñānam, when I go to sleep or pralayam, the jagrat prapañca goes away.
How fo you explain this? Jagrat prapañca is not negated during pralayam, it is very much there,
dvaitam pralaye api asti, nivruti is of two types, 1 one is going to dormant state laya rupa
nivruti, for a mithya vastu this is possible even without adhistaanam jñānam. 2 total elimination
in all three period of time, that is possible only through advaita jñānam. Jnani declares that
dvaitam is absent in all the three kalas. He is negating the existence of dvaitam. Whatever
isness I experience in dvaitam is the observers isness, observed world does not have isness in all
three periods of time. Laya rupa nivruti and bada rupa nivrutti..losing existence permanently.
During pralayam jagrat prapañcam had laya rupa nivruti, during maranam also laya rupa nivruti,
coma ..laya rupa nivruti, during jñānam, bada rupa nivrutti, jagrat prapañca is permanently
negated. Even when we experience we negate the existence if jagrat prapañca, this is possible
only by jñānam. The author is extending this to swapna rupa prapañca. He says bada rupa
nivrutti of even swapna prapañca happens only through jñānam. Nobody experiences dream as
unreal in dream. Even though swapna prapañca has borrowed existence. Understanding that I
alone lend existence to jagrat as well as swapna, is called bada rupa nivrutti. Both will have laya
rupa nivrutti if I do not have knowledge. Therefore, adhistaana jñānamantara swapna can go
away not in bada rupa but laya rupa. For the two doubts raised earlier, topic 325 is answered in
topic 327.
In 4th taranga, page 87, topic 155, anirvachaneya khyāti was dealt with. One us called total
negation of a mithya vastu when you remove the ignorance of adhiṣṭhānaṃ, mithya vastu will
go away permanently. Kāraṇa sahita karya nivrutihi. When you negate adhyāsa and avidhya it is
bada rupa nivrutti. Bada rupa nivruti will not happen for swapna prapañca even on waking up

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without brahma jñānam. Like a pot going to unmanifest condition clay when it is destroyed with
a stick, similarly when nidrā (doṣa) ends which is responsible for appearence of swapna, or
when jagrat prapañca comes for us (like saying oh its not a snake but a water pipe...one
adhyāsa has gone away by arrival of another adhyāsa) it is only laya rupa nivrutti. Jagrat
prapañca is adhyāsa no 2. Adyasa no 1 swapna prapañca goes into laya nivrutti. Both of them
disappear with arrival of the other through laya rupa nivrutti. When the prapañca resolves, it
resolves into avidya, avidya is very much there until brahma jñānam. Bada rupa nivrutti with
brahma jñānam. Doubt 1 is answered.

Vicarasagaram 27th January 2018

Page 208
Topic 327
Tatra prathama shankhaya....sambhavet
We discussed lot of ideas. We are analysing swapna prapañca. We discussed swapna
mithyatvam due to uchita desa kala abhaava. Then we entered into upadanam and
adhiṣṭhānaṃ topic. One common angle...that which gives namarupa to the mithya prapañca
the upadaanam. Adhistaanam provides adhistaanam. Mind is upadaanam, ind enclosed
consciousness, sakshi is adhistaanam. Then he revised this for dṛṣṭī shrishti vāda. Mind is not
upadanam but mūla vidya is upadaanam for swapna prapañca also just like for jagrat prapañca.
Here we cannot say adhiṣṭhānaṃ is sakshi chaitanyam. Since it is mind enclosed consciousness,
we must say in revised prakriya, brahman is swapna adhiṣṭhānaṃ. If swapna has brahman as
adhistaanam, swapna can be negated only by brahma jñānam.swapna nivrutti only through
brahma jñānam.
Any mithya can go away into two different waYs, laya rupa nivruti..temporary and bada rupa
atyantika rupa nivrutti. For jagrat prapañca and swapna prapañca laya rupa nivrutti is there,
without brahma jñānam marana kale pralaya kale jagrat prapañcasya laya ripa nivrutti, swapna
prapañca has got laya rupa apeskhika nivrutti in jagrat. Bada rupa nivrutti will happen only with
brahma jñānam. Experience will not end but its existence will be negated. Existence will be
handed over to brahman. In any bada. Bada is for mithya vastu and for adyasa. Satta of the
adyastha vastu we will transfer to adhistaanam, for a jīvan mukta jnani, jagrat prapañca
anubhava is there, jagrat prapañca bada has taken place.jagrat prapañca anubhava asti, satta
nasti. Jagrat prapañca does not have existence in the past present and future. Therefore world
does not exist. Borrowing existence from brahman, jagrat prapañca appears to exist. This
attitide is called. Bhada. A jnani does not remove the appearence of the world, but transfers
existence to Me. Sankaracharya uses the word upamardanam... in brahmarpanam
brahmarhihi... upamardanam means badaha or transference of mityatvam..without this
transeference whenever dvaita prapañca disappears, that disappearence is called laya rupa
nivrutti. After jñānam let it appear any no of times. Swapna prapañca has laya rupa nivrutti.
Page 207
Topic 326. If both jagrat and swapna have take upadaanam and adhistaanam, both should have
same type of satta. Both should be vyavahārikam or pratibhasaikam. Totally only two sattas
pāramārthika and second one os anātmā satta. We normally say 3 sattas, how will you
differentiate vyavahārika and pratibhaasikam. How do you explain vyavahārika prātibhāsika
bheda?

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Topic 328
(३२८) दोषा रासहकृता व ामा ज ं ावहािरक । दोषा रसहकृता व ाज ं
ा तभा सक म त तीयश ासमाधान —

Last class we revised this. He is going to give a distinct reason different from previous reason,
revised reason. We will retain vyavahārika pratibhaasika and deal with threee sattas. 2nd
answer no difference in prātibhāsika vyavahārika . Dvida satta vāda is called dṛṣṭī śṛṣṭi vāda,
thats second reply.
Trivida satta..for jagrat prapañca mūla vidya is upadaanam and brahman is adhistaanam. We
said for swapna prapañca also same. We now say mūlavidya alone is not upaddanam but
supported by additional factor called nidrā. Mūlavidya plus nidrā is upadaanam for swapna and
kevala mūlavidya is jagrat upadaanam. Nidra sahita mūlavidya is swapna upadanam.
Adhiṣṭhānaṃ is the same. Brahman alone. Yatra yatra mūla vidya matram upadaanam, tatra
tatra vyavahārika satyam. Other case is pratibhaasikam. Yatra yatra nidra sahita mūlavidya
mattam upadaanam, tatra tatra prātibhāsika satyam. But brahman is adhistaanam for both not
sakshi chaitanyam. (Sakshi chaitanyam is within mind) sarvagata chaitanyam, (dṛṣṭī śṛṣṭi vāda
useful for nididhyasanam..brahma chaitanyam must be replaced with aham) is aham is the
adhistaanam for both jagrat and swapna prapañca. Mayyeva sakalam jastam mayi sarve..... i
slone am the shrushta of jagrat and swapna. With avidya I create jagrat, with nidrā sahita
avidya I create swapna. No more Iswara role in creation. I create swapna and jagrat using two
upadaanams. This is revised trivida satta.
Heading..without nidrā avidya matra janyam is vyavahārikam, nidra sahita avidya janyam is
pratibhaasikam. Therefore we have made provisions for three sattas.
Pāramārthikam is ajanyam. It is being elaborately presented.
य ं जा ौ समाना व त त । जा त
देहा दपदाथ नामु ौ दोषा रासहकृतकेवला व ोपादानकारण ।
ा पदाथ नामु ौ सा द- न ा ददोषस हता व ा कारण म त वशेषोऽ ।
त ाद दोषर हतकेवला- व ाज ं ावहािरक । सा ददोषसहकृता व ाज ं
ा तभा सक । पदाथ ः न ादोषसकृता व ाज ा ा तभा सका भव ।
जा दाथ दोषा रर हतकेवला व ाज ा ावहािरका भव । इ ं
ा पदाथ न जा दाथ ो वैल ं ते। इदं तु सव स ा ै व म कृ
ूल ो । वचायमाणे तु स ा ै व ं न स ते। जा योर प पर रं
वैल मप न स त ।

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Same idea is elaborated only. Question raised was if both have got same adhiṣṭhānaṃ and
upaadaanam, we cannot differentiate jagrat and swapna.
No your objection is not correct. We accept these two satta beda. In the rise of jagrat avastha,
body etc avidhya alone is cause, nidrā support is not there. In swapna, case, nidrā support is
there, it is not anaadi, nidra is not anaadi, if it were we would have only swapna always.
Swapna is sadi, when it ends, the swapna prapañca till end. Whereas avidya is anadi therefore
jagrat prapañcam is anadi. Sadi adjective is thoughtfully added. Therefore you have
pratibhaasika and vyavahārika...kevala avidya janyatvat... maya is resting in brahma chaitanyam
which is me, commonadhistaanam. With maya I become Iswara and create jagrat, with nidra I
create swapna prapañca. With eka upadhi I am Iswara creating the universe, with two upaadhis
I create swapna. Adhiṣṭhānaṃ brahma chaitanyam..
Revised trivida satta vāda is first answer.... in both vadas we have differentiated vyavahārika
and prātibhāsika..all I discussed till now, I have said assuming there are three orders of reality.
This is most popular vedānta. Assuming three orders of reality, for the gross intellect it is
uktam, for the ones with sūkṣma buddhis, on enquiry, we wont accept three orders of reality.
Three orders are not there, jagrat and swapna both are similar cannot be differentiated as far
as mithya goes, no superior or inferior mithya. We have only two sattas. Satta dvayam. What
are they. Paaramarthikam and prathibhaasikam only. Now dvida satta vadaor dṛṣṭī śṛṣṭi vāda.
Before that objection raised by popular vedantin, how can you negate trivida satta which is
popular and accepted by great a acharyas. Vedānta paribhasha by Dharmaraja Advareendrah.
Here trivida satta is accepted. Vidyaranya also in pancadasi clearly differentiates vyavahārika
and prātibhāsika, hey Niścala Dās how dare you negate that and talk of dvivida satta. Niścala
Dās says they are not wrong they have catered to sthūla dṛṣṭī, I am catering to sūkṣma dṛṣṭī...
dṛṣṭī śṛṣṭi vāda alone is ultimate siddhanta. Note... the fundamental teaching of vedānta
brahma satyam....will nit be disturbed by whether you go with dvivida satta or trivida satta.
Liberating knowledge brahma satyam.... even if you are not able to accept dṛṣṭī śṛṣṭi vāda you
need not feel disturbed.

Vicarasagaram 3rd february 2018

Page 208 last 4 lines at the bottom.
Saadidosha....na sidhyati
सा ददोषसहकृता व ाज ं ा तभा सक । पदाथ ः
न ादोषसकृता व ाज ा ा तभा सका भव । जा दाथ
दोषा रर हतकेवला व ाज ा ावहािरका भव । इ ं ा पदाथ न
जा दाथ ो वैल ं ते। इदं तु सव स ा ै व म कृ ूल ो ।
वचायमाणे तु स ा ै व ं न स ते। जा योर प पर रं वैल मप न
स त ।
Niścala Dās made an elaborate enquiry into swapna and extablished that swapna is mithya.

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Trivida satta vāda, we were discussing. Paaramaarthika satyam or satta, vyavahārika and
prātibhāsika satta. Trivada satta vaadaha. Two types of trivida satta vaadaha and revised trivida
satta vaadaha.
Summary..
Tsv 1 original trivida satta vāda.
Tsv2 revised trivida satta vāda.
Difference in paaramaarthika, vya and prati..
Certain sanskrit words are required. Upadanam and adhistaanam. These two words are
required whereever we discuss mithya oadartha. We wont require upadaanam and
adhiṣṭhānaṃ for satyam. Yatra yatra mitra padarthaaha, tatra tatra upadanam adhistaana
dvayavatvam. Both vyavahārikam and prātibhāsikam are both mithya, therefore both require
upadaanam and adhistaanam. Upadanam means lends name and form, parinaama dvaara
nama rupa lending. Whatever provides existence is adhistaanam. Mitya borrows nama rupa
from upadaanam and existence from adhistaanam. Adhiṣṭhānaṃ will be chaitanyam only. You
have to remember all these

Aside note.. tsv1 tsv2 difference we will see only in 3rd
In tsv1 , upadaanam and adhistaanam both are different for vyavahārika and pratibhaasika.
Avidya is upadaanam for V, antahkāraṇam is upadaanam for prati, brahma chaitanyam is
adhistaanam for V, sakshi chaitanyam is adhistaanam for prati.
Tsv2
Page 208 last line, trivida satta vāda completed. Tsv2.
From idamtu onwards his observation. Entire tsv , 1 or 2 is not the ultimate teaching of
vedānta. That is gross teaching, not parama siddhanta..satta traividya.. vicaryamanetu, on
enquiry from sūkṣma dṛṣṭī, three orders of reality is not acceptable. Whenever you accept three
orders of reality, you accept a difference between waking and dream.Niścala Dās says accepting
a difference between waking and dream is not acceptable.whatever you name, both are
prātibhāsikam. Both of them are prātibhāsikam only.
Student is going to ask how can you ignore tsv when it is accepted by all great acharyas.
Dharmaraja advarendraya and Vidyaranya. These great acharyas support TSV. Later Niścala Dās
is going to say these great acharyas have compromised for catering to junior students, they
really are accepters of dvivida satta vāda. Note..whether you accept tsv or ds, there is no
difference in ultimate teaching. We can continue intsv and can still assimilate vedantic teaching
and attain liberation. The sattavada does not impact the essential truth aham satyam, sarvam
api mitya.. why fight on no of mityas when everything is mithya.whether it is graded or
ungraded mithya does not matter. Whether we agree with dṛṣṭī śṛṣṭi vāda or not, does not
matter,
Pramaana grantheshu.. topic heading
(३२९) माण ेषु स ा ै व मु म ा प
े ः —
Student’s question.
In all authentic vedantic works written by great acharyas, three orders of reality have been
clearly established, hiw can you negate TSV.

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वेदा पिरभाषा द ष
े ु पूव र ा ावहािरक ा तभा सकपदाथयोभदो
न पतः। त ा ःै स ा ैव म कृत । तथैव व ार ा म- भर प
स ा ैव म ुपत
े । एवं ह तै — देहा दपदाथ काराः। बा ा
आ रा े त। त े रसृ ा बा ाः। जीवस कृता मनोमया आ राः। त
जीवस र चता मनोमया आ राः सा भा ाः। ई रसृ ा बा ाः
मातृ माणगोचराः। आ रमनोमयदेहादय एव जीव सुख ःखहेतुभत
ू ाः।
बा ा ी रसृ ा न सुख ःखहेतवः। त ादा रमनोमयपदाथ नवृ ावेव मुमु ुणा
य तत । बा प ो न सुख ःखहेतुः। अत वृ ौ न य तत ।
In vedānta paribhasha, as described in previous portions, differences in vya and prat has been
very clearly extablished, therefore all thise acharyas are accepting three orders of reality very
clearly. Vidyaranya also has clearly accepted in pancadasi, and vyavahārikam and prātibhāsika
differences discussed, dvaita prakāraṇam, Iswara shrushta dvaitam, and jīva shrushta private
dream world. When public world enters the private mind and mixed with raga dwesha, it
affects and causes the problems. Public world does not distrub. Mokṣa is handling of provate
world. After handling allow public world to continue. They don’t complain about public world.
Dvaita viveka prakāraṇam..chapter 4.this chapter is summarised here.
In chapter 4, all objects are two types external and internal one, external bodies are created by
Iswara, inner ones are createdby me, either imaginery day dreaming or night dream world. The
internal world is illumined by sakshi, we do not use sense organs for that. For external world,
indriyams illumine them. Aantara manomaya...internal world alone is cause of sukham and
dukham. Difference is not in the world but what happens in the mind. Dhanyashtakam of
Sankaracharya talks if this. Only eliminating the inner world is required, that alone is possible.
You cannot change your family members to be happy. You cannot change your spouse, children
etc... internal world alone has to be changed, most practical system.. you have to work on
handling your internal world. You need not work to handle the external sorld. Vidyaranya gives
a beautiful example. Heavily influenced by. Idyaranya. Even Ramaraya kavi has been influenced
by Vidyaranya.
Tatha hi...sukhadukhahetuhu...until last 5 lines
तथा ह, कयो योः पु षयोः पु ौ धनाजनाथ कदा च ेशा रं ज तुः।
तयोम े एक पु ष पु ो द ं गतः। अ पु ो जीव ा े । भूतं धनं च
स स ा दतवा । स च भूतधनलाभं प नवेद यतुं तीय मरणं
त े नवेद यतुं च क न वात हरं ष
े यामास। स तु व ल को वात हारो
जीव ु काय प े तव पु ो ममारे त, मृत प काय प े च तव पु ो नीरोगो
वपुलं धनम जतवा । गजमा सपिरवारोऽ चरादेवाग म ती त चोवाच। तार-

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क वात हर कपटवा ं ु ा जीव ु कः पता पु शोका श

ृ ं रोद।
मृतपु कः पता तीव हषमवाप। इ मी रसृ े पु े देशा रे
जीव प मनोमयपु मृत ादेको ःखमवाप । त े रसृ ः पु ो जीव प
प े न सुखं जनय त। तथैवेतर े रसृ ः पु ो मृतोऽ प प े न ःख-
मु ादय त। मनोमयपु जीवना ुखमेव त ाभव । त ा व जीवसृ रे व
सुख ःखहेतुन रसृ ः सुख ःखहेतुः।
There were two fathers father 1 and father2 . They had son1 and son2 to foreign countries for
earning money. They went to another land. One of them died abroad. Dishtam means
maranam. Son no 2 was alive and earned plenty of wealth. The surviving son no2, wanted to
give this information to father 1 and 2. He sent a messenger . Father 1 your son is dead, father
2, i am alive and will come back on an elephant and I have earned lot of wealth. That messenger
is a mischevous messenger, he gave the message in the reverse order. He told father 2 his son
was dead. To father1 he said your son will come with family. Father no 2 cried aloud due to
putra shokam. Father 1 was extremely happy. The crying and non crying is because if jīva śṛṣṭi
not Iswara śṛṣṭi. Even when son is alive father cries. Live son os not responsible for the fathers
crying or not crying. The internal son has died resulting in father 2 crying. External son is
alive.dead son does not cause any sorrow for the father. In father 1s head son is alive. Internal
live son and internal dead son give emotions not the external son. Therefore vyavahārika
pratibhaasika beda asti.

Vicarasagaram 11th February 2018

Page 209 second para 9th line...
Tathaahi kayoschit..sukhadukha hetu 6th line from bottom.
At end he made two sentences. Both types of TSV are from sthūla dṛṣṭī only. If a person makes
a deeper enquiry vyavahārika satta will be removed. Student is asking how can tsv be told as
sthūla m, is this not presented as final teaching by acharyas like Dharmatajadvadeendriya and
Vidyaranya chapter 5 dvaita vivekam, vyavahārika and prātibhāsika..
We were seeing a story. Son 1 is jīvat putra son 2 is mruta putra. Message reversed. Therefore
father 1 was sad and father 2 was happy. Actual son does not give joy or sorrow. Manomaya
mruta putraha samsarasya kāraṇam although vyavahārika putra is alive. Therefore whatever
happens in the mind of jīva causes samsara. The emotion. Not external object but whats
registered in mind.
Therefore two worlds are there.
M..tasmat everywhere Iswaea śṛṣṭi is not the reason but jīva śṛṣṭi is the reason for samsara.
Itham pancadasa prakarane..upto end of para on next page.
इ ं प दश करणे ैत ववेक करणे व ार ा म भः प त । त जीवसृ ः
ा तभा सक । ई रसृ ावहािरक । ा रे ेवमेव
स ा ैव प एवा तः। त पारमा थकस ा चैत । चैत भ जड

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ावहािरकस ा ा तभा सकस ा चे त धा स ा। सृ ा दकाले

ई रस मा ज केवला व ाकायप महाभूतत ाय ण ावहािरकस ा।
दोषसहकृता व ाकाय ा पदाथ न रजतादीन च ा तभा सकस ा।
इ ं जा दाथ न ावहािरकस ा। ा पदाथ न ा तभा सकस ा चव ते
केषु च ेष।ु
Student is consolidating tsv. Pancadasaprakāraṇam...in dvaita viveka prakāraṇam..chapter 4
TSV is presented. Individual creation is prātibhāsika and Iswara śṛṣṭi is vyavahārika and 3 orders
of reality acceptd. Paramārthika also. Anātmā is divided into 2 prati and vyava satta. Iswara
sankalpa matra ...vyavahārika..nimitta@ kāraṇa kalpa and upadana kāraṇa maya kevala avidya
produce the 14 lokas, whereas swapna prapañca is due to nidradosha with avidya, no maha
bhoota involved. Shell silver mirage water also come under prātibhāsika satyam. This is the
description of TSV 1 or 2 across granthas.
Now dṛṣṭī shrishti vāda.
Topic 330
Anātmā....dvividaiva..topic heading alone..
(३३०) अना पदाथ न सवष ा तभा सकस ैव आ पदाथ पारमा थक स े त
स ा वधैव । अतः —
Pratijña vakyam..all the anātmā padartha regardless of waking kr dream stare is prātibhāsika
satta only. No two sattas. Vyavahārikam is removed. For ātmā padartha, (whole dṛṣṭī śṛṣṭi vāda
comes before nidhidhyasanam, and no two jīvātmā paramātmā at that time, ) ātmā refers to I
the ekaātmā, sarvagataha chaitanyam. When I begin nididhyasanam, I should practice I am
ekātmā, sarvagataha, cause of both jagrat and swapna prapañca. I have to meditate for several
moths. Both the prapañcas rise in me. Before coming to dṛṣṭīshrishti vāda binary format is
required. Sarvagata chaitanyam is Me the Ātmā (not sakshi chaitanyam). Whether you
differentiate or not both are mithya. No difference between sushupti and pralayam. After
jīvātmā paramātmā aikyam, even this difference if sushupti pralayam is not there.
See footnote 1 from topic 339 to 342 page 224....dṛṣṭī śṛṣṭi vāda. Thus was mentioned long
before page 55 , first para last line. This is called dṛṣṭī śṛṣṭi.vāda.
Sattatrivaidyapaksho.....adhyaropaha..
स ा ैव प ो म ा धकािरक इ त अधुनो मा धकािरकस ैक - तपादनाय
जा योवल ाभावः क ते। देशकाला दकारणकलाप- म रे णैव े
गजादयोऽथ उ े। त ा े म े ु े। तथैवाकाशा द प सृ रप णः
सकाशा देशकाला दकारणकलापं वनैव भव त। अ तीय ेन ण
ोऽ प देशकाला दन । े तु गजा ु यो पु लदेशकाला भावेऽ प
देशकाला द व ते। सोऽ ाकाशा दसृ ौ ना । यतो

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देशकाला द परमा नः सकाशादाकाशा- दसृ ः य

ू ते । अत एव
तै र योप नष द मेणाकाशा दसृ कथनेऽ प न देशकाला दसृ ा।
सू कारभा कारा द भर प देशकाला दसृ वचारो न कृतः। तै र योप नषद:
सू कारभा कारयो ायम भ ायः। यत आका- शा द प ो दशकाला दसाम
वनो ते तत आकाशादयोऽ प व म ेवे त । सृ ः = उ ः =
अ ारोपः।
The idea of 3 orders of reality is meant for manda adhikari, two orders should go in 4th chapter,
uttama adhikari. Satta ekatvam used to indicate jagrat and swapna prapañca belong to same
order of reality. In mandukya karika, we saw origination of dream objects, we have no time or
space contraint, no uchita desa kala. In mandukya karika we gave two other reasons for jagrat
mityatvam and swapna mityatvam. We used desa kala uchita not required for dream
mityatvam but not for jagrat prapañca mityatvam. Jagrat prapañca rises in brahman, desa and
kala are required but brahman alone is available. No desa and kala in brahman. As there is no
space in brahman therefore brahman cannot accomodate the universe. We may say brahman
creates akasa, then akasa accomodates creation. Then we will ask who accomodates akasa, we
say say brahma accomdates akasa, problem is kala tatvam is required for creating space.
Without kala, brahman cannot create space. So we can never logically explain creation. Why
cant we say from maya all these were created, we are accepting maya. Śruti says brahman is
adviteeyam. Maya desa and kala are nasti. Therefore jagrat prapañca cannot be explained.
Uchita desa kala kāraṇa abhavat is the same for swalna and jagrat. In fact jagrat case is worse
than swapna. For dream we at least have a minute and head space to create the dream,
whereas for jagrat there is no time and space. In me the chaitanyam, space and time appear in
me, jagrat ptapancha and swapna prapañca appear also. They appear simultaneously.

Vicarasagaram 17th February 2018

Page 210
Topic 330 3rd line
Tasmast...end of para.
Niścala Dās is introducing dṛṣṭī śṛṣṭi vāda from verse 330. Both swapna and jagrat are both
mithya. Vyavahārikam and pratibhasa difference is inappropriate. From tathaiva onwards,
jagrat prapañca foscussed. Time and space are not there in brahman. Therefore, brahman
cannot accomodate jagrat prapañca therefore both swapna and jagrat cannot be accomodated.
Atleast in swapna, its happening in our mind and space. For jagrat prapañca to be accomodate
in brahman, brahman does not have time and space. However in swapna, even though enough
space is absent (to accomodate elephants etc) at least limited time and space are there.
Brahman cannot accomodate anything. In spite of this, universe appears so ot is as much an
appearence as swapna prapañca is. You should ask hiw can akasa come out of ātmā and get
accomodated in ātmā as said in tai upa..creation part. Location for panca bhoota happens. It is
truly locationless therefore only an appearence. Spatial and time wise location, neither veda

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talks of location, nor sutra kara or bhashya kara talks of location. Tai upa, sutra abd bhashya do
not enquire into location of creation, since the universe appears without location of desa kala,
jagrat prapañca is also an appearence prātibhāsika only. Appearences are available only at the
time of appearence. When we are not experiencing it, we must not talk of jagrat prapañca,
akasa and others also mithya as much as swapna being mithya.

Topic 331.. PP TSV trivida satta vadi. Two types of TSV we discussed. Jagrat prapancasya desa
kala kāraṇa is there. Now Madhusoodana Saraswati talks of tsv.
(३३१) देशकालयो वषये आ ेपसमाधाने — ननु मधु-
सूदनसर ती ा म भदशकालौ सा ाद व ाकाय ेनो ौ । आदौ माया व श-
परमा नः साकाशा मायापिरणामभूतदेशकालौ जायेते । तत
आकाशादय उ े ।
यो देशकाल पसाम ीस ा काशादाकाशा द प ो ःस वती त चे ।

Desa kalayour.....sambhavateeti chet.

Tsv is pp, dsv is siddhanti. Madhusoodana Saraswati says, from maya desa and kala are created
out of maya , location. Desa kala is there for jagrat prapañcau. Brahmasutra does not quote
creation, sutras also have not talked. So he goes to Madhusoodaba saraswati. Maya of this life.
After time space carpet has been provided, kāraṇa samagri, from there akasa the prapañca can
originate.
Tanna madhu...sangachate..
त । मधुसद
ू नसर ती ा मन देशकालौ थममु त
े े प ादा- काशा दक म त
ना भ ायः। अतीतकाल तं व ु थम म त पूव म त चो ते।
भव ाल तकं व ु उ र म त प ा द त चो ते। आकाशा ु ेः थमं
देशकालावु ाव ुपगमे आकाशा ु काला यः पूवः
काल ा शकालोप हतः परमा ा देशकाला ध ान म त स त। तत
देशकाला ु ं त पूवकाल ापे ा भव त। काल ो म रा च पूवकालो न
स त । त ादाकाशादेः पूवकाले देशकालौ इ कारो न स ते ।

Essence..here Niścala Dās says you can never talk of origination of desa and kala. From Iswara
time is born, if you say. Then you should say before kala utpati Iswara was there and after time
creation he existed. How can you talk about this way when time itself has not originated?

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Kāraṇam deserves title cause only when its associated with a previous time with respect to
product. If product is time, how can we speak of purva time? It is logical contradiction.
M... dont pull Madhusoodana Sawaraswati, he does not want to say time and space were
created from maya and then prapañca came, whereas desa kala śṛṣṭi and prapañca śṛṣṭi
happens at same time from mūla vidya like dream time and space and dream universe appear
at same time, like Father and son in dream appear together. Object 1 object 2 vastu 1 kāraṇa
status vastu 2 karyam status karya kāraṇa sambandha all projected at same time in dream,
similarly in jagrat also. If you take one after another you will have to prove kala existed before
kala, which is a logical contradiction. Desakala utpati purvam, you have to say paramātmā was
existing and say he was kāraṇam, then problem will be for origination of time you will need a
previous time where kāraṇam existed.
You can never talk about an origination of time. Its inconceivable.
Kintu madhusoodana....sangacchataha.
क ु मधुसद
ू न ा मनामयमाशयः — यथा भूतभौ तक प ः तीयते तथा
देशकालाव प तीयेते। आ भ ं क दप न न ।त ा ेशकालाव प न
न ौ । अस पदाथ न तीयते। त ादाकाशा- दव ेशकालाव ु त
े े । तौ च
देशकालौ मायापिरणामौ चैत ववत च । यो ववतः स न क चद प कारण ।
त ादाकाशा द प ो ौ देश- कालयोः कारणता न स ते।
On the other hand Madhusoodana swamis intention is this. Desa kala and prapañca appear
simultaneously in consciousness, there is no continuity of time, the universe appears just
...jagrat prapañca is as non continuous as swapna. You cannot say desa kala is non existent, you
cannot speak of origination of desa kala, therefore they must be appearing only. Like akasa
vayu etc, they appear. That time and space appears..maya provides nama rupa..chaitanyam
provides existence fir the appearing desa and kala. Desa and kala cannot be the kāraṇam.
Therefore swapna and jagrat are the same. Swapna prapañca seems to continue in dream for
the dreamer. Similarly jagrat prapañca also. Both appear to continue in their respective states..

Vicarasagaram 24th February 2018

Class 267
Page 212 top para kintu....
Niścala Dās is replying to a question raised by a PP. PP had pointed out that according to
Madusoodana Saraswati, desa and kala emerge first and then akasa and others emerge. Desa
and akasa are used separately as two words. In Tarkaśāstra also, nine substances, from pritvi,
tejaha, vayuhu, akasaha, kala, dik or desa, ātmā and manaha. They also count akasa and dik
separately. In this PPs reference, he says desa kala appears first and then akasa and others
arise. Niścala Dās says no all of them arise at the same time. Reason. For an origination of time,
you have to bring in kāraṇam of time utpatti which must have existed in purva kala. How can
there be purva kala before the origination of kalam as a karyam? Therefore, you cannot talk
about origination of desa and kala in the begining. Therefore, desa kala and prapañca all appear

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simultaneously due to maya. For every mithya śṛṣṭi, you have to speak of upadana kāraṇam and
adhiṣṭhānaṃ. Upaadhanam contributes to nama rupa of karyam, adhiṣṭhānaṃ or vivarta
kāraṇam for the existence of karyam. For desa kala what is the parinami and vivarta upadana
kāraṇam?
M...desa kala also appear simultaneously, none of them is permanent, they appear in the form
of jñānadhyāsa and arthādhyāsa. Kala and kala jñānam, desa and desa jñānam etc . All arise out
of maya. None of them is nityam. Sadasat vilakshana rupena desaha kalaha prapañcaha
upadhyate...arise. They have maya as parinaami upaadana kāraṇam, from that standpoint, desa
kala is maya parinaama kāryam. Desa kala is vivarta karyam of chaitanyam. Chaitanyam is
vivarta kāraṇam of desa kala. Whatever is vivarta karyam, can never be a kāraṇam of anything.
Rajju sarpa is vivartha karyam, rajju sarpa cannot produce any baby snake...karyam. Shell silver
is vivarta karyam and this cannot produce any ornaments. Shashta taranga is full of new
concepts. Desa kalau we said are vivarta karyam of brahma chaitanyam, therefore it cannot be
the cause of anything Akasa included.
In our mind, we assume desa kalais kāraṇam of things. Because when we say kāraṇam of tree
we say is seed. We take something for granted. That kāraṇam must exist before karyam,
therefore we are conditioned in such a way that every kāraṇam must have purva desa and
purva kala. We cannot conceive of a kāraṇam without being conditioned by purva desa kala.
Therefore desa kala is part of kāraṇam always. In our mind, it is etched at subconscious level.
Thats why we speak of sequence due to concept of purva desa kala as kāraṇam of origination.
Exactly like in swapna where mother and baby elephant appear, prapañca and desa kala appear
simultaneously. No purva desa kala.
Api cha kāraṇam purva bhavi......cha prateeyate.
अप च कारणं पूवभा व। काय प ा ावी त ते, आकाशा ु ेः पूव
देशकालो न स वती त तपा दत ा सवथा देशकालावाकाशा द-
प कारणं न भवत इ त स । क ु े यथा युगपदेव पतापु यो -
युगप मानयो योः कायकारण ती त भव त। तथा
जा प माया व श परमा नः सकाशा
देशकाला दस हताकाशा द प ो ः। त च देशकालादेः कारण ती तः,
प काय ती त भव त। य ा मायायाः सकाशा
देशकालस हत प ो भव त तयैव मायया देश- कालयोः कारण ं प
काय ं च तीयते ।

All these rigorous arguments are required only if you want to hold on to dvivida satta vāda or
dṛṣṭī śṛṣṭi vāda. In trivida satta vāda, you can accept the continuity of the prapañca like
Newtonian and Quantum physicists difference. For liberation, trivida satta vāda is enough. One

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is bigger mitya, other is smaller mithya in trivida satta vāda. If you understand dvida satta
vadaits ok, otherwise also its ok. Big relaxation. You relax and listen.
Moreover, cause is always before or having preexistence, normally a product is of later time.
We have already said in previous page second para, you cannot say desa kala utpatti is earlier
than prapañca utpatti, sequence cannot be spoken about. Simultaneous things cannot be
kāraṇam and karyam. By any strech of imagination, desa and kala cannot be the kāraṇam for
akasa etc. iti siddham. No karya kāraṇa sambandha, but simultaneously projected. Object time
and space. Maya kalpita desa kala kalana meaning coordinates. Like in swapna, pita and putra
originate simultaneously. We project karyam status to one and kāraṇam status to another as
well. One is projected as father and other as son simultaneously. In dream we do not know this.
In waking we understand this aspect of the dream. For the dreamer, swapna prapañca is
continously flowing and he names it jagrat prapañca. Tatha, exactly like swapna, we
vehemently argue that jagrat prapañca is continuous. Gaudacharya said this obsession with
flowing past present future you have in mind, samsara will continue. Having projected past
present and future, we give kāraṇatvam status to past and karyam to present. All this
projection is done with the help of maya. Same maya will project kāraṇam and karyam status to
desa kala and prapañcam. Really speaking purva desa kala is not the kāraṇam for the prapañca.
Now a PP is going to challenge, page 213 fully, 214 first para. Topic 333 onwards reply.
Kincha kichid vastu....kāraṇam
क क ु च ेश वशेषे च ाल वशेषे च जायते । देशा रे
काला रे वा न जायते। तथा लयकाले सकलः प ो नो ते। सृ काले
उ ते च। त ाद प देशकालयोः कारण ं तीयते ।व ुत ु न
देशकाला दकमाकाशा द प कारण ।

Niścala Dās says we are committing a mistake and there are legitimate reasons to commit a
mistake. Mistake..we always think desa kala is kāraṇam for utpatti of anything. It is a natural
mistake abut it is wrong. Why? Anything that is born, is born at a particular time and location.
Babys birth example. Once you say, baby is born in chennai at 7 am, means baby is not born any
where else at any other time. You can extend this to prapañca. Prapañca as a baby. Śṛṣṭi kale
Born at a time and location. At another time, prapañca is not there and at another place like
pralaya kale. Because of this reason also, every origination is associated with specific time and
space and not associated with any other time and space, therefore utpati must have desa abd
kala as kāraṇam. Our mind has this conditioning that time and space are required. Before big
bang there was no creation means there was time and space were there. This is because of our
experience. In spite if this, vedānta says this is not true. Before big bang itself is a mistake.
Scientists says you can never speak of time and space before big bang.
Na nirodho na chotpati...Mandukya Karika..

Vicarasagaram 3rd March 2018

Page 212

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3rd para kincha kinchidvastu......kāraṇam

Dṛṣṭī śṛṣṭi vāda rejects the continuous existence of jagrat prapañca. It is a superimposition of
avidya exactly like swapna prapañca. Dreamer in the dream looks at dream world as jagrat
prapañca. Dreamer will talk about the continuity of his experience of the world. One method of
disproving continuity is this world does not exist in an independent time space coordinate. Desa
kala is not the kāraṇam of jagrat prapañca. Desa kala also appear along with jagrat prapañca. All
3 are projections, continuity is also a projection. Theefore Niścala Dās concluded, it appears
that desa kala are the kāraṇam for jagrat prapañca.
Now a big discussion. Can you say desa and kala are the kāraṇam for jagrat prapañca or not?
That is space and time existed earlier and then creation came at a later point in time. Then you
can prove continuity.
Pp argues that desa kala existed earlier and therefore kāraṇam. We have to understand
purvapakshi. He also says advaitin may give this answer and which will not work. Page 213 and
1st para of 214.
Page 213
Topic 332
Brahma nishta...
Heading we will translate later.
332 Desa kalayoho...kāryameva..
(आ. ३३२-३३४) न कारणताया देशकालोयर कारे अ था ा ाप ः
ाद ा प
े ः —

(३३२) देशकालयोराकाशा दकारणता ी त पूवप णः श ा —

अ ैवं श ा भव त — अस पदाथ न तीयेत। स ा े च न तथा यते

वेदा भः। य स पदाथ भासेत त स ा ुपगम- स ः ा । अप च
शश व ासुतादेर प भानं ा । न तु तथा भासते । त ादसतः
ती तन व
े । क देशकालयोः कारण ं तो य द न ा त ह मायाबलाद प
त भातुमह त। पर ु देशकालयोः कारण ं तीयते। अतो देशकालौ
सकल प कारण म कायमेव।

PPs doubt...time and space has kāraṇam status with regard to jagrat prapañca śṛṣṭi. We should
first admit that we are experiencing time and soace as kāraṇam of everything. Take a tree
example, seed is cause, tree is effect. Seed existed before the origin of tree. Therefore seed
conditioned by past time and space, poorva desa kala alone becomes kāraṇam. Therefore we
should say there are three kāraṇams, seed, purva desa, purva kalam all are three kāraṇams, our

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experience is that desa kala has kāraṇam status.PP asks where did this kāraṇam status come
from? Pp says it must be intrinsic to the kāraṇam status. Desa kala has got intrinsic kāraṇam
status. If you do not accept this, kāraṇatvam status must have come from somewhere. From
where it could have come? He talks of two possibilities. Then he rules out and concludes that
desa kala must have intrinsic kāraṇatvam.
One possibility is even though kāraṇam status is non existent, the non existent kāraṇam status
comes from maya when desa kala comes. Pp says if non existent dstatus comes to desa kala, it
will become asat karya vāda, because non existent thing is originating. Then advaitin will take to
asat karya vāda of madhyamika buddhidm. Asat khyāti vāda..revise. From sand, you can crush
out oil. If this were true. Only from oil seed it can be extracted. Therefore PP argues if advatin
does not accept asat karya vāda how can he talk of non existent status of kāraṇatvam for desa
and kala.
Second possibility we will see later.
M. If desa kala do not have kāraṇam status, then we would not have experienced the kāraṇam
status. A non existent kāraṇam status cannot appear in desa kala. TSV advaitin is PP , DSV is
siddhanta. Tsv wants to say desa kala has kāraṇatvam therefore when I go to sleep also, jagrat
prapañca continues. In advaita matam, do not accept asat karya vāda. If A non existent thing
originates, then advaitin will accept asat khyāti vāda. Like rabbit horn. If desa kala does not
enjoy intrinsic kāraṇatvam status, then even maya cannot produce a non existent thing.
Siddhantina...na yujyate
स ा ना यद ु ते — सकल प कारण , त ं
कारण मेव देशकालयोः तीयते। न तु देशकालयोः कारण ं तो व ते इ त।
तद प न स त । तथा ह, (१) यथा देशकालयोर ध ानं
तथा सकल प ा ध ानं भव त। तत देशकालयोरे व
न कारणता तीयते न े व नगमकं ना ।
त ाद ध ान न कारणता य द देशकालयोः तीयते तह
सव प ा ध ान ा णः न खल प ेऽ प कारणता तीयेतव
ै । कायभूते प े
च (देशकालयोः) कारणता च (आकाशादौ) कायते त वैष ं न यु ते।

Second possible reason... dsv ..suppose he argues that brahman has got vivarta kāraṇam status.
Yatho vaa imaani bhootani... brahman is sakala prapañca kāraṇam. Kāraṇam status which is
there in brahman is now transferred to desa and kala, advaitin may argue. Desa kala do not
have intrinsic kāraṇatvam status. Now TSV PP says if you say so, there will be two doshas. One
disha is presented in this para.
1st dosha..if you say brahman’s kāraṇam status is appearing in time and space, like ropes
curvature appears in snake, pp says same kāraṇatvam must appear in the prapañca also.
Prapañca also is close to brahman. We have to say it will selectively appear in kāraṇatvam of

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desa and kala alone. Vinigama niraha doṣa will impact then. Entire universe should have got
kāraṇam status.
2nd doṣa
Kincha desakalayoho...siddhanto nishkala bhavet.
(२) क देशकालयोः कारण ं ना , क ु व
े कारण- म । त
न ं कारण ं देशकालयोः तीयत इ ु माने अ था ा तर कृता भव त।
यतो व ुनो पा रे ण भानम था- ा तिरतीयते। अकारणभूतौ देशकालौ
पा रे ण कारणा ना भातः इ था ा तरे वा ुपगता भव त। स ा े
था ा तन कृता। अ वषयेऽ था ातेर कारे
ाव नवचनीयरजतमु ते इ त स ा ो न लो भवे ।

You must remember khyāti vāda. When a rope is mistaken as snake, how does the mistaken
perception of snake take place. Phenomenon of mistake needs to be explained. Epistemology..
we have to explain right knowledge and wrong perception also. 5 types of kyati discussed...
ātmā khyāti......kyatipancakam..page 80, 81..
Go through this portion. One type of explanation given by nyaya vaisheshika philosopher is
anyata khyāti. Advaitin has rejected this and prpounded anirvachanīya khyāti. Pp says if you
argue kāraṇam status appears in desa kala, then it will cone under anyata khyāti vāda. In
anirvachanīya khyāti we do. It say silverness of something appears in shell, instead we say
because if avisya we generate silverness on the shell. Mithya silverness generated upon the
shell is arthādhyāsa(external generation) , mithya generated silverness we are experiencing in
the mind which is jñānadhyāsa. Knowledge generation. We do not accept anyata khyāti,
transferred silverness...projected silverness we accept. Here we cannnot accept transferred
kāraṇatvam status to desa and kala..

Vicarasagaram 10th March 2018

Page 213 last para.
Kincha desa..sidhanto nishpalo bhavet..
Discussion is on tsv and dsv. pp is trivida satta vadi. He wants to accept the (vyavahārika
satyam) continuity of a universe even in the absence of an observer. Whereas dsv does not
want to accept that. Then we discussed if desa and kala have kāraṇam status with regard to this
creation, if you accept time and space as kāraṇam, then continuity of the world, because time
and space were there earlier and is there now, can be established.
Dsv wants to say desa kala do not have kāraṇam status because time and space appear along
with śṛṣṭi only. Whenever we have production of any karyam from a kāraṇam, we find that
kāraṇam existed before karyam, Kāraṇam must be conditioned by purva desa and purva kala.
This means desa kala also play an important role in the production of kāryam. Therefore desa
kala’s kāraṇatvam status is an established fact.

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Pp asked the question, if we are experiencing kāraṇatvam of desa and kala then it must be
intrinsic to desa and kala or must have been borrowed from somewhere. Pp says according to
me kāraṇatvam status is natural or intrinsic. If dsv does not accept this, then he should say from
where did it came. Otherwise he has to say at the time of manifestation the non existent
kāraṇatvam status originates at the time of manifestation. Then it will become asat karya vāda
which noone accepts. A non existent item appearing from nowhere.
Therefore DSV should say no desa kala is already existent in brahman and brahmans
kāraṇatvam status comes to desa kala as brahman happens to be adhiṣṭhānaṃ. Transferred
kāraṇatvam from brahman.
Tsv says if you argue that kāraṇatvam is transferred there will be two doshas. We saw one, now
we have to enter second.
First, upon brahman desa kala is also there and prapañca is there, then how can you say
kāraṇatvam will go to desa kala part and karyam to prapañca. Therefore this partial
transference is not possible as all of them have brahman as adhiṣṭhānaṃ.
Second problem..
M... if kāraṇatvam of brahman is transferred into desa kala and it appears as kāraṇam, you are
accepting anyatha khyāti..attribute of something else appearing on something else propounded
by nyaya vaisheshika ohilosopher..we refuted in page 80,81. Then you will have to accept
anyatha khyāti. Words of dsv quoted by pp tsv. “desa and kala do not have kāraṇam status, on
the other hand kāraṇam status belongs to brahman alone. That kāraṇam status that belongs to
brahman is appearing on desa and kala”. Anyatha khyāti of nyaya philosopher which is rejected
already will be accepted here. Defn.. one thing appearing as another is called anyatha khyātihi.
If non causal desa kala appear as causal desa kala, then it will become anyatha khyāti vāda of
nyayika. Bhataha is dwivichanam..appear. Suppose DSV says its ok, then we say advaitin never
accepts anyatha khyāti as it is already rejected. After rejecting in the past, if you accept now
you will be like the political parties. In this particular context, anirvachanīya khyāti will go away.
When rope appears as snake there we reject anirvachanīya khyāti, he says rope appears as
snake, we say no, one thing cannot appear as another thing, on the other hand we say rope is
not appearing as snake, but because of Avidhya an inexplicable snake arthādhyāsa is generated
upon the rope and jñānadhyāsa snake perception and mithya snake are projected. We do not
accept rope appearing as snake. There is a projection of a mysterious snake and projection of
the expereinece of mysterious snake arthādhyāsa and jñānadhyāsa. Mithya projected snake we
experience, that is anirvachanīya khyāti
If you accept anyatha khyāti you will reject anirvachanīya khyāti. Wrong perception is taking
place jñānadhyāsa due to generation of a mysterious object Arthādhyāsa.
Niścala Dās refers to two types of anyatha khyāti and anirvachanīya khyāti.
Tatha hi anyatha khyātir dvivida....syaat..end of para
तथा ह, अ था ात वधा। (१) देशा र - पदाथ देशा रे
भान म ेका था ा तः। यथा का ाकरगतरजतं पुरोव त ौ भासते । (२)
अथवा व ुनो पा रे ण भानम था- ा तः। यथा काया रजत पेण

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भान । इ ं सव म ले ऽ प अ था ा ैव
नव हस वेऽ नवचनीयरजतो कथनमस तं ा ।

With a particular example Niścala Dās wants to talk of two types of anyatha khyāti wants to
show both types are rejected before and accepting now will be inappropriate. When a oerson is
mistaking shell as silver coin, this appearence has to be explained. Anyatha khyāti cadi says
1) silver coin is there elsewhere. A wife has a coin in the hand. When husband sees the shell,
somehow the coin in the wifes hand is appearing in the shell due to some doṣa. An object thats
in one place appearing somewhere else is anyatha khyāti. One object cannot appear in another
place.
version You are experiencing one thing shell as another thing silver. Object and experience is
different. Advaitin has rejected this also.
If you accept anyatha kyati here in non causal desa kala appearing as causal desa kala then you
could have accepted anyatha khyāti earlier, why you introduced anirvachaneya khyāti. Khyāti is
theory of error.
In anirvachanīya khyāti we say there is an external silver is generated by avidhya and an internal
silver knowledge created inside due to avidhya. Both of them are generated, mithya and
anirvachanīyam. We analysed what is the adhistaanam, shell avacchina chaitanyam etc we saw.
We said one adhistaanam for arthādhyāsa and one for jñānadhyāsa we said then we revised
and said for both the adhistaanam is only chaitanyam. Pp asks why did hiu introduce
anirvachanīya khyāti.
Pp gives reason as to why siddhanti rejected anyatha khyāti
Kincha vishya samaanakaram... siddhantyuktirasanghataiva.
क वषयसमानाकारमेव ानं भव त। अ व ुनोऽ पेण ानं न स वे ।
अत रजताकार ान वषयीभूतम नवचनीयं रजतमु ते एव इ त
ै स ा े
अकारणीभूतदेशकालयो न कारण ती तन स वे । यतो देशकालयोः
तीयमानं य ारण ं त ा व मानं स भाया । न वा ा तं सद भाया ,
तत देशकालयोरे व कारण - म । व मानमेव कारण ं देशकालयोभ ती त
व । तत ाकाशा द- प देशकालौ न कारण म त स ा ु रस तैव
।

Pp says how we rejected anyatha khyāti in that discussion. For rejecting anyata khyāti, we
mentioned an important law. This is the basis for revised anirvachanīya khyāti. Whenever there
is an experience if something, that experience invoves two things the experience and
experienced object. Every experience right or wrong. Always jñānam and vishayam have to
concur, you cannot talk of one jñānam and another vishayaha. Suppose there is a rope, one of

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us experiencing rooe correctly and another experiences snake incorrectly, revised

anirvachanīya khyāti says in both these cases there is concurrence between jñānam and
vishaya, rope in first case and snake un second case. They have to match. Avidhya produces
wrong experience as well as wrong vishaya also concurring with the experiencd, arthādhyāsa
jñānadhyāsayoho samaanata. Where as in anyatha khyāti, experience is snake object is rope. In
support of this, advaitin quotes the experience of the person. Suppose in erroneuos perception
if the snake is only erroneous perception in the head and outside only rope is there, advaitin
asks if snake is only inside why should he run away from the rope. Also wherever he runs the
snake must be there. Wheras he points out to the external location. Mental snake cannot have
external location. Therefore advaitin argues that there is an external snake projected.
Vishaya samana aakaram eva jñānam, experience and object must always be the same. If there
is a false experience there must be false object. You have accepted this earlier. A rope can
never appear as snake. Therefore, you should accept that not only false experience
jñānadhyāsa created by avidhya but false object also has been created.arthādhyāsa. This split
into two types is revised anirvachanīya khyāti not discussed by Sankaracharya, only clue is
there,, only post Sankara acharyas have developed these. When this is advaita siddhantam,
therefore you cannot say non causal desa kala is appearing as causal desa kala. Then jñānam
and object will be different. Violation of your theory will happen. Therefore, brahman’s
kāraṇatvam cannot appear in desa kala as well. You have to accept desa kala have natural
kāraṇatvam, the. Your drishti shrishti vāda will be in trouble.

Vicarasagaram 24th March 2018

यतो देशकालयोः तीयमानं य ारण ं त ा व मानं स भाया । न वा
ा तं सद भाया , तत देशकालयोरे व कारण - म । व मानमेव
कारण ं देशकालयोभ ती त व । तत ाकाशा द प देशकालौ न
कारण म त स ा ु रस तैव ।
I hope you will be able to bring your mind to the discussion of dṛṣṭīshrishti vāda to continue
from where we left. Main point to be noted are these two. Page 212 first para last two lines.
“यो ववतः स न क चद प कारण । त ादाकाशा द प ो ौ देश- कालयोः
कारणता न स ते।“
vivarta karyam is presented as vivartham, same as adyastham, rope snake. Here author wants
to point out entire jagrat prapanchs is superimposed on chaitanyam as per dṛṣṭī śṛṣṭi vāda.
Whatever is vivartham cannot be the kāraṇam of anything. That vivarta anātmā cannot be the
cause of anything…any other anātmā. Like seed anātmā cannot be kāraṇam of plant anātmā.
Because based on our experience we see seed becoming cause for tree and then seed coming,
karya kāraṇa pravaha. This is being challenged in dṛṣṭī śṛṣṭi vāda. Seed is also chaitanya
vivartham, plant is also chaitanya vivartham. Thus there are two chaitanya vivartam without
having mutual karya kāraṇa sambandha. If we experience karya kāraṇa sambandha, the
experience is an illusion. Dream seed and dream plant seem to have karya kāraṇa sambandha

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in dream, it is a dream illusion. Both seed and plant are waker’s projection. “यो ववतः स न

क चद प कारण “. So according to dṛṣṭī śṛṣṭi vāda, even mother child relationship does
not have karya kāraṇa sambandham. Extending the same principle, time and space cannot be
the kāraṇam of anything. Even if the sambandha is there, it is only vivartham(adhyāsa). For this
alone, PP had raised a huge objection in page 213 and page 214 first para. Objection: PP asked a
question; PP is TSVadi…aka shrushtadṛṣṭī vadaha (trivida satta vāda)..Dvivida Satta Vāda is
called dṛṣṭī śṛṣṭi vāda.
PP: Desa and kala must have intrinsic kāraṇatvam, tsv says. If it is not there, then where did the
kāraṇatvam come from? We are experiencing desa kalayoho kāraṇatvam.. answer suggested by
PP himself… non existent kāraṇatvam originated, then PP says if so, it will become asat karya
vāda of nyayika. You have to accept this. To avoid this, we have to say kāraṇatvam of Brahman,
is vivartham, and that is appearing in desa kala, dṛṣṭī śṛṣṭi vadi may say. PP raised two
objections. If you say Brahman kāraṇatvam is appearing in desa kala, it must appear in
prapañcam also, it cannot appear selectively in one and not another.
Second doṣa raised by PP: if kāraṇatvam status gets transferred to desa kala, then you are
accepting anyata khyāti. In rajju sarpa case, snakeness of snake park snake to the rope, this we
rejected in anirvachanīya khyāti vāda. Therefore kāraṇatvam of desa kala cannot be newly
produced, cannot be transferred, therefore must be intrinsic by itself. Desa kala is kāraṇam,
prapañcam is karyam therefore jagrat prapañcam is vyavahārikam, swapna prapañcam is
prātibhāsikam. PP therefore says jagrat prapañca will continue always. In last four lines, he
concludes this.
M: the kāraṇam status if it is not naturally there we would not have experienced it. PP says you
cannot argue that kāraṇatvam located in Brahman is appearing in desa kala, brahmashritam
sat… since anyata khyāti is non-acceptable. Therefore, PP concludes: desa kala alone has
intrinsic kāraṇam status. Seed continues to be there even after I sleep, yesterday’s seed is
cause for today’s plant. PP says….

Dṛṣṭī Śṛṣṭi vadai says, “seed is chaitanya vivartam, plant too. They both do not have karya
kāraṇa sambandha like dream plant and dream seed”. Its an illusion only. Therefore, DSV’s
statement (within inverted comma) is wrong so says PP.

Topic 333
Page 214
(३३३) अ ध ान न कारणता देशकालोर था ा ा तीयत इ त स ा नः
समाधान —
Here siddhanti is DSV. Niścala Dās is giving an unique answer, he is introducing a new and
unique concept. Niścala Dās says normal course in khyāti vāda, advaitin accepts anirvachanīya
khyāti. All other theories we reject, ātmā asat anyata etc. including anyata khyāti which is
another khyāti. This nyaya vaisheshika follower’s khyāti, Advaitin rejected in pages 80,81.
There are some exceptional cases where advaitin accepts anyatha khyāti. Like an ambulance
crossing in red, apavaadaha. Similarly anyatha khyāti is not correct is utsargha;, anyata khyāti is

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acceptable in some cases. Red flower and colourless crystal.colour of red flower appears in
colorless crystal. Redness of the crystal is not real, still it appears in the crystal, here there is
transference of attribute of one to another, this transference is possible because of proximity.
Anyatha khyāti is possible between proximate objects.snakeness of snake cannot appear in
rope as they are far away. Seeming transference, really colour has not been transferred
because after the flower is removed crystal will be colourless only. We do not talk of separate
jñānadhyāsa and arthādhyāsa, we do not talk of anirvachanīya rakha varna utpatti. We say
rakta varna is seemingly transferred. The reality appearing in the false snake comes under what
khyāti? We do not talk of anirvachaneya khyāti but we say reality of rope is falsely appearing on
rope. Therefore anyatha kyati—reality of the snake experienced by. (Snake is really unreal,
anirvachanīya khyāti). In this case also we are going to accept anyata khyāti. Desakala case also
we are going to accept anyata khyāti, Brahmans kāraṇatvam status, that is appearing in desa
kala like the redness of the flower.
M of heading: vivarta kāraṇam status of Brahman accepted in adhyaropa kale, that kāraṇatvam
of Brahman, through the anyatha khyāti which advaitin accepts temporarily… brief answer.
श े यं न स ते। तथा ह, न कारणतैव देशकालादौ तीयते। यथा
जपाकुसुमस टके उपा धकुसुम न र मा तीयते, यथा च े
अ ध ान न स ता ोपल मान म ापवतह ा दषूपल ते, त । अ
टके अ नवचनीयलौ ह ो न यते। क ु
स हतजपाकुसुम लौ ह मेव टके तीयते। तत - टक
र वण ेन भासमान ा टके र वण ानम था ा तरे व। तथैव
ा म ापदाथषु स ता ती तर था ा तरे व।
त ा नवचनीयस तो कार ु ‘स मदं व ु म ा’ इत
ाहतवचनवद स तः। न चास तीयेत। अत ा ध ानचैत गतस तैव
म ापदाथ तीयते इत
म ापदाथ न स ता वषयक ानम था ा तिर ेवा यते।
एवमेवा ध ान न कारणता देशकालयोर था ा तर व
ै तभा त ।

Here he is talking about accepting anyata khyāti in special cases. This kind of doubt should not
be entertained by you, whether desakala kāraṇatvam is intrinsic or not. Kāraṇatvam status of
Brahman alone is appearing in desa and kala. When you say kāraṇam belongs to past and
kāryam to present, this indicates time sequence; kalasyapi kāraṇatvam. Here japa means,
japaaa, aakaranta streelingam, name of the flower having red colour, hibiscus. The crystal

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lingam takes this colour. Second example is for a dreamer, a dream is not dream in dream, but
waking only. For him dream is vyavahārika satyam. He has yesterday, today, tomorrow etc.
reality associated with dream has come from where? We cannot say false reality…. The word
false and reality are contradictions. Reality belonging to the waker is transferred to the dream
by anyata khyāti. We do not talk of projection of reality. We talk of the transference of reality
from wakingr to dream. Dakshinamurti…yasyaiva shuranam sadātmākam asat
kalparthakam…pramāṇa for anyata khyāti, reality of the waker is transferred upon the dream
object, like false mountain, elephant of the dream which is experienced in dream and upon
these objects dream is experienced. In both cases, we do not employ anirvachanīya khyāti,
projection of false red colour, projection is not required because redness is getting falsely
transferred, in the same way swapna mithya padartheshu, reality of dream objects is not falsely
projected but is due to transferred attribute which is anyatha khyāti. (projected means
anirvachanīya khyāti)

Vicarasagaram 31st March 2018

Page 214 second para last four lines..atashcha..

अत ा ध ानचैत गतस तैव म ापदाथ तीयते इत
म ापदाथ न स ता वषयक ानम था ा तिर ेवा यते।
एवमेवा ध ान न कारणता देशकालयोर था ा तर व
ै तभा त ।

As a part of establishing dṛṣṭī śṛṣṭi vāda, Nishchala Dasa wants to point out that jagrst prapañca
is only a projection created by chaitanyam. It cannot be a product of anything, inclusive of desa
and kala. How come we are experiencing in this world, cause kāraṇam belongs to purva kala,
kāraṇam is associated with purva kala. This is pps contention. If you say kala does not have
kāraṇatvam status, then how do you account for the experience of kāraṇatvam status. We have
to say it is an erroneous perception. If it is erroneous then what type of khyāti it comes under.
Niścala Dās says it is not anirvachanīya khyāti but anyata khyāti. An attribute belonging to
something wrongly appears on some thing else...transfer. In anirvachanīya khyāti, it is projected
attribute. Transferred attribute is anyata khyāti. Attribute is wrongly appearing. Does advaitin
accept anyata khyāti. This belongs to nyaya vaisheshika. Niścala Dās says generally we do not
accept. Like himsa karma is papa karma, exception is when a kshatriya is committing himsa to
protect dharma, it is not himsa. He gave two examples. 1) crystal and red flower when in
proximity, redness of flower appears in the crystal. Redness of the crystal is wrong attribute.
Redness was a transferred attribute therefore anyata khyāti. 2) dreamer attributes reality to
swapna prapañca, a wrong attribute of reality of dream, is a projected wrong attribute or
transferred wrong attribute. Niścala Dās’s answer is it is also transferred attribute from wakers
reality. Dream rises from waker, rests in waker, resolves into waker. Since waker and dreamer
are intimately near, reality is wrongly transferred, anyata khyāti, swapna prapañcasya
satyatvam is anyata khyāti, transferred redness is also anyata khyāti. Niścala Dās says desa
kalayo kāraṇatvam is a wrong attribute, it is not projected wring attribute but transferred
wrong attribute. He will revise the reply later. Transferred from where...brahman is the

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ultimate vivarta kāraṇam or adhishtaana kāraṇatvam status. Brahman has got kāraṇatvam
status. That kāraṇatvam status appears wrongly as desa and kala.
M....satyata belonging to swapna adhiṣṭhānaṃ chaitanyam, knowledge of reality of any mithya
vastu, whenever you see mithya vastu as satyam, it is always anyata khyāti. In the same
manner, adhishtaana kāraṇam status alone, upon time and space, by the method of anyata
khyāti alone it is appearing. Anyata khyāti is occasionally accepted by advaitam. A student will
raise a question, occasionally means what occasion? What is the nimittam under which anyata
khyāti is accepted? Is it arbitrary or based on relevant condition.

Topic 334
(३३४) अ ःकरण य ा पदाथ स ा- था ा तः । य ैकेन
पदाथन स ा नवचनीय ा तः —
Topic...answer is very clear, you can imagine. Attribute can be wrongly transferred when both
are proximate. Like green chilli and beans. You transpose beans hood on the chilli. When you
get tears you know anyata khyāti has happened. Here we do not have to talkof anirvachanīya
khyāti. Where proximity is there anyata khyāti is not possible? Yatra dvabhyam padarthaam...
when there are two things in proximity, mind comes in contact with both of them, tatra anyata
khyāti...when the mind and sense irgans contact only one object, transference of attribute is
not possible because there is no second object.

न चैवं सव मे था ा ुपगम स इत वा । का दषु

रजता दभान ले अ था ा ुपगमे ‘ वषय वल णं ानं नोदे त’ इ त
ाय वरोध स ा । य टके लौ ह ानं जायते त लो हतकुसुम
टकेन सह स ोऽ । त ा टकस कुसुमगत- लौ ह ं टके
तीयते। अ ःकरणवृ ेल हतकुसुमाकारतादशाय त ाः वृ े वषयो
लो हतकुसुमस टकोऽ प । त ा कुसुमगतलौ ह ं टके तीयते। एवं
रजत पेण न ायेत यतोऽ मतर ा देशे अ नवचनीयं वा ावहािरकं
वा रजतं ना । क ु रे वा ।अ ःकरण स े सत
समानाकारै व वृ ज येत न रजताकारा- ःकरणवृ भवे । त ाद ते
रजता द म ले अ व ापिरणाम पं चैत ववत पं चा नवचनीयं रजतं
त ानं चे ुभयम ु ते इ यते।

Pp said advaitin may resort to anyata khyāti. In page 213 second and third para. So pp said If
you are able to explain erroneous perception through anyata khyāti why introduce
anirvachanīya khyāti.

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Niścala Dās is giving answer, all erroneous perceptions cannot be explained by anyata khyāti,
Therefore anirvachanīya khyāti is required in some cases. He says na cha evam, just because we
accepted anyata khyāti in certain erroneous perception, we cannot accept same erroneous
perception in all cases and say it is anyata khyāti. In the case of appearence of silver on shell, if
you accept anyata khyāti, there will be a problem. (In red crystal no problem). You cannot say
attribute is transferred, because near shell there is no silver. Therefore you have to say shell is
appearing as silver. Jñānam and vishaya are not in alignment. This particular law we do not
accept, because in advaitam we told before..jnana vishayoho madhye sarvata eka bhavaha.
Knowledge and object must be in alignment. Yathaa vastu thatha jñānam. Jnana vishyoho
madhye ekee bhavaha. Few pages before we saw this nyaya. Vishaya vilakshana nyayam.. there
should be no dissimiliraity between jñānam and vishaya. This nyaya will be violated if you say
shell is appearing as silver. In sphatikam, there is redness appearing in spatikam, jñānam and
vishaya are similar. Problem is redness is transferred onto crystal. In the case of sphatikam, it is
transferred attribute. When there is a thought of redness in the mind generated by red flower,
not only eyes are perceiving the red colour of the red flower, eyes are in contact with crystal
also, therefore it mixes up both. Therefore, it is a clean transference. In the case of shell, this is
not happening, shell cannot appear as silver. Therefore we have to talk of projection of silver.
Silver jñānam is also projected. Ignorance of shell projects two things simultaneously, silver and
silver jñānam are both projected. Law is knowledge and object must be similar, is still
protected. Therefore, he says, anyata khyāti won’t work, because in case of shell silver near
shell there is no silver at all. As accepted by nyaya vaisheshika philosopher. Kintu shuktihi eva
asti.. when the mind comes in contact with shell, only silver vrutti takes place. Upon the shell
there is a projection of a false silver also, mind is perceiving a false silver also, therefore there is
silver knowledge also which is projected. Nyaya vaisheshika says only perception is wrong, we
say projection of false perception alone is not enough, projection of false object is required.
False object projection is unique feature of anirvachanīya khyāti. Parallel to false perception,
there must be projection of false object. Projection of perception is called jñānadhyāsaha,
projection of object is called arthādhyāsaha. All jñānadhyāsas put together is the mind. All
arthādhyāsams put together is called world. Both mind and world are projected simultaneously
out of one consciousness. In swapna avastha, swapna mind and swapna world are
simultaneously projected. In jagratavastha jagrat mind and jagrat world are projected
simultaneously. If mind is resolved, you should not say world continues. Both of them are
projected and both of them are resolved. Jñānadhyāsa and arthādhyāsa are simultaneous. This
is anirvachanīya khyāti. When I go to sleep, do not say mind continues. As long as you oblige,
the class is there. When there is shell silver perception, because of the ignorance, thoola vidya,
it is the material cause for two simultaneous projections, chaitanyam is vivarta upadaana
kāraṇam, avidhya is parinama kāraṇam provides namarupam, mithya silver is projected, mithya
silver knowledge also. Samaṣṭi arthādhyāsa is prapañca, samaṣṭi jñānadhyāsa is mind.

7th April 2018

Page 215 top line

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एवं रजत पेण न ायेत यतोऽ मतर ा देशे अ नवचनीयं वा

ावहािरकं वा रजतं ना । क ु रे वा ।अ ःकरण स े सत
समानाकारै व वृ ज येत न रजताकारा- ःकरणवृ भवे । त ाद ते
रजता द म ले अ व ापिरणाम पं चैत ववत पं चा नवचनीयं रजतं
त ानं चे ुभयम ु ते इ यते।
Niścala Dās is refuting the idea that desa and kala have got karantvam status with regard to the
universe. PP wants to talk about this because he wants to speak about an objective sequential
existence of jagrat prapañca regardless of the obsrever. For this he wants to prove desa kala
kāraṇatvam status. Page 212 5th line. “यो ववतः स न क चद प कारण “. Whatever is
adhyastham cannot have kāraṇatvam status at all. Then question will come from PP, then how
come we are experiencing kāraṇam status of desa kala. Kāraṇam is always associated with past
time. Therefore time principle conditions the kāraṇam status. Father son, seed tree etc. I do
admit we experience the kāraṇam status, but experienced kāraṇam status is due to kāraṇam
status of Brahman being transferred to desa kala. (through anyatha khyāti). Then why do you
introduce anirvachanīya khyāti? You can use anyatha khyathi for shukti rajata and rajju sarpa?
Why two khyāti vāda? Anyata khyāti can explain the redness of the crystal because of
proximity. Ropeness cannot be transferred to snake or vice versa because they are not
proximate. Therefore it should be projected or generated only. Snakeness is projected on the
rope due to anirvachanīya khyāti. Arthadyasa and jñānadhyāsa are both generated, snakeness
as well as snakeness generate experience also is generated. Therefore, both sarpam and sarpa
jñānam, we have parinami upaadanam rope avidya providing nama rupa and vivarta or
adhistaana upadaanam rope or rope avacchina chaitanyam lending existence. In the case of
rope snake and shell siver we need anirvachanīya khyāti. Swapna prapañca enjoys reality in
dream, reality of swapna prapañca experienced in dream is a false attribute which is
transferred from the waker who is in proximity. This is like the redness of flower getting
transferred. Therefore this is anyatha khyāti. Swapna prapañca itself is anirvachanīya khyāti.
Anirvachanīya khyāti will always be followed by anyata khyāti. One who experiences rope
snake, will always experience the snake experience as real. Page 215 tasmat.. In advaita matam,
with regard to the erroneous perception of shell silver etc, we do not have transferred
silverness, we have ony generated silver, for this we require parinama upadana kāraṇam and
vivarta upadana (chaitanyam). Arthādhyāsa and jñānadhyāsa are both generated. Therefore,
we do require anirvachanīya khyāti. Anyata is not sufficient. PP says throw it away. We will keep
it.
टकलौ ह म ले तु टकेन लो हतकुसुमन
े चा ःकरणवृ ेः स ोऽ
। लो हतपु स ा ौ ह ाकारा वृ ज यते। त ा वृ ेः
टकेना प स ोऽ । टके च लौ ह तफलनम । त ा

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पु धमभूतलौ ह ं टके त ा वृ े वषयीभव त। तथा च य योः पदाथयोः

संसग ऽ त ा धम ा तभान अ था ा तरे व भव त। य योः
पदाथयोः स ो ना न त ा था ा तः। क नवचनीय ा तरे व। यथा
लो हतपु स े टके पु गतलौ ह ं तभा त। तथा े अ ध ानचैत ेन
स ेषु ह ा दषु अ ध ानचैत धमस ता तभा त। टके लौ ह भान मव
ा पदाथ स ताभानम था ा तरे व। एवमे वा ध ानचैत गतं
कारण म ध ानचैत स देशकालयोः तीयतेऽ था ा त वधयैव ।

This whole portion is a consolidating portion repeating anyata and anirvachanīya khyāti. Tu is to
indicate how the red crystal example is different from shell silver and rope snake. The mental
thought is in contact with crystal as well as red flower. Then there is a thought which has
redness, red vrutti, vrutti relevant to redness is born. When there is a thought with redness as
its attribute, I have crystal thought also in parallel. Therefore, due to proximity, I see the
redness in the crystal. Experience of transferred attribute is there for knowledgeable as well as
ignorant person. A knowledgable person will experience the redness but will say crystal is
colourless. Presence or absence of adhyāsa is determined by the conclusion and statement.
Wise person says crystal is colorless experiencing red crystal. (Aside note: This is the difference
between jnani and ajñāni. Jnaani and ajñāni will have same biological experiences. Jñānam will
not eliminate biological experiences, let me clarify…example they give Ramana Maharishi went
through surgery without anaesthesia..). the antahkāraṇa vrutti objectifies crystal and redness
simultaneously, together also as substance and attribute. In all such cases the experience has to
be explained through anyatha khyāti only.

Whereas in the case of rope snake and shell silver, two things are not there, there you should
not employ anyata but anirvachanīya khyāti.

In dream, the reality of swapna has been transferred from jagrat. In the case of both these
examples (dream reality, and red crystal) anyata khyāti alone must be employed. Dream is
anirvachanīya khyāti. Our original topic: evameva… the kāraṇatvam of Brahman alone is
appearing upon desa and kala which are projected by anirvachanīya khyāti, desa kala’s
karantvam status is transferred from Brahman only, this is anyata khyāti. Later he will say,
kāraṇatvam of Brahman also we cannot say as Brahman is kaarya kāraṇa vilakshanam. In
adhyaropa kale Brahman is given kāraṇatvam status in apavada we negate karantvam status as
well. If Brahman does not have kāraṇatvam, then what? We will see now.

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(३३५) जा प ः साम वनो ते । त ा - प व ा प ोऽ प

म ैव —

Jagrat prapañca is generated without any causal material like dream world. Just like swapna
prapañca appears suddenly even without desa kala. No sequence. Because of this reason, just
as swapna prapañca is prātibhāsika satyam, thatha jagrat is also pratibhaasikam only. Therefore
dvivida satta only.

अ न धम ा तीताव था ा ुपगमेना ध ानचैत गता स ता यथा

चैत ेन स े सकल प ऽ
े ुपग ते। तथैवा ध ानचैत -
कारणता ध ानस सकल प ेऽ काय भवे द त यदाश तं
त स ते।

Kāraṇatvam status is transferred to desa kala by anyatha khyāti and we believe prapañca is
karyam or product. If this explanation is given using anyata khyāti there will be a problem which
PP mentioned before. He said in page 213 2nd para…sidhantina yadapyucyhate… by anyata
khyāti we are transferring the attribute of adhistanam Brahman to desa and kala, now PP says
whatever be the attribute or nature, it must be transferred to the adyasa. In the case of swapna
prapañca reality of waker is transferred to swapna prapañca, satyata is transferred to adyastha.
Kāraṇatvam status also can be transferred. PP says you are transferring kāraṇatvam only
partially to desa kala. Prapañca is also superimposed on Brahman, therefore kāraṇatvam must
be transferred to prapañcam also. Then desa kala and prapañca will become kāraṇam, how can
you say prapañca is karyam? Satyatvam is totally transferred, but kāraṇatvam you are
transferring partially. Answer is going to be given. Two answers are going to be given.

Vicarasagaram 14th April 2018

Page 215

Topic 335

Niścala Dās wanted to point out that desa and kala do not have the kāraṇam status with regard
to universe. If we give this status, continuity of jagrat prapañca will be established. Dṛṣṭī śṛṣṭi
vāda negates the kāraṇatvam status of desa kala. He had to answer a q..how to you explain the
experience of enjoying desa kala as kāraṇam. Because we experience purva kalam with every

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kāraṇam, therefore kala seems to have kāraṇam status. Niścala Dās is trying to explain. We
experience karantvam status because of brahman. Desa kala are superimposed on brahman,
therefore by anyata khyāti kāraṇam status of brahman appears on desa kala. So what we
experience is this transferred kāraṇatvam status. Like the red color of the crystal.

Pp had visualised this preposition, he raised an objection in page 213 2nd or 3rd
para..siddhantina.... ans in last para of page 215

First question...if the adhishtaana attribute should appear in adhyāsa by anyatha khyāti, then
adhishtaana attribute should appear in the entire adhyāsa, due to the same proximity. He gives
an example. Adhistaanam has got reality, adhyasam does not have reality. When a person is
doing the adhyāsa, reality of adhiṣṭhānaṃ is appearing on the adhyāsa. Like rope snake. Fir the
experiencer, the superimposed snake is experienced as real. How does the unreal snake appear
as real. Reality of rooe by anyatha khyāti is appearing on unreal snake due to proximity. When
we admit this, we admit reality appears in entire snake, from head to tails tip. Due to
transferred reality. It should appear on entire adhyāsa. In the world also we experience this. In
the world also, we experience the reality of the world due to transferring of this reality from
brahman by anyatha kyati. Yasyaiva sphuranam.. pp says if kāraṇatvam of brahman is also
transferred on this adhyasatha prapañca, it must be transferred to the entire adhyāsa or world.
In the case of kāraṇatvam, Niścala Dās does not transfer to entire adhyāsa but only desa and
kala, but treats prapañca as karyam. How do you account fir this partial transference? This is
PP.

Anyatha khyāti aoyubagamena, by temporarily accepting anyata khyāti, the attribute of

kāraṇatvam, is appearing on the adhyāsa, reality attribute of brahman, is transferred to entire
adhyasam you are admitting. In the same way, the causal status of the adhiṣṭhānaṃ also should
appear in the prapañca also. But advaitin says prapañca is kāryam. That objection is not proper.
Says Siddhantin. Advaitin. We have prepared two answers.

In vedānta, Brahman is admitted as kāraṇam in the begining stages and is not a kāraṇam at the
end. Like triangular format to binary format. Jīvātmā paramātmā beda to aikyam. Adhyaaropa
to apavada, senior student vedānta, junior student vedānta. In the adhyaropa prakāraṇam,
since world is temporarily accepted, Brahman is said to be kāraṇam. Advaitin will happily say
brahman is kāraṇam. Towards the end, he rejects the entire world. Na bhoomi. Na aapo..
brahman is not kāraṇam we will say. Vedānta nishtaa means we should be comfortable with
both statuses. 1..brahman is kāraṇam. 2. Brahman is not kāraṇam. 1 ..brahman’s kāraṇam
alone is transferred to desa kala. Why do you say so without including prapañca. Niścala Dās
says partial transference is ok in certain cases. It happens. In swapna example, we do find this

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partial tranference happening. We will go to swapna. When a person is superimposing mother

elephant and baby elephant, both are simultaneously projected. Dreamer perceives them as
real. The reality is false attribute. This is (reality transferrence) through anyatha khyāti.
Elephant is projected by anirvachanīya khyāti. Similarly the kāraṇam status that belongs to the
waker, has been transferred only to the mother elephant but not to the baby elephant.
Dreamer does not see karantvam on the entire swapna prapañca. Therefore partial
transference is experienced in dream. In jagrat slso, the satyata is uniformly transferred by
anyata khyāti but kāraṇata is not transferred uniformly. Brahmans kāraṇatvam is transferred to
father not son in jagrat prapañca. As per dṛṣṭī śṛṣṭi vāda, the kāraṇatvam status of father also is
only a transferred attribute. Mother is not mother, father is not father. Like in swapna..

तथा ह, (१) े पतृशर रं पु शर रं चे त े शर रे उ - त

े ।े
ोपल मान पतृपु शर रयो भयोर ध ानचैत स सम -े ऽ प
पतृशर रे अ ध ानचैत धमभूता कारणता तीयते। पु शर रे
तु ता श पतृज पकायतैव तीयते, न तु कारणता। एवम ध ानचैत -
स सव प साधारण ेऽ प देशकालयोरे व चैत न कारणता तीयते
।अ तु कायतैव नसगतः तीयते।

Instead of mother and baby elephant, iw human father and child. In swapna, there are two
bodies projected simultaneously, father and son, both these bodies in both of them, both
father and son have association with adhiṣṭhānaṃ, only in the father’s body, the kāraṇatvam is
appearing only in the father who is the ultimate kāraṇam. Law... an important one. Yat
adhyastam, tat kasyapi kāraṇam na bhavati. A mithya vastu can never be the kāraṇam any time.
Page 212 first para fourth line, yo vivartaha na kasyadapi kāraṇam na bhavati. Therefore in dṛṣṭī
śṛṣṭi vāda, father can never be a kāraṇam for son. Only adhiṣṭhānaṃ can be kāraṇam. Very very
powerful law of dṛṣṭī śṛṣṭi vāda. We will hestitate to apply to waking. In dream we apply easily.
Another law also.. page 214 top line.. basis for anirvachanīya khyāti..vishaya
sammanakara.meva jñānam. bhavati. If there is a false snake knowledge there should be a false
snake object. Both are required. Jñānadhyāsa and arthādhyāsa. My experience is jñānadhyāsa,
the world is arthādhyāsa. Samaṣṭi jñānadhyāsa is mind. Samaṣṭi arthādhyāsa is world. Without
mind, world is resolved. Anirvachanīya khyāti is basis. Dream fathers fatherhood is transferred
from wakers kāraṇam status. Kāraṇata appears partially in the father not son. He says in putra
shareera, only karyata is appearing, by anyata khyāti. (The karyata is only anirvachanīya khyāti.)

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We cannot apply anyata khyāti, if brahman does not have kāraṇatvam status. In advanced
advaita vedata, it is so. Use anirvachanīya khyāti, you say desa, kala , putra kāraṇam status
everything is projected by mūla avidhya.

In this case, Anyata khyāti is applied only for satyata , transferred from adhistaanam to
projection. (Because we negated kāraṇam status)

(२) अथवा अस ोदासीन भाव- ाद ध ानचैत ं न क ा प परमाथतः कारणं

भव त। माया ब त- चदाभास कारण ेऽ प आभास पं म ा । य
यं म ा न तद कारणं भवे । त ा द परमा न प ं त
कारणता स वे त मवशा ेशकालयोः तीयेत। परमा न तु कारणता
ना ।त ा ारण ा दधम ास चैत कारण ं देशकालयोः
तीयते इ ु न स ते। “अपूवमनपर ” (बृ. २.५.१९) “अ देव त दता-
दथोऽ व दताद ध” (के. १.३) “न त काय करणं च व ते” ( .े ६.८)
“कायकारणता न क पप ते। या गेव परं ता गेव जग य ”
इ ाद ुत ृ तशते ः।

Niścala Dās is saying I am dropping the first answer, We have to assume brahman as
adhishtaana jaranam. Whatever lends existence is kāraṇam. Gold undergoes change... kāraṇam
lends existence to karyam. Since brahman lends existence to the world, I should assume
kāraṇatvam..

Let us drop first answer, the idea that brahman is kāraṇam. We will argue that brahman is not
kāraṇam. Brahman is sat and yatho vacho nivartante. Since brahman is asangha and udaseena,
without relationship. Therefore it cannot be kāraṇam having sambanda with karyam.
Paramedrthathaha..world is not there we are assuming. If OC cannot become kāraṇam, can we
say RC becomes kāraṇam? For a beginner, we do admit RC can be kāraṇam. In dṛṣṭī śṛṣṭi vāda,
when you apply original law, ithya cannot be kāraṇam of anything. RC is mithya, therefore it
cannot be kāraṇam, therefore we cannot use anyatha khyāti. Therefore, if brahman had
kāraṇatvam, you could have transferred kāraṇatvam, now thats gone. It is transferred by
anyatha khyāti is no more applicable. Śruti pramāṇaṃs... apoorvam..briha 2.5.19 madhu
braahmanam. Brahman is different from karyam as well as kāraṇam, it says. Svetaswatara

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upa..brahman does not have karyam as well as kāraṇam. Smṛti..karya kāraṇata...no karya
kāraṇa sambandha in advaitam brahman as well as universe also.

21st April 2018

Page 216

Top line

त ा द परमा न प ं त कारणता स वे त मवशा ेशकालयोः

तीयेत । परमा न तु कारणता ना ।त ा ारण ा दधम ास
चैत कारण ं देशकालयोः तीयते इ ु न स ते । “अपूवमनपर ” (बृ.
२.५.१९) “अ देव त दता- दथोऽ व दताद ध” (के. १.३) “न त काय करणं च
व ते” ( .े ६.८) “कायकारणता न क पप ते । या गेव परं ता गेव
जग य ” इ ा द ु त ृ तशते ः ।

Main idea Niścala Dās wants to convey is in this vāda jagrat and swapna prapañca must both be
treated as equal and equally prātibhāsikam only. Definition of prātibhāsikam must be clear. In
dṛṣṭī śṛṣṭi vāda, prātibhāsikam does not mean mental projection but mūla vidhya’s or maya’s
projection or vikshepaha. Avidhya and maya are treated as equal. Kāraṇa śarīram and kāraṇa
prapañcam are not differentiated. Avidhya’s projection is jagrat as well as swapna prapañca.
Avidhya projects both the prapañca as well as the experience, arthādhyāsa and jñānadhyāsa.
Jñānadhyāsas collectively is known as mind in samaṣṭi. Main argument is borrowed from
mandukya karika, uchita desa kala abhavat, both jagrat and swapna prapañca are both
projected. Referred as samagri meaning group of kāraṇam. Plural of number of causes referred
as samagri. This led to further discussion, if desa kala are not kāraṇam, how do you explain the
experience kāraṇam status of desa and kala. We experience this as every kāraṇam is associated
with past time, time conditions every kāraṇam as the past. Therefore, kalam enjoys kāraṇam
status, as previous to the karyam. Word karya kāraṇam cannot communicate any idea in your
mind without preceding and following status. PP asked if desa kala do not have kāraṇam status
how do you explain the experienced kāraṇam status? This was answered as 1) desa kala does
not have kāraṇatvam, experience is due to Brahmans kāraṇatvam appearing in desa kala
through anyatha khyāti like redness of flower transferred to crystal. So it is false kāraṇatvam
status not real. 2) first answer has a deficiency, we are assuming brahma as kāraṇam, where as
this assumption is temporary during adhyaropa prakāraṇam. Now he comes to the second
answer. At apavada kale, Brahman does not have kāraṇatvam, how can you say kāraṇatvam

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status of Brahman is transferred using anyata khyāti because Brahman does not have
kāraṇatvam status. Tasmad onwards is discarding first answer for the senior student who has
moved to apavada area. We will say Brahman does not have kāraṇatvam for transference.
Tasmad yadi…if kāraṇatvam is there, then it could have been transferred through anyata khyāti,
but Brahman does not have kāraṇam status, Brahman is asangham, the causal status of such a
Brahman, statement that it is transferred cannot be accepted. This is proved by several śruti
vakyam, same upaniṣad which says Brahman is kāraṇam, yatho vaa imaani bhootani jaayante,
tasmaadva etasmaad akasa sambhoota…same veda says really speaking Brahman is not
kāraṇam, apoorvam, aparam..does not have kāraṇam or karyam. Karya kāraṇa vilakshanam
Brahman. Bṛhadāraṇyaka upaniṣad2.5.19 madhu brahmanam. This vakyam must be
interpreted. Na tsya karyam…Brahman does not have karyam or kāraṇam, therefore Brahman
does not have a product means Brahman is not a cause. Now smṛti pramāṇaṃ. Reference not
given. Karya kāraṇata hyatra na kinchit upapadhyate, neither karyam nor kāraṇam, if Brahman
is karya kāraṇa vilakshanam, world is also neither karyam or kāraṇam. Both are one and the
same, remember dream example, mother elephant and baby elephant appear simultaneously.
Sambandha of mother and baby is also a projection. Very same sleep projects kāraṇam status
as well as karyam status. Niścala Dās extends this to jagrat avastha. Niścala Dās refutes mother
baby relationship in waking state also as mūla vidhya projecting two living beings, inclusive of
motherhood and babyhood. Mūla vidya projects both members..just as in dream, a dreamer
will never believe both of them are simulataneous projection, dreamer never believes it is
simulataneous projection . for dreamer dream is not dream in dream. He sees different ones
and differenct times. Just as we commit a mistake in swapna prapañca, we commit the same in
jagrat prapañca also. You will wait for videha mukti as long as karya kāraṇa sambandha is seen.
Liberation is only during videha mukti. Karya kāraṇa sambandha is there.

Kintu m

क ु मायाकृता नवचनीय- देशकालाव नवचनीयकारण व ौ भवतः। परमाथत ु

देशकालयोन कारणता। े क नापु ो व ः पु षः क यं पु ं पौ ं च
प त। त पु पौ योः शर रम नवचनीयतयो ते। पु शर रे पौ शर रं
नवच- नीयकारणता चो ते। न तु े परमाथतः पु पौ योः शर रं
वा, पु पौ शर रयोः पर रं कारणकायता वा । तथैव देशकालाव नवचनीयावेव
तभातः। परमाथत ु देशकालयोराकाशा द प च कारणकायता ना व
े ।
इ मुि◌चतदेशकाल पसाम ीम रे णैव जा प उ ते। अतो जा द प

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व व
ै । यथा ोपल मान ीपु ादीन े एव सुख ःखहेतुता भव त।
न तु जा दादौ; तदा तेषामभावा । तथैव जा दाथ नाम प
ता ा लकसुख ःखा दहेतु मेव, न तु ादौ सुख ःखा दहेतु , तदा तेष
पदाथ नामेवाभावा । त ा ा ौ समावेव। “ य आवसथा यः ा
अयमावसथोऽयमावसथोऽयमावसथः।”

The first answer cannot be applied because Brahman does not have kāraṇam status. If it is so,
how did it appear on desa kala. Anirvachanīya khyāti is the reason. Very same maya projects
the desa kala on the jagrat prapañca. Only projected kāraṇata. Redness of crystal is transferred
attribute, snakehood of the rope is projected attribute. Both transferred as well as projected
attribute are not real. Kintu, on the other hand, time and space are falsely projected by the
same maya only. Time and space therefore do not have kāraṇatvam status as itw intrinsic
nature. Now father and son example. A person cannot have children, this childless father
dreams of his son . and grandson. In dream there is putra śarīram amd pautra śarīram. Of these
two putra śarīram is kāraṇa,.pautra śarīram is karyam. Putra śarīram cannot have natural
kāraṇatvam to pautram, because both have arrived together. This person however projects
kāraṇatvam of pitru śarīram and karyatvam of pautra śarīram. One who is going to dream
cannot have a child, physically incapable. So ypu cannot say wakers kāraṇatvam is transferred
to the dream. A Brahman which is not a kāraṇam cannot transfer the kāraṇatvam to karyam.
This childless man and incable of having a child he sees his son in dream and grand son, both
arising simultaneously. Both bodies are projected by aamirvacaneyeya khyāti. Not only putra
śarīram is projected but kāraṇam status is also projected. In second answer anyata khyāti does
not come into picture. Really speaking in dream, two bodies are not there and the karya kāraṇa
sambandha is not there. Asti na to be connected. Tathaiva, in the same fashion in the place of
putra you should have desa and kala, pautra is jagrat prapañca. Ithis is anirvachanīyam only.
Pratibhasaha is pratama purusha bahu vacanam. Every obkect is simultaneously projected.
Itham, uchita desa kala….. without desa kala kāraṇam, we call as jagrat prapañca as well as
swapna prapañca, as prātibhāsikam only. Another example given here. Every object has got
another status of being cause of happiness or unhappiness. This status is also projected by
maya. Swapna wife gives happiness in swapna. Sukham and dukham is projected by us. Dream
wife dream children etc have capacity to give pleasure and pain only in dream, not in jagrat or
sushupti because they are absent in other two states. Both objects and attributes including
causal attributes are projected. Jagrat and swapna are same only.samau eva. From Aitareya
1.3.1 ..traya: swapna, upaniṣad treats all three states as only one state, equally mithya. Don’t
try to grade the three saying one is more real. Vidyaranya pancadasi.

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(ऐ. १.३.१२) “ मापरो ेण ा प जागर । च येद म ः

स भ
ु ावनु दनं मु ः॥ प. ७.१७३ ॥ चरं तयोः सवसा मनुस ाय जागरे
।स बु ं स नानुर त पूवव ॥१७३ ॥ इ ा द ु त ृ तशते ः

First shloka Vidyaranya gives an important advise to vedantic students, if you want to claim
mokṣa now practice a nididhyasanam. Compare jagrat prapañca to swapna prapañca, regularly
practice this nididhyasanam. Both appear real in their respective avasthas, they are unreal in
the other state. Therefore I should not give over importance to jagrat avastha, tif I don’t, I will
be postponing mokṣa. Regularly practice and equate them. After long nididyasanam, for jagrat
and swapna prapañca are totally equal, both are prātibhāsikam, do not grade them, ungradably
equal, may you practice dṛṣṭīśṛṣṭivada and renounce the idea of reality then you will never have
attachment or dwesha. Raga dwesha will be almost zero. I’m muktaha here and now, I can
claim. Postponement is directly proportional to raga dwesha. Pratising dṛṣṭī śṛṣṭi vāda, It is
useful to claim I am muktaha here and now. I do not wait for videha mukti to come.

23rd June 2018

(ऐ. १.३.१२) “ मापरो ेण ा प जागर । च येद म ः

स भ
ु ावनु दनं मु ः॥ प. ७.१७३ ॥ चरं तयोः सवसा मनुस ाय जागरे
।स बु ं स नानुर त पूवव ॥१७३ ॥ इ ा द ु त ृ तशते ः|

We are seeing the dṛṣṭī śṛṣṭi vāda and with this portion the first part of dṛṣṭīśṛṣṭi vāda is over. In
this portion, he logically arrived at the conclusion of dṛṣṭīśṛṣṭi vāda that the jagrat world of the
waker and swapna prapañca of the dreamer are the same. No diiference. Though for junior
students, we say jagrat is vyavahārikam and swapna prapanca is prātibhāsika mithya. These
internal differences in mithya is only for junior students. Actually both must be called
vyavahārikam or both are prātibhāsikam. Several arguments were given. Main argument: desa
kala are not kāraṇam for jagrat prapañca. Reason; whatever is chaitanya vivartam, a mithya
padartha, can never be the cause for anything. Yat chaitanya vivartam, tau kasyapi kāraṇam na
bhavati. Like rope snake cannot give birth to a baby snake. If desa kala is not a kāraṇam of
jagrat prapañca, corollary is past object is not the cause of a present object. Past refers to
kalam. If I am experiencing a present tree, this present tree is not caused by past seed. Then
who is the cause of the present tree? For junior students, past seed has produced the present
tree. Who is the cause? Mayyeva sakalam jaatam… I (not mind) with my maya shakti is
projecting the present tree arthādhyāsa as well as present tree experience..jñānadhyāsa. the

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present and eternai I through my maya shakti is projecting grown up tree as well as grown up
tree experience. Exactly like swapna experience. Waker knows the tree as well as tree
experience are both projected by the waker now itself. Every present experience is not a
product of past in jagrat avastha (kala is not the cause). With my maya shakti (not mental
projection , it will then become kshanika vijñāna Buddhism) I the chaitanyam with the help of
mūla avidhya project both. Chaitanya vivartam, avidya parinaama…this is called dṛṣṭī śṛṣṭi vāda.
Aitareya upaniṣad..traya avakataha…. Unique pramāṇaṃ. Traya swapnaha, jagrat, swapna and
sushupti are all swapna only. Do not differentiate one swapna from another. Then pancadasi as
smṛti were quoted. 2nd shloka more relevant. Chiram tayoho…sarva samyam. Total sameness.
Both are vyavahārikam in their respective states and prātibhāsikam in the other state. This is
establishing dṛṣṭī śṛṣṭi vāda.

Now 2nd part of DS vāda. Second part is answering common sense objections to DS vāda.
Normal experience stand point. View of the world. jagrat prapañca is real. Swapna prapañca is
unreal as it is projected by me. Common sense view of the world. Therefore jagrat prapañcam
is vyavahārikam and swapna is prātibhāsikam and then paramārthikam. And the trivida satta
vadis will raise some common sense objection. When you read the objection, we agree with the
PP generally (general tendency). A little difficult to agree with dṛṣṭī śṛṣṭi vadi. Final teaching of
advaita is any case not impacted by dvividasatta vāda or trividasatta vāda. Like 1000 or 500
rupee fake notes..which is more valued. It doesn’t matter.

Page 216

Topic 336 and 337

(आ. ३३६-३३७) जा त पदाथ

ानसमकालमेवो े अ ातस ाभावा तीयजागरणपय ं नानुवत े।
जा पदाथ अ राः ।

Jagrat prapañca is coming to existence when we wake up. I’m not experiencing an existent
jagrat prapañca, I’m experiencing a jagrat prapañca I create. I is consciousness, all pervading.
When I go to sleep I resolve the jagrat prapañca. Exactly like I create and resolve swapna
prapañca. Suppose you say isn’t it popularly said that Iswara creates jagrat prapañca, he would
say have you listened to maha vakyam or not. Tat tvam asi, you are the Isvara.esha
sarveshwaraha…mandukya..sleeper prājña has been equated to Iswaraha. I’m the all pervading
consciousness in which both jagrat and swapna prapañca are in dormant form or potential
form. Therefore in mandukya, after defining prājña, both jagrat and swapna are resolved into
shushupti and after defining mandukya says, esha sarvaghnyaha… during sleep I’m not jīvaha

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but Iswaraha. Mayyeva sakalam jaatam. When I experience along with jñānadhyāsa,
arthadhyaasa simultaneously arise, this is anirvachanīya khyāti. During sleep, my experiences
are resolved is what we think, but the world continues, jñānadhyāsa resolves, arthādhyāsa
continues is what we believe. In DSV, we should say not only experience ends plus the world
also ends. Like astika samajam experience as well as astika samajam ends. In DSV, world
resolves into Me. Born of Me in jagrat avastha and resolves into Me. Me is not mind but
consciousness. World along with mind resolves into Me all pervading consciousness. Mind
world time space, all 4 are simultaneously projected by maya, which maya is located in me the
Brahman. Viswam darpana drushya mananagari….I the Iswara projects all of them. When a
common man asks, we do not speak of nanta prājñam etc.. pashyanātmāni…. Yatsakshat kurute
praboda samaye…अ ातस ाभावा very important word difference between dsv and tsv.
When I go to sleep astika samajam experience is resolved. During my sleep, does asthika
samajam continue or not. If I say astika samajam will continue even when I do not experience, it
means astika samajam has ajñāta satta. This is trivida satta vadi. Swapna is absent when I do
not experience, but jagrat is present even when I do not experience.

Wheras in dsv, astika samajam exists when I experience goes away when I leave.

Astika samajam experience goes when I am asleep and astika samajam also disappears when I
go to sleep. Ajñāta satta naasti. Swapna prapañcasya ajñāta satta nasty. DSV says jagrat
prapañcasya api swapna prapañcasya api ajñāta satta nasty. Tasmat ubhayam prātibhāsikam.
For jagrat prapañca also ajñāta satta is not there like swapna prapañca.

Since astika samajam is resolved when I go home. Tomorrow tai upa class. Sundays astika
samajam and Saturdays astika samajam are they different or not. TSV will astika samajam is the
same. DSV will say, they are different. Every class you have a fresh astika samajam, fresh
swamiji, fresh students. Will you agree. Unassimilable corollaries of DSV. Jagrat prapañca of
one waking state does not continue until next waking state. Because both jagrat and swapna
prapañca are non-continuing or impermanent. Their duration is limited to jagrat and swapna
avastha duration.

30th june 2018

Page 216 second para from bottom

Jagratipadaarthaaha…

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(आ. ३३६-३३७) जा त पदाथ

ानसमकालमेवो े अ ातस ाभावा तीयजागरणपय ं नानुवत े।
जा पदाथ अ राः ।

Author is presenting main corollaries of dṛṣṭīśṛṣṭivada. Very different from conventional

approach. Jagratprapañca is mithya, Swapna prapañca is also mithya, but they are not equal is
conventional approach. Vyavahārikam and praatibhasikam. Jagratprapañca has continued
existence. Even if I go to sleep and have a dream, I withdraw perception of the world, only
world experience ends but world continues is the approach. Dṛṣṭīshrishtivada says objective
continuity of the world cannot be accepted. When I wake up I am projecting the jagratprapañca
in jagratavastha. Not only jñānadhyāsa ends arthādhyāsa (jagratprapañca) both end in dream.
You should include jagratprapañcam, jagratantahkāraṇam in this. Mind has also resolved. I’m
the all pervading consciousness. There is no question of individual kāraṇaśarīram and total
kāraṇaśarīram, there is only one avidya, in sleep we are sarveshwara, sarvajña, sarvaantaryami,
Iswara. During sleep I’m Iswara as per dṛṣṭīśṛṣṭivada, can project both Swapna as well as
jagratprapañca. My omniscience is in dormant condition in Maya which is Iswara which is
myself. I’m Iswara when I go to sleep, I wake up either as viswa or taijasa. When I identify with
individual mind, I become alpajñaha. I’m sarvagatachaitanyam. Continuity of jagratprapañca is
not acceptable. PP is going to ask a series of question. You watch your mind on which side you
are DSV or TSV. Either way you will get mokṣa.

Topic 336

(३३६) मु स ा ा ानामेव जा दाथ न र बु ः —

Mukhyasiddhanta means primary teaching.. DSV according to Niścala Dās. Those people who
have not assimilated will speak of continuity of jagratprapañca and its objective existence.

Now PP. TSV.

Nanujagarat..shankayaa:

ननु जागरा मनुभय

ू पुनज गरणे स त थमजागरे येऽथ अनु- भूता एव
व हत तीयजागरे ऽ नुभूय े । न तु तथा थम - पदाथ

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तीय े े । त ा पदाथ पे या जा दाथ वल णा एवे त चे

त । मु स ा ा ानमूलक ाद ाः श ायाः ।

TSV: I am in the waking state experiencing the bedroom before going to bed. Then I go to sleep
and dream. During that time I did not experience the bed room. Even though I did not
experience, the bedroom continues to be there. Smartphone, spectacles. I went to bed with
hope they are still there. After waking up when I look around, I see the same spectacles and
mobile. I experience the same jagratprapañca as that of last night. This is called pratyavijñā.
Avijñāpratyakṣam, pratyavijñāpratyakṣam and smṛti we saw. Cognizing the same thing for a
second time is pratyabijñā. It reveals the same jagratprapañca. This is a pramāṇaṃ for
continuity of the same jagratprapañca even though there is an intermediate Swapna and
sushuptiavastha. PP says so. Whatever I experience in dream is not continued in the next dream
broken by an intermediate jagratavastha. Most powerful common sense argument for TSV.
Jagrat and Swapna can never be equated. In comparison to Swapna prapañca which has no
continuity, pratyabhijñāpratyakṣam proves continuity of jagrat, therefore one is vyavahārikam
and other is prātibhāsikam. Śṛṣṭidṛṣṭīvada will be used by TSVadito establish this difference. 2nd
one, Swapna prapañca is there because I see. Whereas I see, because jagratprapañca is there.
Jagratprapañcais there, therefore I see.All these arguments are given because of the ignorance
of the DSV.

Tathahi..end of para

तथा ह, अ त
ै शा मु स ा ा ानामेवं भव त — संसार वाहो-
ऽयमना दः । त जीव जा सुषु व ा भव । जा ाले सुषु ी
न तः । काले जा ष
ु ु ी न तः । तथैव सुषु ौ जा े न तः । पर ु
यदा सुषु ी भवतः तदा जा नुभूतदारा-
प धनप गृह े ारामादयोऽ वन ोऽनुवत एव । तेष ानमेव वन त ।
पुनज गरणं यदा भव त तदा थमजा त तपदाथ नामेव ानं भवती त । इयं
च मु स ा ा ान ः ।

To explain further, the tsv even after the study of Vedānta, have not accepted DSV. They hold
the popular view or assumption. Even concept of jīvanmukti Videha mukti will be wiped out.
There is a world outside which is anadi created by God, this world has been continuing and will

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continue irrespective of my birth and death or Videha mukti. 1) there is an external continuing
world..triangular format. Samsara pravaha meaning jagratprapañca is there from beginingless
times.

In this jīvātmās are born, they have three avasthas within the jagratavastha. Swapna plus
sushuptiavastha. Each jīva will come to jagratavastha, then Swapna avastha and then sushupti.
World will be continuing in and through. Avasthas will come and go. When jagratavastha is
there, Swapna shushupti are not there. They are mutually exclusive. During jagratavastha,
Swapna sushupti will end. In the same manner, in sushuptiavastha, both avasthas are not there.
Similarly in Swapna avastha. When I am in Swapna or sushuptiavastha, the family members,
wife, husband, children, wealth, animals or pets, house property, shares, garden they all
continue to exist even when I am in Swapna or sushuptiavastha. The end of jagratavastha,
jñānadhyāsa has ended but arthādhyāsajagratprapañca will continue. When I wake up again,
yesterday whichever wife children etc are there, same set up will be available. Jñānadhyāsa
comes back, arthādhyāsa was continuing, it does not come and go. Jagratavastha is continuous
is tsvs argument and gives vyavahārikam name. Swapna prapañca does not have continuity
waker says. You should actually check with dreamer. So we are having double standards.
Corresponding waker here is dreamer. For a dreamer dream is real prapañca. Jagratprapañca is
judged by the experiencer of jagratprapañca, Niścala Dās says let the Swapna prapañca be
judged by experiencer of Swapna prapañca. He will say Swapna prapañca is continuous. We are
taking waker as standard to judge both, that’s the problem. Judge from brahman’s stand point,
both are equally mithya. Or they are both equally real from respective experiencer stand point.
As long we commit the mistake we will be tsvadi. Choice is yours.

Topic 337

(३३७) जा दाथ ः सवऽ प त षयक ानेन सहो े । ानेन सहैव वन

च —Jagratpadartha… heading

All the objects of jagratprapañca without exception inclusive of your family and smart phone,
(anirvachaneyakyati), the artadhyasa will rise with jñānadhyāsa, object and experience will
simultaneously rise, experienceless object is called ajñātasatta which we do not accept. Exactly
as in Swapna. There is no continuity.

स ा व
े — सव पदाथ ैत ववत अ ान पिरणामा ।त ा
रजतव यदा यः पदाथः तीयते तदा अ ध ानचैत ा ता- व ाया वधः

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पिरणामो जायते । अ व ाया मोगुण श घटा द- वषय पः पिरणामो भव त ।

अ व ायाः स गुण श ान पपिरणामो भव त ।

Siddhantastevam…uptoparinamobhavati

Revised anirvacaneeyakhyāti. In 4th chapter, I gave an introduction and pointed out that there
is a common one and revised anirvacaneyakhyāti. Revised one has arthādhyāsa and
jñānadhyāsa.

In original we say I project snake on rope. Snake is anirvachanīyam, neither sat or asat, but
mithya. Snake is mithya and adhiṣṭhānaṃ is rope, that’s all. TSV uses this. In revised one, we
don’t say rope is adhistanam, but rope avacchinachaitayam is adhiṣṭhānaṃ. For everything
jagrat and Swapna prapañcam, chaitanyam is adhiṣṭhānaṃ, it projects everything. There is only
one chaitanyam , I am that chaitanyam. It projects using maya or mūla avidhya. Projector of
Swapna prapañca is also the same. Tsv will say mind projects Swapna prapañca and mind
perceives jagratprapañca which is already there, in revised anirvacaneiyakhyāti, mind cannot
project anything, one chaitanam alone projects everything. Which includes jagratprapañca and
Swapna prapañca. We quoted a law, a projected one cannot project another. Mind itself is a
projected entity. In our dictionary, dsv will eliminate mental projection word. It is just a bunch
of experiences jñānadhyāsasammoohaha. It is not capable of projecting anything. One
chaitanyam that is Me, with one maya project both wakers mind and wakers universe and
dreamers mind and dreamers world.

7th July 2018

Topic 337 contd

Jagratpadarthasarvepi…jnana rupa parinamobhavati

(३३७) जा दाथ ः सवऽ प त षयक ानेन सहो े । ानेन सहैव वन

च —

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स ा व
े — सव पदाथ ैत ववत अ ान पिरणामा ।त ा
रजतव यदा यः पदाथः तीयते तदा अ ध ानचैत ा ता- व ाया वधः
पिरणामो जायते । अ व ाया मोगुण श घटा द- वषय पः पिरणामो भव त ।
अ व ायाः स गुण श ान पपिरणामो भव त ।

Having logically established the dṛṣṭīshrishtivadaha, author is giving important conclusions.

There will be several objections from common people and TSVs. Therefore he is answering
those objections. DSV is primarily beneficial for nididhyasanam. We say DSV is conducive for
nididhyasanam. Tsv always promots triangular format. Vyavahārikam as Iswarashrishti and
prātibhāsika as jīvaśṛṣṭi, therefore IswaraJīvabheda will have to be maintained. TSV means
jīvaIswarabhedaha and triangular format. Whereas in dvividasattavada, this bheda is not there,
there is only one projection by one chaitanyam, one chaitanyam projects everything. Only one
shakti avidya or maya in DSV. In TSV, avidya and maya are differentiated, avidya projects
Swapna, maya projects vyavahārika. Triangular format, jīvaiswarabheda, avidyamayabheda go
together. In DSV only one projection by one chaitanyam using one shakti (avidya or maya, no
difference). Niścala Dās uses the word avidyashaktihi,he means maya as a synonym. I is all-
pervading consciousness have got one shakti maya or avidhya and project
arthādhyāsajñānadhyāsa pair. (both jagrat as well as Swapna pair). Cognition and object..mind
is jñānadhyāsasamoohaha, artthadhyasa is world samoohaha.

World continuity without the mind should not be accepted in DSV. Wakers world and wakers
mind simultaneously arise exactly like dream. DSV says world does not have ajñātasatta,
continuity of world. Even the continuity is a superimposition I project. Its also an attribute of
projected jagratprapañca. In the following para, further details regarding the process of
projection is given. Which part of avidhya is responsible for jñānadhyāsa projection and which
part is responsible for arthādhyāsa projection? Mind or thought projection and for every
thought object also. Vrutti projection is called jñānadhyāsaha.Satvaguna part of avidhyamaya is
responsible for vrutti projection, tamoguna is responsible for vishaya projection. When thought
is resolved, object is also resolved. Satvaguna is finer part of avidya, the vruttiis able to form RC,
because mind is satvagunaparinaama. Manasi chidabhasahaudeti. Whereas vishaya being
tamoguna projection, it does not form chidabhasa. Desk thought will have chidabhasa
therefore observer pramaata, desk object will not have chidabhasa and therefore will become
observed or prameyam. I’m all pervading chaitanyam, maya too is all pervading. My all-
pervading maya projects the mind as well as the huge universe. My glory is as great as the peak
of the Everest, I have projected with my maya shakti.

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M: siddhantastuevam..siddhanta of DSV, sarve …all the objects are projected by avidyamaya

(parinamiupadana Kāraṇam) and chaitanyam (vivartaupadana Kāraṇam). Tamat therefore
exactly like shell silver or rope snake is prathibhasikam only. Whatever is avidya projection is
prātibhāsikam. Previously we said whatever is maya projection is vyavahārikam. Now no such
difference. Everything is prātibhāsikam only. Whatever I experience in jagrat or Swapna, it’s the
same. For a dreamer in dream he is experiencing jagratprapañca. Therefore we are always
experiencing jagratprapañca only. Sarvahaprapancaha Swapna prapachahaeva. Tsv is double
standards, looking at jagrat as waker, Swapna as dreamer. In dsv, both are either jagrat or both
are Swapna, both are either prātibhāsikam or vyavahaarikam. Yada …whether dream or wakers
object, at the time of experience two fold projection is happening. Adhistaana Chaitanya
aashrita…for that avidyamaya located in that one chaitanyam I who is all pervading, that one
avidya modifies into two fold, jñānadhyāsavrutti and arthādhyāsavishayaha. Thought and
object. Tamoguna of avidya gets converted into the object at the time of experience. The
thought arises which is named jñānam or knowledge or jñānadhyāsa.

Yadhyapichaitanyasyaiva…vyavaharobhavati end of para.

य प चैत ैव ान म त पदेशा गुणपिरणाम ान ो न स ते ।

तथा प सव ापकचैत ं न ान , क ु साभासवृ ा ढचैत मेव
ान म ु ते । त ा ैत े ान वहार स ा दका वृ रे वे त चेत
ान ापादकोपा धभूतवृ ाव प ानश ः यु ते । ‘घट ानं जातं पट ानं न ’
इ त लोके वहारो ते । त वृ ा ढचैत त उ नाशास वेऽ प
उपा धभूतवृ े वा ाने उ नाश वहारो भव त ।

He gives some more finer details and explanations. One avidyamaya alone transforms into
thought and object. Satva and tamo part. Avidhya or maya is anātmā or jadam or achetanam.
Avidhyamaya transforms into thought or vishyaya. Both are jadam. But one is called
jñānadhyāsa, Niścala Dās says how can you call the jadam thought or vruttti as jñānam? Jñānam
can be associated only with chetanavastu. Even though a thought does not deserve the name
jñānam, we still use because in the thought consciousness is reflected and therefore inert
thought becomes senscient thought. Ghatavishayaha does not have chaitanyam. Strictly
jñānam should be used for chaitanyam only and not thought only as is in common usage now. I
know means rise of knowledge, popular meaning of jñānam is knowledge. We say dead body
does not have jñānam. It means it does not have thought or chidabhasa because chaitanyam is
all pervading. Because of the popular meaning of thought is referred as jñānadhyāsa.

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M: yadhyapi…the word jñānam must be really applied only for chaitanyam, it does not have
beginning or end. The thought which is a modification of an inert thought should not be called
jñānam really speaking. Na sanghacchate… even though that’s is the truth we are making a
compromise. The thought is able to reflect consciousness whereas an inert object does not
reflect consciousness. Scientist also says consciousness is a generated temporary attribute in
the brain. He mistakes thought as consciousness because of the reflection. for wordlypeople ,
thought (vrutti) with RC is jñānam, RM RC combination , not all pervading consciousness.
Jñānam is limited for the world, time wise and location or space wise limitation. Therefore, the
chaitanyam-all pervading consciousness is popularly known as located knowledge, because of
thought which is capable of reflection and therefore named thought as knowledge.Jñānam
means jnana adhyāsa.

14th July 2018

Page 217

य प चैत ैव ान म त पदेशा गुणपिरणाम ान ो न स ते ।

तथा प सव ापकचैत ं न ान , क ु साभासवृ ा ढचैत मेव
ान म ु ते । त ा ैत े ान वहार स ा दका वृ रे वे त चेत
ान ापादकोपा धभूतवृ ाव प ानश ः यु ते । ‘घट ानं जातं पट ानं न ’
इ त लोके वहारो ते । त वृ ा ढचैत त उ नाशास वेऽ प
उपा धभूतवृ े वा ाने उ नाश वहारो भव त ।

The author is answering some of the questions raised by TSV by pointing out that jagrat
prapañca also must be treated on par with swapna prapañca only as both appear and disappear
in the same way. Mechanism being described now, based on revised anirvachanīya khyāti.
Anything mithya is projected by avidhya only. Whether jagrat or swapna prapañca it is
projected by mūla vidya or maya. That maya mūla vidya is located and supported by one
consciousness. That one consciousness is none other than myself. DSV needs to be comfortably
assimilated. Same maya projects both jagrat as well as swapna prapañca. It will take hours and
months and years to get into this groove of thinking. I project, I withdraw through my maya.
Once I have got this comfort level, then next step is how do I project? My projection happens in
two levels, jagrat prapañca and swapna prapañca and the corresponding prapañca
anubhava…vrutti rupa. Whenever I use the word vrutti, it is not mano vrutti but mūla vidya or

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maya vrutti. Mano vrutti is in TSV, here in DSV, vrutti is only maya or avidhya vrutti. TSV mono
vruuti exists, in dsv only avidya vrutti. Vishayas are many, vruttis are many. Prapañca and mind
respectively. Both jagrat and swapna mind. Vishaya is called arthādhyāsa, in revised
anirvacaneeya khyāti. Vrutti is called jñānadhyāsa. Samaṣṭi jñānadhyāsa is mind, samaṣṭi
arthādhyāsa is universe. Niścala Dās’s discussion : why do you call the vrutti as jñānadhyāsaha.
Word jñānam refers to a chetana tatvam only, how can you name jada vrutti as jñānam.
Brahman alone deserves title satyam, jñānam etc. answer given is yes vrutti is jadam, vrutti is
able to reflect consciousness because of pratibimba. In popular parlance vrutti alone is called
jñānam. Since vrutti is responsible for the popular jñānam (what people call as jñānam), vrutti
has been named jñānam. Vrutti is called jnana dhyasa. Vrutti is also projected by maya, vishya
also which is jadam. How come vrutti alone reflects chidabhasa? Maya is parinami upadana
kāraṇam for both arthādhyāsa and jñānadhyāsa. Brahman is vivarta kāraṇam. Maya is parinami
upadana kāraṇam for both arthādhyāsa and jñānadhyāsa. Vrutti is maya satva guna
parinaamaha, vishaya is tamo guna parinaamaha. Therefore Krishna said, satvat sanjaayate
jñānam (vrutti rupa jnanadhasa) in both avasthas.since it is satva guna parinama, it is fine.
Whereas the world is tamoguna parinaamaha. May maya projects jagrat prapañca. Dṛṣṭī shrishti
vāda.

Tathapi…

Still, even though vrutti is jadam by itself, vrutti does not deserve title jñānam, all pervading
consciousness is not popularly known as jñānam. When people use the word knowledge
popularly, it refers to reflected consciousness. OC is not popularly known as jñānam, RC alone is
known this way. Its figurative usage. When people say I have pot knowledge. Is born means
consciousness is not born, but reflected consciousness is there. Ghata jñānam means ghata
vruttihi. Every pramāṇaṃ does not generate jñānam but produces gata vrutti. Rise of
knowledge requires generation of vrutti (Brahman realization requires). It requires mind or
mūla vidya. Vrutti is required, it means mind is required. Therefore transcending the mind will
not work in the generation of self knowledge. Even though consciousness does not arise or end,
what is born is not jñānam but vrutti alone.

इ ं वृ ौ ानश योगस वा ता शवृ पं ानं स गुणपिर- णामो भव त

। त वृ ौ चैत ाभासो जायते । घटा द वषय पपिरणामे तु चैत ाभासो न
जायते । उभयोर प घटा द वषयत ानयोर व ापिरणाम ऽ
े प घटा द वषया
अ व ाया मोगुणपिरणाम ा लना भव । अत चदाभासोदयो न भव त।
वृ ु स गुणपिरणाम ा ा भव त। अत चदाभासोदयः स व त।

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In this manner, word jñānam can be used for consciousness as well as thought. The jñānam in
the form of a thought is born out of the satva guna of avidya or maya. In this maya parinama
rupa vruttau, chidabhasa is formed. Along with the vrutti, pot is also is born. Aside note:
normally when we talk of the perception of the pot, normally we say in the mind vrutti raises
and it pervades the pot that’s already existent. (in TSV). Pot aakara vrutti. In DSV, we have to
revise, we cannot say mano vrutti is pervading the already existent pot, we should say out of
mūla vidya pot vrutti and pot vishaya also rises. When vrutti goes pot also goes. The vrutti is
called avidya vrutti and avidhya vishaya rises. The theory of perception is different in DSV.
Consolation is any case all these vyavaharas are mithya.. whether uyou use TSV or DSV, it does
not matter. Just understand all vyavaharas are mithya. When I say aham brahmasmi jñānam
that also rises therefore that’s also is a thought which is also mithya only. We saw this in
chapter 4, king sleeping and jackal bit his leg. Brahman is satyam, brahma jñānam is mithya.

In the ghatavishaya, object does not posses RC. Vrutti has chidabhasa vishaya does not have
chidabhasa. Reason.. even though vishaya and vrutti are both maya parinaami and jadam, still
ghata and other objects like it are projected by the tamasic maya, they are not finer things and
not capable of reflection. Whereas the thought due to satva guna parinama is fine. Therefore,
chidabhasa arises.

Itham..

इ ं वृ ौ चैत तब हणयो तास ा तदव ं चैत ं ान इ त,

त प हतं चैत ं सा ी त चो ते। घटा द वषयाण तु
चैत ाभास हणयो ताया अभावा वषयाव चैत ं न ानं न वा सा ी ।

He adds an aside note. In any knowledge mayika vrutti or mūla avidya vrutti(we should not say
mental thought or not antahkāraṇa vrutti in DSV) arises. There are two consciousnesses, RC
subject to rise and fall and OC nitya chaitanyam is there. RC and OC are there when avidya
vrutti is there. RC part is called jñānam..vrutti jñānam, OC part is called sakshi. M: since vrutti is
fine enough to form reflection, tat pratibimbitam chaitanyam, RC, is called jñānam. The OC
which is enclosed within the thought, is called upahita chaitanyam. Very same OC is enclosed
within pillar also, that enclosed consciousness cannot be called sakshi . sakshi can be used only
for oc behind RC. Therefore upahitam chaitanyam is called sakshi. Any objects like pot etc,
there is neither jñānam nor sakshi. The objects do not have RC, objects do not have jñānam. Do
the objects have sakshi or not? Sakshi is not there. OC is very much there, but it is not behind
an RC. Therefore it cannot be called sakshi.

Vicarasagaram21st July 2018

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Page 218 top line

घटा द वषयाण तु चैत ाभास हणयो ताया अभावा वषयाव चैत ं न

ानं न वा सा ी ।

The author is consolidating the dṛṣṭīśṛṣṭivada in these portions by raising some questions
through tsv or śṛṣṭidṛṣṭīvada. All the questions of TSV will be directed towards differentiating
jagratprapanca and Swapna prapañca. DSV will constantly negate the jagrat Swapna difference
in terms of continuity. Continuity of both Swapna and jagratprapanca projection are due to
mūla vidya.Vishaya and vruttiadhyasaha referred as arthādhyāsa and jñānadhyāsa respectively.
All vishayadhyasa is jagratprapañca, collective vruttiadhyasa is mind. Both vishaya and vrutti are
projected by one mūla vidya only. Mūla vidyassatvaguna will project mind or vrutti. Tamoguna
projects the vishaya/ vishaya does not have RC. Vrutti with RC becomes experiencer, vishaya
without RC becomes experienced. Both experiencer and object is simultaneously projected
supported by one chaitanyam. That one chaitanyam is me. I the all pervading consciousness
through my mūla vidya or maya project jagrat mind and world and Swapna mind and world.
Behind vishaya also OC is there, behind vrutti and chidabhasa RC also OC is there. OC behind
vishaya is not called sakshi, but behind vrutti is called sakshi. So we say sakshi is present only
when vrutti is there. Chidabhasa is required for OC getting the name sakshi. In TSV, mind is
vyavahārikasatyam, in DSV mind is also prātibhāsikam. Created afresh…everytime.

इ ं जा दाथ ाना न च सहैवो े सहैव न । अत ेऽ प

ा तभा सका एव ा पदाथव इ त वेदा रह । त ा थमजा त ा
एव पदाथ ः सुषु न रं पुनर प तीयजा नुभूय ेइ ु रस तैव ।

Consolidating this discussion therefore DSV alone is right, this is the secret teaching of the
Vedānta. TSV is really not correct. DSV is Vedānta rahasyam. M.. in this manner, waker’s
universe arthādhyāsa and their experiences jñānadhyāsa they simultaneously arise in every
jagratavastha. When jagratavastha end not only our mind is resolved and according to DSV
world is also resolved. Thereforewakersworld and mind both should be designated as
prātibhāsika only like dreamers mind and world. This is the secret teaching of Vedānta.
Therefore, world that I experience in the current jagratavastha is the same as previous
jagratavastha, that is TSV’s view is not correct. DSV says it is inappropriate. Very difficult to
accept. Any book on quantum science is difficult to swallow. (against common sense). Read
grand design… this is difficult for even scientists to accept, but provn by modern quantum
scientists. Quantum world view can be equated to DSV.

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(आ. ३३८-३४०) जा दाथ न मथः कायकारणता- ना ीत तपादन —

A new view is going to raised…

I see several people in Swapna prapañca, they came to existence through my projection (
chaitanyam and avidhya). How do the people in jagratprapañca come to existence? You have all
been given birth to by your parents. They came from Oshadi, from pritvi, from jalam, agni,
vayuakasa long before 13.7 billion years ago. Swapna prapañca I project, in jagratprapañca
every object has got its own Kāraṇam, it will vary from individual to individual. In Swapna, I
alone am Kāraṇam. Since they are created by different kāraṇams in jagratprapañca, they
continue to survive when I go to sleep. DSV says this view is also not correct. Different
kāraṇams for different objects and people is not correct, there is only one Kāraṇam. Baby
elephant and mother elephant in dream, in the dream we declare mother was born before
baby, but after waking we say both are projected same time by waker. No time difference. No
karyakāraṇasambanda. Now DSV says same thing is true with regard tojagratprapañca also.
Karyakāraṇasambandhamithya. Karyam, Kāraṇam, Karyakāraṇasambanda, Time and objects are
all projected simultaneously. Everything is resting in Me. In DSV maiyevasakalamjaatam
becomes profound. All are projected by maya.

TSV argues for the continuity of jagratprapañca. All the objects of jagratavastha have mutual
cause effect relationship. Like mother elephant and baby elephant. DSV says no, this is a
projection.

(३३८) पदाथः सा ाद व ाकाय, जा दाथ दीया- साधारणकारणज इत

जा योन सा मत श ा —

PP is going to differentiate Swapna fronjagrat. TSV says Swapna objects and people are
projected by me, subjective projection. Jagrat -as many karyams are there distinct kāraṇams are
there. Each object has its own unique and distinct cause.

Asadharanakāraṇaa: janyam. Is jagratprapañca.

ननु ा बु ः ‘पूव ये पदाथ मया ा ानेवा प ा म’ इ त भ-

जाना त। त ा ा दाथ ानसमकालो नाशशा लनो न भव । क ु
ाना ागू च व े। अतोऽ ातस ाका जा दाथ इ व
े यु म त चे , न।
े त णो ष
े ु पदाथषु इमे गिरनदीसमु ादयो मम ज नः ागेवो ा

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वषसह कालादार वत इत ती तभव त केषा- । त त णो े

ा पदाथ या चर न ती तः सा ा रे व। त ा या व या े म ाभूता
गिरनदीसमु ादयः पदाथ उ ा दता यैवा व या त दाथ न चर न ं
ता श चर न वषयक ानं चा नवचनीयतयो ते। एवमेव जा दाथषु
व त
ु र न ाभावेऽ प अ व ावशादेव त दाथः सहैव म ाभूतं
र म नवचनीयतयो ते। अत जा दाथ नाम प र ती त रे व।

This is the most powerful and common argument given by TSV. DSV is going to refute. It is
difficult accepting. Most crucial part. Common sense argument from TSV. When DSV replies,
watch your intellect. Check if you can swallow the answer. Then you will be comfortable.
Otherwise continue in TSV. M: TSV says no, when I wake up from sleep and look at my family
members, wife children etc, my observation is, last night whichever family member I
experienced, I don’t say I see them, I recognize them as my yesterday’s wife, yesterday’s
children. Pratyabhijñāpratyakṣam is a pramāṇaṃ. Continuity of object that I experienced
before. Re-cognize. Yesterdays chair in astikasamajam continued to exist even though I did not
experience during the interval. In vedantic language we used a technical word, ajñātasatta,
acceptance of the continued existence of astikasamajam in the interval between on experience
and the next one. Jagratprapañca had ajñātasatta. They existed even when I slept. Swapna.. in
the Swapna when I dream and wake up, I never consider the continued existence of dream
objects or problems. Dream does not have ajñātasatta. DSV says this is common sense world
view, you hold on to this for transactions. This is not factual. DSV says pratyabigna pramāṇaṃ is
a bramaha. M: jagratprapañca is not created during jagratavastha, it continues even when I am
not there. Even when I sleep. In TSV, God is the creator of jagratprapañca. TSV corresponds to
triangular format.

Reply:na….4th line end onwards, na, swapnotakshana…brantireva

Summary: DSV, you are committing the same blunder, double standards, you judge the
jagratprapañca from the standpoint of experiencer and Swapna prapañca from stand point of
the non experiencer. Don’t change the judge. If waker is standard, TSV will appeal. You see
Swapna from standpoint of dreamer, it will appear real. Hereafter Niścala Dās will start a new
Vedānta course in Swapna avastha and dismiss the jagratavastha. Dreamer in dream will argue
for the continuity of the dream mountain not for a day,but from before his birth to after his
death based on same pratyakṣa and pratyabhijñāpramāṇaṃ. Just as this is bramaha, our jagrat
reality is also bramaha only.

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28th July 2018

Topic 338 naswapnatprabuddha..sabrantireva. We are going through a series of questions and

answers between TSV and DSV. TSV is giving an argument in support of continuity of
jagratprapañca. Pratyabhijñā pramāṇaṃ. I experience somebody last night, I wake up and I
experience the same people in the morning. Recognition is called pratyabhijñā pramāṇaṃ.
Reference: page 200, topic 320, we made a comparison between pratyakṣam, pratyabhijñā and
smṛti. 4th is adhyāsa. We asked if Swapna comes under which of these. We said Swapna comes
under adhyāsa only. For ruling out other three we saw the definitions of all 3. Pratyakṣam plus
smṛti..seeing some one is pratyakṣam, recollecting that and the cognition put together is
recognition. When I recognize a member, I conclude that even in the gap the member
continues my experience does not continue. Thereforejagratpadharthas continuously exist. In
the case of Swapna, it exists as long as Swapna is there, end of experience is end of Swapna
prapañca. This is what TSV states. End of experience of jagratprapañca is it end of
jagratprapañca is the debate. Answer will decide whether we are tsv or dsv. Tsv says end of
experience of jagratprapañca is not end of jagratprapañca because everyday I wake up and see
the same jagratprapañca..athoajñātasattaka. Technical word conveying tsv’s view.
Jagratprapañca has ajñātasatta. If this my (TSV) challenge what’s your answer? DSV says no.
you are committing the same blunder. Double standards. You are studying jagratprapañca as
jagrat experiencer and studying Swapna prapañca also as jagrat experiencer. “enter into the
shoes of the dreamer, and see that dreamer will call dream world as jagratprapañca and he will
argue for the continuity of the dream world. He will argue in the same way. Both the
experiencers, waker and dreamer claim that their respective prapañcas have got ajñātasatta.
Therefore you have to give them equal status. If you want to call both of themvyavahārikam, I
don’t mind, or call both of them prātibhāsikam. Both of them are equal mithya not graded
mithya. They appear to be graded because of double standards. Both of them have equal ETU.
During Swapna avastha you respect dream water when dream thirsty. Powerful DSV. Na.. I
won’t accept ajñātasatta for Swapna. Every word is significant. Every object is born at the time
of the birth of that thought. This dream mountain, dream river, dream samudhra (you should
actually not use dream word). They are born after my birth, and 1000s of years back all
mountains have been created. This is the thought pattern of the dreamer. This experience does
happen to some people at some time. Tatra in the dream the world or object lasts for one
second. The experience of continuity that’s also a projection of mūlavidya. Sa brantihieva.

त ा या व या े म ाभूता गिरनदीसमु ादयः पदाथ

उ ा दता यैवा व या त दाथ न चर न ं ता श चर न वषयक ानं

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चा नवचनीयतयो ते। एवमेव जा दाथषु

व त
ु र न ाभावेऽ प अ व ावशादेव त दाथः सहैव म ाभूतं
र म नवचनीयतयो ते। अत जा दाथ नाम प र ती त रे व।

Tasmad ..therefore, mūlavidya is projecting Swapna padartha, tsv will say mind is projecting
Swapna padartha. In dsv, one mūla vidya projects only one world (no difference between the 2
worlds). When you say mind projects world, we are getting closer to kshanikavijñānavadi.
Therefore, he negates using a law. One vivartakaryam cannot be the Kāraṇam of another
karyam. Rope snake cannot be the mother of rope snkakes. In dsv, mental projection word is
wrong. Either you say avidya projects everything or chaitanyam projects everything. Only after
assimilating mahakavyam can you understand dsv. Where is that chaitanyam? I am. One mūla
vidya alone not only it projects an object but it is permanent, permanence is also
projected.when I say Swapna gaja is present, arthādhyāsa is in the elephant, jñānadhyāsa is
there in the mind. Both are projected. It comes under anirvachanīyam, permanency appears to
exist. Experientially existent category. Evameva. In jagratprapañca also, permanency of family
members etc , even though its not there, you attribute permanency of them using mūla vidya.
Mithya permanency is also due to anirvachanīyam. Chapter 4. Significant foot note…

१. सु बु पु ष घटा दजा दाथ ा पूव जागरकाले येऽव - ता

एवैते घटादय इ त जायमानः भ ा यः सोऽयं नदी वाहः, सेयं दीप- ाला
इ ाद भ ा यव म एव । त ा ु ा ः एव । स
चाथ कारे णैवोपिर व ते ।

TSV says what is pramāṇasiddham cannot be delusion. It is pratyabhijñā pramāṇaṃ. Foot note
one PitambaraAcharya.. he has written note for vicarasagara..pitambari..very respected in
north indiavedantic circle. Pratyabhijñā appears to be pramāṇaṃ, there can be brama here
also. Pratyakṣa can give prama also. For pratyakṣa delusion we have example. Every optical
illusion is a pratyakṣabrama. Pratyabhijñā delusion is river and flame. When you look at flame ,
you think the flame you looked at one minute ago and now are different. But you say the flame
I saw then and now is same flame. On enquiry, the flame is not the same. If the flame
continuously exists, then you would not have needed oil. You will never need fuel at all.
Kshanikavijñānam… we can extend this law for our own physical body. Same body does not
continue. So many billions of cells are produced. Pratyabhijñā is not always pramāṇaṃ.
Whatever is negated is brama. Our acceptance of jagratprapañca without an observer is brama.
When he wakes up from aleep and looks at his mobile phone, purvamjagara kale, in

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yesterdaysjagratavastha the mobile I operated yesterday, same pot I used , recognition

thought, of that mobile is a pratyabhijñāpratyaya is a thought arising. This was called a
pramāṇaṃ, butactually it is bramaha, exactly like river flow, or flame of a lamp. Same flame or
same river. Projection of maya, jagratprapañca as well as the brama of continuity of
jagratprapañca also. Therefore, 1 you should only take Swapna as standard for understanding
drishtiśṛṣṭivada. 2 when you take example of Swapna never use double standards. See from
dreamers angle. This example is going to be restated by Niścala Dās himself. Niścala Dās is going
to restart entire vedantic teaching again. There is a guru in the dream, shishya in dream, and so
on whole teaching. To convince us that our vicarasagara class is also happening in a dream like
situation.

4th August 2018

Page 218

Topic 338 last 3 lines

एवमेव जा दाथषु व त
ु र न ाभावेऽ प अ व ावशादेव त दाथः सहैव
म ाभूतं र म नवचनीयतयो ते। अत जा दाथ नाम प
र ती त रे व।

The author is concluding the DSV in these portions. We have a few final questions are raised by
TSV. DSV is answering. Always TSV will argue to point out jagrat is different from Swapna
prapañca, he will use continuity point. There is pratyabhijñā pramāṇaṃ in support of continuity
(remembrance). I also expect the same students to come to class here week after week. Not
only I see the same objects, I’m able to recognize them as well. They have ajñātasatta. Whereas
dream does not have continuity. When I wake up the dream world goes away. DSV said I
project continuity also. In Swapna also, it’s the same case. From a dreamer’s view point also,
this is true. Dream world is continuous for dreamer, he will argue ajñātasatta. He will never use
the word dream world. We know that even though the dreamer’s world is a momentary
thought in the mūlavidya. If we can understand this with regard to dreamers universe, the DSV
says this is the same for jagrat as well.

आ ेपः — न ेवं स त ा पदाथ ः सा ाद व ापिरणामाः। जा दाथ ु न

सा ाद व ापिरणामाः। क ु यथा घटादयो द च कुलाला द भज य े तथैव
सवऽ प जा दाथ दसाधारणकारणवशा ाय े । यद जा दाथ ः

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सा ाद व ापिरणामाः ु ः, तदा आकाशा द मेण प भूतो ः प ीकरणं

प ीकृतभूते ो ा ो िर ा दकं ु ो मानमस तं भवे । त ादी रसृ ा
जा दाथ ः ोपादानकरणपिरणामा एव। न तु सा ाद व ापिरणामाः।
ा पदाथ ु सवऽ प सा ाद व ापिरणामाः।Uptoparinaamaa:

TSV wants to give another pramāṇaṃ in support. May be my pratyabhijñā pramāṇaṃ is a

brama, I have got śāstraprapañca to show jagratprapañca is not my projection. Not projected
by my mind or mūlavidya, but it is created by their respective Kāraṇam even if I do not
experience them. Pritvi is created by jalam, jalam by agnietc…. they all existed several million
years ago. They existed before my perception. Therefore in jagratprapañca two objects have
got karyakāraṇasambandha. Whereas in Swapna prapañca every object has got only one
Kāraṇam, I. in jagrat, many different kāraṇams and karyams, therefore jagrat has continuity.
Fundamental flaw, double standards problem continues. Previously he took support for
pratyabhijñā pramāṇaṃ, now support of śāstram pramāṇaṃ that’s all. M: Objection: TSV: in
dream they are directly projected by antahkāraṇam, here for abhyupeda, he says they are
projected by mūlavidya or sleep. But jagratpadarthas are not directly projected by mūla vidya.
Kintu…like pot etc are not projected by me, but created by potter using wheel, stick etc.
karakams are used to create the pot. Here it is gradually produced. In the same way, all the
objects of jagratprapañca have their own cause and production duration also changes. In
Swapna, no such thing, everything is simultaneously projected, mosquitoes and mountains
which are 1000 years old. If jagratprapañca is directly projected by mūlavidya in one moment,
then upaniṣad would have said world is created by mūlavidya in one moment not
akasasambhootaha as in tai upa. Pancabhootautpati will become a wrong statement if its
projected by mūlavidya. Apaurusheyaśāstra pramāṇaṃ has talked about this and much later I
was born in jagratprapañca.whereas Swapna prapañca is born in me. TSV says I come to
existence in jagratprapañca which already existed (created by God). Whereas in DSV,
jagratprapañca did not exist before, when I have jagratavastha, jagratprapañca comes to
existence. This is the crucial difference. In chandogyaupaniṣad, panceekāraṇam is talked about
indirectly (3). All the vedicśṛṣṭi will become a pramāṇaṃ in DSV. Therefore, jagratprapañca is
Iswaraśṛṣṭi. They are different, Jīva and Iswara.

Mahavakyam, he has forgotten.

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य ा सवष ा पदाथ - नामेकैवा व ोपादानं भव त त ा ा पदाथ न

त ानान च युगपदे- वैक ा अ व ायाः सकाशा ः स वे ।
जा दाथ ु ो ेः ा माने ो भ भ भ
े े े ः
ोपादानकारण वशेषे उ ोपादानकारणेषु वल य े ।
घटा दजा दाथ ेः पूव नाशा च मृ ा द पोपादानकारणा न वत े ।
एवं जा दाथ ः केचन - कालाव ा यनः केचन रकालाव ा यनो
यथो चतं पर रं कायकारणभाव- माप ा वत े । न तथा ा पदाथ इ त
जा योः सा ं न यु ते इ त चे ।

Yasmatsarveshaam…..end of para

He continues to repeat differences. One is directly born out of mūlavidya, others are indirectly
born. Jagrat gradually arrives, Swapna padartha does not have gradation. When a
jagratpadartha perishes, they resolve into their respective upadana Kāraṇam. Utpatti, pralaya
bhedaha, karma akarma bhedaha. Therefore don’t equate. M: all the dream objects, one mūla
vidya alone is parinamiupadana Kāraṇam, both swana object and their experience, arthādhyāsa
and jñānadhyāsa both simultaneously arise in Swapna avastha. Simultaneously..yugapad. in tsv,
this is important. In jagratpadartha, when I wake up I see my bedroom, which has been there
even before my experience. You cannot say they are simultaneous. Even before its arrival, even
before my experience, every object in jagratavastha is produced out of it’s own respective
cause. Before the origination of wakers pot and after destruction of wakers pot, the pot existed
before origination in the clay and afterwards it continues to exist not in me but clay. There are
certain waker’s objects which have momentary existence like particles etc, but there are certain
objects which have existence for 1000s of years. It has got ajñātasatta. All these long lasting as
well as short living ones. They have got different causes. Dream objects can never be compared
to waker’sprapañca at any time. DSV cannot be accepted. This is the dying moment argument
of TSV.

DSV will say you are committing the same blunder. Only when we get out of this basic blunder, I
can get out of TSV. We study Swapna only as a waker. If you avoid the double standards, it
becomes very clear.

11th August 2018

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Page 219 first para, last 4 lines starting from evam

एवं जा दाथ ः केचन - कालाव ा यनः केचन रकालाव ा यनो

यथो चतं पर रं कायकारणभाव- माप ा वत े । न तथा ा पदाथ इ त
जा योः सा ं न यु ते इ त चे ।

Niścala Dās is answering the last few objections and main objections against DSV. Treating
jagrat and Swapna prapañca as same cannot be accepted at all. DSV will be accepted as a
powerful prakriya. DSV is not easy to swallow. If any student finds it difficult to accept, one
need not accept it but go with TSV. Even though I gave this option, when you see the
development in this book, Niścala Dās seems to be firm in saying DSV must be followed and he
refutes TSV. There is a difference between DSV and TSV. Niścala Dās says in TSV, you will not
get mokṣa. Few more classes, we will continue this way..

TSV said, there is a difference between jagrat and Swapna padartha, observer is the cause,
observed objects are effects of one cause. Among swapnapadarthas not mutual
kāraṇakaryasambanda, every object is born of waker. In dream, objects do not have mutual
cause effect relationship. When I come to jagratprapañca, I see many people, each person,
grandfather, father, son have cause effect relationship. They all do not have same Kāraṇam.
They all existed even before I see you. Before I observed they existed, during they exist….this
has been proved by śāstra pramāṇaṃ also, earth is not my projection but product of water
etc…m:in this manner, waker’s objects, some of them live for few years, some others like earth
live for 1000s of years…yatochtamparaspara …they all have got their own respective causes, I’m
not the cause for them. It is not so in the case of dream earth, dream water etc. because of this
reason, you should never equate them, jagratprapañca is Iswaraśṛṣṭi, Swapna prapañca is
jīvaśṛṣṭi. That’s the difference. Acharyas have also accepted in 4th chapter of pancadasi. He has
differentiated jīvaśṛṣṭi and Iswaraśṛṣṭi..dvaitaprakāraṇam. Veda pramāṇaṃalso..

Topic 339:

(३३९) जा योः सा समथन — नैष दोषः । जा दाथ व

ा पदाथ प कायकारणता ती त- र । ‘मदीया गौव मजनय । मम जाया
पु मसूत’ इत ो नैस गकः । त युगपदेवो मानेषु ा पदाथषु
गोजायादीन ब काल- ा यता कारणता च तीयेते । व पु ादीन तु

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प ा ा वता कायता च तभासेते । समये समकाले एवो ान तेष म े

नैवा व ुतः पूवप ा ालता पर रं कायकारणता वा । गोव च तथैव
जायायाः पु चा व व
ै सा ा पादान ।

Same answer…people question from different angles to differentiate jagrat and Swapna
prapañca. You are applying double standards is the only answer Niścala Dās gives for
everything. You study jagratprapañca as waker and look at Swapna prapañca from wakers
standpoint. You should not go to dream in the class, but imagine the Swapna prapañca from the
stand point of dreamer..dreamer will also see an object as a product of its parent only. Dreamer
will see several kāraṇa and karyapadartha in dream. Only after waking up we say all of them
have same Kāraṇam. Similarly you become superwaker and become Iswara and say I’m the
Kāraṇam for everything. The chaitanyam is the same. Avidya and maya at the causal level
project Swapna and jagratprapncha respectively with chaitanyam.

Avidya and maya at the causal level there is no difference in DSV. Nirvikalpakaavidya and maya
are one and the same. One Chaitanya with one maya is projecting both jagrat and Swapna
prapañca simultaneously. Object and experience, arthādhyāsa and jñānadhyāsa.

Prājñaha is equated to Iswara in mandukyakarika…in DSV they are both equal. Both sleep and
resolution are both pralayam.

You have to do 3 imaginations

You imagine Swapna prapañca

Imagine dreamer

Imagine how dreamer will experience dream world.

A dialogue between dreamer and dreamer’s neighbor in dream. I have got a cow, gave birth to
a calf. From dreamer’s angle he will say for the calf, cow is cause. Neighbor gives a reply, your
cow gave birth to a calf, in my house my wife gave birth to a baby. (In nididhyasanam, we have
to spend time on 3 imagination. 3 imagination meditation). In every dream of every person
everyday, among various objects like cow and calf which are simultaneously projected, we see
cause and effect because of mūla vidya. Dream is a mental projection in TSV, in DSV it is
projection of mūla vidya only. Cow seems to have a longer duration, mother seems to have a
longer duration. Dreamer uses the relevant sense organs… all these are distinctly experienced
in dream..pramataprameyam, pramāṇaṃ. Cause and effect are projected at same time. Really

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speaking, at the time of dreaming all of them emerge simultaneously. The cow and mother, calf
and baby, only one Kāraṇam, avidya alone is parinaamikāraṇam. In TSV, for jagrat and Swapna
prapañca, vivartaupadanakāraṇam is chaitanyam. Even though its one, in TSV
parinamiupadanakāraṇam is different, for jagrat it is maya, for Swapna it is mind.

In DSV, both parinama and vivartaupadanakāraṇam is the same. Mūla vidya alone.
Parinamiupadanakāraṇabheda is important difference between tsv and dsv.3 fold imagination
meditation and extend the same to jagratprapañca also. Then say mayyevasakalanjatam….I
generate jñānadhyāsa and arthādhyāsa and fold both ito myself in sushupti, I’m Iswara in
sushupti. pramāṇaṃ..Mandukya 5,6. In sleep one resolves everything and becomes sleeper, in
6th mantra, this sleeper is Iswara. In DSV, every time I sleep I’m Iswara. In jagrat I’m Virat, in
Swapna I am Hiranyagarbha…viswataijasapragya are my own projections.

एवमेव जा शायाम प केचन पदाथ अ धककाल ा यनो ाय सः कारण पा

इ त, केचन पदाथ अ काल- ा यतनो यवीय सः काय पा इ त च े इव
तभा । परमाथत ु न कोऽ प पदाथः क चद प पदाथ कारणभावं वा
कायभावं वा भजते । क व यैव ते ते पदाथ था तथा तभा ।
त ा इव जा द प सा ाद व ाकायमेव ।

This is repeated for jagrataavastha, in waking state also, certain objects seem to be existing for
longer time and therefore older, older is Kāraṇam, there are some objects that exist for shorter
duration only. Younger one..jagratavastha is also a dream. Both are dream, both appear as
waking in their respective avastha..according to Vedānta, only waker is anadimayaya….jnani..is
considered as waker because even though he experiences jagratavastha, he understands the
essential truth. Really speaking, no one object is kāraṇam to anything or vice versa. Wherever
we say avidya we must add maya, both of them are projections of mūla avidhya only. Niścala
Dās has not answered of PP, the veda pramāṇaṃ says world is born out of their own Kāraṇam,
you have not given answer for śrutipraamana answer.

18/08/2018

Page 219

Topic 339 last 6 lines beginning from evameva.

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Niścala Dās is making his final remarks regarding DSV and answering questions raised by TSV.
He pointed out exactly like in Swapna avastha in jagratavastha also, I the chaitanyam through
mūlavidya am responsible for all the projections. It appears as though father is Kāraṇam and
son is kāryam. Their karyakāraṇasambandha is also projected by chaitanyam. No object has got
karyakāraṇasambandha with any other object, everything is maya’s projection (you should not
say mental projection, as mind itself is projected). TSV had raised a question, if it is so then how
come śṛṣṭivakyams of veda speak of karyakāraṇasambandha between akasa and vayu and so
on. How come the DSV contradict the śruti pramāṇaṃ itself?

Topic 340

(३४०) सृ त
ु ीन लय च न ारा त
ै े ता य — सृ म तपादक त
ु ीन न
सृ ौ ता य , क ु णोऽ तीय - बोधने एव । सव पदाथ ः परमा न एव
जाय े इत त वतभूता एव ।य वतभूतं त पमेव भव त, न
ततोऽ तिर ते । अतो नाम पा कः सकलः प ो ा तिर तया
व
ै ेतीममथ बोध यतुमेव सृ ु तः वृ ा ना योजनम सृ त
ु ेः ।

He says even though shrishtiśruti talks of orderly creation, śruti does not intend to convey this.
It has no tatparyam in either orderly creation or simultaneous creation. It is introduced only as
a adhyaropaprakāraṇam. Tatparyam is only in advaitabodhanam. This topic has been discussed.
Page 148, Page 149. Topic 254 especially. There he said there is no tatparyam in an orderly
creation, then student asked why in BS, there is a prakāraṇam discussing the presentation of
creation statements in all upaniṣads. How come vyasacharya present this? Niścala Dās says it is
for manda and madhyamaadikari it is presented. What is the advantage? He said if order is
presented, later in nididhyasanam, a madhyama Adhikari can resolve in revese order,
presented in Sankaracharyaspancheekāraṇam and its vartikam. All jagrat into protvi then into
jalam then into agni then vayu then akasa. Useful to mandamadhyama Adhikari for
nididhyasanam and gradual dissolution. Uttama Adhikari negates both jagrat and Swapna
prapañcas together/simultaneously. Only useful for layachintanam or pravilapanadhyanam.
Gradual resolution of the universe.

M: by meditating upon gradual resolution..page no 180..how to practice pravilapanadhyanam.

He suggested the help of Omkara. Even antaryamiIswara is resolved into turiyam brahman.
Nantaprājñamnabahishprājñam… in page 180. One should come down to advaitaadhishtaanam.
It is not the main message of the upaniṣad, however only by introducing pancabhootas, we

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have to arrive at advaitam. Holding the world namarupa, drink sat chit Ananda milk, keep cup
for transferring the milk, similarly sat cit Ananda can be communicated using the namarupa
world. Thusprapañca is only a disposable cup. All the padarthas, vayu is not born of akasa, but
chaitanyam and avidya, avidya creates a confusion in our mind that akasa and vayu have
karyakāraṇasambandha, this is not a projection of the mind, but maya. It is paramātmāvivartam
and avidyaparinaama. akasa is Chaitanya vivartam, avidyaparinaamaha. If vayu is Chaitanya
vivartham, swaroopam of vayu is chaitanyam and not akasa. There is no ornament separate
from chaitanyamis for uttama Adhikari, no ornament separate from gold is madhyama
Adhikari. Ataha therefore it is non different from brahman, therefore whole creation is
brahman only. Brahmaivamrutam..Mundakaupaniṣad… brahmaivaidamviswamidamvarishtam.

Brahmarpana, brahmaagnihi…. In Gita. Ahampurastaat, ahamdakshinataha, ahamuttarataha:,

only when I can say this without any reservation, this is possible. Creation is a disposable cup.
There is no other benefit for shrishtiśruti.

त सृ ौ यः म उ ाप ूल श पुंसामु म वपर त- मेण

परमकारणे ण सवकायलय च न ारा तीय ावबोधनायैवे त
ै बोधनमेव
योजन । न ाकाशादीनामु ौ मबोधने वा, तेष पर रकायकारणताबोधने
वा सृ ुतेः ामा सृ ौ ना मः क ु सव पदाथ एक ा एवा व ायाः
सकाशा ाः। त पर रं कायकारणभावो वा पूवप ा ाल न ं वा अ व ाकृते
े इव म ैव तभासते। ु ो माकाशादीन
पूवप ा ा व कायकारण ा दकं तु कारण तरे केण काय ना ीत म ान
लय च नाथ कृत । यथा व ु पम तथैव ानं कत म त नयमो ना ।
त ा ा दाथ नाम प पर रं कायकारणभावो ना व
े ।

Only one point: order of creation is meant for resolution he said, here he says order of
resolution must be reversed ,pritvijalamagnivayuakasamaya brahman. Whatever order has
been mentioned, those who are not with fine intellect, in an order that is reverse of the
creation, gradually everything must be resolved into brahman ultimately. Final into
mayaparinaamiupadana Kāraṇam and then maya into brahman. Taking away the isness of maya
handing over to brahman. (mithya part). We have to arrive at non dual brahman which is myself
the chaitanyam. Śṛṣṭi is called arthavaadaha in mimasa language. In chāndogya there are only 3
trivrut Kāraṇam, we have invented pancheekāraṇam. That’s why there are two versions

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mentioned in vicarasagaram itself. There is tatparyam only in the content not the cups. There is
no actual order at all. From one mūla avidhya, simultaneously they arise, no mutual cause
effect relationship. Just as in dream there is no mother elephant, baby elephant and their cause
effect relationship also, jagrat also. All these orders mentioned are meant for teaching one
lesson, there is no karyam other than Kāraṇam. For manda Adhikari we speak of so many
karyakāraṇams, for uttama Adhikari there is only one ; Kāraṇam, karyam. In nds view TSV is
valid for manda Adhikari. DSV is valid for uttama Adhikari, you decide whether you are manda
or uttama Adhikari. Vastuswaroopam must be understood as śṛṣṭibodhanam. There is no rule
for using any method, ultimate aim is to resolve everything into I the observer. That’s why
resolution is prescribed in two ways, one reverse order method. In Maitreyi brahmana, tripuṭī,
pramata, pramāṇaṃ, prameyam, when you come out of sleep, I’m pramata, awareness
happens, then the sense organs or pramāṇaṃ become existent and operational depending on
what we identify. First we check the time. You identify with the eye, then pramāṇaṃ reveals
the prameyam. You can meditate resolution of prameyam into pramāṇaṃ and then into
pramaata to chaitanyam. Whole world you reduce into thoughts. From thoughts to avidya and
then avidhya into chaitanyam. Tripuṭīkramaha. Method does not matter, finally destination one
advaitachaitanyam is important. Vastuswaroopam means any method you can use. There is no
mutual cause effect relationship between any two objects in this creation.

First PP pratyabhijñāpramaanavirodha. 2nd PP śrutipramaanavirodha, both were answered.

Śṛṣṭivakyams are not pramāṇavakyams at all, śṛṣṭivkyams are arthavadavakyam only (because
of different upansads and different secondary scriptures using different orders) therefore
pramaanavirodhanasti. All objections raised by TSV are addressed. Next topic is grand
conclusion of DSV, he passionately appeals you should all vote for DSV and prove yourself to be
uttama Adhikari. But you can use TSV and join manda Adhikari.

Topic 341

(३४१) सृ वाद एवा कायः —

You should all go with DSV only…appeal.

25th August 2018

Page 220

ु ो माकाशादीन पूवप ा ा व कायकारण ा दकं तु कारण तरे केण काय

ना ीत म ान लय च नाथ कृत । यथा व ु पम तथैव ानं

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कत मत नयमो ना । त ा ा दाथ नाम प पर रं कायकारणभावो

ना ेव।

2nd para last 4 lines

Niścala Dās is consolidating and winding up the dṛṣṭī śṛṣṭi vāda. Last 2 powerful arguments
against DSV were based on pratyabhijñā pramāṇaṃ…continuity of jagrat prapañca. Next was
śruti pramāṇaṃ. Karya kāraṇa bhava between for example parent and children. Answer was
śṛṣṭi śruti itself does not come under pramaana vakyam but arthavada only, therefore no
virodha. Example in dream, we feel mother elephant and baby elephant have purva bhavitvam
and paschat bhavitvam, past present kala difference. We know dream mother elephant as well
as dream baby elephant as well as purva pashchat bhavam are all my projections only. For a
dreamer dream is not dream in dream.

Dream no 2 is mistaken as waking by a spiritually ignorant person. Recognizing dream no 2 as

dream is spiritual awakening. Utthishta, jagrata…

Topic 341 is conclusion of DSV by presenting the mind-boggling summary. Topic 341 is very
important for revision. Page 220 to page 222. Niścala Dās says you should come to DSV.

Topic 341

(३४१) सृ वाद एवा कायः — परमाथत ु जागिरतपदाथ नाम प

कायकारण ा दकं क दप नस व त । सवऽ प पदाथ ः सा ाद व ाकायभूताः
रजता दव ा व । सा ाद व ाकाय ेन
ा तभा सक ाद व ावृ ुप हतसा णैव सवऽ प पदाथ ः का ।े अ व ाया
ेयाकारो ानाकार पिरणामो युग- पदेवो युगपदेव न त वदेव। ‘दशनं
सृ रदशनं लयः’ इ त ाया दा पदाथः तीयते तदैव ती त वषयः पदाथ
जायते। न तु काला रे पदाथ र । अयमेव सृ वाद इ ु ते।

DSV should be accepted is heading. (Swamiji would like to state that DSV is preferable which
means TSV also can be held and we can be advaitins.) In paramaartha, according to view of
paramaartha, with regard to jagrat prapañca also, there is no karyam, Kāraṇam, there is no
father mother child etc. they say in Sankaracharya’s biography, 28 versions are there, only

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definite thing available is his works, when Sankaracharya’s mother died, he went there stayed
and did so many things, he cried they say, he chanted a shloka. Therefore jagrata jagrat, be
alert be alert. Mata nasti, pita nasti, bandhur nasti, … he temporarily identified with the mother
as son. Everything is projection of one mūlavidya.

All the things and beings like children, grandchildren etc are sakshat products of Me, projected
by Me the all pervading brahman, mūla avidhya shakti. Being the projection of one mūla vidya,
jagrat prapañca is also as pratibhassika as Swapna prapañca. You accept both as vyavahārika or
prātibhāsika. One sakshi is conditioned by mūla vidhya or conditioned by maya, projecting
everything simultaneously. Projection is done two fold, jagrat prapañca and jagrat prapañca
anubhava. Arthādhyāsa and jñānadhyāsa. Visahya prapañca and vrutti prapañca. Avidhyayaha
parinaama. Mūla vidya is parinami upadana kāraṇa for jagrat and Swapna prapañca. Vivarta
upadana Kāraṇam provides existence that is chaitanyam. Time flow is not there, continuity is
bhramaha. In Lalitha sahasranamam, unmesha nimisho….mother is taken as maya sahitam
brahman, when mother opens the eyes 14 lokas are created, when she closes the eyes they
disappear. Unmesha…bhuvanavali one compound word. Niścala Dās here attributes this line to
yourself, I the brahman, well rooted in brahman.

DSV slogan: darsanam śṛṣṭihi, seeing is creation, adarsanam layaha, not seeing is resolution.
This is the nyaya of DSV. When objects appear in front of you, then the object of experience is
originating. Before seeing and after seeing that object does not exist at all… so this teaching is
called DSV.

१. ः = अ व ावृ पं ान , त समये एव सृ ः =
प ो ः। अ ाथ तपादनं सृ वाद इ त अजातवाद इ त च
क ते। अयं च वादो बृहदार कोप नष ा े, वा तके,
मा ू ोप नष ािरकाया , त ा ,े त व
ै ान - गिर ा ाने, वा स े ,
सूतसं हताया , वेदा मु ाव ा , आ पुराणे, अ त
ै स ौ, अ ेषु च
वेदा ष
े ु तपा तेऽ ादरे ण ।
वशेष ज ासव ा ानवलोकयेयुः। ‘अ े चे धु व त
े कमथ पवतं
जे ’ इत ायेनत
ै ेनैव ज ासून सृ स ा ानं स
जायते। ा रावलोकनं तु तेष बु वनोदनाय भव त । इतोऽ ो
सृ वादोऽ । त —

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स ा सवपदाथ न ना ा संवेदना ते ।

ान पमेवा जगदेत च णाः ॥

अथ पं ा ः प े कु यः । इ त । स ा र न ापूवकं
स ैक तपादनेन जगत ु मु ते । अयमेव सव मः प ो
लभा धकािरकः ।

A beautiful footnote: Dṛṣṭīhi = avidya vrutti rupa jñānam. We never talk of mano vrutti in dsv
but avidya or maya vrutti. Such a cognition arising out of maya is called dṛṣṭīhi. When the maya
vrutti arises, ghata vutti arises out of maya, ghata vishaya also simultaneously arises, therefore
dṛṣṭīśṛṣṭi vāda..dṛṣṭīhi eva śṛṣṭihi…dṛṣṭī śṛṣṭi ..karmadharaya samasa.

In TSV, you should say shrushta dṛṣṭī or śṛṣṭi dṛṣṭīhi, here its not karmadharaya but Shashti
tatpurusha, shrushte: dṛṣṭī. Already created śṛṣṭi I see. TSV is Shashti tatpurushaha. Dṛṣṭīhi is
avidhya vrutti roopam.

This DSV is not my philosophy, several acharyas have spoken, may be not elaborately. If you
have been observant, you can see. Even in Sankara bhashyam if you are observant, you can see.
Ajata vāda is another name for DSV. (mandukya), briha upa bhashyam of Sankaracharya,
Sureshwaracharyas vartikam, mandukya karika, that bhashyam, anandagriti’s commentary on
the bhashyams, yoga vashishtam..famous for DSV, repeatedly talks of DSV, soota Samhita is
another big work, poular saying is Sankaracharya read suta Samhita several times, brahma gita
similar to anubhuti prakasa, suta gita, adhyāsa topic and anirvachanīya khyāti has been
discussed long before Sankaracharya. Incidentally suta Samhita is part of skanda purana,
somebody has written commentary. Mahesh research institute has published. Vedānta
muktavali written by Ramaraya kavi. Ātmā puranam, closer to anubhuti prakasa. Ātmā puranam
written by Sankāraṇanda, advaita siddhi by Madhusoodana Saraswati and in other Vedānta
works. With commitment DSV has been established. If a person wans to read more and more of
DSV, you may read all these granthas. NS says you do not have to read all these, but you can
read my own grantha. He quotes a proverb. Shloka: first line given.. Ishtasyaartasya
samsiddhau… Near by akkam, if you can get honey nearby your house, why should you go to a
mountain to collect honey, VS s available right here. Just read this again. You can get the

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knowledge very well. If you want to have vedantic study as a hobby. Intellectual enjoyment,
you can get out of studying these texts.

अ प े पदाथ नाम ातस ा ना । क ु ातस ैवा ।अ त

ै वादेऽयमेव
स ा प ः । अ प े स ा ैव मेव न स ा ैव । सवषामेव
ानामना पदाथ न ा पदाथ ना मव ा त- भा सकस व
ै ।
तभासकालाद काले ऽना पदाथ न स ा ना । त ा ा- स व
े तृतीया
ावहािरक स ा ।

He gives the main points as bullet points..

A chart we can put together…

1 No object exists if/when I do not experience it, ajñāta satta naasti. In TSV, I accept the
existence of objects even when I do not experience. My is not individual body, mind, experience
here belongs to sakshi chaitanyam with avidya vrutti. Avidhya vrutti sahita sakshi chaitanyam.
In advaitam, this alone is the ultimate view. This alone is most preferred view. In this paksha
there are only two sattas paramarhika and prātibhāsika satta. No 3. Satta and satyam are equal.
For all the objects experienced in the world, exactly like drwam objects, prātibhāsika satta only
is there. At other times when I do not experience the object, they don’t exist. Therefore, there
is no vyavahārika satyam in DSV. What we value the most, panca anātmā, profession,
possessions, family, body, mind all are there when experienced otherwise not there.

In TSV, all these exist as vyavahārika satta.

क ा प े न खलाना पदाथ ः सा भा ाः। मातृ- माणयो वषयभूतं न

क द व ु । यतोऽ ःकरण म या ण घटा द- वषया इ त पुटी ानं
चे त सवम प इव युगपदेव जायते । अत ेष म े न वषय वष य ं
स व त।

Upto sambhavati, here he is talking of a technical difference between DSV and TSV.

In TSV, we talk of two things.whatever is happening in my mind, I am able to directly

experience without my sense organs going out and experiencing. Sakshi directly illumines the
mind. After this, the mind gets the chidabhasa, mind plus chidabhasa is called pramata,

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pramata through mano vruttihi reaches the external world through the five apertures called
indriyani. What goes out is mano vruttihi. Goes out from pramata (we do not say sakshi), as
pramāṇa vruttihi (as mano or antahkāraṇa vrutti). Prameyam is Iswara shrushtam, created by
God, therefore it already exists. Prameyam is enveloped by pramāṇa vrutti. Therefore mountain
is pramatru bhāsyam not sakshi bhāsyam. Mind is sakshi bhāsyam, mountain is pramatru
bhāsyam.

In DSV, this difference wont be there..

1st September 2018

Niścala Dās has answered all the objections raised against DSV or dvivida satta vāda. Objections
raised by TSV or shrishti drishti vadi. Niścala Dās is winding the entire topic by mentioning the
salient features of DSV. Theory of perception itself differs between DSV and TSV. Conventional
knowledge is based on TSV. TSV: In dream when sense organs are not functioning I’m aware of
the dream condition, therefore knwn as sakshi basya padartha. External world is not sakshi
basyam but already existent. We accept Iswara shrishti and therefore the prameyam is known.
Ajñāta satta is accepted in TSV. When sakshi illumines the mind, senscient mind becomes a
pramata which is different from the mind. This pramata is in the jagrat avastha, mind wakes up
chidabhasa wakes up, pramata wakes up and operates sense organs, when I open the eyes and
look at the pillar, chakshur vrutti passes through chakshur indriyam. Similarly shrota vrutti,
grana vrutti etc all going out to external world which is already existing. It has got ajñāta satta.
Vrutti vyati and phalam vyapti takes place and pillar is perceived. Vrutti vyapti removes
ignorance and phala vyapti the object. Pramatru basyam is prameyam. Bottom line: in TSV,
sakshi basya padarthaha, pramatru bhasya padartha dvida padarthaha staha. Both are there. In
DSV, there is no ajñāta satta. Like in dream, in jagrat also, pramata pramāṇaṃ and prameyam
originate simultaneously. Prameyam is not already existent. All three are simultaneously arising
and jadam at same time. There is no question of any one of these illuming anything else.
Jñānadhyāsa and arthādhyāsa simultaneously arise. Antahkāraṇam, indriyam, vrutti, pillar all of
them are simultaneously illumined by one sakshi. Natakadeepam of pancadasi is presenting
only this. Imagine the Swapna where dream mind dream sense organs dream elephant are
simultaneously born, illumined by one sakshi. Sakshi illumines mind, mind illumines world is
TSV. No two stages in DSV. Dream tripuṭī as well as jagrat tripuṭī, one mūlavidya alone
simultaneously projected. In TSV when I go to sleep, jagrat pramata is resolved, pramāṇaṃ is
resolved, jagrat prameyam continues. In DSV, jagrat pramata, prameyam, pramāṇaṃ all are

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resolved in sleep. (MAJOR DIFFERENCE). TSV has sakshi bhāsyam and pramatru bhāsyam. DSV
has only sakshi bhāsyam, no pramatru bhāsyam. Ajñāta satta, Iswara śṛṣṭi is out.

M:DSV : All the anātmā, all are sakshi bhāsyam. Tasya bhasa sarvamidam vibhati…. Pramatru
bhāsyam bahya prameyam nasti. Antahkāraṇam, indriya, vishayaha (like pot), tripuṭī…Pramata
pramnam prameyam, triad come together, pramaa or jñānam arises. As it happens in dream,
they arise simultaneously. For understanding DSV, 3 fold imagination is required. Dream
individual, dream world, how dream individual will look at the dream world. How will the
dreamer look at dream pillar. Dream pillar existed for several years. We see dream vrutti vyapti,
dream phala vyapti and then pillar is perceived, what exactly happens is when the dreamer is
looking at pillar, it exists before and after the seeing, pillar does not exist for the waker. In
astika samajam class, I project the continuity of the pillar. In reality it is not there, exactly like
dream. Niścala Dās analysed the Swapna and said in Swapna, tripuṭī is simultaneously born.
Page 204, topic 322. Niścala Dās shows how Swapna tripuṭī is simultaneously born. Jagrat also
they are born simultaneously at the time of perception. Vishaya meaning prameyam. Sarvam
sakshi basyam eva.

घटा द वषयाः, ने ादी या ण, अ ःकरणं चे ेता न यद ाना व

ू ु दा
ने ा द ारा ःकरण वृ पं ानं माणज ं भवे । त ा ःकरण ,
इ या ण, वषया े त तयं ानपूवकाले ना । ानकाले एव े इव पुटी
उ ते ।त ा पुटीज ं ानं क दप ना । तथा प ाने
व पुटीज ता तीयते। त ा ा दाथ ः सा भा ाः; न माणज -
ान वषयाः। अतोऽ प जा दाथ ः समाः म ा भव ।

According to TSV there is a theory of perception. It will not work in DSV. For conventional, vrutti
vyapti is possible only when prameyam is existing. So no vrutti vyapti, phala vyapti are there for
DSV. Jñānadhyāsa and arthādhyāsa and vrutti vyapti and phala vyapti are totally different.
Vrutti vyapti and phala vyapti are in the context of prama or knowledge, jñānadhyāsa and
arthādhyāsa are in the context of bhrama or error. If the prameyam is already existent before,
then only vrutti vyapti phala vyapti apramatru bhāsyam etc are possible, in dsv sarvam
prātibhāsikam, when I see it is there, when I do not see, its not there. Conventional theory,
through sense organs through vrutti you get jñānam is not there in DSV.tritayam and tripuṭī are
synonyms. Everything is prātibhāsikam only. In my understanding astika samajam is pramatru
bhāsyam, in TSV. On Saturday, I’m illumining the already existing astika samajam. If astika
samajam is not pramatru bhāsyam, how do I feel it is existent. Pramatru bhāsyam s also a

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projection of mūlavidya. Niścala Dās will say imagine the dream, whereever you go, like Kailas
mansarovar in dream, you look at it as pramatru bhāsyam only. Kailas was already there, my
mind is now illumining it. Fact is both the world and pramatru bhasyatvam are projected by
mūla vidya. Even though the world is not pramatru bhāsyam, it is projected. Still, exactly like in
Swapna avastha, pramatru bhasyatvam is a brama. Jagrat padartha is sakshi bhāsyam. In tsv,
we will say jagrat prapañca is vyavahārikam therefore pramatru bhasya. Swapna prapañca is
prātibhāsikam therefore sakshi bhasyatvam. In DSV, everything prātibhāsikameva. Only sakshi
bhāsyam. We commit a basic blunder (by TSV), according to Niścala Dās, we use double
standards one for dream one for jagrat prapañca. We look at jagrat and sapna prapañca both
from waker’s angle.

Final extension. Mind boggling, last straw…

क जा त केचन पदाथ म ा पेण केचन स पेण च तीय ।े त ा प

अना दकालमार केचन पदाथ व े । केचन वन । त शा ा े
उ ।े इ ं प धारा उ े दो न कदा प भवती त समु ान प ो न
तीयते। इतरे ष तु भासते इ त। ता श ान गु वदा ा साधना न। तैः
साधनैः परमाथ- स लाभः स ती त चे व
े ं पा ती तज त भव त। एवं
केषा- दाथ न म ा , कषा ाशः, केषा ः,
गु वेदा ा दसाधनैः परमपु षाथलाभ इ त च । एत वम व ाकृत व ैव।

Entire para, Niścala Dās is quoting the conventional approach based on TSV after study of
vedānta. Jñānam, samsara, mokṣa etc. summary: 1)jagrat prapañca has continuity, he has been
attacking this and has refuted the continuity of jagrat prapañca. We say anadi kaalam aarabhya.
In chapter 15, we say no beginning of universe etc. jīvas are born janma after janma. Because of
some punya some jīvas get interested in spirituality, they study the scriptures the veda. Yo
brahmaanam vidadti … along with universe, veda is also created. Few get a guru after sadhana
chatushtayam, then srabvanam, mananam, nididhyasanam, then he gets jñānam and mokṣa.
Thereafter these jnanis will get jñānam, remove agami and sancita. Prarabhdha continues,
world continues. For some of them prarabhdha will end and even after they disappear, world
and several ajñāni jīvas will continue. This is TSV. Niścala Dās says all these also are mithya,
sadhana, sravanam, m, n, guru shishya parampara, jīvan mukti, Videha mukti etc. all these are
mithya. Mokṣa is also mithya. I have been teaching 40 years, 1978 August 15th I started, I

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completed 40 years of teaching. Many students have been with me for 40 years. All these are
projections of mūlavidya.

8th September 2018

Page 221

3rd para

Kincha…. Niścala Dās is concluding DSV discussion by presenting the salient features of this
vāda. In this concluding para, he is extending the perception to Vedānta field also. Continuity
cannot be extended to shastric field as well just as the world. Idea that śāstram was there from
anadi time, some acharyas were liberated in the past future etc , they are also projected in
jagrat avastha like Swapna. Subjective projection of mūlavidya. Idea that Videha muktas will
disappear from the world, and other ajñānis will continue in this world are all projections only.
He is quoting TSV ideas, our jīvan mukti, Videha mukti, world will continue, in future some
people will get jīvan mukti etc…

M: “ moreover, some in the form of prātibhāsika satyam and few in vyavahārika satyam are
there in jagrat avastha. The vyavahārika prapañca which is superior to prātibhāsika existed from
beginingless time, responsible for huge bundle of sancita karma. Some padarthas will end like
physical bodies end at death, one body may end, similar body will be produced again and again
and again. The flow of the external universe, will never end. World will continue for others.”
This kind of idea we have during our jagrat avastha. “For certain Videha muktas, world
continues, but world is not available for only those rare Videha muktas. For others, world
appearance will continue for them”. “For that knowledge to arise, we have guru and Vedānta
pramāṇa, the external sadhanas, through such instruments, I will be able to accomplish
absolute reality at one time”. All these ideas are entertained in jagrat avastha. “there are some
objects that are mithya, some prātibhāsikam, some vyavahārikam, some other physical bodies
will be freshly produced. “ all these ideas we entertain in jagrat avastha.

Imagine a Swapna prapañca, a dreamer and imagine how he looks at Swapna prapañca, he will
also speak about dream world same way after Videha mukti (waking to wakers world), dream
prapañca will continue. Dream guru parampara..dreamer will imagine in his dream, there is no
continuity of all of these in reality. Continuity is also a projection of nidra shakti.

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Similarly jagrat prapañcas projection is also what we do due to mūla vidya. Śāstram, guru
parampara etc…. Niścala Dās concludes DSV for time being. It will be continued later in
different form. Following portions are pramāṇa vakyam for DSV.

न नरोधो न चो न ब ो न च साधकः ।

न मुमु ुन वै मु इ ेषा परमाथता ॥ प. च. २३५, कू. ७१ ॥

य ह त
ै मव भव त त दतर इतरं प त, य सवमा ै- वाभू
त े न कं प े ॥

बृ. २.४.१४ ॥

न ब ोऽ न मो ोऽ कदा च क च च ।

सवमा मयं शा म ेवं यं ुट ॥

Simple meaning:

Pancadasi chitradeepa prakāraṇam chapter verse 235

Kootastha deepa prakāraṇan, chapter 8 v 71

Mandukya Karika Chapter 2 32nd verse.

Very elaborate commentary Sankaracharya writes.

There is no śṛṣṭi at all in all 3 periods of time, that there is śṛṣṭi is my projection in jagrat
avasthaha, since there is no creation, there is no pralayam also. If there is no creation, there is
no samsari, samsara is also my projection in jagrat, there is no question of sadhaka, no one
desiring liberation, no liberated person as well, this alone is the absolute reality.

Next is bri 2.4.14 maitreyi brahmanam..

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Whenever there is a projected tripuṭī, duality, projected by mūlavidya. Projected in jagrat as

well as Swapna avastha, during that time, there is a perception of one person.

Next is yatratu…when whole tripuṭī is falsified by knowledge, who is there to see what? Smell
what? When I go to sleep, there is neither jagrat prapañca nor Swapna prapañca…

Jagrat prapañca does not resolve into sleep is a mithya

Next is from yoga vashishta

Na bandosti

There is neither bondage nor liberation for anyone at anytime anyplace. It is not shoonyavada.
There is only one thing all the time. Sarvam ātmā mayam. Shantam sivam brahman, that alone
is clear knowledge.

More quotations..page 222

सबा ा रं राम सव ढत नय।

अ व मानोऽ वभासते यो ातु धया मनोरथौ यथा।

त म स वक कं मनो बुधो न ादभयं ततः ा ॥ भा. पु. ११.२.३८

॥इ ा नेक ु त त
ृ ी तहासपुराणानुभवा द ः। वा स रामायणे चे -
मनेके तहासा उपल े।

One half of shloka from yoga vashishta is there, Rama indicates the student. sabaahyantaraM
there is only one brahman both inside and outside. Nama and rupa is equal to avidhya. Both
inside and outside only one ātmā, everywhere. Vashishta gives instructions..may you make this
knowledge firm.

Next shloka from Bhagavatam 11 skanda 2nd chapter 38thverse..aside note, in bhagawatam, in
11th skanda, 2,3,4 and 5 are called jayanteya gita or navayogisamvada. We did on Sundays. I
elaborately explained. Essence is a non-existent duality is appearing because of mūlavidya. Both
jagrat and swapna prapañca, though non existent appears temporarily for an observer. It is as
temporary as Swapna prapañca. Like hallucinations. After karma no gap. Karmasankalpaka
vikalpakam, adjective of mind. A mind that keeps on projecting one duty after another. That
karma projecting ignorant mind, may you handle/manage/mater. Manonigrahaha of chapter 3.

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Only by that, you will get abhayam. Only first line is relevant. Jagrat prapañca is equal
projection like Swapna prapañca…. Like this there are lot of pramāṇaṃs are there for DSV also
experience or anubhava. Sushupti anubhava, both Swapna and jagrat disappear… both
simultaneously appear and disappear. According to Niścala Dās, experience is a pramāṇaṃ for
DSV. In vashishta ramayanam also, yoga vashishtam, in this manner, as quoted above, in several
stories,, this is shown. Niścala Dās is going to present a Vedānta course in dream of a King,
Agrutadeva.

क णकालमा ापन े अन क कालो भा त। जा तीव रतया

पदाथ ः तभा । तैः पदाथ रकालं भोगो भु ते । तथा चो ं प द
ान ेऽ ैतान करणे-

Upto prakarane…..

This is an elaboration of an idea already seen. Swapna does not have continuity TSV had said.
DSV said you are using double standards. In jagrat avastha, not only we accept continuity of
jagrat avastha, we give division of time also, minute, hour, day etc. we have a huge division of
time. Niścala Dās says this huge division also appears in a minute of our projection like in
Swapna. List of time division given in footnote. In Swapna, which has got only one kshanam,
several kalpas, a day in brahma are there.

Footnote salient feature.. shortest time duration…akshipakshmaparispandaha, blinking of the

eye.. is one kashtaa. Kala, then muhurtha, dinam, pakshaha fortnight, month, rituhu..2 months,
ayanam…6 months, then vatsaraha one year, kaliyugam..4,32, 000 years Dwapara, 8,64000,
treta yugam12 laks 96000, kruta yugam…17,28,000 years, all four yugas together is
43,20,000…maha yugam. Then manvantaram…,

15th September 2018

In these portions, Niścala Dās is concluding the DSV by giving various pramāṇaṃs from the
Śāstra. Yoga Vashishta quotation.. ref: Page 221 last 2 lines and page 222 first line. From a
prakāraṇam called upashama prakāraṇam -5thone (total 6 prakāraṇams). Chapter 71. sarga
shloka 27,28. Niścala Dās here wants to give the final quotation given from pancadasi.
Kshanakala maatram… in a dream which has a few seconds or minutes duration, a person
experiences a long duration of time, like many kalpas, a day of Brahmaji. A footnote was given
in page 222. Smallest time is given as blinking of eye. Page 223 also foot note continues. All

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yugas and combined one mahayugam or chaturyugam, 42 lacs 20000 years, manvantaram is 71
chatur yugams, like that 14 manus are there. End ..one day of Brahmaji, one year and lifespan
of brahmaji. One day of Brahmaji- 864 crore human years. One year is equal to 3lac 11,440
crore years. Rounded 3 lac crore years. Life span…3 crore 11 lacs 440 crore years. 3 crore crore
years.

Mūlam: Ananta kalpa…this long duration is experienced in dream as well. Like in jagrat avastha,
in Swapna avastha also, objects appear to be long lasting..the experiences of sukha dukkha also
appears very long. All these have been explained in pancadasi 13th chapter, brahmanande
advaitanandaha. Generally we see only 10 chapters. 86 to 89.

— न ाश यथा जीवे घट कािरणी।

ेषा ता माया सृ कािरणी ॥ ८६ ॥

े वय तं प े मूध े दनं तथा।

मु त व रौघं च मृतपु ा दकं पुनः ॥ ८७ ॥

इदं यु मदं ने त व ा त लभा।

यथा यथे ते य त ु ं तथा तथा ॥ ८८ ॥

ई शो म हमा ो न ाश े यदा तदा।

मायाश े र च ोऽयं म हमे त कम त

ु ॥ ८९

Power of nidrā, has the power to create a dream world which is not logically explainable. It
creates the svapna prapañca in jīva. Exactly like this maya shakti located in brahman also is
capable of śṛṣṭi sthithi and pralayam. Verse 87 onwards dream experiences. During dream we
will feel as though we are flying. Viyatgati means moving in akasa. One will experience as
though One’s own head is cut in dream. During one muhurta, 41 minutes or so, several years
pass by. One gets married has child etc. continuity of jagrat prapañca is only an illusion exactly
like continuity of Swapna prapañca. Even departed individuals appear in dream as though they
are part of our life. Next shloka.. in dream experience, which is logical which is illogical, we
cannot categorise. It is not possible to identify. In dream, whatever happens is logical in dream.

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(even flying). Dream has got its own logic. Now he wants to connect to jagrat avastha. If Nidra
shakti has so much glory, what to talk of maya shakti. Mahima is masculine gender, nakaranta
pulling, mahiman shabda. Ayam mahima..pullinga. wonder. In DSV, just as for dream world
continuity experienced is illusory, similarly continuity experienced in jagrat prapañca is also
actually not there, that is also projected.

त ा ा दाथ न ा पदाथ पे या वैल ं क द प ना । क ा नो

भ ं सव म ैव। “अतोऽ दात ”, “न तु त तीय- म ततोऽ भ ” (बृ.
४.३.२३-३१) इ ाद ुत ।

Therefore, there is no difference between jagrat prapañca and Swapna prapañca. Both are
prātibhāsika satyam only. Everything other than the ātmā are mithya ony, here prātibhāsikam
only, no vyavahārika at all. TSVs vyavahārika is completely rejected. Brihadaranyaka “atho
anya…” 3.4 and 3.5 ushastha and kahola brahmanam…

Next quotation: Briha 4.3.23 to 31. There is no second thing other than the observer which is
different from brahman. All of them are prātibhāsikam only. With this DSV is over. Topic 330
page 210 we started DSV concluded in page 222 topic 341. 12 topics.. 13 pages is DSV.

We are entering a totally different topic.

Now my general observations. TSV and DSV.

TSV talks of paramārthikam, vyavahārikam and prātibhāsikam. DSV- only paramārthikam and
prātibhāsikam

Important observations: Both these vadas are called two types of prakriyas. In Vedānta,
prakriya is called a method of teaching /tool used for communication. In Vedānta there are
several prakriyas. Some are directly used by upaniṣad. Like adhyaropa apavada, druk drusha
viveka, pancakosa viveka, avasthatraya prakriya etc. certain others only clues are there,
acharyas have extracted several prakriyas, derived from vedas, avaccheda vāda, pratibimba
vāda, ābhāsa vāda, anirvachanīya khyāti, revised anirvachanīya khyāti, arthādhyāsa,
jñānadhyāsa etc . they are derived prakriyas. Advanced book introduces all these. Śāstra
siddhanta desha sangraha by Appapaya dikshitar. Very elaborate..no translation is there. All
prakriyas travelled. Through all these prakriyas, vedana wants to communicate the prime
teaching or siddhanta. Methodology is prakriya. Siddhanta is sadhyam or end. Ultimately we all
should come to the sadhyam. End is siddhanta. That alone liberates, prakriya does not liberate.
It can cause scholarly or intellectual samsara. Use prakriya for minimum time and land on

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siddhanta. Brahma satyam jaganmithya ….. aham bramaiva na paraha. In a football match how
long ball is possessed is not relevant, the aim is to hit the goal. Sometimes team has the ball
70% and lost the match. A student may study 25 years and miss the goal. A person may not
even know this prakriya and my achieve “mokṣa”. Prakriyas must not become priority, I can
choose ābhāsa vāda or pratibimba vāda etc. they are choosable.

A famous shloka by Sureswaracharya.

Yayayaya bhavet pumsam utpattihi pratyagātmāni…knowledge is important not the prakriya.

No acharya insists that you should use only dsv, tsv, pratibimba vāda, ābhāsa vāda. Whichever
vāda you are comfortable you use. Either use lift, staircase or escalator to come to first floor.
Coming is important.

Sa sa eva prakriyajneya..sacaanavasthitha

That is the right one for you, whatever works. What is valid for one need not be valid for
another. Pancakosa or shareeratram or avasthatrayam, which ever you are comfortable.. every
prakriya is valid . not rigidly fixed. Acharyas themselves change. In mandukya third chapter,
avaccheda vāda is used by both Gaudapada and Sankaracharya.

In upadesa sahasri, 18th chapter, Sankaracharya strongly argues for ābhāsa vāda. Very
elaborate

In Manisha pancakam, kim gangamani bimba..kanchana ghati in one shloka itself, both
avaccheda vāda and ābhāsa vāda used by Sankaracharya. This means acharyas will change
prakriya from one text to anther. You need not follow consistency with respect to prakriyas, but
for siddhanta, ou have to be consistent.

Swamiji’s observation. We have elaborately seen DSV, if you want to employ now and then or
permanently. For nididhyasanam, DSV is more convenient. This is my personal preference. If
you do not relate, you can stick to TSV. You can ignore entire DSV. For vyavahara TSV is more
convenient. When I say next class, I am in TSV only. You need not feel compelled to use DSV.
Both vadis will come to same Siddhanta, no disagreements.

Common features of agreement between DSV and TSV

Siddhanta

Brahma satyam jagan mithya aham brahmaiva naaparaha

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Aham brahmasmi, both will claim; jagat is mithya. World being mithya I alone lend existence to
entire prapañca.

Both will say prapañca consists of jagrat and Swapna prapañca.

Both will say jagrat and Swapna prapañca are both mithya. Since both are mithya. Both will say
I alone lend existence to Swapna prapañca, I alone as brahman lend existence to jagrat
prapañca. I alone lend existence to both. This much agreement is more than enough for
liberation.

Difference is of no consequence at all. Will not change my mokṣa. Both are mithya. In that
mithya jagrat and Swapna, tsv will add a separate adjective. Jagrat prapañca is vyavahārika
mithya jagrat prapañca, prātibhāsika mithya Swapna prapañca. Even if he sub divides, he has to
say I alone lend existence to both. I here refers to Aham brahmasmi.

You can follow DSV occasionally or permanently or not follow, with just TSV also you can get
mokṣa. For both prakriyas powerful veda pramāṇaṃs are there.

TSV: tai upa.. satyam ca anrutan cha satyam abhavat… all 3 orders of reality are mentioned.
First satyam is vyavahārikam, anrutam..prātibhāsikam, both are created by satyam,
paramārthikam. This satyam appears as other two. This tai mantra can be understood only with
TSV.

DSV: prashnaupaniṣad chapter 4 , 8th mantra, context in sushupti explanation by Pipalada rishi.
Upaniṣad says just as all the birds come back to nest at the time of sunset. Pareātmāni…
everything comes back to ātmā at the time of rest..sthūla pancha bhootani, sūkṣma panca
bhootani, everything is listed. In TSV, jagrat prapañca does not resolve in sushupti. Only sense
organs resolve. In DSV, astika samajam also resolves. Pramāṇaṃ is here in prasna upaniṣad.
Drashtavyam ca .. seen world as well goes back to ātmā. DSV mantra..very powerful. Veda
adopts both indicating that you use what you want…you are now free to accept DSV or not. In
my classes, I will use only TSV.

22nd Sep 2018

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त ा ा दाथ न ा पदाथ पे या वैल ं क द प ना । क ा नो

भ ं सव म ैव। “अतोऽ दात ”, “न तु त तीय- म ततोऽ भ ” (बृ.
४.३.२३-३१) इ ाद ुत ।

With this portion Niścala Dās concludes DSV. Niścala Dās presents this vāda as the only right
vāda and everystudent should accept DSV only. He is very particular that we all vote for DSV.
However as I concluded in the last class, DSV must be seen as an alternative to TSV. We can
adopt any one of these prakriyas. TSV will also lead to binary format. I’m satyam, entire jagat is
mithya. It includes both jagrat and Swapna prapañca. There will be no difference in binary
format. Whether mithya prapañca must be divided into two or remain as one is the only
question which is really inconsequential. DSV is not compulsory is what we are concluding. Tai
upa for TSV, prasna for DSV. For both we have pramāṇaṃ.

DSV is over.

Now an overview of what’s coming. We are in 6th chapter, a huge one. We have covered only
the first part, 1/5th of the 6th chapter. We covered 25 topics of 6th chapter. We have 120 more
left. Hereafter alone, 6th chapter is really starting. Niścala Dās has indigenously designed this.
Dialogue between Guru and third disciple. (Tarkadṛṣṭī). Others were tatvadṛṣṭī (uttama
Adhikari) and adṛṣṭī (madhyama Adhikari). Tarkadṛṣṭī is not adhama Adhikari nor manda
Adhikari, means he is an intellectual student, thinking student, therefore he will not accept
Vedānta that easily therefore requires lot of clarification. How Niścala Dās designs this chapter,
Tarkadṛṣṭī asks a question, by way of answering a question, Niścala Dās introduces DSV meant
for uttama Adhikari. That DSV is completed now. Tarkadṛṣṭī is unable to accept this. He is going
to raise a question saying you must differentiate between jagrat and Swapna avastha because
vedantic study is possible only in jagrat avastha, that being so, you cannot make jagrat and
Swapna as the same. Niścala Dās says I will show you an entire Vedānta course happening in
dream.

Agruta devaha is introduced, he goes into Swapna. There he has a Swapna guru. He teaches a
Swapna Vedānta course. He is providing tarkadṛṣṭī, this teaching is really meant for tarkadṛṣṭī,
Swapna Vedānta course. Niścala Dās will present in a deeper manner, maha vakyas,
purvapakshas will be there. Avaccheda vāda aabhaasa vāda etc. till now whatever was taught
was for uttama Adhikari. Until now, its for uttama Adhikari.

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Topic 342

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(आ. ३४२-४६०) गु वेदा ादीन म ा े ा दशन —

(३४२)संसार व काल ाय े ब ाना द ,

त वृ पमो ो े क वणा दसाधनानु ानं च न घटेते त तक े त

ृ ीयः ः
—

Heading

When we study Vedānta in jagrat avastha, we experience guru and śāstra outside. Now he
wants to point out that both these are only prātibhāsika only. Agruta deva will have a dream
guru..Guru will thn dismiss everything as mitthya. Samsarasya ……if the samsara of the jagrat
prapañca is short lived like Swapna, we are talking of anadi samsara, we cannot speak this way
as it is shortlived like prātibhāsikam. Anadi parampara also cannot be talked about. For the
elimination of that anadi samsara, you cannot talk of srvanadi sadhana anushtaanam. It is not
Tatvadṛṣṭī asking the question but Tarkadṛṣṭī asking the 3rd question. What are the previous
two questions? 1) page 199 and 2) page 207.

तक ः पृ त — ई रसृ रन क कालादना दतया वतते। त ानी

मु ते, अ ानी संसर त। य द जा द प समः ा तदा यथा ः ण ,
मु त , हरकालं वा भव त, तथा संसारोऽ प ण , मु त , हरकाल , ततः
क द धककालं वा भ वतुमह त। (१) संसार व काल ाय े
ब ोऽना दकाला वतते इत न यु ेत। (२) ब नवृ पमो ा ये
वणा दसाधनानु ानं च न लं भवे द त।

Tarkadṛṣṭī says Swapna prapañca is short lived, jagrat prapañca is anadi, he says. You have to
make vyavahārika prātibhāsika bheda. He uses term Iswara śṛṣṭi for jagrat prapañca. It has been
existent for kalpas, one day of brahmaji..800 crore man years , one year is 3 lac crores. Life span
of Brahmaji 3 crore crores. Before we study Vedānta, so many gurus have come in guru shishya
parampara. There are many (numerous) non muktas also continuing for several ages. I’m one
of the jīvas after all. If you are making jagrat prapañca also into another dream, just as dreams
last for one moment or one kshanam or few muhurthams, a part of the day, in the same way
jagrat prapañca also will last only for one minute or few muhurthams. If that’s the duration of
jagrat prapañca, how can you talk of guru parampara. Samsara of ours will also be only for a

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short period, all the time we have studied avyakta..ratra game. We studied that present
samsara is because of purva janma… anadi kala pravruttaha. In DSV we are saying its like dream
of alpa kalam only. All this anushtaanam will not yield results. Therefore never compare jagrat
and Swapna. Blunder hes committing is he is looking at Swapna from the standpoint of waker.

We require 3 imaginations, dream universe, dreamer observer, how dreamer observer will look
at dream universe. He will never say dream universe is alpa kalam, he will call it jagrat
prapañca…he will say this prapañca is Iswara śṛṣṭi. From brahman’s standpoint any śṛṣṭi is
kshana matram. From brahman’s stand point karya kāraṇa parampara is kshana matra
projection.

Mind boggling answer…

गु रमाह — य प पूव स ा े (१) ब मो ौ गु वेदा ा- दय

ना य े। (२) क ु चैत मेकं न मु म (३) अ व ा- पिरणाम ैत े
नाना ववत पा भव । तै ववतरा प न का चद प हा नः। (४) आ ा
सदास एकरस ा े। (५) अ ाव ध न कोऽ प मु ः। अ े च न कोऽ प मु ो
भव त। जीव ु शा ं तु रोचकोऽथवादः। क ु चैत ं न मु म । (६)
अ व ाया िरणामान च चैत ेन सह कदा चद प स ो ना । त ा ः,
वेदः, गु ः, वणादी न, समा धः, मो े ेतेष ती तः इवा व ाज व
ै ।
त ा ैव सव पदाथ ः। (७) एतेष ब काल ाय म व ाज मेव।
तथा प स ा मममजानतः ूल े रयं इ त।

Guru gives reply to Tarkadṛṣṭī. Niścala Dās is not willing to give up. He wants to bring Tarkadṛṣṭī
to DSV. In the ultimate conclusion of Vedānta, DSV, there is no bandha bondage, mokṣa, guru,
Vedānta. All these are projections of mūlavidya, they are really not there meaning
pratibhaasika satyam. There is only one nitya muktam ever liberated consciousness, no jīva
chaitanyam, no iswara chaitanyam, only one. There are no two śṛṣṭis. Jīva śṛṣṭihi eva Iswara
śṛṣṭihi and vice versa. There is only one prātibhāsika shrishti. Because of one mūla vidya which
is maya. In TSV, maya and avidya are different, shuddha satva and malina satva etc. In DSV,
avidya, maya are one and the same. They are all vivarta karyam. Two śṛṣṭis are not possible in
DSV. Ātmā will not be divided into asamsari paramātmā and samsara jīvātmā. There is no dent
caused by avidhya. Chaitanyam cannot hit avidhya and get a small dent, jīvātmā paramātmā

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bedaha nasti. Only in TSV even this concept is allowed, in DSV anything other than Me is
drushyam or achetanam or jadam. If there is a paramātmā other than Me, it has to be
acetanam jadam only. There is one and only one chaitanyam Me. There is nothing called past or
future both are projections in the present, continuity and flow also we project. No acharyas, no
mukta s, liberated ones. Nitya mukti the only teaching…

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Page 224

Ātmā sadasangha….Even though the teacher elaborately established DSV and also answered all
possible Qs that can be raised by TSV, student Tarkadṛṣṭī is not able to appreciate that.
Therefore, he asked the final Q in page 223, “in conventional Vedānta, that we study as junior
student, we talk of an anadi prapañcaha, a samsara that is anadi, Iswara, vedaha, jīvaha which
are all anadi. We listed 6. “Jīva isho vishudha…. Anadayaha” . this jīva acquires spiritual punyam
gradually across several janmas, gita…anekha janma samsiddaha, then alone we come to
Vedānta in the current janma.Even after that we need karma yoga, upasana yoga, sravanam for
many years. “This being so, how can you compare jagrat prapañca to a Swapna which lasts few
minutes or few hours? “ . This was the final question of Tarkadṛṣṭī. Again Guru has to give same
reply. He repeats DSV and says we look at the dream from the standpoint of the waker. If you
have sufficient imagination to look at it from dreamer’s angle, you will hear him say all these
are anadi just as the waker vehemently says so. From waker’s angle it is temporary, from
dreamer’s angle it is anadi.

Now Guru changes the whole method. A new Vedānta course in dream. In 4th line, Ātmā is
always asanghaha and always ekarasaha, there is no past future. Past and future are
projections in the present. Word present also becomes meaningless. Past present continuity all
are projections of mūla vidhya. There was a Sankaracharya in AD, BC etc are both projected
now by mūlavidya. There is no mukta, liberated person in past or future. Videha mukti jīvan
mukti are all artha vadaha; only until students come to DSV all these are required for attracting
students to vedānta.

First foot note:

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१. अ ायम भ ायः — अ सृ वादे “ वा इदम

आसी तदा ानमेवावे । अहं ा ी त” (बृ. १.४.१०) इ ाद ु ा,
“ ैव ा व या संसर त व या मु ते च” इ त बृहदार कभा ा ,

This is the message od DSV, For DSVs, one of the most important pramāṇa vaakyams is
brahmavaa idamagra aseet…..there is only one brahma, one mūla vidya, one ajñāni jīvaha.
According to this vakyam in Briha 1.4.10. purushavida brahmanam. Brahman alone appears as
samsara because of brahman’s own maya or avidhya, that eka jīvaha which is brahman gets
knowledge and liberated.

Another vaarthika vakyam also is there. Vyada soonoho

ाधसूनोः ृत ा ौ ाधभावो नवतते ।

Sankaracharya gives this example in Briha upaniṣad commentary. There was a revolution in a
kingdom. A prince was taken away as a baby, they took him to forest, prince was lost and grew
among forest hunter. He looks upon himself as hunter only. King is dead in the revolution. They
search in the forest , a person with birth marks. They find him growing as son of a forest
person. They show the birth mark and says you are the prince then prince claims I am prince.
Rajaputratvam is claimed. Hunter notion is gone. Similarly jīvātmā is growing as though he is
jīva, but really speaking he is brahman. For the ajñāni jīvātmā, through the mahavakyam, jīva
bhava goes and brahma bhava comes.

By my own avidhya, I am appearing as jīva now, in DSV many jīvas are non-existent, there is
only one jīva, eka jīva bhava, no talking of many jīvas getting liberation in past or future. Other
jīvas are not accepted, Guru also is not accepted. In the Swapna, we experience several jīvas
shopping, when I wake up, I know I am waker, other jīvas in the dream go away. We do not talk
of their continuity. In DSV, similarly when I wake up, I do not accept other jīvas and jīvan
muktas of past or future. Other jīvas are called jīva aabhaasa. Jīva is mukya jīva plus anya jīva
abhaasa. In the same way, aabhasa rupa, other jīvas including the guru are jīva abhaasa, mukya
jīva is so called shishya. This shishya looks at Guru as a lineage, acharya upasanam etc. upon
that one Guru looking upon as Iswara, bhakti, puja, sravanam, mananam, is exactly like
projecting a guru in Swapna. They are all mithya only, prātibhāsika satyam. For the dreamer in
dream, it appears real. In advaita makarandam, this is said, once he wakes up, jagat jīva sishya
acharya Iswara all go away. All these are prātibhāsikam.

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Mūlam back: avidhyaya….mūlavidya does not have any connection with consciousness, mūla
vidya is prātibhāsikam, avidhya and chaitanyam belong to two orders of reality. Movie is not
connected to the screen. This mūlavidya does not keep quiet, it has two modifications,
jñānadhyāsaha and arthādhyāsaha. Dreamer’s mind and waker’s mind (both are jñānadhyāsa)
and dreamer’s world and wakers world (arthādhyāsa), both appear to be continuing in jagrat
and dream, result of avidhya. Mastani sarva bhootani….na ca mastani bhootani…What does
chaitanyam do? Vivarta upadana Kāraṇam .. mūlavidya transforms into two types of world and
mind therefore parinami upadana Kāraṇam. Chaitanyam’s job is by its mere presence, it
provides three things for its mind and world 9both jagrat and dream)…sat cit Ananda.
Sambandha is only adhishtaana adhyāsa sambandha or anirvacaneeya sambandha. Tasmat
bandhaha, avidya janya, production of avidhya which is prātibhāsikam. We hav to consistently
negate vyavahārikam in DSV. Avidhya and maya are synonymous in DSV. Jagrat and Swapna are
both prātibhāsikam, momentarily appearing. Vedaha, guruhu, Sravanam, mananam,
nidhidhyasanam, samadhihi, mokṣa all are prātibhāsikam only. Exactly like dream only, all
mithya only. Eka vida mithya, no subdivision in mithya. Continuity of jagrat also due to avidhya,
our projection only, like continuity of Swapna prapañca for the dreamer. Even though this is
DSV, yadhyapi first line to be connected to tathaapi… here. A junior student, one who is not
able to get out of double standards problem, is called sthūla dṛṣṭīhi. For him, DSV he can never
appreciate. For such a student, this question will repeatedly arise. Since student is not
changing, I am going to come down from DSV to TSV. I’m going to present Vedānta course as
though happening in the dream of a person. For Tarkadṛṣṭī. DSV is for uttama Adhikari.
Following course is for Tarkadṛṣṭī.

Tarkadṛṣṭī will understand DSV in dream and wake up….this is the assumption of the Guru. DSV
is complete with this. Now dream of agrudadevaha.

(आ. ३४३-४६०) अगृधदेव (इ ार हता देव ) ा ान ाजेन त ं

त गुरो र —

(३४३) श गु त पदेशा द ती त म ेत स ा ं गुरोवचन —

Topic 343 to 346. A correction. It is not Tatvadṛṣṭī but Tarkadṛṣṭī. We will not use manda
madhyama uttama Adhikari. Because manda Adhikari is given karma yoga, madhyama upasana
yoga. This person has sadhanachatushtayam. He just relies on his intellect too much. All 4
philosophers like nyaya, vaisheshika, yoga, sankhya etc. they were astikas but still relied on
tarka too much. Therefore, they all concluded world is real. They don’t understand the

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limitations of tarka. Its an obstacle. Logic beyond limits as an obstacle to Vedānta. That’s why
we included shraddha in sadhana chatushyam. Reason must be used not for proving veda, but
for understanding the message of the veda which cannot be arrived at through logic. These
people do not require karma and upasana yoga, they need enough intellect to understand the
limitations of the intellect.

Agrudhadeva is a fictitious person…an intention is there for this usage. Derivation is given in
next page footnote, page 225,

Grudha means desire…represents all the 6 definciencies of the jīva, kama krosha…leading raga
dwesha….karma … all samsara problems. Agrudhaha..one who is free from all of
them..bahuvreehi samasa na grudhyate yasya saha. Devaha is svaprakasa Chaitanya ātmā.
Agrudha devaha means nityamukta ātmā. Is the real name of every jīva.(karmadaaraya
samasa). The hidden meaning….shuddha chaitanyam, sarva mala shoonyam, free from all
impurities, raga dwesha etc… caused by avidhya..our imaginery jīvātmā who is going to dream a
Vedānta course now….

Heading… Iccha rahita ātmā devasya,,under the pretext of explaining the dream of agruda
devaha, Guru is presenting a long Vedānta course for Tarkadṛṣṭī.

6th October 2018

(आ. ३४३-४६०) अगृधदेव (इ ार हता देव ) ा ान ाजेन त ं

त गुरो र —

(३४३) श गु त पदेशा द ती त म ेत स ा ं गुरोवचन —

We are now in the transition portion of the 6th chapter wherein Drishti Śṛṣṭi vāda is completed
and Tarkadṛṣṭī is not able to accept it. Teacher is going to introduce an unique Vedānta course
happening in the dream of a person. Person is Agrudadevaha..meaning..gruda means kamaha
or samsaraha. Agrudaha is asamsari. Word devaha means chaitanyam. Agrudadevaha finally

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means nityamukta chaitanyam only. Under the pretext of describing the dream of
Agrudadevaha, a Vedānta course is going to be conducted. Student will be satisfied. An
intellectual student who has studied tarka, nyaya, vaisheshika etc. An intellectual Vedānta
course is going to be introduced now.

An aside Q that can arise, isn’t the student actually advanced student. Niścala Dās is putting the
student in the 3rd category. Within Manda Adhikari he has been placed. Too much of tarka is an
obstacle to Vedānta. Tarka in optimum measure is a blessing. Over tarka is an obstacle to
Vedānta jñānam. Balanced tarka is a blessing. There is a book called SankaraSankara bhashya
vimarsha by Rama Raya Kavi.. he says those who are possessed by too much of logic, for them
the logic becomes an obstacle. In upaniṣad it is clearly said that tarka must never be used for
proving Vedānta but understanding Vedānta..naishaa tarkena… An example…Suppose there is a
bottle with narrow neck and we have another container of milk and you want to transfer the
milk. We use the funnel. We should know the role of the milk. Funnel is not to be used for
giving milk. It has limited function of transference of milk. Our intellect is the narrow bottle,
Vedānta is containing the milk. Tarka is only the funnel. You can only use tarka as a funnel, if it
is used for gaining knowledge, its called shushka tarkaha… Sankaracharya says in Sadhana
Pancakam… on tarka ..vakyartha vicarataam…dustarka viramyatam. Trying to prove Vedānta
through tarka śāstra. Every example Vedānta gives you will take the wrong portion if you use
tarka. When I say dream as an example, I say jagrat is like Swapna, both are mithya. Tarkadṛṣṭī
will say Swapna prapañca comes because of real jagrat prapañca, so if real jagrat itself is mithya
then we will need another real jagrat prapañca. Every example he will wrongly use and negate
advaitam. Tarkadṛṣṭī will never be able to accept advaita. In brahmasutra also, Vysacharya also
says if you go by logic only you will never be convinced of Vedānta. Tarka aprathishtaanaat,
tarkasya atyantam anapekshyam..two sutras from brahmasutra. Don’t rely on nyaya too much.
A limited intellectualism is ok. A Guru can never convince a tarkika. Niścala Dās is trying to
convince this tarkika. Thereafter he will say Agrudadeva learnt all this and this Vedānta helped
him get up from the dream and understand mayyeva sakalam jatam… jagrat prapañcam is also
my own dream only. Vedānta has to wake him up. Now he will teach TSV is dream, he wants
him to wake up and accept DSV. Hope is at the end of 6th chapter this person has to wake up.

Next heading: gataprashna..final question of Tarkadṛṣṭī, previous page. 223 entire para is
question of tarkadṛṣṭī. Double standards blunder. Iswara is anadi…guru shishya parampara is
anadi. How can you say this anadi prapañca is my dream? Answer: imagine dream world,
imagine the dreamer, imagine how the dreamer will look at the dream world. He will say this is
anadi. For the waker, waker’s unverse is anadi.

Next topic: shishyasya guru… when shishya is experiencing guru and vedantic teaching both are
the projections of the shishya himself. Guru’s upadesha is also projected by the shishya. Exactly

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like Agrudadeva who is going to project a Guru, Vedānta, Vedānta course in dream.
Drushtantam here is the dream.

Page 225

हे सो , यथा न ादोषा े अ ापकोऽ यन , वेदशा पुराणधमशा ा ण,

अ ेता, कम, त लं चे ा दकं तीयते। तेषु सवषु पदाथषु
स ा ोपजायते। तथा प े सव पदाथ म व
ै भव । तथा जा प
सव पदाथ म ैव । तेषु स ती त म एव। अहं तव गु ेन तीतः स
ब नवतकवेदा ोपदेशं करोमी त य तद प तव म ा ती तरे व।

Oh dear student, during the nidra, you can have Swapna. The following Swapna is possible, guru
classroom, Vedānta class, all the śāstrams, smṛti granthas, dharma śāstras, the student adyeta
studenta adhetarau adhetaraha.rikaranta pullinga. All of them can apper in dream also. Once I
enter the dream as dream perceiver, I see this also as though in waking state. Still tathaapi,
even though I may say it is satyam and swear, swearing cannot make this satyam. Everything is
brama only. This example is going to be elaborated. Present jagrat is also nothing but dream
only. All the things are mithya and even though I swear that these are all satyam, Guru still
knows this fellow briefly wakes up during class and goes to sleep thereafter. Guru says I’m also
one of your projections.

How can I project Vedānta śāstram when I myself do not know Vedānta? Such a doubt can
come. Remember in DSV this world is not a mental projection. When you say I do not know you
are talking of this from mind’s stand point. Jagrat nor Swapna is not mental, but projection of
mūla avidhya. In Maya Vedānta śāstram guruhu etc are there. Therefore I brahman with maya
mūlavidhya am projecting Guru Shishya Vedānta astikasamajam a class room also. It is not a
mental projection in DSSV. I the bahman with maya am projecting everything. I project
everything including the mind which is jñānadhyāsa and then identified with the single mind, I
am alpajñaha instead of sarvajñaha. In DSV, in deep sleep state I am Iswaraha sarvajñaha. Mind
is resolved world is resolved into mūlavidhya or maya.

Yat tadapi… I the Guru is also your projection, my teaching is also your projection only.

Continuing…

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Yatha Agruda devasya swapne..

यथा अगृधदेव े म ा ती त वषया

गु वेदा ादयोऽ नवचनीयतयो ा थैव तव तीतौ अहं म पदेशा दकं च सव
व ु म व
ै ा- नवचनीयतया तभा त।

He is slowly introducing Agrudadeva. Yatha… in the dream of Agrudadeva, all the false
appearances, Guru, Vedānta, the teaching etc also as anirvacaneeya khyāti. Mind and world are
simultaneously projected. Swapna prapañca also is mūla vidya projection. In the same way, you
have projected the world and I am one of your projections. I am existing because of your
grace!!! My vicarasagara class all are mithya only.. anirvacaneeya khyāti means no vyavahārika
prātibhāsika difference at all. Both are prātibhāsikam only. (my (Swamiji’s) compromise:
nobody else accepts: if you feel uncomfortable to say jagrat prapañca is prātibhāsikam, you can
say jagrat and Swapna prapañcam are both vyavahārikam because from dreamers angle sapna
is vyavahārikam). DSV is paramārthika and vyavahārika. No trivida…this is how new prakriyas
come. New insights come and it will give you a new way of studying. To become a creator of
prakriya you should soak in Vedānta for decades. Then you can invent prakriyas.

(आ. ३४४-४६०) अगृधदेव ः —

(३४४) अगृधदेव दशन —

The Swapna has to be a very long one. Rest of 6th chapter. Many classes. They are all
happening in dream. Topic 344 to 465…Page 318. We are in page 225. Heading 460..swapna
granthasya samapti.

Topic 344.. entering the dream…

अगृधदेव ैवं ः समभव — अगृधनामा क न देवः यमना दकाल न

कुव ण इव अप । त े त पु ष ैवं ती तरभव —

(१)अहं च ालोऽ ,(२) महा ःखी भवा म, (३)

अ म ा धर समेदोवीय पस धातु भम मुखं पूिरतम , (४) महाघोरे

भय रे ा गजा दस ु ले महार े इत तः पिर मा म; इ त ।

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Sanskrit version is given by Vasudeva brahmendra saraswati. Original in a type of hindi by

Nischala Dasa. This is a revised version almost new. This author is as great. The language used is
simple although teaching is complex. For Agrudadeva, the Swapna happened in the following
manner, named Agrudadeva, he is entering into sleep and a dream, even though he is
projecting the dream, the moment he enters the dream and projects the dream universe he
looks at that world as anadi. This has not been created by me but a creator parokṣā Iswara.
That Parokṣā Iswara is none other than myself, he will realise/discover when he wakes up. That
Iswara who is sarva shaktihi sarvajñaha etc. until I can comfortably claim I am Iswara, I have not
woken up. Mayyeva sakalam jatam mayi sarvam prathishtam…aham annam…ahamasya
prathamaja ritasya. My intellect should not feel discomfort when I claim myself as Iswara. The
vishtadvaitins and dvaitins feel advaitins are arrogant to claim this and it is maha pāpam, all
advaitins will go to a special narakam. Pramāṇaṃ for that chapter 16 of Gita is quoted. In
chapter 16, an asura is described, aadyohi jana… Iswaroham bhogi… all the Asuras like
hiranyakashipu claim they are Iswara. They go to trividam narakam..eternal hell is going to
come for these asuras. All advaitins will go to narakam.

A big smile is our reply… we will go to Narakam and continue Vedānta class.

14th October 2018

Topic 344

We are now in a transition stage between two courses of Vedānta. In 6th chapter DSV was
presented to Tarkadṛṣṭī. He was however not convinced. So now teacher is going to use another
strategy, presenting the Vedānta in a different manner, introducing a person named
Agrudadevaha going through a long Swapna. In Swapna, Vedānta guru etc…..all of them
disappear when he wakes up. End, Guru says just as Agrudadeva had a course in dream,
prātibhāsika, you are also now going through a Vedānta course in “prātibhāsikam”. Following
course is for Tarkadṛṣṭī kind of student. Agrudadeva has to enter dream. Rest of entire 2nd
chapter is in dream only. Upto Topic 463 only. Topic 344 entry into dream. Anadi is very
important, even though Swapna is taking place only for a short while, for dreamer it is anadi
only. From dreamers angle dreamer does not have a beginning. He sees the following Swapna.
In his Swapna, he had the following experience. I am a chandala, low caste person. Footnote:
chandala bhava symbolizes jīvaha. From stand point of brahma bhava jīva bhava is so low
therefore equated to chandala. Impure. I am going through lot of problems. Bone, marrow,
blood, skin, flesh, fat and creative power, saptadhatu of Ayurveda. In nirvana shatkam, nava
sapta dhatu. Here mukham may be read of śarīram…they are degenerating and produce lot of
waste materials. World in which I am also is terrible, frightening, with tiger, elephants infested,
meaning people like all these animals. In a huge forest, I’m just roaming aout all over. In

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footnote, aranyam explained. Maha aranyam…universe called samsara. In the dream, he is

roaming here and there. By taking several janmas I’m roaming in lower and higher lokas. Guru
is going to come, before that Swarga and naraka experience to be discussed. Hawking
specialized on black hole. Even information is lost there. According to one theory, information
are indestructible. In black hole information can get destroyed. A scientist says in reality it does
not get destroyed. One theory is our entire cosmos may be existing within a black hole. Like the
fourteen lokas of Agrudadeva are existing within his dream.

Now we will see that. Not only has he projected the dream, he has entered it. Now Naraka
varnanam. For him it is not a dream.

ता शदेवोऽह मत तो म नाना ाना न प ा म। (१) त च ेशे नाना

भय राः ा णनो म भ यतुं ममा भमुखाः धाव , (२) च ूयशो णतपूण
महागत प तताः केचन ा णनो हाहाकारश ा कुव , (३) अ च
स लोहमय नब ाः ा णनो व ोश , (४) च स वा कापूण
माग पा काह ना न पादाः पु षा ग । त राजभटा लोहमयद न
े
ताडय । इ ं नानाभय र ाना न े प स देवः
कदा चदा ानम परा धनं ता शापराध- फलभूत ःखभा गनं च ऽ
े प ।

This type of description, is very much used in yoga vashishta grantha. Somebody will dream and
many chapters will go on. This methodology is used to show that our experiences also from
standpoint of Iswara my own higher nature are another type of dream only. Niścala Dās is
influenced by Yoga Vashishtaha. I Agrudadevaha, roaming about all over the world, I’m
experiencing various lokas. Kvachit dese ..here onwards description of hell given. All types of
peculiar beings, Agrudadeva experienced in Naraka. They are chasing me to eat me up. While
running I see other areas of Naraka. There are huge pits filled with blood, pus etc, in that pit,
people have fallen into that pit. They are wallowing and screaming in that place. Somewhere
else some thing more terrible is happening. Red hot iron pillars, many people are tied to those
pillars. Different parts of the world, third degree tortures happen. Else where, people are
walking on a path which is hot sand without chappal. Barefooted. While they are walking,
people in charge of naraka, with the iron rods they are hitting 4 times. In this manner, he sees
terrible things. Initially he saw others suffering, sometimes he sees himself going through
suffering. In Swapna. Sometimes he saw himself undergoing all this. As a result of prarabhdha
pāpam, he goes through dukham. Pāpam can give two types of experiences, going through pain

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himself or observing someone going through suffering. The worst pāpam will have an end. The
darkest night also end. Agrudadeva went through all the narakas and then due to punyam goes
to higher lokas also. Only jnana understand that life has both pleasure and pain. That is
vivekaha.

Now Swarga loka varnanam.

त व
े े सोऽगृधदेवोऽ द ं ान अप ।

त व
े े सोऽगृधदेवोऽ द ं ान अप । त च (१) उ मा देवता
वराज े, (२) तास देवतान भोगा द ा भव ,(३) अमृत दशनमा ेण ता
देवता ृ ाः, (४) ु पासे ता देवता न बाधेत,े (५) तास देवतान शर रा ण
मलमू ा दर हता न द ा न काश े, (६) उ म वमाने तः क न देवो रमते।
त वमानं त देव े ानुसारे ण ग त,(७) कु च ोव ादयोऽ रसो
नृ । तास सकला - ान नद षा ण वलस । त सव यो षतः
स ूणगुणोपेता राज े, (८) तासाम े ः कामो ीपको मसुग ः सर त।
च ा भः सह देवा रम े, (९) अगृधदेवः यम प कदा च ेवभावं ा ः
ता भ द ा ना भः साकं द ष
े ु ानेषु सु चरं कालं रमते। (१०) एवं
द ाने रोभी रममाणोऽगृधदेवः सहसाक ादेव धरमला दपूिरते कु े
नम ो भव त।

From naraka loka Agrudadeva is going to Swarga loka. That he will have to quit Swargaloka is
bad news. I can control only agami no control over sanchita and prarabhdha. World becomes
samsara because I have limited control over only agami. Moment you recognize this
helplessness, you will suffer. We never normally recognize this helplessness. When things are

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favourable, let me think of something which is beyond these opposites. Ātmā. Tragedy, comedy
are all movies. We just have different channels. Lot of time it takes. Agrudadeva is in Swarga.
Footnote 1: Swarga varnanam. There all devatas are happy there. They are enjoying the
celestial pleasures. They do not have to eat or drink anything, by sight they get benefit of eating
and drinking. No hunger thirst. Kshutpipase – dvandva dvivacanam. Taaha devata dviteeya. No
malam mutram etc. they don’t est and drink, that’s why. They are divine and enjoy. They travel
all over, no booking etc, they can just visualize and get transported. Uttama vimana..a devaha is
reveling remaining in a superior vimana as compared to bhoomaka vimana, he only has to
think, he will reach immediately. Rambha Urvashi celestial woman dancers are dancing
continuously. All those dancing women have extremely beautiful limbs. Without any defect.
There not mere physical beauty, but sūkṣma śarīram, character is perfect. All virtues are there
in them. Bharata muni has written a huge book. Description of all features are there. Whatever
descriptions are required are there. In kavya grantham, alankaa grantham, these are
mentioned. 32 virtues are enumerated. These are there in all these apsaras.

20th October 2018

Page 226 2nd para fifth line.

We are in the transition portion where the dream of Agrudadeva is introduced. Agrudadeva in
dream is going through inferior and superior janmas in dream. All the 14 lokas are within the
dream only.

Now Swargaloka description. By just getting into a special vehicle he can travel anywhere at
will. The apsarasa are dancing all the time. Their limbs are perfect and character wise they are
endowed with all the virtues. Difference between human beings and heavenly body, these are
the differences. Many devas are enjoying the company of Apsaras, then Agrudadeva himself
enjoying the company of these wonderful women. He enjoys their association. Suddenly,
without knowing the reason he is pushed down to the lower loka. (due to adrushta punya
pāpam karma). Footnote: no 3 when the Swarga loka punyam has been exhausted and some
pāpam has matured, this happens (from old sancitam karma). Again we come down to human
body. In malam and filth, into the body, this agrudadeva fell.

त व
े े सोऽगृधदेवो अ ाने तं सव धप तं पु षं प त।
त ा करा अनुचराः त ा े त । (१) केषा ु षाण
सोऽ धप त ानुचरा सौ पाः तीय े, (२) केषा ु षाण

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ते भय र पाः तीय े, (३) त न तान पु षाण कम नुसारे ण सोऽ ध- प तः

फलं य त।

In the same dream, he reaches another sphere or area, footnote 4: here commences yamaloka.
Niścala Dās introduces a yamaloka different from naraka loka and Swarga loka. We can take this
as manushya loka also. As it is the only intermediary loka possible between the two. (footnotes
given by Pitambara acharya). Footnote: sarva adhipati-Yama dharma raja. He gives the punya
papa phalam for yama loka or manushya loka people. He is fair and just. Only as per law of
karma. Chitraguptaha keeps our account secret like Swiss bank. Lord Yama constantly consults
him. Yama dhutas are there to help Yama. Yamadharma raja’s instructions are executed by a
team who are waiting in front of him, who come down to manushya loka and give painful and
pleasurable experiences. Footnote: yama dhoota or messenger. Good and bad depends on our
karma. Footnote: when punya is dominant, yama and his dhootas are benign and well wishers.
Footnote: When papa is dominant, they appear terrible. They are by themselves neutral and
fair. In keeping with their karma, (all the 14 lokas come within a forest) they give them phalam.

Manushyaloka has a huge advantage. Here one can pursue Vedānta, now Agrudadeva is going
to see vedantic activities.

इ मगृधदेवः े नाना ाना न प च (१) वेदपारायण- परा

ा णानप , (२) च शालाय यायजूका उ मा तून- नु त , (३)

च माः पु ा न ः वह । त पु का णो जनाः ा , (४)

च ा नन आचाय ः श े ो व ामुप दश , अ धगत व ा

व ाबला ना ा ा भव ।

After this endless cycles of birth and death, he sees himself in a vedic culture in which veda,
śāstra and guru are there. A vaidika janma requires so much of punyam.

Jantoonam durlabham….

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Vivekachoodamani beginning prayer, 84 lakh species are there. Chance of human janma is rare.
5 to 6 billion human beings, and you need a vaidika family..if you lose this, the loss is infinite.

Footnote 9: from here bhooloka, and bharata desha varnanam. There are people committed to
veda parayanam. In Chennai…so many vedic people. They are respected. People are called
home for karma pata, pada, jata parayanam etc. honoring them etc. even now. Those who do
varieties of yaga even now. There are varieties of rivers..pushkara snanam. Once in 144 years. If
we have come to Vedānta, we have done lot of punyam. Even for Sravanam, tremendous
punyam is required. Hinduism will never be destroyed… skype video, skype sanskrit etc. Karma
kandam and jnana kandam are both strong. We have so many acharyas giving brahma vidya.
Many students become jnanis, they become jīvan muktas and Videha muktas and escape from
samsara. Bahuveehi adhigatabrahmavidya… by the mere strength of knowledge, they
permanently escape from this forest. They “wake up” from their dream. Thus Arudadeva sees
all of them. He also wants to enter jnana kandam.. continuing,

अनया र ागृधदेव े णमा े नाना य पा पदाथ प तः पुनर व

े ं
ती तः समजायत। (१) अहम वने बहोः काला- वसा म,(२) अ वन
कदा ु े दो न भव त,(३.१) कदा- च भगवतः चतु मुखे ो
नगतैन ना वधैब जैवन मदमु , (३.२) जलसेचनेन वन मदं पा ते, (३.३)
कदा च गवतो घोरहा कािरमुखा म - ता ना वन इदं द ं भव त, (४)
वनो ा सह ममा ु रभू । वनदाहे ममा प दाहो भ व त, (५) सव वनं
द ा ई रोऽव श ो भ व त, (६) त े र शर रे वन बीजमव तं भवे ।
एवं ती तः े एव त ागृधदेव ा वेद वणा मजायत।

Agrudadeva went through several janmas. From the standpoint of waker Bhagawan, these are
all few seconds only. It appears huge time period, but its just a few seconds. In one kshanam,
dance music, Swarga, naraka all happened. Pashyataha agrudadevasya…Shashti ekavacanam,
adjective. Present participle.. this new pattern of thinking started. Mokṣa thought..teevra
mumukṣutvam.. we generally think its for old age… this good thought came..bhadra vruttihi. I’m
living in this forest Samsara for so long, an unending process, this forest has been created by
some bhagawan. (instead of saying I have projected this dream). 4 faced Brahmaji has created
all these jīvarashis. Words and the object..Padani and padartha…in devata adhikaram, it is
discussed, sphota vāda. It was said, first bhooho was uttered by God, then earth was born.
Shabdha first then artha. Therefore, Niścala Dās says chaturbhyaha mukhebhaya, the seed of

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the universe in the form of shabda or punya papa karma. Words and the worlds were born.
Viśeṣa Kāraṇam. Bhagawan is saamanya kāraṇam. Bhagawan means Brahma, Vishnu, Shiva all
3, one with 3 veshams. Śṛṣṭi sthithi laya karta is this Bhagawan. Footnote 2: seeds responsible
for different varieties of creation.. a small portion of punya pāpam gets ready and determines
body, parentage, environment etc. paripakvam means maturing or prarabhdha punya pāpam.

27th October 2018

Page 227

2nd para fifth line

Line no 5

(३.३) कदा च गवतो घोरहा कािरमुखा म - ता ना वन इदं द ं

भव त, (४) वनो ा सह ममा ु रभू । वनदाहे ममा प दाहो भ व त,
(५) सव वनं द ा ई रोऽव श ो भ व त, (६) त े र शर रे वन
बीजमव तं भवे । एवं ती तः े एव त ागृधदेव
ा वेद वणा मजायत।

Niścala Dās is in the process of introducing a dream Vedānta course. For Agrudadeva, it is a
beginingless universe. Śṛṣṭi is cyclically continuing. Agrudadeva sees himself as one of the jīvas
in dream, he does not see himself as the projector. He has gone through several janmas,
naraka, swarga etc. now he is born in vedic culture. This jīva in dream due to punya samskara is
developing jijñāsa or desire for mokṣa. I am caught in this forest called samsara. Infinite kāraṇa
sareerams are there and at the time of śṛṣṭi they will be projected as infinite sūkṣma sariram.
M: A time will come when bhagawan will have a terrible laughter (in future). Attahasam in kala
bhairavashtakam. From his mukham, bhankara agni comes. In jayanteya gita we saw this agni.
Flames go upto brahma loka. Rains will be there continuously and it describes the rain in
jayanteya gita. The water thickness will be like elephant’s trunk. And resolution will happen in
the reverse panca bhoota order. Udgamishyata present active participle, truteeya vibhaaakti,
adjective to agninaa. Footnote 3: of the entire cosmos, forest is representative. Footnote 4
Everything will be destroyed. I’m one of the insignificant jīva in the dream world.

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M: when the world originated I also came along with the world, when the forest is burnt, I will
also be destroyed. Ajñāta satta.Iswara is there, I will not continue. Karara vindena..vatasya… At
the time of pralayakala, vata patra will be there. Krishna represents Iswara, Brahman plus
maya, none other than I. eater and eaten I am, aham annam ahamannadaha….foot in the
mouth picture.. tasya Iswarasya shareere, in the cosmic body of the bhagawan, maya, the seed
of the entire cosmos is hidden in Maya (or prakruti or avyaktam or mūla avidhya). Dream
Agrudadeva read the dream veda and came to know about the dream Iswara. I’m created jīva.
The moment Agrudadeva wakes up he understand the so called parokṣā I swara is none other
than I the aparokṣā Jīvaha.

A guru is going to come in the dream. Page 227

Topic 345

(३४५) अगृधदेव एव गु णा समागमः — वारं वारमा नो

ज मरण वाहपातं ु ागृधदेव एवं वचारय त — (१)
केनोपायेनाहम ा ना ग े य , (२) वना गमना स ाव प कथं मम च ालभावो
र भवे । सदा देवभाव स े । (३) वना- ग ुं ना उपायोऽ ।
व ोपदे ा आचाय एव श ा वनाद ा ारये द त। एवं वचारय व
े
सोऽगृधदेवः एव क न आचाय- वय अलभत । व धव पस ाय त ै
श ायाचाय देववाणीमयं म ाभूत- वेदा मुप ददेश।

Agrudadeva meets a Guru in dream. That the janan marana cycle occurs repeatedly we know
only from śāstra pramāṇaṃ. From veda śāstram (dream) the dream Agrudadeva came to know
of this cycle. Direction of travel. I do not have total control. Janma mrutyu jara ….anu indicated
by varam varam. Repeatedly seen… The thought of separation when we grow old bothers us.
How long will spouse survive etc? flow of birth and death helplessly falls. Agrudadeva begins to
think in the following manner. What is the route by which I can escape from this cycle. In a thick
forest there will be no sublight, so darkness for ajñānam, I do not know way to go home as well.
Getting out of this forest is videha mukti. Footnote: chandala bhavaha is jīva bhavaha…. Getting
out of this continuing in the forest, I become jīvan mukta after gaining knowledge. Deva
bhavaha bhavet, footnote 7 deva bhavaha is equal to brahmatvam. I require a divine grace, it

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works in the form of Bhagawan sending me a Guru. Dadami buddhi yogam te… bhagawan will
not give knowledge but can give a Guru.

Teevra jijñāsā is the fees, intense desire for mokṣa… desperate. Like somebody’s hair is on fire.
Bhagawan will send a Guru. Agrudadeva in dream becomes ready for a Guru. Only an acharya
who is a teacher of brahma vidya, he will uplift the bhaktas from the forest. Jñānam is only
through guru shishya samvada.

Acaryaha eva indicates, it is compulsory. Niścala Dās writes eva from Mundaka upaniṣad, sat
vijñārnaartham sa gurum eva…. From this forest of samsara nistarayet.. Guru alone will take out
from the quahmire of samsara. Agrudadeva was praying for a Guru like Indra in Kena upaniṣad.
(Yaksha story) He got a Guru in (kanchana) dream. 3 types of Guru in Mundaka upaniṣad,
kevala shrotriyaha cannot claim Brahman, kevala brahma nishtaa.. has not studied śāstra in this
janma, but can claim aham brahmasmi..mystic guru, shrotriya brahmanishtaa… acharya
varyaha…

He approached this Guru appropriately. Samit panihi, according to rules. To that Agrudadeva,
properly with Shraddha and bhakti, desire to learn (shushrushaa), shishya symbolically shows
by samit. Even though they are the words of the Guru. Guru’s words are not paurusheya
vakyam. He is conveying the teachings of apaurusheya veda pramāṇaṃ. Deva vani mayam… as
valid as Śāstra’s words. Mitya bhootam..other than Brahman everything is mithya only. He
taught….

Page 228

Topic 346 to 352

(आ. ३४६-३५२) म ाचायण म ा श ाय म ा- सं ृत ेनोपदेशः —

Prātibhāsika acharyena prātibhāsika shishyaya (mūla avidhya adyastha shishya) projected by

mool avidhya, in DSV, no mental projection, everything is projection of mūla avidhya only. Mūla
avidhya is maya located in Brahman that is Me. I through my mūla avidhya is projecting
prātibhāsika Guru, shishya, śāstram, upadesa, knanam that is getting up. With the help of
samslrita grantha…upaniṣad

Topic 346-348

Only after a prayer verse

(आ. ३४६-३४८) ार े म लाचरण —

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Topic 346

(३४६) म लाचरण योजन , म लाचरण कारभेदा —

Mangalacharanam is of many types..unique to vicarasagaram, page 228 and 229 are both
discussing varieties of mangalacharanam… benefit of shantipata or mangalacharanam. Benefit
is shanti..two types, external disturbances are there

Benefits and varieties…

3rd November 2018

Topic 346

(३४६) म लाचरण योजन , म लाचरण कारभेदा —

Now we are entering into a dream Vedānta course happening I the dream of Agrudadevaha.
Therefore, all these three come under mithya. Prātibhāsika mithya. Guru shishya samskruta
grantha (vicarasagara is referring to samskruta grantha for upaniṣads.). sub heading: before
starting teaching , prayer, shanti pata. Sub sub heading: benefit of shanti pata. And different
varieties of mangala charanam..3 different varieties.

ार ेऽव ं म लमाचिरत । (१) म लाचरणेन समा त-

ब ीभूत व ा वन । व ो नाम पापमेव । पापेन तब ा न
भू ा भकाय ण न स । ता न च पापा न म लाचरणेन न । (२)
पापर हतेना प ादौ म लमाचरणीयमेव। तदकरणे कतिर पु षाण
ना क ा ा तदीय े वृ न ा ।

In the third sub heading two topics were mentioned, benefits and types.

First benefit. In the beginning of the text, whether written or being taught, both referred here,
compulsorily shanti pata must be written or taught. All obstacles will go away; for writing or
studying (successful completion), vignaha obstacles. 3 types of obstacles we know, adhyatmika,
adhibautika..living beings, adhidaivikam..all natural forces. Not mentioned here, we know.
Vignam is visible version of pāpam only. When our own pāpam becomes obstacle to our own
study, all our auspicious undertakings they won’t become successful. Prarabhdha pāpam can be
neutralized. (refer talk..can prayers change fate? Answer depends..like can diseases be cured by

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medicine? Uttama madhyama, manda in certain diseases, it will not work, manage, some times
cured…incurable, manageable, curable). Our prarabhdham also comes under these 3.
Mangalacharanam will cure the curable pāpams. It will produce a neutralizing punyam. Even if
there are no obstacles, Mangalam should be done. Even if I know I do not have pāpam, one
should do Mangalam. If the author confidently avoids Mangalam

(this is a discussion in BS bhashyam, most important Vedānta śāstram, there is no Mangalam

for sutra bhashyam, for everything he has written, narayanam…in gita bhashyam;
commentators write saying if there is no Mangalam you should not study the text, then he says
the first line is yushmad asmad, confusion between you and I ātmā anātmā, since he spoke
about this, he remembers ātmā rupa brahman..asmad is mangalacharanam..

In brahmasutra, where is mangalacharanam, not there, Sankaracharya says athato

brahmajijñāsā, atha is mangalacharanam although it refers to sadhana chatushtayam)

The other readers will think author is a nastika, they will conclude nastika’s work must not be
studied. Purusha refers to future readers of the text. They will think, superimpose the nastika
status on the author. If you want your book to be read by others, please write
mangalacharanam.

Mangalacharana prakara bhedaha.

त म लं वध — (१) व ु नदश प , (२) आशीव द- प , (३)

नम ार प े त । सगुणोऽथवा नगुणो यः परमा ा स व ु इ भधीयते; त
क तनमेव व ु नदशः । आ नोऽथवा श य ा तं त
ाथनमेवाशीव द पम ल । ापकष- बोधनानुकूलः नमःश ो ारणा द पो
ापारो नम ार पम ल ।

That Mangalam or shantipataha (both are same), is of three types. 1 vastunirdesha roopam,
statement of a fact regarding nirgunam or sagunam brahman 2 asheervada rupam, benediction
or wishing well 3 namaskara rupam..most popular, offering namaskara to bhagawan, guru or
śāstram, in Gita dhyanam we have 4 namaskaras. In next page, all examples given. Niścala Dās
is in a relaxed mood. Only definitions here.

1 when you use word paramātmā, it can refer to sagunam brahman or nirgnam brahman, vastu
or reality in Vedānta śāstram. Kirtanam..statement or talking about either of the brahmans
without any namaskara. Gita bhashyam mangala charanam..narayana is beyond…..vastu
nirdeshaha example.

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2 ātmānaha…when Guru and Shishya start the vedantic teaching, Guru has a wish, I should be
able to communicate successfully. This is ashirwada rupam. Here Ātmānaha refers to Guru, or
shishyas wishing for fulfillment of desire. Hope I will be able to communicate therefore
ashirwada. Like get well soon card, no God photo.. can be done by nastika too.

3 namaskara rupa… a beautiful definition here. When I do namaskara to someone, it is the

expression of ones own inferiority or lower status in comparison to the other person whom I
worship. Like father and child, guru and shishya, bhagawan and bhakta. Guru is given an upper
asanam. Symbolic representation of gradation in the form of utkarsha higher status apakarsha
lower status. Acknowledgement at thought, word level and deed level, prostrating, saying and
thinking. All examples going to be given. Any such activity , uttering word namaha expression is
called namaskara rupa Mangalam.

In vaishnava sampradaya, referred as naicchya bhavaha or apakarsha bhavaha. Lowliness is

called naichyam. In front of bhagawan you must declare naichya bhava and talking of his own
inferirotity. In Bhavani ashtakam and Sivanandalahari, Adi Sankara appreciates this naichya
bhavam from vyavahārika plane.So you are the ultimate shelter.

(३४७) ार े गणेशदे ा नुस ानम प म लाचरणमेव — गणेश

दे ा े र ं पुराणेषु स । त ा णेशादीन च ा नानी र च ा । पुराणे
गणेश य ो ं त जीवाना मव न कमफलभूतं ज । रामकृ ा दिरव
गणेशोऽ प भ ानु ह योजनकः परमा न आ व- भ व वशेष एवे त भगवतो
ास परमा भ ायः ।

Aside discussion is this, Iswara is chaitanyam plus maya, chaitanyam is also formless one and all
pervading, maya too is one all pervading formless. This is common, only difference is one is
vyavahārika satyam other is paramārthika satyam. Iswara is mixture of both therefore one all
pervading formless.

Suppose a person does, krishna namaskara, Devi namaskara will it come under
mangalacharanam or not? Do Rama Krishna come under Jīva category or not? If yes, you should
not do namaskara. Even though jīva has got śarīram, Krishna Rama have śarīram, one comes
under jīva another under Iswara. We discussed this in Gita, 4th chapter 8th shloka, difference
between birth of Arjuna and Krishna. Whether janma is because of karma or not, that will make
the difference. Embodiment here is referred as leela. Embodiment through compassion.
Therefore Rama namaskara also comes under mangalacharan. Guru namaskara also will be
discussed.

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Remembering Ganesha who is embodied chaitainyam, or Devi, we can remember formed

embodied God. Ganesha comes under Iswara, who is Iswara who is not, somebody is born, how
do we know? Many are claimed as avatara. Like Adi Sankara etc. In tradition, whatever Vyasa
has acknowledged as avatara, traditional people accept, all others they may be avatara or not,
we have no proof, they may be jīvanmukta. I’m not an avatara, I’m making sure you do not
claim. Traditional view is whoever vyasacharya says is an avatara. One of the Sankaracharyas
say for others we should not have temples. Like Shirdi saibaba temple etc. we just keep quiet.
Remembering Ganesha at the beginning of the text will not come under jīva namaskara but
Iswara namaskara only. Then how can he be born? Ganesha’s birth discussed in purana he is
not born due to karma phalam, like Rama’s avatara and Krishna’s avatara, Ganesha is also an
avatara for bhakta’s anugraham’s benefit. It is a particular appearance of Bhagawan only. In
Kena upaniṣad, yaksha appeared very briefly… we do not question whatever Vyasacharya has
said as avatara… we accept.

10th November 2018

Page 228

(३४७) ार े गणेशदे ा नुस ानम प म लाचरणमेव — गणेश

दे ा े र ं पुराणेषु स । त ा णेशादीन च ा नानी र च ा । पुराणे
गणेश य ो ं त जीवाना मव न कमफलभूतं ज । रामकृ ा दिरव
गणेशोऽ प भ ानु ह योजनकः परमा न आ व- भ व वशेष एवे त भगवतो
ास परमा भ ायः ।

Introducing a special and elaborate Vedānta course for Tarkadṛṣṭī, author has entered topic of
mangalacaranam. Whether I’m an author or student, both author and student must
compulsorily do mangalacaaranam. Vastu nirdesha and ashirvada and namaskara rupa
mangalaranam. Vastu nirdesha rupa sepaks of glory of nirguna or saguna brahman. Both do not
have any original form. Consciousness does nor have form. Maya has gunas but no akara or
form. Mixture saguna brahman is formless. Vastu nirdesha is statement of glory of formless
brahman or form less Iswara.

Now he adda on: even though Iswara is formless, but God takes avataras formed Iswaras. So
saakara Iswara can be worshipped too. Yes q may come saying avatara has birth and death, he
(avatara) must be called a jīva then. Niścala Dās says even thouh avatara has śarīram, still they

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do not come under jīva but Iswara category only. Answer from Chapter 4 of Gita, sambhavami
ātmā mayaya…I deliberately take avataram with self- knowledge intact. We saw another
difference. Iswara is directly born out of maya, mayika sharerram. For jīva, it is born out of
pancabhootani…bhautika śarīram. That’s why in Narasimha avataram you see Iswara directly
taking a form. Avataras like Ganesha Devi etc come under Iswara and Iswari only. It is not
karma phala based janma, but like Rama Krishna’s birth, bhagawan takes Śarīram for
paritranaya saadhoonam…. For the sake of blessing the devotees and destroying janmas. How
do we know which is janma or avataram? Niścala Dās says we have accepted whatever
Vyasacharya gives as avatara, therefore we uniformly accept all others as janma only. Even Adi
Sankara, he is jīva became jīvanmukta after jñānam.

अ ेदं रह — परमाथ ा जीवोऽ प परमा नो न भ ः। क ु

जननमरणा द पब ा न योऽ ासः स एव जीव जीव । स च
ज ा द पो ब ो गणेशादीनामा न न तीयते। त ा े न जीवाः। अनेन
कारे ण गणेशादीनामी र ं स ।

Chapter 4 being summarized. The secret or essence of difference between jīva and avatara.
Niścala Dās gives. Rama expressed emotions, exactly like a jīva. How to differentiate then?
Internally there is a difference, not externally visible. From vedantic angle, avataram is also
paramātmā, jīva is also paramātmā only. Kintu, when the janma marana are happening at the
anātmā level, janma is sthūla sūkṣma sareera samyogaha and viyogaha is maranam. You should
not say utpatti and naashaha as according to śāstra both are eternal, anātmā inclusive either
avyaktam or vyaktam. Janma and marana, samyoga and viyoga belong to anātmā only. This fact
whoever knows is called avataraha, this fact whoever does not know is jīvaha. Najayate
mriyate whoever remembers. That transference is called bandaha. Why are we doing
mrityunjaya homam, we want our relative to be free from death. Marana bhayam is jīvatvam or
prayer for freedom from rebirth is also jīvatvam. In the ātmā, it is not transferred by avatara.
How come Rama is crying? Ramayanam is the pramāṇaṃ. Rama acted like a human being to
teach human being. Sorrow is natural, it will come in life. In and through all sufferings, never
give up dharma. Aim of Ramavatara is dharmaśāstra bodhanam. Even if we are avataras, we
can cry. Ganesha, Rama, Devi etc are Iswara only.

(“जु ं यदा प मीशम म हमान म त वीतशोकः” (मु. ३.१.२, .े ४.७) ।

अ म ायमथः — अ = देहोपा धकजीवा ल ण , ईश = असंसािरण ,
म हमान = सव जगतो जग प
ू वभू त , अ े त = मम परमे र ैवे त, यदा

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प त तदा वीतशोको भव त = सव ा ोकसागरा मु ते कृतकृ ो भव त

(इ त भा े व णतोऽथः)। त ा ार े गणेशादीन च नमुपप ते। ई र
नाना पवणनं सवषामी र ोतनाय।
गु भ र रभ व ा ा ाव र साधन म त ोतनाय च।

In the beginning of this paragraph, he stated, jīva is also paramātmā only, avataram is also
paramātmā only, avataram knows I am paramātmā, jīva does not know he said. He said Jīva is
also paramātmā only in reality. Mundaka upaniṣad pramāṇaṃ being quoted. “jushtam yada….”
Mundaka 3.1.2, Sveta.upa 4.7. This is the meaning of that mantra, from Sankaracharya’s
bhashyam. Context is the following. It compares the jīvātmā and Paramātmā to two birds.
There is one tree,similarly in one body there are two ātmās, jīvātmā and paramātmā, on
enquiry first bird discovers second bird is only seemingly different. RC and OC. Actually RC is
nothing but avatara of OC. Infact when you remove the RM, reflection becomes one with the
OC only. Second bird which is different from RC rupa jīva seemingly, OC the Iswara which is not
a samsara. Chidabhasa appears to be a samsara when it is with RM. Reflection is none other
than original only. Mahimaanam must be removed from here and put before jagat
rupamvibhootim. Jīvātmā is the enclosed consciousness, paramātmā is like all pervading
consciousness. They are really one. Jagataha ayam asmi ātmā. Now I am functioning as though I
am RC, but I am paramārthika drushtya OC only. Sarva bhootastaha who is in all living beings.RC
is my false nature limited by the RM. OC is my real nature. I should claim I am the OC and later
claim all glories of OC as mine. Jagat roopam…entire creation is the glory of brahman only.
Connect to chapter 10, vibhooti yoga. I’m akasa, vayu, agni, jalam etc. Krishna said that all
glories must be practiced and claimed as Jnani’s. Sankaracharya write asya mama
parameshwarasya, world and glories are mine none other than Parameswara’s. we start with
two words and end with one word. (unfortunately, dvaita philosophers remember only two
birds and forget to read the second part of the mantra. Remove da from dasoham. With advaita
jñānam, all samsara is gone. As OC it is gone. “gatasoona gatasooncha…na anushochanti
panitaha”. Ocean of shoka (constant complaint) is samsara. Everything is OK is mokṣa. Along
with Iswara namaskara we can do jnani namaskara also. Avatara is born a jnani. Jīvanmukta can
be treated as an avatara therefore in mangalacharanam, you can pray to jīvan mukta as he is as
good as an avatara. This commentary I have taken from Sankara bhashyam. He has made a few
changes.

Managalacharan can be nirguna brahma, saguna brahma, avatara , guru vastu nirdeshaha.
Therefore, it is perfectly alright to meditate on all these. We are worshipping Iswara in different
forms, Ganesha, Devi etc, do not conclude Gods are many. (Vaishnava Shaiva fights will start).

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No gradation between forms of God. The one who sees difference between the Gods, Brahma,
Vishnu, Shiva, it is a papa karma, punishment is stomach illness. You should never differentiate.
They are three different forms, that’s all. The temples are meant for showing that all gods are
only one Iswara. That’s why they have different alankaras for the Gods. Don’t fight over Durga
suktam as to whether it talks of Durga, last line is Vaishnavi therefore it talks of Vishnu. Strong
hatred for Shiva’s family is born out of ignorance. Similarly Guru bhakti, Iswara bhakti both are
important for vidya prapti. In gaining knowledge… maavidvishavahai.. I should have proper
attitude towards Guru too. Now examples for mangalacharanam.

17th November 2018

Page 229 top line

त ा ार े गणेशादीन च नमुपप ते। ई र नाना पवणनं

सवषामी र ोतनाय। गु भ र रभ व ा ा ाव र साधन म त
ोतनाय च।

Niścala Dās points out that mangalacharanam is compulsory before writing a new text book or
studying a new text book. It can be namaskara or benediction. Iswara namaskara can be arupa
saguna Iswara. Nirguna Iswara is always without form, saguna Iswara can be with form or
without form. It’s a combination of arupa chaitanyam and arupa maya. Equal to arupa saguna
Iswara. Lord with various forms is endowed with śarīram. Even then he does not come under
jīva as it is not result of karma or born out of pancabhootani. Mayikam śarīram… Bhagawan is
worshipped in different forms to indicate all forms are of the same Iswara only.
Svetas.upa…yasya deve para bhaktihi…tatha gurau….. as much bhakti in Iswara, same bhakti in
Guru whoever has, for such a student, the teaching will become clear at the time of sravanam.
With regard to acquisition of knowledge, they are immediate and direct causes. To convey this
idea we need managalacharanam.

Topic 348

(३४८) नगुणसगुणव ु नदश पनम ार पाशीव द प-

Statement of fact regarding sagna or nirgunam brahman..1st example, vastu nirdesha, second
example namaskara rupa, 3rd benediction or wishing well for guru as well as shishya. Ashirvada.

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In the previous page order was different. Vastu nirdesha ashirvada and namaskara, now order
is modified.

म ल दशन —

त नगुणव ु नदश पम लं यथा —

पिरपूण चदान ं बु सा यद य ।

सूय दभासकं न ं तेजः ं तद ह ॥

Statement of nirguna brahman.. which is complete of the nature of fulfillment and happiness,
saakshi neuter gender not masculine gender, shi short, that that is non dual. (sagunam and
nirgunam brahman are non dual), ultimate light that illumines the Sun itself. Jyotisham api
jyotihi…natatra suryo bhaati na Chandra…..

Eternal and effulgent Jyoti svaroopaha and which is shuddham or pure. Tat pada lakshyartha
rupa brahman. Finally maha vakyam. Tat brahma aham asmi. Mangalacharanam can be aham
brahmasmi. Sukham nityam…is nirguna brahma rupa vastu nirdesha rupa ,Mangalam.

सगुणव ु नदश पम लं यथा —

व ाः समूलं न य ामो ारणा कृ ।

पुर ोऽ प यं ृ ा जघान पुरासुरा ॥

वना तु येन देवा े तं ना व

ु ह ।

सव व वनाशाय च णेशं नमा म त ॥

Here Vigneswara namaskara, saguna brahma svaroopa mangalacharanam. By uttering the

nama of Ganesha, all the obstacles will go away with the Kāraṇam of the obstacle, prarabhdha
pāpam and papa janya vighnam. Even Lord Siva took the help of Vighneswara to destroy the
three asuras tripurari. (read Puranic encyclopedia). Three cities were called Tripuri. Lord Siva
remembered Ganesha (yam). Jaghaana. Han dhatu, he destroyed the asuras and their three
cities, supposed to be flying cities. (remember skylab of the U.S moving in space). Lord Siva
could do that only after remembering Lord Siva. Even the celestials who are very very powerful,

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they could fulfill only after offering namaskara to Ganesha. Therefore, destroyer of all the
obstacles, cit Ganesham, lakshyartha rupa Chaitanya rupa Ganesha tam aham namami.
(actually namami should not come, smarmi tam is better as namami will come only for
asheervada)

नम ार पम लं यथा —

असुराण नह ारं ातारं सुरचेतसा ।

रमाका मुमाका ं नमा नशम य ॥

Second Mangalam in the form of namaskara, namaskara to Lord Vishnu and Lord Siva.
Protectors of all the devas. Surachetasam, jīvātmās of the devas. Husband of Rama, Lakshmi,
Vishnu. Husband of Uma, Siva. Be a smartha is the message indirect one. Namami anisham,
constantly. He does not add cha, Vishnu and Siva. He says I worship Siva who is Vishnu. I
worship one God only who appears in the vesha of Siva and Vishnu. To convey this, he uses the
word advayam. Nihantaram is eka vacanam. Very beautiful and rare namaskara. Now ashirvada
rupa.

गुरोः वा त ाथन पमाशीव दम ल —

यया श ा देवदेवो जग ृ ा दकमकृ ।

सा मे त तु वा ीठे ा समा ये॥

Ashirvada can be done by Guru also, shishya also. When Guru does the benediction, it is may
things be well. It’s a wish , no namaskara. Wish of Guru is hopefully I will be able to complete
the teaching of the text. In every class also Gru has a wish that he can communicate well so that
student can receive well. Can a Guru have a wish or expectation? Bhagawan himself has got
desires. Pramāṇaṃ: Tai upa..sokamayata… Why can’t Guru/ jnana have. Is desire an evil?
ABCD…New Year Talk.. listen. Any number of non-binding desires are ok. Therefore, Guru’s
wish is a personal desire is presented in the form f ashirvada.

We have a prayer occurring in Durga saptasati, ya devi sarva bhooteshu, Devi is seen as variety
of powers. Iccha, kriya, jnana, speaking power listening, understanding power all are
expressions of only one shakti… maya is only one. Brahma shakti alone is in the form of all
these. Here Guru wants power of communication. He requires knowing as well as
communicating power. That shakti must be seated on my tongue. Asanam is vakpite, my organ

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of speech. Swami Chinmayanandajis advice to all would be teachers, never think you are
teaching, allow Bhagawan to teach through you, instrument of Saraswati or veda vyasa or
Dakshinamurthy. Mentally visualize this and be an instrument. All your classes will be
successful. That’s why at the end of class, when student says fantastic, transfer credit to
Bhagawan. Even iswaraha himself (shivashaktya yuktaha..), Bhagawan is able to do due to
shakti, may that shakti stand on my organ of speech, for the completion of this grantha.

Shishya has another prayer.

श वा त ाथन पम ल —

संसारब संशा ा नजान काशना ।

नवतयतु ज ा द ःखं श मे गु ः ॥

This is also ashirvada rupa, desired wish of Student is expressed through this Mangalam.
Second line.. may the teacher eliminate my samsara dukham, in the form of janma marana
cycle. Me shishyasya…samandhikāraṇa shishya, me the disciple. By quietening removing the
samsara bandhaha of avishya kama karma which is responsible for sorrow. Nija Ananda
prakasanat, through the revelation of my real nature, my Swaroopa anandaha. Dukham will go
away.

(आ. ३४९-३५१) वेदा शा णेतुराचाय ( ीवेद ा- स ) नम ारः —

Now Guru namaskara. Common acharya is vyasacharya. Who is the composer of Vedānta
śāstram. It has two meanings, all upaniṣads which are occurring at the end of vedas. Another
meaning, when we study the vedāntaśāstram by itself we do not know the central teaching,
karma jñānam upasanam, advaitam, dvaitam everything is talked about. How do I know the
central message? We can never know the central teaching. Brahmasutra was written for this
purpose by veda vysas. Also known as shareeraka mimasa, brahma sutram, ātmāvicara sutrani,
Uttara mimamsa sutrani. Therefore brahmasutra is also called Vedānta śāstram. One is
apaurusheyam, other is paurusheyam. Upaniṣads are aparusheya Vedānta śāstram. Brahma
sutram is paurusheya Vedānta śāstram. Bth are complimentary. To show that Sankaracharya
gives a beautiful example, flower garland, it has beautiful fragrant flowers, you are able to wear
that mala. Only because of the sutram or thread, flowers can be tied and then serve as garland.
We require flower and sutram. Flower without sutram is not a garland. Sutram without flowers
is a waste. Sutram.double meaning thread and every apohorism (in brahma sutra). Every sutra
or thread analyses a upaniṣad vakyam. The sheet had a tale, which sutra is analyzing which

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upaniṣad mantra. Therefore brahma sutram and upaniṣad are complimentary. Vedāntaśāstram
means upaniṣad as well as brahmasutram. That brahmasutram has been composed by
Vyasacharya therefore we are indebted to him and therefore prayer before starting the third
Vedānta course for Tarkadṛṣṭī.

24th November 2018

Page 229 last 2 lines

(आ. ३४९-३५१) वेदा शा णेतुराचाय ( ीवेद ा- स ) नम ारः —

Introducing a vedantic teaching program for the 3rd seeker namely Tarkadṛṣṭī, Niścala Dās has
talked about the importance of mangalacharanam, vastu nirdesha, ashirvada rupa and
namaskara rupa. Namaskara is generally Iswara Namaskara, nirguna or saguna like Vishnu,
Ganesha, Siva etc. both can serve as mangalacharanam. Even Guru namaskara can be included
as mangalacharanam as we look upon Guru as Iswara only. Veda vyasa is most important Guru
as he has presented Vedānta darsanam, it can be understood only when compared with all the
other darsanams, all 12, dvadasa. 6 nastika and 6 astika. Nastika do not accept veda
pramāṇaṃ. Buddhism, Jainsim, charvaka etc are nastika darsanani. BS discusses all nastika
darsanams which are pratyakṣa or tarka pradhānam but not veda. Disastrous conclusions have
numerous deficiencies pointed out in Brahmasutra. All astika darsananams are superior
because they intelligently included veda as an important pramāṇaṃ. All astika darsanams are in
the form of nyaya, sankhya eytc. First 4 have a problem, although they accommodated veda,
but importance wise they committed a blunder. Which one must be primary and secondary.
They made a mistake. They treated tarka as primary and veda as supportive. In their schools
also we find several deficiencies, in BS its discussed. Complete first chapter is on sankhya
philosophy. Tarka pradhāna astika darsanam also have problem. 6 plus 4 have issues.

Purva mimasa is very good they became veda pradhāna. Problem is they gave importance to
vedapurva bhaga and treated Vedānta is more like ppendix and therefore they don’t need
importance. They gave a comparison, a country has fertile lands and desert lands. Desert lands
are useless and no productivity. Similarly Vedānta is not productive. They dismissed Vedānta
saying it is oosharaha, desert land. Karmana mokṣaka, Swarga prapti. Nitya Swarga is mokṣa.
Vedānta said na karmana na prajaya etc…

Karma jadaaha…rituals, puja, vratam etc. therefore purva mimasa is also deficient. First 6
nastika, 2nd four astika but tarka pradhāna, 11th one too much emphasis on veda purva.
Whereas vyasacharya gave importance to veda purva and veda anta but Vedānta taking top

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position supported by veda purva bhaga and tarka to come finally to advaita. Only veda vyasa
had this right vision with right proportion. Upabrumhanam.. supported by. Keeping this vision,
vyasacharya has presented brahmasutra giving essence of vedāntaśāstram. Therefore, he
occupies a very important position. He also points out whats the problem if this approach is not
there. In all 11 schools of philosophy. Vyasacharya shows in brahmasutra. In tattu samavayat.
Tu was taken for refutining all purvamimasa. Sutra 1.2, rest was used to negate sankhya. Other
darsanams too. Therefore Vyasacharya is very very important. Therefore we have to do
namaskara.

…18 odd minutes

अचतुवदनो ि बा रपरोह र:
अपाललोचन श ु: भगवान् बादरायन:।
acaturvadanobrahma dvibāhuraparohari:
apālalocana śambhu: bhagavān bādarāyana:|

Achatur vadano brahma…..apala locana …bhagawan badarayanaha. Vyasacharya is all three in

one form. He does not have four hands. But he is Vishnu. He does not have four heads. He is
Brahma though. He is Siva without three eyes.

Another shloka says, systems of philosophy is like a forest, darsanams are animals, vyasacharya
is Vedānta kesari. He is lion because he defeats all other darsanams.

Vedānta śāstra pranetuhu….one who is author of vedāntaśāstram. May raise a question…how

can you say so? Veda is authored by none. Bhagawan is the author. Footnote says, Vedānta
śāstram is two fold, upaniṣads vedāntaśāstram 1, brahmasutra is 2. For 1 is apaurusheya
vedāntasasram, author being bhagawan. Here we are talking of brahmasutra whose author is
Vyasa. Both upaniṣads and brahmasutram are complimentary. We have to give importance to
flowers and the thread that ties them together. All the upaniṣads are like the flower. They are
presented as 4 chapters of brahmasutra in the form of sutram. Without brahmasutra, we
cannot know the tatparyam. Veda vyasasya namaskaraha. See footnote 2 and 3

१. मयदानव न मत पुरभ न वृ ो महादेवो यदा वजयं नालभत तदा स सवदवैः

स हतो व राजं गणेशमारा वजयमवाप । महादेव वजयेन देवा
नभया अभव त कथा पुराणेषु स ा ।

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२. वेदा ा नामोप नषदः । तास ता य नण यक ा तदनुसािर सू -

पो रमीम सा शार रकशा म प वेदा शा म ु ते । त त ीवेद ासः
।

३. ापकष ाभी देवतागुव दे ष च मनसा च नं वाचा

क तन , तथो ृ देवतागुव दी त कायेन णपाता दकरणं च नम ारः ।
वधा एते नम ाराः मेणो मम मक न पा भव ...

Primarily Vedānta śāstram means only upaniṣads, their central teaching is established only by
brahmasutra. It has different names, Uttara mimasa śāstra sutram, shareeraka śāstra sutram.
Author is veda vyasa. Many people mistakenly think vyasa is author of veda, he divided them
into 4 and asked 4 rishis to propagate them.

Foot note 3.definition of namaskara: namaskara is an action which reveals a particular fact. Two
fold fact: Namaskara always involves two, prostrating one and prostated one. Of these two,
prostated is superior, prospator is inferior. The namaskara reveals the utkarsha and apakarsha
difference, namaskrutasya utkarshaha. Superiority. This revelation can be done through three
different instruments. Kayika, vachika, manasa. Any of these three that reveals this two fold
fact is namaskara.

Sva apakarshasya…inferirority, sva abheeshta devata, guru father mother’s superiority, if you
mentally invoke, it is manasa namaskara, or saying namaha through speaking. Kayena
pranipadadhi Kāraṇam..physical namaskara that shows this. All three are three types of
namaskara. I should be humble enough to accept Guru knows more than me, devata has more
powers. Humility is number one. An arrogant person can never do. If you want to grade them,
they are graded also as uttama namaskara, madhyama, kaniṣṭha namaskara respectively.
Manasa namaskara is utkrushtam is superior most. Vachika namaskara is next superior, kayika
is next. Kaya vang manasa…in upadesasaram.

Now Vyasacharya’s glory, two pages. Brahmasutra’s glory going to be discussed.

(३४९) ा ो वने वायुकृतोऽनथः — (१) वायुः, (२) वने सृतः क कवृ ा

क य ा, (३) वृ ाण क का साय, (४) र ा ण, (५) कमलपु ा ण,

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(६) ानादप , (७) क केषु ता न पु ा ास ामय त ।

(८) त ागगा मनः प थक क कल ा न कमलपु ाण ै वं च ो दता —

An imagery given here. We will not get any idea about the intention of Niścala Dās. A forest,
wind blowing, flowers everywhere, thorn, people etc. you ahould be patient and wait, in second
para, it will be equated. Like the chariot description in Kata upaniṣad. Intention of the imagery
is this. Glorification of Vyasacharya. Veda contains veda purva and anta. Pravṛtti or religious
marga and varieties of karmas talked about, dvaita or bheda talked about. Vedaanta talks of
Nivruti marga, jñānam, advaitam. Thus we have got pravṛtti, karma, dvaitam.. veda purva
occupies a huge portion, Vedānta limited portion. Therefore many people have confusion as to
whats the tatparyam of veda.

40, mts

Like bhakti and jñānam. In bhakti, dvaitam is prominent. We are never against dvaitam. In tat
tvam asi advaitam is dominant. Every hindu must know whats the final vision. If this clarity is
not there, message will be lost. In hindusim role of bhakti and jñānam is the confusion. Many
upanyasakas have renounced Vyasa the author of brahmasutra. Niścala Dās here says
vyasacharya says dvaitam and advaitam are there, but tatparyam is in advaita jñānam. “without
dvaita bhakti advaita jñānam is impossible. Without advaita jñānam, dvaita bhakti is
incomplete.” Bhagavatam dasamaskanda is important, Krishna’s glory. Ekadasa skanda,
jayanteya and uddava gita talk about advaita jñānam. Never stop with dasamasskanda. Dvaita
bhakti is sadhanam, advaita jñānam is sadhyam. Upanyasakas must say everyone must come to
advaita jñānam one day for mokṣa. All dvaita acharyas are misleading says Niścala Dās. Dvaitam
will not give mokṣa, they must say clearly. This has to be made clear. Unfortunately they keep
on saying nama sankeertanam will give mokṣa. We say it will give chitta shuddhi, guru prapti etc
leading to jñānam and mokṣa. Vysacharya clarifies this in brahmasutra.

This is the imagery. In the forest, powerful wind is blowing. This causes destruction. 1 of this
para will connect to 1 of next para. Beda vāda acharya is cyclone. Disaster causing cyclones of
Hinduism.

In the forest, there are so many plants with thorns. Cyclone shakes all the thorny bushes, all the
thorns are separated from the plants and thrown all over the forest ground. In the forest,
elsewhere, there are beautiful lotus flowers. It takes all those flowers from their pond and
pushes them into the thorns. Flower is tender and thorn is sharp. Flowers get damaged by the
thorns. They are plucked from their own places and thrown into the thorns. Flower pricked by
the thorn is taken here and there all over by the disastrous cyclone. Seeing this unfortunate
situation, there was a traveler in the forest. This traveler saw the beautiful flowers damaged by

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thorns,( Shashti vibhakti with chinta pathikasya chinta, traveller’s chinta). Well wishing traveler
is going to be Vyasacharya who is going to save. Footnote: various agama śāstrams came at
some time. All agama śāstrams were dvaita śāstrams, vaishnava, Shaiva etc all describe glories
of bhagawan. For them mokṣa is siva loka praptihi, vishu loka praptihi etc. vyasacharya did not
want to condemn agama, he created a set of puranas, he incorporated all the agamas into the
puranas and encouraged all agama pujas, if you do not do agnihotram ok, do pancayatana puja,
thus all dvaita śāstram he incorporated in puranas and said, do all agama pujas all right, but do
not think agama puja will give mokṣa. Reject agama darsanam, use agama puja. Thus he
encouraged all the agama pujas. In dvadasa skanda of Bhagavatam. Agama puja is there.
Chapter 11, Vedānta is there. Use agama for chitta shuddhi and come to Vedānta. Never take
this philosophy. You have to come to advaita jñānam. This hybridization of agama and Vedānta,
vyasacharya did in all the puranas. Modern Hinduism is follow agama puja for chitta shuddhi
and for mokṣa follow Vedānta śāstram. Credit for this goes to vyasacharya.

1st December 2018

Page 230 6th line from the top

(९) सु रा ेता न कमला न नैत ानयो ा न, (१०) क ू म ा- नयो ानी त ।

(११) स प थक ा न कमला न ह े गृह ा, (१२) पुनर प वचारयामास —
पवनोऽयं यथा पुनर ेना न पु ा ण क केषु नास ये । (१३) तथा सं वधानं
काय म त । एवं वचाय सू न मत- जालकेन क कवृ ा पृथ चकार । तेन
जालकेन पु ाण क क- वेशा िरर ता न ।

Niścala Dās is introducing a third course of Vedānta to the third student Tarkadṛṣṭī. Pages 230,
231 vyasa mahima is given. Namaskara shloka will come later. Several shlokas

Shloka at 6.01

अचतुवदनो ि बा रपरोह र:
अपाललोचन श ु: भगवान् बादरायन:।
acaturvadanobrahma dvibāhuraparohari:
apālalocana śambhu: bhagavān bādarāyana:|

Another shloka at 6.05

Last class I tried to remember..

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नम ैय का ार िवहारै क पटीयसे
वािद म ेभ: संह े ासकेस रणे नम:

namastraiyanta kāntāra vihāraika paṭīyase

vādi mattebha: saṃhatre vyāsakesariṇe nama:

Vyasacharya is compared to a lion roaming in the forest, trayi means veda, traiyanta Vedānta,
pateeyase capable. One who is capable of freely roaming about in the forest of Vedānta
unchallenged. Pateeyase..chaturthi vibhakti. To him, my namaskara.

Lion being the most powerful king of the forest can destroy any other animals challenging it, it
kills several animals even an elephant in rut 9mada yaanai) similarly vyasa lion can kill all the
elephants in the form of other darsanams. Other vaadis are compared to matta ibhaha.
Elephant in rut. All these vadi elephants one who can destroy. In Brahmasutra, second pada
second section, all the PP darsanams are negated. He uproots. Samhatre…Vyasa kesarine
namaha… here we get the glory of Vyasacharya through an imagery.

A huge forest is there, some of the trees are there, kantaki vrukshaas are there, very many
trees and bushes carrying sharp thorns. In other parts, lotus plabts are also there with lots of
lotuses. There is a powerful cyclone . it separates the thorn and spreads it all over the floors of
the forest. Same wind plucks all the lotus flowers from the lotus pond and drops these flowers
over the thorn. They come in contact and flowers are damaged and destroyed. He is going to
compare the disastrous wind to all the dvaita acharyas. Students are dumped on dvaita
darsananis, all other 5. Not only madhva. Here we are now seeing flowers and thorns.

A person has entered the forest who is a well wisher of the flowers. He has the following
thoughts (a well wisher traveler). These flowers are so beautiful. They must not be over the
floor damaged by thorns. They deserve a better lot. They deserve to decorate beautiful picture,
like acharyas, they must not be damaged.

Therefore, the traveler, gathered the flowers from the thorn, numbers are given, you should
tally the numbers in the next para, drushtantha versus darshtantha (13 of them).
12thexample..again he entertained the following thought. Now I have rescued these lotus
flowers from the thorns.. again, they can get dumped. So I have to protect the current flowers
and future flowers, this powerful wind, they should not again throw them into the thorns. I
have to make an appropriate arrangement to rescue the flowers from the thorns.

He took some sutram, first meaning thread, then brahma sutrani. With sutram he made a net
and separated the flowers and thorny trees. The sutra jala will protect the flowers. This karyam

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should be done by me. Vicarayamasa…afterwards, a net (cloth like form), he separated the
thorny trees and the flowers. Because of the net, flwers were protected/rescued from all the
thorn. Upto this is example. Now it has to be connected to brahma sutrani, how vedantic
students are protected from dvaita darsanams.

Topic 350

(३५०) दा कं श वषये भेदवा दकृतोऽनथः —

Now we are coming to two different topics. We are coming to original vedantic discussion from
the standpoint of the student. Second: the calamity caused by all other systems of philosophy.
Other darsanams are causing havoc. Like the cyclone causing destruction. Like Gaja in south of
Tamilnadu.

यथायं ा था कृते । (१) भेदवा ाचाय पो वायुः, (२) वेद पे वने (३)
अथवाद पक कवृ ेषु कामकम पा क का व (४)

काप राग ेषा ददोषर हत (५) सु श पकमला न (६) शमद-

मा द प ाना ा (७) कामकम पक के ास ामय त ।

Like the example given, in spiritual context. 1) all teachers who ultimately say dvaitam alone is
satyam, dvaita or bheda darsanam, all these acharyas should be compared to disastrous
cyclone.

Footnote is still stronger. Top two lines are continuation of footnote of previous page. We
spoke of three types of namaskara, kayika, manasa, vaachika. Here continuing mental
reverence. Mental reverence is like seed. Vachika is like plant or sprout. Kayika is like the tree.
Mental reverence gets converted into kayika finally. Karya kāraṇa sambanda between each
pair. Benefit of namaskara is guru will be pleased with student, assuming shraddha and bhakti
therefore he is cpable of being taught Vedānta. That’s the phalam of namaskara.

Here bhedavada acharya is like cyclone. Foot note says, they don’t even deserve title acharya,
because acharya must remove ignorance of student. (Guru expansion)30.00. bhedavadis are
called acharya only figuratively. Like calling a person lion because he shows courage, he is really
not a lion.

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एवं कामकम नरतानु ावचसंसार ःखभा गनो ा (८) मागगपा व सव ापी

महा व ुरेव (९) मनोहािरकमलव ा ःकरणा एते पु षा न सक क ानाह ः
। (१०) क ु म प ा यो ा एवै त इ त न ीवेद ास पेणावतीय
(११) ता श ाना- त ोपदेश पे ो े ापयामास । यथा च ोऽ प
वायुः क च ान पु ा ु तु न भव त । तथा
न ाचाय पदेशाधीनं पु षं भेदवादी सु नपुणतकर प ाम यतुं न श ो त ।
“नैषा तकण म त- ...

Footnote: त (१) मानसनम ारो बीज , (२) वा चकनम ारोऽ ु रः, (३) का य-
कनम ारो वृ ः । (४) तैगव
ु दीन साद पं फलमवा ते ।

१. अ भेदवा दन आचाय ो दवद े संह ो िरवौपचािरक ।

2 entire veda śāstram is vanam 3 in the veda there are so many vakyams which are not the
central teaching, various rituals for dharma artha kama, they are really not goals, they fall with
samsara only. They are not really purusharthas. All vakyams that spoke of dharmarthakama, are
thorny trees. They are all arthavada not tatparyam of the vedas. Yamimam pushpitaam
vaacham…in Gita we saw. Kamātmāna swargapara…. Vyavasayātmāka buddhi…chapter 2. Do
this ritual, you will get this benefit. Dvaita vadi talk of this more and more…na karmana na
prajaya…. There is a footnote regarding arthavada.. they are worth noting. All secondary
statements of the veda are arthavada vakyams, karma vakyams, all upasana vakyams. All are
dvaitam. That’s why in mandukya karika, upasana….those who are trapped in upasana are
unfortunate people. They should be followed until sadhana chatushtaya sampatti. Dasoham
must be rejected and replaced by soham. Dvaita acharya will never say this, they will say you
are permanently dasaha. In foot note, he is classifying arthavadaha.

Arthavada is classified into two in veda anta context, three types in karma kanda, two in jnana
kanda.

२. व थ ावक ेन न क ेन च वधोऽथवादः । अ प च वरोधे

गुणवादः ादनुवादोऽवधािरते । भूताथवाद ानादथवाद धा मतः ॥

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इत क गुड ज का ायेन कमफल ु त ारा न ामकम वतकः

परकृ तपुराक प ।

One in the form of gloryfying and other criticizing. While we talk of shadlingani, arthavadaha is
divided into two. In Vedānta we find, adbaitam and advaita jñānam. Tatparyam is in advaitam.
Glorification involves exaggeration. Advaitam gives mokṣam is phala lingam, not arthavada.
Phalam is factual, arthavada need not be factual, exaggeration is possible.

Examples. Brahmaiva bhavati….in the jnanis family there will be no ignorant person at all. This is
exaggeration. This is sthuti..bhriguvalli..mahan bhavati. A jnana will have plenty of cattle,
children etc. this is artha vāda vakyam. Similarly criticizing dvaitam. Brihada..upa.yonyam
devata upaste… na sa veda..yatha pashuhu. All people who do upasana differentiating
themselves from upasyam do not know reality, they are like various animals serving the human
being. Terrible word. Strong criticism. Aim is dvaite tatparyam nasti. In vedantic context, thus
we have two in jnana kanda.

In karma kanda context three types. Anu vāda and bhootartha vāda. One is called guna vadaha,
See shloka. When there is a vedic statement, that contradicts other pramāṇaṃs, pratyakṣa etc,
its called artha vadaha. Example: adityo yupaha…Man is fire. For cooking then we can keep
water on head. That’s only guna vadaha type of artha vadaha as it contradicts pratyakṣa
pramāṇaṃ. In Katopanisad swargalokat amrutatvam bhajante, heavely people attain amrutam.
They will also have rebirth as it contradicts śruti as well as anumana pramāṇaṃ. Anything
that’s a result of karma is temporary. Figurative statement.

Next is anuvadaha. A statement that’s knowable through other pramāṇaṃs. Example: agnii
himasya bheshajam. Himam means snow. When you feel so much cold in winter, remedy is
heat or fireplace. It’s a vedic statement. We know this from prataksha pramāṇaṃ. Anuvada
rupa artha vadaha.

Next is bhootartha vadaha, a statement where tatparyam is not there, a statement that’s not
contradicted by other pramāṇaṃ or supported by them. All such statements are bhoota
arthavada. In brihada..bhashyam. chapter 1 section 3. Pramaana bhashyam. Prāṇa samvada.
We have gone through this. Entire brihadaranyakam I did, and summarized bhashyams. Vicara
bhashyam. Satyasya satya bhashyam… 20 bhashyams I summarized. Pramāṇa bhashyam..
vajrahastaha purandaraha. Indra has got vajrayudam in his hand. Does it contradict pratyakṣa
pramāṇaṃ or not? Indra is not visible for us to say. Not seen or known by other pramāṇaṃ.
Physics book does not speak of Indra. Is there a milky ocean? Śāstram talks about it. There is no
tatparyam, therefore arthavada vakyam, which category is it? It is bhootarthavada. Because it
does not contradict other pramāṇaṃ, neither is it supported. Since we don’t know, we should

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not negate the milky ocean. For mokṣa, we do not require either. Like is there a Vishnu with 4
hands? You can take either way. In BS bhashyam, Sankaracharya says whenever scriptures
describe the Iswara with forms, 4 hands etc, bhagawan has maya shakti, he can appear in any
form. Like Ganesha, Siva, Vishnu. All the forms are possible for bhagawan, do not call them
imagination.

8th December 2018

Page 230

Topic 350

(३५०) दा कं श वषये भेदवा दकृतोऽनथः —

यथायं ा था कृते । (१) भेदवा ाचाय पो वायुः, (२) वेद पे वने (३)
अथवाद पक कवृ ेषु कामकम पा क का व (४)

काप राग ेषा ददोषर हत (५) सु श पकमला न (६) शमद-

मा द प ाना ा (७) कामकम पक के ास ामय त ।

Niścala Dās is continuing with the topic of managacaranam only. He wants to talk of the
importance of Guru namaskara. In our guru parampara there are many acharyas, most
important is Vyasacharya, Sankaracharya comes next to Vyasacharya only. Brahmasutra called
utara mimasa gives guideline for interpreting upaniṣads. Sankaracharya follows the guidelines.
Vyasacharya has done extraordinary rescue job. Niścala Dās is presenting this through an
imagery. Entire karma kanda kamya karmani focusing on aartha bhakti and artharthi bhakti
(referred as trees with thorns). Yamimam pushpitaam vaacham….all the beda vadi acharyas
popularize kamya karmas and prayachita karmas. We saw footnote on two types of artha vāda
in karma kandam and 3 for jnana kandam.

Main topis…they are all thorny, they keep a person within samsara. Thorns are in the form of
rituals for fulfilling worldly desires. Sandhyavandam, pmy are not highlighted.. all the people
who can get mokṣa are taken away from mokṣa maraha. Preyo marga is highlighted by these
people. All the human beings by nature are good until tempted. Shishyas are naturally straight
forward without dishonesty kaapatyam, raga , likes and dwesha dislikes. They are tempted
through various rituals. 4. Kapatya rahitani and ramyani must be equated. 5 is human being and
kamalani equated. These kamala pushpani deserve to be in the temple (mokṣa), human beings

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must be kept in mokṣa temple, instead they are connected to thorns. Shamadamadi refers to
shreyo marga…nowhere people encourage vedantic study… natural path they must be
following…manushya janma is the only janma in which mokṣa is possible, instead they are
plucked away.

(Chayavayati…causal form :chyaavayati. Past active participle is prachavya..lyabantam avyaya

rupa.)

During chaturmasyam, all people are supposed to visit Sanyasis. Because they stay in one place.
You are all involved in family centred activities, think of vanaprastha ashrama….sanyasis are
supposed to attract them to vedantic way of life.

Kama karma rupa thorns and society (flowers) get connected. Vedānta is kept far away. Instead
Encourage them to do all the kamya karmas…with all the pāpams, you cannot do
prayaschittam. Where is the limit? There is only one thing that will put an end to sanchitam (all
prayaschitta karmas will only handle a art of prarabhdham, not sanchitam), jnana marga and
mokṣa. They don’t talk about these is the tragedy. several upaniṣad mantras you have to
connect here.

एवं कामकम नरतानु ावचसंसार ःखभा गनो ा (८) मागगपा व सव ापी

महा व ुरेव (९) मनोहािरकमलव ा ःकरणा एते पु षा न सक क ानाह ः
। (१०) क ु म प ा यो ा एवै त इ त न ीवेद ास पेणावतीय
(११) ता श ाना- त ोपदेश पे ो े ापयामास । यथा च ोऽ प
वायुः क च ान पु ा ु तु न भव त । तथा
न ाचाय पदेशाधीनं पु षं भेदवादी सु नपुणतकर प ाम यतुं न श ो त ।
“नैषा तकण म त- ...

Bhagawan thought this society must be taken away from these theological samsara causing
materialistic religion. Even if they speak about mokṣa, they mislead in previous yougas with
brahma jñānam you got mokṣa, in this kali yuga nama sankeertanam is enough for mokṣa as
brahma jñānam is difficult.

They quote:

Naham vasami vaikunte, na yogi hrudaye… vedantic study will not help bring bhagawan to you.
Whereever divya nama sankeertanam is there I stay God stays, God tells Narada. Unfortunately

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Vyasacharyas teaching in brahmasutra they argue is not required, only hare rama, hare rama.
Misleading theological system. Evam…kama karma nirataan, bhagawan saw these
people…people who are involved in kama karma, those who are within higher and lower
samsara (lokas) we do not condemn nama sankirtanam, we say it gives only chitta shuddhi not
mokṣa. Seeing such misled people, Bhagawan took the avatara of Vyasacharya….like the forest
traveler in the example. Sarva vyapi Maha Vishnu is traveler. Vyasaya visgnuroopaya….. Agama
based quotation. One portion talks of chiitaa shuddhi (all puranas have this) and other part on
mokṣa. All agama śāstras say mokṣa can be attained by puja or namasankeertanam. We had
bhagawata mata khandanam. Has a sadhanam part and darsanam part. Yoga sutra and yoga
darsanam, we leave out darsanam. Brahma sutra clearly distinguishes. Brahmasutra does the
weeding out…

All hindus are caught up in these misleading sytems like flowers caught up in thorns…nobody
tells jnana deva mokṣaha…agama śāstrams have taken us away from Vedānta.. all these hindus
should not be caught up in these misleading philosophies. They all should discover oneness in
Me. Whoever says soham are papis and will go to special narakam.

Niścala Dās says ..they are meant to become one with me..mayyeva sakalam
jatam……consistent job of dvaita acharyas is suppress the upaniṣads by any method.

Vishnu took avatara to highlight upaniṣadic portion. There are sutras differentiating paramātmā
and jīvātmā. Sankhya yoga nyaya vaisheshika speak of this aspect. Religions suppress
mahavakyam. Bhagawan took avatara of vyasa. He took all these bhaktas caught in dasoham
and kept them on his own lap, ātmā tatva upadesam through brahmautra. Upto iti.
Vyasacharyas lap is brahma sutam. Dvaita bhaktas he took and put them in advaita.

Once the lotus is brought to the lap is protected, once you understand brahmasutra, any
amount of dvaita darsanam will not impact you..stating in binary format is very difficult, staying
there in and through prarabhdha is very difficult as dvita bhaki dvaita darsanam and all puranic
stories say God is ultimate. In trouble bhagawan alone will rescue… similarly I also must be
rescued. If bhagawan stands in front, I becomes a miserable floating straw. Advaita darsanam is
not easy. Be in binary format…even the powerful vay in the form of prarabhdham, once it is the
flower is in the lap well protected, powerful wind will not take it away. Similarly Vyasacharya is
trying to protect the advaita jnanis in the lasp with brahmasutra. In the same way any student
who is within the guidance of shrotriya brahma nishtaa acharya..

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They use their own logic, they will quote Prahlada. always dvaita bhakti is based on miracle
stories. Miracle stories is only logic for dwaita bhaktas. They teach us how to suppress our
intellect. pramāṇaṃ: na esha tarkena..advaita jñānam can never be shaken.. Śruti quotation:

Next class..

15th December 2018

Page 230 2nd para last three lines

यथा च ोऽ प वायुः क च ान पु ा ु तु न भव त। तथा

न ाचाय पदेशाधीनं पु षं भेदवादी सु नपुणतकर प ाम यतुं न श ो त। “नैषा
तकण म तरापनेया” (क. १.२.९) इ ा द त
ु ःे ।

As part of mangalacharanam, guru namaskara going on..

Vyasacharya. Although it is not his own teaching, Vyasacharya alone has codified the whole
teaching in the form of brahma sutra. Therefore Niścala Dās wants to offer vyasa namaskara.

He wants to preent the contribution of Vyasacharya first. He says dvaita vaadis focus on karma
kanda and ignore advaitam the central teaching of the veda. Dvaitam cannot be central
teaching as we all experience dvaitam all the time and veda need not teach us.

After sadhana chatushtaya sampatti one has to come to advaitam, this clarity has been given in
Brahmasutram by Vyasacharya. All other acharyas are misleading that even in mokṣa they
maintain jīva iswara beda.

They are compared to a cyclone which dumps the thorns on the gentle lotus. Vyasacharya saves
the earnest advaita students and keeps them in his lap and gives them guru śāstra upadesha.
Even powerful wind will not lift flowers kept in the lap of acharya.

In the same way, all the dvaita darsanams (sankhya, yoga, nyaya, vaisheshika, purva mimasa)
and their powerful arguments will not lift the students from the acharya Vyasa. Any
brahmanishtaa acharya. Under his influence, all the other philosophical sysyems cannot shake
this person, however powerful logic they may use. “Naisha tarkena matihi aapaneya”. This
advaita jñānam -matihi. Aaapaneya: to accomplish or attained, na aapaneya means cannot be
attained by tarka but only through śāstra. Aap aapnoti derivation.

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Another root, apa plus nee dhatu…apanayanam..to remove, apanaeya removable, na apaneya
cannot be removed. Advaita jñānam can never be removed by any amount of tarka. Here
second meaning must be taken. No dvaita darsanam can shake our knowledge.

त ा न ाचाय पदेश एवा ो- ः । (१२) पुनर प वेद ास पी भगवा

च यामास । (१३) पुन- र यं भेदवादी अ ान प कामकम पक कमाग वृ
ामये द त अतो- ऽ ेषाम प श ाण म नवृ ये
ाय वचारा कसू पजाले न वेदा- वा पवृ ा क क म
ु े ो भज ।

Tasmaat : therefore, only the teaching of a brahma nishta achara that alone is compared here
to the safe like lap of the teacher of the flower like student. For his generation, he can directly
teach. For future geneations he thought of writing brahma sutra. Lord himself who has now
taken avataram as Vyasacharya entertained the following thought. Number has to be tallied
between the paras. Thinking was, the present cyclone they have escaped, you may have future
cyclones. Bedavadi acharyas ones in other karma marga could impact others and confuse the
entire vedic society. To save the other vaidikas, to remove the future possible confusion, he
introduced the nyaya prasthanam, a net that will divide the dvaita (thorns)and advaita
vakyams, Vedānta rupa vruksha from the thorny trees. In some bhashyams we saw a big
discussion, should veda be considered as one śāstram or two. All others look at veda as eka
śāstram. Therefore they talk of dvaitam or dvaitadvaitam, giving equal reality to dvaitam as well
as advaitam. We alone say dvaitam and advaitam cannot be both equally real. We treat dvaita
śāstram as separate śāstram. Two śāstrams and anubandha chatushtayam is also different. A
big analysis is done by Sankaracharya..briha bhashyam sambandha bhashyam, Sureswaracharya
writes 1000 verses on this in his varthikam to establish that there are two aspects. In Sankara
bhashya vimarshaha, Rama Rayakavi compares the two bhashyams, Ramanuja’s and
Sankaracharya’s. Jalena Vedānta vakya vrukshan… dvaita vakyams are separate and must not
be mixed up therefore separated.

वने स वधा वृ ाः — (१) सक का वृ ाः । (२) न - काः

पु फलशा लनो वृ ा े त । न का वृ ा य द जाले न क क- वृ े ो
वभ ा भव तदा त ु ाण क केषु न पतेयुः । एवं वेदऽ
े पस वधा न
वा ान । त का न च ा ा न फलै ः कम ु त ारा ब हमुखं पु षं कम ण

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वतय । अ ा न वा ा न कमफलानाम न- ा ददोष न पण ारा कमणः

सकाशा पु षं नवतय ।

How Vyasacharya has differentiated vedapurva bhaga and vedaanta bhaga. Jaimini wrote purva
mimamsa and Vyasacharaya Uttara mimasa. Jaimin is Veda Vyasa’s student.

In the veda vanam, two types of trees, one with thorns, ones without thorns (samsara and
dukham). Dvaitam is samsara must be clear. Maha vakyams are nishkantaka. They will produce
the flower called advaita jñānam and fruit called mokṣa. In Dvaita vakyam there is no
tatparyam, this must be highlighted. By the brahmasutra jalam, from the dvaita vakyams, if
separated properly, then all the flowers the vedic students will not fall into dvaitam once again.
Our triangular format. Kantakam or thorn..Vyasacharya is trying to lift us from triangular
format. That’s the mokṣa, out of that. Go to binary and not fall into triangular format. In spite of
Vyasacharya, we refuse to get out of triangular format. All of you are flowers. In the veda, both
vakyams are there. There are dvaita vakyams that talk of various worldly desires, avahanti
homam etc for wealth, Tai upa, Shikshavalli, do this homam you will get all prosperity and
Swarga. Yamimam pushpitaam vaacham… slowly they have to go from kamya karma to
nishkama karma.

Kanicit vakyani…example in footnote apana soma… ritualistic prople are proudly declaring, we
drank Soma (meaning soma yoga and offered soma and took prasadam soma we partook). We
will go to heaven and eternally enjoyed. We will also get interested in all these. Arthavada
vakyam, dvaita acharyas will present this as pramāṇa vakyam. After reading this we will be only
interested in heaven and related rituals, become extrovert.

They will never turn inward. Anyani vakyani, there are other vakyams, that karma acharyas will
suppress. There are so many other vakyams that criticize the karma phalam. Such vakyams are
there, these acharyas will cover up these lines. Example any loka attained in time, by punyam of
karma or upasana, there is no such thing called eternal loka. These people also do not think and
buy their statement. Advaita acharyas will keep reminding na karmana na prajaya.

Topic 351

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(३५१) ाससू मेवानथ नवृ ुपायः — वेद ासो वेदवा- ान वभ

कय सू ेण वेदगतान सकलवा ान नवृ ावेव ता य न तु वृ ौ
क चद प वा ेत बोधयामास । व ुत ु वृ बो- धकवा ानाम प
ाभा वक वृ े न ष कम वृ े पु षं नव व हतकमसु पु ष वृ मु ा
व हतकम नु ानेन ा ःकरण पु ष सवकमफले ो वैरा पूवकं
ान न ास ादने एव ता य म त नवृ ावेव सववेदवा ान ता य ।
अथवादवा ान कमफलबोधक - म प गुड ज का ायेनव
ै । न तु तेष वा ान
फले ता य । अमुमथ ीवेद ास एव सू ब
ै धय त ।

Title: Only brahmasutram is the only means to remove all the anartham or samsara.
Vyasacharya clearly differentiates both vakyams through his brahma sutra even though the
veda purva bhaga is persuading a person to do karma, it is only to get vairagyam. In
Bhagawatam, karmanushtaanam na phala sidhyartham, vairagya sidhyartham.. all vedic
statements are for Nivruti, not for getting attached to gruhasthashrama but get vairagyam to
come to vanaprastha or sanyasa ashrama, its only an intermediary ashrama. Nija gruhat
toornam vinargamyat.

Compromise, jneyasya nitya sanyasi yona dveshti na kangkshati, consolation certificate. All
gruhasthas are as good as sanyasis, no attachment or hatred towards family. This is a
compromise. Aim of veda is vanaprastha or sanyasa. Everyone has to come to this. Na tu
pravrutau….even though statements ask a person to enter gruhasthashrama, reason is 90
percent of vaideika karmas can be performed by only gruhastha. Wife or husband is karma
angam. Pankto vai yagnaha.. an yagna is called pangta as 5 limbs are required. Wife, yajamana,
child, money all meant for vaidika karmani. I have to do vaidika karma, after that karma is not
relevant thereafter. Finally karma tyagaha is vision of veda. All karma vakyams , when a
gruhastha is engaged in vaidika karmas he will not go astray based on instinctive desires.

Minimum benefit he will not go the wrong way.

All karmas are to turn away from nishiddha, kamya and svabhavika instinctive karmas. Vihita
karmas too, initially lot of kamya karmas given. They are like carrots. Once they come here tell
them kamya karmas are not always successful. You must be doing regular sandhyavandanam,
only then kamya karmas and prayaschita karma will be successful. For success of kamya karma,
you have to do nitya naimittika karma. This will give chitta shuddhi and then he will drop

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kamya, prayaschita and vihita karmas. Nitya naimmitika karma at max can give Swarga besides
chitta shuddhi but not mokṣa. Then you introduce Vedānta in gruhasthashram, then he gets
jñānam but no benefit. Then you say jnana nishtaa is important. 4 dushta chatushtayam, four
enemies to be reduced. Ahamkara, mamakara, raga, dwesha. By invoking asangha ātmā
swaroopam, Sravanam is not enough, mananam and nididhyasanam is important. Then he says
no time, then say take sanyasam. PORT reduction so that you will have more time for mananam
and nididhyasanam. Every thing is directed towards sanyasam, jñānam, advaita, mokṣa. These
four are interconnected, that’s the tatparyam of veda. If you say I want only one leg of table
and pull, other 3 will come automatically. This is not vedaantasya tatparyam. This is sakala
vedasya parama tatparyam. Veda also wants to bring us to vedaanta only. First brahmacharyam
is talked as part of brahmacharya ashramam, only in gruhastha its compromised. Again
restricted in vanaprastha and sanyasa.

22nd December 2018

Page 231

3rd para topic 351

(३५१) ाससू मेवानथ नवृ ुपायः — वेद ासो वेदवा- ान वभ

कय सू ेण वेदगतान सकलवा ान नवृ ावेव ता य न तु वृ ौ
क चद प वा ेत बोधयामास । व ुत ु वृ बो- धकवा ानाम प
ाभा वक वृ े न ष कम वृ े पु षं नव व हतकमसु पु ष वृ मु ा
व हतकम नु ानेन ा ःकरण पु ष सवकमफले ो वैरा पूवकं
ान न ास ादने एव ता य म त नवृ ावेव सववेदवा ान ता य ।
अथवादवा ान कमफलबोधक - म प गुड ज का ायेनैव । न तु तेष वा ान
फले ता य । अमुमथ ीवेद ास एव सू ब
ै धय त ।

Niścala Dās is talking about the glory of Vyasacharya by pointing out the teaching of brahma
sutra, most important key to opening the veda box. Sampradaya is presented by Vyasacharya
only.

Niścala Dās says karma , upasana are important not for their phalam of artha kama but chitta
shuddhi. Beginners do not know the importance of chittashuddhi is known. That will be known

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only when importance of jñānam is known, its importance will be known only when mokṣa’s
importance is known.

Veda should not say karma upasana is for chitta shuddhi, the common people do it only for
artha kama. Worldly or religious they are only interested in materialistic benefit. You do karma
and upasana for artha kama, dhanyam dhanam bahu putra labham etc. all these promises are
like the sugar coating on the pill. Bitter medicine is chitta shuddhi. Even kamya karma is also
meant for chitta shuddhi, but never mention, says Sureshwaracharya. Body guard Iswara, visa
Ganesha. You do 11 pradakshinams before visa, then 108 pradakshinams after getting visa.
Veda also promises all these phalams. Inside, vedic intention is one day or the other this person
will get chitta shuddhi. Vastu tastu, really speaking, the hidden agenda is, even kamya karmas
prescribed in the veda purva bhaga, is meant to turn people away from natural instinctive
wrong activities, vihita karma includes kamya karma, nitya naimittika karmas, by engaging in,
one day he will know the limitations. Because of Iswara smaranam, even this will give chitta
shuddhi. First we speak of Swarga prapti and then trivida doṣa, dukkha mistritatvam,
atruptikaratvam and bandakatvam. It gradually makes them get vairagyam and turn towards
vicarasagaram class. Even gruhasthashrama is not meant for getting stuck but grow out of
gruhastashrama, even if you do not leave physically, mentally you should leave… sanyase
eva…even veda vakyas are meant for sanyasa ashrama. All other arthavada statements that
praise heaven etc, in katopanisad, Swarga loka is glorified, in Chāndogya upaniṣad Brahmaloka
is glorified, by mere sankalpa, he can have dance, music, bring relatives there etc. all these
glorifications are finally meant for vairagyam towards brahma loka.

Gudajihvika nyaya..sugar coated pill, mother takes some gudam, jaggery and the finger of the
mother is sweet, the mother will apply the sweet on the tongue of the baby and then puts
medicine on the tongue, the baby takes the sweet and medicine assuming it is sweet, similarly
vihita karmas are really for chitta shuddhi.

If you want kamya karma and prayaschitta karma to work, you have to do sandhyavandam
regularly. Those who do not do sandhyavandanam, all other pujas and prayaschita karma will
not work.

There is a sutra called sarvapeksha sutram.. all karmas are useful. Another statement that says
karma is useless (agnidhyana danapeda sutram). How do you resolve the contradiction, karma
is useless with regard to jñānam and mokṣa.

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एवं ाससू ा ा ा पु षः काम कम ो नवतते। यथा सू न मतं जालं

क के ः पु ा ण नवारय त। तथा ाससू मद ( मीम सासू )
कामकम नु ाना ु षं नवारयती त जाल न
े पत ।

चकार सू ं यो ासो नै थ वबोधक ।

तमहं दासभूतः स णमा म मु मु ः ॥

By following the vyasa sutra, whether you study tatva bodha or ātmā bodha, they all contain
vyasa sutra essence only. In the beginning itself in aparokṣānubuti, Sankaracharya says by
following varnashrama dharma, you will not get jñānam or mokṣa but the
vairagyadichatushtayam. Gradually we have to drop papa or nishiddha karma, then kamya
karmas, doing puja for worldly and family benefits, then give up all prayaschita karma, give up
astrologer business. Get out of the grip of astrology. Take your time but get out of them, you
should have only nitya naimittika karma…. Ultimate aim of Vedānta is one has to remounce
nitya naimittika karma by renouncing gruhasthashrama and only focus on SNM. Even if we do
not renounce gruhastashrama, reduce kamya karma, reduce duration of puja. Finally even japa,
parayanam etc are obstacles to Vedānta. This is our direction of the journey. PORT reduction…
Niścala Dās connects it to the story. Forest, tree with thorn, flowers are there, dvaitacharyas
are like cyclones, lift kamalam flower and drops them on thorn, the traveler separates the
thorns, created a net out of sutram to separate flowers and thorns. Vyasa sutra to bring
students from karma to SNM.

The network made out of thread, the flowers are separated from the thorns by the network. In
the same way, this vyasa sutram or brahma mimasa sutram, gets people away from port to
sanyasa ashram. Even time may be available, making mind available s initial task of spiritual
seeker. Brahmasutra is compared to the portioning network. Now he offers the Guru
namaskara. Our original topic is mangalacharanam…. W can offer namaskarams sincerely from
our heart.

Chakara sutram……

Here Niścala Dās or Guru (dream). Agrudadeva, in the dream has come to a dream Guru, now
they are going to start our third vedantic course. All these are happening in dream. Shishya is
the dasa of the Guru, Vyasacharya, offering namaskarams to Vyasa again and again. That

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Vyasacharya who composed brahmasutram. A brahmasutra that reveals I am akarta, abhokta

..all these are possible in advaita Vedānta darsanam. You are karta and bhokta… Im free now
and here. Mahavakyams were blacked out by Dvaita darsanam people, that’s why we require
punyam to come to advaitam and that’s why we have to offer namaskaras to Sankaracharya
also.

Santam Sivam advaitam..Mandukya upaniṣad clearly indicates..

Shishya Agrudadeva is going to ask 3 questions. Entire Vedānta course is answer to these 3.

Topic 352

(३५२) अगृधदेव यः ाः —

(१) अहं कः, (२) संसार कत कः, (३) मु े ः कारणं कं ानमुत

कम थवोपासनमथवा कम पासने उभे अ प इ त ।

Agrudadeva’s 3 questions: They are introduced because in Gita it says tat viti pranipatena….
Without Shishya asking teacher should not give the teaching. Not anuprashana(in Tai.upa
brahmanandavalli, based on teaching when he asks follow up Q) but pariprashna (student
asking question for the first time).

Then student explains the q.

Who am I? 2) Who is the creator of samsara or dvaitam? 3) whats the means of mukti? 4) is
knowledge the means of liberation? Or upasanam or meditation? Or karma and upasana
combination?

त (१) हे भगव , ‘अहं कः’ इ त ायम भ ायः — (१) कमहं देह पः, (२)
अथवा देहा ः । ‘अहं मनु ः’ इ त ‘मम देहः’ इ त च वध ती तस वा े
संशयो जातः । य द भवा म देहा ं वी त त ह (३) अहं कं कतृभो ृ पः,
(४) उता यः । य द म भवान यं कथय त, त ह (५) अहं कं सवशर रे ेकः,
(६) उतानेक इ त ।

Now he explains why he developed the doubt regarding himself. Hey Bhagawan, this is my
intention when I raise this question. Am I this body as held by all these scientists and human
beings, this is not an ordinary question, if they (younger generation) are asking if shraddham

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tarpanam last rites are needed because there is no proof for sūkṣma Sareeram. Many hindu
next generation are turning atheists because of this.. why do upanayam spending so much
money… very very serious issue. Our children are going away from puja, scriptures, religion etc.
all acharams are questioned… kim aham deha swaroopaha. Is there someone other than the
body surviving the body. Kato upa, yeyam prete… why this doubt? I myself use two expressions,
when I say Im the human being, I’m equating myself to the physical body…not suksha śarīram.
Student says at other times I say my body is very weak today, then my body is not me but
something possed by me like my book, possessor of the book is different from possessed book.
Body is possessed by me. I’m different from the body, mama dehaha when you say I am not the
body. Both these thoughts and expressions are possible, therefore I have got a doubt.

Second level doubt in next line.

29th December 2018

Page 232 topic 352 second para

त (१) हे भगव , ‘अहं कः’ इ त ायम भ ायः — (१) कमहं देह पः, (२)
अथवा देहा ः । ‘अहं मनु ः’ इ त ‘मम देहः’ इ त च वध ती तस वा े
संशयो जातः । य द भवा म देहा ं वी त त ह (३) अहं कं कतृभो ृ पः,
(४) उता यः । य द म भवान यं कथय त, त ह (५) अहं कं सवशर रे ेकः,
(६) उतानेक इ त ।

Agrudadevaha in his dream has met with a vedantic guru and asking the following 3 Qs,
regarding jīvaha, Iswaraha, mokṣa saadhanam. With regard to jīva several sub questions wre
intended. Am I the jīvaha or jīvātmā identical with the body or different from the body? If I the
Ātmā different, then is Ātmā akarta abhokta or bhokta karta. Then is Ātmā only one in all
bodies or are they different. Different answers given by sankhya yoga purva mimasakas. I want
to know right and wrong answers and why wrong answer is wrong.. since questioner is
tarkadṛṣṭī.

Second Q regarding Iswara. Lots of sub questions as well. In next para.

(२) ‘अ संसार कत कः’ इ त तीय ायमाशयः — (१) अ संसार

कत क ना वा, (२) अथवायं संसारः य- मेवो ः । य द क न कत

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त ह (३) स कत कं जीवः, (४) उते रः । यदी रः कत तदा (५) स ई रः

कमेकदेशे तः पिर ः, (६) उत स ई रो ापकः । यदी रो ापक ह
यथा (७) ापकादाकाशा ीवो भ थे राद प जीवो भ ः, (८) अथ-
वे रा ीवोऽ भ ः ।

With regard to second question on Iswara. Iswara is introduced by all systems as the creator. So
first question, is there a creator for the universe or has it evolved by itself? Sansaraha means
the universe. So many sub divisions. 1) is there a creator for the universe? 2) has the universe
just come up by itself randomly? 3) if your answer is there is a creator then I have many
questions. In Mandukya karika so many schools of thoughts, giving distinct answers to this. Jīva
as creator, Iswara as creator. If Iswara is creator then, is this creator located in some time and
space? Constantly churning out new creations:- tatashta Iswara, somewhere he is seated. If he
or she is located God, then he will be finite or do you want to say God is all pervading. All
pervading God cannot have a form. If God is all pervading, is the all pervading God different
from the finite Jīva (non pervading) like all pervading akasa is different from every finite object.
Just as Jīva is different from all pervading Iswara. Or are you saying they are both the same.
Sadhana centric question.

(३) ‘मु े ः कारणं क ’ इ त तृतीय ायम भ ायः — (१) मु े ः कारणं कं

ान , (२) उत कम, (३) उतोपासन , (४) उतोभय । उभय म त प ,े (५) कं
ानकमणी, (६) उत ानोपसने, (७) उत कम पासने ।

Means of liberation is main question (saamanya questions..total 3 given on top). Sub questions
to Q3. Now 3.1, 3.2, 3.3 etc

Does knowledge give liberation? Or does Karma give liberation? Or upasanam meditation (or
bhakti) or a combination. If you say combination, what type of combination? Is it a
combination of knowledge and karma, or knowledge and meditation or karma and upasana?
Which is right which is wrong? And why behind it

The 3rd Vedānta course covers all this, meant for tarkadṛṣṭī. Tatva dṛṣṭī and adhrushti were
over. This is current very elaborate Vedānta course. 3rd course is answers to samanya viśeṣa
prashna. Guru is ready to respond.

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Teacher is going to answer in this order. Like Chapter 8 of Gita beginning. Remember this page
232 always…

Topic 253 to Topic 282 – 20 topics answer to generic question on Jīva centred questions.

(आ. ३५३-३८२) ‘अहं कः’ इ त ो र —

(३५३) आ ा स ात सा ी —

श कृत थम गु रे वमु रमाह — ‘ ं स दान पोऽ स’ इ त। अनेन

‘देहा ’ इ ु ं भव त । देहो स प
ू ो जड पो ःख प ा । आ ा तु
त ल णः स दान पः ।

First right answer as per advaita philosophy, then he will refute others. You may feel I do not
want to know about other philosophies here Tarkadṛṣṭī wants to know these details. Wrong
answers and why they are wrong as well.. that’s why 3rd Vedānta course is 3rd, because
students can withdraw if they want. This is for knowing about other schools of philosophy.

Am I the body or different from the body? Ātmā is not the body (sanghaataha term used to
represent shareeratrayam or pancakosa) but the sakshi witness consciousness different from all
of them.

Footnote: Ātmā is different from pancakosa we are not elaborating in 3rd course because we
have already covered earlier, like searching for needle in haystack..reference: page 160 to 176.
Topic 273 to 287…we saw at vyaṣṭi as well as samaṣṭi level. This is very unique, samaṣṭi
pancakosa. Vyaṣṭi samaṣṭi bedaha is at kosa level but not sakshi level. Tvam satchiddana
swaroopaha. Pure existence pure consciousness pure happiness… you should not say pure
consciousness and existence.. you should say sat is cit, cit is Ananda. Ātmā is different from the
body mind complex having diagonally opposite 3 natures..asat or mithya, acit or jadam,
ananandaha or dukkha roopaha. You are different from the body… nature of 3 fold body, asad
means mithya not non existent. Nasatobhava in Chapter 2 of Gita. Jada rupaha ca inert in
nature, dukkha roopaha, nature of body and mind is dukham. Its naturally dukham ridden. The
now and then happiness is due to getting reflection of Ātmā in the mind. When mind is
sorrowful, its natural. When its happy, its borrowed or incidental. Anātmā according to Vedānta
is of the nature of sorrow. Whereas Ātmā is sat cit Ananda swaropaha.

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ं कत भो ा च न भव स । (१) य ःखम स ःख नवृ ये सुख ा ये च

कम करो त, अतः स कत इ ु ते । (२) य ःखा- भावा ःख नवृ ये न ं
कमकत भव स । (३) मान पोऽ स, अतः सुख ा ये च ं न कमकत
भव स । (४) यः कत भव त स एव भो ा प भव त । ं न कत अतो भो ा प
ं न भव स । धम धमजनक- भा भकमकत त लसुख ःखभो ा
ूलसू स ातो न । ं तु स ात सा ी ।

If you go back to the jīva centred qs, he is going in the same order. Is that ātmā karta bhokta or
not? First advaita vedantic answer. Simple reply as its already discussed. You are neither a karta
nor bhokta. Ātmā being Ananda Swaroopa, ātmā need not do any action. Ātmā need not
remove sorrow as it is not there. Ātmā need not acquire happiness, it is the very happiness
itself. It does not require dukkha Nivruti or sukha prapti. All karmas are for only one of these
two. Therefore, Ātmā is not karta or bhokta. Your very nature is happiness like sugar does not
need addition of anything to make it sweet. Only the body mind sense complex, BMS complex
(kāraṇa śarīram or chidabhasa is not mentioned here) , Anātmā is karta is essence, ahaṅkāraha,
alone is doing good and bad action. Which is producer of punyam and pāpam. You are the
witness consciousness ahaṅkāra’s sakshi. 2nd Q answered.

Next Q: is Ātmā parichinnaha or vyapaka?

(३५४) आ ा ापक एक — अत एवा ा एक एव । न नाना । य ा ा कत

भो ा च भवे दा नाना भवे । तथा ह, एकः सुखी आ े । अपर ःखी ।
कतृ भो ृ ा दधम व श एक एवे कारे एक सुखे सवष सुख , एक
ःखे सवष च ःखं स ेत । न तु तथा नुभवः । त ा ो ा
नाने ेवा काय । आ ा भो ा । अत एव एक एवा ा । एक एवा ा
सवशर रे षु ापकः ।

What is the nature of Ātmā? Ātmā vyapakaha ekashcha, all pervading and one. Therefore
only..since Ātmā is akarta and abhokta it is one not many. If Ātmā is karta and bhokta, naturally
we have to accept many as in the world we experience multiple kartas and bhoktas going
through multiple experiences.

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5th January 2019

Page 233 3rd para

Topic 354 contd…

Author will first present the vedantic answer. He will not elaborate the vedantic answer as he
has already dealt with it but he will focus on the wrong aspects of other schools of
philosophy..sankhya yoga etc. it is manana pradhānam, therefore it will be tarka pradhānam.
Sankhya yoga nyaya vaisheshika. They accept veda pramāṇaṃ but called tarkikas by
Sankaracharya as they primarily dependent on logic. Student happens to beTarkadṛṣṭī.

Now advaita darsana reply for Ātmā question. First he said Ātmā is different from body mind.
Now he says it is akarta abhokta. Ātmā need not get sukham or get rid of dukham as it is sukha
swaroopam and no dukham, therefore it need be karta or bhokta. Gita : Prakruter guna
karmani…all karmas are done by product of prakruti…in all other schools of thought, ātmās are
many…we alone say ātmā is one, obtaining in every body.

Logic given is borrowed from Sankhya people. We are seeing that many people have got many
different experience. Some people are happy, happier, happiest. The experiencers of happiness
are many. This is based on pratyakṣa anubhava pramanena. Pluralistic pleasure and pain. If
bhoktas are many kartas also must be many. If Ātmā also is a karta and bhokta, then ātmā also
will be many. Fortunately Ātmā is not karta or bhokta therefore you cannot argue that ātmās
are many based on the plurality of kartas and bhoktas. Sankhya people are going to argue that
ātmās must be plural because kartas or bhoktas are many. (but for advaitins, ātmā is not karta
bhokta).

M:One jīvātmā is happy one is unhappy. Suppose you accept karta bhokta is only one, when
one person is happy all others are happy. When one person is unhappy all others would have
been unhappy if karta bhokta is one. Bhokta experiencers and doers are many. Advaitam
accepts this. Suppose ātmā is karta bhokta then ātmā also would have been plural, but ātmā is
abhokta akarta ca, therefore Ātmā is only one. There is no pratyakṣa pramāṇaṃ to prove ātmā
is many, therefore as per śāstram we have to conclude that Ātmā is one. We have to accept
that it (one ātmā) is in all the bodies.Therefore our conclusion is that one ātmā pervades all the
bodies.

Others (sankhya nyyayikas) give various logic for the wrong conclusion that ātmās are many.…

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३५५) सा मत न पण , त राकरणं च — सा ा ह आ ा अकत भो ा च

इ कुव ोऽ ा नो नाना म ुपग । त ा व ।

Sankhyas come under astika darsanam. But they are astika nastika as they do not believe in
Iswara but believe in Veda. The sankhya philosophers have come close to us, They say ātmā is
akarta and abhokta. After accepting this, they conclude that Ātmās are many… That is very very
illogical and contradictory. Sankhya work is presented in sankhyakarika, it existed originally in
the form of Sankhya sutrani by Kapila muni and then got lost, then this book Sankhya karika
was written by Iswara Krishna. Then based on the Sankhya Karika an author reconstructed the
sankhya sutrani. In all traditional schools of Vedānta, Sankhya and other schools are presented
briefly. Only after completing this, Vedānta will come. In sankhya karika there is a shloka that
says Ātmā is akarta and abhokta, only prakriti goes through everything. Verse no 62, we saw in
Mandukya Bhashyam class. In spite of saying this, they say Ātmās are many.

Summary of Sankhya philosophy:

तथा ह, सा ान स ा ेव — (१) स रज मोगुणान सा ाव ा

धान म त क ते । त धानं कृ तरे व भव त । न वकृ तः । वकृ तन म
काय , कृ तन मोपादानकारण । त ददं धानं मह उपादानकारण ा
कृ तभव त । इदं च धानमना द ा कृ तन भव त ।

As follows: They have prakriti and purusha. Matter and Ātmā. They say purushas are many, one
prakruti only.. They do not have Iswara. We do not require a God to create this world. Matter
will naturally evolve into a universe. 24 tatvams. In Tatvabodha also we said. Chaturvimsati
tatvam. Prakruti one matter was there. We discussed in Chapter 7 of Gita ..bhoomi rapa…..It is
based on sankhya approach to creation. Prakriti is anadi, it is Kāraṇam not karyam… Prakruti,
mahat and ahamkara (3)are one each. From Sativik ahamkara manaha(1) comes, from rajasic
sense organs or indriyani (10), from tamas sūkṣma bhootani (5)come out. From subtle
elements gross elements come (5).

This grouping is done in sankhya karika, 24 divided into 3 groups. First group is kevala Kāraṇam
group, 2nd group is kevala karyam, 3rd both Kāraṇam and karyam from different angles like our
parents.kevala Kāraṇam is mūla prakriti, kevala laryam is vikriti. Kāraṇa karya mixture is prakriti
vikriti. From this chart we have to put them into these 3. 7 are intermediary, 16 are kevala
karyam, 1 is kevala Kāraṇam.

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Imagine the chart… 16 final products; mind, 10 sense organs or indriyani, 5 gross elements
equals 16. 7 items are prakruti vikruti. Mahat (from prakruti), Ahamkara (comes from mahat)
and 5 sūkṣma bhootani. Purusha is neither prakruti nor vikruti. In viveka choodamani
Sankaracharya says prakruti vikruti bhinnaha…Purusha is the 25th Principle. 24 are subdivisions
of matter and energy. 25th is non matter consciousness principle. Between Vedānta and
Sankhya difference is in one versus many consciousness. Purusha the consciousness’ are many.

M: So the three gunas in equilibrium is called prakriti or pradhānam. In Sankhya when word
guna is used it must not be translated as attribute or property, it is matter, sattvic component
of matter, rajasic component of matter. 3 substances satva, rajas and tamas substance like
intertwined three strands of a thread. Guna is the constituent strands of one thread called
prakriti. When they are in equilibrium, its called prakriti not vikrutihi or product in time. Matter
can never be created or destroyed. Prakriti or matter is eternal. It only changes from one state
to another, manifest to unmanifest and vice versa śṛṣṭi and pralayam.Modern science and
Sankhya philosopher say they (matter) is as real as the consciousness purushaha. Vedānta says
matter is an appearance, consciousness lends existence to the appearing matter like appearing
dream.

Vikruti means product. Prakriti is material cause. Intelligent cause cannot be called prakriti.
Prakruti, It can be used only for upadhaana Kāraṇam. Very derivation of the root prakruti is that
which is deliberately transformed into a product. Why upadaanam? That which is resorted to
by the intelligent cause for producing an effect. This Pradhānam, called so because whole
creation is residing in prakruti in dormant unmanifest form. Each prefix suffix in Sanskrit speaks
to you…pradhānam: I am the repository of the entire universe…

Vicarasagaram on 12th January 2019

Page 234 top line

Tathaahi...krutirnabhavati line 5

Agrudadeva student is asking questions. Teacher presents vedantic answers which is almost a
repetition. He will present this as well as conclusions of other darsanams and refute those
schools of philosophy. All other darsanams are tarka pradhāna, and hence he must be taught
about the limitations if tarka. He relies more on tarka. Limitations of tarka is revealed by
refulting tarka based schools of thought. Tarkika darsanani. They are called tarkika darsanam. In
mananam, we also rely on tarka, relying on tarka too much is criticised. Revelation of limitation
of tarka is required for Tarkadṛṣṭī. Not Tatva dṛṣṭī or Adṛṣṭī. Author presented the vedantic jīva
swaroopam. Ātmās features....Ātmā ekaha....sankhya also give most of the features except a
critical one, ātmā anekhaha. Each ātmā is all pervading. Although veda says ātmā ekaha in

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svetasvatara upa, eko ātmā....

25 tatvams, 24 are material in nature. 25th is non material ātmā. Pradhānam, prakruti and
maya are synonymous. We use all three words in vedānta also. Pradhānam and prakruti
sankhya uses, he does not use maya becayse maya signifies that pradhānam or prakruti is
mithya or lower order of reality. He does not accept the mithyatvam of maya. Pradhānam is
called prakruti as it is cause of everything. This mūla prakruti which is causeless cause, upadana
kāraṇam for the first product called mahat. Mahat is used in vedānta darsanam. Mahat appears
in katopanisad. This is borrowed by sankhya, matter principle. With RC, mahat is called
hiranyagarbha tatvam or sutraātmā. Chetana mahat is hiranyagarbha born out of prakruti or
maya. This pradhānam being anadi, is never born. Out of brahman. Maya or prakriti or
pradhānam is anadi. All 3 are one and the same.

(2-8) mahattatvam....upto bhavanti before 9-24

(२-८) मह , अह ारः, प त ा ा ेत स कृ त वकृतयो भव । त

पूवपूवमु रो र कृ तः, उ रो रं पूवपूव वकृ तः । प त ा ाः प भूतान
कृतयः । इ ं स त
ै ान त ान कृ त वकृतयो भव ।
One prakruti, 7 prakruti vikruti, 16 vikruti.

Footnote 1

१. मायायाः सकाशा मह मजायत । मह ा स रज मोगुणभेद-

व श ाह ारत मजायत । त ा प त ा ा अजाय ।

from maya, mahat was born, from Iswara Hiranyagarbha was born, (when you include
chidabhasa in maya it called Iswara). From mahat tatvam, according to sankhya (we say virat
came in vedānta) ahamkara tatvam is born. Ahamkara tatvam is similar to virat. They talk of
three gunas associated with ahaṅkāra. Satva rajas tamo guna beda vishishta. From satvik
ahaṅkāra mind came, tasmat... tamasa ahaṅkāra panca tanmatra (sūkṣma bhootani) came. Why

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they are called tanmatra? Because gross elements are not tanmatra. Each subtle element will
have only that element. Sūkṣma akasa, sūkṣma vayu etc they are in their pure form. Sthūla
akasa is not pure akasa. Griss akasa has got only 50 percent akasa, rest 4 elements. They are
alloys. These are tanmatrani.

Mūlam..mahat tatvam...these 7 items are prakruti vikruti from different stand points. Among
the 7 each one of the former one is cause of the later one. Each of the latter one is a product of
former one.

Pancasūkṣma bhootani...panca sthūla bhootani are born. All these 7 are cause and effect,
prakruti vikruti.

9-24 Panca bhootani dasendriyani......upto pancavimsatitatvani bhavanti last but two line.

(९-२४) प भूता न, दशे या ण, मन े त षोडश त ा न वकृतय एव न कृतयः ।

(२५) पु षो न कृ तन प वकृ तः । य ु यदा व र कारणं भव त तदा
त ु कृ तभव त, यदा काय भव त तदा त ु वकृ तभव त । पु ष ु न
क चद प कारणं भव त । त ा कृ तः; न क चद प काय भव त । त ा
वकृ तः । अतो- ऽस ः पु षः । इ ं सा मते प वंश तत ा न भव ।

Mere products are 16

Panca sthūla bhootani, 10 sense organs and the mind. Sankhya philosopher does not talk of
panca prāṇa. He includes prāṇa as shakti pervading all the indriyani therefore does not mention
it as a tatvam. Here dasa indriyani are born out of rajo guna of ahaṅkāra, mind from satva of
ahaṅkāra. Even jnanedriyams born out of rajo guna not satva as in vedānta. Vedānta accepts
this as we are any way going to discard all this asanātmā. Panca sthūla bhootani fromtamoguna
of ahaṅkāra.

5 gross elements are not kāraṇam, it is said. A doubt may come, why they are not kāraṇam.
How are our physical bodies born? From this stand point panca sthūla bhootani are cause?
How sankhya philosopher is saying it is not prakruti.

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Ans is here we are only discussing 25 tatvam. Not śarīram. We are not speakng of creation. In
mandukya too, turiyam is beither karyam nor kāraṇam.

A thing is called kāraṇam in relation to something else. It produces an effect, at that time its
named prakrutihi. The same is called karyam with respect to its own kāraṇam. All the 24
tatvams are jadam in nature, anātmā, drushyam. Omact.

There is something else beyond this. Like in the picture

there is something which is constant not in the picture but its existence cannot be
challenged....the camera. Similarly not seen in the body mind world can never be questioned,
thats I the consciousness principle. Scientific process of enquiry cannot detect this. Modern
science appreciates consciousness and assumes it is a feature or attribute of matter.

Sankhya says its not part product or property of matter. We should admire sankhya for this. In
fact there is a saying, sankhya bauda sankarat, sankarodayaha. Sankhyya and buddhism if you
comine and create hybrid it is Sankaras teaching. Sankhya separated matter and consciousness,
fantastic development in the history of philosophy. He however gave both equal degre of
reality. From baudha we say matter is mithya. Left behind is consciousness, unfalsified
consciousness remains called vaidika darsanam. Westerners say Sankaracharya created
advaitam by merging sankhya and buddhism. Sankhya baudhaa sankarat (saraswati sa)
unification led to Śankara philosophy. We dont accept this. We say Sankara brought the
philosophy out of vedānta teaching. Gaudapadacharya himself said this in mandukya karika.
These are the glorious conclusions. These are 25 tatvams, one is consciousness. Untill now we
are aligned.

(2) sankhyamate iswaro naanghikriyate....upto 8 sambhavataha..

(१) त म त पदाथ नाम । (२) सा मते ई रो ना यते । (३)

त ा कृ तरे व जगतः कारणं भव त । (४) पु ष भोगमो नम ं
कृ तरे व वतते । पु षो न वतते । (५) कृते वषय पपिरणामा ु ष
भोगो भव त। (६) बु ारा ववेक प कृ तपिरणामा ो ः स त। (७) य प
पु ष ास ा भोगमो ौ न स वतः । तथा प ानसुख ःख-

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राग ेषादयो बु ेः पिरणामा भव । त ा बु ेरा ना

सहा ववेकोऽ , ववेक ु ना । त ादा ारो पतौ ब मो ौ स वतः ।

In sankhya there is no Uswara, onky orakruti and purushas. Purushas are many prakruti is one.
Prakruti evolves into creation deliberately in a planned well designrd manner to benefit
purusha. He us closer to vaidika darsanam but away from modern scuence. Science says its
random evolution. No earth, 14 lokas etc, no purposeful evolution, its just random. We say its
designrd according to law of karma.

How is it purposeful? Then it shoukd be chetanam. Here sankhya sats prakruti is inert only but
it will purposefully evolve to benefit the purusha. Veda says purposeful evolution is possible
because of Iseara. So kamayata.

In sankhya Iswara is not accepted, he accepts veda oramanam. Purpose of creation is to benefit
the purushas.

Nireeshwara sankhyam... then two more sankhyams we talk of saiswara sankhyam. They add
26th principle Iswara.Seshwara sankhyam due to sandhi. This is of two types, vedānta
darsanam is seswara sankhyam. Bhagawadgita chapter 2 is called sankhya yoga, seswara
sankhya yoga.

Patanjalis yoga darsanam is also called seswara sankhyam. Because patanjaliyoga darsanam
accepts 25 tatvams. He says there us an Iswara who is also a consciousness principle without
samsara oroblem. Jīvātmā is samsara mixed consciousness. Jīvātmās are many paramātmā is
one.

19th January 2019

Page 235 top line..

Prakrutireva…sambhavataha

In this portion, Niścala Dās is analyzing the saankhya philosophy, especially the concept of ātmā
and some fallacies in their conclusion regarding Ātmā. Many principles are similar to Vedānta.
Matter and consciousness, then Matter into 24 sub divisions. Absolute cause Absolute product
and relative products. In the 13th chapter, Krishhna says prakruti vikurti…. Kaarya kāraṇa.. in
these portions there are so many similarlities between sankhya and Vedānta.

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Now further details are discussed then fallacy.

Prakruti (mūla prakruti) is cause of entire universe. Prakruti’s only aim is to serve the purusha.
For giving bhoga to the purusha, also to give mokṣa to purusha. Purusha does not do anything.
Prakruti helps purusha enjoy. Therefore he is called sankhya purusha. (on holidays when men
sit idle, he can be referred as sankya purusha aka lazy boy purusha). When Prakruti modifies to
become sense objects and sense organs for the purusha, prakruter gunamanani… guna refers to
three gunas of prakruti getting converted into vishaya and indriyani.

Mokṣa is because of jñānam. Jñānam comes from “satvat sanjayate jñānam” mind, satva guna,
jnana vrutti and resulting in jñānam. Prakruti contributes to all of these. Through the buddhi,
when prakruti and purusha viveka takes place, one gets mokṣa. For each step we have got
relevant Gita quotation. Chapter 2 is in fact termed sankhya yoga. Kshetra
kshetraynayor……Chapter 13, prakruti purashayour antaram meaning viveka.

Really speaking, purusha does not have bandha and mokṣa…yadhyapi, really speaking,
purushaha (Ātmā chaitantam is referred here) is asanghaha, in such an ātmā, there is neither
bhoga nor mokṣa aka apavarghaha in sankhya language. All these phenomena called vrutti
jñānam, belongs to prakruti, sukha dukham jñānam, raga dvesha, avivekaha are all different
types of vrutti belonging to prakruti only. They are all transformation in the buddhi and there is
adhyāsa problem. Attributes of anātmā are transferred to the Ātmā. There is non-
discrimination between prakruti and purusha. Non discrimination is there. Because of this,
both bondage and liberation do not belong to ātmā but transferred from buddhi or mind.

Where is the problem then?

(८) अ ववेक स ो य आ न भोग ेनव

ै सा मते आ ा भो े त क ते । (९)
परमाथत आ ा न भो ा । बु रे व भो ी । (१०) बु ा नो भ ा । (११)
ई श ान ैव ववेक इ त स ा । (१२) ई श ानाभाव एवा ववेक इ ु ते । इ ं
च (१३) सा मते आ ा अस ोऽ । (१४) सुखादयो बु ेः पिरणाम ा बु ेरेव
धम ः । (१५) आ ा नाना च ।

Because of non discrimination, all the bhogas, they are transferred on ātmā and ignorant
people say ātmā has bhogaha, and therefore call ātmā bhokta. In the end sankhya philosopher
says purusha is really not bhokta. Due to transferred bhoga only Ātmā is referred as a bhokta,
permanently its not. Really speaking, Ātmā is not bhokta. Buddhi (prakruti) is different from
ātmā. They have proximity but not one and the same. Clear understanding and claiming I am

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the Ātmā, sankhya philosopher will quote.lack of this discriminative knowledge is called avivika.
Sukham dukham raga dwesha, emotions, cognitions, confusions being a modification of buddhi,
all these are attributes of buddhi. Until now, we were friends. Now the statement.

Ātmā nanacha. Ātmās are pluralistic exactly like nyaya philosophy. Ātmā bahutva vāda.

This fallacy we are going to showcase and attack. Sankhya punching portion…rest…

Therefore, Ātmā is plural he says. Svetaswara upaniṣad mantra on Ātmā being one Sankhya
philosopher dropped. Niścala Dās is going to say what logic sankhya philosopher used to arrive
at Ātmā being many. Niścala Dās does not discuss the point, (inert prakriti thoughtfully works
for the benefit of purusha. Purposeful creation without intelligent principle..item no 4.
Purushasya bhoga mokṣa nimittam…….). Advaitin says this is not logical, how can creation come
out on its own? This particular sentence Purushasya bhoga mokṣa… Niścala Dās is letting
sankhya off without attacking. He is attacking ātmā nanacha.

अ ैवं स ा ः — तदेत ा मतम व । सुख ःखादीना- मा धम े

तेष तशर रं भेदादा नो भेदः स े । त सुख ःखा दकं ना नो धमः, क ु
बु ेरेव धमः । त ा ुख ःखा दभेदा ु भेद एव स े । न ा नो भेदः
स े ।

This is the conclusion of Vedānta. Sankhya philosopher says jīvātmās are many. He does not
refer to paramātmā. Whenever he talks about ātmā beda, he gives logic, different jīvātmās
have different experiences of pleasure pain knowledge etc. plurality of attributes proves
plurality of ātmās. Attributes actually belong to mind not Ātmā in reality. Minds are many, ātmā
is one. Sankya says emotions are many therefore ātmās are many. Ātmā is actually attributeless
therefore they are transferred to Ātmā. Then we say if attributes are transferred to Ātmā and
therefore ātmās are plural, we say even plurality is transferred. Plurality of body plurality of
mind creates plurality of ātmā. Advaitam says sarveshu bhooteshu samam thishtantu, ātmā is
singular only. Even though each one uses first person singular, first person does not have plural.
I I’s etc. I can have a plural only when many I’s are there. Suppose we say I has plural we. We
say we is not the plural of I. I plus you plus he. All persons included. This wrong we is taken as
plural of I. Sankhya commits the mistake of taking multiple I’s. in reality there is no one like I.
plurality belongs to mind sense organs and body, this sankhya missed. Eko devaha sentence he
missed, but he took dva suparna and misunderstood. Plurality of attributes they accept as
belonging to ātmā.

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If you say attributes are transferred attributes you accept that plurality is also transferred.
Sankaracharya borrows in Gita bhashyam, sukha dukkha moha rupa parinama is the three
gunas. They are attributes of buddhi. Sukham and dukham have nothing to do with ātmā. Ātmā
is witness only one.

यथैक ापके आकाशे नानोपाधीन धम उपा ाकाशयोर- ववेका तीय े।

तथैवैक ापके आ न नानाबु ीन धम बु ा- नोर ववेका तीय
इ ुपगम एव सा मतेऽ ु चतः । आ ान- मस न
े ा ुपग त
नाना ा कारो न ल एव।

Here Niścala Dās says what should have been your conclusion. When Rama is happy and
Krishna is unhappy. Happiness and unhappiness are attributes of their respective minds. Ātmā
is behind Rama’s mind and Krishna’s mind. The Ātmā behind Rama’s mind appears happy and
Ātmā behind Krishn’s mind appears unhappy. Do not conclude based on appearance. Example
of akasa within different containers given they seem to be contaminated, they seem to be
plural.Unfortunately in the final round, you goofed up….

26th January 2019

Page 235, 3rd paragraph

In this portion, Niścala Dās is talking about the logical fallacies in Sankhya mata with respect to
the concept of Ātmā. Only Ātmā not other areas. Niścala Dās introduced jīva Swaroopa
vicaraha, Iswara Swaroopa vicaraha and mokṣa sadhana vicaraha. Full 6th chapter, our views
and other philosophers’ views presented and defended. Their (sankhya) concept is very close to
Vedānta. He says ātmā is bhokta experiencing varieties of emotion. He says so only in the
beginning of the teaching…emotions belong to mind only but later he says the mental
emotions are transferred to the ātmā. Therefore ātmā appears as Ātmā, he says. Gets closer to
advaita. Then he says this ātmā is plural.

When we say how do you arrive at this? He cannot quote pratyakṣa, he says from anumaanam
or arthapathi I arrived at ātmās are many. Because each jīvātmā has distinct emotions. Because
of that Ātmā has transferred emotions in it. Advaitin says if emotions are transferred plurality
also must be transferred. Arthapatti plurality cannot prove real plurality.

There is a question in brahmasutra, is jīva born or not? Yatho vaa Imani bhootani jayante… birth
and death of jīva. Another place we say jīva is anadi. How do you reconcile? From the

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standpoint of the body, jīva is born, Vyasacharya says. Swaroopa drushtya jīva does not have
janma. Similarly difference between one jīva and others is only in upadhis. Advaitin tells
Sankhya philosopher accept plurality this way.

There is one all-pervading akasa. That one space appears to be many because of many
containers. Ghatakasa, wall space, stomach space etc. attributes are also transferred, dirty
place etc. the containers have got various attributes and we transfer to the place and say place
is dirty etc. because of non discrimination between container and contained. There is only one
all pervading ātmā, attributes of many minds we accept, because of non-discrimination
between mind and ātmā. Sankya must accept this. Sankhya says there are many all pervading
ātmās to accommodate different emotions. Advaitin says talking of plurality based on plurality
of emotions is wrong conclusion. We have to come to Śāstra pramāṇaṃ to understand ātmā
and Sankhya also accepts Śāstram. In Isavasya Ātmā ekatvam is proven.

Continuing…

क केचना नो मु ाः, केचन ब ा भव । इ ं ब मो- योभदादा भेदः

स ती तमेव । य द ब मो ावा - येते तदा ब मो भेदादा नो
भेदः स े । तौ च ब मो ौ सा - मतेऽस े आ न ना येते । क ु
बु ववेका ः, बु ववेका- ा ो ा येते त ते । य ु
अ ववेका ते ववेका न तत ु र स
ु पव ा । आ न
बु ववेका ो भव त । ववेका स ब ो नवतते । अत ा न ब ो म ा ।
यथा ब ो म ा तथा आ न मो ोऽ प म व
ै । य ब ः स मो ोऽ प
स ो भवे ।आ न ब म ा ा ो ोऽ प म व
ै ।

Sankhya mata people give two arthapatti pramāṇaṃ. First one we saw on emotions being
different from individual to individual. Second one now: Some jīvas are liberated jīvas, some are
bound jīvas. If there is only one Ātmā then you cannot have bound and liberated jīvas. For this
you have to accept multiple ātmās. You have to accept some are almost free, some are near
etc. First arthapati pramāṇaṃ is sukha dukkha vyavastha siddhyartham. There are many ātmās
not liberated, because of the presence of liberated and non liberated ones we have to accept
the many ātmās.

Advaitin says such a conclusion is wrong conclusion. Ātmā is asanghaha. Liberation or bondage
cannot touch Ātmā. Then bondage and liberation must belong to buddhi only (here mind).

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Bandha and mokṣa should belong to buddhi, ātmā has neither. If bandha and mokṣa belong to
ātmā, then you can talk of some liberated and non liberated ātmās. In sankhya’s own
philosophy, “na bandaha na mokṣaha purushasya”, a sankhya karika says so. Because of non-
discrimination, the problems of buddhi you are transferring to Ātmā, liberation is also
transferred to ātmā. Sankhya wrongly concludes that ātmās are many. Both bandha and mokṣa
are superimposed on ātmā. Both are mithya therefore the plurality also must be mithya. Like
rajju sarpa, its mithya. Now next is nyaya matam. 3 types.

इ ं म ाब मो ौ आकाशवदेक ा न यु त
े े ।
त ा ब मो भेदादा भेदो न स त । त ा ा ा भमता भेदो न यु ः ।

In this manner, mithya bandha and mithya mokṣa, you can explain as possible in one ātmā
itself. Based on the difference between bandha and mokṣa you cannot talk of difference in
ātmā.

Why should we do sadhana to remove an unreal bondage? Until we know unreal bondage to be
unreal, unreal bondage is taken as real. Once we know the fact, we do not need sadhana. for
jñānam, qualification is required.

Huge footnote: I’m going to list a lot of arguments to refute the plurality of ātmā.

Now next one.

(आ. ३५६-३६४) वधनैया यकमतवणन , त राकणं च —

(आ. ३५६-३६०) आ ा ापक इ त मतवणनं त नं च —

(आ.३५६-३५८) आ नो ापक ोपपादन —

(२५६) जीव ानेक ापक न ानगुणक ा दवणन — सा ाना मव

नैया यकानाम ा भेदोऽस त एव । एष च नैया- यक स ा ः —

We take nyaya and vaisheshika together. We consider sankhya yoga we consider together.
There is a primer in each darsanam like tatvabodha. Tarka sangraha for nyaya vaisheshika. 4
headings:

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One is main, then sub, sub sub, sub sub sub heading.

Main: three types of nyaya philosophy we are introducing hereafter. We call for refuting each
one of them.

Sub heading: ātmā is the biggest one (another will say smallest, another will say in between
madhyama parimana, we have not seen this discussion even in Brahmasutra) and its refutation

Sub sub heading: first nyayika gives proof to establish the all pervasiveness of ātmā.

Sub sub sub heading: jīvātmā has the following features. 1) anekatvam…many ātmās 2)each
ātmā is all pervading 3) nityatvam eternity 4) sagunaha has many attributes we will enumerate
14 attributes of ātmā. Most important attribute is consciousness. It is one of the many
attributes. Ātmā is jadaha, in that Chaitanya guna is present called jñānam here. Jnana
gunavatvam..bahuvrihi…

Tarkadṛṣṭī requires this, not us…

Like sankhya philosophers, plurality of ātmā is propounded by nyayikas. It is illogical. He says

just as in sankhya philosophy, a bird eye view will be presented. Like the 24 tatvams, prakruti
vikruti etc.

Among the features plurality of ātmā is an attribute, only this is going to be refuted. All of them
were refuted in brahmasutra in chapter 2. We are interested only in jīvātmā swaroopam now.
Even vishistadvaitins also says jīvātmās are many.

2nd February 2019

Topic 356

(२५६) जीव ानेक ापक न ानगुणक ा दवणन — सा ाना मव

नैया यकानाम ा भेदोऽस त एव । एष च नैया- यक स ा ः —

Niścala Dās has introduced 3 main topic in this chapter 6, jīvātmā swaroopam, Iswara
swaroopam, mokṣa sadhana swaroopam. We are in first topic. Chaitanya swaroopam, all
pervading, seemingly many but essentially one identical with paramātmā exactly like pot space.
sankhya say ātmās are many….he also pointed how this blunder was committed. Having
negates sankhya now nyayika matam, he has introduced nyayika no 1.

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Jīvasya..plurality, all pervasiveness, of the nature of consciousness (attribute of jīvatna) are all
jīvātmās characteristics. This is the difference. 13 more attributes are there. In advaitam ātmā is
nirgunaha, for nyayika it is endowed with 14 attributes. This is siddhanta of nyayika.

I would like to mention 2 topic as introduction. Nyaya vaisheshika. Entire universe is divided
into 7 categories. Each category is translated by him as padarthaha. Meaning of a word. 1)
substance 2) attribute 3) actions 4) universal 5) particular 6) intimacy or intimate relationship 7)
non existence or absence. Dravyam, gunaha, karma, samanyam, viśeṣa, samavaya, abhava.
Entire tarkaśāstram exists in verse form… nyaya siddhanta muktavali.. theories in shloka form.
Rest of tarka śāstra is subdivision of these 7. Then he takes about each of the padartha and
divides further. Substance he divides into 9, attribute into 24, karma into 5, universal into 2,
one intimacy (samavaya) and infinite particulars and four abhavas. Each one will be explained.
Niścala Dās avoids all of them. Where does ātmā come? First padartha is dravyam, among 9
one substance is ātmā. Substance is first padartha, second is attribute. Like color, height,
weight etc, actions are various actions we do. 4th one is universal and 5this particular. All people
sitting in the class. Universal character is humanness, manushyatvam. Particular we
understand. Samavaya is substance and attribute although they are two padarthas, they go
together they cannot be separated. Green color and flower cannot be separated. Similarly
substance and karma cannot be separated. Dravya guna dravya karma dravya samanyam
dravya viśeṣa pairs have got non-separable relationship. These 4 pairs have got intimate
relationship called samavaya the 6th category. We have covered 6 so far, 7th is absence,
darkness is a padartha. Absence of light…prakasa abhava rupaha tamaha.

First dravyam, it has got 9 types… shloka for this. Panca bhootani, kalaha time, (past present
time future time), 7th is dik or direction, (it can take attributes, eastern, west, noth etc), ātmā is
the 8th substance, 9th is manaha or mind. Of these 9, Niścala Dās is going to ignore 8 of them.
He ignored 6 padarthas and took dravyam, now amongst 9 dravyams, he is going to focus on
Ātmā. Vysheshika does not ccept God, nyaya accepts God. Jīvātmā and paramātmā pair in
nyaya, paramātmā is one, many jīvātmās are there.

Now Niścala Dās wants to speak of 14 attributes of jīvātmā.

(१) सुख , ःख , ान , इ ा, ेषः, य ः, धमः, अधमः, ान- ज सं ारः,

स ा, पिरमाण , पृथ , संयोगः, वभागः, इ त चतुदश गुणा जीव पा न ाः।

14 attributes, jīva rupa ātmā, Iswara rupa ātmā. Now jīvarupa ātmā 14 attributes. In Vedānta
Ātmā has no attribute. Here 14, happiness, unhappiness, consciousness not knowledge, raga

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dvesha likes dislikes, prayatnaha or will not effort, punyam, pāpam, vāsanas or imprint formed
through every experience, number (we say 24 gunas therefore no is an attribute, jīvātmā has
Ananta sankhya, paramātmā has eka sankhya), parimanam or measurement, size or quantity
etc, prutaktvam distinction or difference (ātmā is different from other dravyas etc), samyogaha
or combination like sharera vastra samyogaha after bathing, viyogaha association and
disassociation, jīva rupa ātmā nishtaa. Of these 14, upto samskaraha, first nine are considered
specific attributes that belong to ātmā only. Happiness is possible only for ātmā not panca
bhootas or kala or dik or mind. Sankhya parimaanam, putaktvam is there across all dravyams
therefore called samanya gunaha. Rest 9 are called viśeṣa guna. According to tarka śāstram.

(२) स ा, पिरमाण , पृथ , संयोगः, वभागः, ान , इ ा, य ः, इ ौ गुणा

ई र न ाः ।

Of the 14 gunas mentioned 6 of them you have to remove and retain 8 for Iswara ; sankhya
ekaha Iswara, parimaanam measurement : infinite, vibhu parimaanam, Iswara is different from
the bhootas, jīvātmā etc., putaktvam is there, samyogaha is there during creation etc,
vibhaagaha, Iswara gets separated, jñānam or consciousness, iccha, desire to create, śṛṣṭi
sthithi laya Kāraṇam, prayatnaha will to do.

Sukham dukham, dveshaha not there for Iswara, dharmaha, adharmaha, no vāsanas also.
Other 8 are Iswara guna.

(३) त ैतावा भेदोऽ — ई र ाने ा य ा न ाः । जीव ाना द य

अन । ई र एको ापको न । जीव ु नाना, सव ापको न ।
जीव ानम न । त ा दा ान पगुणोऽ तदा चेतनः । यदा ानगुणो
न दा जडः पाषाणतु ो भव त।

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Between jīvātmā and paramātmā, 8 gunas are common. Whats the difference between 8 gunas
of Iswara and jīva. In Iswara consciousness is eternal, desire is eternal, will is also eternal. For
Jīva they are not so. For jīva consciousness is temporary. During sleep we are jadam. Iswara is
one, vyapakaha: all pervading parimanam and eternal. Jīva is many and all pervading and
eternal. Since the consciousness of jīvātmā is temporary, jīvātmā will be senscient only when
temp consciousness is available, in deep sleep state no consciousness therefore body becomes
jadam. Like a rock or a stone.

(४) जीवे रा वव आकाशकाल द न प न ान ।

Other 8 dravyams now, he has talked about Ātmā which is the only relevant topic for us. Other
8 are not relevant. Panca bhootani kala dik manaha other than ātmā. Following dravyams are
eternal like ātmā, akasaha, kala is also eternal, dik direction is also nityam, manaha is also
eternal. Out of 8 dravyams, 4 are eternal. Other 4 dravyams, prutvi, jalam, agni and vayu not
yet discussed. Next para.

Vicarasagaram on 9th Feb 2019

Page 237 second para no 3..and 4 tatrataavan bhedosi..upto

Topic of jīvātmā swaroopa vicaraha is going on, vedantic definition of jīvātmā has been given.
Now other schools of philosophy are bring discussed and negated. Sankhya was negated
based on ātmās being plural.

Now nyaya vaisheshika. First classification was sapta padarthaha. No details. Only first
oadarthaha or dravyam is being analysed. In their philosophy dravyam is of 9 tupes, panca
bhootani, kala dik ātmā manaha, 5 were discussed. Ātmā divided into jīvātmā dravyam and
paramātmā dravyam. In 2nd para that we read now...eternal and all pervading, but paramātmā
is ekaha and jīvātmā is anekhaha but all are all pervading. Paramātmās consciousness is
eternal but jīvātmās consciousness attribute is only temporary in the waking state. In dream
state jīvātmā will lose consciousness attribute and becomes jadaha and pashaana tulyaha. Both
jīvātmā and paramātmā are considered ātmā dravyam. 4 more dravyams were discussed. Kala
dik ātmā and manaha are eternal. Mind in vedānta is a product of satva gunam and a product in
time. In tarka śāstra it is eternal and of paramanu size. In vedānta mind is medium size
depending kn size of the body, manomaya kosa.
Akasa also was nitya dravyam in nyaya vaisheshika. Kala dik are also nityam.

4 more are left out. Vayu agni jalam and pritvi.

Ssssssd Point 5 upto nityaha

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(५) पृ थवीजलतेजोवायून परमाणवो न ाः।

गवा जालक नगतेषु सूय करणेषूपल मानसू रजसः ष ो भागः परमाणुिर त
क ते। स परमाणुरा व ः।
These 4 have got 2 versions. One is during pralaya kalam and another during shrishti kalam.
During pralayakalam they remain as kāraṇa dravyam, all of them exist in atomic size. Paramanu
version is nityam cannot be destroyed. Each (pritvi etc) will have infinite atoms. At the time if
śṛṣṭi kalam activated by Iswara and adhrushtam karma these paramanus will combine and form
molecules we called it diads. Each diad will have fwo paramanu. In tarka śāstra they have a
name parimaandalyam. Size of paramanu considered to be smalkest possible size, diad is
dyanukam. Three dyanukams will form tryanukam. 6 paramanus together is a tryanukam
otherwise called trasa renuhu. Trasarenuhu is the smallest visible version. When in the morning,
sunlight is passing through the window, we see a patch of sunlight, when we clean and see a
small dust particle, that single floating dust particle is trasarenu. Size of paramanu is 1/6th of the
floating particle. Dyanukam is anityam because it is firmed at the time of creation and
dismantled at pralayam. Karya dravyam is anityam. Tryanukam is also anityam.

Jīvātmā is our enquiry.

(६) जा ादयोऽ ेऽ प केचन पदाथ ायमते न ाः स

। वेद व स ा ान ब न ले खने ज ासून योजनं ना ी त ना ते ल े
।
Here only one padartha dravyam was discussed, 9, both nityam and anitya dravyam, all these 9
put together is called padartha, there are 6 more, gunaha karma samanya viśeṣa samavaya
abhava. Tarkaśāstra discusses whether it is nityam anityam, paramanu rupa or vibhu etc.
Niścala Dās says there is another padartha which is nityam. Guna karma is anityam. He gives
example of samanya , universal of things is nityam. There us a common feature among human
beings because of which we call certain living beings as human beings, that common feature
manushyatvam pervades all the human beings thats the samanyam. Jati ..samanyam is
otherwise called jatihi. Manushyatva jatihi... this universal is eternal. Individuals are non eternal,
but jati is eternal. Nityam, ekam, anekha anugatam...we refute the very existence of jati in
vedānta śāstra. This is one if the cardinal principles of tarkaśāstra. Like adhyāsa is to advaita.
We are not interested in this, we are interested in ātmā dravyam. Samavaya sambandhaha.
Why advaitin attacks? To talk of samanya we need plurality, multiple human beings only can
give samanyam. Space cannot be many. Advaitin cannot accept samanyam as there is onky
one essential truth. All these concepts of tarka śāstra are against the veda. In introducing all the
contrary concepts, these topic are not relevant for serious seekers. So we are not elaborating
further.

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Next topic he wants to take up is what is their diagonosus for the problem of samsara. Eastern
philosophy we call darsanam because all these discuss the purpose, they uniformly declare for
removing the human problem of samsara. They all declare that we are introducing a medicine
for bhavarogam. Only when cause is known, the medicine can address. All of them say
ajñānam and adyasa are the reason for samsara. They call adhyāsa as bhranti jñānam. In
brahmasutra, tat tu samanvayat bhashyam, Sankaracharya says all of them except purva
mimamsaka (they say karmanad eva) say jnanad eva kaivalya .

(७) ‘अहं मनु ो ा णः’ इ त देहे आ ा भव त । ततो राग ष

े ौ भवतः ।
ता धम धम न म े कम ण वृ भव त । ततः शर र- स ारा
सुख ःखादयो भव । इ ं ायमते आ नः संसारं त ा ानमेव
कारण ।

Here he talks of cause of samsara, a person identifies with the body which is not ātmā but
anātmā. Only vishishtadvaitin and dvaitins auestions adhyāsa. Ramanujacharya talks of sapta
vidha anupapathihi 7 fallacies with adhyāsa. In vishishtadvaitam also there is adhyāsa but they
have not recognised it. After adhyāsa every human being has got raga dwesha. Raga dwesha
will lead to pravṛtti and nivruti. Pravṛtti and nivruti will produce punyam and pāpam, and they will
produce shareeera sambandhaha. Flowchart...Naishkarmyasiddhi first para ...same thing is
repeated. With regard to diagonosis of samsara. Brantijñānam also in a way comes from
ajñānam. Sometimes we say brantijñānam is the reason for samsara. Sankaracharya also says
adhyāsa is the kāraṇam. Reason given is pure ignorance does not cause any problem.
Ignorance is bliss!!!! Thats why people do not want to go for master check up. Proved by deep
sleep state, we do t have samsara.. sushupti is an e ample for mokṣa, briha upa says. In the
wKing and dream state ignorance is followed by branti jñānam, therefore samsara. In sushupti
brati jñānam nasti and therefore no samsara. Therefore branti jñānam eva samsarasya
kāraṇam.

Ssssss point 8,9 sub item 1 only.

(८) त ा ानं त ाना वतते ।

(९) देहा दसकलपदाथ आ ा भ इत न य एव त ान ।

(१) तेन त ानेन ‘अहं मनु ो ा णः’ इ त ा नवतते । (२)

For ajñānam, there is only one solution jñānam which will destroy ajñānam and brantijñānam. I
should know I the ātmā am different from all the padarthas. Ātmā anatm@ viveka jñānam,

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kshetra kshetrajña vibhaaga jñānam. Once tatva jñānam comes, all bh products like raga
dwesha sukha dukha etc will go away,

16th February 2019

Page 237 item no 7

(७) ‘अहं मनु ो ा णः’ इ त देहे आ ा भव त । ततो राग ष

े ौ भवतः ।
ता धम धम न म े कम ण वृ भव त । ततः शर र- स ारा
सुख ःखादयो भव । इ ं ायमते आ नः संसारं त ा ानमेव
कारण ।

(८) त ा ानं त ाना वतते ।

(९) देहा दसकलपदाथ आ ा भ इत न य एव त ान ।

(१) तेन त ानेन ‘अहं मनु ो ा णः’ इ त ा नवतते । (२)

Nyayika matam is being analysed. Nature of Ātmā was mentioned as nitya sarvagata dravyam
(inert) ātmā. This ātmā was divided into many jīvātmās and one paramātmā. They all get the
attribute of consciousness in waking and dream state and lose consciousness in deep sleep.
Whereas paramātmā enjoys the attribute of consciousness all the time. This jīvātmā is samsara.
Cause is ignorance and misunderstanding of Ātmā as body which is really anātmā. Adhyasam as
a cause of samsara, jñānam as a solution to samsara is common to 5 schools of philosophy, 5
astika darsanams exclude purva mimasa. All 5 say adhyāsa is samsara Kāraṇam and solution is
jñānam.

Item no 7 has the nyaya sutra, dukkha janma pravṛtti doṣa mitya jnananam, cascading flow. Like
cards, domino effect…utarotara apaye, lowest one is removed, one by one will go, floor by
floor, tadanantara apayat..all other consequences will go away,,,apavargaha..mokṣaha.

In yogasutra also we see the parallel. Adhyasa is the Kāraṇam and called avidhya. Anitya
ashuchi dukkha anātmāsu nitya shuchi sukha ātmā brantihi. Brantihi means adhyāsa. Mokṣa is

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avidhya nivrutihi. Yoga sutra 2.5. It is described here. There is misconception. From that raga
dwesha originates, then pravṛtti and Nivruti, punyam and pāpam, then through shareera
sambandam (next śarīram) we make sure of next birth in this birth itself. Once body comes
pleasure and pain cannot be avoided. First half physical joys, 2nd half is physical pain. Flow of
samsara. You remove adhyāsa and pravṛtti Nivruti, punya pāpam, shareera sambanda, remove
sukha duka, you are free.

M: here ātmā jñānam is not advaita jñānam, their ātmā jñānam is said in item no 9. I’m the
Ātmā different from all the anātmā. In nyaya śāstra, all anātmās are satyam only. Ātmā anātmā
viveka jñānam is tatva jñānam here. How is the Ātmā to be known? Ātmā is self-evident. We
need pramāṇaṃ only for adhyāsa nivrutti. Ātmā meaning chidabhasa and cit mixture. I negate
chidabhasa as mitya in advaitin. In nyaya ātmā is dravyam with temp consciousness. In Vedānta
śāstra, ātmā does not require a pramāṇaṃ, but in nyaya śāstra ātmā has to be known through
anumana pramāṇaṃ. Niścala Dās does not give process of anumaanam.

Once I gain that knowledge, I’m human, Im brahman, misconception goes away. Jīva bhava
goes away.

ा नाशे राग ष
े ौ न तः । (३) राग ेषयोरभावे धम धम थकम ण वृ- न
भव त । (४) वृ भावे शर रस पज ाभावः स त । ार ं तु भोगेन
न त । (५) शर रस ाभावे एक वंश त ःखान ंसो भव त ।

When delusion goes away, raga dwesha go away, actions towards things and away from things
pravṛtti Nivruti will go away, when there are no more karmas, no agami punya pāpam,
prarabhdha will be exhausted through our present experiences. Next body cannot come, punar
janma is avoided. Prarabhdham will get exhausted, just survive for some more days. Sukha
dukkha will go away as shareera sambanda goes away. 21 types of sorrow are enumerated.
Nyayika is committing a blunder. We note: agami karma is avoided, praprabhdha is exhausted.
Sancita karma is left out by nyayika.

Advaitin negates sancita karma through jñānam. In advaitam sancita karma is mithya. For
nyayika sancita karma is satyam hence cannot be negated by jñānam.

(१०) ायमते ता श ःख ंस एव मो ः । शर र , ो े ज ा ाणमन सी त

षड या ण, ष ाम - याण वषयाः, ष ड यज ाना न, सुख खे इ त त ते

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एक वंश त ः- खा न । शर रा दकं ःखजनक ा ःख इत क ते ।

ग दसुखम प नाशभया ःु खकारण । त ा ःु ख म ु ते ।

In the nyaya vaisheshika system, end of dukham that happens because of previous causes, are
eliminated through jñānam. Final dukkha elimination is mokṣa. Mokṣa is end of sorrow. In
Vedānta mokṣa is not only removal of sorrow but claiming Ananda also. No anada prapti in
nyayamatam.

21 dukhams, 1 śarīram,2 (6)shrotra, netra, …5 jnanedriyani plus manaha, this is a big debate
amongst different schools of thought. Is mind a sense organ. In tarka śāstra, mind is a sense
organ.

In Vedānta as per vacaspati matam, mind is indriyam. In vivarna matam, mind is not accepted
as sense organ. We wont enter this quarrel. They want to find out whether self knowledge
happens in sravanam or nididhyasanam. Depending on if mind is sense organ or not, both
groups argue.

7 sorrows till now. Object of the 6 sense organs, 7 plus 6 = 13. 6 indriyani janya jnanani, 6
experiences or anubhavaha. 13 plus 6=19. Every experience produces sukham or dukham
therefore plus 2. 21 Niścala Dās explains of these 21 items, 21st item is dukham, rest 20 are all
dukham, why are you enumerating twice. Niścala Dās says first 20 items are dukkha Kāraṇam,
21st is karyam dukham. What is the 20th dukham? Why is sukham counted? Sukham is also a
cause of dukham, worldly sukham. In Gita, ehi samsprashja bhogat… all worldly pleasures will
cause pain one day when they go away. As much pleasure so much pain. Even heavenly
pleasure, because of fear of ending, while there we are constantly worried. Veeta raga bhaya
kroda….thats why we are always worried about our family.. only neighbours enjoy our children.
No parent enjoys as we are worried about their future. Because of fear of losing the particular
person, Gita chapter 1, hands are trembling thinking of losing near and dear ones. In Vedānta
also, janya sukham is considered to be dukham only. Parekshya lokan karma chitan…
renouncing worldly pain is easy but renouncing worldly pleasures is difficult. We have very
strong attachment to family members. LK says you should be detached from your spouse and
children.

य प ायमते ो मनसो न ा योन शो न स व त । तथा प येन पेण

ो मनसो ःखहेतु ं त प
ू ं न त । पदाथ ानो ादक ा ो मनसी ःखहेतू
भवतः । मो काले ो मनसी पदाथ ानं न जनयतः । कणगोलकेनाव

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आकाशः ो इ भधीयते । त कणगोलकं मो काले ना ।

त ादाकाश प ो े यस ेऽ प गोलकाभावा ानं न भव त । अनया र ा
ानजनकं य ो े य पं तदेव ःख , त ैव नाशः ।

Here nyaya philosopher is imagining a PP. against mokṣa definition. All 18 items, sukha dukam
will go away with Śarīram going away. PP: according to nyaya matam, there are two things
which are eternal, mind also is eternal, 9 dravyams,,,,panca bootani, kala, dik, ātmā and manas.
All these 4 are eternal. Mind happens to be one of the 6 indriyams. One dukham will survive.
Manaha..dukha nasha cannot be complete. This is PP no 1. This has to be explained.

PP no 2 According to nyaya, among 5 sense organs, one sense organ, ear is unique sense organ,
ears are nothing but eternal akas. Space functions as ears. But not space in original form, but
apace enclosed within ear lobe, karna golakam, within ear lobe akasa is there. Enclose akasa is
shrotra indriyam. Therefore shrotra indriyam is akasa. Avacchina akasaha eva shrotrendriyam.
PP no 2 Even after death, even though body is not there, shrotrendriyam will be there,
therefore one more indriyam besides mind is eternal. Both are dukham. 19 dukhams can go
away in mokṣa, 2 cannot go away.

Summary: even though akasa is nityam, after death since body is not there for a tatva jnana
too, karna golakam will not be there. Enclosed akasa is not there. Therefore akasam cannot
function as shrotrndriyam and hence cannot generate sukha dukkha anubhavaha. Shrotendriya
dukham is gone, mind by itself cannot be the cause of dukham, because mind is jadam in tarka
śāstra, ātmā is also jadam. In jagrat Swapna when they combine consciousness is generated,
only here sukha dukham anubhavam comes. In mokṣa mind will be there but it will not
generate consciousness. After mokṣa, ātmā and mind will separately be jadam, but no dukham,
because dukham cannot be generated after maranam.

23rdFebruary 2019

Page 239 3rd line from top

कणगोलकेनाव आकाशः ो इ भधीयते । त कणगोलकं मो काले

ना । त ादाकाश प ो े यस ेऽ प गोलकाभावा ानं न भव त । अनया
र ा ानजनकं य ो े य पं तदेव ःख , त ैव नाशः ।
As a part of analyzing the jīvātmā swaroopam, Niścala Dās presented the jīvātmā swaroopam

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according to Vedānta and he is presenting jīvātmā from the view point of other schools of
philosophy. Now trivida nyayika matam. First type he is discussing. He talked about nature of
ātmā from nyayika perspective. Ātmā is inert and gets consciousness temporarily. This ātmā
suffers samsara because of identification with the body. Therefore, mokṣa is by removal of
bhranti jñānam by right knowledge. Sukha dukham, shareera abhimana everything is removed.
In nyayika mata, we do not speak of Ananda prapti, but dukkha dwamsa alone is mokṣa. Dukam
is defined as 21 items. 20 are dukkha Kāraṇam, 1 is karyam dukham. 6 sense organs (mind
inclusive), 6 sene objects, 6 sensory experiences born out of their contact. 3 are śarīram,
sukham, dukham. By jñānam jnana will remove all the karmas, jnana will not have karma and
21 dukhams will end. Tarkadṛṣṭī means intellectually overactive, hence he needs all these
discussions. A PP is raised now. 1) shrotra indriyam is nothing but akasa itself. Space within
karna golakam is shrotra indriyam. Space is nityam and hence shrotrendriyam must be nityam.
Therefore shrotrendriyam will not end at the time of mokṣa. Even though shrotrendriyam may
be there in the form of space but for it to exist it requires karma golakam. Therefore
shrotrendriyam cannot give dukkha or sukha anubhava. Tasmat ..due to absence of golakam, no
jñānam is possible. Knowledge producing shrotrendriyam is not possible in mokṣa kala. PP1
answered by nyayika.

Now 2nd PP.

आ ना सह मनसः संयोगेन ानमु ते । स च संयोगो ाय स ा ऽ

े तर
यया अथवोभयोः यया भव त । यथा (१) वृ वहगयोः संयोगो वहग ैक ैव
यया भव त । (२) योमषयोः संयोग भ
ू य यया भव त । तथा वभावा न
या न कदा प भव त । मो काले मन प या न भव त । त ा य
ं ोगव न
एव मो काले ना ।

first purvapaksha was that shrotrendriyam will continue, now another objection. In tarkaśāstra
mind is also eternal. (in Vedānta mind is born from satva guna). Mokṣa kale, mind will not end
therefore dukham will not end. This is PP2. Answer he gives is : mind by itself cannot be the
cause of sorrow because mind by itself is inert. According to tarka śāstra, inert ātmā and inert
mind come together to produce consciousness. Here consciousness is not eternal. It is
produced. In tarka śāstra no RC concept, no eternal consciousness. Consciousness joins mind in
tarka śāstra. In mokṣa kala, ātmā, mind will continue to exist.combination will not happen.

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Samyogaha na bhavati. Atomic size infinite minds are there, sarvagata infinite ātmās are there.
Which ātmā must join which mind, law of karma will decide. In jnanis mind karma ends so no
sukha dukkha anubhava… dukkha dvamsa rupa mokṣa sambhavati.

Ātmā and mind, when they contact, jñānam arises. Footnote person: so much given… Im not
going there. In Sanskrit medium, there I went through the footnotes. Additional information
regarding tarka śāstra. This contact can happen because of three different reasons. Left hand
and right hand are there. If they have to come in contact, 3 ways. Left hand stationery, right
moves, opposite, then both move. It can happen because of movement of one of the combining
factors or both factors. Like a tree and bird. Vigahaha. When bird flies and perches, bird moves
not tree. Goats will fight, both will push each other, until blood comes. In the all pervading
ātmā, motion is not possible, so ātmā cannot move towards mind. In samsara kala, in the mind ,
it joins the ātmā (one of the all pervading ātmās), combination being decided by karma,
punyam pāpam belonging to (2/14) ātmā, this decides the joining with mind. A jnana ātmā will
not have punyam and pāpam and hence will not get associated with any mind. In the mokṣa
kala mind is there, combining mind is not there. Sensciency is samsara, become a stone you are
liberated, that the teaching.

(३५७) नसोः संयोगेना न ानमु ते, आ ा भावतो जड

इ ेकदे शनैया यकमत —

There is another sub division of nyayika no 1. 1a of nyayika. He says consciousness is generated

ātmā mind are both jadam and eternal. Consciousness is generated. 1a has a difference of
opinion. He says its not combination of ātmā and mind but combination of mind and skin
indriyam. PP asks will not samsara continue, in 21 items mind is eternal. Ia philosopher says
even though mind continues it can produce consciousness by combining with tvag indriyam
and tvag indriyam is not there at mokṣa kalam. Tvag indriya manas samyogaha….either way
mind will be there but it cannot generate consciousness both in first group and 2nd group.

क नैकदेशी चा सह मनसः संयोगं ान कारणमाह । आ ना सह संयोगं न

कारणमाह । सुषु ौ पुर त ामकना मनः वश त । अत- चा सह मनसः
संयोगो ना । त ा ुषु ौ ानं नो ते । एत- ते चा सह संयु ं मन एव
ान ारा ःखहेतु ा ःख इ ु ते । न तु केवलं मनः । मो े चो नाशा या
सह संयोगाभावा ानं नो ते । मो काले मनोऽ । पर ु ःखहेतु ानजनकं
य
ं ु ं य न संयोगनाशा ाशो भव त ।

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First subgroup of first nyayika, combination of mind with tvak, tvacaa, truteeya vibhakti,
jñānam here means consciousness. Consciousness is the most difficult phenomenon to
understand, even for scientists. Some scientists say we may not be able to explain at all (some
say near future). We take this for granted. Vedānta alone has the most unique concept.
Sankhya yoga philosopher comes very close, independent and eternal..there are so many
consciousness. Most unique are the 5 features of consciousness. Vishishtadvaitin says there is
one eternall all pervading consciousness and many attributive consciousness.

Non-eternal skin and eternal mind produce temporary consciousness. Generated consciousness
will join the ātmā.

It is not the combination of ātmā and mind as said by previous group of nyayika. During
sushupti consciousness is generated or not. According to tarka śāstra consciousness is not
generated in sushupti.

During deep sleep state the mind will be travelling through the various nadis in waking state
and in sleep state will go to hrudayam, there is a membrare around heart called puritat,
ajatasatru brahmanam of Bri upa, nadis connect hrudayam and pureetat, mind goes to pureetat
nadi. Because of that tvaca saha manadaha samyogaha nasti. Mere mind does not produce
sorrow, it produces sorrow when combined with tvagindriyam. Therefore tvak associated mind
is called dukham, not the pure mind. In sushupti also tvam mana samyogaha is not there..in
mokṣa too, skin is not there, body not there because karma is not there. Although mind is there
during mokṣa. That mind which becomes a cause of sorrow because of joining with skin that is
not there.

2nd March 2019

Page 241 2nd para 3rd line

त ा ष
ु ु ौ ानं नो ते । एत- ते चा सह संयु ं मन एव ान ारा
ःखहेतु ा ःख इ ु ते । न तु केवलं मनः । मो े चो नाशा या सह
संयोगाभावा ानं नो ते । मो काले मनोऽ । पर ु ःखहेतु ानजनकं
य
ं ु ं य न संयोगनाशा ाशो भव त ।

The acharya is analyzing nyaya vaisheshika darsanam. 3 types of this darsanam. Acharya is
analyzing first one. They defined mokṣa as cessation of 21 types of sorrow. 20 are not actual

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sorrow but causes of sorrow. 21st is actual sorrow. 18 groups of 6 each shad indriyani, shad
vishayaha, shad indriya janya anubhavaha, 19 śarīram, then sukha and dukkha. At the time of
mokṣa since all karmas have ended all 21 end. They themselves raise two objections and
answer. 1 how can shrotriya indriam end? As t is akasa and it cannot end. The answer was it is
akasa enclosed within earlobe. Therefore avacchina akasa is not eternal. The golakam is not
eternal. Therefore this ends at death. 2 One item is manaha and according to tarkaśāstra
manaha is eternal, therefore mokṣa kale manodwamsa cant take place. Mind will continue but
consciousness generating mind is not there. Mind cannot generate consciousness. Two types of
nyayikas are there within first group giving two different answers. Mind can generate
consciousness only when mind and ātmā combine together. This happens only due to karma,
but mokṣa kale karma has ended. 2nd view was according to 2nd group consciousness is
generated by mind and tvag indriya samyogaha, once that ends once the samyoga ends.
Temporary ending happens during sushupti. Mind and tvagindriyanam hav no samyoga as mind
enters puritat nadi (pericardium..the membrane surrounding heart). When mind comes out of
pericardium during jagrat avastha, there is samyoga. In mokṣa, manaha tvak sambanda
permanently ends. Samsara kale dukkha kāraṇa bhoota manaha asti.

Mind continues but problematic mind is not there, consciousness generating mind is
problematic which is not there in mokṣa.We are only presenting nyayika matam, our refutation
is going to come much later..page 243

(११) इ ं मो दशाय परा नो भ ो ःखर हतो ापक आ ा जड प त ।

ानगुणन
े ा ा काशते । जीव सव ान म य- ज मेव; न न ।
त े यजं सव ानं मो काले न । त ा - काशर हतो जड प आ ा
मो दशाय वतत इ त ाय स ा ः ।

In this manner during the state of liberation, liberated all pervading ātmā remains. Ātmā
different from so many other all pervading ātmās (infinite are there!!). ātmā is like akasaha jada
roopaha. We have become inert. Because the self will become senscient only when associated
with consciousness. It does not declare its existence. (Self awareness plus awareness of others
is the charasterictic of a living senscient being. …Vedānta) modern science does not understand
how it happens.. self-awareness. When does matter reach a state when self awareness is
possible, not only self but awareness of others, this stage of evolution is researched by modern
scientisits till date. No answer. Nyayika says ātmā produces consciousness when it comes in
contact with matter mind. Modern science does not accept material ātmā or material mind.
Very serious subject matter. This extraordinary self awareness dropping is mokṣa according to
nyaya vaisheshikas. Jīvasya, for this jīvātmā, sarvam jñānam is born out of indriyam. It is

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temporary. For advaitins, consciousness is satyam, jñānam, anantam brahma.. mind does not
produce consciousness, it only manifest consciousness, this philosophy belongs to Vedānta
darsanam. Sankhya also says consciousness is non material eternal principle. That generated
consciousness in nyaya during liberation, it is gone. Nyaya is closer to modern science, they
both conclude that matter is fundamental and consciousness is an off shoot. Prakasa rahitaha,
lightless, means inert ātmā which is all pervading. In advanced Vedānta books, this is discussed,
sarva darsana sangrahas…all 12 schools discussed. Authored by Vidyaranya?? Not sure.
Vicarasagara has not used additional new words from other philosophy.

Based on sarva darsana sangraha, survey into schools of philosophy written by Motilal Banarasi,
Chandradar sharma. All 12 plus vishistadvaita and dvaita also. It is somewhat an equivalent
book.

(३५८) ायमते आ नोऽनेक ापक यो पपादन —

While presenting the nyaya darsana, we say it classifying world into sapta padarthaha and 7
categories. One was substance and it was divided into 9…one substance is Ātmān d it is all
pervading and there are many all pervading ātmā. How can there be many all pervading ātmās?
Definition of all pervasiveness is different from Vedānta. Here second thing is not possible.
Nyaya defines in its own way and they can have many all pervading ātmās. He is going to
explain plurality and pervasiveness.

ायमते पूव र ा सुख ःखब मो ा आ नः स व । अतः आ ाऽनेकः

सव ापक । सकला पदाथः सह संयोग एव ायमते ापक ल णं न
तु सजातीय वजातीय गतभेद । ायमते य ा नो नरवयव ा
गतभेद मा न स वत । तथा प सजातीय वजातीयभेद ं न
स वत । क ु सजातीय तीया नो भेदः आ । तथा
वजातीयघटपटा द पाना भेद ा । त ा -
जातीय वजातीय गतभेद ं न ापक ल ण । क ु सव पदाथ-
संयो ग मेव त ण ।

In the nyaya school of philosophy as discussed in previous pages, sukham dukham bandha and
mokṣa are possible for ātmā because they have defined how each of these come. He explained
liberation also. All these are possible for every ātmā, infinite ātmās. Therefore Ātmās are many

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and allpervading. Vyapakatvam or all pervasiveness being analysed. In nyaya it is defined in this
manner, for all finite entities (Trka śāstra uses the word moorta dravyam and
amoorthadvayam) sakala alpapadarthahi saha, connection must be there with every finite
object, then the connecting one is all pervading like space. Space has connection with every
object.whereas in Vedānta this is not the definition. That which does not have 3 fold
differences. Sajaateeya vijateeya svagat beda. Pancadasi Vidyaranya presents..vrukshasya
svagato bhedaha.. when you talk of difference between two members of same species,
sajaateeya bedaha, tree and tree, chair and clar. Both belong to same class.

When you talk of them belonging to two groups. If you compare tree and man, man and chair,
here it is vijateeya bheda, svagata bheda 3rd pne, within same member, tree..internal
difference, branch and leaf, lef and fruit etc. chair seat and leg difference.. as long as these
three differences are there, it cant be all pervading.. Vedānta says..footnote has discussed this
in detail. Vidyaranya explained chāndogya mantra ekameva adviteeyam… negate sajaateeya
vijateeya svagata beda. Plurality of jīvātmā belongs to plurality of body, but ātmā is not plural.
As long as anātmā is accepted, difference , vijaateeya bedaha alone applies. If we accept mattr,
ātmā will have vijateeya beda. Advaitam for junior students introduces consciousness and
matter. If the student comes to mandukya karika successfully, 2, 32rd verse na nirodho…..
vaimuktaha..ityesha paramaarthatha. Matter is an appearance in consciousness, it doe not
have existence of its own. It borrows existence from consciousness. This matter is called maya.
We do not negate appearance of a second thing, we negate existence of a second thing. If a
second thing does not exist no vijaateeya difference is possible. Nyaya matam, this definition is
not accepted, they say sarva alpa padartha samyogatvam….

23rd March 2019

Niścala Dās is analyzing the ātmā swaroopam from the standpoint of NV school of thought.
Definition of all pervasiveness of Ātmā is being discussed a it is all pervading in Vedānta and NV
also. Niścala Dās says even though both of us say all pervading, definition is different in bot the
cases. A very fine observation not seen anywhere else. Niścala Dās defines as per Vedānta first,
sajatiya vijateya svagata beda shoonyatvam vyapakatvam sarvagatatvam, a thing can be all
pervading only when its free from all these bedas. Ātmā is free of these 3 differences. Even
though there appears to be several jitamātmā, this is only seemingly different, plurality belongs
to minds and bodies. Jīvātmā by itself is not plural, therefore no jīvātmā jīvātmā beda, sajateeya
beda. Jīvātmā paramātmā beda also we cannot accept even though shareera level there is
difference. Paramātmā śarīram is prapañca. At ātmā level no difference. Therefore sajateya
beda not there. Between ātmā and anātmā, then difference between the two will come under
vijateeya beda as they belong to different species. We do not accept ātmā anātmā beda as

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anātmā cannot exist independently at all. IT only appears but does not exist. It appears
borrowing existence from ātmā. It cannot be counted as a second one. Similarly Swagata bheda
is also not there. Ātmā is sajateya vijateya Swagata bheda rahitam therefore all pervading.

This is not applicable in nyaya matam. In nyaya philosophy there are many ātmās, each ātmā is
saguna ātmā with 14 gunas. Gunas of one jīvātmā is different from gunas of other jīvātmā. In
nyaya matam, other than ama there are many dravyams. Nine were enumerated. There are
many other than dravyams. Difference between ātmā and these dravyams are vijateeya bheda.
They do say ātmā does not have internal differences, niravayavam. Even though ātmā does not
have svagata bheda, it has sajaateya and vijateya bheda therefore it cannot be all pervading.

They (Nyaya) say we don’t apply vedantic definition of all pervasiveness (only seen in
vicarasagara). Whatever is in contact with all the limited objects in the world, sarva alpa
padartha samyogatvam vyapakatvam. According to this definition ātmā is in contact with every
object in the world like space.

Is space all pervading according to Vedānta definition, akasa cannot be all pervading as it
does not fulfill sajatiya vijateya Swagata beda… akasa has got vijateeya beda, it is different
from agni jalam etc. According to Vedānta akasa is not all pervading. When we say so its
according to nyaya matam. (because of vijatiya bhedavatvat)

Niścala Dās is going to analyses vyapakatvam according to nyaya matam. Ātmā being without
any internal part, its free from internal differences, ātmā cannot be free from sajateya bedaha
in nyaya mata and cannot be free from vijateya bheda. In nyaya there is sajateya beda between
one ātmā and another as they have different attributes, happiness is the attribute of ātmā,
sorrow, raga, dwesha too. Although each ātmā is all pervading. Not only sajateeya beda is
there, in the same way there are so many anātmā, panca bhootas, kala, desa, manaha. Not only
these they are all eternal also. Difference between ātmā and anātmā will come under vijateiya
bheda. Pot is different from ātmā. In nyaya pot is satyam, ātmā is satyam, difference is there
vijateya beda. Vedantic efinition of all pervasivesness is not the definition accepted by nyaya
philosopher. He is not advaitin. If this definition is not possible, how do you say it is all
pervading, he says it is all pervading according to his efinition, it is in contact with every blessed
thing in the creation. We are going to get a PP to nyayikas definition of all pervasiveness.
Nyayika is going to defend.

अ ैवं य द क च श ा ा — ‘ ायमते आ व आकाशकाल दशोऽ प

ापकाः । परमाणु सू ो नरवयव । ता श- परमाणुना सह

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सव ापकपदाथ न संयोगो न यु ते । परमाणुय द सावयवः ा दा त

च ेशे आ नः संयोगो देशा रे षु चेतर ापकपदाथ न संयोग भवे । न तु
परमाणुः सावयवः । क ु नरवयवोऽ तसू ।त ा रमाणुना सहैक व
े
देशे सकल ापकपदाथ न संयोगो व ः ।स च न घटते । एक
ापकपदाथ संयोगेन न े ाने ापक- पदाथ रसंयोग ास वा ।
त ा ानापदाथ न ापक ं न यु ते ।त ादेक ैव पदाथ
ापक ा कारो यु इ त’ इ त । तदैवं समाधानं नैया यको य
ू ा —

Here PP says, in nyaya philosophy, there are many all pervading things, ātmā, kala, space, dik
too. Therefore all of them can be called all pervading when all of them contact an object. They
should also contact paramanu. According to nyayika, paramany must be cobtacted by many all
pervading dravyams, ātmā, akasa, kala and dik. Paramanu is partless principle. You cant say one
part is contacted by akasa, one by kala etc… one paramanu must be contacted by akasa kala
and dik. Since in one place since it is already contacted by akasa, it ( the same portion) can’t be
contacted by kala or dik. Place is blocked by one all pervading dravyam, others cant contact as it
is blocked like once you are seated on the chair, another person cannot sit there. No other
object can contact the surface of the chair if somebody is already sitting. Therefore only one all
pervading material can be there.

M; A PP may have this doubt, in nyaya like ātmā, akasa, kala dik all are pervading, vyapaka.
paramanuscha which is atomic and sūkṣma without several parts. In paramanu four parts are
not there for contacting. If paramanu had several parts, one all pervading material can contact
one part and others can contact other parts but paramanu does not have 4 parts. Paramanu is
accepted only by NV, Vedānta does not accept paramanu. (NV says nirguna brahman nasti,
pramāṇa abhaavat). Like Atheist says there is no God. It is very subtle. You have to talk of one
paramanu connecting with 4, which is not possible. One all pervading dravyam has contacted
the paramanu, it blocks. You can never have several all pervading dravyams. You accept the all
pervasiveness of any one of your choice. One iti is enough.

Then nyaya philosopher says it is possible..

He is going to say many all pervading objecs can exist. Experientially its possible.

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सावयवव ुनः संयोग एवा व स

ु ंयोगं त वरोधी । (१) य भू म देशे
ह संयोगो भव त त पाद संयोगो न स वे ।

नरवयवव ुसंयोग ु न ान नरोधकः, त ा ना संयोग

वरोधी। सोऽयमनुभव स ोऽथः ।

Nyayika says what you say is true but only under certain conditions. When you are talking abut
samyoga, which are with parts, soli tangible materials, when one material contacts with the
other material then it blocks the area thereafter no other object can contact that part, like our
hands meeting. If one of them is niravayavam like akasa several niravayava partless things can
simultaneously contact. He will explain experience later, now the law. Only the contact of
savayava vastu with savaya vastu can become a block. Suppose you keep your hand on a
particular part of the ground, you cannot keep your foot on that part of the ground. You can
keep foot only on the hand. If that part of the ground is contacted by a niravayava vastu like
akasa, then that akasa can contact the bhoomi pradesa and will not block and it will be
available for contact with other things. That’s why the akasa contacts the ground and we can
also walk or place a book. Therefore kala can also contact after akasa has contacted. Niravayava
vastu can contact and leave the place for other objects as well. Anubhavaha is the pramāṇaṃ.

30th March 2019

Page 243

Top line

Trivida nyaya matam introduced..first one spoke of all pervasiveness of Ātmā, vyapakatvam. In
Gita sarvagatam is used. Word vyapakatvam is used by vedantins as well as tarkaśāstra too.
Niścala Dās gave the definition of all pervasiveness sajaateeya vijateeya svagate beda rahit
jnapakatvam.. this definition is not acceptable to nyaya philosophers. They say all pervasiveness
is something through which a thing can be in contact with all the objects finite things in the
world, like space, sarva alpa dravya samyogatvam vyapakatvam. In tarkaśāstra, vyapaka
dravyam is not one but many, ātmā, akasa, kala and desa all are all pervading. Desa is dik here.
Not only ātmā is all pervading, but all pervading ātmās are many…An objection was raised
against the nyaya concept of multiple all pervading entity.

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One all pervading entity if it comes in touch with an object, it will obstruct other all pervading
entities from contacting this, like if we sit in a chair, no one else can..all the all pervading
entities are niravayavam, partless portionless like akasa. Kala also, ātmā also…once the all
pervading entity is understood as partless entity, when it comes in contacts an object say chair,
but it will not block other niravayava sarvgata vastus from contacting say the chair. Sarvagata
akasa will have chair sambandha and allow sarvagataniravayava kala also to come in contact
with chair. Suppose desa sambandha blocks kala sambandha then Swamijis body in astika
samajam will become kalatheethaha or eternal…that’s how my ātmā will contact all the bodies
as per nyaya philosophy..because ātmā is niravayavam.

M: unlike a savayava vastu, any partless niravayava vastu like akasa cannot be used for blocking
a seat (object). That’s why we are able to sit on a chair, even though akasa is there. This is an
experienced phenomenon.

(२) घटे य देशे आकाश संयोगोऽ त व

ै देशे काल दशोर प संयोगोऽ ।
घट यः कोऽ प देशो य द आकाशकाल- द ो ब हः ा त देशे
आकाशकाल दश संयोगो न ा । क ु न तथा घटादीन
आकाशकाल द ो ब हभूतः क न देशः । क ु सकलपदाथ न सव ऽ प देश
आकाशकाल द ेव वतते । त ा व- पदाथ न सव प देशे ाकाशकाल दश
संयोगोऽ ेव ।

You take a pot, take a portion of the pot, in every potion of the pot, there is akasa samyoga, in
the same part of the pot, kala and dik samyoga is there. Every finite object is simultaneously
associated with 3 all pervading entities, desa kala dik, our anubhavam is pramāṇaṃ, maya
kalpita desa kala kalanaat..vaichitrachtreekrutam…every part of every object in the creation is
akasa kala dikshu eva (dvandva samasa). Dik…kshakaranta streeningam, Saptami, bahu
vacanam. All the all pervading entities can contact all the paramanus also he says.

इ ं परमाणाव ेक व
े देशे नाना नरवयव ापकपदाथ न संयोगो यु एव ।
ना क द प दोषोऽ । त ादा ा नाना भव त । सव ापक भवती त ।

In this manner, same rule can be extended to paramanu also, difference between paramanu
and chair is that chair has many portions, paramanu is a dot so top, bottom etc. paramanu is

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also niravayavam. Paramanu and akasa are diagonally opposite in dimensions..niravayava akasa
will be in contact with all the paramanus. In that one partless paramanu, all samyoga of akasa
desa kala fik is possible.

Now special topic is jīva. In advaitam, ātmā is ekaha. Naiyayika says ātmās are many..sankhya
talks of many jīvātmās, yoga, nyaya, vaisheshika, purva mimasa, vishtadvaitam (jīvātmās are
different from paramātmā), dvaitam too. Advaitins stand as unique system, here jīvātmā is
ekaha even though jīvātmā appears to be many since it is available in many bodies. Plurality is
transferred from bodies to ekaātmā. Characharavyapashraya adhikāraṇam…in
Brahmasutra…trees are immobile śarīrams.

Here tarkika says ātmās are many and each ātmā is all pervading.

Advaitin is going to speak of the fallacies of this theory. It will contradict their own philosophy
as week as experience anubhava. The same all pervading plurality, is going to dig your own
grave, advatin is going to argue.

३५९) ‘आ ा ापकः, अनेकः, कत , भो ा च’ इ त ायमत नराकरण —

nirakāraṇam meaning refutation of nyaya system, a system that holds the following idea, “
ātmā is all pervading, pluralistic, karta, bhokta”. An aside note, in all 5 schools of philosophy, all
of them says jīvātmās are many and all pervading, in vishishtadvaitam, jīvātmās are many bt not
all pervading, size is anuhu or atomic…in Gita, it is sarvagataha, vishtadvaitin says you should
not split as sarvagata sthanuhu, but sarvagasthaha anuhu. We say karmadharya samasa,
vishtadvaitin says sarvagata paramasthaha he is in paramātmā and anuhu. …43 minutes

Continues upto end of page 244…refutation

सकला न सकलपदाथः सह संयोगोऽ ीत ायमत । नाना नाम ापकैः

पिर ःै सकलै र प देहे यमनो भः परमाणु भ संयोगोऽ ी त नैया यकमतं न
स ते । तथा ह, ापकान नाना नाम कारे सवशर रै ः सवषाम ा न
संयोगोऽ कायः । तदा चेदं शर रम ैवा नो नेतर ा न इत
न ायक माणाभावा एकैक ा नः सव प शर रा ण स ीनी ापते ।
य कमणा य र रमार ं तदेव शर रं तदा स इत व ा प न यु ेत ।

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यतो येन शर रे ण य कम कृतं तेना प शर रे ण सकला न स ोऽभू

त ा म प सकला स व
े भवे ।

All the ātmās has got connection with all objects in the world. If you say, all the Ātmās have
connection with all finite objects, then every ātmā will have connection with all the bodies,
mind, sense organs, paramanus, therefore no particular ātmā can be connected with a
particular body. this will create a problem. you can never say a particular jīvātmā is associated
with a particular body only. This does not belong to another body you cannot prove, no
identity. I can never claim a particular body as myself. Each ātmā will be viswarupa Iswara. You
are however connection one ātmā with one body. this will be baseless.

Nyayika says: there is an identity, every ātmā has 14 attributes. See page no 236, mūlam last
para, chaturdasha guna, if you read the list dharmaha and adharmaha referred together as
karma. Every ātmā is associated with prarabhdha karma, that will decide which ātmā will be
connected to which body. Niścala Dās says there is a problem…

6th April 2019

Topic 359

तथा ह, ापकान नाना नाम कारे सवशर रै ः सवषाम ा न संयोगोऽ कायः

। तदा चेदं शर रम ैवा नो नेतर ा न इत न ायक माणाभावा
एकैक ा नः सव प शर रा ण स ीनी ापते ।

Acharya is analyzing nyayika mata. Ātmā vyapakaha…Ātmā is all pervading and are many. It is
doer and enjoyer of the results. To explain the fallacy, if they accept many ātmās that are all
pervading, all ātmās will have to get connected with all the śarīrams. his definition of all
pervasiveness is Ātmā comes in contact (we say asanghaha) with every parichinna vastu. At that
time, this particular body belongs to this particular jīvātmā only, not the neighbouring jīvātmā.
You cannot specify as there is no pramāṇaṃ to connect a particulat ātmā to a particular body.
therefore each ātmā will have connection with all the bodie. Each jīvātmā will suffer pain of all
the bodies.

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य कमणा य र रमार ं तदेव शर रं तदा स इत व ा प न यु ेत ।

यतो येन शर रे ण य कम कृतं तेना प शर रे ण सकला न स ोऽभू
त ा म प सकला स व
े भवे । न ेका मा स भवे ।

Nyayika offers a remedy, whichever body has been originated due to karma of whichever
jīvātmā, that jīvātmā will be connected to that body. it is karma which decides which ātmā will
be connected to a particular śarīram. We say no this is not logically proper. Yataha yena…
before origination of body, previous janma karma must have been accumulated and this body
was created according to that karma, therefore in previous janma some particular śarīram nust
have done particular karma. Now that śarīram must be associated with which ātmā since all
ātmās are all pervading, so all karmas will be connected to all ātmās. If my body does
rudrabhisekham now, this punyam will be connected to which ātmā? It will be connected to all
the ātmās. Karma also will be connected to all the ātmās, just as śarīrams were mentioned
earlier.

य ा नो मनःस हतं य र रमभू त ा नः तदेव शर र म ु -रप न

समीचीना ।

Let us bring in the mind of the size of anu, countless minds are there. Mind alone produces
chaitanyam in the mind. Produced consciousness (from mind and ātmā). Aparticular body mind
mixture will come in contact with Ātmā and generate consciousness, that ātmā will be
connected to that śarīram. Here he introduces the mind also. This solution is also not good,
wont work.

(१) शर रे णेव मनसा प सकला ना प स साधार ा ददं मनोऽ ैवा न

इत न येऽ प माणं ना । क ु सकला न सकला प मन स
स ी व
े भव । तथैवे या प सकला - स ी ेव भव ।

From here onwards he has started numbering… even if you say mind generates consciousness
along with body, therefore consciousness is associated with ātmā we cannot say. Mind comes
in contact with all the ātmās so it will end up creating consciousness in all the ātmās. Mind also
is connected to every ātmā. Connection being common, this mind belongs to this particular
ātmā we can never say,, kintu every jīvātmā will be connected with all the minds, all these have
a common doṣa, experience, we do not experience all bodies, minds. Don’t bring sense organs
now into this picture. It is the same treatment only.

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From yasya karmana it should have started numbering

(२) बा पदाथषु ‘अयं पदाथ मदीयः, अयम दीयः’ इ त वहारः शर र न म कः ।

द शतर ा सवशर राण सव साधार ा सवऽ प बा ाः सव स न एव
भव ।

I feel a particular house is mine, so whichever house the body mind etc are there we connect.
Mamakara. My son, my parents or my wife or my house will determine the connection. Door no
is the distinguishing feature. This also cannot be a pramāṇaṃ, this expression is done by the
body and that particular body is connected to all the ātmās.

अथ यद नैया यको ूया — य ा नो य शर रे अहं- ममबु ी

भवत ा न देव शर र । अह म त बु रे कैव । तथा ममे त बु र ेकैव ।
त ा व ा सु सा बु न भवे ; क ेको धम एक- ध त एव भवे ।
त ादेक ैवा नः स ी भव त । तथा च य ा- नो य शर रं स
भव त तेन शर रे ण स ान मनइ यबा व ू न तदा स ी ेव ।
त ा ापकनाना नाम कारे ऽ प न दोष इ त।

This whole para is another solution from nyayika. Suppose Ny says, I thought and My thought,
that’s an attribute that should belong to one substance only, so particular ātmā is connected to
particular I or my thought and through that to body. an attribute can belong to only one
substance, thought belongs to a particular ātmā only. One body, rama jīvātmā, that we
experience. That I thought is only one. Whichever jīvātmā ges connected to whichever śarīram
through the I thought, that’s the pramāṇaṃ, through this external things can also be
connected.

Advaitin says:

सा प वात स तैव — अह म त बु रे क शर रे एक ैवा- नो भवती त

े
ायमते न यु ते । क ु सवषाम ा नामेक शर रे अह म त
बु भ वतुमह त । तथा ह, ायमते बु नम ान । त ानमा मनसोः

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संयोगेनो ते । मनसा सह संयोगः सवषामा नाम । अत मनसा संयोगेन

यदा एक शर रे एक ा नो अहंबु दे त, तदा सवषाम ा न
अहंबु देतुमह त ।

The above mentioned solution is also illogical according to nyayas own principle. Buddhihi can
have different meanings, here vrutti jñānam. Buddhi is self knowledge. In a particular body
there is self awareness in only one ātmā you cannot say. The I thought or self awareness you
cannot connect to one ātmā, because all ātmās are connected to all the bodies. Self awareness
will belong to all the ātmās as they are all available. To explain, tathaa hi, - in nyayika, buddhihi
means knowledge or awareness. Chaitanyam chidabhasa and vrutti jñānam have their own
meaning in advaita.

Here, ātmā mind sense organs sense objects, if this series of comibination happens, knowledge
will arise /associated with Ātmā. He will add two… mind sense organ and then object or body.
the rising knowledge ghata or pata jñānam will be connected with ātmā, this knowledge will
take place simultaneously in all ātmās together.

13th April 2019

Page 244 4th para 3rd line

तथा ह, ायमते बु नम ान । त ानमा मनसोः संयोगेनो ते । मनसा

सह संयोगः सवषामा नाम । अत मनसा संयोगेन यदा एक शर रे
एक ा नो अहंबु दे त, तदा सवषाम ा न अहंबु देतुमह त ।

The acharya is dealing with type 1 of nyayikamatam, ātmās are countless and each is all
pervading. Countless physical bodies, minds etc. mind of atomic size. We ask, If there are
infinite ātmās, every ātmā will be connected with everybody. how will you connect one ātmā
with one body?

nyayika is suggesting different solution. Every jīvātmā develops aham mama buddhi with
respect to one particular body. I thought should belong to ātmā. Nyayika will use term I
awareness or I knowledge and not I thought. Advaitin: I thought is connected to one particular
body but you cannot connect because every jñānam will get connected to all ātmās. So
particular ātmā cannot be connected to particular body. buddhi is used to refer to knowledge.

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That I knowledge rises because of combination of ātmā and mind. You cannot say one ātmāis
connected with the mind. For all ātmās, I thought should raise as within one body all ātmās are
there. Aham buddhi cannot be the determinant.

Now nyayika is going to make one last attempt.

अथ य व
े ं व ीयते — य प मनसा सह संयोगः सव - साधारणः । तथा प
य ा न ानजनका म । त ैवा नोऽहंबु - त इत ।
तद स तमेव । तथा ह, यो ापकनाना ा कत त मते
एकशर र भा भकम त र रस सव नाम ोदयोऽव-
म कत ः । इयं वात पूवमेवो ा । त ा ापकनाना ा कारे एक-
शर रे सवषाम ा न सुख ःखभोगाप रपिरहाय । न तु तथा- नुभवः ।
त ा ‘आ ा ापको नाना कत भो ा च’ इ त ाय- स ा ो न समीचीनः ।

And suppose nyayika comes with final suggestion, in the following manner it is responded by
nyayika. “mind has got combination with all the ātmās uniformly. There is a particular factor
connecting ātmā with I thought. Factor is karma. In all astikadarsanams karma is a very
common aspect. Nyaya adopts this solution. Ātmā to I thought to śarīram, this is determined by
punyapāpam of this ātmā. Ahamkara mamakara thought is adrushtam, self awareness I thought
identification will happen.

Our reply: that’s also not logical, to explain, you accept there are many all pervadingātmās
connected with finite things in the creation, adrushtampunyam and pāpam are generated by
body with karmendriyams. When a particular body does punya papa, that will belong to which
ātmā, because as per you, it will be connected to all ātmās. This we have already told you
before (in previous page 3rd para, topic 359…last 4 lines from yasyakarmanaa…..) we talked of
ātmā and śarīram connection we spoke of, now ātmā and I thought connection we spoke about.

Karma cannot be the determining factor in nyayamatam. If you accept many all
pervadingātmās, all ātmās will experience all the pains happening in all the bodies…our
anubhava is I experience the pleasures and pains of only my body. first nyayamātmā
concluded, ātmās are all pervading, many and saguna with attributes and ātmā is karta and
bhokta.

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We defined all pervasiveness. In nyaya… sarvaalpadravya or vastusamyogavatvam,

simultaneous association with all the finite objects of the world. We will not accept
association term itself.

Vyapakatvam in advaitam is (only in vicarasagaram) sajaateyavijaateeya Swagata

rahitatvamvyapakatvam… definition we have seen for non duality. In previous books,
advaitam was deined this. Vicarasagaram’s uniqueness is same definition he uses for
vyapakatvam.

How does advaitin connect ātmā to a particular body? if you have only one ātmā that’s all
pervading you will also have same problem of connection with all bodies. This is PP raised by
others. How do you explain sukha dukkha in each body…we need not connect as ātmā is not
connected to any body. A jnana who knows he is ātmā is nirmamahanirahaṅkāraha? How do
you explain different jīvātmās identifying with different particular bodies.. this portion is really
not required.

(३६०) अ ःकरणमेव कतृ भो ृ च । त ा ःकरणं नाना म मपिरमाणं चे त

वेदा स ा कथन —

We do have ekātmā one all pervadingātmā from paramārthikadṛṣṭī and anekha many non
pervadingjīvātmā from vyavaharkadṛṣṭī.

One Ātmā can be reflected in many sūkṣmasareeram just as one Surya can be reflected in many
bowls of water. Definition of jīvātmā is reflected consciousness which is finite and many. Finite
and many because RMs are finite and many. Sūkṣmasareeram in general or mind in particular.
Every mind with chidabhasa becomes a jīvātmā. Infinite jīvātmās are there…

Many of you will get liberated that means so many jīva numbers are becoming less, every
generation number will go down. One day last jīvātmā will get liberated. Śṛṣṭibhagawan will also
end because bhagawan will not have work. Our answer is jīvātmās will never end as they are
infinite in number. Each jīvātmā is kartabhokta finite and according to punya papa will be
connected to a particular body.antahkāraṇam or chidabhasasahitasūkṣmaśarīrameva is karta
and bhokta, when jnana claims imakarta and abhokta he identifies with cit, cit is all pervading,
ahambrahmasmi is possible… that antah Kāraṇam vyavahārikajīvātmā are many infinite, and
this jīvātmā is neither atomic in size but finite in size.

वेदा स ा े ःकरणमेव कतृ भो ृ च । त ा ःकरणं नाना ।

त ा ःकरणं न ापक , ना णु । क ु शर रपिरमाणक

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। दीप काशवद ःकरणं बृह र र ा ौ वकस त । अ शर र ा ौ स ु - च त च

। अयमथः स ा ब ौ मधुसद
ू न ा म भः तपा दतः । य ा ःकरण येन
शर रे ण स ो भव त त ा ःकरण त शर रे भोगो भव त।

Because we have ekaparamātmā superior I , and many jīvātmās we can manage. In chapter 13,
in one śarīram, chidabhasa and citparamātmā is also there. Cit is all pervading,
jīvātmācidabhasa is tamil “all” pervading, this body. advaitin is able to win over all others
because of vyavahārikaparamārthika levels only, degrees of reality makes the difference.
Niścala Dās writes antahkāraṇam, but it is with chidabhasa equal to jīvātmā which is
kartabhokta, they are many. It is neither of biggest size not smallest size, its of intermediary
size. Size depends upon the size of the body. tai upapancakosaviveka, when prāṇamaya is
talked about, size is discussed tasyapurushavidata… in the next birth if it enters buffalo or snake
body accordingly size will change. Shareeraparimaanikam…bahuvreehisamasa. Since every
janma since bodies will vary the sūkṣma śarīram has to expand and contract. Example of
prabhaa, rays of flame. Size of prabha will be as big as room. Depending on room, the rays will
pervade, small or big, deepaprakasavat, like the light of the lamp. When it enters a bigger body,
it expands, in a smaller body it contracts. Nirvanadasakam written by Sankaracharya..10 verses.
Dasashloki also …nabhoomirnatoyam…tadeko…shivakevaloham.. commentary written by
MadhusoodanaSaraswati called Siddhantabindu..Ramarayakavi wrote commentary
siddhantasindhu on this book. Mind can expand and contract, it is said. Whichever mind is
connected to whichever body, because of karma, that mind can experience sukha dukkha
bhoga only in that particular body. in Brahmasutra there is a discussion, travel of jīva after
death, first Swarga loka-transit, megha, pritvi, through rains, through vegetables enters fathers
body, then mothers body. pancaagnividya..chapter 3.1.1. Sankaracharya raises a question, in
vegetable so many jīvātmās are there. Imagine a ladies finger. Will not jīvātmā suffer when
ladies finger is cut, he says no there is no sambanda with ladies finger there is no pain. Only
when body develops there can be pain. Mothers sukha dukkha cannot be experienced by
foetus. No karma sambandha between mothers body and foetus. Throughout antahkāraṇam
must be translated as jīvātmā.

20th April 2019

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अ शर र ा ौ स ु - च त च । अयमथः स ा ब ौ मधुसूदन ा म भः
तपा दतः। य ा ःकरण येन शर रे ण स ो भव त त ा ःकरण
त शर रे भोगो भव त।

Acharya is analyzing 3 types of nyyaikas based on size of ātmā, vibhuparimaana- all pervading,
madhyamaparimaana-medium size, anuparimaana or smallest. First group analysis completed,
we have refuted them. Now madhyama. But in between acharya is presenting difference
between nyayika and advaita. (nyyayika) He talks of plurality as well as kartrutvam. Advaitins
view of karta and bhokta. Nyayika says ātmā is karta and bhokta, advaitin says ātmā is akarta
and abhokta.

Mind is of medium size, mind is plural, mind is kartabhokta, its blessed by ātmā,
chetanaantahkāraṇam is kartabhokta. Senscient mind is called jīvātmā very often. Jīvātmā is
used in different contexts, different meanings. Śāstra uses it loosely and in an inconsistent
manner. 5 factors form an individual, shareeratrayam, chidabhasa, cit. jīvātmā can refer to any
one, two, three, four or all five.

1. Jīvātmā is born…sthūla sareeram..yathovaa Imani bhootanijaayante

2. Jīvātmā travels from one body to another…sūkṣmasareeram plus chidabhasa
3. Aikyam..jīvātmā refers to OC
Jīvātmā and jīva…are they one and same..both are synonymous. Śāstra expects the student to
apply the mind.

Here when we say antahkāraṇam is kartabhokta, it refers to sensient mind. In deep sleep state,
mind withdraws from the body. (ajatashatru brahman…supta purusha). Mind goes back to
hrudayam. In Siddhanta Bindu, MadhusoodhanaSaraswati says. My senscient mind can contact
only my physical body. based on prarabhdha, my mind can contact only my sthūla śarīram.
Whichever jīvātmā because of whichever prarabhdhacomes in contact with whichever physical
body, will experience pains and pleasures of that physical body. here there are infinite jīvātmās.
A vedantic listener must be attentive active listener and relate to jīvātmās contextual meaning.
Anupravesaśruti…you should use appropriate jīva meaning…sūkṣma śarīram plus chidabhasa??
Will give you one month time to solve this..Sankaracharya gives two meanings, chāndogya and
taitriya…

अ ःकरण ापक ीकारे सवशर रा ण सवसाधारणा न भवेयुः। भोगोऽ प

सवषामाप त
े । अ ःकरण ापक ा ीकारे नैष दोषो भव त।

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अ ःकरण ाणुपिरमाण ीकारे शर रै कदेशेऽ ःकरण तव ा।

तथो र स ता ।

In advaita Vedānta darsanam (not vishtadvaitadvaita…note), size of the senscientmind.. is this

senscient mind called jīvātmā and whats the dimension, it has to be of medium size, a size
capable of contraction and expansion. It is a deliberate choice, if senscient mind is said to be all
pervading or anu there will be a problem. if senscient mind becomes all pervading, senscient
mind will contact all the physical bodies, then my mind will experience all the pleasures and
pains of all the bodies. If we reject the idea of all pervasiveness, my mind will only contact my
body.

why can’t we take anuparimaanam? He had to take anuparimaanam as he wanted mind to be

eternal (nyayika). As per tarkaśāstra anything of medium size would die. Vibhuātmā and anu
mind, both are eternal as per him. Now he says if you choose mind as anuparimana, at any time
mind can contact only one part of the body. if mind is in foot it won’t be in head. If somebody
touches both I will recognize only one of them. That statement(anuparimaana) will go against
our experience.

तथा सत युगपदेव पादे म के चक कवेधे सत योर प

ानयोयुगपदेवानुभय
ू माना पीडा नोपप त
े । य ः- करणमणु तदा तदेक
काले एक व
े ाने ा । तत य ानेऽ ःकरणं तं त व
ै
पीडानुभवो यु त
े । न तु योः ानयोः युगपदेव पीडानुभव यु र ।

If senscient mind is atomic in size and occupies one part, if a thorn pricks the leg and the head
another thorn, simultaneously, in both places simultaneous experience of pain in both parts
cannot be explained in this approach. Because if mind is atomic size, at a particular time, it can
only be in one place at one time. Senscient mind is jīvātmā, plural, kartabhokta, medium size,
subject to expansion and contraction. That’s why in dream they say senscient mind travels
through the naadi (ajatashatrubrahmanam, briha 2.2.1), in the naadi it experiences all the
vāsanamayaprapañca. Here jīvātmā travels means mind…it can squeeze in through naadi. When
the jīvātmā dies, the jīvātmā can squeeze through sushumanaadi and go out through brahma
randram.

त ाद ःकरणं नाणु ना प ापक । क ु शर रसमानपिरमाण- क । अतो न

कोऽ प दोषः। अणु ापका य ल णं त मपिर- माणक इत क ते ।

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Therefore, the senscient mind jīvātmā is not anu, nor is it all pervading, but medium and will be
of the size of the body. in this janma, it can only be my body size. Medium sizes, infinite…. All
measurements in tarkaśāstra are classified into 3, anuvibhuu and madhyama.

Nyaya philosopher said mind is anu and said if it is madhyama it will perish. He wanted mind to
be eternal therefore chose mind as anu. He will argue with advaitin saying mind being medium
it will be perishable. In advaitam, other than brahman (and maya..leave aside) everything else is
perishable.

Mind is subject to birth during śṛṣṭi, body is born in every janma. Kāraṇa śarīram is anadi not
born. You can restudy tatvabodha after vicarasagara as well. Delve deeper.

So mind is perishable that’s fine. If somebody asks where will the sanchita karma go? It will
remain in kāraṇaśarīram. In waking state mind expresses ignorance, whereas kāraṇasareeram
holds all the ignorance and sanchitakarmaani. With this first nyayikamatam, vibhu or
vyapakaparimanaātmāvaadinyayikaha is over.

Now second nyayika…not popular at all. Unique to vicarasagara. Even Sankaracharya does not
mention second and third nyayika.

(आ. ३६१-३६२) आ नो म मपिरमाण वा दमत नरा- करण — (३६१) आ नो

म मपिरमाण वा दनैया यकमतकथन — ायमते केचन नवीना एवमा ः — (१)
आ ा नाना, कत , भो ा च । न तु ापकः । अतो न भोगसा य । (२)
ना णुरा ा ।

Their philosophy (medium). Of this second group, their philosophy is briefly presented. Salient
features. Some later nyayikas (maybe they were not there during Sankaracharya’s time) said,
ātmās are many (not minds), ātmā is kartabhokta. But not all pervading or vibhu. Ātmā is also of
madhyamaparimana. Even jaina philosophers are madhyamaparimana..brahma sutra 2
chapter..anekantabhavaha…for mokṣa forgetting all this is better. Problem of first nyayika is
avoided by second nyayika. Ātmā all pervading therefore contacting all bodies and experiencing
pleasure and pain simultaneously. My ātmā will contact my body only. No mixing up of pleasure
and pain.

10th June 2019

Page 245 topic 361 at the bottom

Printing mistake…parimaanatva

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Ātmāno madhyama..

अतउभय क कवेधज पीडानुभवास वदोषोऽ पन। क ुयथा वेदा मतेअ ःकरणंम मपिर
माणंतथाआ ा पम मपिरमाणो भव त।त ा नचतुदशगुणाःस ी त।

One of the students reminded me of the homework given just before the vacation. Two of them
I mentioned. One was meaning of the word jīva, will vary according to the context, I said. A
student must be very very alert. In the context of anupravesha vakyam, bhagawan created the
world and sthūla sūkṣma śarīram and bhagawan enters each of these as jīva. Sankaracharya
gives two meanings one in Tai and another in Chāndogya. In this context, it is OC plus RC, jīva
enters the sthūlasūkṣma śarīram.

Is Maya perishable or eternal? Was second homework? We give both answers from two
different angles. Physically and vyavaharically maya is not perishable, it will be there eternally,
that’s why we say bhagawan is eternal. Vyavaharically maya is eternal, process of creation is
also eternal. From spiritual angle we talk of “end of maya”. By knowledge when we understand
maya is mithya, maya does not have its own existence. Mayaya: mithyatva nischayaha..
mayaya: badha: bhavati, therefore sublation…has to be translated as “end”. After jñānam, from
jnanis angle, maya is as good as absent.

We are focusing on superiority of vedānta in comparison to other schools of philosophy. We

can feel proud not arrogant. We have to study other schools of philosophy. Intellectual
scholarship is required for claiming the superiority of Vedānta. Student happens to be
Tarkadṛṣṭī. For Tarkadṛṣṭī 6th chapter is presented. We saw sankhya earlier now trivida nyayika
matam. This logician divides into 3 groups based on what? Size of ātmā. Biggest vibhu or
vyapaka, smallest or anu and the medium madhyama parimana. Niścala Dās has completed the
first group. We are entering into madhyama parimanavadi.

M: naveena because Sankaracharya does not talk of varieties 2 and 3 in Brahmasutra. Maybe
these two were not there. Some modern people say, Ātmās are many, karta, bhokta (both
group 1 and 2 are same so far). First group faced a problem of ātmā being all pervading as it can
contact all the minds.

Second group says ātmā does not contact all the minds. There is no overlap of sukha dukha
anubhava. Naapi anuhu ātmā..Why can’t you take ātmā as smallest size? If it is atomic in size, it
cannot be all over the physical body, it will be in one part of the body at one time. Only one
part’s experience can be realized at one time. M: when in two parts of the body are stung by
thorn, both cannot be experienced. Therefore

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I don’t say Ātmā is anu it is not vibhu, it will be the size of our body. for nyaya mata size of mind
is anu parimaanam, in Vedānta size of mind,, madhyama parimana. Ātmā in Vedānta is vibhu, in
second naiyayika it is madhyama parimaana. In that ātmā there are 14 attributes. In Vedānta
matam, zero attributes. Page 236, they were enumerated. End of mūlam.

(३६२) पूव मत नराकरण — १.

यथानानाघटान ापक ा कारो न ल था तशर रं कतृभो ृ -
पनाना न ापक ा ुपगमो न लः।अथवानाना ःकरणा ुपगमेनव
ै भोगा-
सा य स े पक ा नोनाना ा कारो न योजनः। अयम पप ोनसमीचीनः — (१)
आ नःस ोच वकास-
शा ल ा ुपगमेदीप भेवा ा प वकार वनाशीच ा ।तत मो तपादकशा मो साधनान
चवैय भवे । (२) म मपिरमाण - मा नोऽ कृ स ोच वकासयोरन कारे
‘आ ाकेनशर रे णसमान- पिरमाणः’ इ न ायक माणाभावः।

Upto 2 end.

Refutation of the second group of nyayika. 1) Once you say Ātmā is madhyama parimaanaha,
does the size of ātmā change contract and expand? In each janma, the bodies will differ. So
ātmā size can change. Suppose you say there will be, like the light of a lamp. Light is subject to
expansion and contraction, like that ātmā is subject to change. Then it can go through 6 fold
modification and it can perish like body, then attainment of eternal mokṣa becomes useless.
Mokṣa śāstram, sadhana will all become useless.Vaiyartham..2) to avoid this he should say
ātmā does not expand or contract, then he has to say it will be of human size eternally.
Permanent size of Ātmā will be the same human size, so what is the permanent size, human,
mosquito or elephant? You cannot answer. Bodies are different. This is second doṣa.

(३) आ नोमनु शर रसमानपिरमाण ा कारे ,

यदाआ ाह शर रमा ो ततदाकृ ेशर रे आ ा नभवे ।तत य देशेह नआ ाना त पीडानु
भवोन ा । (४) य दह शर रसमानपिरमाणआ े यते,
तदाह शर राद प बृह र रं यदा ा ा ो ततदात शर र ैकदेशेपूव र ापीडानुभवो न ा ।
सवशर रापे याबृह िरमाणकंनक चद पशर रम ।येन समानपिरमाणकआ ाअ ुपग ेत।
(५)

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सवशर रापे या वरा र रं बृह ।आ नो वरा र रसमानपिरमाणक ा कारे वरा र रे स

व- शर राणाम भूत ा वषामा न सवःशर रै ःस ःस ः।तत पूव ोदोषोऽव तएव।

Upto 4th end

3) you cannot fix the size because body sizes are variable, he said. Suppose you fix based on
human body as it is superior and therefore standard. Even within humans we have a problem.
Niścala Dās says Ātmā will fit into the body perfectly. In next jenma suppose I get elephant
body, then ātmā can occupy only one leg. Then other parts’ experience of pain or pleasure will
not be possible.

4) suppose you say size is elephant and in next jenma it gets whale size. (blue whale) tada hasti
shareeradapi, bigger size jenma it has (eg whale), similarly one part of the body cannot
experience pain or pleasure. Another point mentioned in brahmasutra in jaina mata opposition,
madhyama parimana here, in elephant śarīram it will occupy only one part we said, suppose it
occupies mosquito body, then ātmā will remain outside..

Why can’t we take ātmā as size of the biggest body? in madhyamana parimaanam, even the
biggest will have next bigger size. Biggest is not possible.

We have to say Ātmā is viradātmā.

(५)
सवशर रापे या वरा र रं बृह ।आ नो वरा र रसमानपिरमाणक ा कारे वरा र रे स
वशर राणाम भूत ा वषामा न सवःशर रै ःस ःस ः।तत पूव ोदोषोऽव तएव।

5) here Naiyayika may argue there is one body which is biggest body, virat śarīram. Let us fix
the size of all the ātmās. Size of the universe… in next jenma there will be no problem of bigger
body.what problem in 1) we will have here too. This Ātmā will have connection with all bodies
and minds as they are all in virat śarīram. Dosha mentioned before will continue, bhoga
sankharyam, overlapping of all pleasure and pains was mentioned in vibhu paramātmā ātmā
vadi and topic 261 2nd line bhokgasankharyam.

15th June 2019

Sarva shareeraapekshayaa…..

Here the author is discussing the three fold nyayika matam..i talked of another problem, which
is a bigger body cannot enter into a smaller body. in the case of madhyama parimana. To avoid
this problem, he has to stay it is stretchable, then ātmā will become savikara and therefore will

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become anityam like śarīram. Then mokṣa śāstra will be useless because it is nitya mokṣa. Then
anitya ātmā cannot enjoy nitya mokṣa.

Kinca…

क ‘य ुम मपिरमाणंतद न , शर रव ’
इ त नयमोऽ । त ादा ा पम मपिरमाण ाद न ोभवे ।वेदा स ा े ःकरणं ानेनन
त।त ाद ःकरणम न ।अ ःकरण म मपिरमाण-
ा कारे नदोषोऽ ।इ ंनवीनता ककमतम समीचीनमेव।

This is a vyapti like yatra yatra dhoomaha tatra tatra vahni.. yatra yatra madhyama
parimanatvam, tatra tatra anityatvam… biggest and smallest one is eternal nyayika says, akasa
as well as mind both are eternal. Whatever is in between is non eternal, nyayika established
this vyapti. Therefore by using your vyapti, ātmā is anityam because of this. Nyayika says,
according to vedantin, mind is madhyama parimanam, therefore will become anityam.
Vedantin says its not a problem for me, mind is anityam only. Mind perishes two times,
temporary end at the time of pralayam dissolves into maya, at death mind will not perish, it will
travel and take another mind. All kāraṇa sareerams will be in Maya. Temporary because the
next shushti it will again be born. During Videha mukti, mind will end. Antahkāraṇam.through
jñānam it will persish, Videha mukti. During jīvan mukti, it will be falsified. At Videha mukti it
merges into Hiranyagarbha. Therefore we have no problem in accepting that mind is of the size
of the body.

Manomaya will be of the shape of sthūla śarīram. Whereas in nyayayika matam there will be a
problem.. madhyama parimana case. Second nyayika is over this.

Ātmā is anu… next one.

Topic 363

(३६३) आ नोऽणुपिरमाण वा दमत नराकरण — अ ेकेचननैया यकाः

‘आ ानानाअणुपिरमाण ’ इ ा ः। सा पवात नयु ते। (१) आ ाकत भो ाचे कारे अ ः-
करण ाणु प ेयोदोषउ ःसोऽ ा प स ेत। (२)
आ ाकत भो ाचे न कारे आ नोनाना ा कारो न लोभव त। ापक ै-
क ा नएवसवशर रवृ ा कारएव ेया ।

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Ātmānaha….this nyayika matam is spoken only in vicarasagara. In brahmasutra only first one is
mentioned. Some other nyaya philosophers they declare ātmās are many (common to all 3 plus
sankhya yoga ), size is of the atom, this statement is not logical. Why? Advaitin asks a question..
ok you say its anu, do you say its karta bhokta or akarta abhokta? Both answers will have a
problem. first..karta bhokta;; he will face a problem. problem that I mentioned before will
come. Whatever problem has been mentioned when antahkaram is anu same problem will
come. Previous page second para…page 245 2nd para a defect has been mentioned. Dosha
mentioned is if ātmā is anu and it is karta and bhokta then bhokta ātmā can occupy only one
part of the body at one time, say hand part, then what happens in the leg we will not know.
Suppose both experiences happen simultaneously, listening and writing notes..to avoid this
problem only when ātmā is karta bhokta it’s a problem, so he nyayika will say mind is all over
the body karta bhokta and of madhyama parimana, and ātmā is akarta abhokta.

Nyayika speaks of pluralistic ātmā. In our lives we experiences many kartas and bhoktas, each
karta and bhokta is different. (all other philosophers speaking of plurality of ātmā say this).
Therefore ātmās are many, in these darsanams, plurality of ātmās is established based on
assumption that ātmā is karta and bhokta. Niścala Dās says if you say ātmā is akarta and
abhokta on what basis will you arrive at plurality of ātmās? Ingenious argument….

Advaita siddhanta alone is safest, ātmā is ekaha vibhuhu akarta bhokta…how do you account
for plurality of karta and bhokta? Sūkṣma sareerams are many, karta bhoktas are many we say.
This is the best method.

आ नःकतृ भो ृ ान कारे नैया यक स ा ागोऽ प भव त। ानसुख ःखधम धम दय

आ नोधम इ णुवा द स ा ः। त ादा नोऽणु ा ुपगमेय र रदेशआ
े ाना सदेशो मृ
तसमानोभवे ।त पीडा नुभवोन ा ।

Suppose 3rd nyayika says ātmā is anu, ātmā is nana, akarta and abhokta, basis for establishing
plurality of ātmā goes away , there is another problem if you say ātmā is akarta abhokta, you
are giving away your fundamentals (ātmā is karta bhokta). Adhoc stand can go against your
fundamental theory svamata parityagaha. He is repeating the problem, original siddhanta is
ātmā is karta bhokta and has many attributes like jñānam or consciousness, happiness, pain ..14
gunas, dharma punyam, adharmam pāpam etc you said (anuvadi siddhanta). If ātmā is
occupying a particular part of the body, there experience will take place and in other parts of
the body, it appears like dead. Like sometimes our leg goes to sleep after class. You will not
experience pain in that part. Page 247

Topic 364

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(३६४) आ नोऽणु वा दनआ ेपः, त माधान , आ नो- ऽणु वा च ु तता यच —

The 3rd nyayika argues further. I know you will talk about these doshas and therefore I have a
solution to all the problems you have mentioned and I have śruti vakyam to prove ātmā is anu
size. What are the śruti vakyams? Katopanisad 1.1.21. deve..anuresha dharma.
Yamadharmaraja says Ātmā is anuhu. Mundaka upaniṣad 3.1.9. yeshonurātmā chetasa
veditavyaha. Ātmā is anu. (Niścala Dās does not mention here)

Then you said Ātmā is anu means it will occupy only one part of the body, there is no such
problem. Ātmā is anu and has an attribute consciousness. The consciousness is not anu. Like
sunlight reaches several million miles away, consciousness spreads from the anu ātmā.
Substance may be located like sun and attribute can pervade. Ātmā is in one part but
consciousness is all over the body. whatever happens in any part of the body, consciousness
will register the experience.

M: Ātmāna vadis objection to our objection and we have to answer these and we have to
explain the śruti statements which says ātmā is anu. We cannot remove any portion of the
veda, we have to explain.

अथय ु तेय ा ाशर र ैकदेशएववतते।तथा प क ूिरकामोदवदा नो ानंकृ ंशर रं ा ो

त।तत कृ ेशर रे अनुकूल तकूलयोःस ानुभवोभवती त।

Suppose Nyayika is presenting his view, although Ātmā is anu karta bhokta many and occupying
a small part of the body, still ātmā is in one corner of the body but consciousness is not in one
part but body it pervades. Vishistadvaitam also says jīvātmā is anu and it has consciousness as
property and it can contract and expand. Very similar. Here also it says consciousness pervades
all over the body like the kasturikaamodam, musk deer has a substance produced in its body,
this is very very fragrat, its used for so many things as a perfume. Although musk is located only
in one part of the musk deer, the gandha gunaha pervades everywhere. Kasturikaa +
aamodaka. Aamodaka is used only for good smell ..fragrance, gandha used for any smell.
Therefore that chaitanyam can experience favourable experience pleasure and unfavourable
experience pain. I’m eating a sweet and a mosquito is biting simultaneously, I will know both.
Therefore, we have no doṣa, nyayika says.

22nd June 2019

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अथय ु तेय ा ाशर र ैकदेशएववतते।तथा प क ूिरकामोदवदा नो ानंकृ ंशर रं ा ो

त।तत कृ ेशर रे अनुकूल तकूलयोःस ानुभवोभवती त।

Niścala Dās is analyzing the three fold nyayika matam based on the size of ātmā. We are
analyzing the 3rd one. According to Vedānta consciousness is not an attribute of ātmā but
ātmā itself. In nyayika matam, it is a substance having an attribute consciousness. Its an unique
concept in Vedānta. In Nyayika ātmā is of anu category, inert in nature having consciousness as
attribute. We pointed out a problem saying anu ātmā cannot pervade the body. anuvadi gave
a solution. He suggested that even though substance ātmā occupies only a part of the body,
attribute consciousness pervades entire body therefore body is able to sense in the leg, hand
etc. eg: like a flame occupying a corner of the room, the light pervades everywhere. Deepaha is
dravyam, prabhaa is gunaha. 2nd example kasturika the musk coming from the musk deer.
Kasturika aamodaha. Aamodaha is fragrance…it pervades the entire room. Similarly
consciousness. In the entire body we experience pleasant as well as unpleasant sensations
simultaneously in the entire body.

Vedānta has to refute this.

तद यु मेव।य गु ण म त ैवगुणोवतते।तथाआ नो ानम ा नोऽ न ा ।क ूिरका

याःसू ोभागोयाव ंदेशं ा ो तताव मेवदेशंक ूिरकामोदो ा ो त।त ा ूिरका-
ा ोऽ नघटते।अत ‘आ ाअणुः’ इ तप ोऽयु एव।

Here we refute nyayika by using his own fundamental principle. Substance is called dravyam,
attribute is gunaha. According to nyayka the relationship between substance and attribute is
samavada sambandhaha relationship of inherence. Having spoken about samavayasambanda
he makes a general rule saying the relationship is eternal. Attribute cannot exist without
substance. If this is the rule accept by you, how can you talk about ātmā the dravyam occupying
one corner of the body and attribute being all over. It will mean consciousness in left foot is
existing without the ātmā. Therefore you can never talk of consciousness pervading it goes
against your own theory of samavaya sambandha.

Suppose he says I am changing this theory based on these two examples, kasturika and
fragrance, lamp’s flame and light. Vedantin says we accept samavaya sambandha we accept in
worldly context. Minute parts of Kasturi is actually flying as minute partciles that’s how we
experience fragrance. Guni dravyam kasturika vartate. So you cannot talk of substance attribute
separation. Flame and light was another example. Flame is only one. Advaitin says prabha is not
an attribute of deepaha, both deepaha and prabha are not related as substance and attribute
but both ar agni dravyam only. Light prabhaa is not an attribute agnehe gunaha naasti, whats

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the relationship between flame and light, flames parts are intensely together like solid (atoms
are densely together). Deepaha is nibida avayavaya agni dravyam. Prabha is virala avayava agni
dravyam. Now suppose nyayika says ātmā is also like kasturika, particles of ātmā with attribute
of consciousness is pervading all over the body. why? In the case of musk and agni particles are
there in musk, parts in agni. Therefore partciles floating is possible. According to nyayika, ātmā
is anu and therefore cannot have avayavam. What does not have avayavam is anu… therefore
anu ātmā cannot have parts or particles, ātmā itself is a particle. The attribute of consciousness
can be located only where ātmā is located. You cannot have part or particles of ātmā. Therefore
the stand that ātmā is anu is incorrect.

च तौ ‘आ ाअ ाणोर ाणुः’
इ तय तेतदा नो य ा भ ायेणो ।यथाअ ाणुव ून ानंम ीन पु षाण नस
व त।तथाब हमुखान पु षाणामा ानंनभव त।त ादणु- समानआ ाइ ेव ुते ा य ; न
‘अणुपिरमाणः’ इ त। “महतो मह या ” (क. १.२.२०, े. ३.२०), “ ायानाकाशा ”,
“महा ं वभुमा ान ” (क. १.२.२०), “सएषोऽन ोऽपय ः”
इ ा दना ब षु ले षु ु ैवा नो ापक तपादना ।त ादा ानाणुपिरमाणः।

एवंच ‘आ ा ापकोनानाच’, ‘आ ाम मपिरमाणोनाना च’, ‘आ ाअणुपिरमाणोनानाच’

इ ु योऽ मस ताः।

Then the nyaya philosopher raises another objection, if you say its not anu parimaanam, you
will go against śruti. Two śruti kata 1.1.21 anuresha dharma, mundaka 3.1.9 eshonurātmā
chetasa….if you refute anu vāda you are violating śruti pramāṇaṃ. Here we have to apply
mimasa method whenever śruti is logically contradicting. Can we swallow śruti vakyam? Illogica
statement? We are not supposed to without analyzing. Intellect will always vote for logic only,
if we nod our head no use, intellect will not accept it. We don’t reject śruti vakyam. “ātmā
anuhu”. Mimasa method says Word anu means it is like anu, anuhu iva. We need special
instrument to discern. You need śāstra magnifying glass to understand ātmā, ateeva
sukshmum, dur vijñeyam.. anuhu final meaning is durvijñeyam.

How do I know if ,my interpretation is right. Vedantin says if śruti means ātmā is small like anu,
there are many śruti statements saying ātmā is all pervading. Anoho aneeyam, mahataha
maheeyaan. No doubt in some śruti statements it says ātmā is smaller than even atom.
Wherever such statements are there, don’t take them literally. They are stated to show that
ātmā is not easily comprehensible. Gaunarthaha…guna saamanyam between an and ātmā,
common character is both are not easily recognizable. Just as the knowledge of minute things

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like atom , is not understood by people not having sharp intellect. The extrovert students want
to experience ātmā inside, looking for ātmā anubhava is manda buddhi.
Bahirmukhanaam…they are called so, self knowledge is not possible for such people. Self
knowledge is possible only in one way. Claiming I am the ātmā. This is the intent of the śruti,
don’t take it literally as anu. According to visjishtadvata, jīvātmās are all pervading and are part
of paramātmā which has anu parimaana ātmā. Śruti clarifies by giving other statements…it is
bigger than the biggest, ātmā is bigger than even akasa. Space is born in ātmā. Jaayan akasat is
from chand upa 3.14.3. mahantam vibhum ātmānam…kato . sa eshaha….anantaha
aparyantaha…ityadina…. Śruti itself clearly says all pervasiveness of ātmā is mentioned
therefore it is not of atomic size.

In this manner ātmā is not all pervading and many (no1), ātmā is not of medium size and many
(no 2), ātmā is not anu size and many(no 3). All have been refuted, they are totally
inappropriate. What is appropriate. Ātmā is ekam and all pervading….Niścala Dās is going to
define ātmā the vedantic way.

29th June 2019

Page 247..

Last para of topic 364

एवंच ‘आ ा ापकोनानाच’, ‘आ ाम मपिरमाणोनाना च’, ‘आ ाअणुपिरमाणोनानाच’

इ ु योऽ मस ता:।

Here the authpr Niścala Dās is concluding the discussion of 3 types of nyayika who claimed
Ātmā is all pervading but of three sizes. That was negated. Having discussed both sankhya and
nyayika philosophy, author now wants to present the vedantic view.

We should now reflect on the development we had in 6th chapter. In the beginning author
discussed dhrushti shrishti vāda discussed. Through DSV, author established that both
vyavahārika prapañca and Swapna prapañca both enjoy prātibhāsika status only, no
vyavahārika. We see them differently because of double standards. We look at jagrat prapañca
as a waker and Swapna prapañca as waker. As long as double standards is there DSV cannot be
understood. You have to lear to look at Swapna prapañca as dream individual experiencing
dream in dream state. You need to look at both worlds from their observer stand points
respectively. Then it will be like hastamalakam. In spit of this student is unable to accept dsv.

He further argues that jagrat prapañca has objective existence and long life. Since student is not
convinced, guru decides to teach entire Vedānta. He does so in a peculiar manner. Whole

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Vedānta teaching is happening in dream with dream guru and dream disciple. Agrudadeva was
introduced, he enters the dream, we are now in second part of the 6th chapter, no dsv but a
new vedantic course. This teaching is happening in Agrudadevas dream. Agrudadeva after
meeting dream guru in dream asked 3 questions in page 232,

At end Agrudadeva will wake up, then Guru will disappear… Who am I, who’s the creator of this
world? Whats the means for liberation? There the student himself gives several options, am I
the body? Am I different from the body? am I one? Are there many jivtmas? Is it atomic in size?
Is it all pervading? All these options given based on various philosophies. Similarly options
regarding second question, is there a creator? Is there one or many? Each question is based on
a particular philosophy. Our enquiry will involve the study of other schools of philosophy.
Student is Tarkadṛṣṭī. Mokṣa centred last…will karma give mokṣa? Upasana or jñānam? Or
combination? Several Qs regarding mokṣa Kāraṇam. Bodendra Sankaracharya has written a
book vehemently arguing nama sankeertanam can give liberation, quoting Sankaracharya,
brahmasutra etc. whoever criticizes nama siddhanta will go to naraka, don’t say its an artha
vāda. Throughout life there will be newer and newer systems coming…. If we don’t have clarity
we will be doing Guru shopping… entire chapter 6 analyses these 3 questions. We are in first
topic discussion, there we discussed sankhya and trivida nyayika theory of who am i?

sankhya says ātmā is akarta abhokta Chaitanya swaroopaha, sarvagataha, nitya muktaha, but
said these ātmās are many..mokṣa does not require understanding this any case. Nyayika said
ātmā is different from shareeratrayam, all pervading, but he said ātmā is inert matter and
consciousness is a temporary attribute that comes in ātmā, mokṣa is permanently getting rid of
consciousness and eternally remain as Ātmā. We saw three sizes, vibhu anu and madhyama
parmana. Now dream guru says, after studying nyayika and sankhya we may forget advaita
Vedānta. Dream guru is going to consolidate the advaita Vedānta ātmā and present to
Agrudadeva. Simhaavalokana nyaya: at regular intervals you have to pause and study what I
have studied and what I have to study..lion being the king of forest it wants to make sure whole
orest is under its control, lion looks and walks and looks around and checks if any one is there
to challenge it and if there is finish off, like the PPs are finished off. After taking 4 steps , it will
give a pause and then it will take a few steps to check back if there is any body behind ..any PP.
we have to see what we have learnt,,,, nyayika or sankhya should never challenge me wrt jīva
swaroopam.

(आ. ३६५-३६७) स ा दशन —

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(३६५) आ ाएको ापकः।सुखादयोऽ ःकरणधम अ ःकरणोप हता नक ताः —

Presenting the advaita Vedānta version, who am I? Ātmā (jīvātmā) is one and identical with
paramātmā, two adjectives jīva and parama are born out of ignorance. Only namarupa is
different when you remove that, there is no difference. Ātmā ekaha, vyapakaha all
pervading..sankhya philosophy is knocked with word ekaha. Nyayika says ātmā has got 14
attributes, happiness unhappiness punyam pāpam etc, here dream guru knocks of entire nyaya
by saying sukhadayaha (14 attributes- Page ) are not ātmā’s attributes, ātmā does not have any
attribute even consciousness is not an attribute, it is Ātmā. These attributes belong to Anātmā,
an intimate one called mind which is an object of experience. We all commit a blunder. I’m
aware of the unhappy mind. Instead we say I’m unhappy. All emotions of the mind are taken as
our own emotions because of false transference. Mind’s attributes are transferred to the
consciousness which is enclosed within the mind, not the all pervading consciousness.
Antahkāraṇa upahits ātmāni…

पािरशे ा आ ाएको ापक ।आ नधम धमसुख ःखब मो ाणाम कारे केषा ुखंकेषा
ःु खंकेषा ःकेषा ो े त वहारोन स े ।अतोधम दयोबु ेधम ः।

Once you have negated the views of all the others sankhya, 3 fold nyayika, what’s left behind is
ātmā ekaha and vyapaka. All sizes are refuted, atomic, medium. Left out is vibhu, we also said
attributes do not belong to Ātmā therefore it should belong to anātmā. Saguna anātmā. In 14th
chapter, nanyebgunenya kartaaram….Gita. All the kartrutvam and bhoktrutvam belong to satva
guna, rajo guna and tamo guna, nirguna ātmā cannot have any guna or attribute. Definition is in
footnote 2.

२. स ान ब न म ेइतर नषेधस
े तयदव श तेत षयक न यःपािरशे इ ु ते।

“ स तषेधेऽ ा स ा माणेस यः” इ त (प. च. २४५ ोक ा ा)।

Rare definition of parishesha nyayam, a pair of chappal that’s mine is taken, it does not belong
to the other person. The other pair remaining here belongs to the left out person. Law of
exclusion.

Ātmāni dharma…in the ātmā punyam pāpam sukha dukkha, sukham here belongs to mind as an
attribute, it is pratibimba anandam. When you say happiness belongs to the ātmā, it is
bimbaananda. Happiness is of two types OH bimbaananda and RH pratibimbaananda.
Bimbananda is ātmā. As you start learning Vedānta more and more, your speech will become
clearer and clearer. Here author is talking of pratibimbananda. We talked of 4 differenes in tai

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upa, one, many. Eternal, temporary. Satyam, vyavahārikam. Non experiential (only available for
claiming I am) and experiential. Sukham is pratibimba sukham. Dukham no pratibimba, dukham
is only in anātmā…not in ātmā. Bandha mokṣa… all belong to anātmā.. all these attributes if you
say belong to ātmā then if one jīva is happy all jīvas are happy we have to say. We cannot
explain different people experiencing different emotions. If you conclude they belong to mind,
we can explain some minds are happy unhappy informed uninformed have more pāpam, more
punyam etc. we don’t have varieties of ātmā. Therefore varieties of experiences cannot be
connected to ātmā.Therefore connect attributes to the mind. Dharma occurs twice, in the first
expression it means punyam, buddhehe dharma it means attribute.

य पबु ेजड ा ा पधमसुखादयोनयु ेतथा पतेषामा -

धम ंनस वती भ ायेणबु धम ो िर त ेय ।तेबु ेधम इ त ना भ ायः।

In this para, dream Guru introduces a serious problem advaitin will face if he presents this view,
ātmā nirgunaha, anātmā is sagunaha. Problem alone different schools are trying to addresss,
when we say saguna anātmā we say it has attributes, shabda, rupa, sparsha etc which will
include happiness unhappiness also, varieties of emotions. They all come under attribute.
Emotions or attributes should belong to ātmā or anātmā, we say emotions belong to anātmā.
We ask which anātmā? Chair table are also anātmā, we choose certain anātmās, mind anātmās
for placing attributes of emotion. Other schools of philosophy ask ātmā is chetanam anātmā is
achetanam, you say. Therefore mind is also achetanam. How can you place emotional
attributes in insenscient anātmā? We have to explain that. Other philosphers will say let’s place
emotions in ātmā. Vedānta has various prakriyas to answer this. Niścala Dās uses a difficult
method.

7th July 2019

Yadhyapi…

Niścala Dās refuted the Sankhya school of philosophy as well as the three types of nyaya school
of philosophy. Jīvātmā topic these were dismissed. Now Niścala Dās is talking of vedantic
conclusion regarding ātmā. He pointed out that nyaya schools of philosophy takes all emotional
attributes as belonging to ātmā. Each ātmā has its own raga dwesha, Ātmās are many.

Vedantic philosophy does not require many ātmās as different emotions are explained by
accepting different minds. Minds are many, emotions are many. Kshetram term used by
Krishna, all emotions belong to kshetram and not kshetrajñaha which is ātmā.

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A serious Q arises. How can you say emotional attributes belong to the mind? It is made of
pancabhootani which is jadam. Brahmasutra discussion, a textual analysis, fine thinking and
ultimate answer is simple for the question on inert mind having emotions.

Even though mind by itself is inert, it has become senscient because of borrowed sensciency,
jīvātmā is karta, bhokta has got all emotions. Mind plus rc is jīvātmā. OC is akarta abhokta and
does not have emotions. This is one prakriya, where two senscient entities are introduced,
jīvātmā paramātmā. This is simple answer.

Second answer: all the kartrutvam bhoktrutvam and emotions do not belong to the mind also.
We maintain mind as inert and say it does not have emotional attribues. Ātmā also cannot have
emotional attributes, anātmā also being inert cannot have emotional attributes. Where are
they located then? The attributes do not belong to ātmā or anātmā but they are
superimpositions upon the ātmā, therefore ātmā is seemingly karta, seemingly bhokta,
seemingly endowed with all emotions. They are two different prakriyas, first emotions belong
to anātmā, second emotions belong to ātmā, seemingly. First answer emotions belong to
anātmā, you’ve to add another statement. Anātmā is superimposed on ātmā. 2nd answer,
instead of saying so, we say emotions are superimposed on ātmā. This answer is given in
brahmasutra through a discussion. Second one is elaborately discussed in brahmasutra.

M.. no doubt, emotional attributes cannot belong to inert mind (avoiding chidabhasa). When
we say emotional attribute belongs to inert mind, we do admit it belongs to inert mind, still we
say so to emphasize that it does not belong to ātmā. When we say emotions belongs to
kshetram, Tatparyam is emotions do not belong to ātmā. Emotion belongs to buddhi it says
casually, strictly speaking, it does not belong to buddhi also as buddhi is also inert. Niścala Dās
says this has been discussed in brahmasutra.

They do not belong to ātmā or anātmā. Emotions, They are superimposed on ātmā because of
ignorance.

गुहा धकरणभा ानुसार दंवा ।तथाच

“‘तयोर ः प लं ा ी तस ।अन ोऽ भचाकशीती न ोऽ भप त ः। तावेतौस
े ौ’ इ त।स श ोजीवः। े श ःपरमा े तय ते।

Brahmasutra discussion. This discussion comes in brahmasutra 1.2.12, guha adhikāraṇam or

guhapravishta adhikāraṇam. Brahmasutra has got 4 chapters, each divided into 4 sections. 1
chapter second section 12th sutra. A katopanisad mantra 1.3.1 ritam pibantau is being analysed.
Second line says guham pravishtau…therefore sutra says guham pravishta and adhikāraṇam is
called so. Sankaracharya completely discusses and concludes. Every individual within himself

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has two ātmās. Jīvātmā and paramātmā, one karta bhokta and other akarta abokta. Both are
available.

Jīvātmā is RC, Paramātmā is OC. In RC mind is included as rc cannot exist without RM. Mind
with rc, or rc, or rc with mind is jīvātmā. At death, mind and rc, jīvātmā goes out. In
Katopanisad, rata Kalpana comes. Now I think I am jīvātmā, through Vedānta vicara we should
disidentify from mind and chidabhasa and learn to claim I’m the paramātmā.

After concluding the mantra vicara, Sankaracharya makes an observation. Same interpretation
can be given to mundaka upaniṣad. Vyasacharya has not included mundaka mantra. Here we
are going to get headache. He introduces Mundaka mantra, dva suparna
sayujasakhaaya..samaanam vruksham.. there are two birds occupying a tree, jīvātmā rc (with
mind) and paramātmā oc. Rc is available only in the body, oc is available in the body. jīvātmā is
karta bhokta sagunaha samsara experiences karma phalam in the form of sukham and dukham.
In Katopanisad and Mundaka also these are there. Even though this interpretation is possible
for mundaka mantra, there are few others who object to this interpretation. This mundaka
mantra is interpreted by veda elsewhere. When vedic interpretation is there why go in for our
interpretation of mundaka mantra. In which part of veda is mundaka mantra interpreted. In
paingirahasya brahmanam, in that brahmanam, veda itself interprets the mantra. It does not
take the two birds as jīvātmā and paramātmā, the two birds are inert mind and the
consciousness. When the pp objects to jīvātmā paramātmā interpretation, it can lead to a
question, mantra says consciousness is sakshi chaitanyam does not experience anything
sukham dukham, only the other bird or mind experiences the sukham and dukham. In this
interpretation, if you don’t accept chidabhasa and say inert mind is experiencing sukha
dukham, how do you explain the inert mind experiencing sukham dukham. In BS 1.2.22 this is
already discussed. Exp: it is mithya, it is superimposition on the sarva adhistana ātmā, like
mirage water does not belong to sand or observer. All emotions are superimposed on ātmā.

M: the previous para is based on brahmasutra. Paingirahasya brahmanam is quoted here.

“tayoranyaha…” when the mundaka mantra says one of the bird experiences sukha dukkha, it is
inert mind experiencing.Occurring in Mundaka upaniṣad, the second bird witnesses everything,
which is none other than consciousness. Satva kshetrajñau iti… the previous interpretation
given by Sankaracharya extending to Mundaka mantra, is wrong. (one bird as jīvātmā as
chidabhasa and paramātmā oc, this kind of first interpretation is not correct.) such a study is
called mimamsa. Uttara mimamsa. So many reference texts are required. When analysis is text
based and interpretation based, it is called mimamsa class. If your intellect is not tuned for this,
you will get sleep or headache.

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13th July 2019

गुहा धकरणभा ानुसार दंवा ।तथाच

“‘तयोर ः प लं ा ी तस ।अन ोऽ भचाकशीती न ोऽ भप त ः। तावेतौस
े ौ’ इ त।स श ोजीवः। े श ःपरमा े तय ते।

The original topic is to find out the locus of emotional attributes like raga dwesha sukham
dukham etc and whether they belong to ātmā or anātmā. PP says advaitin will find it difficult to
answer as emotional attributes cannot belong to ātmā or anātmā. Anātmā cannot have
emotions at all. Because it is jadam. This can be answered in a simpler way by using
abhasavada prakriya by saying chidabhasa will become chetanam and it can have attributes. In
this particular reply, emotional attributes belong to anātmā, an anātmā which has become
senscient because of chidabhasa.

Second answer is emotional attributes belong to ātmā only by avoiding chidabhasa. Q is how
can ātmā have attributes it being nirguna. These emotional attributes are superimposed on
ātmā, entire world is superimposed on ātmā any case what about emotions this is based on
avaccheda vāda where ātmā enclosed within the body is the adhiṣṭhānaṃ. Since they are
superimposed, they belong to ātmā as it were. He arrives at this in a roundabout manner using
brahma sutra. There in guhadikāraṇam, Sankaracharya introduced the mundaka mantra where
one bird is experiencing the karma phalam and other is watching. What are the two birds is the
discussion. Sankaracharya says jīvātmā and paramātmā. Another person suggests another
interpretation based on paingirahasya brahmanam, a vedic mantra. Two birds are mind and
sakshi and not jīvātmā paramātmā. Niścala Dās has discussed this mantra in a previous topic,
page 105…topic 186.. interesting part adding to confusion, third dimension he has added there.

Two birds of mundaka mantra should not be taken as jīvātmā and paramātmā as per
paingirahasya brahmanam, PP is saying. Sankaracharya is not against this as difference is
ābhāsa vāda and avaccheda vāda. 4th line we saw. This brahmanam says one bird is satvam
meaning mind. Second bird is not paramātmā but kshetrajñaha.. tvam pada lakshyartha… when
I choose the word consciousness, we should remember there is no rc here, kshetrajña means
chaitanyam and mind is satvam.

त स े श योर ःकरणशार रपरतया स ा ।त चैव ा ात ा —

‘तदेत ंयेन ंप त।अथयोऽयंशार र उप ास े ः।

Third person says, in the paingirahasya brahmanam two birds are explained further, one bird is
none other than satvam with whose help alone one experiences dream. And the other bird is

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not paramātmā but the jīvātmā itself, shareera jīvātmā. Lakshyarthaha…which is nothing but
sakshi Chaitanya rupa jīvātmā. This mind and chaitanyam is the interpretation for the two birds.
We can accept the paingirahasya brahmanam but one bird is mind other one is sakshi, one does
not experience karma phalam but just witnesses without partaking. If sakshi is the witness then
who is experiencing the emotions. Mind. We have avoided chidabhasa. Q will be how come
mind achetanam have emotions. Then the third person justifies when the upaniṣad says
emotions belongs to the mind really upaniṣad does not want to say so. (person wants to know if
a person is at home, answer is he has gone to market, person answering does not say hospital
because he is not interested in this). Emotions are not there in ātmā is tatparyam.

We all experience emotions but we don’t have emotions is the tatparyam so don’t probe into
details of if mind has emotions. Tatparyam is not in the idea that emotions belong to mind. You
should not take literal meaning. Upaniṣad wants to talk about nature of ātmā and not details of
anātmā. Vakshyami..uttama purusha.. aham means śrutihi here. (Paingirahasya brahmanam). If
that’s not the intention? Aim of upaniṣad is to take away the emotions from ātmā and dump.
Once I know Im consciousness without emotions then it is very easy to claim I’m brahman. Now
whats blocking us are these emotions which make me a problematic individual. The moment I
neighbourise the emotions aham brahmasmi. Brahmaswabhavatham cha… I’m of the nature of
brahman.

तावेतौस े ौ’” इ त। “नेयं ु तरचेतन स भो ृ ंव ामी त वृ ा। कंत ह,

चेतन े ाभो ृ ं भावत चव ामी त।तदथसुखा द व याव तस ेभो ृ म ारोप
य त।इदं हकतृ ंभो ृ ंचस े योिरतरे तर भावा ववेककृतंक ते।परमाथत ुना तर ा
पस व त।अचेतन ा , अव य ा े ।अ व ा ुप ा पत भावा स सुत
र नस व त।

All these are mimasa portion. It is mimasa pradhānam not tarka. Śruti is mimasa, yukti first,
tarka is just supportive. These are fantastic portions of mimamsa. Tadartham…for the sake of
removing the emotions from ātmā, upaniṣad is looking for a dumping ground it finds mind
nearest. Even this dumping of emotions in the mind is not casual and thoughtless. All emotions
are modifications, thoughts are nothing but modifications of the mind. It is better to attribute
changing emotions to changing anātmā not nirvikara ātmā.Experiencerhood is superimposed
even though mind cannot become an experiencer as it is inert. As though the mind is an
experiencer. Adhyaropayati word used for this superimposition. Really speaking emotions
cannot belong to ātmā or anātmā (on real analysis). From the stand point of reality, factually,
emotional attributes cannot belong to either ātmā or anātmā. This kartrutvam and bhotrutvam
are attributed by ignorant people to either ātmā or anātmā, both kartrutvam and bhotrutvam,

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because of non undestaning of nirguna nature of ātmā, it is attributed to either ātmā or

anātmā. Because the mind is inert, it cannot have emotions. If emotions cannot belong to
either, it belongs to what then? You cannot say it belongs to neither ātmā or anātmā.
Advaitam comes with its own unique concept of adhyaropa. Whatever is an appearance
cannot have a legitimate location. You need not speak about location only under one
condition, anirvacaneeya mithya vastu. Anirvacaneeyam…you cannot talk of its location also.
Mirage water does not belong to either… it is a mysterious appearance, it does not belong to
any location. I need not talk about a legitimate location.

Anything anirvacaneeyam mithya still should have adhistaanam from which it borrows
existence. Q will come, emotions should have an adhiṣṭhānaṃ. For this we are gping to say
ātmā is not the possessor of emotions but adhshtaanam. Possessor means equal degree of
reality, adhiṣṭhānaṃ means different degrees of reality… ultimate adhiṣṭhānaṃ of everything is
ātmā including emotions. In Ātmā emotions appear with a lower degree of reality. According to
avaccheda vāda..(mind is emotional in ābhāsa vāda, here ātmā is adhiṣṭhānaṃ in avaccheda
vāda). When we lose to New Zealand, Jnani can either say I am not unhappy, in my presence
the mind is unhappy. He will not say I or my mind is unhappy. In avaccheda vāda, he will say
I’m unhappy as though. Mithya emotions are superimposed on me, the ātmā.

तथाच ु तः — ‘य वा दव ा ा ोऽ े ’ (बृ. ४.३.३१)

इ ा दना ह ा द वहारवद व ा वषयएवकतृ ा द वहारं दशय त।
‘य सवमा ैवाभू े नकंप े ’ (बृ. ४.५.१५)
इ ा दनाच ववे कनःकतृ ा द वहाराभावंदशय त” ( . १.२.१२सू भा ) इ त।

All these are occurring in 1.2.12 brahmasutra bhashyam. A few lines have been dropped. Now
answer is based on avaccheda vāda, jnana will say I’m karta, bhokta, im unhappy etc, jnana will
say as though. Ajñāni will stop without as though. Jnana knows in vyavahārika plane these are
all superimposed on I the ātmā. There is an experience of emotion and emotional attribute all
in vyavahārika dṛṣṭī, just as in Swapna I experience an elephant.. and run away. I’m intensely
aware I’m part is satyam.. rest are mithya. Briha 4.3.31, everything is understood as ātmā, then
who is there to see, hear, from paramārthika dṛṣṭī this world is as good as non existent.
Mastaani sarva bhootani…Gita. A jnani can say…

Emotions belong to ātmā or anātmā was the question from nyayika. Nyayika said ātmā has 14
attributes and asked in your advaitam, emotional attributes belong where? Nyayika treats ātmā
and anātmā as same order of reality including emotional attributes. Here in advaitam, emotions
are adhyāsa, difference in the orders of reality. Advaitin ātmā is guna adhiṣṭhānaṃ. In nyayika
ātmā is gunaashraya. Therefore advaitin and nyayika are appearing similar.

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19th July 2019

तथाच ु तः — ‘य वा दव ा ा ोऽ े ’ (बृ. ४.३.३१)

इ ा दना ह ा द वहारवद व ा वषयएवकतृ ा द वहारं दशय त।
‘य सवमा ैवाभू े नकंप े ’ (बृ. ४.५.१५)
इ ा दनाच ववे कनःकतृ ा द वहाराभावंदशय त” ( . १.२.१२सू भा ) इ त।

We have entered a discussion regarding locus of emotional attributes like likes dislikes pleasure
pain. In advaita ātmā is nirvikara and anātmā is jadam or inert. There is no third entity. We have
a problem in locating the attributes in either of these two. In Ātmā problem is vrutti there is
parinaama or change. In anātmā also it cannot be located as it is inert and emotions cannot be
located there. Similarly kartrutva bhoktrutvam.

We can say anātmā mind is senscient and solve this problem. PP will ask how, we can say it’s
become senscient because of chidabhasa and senscient mind has all these attribute we can say.
This is different from pratibimba vāda, although pratibimba vāda considered a primary prakriya
initiated by pancapada vivaranam. Ultimate answer is emotions belong to ātmā only, it is the
adhiṣṭhānaṃ of all mithya emotions. If it can be aashraya for entire world, it can definitely be
adhiṣṭhānaṃ of savikara śarīram and mind. Changes in the mind are called emotions. When you
ask a jnana you ask the jnana if he is unhappy he can answer through ābhāsa vāda prakriya or
avaccheda vāda. He can say I’m not happy the ahamkara is unhappy, I’m the ātmā who can
never become unhappy. Avaccheda prakriya answer: I’m unhappy, as though. I am is
paramārthika satyam, unhappy adjective is vyavahārika satyam. But it cannot touch me.
Svayamjoti brahmanam.. unhappiness is a vyavahārika event caused by prarabhdha karma.

We are talking about two birds, mind and consciousness. Upaniṣad says mind has got motional
experiences, Ātmā does not have. Pyngirahasya brahman we were seeing.. how can inert mind
have emotions.Really speaking emotions belong to neither of them. Mind or consciousness.
Whatever has no locus it is mithya or anirvacaneeyam, all emotions are mithya and exist in
ajñana kalam and negated in jnana kalam. How does upaniṣad show this? It shows that only
inajñāna avastha we accept emotions. Anyat eva is very important word in advaita. As though
there is duality..location is anirvacaneeyam. There is subject object duality are all in ignorance
only…like seeing an elephant in dream… after waking up from dream, you cannot locate it
anywhere not even in your brain as brain is too small. Vishaye eva (yantavantadesa sandhi).
Yata tu.. during vidhya avastha there is no duality at all, no anātmā, There are no emotions to
find the location. Who is there to experience any object? Tripuṭī is gone. Conclusion: emotions

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are mithya, they have no location.Even though they do not have a location for the sake of
worldly transactions until knowledge comes, emotions must be given a location. During
jñānam, they need have a location. But during ignorance they must be given a location. As
attributes require a location temporarily. What should that temporary location. This vakyam
says if you want a location, really speaking it cannot be ātmā, but ātmā can be said to be the
location of emotions, but superimposed emotions. Anātmā mind cannot be location of real
emotions or superimposed emotions (mithya). Because mind itself is mithya therefore anātmā
can never be the locus of real or unreal emotions also. Paramarthastu….the emotions cannot
be located either in ātmā or anātmā because mind is inert.. Ātmā being nirvikara. Avidhya
pratyupasthapita svabhavam….means mithya. The mind being mithya can never be the locus of
real or unreal emotions.

बु ःसुखादय ा ाः। (१) य ा ंत नपर-

माथतोऽ ।यथार ा ंसप दनपरमाथतोर ादाव । तथाबु सुखा दकंना न व ते।
(२) अ ंव ुनक चद ा- योभव त।

All the emotions are not in the mind (guhadhikāraṇam discussion over). Upaniṣad also does not
mean it is in the mind, it wants to say kartrutvam bhoktrutvam are really not in ātmā but
temporarily the superimposed emotions are in ātmā. Buddhi here means vrutti jñānam
knowledge of objects, pleasure pain raga dwesha. They are superimposed upon ātmā.
Emotions are in ātmā. Emotiona belong to ātmā nyayika says, so whats the difference. Nyayika
says emotions are attributes of ātmā. Advaitin says they are in ātmā. For nyayika attributes are
real and ātmā is also real. We advaitins say emotions are unreal attributes, they are
superimposed on the seeming substance, adhishtaana ātmā. We use word adhyastham, they
use ātmā ashritaha gunaaha. Nyayika will say I’m unhappy, advaitin will say I’m unhappy as it
were. Pashyan sprushan jigran naiva kincit karomi.

Yat yatra …whatever is superimposed on ātmā does not really exist in ātmā. There is sorrow,
the isness attributed to sorrow does not belong to sorrow but belongs to ātmā. Like in dream I
handover isnesss to all the objects and suffer. It is really not there we say to show isness is
borrowed. Thathaa…I don’t have happiness or sorrow..na me dvesha ragau….. even when mind
has all these, jnana will say they are not there. Masthaani sarva bhootani na ca masthani…I
have sorrow, I don’t have sorrow immediately. Adhyastam vastu…mithya mind, superimposed,
can never become the locus of emotions. Buddhihi api sukhadyashrayaha, buddhi cannot be
the locus of emotions.

अतोबु र पनसुखा ा यः।पर ु (१) अ ानं चैत ेऽ ।(२)

अ ःकरणम ानोप हतेचैत ेऽ । (३) अ ःकरणोप हतेधम धम , सुख ःखे,

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ब मो ौचे ेतऽ
े ाः। इ मा नोधम धम ध ान ेऽ ःकरण ोपा ध ा म धम दयोऽ ः-
करण धम इ त पद े।

Now he wants to make finer observation, all emotions are superimposed on ātmā. Ātmā is all
pervading. Can emotions be superimposed in ātmā obtaining in the chair.He says it is
superimposed on ātmā but not on all pervading ātmā. First we should say ajñānam or maya is
first superimposed on ātmā and then 2 you should say upon maya enclosed ātmā you should
say all minds are superimposed. 3 Emotions inclusive of kartrutvam and bhoktrutvam are
superimposed on mind enclosed consciousness. Certain conditions and rules are there for
superimposition. Like one space is enclosed in all containers. Within pot space you can
accommodate few litres of space but we cannot say we can conduct class in the pot. In
accommodating there are certain rules. In the chaitanyam, ajñānam is superimposed. No
difference between micro and macro difference done first. Shuddha chaitanye adhyastam
ajñānam. Some acharyas says ajñānam ajñāna avachinna adhyastam. Ajñāna upahite
chaitanyam, in this all minds are superimposed. Antahkāraṇa upahita chaitanye, in the small
consciousness (mind enclosed consciousness) called living being, dharma adharma, sukha
dukkha, banda mokṣa is located.

Let us assume 1000 people can be accommodated here. Accommodation is an attribute

belonging to akasa. The space in narada gana sabha can accommodate 1000 people, hall
enclosed space can accommodate, but we make a casual mistake.. hall can accommodate 1000
people. Hall is enclosure, space is enclosed. Instead of saying space accommodates we say hall
accommodates. Emotions are superimposed upon mind enclosed consciousness, so they are
located in consciousness, but we wrongly say emotions belong to enclosure mind. We should
say mind enclosed consciousness has emotions superimposed on this.

Itham …even though really speaking mind enclosed consciousness is holding the emotions since
mind is serving as an enclosure, we loosely say dharmadharmadayahha we say wrongly that
emotions are attributes of mind. Correct statement is mind enclosed consciousness. This is
figuratively referred as mind. Pot enclosed space can accommodate 1 litre milk. Not pot
accommodates milk.

27th July 2019

Page 248

Last 3 lines at bottom, item 3

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(२) अ ःकरणम ानोप हतेचैत ेऽ । (३) अ ःकरणोप हतेधम धम , सुख ःखे,

ब मो ौचे ेतऽ
े ाः। इ मा नोधम धम ध ान ेऽ ःकरण ोपा ध ा म धम दयोऽ ः-
करण धम इ त पद े।

Here the acharya is analyzing the location of the emotional attributes. Jnaya vysheshika
philosopher located these in ātmā. 2 approaches, we place them in the mind, then question will
be mind is anātmā and jadam. Vedantin says even though mind is inert by itself but with rc it
has become Sensient. Ātmā becomes free from emotional attributes… 2nd is based on
brahmasutra, pyngirahasya brahmanam. Dva suparna mantra is analysed. Location of
kartrutvam and bhoktrutvam analysed. it belongs to mind only it says. Mind also cannot have
we conclude because it is achetanam. Ātmā as well as inert mind cannot have kartrutva
bhoktrutvam. Therefore it is mithya, as it is not logically locatable. Being mithya they require
adhiṣṭhānaṃ which is satyam, ātmā is the only option. Kartrutvam bhoktrutvam are
superimposed on ātmā. This is the conclusion in guhadikāraṇam. Now Niścala Dās extends this
rationale to emotional attributes. Once the emotional attributes are located in ātmā, ātmā will
become saguna.

Ist prakriya emotional attributes are located in senscient mind (ābhāsa vāda) in avaccheda
vāda 2nd prakriya emotional attributes are superimposed on ātmā.

Do you say emotional attributes are superimposed in general ātmā or in a particular enclosed
ātmā? Upahita chaitanyam or enclosed chaitanyam. In samanya chaitanyam, maya or avidhya
is superimposed, in maya enclosed consciousness or ātmā all minds are superimposed. Mind’s
emotional attributes are also superimposed only in maya enclosed mind enclosed
consciousness. Mind enclosed ātmā is adhiṣṭhānaṃ of sukha dukkha bandha mokṣa. Even
bandha mokṣa are superimposed on mind enclosed consciousness.

Why can’t we say banda mokṣa superimposed on maya enclosed consciousness or general
ātmā? Hw

Here he says since emotional attributes are superimposed on mind enclosed ātmā, we loosely
say emotional attributes belong to mind. Like we say class is conducted in the hall, correct one
is hall enclosed space. Credit which belongs to the enclosed is transferred to the enclosure.

(३६६) धम दयोऽ ःकरण व श ा ननक ताः —

धम दयोऽ ःकरण व श ा ाइ तनयु ते। वशेषण-

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स हतं ह व श इ भधीयते।धम देर ासा ध ान ा नोऽ ःकरणं वशेषण म कारे अ ः

करणम पधमसुखादेर ध ानंभवे ।त यु ते। म ाव ुना ध ानंभवे ।त ादा नधम ासं
ःकरणंन वशेषणंभव त। क ूपा धभव त।उपाधेरयं भावः —
यउपा धःस यंतट ःस ाव तदेशे यम ताव तदेशे तंव ुबोधय त। वशेषण ायं भा
वः —
य शेषणंत ाव तदेशे यम ताव त देशे तंव ु ेनसहैवबोधय त। वशेषणव श म त,
उपा धम- प हत म तचो ते।

He wants to talk about two expressions that need to be carefully employed. We did say that
mind enclosed consciousness is adhiṣṭhānaṃ. Antahkāraṇa vishisht chaitanyam and
antahkāraṇa upahita chaitanyam. If you say antahkāraṇa vishishta chaitanyam is adhiṣṭhānaṃ,
the adhiṣṭhānaṃ status will go to both, but if you say that for antahkāraṇa upahita chaitanyam,
adhiṣṭhānaṃ status will go only to chaitanyam. Which is right? Upahita chaitanyam alone is
adhiṣṭhānaṃ as mind is a container mithya and therefore cannot be adhiṣṭhānaṃ of another
mithya. We had a parallel discussion earlier in page 41. 3rd and 4th para. There we said
antahkāraṇa vishishta chaitanyam is called pramata and upahita chaitanyam is sakshi. So
exclude the container, upahita chaitanyam is appropriate. (vishishta means inclusive). Swamiji
and fruits plate, example. am I supposed to take the plate also? Vishishta or upahita.
Dharmaadhyaya..it is not superimposed on vishishta chaitanyam. Once you use vishishtam,
mind the visheshanam enclosure will be included in adhiṣṭhānaṃ status. Antahkāraṇam should
not be treated as inclusive (visheshanam) with regard to the adhyasaha or superimposition.
Once you use upaadhi, this idea is conveyed, it will remain aloof or remain excluded like wall in
hall space. Accommodation is done by space. Tatasthaha means non participating. In whatever
area the mind is there, it reveals (as adhistanam) the enclosed consciousness only and the
corresponding emotions supported. What is inclusive it is called visheshanam and enclosed
object is called vishishtam. Similarly upadhi and upahitam. These two mean exclusive of the
object.

इ म ःकरण व श तधम देर ेय देशेऽ ःकरणम त ेश तचैत भागःअ ःकर

णंचे ुभयम ध ानंभवे ।त ा ः-
करण यम ाद ध ान ंनभ वतुमह त।अनेना भ ायेणा ः-
करणोप हतेधम दयोऽ ाइ ु े।त ा देशेऽ ःकरणम त ेश तचैत भागमा ेऽ ध
ानता , अ ःकरणेना ी ु ःसम सा।

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Consolidating para. Antahkāraṇa vishishta chaitanyam is adhiṣṭhānaṃ of emotional

attributes..whats the mistake here? In the place where antahkāraṇam is there, mind and
consciousness mixture will become adhiṣṭhānaṃ. Here the mind itself being mithya, saying
mithya mind is adhistaanam is a mistake. One borrower cannot borrow from another. To avoid
this mistake we change the language. We use upahitam, antahkāraṇam has a role to play as
enclosure but not adhistaanam role. Only chaitanyam part is the adhiṣṭhānaṃ. Such a
statement is proper..

(३६७) तथैवा ःकरणम ानोप हतेएवा ंना ान व श े।तथाचा धम दीनाम ध ानमा ैव

— (१) अ ासा ध ान ं तअ ःकरणमुपा धभव त।त ा ुख ःखादयोबु धम ःक े। (२)
अ ववेका ुअ ःकरणा नो भयोर प ते तीय े।त ाद ःकरण व श मातृधम ेनो े।त
(१) धम दयोऽ ःकरण धम भव , (२) अथवाअ ःकरण व श मातृ- धम भव , (३)
अथवार स
ु पव , पदाथव , ग वनगरव ,
नभोनै व नक चद पधम भव ।सवथाआ नोधम नभव । य ा नतेऽ ा था पय
ुय ंभव तत ु त रमाथतोना ।त ा ाग ेषधम धमसुख ःखब मो र हत
एको ापकआ ा ।अ ंनामक तम थः।

Here the discussion is to convey the idea, not only we should be very clear about the concepts
of Vedānta but use appropriate words only. Don’t be loose with regard to concepts and words.
As concepts get finer and finer words must be finer and finer. Upadhi and visheshanam,
upahita and vishishta etc. all these paras are paying attention to the words. Language. Four
śāstrams are compulsory, Vedānta śāstram plus clear understanding requires pada vakya
pramāṇa śāstram. Pada is being clear about words, communication skills…especially for the
guru. Grammar is important. Next is tarka śāstra…logical analysis. You need fine reasoning.
Interpretation is also important as we are using all these to study the veda mantra. We have to
use the 6 clues..upakramo….arthapatti.. this is mimamsa śāstram. Commentators will employ
all these three. In traditional teaching these three will be introduced first. Like the plumber puts
on a overcoat with tools (you can see in U.S). Guru uses these tools and the students know
these. In Vicarasagara both tools and Vedānta are introduced.

4th August 2019

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त ा देशेऽ ःकरणम त ेश तचैत भागमा ेऽ ध ानता ,

अ ःकरणेना ी ु ःसम सा।

Niścala Dās is analyzing status of emotional attributes. It will help differentiating nyaya and
advaita vedānta. In nyaya, all emotional attributes are located in ātmā. Ātmā is saguna and
dravyam in nyaya.

In advaita Vedānta, we say ātmā cannot and does not have any attributes at all, even
consciousness is not attribute but nature of ātmā. We concluded that all emotional attributes
are superimposed mithya. Any superimposition cannot be located anywhere. Whether it is sat
or asat you cannot explain, you cannot say whether its located in ātmā or not. They must be
given a temporary location. Niścala Dās concluded that any mithya must ultimately located
upon the satya vastu to borrow existence. You have to choose a part of ātmā still although it is
partless. Mind enclosed consciousness alone is the adhiṣṭhānaṃ of the superimposed
emotional attribute. What you should not say is also clearly mentioned. Never say emotional
attributes are superimposed on the mind, because mind itself is mithya and therefore cannot
be an adhiṣṭhānaṃ. Don’t say adhiṣṭhānaṃ is a mixture also. Vishisht chaitanyam or pramata
can also not be adhiṣṭhānaṃ. Upahitam chaitanyam is referred as sakshi the adhiṣṭhānaṃ of all
emotional attributes..I support the attribute but I’m not affected by the attribute. Every branch
of śāstram, they always introduce unique concepts belonging to a particular science. Either new
word or existing word with new meaning, like inflation..loaded meaning. Vrutivyapti and
phalavyapti are used for explaining how knowledge takes place, jñānadhyāsa and arthādhyāsa
are theories for wrong perception. You cannot mix up…semantics is the study of these…next
para is semantics..

(३६७) तथैवा ःकरणम ानोप हतेएवा ंना ान व-

श े।तथाचा धम दीनाम ध ानमा ैव—

As explained in previous para, just as emotional attributes are not superimposed on mind but
mind enclosed consciousness, where is mind superimposed? A) Mind is superimposed on maya
or B) mind is superimposed on consciousness enclosed by maya (upahita chaitanye adyastham )
or C) mind is superimposed on mixture of maya and ātmā –vishishta chaitanye adyastham

Answer is B) because in A, maya itself is mithya and in C) it is mixture. Without maya mind
cannot be there therefore B) is ok. Maya enclosed consciousness…upahita chaitanyam.

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(HW: answer banda mokṣa is superimposed on mind enclosed consciousness or maya enclosed
consciousness. Answer: antahkāraṇa upahita consciousness, that’s how you can explain how
some people are liberated and some are bound. In Guru’s mind enclosed consciousness, the
bondage enclosed within his mind will be removed. Like switching on light in a dark room will
light up only that room.)

(१) अ ासा ध ान ं तअ ःकरणमुपा धभव त।त ा ुख ःखादयोबु धम ःक े। (२)

अ ववेका ुअ ःकरणा नो भयोर पते तीय े।त ाद ःकरण व श मातृधम ेनो े।

Emotional attributes are superimposed on ātmā only when enclosed by mind. If mind is not
there, emotional attributes cannot be superimposed even if ignorance is there like in deep
sleep state. Anvaya vyatirekha can be used. With absence of mind, emotional attributes will be
absent.

Compromise expressions:

1) emotional attributes are located (belong to) in the mind, we can say loosely, a compromise
statement. (although it is mind enclosed consciousness)

2) since mind and consciousness are very very intimate, they are always available as mixture,
we can loosely say emotional attributes belong to mixture. One child has taken key to the
house and gone out, two children have gone out. When asked you can say they have taken the
key…when wife asks husband instead of saying one of them has taken.

3) never say emotional attributes belong to mind enclosed consciousness. NEVER SAY… as
consciousness will become sagunam. Never say it belongs to upahita chaitanyam or sakshi.

M: For the sake of superimposition of emotional attributes, mind serves as an enclosure very
important role it serves. Therefore, all the emotional attributes are loosely said as attributes of
the mind. It is compromised right expression. Katyante, they say (bhavati not used). Because of
mixing up of mind and consciousness, mind and ātmā mixture, the emotional attributes looks as
though belonging to the mixture.

त (१) धम दयोऽ ःकरण धम भव ,(२) अथवाअ ःकरण व श मातृ- धम भव , (३)

अथवार ुसपव , पदाथव , ग वनगरव , नभो-
नै व नक चद पधम भव ।सवथाआ नोधम नभव ।

Niścala Dās says both expressions are acceptable. Compromised. If both are compromised
statemend what is the right uncompromised statement? You should say emotional attributes

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do not belong to anything, because it is mithya. Like mirage water, any superimposition cannot
belong to anything…like the rope snake. Like a dream object, like the city in the sky. Like the
blueness of the sky. Emotional attributes are really not there…never say emotions belong to
Ātmā, that’s very very important.

10th August 2019

Contd..

Niścala Dās in this portion is discussing the status of emotional attributes like raga, dwesha,
sukham duhkham etc. Important points were established:

1. Emotions are all superimposition, which means they are experienced their location can
never be identified. Then adhiṣṭhānaṃ of the emotions were discussed.
2. 2nd point: mind mixed consciousness or vishishta chaitanyam or pramaata is not the
adhiṣṭhānaṃ
3. Mind enclosed consciousness upahita chaitanyam saakshi is the adhiṣṭhānaṃ.
2nd part seems to contradict the previous discussion

4. Even though mind is not the adhiṣṭhānaṃ, it is ok to say emotions are attributes of mind
(as a compromise)
5. Even though pramata is not the adhiṣṭhānaṃ of emotions, it is ok as a compromise to
say emotions are attributes of pramata.
6. Even though sakshi is the adhiṣṭhānaṃ of emotions, never say emotions are the
attributes of sakshi. Even though sand is carrying mirage water, mirage water does not
belong to sand. Because it is of a lower order of reality. Na hi adhyasya…adhiṣṭhānaṃ is
never contaminated by the adhyāsa.
Athavaa….

4 examples, rope snake, dream, sky city and blueness of sky, they are not the attributes of
anyone.

Item 3 is nirvana shatkam of Adi Sankaracharya… all are superimposed on Me they don’t belong
to Me.

य ा नतेऽ ा था पय ुय ंभव तत ु त रमाथतोना ।त ा ाग ेष

धम धमसुख ःखब मो र हत एको ापकआ ा ।अ ंनामक तम थः।

All these emotions are superimposed on Ātmā, sakshi chaitanyam. Sakshi is paramārthikam,
emotions are vyavaharically real. Whatever lower order of reality is superimposed on higher
order of reality, those emotions however intense they are, they cannot change the order of

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reality. Absence of ignorance regarding the status of emotions is jnana nishtaa. All those
emotions, are not paramaarthatha.

We can say emotions belong to sakshi, (as though). I provide the adhiṣṭhānaṃ for these
emotions. There is only one all pervading ātmā which is different from all other anātmā. The
Ātmā is free from raga dwesha dharma adharma, sukha dukkha, bandha mokṣa. Guru of
Agrudadeva who is in dream.

Sankhya nyaya philosopher says Ātmā is different from śarīram. However difference is, on
adjective for nyaya vaisheshika philosopher. Special attributes of Ātmā he says. Emotions are
unique to Ātmā only he says. Here he says not only is ātmā free from shareera trayam but all
emotions.

Sankhya and yoga : eko vyapakaha. Sankhya says ātmā is nirgunaha but says nirguna ātmās are
many. Each nirguna ātmā is all pervading and ekaha.

3 Qs, Jīva, Iswara, mokṣa sadhanam. Then each Q had sub divisions. First was jīva, we are still
continuing the jīva related topic. When vedantin says Ātmā is different from all body mind
sense organs, say ekaha and vyapakaha, nirgunaha all other schools of philosophy will go away
from us.

Anātmā: all of them are experientially available but superimposed on Ātmā. All the emotions
that we experience are adhyastam, kalpitam or experientially available, superimposed. Mastani
sarva bhootani….

Hereafter, nature of Ātmā going to be discussed.

(३६८) आ नःस प
ू वणन — आ ास प
ू ः।

य ु ानेनबा तेत अस द ु ते।य नवृ ःकाल येऽ पनभव तत द ु ते।सवपदाथ न

तेष नवृ े ा ाअ ध ान ।य ा नएव नवृ र ुपग तेतदात ाअ ध-
ाना रं वा ।न ह े नवृ ःस व त।आ न वृ े ा-
ध ाना रा ुपगमेत ा ध ाना रम ु पय
े भ
ं वे ।तथाचानव- ादोषः स ेत।

Now, three more he is going to add, sat chit Ananda swaroopaha (after ekaha, vyapakaha,
nirguna). Satchitananda never comes together in 10 principle upaniṣads. Only in one of the
minor upaniṣads you see these three together. In chāndogya, sat is there, In Taitteriya Ananda
is discussed. Very very important portion here.

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Sat – 5 features…of consciousness extended to existence and happiness. Chidabhasa is small C,

with that all transactions come.

Nature of pure existence going to be covered. Sadeva somya idamagraaseeth from Chāndogya
Upa. What is sat? Whatever is other than asat? What is asat? Whatever is negated by jñānam?
This world cannot be negated by worldly knowledge pramāṇaṃs, there is only one jñānam that
can negated the world which is brahma jñānam through Vedānta pramāṇaṃ. After śāstra
jñānam I say whatever I see in front of me is brahman. World is asat brahmajnana badhyatvat.
Brahma jñānam negates everything except brahman. Including brahma jñānam itself, it
negates. Because jñānam is vrutti roopam. Brahma jñānam is like cleansing powder, it dismisses
all the mithya dirt and then finally can be discarded itself. Sarva padartha… if everything is
mithya including their jñānam (ātmā jñānam) what is the adhiṣṭhānaṃ? Teshaam
nivruteshca….negation means posterior non existence. After knowledge of rope, sarpa nivrutti
takes place, the elimination of rope snake meaning non existence of snake after knowledge of
rope. According to śāstra, any abhava must have two factors associated with it. Jalam nasti.
Example. Nasti means of what? Kasya abhavaha? Jalam becomes abhava pratiyogi. Then kutra
nasti? In say Madras. You cannot say Karnataka or Maharashtra. Therefore always location
must be mentioned. Abhavasya anuyogi or adhikāraṇam or avati. When you talk of Nivruti of
everything including ātmā jñānam, then you are speaking of non existence . who is pratiyogi?
Everything including ātmā jñānam? Now adhikāraṇam kim? Ātmā, I’m the locus in which all
these things are present.

19th August 2019

Page 250

After negating the sankhyas and nyayikas definition of ātmā, the dream guru of Agrudadeva is
defining Ātmā based on advaita Vedānta. In other Vedānta sects, Ātmā is looked at differently,
jīvātmā and paramātmā differences, anu vibhu etc. in advaitam there is only one ātmā which is
vibhu. Nature is satcit Ananda. Prātibhāsika prapañca is negated by vyavahārika jñānam,
vyavahārika prapañca is negated by paramārthika jñānam. Paramārthikam is unnegatable sat.
rest are asat.

Pradvamsa abhavaha or posterior non existence is required to negate anything. Non existence
should have pratiyogi and anuyogi(locus) or adhiṣṭhānaṃ or avadhihi. If sat is negated question
will be what is the adhiṣṭhānaṃ for sat? For entire creation, ātmā is adhiṣṭhānaṃ. If Ātmā is
negated by any pramāṇaṃ or knowledge, for ātmā negation there must be some other
negation, you cannot say shoonyam is adhiṣṭhānaṃ which means no adhiṣṭhānaṃ. Anything
mithya requires a adhiṣṭhānaṃ. Anything negated by knowledge is mithya. Mithya by definition

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has to borrow existence from adhiṣṭhānaṃ. Suppose you say Ātmā is negatable and for that
there is adhiṣṭhānaṃ…you continuously negate and ultimately whatever adhiṣṭhānaṃ is non
negatable, that’s ātmā. (infinite regress problem).

क ा नोऽ प नवृ म कुव मेवंपृ े — यःकोऽ ा नो नवृ मनुभव तनवाइ त। (१)

आ नो नवृ रनुभूयतेइ ु - रस ता।योऽनुभव तसएवा ा पंचभव त।त नवृ े-
य ऽनुभवःस म क े दन ेनव
ै योऽनुभव ु ोभवे ।त ादा- नो नवृ नुभवोऽस तः।
(२) अथय ु तेआ नो नवृ भव ेव। पर ुसा नवृ नकेना नुभूयतइ त।त ह
‘आ नो नवृ नभव त’ इ ेषोऽथः स ः।य ुनकेना नुभूयतेत ुव ासुतसमंभव त। त ा
दा नो नवृ नभव त।अत ा ास प
ू ः।

Ātmā is established as the ultimate reality. Everything else can be negated by ātmā jñānam.
Previous argument was adhishtaana abhaavat ātmānaha nivrutihi na bhavati. Now 2nd.
Pramāṇa abhaavat. If ātmā is negated, after wards who will speak about absence of ātmā,
therefore Ātmā can never be negated. Is there anyone experiencing the absence of Ātmā or
not? Suppose you want to say I am absent in the hall!!!!!!!!!! Suppose a person says the
absence of ātmā is experienced by me, that statement is wrong…whoever experiences the
absence of ātmā is the real ātmā. That alone is my real nature also. In advaita makaranda,
sakshi… I’m not I.(the popular I but that I when popular I is absent). If you talk about the
absence of the real ātmā, that statement is like the following example, experiencing the
removal of my own head…is it possible? It is improper to talk about this. 2nd option: real ātmā
becomes absent. Who is there to experience and talk about the absence of ātmā. Ans: nobody
experiences the absence of ātmā, no pramāṇaṃ or witness. Guru says that’s not correct, if
something is not witnessed by anything you can never prove such a thing has happened. It will
become similar to a son of a woman who has never given birth to anybody. Mana adeena meya
siddhihi. Any prameyam is said to be existent only if there is a corresponding pramāṇaṃ.
Therefore ātmā that’s unnegatable is sat. sat is pure existence.

(आ. ३६९-३७१) आ न प
ू वणन —

(३६९) आ ासव थ काशकः — आ ाच प

ू ोऽ । काश पं ानमेव च इ ु ते।(१)
‘अ काश पआ ा’ इ कारे अना जडव ून काशःकदा पनभवे ।(२)
अ ःकरणेने यै पदाथ न काशकथनंतन
ु यु ते।तथा ह,(१)

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य िर त
ं टा दव ाय ।अ ःकरण म या णच पिर ा ाय ण। (२)
देशकाला य ा ोभव तत िर । (३) य ायत ड ।

Ātmā is of the nature of consciousness. (5 features). In sushupti consciousness existence are

both there but does not claim. Pure consciousness cannot do any transactions. It just “IS”. Any
transaction including self-awareness requires desha and kaala. Ātmā has self-awareness only
within the vyavahārika realm. Mind enclosed consciousness has self-awareness.

Nearest comparison for consciousness is light. If you think ātmā is not revealing itself or others,
I can never say there is a hall there are people chairs etc. very experience of the world would
have been impossible, like in a dark room without light.

Why can’t we sat Ātmā is jadam? Mind and sense organs reveals the ātmā. (nyayika’s ātmā is
jadam). Mind and sense organs themselves are jadam so they cannot reveal inert ātmā, like
inert chair revealing inert hall in the wall. Niścala Dās is proving evident things. 1 yat yat
parichinnam, tat tat karyam. 2 yat yat karyam tat jadam. Then he applies the law to mind. Mind
is a limited entity. Therefore mind is karyam. Whatever is karyam is jadam therefore mind is
jadam and therefore it cannot reveal the world. मन: काय पिर ा घटव ।मन: जडं
काय ा घटव ।Mind and sense organs are limited because they are products. Whatever is
constricted by time and space is limited. Whatever is product is jadam.
Next para should be continuation only.

अ ःकरण म या णचजडा न।तैःक ा पव ुनः काशोन ा ।त ादा ैवसवपदाथ न काश

कः।अत ा ा काश पः।

Based on the above argument, mind and sense organs are products, limited and therefore
cannot reveal the world. Therefore something else must be revealing the world. Therefore,
Ātmā is the revealing principle consciousness. Therefore ātmā is of the nature of light of
consciousness. Science understand there is a phenomenon called consciousness. Nobody can
refute. Modern science does not know what’s this phenomenon exactly, it is mind boggling.
They say consciousness has not be clearly explained till date after so many years of research
nyayika says it’s an attribute of ātmā. Only Vedānta defines consciousness this way. Yato vacho
nivartante.

(३७०) आ ा काश पोने ा ेप माधानंच — य दक दाच ीत —

‘आ ान काश पः। क ुजडः।

A PP says I do not accept ātmā is of the nature of light of consciousness. But jadam only. We
saw 9 basic building blocks called dravyam or substances and ātmā is one such eternal all

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pervading pluralistic jadam ātmā. Advaitin negates that… when nature of consciousness topic
comes we have to take to śāstram, science will not accept śāstram. It will only accept
scientifically proven facts. It will say these are hypothesis. Any conclusion based on śāstram. For
us śāstram is a valid source of knowledge where science cannot reach. Consciousness is
something science cannot reach.Therefore in tradition, chaitanyam is apaurusheya vishayam.
Go by śāstram, shraddha is required. Shradha vaan labate jñānam…. Science cannot prove or
disprove what śāstram says…

24th August 2019

The nature of Jīvātmā the individual is the subject matter being discussed. Author refuted
sankhya and nyayika theories. Sat cit Ananda swaroopam. Definition of sat already established.
Abadhyam that that cannot be negated. Rope snake is considered by not sat as it will be
negated by pratyakṣa pramāṇaṃ. Unnegatable by any pramāṇaṃ is sat. jagrat prapañca is
revealed by panca pramāṇaṃ, pratyakṣa and others, none negate the world so jagat is
sat(satyam) from these five pramāṇaṃ stand point. Physics chemistry (shabda pramāṇaṃ)
including veda purva bhaga reveal the jagat. World gets into trouble only when upaniṣad
pramāṇaṃ comes. Until one comes to Vedānta pramāṇaṃ/understands Vedānta, world is
satyam. When it negates the world, it negates the prameyam and the pramāṇaṃs also.
Therefore jagat is not sat. Ātmā is non negatable by any pramāṇaṃ including Vedānta.
Therefore sat satyam. In Brahmasutra 4th sutra end bhashyam, this is discussed. Ātmā is sat
rupaha.

Now Ātmā chit rupaha. Prakasa rupaha… revealer of others and self revealing… that that
reveals everything and is never revealed by anything. That I’m here need not be proved by
anyone. If I have to prove my own existence, I have to use a pramāṇaṃ to prove myself.
Pramata I need not be proved by any pramāṇaṃ.Therefore I am self-evident, I the sakshi.
Ātmā is of the nature of self revealing consciousness. All schools of philosophy accept there is
consciousness, what is this is the question? Is it a substance, attribute or process? Different
people think differently. Vedānta says it cannot be classified as any of these.
It cannot be substance as definition of substance is it carries property. Going by this, Ātmā
cannot be substance as it does not have property.
It cannot be called attribute as attribute always depends on a substance. Consciousness is an
independent principle, even before world arrives, consciousness is there.
It is not process or action also as it depends on substance. Milk becoming curd process has to
take place in the milk substance. Consciousness being independent is not a process. Therefore
beyond verbal description. The dream guru said this in the dream of Agruda devaha. Somebody
is raising an objection, ātmā is not self-revealing. Ātmā na prakasha roopaha, iti aakshepaha.
The response to the objection.
आ न ान पोगुणोऽ ।तेन ानेना ाना न काशोभव त’ इ त। तमेवंपृ े —
‘आ नो ान पोगुणः कं न उता न ः’ इ त।

Suppose a person raises the following objection. Achaksheeta ..aa + chaksh dhatu ātmānepadi
Pratham purushaha eka vacanam.vidhiling. Ātmā is not self revealing and jadam. (nyaya

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vaisheshika) In that inert ātmā, there is an attribute of consciousness.there is jada ātmā, jada
mind. Attribute of consciousness in waking state goes to ātmā. When mind and ātmā get
separated in sleep, the consciousness is lost. This attributive consciousness reveals ātmā and
jada anātmā also. Nyayika says so. In advaita makaranda, interesting answer. He says if
consciousness is an attribute revealing ātmā and anātmā then ātmā will become revealed
object then it will no longer be ātmā but anātmā. Niścala Dās is approaching differently.
Advaitin must ask following question to nyayika. Consciousness attribute of ātmā is it
permanent or impermanent. Depending on the answer we will have different replies. Nowhere
this kind of discussin on satchitananda is done.

(१) य द ानं न म ु तेतदाआ नः पमेव ान म त स त।तथा ह,

आ नोऽ वम न म त नयमः “अतोऽ दात ” (बृ. ३.७.२५) “नतुत तीयम ” (बृ.
४.३.२३-३०) इ ा-
द ुत ः।य द ानमा नो भ म ुपग तेतदा ानम न मेव ा ।अतो ान न म ुप
ग त ा नो भ कथनंनयु ते।

He asked the question is consciousness attribute permanent or impermanent? Niścala Dās

assumes if nyayika claims it is permanent. Reply is based on Vedānta pramāṇaṃ., ātmā
substance and chaitanyam gunam both are nityam. Then there will be two permanent things.
Śāstra says there is only one satyam possible. So a second satyam other than ātmā is not
possible. Consciousness cannot be separate or different from ātmā. It is the very ātmā itself.

We are forced into this conclusion because Vedānta says ,”everything other than ātmā—
anātmā(includes God) is impermanent or anityam is the niyamaha”. Briha 3.7.25.. antaryami
brahmanam, comes in ushasta, kahola brahmanam..”there is no second thing other than
brahman” 4.3.23 to 30 f briha upaniṣad..na tu tat dviteeyam asti.. if yadi jñānam…meaning
consciousness (throughout jñānam means consciousness) is different from ātmā, then you
cannot claim consciousness as eternal. If you say consciousness is eternal, it is identical with
ātmā. Analysis and refutation of first possibility..

(२)
य द ानम न म तक तेतदाघटा दव ानंजडं ा । यद न ंव ुत ड म त नयमः।अतो ानम न
म तवचनमस त । त ा ानं न मेव।त न ं ानमा पमेव।अ न ा कारे कदा च
दा न ानं ा दा च ा ।तत ा नो भ म प ानंभवे । न ा कारे त भ भ
ं वे ।

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Second option, if consciousness is said to be impermanent, whatever is anityam is jadam in

nature, this is already established in the previous page topic 329. If jñānam is anityam, anything
that’s anityam cannot be consciousness but jadam. Scientists try to explain that temp
consciousness arise in brain and will be there as long as its alive and then it will go away.
Vedānta refutes temporary consciousness, they will ask us how do you say this is illogical? Then
they will say in sleep, coma we don’t experience consciousness. Also at death. So how do you
say temp consciousness is notthere. Vedānta introduces chidabhasa, is is not temp
consciousness but temp manifestation of consciousness. Like seeing hand in light, when hand is
not there, you don’t see light. Consciousness is eternally there, when its fit brain, it manifests
(healthy prāṇa which is inert manifests consciousness) living being is manifest consciousness in
inert prāṇa. Consciousness is eternal and does not belong to ātmā but is Ātmā. Who will be able
to talk about sleep, if sakshi chaitanyam is not there? Pramata is not there in sleep. i

योगुणःसगु ण नकदा च ा दा च ा ।यथाव नीलपीता दगुणःकदा चद कदा च ा ,

त ।त ा ोगुणःस आगमापायीभव त। ानंतु न ादागमापा यनभव त।त ादा नः पमे
व ान ।

if consciousness is taken as attribute of ātmā, what’s the problem? attribute gradually gets
faded and finally it will disappear. Like the blue or yellow colour in the cloth. When you
purchase the cloth, it is bright and then it will fade away and end up white. Similarly we will
gradually lose consciousness. Our answer is it is fading of the alertness of the mind, the
chidabhasa becomes dull, chit never becomes dull. Consciousness of the ātmā is never subject
to arrival and departure. There is a difference between consciousness being nature and
attribute of ātmā.

Topic 371

(३७१) अ ःकरणा ज ा ानम न ंनभव त —

ान ान ा ुपगमेइ यैव ःकरणेनवा ानमु तइ त वा ।त स ते।तथा ह,
सुषु ा व यादी ननस ।

Most important principle: consciousness is never generated by matter. Vedānta is very firm, no
matter can generate consciousness, it is eternally present. Time may appear, space world may
appear but consciousness was is and will be there. Ajanyatvat. Consciousness is never
generatable, mind or brain or prāṇa. It is never temporary, it is eternal…this is Vedānta
siddhanta. Only other philosopher who accepts this is sankhya. Nyayika says attribute, bauda
says it is temporary. Sankhya says it is independent and eternal but many such independent
and eternal consciousness. If consciousness is accepted as temporary phenomenon you have to

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say its generated. Nce it is accepted as product, then who is manufacturing. They will have to
say consciousness id produced by sense organs..one type of nyayika argued that it is not
genetraed by ātmā mind combination, another said it is generated by ātmā and skin. Tvan
samyogat.. or because of mind and ātmā joining together. That is never never possible.

सुख ानंतू ते।त ो ुमह त।सुषु ौसुख ानान कारे सु ो त ‘अहंसुखम ा ’

इ तसौषु सुख रणंन ा ।

Nyayika says ātmā and mind or skin generates consciousness in waking state, it will mean in
deep sleep state consciousness is not generated hence not there. Then the problem is there is
nobody to register the experience of deep sleep state and in waking state you cannot
remember deep sleep, but experience shows there is something that reveals deep sleep which
is consciousness.

Nature of ātmā is being discussed according to the advaitic teaching. First sat
swaroopam..abadhyatvam sat roopam. 2ndchidroopam..svaprakastvam chidroopam. Jñānam
here refers to consciousness not vrutti jñānam but Swaroopa jñānam. Whether consciousness
is eternal or non-eternal is the discussion. Jnana svaroopam also must be as eternal as jñānam.
We explain the impermanence of consciousness through chidabhasa. We do experience
consciousness arriving and departing. Like a person in swoon. We use concept of RC to explain
that. Therefore others conclude that consciousness arises and departs. They also break their
head on what generates consciousness. Niścala Dās says if consciousness were generated by
antahkāraṇam or sense organs it would have been non eternal with a mfg date and expiry date.
अ :करणािद अज ात्therefore it does not come under a temporary product. As in tarka
śāstra when consciousness is accepted as temporary, they will be orced to conclude that
consciousness is born out of mind or sense organs-skin. This will not stand enquiry. To explain,
in deep sleep neither mind nor sense organs function, they are all resolved in kāraṇa śarīram.
We find in sushupti a particular type of knowledge is generated. In fact two types, anandaha
and avidhya jñānam both. Therefore there is the knowledge of happiness even without sense
organs in deep sleep state. The nyaya philosopher cannot explain this in deep sleep as this
requires consciousness, according to him, in sushupti there is no mind and therefore
consciousness cannot be generated. Nyaya philosopher will say I don’t agree that sukha jñānam
is not there, no knowledge is there in deep sleep. Niścala Dās gives the answer here. For a
person who has woken up from sleep the following memory won’t be there. Asvaapsam
(ātmānepadi lung)…I slept happily. Nyayika will say he is remembering so without experiencing.

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Niścala Dās says you cannot remember what’s not experienced. Yasya yasya smṛtitvam, tatra
tatra anubhava poorvatvam.

य ु पूवमनुभूतंत ैव रणंभवे ।अननुभूत रणंन ा ।सु ो त सौषु सुख रण

जायमान ा ुषु ौसुख ानुभवोऽ ।ता श ानो-
ादके या दकंसुषु ौना ।त ा ानं न ।

Minimum in a movie or book, you must have experienced. Smṛti is the grandchild of
experience. Experience generates samskara, vāsana generates memory. All vāsanas do not raise
memories simultaneously. Vāsana will generate a memory when there is a triggering factor.
Prarabhdha karma is also one such triggering factor. Udbodaka hetuhu triggering factor.
Sushupti memory requires sushupti anubhava and anubhava janya samskara. All in kāraṇa
śarīram. Pure consciousness cannot remember anything. A vrutti is required, that’s kāraṇa
shareera or avidhya vrutti is required. There will never be a remembrance of a non-experienced
thing. If we get memory of something we have never experienced, it is purva janma anubhava.
Between purva jenma and current jenma, sūkṣma and kāraṇa śarīram continue. Tam vidhya in
shareeraka brahmanam of briha upa. .. tatra tam buddhi samyogam..chapter 6 of Gita.

It is our experience that after deep sleep we feel so happy and we declare, I slept like a log and
enjoyed that sleep. We have to admit the experience or knowledge of sukham. This can be
explained only by advaitin. In nyaya there is no producer of consciousness like mind or sense
organs. Therefore nyayika theory is wrong.

ानं वनानकदा ा ाभव त।त ा ानमा नः प । यथाऔ ं वनाकदा ेरभावादौ म ेः

पमेव।तथा ान- म ा नः पमेव।यआगमापायीसगुणः।औ ं ानंचागमा-
पायर हते।त ा े मेणा ेरा न पभूते।य ुकदा च व त कदा च नभव ततदागमाप य
भव त|

There is no occasion in which ātmā alone is there without consciousness. Only nyayika says so.
In nitya mokṣa, your ātmā will be permanently inert ātmā. Mokṣa is because as jadam it won’t
have any dukham. We say ātmā is Chaitanya swaroopam in all three states and mokṣa.
Whatever is there permanently is nature not attribute. Like fire is hot, water is hot when
heated. Heat is not the nature of water, then you wont need a flask for water heat is temporary
attribute for agni it is nature.No full stop tathaa, in the same way, consciousness is of the
nature of ātmā, it is ātmā. In Shashti vibhakti, it is nature of..aupacharika Shashti..
consciousness is ātmā. An attribute is that that is subject to arrival and departure. Just before
topic 371..yatha vastrasya neela pita guna… colour is attribute of the cloth. Where as heat of

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fire consciousness “of” ātmā are not subject to arrival and departure. Heat also is nature of fire,
consciousness is ātmā. Te….meaning is here referring to Prathama, dvivachanam,
napunsakalingam…heat and consciousness. Svaroopabhute also is nap Prathama dvivacanam.
Now definition of agamapayi. Whatever is temporarily there and at other times not there is
agama payi. Like the color of cloth disappearing after repeated washing.

Topic 372

(३७२) अ ःकरणवृ े वनाशौ ः, न ान —

उ वनाशाव ःकरणवृ ेभवतः।न ान । (१) आ प-
भूतं ानं वशेष वहारहेतन
ु भव त। क ु ानस हतावृ वृ ा ढंवा ानं वहारहेतुः।

Important paragraph. Our personal experience is that consciousness is temporary like in coma,
at the time of death etc. our anubhava and śāstra pramāṇa there is virodhaha. Any knowledge
must conform to śruti yukti and anubhava. How to reconcile this contradiction? Now Niścala
Dās introduces RC and OC for this purpose. RC alone is available for transaction and transaction
is possible only if rc version is available. If transaction has ended, rc ends. They coexist.
Transactional consciousness. OC is beyond all transactions. In 4th feature of consciousness,
consciousness continues to exist even after the body ends. 5th..surviving consciousness after
end of RMs , is only OC version and that is not available for any transaction, therefore
avyavaharyam. Then how do you know it exists, shoonya vadi says that’s why I say it is
shoonyam. We say to say it is shoonyam is also is a vyavahara which requires a pramāṇa. Yatho
vacho nivartante aprapya manasa saha… it is neither sat or asat… from paramārthika drushtya
its neither sat nor asat, from vyavahārika angle it Ātmā is sat because it accommodates mithya
prapañca.

Our topic is to reconcile our pratyakṣa vakyam with śāstra vakyam. By saying vrutti is subject to
arrival and departure, aham vrutti then idam vrutti, oc gets manifested in the vrutti,
manifestation we misunderstand as arrival of consciousness. Utpati vanashau, origination and
end are there for the thought of the mind, bhavataha (dvivacanam). Based on avaccheda and
ābhāsa vāda you can explain the vinashau.

Avaccheda vāda, when pot is born, pot enclosed space is loosely termed as arrived now. Pot
space is seemingly born, thought to be compared to pot. Within vrutti consciousness gets
enclosed. (In ābhāsa vāda, you say reflected consciousness seems to be born when reflecting
medium is born). For understanding OC śāstra pramāṇaṃ is required. Even RC science has not
understood clearly. They can never understand OC. Consciousness and thought gets associated,
that’s why when I wake up, self-awareness comes, I am …requires I thought.This is the
explanation given be avaccheda vāda.

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Now ābhāsa vāda. In ābhāsa vāda, vrutti along with reflection, is associated with transaction.
There is an empirical consciousness in both cases and it can come into existence only when
there is OC. Like enclosed space or a reflected face, can be there only when original is there.

7th September 2019

Page 252

First para 4th line…

इयमव े दवाद र तः। (२)

आभासवादे ाभासस हतयावृ ा वहारोभव त।आभास ारावासा ा ृ ारा वाआ प ा
नेनैवसव वहारः स त। ानं वनातुनकोऽ प वहारः स त।इ ंसव काशको ान पआ
ैव।त ादा ा च प
ू ः।

We are continuing with the first topic of jīva swaroopaha, later iswara Swaroopa and mokṣa
sadhana Swaroopa will have to come. These were the 3 introduced.

Jīva is none other than Chaitanya swaroopam which is different from shareeratrayam, panca
kosas. He is now dealing with nature of ātmā from advaita stand point after dismissing other
philosophies. Now satchidanana rupa. First sat, that that cannot be negated by any pramāṇa.
Different people have different opinions. The ātmā is of the nature of OC which is not available
for any transaction. Even self-awareness is a empirical phenomenon. Only in duality we can
speak of self-awareness and other awareness. Empirical meaning what falls between time and
space. Beyond time and space is transcendental, avyavaharyam, beyond transactions OC. Now
vedata has to explain how empirical awareness comes into play. Another consciousness. How
does it happen is crucial discussion… original consciousness takes an avatara. Anupraveshaha,
brahman’s avatara. It becomes empirical consciousness without becoming …. The
transcendental awareness take avatara of selfawareness first (our vatara!!). decent of
transcendental to empirical is presented through two vadas. Maya kalpita… in brahman, maya
is there, still there is no duality as it is mithya. Mithya is responsible for arrival of prapañca. We
do not speak of arrival of kāraṇa śarīram, but sūkṣma prapañcam and śarīrams. In the
antahkāraṇam there is transcendental awareness presented as enclosed consciousness
(avaccheda vāda) or reflected consciousness (ābhāsa vāda). I thought is there in active version
in jagrat avastha, in sushupti passive version. We say I slept like a log. Dormant form self-
awareness. Vrutti aaruda chaitanyam… thought enclosed consciousness or thought reflected
consciousness…vrutti and chaitanyam are both involved in transactions. We say thoughts do all

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the transactions backed by empirical consciousness or we say empirical consciousness does

all the transactions backed by thoughts. Both are important. Moment thoughts end, there is
no more empirical consciousness. Even in deep sleep, I thought becomes dormant and
therefore all transactions end. Revealing ajñānam and Ananda anubhava are the only two
experiences possible wth dormant empiricl consciousness. If I thought is missing totally, there
will be no sleep as well and minimum transaction. During all the transactions, nothing happens
to transcendental consciousness. Vedānta says claim this transcendental consciousness not the
3 empirical consciousness, viswa, taijasa, prājña.. abhasa dvara means emphasis is on abhasa,
vrutti dvara means thoughts. Self-knowledge is possible only in empirical field. Remaining in
empirical you have to understand transcendental absolute consciousness.

Last point: empirical consciousness will not totally disappear any time. We can only negate it
cognitively as mithya, it will never physically disappear. In sushupti also kāraṇa śarīram is there
therefore I thought must be in potential form, in pralayam as well as maranam. Even if you
claim you are Videha mukti, there are other ajñānis, therefore kāraṇa śarīram will continue and
empirical consciousness will continue. Total empirical consciousness is called Iswara.
Sarvajñaha. We negate empirical consciousness only intellectually. This understanding is called
negation of empirical consciousness. When we become Videha mukta we will continue to exist
as transcendental brahman. Anoraneeyam….

Very very important paragraph.. advaitin explaining the phenomenon of empirical

consciousness, therefore ātmā is cid roopaha, transcendental consciousness.

Topic 373-376

(आ. ३७३-३७६) आ ाआन पः —

(३७३) आ ैवआन पः।

वषयेआन ोना —
आ ाआन पोऽ ।आ ाय ान पोन ा दा वषयस ा पान भानंनस वे
। वषये ान ोना ी त चतुथतर एव तपा दत ।

Topic 373

This portion of vicarasagara is the unique portion, sat cit and anada explained together
comprehensively and convincingly. Ātmā is of the nature of happiness…happiness is not part,
product……. (5 features).

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Ātmā eva anadaswaroopaha..ātmā alone is of he nature of happiness. Vishaye anandaha

nasti…in any object, anātmā there is no happiness (people and objects)..includes our children
and grandchildren.

Ātmā is of the nature of and therefore it is the source of happiness or Ananda. Even though
ātmā is the source of Ananda it can manifest in the mind only under certain condition,
condition being favourable external condition…event, person or object. Like mirror is required
for the manifestation of my face. Every vishayaha is like the mirror. My own Ananda comes to
manifestation. If ātmā were not of the nature of Ananda, then by the arrival of the sense object
mirror, only then in the presence of vishaya mirror, there will be manifestation or reflection.
There is a possibility, why can’t we assume Ātmā does not have Ananda but the vishayas that
come haveAnanda. PP can argue this way… akshepa sangati.

Niścala Dās is ready with answer, no no external objects or people can bring happiness. There is
no happiness in vishaya, chand upa, pooma vidya..yo vai pooma tat sukham… sthūla śarīram,
sūkṣma, kāraṇa śarīram, sense objects are alpaha and alpatvat na sukham asti. This I have
already explained Niścala Dās says. In Chapter 4. Page 76 topic 130

Niścala Dās is restating…

वषयेय ान ोभवे दाय षयेक च ुखंभव त त व

े वषयेऽ ःखमु मानंनघटेत।
तथा ह, अ ेः श- नअ कट , सपदशनेनस प ाः,
संहदशनेन सं ाआन ोभव त अ ेष पु षाण तु ःखमेवभव त।त ोपप ेतय द वषयेआन ो भवे
।

If say a sweet dish has happiness in it, then we would have added it to the list of ingredients!!
Then all the people would get happiness from it. From avakkai pickle some people enjoy it,
same object causes dukham in others. 3 examples.. touch of fire by fire fly (this insect is said to
enjoy coming in contact with fire), when male snake is seen by Mrs Sarpaha!! (we are all
frightened that’s why this example), simha darsanam by the female lion. We get no ananda
from these. This cannot be logically explained if the 3 examples are intrinsic sources of
happiness. In Vedānta, it is explained this way.

स ा ेतअ
ु कट ा श ाभव त।तदात च लाय बु ौ पान भानंनभव त। स े
स े णमा म ा र-
भव त।तदा न लाय त बु ौ पान ोभा त।अ ेष पु षाण स े ानभव त,

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क ुपदाथ रस े ा ।साचपदाथ रे ाअ स ा र भव त।त ा ले ऽ ःकरणे

ऽ स ादान ो नभव त।

Vedantic explanation of the phenomenon of sensory happiness, fire insect loves coming in
contact with agni, therefore it has desire for agni, the moment any desire arises, parallelly
mental disturbance arises, desire and rajo guna are equated, planning how can I fulfil the desire
starts, until the desire is fulfilled, mind is continuously disturbed. Mind becomes restless based
on desire. Adhikāraṇa Saptami…chanchalaayam buddhau. In the disturbed mind, ātmānanda
cannot manifest as mind cannot serve as a reflecting medium. Like a vibrating mirror cannot be
used for looking at the face or disturbed waters cannot be used to see the face. The moment
the fire fly comes in touch with fire, the desire will be eliminated. What people call fulfillment,
Vedānta calls it elimination, rajo guna has becomes satva guna, kshana matram the fulfillment
lasts. Desire is eliminated. Glory of ātmā jñānam is soshnute sarvan kamaan saha. In one stroke
all desires are as though fulfilled. Prajahati yada kamaan… gita.

Nischalayam is adjective to buddhi, adhikāraṇa Saptami. Svaroopananda bhati, manifests.

Happens to agni keeta. Other people, they don’t have a desire to come in contact with fire. In
the back of one car it was written, I love you, but do not kiss me. That desire to contact another
object, will never get fulfilled when I contact agni. Desire continues even though I meet several
unwanted objects.. the search continues. Suddenly the wanted object comes and there is
happinesss in antahkāraṇam. Object helps in removing the desire. The moment desire is gone,
disturbance is gone, ātmānanda manifests… in Tai upa Ananda mimamsa discusses this. All
experiential Ananda are reflected Ananda only.

14th Sep 2019

Page 252 last 4 lines.. siddhante

Jīvātmā swaroopam, according to Vedānta is being discussed, he wants to say jīvātmā is

satchidananda swaroopam..now Ananda swaroopaha, for that he first establishes that there is
no Ananda in anātmā, still we experience anada now and then, therefore only source of Ananda
must be ātmā (by parishesha jnaya). He is establishing that sense objects do not give Ananda.
He says if it is so it must give Ananda consistently to everybody all the time.

PP: how come I get Ananda by acquiring sense objects? Vishaya. Resp: sense objects do not give
Ananda directly but provide for ātmāananda to manifest in the mind. The conditions are
provided by the objects. When we have desires, they disturb the mind, mind is anxious. Out of
the so many desires one of them gets fulfilled either by our effort or purvajanma punyam, the

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desire goes away. One cause of mental disturbance goes away. Temporarily the mind gets
satisfied and therefore ātmāananda manifests. Three examples, fire fly, simha and simhi, sarpa
and sarpini sambandha. We do not have any of these icchas. We don’t get iccha nivrutti but
bhaya Nivruti due to these. Vishaya does not produce Ananda. Dog and bone example in
footnote. Bone is dry, but dog enjoys its own blood from getting hurt…dog uses dog logic blood
biting satve blood satvam… bone abhave ….. anvaya vyatireka seems to work …

(३७४) इ ा नवृ ौ पान भान कार न पण । अ ेयश

ं ा ा —

When the desire for fulfillment of an object is gone, Niścala Dās wants to study the procedure
or methodology by which ātmānanda gets reflected. He presents two methods and then rules
out first one. Procedure is going to be discussed, a PP is also raised. Real deep enquiry which is
the beauty of VS.

When a particular desire is fulfilled (Vedānta calls it elimination, as it sees it as negative, yatra
yatra kamaha tatra tatra samsaraha), every vedantic student must register this deeply.. desire
reveals my apurnatvam.. desire is the symptom of avidya janita kama rupa samsara.

Icchanivrutau (sati Saptami) , Swaroopa ananda need not come on elimination of the desire, it
just surfaces, modus oprandi (going to be explained), A doubt with respect to this topic.

अ ःकरण े ा पवृ वषय ा ा वन ा। न म ाभावा ा ा वृ ते।वृ ं वना पान

भानंन ा ।त ा षयेएवा- न ोऽ ी त।

PP says what you claim is not correct, sense objects alone generates Ananda. The disturbing
thought in the mind in the form of “ I want, I want” throughout life. This I want vrutti in the
mind, thought of desire goes away when sense object is acquired, since the person is engaged
with that object there is no other desire at that moment. Next desire is not there. There is no
desire thought after this is fulfilled. Without a thought there will be no reflection of ātmānanda.
Only one thought, the vishaya that I got is there, no other desire or thought. Therefore vishaya
vrutti alone give Ananda.

नैषाश ायु ते — (१)

इ ा पा ःकरणवृ न ीत स ।स ामपी ा पवृ ौत ान ोन काशेत।इ ा पवृ ः
राजसी।आन काशःसा कवृ ावेव ा ।तथा पवा तपदाथ-
लाभेस तता श वषय पं वषयीकतु ान पाअ ःकरण यावृ दे त सासा क।

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“स ा ायते ान ” (भ. गी. १४.१) इ तस -

गुणा ानमु तेइ त नयमः।त सा कवृ ावान ोभा त।

When a particular desire is fulfilled, that particular thought is not there is true, even though
vrutti is required for manifestation of Ananda, any vrutti wont do, satvika vrutti is required for
producing Ananda, icchaa vrutti is rajasic vrutti. Satva guna is supposed to be svacchaha
satvaha just as face can be reflected ony in a fine surface, Ananda also requires fine surface
that’s satvika vrutti. Bhagavat gita chapter 14 nirmalam.. when a particular desire is fulfilled by
acquiring, there is the knowledge of the object, there is vishaya jñānam in the mind. It is this
that generates Ananda as vishaya jñānam is satvam. Vanchitam means desired.

Jnana vrutti raises through one of the jnanedriyam eye or tongue… 14th chapter of Gita.. satvat
sanjayate jñānam. Therefore jnana vrutti is satva vrutti or svaccha vrutti which reflects Ananda.

पर ुसा ान पावृ ब हमुखा।त ाःपृ भाग ता ःकरणोप हतचैत पा-

न ोय हणंतयावृ ान ा ।त ा वृ ौ वषयोप हत-
चैत पान ोभा त।त वषयोप हतचैत मा नोन भ । त ादान एव वषयेभाती तक
ते।त ा ान पवृ े ौ वषयेणसहने ादीन स ोहेतुः।

Here alone he is going to make a very fine observation, we saw this in Vedānta dindima. He says
in satvika vrutti, vishaya jñānam. (Ātmā being all pervading, he says ātmā Ananda is all
pervading) there is vishaya avacchina ātmā which has got ananda. When the person is looking
at the object since the mind is extroverted, jñānam is of external object, in that jnana vrutti,
vishaya avacchina ātmā Ananda pratibimbati. Not antahkāraṇa avacchina ātmāanandaha.

Two types of vishya avacchina ātmā ananda (bahihi) and antahkāraṇa avacchina ātmā Ananda.
When I enjoy an external object say waterfall, in my jnana vrutti I see the waterfall, in the
waterfall anubhava vrutti, waterfall avacchina ātmā Ananda is manifested outside. Anandaha is
all pervading. Five features of happiness. Happiness is there in every object. Object has
avacchina rupa ātmā ananda like a modakam, outer layer is not sweet. Extrovert jnana vrutti
(vrutti is in the vishaya through vrutti vyapti, as vrutti has pervaded the vishaya, jñānam
requires vrutti vyapti and phala vyapti) )cannot reflect mind avacchina ātmā Ananda. Therefore,
that does not reflect swaroopananda which is enclosed in the mind inside the body. in that
vishaya jnana vrutti, vishaya upahita Chaitanya Swaroopa ananda, the ātmā Ananda (poornam)
which is contained in the ātmā chaitanyam which is enclosed in the vishayaha (maavu). The
ātmā Ananda enclosed in vishaya and ātmāananda enclosed within mind are not different.
Generally called ātmāananda anubhava. Therefore ātmāananda is experienced in the vishaya as

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vishaya does contribute by holding ātmā ananda within itself. Eg: whenever you say milk is
sweet it is the sugar in the milk that’s sweet. When you say the grandchild is happiness Vedānta
says ātmā in the grandchild gives happiness. A jnana understands that, all children are
grandchildren, they find happiness in all. For the satvika jnana vrutti to take place, the vrutti is
generated by the contact between object and sense organs. In that jnana vrutti ātmāananda
gets reflected. Now explanation 2. He wants to say antahkāraṇa upahita ātmāananda eva
vruttau pratibimbati. For first one we require a extrovert vrutti but second one you need
introvert vrutti.

(२) अथवा वषय ान पब हमुखवृ ेर ाकाचना मुखावृ -

ते।त ाम ःकरणोप हतचैत पान एवभा त।अयमेवो म स ा ः।

Instead of the previous mode of interpretation, we can use another method of interpretation.
In first method, We used extrovert vrutti. Therefore Ananda must come from outside we said.

2ndmethod : after the external thought of vishaya jñānam has taken place, some peculiar
internal vrutti ( Priya moda pramoda vrutti arises). Contentment here comes from removal of
desire (desire is fulfilled). You see they close their eyes. Nadal closed his eyes instead of seeing
the cup. That fulfillment is an antarmukha vrutti. This person walks to Kedarnath and during
deeparadhana he closes his eyes. So an antarmukha vrutti is introduced, we can call it Trupti
vrutti.

Pancadasi 3.9..a peculiar introvert shanta vrutti (in chapter 15 of pancadasi he calls so as
compared to gora vrutti) takes place. Ātmāananda alone we experience, no vishayaananda or
mind Ananda. Ātmā eva purnam. In between the two, this is the best conclusion.

21st September 2019

Page 253 ..

See above, last para athavaa…..siddhantaha.

Now the Guru is talking about the anada swaroopam. According to Vedānta ātmā is thw only
source of Ananda. All sense objects called vishaya cannot have Ananda as its nature, they are all
anātmā. If any object had happiness it can give happiness to all people at all times. Like fire has
heat and it will give heat to anything or anybody who has contact.Any experience of Ananda is
ātmā Ananda alone. If vishaya is not source of happiness then how come we get happiness by
contacting the sense object? Shabda sparsha roopma etc…vishaya sambandha gives me
happiness, how? No dobt vishaya sambandha gives me happiness, it is not the happiness
coming from the vishaya but vishaya sambandha helps me experience happiness which is

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within me. Like when I bring a mirror in front of me, pratibimba mukham is manifested by the
mirror. Mirror helps in manifestation. Similarly vishaya manifests ātmā Ananda, it does not
produce vishayananda.

Two prakriyas or methodology given here. Whenever I contact a liked sense object there is
vishaya jñānam, and vishaya jñānam, knowledge of sense object takes place in the form of
vishaya jnana vrutti a satvika vruttihi as jñānam is always associated with satva guna.
Gita..satvat sanjayate jñānam. Even though vishaya does not have happiness, it has ātmā within
it, ātmā pervades the vishaya. Ātmā…yati apnoti tat ātmā… 4 derivations are there for ātmā.
There is happiness in ātmā tht pervades the vishaya. Like the sweetness in the rasagulla.
Similarly vishaya is like rasagulla, ātmā Ananda is like sweetness pervading the rasagulla. When
I contact the sense object there is satvika vrutti, in the ātmā within the vishaya there is Ananda.
Vishaya avachhina vishaya upahita ātmā has happiness. वषय अव आ ान : वषय
ान प सा कवृ ौ तब त।Vishaya avacchina ātmānandaha vishaya jnana rupa satvika
vruttau pratibimbati. Sweetness of syrup is wrongly attributed to sweet object. Ananda
belonging to ātmā is transferred to object wrongly. Guru is going to reject this as not being best
method.

2nd explanation is from athavaa…..according to second explanation, vishayajnanasatvika vrutti

does not reflect Ananda, but it removes the desire to get the object. This jñānam does not
reflect Ananda but removes the iccha vrutti. Once jñānam negates the desire another thought
comes, thought of fulfillment or contentment. Its like the next staple coming when you finish
stapling, atleast after a bunch you have to put another bunch, but in mind desires will keep on
coming. Priya moda or pramoda depending on intensity of the desire will last briefly. This vrutti
is called antarmukhavrutti as it is introvert vrutti, we close our eyes whenever we are fulfilled.
This antarmukha vrutti (shanta satvika vrutti) is other than vishaya jnana vruti, is also a satvika
vrutti. This also reflects Ananda which is within our own mind. शा सा कवृ ौ अ :करण
अव आ ान : तब त।Shantasatvika vruttau antahkāraṇa avachina ātmānanda
pratibimbati. Second explanation..internal ātmāananda is getting reflected. Earlier case
external. Either way it is ātmāananda that’s getting reflected. This is better explanation.

ता शा मुखवृ े ाव ादीनामभावएवकारण ।इ ा दर हत ैका े त ोदासीनपु ष

ब हमुख ान पाका पवृ न ते।आन भानंतुत भव त।त ाद ादीनामभाव प न म ेनो
ा मुखावृ रान ंगृ ाती त स त।त ा ा तपदाथलाभान रम ादीन वरहेस त वषय
ानान रम मुखावृ ते। तया ःकरणोप हतान ोगृ ते।

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This is being explained now. When the desire is fulfilled and I have got what I wanted, vrutti of
contentment takes place, is is as though desires and consequent disturbance are absent. This
absence is the cause for quietitude of mind. Imagine a person like this who is quiet, and his
mind is not extrovert (people who are extrovert cannot enjoy the happiness). Happiness is
something that has not yet sunk in the heart…a tennis player who recently won the title will say
when interviewed…he has to think in solitude. This is the ātmānanda every jnani enjoys
whenever he is not involved in extrovert activities. Ekante… purnātmā… Sankaracharya says
enjoy the ātmānanda in ekantam, he says in sadhana pancakam. Mind is no longer involved in
ahamkara raga dwesha centred activities, udaseena purushaha, udaseena meaning not
involved. In his mind there is no more extrovert thoughts. Anātmā vrutti does not arise at all. In
that antarmukha vrutti, the only difference between jnana and samsara is, for samsara the
fulfillment and contentment is only until new desire comes. There is no difference in the
contentment between jnana and samsara, nature is same, bedaha is that samsaris fulfillment is
temporary , jnana has understood he is the ever-fulfilled ātmā. Because of the temporary
elimination of desire temporary contentment thought receives the reflected Ananda. Tai upa
shrotriyasya sakamaya….

When the desired object is obtained, the vishayajnana Anantara antahkāraṇa vruttau, the
Ananda is reflected. Antahkāraṇa upahita Ananda.

त ददं पान हणं वषय ानंचा म व हततयो ते। अतएव ‘अहं वषयेआन म भव ’
इत ा ःपु ष ोपजायते। थमप ापे याअयंप उ मः।

In this portion he explains why do people wrongly attribute happiness to sense objects? For
that he gives reasoning. Why we attribute sweetness to milk? Because milk and sugar tasting
happen closely, they are so proximate. Immediately we taste milk and sweetness together.
Sweetness of sugar experience and milk experience happen together. Therefore I wrongly
transfer sweetness of sugar to milk because of proximity. Here im experiencing the vishayam
and immediately there is jnana vrutti and shanta vruuti, Ananda reflects either in jnana vrutti or
shanta vrutti as per respective prakriyas and we wrongly attribute happiness to the vishaya.
Because both ar extremely proximate. Therefore we commit a blunder, the sense object gave
me happiness, that delusion takes place. See footnote 1: the dog and bone example given. If
the dog commits mistake its understandable but unfortunatelt the human being also uses the
dog logic. Between the two explanations compared to the first explanation second explanation
is better. Why is Niścala Dās then talking about the wrong explanation? Because during
mananam we must know how to differentiate between different thoughts of different schools
of philosophy. We need not criticize the other schools of philosophy but if my advaita jñānam
has to be clear, fine thinking ability is required. I should know where is doṣa and where there is

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no doṣa. In public you should not criticize but for knowledge critical analysis is required. In
Gurukula Guru takes the views of several mahātmās, but he is able to critically analyse the
views, he learns to separate philosopher and philosophy. That’s why mavidvishavahai,, don’t
hate the Guru because he criticizes the work of a mahātmā. The loser will be the student.
Clarity of knowledge required critical analysis of theory of everyone. Now we are going to
analyse difference between first and second prakriya. Dosha is if vishaya avacchina ātmāananda
is going to be reflected in vishayajnana satvika vrutti, consequence will be any object you
experience I should get Ananda why? Im looking at a cockroach, ātmā is there in cockroach and
therefore cockroach avachina ātmā will have Ananda reflected. That’s satvika vrutti any way. I
should be jumping with joy. Therefore first explanation is against our anubhavaha. Very nice
explanation. (Sankaracharya says even if veda says bhagawan says Swarga is eternal, I will reject
the statement, I will be intellectually honest). All vedantic teachers will criticize other schools.
Sadosha nirdosha viveka between Prathama and dviteeya paksha..

28th September 2019

Page 254 ..tadidam...top line upto uttamaha

In this portion guru is establishing jīvātmāswaroopaha as satchidananda swaroopa. Now

ananda swaroopam
Vishaya do not give ananda but help in manifestation of our ananda. A conducive vrutti is
generated which serves as mirror. They dont produce ananda but produce an internal mirror.
How do they produce a conducive vrutti, two prakriyas we have seen.

Prakriya 1: Vishaya produces vishaya jnana satvika vrutti which is reflecting mirror, in that
satvika vrutti vishaya avachina ātmā ananda is reflected.

Prakriya 2: vishaya jnana vrutti does not reflect, it comes and goes away. If that vishaya is a
sought after vishaya then that vishaya jñānam produces a fulfillment in the mind, only that
particular vishaya jnana vrutti (not coackroach vrutti) which varies from individual to individual
depending on raga and dwesha, that vishaya jñānam is replaced by fulfillment vrutti, graded
priya moda pramoda..

Priya moda pramoda or purnatva vrutti or shanta vrutti or trupti vrutti reflects ananda.
Anatahkāraṇa avachinna ātmānanda is reflected.

Since reflection happens immediately after vishaya prapti we commit a mistake that ananda is
from vishaya like the bone and dog example.

2nd prakriya is uttama Niścala Dās says.

3rd line onwards criticism of 1st prakriya

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वषय ान पयावृ ाअ ःकरणो प हतान काशोनयु ते। वषय ान पवृ ा वषयोप हतान
भानंय द ा ,
तदामाग तवृ ादीन ान पायावृ ेर प सा क ा यावृ ा पवृ ोप हतचैत पान भा
नंभवे । तथैवसवर प ानै योप हतचैत पान भानमाप त
े ।त ादना व ून ान प
याब हमुखवृ ा ेयोप हतचैत प ान हणं नभव त।

In first prakriya, satvika vrutti comes as mirror, in that mirror antahkāraṇa avacchina
ātmāanandam does not get reflected as it is external vrutti. Therefore it does not reflect the
internal ātmāananda but external vishaya avacchina ātmānanda. The problem here is if vishaya
jñānam vrutti is going to reflect ātmā ananda. Tada....whatever object I see like a tree on the
riad, the tree jñānam comes, within tree ātmā is there, in the tree ātmāananda is there
therefore whatever object I experience must give happiness. It doesnt happen. Extend to
cockroach... that tree vrutti also being jnana vrutti which is satvika vrutti, that ātmā ananda
would have come. All objects on the road do not give me happiness. There is therefore some
flaw in the first prakriya...this is anubhava viruddhaha... only second prakriya which is a
prakriya..but uttama term used.. therefore we are not getting ananda from vishaya jnana vrutti.
We have to formally reject first prakriya.

Second prakriya... first we say vishaya dies nit give then we say vishaya cannot give...

Yo vai bhooma tat sukham from chāndogya chapter 7 bhooma vidhyaa Sanatkumara’s ...na alpe
sukham asti. In anything finite there is no happiness. Therefore no living being gives happiness,
even if a bhakta gets Iswara darsanam, these are secrets of vicarasagaram. Nedam yadidam
upasate...devata śarīram is also finite it cannot give happiness. Gopikas rurudhu suswaram...in
bhagawatam and Krishna again appeared we read. With all smiles Krishna appeared... vedānta
says the arriving or departing Krishna is maya roopam..

A vedantin looks at Iswara Krishna as ananda ātmā, thats why he sometimes appears as nastika

Na vittena tarpaneeyaha manushyaha..money can never give happiness or fulfillment says

katopanishad

इ ं वषयस ादा पान भानंभव त।आ ाआन पोय दन ा दा वषयस ादान

भानंनोपप त
े ।त ादा ा आन पोऽ ।

This is conclusion. Whenever a person contacts the liked sense object, it brings out the
ātmāananda. Vishaya is abhivyanjakam na ananda-utpadakam, manifestor if ananda not
producer.. if ātmā is not ananda swaroopaha then vishaya would not have manifested

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therefore ātmā is ananda swaroopaha. We already ruled out vishaya cannot produce
happiness. Therefore it has come only from ātmā, paarishesha jnanaya law of exclusion, I alone
must be the source of happiness.

Law of exclusion is first argument. Next argument.. in next topic.

Aside discussion. Law of exclusion is often used. Three factors in sense pleasure, happiness I
and sense object. Which one generates happiness. Vedānta said sense object said it does not
give happiness as then it must give happiness to all the people to all the time therefore I alone
must be the source of happiness, there is a modern purva paksha. However this is not discussed
in the śāstra directly. It is powerful modern purva paksha. It should have come to you. Same
argument can be extended to sorrow also..

Sorrow also can be treated same way. Here also subject and object are together. Same object
does not give sorrow to all the people all the time. Three examples, agni keetaha , sarpaha,
simhaha... were given. Parishesha jnayena I alone am the source of sorrow. This will be the
conclusion if you extend the conclusion.
Vedānta first accepts I am the source of happiness as well as source of sorrow also. You are the
problem, you are the solution. Pujya Swamiji..

We analyse the swaroopam of ātmā. Both cant be swaroopam, both are diagonally opposite,
fire cannot have heat and coldness together as swaroopam. Heat and brightness can be
swaroopam. Which one is searoopam? Only happiness can be my swaroopam.

Argument: If sorrow is my swaroopam, i will feel comfortable with sorrow.. but i want to reject
it just as one wants to reject a foreign body. Our immulnity takes care of rejecting foreign
bodies or anything natural. If sorrow had been natural we would have been happiliy unhappy.
Oximoron. Universal desire of every living being is I should be happy always... just as health is
natural ill health is unnatural, unhappiness is extraneous.

The dukham must be in antahkāraṇa avacchina ātmā but its not swaroopam... the. How did
dukham come? rope does not have snake but how did snake come. Ātmāni ajñānat dukham
adhyastam...

Tatvena bhayam vidudho...manyeta... jnata ātmā ananda hetuhu... ajñāta ātmā dukha hetuhu..

One is called swaroopaha dukham is swabhava which is superimposed. Untill i get jñānam, from
anadi kala. Jnani will never say im dukhi..

5th October 2019

Page 254..

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2ndpara..

इ ं वषयस ादा पान भानंभव त।आ ाआन पोय दन ा दा वषयस ादान

भानंनोपप त
े ।त ादा ा आन पोऽ ।

After talking about the sadroopam and chidroopam of the ātmā, now the author has come to
Ananda Swaroopa. He is establishing using two methods. We saw the first method. During
sense pleasures a person experiencing Ananda. That time there is a contact between sense
object and person. Because of this Ananda is generated. Cause must be either ātmā or anātmā..
when you apply parisheshanyaya you know ātmā alone can happiness as object to give
happiness, it must give happiness to everyone. By the law of exclusion parishesha nyaya, ātmā
must be source of Ananda. Object is required not for producing anada but manifesting the
Ananda that’s already there. Like a juice maker extracting juice, it does not produce the juice
but extracts the juice. There is a problem in this argument.

Topic 375

(३७५) सव पे याअ तश यत ीतेरा द ादा ाआन - पः — आ स षु (ममता देष)ु

व ुषु ी तज यते।त ा पस ह-
तेषुपदाथ धकं ेमभव त।इ ंबा बा तरा दव पे याआ रा र-
तरा दव ु धका ी तज यते।

A very living being has a natural liking towards a source of happiness. The moment of loved
object stops being a source of happiness, the degree of love comes down. As the source of
happiness becomes source of sorrow, it will become an object of hate. Nobody wants sorrow,
so it becomes an object of dislike. Since I’m always looking for happiness any person or object
giving me joy, I develop a liking for that. Whatever is connected to me, that I love.

M: compared to everything in the world, the highest liking for a person is oneself. Self love is
greatest love. Therefore ātmā must be a source of happiness. Ātmā sanbandishu vastushu… all
things and beings connected to me, my house, my property etc, I carefully possesss and love
the object. Ātmā here means oneself. Vastu refers to not only inert things but also living beings.
In the train, we keep counting all our luggage pieces we don’t count others. Even with regard to
possessed object and being some of them are closer emotionally. Thathapi..with regard to
closer objects, there is greater love. Thus with regard to external and more external, the degree
of love becomes gradually becomes lesser and lesser. Love is dependent on the distance.
Compared to farther and farther objects, love intensity increases. He explains through solid
example.

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तथा ह, (१) पर रयाआ नः स नपु म े ी तभव त। (२)

पु म ापे यापु ेऽ धका ी तः। (३) पु ापे या प ूलसू शर रयोर धका ी तः। (४) तयो-
म े ूलापे यासू देहऽ
े धका ी तः।अ पूवपूव पे याउ रो रमा नःस हत ।

To explain, gradually for a person there is a natural love for his son, through the son there is
love for son’s friend. Whom do you love more? There is love for putrasya mitra, compared to
putra mitra, putra is loved more. Pain caused is vastly different when putra gets hurt and
putramitra’s hurt. Compared to putra, one loves one’s own sthūla sūkṣma śarīram, suppose a
son comes for 10 days and gives lot of mental and physical pain, then news of his arrival is no
more giving happiness. You will be happy to see him go. One’s own physical and subtle body is
more loved. Between physical and subtle body, subtle body is loved more. Mind that enjoyed
the physical body gives pain in second half, prayer will change, anayasena maranam… Therefore
bpdy is no more lovable, it gives pain to me and pain to others. Sthūla sūkṣma śarīram
madhye.. compared to sthūla śarīram, sūkṣma śarīram is loved. When mind also gives pain,
people try to suppress the mind. If you take this series, you can arrange them in order, closest
item is sūkṣma śarīram, farthest is putra mitra. Love increases as it gets closer and closer. Now
what is more closer. For ātmā, closest thing is ātmā only.

त (१) आ नआभासःसू शर रे भव त,
ना ।अतः आभास ाराआ नःसू शर रे णस ोऽ , नेतरै ः।
(२) ूलशर रे णसू शर र स ोऽ ।त ा ूलशर रे णसह सू शर र ाराआ नःस
ोऽ । (३) पु ेणसह ूलशर र ारा स ोऽ । (४)
पु म ेणसहपु ारास ोऽ ।अनयार ा उ रो रोयआ नःसमीपवत त ा धका ी तभव त।

Nice analysis. Im the Ātmā the OC. My direct connection is only with sūkṣma śarīram. Although
kāraṇa śarīram is not mentioned, you include kāraṇa śarīram in sūkṣma śarīram. By my mere
presence I form a reflection in Sushma śarīram even without my will. I for the link, through
Chidabhasa dvara. Ātmā does not form a reflection in the sthūla śarīram directly, how to prove.
If it can happen then there will be no dead body. by means of sūkṣma śarīram ātmā can get
connected to sthūla śarīram through chidabhasa. Ātmā is indirectly connected to sthūla
śarīram, therefore ātmā is closer to sūkṣma śarīram from consciousness angle. As ātmā is
connected only to sūkṣma śarīram directly. M: ātmānaha..Ātmā never gives chidabhasa to
anything in the entire creation only sūkṣma śarīram, then sūkṣma śarīram gives chidabhas to
sthūla śarīram. Only as long as sthūla śarīram is needed by sūkṣma śarīram. Until prarabhdha is

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exhausted the sūkṣma śarīram no more needs sthūla śarīram. Ātmā does not provide
chidabhas directly to sthūla śarīram. Prarabhdha karma nimitta sambanda…connection
between sthūla śarīram and sooksha śarīram is through karma. Dvara means indirect
connection. Your son is connected only through the body, once body is gone, that sambandha is
not there. Shraddha is for gratitude. As long as my son has got connection with his friend, he is
connected to me as well. Until exam, we give snacks food to these friends as well. If you make
this series whatever is farthest, love is least and vice versa.

य ा नःस ा दाथ रे षु ी त पजायतेत ा ेवमु ा ी तर ।नपदाथ रे षु।य ा

ु म े पु स ादेव ी तभव त त ा ु एव ी तनपु म े।एवमा नोऽ स हते धक ी
ते- ज यमान ा वषामा ेवमु ा ी तिर त स ।

Niścala Dās is extending an argument. All the other things are loved because of connection and
therefore it is conditional love and therefore gauna preeti (secondary love). Only unconditional
love is primary. So many sweet eatables are there. Due to sugar sambanda sweet is sweet. So
all the sweets are called secondary sweets. They are due to sugar which is primary. Sugar is
sweet is not because of connection with anything which is unconditional sweetness which is
primary. Putra preeti, puta preeti, sthūla shareera preeti, suksha shareera preeti all are
secondary preethi. They are all due to ātmā preeti which is primary unconditional mukhya
preeti. Self-love is unconditional. It is absolute love. In entire anātmā prapañca we have
secondary and graded love. We saw this in Tai upaniṣad. Yagnavalkya told Maitryi in Maitryi
brahmanam, no husband loves his wife for her sake, only for his own sake. Ātmānastu
kaamayai…. A huge list is given, nobody loves anyone unconditionally. The one who is
talking…oneself. From love we have to go to Ananda….

12th October 2019

Page 255 3rd para

The author is establishing the Ananda Swaroopa of ātmā by giving two arguments..1.
parishesha jnaya. 2nd argument, is presented by most of Vedānta acharyas. Very well structured
manner. Two parallel observations. 1st one: we have love for all subjects/objects connected to
us. We do not have love for anything unconnected. Anātmā is loved conditionally therefore
only secondary love called gauna preeti. Aside information: the gauna preeti in anātmā is a
graded gauna preeti. It is guided by the proximity towards the anātmā. Putra mitre and putra.
Love for putra is greater love. Similarly love for sthūla śarīram is more than putra love. Similarly
sūkṣma śarīram love is more than sthūla śarīram love. Ātmā has got connection with sūkṣma
śarīram. Ātmās connection to sūkṣma śarīram , ātmā is able to form chidabhas in sūkṣma

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śarīram directly. Sūkṣma śarīram, sthūla śarīram, putra, putra mitra all 4 have conditional love,
they are all anātmā. Condition is ātmā sambandha. Gradation is there… anātmā is conditionally
loved. Condition is ātmā sambanda. Conditional love is graded. Whatever is responsible for
conditional love is the object of absolute love. Therefore Ātmā is an object of primary love
mukhya preeti. Yasya ātmānaha sambandhaat,……eg: all the sweets are sweet because of sugar
sambandha. Therefore the sweetness of the sweet is conditional sweetness. Condition is sugar
sambandha. The conditional sweetness of the sweet is graded sweetnesss because of the
amount of sugar. Next message: conditional sweetness of the sweet is because of which sugar,
that sugars sweetness is primary sweetness. In Vedānta in lace of sugar is ātmā, in place of
sweeets anātmās are there. In mukhya preeti there is no taratamyam or gradation. This is one
observation. One more parallel experiment. After the second exp, we should remember both
and combine.

साच ती तरान े (सुखे) ःखाभावेचो ते, ना ।अ -

पदाथषुया ी तःसाआन ो ेशेनाथवा ःखाभावो ेशेनैवभव त। त ादान ा ःु खाभावा ा ीत
नभव त।त ा व ी त वषय आ ाआन पोभव त।

We said condition is ātmā sambanda we said. Now similar experiment for love of anātmā.
Earlier condition was love for anātmā is ātmā sambanda. Now antama s loved when it is a
source of happiness. Therefore anandasanbanda is required to love anātmā. Whether it is an
event object or subject. Association has to give Ananda. Therefore Niścala Dās says is primary
love is not towards anātmā but towards Ananda that comes. Love also will continue as long as
that object gives me Ananda. As long as they serve you and give you Ananda. Like the
car…when car gives trouble you look for disposing the car. Pujya Swamiji says from I love you to
I allow you…as long as the object gives me happiness, I love otherwise I try to dispose it off. If I
have music program and Vedānta, what do you choose? Two Vedānta classes…in gauna preeti,
there is gradation. Because of Ananda sambanda there is gauna preetihi, we unconditionally
love only Ananda. We now have two mukhya preeti, first experiment ātmā is mukhya, second
experiment—ananda is mukhya preeti. You cannot have two mukhya preeti vishayaha.
Therefore there has to be only one unconditionally loved object. Mukhya preeti vishaya we
have observed ātmāni and anande, only way you can resolve this logical contradiction is ātmā is
equal to anandaha…. Based on these two experiments, we see that vedāntas observation is
thorough. Our love for ourselves is unconditional, our love towards happiness is also
unconditional. Either you say ātmā sambanda or Ananda sambanda. A beautiful analysis.
Nowhere else you find these discussions. In pancadasi (tatpremaartham …paramandātmānaha)
and advaita makaranda (ahameva sukham…svatah priyam)only one shloka is there on this
subject.

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M: that love is unconditionally available towards Ananda (sukham) or dukha abhave (peace),
first we look for Ananda then atleast some peace of mind. Don’t give me dukham. If I love any
other thing other than Ananda its only because it is associated with ananda. Therefore, we
never love anything other than dukkha abhava. The following is not mentioned here.
Conditional love is not real love. As long as a person has money…yavat vitho…vaarthan kopi
prucchati… peoples love towards us will dry up. If it happens we sould not be shocked or
surprised. Yarai nambi naan poranden pongada ponga…. Fantastic song. Ekante ..poornat to
samekshitam.. I don’t miss the love of any person in this world..I don’t require another person.
Yagnavalkya told Maitryi that you don’t love me. Another aside note: world gets all the three
important factors from ātmā alone, sat, chit and Ananda all are borrowed. No thing no being or
no situation has got ananda. Narada defines bhakti as absolute love.. in Narada bhakti sutra.
Absolute love is possible only towards one thing. love towards God is conditional or not? We
hould as what is your definition of God? If God is anātmā God who fulfills then it is conditional,
expecting something in return for prayers. God love will become unconditional only under one
condition, God should becomes identical with ātmā. For advaita jnana God love and self love
have merged into one. Dvaitins claim they have real love towards God, but its not so….an
advaitin has unconditional love. Sat chit Ananda prema and sat chit Ananda prema abhasa
difference is mukhya preeti and gauna preeti respectively. Nobody loves anātmā. Anumaanam:
ātmā ananda svaroopaha mukhya preeti vishayatvat vyatirekena dukhavat.

ःखाभावोऽ ा पएव।क तव ुनोऽभावोऽ ध ान पएव। ‘अ ध ानावशेषो हनाशःक तव

ुनः’
इ तवचना ।यथा सप ाभावोर ु पएवतथाक त ःख ाभावोऽ पआ पएव। इ मा ा
आन पइ त स ।

In the previous para Niścala Dās said, people love happiness and freedom from unhappiness. He
concluded earlier that ātmā is Ananda swaroopaha. So Q may be what about dukkha
abhaavaha? Absence of dukham will come under ātmā or anātmā, superficially they appear
different. Absence means non existent. Ātmā is existent bhava rupaha, dukkha abhavaha is
abhava rupaha, tarka śāstra says abhavaha is adhikāraṇa rupaha, it cannot be experienced
independently. General rule in tarkaśāstra: Abhavaha adhikāraṇa(locus) rupaha. It is identical
with the locus where you are speaking of absence. Ghata abhavaha is not an independent
thing… you are actually experiencing hand when you are talking of absence of pot in the hand.
Dukkha abhavaha also we are speaking in Ātmā… Ātmā has got two swaroopams, Ananda
swaroopaha and dukkha abhava swaroopaha both. This is based on tarka śāstra.

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In Vedānta we have a rule, when you experience rope snake because of ignorance and rope
snake is mithya, mithya sarpaha goes away when torch light is shone (after jñānam). Mithya
Swapna abhavaha waker roopaha…in general kalpita vastu abhavaha adhishtaana rupaha.
Dukham or sorrow is kalpita vastu, when through jñānam we negate the jñānam, the dukkha
abhavaha is of the nature of ātmā the adhiṣṭhānaṃ or swaroopam of the ātmā. Ātmā has got
Ananda swaroopaha…

19th October 2019

Page 255

5th para from top. 2nd para from bottom

ःखाभावोऽ ा पएव।क तव ुनोऽभावोऽ ध ान पएव। ‘अ ध ानावशेषो हनाशःक तव

ुनः’
इ तवचना ।यथा सप ाभावोर ु पएवतथाक त ःख ाभावोऽ पआ पएव। इ मा ा
आन पइ त स ।

Discussing the nature of ātmā, the author is establishing sat cit and Ananda are the essential
nature of ātmā and not an attribute. If we take it as attribute, ātmā will become a substance
with attribute of existence. Ātmā the substance will become different from existence and then
it will become non existent some time. This is concept of nyaya philosopher , he divides
everything into substance and attribute, here satcitananda is ātmā not attributes. That he
established by giving two reasonings. (last class) Ātmā Ananda swarupaha. Then he added a
note ātmā is not only Ananda swaroopaha but dukkha abhaavaha. Dukkha abhaava and Ananda
are not one and the same, many people think so but Vedānta wants to differentiation. Like
absence of loss and profit. They are not equal. Dukkha abhava is anm intermediate stage of
freedom from sorrow. In English we have peac (absence of sorrow) and happiness (presence of
joy). Here Niścala Dās says ātmā is shanti (dukkha abhaavaha) and anandaha. This raised a PP
which he answered. If ātmā is defined as dukkha abhava it will become abhaava rupaha or non-
existent. Do you mean to say ātmā is of the nature of non-existence. Siddhanta: absence of
anything that is mithya is nothing but the presence of adhiṣṭhānaṃ only. Vidyaranya gives an
example in pancadasi. If there are many objects in the room and you remove all f them and say
there is nothing in the room, whats the meaning of nothing? There is space which was
accommodating everything which we take for granted. Presence of akasa is proved. When you
remove dukham, the accommodating adhiṣṭhānaṃ ātmā is proved. Destruction of a

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superimposed object is the presence of adhiṣṭhānaṃ. Absence of sorrow is presence of ātmā,

just as in deep sleep state absence of everything is presence of Ātmā.

Topic 376

(३७६) ायमते आन ा गुण ो रस ता — ायमते आन आ नो गुण इ त क ते।

त समीचीन । तथा ह, (१) आन गुणो यद न ह त ागमापा य ं न
घटेत। त ादा नः पमेवान इत स े । “आन ो ेत जाना ” (तै. भृ. ६)
“ व ानमान ं ” (बृ. ३.९.२.७.७) इ ा द ुतेः। ायमते न आन ो ना ेव ।

For this, Advaitam has identified one reason, happiness like consciousness has two versions just
like OC and RC. RC is the attribute of the mind. OC is the nature of Ātmā. Same rule applied to
happiness. OH and RH. RH is an attribute of mind Priya vrutti, moda vrutti, pramoda vrutti. OH
is ātmā. That there are two versions other people do not know. Reflected happiness should be
taken as attribute of the mind. He also misses the OH. He takes RH as attribute of ātmā. Iccha
dvesha…. Gita. RH according to Vedānta is experiential happiness. Its an attribute of the mind.
There is OH called Swaroopa Ananda which is not an attribute but ātmā. Niścala Dās is refuting
that here.

M: nyaya mata talks of Ananda which is Reflected experiential Ananda, he takes that as ātmā’s
attribute. This statement is wrong or inappropriate or illogical. Instead of taking happiness as
nature of ātmā, he takes it as an attribute of ātmā. To explain, when you talk of happiness are
you talking about nitya Ananda or anitya Ananda? He talks about problems with both options.
Vikalpa method. Is the attribute of happiness permanent ot temporary (in nyaya philosophy) if
you say Ananda guna is eternal, then there will be no arrival or departure of Ananda as it is
permanently there. And if you say Ananda is permanently there in ātmā and it will not get
separated then you should not refer to it as attribute but nature of ātmā. Just as heat is not the
attribute of fire but nature of fire. Heat is fire as they cannot be separated. Suppose nyayika
says ok I accept that its very swaropam of ātmā, then he has joined the advaitam. Upaniṣad
says this exactly… anandaātmā, very nature (Tai upa..anadamaya kosa). 5 features of happiness.
Happiness is not part…….therefore ātmā quotes anandaha….vyajanaat. tai upa anandaātmā is
better quotation. Then from briguvalli … briha 3.9.28 th mantra has 7 verses. There 7th verse.
Shakalya brahmanam..head bursting brahmanam. Yagnavalkya keeps asking, anybody has
questions come forward. Then he asks what is jagat kāraṇam. He answers brahman and
explains. Nyaya mate, since in nyaya matam anada is an attribute of ātmā, it is temporary. Here
consciousness itself is a temporary attribute. Ātmā is without attribute of consciousness in
sleep according to nyaya philosopher. 2ndoption,, they have to say anandaha anityaha. It will
come and go.

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Only Vedānta analyses happiness and existence. No other philosophy or science ever looks at
these… first you have to speak of existence first, as human beings live with that hope that they
will settle children grandchildren. Existence is meaningful when consciousness is there.
Consciousness is meaningful when happiness is there. All 3 are nature of ātmā. My life is
meaningful because of ātmā. I the ātmā give meaning to everything. I am meaningful and I’m
the meaning of everything. Science analyses consciousness and has not understood fully.
Vedānta says all 3 are my nature. If this is not understtod and happiness is taken as temporary
attribute what will the problem be?

(२) आन ो य न दा अनुकूल- वषयेणे याण स े आन उ त इ काय ।

तत सुषु ावान भानं न ा । सुषु ौ वषयेण सहे याण स ो ना । त ा- दान ो
ना नो गुणः। क ा व
ै ान पः। इ मा ा स दान - प इत स ।

Suppose tarkaśāstra person says happiness is a temporary attribute then Q will be how does
the temporary attribute of ātmā be arising? For this he gives a formula. Ātmā joins the mind
producing consciousness. Mind joins sense organs. Sense organs then join sense objects.
Ananda raise properly. Imagine coffee in the morning, in sleep I was jadam. Then consciousness
joins ātmā, then mind joins consciousness then darshana sukham, graham sukham then pana
sukham. When the sense organs are coming in contact with sense objects, Ananda is produced.
All these things are not happening in deep sleep state. Therefore in sushupti anada should not
be there according to nyaya philosopher. Here author says that is against our experience. We
all experience ananda in deep sleep state. Yat prema atpadam tat anada hetuhu. Whatever I
love produces Ananda. That’s why I love. Anybody loves sleep or not, sleep is universally loves
sleep. Nobody wants to come out of sleep. Tatascha, Ananda anubhava would not have been
there if it was only sensory pleasure. Therefore in sushupti it is referred as non sensory
pleasure. We relate after waking up, I slept very very happily. According to nyayika, in sushupti
sensory contact is not there therefore happiness or Ananda must have been absent. But we
experience Ananda in sushupti. It is therefore a permanent one available at all times.

Then why am I unhappy in waking state? Its because it is obstructed by avidhya raga and
dwesha. Misconceptions are obstructing ātmāananda. Here author uses the word thoughtfully.
In sushupti ātmāananda manifests. In jagrat because of our own wrong thinking Ananda is
suppressed. If we remove wrong thinking, problem is solved. Prahati yadan Kaman..i don’t
require presence or absence of any ātmā to be happy. That’s called jīvan muktihi…

Tasmat…kintu ātmā is of the nature of Ananda or it is anada. Now he concludes all 3

discussions. Ittam. Ātmā is of the nature of sat cit Ananda. VS is the only place where all 3 are
discussed.

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(३७७) स दान ानामै ं ा नोरै ं च — स दान ाः पर रम भ ाः स एक पा एव

भव । य द आ गुणाः ु दा पर रं भ ा अ प भवेयुः। तेषामा प ा ते भ ा
भव ।

Existence , consciousness, happiness are they attributes or parts of ātmā. This is a question.
Cloth is orange in colour. Orange is attribute. Weight is an attribute of body. what about body
and hand. Hand is not the body. then weight of body will be weight of hand. That’s not true.
Hand is not property of body also. Hand is not the body not property it is part of the body.
avayavam. Body and complexion have dravya guna sambanda, body and hand have avayava
avayavi sambanda. Ātmā and sat, chit, Ananda have what connection? Neither of
these…satcitananda are not part or attributes, then what is their relationship, sat is ātmā, cit is
ātmā, Ananda is ātmā. It is neither part nor attribute of ātmā not related to ātmā..ananda is
ātmā, cit is ātmā, sat is ātmā. Therefore we can understand as there are three ātmās. Ekam eva
adviteeyam, they are not 3 but only one. If ātmā is only one, and if sat cit Ananda is neither part
not product and there is only one ātmā why do you use three words? Even though ātmā is one,
sat is cit, cit itself Ananda, when you look at one ātmā from 3 anātmā standpoints which are all
mithya. Like some pictures, you can see straight left or right. You can see Paramacharya, middle
Jayendra swaraswati swamigal, and Vijayendra Saraswati swmigal. Anātmā drushta one and
same ātmā is defined as sat cit and Ananda..what are these three anātmā standpoints?

26th October 2019

(३७७) स दान ानामै ं ा नोरै ं च — स दान ाः पर रम भ ाः स एक पा एव

भव । य द आ गुणाः ु दा पर रं भ ा अ प भवेयुः। तेषामा प ा ते भ ा
भव ।

Existence , consciousness, happiness are they attributes or parts of ātmā. This is a question.
Cloth is orange in colour. Orange is attribute. Weight is an attribute of body. what about body
and hand. Hand is not the body. then weight of body will be weight of hand. That’s not true.
Hand is not property of body also. Hand is not the body not property it is part of the body.
avayavam. Body and complexion have dravya guna sambanda, body and hand have avayava
avayavi sambanda. Ātmā and sat, chit, Ananda have what connection? Neither of
these…satcitananda are not part or attributes, then what is their relationship, sat is ātmā, cit is
ātmā, Ananda is ātmā. It is neither part nor attribute of ātmā not related to ātmā..ananda is
ātmā, cit is ātmā, sat is ātmā. Therefore we can understand as there are three ātmās. Ekam eva

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adviteeyam, they are not 3 but only one. If ātmā is only one, and if sat cit Ananda is neither part
not product and there is only one ātmā why do you use three words? Even though ātmā is one,
sat is cit, cit itself Ananda, when you look at one ātmā from 3 anātmā standpoints which are all
mithya. Like some pictures, you can see straight left or right. You can see Paramacharya, middle
Jayendra swaraswati swamigal, and Vijayendra Saraswati swmigal. Anātmā drushta one and
same ātmā is defined as sat cit and Ananda..what are these three anātmā standpoints?

26th October 2019

(३७७) स दान ानामै ं ा नोरै ं च — स दान ाः पर रम भ ाः स एक पा एव

भव । य द आ गुणाः ु दा पर रं भ ा अ प भवेयुः। तेषामा प ा ते भ ा
भव ।

Sat cit ..are they one and the same or different? NIŚCALA DĀSA wants to discuss. All these 3 are
not different from each other. They are the very nature of ātmā. It means existence is ātmā,
consciousness is Ātmā. Ananda also is ātmā. If sat cit and anada are one and the same, why do
you use three different words? Even though all these three are one, when they are looked at
from 3 different anātmā standpoints, they are different. Vyavahārika drushtyaa. There is really
no duality as ātmā is of higher order of reality. From anātmā stand point ātmā can be seen.
From each segment of anātmā you can look at the same ātmā. From all jada vastus standpoint,
it is looked at as existence sat. From stand point of all the living beings ātmā can be recognized
not only as existence but consciousness also. From stand point of human being, you have never
smiling and ever smiling like Arjuna and Krishna. Same ātmā is available as sat, cit and anada.
Fire principle has heat and light as its nature. When fire comes in contact with water, water can
manifest the heat aspect of fire but can never take the light aspect at all. When a metal comes
in contact with fire, the iron piece can manifest heat and light..red hot iron. Sthūla śarīram dead
body manifest sat, sukshsareeram cit and kāraṇa śarīram Ananda. Why cant we chose other
features like kāraṇatvam etc, why we choose 3? In this book its not covered. But Anandagiri
covers these aspects.

Cit aspect is given to recognize the ātmā as the self evident I. remote action is called
paroksham, ātmā is neither paroksham nor pratyakṣam. It is unique third category aparoksha.
Aparoksha sidhyatvam cidroopaha vidhyate.

When Ātmā is understood as cit, we may think ātmā is available in living beings, ātmā will
become finite. therefore sat is used to indicate existence and thus limitation of ātmā is
removed. Ātmā is not confined to living beings but pervades all objects as well as existence.
Aparicchinatva sidhyatvam sat…limitlessness or all pervading..

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A senior student never closes the eye, antar bahischa sarvam… why Ananda then? Every living
being is always in search of happiness, ultimate goal. Purushaarthaha is happiness. Ātmā is the
ultimate goal of life. Being Ananda ātmā is the ultimate goal. We are seeking ourselves
elsewhere… unlnowingly we are seeking ourselves as Ananda swaroopaha. Purushartha
sidhyartham Anandasaroopaha is emphasized. Therefore these 3 are chosen.

एक एवा ा नवृ र हत ा (नाशर हत ा ) ‘स ’ इ त क ते। जड वल णतया

काश प ा ‘च ’ इत क ते। ःख वल णतया मु ी त वषय ा ‘आन ः’ इ त च
क ते। यथा उ काश पोऽ भव त तथा स दान प आ ा भव त।

Existence means eternam and therefore Ātmā is defined as eternal to differentiate the Ātmā
from every non eternal object of the universe, everything we experience including time and
space are impermanent. Ātmā is defined as the permanent one to differentiate from
impermanent ones. By contrasting this with everything impermanent, its called permanent.
Tatvabodha..sat kim? Trikalepi tishtati sat… cit..jada vilakshanataya prakasarupatvat cit
ituchyate. Dukkha vilakshanataya Ananda rupatvat, parama preeti vishayatvat, as an object of
universal unconditional instinctive love… its called Ananda swaroopaha. Just as there is the fire
principle that has heat and light as essential nature.

स दान पमेव शा ेषु ‘ ’ गीयते, “स ं ानमन ं ” (तै. . १) “ ानं ” (ऐ.

३.१) “ व ानमान ं ” (बृ. ३.९.२७.७) “स दान तेजः कूट ं ”,
“स ानान ान पिरपूण सनातनमेकमेवा तीयं ” इ ा दवचनैः। त ादा ा प
एव।

You have to add another topic that’s missing here… every jīvātmā is sat cit Ananda swaroopaha.
Every ātmā contained in everybody is sat cit ananda ātmā. Ātmā enclosed in the body is called
jīvātmā. How many jīvātmās are there? As many bodies are there so many minds are there.
Many philosophers blundered and said as many ātmās are there. Here we have to add a note,
sat cit Ananda ātmā is one, body mind intellects objects are many, consciousness is only one.
Jīvātmā jīvātmā bhedaha nasti. This step is not given here, we have to supply. Is there a
difference between jīvātmā and paramaātmā? Jīvātmā is also sat cit anada therefore lakshana
aikyat jīvātmā and paramaātmā are one and the same. Brahman is defined as sat cit Ananda…
satyam jñānam anantam brahman..tai upa brahmanandavalli mantra 1, prājñaanam brahma
aitareya upaniṣad 3.1, vijñāna anandam brahman bṛhadāraṇyaka upaniṣad3.9.28 (not 27) .7
(page 255 last para also this came). In 28th mantra group of 7 shlokas come. Kootastham
brahman we don’t know where it is. Sat cit Ananda tejaha, light of sat cit Ananda.. nirvikaraha,

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brahma. In dasaupanishad we don’t see sat chit Ananda, here its occurring. Sat chit Ananta
Ananda..all 4 are there. We don’t know where it occurs. According to tradition we have only a
small portion of the vedas. Jīvātmā and paramaātmā are hence not different but brahma
swarupaeva.

’ इत ापक स ा। ‘बृह बृ ह वृ ौ’ इ त धातो न ः श ो य र तशयं ापकं

तदाच े।

Root brahma is derived from bruh, definition of brahman was elaborately analysed. It means it
is infinitely pervading. According to scientists space is expanding. Bruha and bruhi derived from
both bruhati iti brahma and bruhmati iti brahma. Superlatively pervading….author is entering
into an interesting exercise, jīvātmā is equal to paramaātmā. Logic also you should remember,
lakshana aikyat vastu aikyam. Both being of the same nature they are one and the same.
NIŚCALA DĀSA says suppose ātmā is not brahman what will be the consequences for ātmā? This
is 1, next one suppose brahman is not ātmā what will be the adverse consequences for
brahman?

Now exercise 1.

(१) य देशकृतोऽ ो ना त ापक म ु ते । त ादा ा य द णो भ ः ा दा

आ ा देशकृता वा ा । य देशकृतोऽ ोऽ त कालकृतोऽ ोऽ ीत नयमः।
त ा ु ‘अ न ’ भवे । य कालकृतोऽ ोऽ त न मत क ते। त ादा ा
णो न भ ः।

No 1 Suppose ātmā is not equal to brahman, we said brahman means all pervading then
brahman will not be all pervading.if ātmā is not all pervading then ātmā is limited by space.
Ātmā will be desa parichinna. Wherever spatial limitation will be there, there will be time wise
limitation also. Time and space are interconnected. You should write space-time and not space
and time. Ātmā will become anityam as well. Anitya ātmā is never acceptable to any astika
philosopher. Ātmā brahma aikyam must be accepted by all philosophers who say ātmā is
nityaha. If jīvātmā paramtma aikyam is rejected ātmā is nityam theoty will be impacted. M:
whatever is all pervading is that which does not have spatial limitation. If ātmā is different from
brahman it will mean ātmā is spatially limited. Anything that has spatial limitation is also
temporarily limited (time wise limited). Whatever is time wise limited, that is called
impermanent or anityam. Ātmā will become anityam if you do not accept jīvātmā paramaātmā
aikyam. Contradictions in other schools of philosophy they say ātmā is nityam but do not accept

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jīvātmā paramaātmā aikyam. Only advaitam does not have internal contradiction. This is not
found in any other place.

No 2

2nd November 2019

(१) य देशकृतोऽ ो ना त ापक म ु ते । त ादा ा य द णो भ ः ा दा

आ ा देशकृता वा ा । य देशकृतोऽ ोऽ त कालकृतोऽ ोऽ ीत नयमः।
त ा ु ‘अ न ’ भवे । य कालकृतोऽ ोऽ त न मत क ते। त ादा ा
णो न भ ः।

No 2

The main topic that is being discussed in all these portions is jīvātmā swaroopam, nature of
individual self. After refuting sankhya and nyayika author arrived at the advaitic view which is
sacchidananda Swaroopa. Now author wants to establish that this ātmā can be only one.
Jīvātmā paramaātmā difference is also superficial. To establish jīvātmā and paramaātmā are
one and the same, the upaniṣads define both of them the same way only sacchidananda. He
gave several quotations giving definition of brahman. Last two quotations reference…
Ramakrishna Mission has brought out 108 upanishads 3 volumes running meaning is there.
Motilal Benarasidas has brought out mūlam of 220 upanishads. These two quotations are from
tejaha kootastham brahma..mandala brahmanopanishad chapter 1 first brahmanam, 2nd
mantra. 1.2. slightly different. Here it is “स दान तेजः कूट ं ”, there it appears as

kootaroopam tarakam brahma. Next, “स ानान ान पिरपूण सनातनमेकमेवा तीयं ” , in

paingala Upanishad 1.1 it appears. (Previously we referred to paingirahasya brahmanam).
Mandala brahmanopanishad is a big one. These Upanishads have beautiful shlokas. Some on
how to wear rudraksha how to do puja for rudraksha etc.

The author pointed out that brahma is derived from bruh bruhi to be big or expanded, by
seeing the etymological derivation of brahman we come to know its infinite in nature. It has
been elaborately discussed before. Reference of analysis page 103 of Vicarasagara topic 185.
Brahman is limitless vyapakam all pervading.

Current discussion. Author wants to talk about ātmā brahma aikyam. Jīvātmā paramaātmā
aikyam. Reason given was both were sacchidananda, lakshana aikyat vastu aikyam. He entered
into a two fold discussion. If ātmā is not brahman what will be the adverse consequences that
ātmā has to face. 2 Niścala Dāsa exercise is if brahman is not ātmā then what will be the

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adverse consequences that brahman will face. First exercise is over. Adverse consequence is,
brahman is all pervading therefore if ātmā is not brahman it will mean ātmā is not all pervading,
meaning spatially limited. If it is limited spatially it will be time wise limited also. Then ātmā is
impermanent perishable. Ātmā anityaha bhavet. In all schools of philosophy, ātmā is accepted
as eternal, if it becomes non eternal it will go against the fundamental principle of all the
philosophies.

Now 2. If brahman is not ātmā what are the consequences?

य ा भ ं ा दा अना ा भवे । अना भूतं घटा दकं जडं भव त। त ादा नो

भ ं ा प जडं भवे । त ा आ नो न भ । प एवा ा।

This is relatively simpler. Brahman is not ātmā means it is anātmā. Ātmā is subject. Anātmā is
experienced entity. Subject is chetanam, and experienced object is achetanam. If I experience
you the jīvātmā, you will become inert. (you can only experience the anātmā, you the body
which is jadam by itself). Drushyatvam, bhautikatvam, sagunatvam, savikaratvam,
agamapayitvam. Whatever is experienced is matter. Scientists can experience therefore only
matter using sense organs and instruments. Science can never understand what is
consciousness. If brahman is not ātmā, brahman will be anātmā and therefore jadam and
paramaātmā god will become jadam. For vishishtadvaitins brahman is Vishnu. Whatever is an
object of experience is inert in nature, therefore brahma jadam anātmātvaat ghatavat.
Therefore we have to accept brahman as ātmā. This is second exercise. Conclusion is ātmā is
not different from brahman. Brahman is not different from ātmā. Therefore ātmā and brahman
are equal.

(३७८) उपा धभेदं वना आ नो ण भेदो ना — (१) एकमेव चैत ं प

मायाया ा ध ानं भव त। त ा त ेत क ते। (२) तदेव चैत म व ाया देहादीन
चा ध ानं भव त। त ादा े त क ते।

Advaitam is called ātmā ekatva vadaha, a teaching which says ātmā the consciousness is only
one. All other schools of philosophies are different from advaitam. They all uniformly declare
ātmā bahutva vāda. Sankaracharya writes a famous introduction to brahmasutra. It is a source
book for Vedānta. Brahmasutra presents systematic teaching of Vedānta. Therefore it is
fundamental. Therefore Sankaracharya writes a famous introduction called adhyāsa bhashyam.
At the end of this, Sankaracharya writes…ātmā ekatva vidhya pratipathaye..for understanding
for oneness of ātmā. All upaniṣads want to teach only one thing ātmā ekatvam. Vedānta need
not talk about anātmā. Only for ātmā ekatvam. All other schools of philosophy talk of ātmā

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anekatvam. If there is only one ātmā, how come so many people are talking about many
ātmās? Even in karma kanda ātmā anekatvam is talked about, who will go to higher loka, lower
loka etc? why? By even educated people like Sankhya. NIŚCALA DĀSA says it is legitimate
mistake. Even though ātmā is one it appears as many. Like we experience sun going around
earth. Entire humanity concluded that earth is the centre and all planets including sun go
around earth. It was a legitimate mistake. Humanity commits the mistake of several conscious
beings equal to several ātmās. Plurality of consciousness is a legitimate mistake as it is our
experience. There is plurality of the body but no plurality of consciousness. Many we have
which contain consciousness. Plurality of container is transferred to contained. Container is
called upadhi, content is upahitams. Ātmā upahitam is one only.

M: upadhi bedam vina, without the containers, ātmā and brahman have no difference.

There is only one consciousness, is the adhiṣṭhānaṃ or support of sarva prapañca (sthūla and
sūkṣma and kāraṇa prapañca). Adhiṣṭhānaṃ lends existence. Without adhiṣṭhānaṃ, the
prapañcas do not exist. That chaitanyam, that lends macro existence to macro universe is called
brahman. Very same consciousness which doesn’t have macro micro division, is sthūla sūkṣma
kāraṇa śarīram’s adhiṣṭhānaṃ. Therefore it is called ātmā, within ātmā brahman there is no
division at all. Words are two, meaning is only one divisionless consciousness.

(१) त द ल ं ेत क ते। (२) ंपद ल मा े त क ते। (१) ई रसा ी त द

ल ो भव त। (२) जीवसा ी ंपद ल ो भव त। स ातो- प हतं चैत ं जीवसा ी।
सम स ातोप हतचैत मी रसा ी।

Whenever we talk of difference between jīvātmā and paramaātmā, word refers to container
body and container universe. Viswarupa iswara. Whenever we talk of aikyam, jīvātmā does not
refer to body but content consciousness. Paramaātmā to consciousness pervading the world.
Both are one and the same. Whether there is difference or not depends on the contextual
meaning. We are supposed to discern the meaning. In veda purva bhaga we have to do puja of
bhagawan. Worshipper and worshipped are body only. Lam pritivyātmāna….poojayami.
bhagawan is addressed as earth air sky etc. during puja, Iswara and I difference must be
invoked. In Vedānta bhagawan means all pervading consciousness, I means the all pervading
consciousness. In karma kanda upadhi pradhāna, in jnana kanda upahitam pradhāna. Container
is visible content consciousness is not visible. For a hindu world is pervaded by invisible
consciousness also. Therefore I call it bhagawan. For science world is inert, for us it is pervaded
by consciousness. In the jnana kandam context, tat paramaātmā refers to macro consciousness.
(not universe) lakshyartham. In karma kandam we must use vachyartha…upadhi pradhāna. In
jnana kandam when I use the word I it refers to consciousness. Mayyeva sakalam jatam, the

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jnana says. Iswara sakshi …contextual meaning of tat padam is Iswarasya sakshi, content
consciousness. Jīva sakshi is tvampada . jīva sakshi has been used earlier. In vicarasagara? Jīva
sakshi definition.. consciousness obtaining in the individual body. Iswara sakshi consciousness
obtaining in the universe.

Vicarasagaram on 9th november 2019

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(२) ंपद ल मा े त क ते। (१) ई रसा ी त द ल ो भव त। (२) जीवसा ी

ंपद ल ो भव त। स ातो- प हतं चैत ं जीवसा ी।
सम स ातोप हतचैत मी रसा ी।

Author is analysing jīva swaroopam as sat cit ananda, then he pointed out that brahmans
nature is also the same which is jagat kāraṇam. Total self brahman is also satcitananda .
Therefore ātmā and brahman have to be one and the same. Now the author talks if the
seeming difference between them . There is a superficial difference caused by the enclosure.
Ātmā and brahman also have a superficial difference. Tvam and tat...asi i dicates even though
they are superficially dufferent they are essentially the same. Different names employed to
them is being discussed here. Tvam pada lakshyarthaha and jīva sakshi are two words
employed for ātmā and tat pada lakshyartha and iswarasakshi fir brahman.asi indicates jīva
sakshi and iswara sakshi are essentially one and the same. Page 43 of vicarasagarawe saw this,
topic 64. Vyaṣṭi sangata .... jīva sakshi. Its the name given to oc enclosed within body mind
complex. Vyaṣṭi sangatam refers to shareeratrayam plus chid ābhāsa. Chid ābhāsa is not called
sakshi, sakshi is oc behind the chid ābhāsa RC. General sakshi is not called jīva sakshi, only when
it backs shareeratrayam plus chid ābhāsa its called jīva sakshi. Otherwise you cannot call it jīva
sakshi. Upahita chaitanyam enclosed oc.

Iswara sakshi is also OC, but OC behind the macro. Iswara also has got 5 components. Prapañca
trayam, macro chid ābhāsa and the OC. Iswara sakshi is the name of the OC behind the macro
4. This jīva sakshi oc and iswara sakshi oc are superficially different but essentially one.

य प जीव े र चैक ं न यु ते। तथा प जीवसा ण ई रसा ण ोपा धभेदा ेदः

पत एक ं चा । यथा मठे त घटाकाश मठाका- श चोपा धभेदं वना
पतो भेदो ना । तथा आ नो ण ो- पा धभेदं वना भेदो ना । आ ेत ेत
चैकमेव व ु।

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Even though superficially looking jīvasya iswarasya cannot be same, essentially from the
standpoint of oc behind the individual and OC behind total, the difference is only in the
enclosure or container, they are one and the same only. Micro macro difference is not there in
OC. Reflections will vary depending on medium, original there is no difference.

Imagine there is a hall mathaha, within the hall there is a pot. There is space within pot ghatasa
and within hall mataakasa, whether these two are different if yiu ask, you can answer either
way. Inside hall 100 students can sit, so they are different from accomodation capacity
determined by the enclosure. If you dont take the enclosure into account there is no difference
in their nature. The container wall cannot divide the akasa. In the same way there us no beda
between matakasa and ghataakasa.

Ātmā and brahman, there is only one consciousness. This is unique to advaitam. We are
different from all other schools of philosophy.

(आ. ३७९-३८१) प ा नो ज र हत तपा- दन —

(३७९) आ नो ज न यु ते —

Now he wants to emphasise that this ātmā the consciousness has no birth. This is also very
important as it is very different from modern science. They believe that life got originated
millions of years after big bang. All atoms joined together and a peculiar combination gave rise
to unicellular organism and consciousness was freshly created. Thus unicellular organism
became conscious. Vedānta vehemently refutes all these theories. Consciousness and life is
never created. Oc and jīva , chida bhasa are not created. Why do we say rc is not created? Rc is
defined as reflected consciousness. Rc will originate only when rm originates. Sūkṣma śarīram
originates from panca bhootas, satva rajas etc. reflection can come only after reflection of
sūkṣma śarīram. Rc seems to have origination. Sūkṣma śarīram has origination, sthūla śarīram
has but kāraṇa śarīram has no origination. We defined kāraṇa śarīram anirvaachya anaadi
roopam.. sat svaroopa ajñānam... in traditional ashramas, they follow a rule. Whatever text has
been taught text must be studied by heart. Ātmānaha jenma...

सोऽयं प आ ा ज र हतः। आ नो ज ा कारे सो- ऽ न ः ा । परलोकवा दन

आ क नैत द । य ा ा उ ना- शवा तदा थमज न पूवकम वनैव
सुख ःखभोगः, भोगं वनैव कृत कमणो नाश ाप ेयाता । त ादा नः
कतृ भो ृ ा कारे ऽ प ज नाशर हत एव सोऽ कायः।

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This ātmā is without a begining. Even if you take jīvātmā also, there is no birth. In gita, i used to
say when scriptures say bhagawan creates the world, it is not a complete statement. God by
himself can never never create the wirld, because the type of creation has to be decided by
another factor. Without the factor karma, bhagawan can never create the world. Who will
produce karma? Bhagawan is muktaha and therefore he cannot produce karma. Who provides
punyam and pāpam sancita karma.. jīva is the orivider. At any time universe is created its a jv
between iswara and jīva. Begin8ng less oc plus begin8ng less kāraṇa śarīram plus begining less
rc in the kāraṇa śarīram is the jīva. Begin8ngless iswara is beginingless oc plus beginingless
kāraṇa orapanca ir maya plus beginingless RC this us beginingless Iswara. Jīva and iswara are
not created. They have a jv, jīvas contribution is sancita karma across infinite jīvas. Anantaha
jīva. This infinite sancita karma of the infinite jīvas is the basis for iswara to create universe
repearedly. Continues cycke after cycle.

If jīva and iswara combination create the universe whatsthe universe consist of? Four factors,
sūkṣma śarīram and prapañca, sthūla śarīram and sthūla prapañca. Kāraṇa śarīram and
prapañca are not created but are causes. If you wantyiu can include addition 4 RCs as well. In
tatvabidha we saw names of these four reflection, viswa taijasa, virat hiranyagarbha all
originate at the time of creation.

Two rms and two rcs are not created. Kāraṇa prapañca and kāraṇa śarīrams, prājña and
antaryami are uncreated.

In mahanyasa,it comes hiranyagarbha originated. Present context Iswara and Jīva are both
beginingless. Whenever we say jīva us created, we should interpret as physical and subtle
bodies are created. In brahmasutra, there is a special sutra for this.

Suppose anybody argues Jīva is said to be created what wil the priblem be.. in pancadasi we
saw this krutahanaabhyagama doshaha. Suppose you say jīvātmā is created, a new baby is born
and you say this is new jīvātmā. Whatever has got janma will have maranam, jīvātmā will also
die. According to vedānta death of body is not death of jīvātmā.

Problem is if you talk of begining and end of jīvātmā, it will nit acceptable to all vedic schools of
philosophy, astika darsanams.

He says when a fresh jīva is created, that creation cannot be based in jīvas own previous karma,
what determines the physical body of the jīva? All the experiences are random we have to say.
We have to say no reason for this baby to have human body. There will be no cosmic law or
order. One baby may be born with downs syndrome. We have reason coming from law if
karma. For fresh jīva, there are no karmas. We do not accept disorderliness.

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To avoid the randomness we sat bhagawan gives karma for this congenitally sick baby, then he
will be unfair. Bhagawan will be charged with partiality and cruelty. vaishamyanaigramyena
sutram of brahmasutra. Therefore we have to say karma is responsible for this.

Vicarasagaram 16th November 2019

Topic 379 first para.

After refutng various schools of philosophy author has come to advaitic view of ātmā, primary
three features sat chit ananda he has already established.

4th feature he pointed out was thus jīvātmā is non different from paramātmā, brahma
abhinnatvam. Very important. Vishishtadvaitin and dvaitin dont accept this. Non different from
brahman.

Now 5th feature.. ajatvam, janma naasha rahitatvam. This ātmā is free from jenma as well as
naashaha. We should know this from vachyartha and lakshyartha angle, jīva is birthless.
Whether you take it as chid ābhāsa drushtya or chit drushtya. Now he is dealing with jīva as
karta bhokta chid ābhāsa, tvampada vachyartha. Jīva is the consciousness reflected in kāraṇa
śarīram. Kāraṇa śarīram is anadi therefore the reflection is also anadi. If jīva is considered to be
with a begining, it will have an Niścala Dāsa also. Then law of karma will get affected and law of
karma is accepted by all astikas, sankhya yoga...purva mimasaka inclusive.

Kruta hana akruta abhyagama doshaha is the oroblem. Furst he talks of akruta abhyagama
doshaha. Suppose lord is creating jīva, then we will ask bhagawan what is the basis of creating
the jīva? Bhagawan gives based on purva karma, without karma basis jīva will be born. They will
all become random, an astika does not believe in randomness. We only believe in prarabhdha
not luck or ill luck. Either creation will become chaotic... or Iswara will become partial or cruel.

akruta abhyagama doshaha::::: A fresh jīva receiving a fresh set of punya papa which he has not
earned in the past

Suppose the jīva has got a begining and he has a free will and as a human being he does karma,
he is exhausting punya papa given by bhagawan and earning fresh agami karma,this punya
pāpam will keep on accumulating. In one jenma itself we will accumulate so much that we
cannot exhaust everything in this jenma. When this jīva dies there will be saved unexhausted
agami karma in his account. What will happen to this agami karma? All unexhausted agami
karma will be hanging without fructification. This is another doṣa, karma not giving phalam.
Kruta hana doṣa. Unexhausted agami karma. If you accept continuity of jīva, these karma can
be exhausted in jenmas to come, even in next śṛṣṭi. Avashyam anubhoktavyam.... a shloka is

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there. A jīva will have to go through all the unexhausted karma even if it is after crores of śṛṣṭi.
Law of karma requires the continuity of jīva. Without bhoga, unexhausted agami is Kruta hana..
apadhye..aa plus pad dhatu. Ātmānepada, karmani prayoga, vidhiling. Prathama purusha
dvivacanam. Chid ābhāsajīva is said to be anadi with only one exception...chid ābhāsa will
eternally continue which will have no natural death caused by kala tatvam, it can have an
unnatural death caused by ātmā jñānam. We dont call it death of jīva, it is not nashaha but
badhaha...a jnani understands that jīva was not there at all for it to end. Like of end if rope
snake. There is no snake for ending. Mandukya karika..twice in chapter 2 and 3.

Na kaschit..yatra kichin na jayate. No jīva is ever born to die at any time. Even if you take ātmā
as chid ābhāsa, jenma nasha rahitaha eva... jīva will continue for ever..pramāṇaṃ is
...narupayasyeva ......in Gita.

अ प चा नो ज ा कारे , कारणं वना क चद प व ुन उ - दशना आ नः क ा

कारणा व । त ु न स े त । तथा ह, यदा नः कारणं तदा नो भ मत
व । आ भ ं सव- मा न क त । त ा तदा नः कारणं न भवे । यथा
र ौ क तः सप न र ोः कारणं भव त । तथैवा न क तं व ा नः कारणं न भवे ।

Ātmā takes the second aspect...tvampada lakshyartha jīvaha paramartha drushtya api janma
nasha rahita eva..

Now chaitanyarupa ātmā...consciousness cannot have jenma. Suppose we say it has jenma then
assuming this question will be out of what is it born? Author says if you say anātmā is cause of
ātmā its not acceptable as entire anātmā is superimposed on ātmā, like dream world cannot
produce the waker, i was born in my dream and i wake up statement is absurd,

Ātmā cannot be born out of another ātmā or paramātmā as from paramārthika drushti, both
jīvātmā and paramātmā are one and the same. Even vyavahārika jīvātmā and vyavahārika
paramātmā do not have cause effect relationship as both are anadi. We said 6 items are anadi,
jīvaisho.... in vicarasagaram we saw. Jīva Iswara are anadi. Join together they produce the four
factots sthūla sūkṣma śarīram and prapañca, jīva and paramātmā combine and produce.

M:: Once you accept the origination of ātmā, you will have to talk of the cause of ātmā. Such an
origination is not logically possible. Whatever you imagibe as cause of ātmā, that imagined
cause is different from ātmā. Everything other than ātmā is superimposed on ātmā. A
superimposed thing cannot be the cause of substratum... just as the snake superimposed on
rope, it can never be the cause. After bhavati no full stop, please note. Whatever is

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superimposed on ātmā, every anātmā is not the cause. Therefoe ātmā jenma nasha rahitaha,
shatvikara rahita.

5th feature is complete.

Topic 380 kalpite....

(३८०) क ते व ु ंशभेदोऽ — एक र ौ नानापु षाण ‘द ः, सपः, भू ,

जलधारा’ इ त नाना ा यो भव । त ा ावंश यम । (१) एकः सामा ेदमंशः, (२)
अ ः सप द वशेष श इ त।

Jīva topic next feature

This ātmā is sarva adhistanam...mayyeva sakalam jatam mayi sarvam prathishtam... jatam
should be translated as kalpitam, world is superimposed on me and supported by me.

Adhiṣṭhānaṃ means superimposition topic will come, supporter of a mithya prapañca. In this
context there are a few technical words are used in vedānta.

Page 90 ... topic 162 we have seen certain words.. superimposition of snake on rope. Condition
for superimposition, 1) rope should not be thoroughly lit up. No total light or darkness. Partial
light 2) rope must be known by me only partially. Partial knowledge 3) whichever part is known
is called samanya amsa, commonky kniwn, partially unkniwn oart is called viśeṣa amshaha. In
page 90..samanya ansha aka adharaamshaha and viśeṣa amsa aka adhiṣṭhānaṃ,

In rope example, samanya amsa is “this is” rope. It is known even at the time of
superimposition. In spite of partial darkness, samanya amsa is known. Viśeṣa amsa is ropeness
of the rope is called viśeṣa amsaha..partially unknown factor.., thisness will never be replaced
by anything, only ropeness viśeṣa amsa will be replaced by false viśeṣa amsa that is snakeness.
Therefore samanya ansa is called aadhara,

Even though viśeṣa amsa rooness is only one, superimposition need not be one and same,
different people can superimpose many. I myself can superimpose different things... kalpita
viśeṣa amsa... ajñānam ignorance never conceals adhara amsa but only adhishtaana amsa with
its āvaraṇa shakti, vikṣepa shakti helps in projecting different objects. Aadhara amsa will
continue before and after knowledge.

After knowledge i negate the ajñānam. Āvaraṇa shakti goes away after knowledge. Ropeness
gets understood as ropeness after kniwledge, thisness was always known. Now I say this is a
rope. Earlier i said this is a snake. Samanya amsam is called so because it joins kalpita viśeṣa

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amsam as well as adhishtaana viśeṣa amsa also. Snakeness as well as ropness, thisness
continues.

Snakeness is not there after knowledge, ropeness is not there before knowledge. They are
mutually exclusive.

I am is adhara amsa, i am brahman..brahmanhood is covered by āvaraṇa shakti of ajñānam.

Kalpita viśeṣa amsaha is jīva hood, triangular format. The whole wirld is a snake, entire anātmā
is superimposed on me.

23rd November 2019

Page 257

Last para at bottom.

Topic 380

(३८०) क ते व ु ंशभेदोऽ — एक र ौ नानापु षाण ‘द ः, सपः, भू ,

जलधारा’ इ त नाना ा यो भव । त ा ावंश यम । (१) एकः सामा ेदमंशः, (२)
अ ः सप द वशेष श इ त।

Nature of jīvātmā is being discussed in this portion. Author has spoken about ātmā as sat cit
and Ananda. He also mentioned it is non-different from brahman. Jenma naasha
rahitatvam.eternal. now next important topic, sarva adhiṣṭhānaṃ on which entire anātmā
prapañca is superimposed. Author points out that experience of any superimposition includes
the adhiṣṭhānaṃ as the very existence of the superimposition is borrowed from adhiṣṭhānaṃ.
When we experience any object we experience the real ātmā. Very very important. Therefore
brahma anubhava also everybody has got all the time. Along with world brahman is also always
experienced. In kenopanisad, pratibodha ….

Along with the superimposition we do experience the substratum but we never experience the
substratum totally. If we experience the substratum totally then there is no superimposition.
Whenever we experience we must know which part is superimposition which part is
adhiṣṭhānaṃ. Whenever a person experiences a superimposed snake he says this is a snake,
isness belongs to adhiṣṭhānaṃ. Thisness belongs to rope, isness belongs to rope, both together
is called idam amsaha or samanya amsa. It will go with every superimposition, crack on earth or
mala or snake. Later after knowledge when I say this is rope, along with rope also this is
continues. Adhyasa kale adhyāsa nishada kale. Name given to samanya amsa is aafhara. Page
90 topic 162, adara amsa was spoken about.

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M in one rope there are different ignorant people, this is a stick or snake or crack on earth or
streak of water, misperceptions happen. In this misperception there are two portions.
Samaanya idamamsaha and viśeṣa (brantavamsha= brantau plus amsa) amsaha. Thisness and
isness belong to brahman. (here rope) the samanya amsa. Variable component viśeṣa amsa is
snake part.

स च सामा ेदमंशः सप द वशेष शेषु सवषु ापकः। अयं सपः, अयं द ः, इदं भू , इयं
जलधारा इ ेवंर ा सप द वशेष शेषु इदमंशो ापकोऽ । सोऽयं ापकः सामा ेदमंशो
र ु पमेव। ता शसामा ेदमंश ानमेव ा कारणर ुसामा श ान म त व ते।

This non-variable component called thisness, in all superimpositions mentioned above, non
variable part is more pervading. Variable part is less pervading. This word as well as object rope
pervade. Padasya anuvrutti and pada arthasya anuvrutti, ayam, idam refer to pervading
everywhere. In the expression, in and through all the variable superimposition, the thisness is
pervading. This pervading non variable thisness component is an essential nature of the rope. It
is the knowledge of samanya amsa which is the prerequisite for superimposition. Variable
experience presupposes non variable experience. Our problem is we focus on variable part and
miss non variable part like missing non variable screen while watching a movie. It is always
missed by people. It is in fact a precondition for experiencing the movie. You must experience
the screen and miss it as well. It is branti kāraṇam. During deep sleep state, we are not
experiencing the non-variable factor therefore not experiencing the variable factor.

सोऽयं सामा ेदमंशः स ः। र ु ानान रम प ‘इयं र ुः’ इतीदमंश ती तस ा । (१) यथा

ा काले ‘अयं सपः’ इ त सप दना सह इदमंशः तीयते, (२) तथा ा नवृ न रम प
‘इयं र ःु ’ इ त र ा सह इदमंशः तीयते।

Even after knowing rajju completely, the knowledge of rope will negate the snake but it will
never negate the thisness part. Thisness continues. Only difference during time of ignorance,
thisness was associated with snake, now with rope. In the same manner even after the
elimination of snakeness after knowledge, I use the expression this is the rope, thisness
continues. Thisness is called reality as it is never negated by satyam. Abadhyatvam.

यदीदमंशोऽ प म ा ा तदा सप देिरव ा नवृ न रं त ेदमंश ाप ती तन भवे ।

त ा प द ा ौ ापक इदमंशः स ः। अ ध ानं र ु प । त पर र भचािरणः
सप दयः क ताः।

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If thisness is also mithya like snake what would have happened. When snake is negated thisness
would have been negated. It does not happen. Thisness is taken away from snake and added to
rope. Imagine after brahma jñānam rope also is negated. Even after negation of rope this is will
continue. This is satyam. After brahma jñānam, this ness will be associated with brahman.
Everything is brahman for a jnana. Vyavahārika, prātibhāsika and paramārthika this is will
continue. It is satyam, abadhyam. Thisness in all the variable superimposition will have to be
accepted as paramārthika satyam adhiṣṭhānaṃ which is ropeness, upon that ropeness alsone,
all variable factors are kalpita. Until now experience of superimposition called snake, now he is
going to extend to the world. World superimposition also variable and non variable factors are
there.

3 Non variable factors are there, 2 variable factors are there. Non variable factors pervade
everywhere, variable factors are always localized. Interesting portion, NIŚCALA DĀSA borrows
from drukdrushyaviveka from Vidyaranya swami. Verse 20. Asti bhaati priyam roopam..

(३८१) सवपदाथ ंशप कवणन — सवपदाथषु प शाः स । ‘नाम, प , अ , भा त,

य ’ इत प शाः । (१) ‘घटः’ इ रसमुदायो नाम । (२) पृथुबु वतुल- ा दकं प ।
(३) ‘घटो वतते’ इ त अ । (४) ‘घटः तीयते’ इ त भा त । (५) ‘घटः यः’ इ त य ।
सप दकम प स प ा दक यं भव त । इ ं सवपदाथ प प शाः स ।

In every object and subject 5 components are there. 1) name naama 2) its constitution or form
rupam – individuality features 3) asti, it exists 4) it is experienced by me..bhaati, it is evident. 5)
priyam..it is liked by me, it is dear to me. In ghathaha…1) the sounds put together is naama, 2)
configuration- pot has a specific nature, lower part is big and round bottom part is the nature of
the pot- roopam 3) pot is…existence or satta. 4) prateeyate…only if it is experienced by me, I
can speak about it..knowness is pre-requisite for existence. Existence pre-supposes knownness
that’s called bhati. 5) when the pot is dear to me, dearness is priyaha. Then somebody may ask,
every object has 5 components, then according to you must be dear to me. NIŚCALA DĀSA
imagines and responds that even cockroach is dear to Mrs cockroach. For a jnana sarvam dear
eva. Dearness is also all pervading atleast for bhagawan. He takes the example of snake..female
serpent, sarpini…

त अ भा त या कमंश यं सवपदाथषु ापक । नाम प म ंश यं भचर त । य ु

च ते, च न व ते त भचािर इ ु ते। ‘घटः’ इत नाम,
पृथुबु वतुल ा द पं च पटे न व ते। ‘पटः’ इ त नाम आतान वताना ा द पं च घटे न

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व ते। इ ं सवपदाथ प नाम प शौ भचािरणौ।

अ भा त य म ंश यं सव ानुगतम ।

What are variable here and non variable. Asti bhaati Priya, the three, it is, it is evident, it is dear
are non-variable components. Sankaracharya has analysed this in bhagavadgita bhadhyam
chapter 2 verse 16…na sato vidhyate…. Darshibhihi… Krishna has used asat for 3 variable factrs,
sat for non-variable factors.

Non variable factors are all pervasive. Sudden profound verse of the gita. How do you define
variable factor. Whatever is available in one place and not available in another place is variable
factor. In the pot, word cloth and configuration of cloth are not there and vice versa. Therefore
he says, name pot, configuration of the pot, you cannot experience in a cloth. Mutually
exclusive. In pot, you don’t see warp and woof of cloth. There are other 3 which we always take
for granted. Existence is taken for granted. Scientists don’t even ask what is existence? Vedānta
is unique that it asks this question.

30th November 2019

Page 258

3rd para topic 381 contd

त अ भा त या कमंश यं सवपदाथषु ापक । नाम प म ंश यं भचर त । य ु

च ते, च न व ते त भचािर इ ु ते। ‘घटः’ इत नाम,
पृथुबु वतुल ा द पं च पटे न व ते। ‘पटः’ इ त नाम आतान वताना ा द पं च घटे न
व ते। इ ं सवपदाथ प नाम प शौ भचािरणौ।
अ भा त य म ंश यं सव ानुगतम ।

The teacher points out that there are five factors that we experience in this world.
Superimposition and substratum, like the snake does not cover the rope totally. We saw the
example, when a person says there is a snake, it’s a composite experience of superimposed
snake and adhiṣṭhānaṃ substratum. According to Vedānta, whole world is superimposition.
When we experience the world we also experience the adhiṣṭhānaṃ brahman. Even in deep
sleep state there is a mixture of satyam and mithya, how do I find out which part is ātmā which
part is anātmā. Two evident non-variable factors are there; isness or existence, when wall is
destroyed isness is transferred to rubble. I can never talk about the existence of an unknown
thing. So second common factor is knowness. Knownness indicates the presence of
consciousness. Even when you say there is an unknown Chinese language, even the unknown

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chinese language is known as unknown Chinese language. c/o kootastha deepa od pancadasi.
Every object is associated with existence and consciousness. In addition he adds every object is
dear to somebody or the other. Atleast for a jnanii, whole world is dear as whole world is
pervaded by Ananda. For Bhagawan, everything is dear. When you say something is dear whats
the reason? Because it is a source of happiness? Vedantic definition of love is an attitude that
a human mind has towards the source of happiness. Sat chit Ananda…3 are non-variable. In
Maitreyi brahmanam, veena, shanka, and dundubi sound are given as examples for pervasion.
4th and 5th factors are nama and rupa.

Sarva padartheshu…nama rupa components are mutually exclusive…sat chit anandaha… in the
form of purnatvam outside.

यथा सपद ाद नुगतेदमंशः स ोऽ ध ानं च भव त तथा सवपदाथ नुगता

अ भा त य शाः स ा अ ध ान- पा भव । सपद ा दव भचािरनाम प शौ
क तौ। अ भा त य शाः स दान पा भव । त ादा पा भव । इ ं
स दान पे आ न स ूण नाम प प ः क तः।

Upon one common adhiṣṭhānaṃ many superimpositions are there like snake, a crack, a streak
of water. Similarly entire world is suoerimposition on ātmā. Anugata idamamsaha… it is real
and it is the substratum. For brahman realization we need not close our eyes and go to
nirvikalpaka samaadhi. We can shift our attention from variable nama rupa to non variable
factor consciousness, existence and happiness. Brahman realization does not require closing
the eyes. This idea is imported later from yoga śāstra.you can choose to sit in nirvikalpaka
samadhi but that’s not required. Only Śāstra pramaanam is required. Yasyaiva sphuranam…..in
Dakshinamurti stotram. Shishya if he has sūkṣma buddhi can appreciate existence everywhere
then the Guru says that’s is brahman. Then shishya will ask yes I experience existence with
nama rupa. How to increase pure existence? Then Guru will say filtered pure existence can
never be an object of experience. Shishya will ask how do you know such pure existence exists.
Guru will say pure existence has to be realized not by objectification but as the very subject,
claiming I am that pure existence and pure consciousness, self aware self evident consciousness
is existence outside. Sadeva cit , cideva sat. in upadesasaram, sattaya…isha jīvayo…sat
svabhavato….

Non variable factors are real in the form of adhistanam, sarpa danda etc are nama rupas which
are superimpositions…variable aspects. What we experience as isness is called sat and
knownness is cit. all these 3 are essential nature of one ātmā. In this manner, in the ātmā which
is sacchidananda ātmā entire universe is superimposed. When we practice vedantic meditation
in sitting form, you must remember all these and replace ātmā term with I. in Chapter 6,

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Krishna prescribes that you have to spend time on ātmā dhyanam. I support the entire world I
don’t need any support. Knowledge will remain knowledge, samsara will remain samsara
otherwise.

क तः पदाथः कोऽ प आ नो ज हेतुन भव त। त ादा ा ज र हतः। य व ुनो ज

भव त त ैव (१) स ा, (२) वृ ः, (३) पिरणामः, (४) अप यः, (५) वनाशः, इतीतरे प
वकारा भव । आ नो ज ाभावा त रभा वनः प वकारा न भव । इ मा ा
ज ा दष ाव वकारर हत इ त स ।

Whole cosmos is ātmā and anātmā, I the observer and everything that is observed. Now birth of
ātmā topic 379 is being connected. I cannot have birth, if X has to be born it has to be born out
of something other than X, father must have existed before the son was born. Non ātmā is
anātmā. So if ātmā has to be born, it has to be born out of anātmā only, there is no 3rd entity.
We cannot say jīvātmā is born out of paramātmā because we have already established in topic
377 that jīvātmā and paramātmā are essentially the same eka ātmā. Anātmā is superimposition
on ātmā therefore substratum cannot be born out of superimposition. From dream parents of
yesterday I cannot be born today. Ātmā is birthless unborn. One can never seek freedom from
punarjenma as ātmā does not have jenma. Next topic.

Birth is always followed by later modification. One of the definitions we give of sthūla śarīram is
……sukha dukkha…asti jayate….vinashyati, shatvikaravat etat sthūla śarīram. According to
Vedānta, birth is not origination of a thing, nothing can be created or destroyed as per
mandukya karika. Origination is nothing but manifestation of the unmanifest which is in the
womb of the mother. Origination is a type of transformation, in Vedānta jenma is a vikara.
Along with jenma we have vardhate viparinamate, vipaksheeyate etc. Tatvabodha follows a
particular order. Asti, jayate vardhate viparinamate apaksheeyate vinashyati . There is another
version, we have a different order…more popular and shastric, Tatvabodha order is an
exception. In janmadhyasya yataha of brahmasutra, Sankaracharya gives different order, jayate,
asti (temporary existence which will be there until death), vardhate viparinamate apaksheeyate
vinashyati. Only that object which has the first vikara, janma yasya asti, tasya eva only for such
an entity other 5 are there. 1_ sattha स ा temporary or manifest existence or vyavahārika
satta , we can refer to this as reflected existence, sad ābhāsaha like chid ābhāsaha, 2 vruddhihi
वृ ः, growth, then it reaches maximum height etc then no more growth, but transformation
or पिरणामः parinamaha. Then it comes down, अप यः degenerative issues, then वनाशः the
reflected existence pratibimba satta goes away. Ātmā does not have any jenma so none of the
other transformations are not there. Na jayate mriyate…..in Gita.

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7th December 2019

Page 258

Last two lines at bottom

Tasmat ātmā jenma rahitaha.. iti siddham start of next topic.

Topic of jīva swaropam is being concluded in this portion. Ātmā has been revealed as
sacchidananda swaroopaha. Brahman also is satchidanandaswaroopaha. Ātmā dos not have all
the six modifications, like asti jayate etc.

Topic of ātmā as adhistaanam and anātmā as adhyāsa was discussed. If ātmā has to be born, it
has to be born out of something else and everything other than ātmā is adhyāsa. Ātmā is the
adhistaanam. Therefore ātmā has no jenma. Therefore the other 5 modifications are also not
there. Ātmā nirvikaraha..na jayate mriyate..

Topic 392

(३८२) आ नोऽस वणन — आ ा अस ोऽ । स ो नाम स ः। स च स ः सजा-

तीय वजातीय गतपदाथः सह भव त। घट घटा रे ण स ः सजातीयेन स ो भव त।
घट पटेन स ो वजातीयेन स ो भव त। गता नामावयवाः। तत पट त ु भः
स ः गतेन स ो भव त।

Ātmā is relationship. Sangha means sambandha or relation. The relationship can be of 3 types,
relation with sajateya, vijateeya or svagata sambandhaha. Normally we speak of bhedaha.
Same species, different species or with another object within itself. 3 examples. Pot and its
connection with another pot, pot and its connection with cloth, pot and cloth belong to two
different species, Swagata..that which attains within the object. Like my hand which is part of
my body, svasmin gataha svagataha….one within oneself. Avayava…limb. My eyes, legs,
hands…svagata avayavaha.. when there is a clot and within cloth there are threads, every
thread is called svagataha, cloth is called avayavi. Every limb or part is called avayavam. Avayavi
avayava sambandha. In tarka śāstra it is called karya kāraṇa sambandha or samavaya
sambandha. In mimasa śāstram it is called upadana kāraṇam and karya sambandha, is referred
as saadharmya sambanda.

Now we are going o see if ātmā has got any sambandha or not.

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(१) य द ावथवा अन ा आ ानो भवेयु दा सजातीयेना ना स ो भवे । आ ा च एक

एव । त ा जातीयेना ना आ नः स ो ना । (२) आ नो वजातीयोऽना ा। अना ा
च मर चकोदक- वदा न क तः। तेन क तेन सहा नः स ो न घटेत। न
ह मर चकोदकेन भूमःे स ोऽ । यद स ः ा दा म भू म ेनोद- केना येत।
यथा मर चकोदकेन म भूमेः स ो ना तथा आ न क तेन वजातीयेनाना ना आ नः
स ो ना । (३) आ नो य वयवाः ु दा आ नः गतेन स ो भवे । आ ा
न ः। त ा- रवयवः। त ा गतेन स ो ना । इ ं सजातीय वजातीय-
गतस आ नो ना । त ादा ा अस ः।

Patiently he covers everything. First sajateeya sambandha of ātmā, if one ātmā is associated
with another ātmā belonging to same ātmā species. Even jīvātmā plurality we have established
that it belongs to shareeratrayam and not ātmā. Jīvātmā and paramaātmā also both are
consciousness with just micro and macro śarīram. Jīvātmā paramaātmā bhedha api nasti.
Species is possible only when there is plurality. Species means (in tarkaśāstra) it pervades many
members of an entity like many manushyas are there, manushyatvam is common across them,
hood, ness etc indicates species. Tableness, humanhood etc. in space or akasa jati does not
exist as there is only one akasa. That which pervades many members. Chairs are anityam,
chairness is nityam. We discussed in devata adhikāraṇam of brahmasutra. Jati analysis in śṛṣṭi
topic. Even during pralaya kalam, manushyas are absent but manushyatvam continues. Jati is
called the universal as opposed to individual. Ātmā does not have universal. Because ātmā
ekaha. Therefore, no sajateeya sambandha.

There is suppose another species anātmā, when ātmā and anātmā contact, the sambandha is
called vijateeya, consciousness and matter.do they come in contact. For junior students , yes
consciousness contacts object and that’s how knowledge takes place, vrutti vyapti and phala
vyapti take place. For senior students, consciousness never contacts the object.
Gaudapadacharya says there is no object other than ātmā, all anātmā are mithya. In Mandukya
karika, consciousness cannot contact the real object, cant it contact unreal object. Gaudapada
says that’s also not possible. An unreal object is not an unreal object as it does not exist
separate from the real object. Can clay contact the pot? Can wood contact the chair? No clay
can never contact pot as there is no such thing called pot other than clay. Vijateeya
sambandaha na bhavati.. anātmā is vijateeya vastu, anātmā is superimposed on ātmā like
mirage water. An adhiṣṭhānaṃ cannot come in contact with a superimposed object. Mirage
water appears on the sand alright, but it does not have contact with sand. If mirage water
comes in contact with sand, sand would have become wet. (by seeing water on the sand).

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Deers go like this in search, deer dies running like this. Vedānta says jīvātmā is also running
behind one anātmā after another this way. Just as sand does not have contact with mirage
water, ātmā does not contact anātmā at any time. If we are particular about using a sambandha
we use the term adhyāsa sambandha, meaning no sambandha.

Svagataha.. like the cloth having thread as its part or body having limbs, if ātmā had parts there
could have been sambandha but ātmā does not have avayava or limbs or parts. Tarkaśāstra
gives logic. Sankhya talks of one kāraṇam multiplying into many, prakruti into mahat etc. one to
many multiplication. Whereas in tarkaśāstra, it is creation by assembling various parts.
Assembly line model.in Tarka śāstra śṛṣṭi is always many to one. In Vedānta, no creation
according to Gaudapada. We have jativada for junior students, vedantin accepts creation
temporarily. Vedantin temporarily joins sankhya philosopher. Sadeva somya idamagreve aseet.
So kamaya…based on nyayika theory of creation, always kāraṇam is plural. When they join it
becomes a single product. In sankya, karyam anekham, kāraṇam one. All avayams will come
under kāraṇams in tarka śāstram. Every avayavi is karyam which is anityam. Avayavi is full of
avayavams. Tarkasangraham has all of these discussions. Avayavi karyam anityam. Avayavi
consists of so many assembled parts therefore we say body is savayavam. Therefore avayavi
karyam savayavam anityam. Therefore whereever anityam word comes savayavam will come
based on tarkaśāstra. At,ma is nityam therefore ātmā cannot be savayavam. Ātmā therefore
should be niravayavam. Yat yat nityam tat tat niravayavam. Akasaha kalaha manaha are nityam
in tarka śāstra therefore they are all niravayavam. What about pritvi jalam etc? in tarkaśāstra,
pritvi has got two versions, pralaya kala version and śṛṣṭi kala version. In pralaya kala it was in
paramanu or atomic form, atomic form of prutvi is niravayavam. Prutvi during śṛṣṭi is
savayavam anityam. Similarly jalam agni and vayu paramanus at pralaya time. Akasa is same
during śṛṣṭi and pralayam as per tarka śāstram. Ātmā is nityam and niravayavam. Since ātmā
does not have avayavam, you cannot talk of svagata sambandha between ātmā and its
avayavams. As per tarkaśāstra. In this manner sajateya vijateya svagata contacts are not there,
therefore ātmā is asanghaha. Therefore Vedānta is called asparsha yoga. We are completing
the first major topic.

हे सो , इ ं स दान पो ज ा द वकारर हतः अस ा ा । स एव मस ।

एवं ‘अहं कः’ इ त थम- ो रमु ।

Hey Somya!! In this manner w have seen the different features of jīvātmā, sat chit Ananda
brahman-infinite, jenmadi vikara rahita-without 6 fold modification, asanghatvam. You are that
ātmā, all your abhivadaye is superimposition. All jatis sub castes are all superimposition. After
sadhana chatushtayasampatti, disclaim all these. I have answered your first question, aham
kaha.

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Page 232 topic 352. Who is jīva, who is Iswara what is Mokṣa sadhanam? Means of liberation.
Two more questions. Who is the creator of this world?

14th December 2019

Page 259 3rd paragraph

हे सो , इ ं स दान पो ज ा द वकारर हतः अस ा ा । स एव मस ।

एवं ‘अहं कः’ इ त थम- ो रमु ।

The teacher talked about anubhandachatushtayam in 1st two chapters, 3rd chapter importance
of Guru and Shishya were talke about. 4,5 and 6 deal with Vedānta teaching. 3 students,
tatvadrushti, adhrushti and tarka adhrushti. 4th chapter anirvacaneeya khyāti for uttama
Adhikari. 5th chapter madhyama Adhikari, maha vakyam was briefly presented. In 5th chapter,
nirguna brahma upasanam was prescribed for manda Adhikari. (based on Dhyana deepa
prakāraṇam of Pancadasi). 6th chapter was introduced for an intellectual student. Drushti
shrishti vāda was introduced. This drushti śṛṣṭi vāda was completed and Tarka drushti was not
totally satisfied because both jagrat avastha and Swapna avastha were asked to be dismissed as
prātibhāsika satyam. Then Guru decided to present Vedānta all over again. A new character
Agrudhadeva was introduced. He entered Swapna and there a Vedānta course was introduced.
We are now in the dream of Agrudhadeva. Nischala Dasa never gives the name of the teacher.
There teaching began with 3 questions. Who is the individual Jīva? Who is the creator Iswara?
What is the means of liberation? Answer is given in dream. Since original student is Tarkadṛṣṭī
and he being intellectual, whereever Vedānta is introduced other schools of philosophy are
introduced. This is the uniqueness of Chapter 6. We saw elaborate discussion on Jīva. Teacher
discussed who is Jīva according to Sankhya, Nyaya etc. Now we concluded the answer to Q1.

Aham Kaha iti Prathama prashnasya uttaram. According to Vedānta, jīva is satchidananda
brahma svaroopa, this brahma Swaroopa differentiates from all other schools of philosophy.
They never accept aikyam. Another major difference is, Sankhya believes there are many ātmās
which are all-pervading.

Sa eva tvamasi, you are not tvampada vachyartha but tvampada lakshyartha….

Now we have to enter the 2nd question. Page 232 topic 352.

(आ. ३८३-३८७) ‘अ संसार कत कः’ इ त तीय- ो र — (३८३) जगतः कत र

इ त वणन —

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Here samsara means the world. Who is the creator of the world? Agrudhadeva is asking. Ans:
God is the creator. Iswara has been talked about in 5th chapter. Iswara has been talked about.
So only certain leftout portions are discussed. Reference: complementary portions. That’s why
chapter6 discussion is not elaborate. Pages 154 to Page 160. Topic 261 to 272. Here few other
aspects are going to be discussed.

‘जगतः कत कः’ इ त तीय ेदानीमु रमु ते। ापकचैत मा तदेव वषयीकुव णा

मायैव सदस ल णा त
ु श पा ान म ु ते। त ाद ाना गत उ भ ौ भवतः।

For the second question answer is being given. In Tatvabodha we have seen this. Brahmashraya
satvagunarajoguna…..vayuhu…. Iswara is always a composite entity comprising of two
beginingless factors, brahman and maya. They have got diagonally opposite nature. Savikaram,
nirvikaram, savikalpam, nirvikalpakam etc. but both are anadi. Last difference most important is
brahman is satyam maya is mithya. Therefore brahman and maya will always be together. Like
ardhanareeshwara tatvam…vagarthaviva sampruktau…like word and meaning can never be
separated. During creation, brahman’s contribution is by its mere presence. Therefore vivarta
Kāraṇam, contributes to creation by its mere presence. It contributes sat chit Ananda to maya,
through maya sat chit Ananda to entire creation. Contribution of existence is very important
that’s why its called vivarta upadhana Kāraṇam, a Kāraṇam that contributes to the existence to
the karyam world. Vivarta upadana Kāraṇam because it gives existence to the world through its
mere presence. Maya also contributes to the world, it is not existence, because maya itself has
only borrowed existence from brahman. Maya contributes to nama rupa, all non existential
features, shada, rasa, rupe, iccha shakti, kriya shakti, whatever is there in creation other than
satchitananda. All other features. This namarupa of the world is contribution of maya,
therefore maya is also upadana Kāraṇam. When maya contributes namarupa to the world it
undergoes change unlike brahman, therefore maya is called parinami upadana Kāraṇam,
undergoing change. Since maya does not have its own existence it will come under mithya
category it does not have its own existence. Whatever is mithya will be subject to negation
through jñānam. Maya is negatable through jñānam. Negation does not mean physical
disappearance of maya, it means understanding that isness of maya does not belong to maya.
Isness of maya does not belong to maya, this understanding is negation. Like negation of
moonlight through understanding that there is no such thing called moonlight but everything is
sunlight. Existence of maya belongs to brahman only. Since maya is negatable through jñānam
it has another name mūla avidhya, avidhya means negatable through jñānam. Mūla avidhya
because from this alone entire creation comes. Another meaning is ajñānam. It is not absence
of knowledge. Ignorance is not absence of knowledge, refers to a mithya vastu, experienceble
mithya entity that can be negated by knowledge. Whose existence can be snatched from the
experiencable entity and existence will be handed over to some other entity called satyam.

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Ajñānam is bhava abhaava vilakshana mithya roopam. This mysterious ignorance alone is
called maya. Brahman lends existence to mysterious maya which is anadi. When does maya
borrow existence? Existent maya or non existent maya? Existent maya need not borrow
existence as it already exists. Non existent maya cannot borrow as it is non existent. So when
does it borrow? Anadi maya, therefore verb borrow in “maya borrows existence from
brahman” does not convey in time. From beginingless time, maya exists by borrowing existence
from brahman. From beginingless time, brahman lends existence to maya. Beginingless
existence lender brahman and beginingless existence borrower maya are together called
Iswara. Prakrutim purushaschaiva in Gita.

M: vyapaka… there is a principle called maya which is otherwise called ajñānam. Maya can
never exist anywhere else but all pervading consciousness. Which is neither existent nor non
existent but seemingly existent sadasatvilakshanat. In vivekachudamani.. sannat
sannat…ubhayatmikamau. This maya although mithya, has got fantastic power, all varieties that
we experience, shabda rupa, all existing and newer ones not discovered yet, 5G etc..

you have to talk of two factors when you speak about ignorance. Who is ignorant? The locus or
subject.? A conscious locus. You cannot say chair is ignorant. Aadhaaram or adhiṣṭhānaṃ or
aashrayaha…Kaha. Second question is ignorant of what? Vishayaha… object of ignorance. In the
creation, we have got so many people who are ignorant and so many objects about whom we
are ignorant. Normally ashraya and vishaya of ignorance are two different things. Like nimmita
and upadana kāraṇa.

In ashraya vishata also, when we talk of maya as ajñānam before origination of world, only two
things were there. Maya and brahman. Before world time space. Only brahman and ajñānam.
Whats the ashraya of ajñānam. Answer is only brahman was there. Mūlajñānam’s ashraya is
brahman, vishaya also is brahman. We studied elaborately in 3rd chapter introduction of
naishkarmyasiddhi. Ajñāyasya ashrayaha ātmāvaa anātmā? Ajñānam belongs to jīvātmā or
paramātmā? Aside note: if paramātmā is locus of ajñānam, will not paramātmā not become a
samsara. Answer (not given in Vicarasagaram). Mūlavidhya or maya has got āvaraṇa shakti and
vikṣepa shakti. Ajñānam located in paramātmā will not have āvaraṇa shakti operational. Only
vikṣepa shati operates. Therefore paramātmā uses vikṣepa shakti to create the world. Jīvas are
born, in jīvātmā āvaraṇa shakti of maya starts functioning, therefore jīvātmā will suffer because
of āvaraṇa shakti of avidhya.

Chaitanyam alone is the object as well as subject or aashraya of ignorance. In vicarasagaram we

saw earlier, NIŚCALA DĀSA quoted from Sankshepa sareerakam. Ashrayasya …vishyatstva

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bhagini.. आ य व- वषय व-भा गनी.... & said we have seen this already briefly. He asked us to ref to
that portion.

Ref. Pg 151, Topic 256 - अ ान य वा य वषयक वम ् - last 3 lines - सं ेपशार रक- ... etc. Swamiji had
said then that this were important texts in this context.
Samkshepa s,aareerakam Part 1 verse 319

4th January 2020

Page 259..

Last para

‘जगतः कत कः’ इ त तीय ेदानीमु रमु ते। ापकचैत मा तदेव वषयीकुव णा

मायैव सदस ल णा त
ु श पा ान म ु ते। त ाद ाना गत उ भ ौ भवतः।
उ भ योः कथनेन तर प गृह ता भव त।

3 questions were introduced earlier. Page 232. 1 jīva swaroopam 2 cause of universe or Iswara
swaroopam 3 mokṣa sadhanam (to be dealt with in great detail)

2nd question very brief only, as in pages 154 to 160 we saw already. Two basic components
brahman and maya being introduced. In Tatvabodha also we saw this. Brahmashraya
maya…From maya this universe was born. In advanced texts we have elaborate discussion as to
is brahman the cause or maya the cause or both? We must say both, namarupa is contributed
by maya, maya is the potential form of all namarupas, brahman does not have namarupa,
anamakam, arupakam. In Lalita sahasranamam, Narayanee nadarupa namarupa vivarjita. Maya
alone contributes to nama rupa. Does that mean brahman does not contribute? Brahman
contributes 3 consciousness, existence and happiness. Smile on our face is contribution of
brahman, asti bhati priyam. Maya is upadana Kāraṇam. Maya undergoes change while
contributing, parinami upadana Kāraṇam. Brahman is vivarta upadana Kāraṇam contributes
without undergoing change. The mixture of brahman and maya is Iswara. It has got
extraordinary powers, maya, all varieties are because of maya. Adyatbhuta …. Maya is
otherwise called ajñānam or mūla avidhya. We talk about an ajñānam that existed before the
origination of the mind. Ignorance in the mind of the world is thoola vidya we are not talking of
that here. We talk about mūla vidya which existed in brahman before mind originate.
Tasmat….from that ajñānam, of this universe including time and space arose. Chitradeepa
prakāraṇam …chapter 6 of pancadasi. Once we talk of śṛṣṭi and pralayam, sthithihi also

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included. Temporary existence..bhava vikara rupa satta..this existence is donated by permanent

existence of brahman. Can be called reflected existence. Iswara is śṛṣṭi sththi laya Kāraṇam.
Yatho vaa imaani bhootani….tatbrahmeti.. subtle difference between vicarasagara and
upaniṣad, here he says maya is śṛṣṭi sthithi laya Kāraṇam instead of brahman. Both are
Kāraṇam.

अनेनायमथः स त — (१) मायायु ं चैत ई र इत व ते। (२) स च ई रो

जग तभ ान हेतुभव त इ त।

Consciousness along with maya (maya is sadasat vilakshana meaning mithya) is called Iswara.
That God is the cause (parinami and vivarta upadana Kāraṇam plus nimitta Kāraṇam) . all 3
rolled into one.

अनयो ा ‘जगतः कोऽ प कत वा, अथवा यमेव जग ’ इत ‘जगतः कत

क न जीवो वा अथवे रः’ इ त चो रं व णतं भव त।

By this statement, (Iswara is śṛṣṭi sthithi laya Kāraṇam) the two questions are answered. Each
major question, had set of additional questions (Q1). Similarly after second q, we had subsidiary
questions in page 232. Is there a creator of the world? Grand design, Stephen Hawkins says…
universe arose..no God is required. Answer : world did not arise by itself. Creator is Iswara,
brahman Maya combination.

2nd Q: is the creator another living being like any one of us? For the second subsidiary q, answer
was given. Jīva is not a creator as he does not have resources. Jīva existed with his kāraṇa
śarīram even during pralayam. Even though jīva has kāraṇa śarīram he does not have enough
resources to create the universe. Only Iswara can create. We saw this too.

(आ. ३८४-३८५) ई रः सव ः सवश मा त े त वणन —

(३८४) ई र सव ा द वशेषणा न

More features about Iswara. Sarvajñaha..omniscient. all possible knowledge exists in Iswara in
potential form. All past current and future knowledge must be potentially there. Maya has got
all vrutti jñānams in unmanifest condition. All vrutti jñānams are in maya. Iswara becomes
omniscient. Sarva shaktimaan..all powers must be there. Energy in sun, lightening, electricity.
All must potentially exist in maya before their creation. Iswara is never controlled by anyone.
Uncontrolled controller.

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— जगतः कत रः। जग यं नो । कत रं वना य द जग वे दा कुलालम रे णा प घटो

जायेत। अतो जगतः कत क द । (१) स च कत सव ः। यो य काय कत स त ाय
त पादानं कारणं च ा ैव करो त। त ा गतः कत प जग पादानकारणं च ा ैव
जग ादय त। इ ं य ा गतः कत जग पादानकारणं च जाना त त ा सव ः।

Creator of world is God. It does not originate by itself. Without creator if world can emerge, we
would have experienced origination of pot without potter etc. we don’t find origination of
purposeful things on their own. Therefore we have to assume an intelligent cause for this
universe. When we give example of carpenter, potter etc we imahine a person with a form,
location etc, we should not extend this to bhagawan that he is somewhere there etc. when we
say there is a karta iswara, we say there is nimmita Kāraṇam, senscient principle plus
insenscient raw material principle called maya. This mixture is like a carpenter etc. he or she for
God is meaningless, only for puja it is useful. God as located being is not logically possible.
Examples of carpenter, potter should not mislead us. Such a creator is omniscient. If there is a
nimitta Kāraṇam, it should have two-fold knowledge. What type of material is required for
what type of object. Like mridangam etc. carpenter should have both the knowledge and skill.
Karya jñānam and upadana kāraṇa jñānam also is required. Whoever is producing anything, he
should know the nature of to be produced product. The cause nimitta Kāraṇam also should
know the entire universe, raw material of entire universe maya or prakriti and creates this
world. Since the creator of the world namely God is the knower of both the world and maya.
World and maya includes everything… carpenter also has knowledge but it is confined to wood
and related objects. But bhagawan is sarvajñaha.

स जगतः कत सवश म । अ श भज वैर जगतः सृ मनसा च ा। अतोऽ त

ु
जगतः कत अ त
ु श मा । इ ं जगतः कत सवश मा । स त । योऽ श ः स
पराधीनो भव त। सवश म ु न पराधीनो भव त। त ादयं त ः। इ ं च जगतः कत
सव ः, सवश मा , त । तमेव ई र इ त वणय ।

That creator God sarvashaktimaan is omnipotent. The puny little jīvas who have limited powers
cannot even imagine the creation. Therefore, the creator of this wonderful universe has to be
only God. We should feel fortunate that we have human intellect that we can appreaciate a
part of the glory. Swami DS says every branch of science is just like a pinhole. Each branch of
science has subdivisions too. In this manner the creator is omnipotent. 3rd feature bhagawan is
svatantraha.. those human beings, he is under the control of various sources. Change of
weather water etc. human beings are vulnerable. But Iswara, sarvashaktimaan is not under
anyones control, therefore independent. Iswara is सव ः, सवश मा , त । in Vedānta

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we say bhagawan creates a universe as per law of karma, then he is controlled by law of karma.
Can he violate the law of karma? We say Iswara cannot be controlled. Iswara can violate law of
karma as he is independent but he will not violate being fair. Such a creator the scriptures
describe as Iswara.

Topic 385;;

(३८५) अ ा दधम व श ो जीवो न जगतः कत —

jīva is diagionally opposite, he describes. Perviscient, pervipotent etc, he is not the creator.

योऽ ोऽ श मा पराधीन स जीव इ भधीयते। य ादयो जीवे परमाथतो न

स (no full stop) तथा व ाकृत म ाभूत क ादयो जीवे तीय े। अत े
क ादयो जीवे पद े। अ व ाकृत क ाद ा रे व जीव नम ।
सा चा ाद ा र रे ना । क ु मायाकृतसव ादय ई रे स । अयमथः
सव रमु र तपाद य ते।

These are the three opposite words योऽ ोऽ श मा पराधीन .. paradhinaha opposite
of svatantra. This jīva is limited in power knowledge and is dependent. We should remember
that jīva is nothing but consciousness which is same as Iswara the consciousness. Difference is
Iswara has maya as support. Jīva has avidhya as support. Maya is satva pradhāna, avidhya is
rajas tamo pradhāna.

11th Janyuary 2020

Page 261

Topic 375 continued

Having completed jīva swaroopam, now NIŚCALA DĀSA has come to second question cause of
world or Iswara swaroopam now. Individual living being like a human being cannot be cause of
creation as this individual jīva has only limited knowledge and power. अ ा दधम व श ो
जीवो न जगतः कत Jīva is also not independent. Jīva in reality is essentially same as Iswara
only. From standpoint of consciousness both are limitless. Only functioning medium (avidya or
kāraṇa śarīram) is limited for jīva. One of the main limitations is the āvaraṇa shakti of kāraṇa
śarīram. Because of this transferred limitation we refer to jīva as limited. This seeming
limitation of the jīva is the reason for naming the jīva as jīva. The moment jīva becomes a jnani,
he becomes jīvanmuktaha although he appears a jīva but he is free of jīvatva status. Glory of

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God is that God has got transferred attributes like sarvajñatvam (maya kurta) but no branti or
ignorance. Uniqueness of maya is āvaraṇa shakti is not operational. This will be elaborated
more later. In mahavakya vicara, where vachyartha and lakshyartha are going to be discussed.
Page 305.

एवं च जगतः कत न जीवः। क ी र एव।

In this manner God alone has the medium to become the ceator not the jīva. (Exactly like
although another person is like me but does not have a screw driver cannot open the nut).

(३८६) ई रो ापको न — स चे रो नैकदेशमा े वतते। क ु सव ापकोऽ ।

ई र एकदेशमा े वतत इ कारे स ई रोऽ न ो भवे । य देशतोऽ ोऽ त
कालतोऽ ोऽ ी त नयमा । यद न ं त कतृज म त नयमा- दी र ान े त ाप
क न कत अन कत ो भवे ।

ई र कत क द ी ेत घटते। तथा ह —

Further features of the creator of universe is being discussed. That above-mentioned creator
cannot be located in a particular place. Iswara has to be all pervading. Suppose you say Iswara
is Vishnu in Vaikunta loka. Whatever is located is spatially located, then Iswara will not be there
in another place. Once you accept spatial limitation, automatically there will be time limitation
as well. God will become impermanent. Puranas are mithya only, cannot be taken be real.
Nedam ididam upasate. One has to transcend this form of God. In Hinduism God is understood
in 3 levels, one form eka rupa to Viswarupa, including all forms, then formless consciousness
principle Arupa Iswara.

If I accept God as timewise limited, whats the problem? Any topic is analysed thoroughly. If
anything is impermanent, it will be created by some cause. Created Iswara will require a
creator.

Suppose somebody says let there be a creator of creator. There will be a logical problem. Then
creator needs to have creator and created. 6 facets analysed. Logical fallacies. (student is
Tarkadṛṣṭī)

(१) ई र े र एव कत कारे आ ा यदोषः ा । यमेव यायाः कत (आ यः)

यमेव यायाः कम ( वषयः) च य द भव त तदा आ ा यदोषः। यथा कुलालः यायाः कत
घट कम तथा सव यायाः कत कम च भ ावेव। न तु तयोरे क म ।

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तथा चे र ो ौ त ैव कतृ कम योर ुपगमे आ ा यदोषः सु रः। कम नाम काय ।

काय वरोधी दोषः। आ ा य काय वरोधी। त ा दोषो भव त। त ादी र ा ः
कत अ कत ः।

if Iswara is temporary, there must be a creator for God. Who is this God? NIŚCALA DĀSA is
analyzing reasons.

1) Suppose we say Iswara is self creator. If that is so, there will be logical fallacy -self
dependence. Ātmā aashrayaha. Oneself being subject of an action, oneself being the
object of the very same action. Subject and object will become identical for same action.
Then logical fallacy is called ātmāashrayaha. Like the potter is the producer of the pot. If
Iswara is creator he cannot be created and vice-versa. With regard to creation of Iswara,
same Iswara cannot have kartrutvam and karmatvam. Self dependence is a logical
fallacy which is an obstacle to production action. Being an obstacle, saha doshaha
bhavati. Therefore, it is a logical fallacy. If God is created a creator has to be accepted
and that cannot be God. Creator is someone who existed before creation and ceated
does not exist before creation. If you say God is creator and created. Then it will mean
God existed and did not exist before creation. Logically incorrect. You have to say God is
created by someone else. There also there is a problem. Another fallacy no 2.

(२) स च तीयः कत थमकतव कतृज ो वा ः। स च तीयकतुः कत

तीयकतु भ ो वा ः। थमकत य ई रः स एव तीयकतुः कत कारे
अ ो ा यदोषः।

2) God requires another creator who is the creator of God. If first creator God requires a
second creator to create God then second creator will also require another creator.
Who is creator of second creator? We will ask. One option author assumes. Why can’t
we say second creator is created by first creator and vice versa. Author says this is also
defective. This is anyonyaashrayaha fallacy. Mutual dependence problem. Eg: I borrow
money from you, you borrow money from me. We can start a business. To avoid this we
should say, third creator creates second creator. Then who created third creator?
18th January 2020

Page 262 2nd paragraph

Sa ca..

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(२) स च तीयः कत थमकतव कतृज ो वा ः। स च तीयकतुः कत

तीयकतु भ ो वा ः। थमकत य ई रः स एव तीयकतुः कत कारे
अ ो ा यदोषः।

After analyzing the nature of jīva, now topic of Iswara who is defined as the creator of the
entire universe. Page 259 topic 383 definition was given. Iswara is all pervading
consciousness principle with unique power called maya or mūlavidhya in which entire
universe exists in potential form. This Iswara is creator of entire universe inclusive of time
and space. This creator himself cannot be created entity. Akrutaha bhavati. He wants to
establish this through a logical argument. What are the issues if you assume he is created.
First possibility we saw in 1) Iswara created by himself. Ātmāshraya doṣa was discussed. He
should exist before creation for being a created and he should not exist before creation for
being created. That’s a logical contradiction like I borrowing money from myself to start a
business.

2nd option, let us assume Iswara the creator no 1, who is created by creator no 2. Creator 2
himself will require another creator. Who is the creator of creator 2? You can’t say creator 2
is created by himself then ātmāshraya doṣa. Suppose you say creator 2 is created by creator
1, then we will have mutual dependence doṣa (anyonya ashraya doṣa) . I borrow money
from you, you borrow from me to run a business. Then you have to say creator 2 is created
by creator 3. You can go on and on. Either creator 3 is created by himself or creator 2 or
creator 1 (case 3…creator 1 is created by creator 3) …you will keep going round and round
in case 3 cyclic dependence. Chakraka doṣa. Student is tarkadṛṣṭī…

(३) त ा ृतीयकत क ना कायः । त तृतीयकतुः कत तीय- कत कारे

पुन ा ो ा यदोषः । थमकत कारे च कादोषः । च मणव (१) थमकत
तीयकतृज ः, (२) तीयकत तृतीय- कतृज ः, (३) तृतीयः थमज ः, (४) स
थमकत पुनर प तीय- ज इ ेवंर ा कायकारणभाव मणस वा । च का ले
सवष पर रापे ा क दप स े । अ ो ा य ले योः पर रा- पे ा ।
एक स ं वना स न भव त ।

If you have only 2 creators, you will have anyonyaashraya doṣa. If creator 3 is created by
himself, ātmāshraya doṣa problem will be there. If you say creator 2 creates creator 3,
anyonyashrama doṣa will be there. If you say creator 1 creates, it’s a chakrika doṣa. karta
status will keep rotating between the 3. Creator1-creates 2, creator 2- creates 3..creator 3-
creates 1. No coclusion will be there with respect of creator. Difference between 2nd and 3rd

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options are 2 members versus 3 members. In a dictionary you want to see a meaning, that
meaning I don’t understand. I go to another page…it goes on like…voluble says garrulous-
loqacious- voluble- garrulous (a talkative person).

(४) त ा यथा (१) कुलाल कत न यमेव भव त। क ु त ैव पतैव भव त तथा

थमकतुर र अ ः कत वा ः। (२) कुला- ल पता न पु ा ातः।
क ादेव पतुज तः। तथा तीय- कत प न थमकतुज तः क ादेव कतुज तो
वा ः। (३) कुला- ल पतामहो न कुलाला , न वा कुलाल पतुज तः। क ु
चतुथ (यः कुलाल पतामह ा ) जातः। (४) तथैव तृतीयकत न थमकतुन वा
तीयकतु ः। क ु चतुथ तु ो वा ः। त चतुथ कतुर ः प मः
कत कत ः। एव अनव ादोषो भव त। अनव ा नाम धारा = वाहः। कतुध राया
अ कारे जगतः कत अयमेव इत न यो न ा । य क च जगतः
कतृ ेना कारे यु न । यु भाव एव व नगमना वरह इ ु ते।

A potter example is taken.. A potter creates earthern-ware. He is born out of his father,
then father came from grandfather, grandfather from great grandfather and so on.
Therefore the 3rd creator must be born out of 4th only. 4th from 5th, 5th from 6th and so on.
Tataiva truteeyakarta…evam….the logical fallacy is anavastha doṣa. Every creator will keep
having another creator. Infinite regress or non finality of the creator chain. Anavastha
means a chain whose beginning you are not able to talk about. Pravahaha. We saw in
mandukya karika also.

If you accept a chain of Gods, chain occupied by so many Gods, then you will have infinite
ones. Which particular God is the creator how will you find out? If I say a particular God is
the creator, I will ask what is the logic to assert? व नगमना वरह logical inconclusiveness
doṣa. Vedānta says do not stop thinking. Other theologies do not accept questioning
whereas Vedānta encourages questioning. There will be no conclusion possible if you
blindly assert any particular God as creator. There will be no logic. This logicless assertion
or silencing the questioner is व नगमना वरह inconclusiveness.

अ े के चदेवमा ः — धारायाः च ा कारे य कतिर धाराया अ ोऽ यते

स एव जगतः कत कतुमु चत । ततः पूव- तनाः सव कत रो न लाः। अयमेव ा ोप
इत क ते। कतृधारा- व ा व धभूतकतुः ा ा वनामभावः ा ोप इ ु ते।
एव े र देशतोऽ व ा ुपगमे त ो र काय भवे । ई र ो कारे च

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आ ा या ददोषा आपत । त ादी र देशतोऽ ो ना । क ी रो ापकः। अत

एव न ।

Once you accept the chain of Gods you cannot identify one creator, you don’t have any logic
to find this person. Suppose you ignore this doṣa and choose anyone in the chain as the
creator, then others in the list have to be discarded as creators without any reason. This is
called ा ोप praglopadoshaha..droping previous ones. In Hinduism also we have this
problem. Brahma does not have much support. Only Vishnu and Shiva arguments happen
on who is greater? Vedānta is smarta neither vaishnavaite nor shaivaite.

M: You have to assume this particular chain ends in nth creator. You will have to tell nth
creator is THE creator. blind assertion, all the other previous ones are erased without logical
reason. Shiva is the end of dhara. Ayameva…praglopaha. 6th and final doṣa. As a uttama
Adhikari you don’t require these doshas. Its only for tarkadṛṣṭī. If God is taken as a living
being located in one place, these problems will come. Once space limitation comes, time
wise limitation comes, God will become limited. In Mandukya karika cause effect chain itself
is dismissed. Once you accept origination of God all the doshas will come. Therefore do not
locate God. Iswara is all-pervading. Therefore nityaha or eternal as well. Iswara is
consciousness plus maya, matter in potential form. Both are nityam. Matter can never be
created or destroyed. Both matter and consciousness are eternal. Iswara is eternal and all-
pervading, nityaha sarvgatascha Iswara.

25th January 2020

Page 263

एव े र देशतोऽ व ा ुपगमे त ो र काय भवे । ई र ो कारे च

आ ा या ददोषा आपत । त ादी र देशतोऽ ो ना । क ी रो ापकः। अत
एव न ।

Jīva, Iswara and means of liberation…3 topics being discussed, Jīva topic is over, now Iswara.
Part of this discussion was done in 5th chapter. Now rest in 6th chapter. If Iswara is not all
pervading what will be the consequence? A localized God can be accepted only for the sake
of Puja and upasana. We should remember it is only a temporary compromised depiction.
God cannot have a form or location. If it will not be accepted what will be the
consequences? If spatial limitation is attributed to God, time wise limitation will
automatically come. 6 doshas were discussed.

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Topic 387

(३८७) ई र जीव च पतो भेदाभावः — त ापक े र जीव च पतो

ना भेदः। क ू- पा धना भेदोऽ ।

Incidental discussion: Is Iswara different from Jīva or not? Very big challenging topic. Veda itself
presents two opposite views. In karma kanda beda is emphasized. Seeking God’s grace. God is
superior, I am inferior. Most important empotional walking stick. In veda anta, spiritual portion,
abhedaha or oneness is emphasized through maha vakyam. How do we reconcile these two
beda and abeda with veda? How to reconcile these two statements? Iterpretational challenge
as both statements are in veda. Has to be interpreted without contradiction..mimasa challenge.

Second one is logical challenge… it is a tarka śāstra challenge…has been confronted by several
vedic acharyas. Both have to be reconciled. How do you indigenously accept both these. Beda
abeda vāda. Dozens are there. Vishishtadvaitam and advaitam both try. Which reconciliation is
acceptable mimasically and logically. In advaitam we have managed using two levels of reality,
like dream and waking. Paramārthika the higher order and vyavahārika the lower order.
Empirical level they are different, absolute level they are same. Advaitins are also beda abedi
thus. But both are one consciousness alone, swaroopataha bedaha nasti. At pāramārthika level.
That that’s beyond time and space. Advaitins also swear empirically within time and space jīva
and Iswara are very different. In brahmasutra several adhikāraṇams are dedicated to
establishing God as distinctly different from jīva. Here main challenger is sankhya philosopher
who does not accept Iswara. Many students of brahmasutra will get confused with vyasacharya.
He is establishing beda at empirical level as sankhya philospohers do not accept Iswara at
vyavahārika level. Empirical level, every one has a function….nama rupa level along with
function. At abosolute level neti neti only. Nama rupa karma nasti. Brahmn does not have
function, Iswara has function. Śṛṣṭi sthithi layam. Iswara produces karma phalam, Jīva produces
karma. For this functional difference they require an instrument. Consciousness cannot
contribute to functional difference. They need something additional to contribute to the
empirical (within time and space) functional difference, that’s upaadhi. It is an additional factor
contributing to the function difference of jīva and Iswara. Very word upadhi refers to lower
order of reality. Another word is करणम ् Kāraṇam. The instrument used to give the results of
karma has to be extraordinary which is maya. Maya is the upadhi at empirical. If Iswara requires
a करणम ्, jīva also needs a करणम ् or upaadhi. it is responsible for self ignorance also. Maya
does not cause this problem. God does not need vicarasagaram class that jīvas instrument is
kāraṇa śarīram, for Iswara kāraṇa prapañca maya upadhi. both are empirical. beda or abeda is
empirical or absolute we should ask. beda belongs to maya plane only.. which one is important?
both are important. as long as we live in this world we have to appreciate both. bhavadvaitam

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sada kuryat, respect ETU Sankaracharya says. Is abeda important? Our life is transactional, why
do we talk about advaitam? Advaitin’s answer is you need for mokṣa. in triangular format most
powerful factor is karma. bhagawan uses stroke of pen to create a stroke in a person and
paralyse for life. keep beda for transaction, know abeda for liberation. one who intelligently
uses beda jñānam and abeda jñānam is jīvan mukta.

now coming to this para. beda is from upadhi drushtyaa, chaitanya drushtyaa abedaha. maya is
the instrument of Iswara, Avidhya is instrument of jīva. Acharyas talk of fine features for upadhi
and upadhi based differences. prakriyas are methodologies for explaining the differences.
Avidhya and maya,

avaccheda vadaha ..Gaudapadacharyas’s madukya karika and Vacahaspati Mishra, आभासवाद

ābhāsavāda used by Sureshwaracharya Vidyaranya, Sankaracharya (they use more). 3rd
pratibimba vāda by Padmapadacharya. highly appreciated among scholarly circles. first two are
widely used by scholars. we will see here and later. only empirical differences. they all agree
essentially they are one and the same.

tasya vyapakasya...for that all pervading Iswara and jīva which is not all pervading
transcendentally essentially there is no difference. kintu..at empirical level, upadhina because
of additional empirical level there is difference which we should respect during our lives.

avaccheda vāda..enclosure theory. jīva is consiousness enclosed within kāraṇa śarīram

unmanifest body, paramātmā Iswara is consciousness enclosed within kāraṇa prapañca. one
has an inferior enclosure responsible for inferior qualities.

a ābhāsa vāda. Image theory..prototype its called in philosophical work. there they also talk
about maya as instrument, in maya they include the image of consciousness and medium
maya. 3 factors consciousness, image of consciousness and image causing maya. RM, RC, OC.
tatva bodha we used this. no image in avaccheda vāda. they say adding another consciousness
is a problem.

Sankaracharya switches between these two prakriyas. Swami Dayananda saraswati prefers
avaccheda vāda. Acharyas say use whatever appeals or based on context. they are just tools.
dont fight over it. prakriya fight they dont encourage. yayaa yayaa bhavet pumsam, vyutpatti
pratyagātmāni, sa saiva prakriyeha syat sadhvi sa canavastita.... Sureshwaracharya says
brihadaranyaka upaniṣad bhashya vartika. any methodology you like you use. ābhāsa
vade......jīva has also got two flavors, avidhya and image of consciousness on avidhya kāraṇa
śarīram. in both differences are explained. in ābhāsa vāda they say avidhya and maya are

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different. or in ābhāsa vāda avidhya maya as well as images are different. for explaining
empirical differences.

अव े दवादे माया व श चैत मी र इ ु ते। अ व ा व श चैत ं तु जीव इ त। आभासवादे

मायया आभासेन च वश ं चैत मी र इत व ते। आभासस हता व ा व श चैत ं
जीव इ त च। आभासवादे आभासस हता व ाया आभासस हतमायाया भेदोऽ ।
तथैवाव े दवादे अ व ाया मायाया भेदोऽ । पत ैत भेदो ना ।
both vadas agree that there is no difference in the essential nature, the maha vakyams talk of
this. in vedānta we focus on oneness or abeda, in vyavahārika level differences.

we have to enter the third vāda.

1st February 2020

Page 263

Topic 387

5th line

आभासस हता व ा व श चैत ं जीव इ त च। आभासवादे आभासस हता व ाया

आभासस हतमायाया भेदोऽ । तथैवाव े दवादे अ व ाया मायाया भेदोऽ ।
पत ैत भेदो ना ।
Now Iswara swaroopam is being concluded. We talk of Iswara as omnipresent omnipotent etc.
along with that we discuss another issue, the relationship between Iswara and Jīva. Śāstra
presents this two diagonally opposite ways. When we are in vedapurva bhaga and seeker is in
beginning stages and person is in karma kanda, karma yoga, Iswara and jīva are different.
Empirical angle, their functions are different. For a mature student, śāstra indicates that jīva
and Iswara are the same just like wave and ocean.

The function of Jīva and Iswara when we talk of differences, the expressing mediums are
different. These are explained by different acharyas in 3 different ways. Prakriyas. we see first
two often. Avaccheda vadaha, ābhāsa vāda.

Avaccheda vāda- mediums are different avidhya and maya, kāraṇa śarīram and kāraṇa
prapañca. maya is superior medium because of satva guna. Therefore Iswara has got advantage
of being better, a creator. other becomes created.

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in ābhāsa vāda also, mediums are different. avidhya inferior, maya superior etc. subtle
difference, when we say avidhya is medium, we included reflected consiousness here. in
avaccheda vāda reflection is not talked about. Iswaras instrument is aabhasa reflected
consciousness sahita maya. Pages 119 to 121. topis 214 to 216. ābhāsa vāda is more popular
Niscala Dasa said, Sankaracharya uses this more. Aim of vedantic student is not to hold on to
differences. any prakriya is ok. Dasoham should be only for sometime. ultimately all differences
we have to reject. we do not rigidly insist on the prakriya, whatever you love you hold. its like a
cup of coffee silver or gold cup. both you will hold on until you finish the coffee. In
Upadesasahasri chapter 18, Sankaracharya discusses ābhāsa vāda and its advantages in
communicating the teahings. he never negates avaccheda vāda also.

In vicarasagara we completed two vadas. we are entering a new vāda pratibimba vāda. in this
para, author introduces only briefly. you will have 100s of questions when you listen to this
prakriya. can you keep aside the questions that arise in your mind? Niścala Dāsa will explain
later.

ब त ब प े अ ानगतचैत त ब ो जीवः। ब चैत मी रः। अ प ेऽ प चैत

पतो ना भेदः। क ेक व
े चैत े जीव े र े क ते। अयमथ ऽ े
आवतषु कथ य ते। तथा च जगतः कत सव ः सवश मा त े र एव। स चे रो
ापकः। त जीव च वशेषणमा ेण भेदः । पतो ना भेदः। ‘जगतः कत कः’ इ त
तीय ैवमु रमु ।

what is pratibimba vāda? Avacchedavada by Vacaspati mishra – great commentator of

brahmasutra bhashyam of Sankaracharya- called Bhamati- he has immortalised his wife’s name
this way. very famous acharya. he also refers to ābhāsa vāda little bit. Aābhāsa vāda
championed by Sureshwaracharya. Pratibimba vāda is propounded by Padmapadacharya in his
commentary on brahmasuta- padmapadika. Difference bweteen this and previous two is the
other two prakriyas differentiate avidhya and maya. here avidhya and maya are one and the
same. in the avidhya maya which is the upadhi, reflection of consciousness is formed. they call
it pratibimba. the word is used by pratibimba vāda prakriya. same is referred as aabhasa in
ābhāsa vāda. carefully we should translate the word abhasa. in pratibinba vāda we should
name reflection as pratibimba. (we will see details later) reflection is called pratibimba, original
is called bimbaha. bimba chaitanyam. mirror is called avidhya maya. pratibimba chaitanyam is
jīvaha which is affected by the medium, depending on medium the reflection is affected. Iswara
is bimba chaitanyam. chaitanyam is common to both, one has bimbam status other has got
pratbimbam status. both these statuses are there only when avidhya maya is there. both these
statuses are one reflecting medium called avidhya maya. that chaitanyam with pratibimbam

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status is jīva, one with bimbam status is Iswara. if avidhya is negated chaitanyam will remain
without either bimbam or pratibimbam status. bimbatva pratibimbatva rahitam status is
chaitanyam. This is in brief pratibimba vāda. Whatever questions you have keep aside.

M: jīva is the reflection pratibimba which is formed in ajñānam. Iswara is bimba chaitanyam.
(note OC is Iswara not brahman). OR rahita C (we use word Pure consciousness) is shuddham
brahman. In this paksha (theory also) the consciousness in the OC RC is the same. In one and
the same chaitanyam, jīvatvam and Iswaratvam, status are superimposed. one avidhya makes
the chaitanyam appear as bimba and pratibimba. this particular message in the following (topic
451 to 456) topic will be discussed. we generally use the word reflection, within this term itself
pratbimba vadis and ābhāsa vadis see difference. widely different. all the three vadas are over
and all 3 are relevant to explain the veda purva bhaga for vedānta we dont require to establish
the difference. therefore to wind up, creator of the world is one Iswara, can be explained
through any vāda. That Iswara is omnicinent and omnipotent. in Mandukya creation itself is
negated. topic of creator itself will become reduntant in advanced vedānta. Thats why vedānta
was never taught in public. Temples, deities and puja room are meant for offering worship and
practising meditation to prepare the mind. shloka: A jnani says as a sadhaka and bhakta I have
insulted you, i did pilgrimmage. through that I confirmed that God is a finite entity located in a
particular place. I have insulted you the infinite absolute. I have chanted sahasranama, I have
not insulted you. in the name of meditation I have given a form to you. You are beyond time
space and nama. only upadi is different between jīva and Iswara, essentially there is no
difference at all.2nd topic who is the creator is complete. Page 232 three questions were asked.
2nd one is answered now

(आ. ३८८-४१९) ‘मो कारणं क ’ इ त तृतीय- ो र —

(३८८) मो साधनं ानमेव —

What is the direct means of liberation? several secondary causes are required. like a healthy
body.. good food in moderation required, exercise required. yuktahara viharasya.. sleep
properly. now prime and direct means of liberation. Topic 388-419: 3rd Question’s answer. 32
topics. mokṣasya sadhanam jñānam eva. enlightenmennt, realisation etc are mystical words.
Dayananda Saraswati used simple word knowledge or understanding of myself. self-knowledge
is the means of liberation. scriptures indirectly conveys we do not know ourselves. we ascert
we know who we are. According to scriptures whatever we know is a misconception. we have
to drop ignorance and misconception about ourselves. Instead of saying I am in the infinite
world occupying a infinitesemily small corner, World is temporarily in Me. exactly like waking
up from the dream. this mind boggling change with respect to self perspective is called jñānam.

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the way I look at the world will change. This is liberation, we dont say jñānam gives liberation.
knowledge is nt one of the means. karma yoga for active people, bhakti yoga for emotional, raja
yoga for mystic people, jnana yoga for intellectual ones. other yogas they all prepare the mind,
liberation means jñānam eva.

—‘मो साधनं कं ान , अथवा कम, अथवोपासन , अथवोभय ’ इ त

ेदानीमु रमु ते। मु े ः साधनं न कम। ना प ान (उपासन )। क ु ानमेव।

when this question was raised in page 232 we saw 6 options. option 1 jñānam (ātmā jñānam
not anything else), option 2 karma (vaidika karma). option 3: upasanam option 4, 5, 6 are
combination of any two of first 3 options. author is going to elaborately discuss. student is
tarkadṛṣṭī. lot of technical discussions not discussed in any other book. then he will say jñānam
and jñānam alone will give liberation.

8th February 2020

(३८८) मो साधनं ानमेव — ‘मो साधनं कं ान , अथवा कम,

अथवोपासन , अथवोभय ’ इ त ेदानीमु रमु ते। मु े ः साधनं न कम।
ना प ान (उपासन )। क ु ानमेव।

Topic 3 What is the means of liberation? Is it karma upāsana or jñānam? Jñānam means ātma-
jñānam? Or is it a combination of any two (3 pairs)? Answer of the advaita vedantin. Karma is
not a means of liberation nor can it be meditation including vedic meditation aka dhyanam or
upasanam. Jñānam eva. Is there any logical reason for this?

आ न ब ो यद स ः ा दा त वृ पो मो ो ानेन न भवे , क ु कमणोपासनेन वा

भवे । ब आ न न स ः, क ु र स
ु पव ा। त म ाब
नवृ र ध ान ानेनैव भवे । कमणोपासनेन वा न नवतत।

Mokṣa is freedom from bondage. Bondage is limitation of the individual which can be an actual
limitation or a seeming limitation satyaha or mithyaha. If it is actual limitation jñānam
(knowledge) can never remove anything that’s is there.

M: What is seeming can never be removed by karma but can be removed only by knowledge. If
my nature is limitation actually hen the removal of that actual limitation called mokṣa can never
be removed by knowledge. If bandha is actual we will require karma or upāsanam, but
limitation is not actually there in the ātma (they are there in body mind sense organs intellect).

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The bondage is like rope snake mithyā. That seeming limitation of ātmā’s removal is possible
only through the knowledge of the ātmā. False limitation is like snake. Adhishtana jnanena
adyasa nivruttihi. Any superimposition can be removed only by the knowledge of the
substratum on which the superimposition is resting. Sarpasya nivruttihi adhishtāna rajju
jnanena eva bhavet. Karma cannot destroy rope snake. You can use a stick to beat the rope
snake. Garuda upāsana also cannot help to remove snake.

यथा र ौ सपः कया प यया न र भव त। क ु र ु ानेनव

ै र भव त तथा
आ ा ाना तीयमानो ब ारणभूतम ानं चा नो ानेनैव नवतयाता ।

Example: As in the case of false snake on the rope, with any type of religious or worldly action
rope-snake can never be driven away. Only by rope knowledge it can be driven away.
Knowledge is the only means of liberation. Extending, false limitation which is superimposed
due to ignorance of the adhiṣṭhānaṃ substratum, “I am limited” is a notion (body mind intellect
can be limited, they are facts but not I). I centred notion is caused by ignorance of I the ātmā.
This notion and the causal ignorance have to be removed through self-knowledge alone
(nivarteyātām, vidhiling, atmanepadi). He is going to establish karma and upāsana can never
give liberation. We are not saying karma is useless, Karma is very useful for sadhana
catuṣṭayam.

(आ. ३८९-३९२) कम पासनयोम साधन ाभावः —

(३८९) कम पासनयोः फलम न , ता न ो मो ो न स त — (१) मो ो य द कमणः

फलं ा दा मो ोऽ न ो भवे । तथा ह, कृ ा दकमण फलम ा दकम न ं भव त।
य ा दकमण फलं ग दकम न । “त था कम जतो लोकः ीयते एवमेवामु पु जतो
लोकः ीयते” (छा. ८.१.६) “पर लोका कम चता ा णो नवदमाया ा कृतः कृतेन”
(मु. १.२.१२) इ ा द ु त भः कमफल ान ं व णत । मो कमफल ा कारे सोऽ न ो
भवे । त ा ो ो न कमणः फल ।

Karma and upāsana do not deserve to be a means of liberation.

Topic 381: Result of karma and upāsana are finite. To corroborate, grains produced by
agriculture, they do not last forever. They have to be consumed. This is pratyakṣa pramānam.
We can infer also from this. Anumānam too. Swarga is impermanent. We cannot say pratyakṣa
pramānam, only through anumānam we know. Like the grains from agriculture. Śāstra
pramānam is also there. Quotations: Any result won or attained by any karma will be

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exhausted. After death whichever world you go to, you will return eventually. After examing all
the results a vaidika must be frustrated, whatever I earn is subject to loss. Unproduceable
mokṣa can never be produced through karma. How to get mokṣa must be a question of a
seeker? Like a person who has health issue initially he tries all local medical advices, when
symptoms do not go away we are frustrated. Such a frustrated person goes to doctor. Finally a
vaidika goes to a spiritual doctor called a guru. Limitation of human effort has been talked
about. If liberation is a result of action attained in time, it will also have an exhaustion/expiry
date. Therefore mokṣa is not the result of karma.

मो उपासनफल म कारे ऽ प सोऽ न एव ा । उपासनम प मानसं कमव।

कमफल ान नयमा मो उपासन पकमणोऽ प न फल ।

Same rule applies for meditation also, upāsanam for mental action. Both karma and upāsana
are karma only. Action done by the body is limited, action done by mind also is limited.
Meditation is a mental action only. It cannot produce any knowledge. Namasankeertanam can’t
give knowledge or mokṣa, very unfortunate. Only pramāṇam can give knowledge. Spirituality
does not mean giving up thinking and brain and blindly believe in chanting etc. kayikam
vachikam or manasam karma, none can give jñānam or mokṣa. Since karmaphalam is anityam.
Mokṣa can never be the result of mental action called upāsana.

(३९०) प वधम प कमफलं मुमु ोरनपे त — कम कुवत ेन कमणा उ ः, आ ः,

वकारः, सं ारः, नाश े त प वधं फलं जायते। उ ः = पदाथ ो ः। आ ः =
पदाथ ा ः। वकारः = पदाथ पूव पपिर ागेन पा र ा ः। सं ारः
= पदाथगतमल नवृ पः, पदाथ गुणाधान प े त वधः। नाशः = पदाथ ंसः, इ त
कमज फल प कारा भव । एष म े कम प फलं मुमु ु वषये न घटते। अत
मुमु ु नसाधन वणादावेव वतते न कम ण।

All the 5 types of results of karma are not relevant for a spiritual seeker. 4 types of karma
phalam we spoke, utpatthi, praptihi, vikaraha and samskaraha, production reaching
modification and purification. Here ND is adding one more and calls it 5th phalam and calls it
destruction. This 5th result you can add or avoid. According to Śāstra 5th one destruction is a
form of modification. Here author is taking nasha as separate one. All 5 do not come under
mokṣa. We have many worldly goals for which karma can be used. Mumukshoho for a mokṣa
seeker all these are irrelevant. Karma kurvata: (Shashti ekavacanam…kurvat shabda present
active participle). Five type of results are born. उ ः, आ ः, वकारः, सं ारः, नाश:
production, reaching, modification, purification and destruction. Origination of new thing,

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obtaining a new thing or reaching a place, changing the rupā, purification is two-fold-removal of
the impurity or addition of certain extra dressing up or enhancing some colours through
painting etc, mala nivrutti dosha apanayanam is bathing at dressing table add-ons guna
ādhānam, destruction or nashaha extinction of an object. Many theologists present mokṣa as
leaving the body and travelling and reaching another loka. Vedānta clearly says this is not
correct, when puṇyam is exhausted you have to come down. Among these 5 types of results
including going to another world, a vedāntin is not interested in. dhator..tatah kim

धातुल क: सा धतो वा, तत: क ,

व ुल को वी तो वा, तत: क
श ोल क: शा सतो वा तत: क
येन ा ा नैव सा ा ृ तो अभू

What if he is acquired the world of Brahma?

What if he has seen the world of Vishnu?

What if he ruled over the world of Shiva?

If he is not aware of the knowledge of his own self.

As long as you do not know yourself, you are just a visitor. A spiritual seeker is not interested in
these but only self-knowledge through shravanam mananam and nididhyāsanam.

15th February 2020

एष म े कम प फलं मुमु ु वषये न घटते। अत मुमु ु नसाधन वणादावेव वतते न

कम ण।

Teacher has entered the topic of mokṣa saadhanam. Jñānam alone can give liberation. ND said
karma can produce four types of results. utpatthi, praptihi, vikaraha, samskaraha and naasha.
All upasanas are included here as well. He said mokṣa does not come under any one of these 5
karma phalam. Mokṣa does not come under karma phalam but jnana phalam. Jñānam becomes
relevant for a person. Next question is how do we get jñānam. ND says only through shravana
manana nididhyasanam. All other pramāṇaṃs other than Vedānta śāstram can only give
anātmā knowledge. He does not engage himself in karma, either by entering sanyasa ashrama
(formal renunciation, vidhivat sanyasa) or he can continue to be a householder but reduces
karma and finds more time for shravana manana nididhyasanam through PORT reduction.
(Possessions obligatory duties relationships transactions).

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यथा कुलाल कमणा त घटो पं फलं स त तथा मुमु ोः कमणा मो ो पं

फलं न स त। सव नथ नवृ ः परमान ा ह मो ः। यथा र ौ सप नवृ न स ा
तथा न ःख नवृ रप न स ा । आ ा परमान पः। त ा रमान ा रप
न स ा। इ ं भाव स मो कमणो न यु ते। य ु ाग स ं
त ु कमणो ेत। ागेव स व ुन उ न कमणा भवे ।

All nicely presented. Clear presentation. Vasudeva Brahmendra Saraswati’s Sanskrit is also very
beautiful. He is going to take each type of karma phalam. He does not follow the order
mentioned before in the previous para top line. First उ ः utpattihi Mokṣa is not produced in
time as if it is produced in time, it would end in time also. Like a potter produces a pot, potter is
required clay raw material, instruments like potters wheel, stick etc are needed. You need skill
as well. He has to then bake the pot and then karma phalam is pot. (unlike example vaidharmya
example) similarly a spiritual seeker cannot do a worldly action and produce mokṣa. Definition
of mokṣa, two components atyantika dukha nivruttihi (complete sorrow removal) and atyantika
sukha praptihi (complete happiness) . सवानथिनवृि ः removal of all problems परमान ा
attainment of infinite Ananda िह मो ः। it need not be produced as both these components are
the very nature of atma. Even when snake appears on the rope, rope is free from snake all the
time. Similarly Ātmā is free from sorrow before also and later also. In all three periods of time.
It is not after jñānam. In Ātmā me, the real I, freedom from sorrow also is not something that
has to happen in future. I need not do any karma to remove the sorrow just as I do not do any
karma to remove the snake from rope. What about getting happiness? Ātmā is paramaananda
rupa, we need not import happiness as atma’s very nature happens to be Ananda. With regard
to a mokṣa which is intrinsically available cannot be produced by any action. य ु ागिस ं
whatever is not available before त ु कमणो ेत that has to be produced one way or other.।
ागेव िस व ुन whatever is already there, उ ि न कमणा भवेत् cannot be produced.

(३९१) वेदा वणम प न मो ो ये — वेदा वणम प न मो ो ये ुत । क ु

‘नैवा क त ं न मु चदा नः’ इ ेतदथ ानायैव वण । ई श ानो मा ेण
‘ममा क त ’ इत ा नवतते। वेदा वणादन रम प य कत ता ती तर
स न त व । अनेनैव कारणेन न नवृ ानथ नवृ न ा ान ा वेदा वण न
फल म त सुरे राचायन स ौ न पत । त ा ो ो पं कमणः फलं मुमु ोन
यु ते।

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Result is something always new ND said, then if it is always there, it is not karma phalam then
how is it jnana phalam. We answer jñānam also does not produce Mokṣa but meant to
understand mokṣa need not be produced. It is already my nature. I’m a samsari is a notion.
What we require is not mokṣa but removing self ignorance and self-misconception. Studying
Vedānta is not for producing mokṣa. क ु ‘नैवा क त ं न मु चदा नः’
इ ेतदथ ानायैव वण I need not do anything at all, for me who happens to be ever
liberated self of the nature of consciousness, for me who is already free I have nothing to do for
freedom. It is for this understanding we do vedantic study. A fine note.. The acharya is talking
about jnana utpatti, he is only rejecting mokṣa utpatti. In the mind we are producing aham
brahma asmi jñānam. Then I learn to claim I’m the ever liberated atma. Understanding and
working for mokṣa can never go together. I have to work for mokṣa delusion will go away. Even
after consistent and systematic study of Vedānta for several decades, whichever student thinks
he needs to do lot of saadhanas for mokṣa, he is not the knower of the teaching. He can never
say more sadhana for mokṣa.

Two quotations in footnote.

३. ानामृतेन तृ कृतकृ यो गनः । न क द प कत म चे स त व ॥

व ात त यथापूव न संसृ तः । अ चे स व ात भावो ब हमुखः ॥ (not
in vivekachudamani..)

व. चू. ४४२ ॥ ४. पूव पं ा अ प ा वकारः । स एव व या पिरणाम इ त

चो ते ।

Moolam: अनेनैव कारणेन न नवृ ानथ नवृ न ा ान ा वेदा वण न

फल म त

Removal of a problem which is non existent, attainment of Ananda that’s already there both
are not possible. Sureshwaracharya has established in Naishkarmyasiddhi. First chapter –100
verses dedicated to this topic only. By all these discussions we have established mokṣa does not
come under karma phalam no 1 utpatti.production.

Topic 392

(३९२) मुमु ुणा का ता न पदाथनाशपदाथ ा पदाथ वकारपदाथसं ार पा ण फला प न

स —

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Other 4 mentioned…order changed..naasha first..other four types; destruction of something.

Attainment of an object either by our travel towards something or it will be delivered to us. Aap
or praap. Padartha vikara modification of the object, padartha samkara refinement of
something. Value addition and impurity deletion… any of these will not be mokṣa.

यथा द हार पकमणा घटनाश पं फलं भव त तथा मुमु ोः कमणा क चद प पदाथ

नाश पं फलं यु ते। अ पदाथ न नाशो न मुमु ोः का तः, क ु ब नाश एव का तः। स
च ब आ न ना । क ु म ा आ न तीयते। सा च म ा ती तः कमणा न न े ।
आ याथा ानेनैव म ा ती तन े । त ा ुमु ोः पदाथनाश पं कमसा ं फलं ना ।

He is taking up naashaha here. Method of destruction. When pot is destroyed, some karma is
required, beating it or dropping it. It is a karma. Beating or hitting with any instrument. Result
of destruction of the pot takes place. Similarly bondage or samsara is not like a pot. Spiritual
seeker does not want to destroy anything through karma in this world. Only wants to destroy
one thing samsaara (bondage/limitation/desha-kala-vastu paricchedaha limitations). Limitation
causes helplessness. As a karta or bhokta or pramata I’m limited. Physical emotional as well as
intellectual limitation. A seeker wants to destroy this limitation. Vedantic teaching is … your
limitation is only a sense of limitation.. vedānta’s mind boggling message is limitation is not a
fact but a notion. Kintu mithyā atmani…it is appearing in the atma falsely transferred from body
mind complex. As I am the Ātmā I am limitless. Anātmās limitations cannot be removed. Atmas
limitations need not be removed. म ा आ न तीयते mithya is more an adverb than
adjective. It should generally qualify a verb but when you say jaganmithya (false adjective) , it is
used as though its an adjective of jagat. Abnormal usage in most parts of Vedānta. Here mithyā
(falsely) qualifies the verb prateeyate. You have to retransfer limitation from Me to my body,
instead of saying I’m limited I must say body is limited I am limitless, mind is limited, I’m
limitless…. सा च म ा ती तः And the false appearance will never go away by karma. It will
go away when ignorance goes away. That will happen when knowledge comes.
आ याथा ानेनैव म ा ती तन े । I will always be the limitless consciousness principle.
Kshetrajñam maam viddhi in Gita, know me to be the limitless consciousness.
त ा ुमु ोः पदाथनाश पं कमसा ं फलं ना । He does not expect a result to be achieved
through karma but jñānam. Na karmana na prajaya….

22nd February 2020

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Last two lines at the bottom

आ याथा ानेनैव म ा ती तन े । त ा ुमु ोः पदाथनाश पं कमसा ं फलं ना ।

Karma cannot give mokṣa is established. Karma phalam 5 types are being discussed. Now one
by one is being discussed and pointing out that mokṣa does not come under this. Now naasha
rupa karma phalam being discussed. Example: hitting a pot with a hammer, its not applicable
here as mumukṣu wants to eliminate bandha rupa samsara. Rope snake can never be removed
by karma but only rope knowledge. Jñānam destroys rope snake by making us understand that
in all 3 periods of time there is no rope snake at all.

यथा गमना पकमणा ाम ा ः फलं भव त तथा मुमु ोः कमणा मो ा पफलं न भव त।

न मु ा नो मो ा पफलवणनं न यु । य ब ोऽ त मो ा वण यतुं
श ते। आ न ब ाभावा मो ा पं फलम प मुमु ोः कमणा न स त।

We have completed utpati and naasha roopa karma phalan. Now prapti rupa karma phalam.
We can reach something by driving walking etc. the place being different and at a distance from
me. गमना पकमणा Through the movement you can reach the gramam, mumukṣu is not going
to attain mokṣa as it is my own nature. न मु ा न: which is ever free, word attainment is
not relevant. Whoever has bondage has to work for liberation, only for such a person
attainment is possible. Distant is in terms of both space and time. Like a 50 year old who is
aiting for 60th birthday. Since atma does not have bondage, मो ा पं फलम प मुमु ोः
कमणा न स त। mokṣasya prapti rupa phalamapi karmana na siddhyati.

यथा पाक पकमणा त ु ल अ◌ोदना क पा र ा प वकारः पाचक फलं स त

तथा मुमु ोः कमणा वकार पफलम प न यु ते, न वकार ादा नः। य आ न थमं
ब म कृ प ा ो दशाय चतुभज
ु ा द वल ण प ा म करो त त मते
अ प ा प वकारः मुमु ोः कमणः फलं भवे । ता शा प ा रा नो ना यते।
त ा कमणा वकार पफल स र प मुमु ोन ।

Vikara or modification: in cooking, I connect ingredients like grain and fire together. The grain
called rice, gets converted into qdanam, cooked rice. This modified rice is the modification
gained by rice. That way mumukṣu is not going to be roasted in the fire of knowledge. In
cleaning gold, they incinerate (atmabodha example). The gold which becomes purified. Scum is

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avidhya kama karma, in the threefold fire of sravanam mananam and nididhyaasanam and
samsaara jīva will become bright you cannot physically imagine such things happening. No
transformation is made through karma. Ignorant mind can become wise but mokṣa is in the
atma which I claim through knowledge. As aatma is nirvikaaram.

Now vishishtadvaita discussion. Very close to our krema mukti. One should do Vishnu
dhyaanam throughout life and go to Vaikunta loka and then takes a dip in a special river and
then drop praakruta śarīram and gets a non-material body. Complexion and body will be very
similar to Vishnu. As described in Chaandogya Upaniṣad 8th chapter, he will get powers similar
to Vishnu, except śṛṣṭi sthithi layam of universe all other powers he will get. We do not have
travel or acquiring another body. If we get apraakruta śarīram, it is due to karma phalam and
that is temporary only because of being a karma phalam. Here yaha refers to vishishtadvaita.
Here jīvanmukta is totally rejected. No liberation as long as we live. After dying and travelling
through Shukla gati and reaching Vaikunta, चतुभज
ु ा द वल ण प ा म करो त at the
time of mokṣa he will get body exactly like Vishnu (4 hands). That type of transformation even if
possible is a karma phalam but it is temporary (for us).

In krema mukti, by travelling through Shukla gati, one does not acquire a body in brahma loka
and get mokṣa but attends classes with Brahmaji and gain knowledge and mokṣa. That
vishishtadvaitis paksha we don’t accept. 4th type of karma phalam also is not applicable for a
mumukṣu.

(१) यथा व ालन पकमणा मल नवृ पः सं ारो भव त तथा

मल नवृ पसं ारोऽ प मुमु ोः कमणो न फल । अ मल नवृ ः मुमु ोः कमणा न
वा ता। क ा नो मल नवृ रे व वा ते त व । न े आ न च मलं ना ।
त ा ल नवृ पसं ारो न घटते।

Samskara or refinement: two types..removal of impurities or addition of some qualities. Here

he says both are not possible. First मल नवृ पः when you want to clean the cloth, you
wash. For a mumukṣu that kind of result is not relevant or required. Seeker of mokṣa does not
want to purify anātmā, ātmā purification alone he is working, that’s not required as the
impurity does not belong to atma. मुमु ोः कमणो न फल he does not expect to remove
impurities through cleaning, there is no malam in nitya shudha ātmā. That kind of purification is
not required. There is no action required to remove impurity transferred from mind to ātmā.

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अ ःकरणगतपाप पमल नवृ ः कमफल म ु य प स ैव तथा प वचायमाणे

ा ःकरणो यो मुमु ु ा ःकरणे न पापम । त ा पाप पमल नवृ पः
सं ारोऽ प मुमु ुकमणो न फल ।

Jñānam has to take place only in the mind, purification of the mind is required for a mumukṣu.
That requires nityanaimmitika karma. Therefore, mumukṣu has to remove transferred impurity
on atma for that he need jñānam for which he has to remove the mental impurities through
karma. Acharya says we are talking about a mumukṣu who has sadhana catuṣṭayam sampatti.
We are speaking of a senior student here not a junior student. Now we are talking of a
mumukṣu who has shuddha antahkāraṇam. If mind is not pure, there will be no real desire for
mokṣa. In the mind of senior student there is no papam. He has no other desire in life other
than mokṣa. Teevra mumukṣu.

अ ान मल ेऽ प, त ा वृ ेऽ प त नवृ ः कमणा न स व त यतोऽ ान ानमेव

वरो ध न कम। त ा ुमु ोः कमणः मल नवृ पसं ारो न फल ।

Now he gives another argument. Even senior student has got ignorance which is also a type of
impurity which is located in ātmā. It expresses in the mind as “I don’t know”. Especially
mūlavidhya is in the ātmā only. Do we require karma for this? Ans: yes ajñānam is an impurity
but ajñānam impurity can never go by karma. Even though ignorance is malam only, no doubt
that impurity is in the atma, removal of that (malasya) is not possible through karma, as only
knowledge is enemical to ajñānam, not karma.

Kurute ganga sagara…vrata paripalanam athava danam, none can give mokṣa, jnana viheena
muktim na bhajati, jenma shatena. In Bhaja Govindam, Sankaracharya says.

5th phalam also is not relevant for mumukṣu.

Now second type of samskara, adding some value is going to be covered.

(२) यथा कौसु जले म न पकमणा व े र वण पगुणो पः सं ारः फलं भव त तथा

मुमु ोः कमणा गुणो पसं ारोऽ प न स त। अ गुणो ेवण यतुमयु ादा ेव
गुणो वणनीया। नगुणे च त गुणो न घटते। त ा ुमु ोगुणो पसं ारोऽ प
कमणः फलं न स व त। इ ं प वधमेव कमणः फल , ना । त प वधम प
कमफलं मुमु ु वषये न घटते। त ा ुमु ुः कम पिर ानसाधन वण एव वतते।

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So the second one is value addition, when a person washes clothes regularly, especially Sanyasi,
orange colour becomes whiter, so he has kaashaya jalam, it’s mixed in water (original mud-
colour), they dip the cloth in the kashaya jalam, that’s a type of samskara adding extra colour.
There is no refinement in the form of value addition in the case of mumukṣu as he is not
interested in adding any value to the anātmā. Himself means atma for him. Since you are not
supposed to talk about value addition to anātmā, you have to talk of mokṣa addition and
bandha removal. That is not possible as atma is nirgunaha. 5 a and 5b are both over. Now he
concludes the whole thing. Only 5 types of karma phalam are there, karma includes all types of
upāsana also. Mokṣa cannot be included as a result in any of these. All 5 types are not relevant
in the case of mumukṣu. This is a commentary on one sentence occurring in mundaka upanisad.

पर य लोका कम चता ा मण:,

नवदमाया ना यकृत: कृतेन।
त व ानाथ स गु मेवा भग छे त ्
स म पा ण: ो यं म न ठम ्॥१.२.१२॥
parīkṣya lokān karmacitān brāhmaṇaḥ,
nirvedam āyānnāstyakṛtaḥ kṛtena I
tad vijñānārthaṃ sa gurum evābhigacchet,
samitpāṇiḥ śrotriyaṃ brahmaniṣṭham II1.2.12 II
Having examined the worlds which are achieved through karma, a brahmin should come to
dispassion. The unproduced (mokṣha) is not possible through karma. Therefore, to attain
knowledge, he must necessarily approach, with samit in hand, a teacher who is learned in
scriptures and established in Brahman.
parīkṣya lokān karmacitān brāhmaṇaḥ,nirvedam āyānnāstyakṛtaḥ kṛtena

it is not one of the panca karma phalam. This is the disenchantment of the spiritual seeker.
Therefore karma parityajya, renounce all karmas, Sankaracharya will say take sanyasa. For him
all vaidika karmas are associated with gruhastha ashrama. ND only asks to give up karmas and
engage in shravana manana nididhyasanam.

29th February 2020

इ ं प वधमेव कमणः फल , ना । त प वधम प कमफलं मुमु ु वषये न घटते।

त ा ुमु ुः कम पिर ानसाधन वण एव वतते।

Of the three topic, jīva swaroopam, Iswara swaroopam and mokṣa sadhanam, first two have
been covered elaborately. We are in the 3rd topic. All combinations are suggested, 3 individual
and 3 combined. Karma upaasana and jñānam. Final verdict is jñānam alone is mokṣa

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sadhanam. Having mentioned that he is refuting all their options. He said karma can only
produce 5 types of results and mokṣa does not come under these. Aside note is spiritual seeker
should use karma for chitta shuddhi. Until he is sadhana cchatushtaya sampannaha he must
continue with karmas. Puja japa all are required. Same is true with saguṇa upāsana meditation.
Until shamadishatkasampati is in plenty, especially chitta samadhanam you must continue
upaasana. In fact in Mandukya karika Gaudapadacharya says if you continue it’s a problem …
उपासाना तोधम जाते ण वतते। ागु ेरजं सव तेनासौकृपणः ृतः ॥ १

upasanashrito dharmaha – advaita prakāraṇam verse 1, The jīva who is committed to Upāsana,
remains in (that) Brahman which is subject to birth…..A serios spiritual seeker, saguṇa upāsana
becomes an obstacle, Gaudapadacharya says such a person needs to be pitied. Therefore one
should drop these thereafter.

M: beda upāsana must be given up…parityajya.. totally and seriously must engage in jnana
sadhana shravanadikam… etc mananam and nididhyasanam alone are relevant. Here Acharya
says renouncing karma one should take to shravanam mananam and nididhyasanam. Queston
may be isn’t pursuit of jñānam also another form of karma? Why do you differentiate jñānam
and karma. We discussed earlier in Naishkarmyasiddhi, check Vicarasagaram if we covered
earlier.. Briefly I will remind you. Vedānta considers jñānam and karma to be different. BS 1.1.4,
SVSS also this discussion comes.

1st difference jñānam does not produce any one of the 5 karma phalams. I see the watch and
know the time. It does not come under any of the 5. Result of knowing and doing are different.

2nd difference I can choose Kāraṇam like hand or instrument for action , upakāraṇam like pen
pencil. Type of karma I do is also a choice. Content also I have choice if I am writing a letter.
When it comes to knowledge, I have choice with respect to the pramaanam, like using eyes and
enter forms and colors, or ears for listening. Once I choose instrument has been chosen and
operated, content of knowledge I cannot choose. Whether hall is full or partislly occupied I
cannot decide. Content is not under my control in knowledge. Pramāṇaṃ I have choice pramā I
do not have choice, whereas Kāraṇam and karma over both I have choice.

उपासनम प मानसं कमव। त ा राकरणे पृथ ु न ा। एवं च केवलं कम वोपासनं वा न

मो कारण , क ु ानमेव मो कारण ।

Now single ones are mentioned. Upasanam also comes under mental activity only. Saguṇa
Iswara dhyanam is upasanam. Saguṇa brahma with attributes. Tasmat in refuting upasanam as
a means of mokṣa a separate discussion is not being undertaken, same arguments as karma is

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applicable. Upāsana leads mainly to shamaadishatkasampatti. Neither karma not upāsana can
never give liberation, only jñānam can give liberation.

If we have finalised what we want to know, then we don’t have choice of pramaanam. Like
sight seeing we have choice, once you have decided you want to know colour of cloth, you
don’t have choice on using the eyes. Once prameyam is decided no further choice of
pramāṇaṃ. If atma jñānam is the prameyam, vaidika (jnana kanda) shabda pramāṇaṃ is the
only option.

Now combinations being discussed.

(आ. ३९३-३९६) कम पासने ान मो च साधने इ त वा दनामा ेपाः —

Vaidika Karma and vaidika upasanam [(we don’t speak about chakrams, kundalini etc are not
talked abut in 10 upanisads, brahmasutra etc). Lalitha Sahasranamam speaks of chakram Sri
Vidya tantra śāstram, but it is part of agama śāstram, good for other goals. We don’t require
them to know for atma jñānam. Even though beautiful vedantic words are there.]

Karma and upāsana (dvandva) both of them are means of jñānam is PPs view. (topic 393 is view
of PP) . They also claim therefore karma and upāsana can give mokṣa also. Jñānam and jñānam
alone… 3 views are going to be introduced now… knowledge alone cannot give liberation,
knowledge must be combined with karma and saguṇa upāsanam. When all join together, one
will get mokṣa.

केचन कम पासना स हतमेव ानं मो साधन म त वणय । त यु ं ा म ा ः।

Footnote 1: pracheen vrutti..before Sankaracharya, Batruprapañcaha has written notes on

brahmasutram, samucchaya vadi, combination of jñānam and karma. This view belongs to this
group.

They give a reasoning in support with an example..

(१) ा ः — यथा आकाशे प ी एकेन प ेण न ग ुं श ो त। क ु ा ामेव प ा

गमनं भव त। तथा ान पेणैकेन प ेण मो लोको न ग ुं श ः। क ु
ानकम ामेव ग ुं श ः। उपासनस हतं कम एकः प ः। ानं तीयः प ः।
उपासन मानसकम ा म पासने म ल ा एकः प ो भव त।

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In the sky, a bird with one wing only can never fly. On the other hand, only if two wings are
there, flying is possible. In the same way, if mumukṣu bird keeps on flapping only one wing, he
would be grounded. Mokṣa loka means mokṣa phalam, cannot be attained. Only with jñānam
and karma he can move. Karma and upāsana I will take as one wing. Jñānam is the other one. In
upāsana there is mental action.

2nd example is actually continuation of topic 393

(२) अ ो ा ः — सेतुदशना स पाप नाशो भव त। सेतुदशनं च पं

ान । त ान पं सेतुदशनं ाभ स हत गमना द नयमम पे ते।
ा दर हतपु ष सेतुदशना ला स िर तशा स ा ा । यथा सेतुदशन पं
ानं फलपापनाशो ौ ा नयमा दकमपे ते तथा ानम प
मो पफलो ौ कम पासना दकमपे ते ।

Popular example in ancient days, sethu is bridge, very sacred bridge, just having darsanam is
sethu darsanam. It will remove all our papams. Sethu darsanam is a jñānam or perception pnly.
Even though darsanam can remove papam it must be mixed with some other factors, first faith
in śāstra vakyams. Also, rules are there like walking to the sethu not flying. Similarly samsara
nasha will happen by atma jñānam, but shraddha and karma are both important.

M: by sighting the rama setu in Rameswaram, the papam that is satyam (for the PP) will perish
by mere setu darsanam. Setu darsanam comes under jñānam as we are using pratyakṣa
pramāṇaṃ. That setu darsanam requires the following additional factors also, faith, reverence.
We can’t go as tourist, you have to go as pilgrimage. Bhavana is different, tourism plus
shraddha bhakti is pilgrimage. If a person makes the pilgrimage into tourism even if he sees
sethu with camera, selfie!!, the phalam is not obtained. Jnana karma samucchaya… just as setu
darsanam requires additional factors….brahma jñānam also requires karma upāsana also for
producing mokṣa phalam. This is view no 1…

Corrections are there. In next page 395… this heading should be brought here.

Topic no incorrect in text book

(३९५) कम पासने पर रया मो ा प साधने इ े

There is a subtle difference here, here karma and upāsana are supporting factors to jñānam. In
earlier one all 3 are together. (equal part).

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Kevalajñānam… karma and upāsana do not directly produce jñānam. This is accepted by
advaitin. Vedantic study alone is the direct means of gaining knowledge. Karma and upāsana
produce sadhana chatushtayam. Vedānta can produce knowledge only in a prepared qualified
mind. So they do indirectly help in producing jñānam. The PP uses this logic and extrapolates,
just as karma and upāsana are indirectly helping in getting jñānam, they are indirectly useful
for producing mokṣa also. Acharya will say he will not agree with 2nd part on producing mokṣa.

7th March 2020

Page 267

Last but one para

यथा सेतुदशन पं ानं फलपापनाशो ौ ा नयमा दकमपे ते तथा

ानम प मो पफलो ौ कम पासना दकमपे ते ।

The topic under discussion is mokṣa sadhanam. six options are being discussed. Collective
sadhana discussion now. We should have taken of 3 pairs instead PP is suggesting all 3 put
together, karma upasanam and jñānam. PP says samucchaya is required because of three
reasons. We are discussing first reason. Laukika and shastreeya drushtantha, a bird cannot fly
with one wing. Similarly spiritual seeker requires two wings to fly to mokṣa palace. One is
jñānam wing another is karma wing. Karma and upāsana taken together. Sethu darshana
sadhana, rama sethu in Rameswaram. According to śāstra, mere site of the bridge can remove
all the papams including brahma hatya. A smṛti vakyam…drushtva sethum samudrasya
brahmahatyam vyapohati…by seeing that sethu, a erson removing all papams including brahma
hatya, killing a vaidika brahmana. Sethu darsanam can give papa nivrutti… only if combined
with so many austerities. One has to walk to the sethu, he has to tell people on the way that he
has done so many papams. Karma jnana samucchaya is required. Brahma jñānam will also do
samsara nivrutti only when combined with karma. Faith and all other rules are required. For
producing result of mokṣa, karma and upāsana are required. Therefore samucchaya is required.

First para is PP quoting advaitin’s view.

(३९५) कम पासने पर रया मो ा प साधने इ े

केवल ानेन मो ः स ती कुव णोऽ प कम पासने ान साधने इ त म ते। तथा ह,

े न ले चा ःकरणे ानमुदे त। त ा ःकरणं भकमणा त । उपासनेन

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न ल भव त । इ म ः- करण नै स ादन ारा कम पासने ानसाधने

इ कृत |

PP: even advaitins will have to accept this. Even though jñānam alone is the means for
liberation but they know that karma and upāsana are required for the refinement of mind. They
are indirect cause for mokṣa. Both or all three are contributing to mokṣa therefore we require
all 3 together. “by mere knowledge mokṣa is attained” even the advaitin who holds such a view,
they say karma upāsana are a means for jñānam. How do karma and upāsana contribute to
jñānam. Pramāṇaṃ alone produces jñānam. How do we say karma and upāsana produces
knowledge? To explain the contribution- े न ले चा ःकरणे ानमुदे त। no doubt
shravanam and mananam generate knowledge, that’s only in a qualified mind, viveka and
vairagya shamadishatka sampanna qualified mind alone jñānam will arise. Unpreoccupied
mind. The first qualification is accomplished only through shubha karma or karma yoga. How to
make mind unpreoccupied in class, he says by practising upāsana or meditation. He is able to
focus his mind. Shamaha and samadhanam. Through saguṇa dhyanam…this qualification is
attained. Ittham…by way of bringing about purity and tranquillity, they become jnanasya
sadhanam, means of knowledge. Upto this has been accepted by advaitins. Now he extends
further.

यथा कम पासने ानसाधन ेना कृते तथा ानफलमो साधने इ कतुमु चत । अ

ा ः — यथा जल सेचनं वृ ो ं त वृ फल ो ं त च साधनं तथा
कम पासने ानो ं त ानफलमो ो ं त च साधने भवतः। न च वने
त वृ फलं जलसेचनं वना ु ते इ त वा । त ा प वृ मूले भू म जले न
स ोऽ । तेन जले न वृ फलमु ते। जलस ाभावे वृ ः े । फलम प नो त
े
। त ा म पासने ान ानफलमो च साधने।

Karma upāsana is means of jñānam, if it is so, we can revise the statement and say
karmopasana is means of mokṣa in addition to jñānam. Now you can combine all 3 and say all
these are means of mokṣa. Karmaupasane-dvandva samasa. Now we are watering a tree, you
assume. The tree grows up. therefore vrukshsya sadhanam is water. Then tree produces fruit.
What’s the cause of fruit we normally say tree is producing the fruit we know watering is
required for tree to produce fruits. We can instead say watering has to be done continuously
for tree as well as getting fruits also. Water is Kāraṇam for two things. Watering is like karma,
upāsana. Jñānam is like tree, mokṣa is like fruits. Since all three contribute to mokṣa therefore
you require samucchaya for mosha. A person must continuously perform karma upāsana even

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after attaining jñānam as well. 393 topic is PP, its refuted in topic 399. Now 395 we are now in.
this will be refuted in topic 403. Karma and upāsana are for rising of jñānam. For a tree in the
forest, even without our watering, the fruits rises. Such an objection should not be raised says
PP. even in forest, the roots of tree find water from ground that has come due to natural spring
or rain. By that water. Suppose there is no rain at all and underground water is depleted, the
tree will dry up. The fruits will not come also. Karma and upāsana is not nly men of jñānam but
it is means for mokha prapti. Until then all 3 are required karma upāsana jñānam. Until fruit
comes..reply will come in topic 403.

एवं च कम, उपासन , ानं चे त ी प मो साधना न । त ा ा प

कम नु त े देव।

Evan cha, by basing the argument on any one of the 3 examples, conclusion is karma upasanam
jñānam all 3 are mokṣasya sadhanani. Tasmaat, therefore, even a jnani after getting jñānam to
get mokṣa he should not remain in just nididhyasanam only, he should diligently continue in
gruhastashrama and perform his vaidika karmas and upasana. No sanyasa ashrama possible..

Argument 3 (pakshi and sethu darsanam in argument 1) (one example in argument 2) now 4th
example

Topic 396

(३९६) समु ानसंर णाथम प कम पासने अपे ते — अथवा कम पासने समु ं ानं
संर तुं हेतू भवतः । ानी कम पासने ज त चे दा यथा जलस ाभावे ढोऽ प वृ ः
त, तथा ा नन उ मप ानं वन े । तथा ह, ेऽ ःकरणे
ानमु ते। भकमणामकरणे ा ननः पापं भवे । उपासनाकरणे ा नन ं पुनर प चा ं
भजेत । त े च ले चा ःकरणे, भूमावु वृ व , ानं नाव तं भवे ।

Slightly modified argument… in tree example he argued watering is required for tree growth
and phalautpatti. Now he says water does not contribute to the production of the fruit. Tree
alone produces the fruit, still watering is required for preserving the tree which has to produce
the fruit. Preservation of tree is required for production of fruit and preservation requires
water. Jñānam is tree, (say on April 1st)somebody has jñānam it will take some time to produce
fruit, mokṣa. In december or Jan mokṣa will come. During this time combination of karma
upāsana and preservation of jñānam).

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For preserving the knowledge that’s already risen, do not take vidwat sanyasa is the heading.
To modify the argument, karma and upāsana for preserving the arisen knowledge becomes the
cause. If jnani renounces karma and upāsana, just as when watering is stopped even a well
developed grown up tree will wither away, in the same way jñānam tree will also gradually dry
up… to explain the process of withering away of jñānam tree, because of nitya naimmitika
karma mind was pure and in that mind jñānam arose. If he renounces karma, the purity of mind
will come down as nitya naimmitika karma has come down and prarabhdha papam will get
accumulated and antahkāraṇa shuddhi comes down. In an impure mind jñānam cannot survive.
There will be pratyavaya papam for not doing nitya naimmitika karma.

If he drops upāsana also, the mind of even a jnani will get restless and turbulent again due to
worldly vyavaharas, mind will become impure. Just as in dry land tree will gradually wither
away. In a dry mind, green jñānam tree will dry and fall off.

14th March 2020

Page 268

Topic 396

3rd line…

तथा ह, ेऽ ःकरणे ानमु ते। भकमणामकरणे ा ननः पापं भवे । उपासनाकरणे

ा नन ं पुनर प चा ं भजेत । त े च ले चा ःकरणे,
भूमावु वृ व , ानं नाव तं भवे ।

The topic of mokṣa saadhanam is being continued. Acarya has established that mere karma and
mere upāsana cannot give mokṣa. 5 types of results are only possible, we saw. Next PP talks
about the combination of jñānam and karma as a means of liberation. Therefore this view is
called jnana karma samucchaya vadaha (includes upāsana) , he gives 3 arguments in favour
with the help of 4 examples.

प ीपतन ा : pakṣīpatana dṛṣṭānta:

सेतु दशन ा : setu darśana dṛṣṭānta:
वृ सेचन ा ः vṛkṣa secana dṛṣṭāntaḥ
First argument he gave with two examples

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प ीपतन ा : pakṣīpatana dṛṣṭānta:– laukika example, a mumukṣu can fly only

with the help of jñānam and karma
सेतु दशन ा : setu darśana dṛṣṭānta: setu in Rameswaram, the darshanam is
pratyakṣa jñānam, it can remove papam only when complemented by several other
disciplines, therefore jnana karma samucchaya.
Second argument was based on वृ सेचन ा ः vṛkṣa secana dṛṣṭāntaḥ watering will
help in producing a tree, it not only contributes to production of tree but production of fruits
too. Karma helps in production of jñānam (chitta shuddhi) and we have to extend to production
of mokṣa. Therefore karma should continue even after the production of jñānam until mokṣa is
produced, just a watering has to continue until the fruits are produced, otherwise tree itself will
not continue.

Third argument: watering of the tree is required maybe not for producing mokṣa but for
sustenance like water is required for sustenance of the tree not for production of fruit.
Sustenance of tree is required for production of the fruit. Similarly karma is required not for
production of mokṣa but for sustenance of jñānam. Which is required for producing mokṣa
afterwards. He assumes there is a gap. During vacation jñānam has to be maintained. Not only
karma, upāsana also has to be continued. If we don’t continue karma and upāsana, because of
this chitta shuddhi that was produced will gradually go away, mind begins to gradually get
ashuddhi. Prarabhdha papam will gradually increase the impurity. Chitta ashuddhi will gradually
increase, steadiness of the mind will also go away, mind will grow more and more restless.
Jñānam produced before vacation will become duller and duller due to restlessness. Mokṣa that
I claimed in astika samajam has gone away somewhere.

M: In the pure mind, when nitya naimittika karma is dropped, impurities will slowly arise.
Upasanas are not regularly practised, worldly transactions are continuing. In that mind which is
impure and restless, like the tree which has already come, land has become dry because of non
watering of tree. Even before producing fruit, tree has dried up. Expected mokṣa does not
come. Jñānam is to be compared to tree, mokṣa to fruit.

3rd argument, 4th example in support.

अपरो ा ः — यथा पिरमाजन ो णा दसं ारै ः मापा दते ाने वेदा यनशाल
चार नवस त। येन केना प कारणेन त ाने अ मापा दते स त न त त, क ु
त ानं पिर ज त। तथा कम पासना द ागेना ं चा ं च ा ेऽ ःकरणे ानं
न त े । त ा कम पासने ानसंर णहेतू भवतः।

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शा ीय ा ः śāstrīya dṛṣṭāntaḥ
Another drushtanta..example, shastreeya example. A brahmachari wants to do regular
parayanam. It is a duty of the brahmachari as he has to preserve the vedas, veda adhyayanam,
memorising.. there is no book adhyayanam. We have to preserve the veda in the mind. For
brahmachari primary duty is adhyayanam. In Tai upa…svadhyaya pravacaneca. Repeated
several times. Everyday he has to study and do parayanam. In a sanctified place, he has to do
this. People who have other impurities should not enter that place. Hall needs to be maintained
with achara and anushtanam. If other people enter and is no longer maintained as a sanctified
place, then that place is not suitable. If brahmachari should be preserved in a place a sanctified
place is required. Here brahmachari is compared to jñānam. Sanctified place is compared to a
mind sanctified with karma and upāsana. Suh a mind can preserve the jñānam. If it is not
sanctified, he will vacate. If Karma and upāsana are stopped, mind has become polluted,
brahmachari will look for another mind. Jñānam must be preserved atleast until mokṣa comes.
According to him there is a gap between jñānam and mokṣa fruit.

M: (yathaa) in brackets. पिरमाजन ो णा दसं ारै ः when a place is cleaned with water
mantra, cowdung etc was used. Lady comes out of the house and sprinkles water with cowdung
early morning. Then you put kolam. All these are done. Religiously sanctified…prokshanam…
samskara karma. Samskara is used for religious purification.. nobody should enter that place
without taking bath. Many people ask can we do japa before bath? Guru to retain shishya says
ok wash your hands and feet thereafter do japa etc that’s a compromise. Snanam is compulsory
before entering the sanctified place. Adhyanam and parayanam place where brahmachari
resides has to be kept sanctified. If that purity has gone because somebody not qualified to
enter, enters, he leaves that place. Upto this is example.

Yathaa evam, tathaa, कम पासना द ागेन if a jnani after gaining jñānam renounces karma and
upsana, ashuddhim apadite, mind becomes impure. Karma refers to nitya naimmitika karma
like sandhyavandanam etc. one who does not have acara and anushtaanam, that veda
parayanam will not bless him. Even if he has studied all the vedangas, such a scholar, even if he
does regular parayanam, it will have no effect, if achara anushtaanam is not there. Even at
marana kalam, none of the adhyayanam will help in getting better loka.. Like birds develop
wings and fly away, veda leaves a person who does not have achara anushtaanam. Minimum
morning bath, these are all compulsory in the vedic tradition. Not only impurities comes, mind
becomes restless when upāsana is not practised. All the sastric studies are not in the mind.
Even the jñānam has gone away along with the mantras. Mokṣa definitely is not a possibility.
Samsara is waiting outside to enter. Mokṣa should not depend upon Swamijis classes. Therefore
karma and upasanam are required for preserving jñānam. All 3 must go together, Karma,
upāsana and jñānam. At least until mokṣa comes. Hetoo, dvivacanam because of karma

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upasane is dvandva dvivacanam. PP started in previous page topic 393. Reply is going to come
later only.

तथा च कम, उपासन , ानं चे त ी ण मो कारणानी कारे कम पासने ानसंर णहेतुभूते

केवलं ानं मो हेतुिर कारे च ा नना कम पासने अनु े ये एव। अयं समु यवाद
इ ु ते।

Tatha ca, based on the 3 arguments and four examples, all 3 factors, Karma upasanam and
jñānam all 3 contribute to mokṣa either directly or 2 contribute to maintenance of jñānam and
jñānam contributing to mokṣa, all three are required. Even a jnani (not sādhaka) after knowing
aham brahmasmi has to continue karma and upasanam anushteye (dvivacanam), sanyasa
ashram must not be taken at all as he will not be qualified to do any karma. Shika tuft is
required for karma. Even tuft less person is unqualified for vaidika karma. Even
sandhyavandanam sanyasi can’t do. Even if you are a brahmachari you have to enter
gruhastashrama to do karma. (Sankaracharya disturbing vada, he promoted Sanyasa)…this is
referred as karma samucchaya vada. In Gita bashyam several times this was studied. Difference
is here PP gives 3 arguments and 4 examples. None of these we saw in gita bhashyam.
Therefore a beautiful text.

(आ. ३९७-३९९) कम पासनयो नेन सह वरोध इ त पूव ा ेपाण समाधान —

All the arguments given so far, 3 arguments, each one is going to be answered, every one of 4
examples will be refuted. They are either wrong examples or wrong application. Main reason is
they cannot be combined because if jñānam is compared to light, karma and upāsana are like
darkness, you are giving example of two wings of a bird, how can you combine light and
darkness from my example? Two wings can be combined not light and darkness. Karma and
upāsana require kartrutva bhavana. Whoever has got kartrutvam is an ajñāni. Atma happens to
be akarta, only an ajñāni identifies with ahaṅkāra for kartrutvam, ajñānam is required for
ahaṅkāra for karma and upāsana. Wherever jñānam is there, naiva kinchit karomi iti..Gita, I’m
akarta abhokta….

How can you combine jñānam and karma? Moment kartrutvam goes away even if a gruhasta
jnani performs karma that karma cannot be called so as it is invalid karma roasted by jñānam,
karma no more has karma status… jnani will do samucchaya but not jnana karma samucchaya
but jnana karma abhasa samucchaya. Even so, he will never do the combination for the sake of
mokṣa. Whe he does agnihotram sandhyavandanam, he never expects chittashuddhi, he says
I’m not the mind anātmā but the atma the everliberated..atma satanubodena…. For a jnani the

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very mind does not exist, he sees it as atma plus nama rupa…..mind also is mithyā nama
roopa… na punyam na paapammm aham bhojanam na bhojyam…shiviham..

Naiva tasya krutenarhaha… I’m already free. As long as I feel I have to do something, it means
jñānam is not there… as long as I feel I have to do something, or feel Im sādhaka, there is a
problem with sravanam itself…jnana karma samucchaya is impossible. Jnana karma aabhasa
samcchaya is possible, even if possible its done by ever liberated jnani, but he does karma not
for mosha but for loka sangraha…he will not get an iota of punyam if he does
sandhyavandanam or get papam if he does not do as well but Krishna says …yadhyat aacharati
shreshta… do for lokasangraha…

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