Page 1

ADI SHANKARACHARYA S

DISCOURSE BY SWAMI RANGANATHANANDA







Page 2

Volume 1:

Last year we studied the greatest book of in our Hindu tradition, the .
We will be studying, this great work of Shankaracharya, the crest jewel of discrimination,
. We shall be living in an atmosphere of pure , in its form. There are so many
common things in and , and certain things which are unique for each. In we are
devoted to god in his personal form, form as we call it. In the path of we are devoted to god
in his impersonal form, form. The s spoke of god in these two aspects. And
SriRamaKrishna in our time harmonizes these two aspects by saying, or God is both
and . And therefore we can choose the path that suits us best.
God in his transcendental aspect; beyond the mind; and beyond all duality that is the subject of this
great book, . In our own tradition we call it the , the path of knowledge and the
other is , path of devotion to personal god. Work is common to both. Working to purify the
mind, to bring happiness and cheer to people and in both the paths, there is a great element of
renunciation, detachment, . According to SriRamaKrishnas teachings, god is one, is
one. But we can approach him; worship him, in both his personal and impersonal aspect. This whole
universe is a manifestation of that personal aspect of divine, as we call it in Sanskrit, divine
power, beyond it, is the transcendental aspect, impersonal. In India, therefore, both these paths were
developed, and . Both have behind them, the strength of , a spirit of detachment,
renunciation.

Because our teachers discovered the transcendental dimension to human life. We have the body, we
have the sensory system, we see the world, but, the soul itself, the self of man is beyond this sensory
limitation. And therefore, when we try to alive with the spiritual life and all people have privilege to
this spiritual, and we have to restrain our life at the physical level, then unfold the ethical, moral and
spiritual levels of human life and therefore this detachment, the body and the sensory system is
taught in all the great books and also in all the great religions of the world. Detachment is a negative
word. Actually it means detachment of the body and the sensory system, and then only we manifest
our higher dimension.

Just like we control external nature, we develop culture and civilization. By technology we control
nature. Our life was primitive in the beginning. Then through control of external nature cultures
and civilizations developed in various parts of the world. That gave us comfort, security and
modicum of physical and mental welfare.

says, go one step more; there is an internal nature that also needs discipline; that also needs
control; that is the whole science of religion, physical science outside, spirituality dealing it within.
Both these are needed for complete human development and fulfillment and so when you regulate
your sensory impulses and all civilized cultured life need that kind of regulation. That is what we do
through law constitution and other things and through moral and ethical teachings we manifest our
Page 3

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

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

centuries AD. 788 to 820 AD. He has written various books, various commentaries on the s,
Sutras, Geeta, master way literature it is. He also composed beautiful hymns, beautiful
songs and prayers, they are soul stirring literature of Shankaracharya, amongst such books is this
great book , means discrimination. Whenever things gets mixed up we have to
discriminate, in all scientific research discrimination is essential, so also in spiritual life,
discrimination, . If there is no mix up then there is no need of discrimination, everything comes
to us in a mixed up form. Even ore that comes from earth comes with a little gold and lot of mud and
earth. You discriminate, you process, and then get a refined product called a gold brick, similarly in
human experience, says, discrimination, , must be cultivated, and then you will know
what is perishable and what is imperishable. What is subject to death and what is beyond death? And
our teachers told us that in this human body there is both the mortal and immortal dimensions.

|

A beautiful verse in the . Within this human body are established both death and
immortality, what a beautiful statement. Body changes, the mind also changes, you see lot of
change, constant death you can see going on in the body and yet there is also an immortal
dimension, hidden within this human system,

, in this human body

, is established. Then

, by pursuit of delusion you get only mortality,

, by pursuit of truth you get the immortal. Just like pursuit of truth in science
that helps us to lift our life, from a flimsy low stage of a primitive condition, to something cultured,
there you face death every day, but in a cultured state, you overcome that fear of constant death,
similarly, when you realize your own infinite nature as , you become truly immortal, and
proclaims that this immortality is the prerogative of every human being, that is built into us.
And so having discovered this truth, in themselves they proclaimed that to humanity, they addressed
the whole of the humanity as

, children of immortality, you get this famous passage in

the Swetashwatara . Addressing the whole of humanity, not the Hindus merely, not a
section, but just every human being in all parts of the world.

, Oh! Children
of immortality listen to me, I have a profound message for you, and he added that in this very body
Page 4

there is the mortal man and there is an immortal man, by pursuit of truth you get experience of that
immortal dimension. A Buddha meditating at Buddha Gaya 2550 years ago, when he realized the
truth he got up and said the immortal has been gained by me, the body everything is mortal, but
there is one focus in every human being that is immortal. The search for the immortal is the true
meaning of the science of religion. The mortal you find everywhere, body, the world outside, star
assistance, they are all subject to death. So because there is this combination of death and
deathlessness within us, we need to discriminate what is subject to death, in this human system and
what is free from death also in the human system that is the power of discrimination, and this book is
called the crest jewel of discrimination, this precious jewel is , the most precious jewel we do not
wear on our feet, we wear on the head, thats called the , so , the wonderful book.

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

That objective is given to us through the path and for the path these are described as the path
of affirmation and the path of negation. is a path of affirmation, you affirm this world, you
affirm yourself, affirm your life and work here, in and through this you achieve high spiritual
development. is a tremendous book of this path of affirmation. In you are in the
path of negation, defined this is unreal, you reject it, the world is unreal, reject it, body is unreal reject
it, thats through the path of negation, , , as it is called, not this - not this, you try to realize
what is truly abiding immortal, what is real, then live in it. That is the nature of the path of negation.

Among the books that give you a very detailed and inspiring account of this path of this
is supreme, it is very fascinating avocation. Anyone who studies this book, verse by verse
will be acquiring a type of knowledge which is of the nature of illumination, the mind becomes
illumined, there is a great purpose for human life, let me just pursue it and the book helps us in this
great work.

This book begins with a salutation to the authors or teacher, the verse is so constructed that it may
mean salutations to god himself, the word is Govinda. Govinda is the name of Krishna, and
Govinda was also the of Shankaracharya, Govindapaada Acharya, who lived on the banks of the
Page 5

Narmada just Shankaras time 8
th
century AD. Shankara went all the way from Kerala to Narmada
and there he became a disciple of this great teacher, and who blessed him and who in sped this message
of fearlessness throughout the country, this disciple did it, this Shankaracharya, within 32 years
of his life he did so much, achieved so much, that too from that high intellectual level.

Our Prime Minister Jawaharlal Nehru, in his discovery of India, refers to this great work of
shankaracharya. It is easy to appeal to people through their emotions, Shankara appealed to the
intellect and the emotions and he conquered the whole of India, the heart and mind of India that is the
great Shankaracharya.

There are 580 verses. We not always get an opportunity to study a great book. We need much
spiritual strength today in our country and these books will help us to develop a little inner health,
which has been completely shattered there in the last 35 years of independence. contains that
inspiration; the also contains that inspiration.

People come to ask many questions on the subject of religion, if they have studied these books they
wont have to ask that question for these clarify most of these problems of spiritual life except the
actual living that nobody can solve it for you. You have to do it yourself, but so far as path is
concerned, everything is laid there here, none of these doubts disturbing us, need come to us, when we
study some of these books, but the books themselves will say, books are not the main thing, what is
essential is experience itself, but the books will give you, the line of spiritual development and gives
you a stimulus to pursue the path of spiritual development. This book itself will say, about the
limitation of our books of all scholarship they are nothing you will read in the course of the lesson, a
beautiful verse which says, when the full moon is raising on the eastern sky, who would like to look at
a painted moon, when you enjoy the moon yourself just in the open, similarly, experience, is more
than any study, any argument, any discussion, so all , tries to direct man, to experience its
spirituality not merely to believe, not merely to become a scholar of spirituality, that is the stimulus
you get, from this book.

What is the nature of the disciple, what is the qualification of , what is the nature of spiritual life,
what do we gain by the spiritual life, all these subjects are handled in this great book, and in a
language which is so sweet, so inspiring. Shankara was a master of both Sanskrit prose and
Sanskrit verse, the whole of India shares in his great compositions, for example that
, so universally taught in India, . similarly
here you will find, certain beautiful verses, which are quoted again and again, by great scholars and
saints, all these thousand years.

We begin with the opening verse, where I said he is saluting his , one special feature of the great
people of India is they dont take credit for themselves, they give credit to the teacher, they are nobody,
everything is a , I am nothing. Such a great giant of Shankaracharya become so humble when he
deals with his . In our time the giant of he gave all his credit to his master
SriRamaKrishna. When he spoke in Madras in 1987 he said, If I have spoken any word which has
helped any one of you, the credit goes to SriRamaKrishna and not to me, whatever is wrong I take to
myself, whatever is beneficial the credit goes to the SriRamaKrishna.
Page 6

So here you begin this wonderful book with this salutation. Swami referred to this
quality of our writers, themselves great, they dont put their name to the book, and they put the name
of some great writers. Say Vyasa, Vyasa said it, they will say, they dont want their own name.
Compare to this what we do in modern times, we write a book, steeling most of it from somebody else,
and say these are all mine, thats what we do, and just opposite is what you see here, it is giant
shankaracharya.

Invocation (verse 1)
Verse 1:


Perceivable through the suggestive import of the conclusions of
that, - who is beyond sense perception, - to Sri Govinda, who is
of the nature of bliss supreme, the spiritual master, - bowing respectfully am,
- I

, I salute. In Sanskrit verse, to understand the verse, the first thing is take the predicate,
action, ask the question, whose action, then you get the subject, what did it ask, then you get the
object, then other things are only additional adjectives etc. So , I salute whom?
Govindam, I salute Govinda, what kind of Govinda, , supreme bliss, of the nature of
supreme bliss, is Govinda, god as well as my , not only so, , that truth can
be realized, that state of supreme bliss can be realized, only thru all the teaching of .
and yet , these eyes and sense organs cannot reveal this truth, only pure
mind pure can realize this truth. So , beyond sensory verification, just like the great
neurologist Scott Sherrington refers to mind, this mind in man is beyond sensory verification. And
it will remain so for ever. I dont think anytime you will be able to see your mind or touch your
mind, because it is the mind with which you do the touching and seeing. Similarly this infinite
is beyond all sensory verification, , who is my supreme teacher,
who is the good teacher, means a good or right teacher, , I salute him. This is the
first verse of salutation to the . To reveal the work, expound the book, we want his blessing to be
able to expound this great science of pure spirituality. Thats how the great books begin.

The next verse, here is a second verse and a fourth and fifth, beautiful in itself, but contains a jary
note, that is due to the feudal times in which the book was written. Where women status was much
lower, Shankar himself was a great admirer of women, respected them and had one of them as the
empire in a debate between himself and another great philosopher, her name was Ubhayabharati, who
according to tradition went with Shankara and Shankara established a shrine for her in Sringeri
that is Ubhayabharati. Personally he has greatest respect for all women and he has sung divine
Page 7

mothers glories in several hymns, but somehow in this book he refers to the inferiority of women,
mostly due to the social conditions, but that doesnt repeat again. Only the first 2, 3 verses. With
that we can only say, this was a type of weakness that obtained even at the time of Buddha. Such a
great soul, when he established his order only for men, women said they also want an order. With
great reluctance he agreed. But he made a rule that women nuns should be subordinate to the monks.
Same thing in the Catholic Church, so the past history whatever may be the other aspects of greatness,
this particular item, the status of women has suffered. Thats what we are avoiding and removing in
this modern period. SriRamaKrishnas was a woman, his wife SriSharada Devi was a partner in
the great spiritual mission in this world. s first disciple was sister Nivedita, the great
English woman, and when Swamiji started this mutt, he said we shall have womens muth and he
made a rule, also and the monks will not dominate the womens mutt. They will manage their
affairs themselves, so that in the modern period we have these ideas. But let us not read modern ideas
into a thousand years ago event. Things were different then. It was relevant at that time. That is
irrelevant today. What you call preface I mention when I read this verse and the fourth and fifth
verses.

Glory of Spiritual Life (verse 2)
Verse 2:



Among the living creatures human birth rare further manhood
thereupon Brahmin-hood (Satvic life) thereafter steadfastness on
the path of spirituality enjoined by the Vedas correct knowledge of the scriptures from
this higher discrimination of the Real and the unreal personal
experience established in the identity with liberation not

merits of a hundred crores of lives lived intelligently without

gained

, cannot be obtained by anyone, except such and such people. means
perfect spiritual freedom that can be attained only by such type of people. You will have to wait for
many many births, developing purity birth after birth, then finally you will get the high experience.
So he calls it , for all beings, birth as a human being is a very special
privilege a rarity. How many insects are there? How many thousands of species of insects and yet
man is only one single specie a small number, so speaks of human uniqueness. And modern
biology speaks 20
th
century biology speaks of mans uniqueness. He can speak, he can
communicate, he can create culture, he can control nature, all this is unique, so far as man is
Page 8

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

Then , having got a human birth, if you become endowed with the spirit of , then you
become still better. , , . Many people are in , some are in , but only in the
state you can have experience of the divine. That is called . A concept of a , apart from
caste considerations is one who is spiritually fit to achieve higher development. Buddha speaks
highly of such a , there is a whole chapter in the , known as , chapter on
, he is a , who is pure, unselfish, devoted to service of all, like that so many statements
are there, that you find in many books, that you find two types of , one named as priest
, the other is the spiritual . India has seen both, so that, in our social philosophy, we keep
the as the ideal, everyone must be a , in that spiritual sense, as Buddha uses it we must
conquer our lower nature, manifest our nature, not in the caste sense, but is the sense of human
evolution towards greater purity, greater compassion, greater nonviolence, that is the ideal.
Swami speaks highly about it. Society must have a direction, what shall I be, will be like
this, from this you reach that state. That is called a direction to social process; we kept it as
in the abstract sense. So without any reference to caste, we have this concept of as an ideal
man. If the country is full of s of this nature, you wont need any police force there. Like
Gandhiji for example, country full of Gandhis, there is no need for police for the rules and regulations
because it will be well run regulated within that is the meaning of as mentioned here.

, beyond that is , taking deep interest in the spiritual path, taught in the
Vedas, it is not enough that you are just a , but you have taken the path of spirituality as
taught in the Vedas. , next is real understanding of what the Vedas teach,
knowledge, wisdom , then , capacity to discriminate between
and , what is self, what is not self, what is permanent, what is temporary, this capacity to
discriminate is a higher quality, then finally you get the experience of , not merely you
discriminate, but in the end, you realize , yes I have seen god as SriRamaKrishna says, the real
type you can see in SriRamaKrishna, I have realized god, the one god in the heart of all, out of
that realization only compassion can come love can come, everything becomes purified thereby, so
your own experience, knowing god first hand, not second hand, and finally
, live in the consciousness of all the time, by working, by living with people,
or living alone, always you live with that awareness, that is the highest state. So having said
that, is added in the beginning, to get a masculine body, it is not enough to get human body,
but a masculine body, that is the only what you call note, that is not pleasing to us of the modern
Page 9

period, and without it this book can be easily lived, easily served, because it does not come again,
coming once, coming from the feudal times.

Having said this, the third verse is famous, quoted again and again, highly inspiring to every
human being who has felt that there is something higher to seek not merely eating and drinking,
that is the greatness of this third verse, SriRamaKrishnas disciples, in the atmosphere of devotees
have often quoted this verse so also the expounders of , quote this verse which says

Unique Graces in Life (verse 3)
Verse 3:



rare(to obtain) three verily this caused by the grace of the Lord
manhood a burning desire for liberation refuge of a great man of
wisdom

Three things are very difficult to obtain, if anyone has obtained it treat it as a grace of god, what are
the 3, first , to get this human body, because as I said, both and modern science
speak of the uniqueness of man. Man can understand, non-human species, can only have experience
of pleasure and pain. Man can have pleasure, pain and knowledge that is the uniqueness of man.
Knowledge secular, knowledge spiritual, man can achieve both, therefore, they said its very special
privilege to get a human body, in the last year I particularly quoted one verse, which
said that, the divine being projected this universe and projected so many beings also. Beginning
from ameba up to the highest all the various animal forms. He was not happy with all these
projections, or creations, because in none of them he can rediscover himself, in an animal body you
are buried in body consciousness, you can never escape it, only the human form, you can go body
consciousness and you cannot go beyond it also and realize the . And so the said
after so many experiments in creation the divine being projected the human form, and then he was
very happy, because in this human form he can rediscover himself.

,
That is verse, that in this human body, you can discover god hidden within you. In no other
body can you discover this truth, not even, ordinary knowledge you can get, got to take up this high
spiritual knowledge, so this human body is a special blessing. Suppose I have got it, that is not
enough, two more blessing must come along with it, and the second one is extremely important, what
is that, , - , desire to be free, that is very important and I may be a
human being, I may spend my time, eating drinking cheating people, robbing people and one day
dying away, I have done nothing. I have not done anything I have not utilized the human body for
which it is meant, many people waste their life like this, because that second privilege has not come to
them. I must be free, there is a concept of freedom in man, as I said earlier they are bundled, bundle of
Page 10

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






Page 11

Volume 2:
The beautiful idea, the more you think of it the more true it becomes. You feel its really true, you fell
you are not become man yet, as I often refer to victor Hugo, who said, we are not men, we are only
candidates of humanity. You have to strive; you have to achieve that real manliness. You behave like
creatures, petty people, mean minded people. Freedom has not come simply. By political freedom we
dont become truly free and that is the tragedy of free India. I put it always in sentence; unfree India
had more free people than free India. That is the condition today. So this importance of the reference
in , freedom, I must be free, I must be free.
*******************************************************************************
We had an introductory talk on and also studied three of the opening verses. The third
verse I said yesterday is a very oft quoted verse.

Three things are difficult to obtain. If at all we have got it take it as a grace of god. First
born as a human being, second desire to be free. Why this bondage? You want to break
away this bondage, like a lion that breaks away from the cage. That is the example given in many of
our books. But we need guidance. A rat enters into a trap, it can come out but it does not know how to
come out. Similarly, we also need help to come out of this bondage. That is expressed by the third
qualification . A Buddha comes once a while. A shankaracharya comes, a
SriRamaKrishna comes, they show us a way and that helps us for centuries together. Such a
does not come every day. But whenever they come everything becomes fresh, you understand
things correctly for some centuries to come. guidance from a great person a great
teacher. The example given by SriRamaKrishna - There are four types of people in this world says
SriRamaKrishna , , , and . means bound, bound and happy to be bound,
no interest at all to break out. Secondly struggling. Struggling for freedom. They feel they
are bound, we must be free, and that is a wonderful type. Third is who have achieved freedom
and fourth is a unique type who are ever free and never caught in bondage. We believe in s
those who are always free. SriRamaKrishna used to refer to swami as a
eternally free. He has to be tied in the bondage to do the work of the lord. Otherwise his mind is
always going into highest level.
He gives an example. When you cast a net to catch fish, SriRamaKrishna says some fish are very
clever; they never get into the net. They are called the s, ever free. But many are caught in
the net. Amongst the many that are caught some struggle to get out. They know they are caught,
they feel unhappy so they struggle. Occasionally one or two actually escape also. That is called the
and this is the - Those who struggle for freedom. But there are some fish SriRamaKrishna
says who are quite happy. They are contended within the net. They feel quite satisfied. They even
Page 12

bite the net and remain quiet there. No struggle at all to get out. They are called . The
bound souls. They are happy with their bondage.
Struggle, struggle and we shall achieve freedom. Because thousands have achieved spiritual freedom.
Why not we? So that is the hope that makes them struggle again and again to achieve freedom or
emancipation. According to modern neurology, nature evolved this cerebral system in man, to give
him the taste of freedom. The taste of emancipation. The exact word used in a book of neurology is
emancipation. Man alone can be free. This cerebral system has to be used to achieve that freedom. No
animal can achieve. They do not have this developed cerebral system. So freedom is a great word in
as I said yesterday and so we know we are bound, we struggle to be free. Then we need
guidance, then only we read these great books. When we read s or the Geeta, teachings of
Jesus or Buddha, SriRamaKrishna, we get guidance.
There is such a thing as bondage to this sensory system and this physical system and ego that is
here. But to break from this bondage and free and the whole book is going to tell us every inch of that
road towards freedom. As you pass through the verses, you will get the new vistas. It is exactly like
climbing Mount Everest. You start in the bottom then climb a thousand feet, beautiful view you get.
Then gain another thousand another thousand, when you come to the end of this book you will be
feeling like reaching close to Mount Everest 29000 feet. Then only one step more you are on the top.
All this is described in this book, in the 580 verses.
I thought I could finish all of them this year during 8 days, one hour a day. But I think it will be
rushing through. You wont be able to enjoy the beauty of the book. We shall be contended if we can
finish 100,150 up to 200 verses and take the rest next year. Because it is such a fascinating study.
So much knowledge we get. Knowledge of man, knowledge of human possibilities and a stimulus to
unfold these possibilities. And so Shankara continues the verse four.
Miseries of the unspiritual person (verses 4-7)
Verse 4:

having gained somehow human birth rare there too
masculine temperament complete knowledge of the scriptures whoever
for self-realisation shall not strive the foolish he indeed commits suicide
himself kills clinging to the unreal
Somehow having got a human birth and that too a masculine body. Yesterday I referred to this. One
thing becomes clear in our history and now modern history. Whenever political conditions become
Page 13

chaotic, whenever foreign invasions come, whenever there is too much of crime in society, people suffer.
And women suffer more than anybody else. In India therefore when the foreign invasions were there,
chaotic conditions were there, womens freedom became curtailed. In response to a particular social
situation at that time. Unless you are free you cannot be seeking all these things going on here and
there. That must be the reason why Shankara says here, in these conditions a masculine body is
easier to achieve this freedom to search and obtain the highest thing. When we see in America today,
there is so much of crime. So that many people cannot go out in the evening. After 7 people wont
like to go out in New York. And especially women. Crimes against women are so many, so that
freedom becomes restricted and we are tied down in the house. So a little opportunity to go, men also.
But women suffer more in such a chaotic state.
As I said Shankara himself has a greatest respect for women and he worshipped the divine mother of
the universe. So and his respect for his mother was tremendous. So this must be due to the prevailing
social conditions. In our societies, because of this crime situation, if any meeting takes place
after 7 audiences will be very few, just a few ill come and that too less women. Thats why an
American wrote, he was a police officer. He wrote a book when I was there in 1968, I came across that
book saying formerly free people used to move freely in the streets and criminals were behind bars,
behind doors, within the house. Today free people have to be tied down to the house, criminals are free
moving about here and there. That is the bad situation in our own Delhi. We have lot of crime. We
cannot go freely out, as you like.
But the healthier society is described in . What is the nature of social health and well-being.
And then comes a beautiful verse, I think it was Bheeshma who says this.


If a state is well governed, women fully ornamented, unsupported by male members, can walk freely
through the streets and lanes of that country. That is the test of the healthy of a society. Our society
is far far away from that state. But it will come. When people understand this higher dimension of
human destiny. Beyond the body, beyond the sensory system with the divine spark even unfolds
even a little, self-restrained becomes natural to us. Self-controlled, self-disciplined then we become to
peace within and peace without. This is a healthy state of society. All education and religion must
help us to evolve such a social order. At present it is not there in India. Increasing crime, only because
this great ideal of mans spiritual growth, ethical awareness, moral awareness is not stressed. Only
stress is on making money and having the best of pleasures and comforts. If I take drugs, I must
have drug at a particular time. If I dont have it, I will rob somebody I cannot escape it. There is no
check on these outgoing tendencies. In this book you will read plenty about these matters. How we
can create a healthy society. How we can unfold our divine possibilities. How we get tempted and fall
down and commit crime for want of this inward strength, spiritual strength.
Three types of strengths are mentioned.

, muscular strength. intellectual strength

spiritual strength. All are strength but the last one is supreme. A little of that
must come to everyone from childhood onwards. Then we can have a happy welfare society. So he
says here , Somehow having got this rare human birth and
Page 14

and a masculine body, you have studied the Vedas. Plenty of scriptures you
have studied and yet foolish man who does not strive to attain spiritual
free, spiritual liberation, who is he? What is he? He is a suicide. He is the one who commits suicide, he
says killing oneself is called why being attached to unreal
things he kills himself. He commits suicide as it were. Not suicide of the body, suicide of the soul.
So far as man is concerned, death of the body is not so serious as death of the soul. Destroying the
soul of a man, that is the greatest danger. Such people commit that kind of suicide again and again
says Shankaracharya here.
And in the , Isha , also you get the same idea . And shankaracharya defined it
. He is called a suicide because
through attachment to unreal things he neglects the self that is within. Attracted by thousands of
things outside thereby he commits suicide as it were. That is the language used and today we can
say millions of people commit suicide every day. That is the nature of suicide. What said
writing in a letter. None lives except he or she who lives for others. The rest are more dead than alive.
How many millions of people are dead today from that point of view to give them like is the purpose of
books. Such as this. They are deluded. They commit blunders crimes they insult humanity. They
must be educated they must be roused from that delusion. Thats why referred to as
meant to dehypnotize people. We are already pre hypnotized. Suppose I am a criminal I am
hypnotized. They I commit a crime; if I knew my nature and the nature of others then I will never
commit a crime. So means DE hypnotization. People are hypnotized and thinking I am man,
I am women; I am rich, poor, black, white, all these are hypnotization. We must dehypnotize man.
Here you can see the whole subject as DE hypnotization of already hypnotized people, million and
millions of them. attachment to unreal things makes him
destroy himself. Then again he has repeated
Verse 5:

than this who indeed is fool whoever in the real end of his
(rediscovery of Self) neglects rare human body having gained
there too masculine qualities
Is there a greater fool than the person who, having got the rare chance of a human birth and there too,
the masculine qualities of the head and heart, falls short in his efforts to realize his own highest good?
Who is a greater fool than this person who having got this rare human body does not put it to good
use. He is attached to unreal things. He becomes selfish, self-centered and that is spiritual death. He
is a fool says shankaracharya. He may think he is intelligent, but we know he is a fool. Just like it
was my colleague who said a Socrates dissatisfied and a pig satisfied, who is better. The pig thinks
Page 15

he is better, but the pig does not know the other side of the question. Socrates knows what the pigs
enjoyment is and his own enjoyment is. It is something higher, so in English we say a Socrates
dissatisfied is better than a pig satisfied. So human beings can be satisfied, killing people
murdering people robbing people and enjoying pleasure comfort and getting their grand. They think
they are grand, but they are not. Life is empty. This book is going to tell that his life is empty with
all the bullness. That is the greatness of . It is called the lion roar of . that
is the language used in our literature. When the lion roars all the foxes fly away. That is the nature
of this philosophy. Strengthening purifying rational you can question the nature of .
Verse 6:

Let people recite or quote the Scriptures let them perform sacrifices to gods

let them perform rituals let them worship deities

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

let them do so
many rituals. or worship various deities. without
realizing the unity of the self that in you, in me and in all there is only one infinite self. They are
all one in god that knowledge must come, without it, you may do all this, for 100s of Janmas but still
not liberation is going to come to you. a s hundred years you may go on doing it,
s hundred years means a number with 24 zeros. That is the nature of the s age as they call
it.
So next sloka says, quoting rather referring to a beautiful passage. In the

where a
dialogue between Yagnyavalkya the great philosopher and his wife Maithreyi. Yagnyavalkya
Page 16

wanted to renounce this world and he told his wife Maithreyi and Kaatyaayani. I have plenty of
wealth, I want to renounce everything. I will divide this money between you two this wealth, so I shall
go. So Kaatyaayani was satisfied with the wealth but Maithreyi said what shall I do with this
wealth, can I become immortal, can I become free with the wealth that you give me. No. Wealth
cannot make you immortal; it can help you to live a decent social life, civilized life and nothing
more. Realization comes only through renunciation. Through not through . That is the
language of the . So she said what shall I do with the wealth which does not help me to become
immortal, throw this away, teach me how I can become immortal. Then comes a beautiful discourse
from Yagnyavalkya to Maithreyi where this idea comes.
Verse 7:

of immortality not hope is by wealth thus indeed the

Scripture says works for liberation not being the cause clear
hence
It is clear that liberation cannot be the result of good works, for Sruti itself declares that there is no
hope for immortality by means of wealth.
The or the s say that the immortality cannot be gained through wealth. Accumulation of
wealth cannot make you immortal.

even the very desire for

immortality wont come attached to wealth. Therefore it is clear that all the actions that you do will
not help you for this achievement. go on ritual go on doing this and that, I
shall be free NO. You must get that illumination that knowledge. If you can squeeze your actions
and produce knowledge out of it then it is good, otherwise they are just actions only. Just like a bull
going round and round the chakki and you will get the oil and bull goes round. It gets only little
grass and nothing else. This is the example given. . Therefore the
next sloka says
Means of wisdom (verses 8-13)
Verse 8:

Page 17

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

this truing of mind to the senses to the external object

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

pleasures coming from external objects; you

must be able to say no to them. Otherwise I will be just a slave then that is a negative path.
approaching . train your mind in what teachings he
gives you bring peace to the mind, bring strength to the mind that is the wonderful discipline you
have to undergo yourself.
Page 18

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

(one) should lift up by oneself (one's own efforts) one's self drowned
in the ocean of change the state of yogarudha having attained
through devotion of right discrimination
Having ascended the path of yoga through continuous and right discrimination, one should lift
oneself from the ocean of change and finitude wherein one has come to be drowned.
Raise yourself by yourself, you have become sunk in this mire of worldliness; now lift yourself up by
yourself. we are become drowned in this samsara ocean,
worldliness ocean. Raise yourself from it. That is the language. Geetas language is raise yourself
by yourself, dont let yourself down, for you are your own friend, you are your own enemy. When
you discipline the psychic energy system and refine this energy then you become your own friend. If
you dont do so, leave it crude you become your own enemy. So here he said
how? climb the steps of yoga and reach that level.
Wonderful, that level of enlighten reason is like climbing slowly building up your spiritual
strength. Step by step, step by step, that famous Ayyappan temple in Kerala Shabarimalai, eighteen
steps highly symbolic, step by step, step by step, then reach the sanctum sanctorum. So, life has to be
lived by raising step by step to higher and higher levels. This human consciousness now functions at
a sensory level. Raise it a little higher a little higher, so raising consciousness level is a great
technique today in psychology. I am peace-less, because my mind is at a particular level. Raise a
little higher peace will come. I am selfish consciousness is a particular level conditioned by the
sensory system. Try to raise it a little, a little, step by step, step by step.
So , is a word used in the Geeta, when the mind is free
from all the pulls of the senses from here and there, that man is a . Who has climbed to the
level of that is the meaning of established in the state of yoga.
through steady devotion to true knowledge. What is true knowledge we must
constantly practice. What is knowledge of truth? Then slowly we shall raise on that level of yoga.


Page 19

Verse 10:

renouncing all actions for the liberation from the bonds of life
may efforts be put forth by the learned the steadfast or wise men in the
practice of rediscovering the Self remaining
May the wise and learned man give up all actions motivated by desires and start the practice of
realization of the Self and thereby attain freedom from the bondage of birth and death.
Those who are wise and learned they must strive to achieve spiritual realization.
all self-prompted actions, self-centered, selfish actions, renounce them. Any action you do
must be for the good of all, ethical moral that is how the mind becomes purer. Mind becomes lifted to
the level of from and . with a view to achieving
freedom from worldliness. go on struggle means struggle is a continuous
struggle. It is not easy. Like climbing a mountain it is. People think religion is easy. Nothing is
easy. Even making money is not easy. You have to work hard. Cheap methods cannot bring us
money. Knowledge also cannot come by cheap methods. Of course we have got easy method of
getting knowledge by copying in an examination. Cheap knowledge, everything is cheap. But you
dont get knowledge at all there by. So he says struggle struggle, struggle the
heroic and the intelligent person will not try to get things cheap. He will struggle, a wonderful idea.
by getting established in this remarkable discipline of knowledge of the self.
Let me know my true nature, let me discipline my body, my mind, my senses and turn a little
energy towards the inner side, to discover what is my true nature. That little by little you can achieve
that spiritual strength that , from we raise to . Then we are free nothing can
shake us thereafter.
Verse 11:

of the mind for purification action not at all for the attainment
of the Real the attainment of the Real through discriminative analysis not
in the least by crores of actions
Actions help to purify the mind but they do not, by themselves, contribute to the attainment of
Reality. The attainment of the Realis brought about only by Self-Inquiry and not in the least by
even ten million acts.
Page 20

Says that is it for the purity of mind that work is prescribed. It doesnt give you directly realization.
Work is a physical act but the attitude of the mind behind the work must be pure. Then only you can
attain spiritual realization. So to purify the mind work is prescribed. not for actual
realization. Achievement of knowledge of truth comes to you through
discrimination . - these are the same. and not through crores
of actions you do. You are not going to get anything at all. Plenty of actions you can do, unless the
mind is handled mere action will make you mechanical and nothing else. A machine doesnt become
wiser doesnt get knowledge at all, man is also like a machine, that wont do. Knowledge must come
along with work.
Verse 12:

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

of the Reality the conviction is seen by enquiry on the lines of
the salutary advice of the wise not by sacred baths not by giving charity
not even by hundreds of pranayamas
Page 21

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

Upon the qualifications of the seeker depends ultimate success(the fruit
of endeavours) essentially means such as place, time, etc. are
in this auxilary conveniences
Ultimate success in spiritual endeavours depends chiefly upon the qualifications of the seeker.
Auxiliary conveniences such as time and place all have a place indeed, but they are essentially
secondary.
Success primarily depends upon the candidate. Time, place circumstance, these are auxiliary and not
primary. Primarily, are you fit, have you the desire for knowledge, that is most important thing.
Just like creating a tree, you take a seed, put it in the soil then add water manure etc. If the seed is a
living seed it will assimilate all this and grow into a tree. If the seed is dead all this water and other
things are no use to it. So the most important stress must be on the candidate, on the student on the
seeker. Help and other things are secondary. This is primary, so are you an
are you a capable person, devoted to the particular cause, then everything will be alright.
, time, space, conveniences they are only s auxiliaries only first this
and then other things can help you. Therefore


Page 22

Verse 15:

Therefore enquiry must be made the true seeker of the
reality of the Self after having duly approached the 'Ocean of Compassion' the
guru the best among the knowers of
Therefore, a true seeker of the Self should proceed with his inquiry after duly approaching a Master
who is established in the experience of the Self and who is an ocean of compassion.
Therefore we must discriminate; we must try to exercise our mind, what is truth, what is untruth,
what is right, what is wrong, this discrimination. This kind of must be undertaken to
understand ones own true nature . by approaching a who is
an ocean of compassion . Not only so who is the best amongst the knowers of
. also must be a man who knows the truth, and then only he can help me. He himself is
ignorant, how can he help me, therefore we must take care to see that the is capable of
communicating knowledge and also he is compassionate. He doesnt self-knowledge for money. In
India religious knowledge is never sold for money. Only in modern times we find lot of money
coming into the picture, for selling of religion. Then what kind of student you must be
Verse 16:

(a man of) acute memory a man who is learned capable of clear
analysis and of arguments for and against a fit person for the knowledge of
the one who has the above characteristics

One who has a keen memory and can argue for the scriptures and refute arguments against them, is
fit for receiving Atma- or the knowledge of the Self.
Who is the fit candidate for spiritual striving and realization? This is the word in Sanskrit.
he must have intelligence a person who is a . with some knowledge also.
he must be able to argue pro and con. You must be able to stand the test of people
trying to test you. Somebody says soothing I get upset. That should ne not be you may say I can
argue with you against it for it according to the truth of the thing. This capacity you must have.
Page 23

Otherwise you go somewhere somebody says something your mind is completely confused. That
kind of people that kind of Confucianism will come in your mind, nothing else will be there. So the
word is used here you must be able to argue for it against it so that you are an
intelligent person. Nobody can dupe you. Duping is possible because I am a fool. I should not be a
fool. I must be intelligent. This is a serious path. That kind of emphasis is laid in the of
. For that kind of a candidate who is , power of discrimination not that you should have
it 100% when you start it only 5% and we build it up, build it up..
Verse 17:

a man of discrimination of detachment etc endowed with
qualities like calmness etc with a burning desire for liberation only indeed
qualified to enquire after the Supreme Reality is considered

He alone is considered qualified to enquire after the supreme Reality, who has discrimination,
detachment, qualities of calmness etc., and a burning desire for liberation.
a measure of detachment from sensory life, we are deep in it. That kind of search
cannot come, a sense of detachment has come. Yes I see, this is quite possible. Very ordinary there is
something higher to this. Slowly start in searching for the higher. Mind becomes naturally
spontaneously withdrawn from things that are lower what you call a joyous renunciation.
Spontaneous renunciation, dont eat dont say when you are thinking of higher things, attachment
to these things vanish automatically. That is the type of positive renunciation taught in .
Simply, dont do dont do, that does not say. You dont do that, do this why? Because you will get
something better something better. That kind of renunciation is advocated in Geeta, s and
books and now in this . we must have this six fold
qualities - - - - . All this will be explained one by one in this
book. is control of senses. control of the mind, discipline of the mind. he
who has a measure of this kind of self-discipline, such a person alone can take the first step in
spiritual striving and ethical and moral striving. Such a such a candidate who is seeking
or freedom alone is fit for . Enquiry into the nature of god. Nature of .



Page 24

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

Means for attainment here four are prescribed by sages
only in the presence of these proper attunement to the Goal in whose absence
(the attunement) is not gained
Great sages have spoken of four qualifications for attainment which, when present, succeed in the
realization of and in the absence of which the goal is not attained.
Elsewhere in other books of especially in Shankaras own commentary on the Sutras it is
mentioned, four qualifications are necessary for one in search of spirituality -
. - Wise people have said it If you have those qualifications
then you will be able to establish yourself in truth. If not it is not possible at all. Just like any
scientific research, certain qualifications are essential. Take an average high school student put him
in the post graduate research, he will be absolutely useless there, certain qualifications are needed to
come up to that particular level. Similarly in this wonderful research for or the infinite nature
of man we need four qualifications. What are they? Will be said one by one and explained and
defined also in this book.
Verse 19:

In the beginning, first discrimination between the Real and the Unreal
is counted freedom from desires for the enjoyment of the fruits of
actions here and hereafter (iha and amutra) after that the six great
qualifications like calmness etc a burning desire for liberation thus indeed clear
(While enumerating the qualifications), first we count the ability to discriminate between the Real
and the unreal; next comes a spirit of detachment from the enjoyment of the fruits of actions here and
hereafter; after that is the groups of six virtues beginning with calmness; and the last is undoubtedly
an intense desire for liberation.
Page 25


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

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

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











Page 26

Volume 3:
Verse 20:

The real the phenomenal world unreal thus this conclusion
a firm conviction that this conclusion as discrimination
between the Real and Unreal

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

. A
floating verse tells us as if death is holding you by the hair, with that feeling practice . Practice
ethical and moral values, because any moment things will go. Thats why this wonderful idea, what
is true, what is not true. The one remains the many change and pass that is Shelly the British poet,
striking a vedantic note, the one remains the many change and pass. SriRamaKrishna said zeros
have no values, but put one behind them then they get value, like 1,10,100,.every zero adds value.
But take 1 away the string of zeros has no value. God, then the world, then the world has a value,
take god away, the world becomes zero. . Shankara comments
in Esha , take the away from the universe, universe becomes a zero. Take that field
away, particles become zero, without field how can particles have any reality. These are all common
language, in our modern physics, in our own vedantic way of treating subject of reality. Then
is said. Renunciation of desire to enjoy fruits of pleasure etc., here and
heaven that should not be.
Page 27

So here this world as you see it, is not true, it passes it goes away. But if you
can see god behind it then it is true. Thats what said. This world is true, why?
Because behind it is god. I recognize it. Once you recognize god behind the world then the world is
true, its not at all false, but as it is, with your senses it is just false. It perishes, every minute as
your body also is perishing every minute, therefore this is called . Thats the
beautiful idea. Then what is what is called renunciation of enjoyments in heaven or in the
earth.
Verse 21:

that is detachment the desire to give up those seeing, hearing,
etc from the body of a mortal to the Creator indeed which are transcient
in the objects of enjoyment
The desire to give up all transient enjoyments gained through seeing, hearing, etc., and also
experiences gained through equipments ranging from a mortal body to the form of Brahma is called
detachment.
All objects of enjoyment from this body up to the the creator, these are all objects of enjoyment.
is also a status, you do good work, you become a . Just like in our political life, you do
something you get status. Governor of the state, temporary just five years. So also is few years
he is there and another man will come there. These are all status, so this attachment to status must go
from body up to that state. These are profound ideas of , which are echoed in books written by
western writers today in Yuns book Modern man in search of a soul, he says there, constant
running after status achievement, will destroy a mans integrity. He must develop his own inner
life. That must be also considered as an important work by man. Only status external, external,
external, here he is saying that same thing.

Complete renunciation of desire to enjoy any such status beginning with human status to
status complete sense of renunciation. I want the truth, I dont want all this status, pleasure and etc.
That is called , renunciation.

Page 28

Verse 22:

Having detached from the chaos of the sense-objects through a process of
observation of their defects

again and again in one's goal resting

constantly in contemplation of the mind calmness it is said
The tranquil state of mind when it rests constantly upon the contemplation of the goal after having
again and again detached itself from myriad sense objects through a process of continuous
observation of their defects, is called Sama.
Now comes the six virtues, six treasures a human being can have. - - -
. is defined here. These are all fine definitions classical people quoted in all their expositions
of spiritual life.
This human mind has a tendency to run out. Every time something attracts it, it runs out, it runs
out. You have no say in that matter. It goes on its own, that should stop. It shall go only when you
want it not otherwise. Hence this discipline of mind and keeping in its own state, not allowing it to
go as it likes outside, that state is called . Here it means perfect self-discipline.
The mind goes when I want it to go and not when it wants to go by itself. When you want to ride a
horse, the horse will run about here and there, you are under control, then the horse enjoys, you become
a victim. So also, the mind takes us here and there, you need to control mind. You do a crime,
tomorrow delinquency, day after tomorrow bribery and corruption. The mind does everything, there
is no say in that matter. There is no there. comes when a mind obeys you. What a beautiful
concept of human development. The mind is your servant. Mind is an obedient servant to you. Then
you make it so, then everything is fine.
In a latter verse he will say who ever has purified this mind and controlled it, to him freedom is like a
fruit in the plan of ones hand. So palpable freedom becomes. Today man is not free, he is dragged
here and there. A little temptation I fall down, just like a little wind the tree falls down. Why ? It has
no root. It is shallow rooted. Man also is shallow. He is rooted only in the physical system.
Everything attracts him and he falls down. We are seeing all over the world today, this kind of
weakness of man inwardly. Outwardly, he is very fine, something is wrong within him.
So begin with this wonderful quality . These are highly praised in our songs in our hymns etc.
let the mind remain in its own state, let it not run about at what we shall make it
go, when we want it to go. That state is called . Then next is .


Page 29

Verse 23:

from the objects having turned back placing them in their
respective centers of activity the two kinds of sense organs that self-control
is declared freedom from the influence of external objects

of the thought-
waves this self-withdrawal the best
Steering both kinds of sense organs (of knowledge and action) away from their sense objects and
placing them in their respective centers of activity is called dama (self-control). The best uparati (self-
withdrawal) is that condition of the thought-waves in which they are free from the influences of
external objects.
This is called , is called self-control relating to sensory system. is with respect to the
mind. Here are the five sense organs of perception. Five sense organs of action. All these 10 organs
should be kept in their own respective areas within the system. Whenever you want them to go they
will go. They themselves should not go whenever they like. But how does crime arise. The senses run
after things without your control after it has done the mischief only you come to know it. Then you
become a criminal. So that this control is absolutely essential. So that is called .
There is a beautiful verse in the word and . In Sanskrit means inebriation. You
take wine you get inebriation. That is called the opposite of . So reverse you get , reverse
you get the beautiful word.
Three inebriations are there for every human being, says that verse in . Says inebriation
coming from birth and pedigree. Do you know who I am; that attitude. Thats all inebriation. Then
money, then power all these are inebriations. For whom, for a non-edifying person, undisciplined
person. But those who are well disciplined and cultured, they become and no more . In that
verse - . A man gets a little knowledge he becomes proud, very
proud. Do you know who I am? That attitude because he has not digested that knowledge.
should make you humble, language in Sanskrit . Real knowledge
must make you humble. What a beautiful idea. SriRamaKrishna said when the paddy is ripe it
stands alert; when its ripe it falls down. What a beautiful example. A man is ripe in wisdom, he does
not stand erect. He falls down, with a respect to everybody, with Sense of humility. That is called
natural .
Page 30

see evil in that running after things. The eye goes after this, ear
goes after this. There is trouble, check them, control them. Let them not take command of you. That
is all . So, three inebriations are there for man, said the verse , wealth, new
wealth particularly, old wealth is better. New wealth is new rich people, proud, vein, crude all that is
coming from new wealth. Meaning, thereby instead do his digesting the wealth; wealth is digesting
him all the time. That is first and second, . Third is , pedigree.
That is also a big inebriation. to the uncultured and unrefined these are
inebriations. But these very things become highly digested by a highly cultured person.
to the to the mahatmas they all become , means they perfectly control them.
Plenty of wealth he may have but his head may not become proud. He may have high pedigree he will
not misbehave at all. He may have high knowledge, he will be very humble. That is called .
The great people are able to digest all these things. But the small people get digested by all of them.
So, is a great quality which every civilized community must develop. Without that there is
no culture and civilization.
is absolutely essential and they always go together , always they say control of
the senses, control of the mind. This is the subject now being investigated in modern neurology.
That here in the body of man, there is a tremendous discipline within the body which nature has done
for you. What is that discipline? Homeostatic condition. Your temperature remains constant, no
fluctuation. If at all it fluctuates it restores itself automatically. Similarly, the composition of your
blood, iron oxygen all these things whenever you work its disturbed and the body restores it to
equilibrium. This built-in equilibrium within the body is called homeostasis in neurology and
neurologists say this nature achieved in the later mammals and finally in man also, a physical
homeostasis, nature has achieve for you, a built-in equilibrium. Now you must get a mental
homeostasis by your own efforts. That mental homeostasis is what you call and . A built-in
equilibrium, what a beautiful concept, something comes and disturbs the mind, mind immediately
becomes calm, but its own nature. You have trained it, so also the sensory system. So that is why
these two virtues are highly commended, for anyone who wants to develop ethical sense, moral sense,
humanistic impulses, a concern for other human beings. All this will come only, with this basis of
and . Ethics, morality all this depend upon this wonderful self-discipline. Not somebody else
discipline me, like a teacher with a rod, policeman with a batten. No! I discipline myself. Just like we
discipline a river, by putting a dam and getting channels out of it. What a beautiful service that
river does thereafter, but when its not done, its floods will destroy houses, property. Therefore, we
train the rivers but we hardly train this psychic energy that is within ourselves. That is what you see
in India today. All sorts of indiscipline, violence, crime everything going on. Why? We have never
done training of the energy within us; we are doing lot of training physical natures, energies. Now it
is time we also turn our attention to discipline that energies that are within us. That whole subject is
known as and .
*******************************************************************************
Friends! Yesterday we were studying the verse 22, 23 and 24 dealing with and . This great
concepts and terminologies become brighter and more relevant when you put them in the context of
Page 31

modern science. Particularly, the study of the brain and the nervous system. A development of
higher brain in man.
Yesterday I referred to the homeostatic condition that nature has built in for all of us in our body.
Everything is kept in an equilibrium without your effort. What is its significance, one of the great
neurologists of Bristol K.Walter says For all mammals all homeostasis meant only survival but for
am it means emancipation. Its a wonderful sentence. Man is put on the road of achieving freedom
by this homeostatic condition because its this condition that helped to develop the higher brain in
man and that is the greatest gift that nature has given to us.
500cc in a chimpanzee, we have 3 to 4 times more than that. That is the great gift nature has given.
But most people never use this higher brain at all. They are busy with survival, which nature does for
you, without your effort. So that you use this higher brain for survival is not all commended in
neurology. In fact, one sentence K.Wlater says, By relegating the medial tasks of the body, like
maintenance and survival, to the lower brain, nature releases the higher brain for purposes greater
than mere homeostasis. What are these purposes, freedom, you can be free. That is the theme of
. How to take this man, put him on the road of freedom with the equipment nature has given to
you. This wonderful body mind complex, we must know how to handle it. Then something great will
happen.
As a single book, giving a profound insight into this subject this Viveka Chudamani is supreme. Its
study of man in depth. What are the possibilities hidden in you and me. We must discover this
truth. The equipment given to us by nature must be properly cleaned and kept fit and fine. Just like
a workman keeps his tools in good condition. If he is a carpenter, his chisels all sharp and in good
condition, similarly, also doctor a surgeon all his instruments must be in good condition. Man must
do the same with regard to this more efficient and beautiful instrument. This body mind complex.
That insight we are getting here step by step. Several of the statements in this book may refer to men
and women of highly evolved type, a monk, a man who has realized the . Such words you will
find here but understand that it has profound reference to all of us, wherever we are. They have gone
far away, far ahead, we are far behind. But equipment is the same. We can also start our journey.
First step, second step, third step that is how we have to understand s, Geeta, and this
. So many high ideas come there. They are so high, what can they relate to me. I am so
ordinary. It is the high people who are once ordinary. They did not come high at the beginning. They
evolved and today world is evolution, are you evolving. Nature has evolved from the cosmic through
the organic to the human level. But now nature does not do it for you, you do it yourself. The vested
evolution is in your hands. That is the uniqueness of man. For that nature has given us this
versatile organ, the cerebral system. You can now give a shape to your life. In no other literature will
you find this beautiful idea, put in such cogent convincing language as in the . And in this
book you get it plenty, evolution is the word. Nature has given you this tremendous organ; utilize it
to carry this life energy to the highest level. What is that level? Absolute freedom and absolute
fearlessness, that can be achieved here and now in this very world and in this very body. These ideas
will come plenty, when you go through these 580 verses. These lessons are intended to stimulate,
study and thinking our country has neglected this great subject, since independence. Earlier several
centuries we never know this scientific aspect. This spiritual aspect of this philosophy we lost
ourselves in a few rituals and running after magic and miracles. We ruined this whole country
thereby, but in this period we can do some great wonder. Human development. This average human
Page 32

being can develop, can grow in stature and expand in love and sympathy and become a big man what
we call in Sanskrit . We can all be s. Why only one . The whole of India has
got only one . All can be s. expansion of consciousness. Thats what you
will get through this study. When consciousness restricted by body mind complex its small and
petty. That is called ego within us. When you release it from this restriction it expands, it grows
sympathy understanding love compassion. What a wonderful picture of human development,
human growth, human evolution. It is human evolution that is being studied here. Where shall we go
from here, shall we go on eating, drinking again eating and gain drinking and one day
we are taken in possession, only when you die we realize that too you dont
realize those who carry you realize. . In north India when dead bodies are carried
they recite this. If you had known it a little earlier how nice it would be, that is why there has been so
much of what you call small mindedness, cheap mindedness in our search. Today with this
scientific background, strong rational background, we can take up this question on a rational basis
and build up the manhood and womanhood of this country. Physically strong mentally alert with a
scientific frame of mind and deep human values. Ethical and spiritual values that growth that is the
theme of this book. When you go deeper and deeper every step is mapped out. That is Shankaras gift
among other great gifts he has given to us. This wonderful . Those who know Sanskrit
can enjoy the beautiful Sanskrit. A master of Sanskrit shankaracharya. A twist and turn of
phrase, so much meaning will come; in other books also you will find the same thing.
So two virtues we studied among the six. What you call the six treasures . Bank account
is called physical you can purchase motorcars, refrigerators, fine dress, plenty of food, all that
you will get from that bank account. But there another account within, that treasure that you develop
in yourself. Thats called the . Six treasures, first discipline of the mind two
discipline of the sensory system. They must go together. One is connected with the other.
Third is being said now, the withdrawal of the mind so that it remains within itself and it
goes out when it wants to go out. Nobody can pull you out. If a policeman puts you out of the house
what does it mean? You are not free, you have done some crime, but when you go out yourself you are
free. In this way the mind must get the capacity to remain where it is. Goes out when it wants to go
out comes back when it wants to come back, then only you are free. Otherwise we are all prisoners in
the jail. They have no freedom to come out they have no freedom to come in, they are bound. That is
our state today. So the third quality is called . And it is defined in a brief sentence.

This is supreme or the best , by which this human mind and its various modifications of

s
do not run out inspite of yourself, without your sanction, that is called .

means mental
modifications. Whenever I see an object some modification takes place in my mind, that is called

just like put a stone in a lake there is a wave that wave in the mental lake lake is called

. Its control is the purpose of yoga. All spiritual training is meant to control this

. In no
animal is this control available so soon as it gets an experience mind is thrown into a wave, it has no
Page 33

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

This is the supreme best .
Then comes wonderful definition of a capacity for endurance. He who endures, he alone will
survive. A little trouble came, you fell down, then you have no hope of survival. This body system
has been built with some strength within it, so that we can survive, even difficult situations.
Similarly, the mind must have the strength to face difficulties, obstacles and remain strong and
steady, that quality is called capacity for endurance. Somebody scolded me, I became
sorrowful, grief stricken, I commit suicide, no endurance at all, so tender like mimosa podica plant,
you just go at it, it goes like that. Man should not be like this, a power of endurance is necessary.
So what is the most perfect classical definition, you get in this sloka
Verse 24:

Page 34

Endurance of all sorrows without struggling for redress or revenge
free always from anxiety and lament that as forbearance is
proclaimed

Titiksa or forebearance is the capacity to endure all sorrows and sufferings without struggling for
redress or for revenge, while always being free from anxiety or lament over them.
So many experiences come to you, joy, sorrow, success, failure. Things which you can control, you
control. But things which you cannot control have the capacity to bear it. That is the language.
enduring all sorrows and grief and sufferings in life. I I am not going to
take any retaliatory action to remove it. I shall just bear it, the capacity to bear and when you bear
then you should not have complain in mind. Bear with sense of joy. Thats called
without without . You may endure, inwardly you are feeling miserable, you are feeling
very very unhappy, there is no there. Its just like a man who fasts on an ekadashi day all
the time when bell rings he feels miserable. There is no virtue in that ekadashi fasting. When you
take a fast do it with joy. Similarly, without without .
that is called endurance. The endurance is essential in human life. How many
experiences come to us, some are trying to pull us down, but want steady, we stand steady, that
capacity must be developed.
Swami gives a fine example of in his book on karma yoga. A mosquito on the
horn of a bull. After sometime, it felt little whams of conscious, why should I trouble this bull. So it
told the bull, Mr. Bull I am sorry, I have been troubling you all the time. I am going away. I am not
going to trouble you anymore. What did the bull say? No mosquito, continue to sit there, doesnt
give me any trouble at all bring your whole family and sit there. That is when you have a
heroic strength you are able to do endurance. Somebody abused you, it doesnt touch you at all that
is an endurance. No somebody abused me, I go on thinking about it, he abused only once but
thinking of it I inflate it into a big thing. He has forgotten, I cultivate all the time misery. I become
my own enemy. There comes the need for . I can stand it, I can stand it, that capacity
.
Then what is . One of the great qualities mentioned there means faith. Faith means not
believing in everything. has got great meaning in Sanskrit. First it means faith in oneself.
Then faith is the infinite energy hidden in me. Faith in others as well. Then only you can have
happy into human relationship. here is defined by Shankaracharya in a very precise definition.
Verse 25:

Page 35

of the scriptural texts of the words of the preceptor
understanding readily the exact import (of the above) that (as) faith is told by
the wise by which the Real could be gained

That by which one understands the exact import of the scriptures as well as the pregnant words of
advice of the preceptor is called sraddha* by the wise; by this alone does Reality become manifestly
clear.
The conviction that what says, what science says whether it is physical science or science of
spirituality as a science it tells us something, I must have the conviction that it is true. I must
develop that capacity to reach it to the truth level. not merely believing, believing
it is true. That is the tremendous, spiritual and mental discipline. that is called .
by which you can realize the truth. Through such you can realize the truth.
If you go to fish in a lake, you must have some knowledge that there is fish in the lake. Otherwise
there is no fun in going to fish in the lake there. If you know in advance, there is no fish at all, what
fun is it to go and fish there. You know there is fish; wait and you will get it. Similarly, there is
truth, I am in search of it, and here is the teacher says so, or great s say so, there is a divine
truth hidden in me then I went into it and try to make it true by realizing.
Thats why Thomas Huxley collaborator of Darwin said, in the last century, the greatest thing that a
man can do in life is to be able to say and feel, that what I believe is true, its not enough to say I
believe. Any fool can say I believe, man of high conviction alone can say I believe it is true. That is
the definition given to here by shankaracharya. the work of the and
. , try to understand it as truth not just a belief. That
means you have to exercise lot of your own thinking. Your own rational thinking.
good people have said that, that is called by which by which you can realize
the truth. In science you will need . In spiritual life you need . All high development needs
this behind it. Then what is called this , calmness, steady mind, there is another virtue
what is the definition?
Verse 26:

Always engaging of the intellect in the pure self in all conditions
that one-pointedness thus it is said but not curious
indulgence of the mind
Page 36

Samaadhana or one-pointedness is that condition when the mind is constantly engaged in the total
contemplation of the ever-pure ; and it is not gained through any curious indulgence of the
mind.
is not the constant modifications of the mind, constant gyrations of the mind that is not
. Fix the mind in that highest truth . is always fixed on that
. in that pure consciousness which is the nature of . always
that is , not this constant jumping about of the mind
like a monkey. That is not what is needed. That steady mind is needed; all this will come by a long,
long practice. We have the capacity only we must invest our energy in this particular direction so
that we can grow inwardly spiritually ethically and morally. Then what is .
was also mentioned. Desire for or freedom that is defined.
Verse 27:

From egoism to the body bondages imagined due to
ignorance by the knowledge of one's own real nature to be free desire
(is) mumuksuta
Mumuksutva is the burning desire to free oneself, by realizing ones true Selffrom all bondages
from that of egoism to that of identification with the bodywhich are bondages imagined due to
ignorance.
To liberate oneself is called . The desire to liberate oneself. Thats called desire for
liberate from what, when you say liberate, it means liberating from something, that something is
mentioned in the first line.

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


Page 37

Verse 28:

Even though it (the mumuksutva) is slight or mediocre by calmness of
the mind, etc by detachment by the grace of the preceptor that this

increased produces fruit
Even though slight or moderate, this longing for liberation may bear fruit through the grace of the
Guru and through detachment, calmness of mind etc.
This desire to be free may be in the beginning very ordinary, thats a mild attitude only.
But it can be cultivated, it can be strengthened. So it says three types of .
Very very dull is called , middle size is called, is the supreme best. These are the
three. and can be trained to make it . How? By the of the as well as by
practice of these virtues mentioned earlier , - Etc. By these practices this
, Desire to be free, in the beginning is very torpid, very very low in energy, but we can make it
grow, we can make it strong.
Exactly what happened in our political history. In 1886 when congress was formed, it was a very
mild desire, very few people took part, slowly, slowly the nation developed it, strengthen it, ultimately
it vested freedom. What a wonderful idea. Same thing with regard to our spiritual development. In
the beginning it and , but we take the aid of these virtues, cultivation of , -
etc. and the grace of the . When you work hard grace of god is always there. God helps those who
help themselves. There is an ancient saying in English. So we can strengthen .
and it gives us the result that is freedom itself. But if these qualities are very torpid and you dont
strengthen them, then will never come at all. You are satisfied with your present state;
remain there, be a creature all the time. That should not be, so warning is given.
Verse 29:

spirit of renunciation and yearning for freedom intense in whom indeed
is in him alone meaningful shall be fruitful the
(practice of) calmness etc.
Calmness and other practices have their meaning and they bear fruit indeed, only in one who has an
intense spirit of renunciation and yearning for liberation.
Page 38

These - etc. can find position only in that candidate, in whom this becomes strong and
stronger and stronger. We have a feedback mechanism. helps - and helps
. They must help each other. It is a continuous development within the individual.

Those in whom these two are very strong in that person or those persons will shine and
produce the fruit namely the spiritual freedom.
But if these are very torpid very mild, no energy, no strength in them, then
becomes merely a hope. There is no hope of realizing it.
Verse 30:

These two dull wherever detachment and desire for liberation
in the desert like water there of calmness of mind, etc. only an
appearance

Sama etc., become as ineffectual as a mirage in the dessert in him who has a weak detachment and
yearning for freedom.
In their case will be will be just like water in mirage. You see water; go there, there is no
water. Thats all what will happen, because you have not strengthened with these , - etc.
Now comes what are the means for . In path is the means. What Shankara invokes
also. But he defined from a point of view and so in verse 31..
Bhakti firm & deep (verse 31)
Verse 31:

Among the instruments and conditions necessary for liberation devotion
alone the most important contemplation of one's own Real Nature
as Bhakti (devotion) is designated
Page 39

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

In this path of various ingredients are there to help us. Among all of them is supreme.
Then what is , your constant search for your own true nature that is called
. It is the definition. Whereas in we say is love of god. Infinite love of god. Thats
called . Thats how defined it. Naarada sutra defines it. In one sense this
can stand for that also. For a this divine nature is god hidden within him as the .
That is my true nature. Let me try to realize that. Even that is correct . So in
the next sloka he gives another alternative definition.
Courtesy of approach and questioning (verses 32-40)
Verse 32:


Constant enquiry into the Truth of one's own Self as Bhakti
(devotion) others declared should approach the learned preceptor by
which (contact) release from bondages (is gained) the one who has the
above mentioned qualifications who is anxious to know the truth of the self

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

What the teacher says continuous search towards your own true nature the nature
of your own self, the infinite within you. That is also some teachers say.

Any candidate having these qualities, having these qualifications more or less, they may not have it
high, but they may have something of it, such a candidate shall achieve the higher spiritual
development if he approaches a competent teacher who can guide you in the spiritual path. The path is
Page 40

an unknown path terra incognito. Virtually some guidance is needed, when our explorers go to
mountains, what do they do? They engage Sherpas, they know all the way, they give you all the help.
Without hem it is really impossible to climb Mount Everest. Similarly in the spiritual life there are
people who can help us, we call them s. And Shankar will give you the most perfect classical
definition of a as well as a disciple. Both need definition.
I want to know the truth. That is called . Seeking to know
the truth of ones own self. let him go and approach a teacher who is wise man .
And what is his definition? Who is a ? from whom you get help to liberate
yourself. Thats meaning of a . He is in bondage you come and liberate.
The a beautiful example is given. In the Gandhara country that is the northern west
frontier province a man was travelling in the forest, robbers came, beat him, and robbed him, put
bandages over his eyes and kept him there. Then after some time he woke up and what is the matter,
all bound, cannot see anything, he is shouting, please help me. A kind passerby was going that way.
He took compassion on this person, he removed bonds, and bandages from his eyes gently took him.
Here is your town here is your village go there. That is how the takes a person from creatureliness
to freedom I from whom we can get freedom from bondage .












Page 41

Volume 4:
Then who is . In some wonderful lines you get the quality of here.
Verse 33:

(he who is) well-versed in scriptures

taintless, pure unsmitten by desires

he who a full knower of the Supreme in the Supreme abiding
peaceful devoid of fuel like fire ocean of mercy that needs no
cause for its expression an intimate friend to those good people who surrender unto
him

A teachere is one who is well-versed in the scriptures, pure, unafflicted by desires, a perfect knower of
the Supreme, who continously abides in the Supreme, who is as calm as the fire that has burnt up its
fuel, who is a spontaenous ocean of mercy that needs no cause for its expression, an intimate friend to
all good people who surrender to him.
First, who knows the spirit of religion, the spirit of the scriptures, not the letter but spirit
.

free from all sin, he doesnt commit any sin, he is sinless otherwise how can he
remove sin from me. A broomstick is dirty then how can you sweep the floor with that broomstick. It
must be clean at least. Similarly, cleanliness can bring cleanliness. Dirt cannot bring cleanliness.
So the must be sinless ,

. Third un-smitten by sensory cravings.

Running after this and that all the time. He himself is running after, how can he help me then. So
unsmitten by sensory desires and satisfactions. he a knower of of
the highest type. , in Sanskrit they are comparative superlative.
, knower of , more than knower of well done, and the best knower
of . That is how is used.
he must be an ocean and infinite ocean of pure compassion. He helps you out of
compassion not for praise, not for name, not for money, just for compassion. ,
and he is your friend and you can trust him. That is a friend. Its not easy; s are plenty all over
the country. Somebody says come on you give 10 rupee, I will make it 20 and you give 10 rupee and
he vanishes, his money also gone. That 10 rupee would have been better. So people all are of such petty
notions and go to such petty s and get into trouble. They are s who have cheated so many
people. Its happened like that. But here is a friend , he is a good man and a
friend also, for those who come and salute him and take shelter with him, he is a real friend.
Page 42

A Ramakrishna is always a friend. People completely trust a person like that. A Buddha you can
always trust. A Jesus you can always trust. He need not question at all. They will never give
anything against your interest, because they are all lost their I, their ego is gone, they are one with
you. That is the nature of friendship. A real friend is one ho without your knowing gently wipes
away with his cloth the dust of your body. Its a Turkish definition. That kind of friendship, its
maximum is what makes a man true . Go himself is such a friend. As Krishna says in
last verse 5
th
chapter, I am friend of all beings. That is a beautiful conception.
or god as ones real friend . Then what do you do, the next step is mentioned.
Verse 34:

that the preceptor worshipping with surrender humility and service
with devotion pleased him approaching

should ask what is to

be known by one

Worship that Teacher with deep devotion and when the Teacher is pleased with your surrender,
humility and service, approach and ask for what you must know.
Approaching such a person and honoring him suitably, you are going to a great
person, salute him, respect him because you want to get a great blessing from him. Just go with
reverence, . by questioning him, by talking with him and by
serving him etc etc. when he is in a very beautiful mood, a clam and happy mood,
approach him, to put your question, to get your guidance.
You say when children want something from their father; the best time to go to ask is after meals
when he is smoking his cigarette that is the best time. Happiest mind. You will get best form the
father. But suppose his worried with is business you go to him he will be very angry. You will never
get anything. In the case of the these difficulties will not be there, but even then being a human
being, there are times when you should not go and when there are times you should go to put your
question, simple human relationship. Thats all. whatever you have to know ask
that question at that time to the teacher, says Shankara here.
Then you salute him and the language used here..




Page 43

Verse 35:

O Master salutation to thee O Kinsman of those who reverentially
surrender to thee Thou, the ocean of mercy fallen in the sea of worldly
existence me save with a direct

raining the nectarine grace

supreme thy eye's glance
O Master, O friend of all who reverently surrender unto thee, thou ocean of mercy, I salute thee; save
me, fallen as I am into this sea of worldly existence, with a direct glance from thy eyes which shower
nectarine Grace Supreme.
Very high class words are used in the second part. Go to him and say ! Salutations to thee,
, friend of those who come and salute you, who take refuge with you.
That is your nature. Then you are an ocean of compassion. I have
fallen in this ocean of worldliness and I am drowning there. Please lift me up, by just one look at me
a look of compassion from you, one gracious look from you. That is enough for me.

that look is like a big rain of nectar falling on me, that is the experience of everyone, a
great teacher, just a look. People are there, who want to catch a look of a great teacher. You dont want
a word even, just a look, catch the eye.
So in parliamentary language we say to get glimpse form the speaker. The speaker spots him, you
can ask a question. So they call it catching the eye of a speaker. That is a grace in parliamentary
language. Here we call it the spiritual language. Just the guru has seen me, his look has fallen on
me, and then I am happy, because he is an extraordinary person. A Jesus, just a look, a man is
blessed. A Buddha can do the same; a SriRamaKrishna can do the same. They are plenty inside; it
comes out, every look, every word, every talk, and every tough. That is the nature of spiritual
greatness. Then again he is telling his problem.
Verse 36:

Page 44

being roasted in the blazing infernal 'fire of world-forest' being
tossed by the storms of misfortunes terrified seeking refuge(as I am)
save me

from the death process abode of refuge another because I not

know
I am burning in the blazing infernal fire of this world-forest; I am being tossed around by the cruel
storms of misfortune; I am terrified (within and without)O Lord! save me from death; I have taken
refuge in you, for I know no other shelter.
I dont know any other refuge except you, so what do I want you to do. I am
burnt with the fire of the uncontrollable worldliness. Worldliness is compared to a fire. Its a fire
burned me. Just like your summer heat here, burning, everything is hot. That kind of experience you
feel. Something to cool me, a word can cool the mind when it is upset by various distractions. So here
worldliness is burning me.

as we say whenever there is

a fire there is also wind. They are good friends. They have made a good compact between themselves
with what you call s. I shall help you whenever you want. So whenever there is fire wind also
starts. Here worldliness is fire and my unhappy state is a strong wind tossing me up and down.

. means wind. I am frightened, I have

come to take refuge with you.

save me from this death. This spiritual death.

I dont know any other. Now these are words Shankara has made them. But any
devotee going to any teacher or even to a temple our hearts always speak the same language only he
has put it in beautiful Sanskrit poetry, thats all. Then he Shankara gives a wonderful definition of
a great guru full of compassion.
Verse 37:


peaceful magnanimous saintly souls live (who) like the
spring season the good of humanity doing who have crossed over
themselves the dreadful ocean of (embodied) existence other people also
without any motive whatsoever help them cross (the ocean of finitude)
There are peaceful and magnanimous saints who ---like the spring seasonare ever doing good to the
humanity. They have crossed the dreadful ocean of (embodied) existence through their own efforts
and without any (personal) motives, they help others to cross it.
Page 45

There are such people in this world says the verse, who are they? absolutely calm, tranquil.
big minded, big hearted such live in this world , like
like they are moving about just like spring. The spring brings blessing to
the world. Spring brings blessings to the nature. In our country we dont see it much, but in
Himalayas you can see, everything is shorn of leaf. Everything is dry during winter. The whole
nature is dead then the spring comes, then slowly a bud appears a leaf then flower, beautiful and
everything becomes, by the touch of spring. Thats why spring brings all beauty to nature which
winter has destroyed the beauty. The touch of spring you are like that spring, . You dont
stay in one place you are a moving spring. But how himself
having crossed this terrible ocean of worldliness they come to help others also to take across this ocean,
. I am here to help you to cross this ocean. What
is my motive; I have no motive, out of mere compassion. Because I dont want you to be
drowning like this. I am here to help you. That is the type of great people and such people are there in
this world, says that verse, such people are there all over the world.
Verse 38:

This nature natural indeed which inclination to remove
the troubles of others of the magnanimous moon this by itself
scorched by the flaming rays of the Sun the earth saves(cools) does it
not?

Indeed, it is the very nature of the magnanimous ones to help remove the troubles of others, even as the
moon of its own accord cools the earth scorched by the flaming rays of the sun.
That is your nature says the disciple to the guru. That is your nature. natural
state of your mind is like this. What is that trying to remove the suffering and
tiredness of other people. You are always interested in that work.
And he gives a beautiful example. This earth is scorched by the summer sun in our own May and
June. Here everything is scorched, things, earth, everything. Then comes the first rain, what a
beautiful experience, like that is your way of dealing with this world. here that
rain is not mentioned. The beautiful moon light. This sun sets and the moon comes. How cool is the
moon compared to the Sun. Sun scorches you and the moon cools you.
Page 46

this earth is protected by moon by bringing coolness when it is
scorched by the heat of the noon days Sun. Then in a majestic verse in a particular metre called
metre. A most powerful metre in Sanskrit .
Verse 39:

sweetened by the enjoyment of the elixir-like bliss of pure
and cooling too issuing in the streams from thy lips as from a pitcher
delightful to the ear

with the nectar-like speech do thou shower

tormented by earthly afflictions as by the flames of forest fire this
man(me) O Lord blessed are those for the movement of thy glance for a
moment

who have been made the recipients

who have been taken under your

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

Page 47

how I shall cross over ocean of birth and death what may be my
destination which is the means I do not know any

please
save me O Lord for the end of all miseries of this life in the finite
describe in detail
How to cross this ocean of worldly existence? What is to be my ultimate destination? Which of the
many means should I adopt? I know nothing of these. O Lord! Save me and describe in all details how
to end the misery of this earthly existence.
how can I cross this worldliness of ocean. This ocean of worldliness you are
standing before a ocean no boat available, always thinking how can I cross this. Similarly, you
stand before this worst problem and afflictions. Then you find a teacher. Ask him, how can I cross
this, I have no hope at all left to myself, , what is my fate
what is the way out of this difficulty. I dont know anything of this. I am
utter ignorant in this matter. Totally ignorant.

have compassion on me.

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

As (thus) speaking of one's own the man seeking refuge
tormented by the heat of the forest-fire of Samsara with a look showering
pity and kindness seeing (the seeker) the great teacher spontaneously
protection from fear would bestow
As he speaks, afflicted by and seeking protection from the blaze of the fire of samsara*the noble
Teacher looks at him in all pity and kindness and spontaneously bestows upon him protection from
fear.
That great will immediately give blessing. There is no fear, there is no fear
dont fear, dont fear, there is a way he is going to tell. speaking like this,
who has come to take shelter at his feet, who is burnt in the fire
Page 48

of the fire of worldliness. seeing him

with a glance filled with

compassion. he shall give him fearlessness, protection. You are come in search of freedom;
I have come in to protect you. No more fear. immediately, no consideration, no thinking
no calculation at all, spontaneously he will respond in that way and what will he say, this is how the
guru will say.
Verse 42:

the learned(master) he to that man (seeker) who had approached him
to that seeker after liberation rightly, duly who abides by the injunctions
who is of serene mind who is endowed with tranquility
instruction about the Real

with kindness indeed

should give
To him, who, thirsting for liberation, has sought the protection of the Teacher, and who abides by
scriptural injunctions, who has a calm mind and a serene heart , the Master should give out the
knowledge of the Truth with utmost kindness.
Such a shall immediately impart the pure truth for such a disciple. What kind of disciple
the one who has come to take shelter at his feet and seeking for knowledge.
he in search of or freedom he has fulfilled all ethical and moral
qualifications described for such a search for spiritual liberation. a measure of
calmness of mind also is achieved that what you call fugitive mind, full of distractions, some
calmness has come to the mind of the disciple. he is also possessed of qualifications like
etc.

. Let him give the pure truth for such a disciple or student, how

out of compassion only not even a word of thanks he will expect from the student or the disciple.
Then this is the language that he will use, such s
Verse 43:

Page 49

fear not O Brilliant one for you there is not danger of
the ocean of samsara in crossing means there is by which alone have
gone saints this the other shore that the same the path to you I
shall instruct
Fear not, O learned one! There is no danger for you. There is a way to cross over this ocean of relative
existence. I shall instruct you in the very path by which the ancient Seers have reached the Beyond.
This sloka is off quoted Oh! Wise one dont fear, first language dont fear,
, there is no danger for you. there is a way to
cross this ocean this worldliness, not world, but worldliness. World does no harm. Worldliness
does the harm. Please make a distinction between and . This world is neither good nor
bad my way of treating it makes it good or bad for me. So Ramakrishna said, live in this world
there is no harm. Dont allow the world to live in you. That is dangerous. That will make you
stagnant. A boat is on the water that is the right place for the boat, but water should not be in the boat
that is wrong place for the water. It will make the boat stagnant, unfit for its own purpose.
Similarly, worldliness enters says this whole system becomes unfit for human evolution. It becomes
stagnant. It is that stagnation of worldliness that we call and . In all Indian languages
and Sanskrit, Telugu, Kannada Malayalam everywhere . Never say we are we are in
but we are not , because we have not allowed the worldliness to get into us. That is the
great distinction between world and worldliness. So he says there is a way to
cross this ocean of . What is that way? great seekers in the past have
crossed this ocean. They have shown us the way . I shall show you that very
path. Its an ancient path. The path to god is an ancient path. The path to spiritual realization is an
ancient path. The exact language used in the s. Also by Buddha. Buddha says I am not
making a new path. There is already a path trodden by so many people. For some time it was not
used, so much of crumbles and grass are grown on it and I am cleaning up the path for you. Its an
ancient path. . also again and again you find this statement
it is the ancient path an ancient now and then it gets a little stagnant or overlaid with
leaves and we clean it up. We remove it. Buddha did same thing. The world has become stagnant.
His first discourse was titled at Sarnath. Setting in motion the wheel of Dharma.
It has got stagnant. Just like a country cart, the country road, the wheel sinks into the road, what
will the cart man do. He will invite his friends to come and put his shoulder. Then only the cart will
move. If worldliness comes all progress stops. Everything is stagnation. Only one man can change
it. A teacher like Buddha, SriRamaKrishna have the spiritual power to make the cart move. That is
called . That later went into Indian art in Ashoka and today its on our flag.
The great concept of move on, move on. Blood flows in the body, you are healthy. Blood clots
you are facing death. Similarly in society creativity must be there. As soon as we become stagnant,
society dies, civilization dies. Then comes a great teacher. No you should not die. I will give you a
Page 50

new life. Thats a beautiful wording of Buddhas discourse. setting the motion in the
wheel of love, so he says that same path I will show it to you.
Verse 44:

there is means great one capable of destroying the fear of
samsara by which crossing the ocean of samsara the supreme Bliss
shall gain
There is a supreme means by which you can put an end to the fear of relative existence; by that you
will cross the sea of samsara and attain the Bliss Supreme.
There is a way to cross this ocean of samsara with all determination. He says there is
great is there to destroy the fear of worldliness.
with that help cross this ocean of worldliness. you will achieve the
supreme bliss. That kind of blessedness you will achieve. Now you are a creature, you will be taken to
that state where you will become blessed in every sense of that term. The whole message of pure
religion is to take humanity from creatureliness to blessedness and to freedom. Thats all the purpose
of pure religion.
Verse 45:

through the contemplation of the meaning of the mantras is born
knowledge the highest by that the complete destruction of all
sorrows of birth and death takes place following

The highest knowledge arises from an inquiry into the meaning of the Vedanta. By this knowledge,
immediately a total annihilation of all sorrows of birth and death takes place.
When you think and ponder on the great teachings of , these teachings are based on experiences
of the great seers; great sages and they are given to us as a guidance, not to simply memorize them
but to live according to those truths. Then something great will happen. There is science of
sanitation, science of notation, just a science, somebody has discovered so many things about it, you
follow it then your body will be healthy. Your life will be healthy. Similarly, spiritual truths are
given to us; we are here to live this truths. Then something great will happen. think
Page 51

about it, discuss about it, try to understand it, and then try to believe it. That is the nature of
hear the truth, think about it and live it. That is the nature of spiritual
development. through that you get higher higher spiritual realization.
as soon as that experience will come to you this whole worldliness
completely disappears and the fear that entered completely disappears. You do not have to do
anything further. Go towards the east and the west will fall away from you. SriRamaKrishna said,
go towards god, the world will fall away from you. There is no need to curse the world, not at all, you
will understand the world better coming from spiritual realization. Therefore develop these wonderful
qualities says verse 46
Verse 46:

the practices of faith, devotion and meditation of one desirous of
liberation for liberation chief factors clearly the word of Sruti
mentions whoever he be in these alone remains his liberation
from the ignorance indeed bondage of the body
Faith, devotion and the practice of meditation---these are declared in the scriptures as the chief factors
that help a seeker to attain liberation. Whoever pursues these is liberated from the bondage* of the body
mysteriously forged by spiritual ignorance.
these are ways to take a seeker of liberation towards his real freedom.
who says so, the words of the great Vedas, the , the , the
s they proclaim this truth. Cultivate cultivate cultivate . You are sure to
become free, so say that great or s. whoever is established in these
he will get freedom. What kind of freedom? from this
bondage of the body which is also a product of our own ignorance and delusion. That we are really the
self, not this body, body is only an instrument and we are not knowing this truth. We become what I
said earlier hypnotized. That we are thinking we are this body. Then comes to dehypnotize
this. No! No! You are not. You are the infinite one. You are the piece of dust in the earth that is come
in this my body. But I am not merely this body. There is something infinite in me. That knowledge
will come to you, automatically through this kind of disciple.


Page 52

Verse 47:

through the contact with ignorance the supreme Self yours indeed
the bondage of the not-self whence only

the birth and death between

these two the blaze of knowledge raising from discrimination the
effects of ignorance shall burn together with roots
You are indeed the supreme Self but due to your association with ignorance you find yourself under
the bondage of the not-self, which is the sole cause of the cycle of births and deaths. All the effects of
ignorance, root and branch, are burnt down by the fire of knowledge, which arises from
discrimination between these twothe Self and the not-Self.
Through through ignorance this bondage has come upon you. Thats the first sentence. You
are essentially the , ever free as the vedantic teaching. Man is essentially free. He doesnt
know this truth. He is essentially a spark of this divine. He doesnt know this truth. Through that
connection with ignorance and delusion, this bondage has come upon you.
from which only has come this worldliness. Repetitive experience. Die born again, born again
caught upon in this. This is what is happening because that ignorance has come to you. You dont
know your true nature, now what will you do. when you have Viveka and
two great virtues, which we will discuss later on. Discrimination and spiritual understanding
they are compared to fire. This fire will burn all this worldliness to ashes. There is no fear at all
you will destroy along with the root itself so that it wont sprout
once again. So that complete destructions of bondage, root destruction of bondage that will be the
greatest achievement that will come towards us, by practicing these virtues.
Having said this, the disciple now will get an opportunity to put a question. Its beautiful ideas
coming here.
Questions of disciple (verses 48 & 49)
Verse 48:

Page 53

the student told

kindly may it be listened O master question

this made by me whose reply I listening

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

I shall become

I shall become fulfilled.

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

What is this bondage how this has come into being how is the
stay of this how is liberation what is that non-self the
Supreme the Self what of these two discrimination how this
may be explained
What, indeed, is bondage? How has it come? How does it continue to exist? How can one get out of it
completely? What is this not-self? Who is the supreme Self? And what is the process of discrimination
between these two (Self and not-self)? Please explain all these to me.
what is this called bondage. how has it come on all of us.
how is it established in our life here. how can we get rid of this bondage.
what is this is called not self. What is this not self. what is the true self.
Supreme self what is the discrimination between the two. please tell me
this. This is my question. That has been worrying me all the time. I have got a great teacher and
now I want an answer to this question.
When guru hears it, he is full of joy very few people ask such questions. Everybody asks only how to
eat and drink. What Ramakrishna said we are all suffering only the belly thinking on our minds.
Naturally things cannot come, but once the belly is full why not ask other things. 300 million people
in India, their belly is always full. They can at least ask some questions like this. Then they will
grow spiritually. Then they will be a blessing to the rest of the people. Thats why the guru is
immensely happy that people have started thinking questioning. So that of what you call we are
Page 54

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


Blessed you are

fulfilled you are sanctified yours

family
by you that you wish to attain the state of by
getting free from the bondage of ignorance

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

you are fulfilled in your life. The very questioning itself you
are fulfilled. Guru says, because this is the way to reach fulfillment.

you have
purified your whole family. Your whole generations you have purified. You can in our language,
seven generations past and seven generations future you will purify. When you become spiritually
enlightened

. that you are struggling

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

Page 55

To relieve from debts and obligations of the father are sons
a redeemer from bondage indeed than oneself any other person
(there is) not

A father has his sons and others to save him from his financial debts, but there is no one other than
oneself to redeem one from ones bondage.
If you are in debt your son can relieve you of your debt children
and others can help you remove your debts. But if you are in
bondage the son cannot do it for you. You have to do it yourself. Each one must try for spiritual
freedom by himself or herself. Somebody free doesnt help you. That is one great example here. It is
your own task, every child must be told. You must become free yourself. My freedom is not your
freedom. My wisdom is not your wisdom. I cannot transfer it to you. You have to achieve it
yourself, that is the great effort needed. Every child must be stimulated with this beautiful idea.
Raise yourself by yourself dont let yourself down. As the Geeta said, you are your own friend; you
are your won enemy.
Verse 52:

Of the load, etc. Placed on the head pain by others is relieved

the sorrow caused by hunger etc but except by oneself not by

anyone

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

The prescribed diet etc and taking the medicine etc followed by which
by the patient recovery of health is seen of this man not
by another undergoing the treatment

Page 56

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

The real nature of things through the eyes of clear understanding
by one's own to be known but not through learned men the real form of
the moon through one's own eye alone to be experienced through others
can it be understood?

The true nature of Reality is to be known by a first-hand personal experience through the eye of clear
understanding, and not through the report of learned men. The beauty of the moon is enjoyed through
ones own eyes. Can one appreciate it through the description by others?
This is one of the profoundest verses. You can see the scientific temper in this words. the
true nature of reality, how shall we realize it. he says you must realize it yourself.
by your own eye of understanding you must realize the truth for yourself.
. means eye not this physical eye the eye of understanding
you must realize it by you. not a scholar doing it on your behalf. Yes I have discovered
the truth for you. You remain quite, that cannot happen. You cant have salvation by proxy. Realize
the truth for yourself.
Then a beautiful example Shankaracharya gives. He was a great poet, not merely a great philosopher,
spiritual teacher. there is a beautiful full moon rising in the sky you must go and see it
with your own eyes if you want to enjoy beauty. realize it with your
own eyes somebody comes and describes to you what fun is there in that. See the
beauty yourself. Dont depend upon second time description. This is the greatest emphasis in all
experience yourself. Mere belief has no meaning; somebody else doing for you has no
meaning. You must do it yourself.
In series of verses Shankara emphasizes this truth. Achieve it for yourself. Struggle hard nothing
greater than this to be free in this very life. This body cant be put to better use than for this, eating,
drinking, pleasure, comfort. Animal bodies are far better than our bodies; since god has given us this
cerebral system we cannot enjoy this world as much as a pig enjoys life because we are a thinking
people. Therefore they say take this opportunity; build up this beautiful character in you based on
your own true spiritual nature. Be free in this very life these are great ideas, guru continues with a
Page 57

few more beautiful ideas on this very question. That you should do it yourself not by proxy.

how can you enjoy the beauty of the moon by report given by somebody else? You must see it by
yourself. This is a constant emphasis in all literature of religions in India. Beginning from
s onwards. Now comes..
Verse 55:

The bondage caused by the fetters of ignorance, desire and action
to get rid of who will be able except oneself
hundreds of millions of years even
Who else, but oneself can help rid oneself of the bondage caused by the chains of ignorance, desire,
action, etc.even in a hundreds of millions of years?
In order to overcome the bondages of this is a psychological study that all our
actions are preceded by desire an outgoing disposition. Behind it is ignorance of our own true nature.
So one is then and then the action and this repeats one after the other. An urge a desire
and an action. All desired action belong to this category. To overcome this bondage and become free
not to be the impelled by some desire that I cannot control. Thats no freedom at all. I must be able to
control my actions, control my desires to get this freedom. You have to realize the truth for yourself.
I you must do it yourself. Otherwise you can wait for thousands and
thousands of millions of years nothing is going to come. You have to strive and
achieve nothing is going to come by itself.
Knowledge of the Self, Its beauty (verses 56-61)
Verse 56:

Not by Yoga not by Samkhya not through actions not by
learning by the realisation of the identity of oneself with liberation
is gained not otherwise
Page 58

Neither by Yoga, nor by Sankhya, nor by action, nor by learning, is liberation possible. Only by the
realization of the oneness of the (Absolute) and the (Self) is liberation possible, and in
no other way.
Freedom of spiritual liberation can come only by realizing that there is only one infinite self in all of
us. We are one with all that is , stands for this whole universe of beings and
entities and I am the self. I am one with all that knowledge must come. That is spiritual realization.
By any amount of none of these can help us to achieve this except that pre
realization. That all of us are spiritually one in god. That is the highest experience in .
Verse 57:

Of the Vina the beautiful form the proficiencies of one in playing
on its chords to please an audience only that not for sovereignty
makes competent

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

Loud speech a stream of words efficiency on commenting
upon the scriptures erudition of the learned people like that for material
satisfaction not but for liberation
Loud speech in a stream of words, the efficiency in expounding or commenting upon the scriptures,
eruditionthese bring only a little joyous, material satisfaction to the scholar; but they are
insufficient to bring about liberation.
Page 59

Beautiful Sanskrit can fill your belly cannot get you liberation what is that
this kind of speech, uttered speech. coming in Torrance means Torrance and that
the tremendous capacity to interpret the Sastras. All this he says great
scholarship .

all these can get you a salary an employment to fill up the stomach
. will not come through this.
The word used is , speech belongs to four categories it was an ancient study in India. The last
category called first is called then comes then comes lastly comes .
is known as uttered speech. The speech of common humanity and also uncommon sages. But
the sages know three other dimensions of speech. Subtle dimensions gross that is subtle when you
utter a speech you make a sound. Speech can be soundless that is subtle and still more subtle. They
are described as, in the Rig Veda chapter 164 and verse 45 very remarkable study, so early the period
of our cultural history the particular sloka is very beautifully rendered in Rig Veda.
I

Four types of speech are there known as , , and . The first three are known
only to sages who have disciplined their minds thoroughly. They are able to perceive these subtle levels
of sound. But the last one is called the the fourth is what is spoken by ordinary human
beings. Says what we speak normally. So that is the definition given
from the Rig Veda. Later on consistently heard in any of our mystical spiritual traditions. But
dont depend upon this speech. There is speech much deeper, deeper and deeper. Thats why as you
grow spiritually, you grow less on this speech. More on inwardness. A mere look mere thought a mere
vibration of mind can convey ideas, but today we need ordinary speech for communication and the
lowest type of speech. You can indulge in torrential words. But wont help you so far as liberation is
concerned. That is the beautiful sentence here.

Good for not for . is the word for filling the stomach or a pleasures enjoyment.
and are the same. We pray to the divine mother . You give us daily
bread and other sustenances as well as . That is the meaning of the work in Sanskrit.
Then comes a very paradoxical statement in verse 59.
Verse 59:

Page 60

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


















Page 61

Volume 5:
Verse 60:

collection words (the philosophical textbooks) is a thick jungle
cause for the confusion of mind therefore by effort should come to experience
true seekers of The real nature of the Self

The labyrinth of words is a thick jungle which causes the mind to wander, in its own confusion.
Therefore, true seekers of shouldearnestly set about to experience the Real Nature of the Self.
This is also quoted very often. These great scriptures of the world containing so many words
he says; it is like a mighty forest you enter it you lose your way.
once you enter into these thicket of words you lose your bearing. You dont know where you
are .
Too much study, too much discussion, too much argument only distracts the mind. That is the
emphasis. Study very little, but understand what is said and try to live it. Going on constantly
reading this, reading that until the mind becomes a mass of confusion. And I have seen many people
who have studies much but full of confusion.
those who have wondered in a forest will realize this truth. You
may enter a forest but you may not come back. You dont know how to get out. So
. Therefore those who know the truth, they will
struggle hard to realize the truth. What is my true nature? with great effort we must try to
realize it by effort and struggle from those who know the truth. They will be able to convey that truth
to us and you can experience it for yourself.
Verse 61:

of one smitten by the serpent of ignorance the remedy of knowledge of
without of what avail the Vedas and the scriptures and of what
benefit with the mantras of what avail are the medicines

Page 62

For him who has been stung by the serpent of ignorance, the only remedy is the knowledge of .
Of what use are the Vedas and the scriptures, mantras and medicines to such a victim of poison?
Here is a man bitten by serpent, what is serpent not knowing once own true nature is known as
not knowing books and all that is not mere scholarship is not . Absence of
scholarship is not . is used in this sense so you know the truth. Have you realized good,
have you realized your own self. That is . If you have not then it is . A learned
ignorance is the end of philosophy and the beginning of religion. One English philosopher writes, a
learned ignorance is the end of all philosophy, all theory, and all discussion. But you have to begin
your search. Therefore he said the called has bitten somebody. Now he
is searching for a medicine. There is no medicine, no Veda no Sastra, no Mantra, no Tantra, none of
these can be medicine there. But only medicine is is the only that alone
can remove that poison of biting of the individual. This is an emphasis in .
what kind of medicine can help
you there? Only this medicine. That is why Buddha has described in Buddistic books as a great
spiritual doctor, who prescribes the right type of medicine for this patient. its called.
in many painting you can see Buddha as Doctor. Great kind of doctors of the soul. That language
is used like that.
Verse 62:

not goes without drinking the disease by mere utterances of
the name of medicines without a direct realization by the simple
utterance of the word " " not (one) is not liberated
A disease is not cured by merely repeating the name of the medicine, without taking it.Similarly,
without direct realization, none can be liberated by a mere utterance of the word .
Merely shouting medicine, medicine will not cure your disease. You have to drink that medicine.
Similarly shouting , you are not going to attain this relief from this ignorance,
suffering etc. without direct spiritual realization merely by the word
uttering again and again, you are not going to attain freedom. is just a word like any
other word. What is contained in it we must find out. we call it in Sanskrit. dont
depend too much on squeeze it, you get the and that is the most important thing. The letter
killeth, the spirit giveth the life says Jesus. That is emphasis in all spiritual religion. So simply
depending upon the word you are not going to get anything. Shankara says in his commentary,
neither the word nor the word really indicate the true nature of that ultimate reality.
Page 63

These are mere words; you can add some other word there. There is a nameless reality. You just give it
a name. You can call it Allah, Yahova, God anything. Dont be carried away by words. What is
needed is needed is the truth itself. One truth called by different names. That verse quoted from Rig
Veda, on the four levels of speech. The next verse that is called the 46
th
mantra of Rig Veda says
people speak of and etc etc. These are mere names. Truth is one sage. Call it
by various names.

. Words are different not the

truth itself. Dont depend too much on the words. All conflicts come based on words, the sense if you
take there will be no conflict. That is experience of religion. We quarrel over words.
Verse 63:

Having not caused the dissolution of the world of perceptions not having
realized the real nature of the Self by the word (repetition of)

how
liberation (it would bear) the fruits of only word

of men
Without achieving the dissolution of the world of perceptions and without realizing the Truth of the
Self, how can one achieve full liberation by a mere repetition of the word, ? Surely it will
result only in a wasteful effort of speech.
Without resolving this external universe which is just an appearance in and without realizing
which is the truth behind this universe simply uttering the word the effort merely
becomes a speech. It doesnt lead you to spiritual realization. Similarly
Verse 64:

without having accomplished the elimination of enemies having not brought

all the wealth of the kingdom(under his sway) I am the emperor thus
by mere declaration not emperor to become deserves
Without eliminating his enemies and without bringing the splendor of the whole kingdom under his
sway, by merely repeating, I am the Emperor, one cannot become an emperor.
If you have not conquered your enemies, you have not taken charge of the treasury of the kingdom,
you sit on chair and say I am Raja Raja it will be a mere matter of what you call fun. You have not
achieved real state of a king, so get that done first then you say I am a raja.
Page 64

Verse 65 is also in the metre as I said. That contains a profound truth for all of us in
practical terms.
Verse 65:

Instruction of a competent person excavation in that way (all things) lying
above removing of stones etc

grasping treasure required not

indeed by words called out but never comes out so too by the
knower of through the instruction, reflection, meditation etc is
gained hidden under illusion (Maya) and its effects the Self pure the
Reality not through perverted reasoning

A treasure hidden deep below under the earth can be found only when the exact site it known,
excavations carried out and the earth, stones, etc., covering it are removed; never can it come out by
merely calling its name. Similarly, the pure Truth of the Self, hidden by illusion (Maya) and its
effects, can be attained through the instructions of one who is knower of , followed by reflection,
meditation etc. But never can the Self emerge and manifest itself by repeating perverted reasoning.
When you want to discover the various beautiful rich material hidden in the earth, what you do? You
consult a geologist and go on prospecting coal, gold, oil and other things that are there.
First getting this instruction from a scientific what you call scientist the next you do, start digging.
We go on boring well as we say, we go on boring there will be stones on the way they will obstruct you,
you have to overcome all this obstructions. Finally we strike at the oil. We say Bombay oil is stuck
we say. Three thousand metres going down what effort you have to do. Then say we have stuck oil.
Bring it up. Then we become richer and richer as a nation. Similarly, there is a great research to be
done within oneself. There is a profound dimension, divine dimension within. It has to be first heard.
There is such a thing as divine spark in me. I have not heard about it at all. I am busy in the market
all the time. One day I hear this truth, is it so? There is something profound in me, this wonderful
system. That is call hearing. That is called the expert opinion from the geologist. Similarly from a
spiritual teacher and this is the most important thing for a man. I am busy every day, working
earning enjoying quarrelling and fighting. I never know there is a profound truth in me. But when
I hear it, it looks wonderful and that is the reaction of the human mind to the truth of all truths
.
When I spoke in Berlin a beautiful audience, lecture in English translation in German, then
questions and answers. Then just come down after the lecture. A German youth looked at me with
Page 65

great feeling. Just looking at my face Swamiji you said in your lecture that there is a divine
dimension in every human personality. I have never heard this subject before. But it is fascinating, I
would like to know more about it. In more than one place I have had this reaction from people who are
in search. In Moscow University also this was a great question by one professor. That Vivekanandas
humanism is based on the concept of a divine dimension in every human being, which is a wonderful
idea. I would like to know more about it. This is how people react to this great idea.
So as in mining operations outside in human being also there is a mining technique.
listen to an expert opinion means an expert; he knows everything about that subject .
Then start digging. He has given you indication, and then you dig .
so many rocks and stones are there hiding a precious thing. You should not be baffled by
it. You must go on removing the stones with great effort . Then you catch hold of it; see
the thing, the oil sprouts out, plenty outside. You know you have found oil, you feel happy. You find
gold, you find copper. Similarly, in this system also the same. he refers to
somebody must have buried some treasure, you want to take it, first expert opinion, then digging,
many stores will be there, and then remove, then you take out the treasure and say it is mine. Now, I
am rich. Similarly, similarly, a a knower of will instruct
you that there is a divine spark hidden in you. Each soul is potentially divine, is a great statement
of swami Vivekananda. That is a new truth for many people. We are not this tiny body mind
complex; it is a profound spiritual dimension. So . Hear about it, and then
think about it, what does it mean. There is an infinite behind the finite an immortal behind the
mortal what a wonderful truth it is when you think about tit. All my life and human reactions will
change, when I recognize this truth. I fight and quarrel, I rob and kill, only because I believe I am the
body, I am the fat in it, I dont care what happens to you. But as soon as I realize this truth there is
something beyond this sensory level, something transcendental, thats my nature, why did I
function at the sensory level all the time, this kind of desire will arise through that . Then
deep meditation on this truth, then you get the truth hidden within you. What is
the truth? the truth that is hidden by attachment aversion all these things are
the effects of . that pure truth that is hidden within you that you come to realize,
you become possessed of it. not by all sorts of false arguments, disputations and other
things. None of these can come shouting disputation; a spiritual seeker never loves disputation. But
some people like disputations they like to enter into hot arguments etc. Not those who are in search of
truth. Scientists never enter into disputation, they will discuss but not dispute and all these things
that we do usually out of mere vanity and pride. Therefore this is what we do in that world outside;
this is what we have to do about ourselves. That is natural technology, this is human technology.
Both must go side by side. therefore the next verse says..
Verse 66:

Page 66

Therefore by all the means for the liberation from the bondage of
repated births and deaths by one's own means alone effort must be done as
in illness etc like by the wise seekers
Therefore, thewise seeker should, as in the case of illness etc., strive hard by every means at his
disposal to be free from the bondage of repeated births and deaths.
Therefore great effort must be put forth by oneself. Just like a patient who wants to get rid of his
illness, he takes medicine, observes the etc. Similarly to realize this truth great effort has to be
undertaken by oneself. to become free from this bondage of
worldliness you have to do that effort yourself not by somebody else. Just like in
the case of decease you take the medicine you observe the or diet, then you become alright. Not
somebody else doing for you.
Now the guru is telling the student the disciple
Discussion on Questions raised (verses 67-71)
Verse 67:

Whichever by you today

made question is excellent by

those well-versed in the scriptures aphoristic pregnant with meaning and
fit to be known by the seekers

The questions you have raised today are excellent, accepted by those well-versed in the Scriptures,
aphoristic, full of hidden meaning and such that are fit to be known by all seekers.
The question you have just now asked is verse 49 we read it yesterday a beautiful question it is. That
is the bondage . how has it come on all of us. how is it
established in our life here. how can we get rid of this bondage. what is
this is called not self. What is this not self. what is the true self. Supreme
self what is the discrimination between the two. please tell me this. That
was the question. So now he comes here in this particular sloka speaking about this very subject.

the question you have just now asked is excellent, is an excellent

question. highly commended by people who know the Sastras brief like a sutra
an aphorism so brief it is. full of deep meaning, in a few words so much philosophy you have
put into this kind of word structure. everyone who is in search of freedom
Page 67

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

Listen being attentive O learned seeker to what by me is

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



Page 68

Verse 69:

For liberation cause for the confusion of mind first is considered
extreme detachment impermanent things then calmness and
also self-control forbearance renunciation selfish actions

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

Verse 70:

Thereafter hearing reflection thereof meditation on Truth for a
long time constant and unbroken for the Muni thereafter state free
from fluctuation supreme having reached the learned seeker here itself
the bliss of Nirvana

realized

Thereafter come hearing, then reflection on what has been heard and, lastly, long, constant, and
continuous meditation on the Truth for the wise one. Ultimately, that learned one attains the supreme
Nirvikalpa* state and realizes the Bliss of Nirvana in this very life.
Having prepared yourself ethically and morally by these practices now you begin to hear about the
truth when we read the s, we read the gospel of SriRamaKrishna a wonderful new
dimension opens up. When I first read the gospel I was hardly fourteen and half, I cannot explain
what a tremendous new dimension of though a dimension of life appeared, through the pages of the
book. That is something wonderful. There is a better life available. The knowledge comes to you
we deeply think about it. This is something wonderful.
When I spoke in Kabul 1973, on the last day farewell talk from the distinguished people there men
and women getting high salaries ten thousand rupees a month after 9 days of talks on all these
subjects a great intellectual there stood up to say Today we realize our life till now was absolutely
empty, a new dimension has opened. We never knew about all these things. We get plenty of salary,
we eat we drink we gossip and we abuse the government of India. That is what we do always. We have
no patriotic impulse much. Now we find everything is changing. That life will not continue because
you have seen something better. I was so happy to hear that kind of a remark not from a flimsy
mind a brilliant intellectual. I was very happy to hear that. There is another life, people do not know.
Why should I live worm, of course the worn is very happy in the wormy condition. But we know it is
a worm condition. There is a better life.
SriRamaKrishna referred Calcutta of his days are the people of Calcutta human beings. They look
like worms. there is wonderful expression in Bengali. means people means
. means worm. Are they human beings or simply worms. So we can be worms in this
world. But we can be better there is a better what Swamiji saw in this country in the last century.
300 millions of worms. What is India you can hear this sentence in his letters 300 millions of worms
crawling on the fair soil of India and spitting their venoms on each other. That was India at that
time. How much low state of life had come. Centuries of slavery, litigation quarrelling fighting and
untouchability in human practices. Then anybody stands right up you turn him just bring him
Page 70

down, dont bring him to rise up full of jealousy. That is what Swamiji saw. Out of which slowly we
are raising becoming human in the true sense of the term. So this is the wonderful development first
in the social field we become men in the true sense of the term then we raise higher there are higher
spiritual developments its possible for men. These are all available. A long road of human
development, start on that road that is the wonderful journey to fulfillment. That is how the s
described. Human life a journey to fulfillment. For which nature has given us every equipment for
the journey. We have only to utilize the equipment and start on the journey.
Therefore meditation on the truth of what you have heard.
constantly that man of self-control has controlled his speech who has
controlled his speech and thought the thoughtful mind is called a . More
thoughtful means less speech, more speech means less thought. Therefore an inverse ratio. Increase
the thinking and reduce the speaking. I think that is a great lesson for us in India. We are the most
talkative nation in this world. Always talking. Even in the secretariat always talking not working.
That has to change. So is a wonderful word for all of us. Less talk doesnt mean no talk. Our
this understanding of means one who doesnt talk, no, means mere non talking
a dumb person also is non-talking. Is no thought is deep and therefore speech is less. That kind
of thing whenever you speak there is a thoughtful speech. Something worthwhile. If there is nothing
worthwhile dont speak.
That is the wonderful teaching given also in . utter
speech purified by truth. If there is truth you speak. This simple gossip and rumor mongering that
kind of speech you have been too much indulging in, no truth. If there is anything worthwhile I will
speak. Otherwise keep quiet. whatever conduct and behavior
you do, let it be purified by thought, thoughtful conduct, thoughtful behavior what a beautiful
expression .
the wise one thus will experience that state that
transcendental state of the impersonal state abut which this whole book is a description. How to
attain that state; take the mind beyond all name and form, from relativity lift it to the absolute level.
This world is relative; mind is functioning in the relative world. Let it go to the absolute beyond the
relative. That is called or . means modifications, here there is no
an ocean where every tide has subsided only the calm ocean remains. That state of mind that
is called . . in the very life, in the very body,

he attains the bliss of here in this very life has no need for heaven,
absolutely not. People who pine for heaven are petty minded people say the s. So is the
word used in the Geeta s and other books.

because it is our true nature.

If it is not my nature, I have to go somewhere else; here it is here itself the kingdom of heaven is within
you.
Page 71

Jesus Said In every human soul there is a Christ concealed to be helped or hindered to be strengthened
or weakened, be from any soul you lift the wale you will find a Christ there in without fail Jalaluddin
Rumi.
Everyone has that Christ hidden within himself, that is there hidden with ignorance. How to
remove it, how to manifest it, that is all the work to do and this book is giving us a step by step
description of the wonderful road from creatureliness to freedom and blessedness and none of us
would like to avoid this wonderful opportunity. If only we can get a little stimulus, let me put my
first step on this road, then go at my own pace. Somebody goes faster that is his look out. I will go at
my own pace my strength only is this must doesnt matter. Dont compare with anybody, compare
with yourself. Then only you are practical. So

here itself you will get the

bliss of .
Verse 71:

Whichever to be known to you now discrimination
between the Self and the not-Self that is described by me clearly listening
to (that) in the mind decide well

Now I am going to describe the discrimination between the Self and the not-Self most elaborately---it
is what you ought to know. Listen to it properly and thendecide about it well in your mind.
What has to be realized, I am going to tell you, discrimination between the self and the not self
What is the self, what is the not self, he has asked in that question verse 49.
what has to be understood in this particular context the discrimination between the self and
the not self, I am going to tell you about it now. after
hearing it, think about it for yourself. I am giving you a direction of thinking, now you do the rest.
I cannot think for you, you have to think for yourself. Buddha, all these great teachers always
say I can help you, but you must do the thing for yourself. There is no other way.
Now we begin what is what is the not self. This analysis begins from this verse onwards.
We take body first, body is called in Sanskrit, means this. You can point your finder at
an object; it is an object and not a subject. See that wonderful word object and not the subject,
whichever is an object. I am an object sitting on the chair that is the wonderful idea when I say I what
is this I, first comes the body, is the body the self, NO, this is not the self. But with respect to the
chair it is a self. See the wonderful thing. When I deal with the chair, body is the self; I dont take the
chair on my head and go about. People say you are a mad person. In the mental hospital people do it.
They say I a chair and I take the chair on my head as a mental aberration. This is an object I am the
subject, I mean me. What is the true subject. Is it that body, lets begin with the body. Thats how it
Page 72

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

----- - - Known as marrow, bones, fat, flesh, blood, dermis and
epidermis these ingredients composed of
legs,thighs,chest,arms,back and the head (and their ) parts united with
this

Composed of the seven ingredients---marrow, bones, fat, flesh, blood, dermis and epidermis, and
consisting of the following parts---legs, thighs, chest, arms, back and the head
It is consisting of so many parts of the body; in our language we call it. There are in the
body, beginning with the skin, up to the inner most etc. Here also he says sever
ingredients marrow, bone, fat, flesh, blood, skin, cuticle and limbs and parts, legs and thighs chest
Page 73

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

I mine thus expressed the body the seat of delusion gross
thus is considered by wise men the space,air,fire,water and earth
subtle elements are they
This body, the seat of delusion, expressing in terms of I and mine is termed by the wise as the
gross body. Sky, air, fire, water, and earth are the subtle elements.
this body which is well known in all our experiences, I I I, whenever we
use the word I we point like this, to the body. That is our ignorance that is the first thing we must
understand. So he is going to tell us, I and mine in relation to the body,
this is my this; this is my that, and this, that is the normal experience. But when you investigate
this normality changes. This is an abnormal experience you will realize later on. I am white, I am
black, I am yellow all these knowledge is respect to the body. This is all hypnotism. said,
you are not the body, you are the self. that knowledge will come later on.
So we start with the body and ask this question. Here is the ego residing over this body and I say I
and I say mine. What does it mean; you will find this investigation also in the teachings of
Ramana Maharshi. And he was very fond of this book Viveka Chudamani.
it is the basis of all delusion. When I commit a crime it that delusion of the body
that makes me commit a crime. I must have it, I will rob it, I dont care for anybody. Study your
mind deeply, this the center of delusion, all the evils that rise from life raise from this delusion. The
first delusion, there are other delusions also more subtle is the first delusion
the basis of means delusion. wise people say this body which
is the center of so much delusion the notion of, I I I, and mine is called . It is gross
body because there are subtle bodies interior. This is called in Sanskrit the that we
leave at death is the that is the first definition.
this is composed of elements in nature. Whatever elements are there in nature outside
they enter into my system and become my body my eyes my everything that is here. Exactly nature
outside has become my body here. This is an outpost of external nature. The food that I take becomes
my bodily ingredient. So in those days we spoke of 5 elements, of which body is composed
everything in the universe is composed of these five elements. that is space
Page 74

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

With parts of one another united having become gross forms
the cause of the gross body subtle essence of them sense-objects
become sound, etc., five in number for the happiness of the
experiencer

Having united with parts of one another, they become gross, and become the cause for the formation of
the gross body. Their subtle essence constitutes the sense-objects, five in number, such as sound etc.,
which contribute to the enjoyment of the experiencer, the individual ego.
they mix together in various proportions, the chemistry of the body the
physics of the body we say today, that thing outside has become my body here today.
this gross part of the nature particles becomes the gross body of mine, the subtle part
of nature particles become subtle body of mine. Thats what we are going to say; even the mind is
material in . In the west that ideas was not present the conflict between the matter and mind.
Mind is something non material to us mind is also material. Subtle part of the product is called the
mind you will see later on. this is a wonderful
study nature outside in a particular form of configuration becomes my body and sensory system
and the same nature the most subtle elements become the objects around the world.
they become these objects sense organs, sense objects both are on the same level on the same
wavelength thats how we can experience them. these
five elements become five types of objects or five sense organs. Now touch need the element of earth, so
I got a sense of touch, so the object there is element of earth. Hearing needs element of or space
similarly, taste water all these various eye, fire these are the various objects instruments
corresponding to cognize these objects. Subject in me object there both are made of the same stuff.
That is how s they are called. are called s and in the world
you find five ways of experiencing the world. Only five there is no 6
th
either you can touch a things
or taste a thing or hear a thing or see a thing or you can have enjoy a thing all these are only five
fold, exactly five sense organs that is the language here. But if the sense organs become more you
will see a different type of world, for us we have only five sense organs. So five ways of experiencing
the world we have.
Page 75

Verse 75:

Whosoever these thoughtless men in the objects are bound by the
stout ropes of attachment very difficult to break asunder come depart
down up powerful by the emissary of one's own actions quickly
carried

Those thoughtless ones who are bound to these sense-objects by the stout ropes of attachment so very
difficult to cut asunder, come and go, carried up and down by the compelling force of the envoy (of
the reactions) of their own past actions.
That foolish man attachment to all these things are full in his mind and so what happens
he becomes bound at the level of the sensory system and sensory objects
bound by strong ropes of attachment that is bound together that is I and the object, I am bound
together extremely worldly minds are of the nature of bound together, sensory system and sensory
objects they are bound together the strong rope of attachment the
difficult to break, impossible to break. That is the nature of attachment at the sensory level of this
human mind.
Just like Ramakrishna speaks of a rich man who knew how to earn money, very self-centered, does
not spend a pie to anybody that was his condition. Then death came he was lying on his death bed.
Sons are all surrounding him even at that critical time he only thinks of his property his money no
higher thought ever comes to him. He has not trained his mind for that so he tells the son Son! That
lamp is having two twigs put out one twig one twig is enough, why waste oil he says and he is dying
just now only know how to preserve how he has gained with his hard effort in this world. That is
called utter worldliness. No higher thinking can ever come for such people such a mind.
it is in such a condition that we enter into conflicts violence killing each other shouting
abusing all comes from that level. A little higher culture comes you find detachment coming in.
That slowly we can see happening in every human being, but at this level man behaves extremely low,
in the relationship come very low . he comes and goes up and
down how ones own karma the actions we have done s we have
developed they carry us here there everywhere without any freedom to alter it or change it. Means I
become a creature at my own s I have no power to free myself that is the attached mind,
highly deluded mind. Out of which will come all this conflicts and troubles in this world including
war and violence come from that level this body level ultimately. So this is the first study of what is
this not self we think is the self when you investigation looks it is not self at all investigation is
Page 76

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

























Page 77

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

By sound, etc five alone the dissolution of the five elements(death)
they meet with (and) by its own guna are bound

deer,elephant,moth,fish and honeybee (these) five man with these five
attached (as he is) what (to speak of him)

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

he says what are they

a deer, the elephant,

the moth the fish and the the black bee, these five examples are taken. Each one has
perished by attachment to one sense organ and what to speak of man attached to all five sense organs
that is the language he has used there. The story is . is the
deer, deer is standing with eyes caught like this completely oblivious of the world around by that time
the hunter comes and shoots him. Attachment to one sense organ brings about his death. That is
. Next is elephant, in Kerala Bihar they catch wild elephants by sending a female elephant
to the forest and the female elephant goes and touches a male elephant then he forgets the whole world
and people come and put chain on his feet automatically, he is not there to struggle at all.
the moth when you light a fire the moth will rush into it and perish in it; attached to the fire we see
it every day in the rainy season. then . You catch a fish only through such taste.
Put some bait if the fish comes you catch it, attachment to taste. Finally comes the the bee
attracted by the flower and the scent of the flower it goes enters it and caught in it and the flower
closes and it will get killed there also. So there are the five . by attachment to
each of these sense organs became five, means it dies. means you reduce to give
elements. That is the technical term. means they died; got destroyed. dies
Page 78

by its own . means quality or rope. So it is tied by its own quality means tied me I
died, similarly the other things tied the fish it died . What are they

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

by its evil effects more virulent the sense-objects

than the poison of the

cobra even the poison kills one who takes it one who looks up with
the eye even this

Sense-objects are even more virulent in their tragic effects than a king cobra. Poison is fatal to one
who swallows it, but the sense-objects kill him who merely looks at them, with his eyes.
This sensory system of the world around us attracts us all the time we have to have a lot of discipline
within. If not we shall suffer. What kind of suffering; this sensory world can destroy us more than
a cobra destroying with its poison. Poison you have to inject into the system where as this poison is so
dangerous looking at it alone is enough to destroy us. That is the nature of this sensory system.
You can see as I told you theft in these super bazar only by attraction of a particular beautiful object.
I feel tempted to steal it where as a

must bite me to kill me. Seeing also it kills me. We can

see it in everyday experience, plenty. Therefore the sloka said sense objects are more dangerous than
the poison of a king cobra. Poison has to be injected into you whereas here simply look at it you are
caught, you are caught automatically.
Verse 78:

From the binding ropes of desires for sense-objects he who is liberated
so very difficult to renounce he who alone becomes fit For liberation
none else even though he may be well-versed in all the six schools of philosophy
Page 79

One who is liberated from the terrible bonds of desires for sense-objects, so very difficult to renounce, is
alone fit for liberation and none else, even if well-versed in all the six schools of philosophy.
Those who have freed themselves from this infatuation. It is not that we have to destroy sense objects,
no. Infatuation must go, that word infatuation is used here.
so difficult to get out of this this bondage. But those who have got rid of it he
alone is fit for freedom. Freedom as a citizen, freedom as a man, freedom as a man of spiritual
realization. All this freedoms can come when only this mastery has taken place. Mastery is the word
here and not a mere scholar who knows all the Sastras, six
systems of philosophy he knows, everything. He will not be free, but that man, who has controlled
this, disciplined this, he alone is free. Mere scholarship has no value in this particular field.
Very often SriRamaKrishna therefore says scholars are like kites flying high up on the sky. They
have not developed this discrimination and so like a kite though high up in the sky, his eyes are
always fixed on the dead bodies below that is the nature of mere scholarship. Scholarship +
discrimination is highly commendable. Mere scholarship has no meaning. You can see big scholars
and professors today doing all sorts of mean things all over India today. Knowledge is there
something is missing discrimination is missing. That moral and ethical values is missing, so they
can do everything, every wicked deed we can do today, inspite of all this scholarship. In science in
politics in economics everywhere, why? This little thing is lacking Viveka is lacking, ,
Viveka is lacking. He says.
Verse 79:

possessing an apparent detachment men desirous of liberation to
the other shore of the 'ocean of change' to go towards those who have undertaken
the crocodile of desire drowns them half way

having caught by
their throats turning suddenly
Those who have only an apparent dispassion and are trying to cross the ocean of worldy existence are
caught by their throats by the shark of desire which violently dragging them along, drowns them in
the middle of the ocean.
A man who has got only a very mild type of renunciation very little means an appearance of
renunciation, thats all and yet he is a seeker of freedom. What is his fate, he wants to cross this
ocean of worldliness, but when he is crossing there in a crocodile below, that is called crocodile of
attachment. He will catch hold of his neck and pull him down and destroy him there.
Page 80

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

The shark known as sense-objects by whom with the sword of mature
dispassion slays he who reaches of the ocean of samsara the shore
free from obstacles

He who slays the shark called sense-objects with the sword of mature dispassion crosses the ocean of
samsara unobstructed.
On the contrary who ever has conquered this this kind of greed and desire which take us away
from the right path. Just like killing that shark with a sharp sword of discrimination
, means a sword good spirit of detachment. You have killed that
shark then you can easily swim. You wont get difficulty here. he alone
crosses the ocean of worldliness as we call it free from all obstacles, no further
obstacles will come.
This attachment to the body creates all the trouble. I want everything to myself or to myself and
those who are related to me. That is called nepotism in social language, political language. Anybody
related to me I am interested in; not the other people. Thats all genetic limitation. Mind is controlled
by the genetic system. So comes it to that shark, it catches hold of the neck, pulls you down. Today
there are so many sharks pulling so many people down. Because this knowledge has not come. We
only want our own advancement and those who are closely related, we dont care for anybody else
Page 81

somebody wrote in English a prayer which most people recite mentally though a few verbally. But the
verbal expression of the mental prayer is what is contained there. Oh! Lord! We say save me and my
wife, his son John and his wife; us four and no more. I am not interested in anybody else. That is
called destroy it, this genetic limitation, destroy it.
Tremendous truth coming from neurology as I told you. This cerebral system is meant to give us
freedom but we use it just to retain this body for survival for organic satisfaction using such a
tremendous instrument of a petty purpose, for this petty purpose the old brain is quite enough new
brain is not needed for it. That is the language of neurology today. Let this be detached from the
older brain and its attractions. Then you can guide the rest of the body. That guidance can come
from the cerebral system only, when it is detached from the rest of the body. That makes it in
Sanskrit language reason, enlightened reason when reason comes things become beautiful. I can
think I can discriminate. That person has as much right to exist as I have. This student has got better
marks. I should take him. This knowledge can come only at that time. When I become detached
from this single genetic system. This country is getting ruined by the genetic limitation. All
nepotism everything comes from that. We can improve this country only when we improve ourselves.
We raise our mind a little higher level, that citizen level. That man is not genetically related to me but
he is my fellow citizen. He may be from Mizoram, or Nagaland, Kashmir, but we are all part of India
of this wonderful state called India. This takes you beyond genetic limitation that is one great
development that must come for us in this country. If you want to enjoy this freedom advance it in
all directions.
So he says , sword attachment, good
detachment you kill it he crosses this ocean of worldliness
no more obstructions for him. This is the only obstruction. Once you are released from genetic
limitations, attachment and blindness you become expansive. Your sympathy is widened. Your love
and compassion widened. Something great happens to you and you start on the road of your own
greatness. That is the greatness of man. Animals cannot go beyond genetic limitations. A cow will
lick every one of its calf when another calf come he will give a good hit, get away I dont want you
here. Man repeats the same thing inspite having a cerebral system which is three times bigger than a
chimpanzee. According to neurology our cerebral system is 3 or 4 times bigger than that of
chimpanzee. But most of it is unused that is the language today, I am quoting neurology most of
the cerebral system is unused, we dont know what to use it for. We know the old brain and we dont
know the new brain.
I used to make fun therefore, people who do not think who do not discriminate they are like the houses
during war time, in Delhi and other places written there upstairs to-let the whole upstairs is to-let
have no function for it defunct as we call it. Thinking makes all the difference. Discrimination
makes all the difference Viveka means that. Viveki, man alone is viveki, animals have no Viveka. A
child has no Viveka, from the age of 3 or 4 it starts a little practice of Viveka and that can be
extended, that whole subject is Viveka therefore. So that man can become man in the true sense of the
term, not merely in appearance. In Sanskrit we call it

. So many beasts but

body is man. Inside he is a beast only. Why? No discrimination. Thats why Viveka is highly
commended to make us men in the true sense of the term. Here is a wonderful verse 80.
Page 82

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

through the dangerous path of sense-pleasures he who walks of
foolish intellect at every step overtakes

death also this

understand through the instructions of a well-meaning and noble guru he
who goes by one's own reasoning faculty comes(to him) the
achievement of fruit True for certain know

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

here. But on the other hand.

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




Page 83

Verse 82:

of liberation desire if indeed yours is liberated avoid from
a good distance sense-objects as poison like nectar
contentment, sympathy, forgiveness, straight-forwardness, calmness and self-control
cultivate daily religiously

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

means crooked
these are two words often used and

. The mind that is the mind that is

you
can easily make out. What a difference it makes in inter human relationship. When you deal with
straight forward man. When you deal with a crocked man, you are in great difficulty there. So
cultivate this straight forward mind great tranquility within. perfect self-control
constantly with great attention cultivate these beautiful virtues all the time that is
how character is developed. And a man of character is great force.
Verse 83:

Page 84


always which leaving aside

what should be done

emancipation from the bondage caused by meaningless ignorance this body
meant as an instrument for realizing Para, the Supreme(or meant for others) of this
body in nourishing he who clings to he himself by this kills

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

what should be constantly given up all the time what is that

he says this bondage raising from ignorance beginning

less when did my ignorance begin you ask. says its beginning less. Look backwards it was
there, yesterday day before and so on. This kind of bondage this kind of ignorance has been there.
We call it in time you cant find the beginning for it. Just like in dream you ask the question
when did this dream begin. Dream is beginningless to the dreamer only to the waking mind it has
an end. Similarly, this ignorance is beginning less. But it has an end; that will come later on. A
beginning less thing can have an end that will come later on in this very great book.

he says this freedom from bondage of

beginningless spiritual blindness ignorance means spiritual blindness, that I am the that I
am the spirit, you dont know and the body I am subject to this and that; that we all know. This is
beginning less. this body as soon as my life is over what happens to this it becomes a
home of worms all sorts of insects and animals etc. It has no self-existence at that time. I am
whoever is deeply attached to taking care of this body he gets
death through that very process, spiritual death. Too much attachment to the body brings spiritual
death. I cant love the other body I exploit the other body. I want this only that is spiritual death. That
is the type of cowardess which we see in the worldly life. So what Shakespeare said is true here.
Cowards die many times in their life, but a valiant tastes of death only once. That cowardess is there
when too much attachment to the body is there. You want to protect it. I am prepared to leave wife
children all and run away to protect myself. That kind of cowardess is condemned in all higher
literature.
Verse 84:

Page 85

whoever being desirous of fattening the body the Self desires to
realise a crocodile taking it for a log of wood

holding on to it river to cross

over he proceeds

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

Verse 85:

Infatuation alone

a tragic death for a seeker seeking liberation in

the body etc. delusion entirely conquered by whom he the state of
liberation deserves

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

kills

the great death this infatuation over the body, wife, sons etc.
which having conquered sages reach that of Lord Visnu the
supreme state
Page 86

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

this great death known as infatuation delusion, conquer it conquer

it. the body, with respect to the body and things related to the body, wife husband
children that genetic relationships which are completely imprisoned in it which we are completely
imprisoned in it, try to break this prison have the capacity to love other people wide appreciation of
other people. Capacity to dig affections to other people a spiritual expansion takes place thereby. That
is absolutely essential for human spiritual growth. .. when you overcome this
infatuation; sages have achieved the highest spiritual realization, the state of Vishnu holy feet of
Vishnu and you also tend to. this is a passage from Katopanishad
, the supreme state of Vishnu.
Gross body condemned (verses 87-91)
Verse 87:

Mixed with skin, flesh, blood vessels, fat, marrow

and bones filled with urine and faecal matter the gross blame-worthy
this body

This gross body is most offensive as it is composed of skin, flesh, blood vessels, fat, marrow and bones
and also it is ever filled with urine and faecal matter.
This taken by itself without anything coming to it, it is full of dirt and evil and nothing
else by itself. We can make it brighter by bringing in the energy of mind and the spirituality
within. Then the body changes. But as it is, it is of this nature it is gross body to
be rejected not at all to be embraced. That is the nature of this body, when you know the truth about it;
this gross body.
Verse 88:

Page 87

from the gross(elements)

that have undergone five-fold self-division and

mutual combination from the (five) elements by the past actions produced
this gross body the instrument of enjoyment of the Self state
of wakefulness that the experience of gross objects by which

Made up of the gross elements formed by the combination of the subtle elements and ordained by past
actions, this gross body is the instrument of experience for the Self. The state in which it perceives
gross objects is its waking state.
Now comes a little reference to the three states, of waking, dream and sleep, which is a profound study
in . Modern psychology in the west started becoming depth psychology when Friedan started
studying the dream, till then it was only the waking state. All rationalism, enlightenment
everything was based on the flimsiest of the basis namely the waking state. That philosophy is
shallow; got a shock from Freidan psychology which is called depth psychology. Just studying the
dream the subconscious, the preconscious and finally the unconscious. This is what happened in
India ages ago. But we didnt stop with the dream, we went deeper into sleep state and out of this
study through investigation of the three states as Shankaracharya puts it the
methodology of three states they discovered the mortal behind all these changing bodies and
egos of waking and dream and the absence of all ego in the sleep state. They discovered the the
infinite ever free, ever pure and proclaimed that truth from the hose stops that you are
essentially the that is your true nature. A little investigation is needed for it. This book is
trying to help us in this great investigation. The and s on it,
Shankracharyas commentary on it, that book is the outstanding book dealing with this
here is just an indication, it will come later in still more detail. Says,

the gross elements of the external world they combine together to produce this gross
body, this mind and this done impelled by my past karma and s that is the profound teaching
which the modern genetics do not accept yet. Though a man like Thomas Huxley in the last century
said, the science has no objection against the theory of reincarnation and Julian Huxley the great
biologist who died 6 / 7 years ago he in his letter to me told that science has no objection to survival of
soul at death, but we dont accept reincarnation, thats what he said and I replied to him, that is
doesnt meditate against reincarnation when you understand how handles this subject that
there is a apart from this that consists of all the s s
tendencies, impressions of life. It is that that manufactures my new body when this body
goes away. So that from that point of what you call conceptual, the little life started evolving in the
womb. It develops in a particular direction, a particular becomes manifested there, all this
makes for the new human individual, he had a past that past determining the present, that is called
that is an element that has not been accepted in genetic science today but I am sure that
when the science goes deeper and deeper, all physical and chemical basis of life will remain, like RNA
and DNA everything will remain. But the force that bring them to this kind of a new development as
Page 88

a particular individual that force must have convened, that is what we call the past
impressions slowly working even now, it is my unconscious mind the builds up my body. All my
red cells have been formed, by myself. That mind that which is in a subconscious condition
unconscious condition. The conscious mind handles the world outside, only the waking world.
Therefore this presides over this universe this gross universe. And this not the only
dimension of reality. This world also has a deeper dimension and this individuality also has a deeper
dimension. We are going to study man in depth as physical science studied the world in depth or
physical nature in depth. this ego is enjoying this physical
world through the waking state that is called the individual as we are all today that
is the individual but behind it there is a dimension that will be told later on after few more
verses the book will deal with . What is the , is a wonderful study, subtle body,
this is gross body.
Verse 89:


Page 89

External sense-organs enjoyment of the gross objects
garlands, sandal paste, women etc of an endless variety does the ego by
itself identifying with this therefore the emininence of this
body in the waking state

The individualized ego identifying itself with this body, enjoys gross objects such as garlands,
sandal-paste, women etc. of an endless variety by means of the sense-organs. Therefore this body has
the greatest play in the waking state.
this body shines only in the waking state it has no function after the
waking state, in the waking state is prominent. How do we do that. We enjoy this world.
Its pleasures, its comforts this quarreling this fighting, everything we do with the help of this
it is prominent in the waking state. And not only this but the ego presiding over this
that also functions only in this waking state. It has no function once you change this
state to some other state. That will be studies later on. this body has
absolutely no status once you change your state thats what Sri Ramakrishna said, a big Babu,
very powerful fighting with everybody then he goes to sleep and a child spits on his face he is not there
to protest, he is not there. A child can spit on his face when he is asleep. Where is he to protest, he is
not there at all. Only in the waking state this has a function along with ego residing over
it.
Verse 90:

all even dealings with the external world of the man dependent
on whom understand that this gross body

like a house

to the house-
holder

Know this gross body, on which depend all dealings with the world outside, is just like the house of the
householder.
Beautiful summarization, all external activities that we do are centered in this body. This is the basis
for all our external activities in our life, just like a home is for a householder. He lives in that home;
that is base, he goes out; transact business, comes back home. So also this body is a base, based on
which we conduct all our external activities all activities
the support of all this activities is this body. Which body this gross body, just like
a house is for a householder; is a base for him. If he doesnt get out, if he always remains there then it
becomes a prison. Now he stays there but he goes out thats it and returns that kind of a base is this
Page 90

body when you understand it in that way the body wont harm you. We take it as something which
encloses me then it becomes a prison body becomes the tomb of the soul, it becomes a prison. I cannot
come out, I cannot go in, that is bad, and you use it as a base. As a base it is beautiful as we say
body is a good servant but a bad master. If the body is the master then you are gone. Body is a
servant everything is beautiful similarly
Verse 91:

of the gross body birth, decay and death essential properties
fatness etc

different conditions childhood and such other states

the rules of caste and orders of life

many diseases

worship, dishonour, honour etc distinctions happen

Birth, decay and death are the essential properties of the gross body; fatness etc., childhood etc., are its
different conditions; it has rules of caste and orders of life; and it is subject to a variety of diseases
and it is this body that meets with different kinds of treatment such as worship, dishonour, honour,
etc.
With respect to this gross body you have so many circumstances affecting it. What are they?
it comes to existence. It was not there, now it has come to existence. What you call birth. Body has a
birth then it grows and becomes old, jaded body has this what you call finally it
disappears that also when we shout as in the north I said Ram Nam satya hai body is gone, its
going to be cremated now. It has no more existence all affecting this
similarly fat lean or middle size this also affect only body. These various attributes
are attributes of body I am fat I am lean I am tall all this only refer to the body.

I am a a little baby no teeth at all, then I become a young man then I am becoming old
again all the teeth are gone all that is there that is referring to the body similarly
all this social distinctions based on , all this or I am a
Brahmin or a kshyatriya vysya or I am a westerner or a easterner all these are relating to the body. I
am a white man, I am a black man all refer to the body only in fact whether the white man or the
black man or the brown man or the yellow man when you go behind the body, even the body itself you
find the uniformity the red blood, everybody has red blood no white blood, its only red blood. There
are white cell, but red blood is the usual quality of the body. So when you study the body you get
this wonderful wisdom. Dont base your judgment of human things on the body that will utterly be a
failure. Even the racialism comes from the body system, genetic system dictating into the human
Page 91

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

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

and also on a respect worship dishonor everything pertaining to this

body. You will pass through this every day. Somebody honors you, puts a garland. As we say in
our political language today some see somebody should so and so Zindabad, five minutes later so
and so murdabad. Both will go on side by side, all affecting this wonderful only. Now
this is the now from this verse onwards 92 onwards, we are going into little deeper the
, the subtle body.
Organs of perception and action (verse 92)
Verse 92:

the organs of knowledge the ears skin eyes nose and
tongue(sense of taste) for gaining knowledge of the objects the organ
of speech, hands, legs the anus also the genital organ organs of action
by their tendency in actions

The ears, skin, eyes, nose, and tongue are organs of knowledge, for they help us gain the knowledge
of the external objects. (The organ of speech, hands, legs, anus and genitals are the organs of action
due to their tendency to work.
We have s and s. Sense organs helping us perceiving the world knowing the world,
sense organs that help us to deal with the world through action. One is called and the other
is called s each of them five that is understanding of reason or intellect, five
sense organs that is these are the five sense organs, eye ear nose and
then tongue as well as skin these are five organs from which you get knowledge of the world. There is
no other way, five openings we get the knowledge of the world they give the knowledge
of the . is a technical term meaning sense object, you are the subject the knower that is
an object that is call and you are called the technical terms, you are able to know the
world. Now this table doesnt know this chair it has no sensory system it has not evolved whereas in
the case of an animal even a living cell a little awareness of the external world is there. A minimum
sensory apparatus a living cell has and evolution means this kind of sensory system becoming
Page 92

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

is called as inner organ, mind intellect

ego citta
thus

by their own functions mind verily by its doubts and

hesitations the intellect by its nature of determining the truth of objects

The inner organs are called, according to their respective functions as mind, intellect, ego and
chitta. Mind is so called by reason of its considering the pros an cons of a thing; intellect by reason of
its function of determining the truth of objects
What is these are all external organs, five sense organs and five organs of action. They
are also called means organ or instrument they are external they go out all the time. But there
is an inner instrument, we call it in very technical language of the mind the inner organ
is called know this type of physical system has two instruments of experience one external
experience through the sensory system the other internal that internal instrument is known as
very precise scientific terminology what is this
Page 93

this is called what are they

and four aspects of the

functionally different but one and only same . these
are the four aspects of the your inner mind.
























Page 94

Volume 7:
This divided into functional differences, particular function we call it , particular function we
call it , particular function we call it or ego, particular function we call it . Then
every item is defined.
What is the function called , , is a characteristic of
, indecisive state of consciousness, you get an experience, you know there is an experience; you
dont know what it is. That element of the state of awareness is called . A mosquito sits on your
hand, you know something has sat, you dont know it is a mosquito, just in a doubtful state of
mind. That state of mind is known as . Later on when you relate this experience to previous
experiences you come to a judgment. That is called , it is a mosquito, a mosquito is biting me,
that knowledge is called , discrimination faculty is called .
when you determine that this is the that is affecting me that
determining state of the is called , the faculty of determination judgment etc etc.
is all indecisive, may be this, may be that etc etc. The same transforms into , yes it
is, it is this. All this is happening in that wonderful instrument called the inner organ.
Verse 94:


here on account of identification with 'I am' etc

the ego
from its function of remembering(contemplating) things it is interested in
citta

The ego is so called by reason of its identification with the body as ones own self and chitta from its
function of constantly illumining the things of its interest.

this experience you relate to a subject in you, called a I, thats called

, I see this, I experience this. Not mere experience, but I experience it, you relate it to another
aspect of this called , therefore the third item.
everything relating to you, you want to run after this various purposes of
life that whole thing is called . Function of remembering things and which are interesting to
us. That discrimination does. How many impressions come to me most of them are shut out.
Some are only allowed to come in. That kind of a screening mechanism is there in the human mind.
Page 95

In the brain also, lot of screening mechanism. Neurology will tell; if all the impressions were to
attack me, I will be nowhere. Therefore nature has provided us a screening mechanism only
interesting things will come to you. That things will not disturb you. Therefore they are called the
concept of the wonderful concept . Actually it means the minds stem. Thats how it is
translated also.
Then we have energies with in the body. Just like outside electricity, gravitation so many energies are
there, with in the body we have same energies, but slightly modified. Today we call it bio-energy,
energy but bio, like life energy. Like biology we deal with particular living systems. Outside they
are non-living systems. They are called , this is called . They are called inert, this is called
living system. So there you have this study of these energies cosign in the physical system, we call
them . Having called this body as mere physical gross body; when you go deep inside you come
across new type of energies which you dont find in nature, we call it . The same energy outside
is within. Energy is one, two
1. Physical science today and
2. in ancient times.
But energy has different expressions, different manifestations and this distinction between energy
outside in physical nature and energy within a living physical system. This has been introduced in
modern science by two words. By anthologist who said we call energies in physical nature as
tangential energies and energies within the living systems are radial energies. That is the wonderful
new word he has used, Tangential energy and radial energy. Here you are dealing with radial
energy of one time . Deeper than that is all this what we studied earlier, the its
also mental energy and still deeper we come across the infinite energy with the full of infinite
energy in the real self of man. That is all dealing with radial energy in living systems
The five pranas (verse 95)
Verse 95:

prana,apana,vyana,udana and samana becomes this
vital force itself alone

due to difference in functions

due to difference
in modifications like gold, water etc

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

Page 96

is divided into these 5 parts . They are mere names according to
function. There is a next verse, according to the function we call it this.
According to the function we call it that.

according to modifications,
just like gold; just like water. Water becomes a small wave, a water becomes a bubble a water becomes
a little vapor. It is all water only in different states; or a piece of gold, it becomes an ornament for the
ear, ornament for the waist, ornament for the neck. These are the different forms, different functions
but gold is one. Similarly bio energy in man is one, but its functions are various. Say for example:
even in digestion, there is the saliva, containing the energy. Then it goes into the stomach. There
is energy there, various acids and there wonderful digestive juices. Then comes the bile, coming from
the liver and further intestines and pancreas and other things. Apart from all this there are very
traced elements coming from the endocrine glands, they are extremely valuable to the body. All these
are various functions of in various forms. That is called the bio-energy and its manifestations.
It has a physico chemical basis. Its not correct to say, says . This is nothing but physics and
chemistry. Bio energy has a uniqueness of its own. Some modern period genetics do not accept that
there is anything but there word nothing but is used, chemical and physical energy. Instead of
saying chemical and physical energy is the base of this new type of energy. There is a conflict
between two schools of genetics today. Especially neurology and brain scientists will certainly accept
that these are all only physical and chemical basis. This energy is something different, manifested
from there in a new form. Others will say nothing but physical and chemical energy in the system.
So this is the conflict in genetic science today and in we say this same energy has undergone
a change and modification, risen to a higher level of expression, basis may be anything like a lotus is
based on the mud below. We cannot explain lotus in terms of mud. There is something else
manifesting in the lotus. This is the conflict in this particular science today. We shall reach wait
and see how science will develop further to bring about a better understanding of this great subject of
bio energy system and the psychic system and what lies beyond what we call a depth study of
human personality.
Subtle body: effects (verse 96-101)
Verse 96:

speech etc five ears etc five prana etc five the space
and other elements five the intellect etc ignorance also and
desire and action the eight cities as subtle body

constitute
Page 97

The five organs of action beginning with speech, the five organs-of-perception beginning with the ear,
the group of five pranas, the five elements starting with space, along with the discriminative intellect
etc. and also ignorance, desire, and actionthese eight cities together constitute the subtle body.
This is called subtle body. It is like a city composed of several factors. eight
fold factors building together into a city in this within body itself. What are these eight fold factors?
First, 5 sense organs beginning with speech. Then says 5 organs of
knowledge of perception beginning with ear. the five s which we elaborated earlier.
the five physical elements of subtle aspect of the five physical elements like
and all these five. then the understanding or reason,
primordial ignorance desire and action. All these put together become the
eight fold city.

it becomes in you in me etc; the subtle elements of all

this constituting my inner body. Thats what makes my subtle body . It is also called
meaning subtle.
Verse 97:

this body

listen which is known as 'subtle' (also called as) lingam

indeed

produced by the elements that have not undergone the process of

'pancikarana' possessing tendencies that causes enjoyments of fruits of past
actions because of its own ignorance beginningless limitation of
the

This subtle body, listen carefully, also called the Linga Sarira, produced from the subtle elements is
possessed of the latent impressions ( s), and it causes an individual to experience the fruits of
ones past actions. It is the beginningless limitation superimposed on the Self and brought about by
its own ignorance
This , the word is used pointing out, it is also an object, it is also a not self. So
he say its all . or subtle or both are the words used.

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

there is a
Page 98

theory in and called . How do we explain all these various things in the
world, having come from the primordial material stuff that is behind

or nature how it has

become body tree, this and that, that question is asked. They said there are so many s outside,
five of them , now these five alone constitute everything in this world. But
they come to us in a particular combination. Because, every item contains all the five in varying
proportions. So they have schemata in our philosophy; any of these five elements first is divided into
two 50%, 50% and then each of the 50% is divided into further 5 and this half is added to the 1/8
th
of
this and so on.constituting another half. That constitutes this external manifested universe;
whereas primordial s or elements are without this mixture, without this combination. The non-
combined state that becomes modified into the subtle body.

the world outside in

the physical body are product of

whereas this subtle body is

the nuclear
dimension of external nature born or developed into that inner system as the .
it is the state of all your impressions all your s you do something, you experience
something, that work is over but mark is left in your mind. That is called the impression left
on your mind of any experience outside is called and India developed psychology into a depth
psychology by discovering this wonderful concept of or . A machine doesnt have .
A machine works ploughs the field and it dies and goes away into the scrap heap. But when a man
does it same impression is created in the mind. That is the most important part of the man. How to
manipulate these impressions out of which you can develop character. High character low character
everything comes from manipulating. These impressions, these s therefore the subtle body is the
real man according to . He is just like a just only a sheath in which you put your sword.
Real man is the subtle man consisting of this nervous system and the sensory system and the
psychic system. That is external faade only and nothing else. That is the truth that you get in
.
s impressions; product of our own actions; the fruit of our own actions. They
have an impression on our mind for example, you see somebody smoking a cigarette and feel
attracted towards it, let me have smoke and you smoke and you throw the cigarette away. You may
throw the cigarette away physically, but cigarette has caught your mind automatically. You cannot
escape from that. That has come into the mind. Protect yourself from creating s then
only the character becomes strong. Not the external action, but the impression that action created on
your mind. That is the s. That is the most important thing in handling character, which we
always neglect.
So we say in . A like thing is floating in the river. A man jumped into
the river telling that friend, I want to bring that blanket, there is a blanket. But the man is not
coming. This man shouted, what is the matter with you. Why dont you come? No, I cannot come.
Why dont you leave everything and come. I want to come but is not leaving
me. This was a bear. Bear has caught hold him. I want to come but this doesnt leave me.
Page 99

That is the condition of s. Cigarette I left, but my mind has been impressed so much by it, that
I am not going to leave it. That is the attitude because I have become a slave of that particular thing.
This handling of s is real education of man. Not merely training of books, this and that.
Develop your character. Develop your destiny. By your own effort handle the .
its a product of your own actions, fruit of your actions.
from ancient times, from oldest times, this is our that which limits us to ignorance,
ignorance of ones own divine nature. If that knowledge is there no can affect you. No
can touch you.
Thats why SriRamaKrishna said in a beautiful example, before you cut open the jack fruit smear the
hand with oil, then it wont stick to our hand. Similarly, before you enter the world have some
knowledge of this subject, some little wisdom, then you handle the world, you wont get affected at all.
You can be master in handling this world. That wonderful example of the jack fruit, that sticky
exhalation, which easily removed when the hand is smeared with oil, never touches at all. Its not that
you should not touch at all. Its not that you should not handle at all. Handle it but dont be handled
by it. Be free, that knowledge will come from this kind of penetrative investigation.
these s are with us from very olden days, we dont know when
it began, yesterday, day before yesterday, you go on previous birth we go, further if we go, its there.
Thats what is said but though you can destroy just destroy, thats the wonderful truth.
Suppose there is a cave, entirely dark at the time of the first explosion that solar system became cool,
that cave has been dark, so darkness there is eternal, but you go there and strike a match stick, in one
second all darkness goes away. Though you can put an end to it. That is the example that
they give, these s are take us back and back and back, but you end it. Bring light,
bring knowledge. Knowledge of the , then you can destroy it straight away. .
Now this , when does it function most prominently? says even in the waking state
the is functioning. But because of the noise you cannot detect . Therefore you
must go to another state. Find its fullest expression. That is called you can see in dream the
full manifestation of the the subtle body.
Verse 98:



Page 100

dream is of this distinct (from the waking) state itself
remaining alone shines where in dream indeed intellect itself
due to the various impressions collected during the time of waking

Dream is the state when this (subtle body) is distinctly in expression, where it expresses all by itself.
In dream, the intellect by itself revels as the agent of experiences etc., due to the various impressions
gathered by it during its waking state.

it has got a separate state of its own. This or thats
called dream. Dream is the utterance of the unconscious says Carl Jung. Dream is a distinct
utterance of the unconscious, but, the dream consciousness
. This shines in its own glory in that dream state.
in the state of or dream this of man takes all the experiences of
the waking state and manufactures a new world, new experience in that state, taking
the impressions of the external experiences.

Verse 99:


the idea of 'I am the doer' etc having assumed shines where itself
shines indeed this the supreme self with as its only
conditioning or limitation witness to everything not touched by
the least work done by it because of its own ignorance (the Self is) unattached by
the same reason by actions not is touched in the least by the
conditionings

done

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

Page 101

, assumes possession of the real master of this dream state. I
am the master, I do this, I do that, everything. in that very state just behind
the , supreme self is always present. But doesnt know it at that time I am the master, an ego you
can see in the mind in dream is the master. It creates its experiences, it dissolves, it does everything.
Mind is the master in the dream state. And behind the mind is the is ever present there. But
the mind does not know. So also in the waking state the is present. This little joy of mind
doesnt know it. this within is described as its a beautiful
technical term in , the witness. It just sees the movements of the mind. He is there witnessing
the whole thing. the witnessing of everything taking place in the dream state. Just like the
sun is declared as the witness of the day. Everything going on in this solar system is
known to the sun. Its solar radiation penetrates all nuke and corner, discovering everything there.
Thats called the witness of the day. Similarly, there within this body is the . A witness of the
activities of the in the dream state, constantly there. He is there in the waking state also. But
we can much more discover him through the dream and later through the dreamless sleep state.
Therefore we enter into dream . This has no there. This or
or intellect without so many things are going on in the dream, and the the witness
of what is going on there. That is the wonderful term witness. It is just entering into modern
thoughts. Men like Prince Louis De Broglie are amazed with this wonderful phenomenon. Not only
we see the world, we also transcend ourselves in the act of perception. That is the wonderful experience
we have. I see and I watch my seeing, I am also the witness watching all this. What is this new
dimension; there you get the transcendental dimension of this particular limited individual to
discover this in the purpose of . Who is that wonderful entity? That is watching all this.
Thats why in the early Vedas you find, two people are conspiring to do some evil. They look around
and find nobody. Only we two are there. Poor fellows they do not know god Varuna is watching
them. That is the way of religious expression, god is always there watching, you do not know. That
is the religious language, but philosophy only comes here the eternal ever free watching
everything. The life behind everything happening here; that is being discovered and unfolded in this
study of . So that, every human being must realize that, that is this true locus. I am the
, you see when you come to 200 and 250 other verses the teacher is telling the student; you are
that ! , you are that, you are that, you have forgotten that truth, beautiful
verses are coming, which unfortunately we cannot go this year. Next year we will take up those
portions.

you are that, you are that by a penetrating analysis of this body and complex is able
to pinpoint your true dimension not this flimsy organic system, a little extra heat and cold can
destroy. But within the system is a tremendous energy resource god himself, the you are
there, you are that, you are that, they repeatedly will emphasize , , that
truth will come after this wonderful analytical study of this whole system, body mind complex that
Page 102

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

, who is ever free, ever pure, ever illumined, that is you
and I. But we dont know this truth, why we dont know? Some ignorance is hiding it. That subject
is coming immediately, after you use the word . A terrible word, most misunderstood, but
extremely simple, if only you approach it scientifically. And modern science also is using the word
in certain context; that will come in this great book in a few verses later.
a special state called dream in which the master is . functions
like a master there, in the , is still there. But it doesnt function openly. Just
like there is a big light of the sun, you light any other light, will not shine. Remove the light of the
sun the other lights begin to shine. Similarly the light of cannot shine in the waking
state. Because, the waking state has its own light. So let us go to the dream state and discover the
nature of the says the verse, whatever the does in the dream
state doesnt affect the the witness behind everything. So for example the dirt in the earth
doesnt mean the dirt in the sun. He is the witness only, just imagine wonderful ideas in dream
kills somebody becomes frightened by something, but it doesnt affect the . Just a witness,
going on just behind, behind it is there. We dont know how to look behind you only look into the
front all the time, the things that are happening in the front we know, not what is behind.
the is ever unattached. in the it is mentioned there. This is
ever unattached, ever free, therefore he is not affected by the s that the
does or the waking state we do. The sun is never affected by the trouble in your eyes. Suppose your
eyes are defective, sun is not affected thereby, so the eye itself is the product of the sun. Similarly the
is not affected by the evil that is happening in waking or in dream state.

.

Verse 100:

instrument for all activities this subtle body becomes of

the , who is absolute consciousness chisel etc like of the carpenter for
that reason only the Self is unattached this

As the tools of a carpenter are his instruments, so this subtle body is an instrument for all activities
of the Self ( ), which is of the nature of Knowledge Absolute. This Self, therefore, is perfectly
unattached.
Page 103

Every activity that you indulge in, in this life .
The which is of the nature of pure consciousness, this instrument for doing everything in this
world, is this or even in the waking state. Whatever you do in the waking
state, the real doer is the . This is only an external instrument and nothing else. That is a
very important knowledge we must have. In fact, in psychology Jung will say, even in the waking
state much of the time, we are still in the dream state. We have manifestation of the . Even
in the dream, even in the waking state that is the most important state the or
that is running this universe, your day to day life, your activities, everything, only we dont know
it. But it is good to know the importance of the unconscious is held tight by the preconscious,
subconscious and the unconscious. Its a fugitive in the hands of the submerged mind of man.
Modern psychology we call it submerged mind. Just like an ice berg, submerged in the ocean. How
much is it submerged, 9/10
th
its submerged, 1/10
th
only is above the surface. Exactly so is the
consciousness of man, 1/10
th
conscious and 9/10
th
unconscious is subconscious and preconscious.
That study is what is revealed truth to Carl Jung and Sigmund Freud and others in modern
psychology. We did 3, 4 thousand years ago, this penetration into a psyche of a human being. They
discovered only evil in the psyche of human being. We discovered evil, went deeper and discovered
luminous dimension that and the divine spark in every human being. That is the difference
between depth psychology in the west and depth psychology in India, and modern psychotherapy and
psychiatry in the west is slowly getting oriented towards these India ideas on the subject of the depth
psychology. They are borrowing plenty and yoga and the psychologists and
brightening that depth psychology, which Jung and Freud had made absolutely lurid as it were. Even
Jung protested against his own mater and collaborator Freud for this lurid presentation in the human
psyche. You can see the evolution powerfully affected by Indian ideas on this great subject
, means activity. Every activity the instrument of that is the
whether its waking or in its dream of the nature of pure consciousness as
a the instrument for activities in waking and dream what .
just like a carpenter has a tool, that tool he works so many things on
the wood, similarly this has this as the instrument for all its activities
S that is why is unattached. The carpenter works with his tools, he is not
attached to the wood, and the tool is working. Wood goes wrong, he throws it away, he takes another
tool, and he is unattached. Therefore the tool versus the tool holder, intellect is the tool and the tool
holder is the self, the pure self-unattached to all these. Then.

Verse 101:

Page 104

blindness, weakness and sharpness-these conditions
are as per the fitness or defectiveness indeed of the eyes deafness,
muteness etc so too only the conditions of ear etc not but of the all
knower the

Blindness, weakness, or sharpness of the eye are conditions merely due to its defect or fitness. So too,
deafness, dumbness etc., belong to the ear etc. These attributes can never belong to the Self ( ),
the knower.
Whenever you have blindness or short sightedness or any other eye defect they belong to the eye the
instrument, not to you the self. That is why these are all external defects I cannot see well,
or he can see very clearly, my eyes are good, my eyes are bad.
they all belong to the eye not to the behind the eye, similarly
you have got deafness short or mild or extremely hard type of deafness or all this belong to the organ
called organ or hearing. Not to the that is self in man. That is why
contains a wonderful statement about vision. There is a twofold vision in man says the .
says

ordinary natural vision and supremely real vision. First one

comes and goes second one remains always with you this is the wonderful distinction. The
has a vision. This is what you call

nature has given me, behind it is vision thats

blind man can see better than even an ordinarily sight-seeing person. It was Helen Keller, blind
scientist and philanthropist who said People with eyes sometimes see less than people without eyes
because they have got an inner eye that inner eye is a wonderful eye. it is called by
Shankaracharya in the commentary Similarly
Fuctions of prana (Verse 102)
Verse 102:

(actions) such as inhalation
exaltation, yawning, sneezing, secretion, dying etc actions those who know
as the activities of prana (or vital breath) etc state (declare) of prana (or vital
breath) dharmas (nature) or qualities hunger and thirst

Page 105

Experts call inhalation, exhalation, yawning, sneezing, secretion, death etc. as functions of the vital
breath, while hunger and thirst are the qualities of the main vital breath.

The various bio energies within the system, they have so many activities to perform and we attribute
them to . has nothing to do. is doing all this. What are they? Inhalation,
exhalation, yawning, sneezing, secretion, leaving the body at the time of death. All these are called
the expert functions of the . And s own function is hunger and thirst; it has a real expression
of , others are by and . Then

Ego discussed (verses 103-105)
Verse 103:


The inner organ in these eye etc in the body as "I"
identifying exists with the reflection of the

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

In this wonderful congregation of internal and external instruments of and bodies this
in the absence of all these beautiful congregations external and internal instruments the
all the holes like eyes ears etc, the is functioning. An impression came
through the ear, I hear a sound, impression came through the eye I see an object, all this I relation
comes at that state within this human system. the notion of I, I, I estuary
it is a mere reflection of the . This I that is within us only, we dont know the truth that
is only reflection of the , just little I if you penetrate it becomes a big infinite I, and that is
the whole science of just like a little tip of the rock you see on that sea, on the water of
the sea, children will say its only a small rock, you know its an immense rock of this tip only is
visible above the water level. Similarly, this I comes to you though your sensory understanding as a
little I but go deep, its an immense I infinite. That penetration is what we need. I am infinite I am
not tiny little thing. All human progress is from this limited I to some unlimited I.

Say we are a tribal people of little consciousness of tribal limitation, then we develop into a nation
vast continental nation, immediately our I has expanded there; then the understanding will come.
Then I expand, this expansion is going on all the time. But we try to contract it always to small
thing that we dont like it. Man breaks all these limitations that is the nature of man. Why should I
break myself into a caste or a creed or a nation? I am infinite I am immortal I shall break down these
limitations. That is progress. And that is what wants to ensure for all human beings
Page 106

everywhere. Thats why the whole language is for all human beings. thats what
said in . is interested in the happiness and welfare of all being
that is the language used there.

Verse 104:


ego it know the doer the experiencer identifying this
conjuction with the gunas (or qualities) such as sattva etc and in three
different states enjoys

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

know this entity as the I notion as the doer and
enjoyer, I do this I enjoy this. This little I projecting into the world is what does all this.
Behind it is its own infinite dimension. We dont know anything about it, because this sensory
system cannot reveal it to you. You must go deep, that is the whole subject of inward mediation
inward penetration. You realize your own infinite nature. This little I associated with the three s
of nature . It experiences all the three stats waking, dream, sleep we can see,
and . And when you come to waking state there is all activity, all alertness is there. That
is called waking state. mixes little bit all these, but not very high, but when you evolve
spiritually, ratio changes. begins to increase other things become less. High character is when
constituents in maximum, when is illuminous, constituents is maximum. Often
blind is inertia. All the three you can see in nature as well as in the human system. This is a
wonderful analysis by the philosophers which is applied to our medical science called
Ayurveda. In all things these three s are constantly expressed. The profound classification
. How to make this energy in the quality? What a beautiful concept, that makes it
illuminous. Suppose the mind is lazy, absolute ignorant dark that is called then slowly you
get education, you become energetic, you become ambitious. You see there. Then you develop a
luminous attribute, high character, compassion for human beings manifests there. You can see
therefore the whole transition from to and to .

Page 107

Take our politics in India, you will find it was dull in the beginning, then became full of energy
today there is lot of thats why killing goes on plenty in our politics. means all this,
tremendous energy often self-cancelling. It has no luminosity, so full of violence, throwing the
microphone on the member in the parliament, all this is there, once you raise to everything
changes, energy remains highly disciplined, highly luminous making for positive, creative
expression for human development. That will be a great day in India. Then a little comes into
the energies of human beings in this country, we have gained something wonderful namely, energy
. 100 years ago it is all just sleepy, all are sleeping we have only one philosophy then. One
German poet has written a poet, I found it fully applicable to our mind in the last century. Sweet is
sleep, death is better, but it is best never to have in bond. Thats what we consider. Now we say we are
full of energy, waking means energy, sleep is no energy, early morning when you want to wake up
you see condition you can see there. Even to open your eye lid you dont have energy. Isnt it
so? Early morning? That is called . Then full of activity begins touched by makes for
high character, great compassion great dedication that is the transformation that must come to the
human. Seeing in India today, this knowledge will help us because this is the study of man in
depth. He can study nature, we need it for the 5 year plan but we want this knowledge for the 5 year
plan to make this a success. Better human being executing the 5 year plans this knowledge is
absolutely essential there and so this..

Verse 105:

the sense-objects

when favorable happy miserable when contrary

happiness misery and dharmas (qualities) of that(ego) of the ever-
blissful not for the

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

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

when the sensory objects around us are

favorable we become happy. when something around goes wrong on us we become sorrowful.
Its immediately plunged into grief. this and are the attributes of this
not of the which is ever free from all these various what you call ups and down of
the life which you experience every day. the which is always
Page 108

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


because of the Self only pleasure-giving sense-objects not
independently dear by itself verily of all the most
beloved because therefore the ever-blissful never to it
misery anytime

Sense-objects are pleasurable only because of the Self which manifests through them, and not
independently, for the Self is, by its very nature, the most beloved* of all. The Self, therefore, is ever-
blissful and can never suffer any grief or misery.

Everything is clear because of the say the s. says that in order to
satisfy the self you find thing that is satisfaction there. You eat food find satisfaction there. With
the self that finally gets satisfaction. So everything is centered in the self.
. Yagnyavalkya says in the , for the sake of the , everything is dear
to us, if the is not there, there is no such attachment, no such thing called dear or not dear etc.
of all the things in the world is the dearest to every one of
us. I have seen people carrying plenty of radio and other things from evacuation in Rangoon
carrying everything to bring to India, but Japanese advance time. Then after sometime how to carry
all this, they leave behind costly radios costly blankets everything they leave behind, but carry
themselves to India. They dont lie there and send the radio here. Radio is nothing to me I am
everything, these are only secondary things. I must protect myself, that could see all real all full of
costly things lying man saving himself. said the .
therefore the is of the nature of infinite bliss constant bliss. there
is no sorrow in the , there is no delusion in the my true nature. That is the result of this
preliminary analysis then we go to .

Friends yesterday we were studying the the nature of the the subtle body
apart from the gross body there in a subtle body. And I said in modern psychology a concept of the
preconscious, subconscious and unconscious. They refer to the constitution of this subtle body. we
have in our philosophy the waking state as the area where the gross body functions that even when the
Page 109

gross body is functioning the actual function is done by the subtle body by the but you
can study the much better in dream where the waking circumstances are not there. So we
study waking and the dream. Each of these states there is an ego, there is a dream ego. The waking
ego doesnt obtain in the dream the dream ego doesnt obtain in the waking. Each state has its own I
the ego that is why a man who is rich in the waking state.








































Page 110

Volume 8:
Dreams that he is poor, whereas the poor man dreams that he is rich. There is entirely a different ego.
Eat well in the waking state, go to dream, you feel hungry there. That I is different there from what
it is here. So these two states are very important, probing into the depth of human psychic.
We discovered this dream, but we didnt stop there. There is one more state you have to probe. That is
called deep sleep . , , a verse later the book is taking us to that
experience. First at 106 verse you will find, yesterday we finished verse 106. This self of man is all
bliss is the nature of . The whole world . I love a thing;
because of . The is the center of all bliss of love etc. We have to investigate what is this
. For that only we need a penetrating analysis of the three states , , . The
subject of the I obtains in all the two states. When you go to the third state the I disappears. There is
no I in the deep sleep. That is what is going to be studied, just a verse later; a few verses later.
107 we study today.
Verse 107:


that which in deep sleep independent of sense-objects bliss of the
is experienced scriptural declarations direct experience tradition
inference and clearly say(attest)

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

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

Page 111

what kind of bliss you are enjoying? Not from an object. In
dream there is no object. So, that without an object you can still be peaceful. That is the evidence that
my nature itself is blissful. If I dont get a cup of Tea in the right time, in waking state, I am not
happy. Even in the dream state we manufacture a cup of tea there and he is happy. Take both away
in deep sleep you are full of joy. That joy naturally must have come not from objects outside, but
from yourself. That is the logic behind this study.
bliss of the , without any object interfering in the process. This is attested
by the s plenty you get such statements. your own direct experience attested. Then
by rational inference also you come to this truth says this . Now from 108
for a few verses, you are introduced to this meaning of sleep and there you get the first time the
statement of the . will come in here from 108 onwards.

pointed out (verses 108-110)

Verse 108:


called as the "unmanifest" the power of the Lord
beginningless nescience made up of the three gunas superior to be inferred
from the effects one of clear intellect only by whom universe entire
this is projected

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

There is such a power of god known as or . by name .
means undifferentiated nature, is called . Take a seed, it is the sprout comes it
becomes . So nature has two dimensions, undifferentiated and differentiated.
Undifferentiated state of all nature is known as . it is the
power in the hand of the God beginningless state of ignorance is this wonderful power.
made with the three s, that , before the creation of this
universe is a perfect balance between and . Thats why it is undifferentiated. As soon
Page 112

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

So it is a causal state. is the affect state. At this state affect has not yet come,
like a seed, everything in a causal form. But as soon as the sprout comes cause has become the effect,
a transition from cause to effect has become. Projection we call it. We dont call it creation.
means projection. There is only one reality; it projects this variegated universe thats called .
through the affects you can infer the cause that is there. Very often we go to the cause
from the effect. You see a tree, there must be a seed behind the tree, we just infer, and then we discover
a seed also. So this universe, so variegated originally it was one, un-manifested state.

Just like in astronomy we say the whole of this universe was a little bit of a background material. It
exploded and became the universe. Thats how the language we use. We have not seen that
background material. We infer it from seeing this universe here and going backwards in a causal
relation. So you infer it from affects it produced only keen intelligence can
understand this subtle cause behind this visible effect. Visible intelligence I can understand but a
subtle intelligence is needed to discover the subtle cause behind the gross effect.

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

Verse 109:


neither existent nor non-existent nor of both natures
different or same or both natures not with parts or
whole or of both natures not

most wonderful of indescribable

form

Page 113

It (Maya), is neither existent nor non-existent, nor both; neither same nor different nor both; neither
made up of parts nor partless nor both. Most wonderful it is and beyond description in words.

The most classical definition of is given here. What is this ? It is a profound
wonder and mystery that is this . And the second characteristic is you cannot
give a definition to it. means definition no definition is possible for this . It
just escapes, when you try to define it, it just escapes. That is the nature of this . Now this is an
ancient vedantic language.

This language is entering into physics today, when you deal with sub atomic particles, the behavior of
nucleus of matter shows all these qualifications you find regarding this . Most important is
indefinability. Nature is such that you cannot define it clearly. You cannot determine it clearly.
That is the principle of indeterminacy of Werner Heisenberg. If you study a piece of electron, you just
locate it, find out its position then you want to study all about it. But you need two parametres to
understand its movement, position and momentum. But physics will say today, nature is such that
if you understand position correctly you will never understand momentum correctly. If you
understand momentum correctly you dont understand position correctly without both you cannot
understand the movement of electron. That is the language of the principle of indeterminacy.

When Shankara says here when you go deep into nature you are not
clearing the mystery, you are increasing the mystery. The more you know the more mysterious the
universe becomes. That is why Jenes will quote Eddington in saying The history of physical science
in the 20
th
century has become reduced to the extraction of one incomprehensible from another
incomprehensible. Both are incomprehensible, we derive one from the other. Now this kind of
language you get and even the word is used by SCHRODINGER dealing with the nature of
consciousness. That consciousness is always a singular but you experience it is plural, you have one,
he has one what is it due to. It is due to one splits up the one into the many. That word is
just quoted in scientific book what is life a scientist book by Schrodinger.
So . The wonder, the world is wonder to a new born baby. Everything is
wonder. What is this world in which I have come? I was so safe in a mothers womb. Its a
wonderfully strange world. We can see childrens eyes full of wonder. Then you all see, it tries to
clear this wonder by investigation. Ultimately becomes a scientist and understands so many
things. In the end you ask have you understood? No! It is still a mystery. The more you probe the
more mysterious it becomes. That is the state of physics today. refers to this as . The
whole world is . It doesnt mean it doesnt exist. That when you investigate you cannot
understand what it is. That is the nature of .

In fact a man like Burton Russell though such a great realist agnostic, he will say that science has
reduced matter to a ghost today. Just a ghost, it is there, you look again, it is not there. That is the
nature of matter that you get in modern physics. So neither can you see; therefore that is it exists
you cannot predicate like this. then comes we say it doesnt exists; No! That also we cannot say.
then can you say it is a mixture of and ? No! Even that is not possible.
Page 114

Similarly, it is separate, it is one, or both that you cannot say.
it is with parts, without pars or combined, no you cannot say. None of
these predications you can make about nature. Nature is beyond all definite predications. Why
it is a great mystery, great wonder. , it is of the nature of indefinability.
You cannot define it. That is the beautiful definition of . Given this is the power operating
everywhere. And its effect on our life will be studied in a few verses later. You may not understand
it, but it operates all the time. You can see it every day in the mind. How is working. That will
be discussed later on.

Verse 110:


the pure non-dual (by) realisation can be destroyed the
illusion of the snake by the discrimination of the rope just as as
rajas,tamas and sattva well known gunaas its named after their
respective functions

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

This , so difficult to understand and troublesome but you can destroy it. That is the great
positive teaching in and Buddhas teaching. you can destroy it
though the pure knowledge of Bhramhans non-dual nature. That pure consciousness of one
and non-dual. Realize that truth goes away. . Just like
the delusion that you are seeing a snake in front goes away when you realize it is a
rope in front of you. You mistook it to be a snake.

its three qualities are well known, and .
from the effect of , actual things and events in the world. From this you can
infer the three constituents in the cause itself. Whatever is in the effect is also in the cause. Its a
great principle in and . We call it from something; something can come
from nothing something cannot come only nothing can come. So says if you see
Page 115

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

It has two powers, this has two powers and those powers are handling us all the time challenging
us. What are you going to do with this? You can go beyond recon with these two powers. What
are they , . Two powers are there. means projecting. means
hiding. First is and then comes just like the snake. First comes the real rope that is
covered from your vision. Then you project a snake there. Without covering there is no projection.
False projections cannot come until you hide the real truth that is there. So he is dealing with first
, in verse 111.

Rajoguna nature and effects (verses 111-112)

Verse 111:


projecting power of rajas of the nature of activity from which

activity

has flowed initial attachment etc from this continuously

are produced grief etc which of the mind modifications

Rajas has projecting power (vikshepasakti). Activity is its very nature. From it the initial flow of
activity has originated. From it, mental modifications such as attachment and grief are also
continuously produced.

In verse 111 you can see in this world effect of this , consisting of the power of .
is of the nature of action. Nature of outward thrust. That is the
nature of . from that has come the entire
evolution of the cosmos. There is something in me, I will project it out. Something is that background
material of the astronomer; we just projected out, exploded into this universe. That projecting power is
known as from . From the very beginning of the universe the is in
operation and everyday life also it is in operation.

S out of that , comes attachment, aversion, pride, vanity all
these things come from that of . also sorrow, depression, grief even joy
Page 116

the way these modifications of the mind arise from this power of known as
.

Verse 112:



desire anger greed hypocrisy etc spite egoism jealousy
envy etc whereas dreadful attributes there of rajas

tendencies of man from which this therefore rajas the cause for bondage

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

You can see this power of operating in all our day to day life, our moods our actions
etc. What are they mind going out that is . means desire an outward urge, I
am sitting quiet; I dont feel happy, I go out. That kind of outward movement entirely propelling me
out from where I am sitting that is call of this .

anger, greed, pride and arrogance jealousy again that kind of egoism,
fighting violence . All these are the very terrible products of that operating in
nature as well as man.

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

Similarly, this with operating in a small way in us, but it is much more powerful
in the cosmos. There also it is going on in a tremendous way the effect of . Later on a star dies
all this goes away. Instead of it takes in everything where you get what is called
a dead star. Later on everything gets imploded. Within there in explosion, there is implosion. There
is a new term in astronomy today. This is going out that is going in. So that not even or single
Page 117

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

You can see the power of nature, known as operating throughout the cosmos as well as in your
life and my life. these are the s or attributes of all human beings
arising from the activity of in all of us. therefore it is that
power is the cause of all bondage. That you call bondage comes from the excess of rajasic nature,
making us outgoing, all the time. This is one power of . But there is the other power thats called
hiding power. First you hide the truth then you imagine something else there, so hiding
is very important. Just like a sun is hidden by a piece of cloud, and then comes the wind and cold
winds blowing. That is, one is and the other is . First is then is .
means hiding or covering. means projecting. Now he deals with .

Tamo guna nature and effects (verses 113-116)

Verse 113:


this

veiling by name of tamas power by which the thing

appear other it is this cause of man

of repeated
transmigration of the projecting power of the actions the initiator

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

This is called . the product of the constituent of nature
brings you . Just hiding. is what just hides things.
through that a thing appears to be something other than itself. That is the
product of this . this is the cause of mans constant birth and
death what we call or transmigration. it is also the cause of the second
power operating . If there is no there is no . That is the truth there is no
Page 118

there is no . First then . Now comes a majestic verse 114, its again in the
metre.

Verse 114:


wise even learned even even proficient even
adept in the vision or understanding of the supremely subtle is overpowered by
tamas does not comprehend

in the various ways taught even though

clearly by delusion is superimposed simply real considers
get attached to its effects alas this powerful of dire tamas
the power

great veiling

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

Shankara goes into ecstasy. Alas! What a wonderful power is this it can even destroy
the wisdom even of a great learned and wise man. even though one is very intelligent
and wise, even though he is a scholar. even though he is very clever, he says
very subtle perception he has regarding things, inspite of all these high qualifications one
little breeze of this can destroy everything in him. And we see it every day. People in
high position committing blunder after blunder, why? Something has taken place, some hiding has
taken place.
when he is affected by this this ,

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

whatever is deluded super imposed on a thing he thinks that is the
right thing. and he depends upon those qualities also which are superimposed on a
thing, which are not there really. Then Shankara claims Alas! What a wonderful power is
Page 119

this , the terrible power of operating in all of us. that
is the great , .

That is why in the the famous book on the divine mother; this divine mother is
, , these are the words used. That , can operate in two ways, can make
you clean, bright, luminous or dull, wicked, evil all can come from the same . has got two
dimensions; SriRamaKrishna said , . takes you to evil and
takes you to good where predominates. So in the it is said,


In one statement it is said all knowledge in this world are forms of that divine and all women
in this world are the manifestations of that divine . Having said this, that this divine
can pull even the mind of a a scholar towards doing evil. That is the power of this . This
is repeated in many places that dont be too sure of yourself. Any moment this mind can fall from
that height to something lower. Be alert, be alert again and again this book also mentions it that
is the fact of experience. What said in , is not a theory it is a fact of
day to day life, everywhere you can see the effect of . Here is a nice man; he commits the blunder,
why? Effect of within. He commits a crime, he steals he does so many things though otherwise
he is quiet intelligent. So this must be reckoned with all the time.

Verse 115:


absence of correct judgement or contrary judgment lack of
definite belief doubt of this one connected with this never
leaves

certainly the projecting power gives trouble endless

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

Page 120

This constantly harasses the whole world including you and me. Absence of right
judgment or presence of contrary judgment; want of definite conviction and doubt, these certainly
ever desert one who has any connection with this varying power. This then the
projecting power is ceaseless struggle. Both these together create all the trouble within us. Thats why
right thinking discrimination, these are to be constantly practiced by which we keep these process at
bay. They dont come and invade us, alertness is constantly emphasized. Therefore..

Verse 116:


ignorance laziness dullness sleep inadvertence stupidity
the attributes of tamas with these one tied up never comprehends
anything like one asleep like a stump of wood verily remains

Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc., are the attributes of tamas. One tied
up with these cannot comprehend anything, but remains like one asleep, or like a stump of wood or a
block of stone.

When this in its ic form is very strong on anybody, what will be his behavior?
Ignorance, lassitude means laziness, dullness, sleep, inadvertence, stupidity these are all attributes of
. One tied to these forces does not comprehend anything. But remains like one asleep or stock or
a stone. Thats called . When it comes to all of us this is a fact of experience. Even in day
to day life very active one day, on day everything is dull. On that day has become dominant
in the individual. But when pure comes the whole thing changes.

Sattva guna natue and effects (verses 117-119)

Verse 117:

Page 121


sattva pure like water yet with those two in combination
for transmigration provides there where the light of the Self
getting reflected reveals like the sun entire inert (world)

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

When these and get a little mixture of then you find normal activities in the
universe. Thats what brings universe into being. like pure water
transparent, everything is transparent clean and clear, that is . mixing with the
other two it becomes the cause of these repeated experiences in the world
birth-death-birth-death going on. in this he meant, the
manifests a little and that is your that is your understanding or intelligence. And with that
you conduct the affairs of the world.
, You are able to understand this world, you
light up the world through your knowledge, that is called knowledge, knowledge lights up things.
Everything was in darkness now knowledge is lighting it up. That knowledge is the presence of
within this combination of within us. and cannot reveal things as
can. Thats why the word and the word are interchangeable, means . So is
predominance of .

Verse 118:


of mixed sattva are characteristics verily absence of
pride etc Niyamas Yama etc faith and devotion also
yearning for liberation and the divine tendencies

turning away from

unreal

Page 122

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

When you have a mix of operating in you. with element of and then certain
higher developments come to an individual what are they a certain absence of pride. That
becomes less, then , means self-discipline, self-
control these things come to us. great faith and conviction, devotion desire for
liberation then in the you have the and all those
attributes of divine virtues come and gather within that individual. and
mind becomes withdrawn from unreal things it becomes loth to seeking real things. So the increase
of in the individual is essential for ethical life, moral life, and higher spiritual life. Even to
become a good citizen of a democracy you need little element of if it is only and
either you will be lazy as our people are, they done work, they spend all the time in chatting and
drinking Tea, they dont do work at all. you can see you can see, but comes duty,
punctuality, dedication what all concerns a citizen will come only with a little touch of I can say
throughout India this is the little change that has to come. A little coming into the mind energy
is there mostly self-centered, I must get! I must get! What about you? I am not concerned with you,
how can you build the nation with such an attitude, therefore when a little comes into this
mixture then something happens to you. All these qualities begin to come. We become a servant of
man; we try to do good to all. We sit in a chair and with the help of the chair do lot of good to the
people. Because we have been able to rise to the level of what the chair represents. The chair represents
the service of the people. Any chair, even a clerks chair, represents service of the people, we are able to
rise to that level of that understanding only when a little of element enters into the system; we
evolve out of our physic energy. This evolution of new forms of energy as I said in the first and
second day you take crude oil and refine it. Similarly, crude psychic energy we refine, out of which
you get . when comes automatically you are able to work for the people, serve the people, very
often, you find a discipline is in post, we resist it, because that element has not come. And
maybe there is no , we are slavish in mind. ic means slavish.
A disciplined man is a free man, we forget it, discipline is mark of freedom. Indiscipline is mark of
slavery. Punctuality, sense of duty is the mark of a free person, the British were free they understood
the meaning of duty, meaning of punctuality. Nobody has to be pushed into the duty; its my
privilege to be dutiful, to be punctual. Now that is where little element of comes. We dont have
the element of therefore we are not punctual and we are not dutiful, why shall somebody push me
into it, its my privilege, its my honor. That is the sign of presence of in the individual as I told
on one of the Sunday lectures there a remark of a Japanese gentleman who came to Bombay and told
one of the Indian friends , we export so that our nation can live, we cannot swallow whatever we can
produce in our country, but when I came to India, I found everybody has a wrist watch, everybody,
the rickshaw puller and the officer, everybody has a watch, but the strangest thing was everybody has
watch, nobody keeps time. Nobody keeps punctuality. What is the use of a watch? STATUS!
Page 123

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

Verse 119:


of pure sattva characteristics cheerfulness the experience of
one's own self supreme peace

contentment bliss devotion to the

supreme Self by which the everlasting essence of bliss

comes to enjoy

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

The effect of pure are these. What are they? wonderful quality of tranquility in mind.
Cheerful and tranquil a constant attitude of cheerfulness and tranquility experience
of ones own true self. That I am the , that knowledge slowly sets in. supreme
peace of mind, you feel as if you are full with a sense of peace. contentment great joy
well established in the supreme . All this you are able to get

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




Page 124

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


unmanifest this as a combination of three gunas described that
that is named (as) the casual body of the individual deep-sleep
its special state are suspended

the functions of the sense-

organs and the intellect

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

We refer to the the gross body, we refer to the or the subtle body, now
the speaks to us of a third body still more subtle and we call it the causal
body. And the causal body is what expresses itself in the sleep state. In the waking state
dream state in the sleep state the causal body, it is called. Extremely subtle,
this is gross, that is subtle, and this is still more subtle. this
this consisting of the three gunas that constitutes the of
this individual. The whole of that original state of with the three gunas you have in the
. there is a distinct state of the that is called deep
sleep, its own state, when all the activities of the sense organs and the
are completely suspended in that state of deep sleep.

Verse 121:


Page 125

all kinds perceptions complete cessation in the seed-form
remaining only of the intellect deep-sleep of this indeed experience
anything did not know thus the universal verdict

The mind remains in a subtle seed-like form in deep sleep, which is the state of complete cessation of
all kinds of perceptions. Indeed, the universal verdict in this state is, I did not know anything
then.

In this state of profound sleep there is suasion of all kinds of perception whether physical, sensory or
mental. No perception in deep sleep, mind remains in a subtle state, seed like state. Just like a tree, it
becomes involved in a tiny seed, that seed contains all the tree, but invisible form. Everything in it is
extremely subtle form you see. So in this state of you see the mind remains in the seed form,
absolutely subtle form, all the s all the s that took us out into the action we are become
involved in an extremely subtle form and mind becomes subtle in that state of .

this is well known experience by everybody in this
world that state when we say I know nothing, do you know anything then, NO!. I know
nothing but there is something positive, I was full of joy, full of bliss, that is the nature of
experience report by everybody, a child, a grownup, an old man, everybody, a sage, a saint, everybody
will have the same report regarding this experience of deep sleep. So,

Not-self its description (verses 122-123)
Verse 122:


body sense-organs pranas mind ego etc all kinds (their)
modifications sense-objects pleasures etc space etc elements
whole and universe upto the unmanifest this the non-Self

The body, sense-organs, Pranas, mind and ego etc. and all their modifications; the sense-objects and
their pleasures etc; the gross elements such as ether, in fact the whole universe upto the Unmanifest---
all these are the non-Self.

This sloka is the answer, 122 verse, answering the question when we were studying verse 49 or
something when the disciple asks this question
Page 126



What is the self, what is the not self, he took up the not self-first, that is the most obvious thing in the
experience, a child looks out and first thing experiences this world, not itself. Child doesnt know
itself it knows the world first. Child cannot say I until it is 2.5 years old. Always it knows this,
this, this. so we investigate first this world of objects, so the world of not self, the world of the
object and then we shall dig into the subject, so here, this sloka summarizes all that we have studied so
far in saying this is called not self, what is call this , ,
the body the sense organ is mind and then the sense of I the ego that is within.
all types of modifications all the sense objects all experiences of happiness and
misery etc, all these primordial elements like and all the
five primordial elements the entire universe, which you can characterize as this by a
demonstrative pronoun all this of that primordial state of nature that
undifferentiated state the whole thing is called not self. All this is not self. What a
wonderful analysis and classification, everything that is objective is and that means from
the primordial nature up to this body which is solid and tangible and all the objects that are solid and
tangible including your mental experiences pleasure and pain and all these things including the ego
in you all this is not self. That is the fine conclusion of this analysis which has been going
on for the last several verses. Then naturally the question arises, if all this is is anything
left to be called quite a legitimate question. Everything is whatever you put your
finger, it is , but is there anything called ? Yes that is most subtle part of this
investigation. And that is the greatest contribution of the Indian sages. What is this what is
the true self. Some slokas later when the student will ask a question a profound question, it stands
at a cross roads of philosophical and spiritual destiny of a man the teacher praises him and he gives a
beautiful answer that we shall come to a little later. Theory begins here. He says

Verse 123:


the effects of all beginning from mahat, the first manifestation of
primordial nature upto the gross body unreal this of the nature of the
not-self know thou like the mirage waters in desert
Page 127


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

From to all the products of , coming from to up to this
body. is the cosmic mind the first product of is called the cosmic mind in Sanskrit we
call it it represents in our day to day experience the seed is put it in the soil the first
thing that comes is a sprout that sprout is called cosmic mind, out of which all the other things
branches, twigs, leaves, flowers fruits all come. That is called the fully manifested universe of the tree,
which was originally a tiny seed. understand this as water
in a dessert

































Page 128

Volume 9:
This huge banyan tree originally a small tiny seed. Thats why many of the astronomers will tell
today, that background material from which this universe came out through an explosion, that big
bang that took place that was small thing, extremely small, but it was so dense, everything was
included there, and the rest is coming out. Even now the whole universe is moving, majestic picture of
the cosmos you can get and that is very interesting from that point of view.
from that up to this concrete body that is yours and mine,
very solid, very spooler, gross, all this all this is called unreal, not true,
of the nature of , not self, understand this as water in
a desert, in a mirage. That is the nature of this.
Field energy, nuclear physics, from which millions of particles come out, hardly a fraction of a
second they live and go. These are all coming and going . And this is the
reality, the field, from which everything comes.
So we started with an object and we go to the subject. In physics we are going to the root of all these
objects. That you get in physics as the field energy the whole universe this molecular structures
essentially they are nothing but that field energy. Similarly, we use a spiritual language dealing
with the same subject this infinite of the pure consciousness that is where we have to return
and that is our true nature. That is the great teaching that this book and all the great s give
to all humanity. .
The Self its nature (verses 124-135)
Verse 124:

now to you I will tell the real nature of the supreme self which
having realised man from bondage is freed liberation attains

Now I will tell you of the Real Nature of the supreme Self, realizing which, one becomes free from all
bondage and attains liberation.
Now I shall begin to tell you the nature of that that self, that subject, not an object. Object
we have studied from the most subtle to the most gross. The whole range of objects we have studied.
And they are all unreal. There is something behind which is real. I shall tell you that subject just
now.
Page 129

the nature of the I shall now tell you.
if you know this truth, any human being can become free from all
bondages; he will realize his own true nature. he becomes free, becomes that absolute
aloneness of reality; one alone and not two.
If you can ask that question astronomically, if all this universe is finally taken back to that
primordial state, that cosmic primordial state you will get the same answer, I am alone, there are so
much variety here, but in that primordial state, there is only one single ball, a firey ball, thats all it
was there, that itself was there.
That is the wonderful hymn in the Rig Veda, where what was in the beginning? We cannot say there
was something, we cannot say there was nothing, thats where begins , the famous
hymn, it is called in the Rig Veda. Many modern thinkers, western scholars, have very
much appreciated the subtlety of the tremendous verse, which ends up in a note of agnosticism. Who
know what existed then, gods knew it? NO! Even they could not have known it; they are later than
this creation. How could they know what existed at that time, thats how the mantra ends. Here he
says, there a beautiful positive statement comes immediately, what to define.
Verse 125:

there is something Absolute Entity eternal Substratum for
the thought of the ego the Witness of the three states being
distinct from the five sheaths
Something there is, the Absolute Entity, the eternal substratum for the experience of ego-sense. It is
the Witness of the three states and is distinct from all the five sheaths.
There is a certain reality, it is by itself, eternal not undergoing any
change and modification, which is support and basis of the awareness of I I I, we
have got so many I experiences all the time, behind it, is a constant I, these experiences come and go,
I in the waking stage goes away when you go to dream, I in the dream state goes away when you
come to waking. I in both the states go away, when you go to sleep, but all these are relating to one
single I, what is that I, it is I who went to bed and slept; it is I who became waking. It is I who
went to sleep, which is this I, certainly it cannot be waking I, not the dream I, nor the non I
experience of the sleep, it is something. Therefore he says eternally there,
when you speak of change, in our great philosophy and psychology, change implies changelessness.
A person is sitting in a room, visitors come one by one, sees him; goes away. All have changed every
minute people coming, going, people coming, going, but somebody was there all the time, and he alone
can say, he was always there, A came and went, B came and went,suppose the first man who came
and went, can he say second man came, third man came? NO! one who was always there, he can say,
Page 130

A came, B came, etc, thats what he means whenever you perceive change, the perceiver is
changeless, that is a simple truth, support of the various
experiences of I,I with the witness of the three states, of waking dream and sleep, he
saw the waking, he saw the dream, he saw the sleep, he was always there, otherwise if he had come
along with the first, nobody would have said, I have seen this and that,
apart from the five s, body, s, , and the . These are
the five s which will be discussed later on. Apart from all the five s, is the , free from
it, that is our true nature, in this book later on you will find this will be emphasized.
Having said this, where do you look for this , in the sky, in there? NO!, your own self, you are
that, its not an object, thats why , , when you come to the 250 verse, in that
area, the teacher is teaching the student, student has understood it, and now teacher says, realize this
truth, this is your true nature, you are not a tiny organic system, you are not this tiny ego, you are
that infinite , know this truth, in a series of 10 verses, expressed in that beautiful Sanskrit,
beautiful poetry, this truth is conveyed, to all humanity, in those verses.

That is the first verse, such music, such power, a profound truth, is being conveyed, to all humanity.
Free from distinctions of , ,

, , these are all limiting the unlimited. You are

essentially unlimited. You are getting limited be these formalities,

Free from the distinctions of , , name and form, and , good and bad.
Beyond the distinctions and limitations, space time and sensory objects,
- , , you are that . try to realize this truth in yourself.
That we shall come to when we come to those remarkable verses, after about 250 verses.
So, is the witness of all the three states. Just like the whole solar system, has the Sun
as the , everything going on here every modification everything the Sun knows. His ray can
penetrate in the darkest recesses. What you call dark is not really dark then cat could not have seen
darkness, our eyes cannot see thats all. But light is there, infra-red, ultra-violet, all forms of light
are there. Similarly, in this human experience, there is one eternal it is called the
witness of the three states. Waking state is seen only in the waking ego. Dream state is seen by the
dream ego, both are dissolved in sleep. And one sees all this, who is that one? That is our true nature.
Page 131

Apart from the five s, s are all objects, the is the
subject, eternal subject
Verse 126:

that which knows everything in the waking, dream and deep-
sleep intellect presence of its function absence as 'I' thus this

That which knows everything that happens in the waking, dream, and deep-sleep states, That which is
aware of the presence or absence of the mind and its functions, That which is the essence behind the
ego, That is Thisthe Self.
who knows everything that takes place in all the three states.
when you study these verses, you study that is something profound that took
place in India. Every culture starts believing in a god, even the most primitive culture. Some power is
there, something, regulating this universe, even the most primitive tribal cultures believe in this
concept. And highly developed civilians also develop this concept of god. Somewhere there is a god
there, let us pray to him. God is there somewhere, but where? We put in the sky we put it here and
there. Only in this country, this god was taken and analyzed. Are you true? Is there such a god. Is
there that is self-existing, eternal, ever free, and ever pure. These are merely conceptions of god, go
there and go here, so this in the s subjected this god concept, into a thorough
investigation. Turning it upside down, are you true? Are you true? Most of the gods could not stand
at all, they couldnt stand this questioning, so gods were vanishing, one by one. But real god cannot
vanish by questioning. That god we discovered. These are the words we expresses the nature of god.
God eternal self of all, ever the self, never the not self. The center of infinite energies that what was
given in the s, later on in and other books.
And even Krishna will say, and the self in all the beings. and
I the trip that runs through everything in this universe. all these
beautiful conceptions, and the root in this great investigation, in the s, after all you call it
Indra, Mitra, varuna, or Yahova or Allah, these are all words, what do you mean by this, this
questioning of the meaning of the words, only in India it took place. A thorough investigation and
discovered the immortal hidden in this mortal human system in all beings, god hidden in all, not
something external, extra cosmic, if it extra cosmic it becomes super natural, beyond nature, in
there is nothing super natural. Our concept of nature includes that transcendental reality, and this
reality which you see as the world. That is

and this is

, -
both together constitute the unity of the divine, as both these aspects.
Page 132

So , , its
functions, you can get it in waking state and dream state, and its non-functions you get it in sleep
that is and this sees the functioning of this in this waking, in its dream and in
its non-functioning in . That is the supremely omniscience divine, we see in our school books
god is omniscient. What does it mean? The alone answer to this question, here in this very human
system, there is the divine reality, which knows everything, which see everything, every change, every
modification, that is our true nature. That is how god is presented, in the s and we are
presenting it here, that is our true nature,
that is this I. So when you say god exists, does it affect god, its only a a modification of
your mind, god exists is a concept, god does not exist is also a concept. Concept doesnt affect the
which is behind our concepts, who is the witness of our concepts that is profound discovery in
this book. Little later Shankara will say this truth.
I quoted this when I corresponded with Julian Huxley on the book Message of s when he said
god has disappeared from modern horizon through modern science is a smile of a cosmic Cheshire cat
that is what he writes there, a cosmic Cheshire cat is god only smile remains and cat is gone away.
We have destroyed the cat, smile is there he said, so I said, study Shankracharyas presentation of the
subject.
the affirmation that
god is, the negation that god is not, neither of these affect god himself, why? He is the seer, witness of
both affirmation and negation. What a wonderful deep psychology you get in this statement. Thats
what Shankara is telling here, ,
, that is the I eternally there, watching the s operation, watching the s
disappearance in sleep, and is always there I, I, I the real I.
In the Old Testament, a little echo of this you can get, when Moses got the order from god, go and tell
your people I have sent you, what shall I tell them? Moses asked. I am sent it as my name I am the
eternal I am that is the nature of god. Its rational presentation you will get only in the s,
nowhere else, itself says, the purusha or the taught in the s,
and Shankara comments, etc. nowhere else in the world, is this presentation
done, except in the s, but great mystics Christian, Muslim, and other mystics have
experienced it, and they couldnt expound it, because of the logical constraints. We all know the
logical constraints, you could take a god and throw him away, so many gods have been de throned,
in our history because in external god, just like and external sovereign we will always have loyal
people, disloyal people, rebellious people, and some people who will de throne him, and will kill him also.
Similarly an external god has no particular status, I can revolt against it, but god in ceases to
be external, is your own self. You cannot affirm him, you can deny him, and you can experience
him. That is something wonderful, thats why in Advaita there is no fear that god will suffer. God
will never suffer, it is built on rock you can say. Philosophy is built on rock, advancing science does
not touch this philosophy but it destroys many of the theologies in the modern world, you see the
strength of , in this modern highly scientific age.
Page 133

Verse 127:

that which sees itself all which does not see anyone that
which illumines the intellect etc not that which which illumines
this (the Self)

That which sees all but which no one can see; That which illumines the intellect etc., but which they
cannot illumine, That is the Self.
He says, he sees everything, he sees everything in this world,
him none can see, that is the nature of , nobody can see the or none can see the
because it becomes an object then. It is a subject, eternal subject, he gives energy to
gives life to makes an intelligent principle, otherwise its only an evolution of matter.
Our mind and are all evolution of matter according to Sankhya and , but a little light on
the comes its way it becomes active. Just like a piece of wire, absolutely cold and dull, little fire
enters it becomes warm, hot and also luminous. Take away the fire again it is itself, the whole body
mind complex, has no life within itself, neither the sensory system, has any life within itself. But
they are full of life today. How? The infinite behind it which is described here as light of all
lights. The light that lighteth every soul that come into the world, says St. Johns gospel. Same idea
is put in the St. Johns gospel.
which energizes this and sense organs. nothing
can energize the . It is the source of all energy. Like the Sun energizes every energy in the
solar system. None of these can energize the Sun. You dont take torch light to show the child, child
will look at the sun. I am showing the sun with the torch light. Torch lights light is nothing but a
little reflection of the solar light. So in the next verse.
Verse 128:

by which universe this is pervaded which does not pervade
anything as It's reflection this all when It shines this (the Self)

That by which this universe is pervaded, but which is not pervaded by anything, which when It shines,
the entire universe shines as Its reflection, That is the Self.
Page 134

who pervades the whole universe, just like solar radiation pervades the whole solar
system, thats why we worship the Sun, as the symbol of , because I read an article in the
national geographic magazine, dealing with the sun and the author concludes the article life and
light are intertwined, everything in this solar system is nothing but solar radiation in some form or
the other. The food that you eat, the cloth that you wear, the oil that you use, the digestive power
within you all that is nothing but solar radiation. Light and life are intermixed in this whole
system, thats why we adapted sun as the symbol of divine. And the greatest mantra of the Rig Veda
is Gayathri, which is worship of the sun. Not this physical Sun but the reality of which this physical
Sun is a symbol. , is the Sun. , same
language is used, when you understand the , he pervades the whole
universe. Sun pervades only the solar system, what about millions of other systems, there is one
infinite reality the , that pervades everything, but nothing can pervade it. Because it is so
infinite.
this whole universe is full of light. Where from the light has come. Light has come
from that pure consciousness which is the light of our lights. that light lights
up this universe. Including the sun and stars. This is an adaptation of a great verse in the
Katopanishad. Says,

. that sun cannot illumine the nor the
moon nor the stars nor the little fire that is in your house, why? That is the very principle of life,
principle of intelligence or consciousness, therefore it lights itself, and it lights the whole universe as
well. by whose light the whole universe is lighted
therefore it described as the light of all lights.
That is why light is used as a symbol in meditation. Meditate in the lotus of heart known as light
the beautiful symbol. Because light has two qualities. It illumines itself, it illumines things also.
And the highest light of this nature of the , which is self-luminous, yet illumines the whole
universe itself .
Verse 129:

whose by very presence body sense-organs mind intellect
in functions (their) respective perform prompted like

That by whose very presence the body and the sense-organs, the mind and the intellect perform their
respective functions, like servants!
Page 135

Whose very presence in this physical system makes sense organs mind, and all active and
lumens by its very presence , , , and
each one functions in its own respective I ego. Eye goes to eye form, ear goes to ear form, etc
all this because of the present within just like like its the master and we are the
servants. By his order servants are functioning is various ways the whole body mind system, are
servants instruments functioning in various ways at the command of the one behind the infinite
.
Verse 130:

beginning from ego upto the gross body sense-objects and
pleasures etc are known as a jar that by which of the nature of
External Knowledge
That, because of which everythingthe ego, the body, the sense-objects, and their pleasures etc., are
known, as clearly as a jar, is of the nature of eternal knowledge.
This body and up to the the I notion in us, all these things all sense
objects outside all experiences of pleasure, pain etc by whom all this is known just
like you and I, pot in front of you. It is a pot. Similarly this knows all these as objects.
Objects of knowledge, objects of perception, he being eternal subject which can never become an object.
That is the nature of the , ever the subject, never the object.
The body is sometimes the subject, sometimes an object. When I sit on the chair, chair is the object and
I am the subject, the body. But body becomes the object when I deal with the bioenergy within me.
That becomes an object when I deal with the psychic energy within me. In this way you go deeper and
deeper what was called subject ceases to be a subject and becomes the object.
Dr. Radhakrishnan in his commentary on refers to this, when you penetrate into the
human system, searching for the true self you come across so many pretenders to the self; that is the
language. They pretend to be the self. Body pretends to be the self, the mind pretends to be the self,
when you question him, No!, he is not the self.
So Ramakrishna said when you go to see a Maharaja in the palace, you just see, in Mysore we have
particularly seen the first peon standing there. He really looks like a Maharaja, beautiful dress and
turban, people mistake him to Maharaja. No No! I am not the Maharaja go further in. Go on, go on
until you see the real Maharaja then you will not doubt at all. So within this wonderful human
system there is a real king of our things, you must find out and that is our real true nature. Our
own self, we are the king.
Page 136

In the Bruhadaaranyaka this is told, you are the king, you are not the creature of gods in heaven that
is the wonderful language that is used there. If you dont realize this truth, you have to remain a
creature. That is the language used you become a to the devas. A
creature to the powers above you, just like in feudal society, we are all creatures of some feudal order,
democracy comes that creatureliness goes away. You are all sovereign is that the meaning of
democracy. Every citizen in sovereign is free. That is the vedantic message to everyone, be free, be
free that is your birth right. That is your true nature, body mind none of this is free; the only focus
of freedom is the infinite , which is your true nature.
Just like I see a pot in front of me, the pot is an object I am the knower. Similarly, this body and all
the other ingredients of the body mind complex, all this is known by some entity, and that is our true
nature. We are the knower, the self, the seer, and not the object, that you have to realize.
In modern materialistic philosophy man is reduced to a machine, and we protest against it all
existence to this philosophy is mural. All protest against this is mechanization of man. Man is not
the machine, his body is a beautiful machine, but there is something in man which is unique. That
something must be realized. Saying this, our teachers will say , , you are
that! You are that!
he said there is some such reality it is for you to investigate, the entire body mind
complex, investigate it, our teachers have done it. Like physical science is investigating nature, go
into the every depth of nature, declaring the nuclear power within the piece of matter. That is the
profound investigation. Similarly, here is an investigation into man himself. Beginning with the
body, sensory system, and a few verses later, this investigation will be done, through the principle
called five sheaths, body, , mind etc. As taken from what they did
was this penetrating study. But when you study man, inwardly in the penetrating way, it is quite
different from you study matter outside. You are a part of the matter. Here you study yourself.
That is the great difference between studying the piece of matter outside and here studying yourself.
Its the most intimate study that you can ever do. So 131 sloka says..
Verse 131:

this the innermost Self the Purusa, Being ancient, primordial, primeval
constant of the nature of experience of undivided, indivisible Bliss
everything ever the same reflecting through different thoughts
commanded by which the speech, the pranas, etc. act
Page 137

This is the innermost Self, the Primordial Being, whose essential nature is the constant experience of
indivisible Bliss, which is ever the same. Yet, it constantly gets reflected through different mental
modifications and, commanded by which, the sense-organs and the pranas (vital airs) perform their
functions.
S this is the inner self. inner self, whenever you speak of the self the finger
points to some center within yourself. When you think of the world finger points out. That is called
of reality this is called of reality. Outward inward, tangential radial, as I use the
language dealing with energies which are known as tangential energies, energy within man is radial
energy. You are going to the inner most center of human personality S this is the inner
self, prime person, the ancient, timeless, that is ,
of the nature of continuous unbroken experience of bliss, that is the nature of .
always one and uniform no change, beyond modification and change. of the nature of
pure consciousness. That is the , just like lamp pure light, illumines itself, illumines the world
outside, that is called pure consciousness. , means awareness, out of which
the word comes, enlightenment. , means speech that means all the
sense organs means the s within, all these things move and do their functions because of
the very presence of the behind, if the is not there, these are all dead.
Sri Ramakrishna said, zero has no value, two zero, 10 zeros no value, but put one behind, all become
full of value. That one is what is hidden in all of us. By this presence these activities go on. When
the fire is below the pot, the potatoes jump up in the pot, but when the fire is withdrawn potatoes become
quiet. The fire was doing all this work. Similarly, in this body mind complex, what is that which
makes all these activities going on here. That is the , the very principle of intelligence, pure
consciousness, we call it in our language. of the nature of pure consciousness.
by whose desire speech and other organs and the s function in this body, respective
functions they perform, very clearly they do.
Verse 132:

in this very (body) in the mind of full of sattva in the cave of the
intellect

in the atmosphere(space) of the unmanifest of captivating

splendor in the sky high like the sun shines by its effulgence
universe this illumining
Page 138

In this very body itself, in the secret cave of the intellect which is of the nature of sattva, in the space
(akasha) spoken of as the unmanifest, the the Self ( ), of captivating splendor, shines like the
sun, high in the sky, illumining this universe by its very effulgence.
here itself, in this very body, the word means here, means there, we dont say
pointing to somebody in heaven. in the dimension of our personality
full of that particular area where the is . the cavity of
it is just compared to a cavity it is compared to a cavity, a cave there

there is
a that is undifferentiated. The world you can differentiate it, here it is
undifferentiated . fully effulgent . just
like sun is shining in the high . Lighting up this whole world, similarly, within this body
mind complex, in the deepest layer, of this personality, is an infinite sun, the of the nature of
pure consciousness. by his he illumines the whole world
including solar system, all that you find lighted in this world has come from the light of the .
That is light of all lives that is the language used, that is the nature of the .
We are not a bundle of darkness and delusion. We are a spark of divinity, spark of light that is the
hopeful message given by .
The light, the beautiful expression I quoted from St. Johns gospel among all the gospels the four
gospels of Christianity in St Johns gospel you find this wonderful mystical dimension which you
find emphasized in . And the last gospel to be written lot of influences in the middle east where
there from India as well as Buddistic religion traditions where you find the new beginning of the
gospel. In the beginning was the light and we are all children of that light the light that lighted every
soul that cometh into the world. That is the language and the light is in darkness and darkness
comprehended it? No. What is dark cannot understand what is light, the light is in darkness.
Thats why there is a poem by Robert Browning the British poet from the last century highly
influenced by Browning, Tennyson and also Wordsworth etc were all influenced by Indian
mythical power. In fact yesterday I got the letter; somebody has written a book on Mystical
influences on English poets in 18
th
and 19
th
century they want me to write a foreword to that book.
Well known professor has written this thesis and it is highly commended in England in the Oxford
University. Professor has passed away but his children what me to do something about it. There in
this, in Brownings poem paracelsus there is a beautiful expression the imprisoned splendor that is
the wonderful language that is an imprisoned splendor. That splendor is there, imprisoned
this ic system cannot appreciate that light. Therefore we see other lights, though the light is
always there.
So this the light of god hidden in all of us is
lighting up the whole universe, including the Sun and Moon and stars and all of us. Therefore we
call it the light of all lights, in the daily evening prayer in the shrine

swami Vivekanandas poem. You are the of all s. But where are you?
Page 139

Far away? No! You are here

in the cavity of the heart is present always that wonderful light,

that is the greater emphasis in all mystical dimensions of religion. Whether it is Islamic, Christian,
Hindu, in all, the mystical dimension emphasizes the presence of god intimate to us nearest to us our
own self. He is not far away, he is not there there. So Sri Ramakrishna said whenever you say there
there that means ignorance. Whenever you say here here, that means knowledge. Ekhane ekhane
, shekhane shekhane in Bengali he said whenever you say shekhane shekhane that is
. He is here, nearest to you that is the language taken from s .
Verse 133:

the knower of the modifications of the mind and the ego

of the activities done by the body, sense-organs and pranas like the fire in a
ball of iron them following I.e. Taking (their) forms does not act
does not change in the least

The knower of the modifications of the mind and the ego, and the activities of the body, the sense-
organs and the vital airs (pranas), which apparently take their forms like fire in a ball of iron, is the
Self, which neither acts nor changes in the least.
the knower, three words are there, , , the knower, the knowledge and the known.
All these become unified in spiritual realization. So far as this body mind is concerned, he is the
knower , knower of what?

all the modifications taking place in the mind

and in the ego sense. Constant changes are taking place, he is the one who knows all this,

and all the activities done by

whatever activities they do, knower behind this the is there. S just
like a piece of iron when it is connected to the fire, fire enters into the iron, and it becomes illuminous,
all blackness goes and coldness goes, becomes luminous, so long as fire is there, so within this body
mind complex that is the fire lightening up brightening up this body, sensory system mind,
everything. means iron, S if follows, wherever Agni is there, these are
alive, Agni is taken away they just die. it doesnt do anything just remains, fire does not do
anything, yet it illumines and heats up everything also, it itself is remaining absolute stationary
can we say fire has become modified into a piece of iron, not at all, it has
Page 140

never any modifications, no form at all, but it takes the form of the thing which it affects there, it
remains itself formless.
So the working through the I sensory system becomes sensory knowledge, working through
the mental system becomes mental knowledge by itself its pure knowledge, these are all affected by
the , then comes that beautiful verse you find in .
Verse 134:

is not born not die does not grow does not decay does
not undergo change eternal even when destroyed even body this
is not dissolved

in the jar like space independent

Neither it is born nor does It die; neither does It grow nor does It decay; being eternal, It does not
undergo any change. Even when this body is destroyed, It does not cease to exist, like the space in a
jar does not become extinct when the jar is broken.
In the in the second chapter Krishna is telling, that this self of man, is not born, it doesnt die, he
doesnt cease to be and so on. that is the sloka there,
adapted here Shankaracharya says it has no birth, and that which does not have birth cannot
have death , doesnt grow, he doesnt become reduced, and finally get
destroyed, doesnt modify it is eternal, it is the in every one of us.
when the body ceases to be at the time of death, the remains,
abides, the body comes and goes , just like

the beautiful example, we compare the or God as beyond space and time, unlimited by space
and time, therefore, infinite. If it limited by space and time, it is finite. If it is unlimited by space
and time then it is infinite, so that can be as much in you fullness, as in me, no partition of
is there, it is and the one example they take, is space, space is a wonderful example,
you make a pot, and you find little space in that pot, though space has been caught in that pot, has it
divided the space? Not at all!, you may have 20 thousand pots, the space is still undivided, you break
the pot, what happens, space was there, space is there, pot is gone, that is all, an appearent limitation is
gone nothing else. This is the wonderful idea, the omnipresence of the , is everywhere, in its
fullness. Not that you have a fraction, I have a fraction, No! The is the only reality which
cannot be fractionalized. It is that is the language used.
Page 141

So I like this statement by American President Abraham Lincoln, when he became president, he had
to leave his home state city Spring Field in Illinois to Washington. So they gave a farewell, and he
gave an emotional speech, to his own people. There he uttered these words, I love the city, I worked long
here, my children were born, reared, some are dead and buried here, but duty calls me to Washington
saying this he said, Commending all of you, to the care of him who can remain with you, and yet
go with me to Washington I take leave of you.
Body is like this, it can be with you and with me also, beautiful idea what you get in . That is
why when you go beyond space, any reality beyond space and time is certainly impartible you
cannot divide it anymore. That is the nature of the .
And in nuclear physics, even though we are dealing with physical realities we are coming to a
dimension of matter where these ideas come. The electron can be here, or there, you cannot ever divide
the electron, you cannot put it here and say not to be there. I was reading Haymers famous remark
that the electron behaves in a strange manner, it jumps from one orbit to another, suppose you heat a
metal, the electron jumps orbits, what the wonder is, when it jumps from one orbit to another, it does
not pass through the intervening space what is the nature of that reality which behaves like this. So,
even in physics when you go deep into you are coming in touch with realities which defy space and
time limitation. Already it is happening when you come to the it goes beyond all these
limitations. Therefore the work space is used here, space has one dimension within a pot, another
dimension outside the pot, and precise technical terms are used in , we call it ,
within a pot. The other is infinite outside. Have I divided ? NO! Not at
all, you break the pot, is , it appears to be divided.
So Krishna said in the , I exist in all beings undivided, in things appearently divided
as if I have been divided there, really there is no division, I am fully
in you, fully in me, fully in all that is the nature of God. That is the that is discussed here.
This is vedantic teaching regarding the true nature of man. And that is also vedantic teaching in
the political field as democracy, where every individual has a unit value, every citizen has a unit
value, somebody has more money and more power more intelligence he has extra value, No, in a
democracy every citizen has only a unit value, the prime minister and the stone cutter, same value,
one vote not two, nor three, that is the political expression of this philosophical idea of the integral
fullness of man. Resulting from his being the eternal self of man.






Page 142

Volume 10:

means space or . Now comes the three beautiful meaningful verses in another type of
metre.
Verse 135:

different from Prakriti (Primordial Nature) and its modifications

of the nature of pure Knowledge the gross subtle this entire manifesting
free from attributes I.e. Absolute manifests the supreme Self in
the waking etc states as "I" "I" i.e., as the substratum of the of the sense of egoism
directly as the Witness of the intellect
Different from primordial nature (prakriti) and its modifications is the Supreme Self, of the nature
of pure knowledge. It is Absolute and directly manifests the entire gross and subtle universe, in
waking and other states, as the substratum of the steady sense of egoism. It manifests Itself as the
Witness of the intellect.

free from

and

, nature and its modifications that is

.
apart from these of the nature of pure awareness, pure consciousness is the
. he lights up this whole universe, of and , is effect
and is cause, because cause you cannot see, affect you can see. So effect is called and
cause is called . Just like a tree, you cant see the root of the tree, its all below the earth but the
tree you can see, there is an effect, cause is a little seed that you put into the earth. So
this whole universe consisting of causes and effects is illumined by the .
himself free from all differentiation, no is there in the . that shines the
supreme self. in all the three states these changing states have
Page 143

one changeless as the illuminer of all the states. how
does he express himself in all the three states, as a constant I awareness. I, I, I that highest I
changeless, immortal that is called the ego in the waking, ego in the dream, these are all little
I that is the infinite I, the infinite I behind the finite I to realize that truth is the whole aim of life.
How to realize my true nature, infinite, immortal, it is conditioned by the body today, conditioned
by caste and creed, sex, all the differences are there, how to detach from all this, and realize my true
dimension and that dimension is infinite, that belongs to the body not to the . That kind of
knowledge, how to bring it to people, that is the whole teaching of ,
the eternal witness of the , is the intellect the mind stuff doing all the things
behind it is the in fact has two dimensions one slave of the sensory system, two getting
the light of the in itself and becoming free. In most people is the slave of the sensory
system. But nature intended to be the guide of the sensory system not the slave of the sensory
system. Thats why the instrument of is the cerebral system. The thinking section of the human
brain, that is kept on the top of the head the capital we call it, has kept there, otherwise nature would
have put it on the leg, brains on the leg for example, could not think of it, its a guidance of the whole
system, has put it there, but inspite of being so, in most of us, its as good as being either on the hip or
on the leg.
In fact neurology says, nature tried to put this brain, also in the hip, in a particular animal, the
dinosaurs, because they were so big animal their sensations could not reach the brain before trouble
took place, somebody bites off a tail, half the tail is bitten off generally one minute it takes for the
sensation to reach here, naturally survival becomes difficult. So nature thought how to make this
animal survive, and they took an experiment they had a relay brain in the hip of that animal, just a
relay, station, but even that did not work, so some of the scientists make fun of the natures
experiment, he said, that animal the dinosaurs had two sets of brains one in the right place namely
the head, one in the wrong place namely the hip, so that it could argue up priory, up posteriorly that
is the language they use there. But later on, those animals died away, because they could not survive,
finally nature decided that this is the best place for the brain and reduce the size. Thats why the
human size, is a wonderful size, in between the extremely small and extremely big. Natures wisdom
you can see, you get fine books today, the wisdom of the human body, its a beautiful study, there is
a tremendous wisdom in the body. But there is no wisdom in the mind, therefore we are in trouble.
Body does very well, but when we consciously do everything is blunder, because we have not developed
that wisdom, which nature imparted to this physical system.
So next sloka says, if this is the the of all this and all its activities and that is
yourself, meaning thereby you are that, not that it is there and you are something else. That is your
nature, thats what you have to realize, the next sloka says




Page 144

Advice for self-control (verse 136)
Verse 136:

regulated with mind this you own Self in the body this
I am thus directly realise by the purified intellect births and
deaths waves shoreless the ocean of samsara cross become

blessed (fulfilled) as becoming firmly established

With a regulated mind and a purified intellect, directly realize your self as the essential Self.
Identify yourself with the Self, and cross the shoreless ocean of worldy existence with its waves of
births and deaths. Be fulfilled thusly by becoming firmly established in (which is your very
own essence).

With tremendous discipline of the mind discipline this mind this that is
your own infinite self your own self, in your own self not in the sky or
somewhere, in yourself. I am that, I am that, in that way realize this truth,
experience it, realize it, the word means that, realization, not belief but realization,
you realize it by purifying, this when the is pure, this knowledge comes to us
continuously.
Just like said, here is the mirror and you look at it, you cant see your face, why? Full of
dirt! The only work to do, you are not to change yourself, neither the mirror, but remove the dust, then
everything is automatically seen there. So let the mind be clean and pure, when the water
is pure and clean you can see the whole face there, so that is the only thing we have to do. Realize this
truth with this discipline of mind.
cross this ocean of worldliness, containing so many high waves,
what are the waves?

and all these are waves on this ocean. Decease, death and all
sorts of troubles these are the waves, such an ocean cross it, he says, means cross.

become fulfilled in life become,

when you realize this truth alone you become

. You
earn a million rupees, yes I have become

? Not at all! After that again another trouble will

come, many other troubles will come. I get a double degree that wont be anything, still mind will be
Page 145

saying anything better? , , this shankaracharya writes
another poem, whenever you have achieved something, the heart will say anything better? Anything
better? You must syphon it for some time it will ask always this question. Anything better?
, , that questioning will end when you realize this truth

.
Buddha said when he got up from this illumined meditation, I have become

what ought to be
done I have done, thats what he said, the first utterance, I have become immortal, I have realized the
immortal he said. he established in his own form as that infinite reality that
is your true dimension.
What is bondage? Its reply (verses 137-142)
Verse 137:

here is the not-Self I am thus identification bondage this
of this man has come due to ignorance births deaths miseries
the cause of (all these) hitting (him) together through this alone this (man)
body this unreal as real thus with the notion that it is "me"
nourishes bathes preserves with sense-objects by threads

like a
silk worm

Due to ignorance, a person identifies the Self with not-Self. This is the bondage and brings in its
wake the miseries of birth and death. Through this, one considers the unreal body as real, identifies
with it and nourishes, bathes and preserves it with the help of sense-objects. Thereby, one becomes
bound like the silk-worm in its cocoon woven by its own threads.
Ignorance of this true nature, makes us do all sorts of things, mentioning here.
the concept of the self is not self, remove that concept, body is myself, that is the wrong
understanding, this is the not self, dont identify yourself with this. Similarly the s, similarly
the these are all not self, so remove this notion, that you are the self, in things which are really
not self .
that is the bondage of this human being, this imposing on the not self, the notion
of the self, that is called bondage, when that when that delusion works in you,
Page 146

all these evils follow the all these come one after the
other, when that ignorance is on you, and you are passing through this
waves in life, then what do we do, this this body we think that is the real thing.
So we start cleaning it, looking after it, fattening it and destroying other peoples welfare. Fatten
this all this we do, thats what we do, we exploit other people. I must have all, best of all things, I dont
care for others that attitude comes because body dominates your mind. it is
really unreal, but we take it as this is the real thing, this is everything, let me
fatten it let me keep it fine, I dont care what happens to others. What do we do, we nourish it,
with the best of eatables we nourish it. Without caring for anybody in this world. protect it.
taking care of it. with all the sense organs and sense objects we are busy taking
care of this body, making it nice etc. Just like

that insect builds a nest around itself but it

is caught in that net and in its own net its caught in it, there it dies. Similarly, man does it every
day, therefore.
Verse 138:

in that (substratum) which is not that (superimposed thing) the notion of it being
that (illusion) rises to a deluded one by Tamas (ignorance) due
to absence of discrimination alone rises in a snake the notion of rope
thereafter dangers befalls of one who seizes great therefore
that holding to the unreal that alone is bondage

listen (my)
friend

Being deluded by ignorance, one mistakes a thing for what it is not. In the absence of
discrimination, the snake is mistaken for a rope, and great danger befalls one who seizes it through
this false notion. So listen, my friend, it is mistaking the not-Self for the Self (the unreal for the
Real) that creates bondage.
My dear friend, please listen to me, he says in the end

. My dear friend, please listen to me,

what is not a thing you see that as that very thing, mistaking one thing for the
other that is called . Just like mistaking a piece of rope for a snake. That is the
standard example taking in . , the foolish man, evil will
come, he will always mistake right for wrong and what is wrong for right. What is true for untrue
Page 147

and what is untrue for true. This is for the foolish man. Due to ignorance, delusion
or . because there is no discrimination, you see a snake where there is no
snake and a piece of rope, for want of discrimination. he says
this wonderful mistake we make very often. When we analyze it, want of discrimination
you can discriminate that it is just a rope it is not a snake at all, he has conjured of this snake on it
and so all the evil has come, fear has come, trembling as come etc. from that delusion
comes all the other difficulties also. fear, trembling, jumps out all these things.
, therefore so that catching of the unreal, attachment at the
unreal, that alone in bondage.

listen to me my friend that alone is bondage.

Catching of the unreal and treating as a real that is the only bondage we have to overcome. Thats
why discrimination is necessary, for that achievement .

Verse 139:




indivisible eternal one-without-a-second through the power of
knowledge manifesting Itself of infinite glories covers
the veiling power this of the nature of Tamas(ignorance)

Rahu like
the orb of the Sun

The veiling power, whose nature is ignorance, covers the Self whose glories are infinite, which is
Indivisible, Eternal, and One-without-a-second, just as Rahu* covers the sun during a solar eclipse.
This which hides the truth means hiding. Nature has two powers I said
and . One hides, one projects. This affects the ever present within.
the power of undivided pure knowledge and consciousness that ,
shines with that power infinite energy of pure consciousness is the , it is there
in us, yet, tremendous power also it has, , that is
covered over by this of , of , it covers just like it is of the nature of
, ignorance, delusion.

this powerful Sun is covered, during an eclipse, what a

powerful Sun it is, how could it be covered by a small shadow of the earth we called it

actually it
Page 148

means this shadow that falls from the moon, covering the whole sun as it were. Similarly, here also
this is covered by this proceeding from the in the form of . That is
something wonderful, mysterious you can say

Verse 140:


is hidden one's own Self purest of splendour a man
the not-Self due to ignorance as 'I' the body identifies then

with lust, anger etc this by binding fetters sorely

called as projecting(power) of rajas great power persecutes

When a persons own Self of purest splendor is hidden from direct experience, that person, due to
ignorance, comes to falsely identify with the body which is the non-Self. Then the merciless
persecution of rajas (projecting power), binds the person down with fetters of lust, anger etc.
These two powers of , one does the work and the other starts working first is
then comes so when our true nature is hidden from our attention,
, it is infinite light of pure consciousness which is the , somehow we have
covered it up, the delusion comes, and catches the not-self and thinks that, that is
the self, namely the body, . this body which is a not-self,
you take it as our true self. from that attachment to the body that is the not-self, negation of the
self comes projecting evils. What are they etc etc. six enemies
of man in Indian terminology it is called. Six enemies of man. means six means
enemy . Take any situation in human life whenever things go wrong one
of these is operating there. That is the absolute truth in human life. Once this comes
it doesnt stop there. This comes all sorts of evil tendency, evil act everything will come.
When a boy coming from a good family forgets that family connection he does all the evil. If he is
constantly aware I come from a highly cultured family he will never do. At that moment that
memory goes away then comes all the evil actions out of that. So comes once comes into
being. these are all bondages goes to bind you.
Page 149

that powerful of or comes and troubles you all the time once
the has done its work and give over to that is the tragedy of human life.
Verse 141:


great, complete ignorance shark swallowed up one whose Self-
knowledge (has been swallowed) of the intellect different states himself
behaving as Its superimposed attributes boundless in samsara
full of the poison of sense-pleasure in an ocean sinking rising
this drifts

man of perverted intellect

one of miserable fate

A peson of deluded mind, whose knowledge of Self has been swallowed by the shark of complete
ignorance, behaves as though the different states of the intellect were the attributes of the Self, and
drifts up and down, now rising and now sinking, on the ocean of change, which is full of the poison
of sense-pleasures. What a miserable fate, indeed!
This

this perverted mind. Man with a perverted mind

adapts all sorts of

crooked ways because of that first evil hiding the truth of the from himself.
that big crocodile of delusion catches at the throat first. , that is
this mind that is full of attachment forgotten the behind it becomes like that catching hold of
you takes you to various states of existence and
playing so many roles in life just without any control without any understanding.
in this vast ocean of shoreless is the word no at all, shoreless ocean of .
full of poison of sensory infatuations in such an ocean of water goes
on drowning, raising, drowning, raising waiting for a breath of air, that kind of suffering man
passes through

he goes on, staggering about here and there, without any steadiness that
sturdy march staggering movement, what a difference between the two. Sturdy march is wonderful
that comes only from a sturdy mind, but mind is not sturdy it is full of evil, being made to dance
this way, that way, that is how human tragedy is enacted every day.
Take literature of any country, when you study tragedy you find all coming from this very
experience itself. Whether its a Shakespearean tragedy or Greek tragedy or our own tragedy
everywhere you find this evil possessing man and all the tragedy takes place.
Page 150

Verse 142:

sun rays generated the formation of clouds sun having
veiled

appear just as arisen from the Self the ego the

reality in the Self so too having covered

expresses itself(alone)

As the formations of clouds generated by the suns rays come to veil the very same sun and appear
clearly manifest in the sky, so too, the ego arisen from the Self covers the reality of the Self and
expresses itself in full manifestation.
A beautiful example Shankaracharya takes here, the sun is shining in the sky such a powerful center
of energy the sun, out of that suns energy a patch of cloud is formed in the sky and that little patch
of cloud covers the whole sun and you feels miserable after that. Especially in northern winters if you
see the sun is covered a little, I go to Holland every year. There sun is covered by a little patch of
cloud, you feel so cold, cold winds also blow, so a suns own product can cover the Sun and create
trouble for you.
Similarly this has come from the and it covers the and goes on thinking this is
the , doing all the mischief in life. What a tragedy is this. So a
piece of cloud a piece of cloud is from where formed out of
solar radiation he just covers the Sun and no dont remember the Sun, I
am the master here in the sky, he tells you he deludes you by saying that there is no Sun, I am the
master of the sky. Thats how the cloud acts on the sky. Similarly

this which is born from the is an offshoot of the he stands
between the and all of you and says now I am the there is nobody else here, get out,
that kind of thing. A servant is dictating he doesnt care for the master behind
, alone exists, this little I, I, I forgetting the infinite I which is one with all
that is what is creating tragedy in human life.







Page 151

The powers agitation and veiling (verses 143-144)
Verse 143:

swallowed up the sun on a cloudy day by dense clouds
persecutes cold blasts shivering, violent just as them utter
by ignorance

when the is concealed or covered the foolish man

afflicts

with endless sorrows dreadful the projecting power

Just as, on a cloudy day, when the sun is completely hidden by dense clouds, cold, shivering blasts
afflict a peson, so too, when the Self is concealed by utter ignorance, the dreadful projecting power
(vikshepa sakti) afflicts the foolish person with endless sorrows.
Those who have lived in cold climates they can understand the meaning of this verse fully,
Hyderabad cold is not much, go to Kashmir, go to Himalayas you will see the meaning of this verse.
On a bad day when this means sun a lot of the day is
covered over by strong clouds thick clouds , means thick clouds
covering the sun that is all but that doesnt stop then begins, what is ,
whole winter breeze begins to blow, as soon as the sun is hidden and you
suffer still more, covering the sun is bad enough now the cold wind blowing in all winter countries the
wind blowing is the worst thing that can happen.
I was in Canada on a winter one whole week in December, imagine -51
o
Fahrenheit is the temperature
and they tell me, it is only now but when the northern winds blow it goes to -120
o
they call it a chill
patter terrible it is. This can be understood there.
we like the sun to be covered here, in Hyderabad at least we want a little protection
from the Sun, , means it pains you
makes you suffer, powerful winter winds get to blow, similarly,
the foolish man whose infinite is covered by this of
delusion, what happens? Does he stand there

, begins
to operate like that winter wind, all these sufferings come along with that only.




Page 152

Verse 144:



from these two alone (from) two powers bondage of man has
sprung forth or proceeds from by which deluded body mistaking the
Self wanders (this) he

A persons bondage proceeds from these two powers. Deluded by them, one mistakes the body for the
Self and wanders from life to life.
Only by these two forces of nature, these two powers of are men constantly in trouble
. All this bondage has come to man from these two forces,
deluded by these two forces of and finite little body this little body
little extra heat and cold can destroy I identify myself with this little thing and all the evil comes out
of this identification it doesnt walk sturdily he staggers about. just deluded
will be going about like a drunkard fellow. That is what is happening to the human being. Man
drunk in power, power will destroy you, I will do this and that to you next his heart stops and dies
away what a foolish fellow, he thinks he is so powerful where is that power gone, is gone, so he lived in
delusion, died in delusion never made an effort to move this delusion to understand his own nature.
So a big sloka comes now, summing up this whole theme. Verse 145.
Bondage in action (verses 145-146)
Verse 145:


seed

samsara for the tree verily ignorance the notion of body

being the Self

the sprout desire tender leaves water work, action

whereas body trunk the pranas branches twigs group
of sense-objects and sense-objects flowers miseries fruits different
born out of actions

of various kinds the experiencer here the

individual being the bird
Page 153

Ignorance is the seed of the tree of samsara, the worldy existence. Body-identification is the sprout,
desires are its tender leaves, actions are its water, the body is the trunk, the Pranas are its branches,
the sense-organs are its twigs, the sense-objects are its flowers, different miseries born out of the
varieties of actions are the fruits and the individual soul is the bird perched upon it.
Various illustrations are given in this verse, this whole worldly life is like a tree, as we call it
in Sanskrit. This what is its seed of this. , is the
ignorance that is the delusion that is the of this means the tree it
has come from the that is the tree, its seed is ,

first sprout of the seed is I am

the body, that is the consciousness by thinking I am the body that is the first shoot that
comes out of that seed fine tender leaves is attached, is , the
activities you do is the water in the sack that you give to the tree to make it stronger and stronger.
All selfish activities self-centered activities increase this tree making it fat etc. and
this body is the trunk of the tree various s within are the branches of the tree.
the tip of this tree at the end branch there is a tip of the leaf section that is call
s all the 10 s and the sense objects are the flowers of this tree, the
fruit that bears on it is sorrow, suffering, tension, all sorts of things that you pass through every
day.

types of activities we are indulged in making the fattening of the tree,

making all this wonderful and who is the enjoyer of all this this Jeeva
is the bird sitting on that tree enjoying all this things going on there , so this is
one picture.
In same tree is mentions and there are two birds, not one, one is you and I, full of
show and delusion helplessness there is another bird ever free, the infinite this bird slowly
approaches the other bird then finally gets merged in it, that is the highest evolution of man says that
. Words of two birds of beautiful plumage ..
In the same tree human being is full of sorrow, delusion, creaturely ways,
though the other bird is there everfree but it doesnt know it. he eats this fruit that fruit bitter some
type sweet gets a shock goes nearer nearer, just slowly slowly we are approaching the other bird then we
look up that bird, you find yes, its my friend I slowly go nearer then I find I am the reflection of that
bird that bird alone existed and I get merged in that supreme bird. That is the story of human
evolution from now what we are at this moment.
Verse 146:

Page 154

sprung from ignorance this bondage of the not-self (is)self
caused beginningless endless is described birth deaths
disease old age etc endless flood of miseries (it) creates, subjects
for him (the bound one)

This bondage caused by the non-Self springs from ignorance and is self-caused. It is described as
without beginning and without end. It subjects one to the endless flood of miseriesbirth, death,
disease, and old age.

This attachment to this not self, and bondage coming from it, is entirely due to
spiritual blindness, . it is natural from very birth we have it. We have to
overcome it by our effort naturally we are all subject to this kind of worldly attitude.
when you ordain it, you ask, when did it begin. It is beginningless. When did it will end?
Endless, just like in a dream. When did the dream begin. Beginningless, when it is going to end,
endless, in the dream you will get no other answer, only when you wake up you realize the whole
thing was a fictitious. That is the waking up is the great message of .
repeats that message, arise and awake, awake is
the language used in and in Buddhas teaching says Buddha, those who are
awake listen to me those who are asleep please wake up better to
be awake than asleep to the awake there is no fear. A great message of Buddha.
So awakening is the word we use all the time. India was asleep, foreign invasions came all
sufferrings came then slowly awakening came and fully awakened, country became free. So awake
awake, arise and wake, constantly. also Krishna says in the
11
th
chapter, stand up, dont lie down and weep, standup on your feet and go achieve the glory that
belongs to man that is the language used in the 11
th
chapter in the .
beginningless, endless is this dream, this kind of bondage that we are
all having here. various consequential experiences will come,
birth, death, suffering, sorrow, decease one after the other all coming from that original delusion,
giving this man no end of trouble because of that original ignorance that covers the truth
from us.




Page 155

Atma and anatma discrimination (verses 147-153)
Verse 147:


not by weapons not by(other kind of) weapons by wind by fire
to destroy not possible not and by millions of actions
knowledge born of discrimination by the wonder sword except of the mind
by the grace (of the Lord) sharpened (by ) good
Neither by weapons, nor by wind, nor by fire, nor by millions of actions can this bondage be
destroyed. By nothing save the wonder-sword of Knowledge which comes from discrimination given
by the grace of the Lord, can we end this bondage.
There is this bondage giving us all this trouble, what shall we do with it, how shall we destroy this
bondage? Then we begin to think. Alright! Let us have a nice sword, or a gun, or an atomic weapon
can we destroy it, none of these can do, no can do anything here, , means
instrument, either it is a bow, arrow or gun . or by air by fire. None of
these can destroy this bondage. Because this is bondage of the mind how can I destroy with this fire,
and water and other things, water can wash your hands and feet cannot remove the impurity in the
mind. . you cannot destroy tis bondage by all
these means you may have all the armaments that will not help you conquer this bondage that is
there. nor by hundreds of s you do, crores of you do, its not going to do
anything bondage continues and continues. Then what is the way try to
forge a sword, you make swords by forging, an arid sword and try to forge, not this ordinary sword
, that supreme sword of and discrimination and knowledge that is
the sword with that sword you can cut all this ignorance all this delusion never again to come again.
Once for all, the whole teaching of the in the fourth chapter is in the course of your life try to
develop a beautiful sword, sword of and with that sword cut off this bondage, and be free. Do it
yourself, nobody else can do it for you. Knowledge is the aim of life not pleasure, not pain but
knowledge, squeeze pleasure, squeeze pain you get knowledge. Animals have only pleasure and pain
they have no knowledge. Man alone has knowledge along with pleasure and pain. So pleasure and
pain is valuable as an education to get more and more knowledge. Thus forge this ,
word is the sword of , is a wonderful sword all evil can be destroyed, just like there is
a jungle, you carry a nice right sword with you. Cut it here, there, make a path. Similarly in human
life is highly praised in all vedantic books, without this
Page 156

how does it come, how do you forget it, entire cell, every cell in the body
becomes pure, mind becomes pure, then you develop that wonderful power, to cut off all these bondages.
he says, very sharpened sword. Extremely sharp it must be that is constantly
emphasized. You cut a forest with a blunt sword, nothing will happen, if its sharp you can cut away.
So sharpness remains, is mentioned here, we know once sharpness, that worldly sharpness by which I
can cheat 10 thousand people, very sharp mind, that we know. But that sharp mind is only that
bondage. This is another type of sharp mind, destroy your own bondage, then you did not get into
this mess at all.
Verse 148:


to the authority of Sruti(Vedas) one who has deep devotion abidance in
one's dharma or duties by that alone purity of mind for him (the bound
one) (to) a man of pure intellect realisation of the supreme self by that
alone the destruction of Samsara with its roots

One who has deep devotion to the Scriptures and is firmly established in ones own duties
(swadharma)for these actions alone contribute to the purity of his mindand is of pure mind
realizes the supreme Self. By this knowledge alone is samsara destroyed, root and branch
when our mind is fully imbued with the teachings of the namely the s
the supreme spiritual truths discovered by the sages about you, about me, not opinion, not dogma,
truth. And truth is something, which can be re-verified by others, then only it is true. I say what is
true, dont checkup, dont question then it is not true. Truth is true because you can verify it. Well I
have seen something there, you go and see, you also checkup then its true. When the sages say I have
realized the , everfree, I have destroyed my bondages. Buddha also said the same thing, you
also try to understand that truth, so mind is fully grasping this truth, conveyed by
the with the accumulated knowledge of the great sages who have experimented with the subject,
you begin to establish yourself in that right ethical path, right spiritual path
through which you develop the purity of that inner system.
mind is pure, knowledge of the becomes a natural spontaneous experience.
When the mirror is clean, you dont struggle to see your face automatically you see your face, just
clean the mirror thats all . by which alone you can
destroy this worldliness along with the root, dont leave the root, then again it will jump up, but
Page 157

remove it with the root, when you burn the seed, it will not sprout again, that burning is
done in fire. What is the fire here? Fire of knowledge so Gita compares it to a sword or to a fire,
develop the fire of knowledge in you every evil is burnt away, by that fire of knowledge.
Now the book goes on to tell us, the of the true nature, but it is covered by so many coverings
you must remove these coverings one by one that science is known as the science of
the five s or sheaths originally expounded in the the masterly way and
Shankars commentary on that is also masterly. So try to understand what is that that is
covering this , just like cloud covering the sun. So let us remove the cloud whatever is
covering lets remove and see what is truly there. But unless you know what is the covering how you
can handle it. So this section begins dealing with these five coverings, five sheaths, just like a bright
sword is put into a sheath. That sheath is put into another sheath, another sheath. Five sheaths and
we protect the sword in all of them. So you take out the sword for all the sheath then you see the sword
as it is otherwise, sheath also looks like a sword, you may mistake it for the sword but it is not meant
to be used. So this is covered by five sheaths according to .
And I was surprised to find in a book on evolution by Gaylord Simpson an American scholar on the
meaning of evolution. You get in the library Meaning of evolution by Gaylord Simpson. He is able
to isolate three of these s exactly as we have mentioned here. There of the s
all the three in the subject of evolution he brings it in that book and the language is almost
exactly as given in the it says the first sheath is in-filled by the second sheath, second sheath
is in-filled by the third sheath that in-filled is used here.
Also in the that is filled by this so take this physical it is in-filled by
the at the very tip of the body, is also present. It fills every part of it. But it is
an outer cover. Remove it. Just like in winter in Delhi at least we wear five dresses, like that we have
we have on the body. Remove one by one, thats what we do. So here also.
Verse 149:


by the sheaths (by) food sheath etc (by) five the Self not

covered appear one's own power(nature) born out of due to the
collection of moss like water in a tank
Covered by the five sheaths, such as the food-sheath, which are produced by Its own Divine Power, the
Self does not shine clearly, just as the water in a tank covered by the collection of moss, which is born
out of itself (water).
Page 158

this does not shine in our day to day life
because it is coved over by the five sheaths beginning with this sheath of food namely
the gross physical body which is a transformation of the food that you eat. Very rational way of
thinking. So because of this covering of the five sheaths the doesnt shine. Put a light cover
it with a bushel no light comes out. Light is there, doesnt come out at all, thats why its addressing
every one of us. Thus anyone light a candle and put it under a bushel? No! On a candle stick so that
you can give light to the whole world. The light within must shine, today it doesnt shine it is hidden
by all these five s. The result is we do evil; we do mischief all these things come instead of light
coming from me. Only darkness delusion evil coming out of me. The most wicked man and the
most saintly man there is no difference so far as the light inside is concerned. In the wicked man
covering is thick in a saintly man it has become transparent and thin. And the light starts coming
out. So what we have to do is to make this more and more transparent the body the mind the sensory
system etc. That is the work that we do by living a life of dedication, service and meditation. In this
way we change this entire physical mental system to be able to manifest the life of the infinite
that is behind every one of us. Its not a prerogative of saints. It is the privilege of every human being
only he must know the science and the technic of it Shankara helps us in this particular field.
we have s where from have they come? From s own energy these
s have come. Body is also the product of and energy so also other s just like the
Suns own energy creates cloud that covers it here also the same.
just like water in a tank, means a tank. There is beautiful water covered over by
scum just press it move it aside, and the water is there but for the time being water is all
covered by the scum in the surface of the lake.
Verse 150:


that moss when removed absolutely water becomes visible
pure

thirst remover of immediate giver of joy great (before)

the man.

When the moss is removed, absolutely pure water, which can quench the pangs of thirst and give
immediate joy, becomes visible.
When that is removed that scum is removed, then what happens?
your water is shining in front of you, but till now I never knew it. But as soon as I
removed the surface I see it, water is there. Thats what we do in the water hassling in our lake here,
covered fully as if it is a cultivable field actually its all water below, surface is all this water haslet
Page 159

only. water which can quench your thirst you never saw water there, you are thirsty,
you are crying you are shouting and suffering from thirst, but remove it, water is there, you drink.
happiness can come to you this very moment not some
future occasion supreme happiness will come when this truth is realized the truth that is
hidden in every one of us.
The statement of Jesus is exactly in vedantic significance the kingdom of heaven where are you
searching for it, low here and low there, it is here in yourself. It is hidden in you that is a beautiful
statement in the New Testament.
Verse 151:


of the five even of the sheaths when negated appears this
pure (of) everlasting Bliss (as) the one essence (as) the indwelling
Supreme self-effulgent

When all five sheaths have been negated, the Self shines supremely as being the essence of everlasting
Bliss, as the indwelling, Self-effulgent Spirit Supreme.
Similarly, when the five s are quietly negatived the infinite shines as your true nature.
when you first remove these five s this
shines in its pure form of the nature of one uniform quality of pure bliss
eternal bliss that is the nature of the . your own inner self not something out there.
Not something in the sky, as I told you pointing the finger towards you is called
pointing the finger out of you is called . Nature is subject of scientific study,
the science of religion, science of spirituality. Nature has two dimensions
dimension and dimension. dimension we study in physical sciences politics economics
dimension we study in this wonderful science of spiritual growth and development.
Everybody can do..




Page 160

Volume 11:
Everybody can do both and both are needed for human welfare and fulfillment.
supreme self-luminous is the . You dont have a mind to show you
. Mind doesnt show the , s light illumines the mind itself so that the
doesnt need to be shown by the mind that this is the . is , as I said nobody
takes the torch light to tell the Sun, Son! This is the Sun to be foolish to say so, sun is so
also is the
Verse 152:


discrimination between the Self and the non-self should be done
for liberation from bondage by the wise by that alone happy becomes
one's own Self having known Existence Knowledge Bliss

The wise should discriminate between the Self and the not-Self for the bondage. Only then does one
know the Self to be Absolute Existence-Knowledge-Bliss, only then, does one become happy.

That is a beautiful verse, we started in the beginning itself most important
qualification of a student to be a spiritual science, discrimination between the eternal and the non-
permanent. That must be there, so we must distinguish between
and the self and the not self if you want to get rid of this bondage
by the learned man, man who knows, who is a knowing man. Must engage himself or herself in this
discrimination of the real and the unreal. Eternal and the peripheral or the temporary.
every intelligent
person must discriminate between the self and the not-self in order to get rid of the
bondage, once you do it and realize the self you become full of bliss. Meaning there by all the
tensions of life become eliminated, you get established in the peace of the self. How?
by realizing yourself as that infinite of the nature of existence-
knowledge-bliss-absolute that is our true nature according to .






Page 161

Verse 153:




from the munja grass stalk like from the grasp of "seen," i.e., the not-
self the subject self unattached actionless separating there,
with it having emerged everything identified with it remains he
who he (is) free

The person who separates all sense-objects, perceived, felt and thought of, from the subjective,
unattached, actionless Selflike the enveloping sheaths separated from the tender core of the munja
grass is free, for having merged everything with the Self, that person remains ever established in It.

Description of Annakoa and its negation (verses 154-164)

Verse 154:



body this product of food the food sheath verily sheath and
by food exists dies without it(food) skin flesh
blood bones filth a heap, bundle not this itself to lie deserves
ever pure

The body is a product of food. It constitutes the food-sheath. It exists because of food and dies without
it. It is a bundle of skin, flesh, blood, bones, and filth. Never can it be the self-existing, eternally pure
Self.

Now begins that wonderful science of . what is the external then what
are the internal and removing all these we shall discover the which is in all these s.
First is this physical body. So this well-known body of ours is known as
Page 162

composed of matter or food. Whatever material food you take create the body and mind.
That is the . The s second chapter contains a profound exposition of this
subject , it is , composed of food, material food,
it lives through , withdraw food the body dies away.
Therefore it is food that from which a thing comes without which it cannot remain is that very thing.
The body comes from food, remains with food and without food it dies therefore it is food.
it is called by this simple logic. these are the combinations of
this body the skin bone muscle etc. all this combined together is called this .
how can this particular thing be called the which is ever pure which is a
seer of everything which is the self, it is a simple logic how can this be the seer? That is the language
he has used. Why.

Verse 155:



before birth after death and, also not this exists when
born of fleeting nature of uncertain nature I.e., ever changing not one
inert and like a jar an object seen one's own Self how
becomes the witness of changes in things

Before its birth it does not exist, nor does it continue to be after its death. It lasts only for a short
period. Its qualities are fleeting and by nature subject to change. It is diverse and inert and a sense-
object, seen like a jar. How then can it be the Selfthe Witness of all changes in all things?

This body was not before it was born, then death takes it and then also it ceases to be .
it is there when it is born just for the present it is there, yesterday it is not there, tomorrow it
is not there only today it is there, the present alone it has, constantly changing all the time,
constantly without any kind of determinate qualities. It is always
undependable it is not one, it is a combination of so many parts, so many organs put together in
a particular integration you get this body, by itself it is lifeless, inert it
is like a pot which is an object of the subject. You can see it anything that is an object how can you
call it a subject he says. your own self, how can your body be your own self, just
think about it for a minute. Why? you and yourself means the seer of all these
Page 163

s you are not the s, you are the seer of the s, how can this be that? But we confuse
both and that is the delusion from which we have to extricate ourselves.
.

When Buddha gave his second discourse at Banaras at Sarnath he did this same work. The second
discourse is an analysis of the notion of individuality. I am an individual let us analyze this
Buddha then he takes up the body then the sensory system then the Manas, all these things. This
cannot be the self. This cannot be the self. This cannot be the self and he leaves it there. None of these
can be the self. Thats all. But he didnt say which is the self. And that prompted later in course they
say there is no self. So they developed there is no self at all, everything is a flux,
everything is a flux never Buddha did say there is no self, he simply says what you take as self is
not a self, that analysis you find here. So that wonderful thought crisis which developed after
Buddha by which people developed nihilistic ideas that is being discussed in this book a few verses
later. Close study will reveal that the self is not this and that. this and that you can eliminate but
the self which eliminates all cannot be eliminated that is the final truth that people must realize as
their own true nature that subject will come a little later at the end of this discrimination.
He says.

Verse 156:



arms having legs etc body not the Self when amputated even
because it lives of the power(functions) of different (limbs) due to non-
destruction and not subject to the rule (is) the ruler

The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated
or removed, it continues to function efficiently. The body is thus subject to the rule of another and
cannot be the Self, the Ruler of all.

S This body consisting of hands feet and other parts, this
cannot be the self, because with anyone of them body can still live. We can cut away the hand but we
can still live you see that, and the organism has its own energy and that
continues to exist the one who controls the thing cannot be also that thing that is
controlled. and cannot be the same there is something in us that is called
the discipliner the organizer. How can the organizer and the organized be one and the same. So we
shall discriminate one from the other


Page 164

Verse 157:


body its characteristics its activities its states etc of the witness
of the nature of Existence indeed self-evident (its) distinctness from
other of the Self

It is self-evident that the Self is the enduring Reality, that it is different from the body and its
characteristics, its states and activities, that It is the Witness of them all.

The body its attributes, its activities and its states waking dream sleep all these are
the states we experience. There is one who witnesses all this the changes the states of the body
that, that is separate from the things of the body its
activities etc., is self-evident that the is the seer the witness of all these changes taking place in
the body.

Verse 158:



packet of bones covered with flesh full of filth extremely
impure how can be this the Knower itself from this distinct

How can the self-existent Self, the Knower, ever be the body consisting of bones, covered with flesh,
full of filth and extremely impure?for It is always distinct from it.

How can this body be the self? Which is full of evil in it, dirt in it, all these things, the is the
seer or the knower. How do we ever mistake one from the other? But we do it everyday.
himself apart from this object called the body.







Page 165

Verse 159:



skin flesh fat bones with the mass of filth identification
the foolish man does distinct knows the man of
discrimination (his) own Nature(Self) the Absolute Reality

The ignorant person identifies with the skin, flesh, fat, bones, and filth. But the person of
discrimination knows that the Self is distinct from the body, the unique, and the only Reality.

It is only this foolish people who identify this self
with this body, which is composed of skin, flesh, bone etc. etc. this
discriminating mind knows this as separate from eternal itself. Body separate the self is separate
from the body. that is my true form, this self the knower the witness that is the
truth about me. Three types of attitudes people adopt the foolish the learned and the wise. These
attitudes are mentioned in the next verse, verse 160 .

Verse 160:



body "I am" thus alone of the foolish thinking in body and in
jiva of the learned whereas the I-notion one possessing realisation born
out of discrimination of the sage "I am " thus alone
identification with the Eternal Self

Page 166

I am the body thus thinks an ignorant person. A person of mere book-knowledge considers oneself to
be a combination of the body and the soul (jeeva). But the realized sage possessed of discrimination,
knows that I am , and looks upon the Eternal as his Self.

the dull-minded man says he is the body he cannot think deeply, that
discriminating power is not there. He cannot understand the subtle truths only gross things he can
understand, so I am the body . , the learned man, the
thinking man and he says cannot be the body, there is a , there is a soul and there is a soul in
principle within it, that is my true form. But that great sage who is
endowed with and discrimination and knowledge how does he understand the truth
I am oneself in all beings I am not an isolated individual self here,
I am one with all that knowledge comes for the , practice and . These are
the three dimension of consciousness the bodily, the soul consciousness and the universal self-
consciousness. We are one with all, when I am not tied down to this body I expand, in fact a man like
J.B.S Haldane microbiologist who died in Bhubaneshwar, English man he says When I think
logically and act morally my thoughts and actions do not seem to come from me as a limited
individual because they belong to all people. There is a universal dimension into which I enter. That
is my true form. I detach myself for this ego and this body then only you can be moral if I want to
take an independent judgment impartial judgment I must detach my mind from attachment to this
little body. Then only I become broad and big and able to give a correct judgment about the things
round me. This itself shows a universal dimension slowly emerging from this limited dimension.
This growth continues until you realize I am the whole
universe is everything here, everything is divine, that knowledge will come at the of spiritual
evolution therefore..

Verse 161:



with this identification give up O foolish one
with the mass of skin,flesh,fat,bones and filth the Self of all with
non-dual absolute

do(identify) Peace Supreme gain

Cease to identify yourself with this body comprised of skin, flesh, fat, bones, and filth, O ignorant
one. Instead, identify yourself with the Absolute , the Self of all, and thus attain Supreme
Peace.
Page 167

Oh Man! Remove this notion of self from this body. This body which is so ordinary, simple matter,
food transformed into muscles and bones etc., try to identify yourself with what you really are.
the self of all in , undifferentiated pure consciousness

having done this achieve that supreme peace realizing your oneness with all, this concept
of oneness with all, we use it in spiritual language but in physical language, modern physics will
say that we are connected to the farthest stellar system in the universe. We are all interconnected
there is no separation here; we are essentially one the universe has in intimate integration with
everything with each other. Earnest Mac principle in physics we say whatever happens there affects
me and whatever happens here affects there also. There is a perfect integration, physical science will
tell us in the physical language we use the same thing but use the spiritual language. Same
everywhere.

Verse 162:



with the body, sense organs etc (which are) unreal risen from delusion
the learned identification not gives up as long as so long for
him there is talk of liberation even let him be he
one well read in the philosophy of Vedanta

There is no liberation for a peson of mere book-knowledge, howsoever well-read in the philosophy of
Vedanta, so long as one does not give up false identification with the body, sense-organs, etc., which
are unreal.

So long as the consciousness that I am the body persists in anybody there is no talk of for that
man. Let him be a scholar, he says let him be scholar of Vedanta and everything,
but no question of freedom for that person, so long as this tither remains to this body consciousness. I
must detach this tither. Like a boat wont move if you keep on rowing. As SriRamaKrishna says,
number of drunkard people started boating. They went on rowing after drinking effect vanished
they looked around and found the boat was still on the shore, it has not moved at all, because they
didnt removed the anchor, unless you lift the anchor how can the boat move? This anchor is the ego
tither to the body, that must be removed then you find expansion and expansion and sympathy and
understanding the impulse to love and serve other people, a big man coming out of a small man, a
from a we are ordinarily little self, contained within the body. Then we
become expansive. Him I call a whose heart bleeds for the poor, otherwise he is a
. Later Vivekananda writes him I call a whose heart bleeds for the poor, he becomes
Page 168

one with all, their suffering is your suffering, what a beautiful concept of human development,
expansion as it were. Similarly,

Verse 163:



with the shadow-body with the image body that which with the
dream body in the heart (or mind) with the imagined-body just as
identification your there is no in the least living with body and
so too not should be

Just as you would not identify yourself with your shadow, your reflection, your dream-body or the
body in your minds imagination, so too, you should not identify yourself with your living body.

As you dont feel any sense of identification with your image in a mirror or in water it is
there and here, you stand in the shadow, you stand in the Sun, your shadow is there, you dont feel
oneness with that shadow its just a shadow you are here, in primitive minds shadow is very
important. If you see the old tribal societies they are primitive societies, if you touch their shadow they
fell they are injured, they feel reality of the shadow. In old books you will read tribal culture in books
of anthropology but when you develop understanding, what is a shadow? I am not a shadow! I am
here! You walk across the shadow, I am not angry, if I am superstitious then I am very much upset.
You cross the my shadow I feel something wrong is going to happen to me, that is all superstition,
really speaking you are not the shadow you are that which casts the shadow. That identity you have,
similarly, you find your body reflected in a mirror or water, if something happens to
it, doesnt happen to you, you are absolutely free from it. Similarly, in your dream you
had a body, a dream body, now something happens to it doesnt worry you, though in dream it worries
you, but afterwards it doesnt worry you, imaginary body in your own
thinking, imagination, you just imagine something, none of these is going to affect you,
you dont identify any one of these bodies, similarly, dont identify with this
body also. that this identification come to you with regard to this body as
well.





Page 169

Verse 164:



identification with the body alone

for the men attached to the unreal

of birth etc seed of the rising of sorrow since therefore you
destroy it with all efforts when renounced verily the mind not again
chance of being born

For those who are attached to the unreal, identification with the body is the seed from which all the
misery of birth etc. stems forth. Therefore, put in all your efforts to destroy this notion. Once the
mind is detached from this identification, there can be no more chance of being born again.

Identification with the body alone is the root that produces the misery of the birth and death etc, all
this. From this everything begins, we first sow it here and harvest it in our farms.
therefore forsake it with great effort . identification of
the mind with the body goes away no more of new birth, new death etc. This is how we
can cut the root of this kind of s they call it, constant birth and death, now this is about the
. We go a little interior now, go to the it is from the known to the unknown
march. Body we all know, let us study what it is, this is this particular body I cannot say
this is my self, I am separate from it, I am the seer, I am the knower, having come to this
knowledge, we just penetrate a little deeper, what do you find there bio energy as we call it today,
inside the body, keeping it live and vital, there is energy called .


Verse 165:





Page 170

with the organs of action (with) five constituted this the prana
is the vital-air-sheath verily by which possessed of life
the food-sheath pervaded performs this all (its) activities

The prana along with the five organs-of-action, constitutes the vital-air-sheath, pervaded by which the
food-sheath (physical body), performs all the activities of the material body.

What is the constitution of this , we saw coming from food, transformed into child
in the system becomes all this body and various limbs, but when you enter inside you come across
s the organs regulating your actions, feed, tongue for speaking etc. They are called
organs of action. These organs are not what you see outside these are only external suites
the real organ is a particular nerve center within the brain. That is the real organ of action, as well as
of perception. So these organs of action, the brain centers controlling the action, as a
five of them are there along with the little bio energy making for the various activities within
the body. these things constitute the , and the five energy
centers in the brain controlling our action, these together constitute the a covering called
of the soul. it is this that fills the , and makes it
as if it has a self, is the self of the , makes it this way that way,
in every activity body acts as you say, its the that acts through the body that is
the knowledge we must get.

When you study biology you see so many energies in the body, they are all manifestations of the one
unit bio energy in various functional parts that is called the external energy when it
functions through the body, a living body we call it that also is even electricity is but
that is physical, this is bio energy we call.

Verse 166:




never the Self also the vital-air-sheath modification of air
goer entering like air inside outside this since
Page 171

anything anywhere not knows joys sorrows its own or of other
or anything always dependent upon other (self)

The vital-air-sheath cannot be the Self because it is a modification of air (vayu). Like air it enters the
body and goes out of it, never knowing its joys or sorrows or those of others. It is ever dependent upon
the Self.

this also cannot be the , cannot be the true self. it is only
a modification of the world energy within the body, thats all. just
that energy can come, it can disappear, that way it comes and goes just like the external energies
this is like that. At the level of there is no
discrimination between what is favorable and what is unfavorable. Suppose you are living at the
level you will come and put your hands into fire and you will do this you will do that because
you have no discrimination, what is good for you what is not good for you at the level, take
the sensory system, it has no discrimination, it just moves here and there everywhere, its only a little
deeper, discrimination comes there, so what is good what is not good that knowledge does not
have. it is always dependent on something behind it, something
more subtle than itself. That is why it is an external something not the self. Now we go to the next
, that is something much more serious.

Description of Manokoa and its negation (verses 167-183)

Verse 167:



the organs of perception and mind and the mental is
sheath mine I thus the cause of the diversity of things
differences of names, forms etc endowed with the faculty of creating powerful
of sheath preceding it pervading

manifests that which

The organs of perception along with the mind form the mental-sheath which is the sole cause of the I
and mine sense and of the diversity of things. It is powerful and is endowed with the essential
faculty of creating differences of names etc. It pervades the vital-air-sheath preceding it.

Page 172

This consists of the s, the s of perception of knowledge, like eye, ear,
nose, tasting tongue and skin. These are the five s by which you get the knowledge of the
world. Knowledge of the experience of the world. This plus is the , and the
five sense organs therefore we call it six sense organs becomes the sixth sense organ. is the
language used. So that constitutes the of the s covering. Out of that you get the
notion I and mine when you come to the I and mine will come, .
begin to mistake one for the other, from that level the reduces to little I and
mine. The I and mine is such a small part of the we mistake that as the whole .
it is very powerful endowed with the faculty of creating the
differences like name and form, this is the name, this a cat etc. when children begin to study, this is
a cat this is rat, their is functioning at the level they cannot do it. this kind of
naming things, understanding things creating things all this that power has. Infact he will
say whole universe is run by this that he is going to say later on.
infills the previous , , every bit of the is filled with . One
is filling the other, that is the language used by Gaylord Simpson in his book Meaning of evolution
American biologist, that the physical universe is infilled by the universe of energy. That is infilled
by bio energy.

This way you can see one infilling the other as you go deeper and deeper. The subtle infills the less
subtle. The less subtle infills the gross. This you can see step by step. Upto we have
come, for example, when you organize a society we are all here, how do we communicate with each
other. We have a common background, all of us. A common context of the mind. With the context of
mind we are able to communicate. As if in a ocean of mind, we are one point you are one point I am
one point and we send wave through the ocean of mind. Therefore we call it noosphere, mind world in
which we are able to communicate with each other. That is the level of evolution of now this mind. In
Aurobindos thought also you will find this idea. You go deeper still higher, at present we are in this
mental sphere living. Especially, society cannot exist without that mental sphere, in which we are all
functioning,

.

Verse 168:



five by sense-organs by five indeed

by priests being fed

by the ghee of the stream of sense-objects set ablaze

Page 173

by the fuel of numerous desires the mental(sheath) fire maintains the
phenomenal world

The five sense-organs act as sacrificial priests who feed the fuel of numerous desires into the mental-
sheath, which is the sacrificial fire. This fire (mental-sheath), brings about and maintains the entire
phenomenal world when it is set ablaze by the sense-objects which act as a continuous stream of
oblations.

This activity is compare to a or a , you light a fire you put

s in it that is called
a and is the great .

there are five priests for this who

are they, the five sense organs, they are the priests. Then they are going on increasing the
fire, as you put new fuel fire flames forth in a , here also these five sense organs are the agents
the priests, they increase the fire of the . what do they put into the fire to increase it
these five sense organs, sense objects are put into the fire, by the sense organs and the fire burns that
is world in which you and I live. burning up the fire

, s what you
call impressions s what you call tendencies they are the fuel they put in, and who puts it,
these sense organs through these sense objects. Goes on putting. This fire carries on this
universe. Your world, my world all these worlds are carried on by this in all of us. That is its
importance as a .

Verse 169:



not verily there is ignorance apart from the mind mind
itself ignorance the cause for the bondage of rebirth when that is
destroyed all is destroyed manifests when this everything

manifests

Apart from the mind there is no ignorance (avidya). The mind itself is the ignorance which is the
cause for the bondage of conditioned existence. When the mind is destroyed, everything else is
destroyed. When the mind manifests, everything else manifests.

There is spiritual blindness or if mind is not there, where mind is there, also is there.
suppose in the mind there is no . is nothing but the
Page 174

mind. Mind cause of bondage . Then if this is
destroyed then the whole becomes destroyed all bondage becomes destroyed.

when this plains forth the whole universe. How many

relationships we establish with this mind only. How many changes it plays, a father, a mother, a
child one looks at one with one mind and looks at other with another mind, the mind is playing all
this parts in a thousand ways. , fire carries on this universal
existence. So when you destroy this mind something great will happen. How can we destroy the
mind. Yes it can be!. Thats why in Zen philosophy in Japan and china there is something called a
no mind state. No mind, the philosophy of the no mind it is called. The mind as you know is full of
s and s that mind dies. What happens then, you become universal. So this is the
instrument that is carrying on the world as it is today. So when the
mind is destroyed, everything is destroyed. In the next example is given in 170..

Verse 170:



in the dream state devoid of (external) objects

projects by its own power

enjoyer etc (dream) universe mind alone the entire similarly alone
in the waking state also no difference that all this of the
mind a projection

In the dream state, even though there is no contact with the external world, the mind alone projects the
entire dream-universe of enjoyer etc. Similarly, the waking-state is no different. All this (world of
myriad phenomena), is but a projection of the mind.

When you go to dream, what do you do, with your own mind you create a whole universe. Subjects,
objects relationships all you create, you are in the time of the dream. there are no objects
in dream, things are not there, your mind creates, the whole world, with all the various ingredients,all
the various relationships all that you are doing everyday. The enjoyer, the enjoyment and the object
of enjoyment all you create in that dream. who did it your mind. Mind has
done it, highly creative is this mind and when it is blind it creates wrongly. If its fully
understanding it creates rightly. We can destroy this bondage with this very mind, as the book will
say later on. Vedanta makes a bold statement this is true its got to be the waking state also.
Here also out of some X in the universe, my mind creates, value systems, relationships everything,
mind is the creator of the universe of the waking as much as of the dream this is the great thesis
Page 175

developed in the by on . This mind, a wave arises in the
mind. Its condensation is the world that you see. My mind, your mind, all these are part of one
mind. We call it just mind. Mine is a outpost of that mind, yours is an outpost of that mind. So to
separate we call it or the cosmic mind.

This concept is entering into modern thinking. In scientific language that there is a world of mind
in which we are all functioning. What you call space time continuum in modern physics when you
understand it closely it looks like this world of mind. By the time comes only mind comes when
mind is not there time is not there, so this space time continuum is what we call in vedantic and
scientific language as , centered in the mind stem, unlike this which
is space. But blend space and time you get . In you will see unity of time and
space. Thats what you see in dream. In dream there is a unity of time and space. You can study for
yourself. It is not things that you see there, you see configurations there, what ever you see as thing
you actually a configuration of mind. Just like in this world, physicists will explain. What is this
space time continuum, you cannot understand mixing space with time in an integral manner, you
cannot conceive of it at all, this try to help us understand. Let us have a graph paper, and there you
study the movement of a train, the vertical line is time and the horizontal time is space and you
mark is according to mileage and according to hours. Then you start, train has started in
Hyderabad station and reached kazhipet. How do you describe the movement of the train because
movement means time if there is no time there is no movement, so here the train that is moving how
do you describe the moving train. And world is a moving thing not stationary. Actually it is a
combination of space and time. But we separate the two and make an unreal world by our own mind
here. What is out there is a combination of space and time. So here is a beautiful graph, the train
starts from here it goes so many miles as soon as it goes so many miles it registers so much of time
so finally how do you describe the train make a graph combing the space coordinate and time
coordinate and that graph represents movement of the train. That is the reality of the train. It is not
all space, it is not all time, it is a blending of space and time. So a graph is needed accordingly.
Similarly, in the dream you find the same thing happening. A mixture of event, time and space.
And mind making a graph of events. Things disappear in events says physics today. There are no
things in space time only events, that is what you see in a cinema kind of a picture, events you see.
I take water to wash my face, I lift my hand, lift it, lift it. so many individual actions according to
space, but because of the movement of this cinema screen you have an action in time so you can see
everything as if one continuous action is going on. When you blend space and time you create
events and not individual items there. And event is like a wave here is a water a wave rises and
disappears, thats called configuration in space time, the stars sun you and i. what are these?
Configurations in space time, thats the meaning of the word event. Event when you use you bring in
a mental language it is just an idea, just a configuration, as in your dream. So the same thing is
true in a waking state as well when you study closely this is the truth. A
Man like burton and russel realist agnostic will say in whatever I see, I see only myself, it is only a
configuration of myself I the scientific outlook book he mentions there. These are the conclusions
towards which you are driven by the developments in physical science itself. When you go further
these developments also will come. From which is equivalent to space time continuum where
I spoke of the nature of pure consciousness that is . That is the ultimate reality in the
Vedanta.
Page 176

Verse 171:



in deep-sleep when the mind is reduced (to its casual state) not indeed
is anything proved by (experience of) all therefore
created by the mind alone man's Samsara (world of change) his not
in reality there is

In deep-sleep, the mind is reduced to its casual-state and nothing perceivable exists, as is proved by the
universal experience of all people. Hence, the relative world is just a creation of the mind and has no
objective reality.

You go one step further from dream you enter into sleep, deep sleep deep sleep.
the mind has got dissolved there, you dont find the presence of mind in deep sleep in dream you feel
the presence of mind, same as the mind goes all the objects will go, no object you see in sleep and no
mind is also there. So in simple logic we say that in the presence of which something happens and in
the absence of which doesnt happen, it is that. That is the logic. Wherever A occurs B occurs, A does
not occur, B also does not occur, so A is B. they are one and the same. This is that we will say. This
It is that. That is the language, therefore what we call is kind of
relationship we establish mind has imposed upon the reality, these various
distinctions. This distinction between Sun moon stars the world you and I, this mind has brought it
about on this wonderful space time continuum. Change this mind the whole thing goes away. Thats
the wonderful attitude they are not real. means real, they are imposed upon.
In on sentence Sir Williams james in the title of the book the new background of science the old
background cannot stand today. A new background is needed that is the title new background of
science where he says there, when you take a last look at the universe, revealed by 20
th
century science,
what you find is, not that something non mental has been or something mental has been introduced
is the picture. but nothing non mental as survived with the picture. mind raining supreme and alone
these are the conclusions of some of the scientists. All may not accept it. they are some realistic
scientists also. But anyway, there are scientists who think boldly. Yes! This is the understanding of
the word as it is not what you made it to be. Your mind has made it in a particular way. Now take
away that making apparatus what you find your world is one infinite ocean of energy, these
distinctions we have created from the sensory level with the help of the mind .




Page 177

Verse 172:



by the wind is brought cloud again by it alone is scattered
by the mind is caused bondage liberation by that alone is
caused

The wind gathers the clouds together and the wind itself scatters them. So too, the mind creates
bondage and also creates liberation.

See the boldness of this sloka a wind brought a cloud and it filled the sky another wind came and
removed that cloud, sky was without cloud then cloud came and cloud went. Who got it? a wind.
Wind got it and wind took it away. Similarly, mind brought bondage to you, and mind brings
also liberation to you. Mind has done it. the is neither bound nor free. Its always the same
but you have this experience, I was not well, now I am alright. Something has come, something has
gone in our ayurvedic system we say man is essentially healthy by wrong living you fall ill. By
medicine remove that illness you are essentially healthy. That is the beautiful concept
, imagines that you are bound imagines that you are free. Even is only minds
own imagination. See the language, bold language, mind brings this, mind brings that.

Verse 173:



body etc. for all objects having created attachment binds by
that to man like an animal by rope distaste here(for them) like
poison having thought thereafter him liberates that mind
very same from liberation

The mind causes attachment for the body and the sense-objects. These attachments bind one like an
animal that is bound by ropes. Thereafter, the same mind creates a distaste for these sense-objects as
though they were poison, and liberates one from bondage.

Page 178

How does the mind does it. how does the mind bring bondage. How does it remove this bondage.

as you tie a cow with a rope so also this

mind brings the ropes of guna, and affects the mind and you become bound.
You imagine attachment to the body sense objects and other aspects of
existence and that brings in bondage to you. Similarly, later on this
is wrong, this kind of identification you detach yourself and slowly you are able to bring that
freedom that which you thought you lost through that identification
it is mind alone that brings you bondage, mind alone that takes way bondage from you.

Verse 174:



therefore the mind the cause of this (of) jiva of bondage
of liberation or in bringing about of bondage cause blemished
by the effects of rajas for liberation pure free from the rajas and
tamas

Therefore, the mind is the cause for both liberation as well as bondage. When tainted by the effects of
rajas, it causes bondage. When it is free from the rajas and tamas qualities, it paves the way to
liberation.

Therefore, mind alone is the cause of bondage and the cause of liberation. When mind is pure it
becomes the cause of liberation. When the mind is impure it becomes the cause of bondage. Mind
alone is the cause. Mind is everything. Importance of mind in day to day life is tremendous. A
little change in attitude makes all the change in life. Take for example, freedom and slavery little
change in attitude everything changes. If you are forced to do something you are a slave you have no
discipline so somebody forces you. But you recent it. you dont like to be forced. But that is because
you dont know to discipline yourself. Somebody else had to force you. you change your attitude
become a free citizen. Do it gladly as service to society as your responsibility as a citizen. Then
everything is alright. So that slave and a citizen we work but with different attitude. Different
minds.

It was Tilaq who quoted a famous verse from Bhasa in his book Bhimaara which says
at the time of action, the and the the wise man
and the fool appear similar so far as the body is concerned. He is working, he is also working. But
that similarity is only with respect to the body. With respect of the mind there is no similarity at all.
Page 179

A works with a different mind and a works with a different mind. As we see a criminal
goes to jail a Gandhi goes to jail. Both are going to jail but, what a difference in attitude. The mind
makes all the difference. That is the language he has used here. So this is an adaptation of a great
verse from

the verse is this, mind alone is

the cause of bondage and liberation for a man. when the mind is attached to
sensory world it makes for bondage as soon as you free the mind from that
bondage you are also free. Mind bring the bondage. Mind takes away the bondage as well. So you
take care of the mind is the next verse. Beautiful, everything is this mind. I am a citizen, my mind
is one way, I am a slave, mind is differently. As I often say in India, all of us in India are in India,
we are not of india and for India. That makes all the difference. Then you become a citizen. You are
completeness. You are only in india, you have full of complaints thats what we are doing all the time
in india. That feeling is my country that responsibility does not come. That mind is a free mind it
is a slave mind. I have called it in many lectures. Specially lecture on enlightened citizenship there
in delhi we have a son-in-law attitude all the time. Hindus have son-in-law, no responsibility. Only
demand, demand, demand that is son-in-law mind. That son-in-law mind must become the citizen
mind. Its my country. I am responsible. What a beautiful change it will be, so you can see, freedom
is a product of the mind and bondage is also a product of the mind.

Verse 175:


discrimination dispassion due to predominance of the qualities(of)
purity having gained mind for liberation becomes therefore
(by) wise by one desirous of liberation (by) these two strong should be
first

When the mind has been made pure through the cultivation of discrimination and dispassion, it
turns towards liberation. Hence the wise seeker of liberation must first strengthen these two qualities.

Verse 176:



mind called a huge tiger in the jungles of sense-pleasures
prowls therein let not wander virtuous who desirous of liberation
Page 180

A huge tiger called mind prowls in the thick jungles of sense-pleasures. Let not those virtuous people
who have a deep aspiration for liberation ever wander therein.












































Page 181

Volume 12:
Mind is a big tiger . A mighty Bengal tiger is the mind. It is moving about in the forest of
sensory objects. Dont go near. Its a dangerous animal he says. those who
want to be good, dont go near that tiger. if your desire is freedom then dont defend that
particular mind, which is moving about in the world of its own appetites, satisfactions, no concern
for others, that kind of mind is a dangerous mind. Dont go near it. if you want freedom. We have
got political freedom only because the British left. We are not truly free. That is the new development
that has to come. So be careful about going to that tiger of the mind which is of this nature.

Verse 177:



mind delivers sense-objects all the gross the subtle
and for the experiencer body caste order of life distinctions based
upon creed qualities actions motive results continuously

The mind continuously delivers for the experiencer, (1) all sense-objects, gross or subtle, without
exception, (2) distinctions based upon the body, caste, order-of-life and creed, as well as, (3) the
difference of qualities, actions motive and results.

Mind creates all this, what are they . This is attractive to me, this is not attractive to
me that mind goes on ccreating. This I dont like, that I dont like, this likes and dislikes full, it
creates all this. Then gross pleasures subtle pleasures all the mind
manufactures and puts it on this, on that. Similarly, this particular body
then I belong to this caste, this community, this race all these distinctions also the mind creates for
you and me, limiting us, though we are unlimited. Thats the function of the mind.
qualities, actions s and s cause and effect. All this conglomerations
the mind does everything and creates my world and your world etc. etc.







Page 182

Verse 178:




unattached pure intelligence to this beguiling body sense-organs
with the ties of pranas binding as "I" and mine makes (him)
wander endlessly mind

gathered by itself in the varied experiences

if 'results'

Unattached Pure Intelligence is the essence of the individual, but the mind beguiles it and binds it by
ties of body, sense-organs, and pranas. It causes the individual to wander with the idea of I and
mine in the myriad experiences of results gathered by itself.

This mind deludes this behind that is your true nature. How? he is really unattached,
this self within man, of the nature of pure consciousness he deludes his self puts it inot a sort of
hypnotic conditions to the self. The mind does it. and ties the
down to this etc into that. That in the rope of and tama.
and in the name of the the mind goes about. I and my, with the attitude. He is the real actor.
The real is nowhere present. I am everything here. That kind of experience you have

carrying the self all its activities and enjoying the fruits of these activities.
Mind is the instrument that does everything.

Verse 179:



due to the defect of superimposition of man

transmigration
bondage of superimposition and by the (mind) alone is created
one who is tainted with rajas and tamas one who lacks discrimination of
the misery of birth etc. cause this
Page 183

The defect of superimposition causes transmigration and mind alone is responsible for the bondage of
superimposition. For a person who is tainted with rajas and tamas and who lacks discrimination, this
alone causes birth, suffering etc.

Mans birth and death all these movements up and down all these are done by mind itself. By
creating this spiritual blindness first and all these projections mind does that. This instrument has
to be handled very carefully. After all an instrument can be handled wrongly or rightly. If the
instrument of a sword is in the hands of a child, it will cut its own hand and body. It has no
discrimination. But in the hand of a great able person that will be a useful instrument. So the mind
instrument should be handled with little wisdom. That is the product of this viveka mentioned in this
book.

Verse 180:



hence

say, consider mind (is) ignorance wise sages

those who know the Truth by which alone is tossed around the universe by
wind like masses of clouds

Hence the wise who know the Truth declare the mind itself as ignorance (avidya). By this alone the
universe of experience is tossed around like the clouds before the wind.

therefore the saves say mind is called ignorance. Its very name of ignorance is
mind. those who know the truth, wise people say what is ignorance
by which the whole universe is turned about like this. just like wind carrying
this cloud carrying here there everywhere, this mind caries our universal experience without our say in
the matter, goes on goes on, upto the mind. If you come this is the experience you will have.
Therefore,

Verse 181:



therefore purification of mind should be achieved by diligence by
the seeker of liberation when purified and this liberation
becomes available as a fruit in one's hand

Page 184

Therefore, the mind must be diligently purified by one who seeks liberation. When the mind has been
purified, liberation becomes readily available like a fruit in the palm of ones hand.

This mind should be properly disciplined and purified. with great effort say
what we call education mostly is stuffing the brain not training the mind. When you train the
mind you get discrimination. You get efficiency. The same world can make you free with other
mind world becomes your enemy. Everything becomes your enemy. So you train the mind
everything is wonderful. Education that trains the mind is what we need. At present it is not. Just
stuffing the brain mind is left as it is. So we commit all sorts of blunders. There is enough
suffering in the world, this mind adds some more to it. Thats what we are experiencing in post-
independence India. when this mind becomes truly pure, well-disciplined and
pure, , becomes like a fruit in the plan of ones hand, so palpable. Somebody
says there is no you are not worried. It is there you know definitely. That kind of conviction
comes to you. That I am free, I am free, then the mind is properly purified and disciplined. So,

Verse 182:



with single pointed devotion for liberation for sense-objects attachment
having rooted out having renounced and all actions with faith in
Truth he who devoted to hearing etc rajasic nature he purges,
purifies of the intellect

With single-pointed devotion to liberation, one who roots out attachments for sense-objects, renounces
all actions and with faith in Truth, constantly hears (the Truth) etc., succeeds in purging the rajasic
nature of the mind.

Now we come to . Beyond the mind more evolved is called , reason understanding judgment
at the level reason and judgment is less, just the elementary, when you come to you come to
the level of reason and judgment with this we shall enter into the description of the next known
as . , , . and these two s are studied
in the next verses. Then we deal with which is inside all these five s. There the student will
ask some very pertinent question. Very interesting and highly beneficial for our day to day life in
human relationship.

Page 185

Today is the last day and time is also up and I found that this is a good location, just to end this
years study on the amongst the s we studied three s, 4
th
and 5
th
and what lies
beyond we shall do next year.









































Page 186

Volume 14:
Verse 183:



mental (sheath) not also can be the supreme self because
having a beginning and an end being subject to modifications
being of the nature of suffering because of it being an object (of
knowledge) the seer(subject) whereas as an object seen not seen, known
The mental-sheath cannot be the Supreme Self either, for it has a beginning and an end. It is subject
to modifications; pain and suffering characterize it and it is an object of cognition. The
subject can never be the object of knowledge. [Or the seer (subject) can never become the seen
(object)].
Verse 184:


intellect the organs of perception with

with its (thought) modifications

of the nature of the doer the intellectual sheath is man's

the cause for transmigration

The intellect with its modifications along with the organs of perception form the intellectual-sheath
(vignanamaya-kosa). It has the characteristics of the agent(or doer), which is the cause for
transmigration.






Page 187

Verse 185:


accompanied by a reflection of the power (light) of Consciousness
intellectual (sheath)

of prakrti a modification endowed with the

function of Knowledge and action as "I" always with the body, sense
organs etc is identified

completely

Accompanied by a reflection of the light of consciousness, the intellectual-sheath is a modification of
Primordial Matter (Prakriti). It is endowed with the function of knowledge and action and is always
completely identified with the body, sense-organs, etc.

Verse 186:


(it is) without beginning this of the nature of ego jiva or the
embodied self entire one who carries out the activities performs
actions also according to its previous latent tendencies ( s) good
evil and their results

It is without beginning, is of the nature of the ego (I-sense), and is called the embodied self, which
carries out the entire range of activities on the relative plane. It performs good and evil actions
according to its previous latent tendencies, and experiences their results.






Page 188

Verse 187:

experiences in various even (in)wombs, bodies wandering
comes goes down up this to this alone to the
intellectual(sheath) waking dream etc states one who has the
experiences of joy and sorrow

It comes and goes, up and down, taking birth in various bodies. The waking, dream and other states,
and the experiences of joy and sorrow, belong to this intellectual-sheath.

Verse 188:

belonging to the body etc the orders of life duties functions
identifying with the attributes(of) always as "mind" the intellectual sheath
this (is) extremely radiant

close because of (its) proximity

to the Supreme Self therefore is this superimposition of this (Self)
identifying with which suffers transmigration through delusion

Identifying with the attributes of the stages-of-life, their duties and functions, which actually belong
to the body, it considers them as its own. The Vignanamaya-kosa is extremely radiant due to its close
proximity to the Supreme Self. It is a superimposition on the Self, which, when identified with it,
suffers transmigration through delusion.






Page 189

tman unattached (verses 189-191)
Verse 189:


that which this of the nature of Knowledge Absolute within vital breaths
(pranas) in the heart shines this the self-effulgent

being
immutable the self doer experiencer becomes available seated in the
Upadhi-limiting adjuncts

The Self, which is Knowledge Absolute, shines within the vital breaths (pranas), in the heart. Though
immutable, It appears to be the doer and the experiencer because of the limiting adjuncts (upadhis).
Verse 190:


itself the limitations assuming of the intellect because of its
wrong identification entirely

with false entity the Self of everything

being even though considers itself from itself

as something different

from the mud pots like

This , although the Self of all, by a mistaken identification with the intellect, assumes the
limitations of the intellect and considers Itself as something differentlike the pots from the clay of
which they are made.

it takes the conditioning of the and thinks I am just only it has
forgotten its own true nature, thought it is in every being it treats itself as a self in
limited body complex. Thats why this jeeva is called , caught up in the
this kind of psychic caught up there. So he belongs to all. Just like the Sun
shines in your garden or on this indias territory, but it shines everywhere else also. I take it here
because thats all I know about the sun. therefore the moon also can be said it is mine only, it is not
yours. The narrowness we have in the physical world, and it is much more regarding ourselves.
Page 190

Verse 191:




due to (its) relationship with the superimpositions the supreme Self
indeed the characteristics of upadis appears becomes one of their
characteristics the forms of the iron-pieces changeless like the fire
ever unchanging, the same even though perfect by nature

Even though the Supreme Self is by nature perfect and ever unchanging, due to Its association with
the limiting adjuncts, It partakes the characteristics of these adjuncts and appears to act like the
formless fire assuming the form of the iron in which it inheres.

The supreme self by attaching itself to these
conditions it identifies with those conditions. Just like body is fit, I am fit. Body is happy I am
happy. I identify with the body. That is the trouble that has taken place.
and a beautiful example is given fire has no particular dimension no shape no dimension it is
infinite in its nature. But it gets conditioned by its objects in which it manifests. Take a piece of
iron, it becomes red hot. That fire which is itself formless, infinite it assumes this particular
limitations and form and that particular fire in the iron may tell itself
Oh I a limited by this iron, I am only this iron. Whereas the fire is there elsewhere also, its also in
the sun, the fireness, the fire nature is so universal but its manifestiation limited by that
conditioning agent. That is the meaning of , means by which it conditions the thing.
always one and uniform is fire. But in different things it appears in different ways
. That is the nature of the infinite, uniform nature, no change, no division within
it what we call today the undivided reality. Physicist tried to understand, what is the fundamental
undivided reality, so we thought it is molecule later on we thought it is atom now we think it is all
this particles protons and other things inside. Now we are breaking them also. In particle accelerators
you put these particles and accelerate through these magents they go in infinite near light speed and
they get broke up into smaller one. Their life is hardly for a fraction of a second that is the study.
What is the fundamental particle in nature, that is the big enquiry that is going on. various new
developments have come within the last 10 years, what you call particle physics no conclusion yet.
My technical capacity to determine how much further I can break it into pieces. The biggest technical
capacity today is a particle accelerator a very costly machine hardly 3 in the whole world and the
biggest is in geneva the European community accelerator but you go on making it still more powerful
further breakdowns will come. Vedanta merely will say in the word of the object there is nothing
Page 191

indivisible everything is divisible. The really undivided is only the self.
matter can never be undivided at a certain stage you stop and say it is undivided if you can go
deeper you can divide it again. Because no no object can be undivided. That is the challenge of
Vedanta. It there is anything undivided it is pure consciousness that alone is undivided.
the Gita said this pure consciousness is undivided in things
appearently divided. That is the language. You have a soul, I have a soul, everybody has a soul is it
really divided, No! it looks like divided though illusion of things like a sun manifesting in one pot
one sun, that sun in 10 pots, 10 Suns million pots, million suns, there is only one Sun but the
conditioning agent makes it separate. This concept of unity and divisibility of consciousness which
is central in Vedanta is appearing to nuclear scientists today one of then SCHRODINGER specially
mentioned that consciousness is always experienced as a singular and never a plural. This is the
language he has used. Consciousness is a singular of which the plural is unknown. But if you find
different points of consciousness it all due to that one consciousness getting split up through the
indian Maaya, he has used the word also. The seems to split up one into the many it is all out of
convenience only. True thing doesnt know this splitting up. So he is telling here that
supreme reality one undivided pure consciousness that alone is undivided. Everything else I divisible,
all matter is divisible go on dividing and dividing until you come to consciousness there, go into the
depth of matter you find only consciousness there. That is the tangential Vedanta and you will find
several scientists today appreciating this. They cannot demonstrate this scientifically we also do not
claim that physical science can demonstrate it. it is your own experience. You will be able to realize it
for yourself one infinite kaarika
said that this that shines though all three states of waking dream and sleep we call it the
fourth. Really it is not fourth, in respect to the three it is the fourth but it is there in the waking it is
there in the dream it is there in the sleep it is the witness of all the three states that is the pure
consciousness which is called the the most auspicious non dual that is the nature of this
the fourth the , describes it like this same discussion you will get
here also. When the Guru said this when you eliminate all this, this conditioning you eliminate then
you will realize your true form. The disciple got an opportunity to put a question. Here after a long
time the disciple is speaking. He has finished in the beginning its putting his question, afterwards
he has never uttered he was listening to the beautiful acquisition. Here a difficult situation came, he
wanted a clarification now you are hearing that clarification verse 192,

What is liberation? Disciple (verses 192-193)

Verse 192:



Page 192

the disciple told(asked) through delusion or otherwise let(it) be
the sense of being a jiva for the supreme Self that which of upadhi of
superimpositions because of (its ) beginninglessness not of beginingless an
end can be accepted

The disciple askedThat the supreme Self has come to consider Itself as the embodied self, through
delusion or otherwise, is a superimposition which is beginningless; that which is beginningless
cannot be said to have an end.

Very acute observations, vendanta means extreme subtelity of thinking thats what you get when you
train yourself in physical science. From gross to subtle the mind develops the capacity to detect and
understand subtler and subtler dimensions of nature. And todays nuclear science has come to a
point where whatever matter can reveal you get the subtlest dimension in nuclear science. In todays
genetics also dealing with the self you get the same subtlety extremely subtle but it is still at the
molecular level unlike physics its a nuclear level. If biology can beyong the molecular level to
atomistic and finally nuclear dimension what will be revealed we cannot predict today what ever
Vedanta has been holding all the time will become revealed more and more its all pure consciousness,
slowly it is coming. Physics became revolutionized when Clark Markwell discovered the field electro
magnetic field that field is now revolutionized that whole concept of energy in physics then comes
nuclear science quantum field still more revolutionary things have no value here field is everything.
What a wonderful idea. An identical change came in Vedanta dealing with things dealing with
individual human beings, individual items finally it became reduced to field of experience
that is the field of which these are merely bubbles one infinite ocean of pure existence pure
consciousness and bliss out of it these are merely bubbles here and there.

One of the sage the Astaavakra in his Astaavakra Gita has this audacious statement what is all this
immense universe a little bubble in the ocean which is my true nature that I am

see the capacity of the statement real I is

the infinite ocean of consciousness in which this universe will rise like a wave and play for sometime
and disappear I am that what can be more audacious than this.

That is why physics is stating in that direction something infinite is laming large but by physical
method you can never go to that direction but they indicate that is the way to go that is the way to go
something infinite is coming consciousness itself is entering into the field of physical enquiry,
therefore a new development is going to come. And Vedanta has already walked over that truth and
discovered the truth about consciousness, one nondual undivided when we speak of
God in vedantic language we mean this pure consciousness that , that is the nature of
God.

In Shakti language, in tantric language we say that , what is she of
the nature of pure consciousness its condensation is this world. its condensation is this body its
condensation is everything in this world that is the wonderful unifying vision that India developed
ages ago. The whole Himalayan atmosphere helped the human mind to rise higher and higher peeping
Page 193

into the mystery of the highest that what you get in the . God is everywhere we say what does
it mean is it any spacial concept to cut god and put here and there. NO!. its the nature of pure
consciousness. Consciousness cannot be limited by space by time even a physical reality like an
electron cannot be limited by space or by time how much more must be this infinite consciousness
that .

When you describe an electron today you use such stright language electron leaves on orbit and
goes to antoher orbit when you heat matter there is change of electron orbit but the strangest thing is
it doesnt pass through the intervining space to go to the next orbit, it disappears here and appears
there, what a strange behavior we relate it to a ghost. A ghost can be here, disappear here and go appear
there thats why Burton and Russell has to say matter I modern physics appears more like a ghost
than anything else. Now these are the developments we achieved it much earlier. This spacial
limitations this gross way of thinking we transcended long ago thats why you are you are far
away, I am far away still my heart and pulse can become on with you. we dont need any spacial
connection. The more subtle your development the more you are able to establish relationship in people
living far away from you. without speech even you can live together yet your heart is one. That is the
deepening of human awareness, that is human evolution. From tamas you go to rajas, rajas to satva
that is extremely subtle level of experience. So the word god is everywhere in all religions we express it
but what does it mean. American president Abraham lincon gave a beautiful speech farewell to his
native place spring field when he was elected president of America and he had to go to Washington
that farewell speech, beautiful sentiment occurs I am to leave you to take up my duties in
Washington, I have lived in this town for many years, I have raised my children here one or two of
them are dead and lying here, but now I have to leave you, duty calls me to Washington, then comes
the wonderful sentence comending all of you to take care of him what can remain with you and yet
go with me to Washington I take leave of you he said. What can go with me and remain with you.

what is the nature of that God you may say theologically there is a god it is vendanta that gives you
the insight into this wonderful quality. Anything above space and time limitations is everywhere
there is no location where is it located. You cannot ask. But you may use it for temporary purposes.
Well is located in my body you can say, god is located in my body you can say. Somebody
else also will say but dont quarrel with him. No he is only with me, not with you, that our
misconcept. Moon only my moon not your moon, No! moon is everybodys moon. So Ramakrishna
said chand mama sagaler mama. Uncle moon is everybodys uncle. Similarly, god is everybodys.
we live and move and have our being in him. One infinite ocean of pure consciousness in which one
bubble is you one bubble is myself we are all part and parcel of that infinite one. That is the advaitic
vision from which alone can come love compassion, torelance, understanding. We rise this flag long
ago out of that came the blessing of understanding. Least violence in life that was indias record.
Not todays india. Todayd india is not india. It has not recovered itself yet but this wonderful
quality of oneness. Other people appericiate it. Will Durant, in his famour book Story of civilization,
first volume, old indian heritage mentions it, that from india we can learn a unifying, pacifying
love for all things the mature mind we shall understand and when the mind is mature how does it
behave we can understand it from india a 5000 year culture when you and I become impressed by
that culture our behavior also will transform itself. At present it is not. That is the situation.

Page 194

So the disciple is asking whether it is due to delusion or
through anything else that pramaathman has become a limited how I am so and so, I
am white I am black all this limitation has come, you may call it mere super-imposition, you may
call it through delusion but fact is there, so he says and this superimposition is
beginning less , what is cannot have destruction for ages it is there.
How do you know it will end one day. We shall always be in that wretched condition. I am small I
am big these are always going with this, a very serious question is asking. In the s you will
find these questions when truth becomes extremely subtle difficult to comprehend then we question.
Then the teacher will say be careful we are moving in a extremely thin air, extremely thin air, there is
no foot print left there you cannot detect what is that, you must be very careful the mind must be
extremely subtle to grasp extremely subtle aspect of reality. Such caution find in the , by
father telling the son, Aaruni telling Swetaketu you are now in a very ciritical
delicate situation of enquiry very careful dont rush into shouting or affirmation or negation at this
stage, clamly think, that is the situation when father asks the boy bring a fruit from that yonder
godha tree, boy brought the fruit, break open the fruit, yes sir I have broken what do you find in there,
many number of tiny seeds, boy said, break open one tiny seed, the boy broke it open what do you see
there, and the boy said nothing, then the teacher said be careful, now we are in the
extremely delicate stage of investigation, dont rush into conclusion, dont rush into statement as we
do in political life, we dont think and issue a statement everyday on every subject under the Sun.
but these are all very delicate matters extremely delicate you get only a glimpse of it only in this
nuclear science today extremely delicate their way of answering questions with great caution and
care because we are dealing with subtle realities and similarly here, this disciple has a very subtle
mind and is finding difficulty at this point the is
beginningless so it is endless, so how can you realize this truth you will always remain a creature. A
creature must always remain a creature, quite logical how can a creature break away from
creatureliness that is the challenge Vedanta takes up. How to make this creature shed its
creatureliness and todays science only acts that nature has been extremely kind to you, human
beings by giving you this cerebral system. The new brain with the help of which you can discover
truth about nature outside and man within both you can do. Such a versatile organ nature has given
to you. and you are using it only to how to cheat people how to live a comfortable life what a foolish,
you should do, this wonderful brain can take you to the highest knowledge to that highest realization
we are using it for petty purposes, how tragic it is. In early verses, I said that, having for this precious
human body with this wonderful versatile organ if you are a selfish petty individual you are really
commiting suicide. You are really petty that is real suicide. Body suicide is not serious for
man the spiritual suicide that people commit everyday that is the most serious thing
, in the isha updanishad also the verse said, third
verse or so, that people forgetting this profound truth of their own true nature, they get attached to all
sorts of things and by this they commit suicide. What is the nature of that suicide shankara
explains, through ignorance and delusion man gets attached to unreal things neglecting this infinite
reality his own self this . That is called suicide. Wonderful idea. A boy belonging to a good
family behaving in a very bad way in society, he has commited suicide. That is real suicide. He
doest know his true form. And our objective is to restore him to his real consciousness. If that is
Page 195

possible it will be wonderful. The question is, is it possible? Technically it is not. If it beginningless
it must be endless, can be thing that is beginningless have an end? Very logical question, so he puts
his more clarification in the next verse.

Verse 193:



therefore its jiva-hood even for ever becomes

transmigration will not cease liberation from that how to me O
Revered Teacher tell

So the embodied state of the Self must also be without an end, ever subject to transmigration. Please
tell me, O revered Master, how then there can be liberation for the Self?

Therefore this this creatureliness that he is a limited soul, limited to a body

it can never go and therefore remains perpetual there is no end of no end of

creatureliness is possible. therefore how can you get how can
you get liberation how can you realize this infinite truth that is the most beautiful question
meaningful significant question that the student has asked on behalf of all of us. His reply is a
crucial subject in philosophy otherwise there is nihilism everything is denied mere emptiness is there
on that subject yesterday referred to critical phase of thought where when you reach you reach the
subtle and subtler dimension of reality you become puzzled what every familiar landmarks are not
there and we think everything is gone, everything is destroyed, there is nothingness in the end, that
is corrected in Vedanta infact that is the highest level of vedantic realization you get in that s
you get it in buddhas teaching and you get it here, so if all these various sheaths are there wer are
caught up with that sheath the infinite caught up into the sheath of body mind complex and you
become a creature, a as I said yesterday. How can we overcome this creatureliness, because it is
beginningless this or ignorance or delusion that you are small that we are only this body that
we are limited by this and that this is a beginingless experience we call it in Vedanta this
ignorance is called beginningless, as far back as you look it is still there, that is the meaning
of just like creation god created the world when and where, if you ask the question you put a
date, just like a day that English Christian scholar wrote about 500 years ago god created the world
on sept 23, 4 PM exactly 5000 years ago he just gave a book like that. What about before that, dont
ask that question, because you will break down my theology. So when you deal with time you are
dealing with a infinite past and infinite future yesterday, daybefore yesterday and go on going
beyond that. Burton and Russell refers to his child whom he was teaching asking questions he will
speak about history 100 years ago this happened ..everytime child is asking the question what was I
doing at that time father please tell me, he was also there, it looks like that you go backwards,you
dont find any beginning. That is the strangenss of the experience of time you cant find the
Page 196

beginning of the time if that is so there is no end of time, what is beginningless must be endless
aswell so this creatureliness in which you and I find ourselves this is beginningless if so it is endless,
then where is liberation? When do you realize you own true nature? It is impossible. That is the
question the disciple asked which I referred to last evening, this this being a limited soul
limited by body mind complex and the the creatureliness that you have it becomes eternal
then where is where is liberation? That is the very serious question. We are a creature
and we feel we are a creature how can we get rid of this, it is beginningless therefore it is endless now
shankara gives the answer. The teacher gives the answer

Self Knowledge gives liberation (verses 194-206)

Verse 194:



The respected teacher told(replied) rightly

questioned by you O
learned one! carefully

then listen a fact cannot be

through delusion imagination conjured up

The respected teacher repliedO learned one, you have asked a proper question. Listen then carefully.
Things conjured up by imagination, which is itself a product of delusion can never be accepted as
facts.

In these spiritual matters what an amount of profound philosophy, profound thinking comes into the
picture, this not a question of theo, dos and donts theology and religion and the matter is over, but
this is deep thinking thats why as I said yesterday great scientific minds today when they hear this
they feel fascinated, these are the problems troubling physical science today problem of space, problem
of time problem of causality these are all important problems Vedanta has discussed it thrown light
on it. it has seen what is beyond all this, time space causality made for relativity what ever is subject
to time subject space, subject to causality that falls in the world of relativity we wanted to know what
is above this level, what is the absolute that daring mind you had in this country ages ago, that
daring mind is coming in the higher reaches of science today, when you read the books of Eizenberg
and others what daring minds they have that you can see today, so the answer the guru is telling

he says you have

questioned me very very beautifully proper

he appreciates the student you have put a very

serious question very subtle question, he says

please listen to me carefully when I

reply to it and he address the student as you are a learned wise man to come to this philosophy
even as a student you need knowledge. It is said about our great university of nalanda from 2
nd

Page 197

century to 12
th
century a big university there with 5000 professsors, 10000 students from all over
south east asia Mongolia and north west india, that was a remarkable institution a Chinese professor
has given a description of that university it is near patna there the professor who sits at the gate the
student who wants to join the university must discuss with the professor at the gate first, gate-man,
if he recommends he will be sent further, he can join here, he was a learned man, sitting at the gate
also that is the kind of a student of deep thinking only can come to this kind of understanding so he
praising the student

, you have spoken truly, listen to me as I am

giving you the answer to this question, the answer is whatever
is understood through delusion cannot become truth cannot become it has no it is not
true what is imagined by your own deluded thinking I dream so many things in my dream its all
delusion it is staying there as along as the dream is there, then it will not be there, similarly in our
various delusions we have. Suppose I am suffering from mental ailment I get certain delusions there
are patients in hospital who will say I am the Queen of England I am the king of such and such a
country, they will be saying that, they are all deluded at that time, the doctors work is to remove the
delusionso that he may know the truth about himself, so what you call deluded understanding is not
cannot stand investigation as truth that is the meaning of investigation must
reveal the truth of a thing that whole process is called evidence as we call it. you say
something, what is the evidence, the truth evidence of a statement that is called so that kind of
cannot come to a mere imagination which is product of delusion. We are deluded, into
thinking that we are this we are that for example, men and women, hindu muslim Christian
similarly white black on these basis we quarrel and fight the whole thing is a delusion what are we
developing today a mankind awareness beyond all these distinctions we develop a unifying vision
mankind awareness out of which comes sympathy understanding all this is coming similarly when
ever this delusion all sorts of peculiar ideas will come to us I am this I am that others also are treated
in the same way so delusive word is build up and says this is true when you prick it the whole thing
collapses. So , means delusion also means
delusion means imagination. Imagine I am this, I am that, a mental hospital.
















Page 198

Volume 15:
The logic of the unconsciousness the logic of the mind. Mad man also has a logic, we have a logic we
call it conscious logic and they have got an unconscious logic, logic of the unconscious there is a
whole book written logic of the unconscious to them its all logical. On example I read a man at the
mental hospital has a habit of snapping his fingers all the time; that is the normal practice so doctor
went asked him what is the matter why are you snapping your fingers. Doctor dont you know a
hundred elephants are coming to attack me, he said, I want to keep them off, doctor said no elephant
anywhere nearby at all why do you say elephants are attacking you. Dont you know it is this
snapping that has kept them away. You do not know the truth he is very satisfied with his logic
doctor is not satisfied. He knows something is wrong with this man, he must restore him to his
health so the language used here is whatever is deluded
imagination cannot be proved to be true when you prick it bubble brusts the truth comes out and he
gives examples,

Verse 195:



delusion without indeed for the unattached (for) actionless

(for) formless is not possible connection with the objective world to

the sky like blueness etc

For the Self which is unattached, actionless and formless, there can be no connection with the objects
of the world other than through delusion, just like the blueness etc. seen in the sky has no connection
with the sky.

Without this delusion how can that everpure infinite everfree reality appear as limited feel that it is
limited. It is creaturely that comes inbetween means wrong knowledge delusion all that
is . Look at this sky you see it is blue but the sky has no colour your mind has blue you put it
there and say sky is blue you attribute blueness to the sky which is only in your
deluded mind when you examine there is no blueness at all, this kind of truth is what we have to
understand regarding oneself.








Page 199

Verse 196:



its (of the) witness (of) beyond qualities (of) actionless
subjectively of the nature of Bliss and Knowledge of the intellect through
delusion gained jiva-hood i.e. the embodied state not real when the
delusion is dispelled there is no because it is unreal by nature

The embodied state (jeeva-hood) of the Self which is the Witness, which is beyond all qualities and
activities, and which is experienced within as Knowledge and Bliss Absolute, is unreal, and is but a
delusion caused by the mind. Since by nature it (jeeva-hood) is unreal, it ceases to exist once the
delusion has been dispelled.

here is a seer the one who knows the one who sees the subject the self which is
without any action, just watching, just seeing everything that is the truth about our true self.
this self is the vedantic language of the nature of bliss of the
nature of pure consciousness of the nature of pure being or existence. That is our true nature which is
innermost, not out there. Out is an object changeable, perishable here inside, when you use the
word I as depth of it you find this profound truth. The work is a very important word in
Vedanta whenever the finger points out to an object we call it the whole of external world is
as soon as you speak of I the finger turns inward. Some reality within the system which is the
I which is the consciousness there is a subject the self. That is called that
consciousness of something within as the I which is both consciousness and bliss that
is the nature of the that is our true nature, now this true nature, by the delusion
of the instrument of mind, mind gets deluded and thinks I am limited. I am subject to birth,
death, change, I am high, I am low, all these come from only not of the .
this creatureliness that we are limited we are imperfect this notion has come to us it is a fact. A fact
but if you investigate the fact it ceases to be fact, you kow the truth, I am truly that. This knowledge
will come when the delusion is removed this creatureliness also goes away, if it true it can
never be otherwise. Truth is something that can never be otherwise. Infact one of the definitions of
truth given in Vedanta is whatever remains the same yesterday today and tomorrow, that is truth
whatever changes everytime that is not truth that is the idea.
Page 200



About what is unreal and untrue kaarika of gaudapaada gives this definition. That which
does not exist at the beginning and at the end only exists in the middle period, the present neither past
nor future existing only in the present that is called the unreal. Just for the moment it is there
everytime going away that is called it is really unreal but we take them to the
real that is our misfortune what is constantly in flux we take that as real. That is not.

Thats why in physics today you will be reading from Einsteins remark these particles coming from
the field quantam field energy every second millions of particles thats what the universe is but these
particles are only temporary manifestations of the field for the field alone is reality these come and go
that language he has used there.

In Vedanta we saw the many we questioned what is this many and discovered the one behind the
many that one is of the nature of pure consciousness one without and second. In you and me our this
this instrument imagines that you are all limited by the body mind complex then we become
creature. I am a , comes to us by this limitation placed by this can be corrected.
That correcting is what we do in spiritual life afterall mind in the person that makes him behave one
way or the other with that mind when it becomes abnormal you see the various people in the mental
asylum slightly normal you find normal human beings here. Mind does slightly change a little
vibration change only everything changes so that has to be corrected. Thats why the whole study is
the study of removing the superimposition that is there. Truth is always there, you hide it and find
truth is not there. A sun is there, a cloud comes so the sun is gone. And that is not gone, the cloud is
there, remove the cloud and you see the sun as it is therefore the primordial
ignorance from which we all feel we are limited we are the finite this is beginningless and the effects
of this our day to day behavior that is also beginningless the cause and the effect both are
beginingless that is true, but because it is beginningless it should be endless that doesnt follow,
things which are beginningless can also have an end that is logic that is given here. Yesterday it was
not today it can be therefore though beginningless, is not endless, you can remove a
delusion has come upon me that delusion when I am in delusion is endless, is beginningless. But
when you wake up from the delusion you find it was there yesterday, it troubled me yesterday today
I am free. And the greatest example is dream. When you get into a dream you see so many things a
tiger chasing you, you are frightened your heart is beating, all this is happening in the dream and he
asked the question, when did this trouble begin that is beginningless to a dreamer dream is
beginningless, remember the truth but when you wake up the whole issue vanishes there is
beginningless in the dream to any dreamer, dream is real. Dream is beginningless and yet when we
wake up the whole thing is a tissue of your own delusion made up things only there I nothing true
about it. Similarly this creatureliness thought beginningless is a challenge to us we shall end it
beginningless things can end in logic we often deal with the subject of something that is
beginningless say for example non-existence , is the word for non existence in the modern logic
nonexistence. Now you can speak of a place where there is of something, suppose there is
no pot on this lawn you can say the lawn is characterized by the non existence of a pot perfectly
correct. Then you put a pot, what has happened that entire non-existence has become existent,no more
non existence there, similarly this delusion beginningless when you experience it, it is beginningless.
Page 201

There is no doubt there, as far back as you go, but when you wake up from that delusion everything
just a twinkling of an eye the whole thing is gone away. That is the nature of delusion. Truth
cannot go away by any amount of investigation, truth cannot go away. But delusion can go.
Wrong knowledge can go but not truth and the truth is we are free. Vedanta will proclaim it for the
whole world. Man is essentially free. Man is essentially pure. He is infinite he is immortal that is
his true nature. But we dont know it. We consider ourselves as limited as mere creatures we weep, we
suffer, we do harm to others all this we are doing, in that deluded state. Remove that delusion, then
everything comes to itself, that is the challenge Vedanta takes up.

When you study this subject in the context of modern phsychology, psycho therapy, psycho analysis
you will find its wonderful relevance. So many delusions come to us makes us abnormal and that
treatment is that delusions, we have to treat this delusion, remove the delusion, man is restored again.
One little child five years old, he lost his identity, son of a brilliant father and mother, scientists
neglected by the parents the child developed mental delusion. Hating father and mother, no interest
to study, sitting in a dark room never coming out, now that child has to be treated. And a wonderful
book, Dibs in search of self by Virginia Axline American lady, there you will find the method
adapted to get rid of that delusion of that child and restore him of his knowledge of his own true self.

of this great vedantic tradtion brought to the level of emotionally disturbed child and he
was installed in his own real status as an intelligent capable boy. He was restored back to his own
identity. What was the method, that method is called play therapy, in modern therapy. Simply
play, no treatment nothing is there. Not even questioning the child. Let him play, he works out his
various psychic conflicts through the play he was doing. They were watching pshychologists are
watching with a glass covered behind and monitoring everything the child is talking. Then they
discovered, the childs trauma within which made him lose faith in himself was due to parental
neglect. How did they discover it. In the place of play the child takes a doll and puts in the mud there
and pushes it deep into the mud you are my father be there he is telling to himself. Then he will take
another doll, you are my mother, put him there, all automatically its coming and they could discover
something is worng with the parental relation with the child. Then he takes a little gun, toy gun and
shoots at the father, you father I will shoot you, you mother I shoot you, finish and all this play is
going on. They are watching. Through this unburdening of the emotional traumas the child was
slowly recovering his own true nature. Through play therapy, free association of ideas, expressing in
action and they are watching only. And ultimately the child slowly recovered and became himself.
Dibs in search of self is the title of the book by Virginia Axline, call it the application of Vedanta to
the problems of an emotionally disturbed child. Vedanta is infinite in application, in
administration, management everywhere, Vivekananda calls it practical Vedanta. The egoistic mad
man sitting in the chair ordering everybody about he is deluded, he doesnt know that he is one with
all he need not have this arrogance at all but he is deluded thereby is a type of madness there he has to
be corrected in extreme form he what the child will experience but he was restored back to normal health.
What about the previous one that was delusion. Its not true, the true dibs was different.

So he said , , through the minds delusion we assume this and that and when
that is removed everything is removed also. So this is true to that child his worry is his
disturbed mind but when you overcome it you realize it was only few days ago I came and is alright
now. Vedanta says the same thing our sense of limitations, this creatureliness. Man need not be a
creature like other species in nature they are creatures because they dont have that organic capacity to
Page 202

over come thing creatureliness. Man alone has this organic capacity nature has given it to you,
exercise it then from creatureliness you can raise to blessedness and freedom. That is the whole
challenge modern education and human relgions says Vedanta. So he says this can be made
with an end, ended by right knowledge.

Verse 197:



as long as delusion so long along its existence error of
judgment caused by due to inadvertence(illusion) in the rope snake
seen during delusion only of delusion when destroyed never
snake also
so too

Having been caused by an error of judgment and false understanding, this embodied state (jeeva-
hood) can exist only as long as the delusion lasts. The rope is mistaken to be the snake only when
there is an illusion. Once the illusion is destroyed, there can be no more snake. So too, in this case.

Verse 198:



beginninglessness of ignorance of its effects also similarly
is considered knowledge but knowledge effects of
beginningless even though

So too, ignorance (avidya) and its effects are said to be beginningless. But when there is rise of
Knowledge (vidya), then the ignorance, even though it is beginningless, is destroyed, root and
branch.



Page 203

Verse 199:



on waking up like a dream entire along with its root is
destroyed beginningless even though this not eternal prior non-
existence like is evident

Just as dreams vanish on waking up, even so the phenomenal universe is not eternal, it is evident, like
the prior non-existence(prak-abhava).

Verse 200:



(of) beginningless although an end of the prior non-existence
is found which due to its contact with conditioning of intellect is
imagined in the Self

Although it is beginningless, prior non-existence is observed to have an end. So too, the embodied
state which is imagined in the Self, through its apparent association with the limiting adjuncts (like
the intellect) is not real.

Verse 201:



jiva-hood or embodied state not from it the other (the Self) whereas
intrinsically different connection indeed of the Self with the
intellect (is) due to the :"false knowledge"

But the other, the Self, is intrinsically different from the embodied state (jeeva-hood). The connection
between the Self and the intellect is due to the false knowledge.
Page 204


Verse 202:

cease to function will be its by the right knowledge not

by other way the realisation of the identity of the and
(is) right knowledge of the sruti (scriptures) declaration

The false knowelge will cease to function at the dawn of right knowledge and in no other way.
According to the scriptures, realization of the identity of the Self ( ) with the Absolute ( )
is right knowledge.

this removal of delusion of creaturelines can come only

through true knowledge correct knowledge its a wonderful word in Sanskrit Vedanta
, means full complete total not book knowledge but real experience.
there is no other way, no medicine can help you no drug can help you we have said it
earlier, drugs medicines, running about here and there none of these can help this knowledge must
come light must shine in the mind of man. Knowledge is light let us have lighting up of the heart of
the man the prayer for light is a universal prayer, lead me from darkness to light
so shankara says in verse 202

ceasation of this creatureliness will come to us

through total knowledge, complete knowledge there is no other way, there is no
other way. In the case of that boy that Dibs, slowly by unburdening all these various
traumatic experiences he slowly realized his own true form, then everything was clear. What
happened to me I forgot my true nature. As I saw often, whenever we commit a crime for one second we
are outside of ourselves we dont know our true nature then we commit a crime for that moment we are
thoroughly abnormal later on we feel sorry to all this but abnormality was there at that time so to
keep the mind normal all the time that is what we want. remaining in your own free state not
under some delusion Vedanta wants to confirm this blessing on all humanity therefore what is the
nature of that . in all the Shruti
s, this is described as your oneness with the absolute reality you think you are
separate you are not separate you are one with it you are one with all not only with one, but one with
others as well that perfect unity which is the theme of all mysticism hindu muslim Christian buddist
everywhere mystics speak of unity that union that has to be achieved all this delusion will go away.
One voice every mystic will speak of this wonderful experience unless he is suppressed by religious
authority or a political authority. Give free expression to one spiritual quest, you can come to this
mystical experience. The great german mystic Eckhart in 13
th
century he also spoke of this
wonderful experience of this oneness at that high level you live and see as Jesus said in the new
Page 205

testament I and my father are one. As Jesus could say so it is the truth you and I may not like if it
goes that far but the truth is there, you and I are one. We are all one. That is the wonderful teaching
in all science the search is from the many to the one. The senses reveal many but mind penetrates
into things and discovers the one behind the many the entire search of 20
th
century science through
Einstien was to discover a unified field theory. The field we can explain not only electro magnetism
automic phenomenon but also gravitation. All these can be explained by one single field that was the
search he couldnt succeed in it, but his aim is that. Vedanta does it. in this particular case
discovering it in the supreme by nature of pure infinite consciousness. That is the truth you
and I are part and parcel of it that is our true nature
that is the glory of the s, 4000 years ago, this mount Everest of experience was achieved by
them. tittiriya said is truth consciousness infinity that is our true
nature. This is repeated again and again in that literature. How do you get this knowledge.

Verse 203:



that between the Self and the not-Self right by discrimination
alone,only does come therefore discrimination must be done
(between) the individual self non-real self (and) the External Self everywhere I.e.

This realization comes only through right discrimination made between the Self and the not-Self.
That is why one must strive to discriminate between the inmost Self and the non-real self.

By proper discrimination between and what is not self what is self? Constant
discrimination then you eliminate what is not self and what remains is self thats what he was doing
eliminating body, sensory system, psychic system etc. you have to do
discrimination in daily life, therefore we must do this discrimination process
everything is mixed up then we separate. Everything is mixed up in experience thats why the
challenge is in our human intellect how to discriminate this from that and what is truly this thats
why the name of the book also here is the one little self in me as
I I I and there is a real self how to discriminate this is the great purpose of vedantic ,
there is something that I say I pointing to the finger to to the center of my
being whenever I point the finger out it is something there some object that we call it that and this
thats the language we use so here truth is something profound within what is that profound
something this is taken up in beautiful passages in the s and one puts it in
such poetry such imagery fascinating language. The bird imagery on the self same true there are two
birds one sitting on the upper branch one sitting on the lower branch the second eats sweet and bitter
Page 206

fruits feeling miserable helpless the one above perfectly merged in his own self full of peace and
contentment then this bird slowly moves higher and higher and once gets a glimpse of the other bird
then slowly finds the change coming within itself, ultimately it merges in that one bird that alone
was, this was just a reflection

That is the wonderful expression two birds sitting on the same tree similarly in this body
the and the the real self and the appearent self both are here I I I and
thre is something that watches and says who is this, wonderful individual in todays scientific
thinking this comes on the horizon one of the famous sentences I quote from the famous book the
universe and Dr. Einstien to the end philosophical conclusion comes we do not understand the vast
whaled universe in which our life is cast simply because we do not understand ourselves one
sentence. Next one neither do we understand that mysterious faculty that is within us the capacity
to transcend ourselves in the very act of perception. What is that wonderful reality in me I see and I
think I see and I know I see, what is this. Some two chaps are here, you must find out what it is
Vedanta coined that word witness thre is a a doer and a that is a very wonderful
concept in Vedanta which is entering into psychology today and in this book it is being expounded
when you study the three states waking dream and sleep, waking ego is confined to waking state in
dream waking ego has no place at all, its dead, dream ego has confinement only to dream state, it has
no reference to waking and both the egos disappear in the sleep state and yet somebody is there who
says all the three are my experiences, I dreamt I woke I slept, who is this I certainly not the ego of the
waking state. This kind of study is the depth study of the experience revealed by the three states
which is universal experience, everybody has this experience of the waking dream and sleep only you
must know what this experiences mean that enquiry revealed to the s the
similarly this the fourth, the true state of man the eternal not coming not going as the
other various entities that is a remarkable statement how much it appeals to many scientific minds
today this deep study of human consciousness dealing with separate consciousness and discovering
the one behind the separate consciousness so he said here, when you do so you
realize there is something else, there is a second bird, second bird was secondary and first bird was
primary in the beginning then you realize, No! thats not true second bird was only there. The second
bird was only a reflection of that wonderful second bird. And when this knowledge comes to you, you
develop complete security fearlessness fulfillment. I have realized my true nature when Buddha stood
up on that blessed full moon night after his illumination, he proclaimed I have achieved the immortal
that is the language he used. I am no more the creature I am free I am free, this is possible for
anybody this organic system has to be trained to realize this truth that is the purpose of Vedanta it
wants to help everybody to achieve this realization how ones true nature so he says..

Verse 204:


water muddy when the mud has been completely removed water
clear,transparent just as appears so too the Self also in the absence
Page 207

of impurities one of clear lustre

Water which is extremely muddy appears as transparent water when the mud has been removed. So
too, the Self shines clearly when the impurities have been removed.

water is dirty you just keep it quiet for sometime all dirt settles
down and you find clean water there. similarly also this self as Vivekananda
said what is to be done is only rubbing the mirror then you see the true form in the mirror if it is a
dirty mirror you dont see form work is so simple this mind is the mirror if it is cleaned everything is
alright.

Today I was writing about the English poet Blake a mystical poet writing a foreward to a book on
mysticism in 19
th
century English literature its s thesis by a particular scholar, Blake comes in there
and that Blake says when the doors of perception are cleansed then you know yourself truly what you
are namely infinite. This is the language he has used. Samething here, so this is the work we have to
do everytime and when we do so ..

Verse 205:



unreal

when ceases to exist verily as the External Self clearly

realisation of this takes place of the subject Self therefore removal
should be done certainly from the Eternal Self well, completely
of the things like ego etc

This inmost Self is clearly realized as the Eternal Self when the unreal ceases to exist. So one must
strive to completely remove the unreal self, starting with ego etc., from the Eternal Self.

Verse 206:


Page 208


therefore not this the supreme Self can be one spoken as the
intellectual sheath because it is subject to change being inert and
because it is limited being an object of perception because it
is not constant not non-eternal eternal can be considered

For the following reasons, the intellectual sheath which we have so far spoken of, cannot be supreme
Self: It is subject to change, it is inert and insentient, it is limited, it is an object of peception and it is
not constant. The non-eternal, indeed, cannot be considered to be the eternal.

Description of nandakoa and its negation (verses 207-210)

Verse 207:



a reflection of the Bliss(the ) softly touched by

modification
risen from tamas (nescience) is the bliss-sheath of the
attributes of pleasure etc one's object of desire rises on the gain of of good
deeds in experience appears

to the fortunate people blissful

spontaneously all feel happy where well embodied being
without effort

The Anandamaya-kosa (bliss-sheath), is that modification of nescience which appears as a reflection
of the Self, which is Bliss Absolute. Pleasure etc. are its attributes and it springs into view when an
object agreeable to it presents itself. The fortunate feel it spontaneously when the fruits of their good
actions manifest. Everything, without the least effort, derives great joy from it.

Verse 208:


Page 209

of the bliss sheath in deep-sleep manifestation full
in the dream and waking partial by the sight of desired objects
etc
The bliss sheath (anandamaya-kosa) is fully manifest in the deep-sleep state. While in the dream
and waking states it is only partially manifest depending upon the sight of desired objects etc.

Verse 209:



not ever this bliss-sheath Supreme Self because it has
constantly changing attributes

of Prakriti being modification because it is

an effect of good actions (in the) other sheaths which are also modifications
because it is embedded

Nor can the bliss sheath (anandamaya-kosa) be the Supreme Self because it has attributes which are
ever-changing. It is a modification of primordial nature (Prakriti), is an effect of good actions of the
past, and it lies embedded in the other sheaths which are themselves all modifications.


Verse 210:



(of) five verily of sheaths when negated through reasoning on
the sruti at the culmination of the negation of all that the Witness the
Absolute Knowledge remains

When the five sheaths have been negated through reasoning based upon authoritative scriptural texts,
then at the culmination of the process what remains as substratum, is the Witness, Knowledge-
Absolutethe Self.

Page 210

When you are sitting alone in the office or at home or waiting for a bus you can easily do this,
when you negate these five koshas by saying I cannot be this object called
the body because I am essentially a subject I cannot be the nervous system in this way
through exercise you reason and taking the help of Shruti what does Shruti mean, the experiences of
other sages you hav realized this truth thats all Shruti means their realization is not yours you
realize it yourself but it may help you this is the way they did it, so and what do you
realize by this negation of the five koshas at the end of all this , means
towards the end this eternal witness what is the nature of this witness of the nature of
pure consciousness Buddha is called Buddha he has that he got therefore he is called
Buddha that alone remains everything else goes only one infinite life of pure
consciousness and nothing else remains at the end of this prose this is what you found, in our time
the experience of Ramana Maharshi . He was very fond of . This
gives you that kind of penetration to the profounded truth what is my true nature I treat myself like
this and like that. That is all delusion try to realize the immensity that is you, you are not a tiny
little creature something infinite that is a wonderful idea stressed again and again in Vedanta
.

tman other than the five koas (verse 211)

Verse 211:



that which this self-effulgent distinct from the five
sheaths the witness of three states Real without modifications
unsullied Bliss everlasting that should be realised as one's own Self
by the wise man

This is Self-effulgent and distinct from the five-sheaths. It is the witness of the three states, is
Real, is without modifications, is unsullied and bliss everlasting. The wise peson should realize It as
ones own true self.

means a wise man, who has the capacity to enquire into the truth of things such a person
this means this, this infinite it is so real to you. see world is an object
but you are not an object you are the nearest to you thats why in religion we say god is nearest to
you other things are far way from you. prophet mohammed was asked where is god? Is he far way, he
Page 211

is nearer to you than the vein on your neck mystical teaching brings ultimate reality into intimate
reality, nearest to you. this infinite which is you self effulgent you
dont take a torch light to show the Sun because sun is self effulgent it overpowers all torch lights that
is the power of the sun similarly, my little knowledge is like a torch light trying to understand
. No. the s light is the light of all lights he says this light
it is eternal amongst the non-eternals it is the one living principle everything
that lives finally sun doesnt illumine this nor the moon nor the
stars none of these can illumine the , why? Its that light from which all these derive their light
by the light of god as pure consciousness the whole universe is lightened
therefore it is described as the light of all lights. In Islamic sufi mysticism the word light comes
again and again, that is infinite light in St.Johns gospel in chritianity same word is used he is the
light where is it? the light that lighted every soul that cometh into the world that is the light but St.
Johns gospel adds but the light is hidden in the darkness and darkness comprehended it not, that is
our experience. The light is hidden and I quoted the English poet Browning 2 days ago in his poem
paracelsus where he describes the as the impressioned splend the wonderful expression,
splendid but imprisoned.

What is a photon splendor imprisoned in a piece of matter when you release it it becomes a photon,
releasing means freedom, it is imprisoned there so in physics today we use energy in two forms
bottledup energy released energy. What you call energy is released energy. What you call matter is
bottled up energy such terms come so here in this infinite which is of the nature of light you
realize your true form.

light of all lights self effulgent apart from the five koshas
body mind etc. the witness of the three states waking dream, dreamless sleep he
witness it where as the waking ego cannot witness it waking ego goes away as soon as you go to
dream that is the profound truth discovered in india ages ago. You have eaten well that is the waking
ego you go to dream and feel you are hungry what has happened to you, that ego is no more there, if
the ego were there you wont feel hungry. Similarly waking poor man goes to dream, dreams he is a
rich man plenty of big mansion beautiful children well dressed all this he gets there that ego is no
more there the new ego has come now seeing all this there is one reality which was able to say this
came this went in philosophic language we say any perception of change needs a changeless subject.
You can think about it. Any perception of change needs a changeless subject. Suppose you are
sitting in a room somebody came to visit you and he went away and you also went away and then
somebody else came as a visitor to somebody else who was sitting there, they also both went away. So
every separate group of visitors came and receiver was there went away. Can anybody say A came
and went B came and went C came and went but if one more person is there who sees all this coming
and going he alone can make a statement A came and met B, C came and met D.

In experience therefore we do perceive change therefore the perceiver is changeless that is the simple logic
applied to this infinite at the that is the wonderful word you are only watching
they talked they quarreled they went away and you can report nobody else can report only you can
report you never participated you only were the this sun is described in Vedanta as a witness of
Page 212

the whole day sun is the witness everything happening in this solar system is
perceived by the sun his radiation penetrates every nuke and corner even that most darkest cave his
radiation penetrates in infra red forms ultra violet forms. Sun is called the witness. This is
the witness of all existence not only solar system and that is your nature. Behind your
consciousness that infinite is there. So the first language we use I the actor I the doer etc and
the other is the witness the second bird, first bird and second bird. That is the witness
Sun. it doesnt undergo any change because if it changes who is to
see the change the one who sees the change is the changeless . ever pure nothing can
effect it you must realize him as eternally full of bliss realize him like
that how? Not that there is a there your self is infinite it is one with that
that is the realization god is not an object among objects it is eternal self the self of all self,
our real self is that infinite one. This is the thinking deep investigation and what kind of minds
brilliant minds like shankaracharya they are dealing with the subject, Buddha they are dealing with
the subject not ordinary priests or ignorant people this subject came and the disciple got a beautiful
occasion to put a more subtle question. First question we heard why creatureliness is there how can it
ever go because it is beginningless then he got the answer its a delusion, and when the delusion goes
all that also goes away you realize your own true form Dibs lost his selfhood and play therapy
restored his self to him. That is the truth now comes a more profound question

What is tman? disciple (verse 212)
Verse 212:



the student told(asked) as unreal when negated sheaths
these five absence of all except anything (I) do not see
here O Revered Teacher should be realised what/which entity there is
as his own Self by the wise knower of the Self

The disciple asked.
After negating these five sheaths as unreal, I find nothing but an absence of everything, O revered
Teacher. By which entity then, should the wise, realize oneness with the Self?

Page 213

the disciple said very profound question I referred to it yesterday also comes here in the
disciples own language when I negate all these s as unreal , means
negation all these five s I am not the body I am not the sense organ. For
example I sit on a chair I think I am the chair remember they are such delusions. In mental hospitals
you will find in records a person considers oneself as a broomstick so what is does after sweeping the
floor he puts the broomstick on the bed and he stands in the corner of the door. You find many
examples like this through delusion. So when you negate all this as and what do I
find I see nothing but absolute nihilism absolute non existence
emptiness when all these things are negated there is nothing left to know. There is nothing there that
is a wonderful question I see nothing else except non existence complete.
what is there to know in that state it is a very serious question
everything has been negated every object every manifestation we have negated I see emptiness,
nothing but emptiness and what is there to know in this state what
this wise man what is there to know for him as his self when you negate
everything else like this. Now this question is particularly relevant because Buddha came 1000 years
before shankaracharya another 1000 years earlier we had the s everywhere this subject comes
because the most delicate part of the whole investigation. Yagyavalkya in the bruhadaranyaka
is teaching his wife maitreyi in the course of the teaching he says like a salt doll immersed
in water becomes dissolved in water nothing but salt remains there every bit of that water is all salt
when you realize this infinite of the nature of pure consciousness you will get dissolved in it,
soon as she heard it, there its all nothingness there, everything becomes nothing there that frightens
me she said. Yagyavalkya smiled dont fear this is a profound knowledge but I am explaining to you
when there is a second thing then you see it when you
know it when you handle it but everything becomes the what can see what and by what can we
touch by what everything is the that is how the chapter ends there. It is allness not
nothingness so the answer comes from the guru
















Page 214

Volume 16:
Before we read the answer from the Guru I wish to share a portion from modern physics on this very
subject then only you will see the profoundity of this great treatment in Vedanta he says here, this is
a book on Tao of Physics by Prof Fritjof Capra Berkely university. Tao means the divine way Chinese
word tao, the divine way. He says modern science has become a divine way to higher knowledge upto
19
th
century it was not so thats what he is showing in this book. And here in the chapter Tao of
physics, emptiness and form that chapter says, in these quantum filed theories the classical constrast
between the solid particles and the space surrounding them is completely overcome. Particles and
space that distinction is not there. The quantum field is seen as the fundamental physical entity. A
continuous medium which is present everywhere in space. Particles are merely local condensations of
the field, concentrations of energy which come and go thereby losing their individual character and
resolving into underlying field in the words of albert einstien we may therefore regard matter as
being constituted by the regions of space in which the field is extremely dense, see the language where
field is dense you call it matter thats all matter. Then he says further Einstien there is no place in
this new physics both for the field and the matter for the field is the only reality
say the . is one without a second and the whole universe is nothing but the play of
therefore Capra continues by saying the conception of physical things and phenomenon has
transcient manifestations of an underlying fundamental entity is not only a basic element of
quantam field theory but also a basic element of the eastern world view. Remember that, whether it is
sufi mystic Taoist in china or Zen st in china and Japan or vendantists in india they all have
the same attitude. Like eistien the eastern mystics consider this underlying entity as the only
reality that is the correct. All its phenominal manifestations are seen as transitory and illusory this
reality of the eastern mystic cannot be identified with the quantum field of the physicists because the
field is the essence of the language now. The reality of the eastern mystic is seen as the essence of not
only of the physical world which is the limitation in quantum physics but the essence of everything
physical and nonphysical, the essence of all phenomenon in this world and consequently is beyond
all concepts and ideas that is beyond all concept the beyond all concept, concept is an
object you see it, the modification of a mind is a concept so the quantum field on the other hand is a
well defined concept which only accounts for some of the physicists interpretations of the subatomic
world interms of the quantum field he says. Nevertheless, the intuition behind the physicists
interpretation of the subatomic world interms of the quantum field is closely paralleled by that of the
eastern mystic who interprets field concept says who interprets his experience of the world in terms of
an underlying reality. Subsequent to the emergence of the field concept physicists have attempted to
unify the various fields like gravitational field electro magnetic field all these things into a single
fundamental field which would incorporate all physical phenomenon Einstien in particular spend the
last years of his life searching for such a unified field theory.

Now comes the wonderful statement by Capra, the of the Hindus like the darmakaaya of the
sts and the Tao of the Taoists can be seen perhaps as the ultimate unified field from which spring
not only the phenomenon studied in physics but all other phenomenon as well. In the eastern view the
reality underlying all phenomenon is beyond all forms and defys all description and specification it
is an emptiness, it is therefore often said to be formless, to be empty to be void. But this emptiness is
not to be taken as mere nothingness its on the contrary the essence of all forms and the source of all
Page 215

life. Thus the s say is quoting from a wonderful passage
that is the passage. Very very abstruse language he has used there, almost like
stenographic language and he interprets it here is life , is joy means
happiness or joy is the void, means akaasha void is , is light joy verily. This
is the same as the void, void verily this is the same as joy this is what the buddists emphasized as
, doesnt mean emptiness. Emptiness of this and that but the fullness of being fullness of
reality that is the wonderful language that Tao of heaven is empty and formless says Kuan Tzu a
famous Taoist mystic Lao Tzu also says several methaphers to illustrate this emptiness eastern sages
make it clear they do not be in ordinary emptiness when they talk about or Shunyata Tao but
on the contrary a void that has an infinite creative potential that the void of the eastern mystics can
be easily compared to the quantum field of subatomic physics in that physical limited field that is
how Capra quotes the s and this infinite universe which is one and ever becoming the many
and yet it is the one full of energy and manifestation this he describes by putting a picture of
Nataraja, dancing Nataraja that dance of Shiva he says represents a ever pictorial representation can
be given the concept of quantam energy field of modern physics. So it contains a picture also of
Nataraja.

Nature of the Self Discussion (verses 213-225)

Verse 213:



The respected teacher said (replied) rightly is spoken by you O
learned one! clever you are in discrimination (like) the ego etc
modifications they their absence this also

The respected teacher answered.
Rightly you have spoken, O learned one. You are indeed clever in your ability to discriminate. The
modifications of the ego as well as its absence

You have spoken truly oh! Wise one you are an expert in
discussion argument and discrimination is discrimination, thoughtful dealing with the
subject this is called so the Guru is praising the disciple you are able to catch
such subtle points and put a question infact to put a question we need more knowledge than what we
think good questions come from only those who have thought otherwise flimsy questions come. I have
seen travelling all over the world questions asked by people mostly in our country they are not to the
Page 216

point very rarely they are to the point because we dont think much our knowledge is poor they have
got andaz ideas, andaz in hindi means almost, more or less ideas they are not clearly thought but
there I find a best country is a university in America people ask just to the point what the
calls an arrow with a sharp end that must be the question, sharp arrow not a blunt arrow is the
language used in

when Gargi stands up to challenge Yagyavalkya in debate.

Gargi says I am going to ask two questions of you. they are sharp as arrows used by prince of
banaras the prince of videha please answer me that is the way question is put that means you must
have known some subject you must have thought about it then you are asking a clarification that is
not what we normally do in many questions all over india except once I remember in Delhi university
science teachers association beautiful question answer session for 3 days that was really enjoyable
here the guru is praising the disciple you have got clear thinking infact what is
Vedanta, I call it clear thinking.

Long ago in Karachi during the war years I came across a book on logic its title is clear thinking I
purchased it I read it, its beautiful it is good to have clear thinking a little later another book came
clearer thinking, that is wonderful then I got the clearest thinking in this great subject of Vedanta.
Shankara refers to it here true of the you should see with
your own mind they call it the eye of understanding the eye of reason you have to realize it
for yourself the more clear the mind the more we are in touch with this infinite truth and reality.

So like this reference to the disciple normally we say to student who put a question,
Oh you are a foolish fellow. Keep quiet. We dont respect the questioner but in all vedantic tradition
there is great respect for the student he is a serious minded person so in the s and here you will
find this reference ! you are a learned man, you are a wise man you are
good in a discussion and discrimination. Then the answer what all you said has negated till now.
What are they? they are all s modifications this I and the body all these are
so many modifications of the mind that is the language you only negate the then what
happens? What was the basis remains as it is without any wave, the ocean remains. So
as soon as the s end what you get is the , on the you
have these s just like the language we use in physics today. What is this universe, a
configuration of space time everything that you do every item in the universe every event in the
universe these are all described as configurations in that unit called space time language is gone
when you come to the profounded dimension of truth language has become common so these are mere
s you negate the what you get, that basis of all s that is yourself that is the
language used here. this little self in man the infinite self is just a
negation of all the s and then when you have a second look at the you see only the
there. The s are all nothing but the just like the waves delude you in thinking
they have a reality of their own but stop the waves what you find plain clam ocean then second time
when the wave comes what are the waves ocean you get the knowledge wave is nothing but the ocean
plus a particular name and a particular form that is the meaning of the word a name and the
Page 217

form it gets, but in truth it is nothing but the ocean itself similarly this infinite is the
infinite field of consciousness in which so many s are there the solar system nebulae the earth
you and I these are all so many s and with s cease you realize the infinite that
is why in Samaadhi as you will hear later on the mind is perfectly free from s then
you realize the infinite that is the truth everything in the world is nothing but the
that truth they came to after this realization everything is the the whole universe
is the , that is the teaching that is coming later .

Verse 214:



all that by which are perceived that which Itself is not perceived
that the Self the knower realise by the intellect (which is)
extremly subtle

the one who perceives while remaining unperceivedThat you realise to be the Selfthe ultimate
knowerthrough an extremely subtle intellect

Try to realize this , is the knower not a known object, it is the knower means the
knower , you realize it with your , that luminous reason is called
, what kind of extremely subtle , gross cannot understand this truth just
like babies mind very gross, he cannot count 1,2,3 it wants 1 pebble 2 pebble 3 pebble through pebble
only it can understand. That is the gross mind after about 4 or 5 years it can have abstract
thinking, count etc it can do mind it getting subtle to be able to realize subtle and subtler truths.
This becomes absolutely, precise and refined when it comes to knowledge of the
extremely subtle a gross can only see a gross things in the world. things and items
the sense have revealed but a subtle can penetrate and discover what is there thats why in physics
today there is such subtle it can penetrate into the heart of matter and see the whole of this matter
nothing but an ocean of energy quantum field energy the tremendous subtlety of thought you can
find there, continue in the same subtlety you will discover this field energy is nothing but pure
consciousness energy the field of or consciousness so that that discovers this truth is the
subtlest we need to develop this subtlety in our education.

In the katopanishad, Yama has told Nachiketa this is there
is every being but hidden there, therefore it is not manifest, it is not evident
Page 218

I dont see the you say it is there, I dont find it why the mind is gross it cannot detect the
subtle movements the subtle realities so what shall we do

you will realize it how

when this becomes sharp pointed which can penetrate through masses of external matter and
discover the truth that is there how do you get it when you train your mind
when dealing with subtle, subtler and even subtler realities a time will come when the mind will
become so subtle it can realize the subtlest reality namely god himself. This infinite that
training Yama gives to nachiketa.

because it is a truth anybody can realize it but provided

you train your mind for it. For everything we train our mind. A carpenter must have a training to
be a good carpenter a nurse must have it, everybody must have it but the main training everybody
needs these are all functions these are all professions that other is life itself train the mind to pursue
truth and truth is extremely subtle so that is the training everybody needs according to Vedanta.
The whole of life, day to day work, human relations become and education of the mind in becoming
subtler and subtler that is the real understanding of the human life situation. So that every year we
can become better and better to be able to realize subtler and subtler truths that is the challenge
Vedanta throws to all of us. So that by which all experiences become possible I see a
table, I see a chair these are all experiences what is this that makes all these experiences possible the
experiencer, the subject, the self. That is always there that through which you have
all your experiences and yet nothing can experience it because it is the subject and
not the object eternal subject I, I, I, so an object has no experience whenever you introduce the
notion of experience you have a bipolar reality, experiencer and experienced thats the meaning of
experience. The sun has no experience it has no consciousness the living cell has experience it can see
the world around it feel its way in the external world but when you come to man you develop this
concept of experience clearly demarcating the one pole called object the other pole called subject then you
realize this truth, that both these are two poles of the one common field. That field is consciousness in
which subject pole, object pole, in this case this teacher says none can experience the
as an object you can experience everything else in the world as an object because it is the
subject all experience. It is that though which you are able to experience everything else. That the idea.
The I can see other things but the I cannot see itself the ear cannot see the I the I is the seeing
entity it can see everything therefore this is of the nature of sight, nature of knowledge nature
of experience we call it in vedantic language that is the
that is the that is the self, the eternal knower not an object of knowledge but
the knower realize it with your subtle the becomes subtle when it
becomes pure it becomes impure when it is not controlled by the sensory energy system wherever there
is sensory energy dominating that is impure that becomes a servant of the organic system
it is now able to exercise its own true nature the guide like to take man to the highest level that is the
function of that is rare in human life most of our is only a servant, what they call in
hindi Jo Hukum to this sensory system this ordinary sensory energy they dictate your life and
merely says ok ok ok doesnt assert itself that must come to us then it is pure free from
these limitations the best guide in human life is the pre that is called wisdom when becomes
free we get the English word wisdom. That is the wonderful idea. So he continues ..
Page 219

Verse 215:



one having 'that' as its witness is all that all that which that by
which is experienced to anyone when the object is not known
witnesshood is not possible

That which is witnessed by something else has the latter as its witness. When there is no entity to
witness a thing, we cannot say that it has been witnessed at all.

If you say you are witness of things unless things are there the witness has no function the witness
witnesses things all that are going on the coming and going of things and this witness is its own
witness, no second witness, its a witness of all witness, witness of all events that is the ,
eternal seer always the seer ever the seen this is described in one vedantic text known as
discrimination between the seer and the seen small book of 49 50 verses only but considered to be an
important book in Vedanta. The first verse is very inspring from this point of view

Step by step you are going what is that all forms in this world are objects of vision objects of
seeing they are objects then the I becomes the subject of seeing with respect to the forms
which all objects of seeing the eye is the seer but the eye itself is an object and the mind is the seer and
the mind and the modifications of the mind are objects, for whom, the eternal seer the . He is
the real seer these are pretenders to being a seer that seer is always a seer never
the object of seeing whereas all these are objects of seeing that is the analysis that has been done in the
book and towards the end of the book from verse 46 or 47 whent his consciousness
that I am the body is eliminated this that I am the body when that is eliminated
and where supreme is realized what happens to you wherever the mind arise you see only the
you get , you remain in in every aspect of
experience that is the highest realization so he says without any experience by
somebody there is no such thing as being a witness.





Page 220

Verse 216:



This being witness of Itself the nature(or state) since by itself
is realised therefore supreme Itself directly the subject Self not
and something else

This Self is its own witness, for It is realised only by itself. Hence the Self Itself is the supreme
and nothing else.

And in one big verse verse 217 this verse is in a particular metre. Sanskrit has many beautiful
metres very very poetic and beautiful the most powerfull is known as that is its name
the metre just like English metres also so many metres are there here also we have so many names
some of them are so beautiful which will be just like wave like motion in metres so many things are
there in prosery Sanskrit also will study this subject but these slokas are majestic it is
called

Verse 217:



in the waking, dream and deep-sleep clearly that which this
manifests as the inner Self always as "I" "I" within
shining same way various having forms and modifications
these seeing the ego,intellect etc eternal bliss as
consciousness(knowledge) shines that know your own this in the heart

That which clearly manifests itself in the waking, dream and deep-sleep states; that which shines
inside uniformly and continuously as I - I; witnesses the ego, the intellect etc., which are of
Page 221

different forms and modifications, which is felt as Existence-Knowledge-Bliss Absolute, know this,
within your heart, as your own Self.

Realize that, know that, where? In your own heard, in your own mind, in your own
mind, realize this truth what is that truth? That truth that shines in every aspect of experience as the
eternal I I I what are these experiences the three experiences of waking, dream
and dreamless sleep. clearly, he says this infinite shines through
every one of these experiences provided we have the subtle mind to detect it. Some of rays or particles,
very difficult to detect so the is also extremely subtle it is manifesting through all the states
we are not able to see it but he is there, and he has been realized but people which subtle buddhi
how does he shine in all the three states as the eternal I I I as I told you day before
yesterday the finger pointing out to something within you some focus within you as the eternal I is
called of nature. The other is of the nature external you point the
finger towards out some object that is called this is called , is the ,
is an inner reality you are pointing to the finger towards inside, somewhere the I, the I
wonderful idea. Energy has two forms says a modern scientist all energy is one, but broadly you
can divide into two types, one is the external energy what you see in physics as well as in biology all
these various energies that is one type the energy that you find in the psyche is another type so that
first energy is called tangential energy the other is called radial energy going towards the center of
the radius, center of the circle going towards it that energy is what you find at the physche as the
infinite finally. So tangential energy radial energy are two forms of one and the same
energy. The appears as the tangential energy appears as bio energy here, physcic
energy here ultimately its that one infinite that appears in all these various forms.
Everything is divine according to hindu phylosphy everything is divine this
wonderful statement we are able to understand through this kind of study, so
as the always
that infinite I constantly pulsing, pulsing through every experience there is a little I, there is a big
I behind it, as that scientist said not only perceive the world we perceive ourselves in every act of
perception something transcendental is revealed in everyday experience the subtle minds can discover
it they can live in god all the time, with this awareness though working dealing with people that kind
of thing goes on but he knows this infinite that is his true nature
one single pulse these are all different pulses that pulse is one .
from I the ego upto the ordinary things in the world all
these various modifications is seen by that infinite I, in all the states he is the
the of pure consciousness eternal blisss that is his nature that is your
nature and my nature is our nature Vedanta will affirm all the time that
shines try to realize that shining constantly shining realize it in your own self in your own
mind and heart he says. Then the next sloka says.

Page 222

Verse 218:



in the water of a jar reflected the sun on seeing fool sun
itself considers so too the reflection of consciousnes caught in the
upadhi(of intellect) through delusion as "I" Itself fool identifies

The ignorant, on seeing the reflection of the sun in the water in a jar, considers it to be the sun itself.
So too, the ignorant through delusion, identifies himself with the reflection of the consciousness
appearing in the intellect and considers it to be the I - his own Self.

The wise man who realized the truth and we are all ignorant what is the difference between the two he
says there is a pot of water the sun in reflected in that water ordinary people can see only the reflected
sun it requires a little effort to lift up and see the real sun there. In platos dialoges this is very
beautifully expressed, the story of the cave people impressioned in a cave looking towards the wall of
the cave, cave is dark, outside there is a light people are going up and down the main road that throws
reflection on the wall and these people only see the reflection and to them that is the reality these
reflections they handle as a reality but if they are released from that cave they come out, they will see
the real light of which we are mere reflections so here, the image of the sun
reflected in the pot of water. seeing that the foolish man that is the Sun, he
understands similarly this infinite who appears to be a little in
you and me limited separate and separate in each one of us through delusion
he thinks I am that that little self in me separate from yourself in you he thinks that reflected self
reflected in the body mind complex this this foolish man he mistakes this little
body mind complex as his self and cannot understand that infinite self of which these are merely
reflections

Verse 219:


Page 223

the jar water present in it reflected sun leaving aside all this
sees the self-luminous sun independent these
illuminator of three self-luminous by the wise just as so too

The wise person leaves aside the jar, the water, and the reflection of the sun in it and sees the self-
luminous sun. So too, the wise realize the Self-luminous Reality which illumines these three and
recognize It as independent of them all.

Similarly says here, verse 220

Verse 220:



body intellect the reflection of consciousnes in this way

leaving aside
in the intellect present in the cave the witness the Self
(which is) Knowledege Absolute illumining all distinct from the gross
and the subtle

So too, leaving aside the body, the intellect and the reflection of consciousness in it, and realising in
the cave of the intellect, the Witness, the Self, which is Knowledge-Absolute, which is the cause of
everything; which is distinct from the gross and the subtle..

That is the truth, this body, similarly he says the mind and the reflection of the in the
that is this our our ego this reflected in the of the individual
concern that is called the .

renounce these reflections itself and

discover that hidden in the heart of all , means hidden in the heart of all.
eternal seer the real self of the nature of undivided consciousness, this
consciousness is divided here there is undivided consciousness . all luminous
free from distinctions of cause and effect that is the nature of the there is
no cause and effect there in the .




Page 224

Verse 221:



eternal All-pervading omni-present supremely subtle
without interior or exterior not different from the Self realising fully
one's nature this man free from sin free from blemish

deathless

..which is Eternal and Omnipresent; All-pervading and supremely subtle, which is without
exterior or interior; which is the one Self; by fully realising this, one becomes free from sin, free from
blemish, and immortal.

It is eternal all pervading extremely subtle it has no interior or
exterior where there is no spacail limitation there is no interior or exterior. Say for example this space
where is interior, exterior. We build a house and call space inside the house the other is space outside
the house, space doesnt know all these limitations you only make a limitation of the space for
yourself similarly the has no interior, no exterior when you realize this fully
your own true form, your own true nature we become free from all sin
no in that state all these petty mistakes and things we do that state we are
completely free . free from all evil, means dier or evil, free from death immortal the
one immortal the many changing, dying the one remains the many change and pass, as English
poet Shelley will put this vedantic truth the one remains, the many change and pass, Vedanta says
that one is your true nature,

.

Verse 222:




Page 225

free from grief mass of bliss the wise himself

of anyone
is not afraid anyone not other thereis path for
liberation from the bonds of transmigration except realising the Truth of one's own
self for one desirous of liberation

Such a wise person does not grieve, becomes the embodiment of bliss, and fears nothing from
anywhere. For one who seeks liberation, there is no other path to break free from the bonds of
transmigration than realising the Truth as ones own Self.

free from all grief and sorrow , the bliss in the condensed form
means condensed that is the nature of the the wise one

it has no fear from anything fearlessness because he is himself he is nothing else other
than itself, if there is a second thing apart from you that can be source of fear
when you are everything there is no fear at all, he says for release from
worldly bondage there is no other path there is no other path , means samsara and
means bondage means freedom, freedom from bondage of samsara
to a seeker of moksha or freedom, this realization of ones own true nature that is the only way
to get rid of all bondage of worldliness there is no other way there is no other way again and again the
s will say that is repeated here, there is no other way so in three
beautiful verses

Verse 223:



realisation of one's identity with for liberation from the bonds
of transmigration the cause by which the One without a second the bliss
is attained by wise men

The cause for liberation from transmigration is the realisation of ones identity with . By
means of this, the wise attain , the one-without-a-second, the Bliss-Absolute.

Verse 224:


Page 226

One who has become indeed

to world of transmigration realised one

does not return anymore should be realised therefore fully
identity with of the Self

No more does one return to the world of transmigration after having become of the nature of .
One must, therefore, strive to fully realize ones identity with .

Then verse 225

Verse 225:



Existence Knowledge Infinite extremely pure supreme
self-existing eternal indivisible-bliss not different
from one's Self ever victorious

is Existence-Knowledge-Absolute, extremely pure, Supreme, Self-existing, Eternal, Indivisible-
Bliss, not essentially different from the inmost Self , and absolutely without parts. It is ever
victorious.

The word as we say Jai! , what is that it is truth, knowledge, pure
consciousness infinite brahma that is this is the wonderful utterance. Taittiriya
second chapter begins where is he, he is there hidden in your own heart
in the interior of the heart realize it then you become utterly fearless. That is the language used there.
So here, , ever pure supreme self-established, self-realised
you dont need torch light to show the atman, atman reveals itself that is called self
certified, self existing it is eternal bliss amass of it, without anything
intervening between it , non different from your own little self
. that is the constant reality, let it have victory Jai! , that is the
language used here. Similarly,






Page 227

All manifestation absolute (verses 226-236)
Verse 226:



Real this absolute oneness than the Self of other of
anything because of absence not truly other is anything
complete in the state of realisation of the supreme Truth

This Absolute Oneness alone is Real since there is nothing other than the Self. Truly, there is no other
independent entity in the state of full realization of the supreme Truth.

Verse 227:



that which this entire universe of diverse forms appearing
due to ignorance that all Brahman alone free from all
limitation of thoughts

This entire universe which, because of ignorance, appears to be of diverse forms, is, in fact, Brahman
alone, which is free from all limitations of thought.

If you see so many things in the world changeable, different from each other what you call
this manifoldness this what you call varities that you see in experience that is all due to
through ignorance, you see things separate through ignorance but all this nothing
but everything in the world, nothing but , free
from all these separate imaginations, separate separate imaginations that evil when you remove from
the mind you see everything as everything is in this universe. Then given
an example in the next verse





Page 228

Verse 228:

a modification of clay though

from clay not different

a pot
is everywhere indeed

the nature of clay not

the pot form

different is

pot

where, why

FALSE imagined merely a name

Though a pot is a modification of clay, it is not different from it. Throughout the pot, clay alone is
present. So why call it a pot? It is merely a false imagined name.

Here is a pot

means a pot what is it made of

effect of clay, clay transformed is called a

pot

and though it is a pot it is never separate from the clay all the time it is a
pot and all the time it is also the clay and so the cause and the effect are nondifferent, effect has
separate existence than cause , , and modern science all the three accept this idea cause
and effect are non different

even though it is an effect of clay it is never

apart from clay separate from clay namely the pot

everywhere it is

, clay, clay, clay any part of the pot is all clay only.

there is no separate
thing call

where is this

where is this pot

add name to
that clay and you call it

you have added only a name and you have added a form also so its
called name and form that is the wonderful idea all s are like a
wave. Ocean with a particular name particular form is called a wave a bubble all these are there but
the truth is they are all ocean and nothing but ocean. So

where is a separate

by delusion you have given it a name and you called by a separate name called

, but closely look, it is nothing but clay, clay and clay. This is a wonderful idea.










Page 229

Verse 229:



by anyone

something other than mud the essence of a pot

to show is not possible therefore a pot imagined only through
delusion

mud alone reality abiding

No one can show by demonstration that the essence of a clay-pot is other than the clay. Therefore, the
pot is merely imagined through delusion, and clay alone is the enduring Reality in the clay-pot.


Verse 230:



the effect of the real Brahman entire Real thus of the essence of that
this not than it other is "It is" he who says not his
delusion has gone like one in intense sleep twaddling or talking

So too, the entire universe, being the effect of the Real Brahman, is Brahman itself and nothing else.
It is of the essence of That and it cannot exist apart from That. Anyone who says it does, is still under
delusion like one talking in intense sleep.

Then in verse 231 this idea is expressed regarding the universe which you see in front of you






Page 230

Verse 231:



Brahman alone this universe thus verily declaration of the Sruti
says of Atharva Veda august therefore this Brahman
alone indeed universe not of its substratum difference of
the superimposed thing

Truly, this entire universe is Brahmanthis is the declaration of the Atharva Veda. Therefore, this
universe is Brahman alone, for a superimposition has no existence apart from its substratum.

The mundaka Upanishad he is quoting here the , here is the mundaka Upanishad what does
it say this whole universe, everything in it, is that supreme glorious
brahman that is the last word in the vedantic knowledge, everything is brahman as Krishna will say
in the Gita

.




















Page 231

Volume 17:
How many would have climbed Mount Everest? Very few can do it. similarly, we are all on that line,
actual experience comes to a few, everybody will get it but after lot of struggle.

So subtle is this truth , the word the demonstrative pronoun specially
deals with the entire manifested universe. That is the meaning of the word , the entire manifested
universe, the subject matter of all physical science, pointing out a finger to the external reality,
what is it? Vedanta says everything is Brahman that is the utterance of
the , mundaka Upanishad. From which also we have taken our republics motto

truth alone alone Trans not untruth. Then says this, everything in the world is
Brahman the atharva Upanishad that is called mundaka Upanishad belonging to
atharva Veda. therefore this whole universe is nothing but Brahman
is only Brahman just like pot is only clay. You have added a name to it. We have added
form to it, thats it. And you break it and make another pot another size pot another name and form
you give, clay continues. In all these various manifestations.

the teacher telling the student in Chandogya Upanishad all these various pots and pans and
plates, what are they? So many s modifications with name, thats all, essentially, its all clay.
That is the truth mentioned there.
what is super-imposed cannot have any existence apart from the base itself, the substratum itself. The
substratum you can superimpose anything on it but it remains the same. Brahman is the
substratum of the universe.

Verse 232:



real if is universe this of the Self loss if infinitude
loss of validity of Vedic Scriptures state of being a liar also
of the Lord will be not these three proper (desirable) beneficial
(according) to Great Ones.

If the universe, as it is, is Real, the Self (Atman) would not be Infinite, the scriptures would be false,
the Lord himself would be guilty of having spoken an untruth. None of these three is considered either
desirable or beneficial by the Great Ones.
Page 232

Verse 233:



the Lord knower of reality of all things not and I in them
living nor further existing in Me the beings thus in this way only

has supported

The Lord, the knower of the Reality of all things, has expressly declared: I do not abide in them, and
nor do beings abide in Me.


Verse 234:



if TRUE were the universe in deep-sleep (also, even) would
have been perceived since (it is) not perceived anything therefore
unreal like a dream

false

If the universe were real, it would have been perceived even in the deep-sleep state. Since it is not at all
perceived, it must be unreal like a dream.

Verse 235:



therefore

seperate not is world from the Supreme Self

(its) seperate appearance and

false like 'rope and snake' of the

Page 233

superimposed thing is there meaning substratum appears
like that through delusion

Therefore, the world has no existence apart from the Supreme Self and the appearance of its
separateness is false like the appearance of a snake in a rope. Can a superimposition has any real
existence apart from its own substratum? Through delusion, it is the substratum itself which appears
like that.

Then says here verse 236

Verse 236:



to a deluded one whatever through delusion appears Brahman
alone all that silver indeed a mother-of-pearl as "this" Brahman
existance alone is considered (as this world) but superimposed on
Brahman mere name

Through error of judgement whatever a deluded man perceives what can only be Brahman and
Brahman alone. The silvery sheen perceived is nothing but the mother-of-pearl. Brahman is ever-
present as this universe and that which is superimposed on Brahman can only be a mere name.

He says, whenever a deluded man through this delusion he sees so
many things, he says it is this, that is that all the differences only because we are subject to this
delusion, this Maya, by which we are not able to see clearly the truth itself. But when you investigate
it is all Brahman only just like when you see a mother of pearl it is
mistaken for silver it is appeared to be a mother of pearl, silver is nothing but the mother of pearl you
thought it is silver it is just a mother of pearl. Brahman is being
constantly manifested as the this universe. What a wonderful idea. The whole universe is
constantly the manifestation of Brahman in various forms .

When you deal with astronomy you deal with that big bang theory that big bang which started the
expansion of this universe. Evolution of this universe. It was highly concentrated energy before it
expanded exploded and the world came into being. First explosion when you wind up this universe
there will be another event called implosion and thing inwardly goes back into its own condensed
Page 234

form. So this is the of the Vedic thought expansion contraction constantly going on.
Brahman is expanding the universe contracting; universe is taken away now this concept is put inot
art in our religion. There you get the picture of Vishnu that ananta shayana, the whole world is
sucked-up into himself, he is alone there, a pure being, existing there that is the wonderful concept of
Vishnu the one who lives in the the wonderful imagination. The entire cosmos reduced to
in which Vishnu remains as the eternal self. When he is in a half sleepy condition when he
opens the eyes, the universe comes into being when he closes his eyes universe is wound up that is the
high concept in these beautiful art pieces in our tradition.

That famous French scholar zimmer has written his book The Myths and Symbols of the Hindu
Religion what profound truth are to be conveyed thought these myths and symbols for us we are
thinking as myth and symbol what is it a symbol of, so such books help us understand these things
better. Profoundest truths needs symbols to express them. Just like geometry how much of
mathematics is expressed through these symbols, A B C X Y Z, symbols are needed but you must
know what the symbols mean you carry away the X Y Z.

I first went to a bank when I was new Bhramachari, I didnt know the meaing of symbol I know
things but not symbols so I gave a checque for cashing, Rs. 25, they gave me a small token in my
hand and then he went away into the bank. I was thinking this man is cheating me I have given
Rs25 checque and he has given me a token, what shall I do with it. Then a man told me, Boy! Dont
worry it is only a token he has to do some work there, then he will come and give you the money I was
running away with the token, how foolish I was. In life that is what happens, we run away with the
token we dont know what truth is silver
is only the mother of pearl. we have only added
some name and form to what is brahman all the time the whole universe is brahman in this
manifested form and this manifestation is going on all the time brahman is manifesting as the
universe

Brahman Its nature (verses 237-240)
Verse 237:





therefore supreme Brahman real non-dual the essence of
pure Knowledge Absolute taintless supremely peaceful without
Page 235

beginning and end beyond activity always of the nature of Bliss
Absolute

Therefore, whatever is manifested is the Supreme Brahman Itself---Real, non-dual, extremely pure, the
essence of Knowledge-Absolute, taintless, supremely peaceful, without beginning or end, beyond all
activity, and always of the nature of Bliss-Absolute.

Verse 238:



transcending

created by all distinctions eternal essence of joy

indivisible immeasurable formless unmanifest nameless
immutable self-effulgent whatever this is manifested

Transcending all distinctions created by Maya, the Surpreme Brahman is Eternal, the essence of Joy,
Indivisible, Immeasurable, Formless, Unmanifest, Nameless, Immutable and Self-effulgent.


Verse 239:

free from the distinctions of the Knower, Known & Knowledge infinite
transcedental pure indivisible essence of absolute knowledge
supreme truth realise the wise sages.

Sages realise the Supreme Truth in which there are no distinctions such as the knower, the knowledge
and the known, the Truth which is Infinite, Transcendental and which is of the essence of Knowledge
Absolute.

Wise people know this truth, that supreme truth supreme truth is known by the
wise sages. What is the nature of the supreme truth that non dual undivided
Page 236

pure consciousness, that is the supreme truth. That is what the sages know. What is its special
characteristic?

free from the distinction of the knower, the knowledge and the
object of knowledge these call it in vedantic language distinction between subject object
and knowledge this is called you resolve the into a supreme unity that is called the field
experience consciousness field of which one pole is object, one pole is subject with a knower and atman
is all the three you reserve all the three into that supreme truth

. infinite
without any modification is the atman that is the true nature. of
the nature of pure consciousness one and undivided that is the supreme truth
wise people know this. By knowing this one becomes wise, that is also the same meaning. When you
come to this realization

Verse 240:



that which cannot be thrown away which cannot be taken up of the mind
and the speech beyond the limits immeasurable without beginning and
end Brahman whole I-the Self glorious

That which can neither be thrown away nor taken up, that which lies beyond the limits of mind and
speech, which is Immeasurable, which is without beginning or end, full, and ones very own Self,
which is of outshining glory---that is the Self.

This is the realization you have I am the brahman fullness there is nothing fraction there,
the infinite, that brahman I am, in this nothing can measure it immeasurable is
measuring, logic is thought measuring things through logic so we call it this is no
thought, no logic none of these can measure it beyond all measurement . no
no no beginning, no end that is the nature of infinite there is nothing to reject
and nothing to accept in this infinite atman . mind and speech
cannot comprehend it. How can the poor speech comprehend the atman, how can the mind comprehend
the atman its the atmans energy that makes the mind and the sense organs function. How can
these comprehend the atman? This is repeatedly stressed in Vedanta what ever is
beyond speech and beyond mind. Mind means conceptualization, the atman cannot be made a
concept because it becomes an object, the atman is never an object so conceptualization,
intellectualization has no reference to the atman.

One beautiful sloka in the astavakra Gita says what ever I see, I see only myself the object is only
myself, I am the subject, I am the object. In the dream you see the tiger and you are an entity and
Page 237

tiger is an entity and your action, running about, fear, everything is there. But what is all this.
Only mind, nothing but the mind but you find differences there. And they are real in the dream but
the truth is all mind, nothing but the mind. Similarly, regarding the whole universe of experience,
this brahman is one and non dual, you are that I am that brahman that infinite
brahman that great the infinite that is my nature.

That Thou Art explanation (verses 241-249)
Verse 241:




by the terms "That" and "Thou" denoted between
Brahman and Atman purified i.e. Eliminating the conditionings which thus
by the Sruti their "That Thou Art" thus absolute identify
alone is established

repeatedly

If Sruti in its maxim That Thou Art, repeatedly establishes the absolute oneness of Brahman and
the Self, indicated by the term That(Tat) and Thou(Tvam) respectively, then divesting these
terms of their relative associations, their implied but not literal meanings are to be understood.

Verse 242:



identity their (between them) between the implied meaning not between
the literal meaning is inculcated mutually (who are) of opposite
attributes between glow-worm and sun like

between king and servant

between a well and a ocean between an atom and the mount Meru
Page 238

For they are of contradictory attributes---like the sun and the glow-worm, the king and the servant,
the ocean and the well, mount Meru and an atom.


Verse 243:



between them difference this created by superimposed upadhi not
real any Upadhi this of Isvara the cause of
Mahat etc. of jiva (Maya's) effect listen the five sheaths

The difference between them is only created by superimposition and is not something real. The
limiting condition in the case of the Lord is or ignorance, the cause of Mahat etc. And listen, the
limiting conditions in the case of the individual self are the five sheaths, which are effects of
ignorance.

Verse 244:



these two Upadhis of Isvara and jiva their completely when
eliminated not Isvara not jiva kingdom of the king of soldiers
a shield when both are taken away there is neither soldier not king

These two are limiting conditions of the Lord and the individual soul, but when they are completely
eliminated, there is neither the Lord nor the individual soul*. When the kingdom of the king and the
shield of the soldier are taken away, there can neither be a king nor a soldier.



Page 239

Verse 245:



now then injunction thus vedas (scriptures) themselves reject
in Brahman imagined duality

supported by the authority of

scriptures by knowledge their(of upadis) elimination should be done
certainly

Now is the injunction etc--- in these words the scriptures reject the imagined duality in Brahman.
Supported by the authority of the scriptures one must certainly eliminate these two superimpositions
by means of direct Realization.

This this Upanishads are highly respected in India, infact when ever we say, says so they
respect it. Because its report of real experience not only so, an experience you can repeat for yourself.
Verified and verifyable as we say in scientific language not merely verifying, verified and somebody
believes, NO! verified and verifyable so it is called contains such spiritual experiences it has got
such a prestige india. In every book you will find respectable reference to and the other is

day to day, laws and regulations about food marriage, inheritance they dont have that status they
come and go

s come and go even now we have got completely no

s non of the old

s
are relevant today but all time for all people because they deal with truths, profound truths
regarding you, regarding me, regarding our ultimate destiny. This doesnt change for Indians
Americans, Christians or anybody that is status of the highly respected. It is called
impersonal and therefore universal. Personal cannot be universal a religion given by a person cannot
be universal. Religion based on principles truths discovered by people can be rediscovered by you that
alone can be universal that is the character of amongst the religions of the world. this
has no individual founder, it is founded on principles truths discovered by sages to be rediscovered by
you and me. Thats how the sages developed a remarkable philosophy and religion, absolutely
impersonal, universal and yet the womb of mighty personalities, great incarnations, gigantic
personalities come out of that womb of impersonality the impersonal, personal combination.
Impersonal makes for universality, personal makes for deep individual satisfication. You are related
to a person you feel happy there is no harm, never forget the impersonal background otherwise you will
become narrow dogmatic intolerant that the hindu tradition has been comparatively free from
intolerance violence and persecution even of ethists and agnostics is entirely due to this tremendous
impersonal background of this great spiritual tradition coming from 5000 years. Fresh even today
that is .
Page 240

So he says here , itself says in the bruhadaranyaka Upanishad
that is how the text begins, he is referring to that .
herself says this what ever duality has imagined in Brahman
negates it this is the passage. It is not gross, it is not subtle it is not fine, it is
not this, it is not that. All that is negated in that atman itself says it.

let your mind be immersed in the great truths of the then you will
the strength to penetrate in the heart of the truth yourself. all this dualities
and multiplicities to be rejected and negated realizing the supreme oneness. Here is a white man, here
is a black man today we are taught remember the homesepian is one entity dont be carried away by
the differences develop a mankind awareness. Even in limited field of human life you find this
tendency you must realize that unity behind the diversity. Then diversity will not delude you. will
not lead to conflict and violence etc. So try to strengthen your mind in this thought everything is
that supreme Brahman.

Verse 246:



"neither this" "nor this" being products of imaginations not real
(in the) rope seen like the snake like the dream and thus
seen(world) perfectly by reasoning eliminating should be realised
thereafter oneness their(jiva and Isvara) that which

Neither this (gross), nor this (subtle) is the Self; like the snake seen in the rope and like dreams,
they are not real, being the products of imagination. By a perfect elimination of the objective world by
reasoning supported by the Sruti, one must realize the oneness underlying the individual soul and
the Lord.







Page 241

Verse 247:



therefore verily these two (terms) through their implied meaning should be
carefully considered their indivisible (absolute) for establishing identity
not sufficient "the method of rejection" not similarly "the method of
complete retrntion" but by a combined process of both alone should be
reasoned out

Therefore, the two terms (Isvara and jiva), should be carefully considered through their indicative
meanings in order to establish their absolute identity. Neither the method of total rejection, nor the
method of complete retention will suffice. One must reason through a combined process of both.


Verse 248:




that Devadatta this thus here(in this sentence) identity
contradictory portions of qualities eliminating is expressed just as so
too That Thou Art thus in the sentence contradictory attributes
on both sides giving up

This is that Devadattajust as in this sentence the identity expressed is arrived at by eliminating
respective contradictory portions, so too it is in the statement, That Thou Art.




Page 242

Verse 249:



noting as the pure consciousness of the indificual and total i.e. Jiva and
Isvara the indivisible essence i.e. Identity is recognised by wise men in
this way by hundreds of scriptural declarations is expressed(revealed)
of Brahman and Atman identity complete oneness in essence

The wise should give up contradictory elements on both sides and recognize the identity of the Lord
and the individual Self, carefully noting that the essence of both is unlimited consciousness*. Thus,
hundreds of scriptures declare the oneness and the identity of Brahman and the individual Self.

Attitude in meditation (verses 250-253)

Verse 250:



not gross thus this false(the not-self) discarding self-
established like the space beyond the pale of thought therefore

illusory
this which is perceived give up, negate that which as your own Self

is accepted "I am Brahman" thus alone with a purified

understanding realize your own Self (which is) Knowledge Absolute

Page 243

Discarding the not-Self, in the light of passages such as It is not gross etc, one realises the Self,
which is Self-established, unattached like the space and beyond the domain of thought. So negate this
illusory body which you are perceiving and have accepted as your own Self. With a purified
understanding that I am Brahman, realise your own Self which is Knowledge- Absolute.

the next verse says 250, it is not gross, it is not subtle it is not an atom,
that of then you come to brahman exactly like the sky, sky cut
up into a pot, into a pan, into cloth, into a house. All these are cut up here and there but you
understand, what is this sky the space unlimited, infinite, and undivided. Similarly here, these
divisions are overcome in that supreme oneness

all these differences which

you see, you see, certainly you see, but is it true, that is what make our science. Seeing is not science,
what you see, you investigate, that is the meaning of datum, sense datum. It is only a datum then
you question it you see that earth is flat, that is what our senses repeat all the time then you
investigate, oh! You cannot believe the senses they are this true, nearby its flat only. Similarly
hundreds of experiences they are all true in the sensory point of view, but you question them then
something else happens truth comes out. Similarly, this diversity when you question it cannot
stand everything is brahman everything is pure consciousness.

overcome
these sense of separateness, sense of difference between man and man. We all thought, all the rest of
the people in the world other than the hindus are all s you wont treat with them thats what we
did. Even after shaking hands with the viceroy, maharajas used to go and take bath also. That was
the condition of our mind, narrow, sectarian based on differences, now we realize the truth, we are all
one, no distinction between man and man that is real knowledge. Carry it still further you come to
this realization. that pure knowledge that I am brahman
realize your own nature as that nondual undivided brahman. The word division what is
that divides the thing say for example ocean, you call it indian ocean, atlantic ocean pacific ocean,
ocean does not know any of these differences, you are making a division for your convenience only
use it as a convenience but dont adversize this is separate from that. Ocean is one for all holding the
earth this is now the mind deludes us, and then we discriminate delusion goes away. Now comes two
majestic verses, full of deep meaning..verses 251 and 252

Verse 251:

modifications of mud all the pot etc always

clay alone
accepted so too born of Brahman (Existence pure) of the nature of pure
Page 244

Existance(Brahman) this Brahman alone the entire since not
there is than Brahman other anything that Reality that is
one's very own Self therefore That thou art the Serene the Pure
Brahman the Non-dual which the Supreme

All modifications of clay such as the pot are accepted by the mind as real but are, in fact, clay alone.
So too, the entire universe which emanates from Brahman is Brahman alone and nothing other than
Brahman, the Self-existent Reality, and ones very own essential Self. Thou art That, the Serene, the
Pure, the Supreme Brahman, the Non-dual.

He says

what ever is made of clay, every one of them, is

essentially clay only

. Similary, whatever comes from the supreme truth

that whole universe it is it is pure truth itself, brahman itself.
everything is that that is the nature of the universe.
there is nothing beyond it is the supreme. There is nothing beyond it nothing
that is the truth. that is your own self that is yourself. This is the wonderful
truth conveyed to us. Therefore you are that! You are that! You think you are a
creature, you think you are the body you think you are the petty thing or petty individual no you are
not, you are that infinite reality . absolutely calm and tranquil
absolutely pure that nondual Brahman which is supreme. That is your true
nature; this is the theme in the chandogya Upanishad, that father telling the son, every time this is
repeated. this is the self of all in the universe, that is the truth,
that is the atman and finally ! Oh ! You are that, you are that. Father
telling the son, you are that, you are that. You are not that tiny little thing, you are that infinite
thing.

When you see a baby newly born 7 pounds in weight so slender and so tender a little extra heat and
cold can destroy it, but within that baby is a profound dimension, that philosophy and science that is
closer to this profound dimension of the new born baby is Vedanta. After a few years he becomes
scholar, a champion a mohammed ali in boxing or tremendous saint and teacher, all that is hidden in
that child that is how brahman unfolds in that child all education, all spiritual development in the
unfolding of something infinite coiled up in that little new born organism that is the vedantic
teaching.

you may feel weak now, you may feel helpless now but that is only
your feeling, truth is otherwise, that infinite truth is there in you, infinite energy is there in you,
Vedanta repeatedly mentioned this truth this is appealing to many great
scientific thinkers. So far as man is concerned its the profound truth as the famous neuclear
scientist wrote an article in a London journal on the poetry of pure science. He quoted passage from
pascal mathematican mystic 18
th
century, pascal says in space, the universe engulfs me and reduces
me to a pin point, but through thought I understand that universe. Physically speaking we are a spec
Page 245

of dust but in that spec of dust, is a tremendous dimension, it can understand this world can
understand reality what a wonderful dimension. That is the meaning of this
you are that! You are that! and the next verse says.

Verse 252:



projected in a dream the place time objects knower etc all
just as unreal similarly here also in (our) waking state the world
being the effect of one's own ignorance because of it being so this
body the organs the Pranas the ego etc also unreal therefore
"That Thou Art" the Serene the Pure the Non-dual Brahman
which is the Supreme

Just as the place, time, objects, their knower etc., in a dream are all unreal, so too is the world we
experience in our waking-state, is projected due to our own ignorance. Since the body, the organs, the
vital breath, the ego etc., are also thus unreal, therefore, Thou art That, the Serene, the Pure, the
Supreme Brahman, the Non-dual.

He says when you go to sleep you begin to dream
and you throw up so many things in the dream so many events, so many experiences, and what are
they every one of them a tissue of delusion, everyone of them. The tiger in the dream you are
shivering in your dream your fear, your running away enjoying a good meal everything is
time space notions in dream they are all unreal sometimes you have lived
somany years in a dream actually 2 seconds/ 5 seconds of the time you found there similarly,
in this life itself, in this waking state, the whole is a
projection of our delusion, of our ignorance, you are not able to see brahman in everything, that is the
truth. We have projected so many things on that basis substratum of brahman
therefore it is all this body mind sensory system bio energy,
inner s these are all what is truth, is brahman alone, that is the truth about it,
therefore you are that! you are that! that supreme
brahman, that is your true nature. When we wake up from dream we realize what was the dream?
Page 246

Only mind, mind in various forms even the time sense, even the space sense in the dream is nothing
but the mind. This truth shines when you wake up from the dream so this dream of ignorance, when
we wake up from it, what do you see, everything is brahman that is the sloka, gaudapada writes in the
mandukya kaarika -
when this this limited soul wakes up from a sleep of ages, what does he realize he has been
sleeping in the ages in this he is now waking up from the
sleep what does he see he realizes that infinite brahman one and non
dual which is it has no birth or death it has no sleep it has got no sleep it has
no dream that is the eternal waking state, we call it in Sanskrit
constant . In this there is coming and going sometimes we wink in this state
realize our consciousness we go to dream we go to sleep, that is the normal but there is
eternal.

When I go to Holand, it is covered by fog all the time like England. Both the countries rarely we get
a little sunlight even in april may march so when I go there, I stand high up in the sky 33000 feet
above the coulds everything is sunlight down below it is all darkness it is all fog when I come down
and land all foggy. So I used to make fun you make a nice balloon and a 20000 feet rope fly there,
put a chair in that height and work there and come down when you want to sleep only. That is the
way you can be always in sun light otherwise this up and down. When I climbed alps near munich
samething full of fog you cannot see anything here, we went up 12000 feet everything is bright and
shining our normal appearance is the same, in this deluded state we fight we quarrel we hate each
other we kill each other all this petty notions come because we are all ignorance darkness, delusion.
But behind it the infinite atman what a tragedy inspite of having this as our true nature, we forget
it.

Shankara goes into ecstacy when is treats this subject in the katopanishad
this is tremendous, terrific variegated, man is essentially the atman he
doesnt realize even though he is taught and without being taught he treats himself as the body and to
fatten the body goes no killing people exploiting people doing petty things what a tragedy
he goes no saying there..


Verse 253:



Page 247

there where due to delusion is projected on its discrimination that
(projected thing) is that (substratum) alone never than it (the substratum)
other in the dream subsiding the dream-universe diverse,
manifold from oneself different does it? appear on waking

That which is wrongly supposed to exist in something is, when the truth about it is known, recognised
as nothing other than the substratum and not at all any different from it. The diverse dream-
universe appears and subsides in the dream itself. On waking, does it appear as something different
from ones own mind?

Whenever a thing is imagined to be
something else, it is only in the imaginative period it is true when the imagination, delusion goes
away, that real thing shines before you. what ever universe you saw in
the dream is destroyed with the dream you dont carry it over the waking if somebody does so he will
have a very unhappy waking state also carrying the dream in the waking,
when you wake up from that dream, what you find except yourself the whole universe you saw
disappears when you wake up from the dream and you are left alone, that is the wonderful example
Vedanta often uses.

Having said this, that wonderful idea expressed in the last line ,
you are that supreme truth that atman even a little knowledge of this can save us from fear pettiness
meanness if you know it better, tremendous character strength will come to the people. Now comes
wonderful section from verse 254 onwards, 10 slokas which are highly musical highly deeply
spiritual where now the teacher says to the student. I have given you enough instruction now learn to
understand this truth! Meditate! Realize it for yourself. you are
that infinite Brahman, non dual supreme that is your true nature. In all the few verses, this became
the refrain that supreme. Now comes a series
of 10 verses where the teacher is telling the student now I have given you the exposition of this
philosophy a penetrating study of man and the discovery of the immortal behind the mortal the
infinite behind the finite that is the supreme message of of Vedanta to all humanity. It is
a truth that can be realized, by everyone, because that is ones birth right we have not to beg and borrow
from anybody only we have to be aware of this this therefore formula That thou Art!.
Not this, but that. This means this limited truncated entity that means the infinite one. Now this
beautiful truth in these three words is inspiring many scientific thinkers today. They
have studied physical nature and now they have turned to man to find this truth most relavant.

I refer to one neuclear physicist SCHRODINGER, he specifically mentioned this very statement of
and what a profound truth it is for man to understand himself and have very happy
relationship with others. The second scientist is the micro biologist professor Aldeen Englishman, he
left England established his laboratory in bhuvaneshwar, very outstanding molecular biologist. In
one lecture on unity in diversity he referred to this, recently I had been to Germany to visit my
Page 248

biologist friend, after I entered into the laboratory I found a writing about the doorway and I was
impressed, because that was that thou art. A german microbiologist keeping that motto
in front of this laboratory they are working in the field molecular biology but the truth they are not
able to escape that truth about man he referred to this in his lecture then told
the audience even if one of you can realize the meaning of this utterance my lecture is satisfied,
fulfilled. That was Aldean. SCHRODINGER also put it similarly it is the profound truth about
man, not visible to the senses. Sensorily if you examine you will never find it. You see a truncated
entity this creature that is called man. A little hunger and thirst can destroy him. But there is some
profound dimension within him. Before that body breaks away realize that truth. That is how the
sages of india exort every human being. This body is a beautiful instrument, to study the world of
nature. To enjoy and light of existence and forge ahead in the search for truth regarding yourself,
and realize it in this very body. That is how the stress is placed, in all our literature. One particular
verse in Sanskrit brings this urgency before you and me, this body we have for a few years with us
what shall we do with it, ofcourse we shall use it to handle this world to understand it, enjoy the
delight but never forget there is something else there, before it breaks away realize this truth
, that sloka says in Sanskrit

, by paying heavy price means money means good
work you have done, accumulated lot of good work with that money

this ship of
your body, physical body you have purchased your self. Body is compare to a tow, means to a ship
purchased it. what is this for. Is it a decoration here, NO! to cross this ocean of
sorrow, delusion, deprivation, anhilation that is tow in which we are all moving just to cross it, then
what can we do, shall we take it easy NO, how long as the ship remain it may get a crack, it may get
broken before it breaks up, cross this ocean utilize this body for that purpose, you
have paid a heavy price for it. that is the sense of urgency that our teachers give us on this subject,
dont take it easy. Young vital vigorous, let some thought be given to this great subject, then we shall
fly in the high direction. Even thought we are beneath finding our place in this world earning
money, rearing family getting some good name in society all that is beautiful but side by side never
forget this deeper sense. So that you can concentrate more on it, then you are able to withdraw more
and more from this work and earning and spending in the world. so that is the language our sastras
used. cross before the boat breaks down, breaks up, so this is the emphasis the
importance of this teaching infinite energy is hidden within this human system. At
what level, not at the physical level. Very ordinary energy, this muscle, how much energy is there, a
little inward, the nervous system, more energy is there, and more subtle still inwards, psyche, more
energy is there, very limited, high intellect, very limited energy a little trouble in life, intellectual can
commit suicide, it cannot stand stress and strain intellectual energy is not so high. Behind the
intellect is the atman that is infinite energy that is all Upanishad and shankaracharya give us the
spectrum of energy resources hidden in every human being. As you go inward you find more
immense. More subtle forms of energy muscle is a very gross energy we call it bull power in india,
horse power in the west it is very ordinary today we can construct rockets with million horse power
what is the horse power we used that is the tiny muscle it is nothing. The brain of man can invent
these rockets with a million horsepower truck that is the power of the brain but our very brain can
become upset with a little under experience in life all the brain become obsurd, we become depressed we
commit suicide. Forgetting behind the brain there is a tremendous reservoir of energy that is the
Page 249

teaching emphasized again and again. That is the true meaning of religion, religion is not doing
this and doing that to understand this truth we actual them a god, children of immortality

as the Upanishads will say this route must slowly dawn on us then ethic morality good life
service dedication all these will blow spontaneously and naturally nobody need entrust people into the
modern life, that is no need for dos and donts, you grow spiritually you develop this awareness
everything you do will be for the good fo all. You are realizing yourself as one with all. In some
slokas later this idea comes, I am the self of all, how can I injure anyone. I am one with all
break down this barrier, that is the teaching in Vedanta. And so this wonderful exhautation in
refrain, given in two verses becomes the theme of 10 verses hereafter where the teacher tells the student,
now take your mind to this level of subtelity understand it so that you will realize this truth, this is
not just the matter of our belief, belief that milk will nourish me will not nourish you, you have to
drink the milk. Mere belief has no meaning at all, the hindu religion never stress on belief, extremely
secondary is belief. What is needed is the effort to realize the truth that is stressed always , a
man can write a big volume, on love, and get a thesis and a PHD degree for it, if you ask do you how
to love, that I dont know, I can write a volume on love, I dont know how to love, similarly mere
religion, you know so many things if you have experience a single bit of it, experience something of
it. Vivekanda used to say humeruously, if a materialist can experience a ghost one day even then it
will be a tremendous growth even a ghost you see, not the only this current materiality. Something
subtle you are seeing, he used to say like that. We dont need a ghost here, we are dealing with our
own true nature, beyond the gross level, the subtlest reality is there, all eneryy is focused there.

So the guru tells the disciple you are that, now you realize it, realize it, go beyond this world of name
and form beyond this gross universe which you experience with senses, those 10 verses are marvelous
both at philosophy, mysticism and poetry, here we begin.verse 254 and 10 verses continuously. He
is telling the disciple, peep in you the guru is teaching the disciple is sitting there, now comes the
plunging, we stand on the edge of the swimming pool and go on talking about swimming finally
you listen, now plung then you will find real fun, you plung into the swimming pool what a
wonderful thing, this is called plunging, dive deep, dive deep, dive deep. Sri Ramakrishna used to
sing a song, oh mind dive deep, dive deep, dive deep into the into that ocean of
beauty where gems are there, that is the language the teacher uses here, in these 10 verses, here are the
verses.

Aids to meditation (verses 254-266)
Verse 254:




Page 250

caste creed

family lineage (is) beyond name form merit

demerit (is)without space time objects beyond that which
Brahman That thou art meditate in your mind

That which has no caste, creed, family or lineage, which is without name and form, merit and
demerit, which is beyond space, time and sense-objects---That Brahman Thou Art..meditate on this
in your mind.

That brahman you are that, you are that, meditate on this truth in yourself,
realize it in yourself, what kind of brahman, the rest is the explanation of that nature of brahman

beyond all the limitations of , ,

, , what a beautiful idea,

caste or clan, means caste or clan, in this country its caste, in other countries it is clan, caste
and clan do not effect this atman, beyond all these limitations, dos and donts in life, so many
rules and regulations are there, this atman is beyond all this,

genetic family again on other

type of family relationship this is beyond all this limitations

.




























Page 251

Volume 18:
Similarly, free from name, form and good and bad this beyond all
these categorizations these limitations, it transcends the limitations of place,
time, and , sensory objects transcends all this, if something transcending
sensory experience, psychic experience, it transcends it, this is that is . Budhism uses
this word , is what seen by the senses is what lies above it the English word
transcendental has exactly the meaning . Beyond the sensory level is this reality. So that
is your true nature. realize in yourself, similarly,

Verse 255:



that which the Supreme all speech beyond experienciable
by the eye of 'pure knowledge' pure mass of consciousness
beginningless entity which is Brahman That thou art meditate
in your mind

The Supreme Brahman which is beyond the range of speech, but known only through the eye of pure-
illumination, which is pure mass of Consciousness, which is a beginningless entity That Brahman
Thou Art..meditate on this in your mind.

Every word is so rich and so beautiful, that which is the supreme reality, means supreme
is Sanskrit beyond all speech including the Vedas, even the vedas cannot tell this
atman, among all the scriptures the veda tells that, dont depend upon the vedas go beyond them in
other scripture you will find this teaching, dont depend upon the words of the veda, go beyond them,
so every speech is expressed to reveal this atman, so go beyond all speech including the
speech of the sacred books go beyond the veda. In no other scripture you will find this emphasis,
experience it you, beyond the books including the scriptures, including the holy book, so the
Upanishad said when you realize the truth veda becomes aveda, no veda to you,
because you have realized the truth. Sri Ramakrishna said the hindu almanac often contains often
contains the rainfall of the year, say this year 50 inches of rain, but Ramakrishna adds if you
squeeze the almanac you wont get a drop of water. Similarly, the vedas, khuran and bible what do
they contain, the contain information about god, they do not contain god. Only information. By
Page 252

sqeezing them you wont get god, by squeezing your own experience you will get it. for a hindu
religion means realizing the truth sankaracharya says in the brahma
sutra bhasya Brahman is a reality which is confirmated in the experience of brahman not talking
about brahman so and yet this brahman can be realized with a
pure eye of understanding pure eye of reason you can understand it. the senses cannot reveal it so
that word is used in two meanings here means whatever can be seen with the senses,
is also referred to as the sensory system then no speech can reveal it, that
know that as true eye of understanding the eye of that eye can realize it
realizable it is pure, it is the mass of pure consciousness
, means there is no foreign matter in it, everything is the atman that is the meaning of
the word in Sanskrit, the primordial reality
you are that brahman realize that truth for yourself. Then

Verse 256:



by the six waves (is) untouched

which the yogi's heart meditates

upon not by the sense-organs grasped not knowable by the
intellect flawless excellence is which Brahman That thou art
meditate in your mind

That which is untouched by the six waves of sorrow, which is realized in the heart of Yogis but which
cannot be grasped by the sense-organs, that which the intellect cannot know, which is of flawless
excellence That Brahman Thou Art meditate on this in your mind.

The word yoga is used in two senses here, these six fold waves of change cannot
touch it the word is used there you cannot yoga means touch, six fold world of
change cannot touch it. what are they six fold waves, its a very technical term in our philosophy
everything in this world is subject to six waves of change first a thing comes into birth that is
called first wave, then then you can say it exists the predicate of existence can apply to it
then then it begins to grow, then it transforms then it declines,
gets destroyed. Everything is subject to this six fold wave of change. This doesnt effect
Page 253

brahman that is the meaning of the statement , these means wave in
Sanskrit. means wave in the ocean

the word yogi is used that way, this is

but a s heart can realize it

, , means
sensory system this instrument of model, eye ear etc, they cannot reveal it, ,
buddhi can realize it, Gita said beyond the senses but the buddhi
can grasp it when the buddhi becomes pure, when does it become pure when it is no more a slave to the
sensory system that is the purity of buddhi when that buddhi becomes pure that buddhi discovers the
atman sitting just behind it, that atman is so near just behind the buddhi, buddhi doesnt turn that
side, buddhi turns to senses the sense objects that is the normal buddhi what you call intellect in
English but when it is pure, it becomes the cause for your liberation because it gets the touch of the
atman and the light of the atman playing upon the intellect converts the intellect into buddhi pure
buddhi that can realize the atman what a difference between light of the senses playing upon buddhi,
light of the atman playing upon buddhi, in spiritual life the second thing happens the light of god
plays upon the mind of man the buddhi of man. That buddhi which is pure can realize this truth
shankara describes as nearest to brahman next to him only the atman remains next to
buddhi but buddhi doesnt know it. buddhi is busy with the senses and the sensory world when you
turn this buddhi in the right direction you get a light of the buddhi then when you come back to the
world you are different you have the touch of the atman with you, so

, sense organs cannot reveal it . That atman which is

ever pure, know that, no impurity attached to without any blemish that is the
brahman, and you are that .

Verse 257:



projected by delusion the universe substratum for its(world's) various
aspects which supports Itself and (which is) other than the gross(sat)
and the subtle(asat) partless incomparable indeed which Brahman
That thou art meditate in your mind

That which is the substratum of the universe and its various aspects which are all due to delusion,
which is its own support, which is other than the gross and the subtle, which has no parts and is truly
uncomparableThat Brahman Thou Art .. meditate on this in your mind.

Page 254

this world of diversity is caused by a certain delusionof the mind, basis
if the delusion is atman itself. The atman is behind the mind and mind goes on imagining this and
that and the mind doesnt know this the support behind it, so .
When ever there is a delusion there is a basis, you dont see the basis you see only what appears on the
basis, so on the basis there is there.

The famous example they take when you see a snake in darkness actually it is a rope but you
mistake it for a snake delusion but behind the snake is the rope that is the of the snake itself,
without an it cannot take place. Therefore this is the Brahman the basis of that mistaken
notion regarding the world. World is really Brahman that is the basis, but we dont know it. so
. and that basis is based on itself. It is not dependent upon
something else . Similarly free from the relationship of cause and effect,
transcending all cause and effect that is Brahman the absolute, the absolute is beyond all cause and
effect, free from part, impartable, indivisible incomparable nothing to compare with
the atman that is the wonderful word just like mount Everest. I often used to consider that
mount Everest has no companion stands all alone all others are below, nobody equal to him so
incomparable, there is nothing to compare with others are all little things only
that is brahman .


Verse 258:



birth

growth development decay disease death free from

changeless (of ) the universe

creation maintenance dissolution

the cause Brahman That thou art meditate in your mind

That which is changeless and so free from birth, growth, development, decay, disease and death; which
is indestructible and is the cause of creation, maintenance, and dissolution of the universe That
Brahman Thou Art .. meditate on this in your mind.





Page 255

Verse 259:



free from distinctions (which is) never of the nature of non-existence i.e. Is
ever present without waves an Ocean calm ever free
is of indivisible form which Brahman That thou art
meditate in your mind

That which is free from all distictions; which is ever-existent; which is calm like a waveless ocean; and
eternally unconditioned and undivided That Brahman Thou Art..meditate on this in your mind.

all these differences are dissolved in the atman , all are set
means sunseting. So all the s are been overcome in the atman and then whose
suspense is always there you may not see it but it is always there ,
absolutely tranquil like the ocean or the lake where all the waves are subsided, that
is the example, ocean becomes calm, no wave, no particular manifestation, no name, no form
absolutely a tranquil, this atman is like that ever free without any division
that is your true nature realize it.

Verse 260:



one alone Existence the cause for the many other cause
It is the cause that is devoid of distinct from the cause and effect
Itself Brahman That thou art meditate in your mind
Page 256

That which, even though one Reality, is the cause for the many, the cause that refutes all other causes,
which is distinct from causes and effects and self-existent That Brahman Thou Art . Meditate on
this in your mind.

that is only one, truth is one, truth is one that is the first one, but
it is the cause of the many the many come from the one, that is the wonderful idea, all
science and all Vedanta speak all many have come from the one and they go back to the one just like
wave comes from the water goes back to the water, how many varieties of waves are there, but all of
them come from the water and go back to the water, a primordial unity behind the universe is a
common truth in physical science and Vedanta, we come from the one we go back to the one. The rest
are merely explanations in between, what happened this is the ultimate truth
, it has no more cause behind it causeless, absolutely no cause
behind it because it is infinite and non dual if there is duality you can have cause and effect relation
there is no duality here, pure consciousness, infinite and non dual it is itself, the last state of human
understanding and realization. apart from the distinctions of effect and causes
so, that is your true nature realize it for yourself.

Verse 261:



free from the duality infinite indestructible That which
distinct from perishable(world) and imperishable(Maya) supreme eternal
indivisible bliss untainted Brahman That thou art
meditate in your mind

That which is free from duality; Infinite and Indestructible; distinct from perishable and
imperishable; Supreme and Eternal; permanent and indivisible Bliss; Untainted That Brahman
Thou Art . Meditate on this in your mind.

, it without any change, absolutely without any modification
means mind absolutely without any differenciation so this is then
it is infinite means small means negated infinite, indistructable
if is free from all distinctions and nature in its differentiated form is
undifferentiated form is this atman is beyond both. There is one primordial state of nature that
Page 257

nature accures this multiple forms these forms come and go that nature is always there this that
is and this is atman beyond and nature

Gita said 15
th
chapter, beyond beyond the and beyond the therefore I am known as
krishnas statement in the Gita. , the supreme
it is always with the nature of infinite bliss no beyond expenditure, no decay
undecaying infinite bliss, free from all impurity means impurity and .
then

Verse 262:



That which shines,appears one Reality variously because of delusion
names forms qualities as changes like gold Itself
changeless always Brahman That thou art meditate in your mind

That Reality which (though one) appears as many due to delusion --- though Itself always
unchanged --- assumes names and forms, qualities and changes, like gold which remains
unchanged through all its modifications That Brahman Thou Art meditate on this in your
mind.

that one infinite reality appears as many through delusion when you
are deluded you see the differences but it is all one only though all the
differences of and means modifications that one appears as a many then he
gives an example here is a lump of gold the goldsmith takes it and makes
a bangle out of it makes a chain out of it makes any kind of ornaments out of it all these changes
are appearing but the gold doesnt know any of these changes it always the same gold only in
all these various ornaments gold continues as gold absolutely unchanged but find all the changes in
the shape name and the form and the way you use it. something you put it on the head some on the
leg some on the hands and some around the neck, but gold doesnt know all these distinctions it is
always one and the same means gold by itself it is without any
modifications but your mind discovers so many modifications and we use them in that way that is
Page 258

the nature of this gold in the ornament, so also the Brahman in the world,
realize this truth.

Verse 263:



That which shines beyond which there is nothing beyond the
beyond(Maya) the innermost one essence of the nature of the Self
Existence knowledge bliss infinite immutable Brahman That
thou art meditate in your mind

That beyond which there is nothing; which is beyond the beyond; the inmost Self of all; which is of
one essence; which is continuous Existence-Knowledge-Bliss; Infinite and Immutable That Brahman
Thou Art .. meditate on this in your mind.

which there is nothing else is there it shines all by itself nothing beyond it similarly
beyond all these limitations and nature undifferentiated, atman is beyond
It is you experience it as something within you as I the real nature of this I, one
only and no two always one and one, no foreign matter inside of the nature of the self,
brahman is of the nature of the self, the atman we call it my own inner self your own inner self in
everyone of us this atman is there , means nature of brahman is
existence knowledge bliss absolute infinite it cannot be decaying
undecaying realize this truth for yourself. Then he concludes these
verses in verse 264

Verse 264:



Page 259

indicated the Truth this in one's heart oneself must meditate
recignise reasoning with the intellect without any doubts,etc
like water in the palm of one's hand by these means realization of Truth
will take place

One must meditate in ones mind, through the intellect, on the Truth conveyed above by means of
scriptural reasoning. By these means, one will realize Truth without any doubts, just like water in the
palm of ones hand.

This subject which I have just now expounded try to understand the meaning of it in
yourself when you realize it great intelligence according to
the reasons given there are plenty of reasons not merely a question of take it or leave it not a question
of belief you can question you can discuss there are plenty of reasons to this truth. Taking all this
realizing the truth in yourself you will realize
this truth without a shadow of doubt just like taking a little water in the palm of your hand. How
palpable it is nobody can say there is no water there, you are so sure that water is in your hand
means hand means water, take water in the hand and say here is water absolutely indenyable.
Nobody can deny and nobody can make you deny that kind of realization will come. Often
Vedanta uses this expression or the fruit in the hand is so palpable nobody can kajol
it and say there is no fruit there that is called realization sure, certain, realization.
this knowledge of truth realization of truth will come to you as palpably as the water in the
palm of ones hand that is how shankara often uses is the gooseberry
you put in the hand, how clear, here is that it is real I realize it nobody can say it is not there,
such is the nature of spiritual realization

Verse 265:



knowledge-absolute the pure Reality(free from ignorance etc
realizing in the bundle(body etc)

like the king and in an army resting

in thet knowledge in one's own self ever established merge
into Brahman the universe
Page 260

Having realized oneself as supremely pure Knowledge, free from ignorance and its effects, like the
king in an army, and resting in that Knowledge, and being ever established in ones own Self,
merge the objective universe into the Brahman.

Verse 266:


in the cave of the intellect distinct from the (relative) truth and
untruth Brahman there is Existence supreme Non-dual
as That(Brahman) he who here, in this dwells in the cave(intellect) again
not for him entry in the cave of the body i.e. Mother's womb

In the cave of the intellect, there is the Brahman, the Supreme non-dual Reality, distinct from
(relative) truth and untruth. One who dwells in this cave as Brahman has no rebirth.

Shankara uses very wonderful expression. tries to use in two difference senses, this buddhi
the cavity of buddhi is a cave, the cave of buddhi because it is interior far interior like a cave
, apart from cause and effect relationship that brahman is
there, is a firm statement, in your heart it is there, in my heart it is there, it is the truth
supremely non different non dual truth this brahman is there
those who realize this truth then live like this in the world that man will not have to go into the
once again that is into the womb, no more birth for that person he
need not enter into the womb of a particular body and born again you are free, you are free, your
mind is absolutely free, you are like a burnt seed, it wont grow, here also you have burnt everything
that knowoledge has come to you no more of birth and death that is the end of human evolution we
call it vedanta Freedom, Freedom, Freedom realizing our true nature so be have to struggle for it. so in
two three verses this teaching is given. This mind has to be detached for the wordly things we are
looking at, you can live in the world but the way you are looking at things should go. Live in the
world, dont let the world enter into you, Sri Ramakrishna said. Boat will be on the water, that is the
right place for the boat, but water should not be in the boat that is the wrong place for that water, it will
make the boat stagnant, so what you call samasara is a stagnation doest deal with the world. life is
in this world, but let not the world live with in you then comes all this voilence, crime exploitation etc.




Page 261

Give up s the method (verses 267-276)

Verse 267:




when the Truth is known even powerful the impression
beginningless this the doer the enjoyer and, also I am thus firm
which one's the cause for samsara(rebirth) with identification with the
inner in the Self by one living that should be removed
conscientiously liberation

call That here the sages annihilation of

the s that which

Even when the Truth is known, there remains powerful, beginningless, deep residual impression that
one is the doer and the enjoyer, which is the cause of rebirth. That impression has to be carefully
removed by living in an inward state of steady identification with the Self. The annihilation of these
impressions , here and now, is called liberation by the sages.

Verse 268:




I mine thus that which the notion in the body,sense organs, etc
(which is) the not-Self superimposition this should be ended
by the wise man by identification with his own self

This notion of me and mine exists in the body, sense organs, etc., which are not-Self. The wise must
end this false identification by being firmly established in the Self.



Page 262


Verse 269:



Realizing your innermost Self which is the witness of
the intellect and its modifications That I am thus alone

by this positive
thought in the not-Self the notion of the Self (identification) conquer

Realizing your innermost Self, as the Witness of the intellect and its modifications and ever
maintaining the thought, I am That, conquer your identification with the not-Self.

so shankar says in verse 270.

Verse 270:



involvement with the ways of the world leaving giving up
ideas of beautifying (or following after) the body unnecessary study of scriptures
leaving aside removal of the superimposition on the Self

practice

Renounce your involvement with the ways of the world, give up following after the body, leaving
aside unnecessary pursuing the scriptures, and banish the superimposition which has crept up on the
Self.

when you are actually in the spiritual thought these teaching become very important for you.
he says relinquishing all social formailites, actually we dont need all these social
formalities in wordly life we need it, how do you do, I am glad to see you, all this you have to
go on complement each other here you can be more honest and straight

,
dont be always adapting to the world, as the british psychiatrist said modern parents teach
modern children children adapt to the world, adapt to the world what does this mean, adapt
false self to the false world that should not be that is all the meaning here. Psychiatry protest
against this so called adaptation everything is over valued you make a false self, you adapt
it. No! I shall live a true life. Psychiatry sees so many demented people, distorted mind
they want to give them a little help health is the truth, so

, pleasing the
Page 263

world by various ways of worldly adaptation give up that. Similarly, this

taking care of the body everyday how to make it fine, spend time only in how to make this
body fine this is just an instrument keep it healthy and forget it that is the best thing to do.
A healthy child forgets his body a sick child remembers the body all the time thats why a
sick mind remembers the body that is the sign of sickness keep it healthy, good instrument,
use it for the world forget all about it. it was the zen philosopher Ruzzo who said the stronger
the body the more it obeys you, the weaker the body the more it commands you have a strong
body it wont command your mind, a weak body will always be commanding the mind so
you become the slave of the body

. Then

, too
much running after the shastras going on reading this reading that constantly discussing
discussing that is also a decease Vedanta is bold enough to say, even

must
go. There are people who go on reading all the sastras hearing all the lecutures, it only
confuses the mind what shankara said

gives you a little food by profounding the shastras but you will not
realize the truth so also
this torent of words this scriptures is a thick forest when you
enter into it you dont know how to get out of it that is the nature of this forest of words, you know
how to get in, many people have gone into the forest and lost their way you dont know how to comeout
therefore a wise man will
understand what a scripture says and keeps them aside, then let me try to achieve. That is called
sadhana in Sanskrit, the biggest emphasis is on sadhana by practice by discipline you will be able to
make the mind fit to realize this great truth merely living on words wont do.

So ,

remove this the superimposition that has ocme

upon you what vivekananda called dehypnotize yourself. We have hypnotized ourselves that we are
weak, that we are good for nothing that you are this and that you are that dehypnotize yourself it is
the vedantic language swamiji used by speaking in America whenever a questionis asked is not
religion a hypnotism? It is not Vedanta you preach, it is hypnotism you are hypnotizing people so
came the answer I am dehypnotizing you, you are already hyponotized, I want to dehypnotize you.
you think you are weak, you think you are black man and antoher white man these are all
hypnotism this is your true nature Vedanta means dehypnotization. In indian lectures we are said
oh Modern hindus dehypnotize yourself yoi have hypnotized yourself for centuries, this slavery, this
weakness all these have come this is what creates the difference between man and man that is another
hypnotism that has come upon us remove all this hypnotism realize your oneness with all live as
brothers and sisters as a citizen working for the good of the nation, this kind of Vedanta becomes
applied to day to day life the word is dehypnotization. A subject man highly hypnotized he must be
dehypnotized this petty self that is not your nature you are one with all why do you become selfish
that kind of teaching is the language used here, so

in a series of verses
Shankara goes on, telling dehypnotize yourself, you have been hypnotized. Brahmin became
hypnotized, Kshatriya became hypnotized 5% people sat heavily on 95% people in india you must
now be dehypnotized. Go down to the bottom being up all the nation all this means dehypnotization.
Apart from high spiritual development even for national character we need lot of this dehypnotization.
Page 264

Verse 271:


because of desire for this world to people owing to the desire for
unnecessary study of scriptures and also because of anxiety to pamper the body
realisation as it is proper never takes place

People cannot attain Realisation because of their desire to run after the world, their thirst for
unnecessary study of the scriptures and their anxiety to pamper the body.
By this social pleasure, by this physical pleasure by the other pleasure the body pleasure these things
the the scriptures pleasure, I must read this, I must read that all these become
s and these s hide the truth from you you dont know what is directly the
truth these s are covering all the truth in you therefore another sloka says..
Verse 272:


(from) the prison house of the world for one who is desirous of liberation
iron made chains shackling the feet speak the wise
strong the three kind of s, i.e., residual impressions he who from him
free attains liberation

The wise have spoken of the three kinds of residual impressions as iron fetters that bind the feet of the
person desiours of liberatation from the prison-house of this world. One who is free from them truly
attains liberation.
These s are called three powerful chains on your legs made of iron
tying the hand and feet with this iron chain what are they? These three s
Page 265

these three s, those who know the truth they refer to them as three powerful
chains to bind you. in one poem Vivekananda wrote a chain whether it is made of iron or gold is yet a
chain to bind you down so I dont want any chain I want freedom that is what he said in the song of
samaadhi a beautiful song. these three s are very clever
to pull you down, those who who are free from these s they become
truly spiritually free. Liberated, they become like that
Verse 273:


due to contact with water etc too much, insufferable hidden by stink
of the agolochum (a red sandal-wood) the divine, captivating fragrance by
scrubbing alone manifests well when removed the external
(enveloping) smell

The captivating fragrance of the sandanwood---which gets enveloped by a bad order created by its
contact with water---again manifests itself as soon as the external order is entirely removed by
scrubbing.

Verse 274:



ingrained in the mind endless violent covered by the dust
of the fragrance of the supreme Self by a continuous scouring
with Knowledge pure is perceived like the fragrance of red sandal-wood
clearly
Page 266


The fragrance of the supreme Self, like the fragrance of a red sandal-wood, is covered by the dust of
residual impressions deeply ingrained in the mind and is again clearly perceived when it is purified
by a continuous scouring with Knowledge.

Verse 275:


by the nets of desires for the not-Self the desire for the Self is
clouded constant by abiding in the Self when they are destroyed
manifests itself clearly

Innumerable desires for things that are not-Self cloud the desire for Self-realization. When these have
been destroyed by constantly abiding in the Self, the Self manifests clearly all by Itself.

Verse 276:


as, (to the extent) established in the inmost Self the mind to
that extent leaves the desires for the external world when
completely end desires Realisation of the Self unobstructed

To the extent the mind gets gradually established in the inmost Self, to that extent it leaves its desires
for the objects of the world. When all such desires completely end, then there is clear, unobstructed
realization of the Self.

Page 267

End superimposition the means (verses 277-292)
Verse 277:



in one's own self alone ever abiding the mind perishes,ends, or
becomes still of the meditator of s cessation and therefore
negation of your superimposition

do

Being ever established in ones own Self, the yogins mind becomes still. Then there is complete
cessation of residual impressions. Therefore, deligently put an end to all your superimpositions.
This dehypnotization DO, how? Here is the mind, this mind is what is conjuring everything Vedanta
suggests a certain measure and that is also endorsed by the zen Buddhism. What is that you have
to destroy this mind, wonderful idea mind getting destroyed in all Zen teaching you will find this
emphasis, this mind has to die, this world is conjured of the mind. What is behind the mind is the
atman and that is my true nature. it is called. in the mandukya
kaarika Gaudapada said when the mind ceases to be mind you dont see duality so no mind, you
will find in Chinese and Japanese Zen Buddhism doctrine of No Mind that truth is No mind,
mind is at a lower level, speaking duality, subject-object relation, all this is done by the mind,this ind
must go. How do you kill it, you cannot kill it by a weapon, you cannot kill it by fire, and nothing
physical things you can do only through knowledge. With knowledge and reasoning you can
slowly eliminate this mind, when mind becomes concentrated mind dies. That is the actual meaning
of mind burn, mind means

means modifications thats what we mean by the mind in all the

s mind also dies. Normally when you go to sleep the mind dies, what happens in that state,
roots are there, deeds are there, they are called s when the s are there you may think your
mind is there, but again when the s are destroyed then the mind is dead once for all and will
not remain that is called a pure mind. A pure mind is a mind where s are dying. Actually
you call it mindless its the atman itself Ramakrishna said , , all are
one and the same. When this becomes pure it ceases to be an instrument as it is now it becomes the
it becomes the self. This is the truth. This must go, so the most important thing is
say that later on , to strive from the s tendencies that give
birth to new grass coming up all the time, some kind of plant coming up because the root is there seed
is there.

Page 268

Verse 278:



tamas by both rajas by sattva sattva by the pure(realisation)
is destroyed therefore depending upon sattva

practice
the negation of your superimposition

Tamas is overcome both by rajas and sattva; rajas by sattva and sattva by purification. Therefore,
taking recourse to sattva, deligently put an end to your superimposition.

by returning from the the purity of mind we shall be able to balance this
hypnotism that is come upon us that is dephyponotization . When this is done all s
can be destroyed. When this mind dies dies that is the way of killing the mind finally once
for all

he is repeating again and again this is how the can be removed

from you superimposition or hypnotic suggestions that have made you what you are today.

Verse 279:



the prarabdha nourishes the body thus knowing for certain
(remain) undisturbed courage, resolve depending upon (taking resort to) with
effort

deny your superimposition

Knowing for certain that your prarabdha will sustain this body, remain steady and with courage
and strive hard to put an end to your superimpositions.
*Prarabdha is the result of previously performed actions that fructify in the form of present birth.

Verse 280:




Page 269

"I am not the limited self, jiva" "(I am the) supreme Brahman" thus
eliminating all that is the not-Self through the force of (your past)
urges manifests(rises)

deny your superimposition

I am not the limited self (jiva). I am the supreme Brahman---thus by eliminating all that is not-
Self, deligently put an end to your superimpositions which arise through the force of your past
desires.

Verse 281:



through Scriptures by reasoning by direct experience having realised
your own Self to be the "Self in all" even a little, at any time as an
appearance rising

deny your superimposition

Having realized your own Self to be the Self-in-all through scriptures, by reasoning and from
your own direct experience, deligently put an end to your superimpositions, even when a slight trace
appears.

That that fund of spiritual experience collected in the vedas called , then your own clear
thinking and reason applies, then your own experience these three are always mixed up in
Vedanta helpful to spiritual life though all the three are needed , first to hear,
just like somebody says a geological expert go dig there you will get oil there Godavari basin you have
oil so first of all expert comes goes on prospecting thats how , then you also study it
properly, what are the layers that appear, finally comes you dig it and dig the oil out these
three are always together whether it is physical science or in spiritual life that is one type of geology
this is another type of geology so realize the
universality of the self which is you, you are not a limited self conditioned by this body-mind
complex you belong to one and all the self of all you are, therefore my alone can never
confirm you that is the wonderful teaching this advaitic realization made for infinite love no place
for hatred, it is possible there, pure love alone is possible, you are one with me, I am one with you. that
is called . this world appears there it wont delude you, you know the
truth there all differences are there it is all one and the same, this kind of delusion remove it, remove it
consistently, working hard in that direction. Then similarly,




Page 270

Verse 282:



with accepting or rejecting whatever there is no action, idea
of the sage therefore with single-pointed abidance continuous

deny your superimposition

Having no idea of eating or evacuating, the sage has no connection with any action. Therefore,
through continuous absorption in the contemplation of Brahman, deligently put an end to all your
superimpositions.

Verse 283:



arising from great maxims(of the Vedas) such as "That Thou art" etc
by means of the knowledge of the identity of Brahman and Atman with
Brahman for strengthening your identification

deny your
superimposition

By means of the realized Knowledge of the identity of Brahman and Atman, arising from such great
maxims (of the Vedas) as That Thou Art deligently put an end to all your superimpositions to
strengthen your identity with Brahman.

Verse 284:




of the "I notion" in this body till it is completely rooted out
with vigilence being a man of concentration

deny your
superimposition

Page 271

Till the identification with the body is completely rooted out, with vigilance and concentration, strive
hard to put an end to all your superimpositions.

This dehypnotization must go on until the consciousness and the body never rises in the mind until
then it must go on in this body the sense of I, this is my body when I say this
is my body I become limited by my body, to that extent that I cannot respond to somebody elses
suffering, somebody elses real life, so overcome this I limiting thats what Sri Ramakrishna said,
when a devotee asked him Sir, when shall I be free and then came the answer, when I shall freeze to
be you will be free. This little I is limiting you somuch within the genetic I genetically limited,
throw it away then the real self will find the thing is one with all. And so he said here,

Verse 285:



perception of the jiva and the world dream like persists as long
as so long continuously O learned one!

deny your
superimposition

O learned one! As long as even a dream-like perception of the world of objects and of the experiencing
ego persists, continuously strive to put and end to all your superimpositions.

Verse 286:




to the sleep to the matters of the world to the (objects of senses such as)
sound etc also

to forgetfulness at anytime not chance giving

reflect or meditate upon the Self in the mind

Without giving even the slightest chance to forgetfulness (of the Self) arising from sleep, worldly
matters or sense-objects, meditate continuously on the Self in your mind.




Page 272

Verse 287:



of the mother and father

risen from the impurities constituted of

flesh and impurities the body shunning like an outcase to a safe distance
becoming Brahman be fulfilled i.e. Realise the fulfilment of your life or attain the
final goal of your life

Shunning to a safe distance, like an outcase, this body which has come from the impurities of the
parents, and which itself is constituted of flesh and its impurities, become Brahman and attain the
final end of your life.

Verse 288:



the pot-space in the infinite-space like the finite ego in the
supreme Self having merged meditating on their identity peaceful be
forever O Sage!

Merging the finite ego in the supreme Self, like the pot-space merges in the infinite-space, and by
meditating on their identity, be for ever peaceful, O sage!

Verse 289:



the self-luminous substratum yourself becoming as that reality
the macrocosm also(and) the microcosm may, should be rejected
like a vessel full of impurities

Being yourself the self-luminous Brahman, the sole substratum of all things, reject the macrocosm
and microcosm, like a vessel full of impurties.

Page 273

When you realize this truth you are that infinite one self effulgent then the basis
of the whole universe, you become that, you realize that truth. going one with pure
atman you can reject everything in the this world, they are all nothing to you, as we call it.
even this brahmanda has no value for you, so he uses beautiful Sanskrit expression,
this body is called and that I scalled that is the wonderful expression
that is called cosmos and microcosm. This body is microcosm that is called
macrocosm, we are nothing, just like a wave on the ocean which is brahman that is your realization.
So that you can say no to the whole world when you know your own infinite nature.

All spirit of renunciation, when it is natural come from a realization that what you gave up is so
so little what you gain is something higher, that is the meaning of renunciation, otherwise
renunciation has no virtue. You give up eating on Ekadashi day and 24 hours thinking of food
only all the time, there is no virtue in it. I dont care for it, I am gaining something higher, by the
fasting that is wonderful when you gain something higher the lower thing goes away. If you give a
child 25 Paise ask him to return it, he wont, give him one rupee, he will throw 25 paise away.
Ramakrishnas example, when you realize the infinite nature of brahman which is your true form
you will not run after any of these things, that is why high character cannot come without a little
knowledge of this divine nature, then I can say no, to name, fame, power nothing my mind doesnt
move that side at all, that perfect state he will describe in a great verse, later on, the state extreme, the
state of a Buddha, state of Ramakrishna, state of Jesus, they are perfect, they could do without
anything but they handle the world out of compassion, just out of love to shake them out of that
delusion. So he says give it up
as a bundle of dirt, it has no value, what is the meaning of dirt, a thing which has no
value is called dirt otherwise it is not dirt at all. So this is just like a piece of dirt and no value for it,
name, fame, pleasure, I dont want I have got something infinite within me. A Tyagaraja can say, I
dont want your money, I want Rama with me, that is the great strength. If rama is not there I must
have that money, but Rama is there I dont care for it. that many great sages have said it ordinary
people hae said it, common people have said it.

On my lesson on Sunday once I referred to a driver in tirupati he gets 1200 Rupees absolutely honest
never taking a tip even from anyone. Then he was telling his trouble his wife is not reconciled with
his idea, other people are bringing lot of money, why dont you bring. They are dishonest, I dont
want to be dishonest I dont need it. but still she is harassing. He asked me what shall I do. I said
stand firm and educate her, this is the way. So I am telling, you dont need this because you have
something else to tell you. something strong something sturdy so reject it, I can live a
simple life, I have money, I dont want to be a slave of anybody, I dont want to steal or rob, what a
beautiful idea, be a slave making something. I get my decent salary I do it with honor with my honor
and sense of self respect that is the teaching. So these are practicable, poor or rich all can be of this
attitude. A Janaka an emperor had this attitude, he ruled the kingdom but he never felt it belongs to
him absolutely detached he was. Krishna and Janaka both were householders dealing with the world
but their character was very high because of this perfect detachment. It is the practical proposition. In
india atleast nobody can question because there are somany examples even ordinary people you can
see a purandaradaasa he as a rich man he go this love of god he threw away everything became a Dasa
Page 274

and what worth he gave to the world in his wonderful songs the highest philosophy most beautiful
music combined together, is purandaradaasa song in Karnataka but he as a rich man before. This
values is relative when you get one you get something else higher, when you get the higher lower goes
away, there is such a higher, that is the constant teaching. In you there is a tremendous focus of
value, what can a thing be compared with you. when we are in trouble, we realize this truth. We are so
attached to a blanket, a radio, to this, to that, but when there is crisis we throw everything to save this
little body of mine. Iam superior to the things I possess. This I came across here in the bombing of
Rangoon, in the second world war 1942. People were running away from their homes, to save their
lives they carried radio , blankets, costly things all with them. But couldnt carry them all this long
way so on the way they throw away, one by one and they just saved their skin to come to india. On
the road you could see so many costly things lying here and there, that time people realized that this
is more important than all the things that are there. Why a crisis should come to teach you this
lesson. Even now you can learn the lesson, you are superior to things that you hold so dont be owned
by things you own them. You are the master and not a slave. Thats all vedantic teaching. You can
have all nice things, dont evaluate them interms of them. That is why

,
just a bundle of dirt, nothing else, that should be the spirit of
dispassion,then you can be independent, free, real independence is not possible without this spirit.
That is what Vedanta tells us.

Verse 290:



to the Atman which is consciousness Existence and Bliss Absolute fixed
in the body the "I-notion", the identification shifting the subtle body

rejecting or discarding the pure (may)you become for ever

Shifting your identification which is now rooted in the body to the the Self which is Existence-
Knowledge-Bliss Absolute, and discarding the subtle body, remain ever the pure Self alone.


Verse 291:



there where this the illusion of the universe in the mirror city just
as that Brahman I am thus knowing

fulfilled you will

become
Page 275

That in which there is the illusion of the universe, like a city (reflected) in the mirror, that
Brahman you are! Knowing this, attain the fulfillment of your life.

Verse 292:



That which intrinsically one's essence one's nature the Primeval
Absolute Knowledge Non-dual Bliss Formless beyond activities that
attaining the false body

should give up like an actor the

mask(his dress and make up) assumed his

Attaining That which is intrinsically ones own very essence, which is Absolute Knowledge and
Bliss, non-dual, beyond all forms and activities, one should cease identifying with the false body,
like the actor giving up his mask.

He gives a beautiful example that which is real and once own primeval essense that knowledge and
bliss absolute, that is our true nature. It is one without a second. Beyond form and activity, you
attain this and shed this faade which we have put for yourself. This is an external something that
you have put on yourself. Throw it away. Later the example is given. A snake is moving after
sometime you find snake has become fresh and it has thrown away its external covering there. That
is how shankara describes this. That external fluff is thrown away and a new snake comes out of it.
we often see it in the forest we see there, that kind of a fluffy thing. Similarly, this external thing
you throw away the real man comes out. That is the nature of the real man he calls it and the example
given is you are an actor in a drama












Page 276

Volume 19:
You have put on a particular dress and you are thinking, you are so and so, and you act. Dont
continue to put on that dress and that attitude, throw it away in the green room. Come back as own
true self, you have adapted to a particular form for acting in the drama, then
throw it off be yourself once again. That is the teaching of Vedanta, dehypnotization comes in that
context.

The perceived I factor false (verses 293-297)
Verse 293:



absolutely (quite) the seen (world) this

unreal indeed neither verily

the ego real for it is seen to be fleeting or momentary "I know
all" thus the perception

how of the ego etc which are momentary

be true

The whole objective world is non-real. Neither is the ego real, for it is seen to be momentary. How then
can the apparent notion I know all be true when the ego etc., are themselves momentary?

Verse 294:



the true entity of the word ":I" i.e. The real I but (is) the witness of the ego etc
always in deep-sleep even it's presence is seen says verily
Unborn Eternal thus the Sruti Herself therefore the Inner Self
is different from the (relative) truth and untruth
Page 277


But the real I witnesses the ego etc. and is always there, even in deep-sleep. It is Unborn, Eternal,
as the sruti itself says. It is the inmost Self, different from the (relative) truth and untruth.

Verse 295:



of the changing things the knower of all changes Eternal,
Changeless to be deserves,should be (in) fancy (in)dream in deep-
sleep clearly again and again is perceived the unreality of their
two-the gross and the subtle

That which is the Knower of all changes in all things which undergo change, must doubtless be
Eternal and Changeless. Again and again, the unreality of the gross and the subtle bodies is clearly
perceived in ones imagination, in dreams and in the dreamless sleep.

Verse 296:



therefore identification reject with the mast of flesh with
the ego or the subtle body and,also imagined by the intellect that
which cannot be denied in the three periods of time Absolute Knowledge realising
your own Self attain the Peace

Therefore, give up your identification with this mass of flesh and with the ego and the subtle body,
which are imaginations of the mind. By realizing your own Self which is Absolute Knowledge, which
cannot be negated in the three periods of time, attain to the State of Supreme Peace.


Page 278

Verse 297:



renounce identification

family lineage name Form with the

order of life depending upon the foul corpse of the subtle body
attributes also doership,etc renouncing become the very
essence of Absolute Bliss

Renounce your identification with family, lineage, name, form and order in lifeattributes which
pertain to the body which is like a foul corpse. So too, renounce your ideas of agency etc., which are
attributes of the subtle body. Thus realize your true essence as the Absolute Bliss.

Condemnation of the ego (verses 298-309)

Verse 298:



there are other obstacles for this man the other causes of samsara
are seen of them one root first modification is the ego

It is observed that there are other obstacles also which hurl an individual into a whirl of births and
deaths. Their one root cause---for the reasons given aboveis the egothe first modification of
ignorance.

Verse 299:




Page 279

as long as there is one's relationship with the ego the vile
so long there is not even the slightest talk about liberation
(which is) unparalleled or uniquely different

As long as there is any relationship with this vile ego, there cannot be the slightest talk about
liberation, which is totally different in nature.

Even if the slightest ray of ego remains in you, there is no salvation, there is no liberation. This little
I must go it must die. Infact, in a book on biology written more than 50 years ago by GP Wells
and Julian Huxley called the science of life, bulky book. Towards the end of the book, is the beautiful
section, dealing with the philosophical implications of modern biology. In that there is a section
dealing with the status of the ego in evolution. Very beautiful, philosophical and mystical writing
you will find there, this ego we are so attached to it without it there is no meaning for us. Everyday
when you go to sleep ego dies we dont know how it has come back again. This ego is only one of
natures method. I am quoting a sentence from there. A convenient provisional delusion, of
considerable strategic value in evolusion this is not a final state of man, it has a strategic value a
child has to get an individuality that is the centre of the ego that child becomes somebody and later
on he must overcome it, go beyond it, realize this infinite nature that is the suggession given in that
book to the end of the para says, this is the teaching of modern science ends of the mystical thought.
Both of them say ego is a transcendent. This little self is a means not an end you must realize your
true nature, at one with all not something separate. So here also, same idea. So long as this ego is
there, there is no possible.

Verse 300:



from the shackles of the ego freed true nature gains like
the moon untainted infinite ever blissful self-effulgent

Freed from the shackles of the ego, like the moon freed from the eclipse, one gains ones true nature
and becomes Untainted, Infinite, Ever-blissful and Self-effulgent.

When the shark of ego has released its hold on you means a shark is compared to a shark it
is catching hold of your throat when you are freed from that shark you realize your
own true form when there is a eclipse of the moon that poor
moon loses all its light absolutely dark then slowly that shark is removed, that shark of the eclipse
then the moon shines in its own brilliant form. You are also the same condition, therefore..



Page 280

Verse 301:



that which verily in the city of the body "I am so-and-so" thus is perceived
by the intellect

created by nescience extremely deluded it's (ego's)

alone totally in the annihilation or when annihilated identity with
Brahman unobstructed

The ego is that which has been produced by the intellect thoroughly deluded by ignorance. It is is
perceived in this body as: I am so-and-so. When this delusion (ego-sense) is totally annihilated, one
attains the unobstructed identity with Brahman.

Verse 302:



the treasure of the "Bliss-of-Brahman" by the mighty by
the dreadful serpent of the ego-sense having enwrapped in the mind is guarded
made up of (three) gunas (by the) fierce by three by hoods
named Realisation with the great sword in accordance with the scriptural
teaching severing the three hoods destroying completely serpent
this the treasure which brings bliss the wise man to enjoy becomes fit

The treasure of the Bliss-of-Brahman is enwrapped by the mighty and dreadful serpent of the ego-
sense and zealously guarded for its own use, by its three fierce hoods, the three gunas. The wise person
who destroys it by severing its three heads with the great shining sword of Realisation, in accordance
with the teachings of the scriptures, alone can enjoy this treasure which brings Bliss.

Page 281

Verse 303:



as long as verily even a trace the effect of the impurity of poison
there is if in the body how for recovery can it be similarly
the ego-sense also of the meditator's for liberation

As long as there is even a trace of poison left in the body, how can one hope for complete recovery? Even
so, the yogi cannot attain liberation as long as a trace of egoism remains.


Verse 304:



of the ego-sense

by the complete cessation

created by it

by restraining the diverse mental waves through the discrimination of the

innermost Reality "I am This" thus gains(experiences) the Reality

By the complete cessation of the ego-sense, gained by restraining the diverse mental waves, created by
the ego itself and through the discrimination of the inmost Self, one experiences the Reality as I am
This.

Verse 305:



with the ego the doer the I-notion, identification the notion renounce
immediately (which is) mutable (which is) lit up by the reflection
of the Self the one who diverts man from being established in the Self which
Page 282

due to the superimposition reached

full of the miseries of birth,

death and old age for the inner self for the one who is the essence of knowledge for
you the embodiment of Bliss

the samsara this

Renounce immediately your identification with the ego-sense, the sense of doership which, being a
modification, is merely a reflection of the Self. It detracts you from being established in the Self.
Identifying yourself with this (false sense), you have reached this embodied existence, full of miseries
of birth, decay and deathalthough you essentially are the Witness, the Essence of Knowledge-Bliss-
Absolute.


Verse 306:



(for you) who are eternally the same (for) the Knowledge-Absolute (for)
the Omnipresent (for) Bliss-Absolute of unsullied glory never
otherwise in the least for the Immutable One for you without
(your) identification with the ego to this

transmigration

But for your identification with the ego-sense there cannot be any transmigration for you, who are
Immutable and eternally the same Knowledge-Absolute, omnipresent, of unsullied glory, and Bliss-
Absolute.

Finally he saysverse 307.

Verse 307:



Page 283

therefore ego-sense this your enemy of the enjoyer(of the eater) in
the throat like a thorn (which) appears having destroyed
with the great sword of Realisation directly enjoy the Bliss of Your
own Domain(empire) or Sovereignty freely

Therefore, with the great sword of Realisation, destroying this ego-sense, your enemy---which is like a
thorn in the throat of a man who is eating---enjoy directly and freely the Bliss of Your own
Sovereignty, the Majesty of the Self.

Therefore try to destroy this thorn that is sticking in your throat making you cholked as it were,
what is that thorn this this I, I, I, that is your one enemy to
make friends with people, to live happy life people, to realize god, for all of them one enemy to much of
this I, I, I, those who have a fat I they can never make friends, they can never have happy
relationship, husband and wife can never be happy this Ramakrishna calls it, the raw I, the unripe
I, dont you know who I am, you repel everybody, a strong I repels everybody but there is another I
that attracts people, that is the wonderful I, that is touch of the divine coming to you. so
it is your enemy not only for moksha, even for happy human relationship
the one who eats on his throat just like like a a dip thron in your throat,
cholking all the time, destroy it. you cannot destroy it with water, fire or any such thing
or a weapon but one thing you can destroy with through knowledge with experience
with that big sword of knowledge you can destroy it. , clearly, destroy, dont
leave even the root left there. Because it will shoot once again. then you can enjoy
you can have full empireship in your own life, you are the master, no more the slave,
, as much as you like, you are free, free from all these bonds, free from
all these gravitational pulls, just like a aeroplane, go up and go on free moving. That kind of free
movement you get when you out of this gravitational pull of the ego.

Verse 308:



thereafter of the ego etc checking

the activities renouncing all

attachments through the experience of the Supreme Reality serene be
through the enjoyment of Bliss of the Self as the Infinite Self in
Page 284

Brahman free from duality

Checking the activities of the ego and renouncing all attachments, through the experience of the
Supreme Reality, be free from duality through the enjoyment of the Bliss of the Self and remain
serene in Brahman. For, now you have realized your Infinite Self.

Verse 309:



completely rooted out even though terrible ego-sense again
revived be if in the mind for a moment returning to life
hundreds of mischiefs or distractions creates by the wind

during the rainy

season the cloud like

Even though completely rooted out, this terrible ego-sense, if allowed to be revived in the mind even for
a moment, returns to life and creates hundreds of distractions, like a cloud ushered in by the wind
during the rainy season.

Actions, thoughts and s renounce (verses 310-319)

Verse 310:

having owerpowered or conquered to the enemy to the ego-sense rest

in the least should not be given ruminating over sense-objects that alone
the cause of returning to life or revival its dried up of a citron tree
like water

Page 285

Having once conquered this enemy, the ego, not a single moments rest should be given to let it
ruminate over the sense-objects. That is just what brings it back to life, just like water revives a dried-
up citron tree.

Verse 311:



identified with the body he who lives alone is greedy one distinct
(from body) greedy how can be hence the tendency to
ruminate over sense-objects indeed with the firm idea of duality the cause
for the "bondage of becoming"

That person alone, who identifies with the body, is greedy of sense-pleasures. How can one devoid of
the body-idea be greedy? Hence, the tendency to ruminate over sense-objects is verily the cause of
bondage of worldly existence and the sense of duality.

Verse 312:



because of the growth of the effects the growth of the "seeds" is
observed with the destruction of the effects (there is) the destruction of the seeds
therefore the effects one must control, must subdue

When the effects are flourishing, the seeds also are observed to increase. When the effects are
destroyed, the seeds also are destroyed. Therefore, the effect must be subdued.

Verse 313:



Page 286

through the increase of s (ego-centric) "work"

through the increase

of effects and the increases by all means of man
transmigration not comes to an end

Through the increase of desires (s), egocentric work increases and when there is an increase of
egocentric work there is an increase of desires also. Thus, a persons transmigration never comes to
an end.

Note: The Sanskrit word is a difficult word to translate. It can denote both the desire as
well as residual impression. A repeated desire also creates or leaves subtle impression behind such
that it settles as a tendency or becomes sanskaara. These sanskaras (latent tendencies) is what we
bring to sansaara, the world of becoming. Although, more often than not, the word is used with
negative connotations, however, not all s are bad. For example, a quintessential vedantic text,
Avadhut Gita, begins with the verse stating that the advaita- (the desire for non-duality) arises
only with the Grace of God to liberate one from the great fear.

And then comes comes verse 313.very beautiful expression through , s increase they
make you do particular action to satisfy the , when you do these works new s are formed
so a chain reaction goes on. one increases the other and thus you are always caught up in a vicious
circle samasara continues, this kind of relativity bondage continues and
samsara cannot be cutted off but one is helping the other that should be immediately attended to.


Verse 314:



to snap the chain-of-transmigration those two should burn to
ashes the seeker the increase in s due to these two thinking of
sense-objects by (selfish) actions external

In order to snap the chain-of-transmigration, one should burn to ashes these two (selfish desires and
actions); for, dwelling on sense-objects and doing selfish actions lead to the increase of s or
desires.




Page 287


Verse 315:



by these two augmented or nourished that () produces

transmigration one's of these three and the means of destruction
under all circumstances always

Nourished by these two (thought and selfish action), the s further produce ones transmigration.
These three, however, are destroyed by looking upon everything, under all circumstances, always....

Verse 316:



everywhere in all respects all by looking upon everything as pure
Brahman alone through the strong thinking of the longing to be one with Reality
these three get annihilated

.......everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of
the longing to be one with Brahman, those three* will be annihilated.
*i.e., dwelling on sense-obects, self-centered actions, and latent impressions.
Verse 317:



with the end of selfish actions there is the end of brooding by this
the destruction of s the total destruction of s (is) liberation
that liberation-in-life is considered

With the end of selfish actions, brooding over sense-objects ends, which is followed by destruction of
s. The final destruction of s is liberation. This is regarded as Liberation-in-Life.

Page 288

By action we multiply , by controlling action you are able to reduce the and s are
reduced actions also become reduced selfish, self prompted actions those actions are what bind you,
therefore you try to deal with the one form or the other. Therefore when s are
completely eliminated that is called moksha, absolutely free mind. Thats why a man of realization
like Sri Ramakrishna is compared to a child 5 years old, child has no s, what ever it takes it
throws it away, this ego has not come to make that . Go deep into the conscious these s are
there as a child it is not there, thats why the greatest teachers compare, spiritual realization to that
kind of a child but actually its not the same, the child has s deep below this man has no s
even later on it wont come at present so far as child is considered it is absolutely free from it is
so heavenly as wordsworth would say.
When we are children we are absolutely innocent, so pure, so clean though even in the mind the seed of
all s, they may come up as you grow but at this state at the age of 5, you are absolutely clean.
A man of realization is compared to a child 5 years old. That is the nature of that expression. And so
. that is called moksha, complete ceasation of s. That
means the thought may be there, but the thought will not be controlled, by a behind it. thought
without controlling it, that is called freedom. A thought will be there, a Ramana Maharshi will
be thinking even the words, evil, wickedness no behind it. when we use it there is behind
it. the mind can be free from . Its a very technical term, flower has a small that is called
and here is a tendency that is called the psychic bend of the person I may not do it but tomorrow
I will do, but day after tomorrow I will do is there. You are completely eliminated when you
realize the atman all s are destroyed then and there, that is uttered in a great verse, in the
Upanishad and the Srimad

When that supreme atman is realized all the knots of the hearts doesnt occur these complexes that are
formed from childhood onwards in the mind of the individual by realizing the atman all the
complexes are destroyed all the doubts of the heart are also
destroyed all these actions and seeds of further actions all that is destroyed,
when? when the supreme is realized this is the freedom that comes to man, our sages
have studied this subject, investigated this subject every inch of the road of the journey they have
realized they have given us their knowledge and wisdom for us to follow the real road by which we can
beocme free ourselves. That is the great statement here.






Page 289

Verse 318:



the longing for Reality when has vividly risen to expression verily
this (will)disappear also the ego-centric the most
intense even though in the glow of the rising sun disappears completely
just as darkness

When the longing to be one with Brahman has vividly risen to expression, the ego-centric s will
readily disappear, as the most intense darkness completely disappears in the radiant glow of the
rising sun.

Verse 319:



darkness resultant evils of darkness numerous calamities are not
noticed when the sun has risen so too on realisation of
the Essence of the Non-dual Bliss neither verily there is bondage nor and
the lease trace of misery

Darkness and its resultant evils are not noticed when the sun rises. So too, on the direct realization of
Bliss Absolute, there is neither bondage nor the least trace of misery.






Page 290

Total vigilance its price (verses 320-329)

Verse 320:



The seen(world) (which is) perceived causing it to vanish the
Reality the "Bliss-Embodied" meditating upon being vigilant
external internal or,and time should pass for any residual
prarabdha

Causing the perceived universe, both external and internal, to vanish, and meditating upon the
Reality, the Bliss-Embodied, one should pass ones time watchfully for any residual Prarabdha.

Verse 321:



inadvertence or negligence in the steady abidance in Brahman should
not be done at any time

"inadvertance is death" thus has said

Bhagavan of the creator the son i.e. Santakumara

One should never be negligent in ones steady abidance in Brahman. The divine son of Creator,
Santakumara, has called negligence as death itself.

In the pursuit of truth, in the pursuit of brahman we should never give way to inadvertence that
is death this is the saying by the child of brahma i.e. Santakumara the four
kumaras, they are called children of brahma, Sanaka, Sanandana, Sanathana,
Sanatkumara. They are called the four kumaras eternal children of that spirit who have contributed
so much to developing the spirituality of india. As I often say children have contributed so much to
the spiritual development of india, these four kumaras. Then we have nachiketa in the
kathopanishad, prahlada, druva all these are children but they contributed so much to enrich the
spiritual heritage of india. The first is the four kumaras. So in the Mahabharata there is a big
section SanatSujaateeyam where this great expositionof spirituality comes from this great teacher
Page 291

sanatkumara. There he has said,

, is death itself this kind of inadvertence,

there you lose your freedom when you are not alert when you are . Everybody fighting with
everybody else somebody comes and rules over we have done it again and again. Want of political
alertness. Similarly, moral character, if you are not alert you will slip again and again. Be alert
similarly also in spiritual life worshiping meditating realizing brahman. is death itself.
Thats what sanatkumara has said. And here shankara adds.

Verse 322:



no than carelessness danger other for the man of wisdom
about his own Real Nature from this delusion thence egoism from this
bondage thereafter misery

For the wise there is no greater danger than negligence about ones own real nature. From this comes
delusion; from delusion comes egoism; from egoism comes bondage; and from bondage comes misery.

For a staker of spiritual knowledge nothing so injurious as such an enemy he has, it is
from that comes other evils what are they all delusion comes when the mind ceases to
be alert, ceases to be vigilant. Then from that comes arrogance. This I too much of I ,
egoistic arrogant attitude, when there is . from which comes bondage from
which come mental ailments, troubles, psychic distortions theya re called , ailments of the mind,
just like ailments of the body from this one single evil some many evils come, therefore, be alert, be
awake thats why the Upanishad always says when you are awake, there is no
trouble. In one of Buddhas teachings the same idea comes
in Bali, the utterance of Buddha comes to us. Those who are awake
listen to my message. Those who are asleep please wake up it is better to be awake than to be asleep to
the awake there is no fear . if you are awake there is no fear.
, all these come from that one evil.

Verse 323:



Page 292

hankering after the sense-objects finding,seeing a wise-man even

forgetfulness torments through the evil propensities of the intellect a

woman lover just as excessively fond

Finding one hankering after the sense-objects, forgetfulness, through perverted mind, bewilders even
a wise person, just as a woman torments her fond lover.

Verse 324:



just as

removed the moss for a moment does not stay away

covers so also or illusion a wise-man even extrovert

As moss, even if removed, does not stay away for a moment, but closes up to cover the water again, so
also illusion covers even the wise, if they ever get extrovert.

And so a beautiful example shankaracharya gives and I love this sloka verse 325 and the meter of the
sloka is just following the action described in the sloka that you will see later on .

Verse 325:



strays from the ideal if the mind slightly outgoing
becoming falls down and down inadvertently dropped a
play ball on a row of stairs bounces down just as similarly

If the mind ever so slightly strays from its ideal* and becomes outgoing, then it goes down and
down, just like a ball, inadvertently dropped on a row of stairs, bounces down the stairs.

If the mind gets away from the target, the ideal even for a second , falling away
from the target from the ideal, even for a moment, then what happens because your
mind becomes outgoing you have not control of the mind, mind whats to go wherever you fly if that
Page 293

happens even once you wont stop there, you go down, you go down until you go to the bottom. Just
like playfully a boy is taking a ball and handling it in the upstairs of the house carelessly the ball
fell from his hand. What happened to the ball it falls on the first floor then takes the first step in the
stair, second step and so on until it reaches the bottom it will never stop. So the play of the ball
falling from step to step is given in the sloka and the meter also speaks of the same thing.
as if you can hear fall of the ball step by step in the
meter itself that is shankaras greatness master of Sanskrit language and poetry so he could explain
it in this particular way. You can see this when the mind falls away from from an ideal it doesnt
stop there, because our continues. Then goes next step, next step .until you go to the very
bottom itself, that is what the moral fall of man a little carelessness the mind became slightly wavery
and it started falling. He doesnt know he is falling in the beginning after sometime the falling
takes acceleration then he realizes I am falling but it is too late acceleration has started until you
reach the bottom you can never get out of the trouble.

Yesterday in Haryana train accident, so many people died. Years ago when I was reading this book
during my mysore days playing baseball with students inbetween when I start fielding I used to
read this book and collect in memory this great verses, 1931/1932, just then a train accident took
place in a station called tadigare in Karnataka. A train at mid night was standing on the platform,
stationary goods train, then another train was in the previous station that is a mail full of people that
area is little uneven not steady slightly angle is there, so the train was left without proper clutches etc
the driver has gone out to the platform and the train started moving a little, one inch, two inches,
people are sitting in the train they thought they are shunting a little then it started moving a little
faster it crossed the station platform it gathered speed it was inclined in that F level then it started
high speed and there is no driver, driver is still on the platform then people started worrying what is
going to happen, 5 miles it went down and it went and struck the other train, so many people died, I
saw the broken coaches coming later on towards the mysore side that sloka I was reading at that time.
How correct it is we dont notice that it will fall little slope the inclination as we call it. In English
inclination means the mind being inclined, mechanically inclined means slightly down going like
that so inclination begins with a little down but it adds speed and when you come to know something
is going wrong it is beyond your control, acceleration. All distruction of moral character takes place
just like this, early cause we dont detect it until it becomes strong then it is too late also to stop it
there. Here is that beautiful insight given to us.
, means play and means ball we are just playing
and carelessly it fell from the hand such it fell on the first step,until the
bottom . That is the wonderful verse here verse 325.

Verse 326:



Page 294

in the sense-objects entering or turns to the mind becomes intent
upon their qualities from intentness desire from desire of
the man activity

When the mind turns to sense-objects, it becomes intent on their qualities. From this intentness arises
desire. After desiring, a person sets about to gain that thing.

Verse 327:



therefore than inadvertence not greater there is

death for a
man-of-discrimination or discernment (for)the knower of Brahman in meditation
man of abidance success attains complete man of abidance
become alert

Therefore, to the discerning knower of Brahman, there is no greater death than negligence. But one
who regularly practices deep concentration attains complete success. Hence, carefully concentrate
upon Brahman in your mind.

Verse 328:



thence deviation from his Real Nature the deviated man verily falls
down of the fallen man without, except death again not rise
is seen

Through inadvertence, a person may deviate from the Real Nature. The man, who has thus deviated,
falls. The fallen comes to ruin and is rarely seen to rise again.




Page 295

Verse 329:



reflection upon objects should give up therefore for all the mischief
the root-cause to one while living for whom aloneness when the body
is dissolved he and,indeed alone even the least bit he who sees
distinction or differentiation fear declares the Yajur Veda

One should totally give up the habit of thinking of sense objects, which is the root-cause of all the
mischief. One who is completely established in unity/oneness (kaivalyam), while living, remains so
even after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees even
the least bit of differentiation.

In the one, no plurality (verses 330-338)

Verse 330:



whenever verily even wise man this in the infinite
Brahman even the least difference sees then ,at once to him fear
then itself that which was seen as different through mistake

Whenever the wise recognize even the least difference in the Infinite Brahman, at once, that which is
peceived as difference through inadvertence, becomes a source of fear to them.







Page 296

Verse 331:

by hundreds of srutis, smritis and reasonings which has been denied

with the seen objects or world in this he who identifies suffers
one misery after another doer of the forbidden things he a thief
like

One who identifies the Self with the perceived objects, which have been negated by hundreds of Srutis,
Smritis and reasoning, suffers one misery after another, like a thief---for he indulges in something
forbidden.

Verse 332:



one who is totally absorbed or established in the Truth is free glory
of the Atman attains eternal he who dwells on the "unreal"
but perishes is illustrated that this is so which in the case of one
who is not a thief and one who is a thief

One who is totally established in the Truth attains to the eternal glory of the Self. But one who dwells
on the unreal perishes. That this is so is illustrated in the case of one who is not a thief and the one
who is a thief.






Page 297

Verse 333:



the spiritual seeker dwelling on the unreal which causes bondage
giving up "I myself am this" thus as the Atman alone
should remain gives rise to bliss indeed steadfastness in Brahman
gained through Self-Realisation removes thoroughly the
misery born of ignorance which is experienced (in the state of ignorance)

The spiritual seeker should give up dwelling on the unreal, which causes bondage, and should always
reamin steadfast with thoughts fixed on the Self, thinking, I am This. For, steadfastness in
Brahman gained through the realisation of ones identity with it, gives rise to bliss and thoroughly
removes the misery born of nescience*, which one experiences in the state of ignorance.

*Nescience (avidya) is not ignorance in the general sense of lack of information regarding
something. Rather, it denotes a special form of ignoranceabout the essential nature of the Self. All
systems of Hindu philosophy agree that ignorance is the primary cause of our bondage to the world of
becoming, i.e., samsara.

Verse 334:



contemplation upon the external objects will intensify its fruits i.e.
s the evil propensities alone from that will increase knowing
(this) through discrimination giving up (thought of) external to
meditate on the Self one should apply oneself constantly
Page 298

Constant contemplation upon the external objects will only intensify their fruits in the form of evil
peopensities, which grow from bad to worse. Knowing this, through discrimination, one should leave
the thoughts of external objects and constantly apply oneself to the contemplation of the Self.

Verse 335:



when the objective world is shut out of the mind quietude(is gained)
in the quiet mind the vision of the Supreme Self when :"That" is
perfectly realised destruction of the bondage of becoming the shutting out of
the external world (is) the initial step for reaching liberation.
When the objective world is shut out, the mind becomes quiet and in the quiet mind arises the vision
of the Supreme Self. When That is perfectly realised, bondage to the world of becoming* is
destroyed. Hence the cessation of the external world is the initial step on the path to liberation.

*Bhavabandhana means bondage of the world of becoming or conditioned existence. Hindu religion
calls this world of becoming bhavasaagar, the ocean of repeated births and deaths.

Verse 336:



who being learned able to discriminate between the Real and the unreal
believing the Vedas as the authority the seer of the Absolute Truth
knowing verily

will make the unreal thing as the object of his pursuit

the cause of his fall like a child a seeker of liberation

Who being learned, able to discriminate between the Real and the unreal, believing the Vedas as
authority, fixing his gaze upon the Self, the Supreme Reality, and being a seeker after liberation,
will, like a child, consciously run after the unreal, which will surely be the cause of ones downfall?
Page 299


Who is there, a man of scholarship who knows what is what he
can discriminate also between and truth and untruth, he has studied the he
understands what the says Upanishad says who knows what is truth, he has realized
it how can such a person indulge in unreal things, flimsy things

with
all this knowledge how can he depend upon unreal things, no great scholar can ever do it, its a shame
and it is a pity that is the way you make himself fall down, will he make himself fall
down, but he is doing it just like a baby a just like a child, doesnt know the truth, if
he knows the truth, is a scholar still he does like that.

Very often these ideas express we are intellectuals studied much how many times we do evil we do
wickedness inspite of all this knowledge so in the devi Mahatmyam the beautiful verse comes there,

This maha that supreme illusion, delusion, that deludes even a knowing man even an
intellectual even his mind is dragged away from the right path taken to the
wrong path when your mind is a play ground of that maaya, in its form
therefore be alert, be alert. Dont be too sure that is the language they used dont be too sure, this mind
can play tricks with you dont be too sure, be alert, be alert, be alert. Dont think you have got all the
knowledge you can do what you like. One little step everything is down even comes into trouble.
this is uttered also in Manusmruti as this point is uttered in Devi Mahaatmyam. is powerful it
pulls you down it can pull you up also that is called this is called let the
heart be the play ground of it is your own choice it is not something given to you, you
have to choose it and so the responsibility is on you, to make the heart the play ground of
that which awakens in you moral awareness, spiritual strength all that is the other is
wickedness, evil, corruption all that is the heart becoming a playground of
, it is for us to choose which kind of to operate, we are all in we live in we work in
we are thieves in we are saints in , is everywhere but in two dimensions down
going and up taking. We must take the one up taking that is called . Sri Ramakrishna
speaks about it beautifully, in the gospel it has tremendous reference to all of us that we want our
heart to be the playground of our childrens heart must be the playground of the
, is there sitting in meditation is also even meditation is also but it is the
that takes you up. Wickness is that takes you down that takes the world also down, in this way
the pratical implications of theory Sri Ramakrishna brings out by showing this distinction
, and very young days we must say, I shall choose , I shall
depend upon the energy of that resolution must come, each individual for himself or
herself. by that you fall down you are not able to raise, because that pulls you down.
Dont complain about , why did you allow to operate in you, you can say no to that is
Page 300

the heorism of man that is what we do, we dont belive in Kismat, thats my destiny, is my destiny to
go down, there is no such thing your destiny is to go up, we are all bound to go up only there is
energy in us for that, but if you are careless if you are weak then that downward energy will
overpower you.

In all greek tragedy, euripitus and others you will find this wonderful idea heroic fight against
destiny some destiny is there troying you, you fight against, it that is your greatness, whether you
get this or not is the question, you fight, you fight against that which pulls your down that is what
we call heorism a heroic mind wont take things for granted. That is the vedantic teaching. Lion like
attitude, fearless attitude, swamiji Vivekananda often referred to this, dont be fleeting helpless like
sheep that is not your nature you are lion free eternal immortal. That is the vedantic teaching to all
humanity.

Verse 337:




for one who is attached to body etc there is no liberation for a
liberated man there is the absence of identification with his body etc for
the sleeping man there is never the waking state nor for the waking man
sleep or dream these two being contradictory in nature

There is no liberation for the one who is attached to the body etc., and the liberated person has no
identification with the body etc. One who is sleep is not awake, and one who is awake does not dream,
for these two are opposite in nature.

Spiritual growth the secret (verses 338-347)
Verse 338:


inside outside his own Self in the unmoving and the moving things
knowing as the Self as the Substratum observing
Page 301

renouncing all superimpositions as the Absolute as the Infinite Self he
who remains he is liberated one

That person alone is liberated, who, knowing the Self as Knowledge only, as the substratum of all
that is moving and unmovingboth external and internalrenounces all superimpositions and
remains as the Absolute and the Infinite Self.

Verse 339:



the recognition of all (the universe) to be the Self (is)the means of release
from bondage than the recognition of all (the universe) as the Self no greater,
higher there is anything when the perceptible (world) is excluded
(negated) is realised this all being the self his (meditator's)
through steadfastness in the Eternal Self

To recognise the entire universe to be the Self is the means to complete liberation from bondage. There
is nothing higher than realizing that one is the Self of all. One realizes this state by negating the
perceptible world through being continuously established in the eternal Self.

Verse 340:



of the perceptible world non-apprehension how indeed is possible
one who remains identified with the physical body whose mind
is attached to the experience of the external objects

who performs various acts for

those ends by those who have renounced all kinds of 'duties' (dharma)
Page 302

actions, and sense objects who are ever-established in the eternal Self
the knowers or seers of Truth i.e. Sages should be practiced in the mind
desirous of eternal Bliss carefully

How is the non-apprehension of the perceptible world possible for one who remains identified with the
physical body, whose mind is attached to the enjoyment of external-objects and who performs various
acts for that end? This should be carefully practised by the seers of truth, desiours of eternal bliss, who
have renounced all kinds of duties, actions, and sense objects, and who are ever established in the
eternal Self.

Verse 341:



for realizing that all (the entire universe) is the Self to the Samnyasin
who has listened to the discourses Samadhi (meditation) prescribes this
"he who is calm, self-controlled etc" the Sruti i.e. The Upanishads

For the renunciant who has listened to the discourses upon the scriptures and who has cultivated
calmness, self-control etc., the Sruti prescribes samadhi for realizing that all is the Self.
(sarvaatmasiddhaye)


Verse 342:



of the ego that has grown strong destruction to do is not possib
suddenly even by the wise-man those Nirvikalpa(non-dual) by
name who have become perfectly calm through samadhi except them
effects of countless births indeed s (desires)

Page 303

Even the wise find it impossible to suddenly destroy the ego, once it has become strong, except by those
who have become perfectly calm through non-dual absorption (nirvikalpa samadhi). Indeed desires*
are the effects of innumerable births.

*Desires (s) here specifically refer to the residual, subtle impressions that are the effects of
countless previous lives.

Verse 343:



with egoistic idea alone (with) the deluding connecting

through the aid of the 'veiling-power' the 'projecting power' the man
distracts through the attributed (effects) of that (agitation)

The projecting power, through the aid of the veiling power confuses a person with storms of egoistic
ideas and distracts him through the attributes of that agitation.

Verse 344:



victory over the 'projecting-power' extremely difficult to achieve
perfectly without remainder in the absence of the elimination of the
'veiling-power' between the seer and the seen like milk from water (is
seperated) clearly when the discrimination (is done) perishes that veiling
over the Atman and naturally undoubtedly there is
free from obstacles oscillation no then if

due to the
false sense-objects

Page 304

It is extremely difficult to conquer the projecting-power unless the veiling power is perfectly rooted
out. And that covering over the Self naturally vanishes when the seer and the seen are distinguished
clearly like milk and water. But the victory is undoubtedly complete, and it becomes free from all
obstacles, when there is no resting of the mind in the false sense-objects.

Verse 345:



perfect discrimination arising from direct realization
distinguishing the true nature of the 'Seer' from that of the 'seen' snaps

created or caused by Maya the bond of delusion from which for

him who is liberated again there is no

transmigration

Perfect discrimination arising from direct realization distinguishes the true nature of the seer from
the seen and snaps the bonds of delusion caused by maya*. There is no more transmigration for one
who is liberated from this.

*Maya is the device by which Advaita explains how One Reality appears as many. In simple words,
maya means illusion. It is considered as beginngless (anadi) and acts through two powersveiling
power (avarana shakti) and projecting power (vikshepa shakti). Sankara did not diffentiate between
maya and avidya (nescience or ignorance) since both, in effect, tantamount to mistaking one thing
for another. In his Brahmasutra Bhasya, he regards the mutual superimposition (adhyasa) of subject
and object, the seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical
error, we perceive the One (Self-Brahman) as the maniforld world. Even though maya/avidya is
ultimately unreal (mithya), its still plays an important role in explaining the familiar world of
variety.

Verse 346:



Page 305

(of) the identity of the Supreme with the lower(jiva) the fire of knowledge
burns,consumes the thick forest of ignorance verily entirely is
it possible again for transmigration seed the "State of Oneness" or
non-duality who has gained (realised) for him

The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of
ignorance. For one who has realised the state of non-duality, is there any seed left for future
transmigration?

Verse 347:



of the veiling

elimination takes place indeed when

Reality is fully experienced the destruction of illusory knowledge

the cessation of misery brought about by false projection

The veil that hides Truth gets lifted, indeed, when Reality is fully experienced. Soon follows the
destruction of illusory knowledge and the cessation of misery brought about by false projection.

Cause-effect false (verses 348-352)

Verse 348:



this (group of) three is observed in the case of the rope when
its true nature is apprehended hence the true nature of Truth should be
known for liberation from bondage by the wise man

These three(Seer, seen, and seeing) are observed in the rope when its real nature is fully apprehended.
Hence the wise person should know the true nature of things for the sake of liberation from bondage.





Page 306

Verse 349:



a piece of iron through contact with fire just as through the
immanence of Reality in the form of the knower etc (and known) manifests
the intellect its (intellect's) effects these two since

unreal are
observed in delusion, dream and imagination

Just as a piece of iron through contact with fire manifests as fire, the intellect manifests itself as the
knower and the known through the immanence of Brahman. These two---the effects of the intellect---
are observed to be unreal as in delusion, dream, and imagination.

Verse 350:



therefore, so too modifications

of Prakriti beginning from the ego

down the gross body sense-objects And all every moment
being subject to change indeed of these unreality the Atman but at
any time otherwise i.e. The Atman remains the same
So too, the modifications of Nature, from the ego down to the gross body and all the sense-objects, are
also unreal. They are unreal, indeed, because they are subject to change every moment. But the Self
never changes.

Then comes here one wonderful subject what is in verse 49 in this book, among the
questions, says

Page 307



That was the question of the disciple given in verse 49. What is this bondage? What is this
liberation? What is the self? What is the not self? What is the supreme self? All this was asked,one by
one answers have been given. So in this verse, verse 351 shankara answers, the guru answers, by
saying

Verse 351:



Eternal Non-dual unbroken Knowledge of one form the
Witness of the intellect etc. distinct from the gross and the subtle
which is the implied meaning of the term 'I' subjective the
embodiment of eternal Bliss the Supreme Self

The Supreme Self is eternal, non-dual, one, indivisible, pure consciousness, the witness of the Intellect
etc., other than the Real and the unreal, indicated by the term I, the inmost self, and the
embodiment of eternal Bliss.

This is the , the one who is a infinite mass of pure consciousness,pure
bliss, that is the , , eternal nondual
indivisible consciousness one and uniform, without any foreign matter in it. that is the
, who is the witness of all the operations of the mind and the senses,
or sense organs indiriyaas everything is watched by one that is called Brahman
, in the swetaashwatara Upanishad mentioned there, the lord
inside is the , principle of intelligence alone, free from all tamas and other quality
similarly here, is a beautiful expression. What ever the buddhi does is known to the
he watches, whatever you do, in any moment of time he is ever awake. Thats why in the early
Vedas you find, two people are conspiring to do some evil. They look around and find nobody. Only
we two are there. Poor fellows they do not know god Varuna is watching them. Now in the physical
Page 308

language we can say what ever you do in any secret place is known to the sun. the suns emisseries,
radiation they reach every nuke and corner called the witness of the day, witness of the
night sun is always there, he knows what is being done, here it is the spriritual consciousness behind
the sun behind all the stellar systems, behind man behind nature, that is in you and
me, it appears as a witness of mind and its operation. free from cause and effect
relation, beyond cause and effect, within cause and effect it is finite, beyond cause and effect is
infinite it is absolute, therefore beyond cause and effect. it is the essential
meaning of that wonderful word which is use everyday I, I, I, the word called its
intended meaning its subtle meaning, is the infinite atman. That is what in the old testimen you
find, you saw some fire, you saw some sound, what is this. Then a voice I am speaking to you, that is
the nature of I am, tell the people I am has sent you is what the god said, eternal I am. That is the
supreme being in you, in me, behind the little I the eternal I, Iam I am that is the language here.
One is the obvious meaning I am Mr. so and so, what is real intended meaning,
I am the atman, , that is the real I. there are two I, one is the little I the
other is the infinite I. like the two birds of the same tree, like the Upanishad said,

One is the infinite I that other is You and I weeping, vailing the other one absolutely free, and we are
essentially one, we dont know this truth we are held up by this body mind complex, when we detach
from this, then we realize, Oh that is the nature, then all sorrows go delusions go the
delusions go you become him, one with him he alone is true, that is the , ,
two birds, same tree, body is the tree, both are here, when I weep and vail and all that it is this little I
the infinite one, absolutely free, this is the beautiful combination this human life. Mahabharata puts
it very nicely

|

Within this human body are established both death and immortality, what a beautiful statement.
Body changes, the mind also changes, you see lot of change, constant death you can see going on in
the body and yet there is also an immortal dimension, hidden within this human system,

, in this human body , is established. Then

, by pursuit
of delusion you get only mortality,

, by pursuit of truth you get the immortal.

That is the real teaching of sanatana dharma, both freedom and necessity both are there in human
being. Sometimes we feel we are free, sometimes we feel a big wall in front of us and cross it, and we
are combination of freedom and necessity. Animals are only necessity, determination nature
determines everything in our case also nature is very powerful determining things but a little
element of freedom has come I can chose, I can chose between this and that then only I become a subject
of moral judgement if I am entirely under the control of nature you cannot complain when I do
wrong, how can I do, I am part of nature, but in the case of man he is a part of nature, but there is
another nature that is slowly manifesting in him, that is the moral nature, the spiritual nature, you
can choose, no animal can choose, and when you can choose, why did you choose wrong thing,
therefore you are subject to moral sensure, moral praise. Both are possible in case of a man our will is
free to that extent. Therefore we can be moral or immoral. Animals never go away from what is their
Page 309

due life, they cannot commit mistake. We say, animal never overeats, man alone overeats, because he
has freedom. In zoology when you study behavior of animals you just put a mixture of iodine salt etc
in the water and an animal is taking it as soon as it has taken enough what the body needs it stops
drinking, it will not drip one sip more, the whole mechanism makes it drink only that much. Man
goes on drinking it doesnt care for mechanism because he is free, because he is free he is in trouble he
commits blunder but he alone can become free, he alone can go beyond all this. So dont fear that you
make mistakes. Freedom means mistake, no freedom, no mistake dont fear to make mistakes.

In one talk given in America swamiji referred to this, dont fear making mistakes in this battlefield
of life the dust of mistakes must be rised but be thin skin as not to be able to bear them let him get out
of the ranks he has no right to be in this battlefield you are going in the battlefield dust is coming, I
am full of trouble this dust is troubling me then go and stay with your grand mother, why did you
come to this battlefield, that is the nature of that talk. You commit mistakes, you overcome it.
yesterday you commited mistake tomorrow you will be free. A child tries to raise up, falls down so
many times one day he becomes a big runner, out of those mistakes only he could do it, and so we
must learn to live with the mistake try to correct them there you exercise your freedom dont continue
to do mistake, that means we have lost our freedom we have become subject to that particular pressure,
of our psyche but we commit a mistake, you realize it, so I shall get out of it, then you exercise your
freedom so in that great talk swamiji said in this battlefield of life, the dust of mistakes must be
raised but he who is so thin skinned as not to be able to bear them let him get out of the rang what a
language it is, meant for heros. Heros do commit mistake but they also throw away all mistakes and
become saintly so in our great teachers, there is no condemnation of man recourse of commited
mistake but effort must be there to overcome to struggle. Dr. Radhakrishnan among his so many
beautiful utterances has uttered one beautiful sentence, it is said, every sinner has a future as every
saint has a past. Todays saint was not a saint all the time we have somany mistakes then finally
he became a saint, so a sinner commits a blunder, let him not be depressed, well I shall overcome it,
that is the positive message Vedanta gives, no condemnation for doing something wrong, doing sin
greatest teachers never condemn for human weaknesses they know that this man will overcome it, he
has the organic capacity. Thats why the great divine personality Jesus when a women was taken to
adultery and the priest brought her, the women must be stoned to death that is the law they said Jesus
has compassion, he never looked at human beings as the priests do, so he first said he who has not
committed a sin let him draw the first stone, then they started looking around everybody has
commited some sin or the other and jesus started writing with him toe on the sand below, looking like
this after sometime one by one they left, then he looked up asked that women where are your accusers
so they have all gone away they did not accuse you, NO!, neither do I accuse you go and sin no more
he said, she becomes a great saint later on. one touch of great soul just go and sin no more, it is not
mere words there is power behind the word, Jesus had that power others do not have the power.

In our Narada Bhakti Sutra will say an average saint doesnt have that power but the incarnation
has that power just to take away the evils of man so in the Narada Bhakti Sutra it is said

if you get the grace of a great teacher, great saint, you can be saved. But you get
an atom of grace of the divine then everything is saved for you, atom of grace, and for the
incarnation and god himself is concerned for other cases more and more is needed there, so that is the
difference between the two. So this idea, of compassion, the greater the teacher, the more will be the
compassion in the heart, the lesser the person more he will be writing in the notebook all the wickness
you have done and I have got a big list in my hand. God is a magistrate to many people, always with
Page 310

the list of mistakes so we afraid to go before that magistrate called God. But god is love, he is not
taking list of my mistakes, he is like a mother, a mother doesnt count the mistakes of the child. So
in india, god was called a mother because, of this infinite compassion, infinite grace that is the
mother. This very shankaracharya has sung beautiful hymns to the glory of this divine mother, one
of them is known as asking for the forgivingness of the divine mother, for
whatever crime or sin we have committed, there is says there,

Oh Mother, I have been doing repeated crimes and sins but you have not forsaken me you are a
mother, a mother will not forsake a child even though he is dirty he wants to sit on the lap of the
mother he wont trust him away that is my nature, so I am before you, I know all my sins will go this
very shankara writes those beautiful hymns as well, so we have to realize this truth.
That is our true nature the real
I is that infinite atman, I am that little I, that is the paramatman the
supreme self, hidden in all of us .

Verse 352:



thus the wise-man discriminating between the Real and the unreal
establishing Truth by the insight of his knowledge realising
his own Self the unbroken, undifferentiated Knowledge from them
freed himself becomes

Thus the wise person, discriminating between the Real and the unreal, determining the Truth by the
insight of his knowledge and realising his own Self to be indivisible Knowledge, becomes free and
attains peace by himself.

Samadhi its nature (verses 353-371)

Verse 353:



Page 311

of the heart's 'knots of ignorance' complete destruction then

by the one-pointed Samadhi when Non-dual the vision of
the Self
When the non-dual Self is realized in nirvikalpa samadhi* , the hearts knot of ignorance** is
completely destroyed.

* Nirvikalpa Samadhi is attained by means of one-point absorption of the mental activity
(cittavtti) in the Self in such a way that the distinctions (vikalpas) of the tripartite process (triputi)
of knower, known, and knowing get dissolved.

**Hearts knot of ignorance: Hindu scriptures speak about chid-jadd-granthi, the knot between the
sentient, the conscious (Self) and the insentient, the inert (body). Due to ignorance about our
essential nature, we take the ever-luminous Self to be the insentient body. This knot is not real
thank God, otherwise there will be no way out! It is only imaginary; however, due to timeless
samskaaraas (tendencies gathered over countless lives), this knot has become very strong and unties
with great difficulty.

Says Goswami Tulsidaas:
Jadd-chetan granthi par jaaee,
yadpi mrisha chuutat kathinaaee.
The knot between the conscious (Self) and the inert (body) has come about. Although unreal, it
unties with great difficulty.
Two important verses from Gaudapadas Karika on Mandukyopanisad explain the alchemy of
untying this knot:
Bidhtey hridyey granthi cheedantey sarva sanshaya,
Ksheeyante chasyey karmaani tasmin drsishtey pravarae. (II.2.viii)
When a person realizes Him in both the high and the low, the knots of heart are rent asunder, doubts
dispelled, and all karmas exhausted!
Anaadi mayaya supto yada jeevah prabhudhaytey;
Ajamm, anidaramm, asvapannamm, advaitamm bhudhaytey tada." (I.7. xvi)
When the self, sleeping under the influence of beginningless Maya is awakened, it then realizes itself
as free from sleep and dream, and as the Birthless and the Non-dual!


Verse 354:


Page 312

you I this thus this imagination due to the defects of the intellect
is fancied in the Supreme Self in the Non-dual the Attributeless
when the Truth is realised in Samadhi his(seeker's) all concepts
dissolution attain

by the discrimination of the Truth of the thing

You, I, This--- these concepts are imagined in the Supreme Self, which is attributeless and non-
dual, due to the inherent defects of the intellect. When the real nature of Brahman is realised in one-
pointed absorption (samadhi), all these concepts are dissolved.

Verse 355:



serene self-controlled perfectly withdrawn (from objects)
steadfast in forbearance

practising meditation always comtemplates

the seeker his own the nature of being the Self of all by this
rising from the blindness of ignorance very well destroying
imaginations

as Brahman lives blissfully actionless

free from duality or oscillations of the mind

Serene, self-controlled, withdrawn from sense-objects, steadfast in in forebearance, practicing one-
pointed absorption, the seeker experiences his Self as the Self of all. Destroying, by these means, all
imaginations born of the darkness of ignorance, the seeker lives blissfully as Brahman, free from
(egocentric) actions and all imaginations.

That great soul lives with the constant awareness of Brahman

it lives in
happiness the constant awareness of Brahman without any external activity prompted by
outgoing desire free from all modifications everfree, ever relaxed, ever peaceful is established
in Brahman he has been practicing mind being made peaceful
perfect control of the sensory energy system he has withdrawn the mind from the external
world full of , full of endurance

this is the way he is doing

meaning the mind being detached from the external objects made to dwell on its own focus the
atman

this little man realizes that this infinite nature,

Page 313

he is one with all nature , I am the self in all I am not an isolated individual I can feel
your pain I can enjoy that joy that you have, this capacity to feel with others the word imagination
your imagination can enter into other people that rich imagination you have, this is a realized
imagination, character can be stiff or resilient. Still characters we have seen plenty billiard balls but
the others high character, he can enter into other people, can help others enter into them this is the
artistic nature of man. Art is the wonderful source of education by art we go beyond this prosake
rigid features of the life, you develop the capacity to enter into each other, just like a beautiful creeper,
it just goes on creeping round the window like that and goes its source itself towards the sunlight that
is the wonderful way the creeper moves, in art we have that capacity. If we cannot find a way straight
I will know how to enter into your heart you may be a closed heart we still enter, this capacity is the
highly spiritual capacity. The capacity to deal with all types of people, wonderful idea, like
Vivekananda said a true leader of men, must have this capacity. He must be all things to all men,
that is the English expression, everybody must feel, this man likes me this man loves me everybody
must feel he is giving himself to everybody. That is real leadership. That comes from high character,
in the case of Nepolian it is there, every soldier felt this man loves me this man treats me as
everything, everybody felt it. They gave everything to nepolian. So people have even in the worldly
life, such character, charismatic character means that. That his feeling, he is attacted, everybody is
attaracted like that, that kind of quality comes when you have a little spiritual development, this is
the wonderful idea, artistic not prosay not this kind of rigid postures of mind and body. This is
possible by this realization. I feel one with you. a leader may exploit everybody for his
own glory then throw them all away later on such leaders are there, other leaders they take all this love
from people return it back 10 folds for their own welfare. That is the type of leadership mentioned here.
The other is exploitative. This is enhancing life around. Great spiritual teachers belong to this
category I am one with all, your suffering I can feelI have got a





















Page 314

Volume 20:
I have got the Radar system in me, that is how you develop spirituality. Infinite love and compassion.
through this all these s this kind of false vision
we have we abolish all it, this ignorance, this delusion, we destroy

he lives peacefully absolutely relaxed as the infinite brahman one with all I need not dress up when a
visitor comes, I am his friend. When you are at home the wife the husband the children, a child is
coming to see me, let me get dressed up. We dont say so. Because we are one there, but a visitor has
come stranger, let me dress up, we say like that. Here the is there, so you are always free,
always natural from any people always free; that is the state of mind high development of
spirituality universality of sympathy, universality of vision, coming from universality of being
that is called s . Great leaders of this nature are the great saviours of the world; leaders will
exploit all of you, just to make his own power what you find very often in politics that leadership is
very very poor this is the real leadership of men and women. Gandhiji had this quality, he will take
everybody squeeze every one of them for their own good. Not for making himself fatter and fatter.
That is the greatness of true leadership that is expressed here , a SriKrishna has that
we know he was one with all he could enhance the life of all that is why he dominates
indian culture. Every section in India is fascinated by Lord Krishna for children, women,
politicians, intellectuals, saints, all are attracted by that single personality namely Sri Krishna.

Verse 356:



are senene those who having merged the external (world) the ear etc.,
i.e. The sense-organs the mind the very ego itself in the Self which is
Knowledge Absolute they alone are free from the bondages of becoming
(birth and death) not others but who blabber their indirect knowledge

They alone are free from the bonds of becoming who, having attained one-pointed absorption
(samadhi), merge the objective world, the sense-organs, the mind, nay, the very ego, in the Self as
pure Consciousness; and not those who merely blabber about their indirect Knowledge.




Page 315

Verse 357:



through the many conditioning or limiting adjuncts the Self Itself is
diversified and when the conditionings are dissolved (negated) Itself
one without differences hence of the conditionings for the dissolution
the wise person must devote always to the practice of Nirvikalpa
Samadhi, distinctionless one-pointed absorption

By association with conditioning adjuncts, the many, a person is apt to think of the Self as full of
diversity; but my removing these one gains ones own Immutable Self. Hence, until the dissolution of
conditionings, let the wise person remain devoted to the practice of Nirvikalpa Samadhi.


Verse 358:



to the Real atached man gains, becomes the Reality indeed
through single-pointed devotion the 'worm' upon the wasp contemplating
to become a wasp becomes fit, is transformed

One devoted to the Real becomes the Real through single-pointed devotion, just as the worm
exclusively thinking upon the wasp (bhramara), becomes itself the wasp.










Page 316

Verse 359:




attachment to all other activities renouncing the worm thinking
just as the wasp verily the wasp-nature gains so too alone a
Yogi upon the nature of Supreme Self meditating attains Itself
through one-pointed devotion

Just as the worm, giving up all other activities and thinking intently upon the wasp metamorphoses
into that wasp, so too, a yogi meditating on Reality as the Supreme Self, enters into It through one-
pointed devotion to It.

Verse 360:



extremely subtle the Real Nature of Paramaatman or Supreme Self not
by the coarse vision of mind to perceive, to reach deserves, is possible
through Samadhi extreme by an extraordinary subtlety of the mind
should be known by the noble ones who possess extremely pure intellect

The Real Nature of Supreme Self is extremely subtle and cannot be peceived by the coarse vision of the
outward-bound mind. It is accessible to noble ones with extremely pure intellects, through samadhi,
brought about by extraordinarily subtle mind.




Page 317

Verse 361:



just as gold by thorough heating in fire giving up impurities
its own lustre

gains so too the mind the impurities of

Sattva, Rajas and Tamas by meditation shedding attains the Reality

Just as gold, by thorough heating in fire, gives up its impurities and gains its own lustre, so too, the
mind through meditation, sheds its impurities of Sattva, Rajas and Tamas and attains the nature of
Brahman.

Guna is a technical term of Sankhya philosophy also used in the same sense by the Vedanta. Prakrti
or Nature is constituted of three Gunas: Sattva (equilibrium or purity), Rajas (attraction or
activity), and Tamas (inertia). Prakrti is the three Gunas, not that she has them. Guna is wrongly
translated as quality; it is substance as well as quality, matter, and force. Where ever there is name
and form, there is Guna. Guna also means a rope, that which binds. (Swarupananda, 1996, pp. 55-
56)

While it is understandable that one has to shed the taint of rajas and tamas gunas, it may not be
clear at first why one has to give up sattvas which signify purity. To get a clarity on this point, lets
consult the Bhagavad Gita. Early on, in verse 45 of chapter 2, Sri Krishna has explained to Arjuna
that Vedas deal with the subject of the triad of gunas (traegunyah vishya Veda) and has urged him
to stay free from the pairs of opposites (nirdvandav) and the triad of the gunas: nistraigunyah
bhava, Arjuna. The following seems to be clearest expression of the role of gunas, as enunciated in the
Bhagavad Gita:

When the seer beholds no agent other than the gunas and realizes THAT which is beyond these gunas,
he attains to My Being (BG 14.19). Sankaras comment: Seeing all is Vasudeva (Vasudeva
sarvam-itiBG 7.19), he attains My status. Or else, transcending the three Gunas (Gunateeta), he
attains immortality, the Supreme Bliss, Liberation while living. (BG 14.20)








Page 318

Verse 362:




by constant practice that thus purified mind with
Brahman merges when then Samadhi without any duality
by itself leading to the experience of the Bliss of Non-dual Brahman

Thus purified by constant practice when the mind merges with Brahman, then Samadhi passes from
the Savikalpa* to the Nirvikalpa stage, leading directly to the experience of the Bliss of Brahman, the
Non-dual.

*Savikalpa samadhi is absorption with conceptual distinctions of knower, known and knowing in
tact. In nirvikalpa samadhi, these distinctions melt away.

By this constant practive of spiritual live as elucidated in these various verses constantly
constant practice, what happens to you? mind becomes ripe, what
happens then it just merges dissolves in brahman this mind gets dissolved in
brahman later on in one example he says, a hail storm fell on the sea so many beautiful round ice
pieces strom brought down for a second they kept their identity in the ocean within a short time they
got melted away into the ocean so also this mind falls into the ocean of brahman keeps its identity
for a little while then becomes melted into that brahman, the mind was brahman, taken out of
brahman, retained identity for sometime it is going back once again
when it just dissolved in brahman then that is called the mind has got dissolved in
brahman, that is called . What kind of without any without
any modification completely transcendental , that is the state man attains for himself
this gives you that infinite bliss, of nondual experience,
that is how Shankara describes the final state of man realizing this universal dimension.
The particular realizing the universal dimension. How could be do so because he is truly universal
only he doesnt know it. if the particular, separate has been your real nature you can never overcome
it. what is your real nature remains your real nature. A fire is hot that is its nature he cannot
become cold water is cold it cannot become hot unless fire is added to it. but in the case of a man if I
am a bound creature, I must always remain a bound creature, a thing cannot give up its own nature,
this Shankaracharya says that. no thing in this world can give up its nature.
But in this case if you realize brahman what does it show, that was your nature, you didnt know the
Page 319

truth now you realize, yes I have discovered my true form till now I was deluded into thinking I am
this and that, it is in that delusion we do all the evil all crime, all kind of delinquency all this come
from a deluded state, in a clear mind we will never do it, therefore he says this is the truth of the man
this this thing has melted into the brahman itself. Now in this there are three steps
and Vedanta always puts the greatest emphasis on the first and then two and
three. You hear about truth then you think about it, then you meditate deeply on it. these are the three
. The second one is always better than the first, third is better than the second.
Apart from the three, the fourth item namely you experience the truth nothing can compare
with this what is compared to what is compared to what is
compared to . is everything so he says verse 364.

Verse 363:



by this Samadhi of the knots of all desires destruction
end of all actions within and without everywhere indeed
always manifestation of one's Real Nature spontaneously takes place

By this (nirvikalpa) samadhi, knots of all residual impressions (s) get destroyed. All actions
come to an end. Ones Real Nature (swarupa) manifests spontaneously and effortlessly, forever,
everywhere and always, within and without.

Verse 364:



to "listening" hundred times superior should be considered "reflection"
to "reflection" and "meditation" a hundred thousand times superior
infinitely (more sacred) (is) the Nirvikalpaka Samadhi

Page 320

Reflection should be considered a hundred times superior to mere listening; sustainedmeditation a
hundred thousand times superior to reflection; but the value of nirvikalpa samadhi is infinetely
superior to all.

100 times superior to hearing is thinking. When I speak to
students I say every study that you make one unit, you must have 10 units of thinking added to it.
then you get best out of that study. 10 unit of thinking to one unit of learning. Then comes
deep meditation of the subject. What is that , is
very ordinary one lakh is one the energy of that that means you have gone
deep into the subject. You are able to understand the subtelity of the subject from within, is
from outside is deep then what is finally this experience is
infinite in dimension. That is 100, this is one lakh, this is infinite. No comparison, experience is
tremendous. In the early slokas you saw, full moon I rising on the eastern sky, you are sitting in the
room, somebody tells you, come and see and enjoy the beautiful moon you are satisfied taking a
picture of a moon and enjoying it there, what is that picture compared to the real moon here. Get out
and see for yourself, that is the sloka you read beginning of this book,

who is that man who is learned who will give up
reality and enjoy only unrealities nothingness, emptiness. Who he ever do it?
when the full moon is rising in the eastern sky glory, beauty
everything is there, he says I will enjoy a picture of a moon what a fool you must be come and see
this real thing that is experience, this is secondary that is first.

The difference between hearing, merely reading, and experiencing is tremendous, the tremendous
scalf is there. That was borne in upon me from one experience, 1940 war was preparing all over the
world, the german war has already started in Europe in 1939, so I said modern war, so many new
armaments have come let me study something about it, at that time a book was published, modern
armaments, I purchased that book I made a through study, those days aeroplanes were coming into
use in the war sky bombing is there, then parachute jumping is there, so many things are there,
various armaments are manufactured, that book give us a clear description modern armaments, I
read it, then I told myself, now I know all about modern war I say then a year later, 1941, December
23
rd
the first bombing of Rangoon took place, from japan, 7 bombs fell in our own hospital everywhere
fire, so many people died, I also looked up from the stair case, and the top of the building what is
going on. then I asked myself, you read so much about war, you are now experiencing war what is the
connection between the two, there is no connection. This is nothing compared to that. This experience
is terrible. What is all this reading, shankaras saying, he says you read about religion, you read
about brahman and read about this read about that but one little experience, everything becomes
nothing compared to that little experience.

infinite is the energy of the experience therefore he refers to
that particular experience, .


Page 321

Verse 365:




by Nirvikalpa Samadhi clearly the true nature of Brahman
is known

definitely never otherwise by the unsteadiness of

the mind mixed with other perceptions apt to become

By nirvikalpa samadhi, the true nature of Brahman is clearly and definitely realized, never
otherwise; for the mind being unsteady, is apt to get mixed with other modifications.

Verse 366:




therefore drown (the mind) being one who has controlled the senses
always peaceful in mind in the inmost Self destroy
darkness by the beginningless ignorance

created by realising
your identity with the Reality

Therefore, with a serene mind and the senses controlled, ever concentrating on inmost Self and
realizing your identity with That Reality, destroy the darkness of beginningless ignorance.

Then comes a wonderful teaching for all of us in India, that is the verse 367.





Page 322

Verse 367:



of yoga the first gate way control of speech non-acceptance of
possessions freedom from expectations and freedom from activity and always
living in a retired mood

The first doorways to Yoga consists of: (1) control of speech, (2) non-accumulation of possessions, (3)
freedom from expectations, (4) freedom from activity and (5) living always in (inner) solitude.

That is the sloka here, the first doorway to yoga is control of speech, speak less, think more its a
lesson meant for all of us in India. We are the most talkive nation in the world. Everywhere talking,
whether it is market or temple or Kacheri everywhere, we are talking all the time, that is the
characteristic as people it has to change completely, by too much talking, the mind gets disturbed,
concentration suffers, cheapness comes to thinking by less talking we become deeper people. That is
the one lesion shankara wants to drive it to the very first doorway. Before you sit in
meditation and prayer, before you read religious books learn to control your tongue. Dont lash it out
here and there, even from practical point of view this tongue of India has been the greatest enemy of
human happiness, family happiness, family welfare. One lash of the tongue, you can break the whole
family. And we have always lashed out tongue to destroy peace in families. Now the time has come,
control this tongue, whenever it utters it utters a word of blessing a word of good to the people that is
yoga. Begin with a tongue control, speech control as we call it. Speak when there is something
worthwhile to speak otherwise keep quite. Keep silent. Manu has said in manusmruti,
after speech purify by truth , means truth, means
purification means speak means whatever is to be spoken, before you utter a speech wash it
in truth, purify it in truth that is the first utterance out of which science comes, science cannot come
unless our speech is purified by truth. Because we are in search of truth. Not some fancy utterance
. Then what ever actions you do whatever behavior you express let
it be purified by thought, thoughtful behavior, thoughtful dealing with other people, there will be no
need for regret afterwards so apurity it by thinking and thought then behave then react to
external situation that is the beautiful idea these are all so much
of wisdom compressed in a little saying.

Swami Brahmananda one of the important disciples of Sri RamaKrishna he used to tell our swamis
and householder devotees, when you write a letter to somebody, that man has written something that
excited you, made you angry, I shall give it tit for tat I will write a strong letter, you write a letter,
then he said, keep it under the pillow for 3 days then you post it, you would have brought it down
cooler and cooler by that time. Dont write straight away and post, 3 days you keep it, you will see
things in perspective by that time, at that time you have done worng and you have to suffer
Page 323

consequences, regress will come to you, dont do it. these are all beautiful advices to bring peace.
Society family and to invidual concern. So when this country will learn
this first lesson we shall speak less feel more, work more, what energy will come, for transforming the
human situation. So much of taking, secretariat you go, constantly talking, nobody works only
talking, factories you go, talking, in no country workers will talk during working, its the time to
work dont disturb me that is the attitude. This is time you come let us have a little gossip we want to
gossip all the time, the most gossiping nation men do plenty, women do a little more, that is all we
have done all this time. Now the time has come to listen to this, we must train our mind, where do you
start training of the mind, speech, is the doorway to the training of the mind, yoga means training
of the mind. Start training the mind my training the speech utter whatever is worthwhile after
thought and gently utter it, its the beautiful teaching, this is not merely for spiritual life, everyday
life is spiritual life in any human communication spirituality is involved. We want a happy human
relation spirituality is involved dont take spirituality as something magical and mystical, it is an
enrichment of man in the inter human siting. Your behavior becomes very beautiful you are able to
track people, you are able to establish happy relationship with people thats why spirituality is a wider
term than religion. Religion means a creed, a top mass a spiritual, this is spiritual lfie, your inner
life is rich what ever you touch brings happiness there, every word brings cheer and happiness to
others, all this is a product of spiritual change in you, you start it with this first change, control of
speech. I fully believe the energy of nation highly displined will go up 10 folds when we start this
kind of discipline of the whole nation. A silent nation. I went to Kanyakumari temple, such a
wonderful temple the amount of noise I heard there even the market was more quiet than the temple,
fortunately the temple adhikari, the officer was there, I told him, what is this we must do something
in this what shall I do, I told him post people here and there, for one year continuous education of people
who come to the temple, as you step into the temple keep quiet be silent, let go speak you listen, dont
lecture to god here, that is one lesson we have to learn. He said I shall do, I was very happy, he said for
one year I told him, engage 3 or four people soon as people come to temple from villages, towns,
constantly talking on everything under the sun, in front of the divine mother, you spoil the whole
beauty atmosphere of that great temple, that must go, through this control of speech. So that the
mind become indrawn speech is stuck thinking proceeds, more creative mind, to get something from
the atmosphere of that temple. To give something to that atmosphere, enriching it by your own
behavior, then we shall transform our spiritual life, and our social collective life as well.
after that comes control of desire, the same thing control of craving
capacity to enjoy aloneness whenever you are alone dont restive, its a great occasion for
you to enrich yourself, there is difference between aloneness and loneliness, loneliness means being
alone, aloneness is the joy of being alone, whenever occasions come to be alone welcome it, it is
beautiful it is all alone, you are never alone, atman is ever with you how many deep things you can
do . The zen Buddhism in Japan has educated all people in some of these virtues,
silence, Japanese are very silent they work very hard including girls, no talk if there is no work they
take leave and go, there is so much of self control. Once I spoke in Zurumi, in womens college near
Tokyo, 1000 girls sitting in front of me on the floor tucking their legs backwards. 3000 girls are in
the class room, I was speaking, my speech was translated into Japanese, sentence by sentence I was
marking one thing such attention these girls, always looking at the speaker listening not looking
here and there as we do, when we sit and hear a lecture, a bird comes, everybody looks at the bird mind
has gone because there is no control of the mind the bird can take your mind away, the bird is more
powerful than you, you told your mind to hear the lecture then you ask the mind to go there, because
Page 324

we have no control of the mind, it goes thats all everyday I watch it all over india when will the day
come we are attentive, yes it is there, I fix the mind and it is there. If I want it I will change, that is the
great lesson, one hour 20 mts lecture and translation I never saw shaking the body, looking this and
that side, perfectly disciplined body and disciplined mind, that is why the greatest industrial power it
doesnt come by asking a training of the human personality throught out the nation in these virtues
that will transform the nation. The psychic energy available for the good of the nation will be
tremendous. Today that is 1/5
th
our efficieny is 1/5
th
it can be made fully integral in quality, we
have the quality, but they are in question, the famous shipyard there building big ships, 200
thousand tons shipping, the manager came and said, my workers are very capable they can stand
before any other workers in any part of the world but they are all full of trouble, full of distraction
full of politics full of strive nothing good can be done, a little self discipline, the nation will go to the
top. That discipline starts like this, it is not police discipline your own discipline of yourself when the
mind becomes indisciplined the capacity to capture great ideas gets destroyed. Shankara says in the
bhagavat gita commentary in the 4
th
chapter where Krishna said,


First two verses Krishna says to Arjuna this Yoga I taught it to Vivasvaan Manu ikshvaaku etc.
powerful people, dealing with millions of peoples fate they could achieve their work because of the yoga
then this succession from guru to disciple this yoga has been coming down for ages, but to long ages
it became slowly diluted and diluted and became lost , . That very Yoga I am
teaching you Arjuna!. Shankara comments upon it, this very Shankaracharya how was the yoga
lost, then the answer - when the yoga fell into the hands
of weaklings, physically weak and mentally weak and no inner discipline when this yoga fell into
their hands it went on getting diluted, diluted, diluted until it became as I put it like the milk of the
indian market 90% water, and 10% milk that is the religion what you have today. Absolutely weak
not fit for heros even a pandit and a scholar understand religion, as going to Rishikesh and pay 5
rupees to a Panda catch hold of a tail of a cow thinking he will go to heaven. All this religion is there,
this mind has become so weak it cannot understand these great ideas that is to be changed by this
new training and discipline thats what you get in vivekanada literature. This nation can be
transformed from sheep into lion, lion roars and sheep bleats all the time, the lion roar is Vedanta.
Swamiji said in one lecture, let the lion of Vedanta roar, the foxes of fear and pettiness will fly to the
holes a new race of heros will come into the country that is the future before us and here is the great
heoroic teacher Shankarcharya a master mind absolutely fearless full of compassion. When you read
his poems and writings you will see his infinite compassion and the tremendous strength
fearlessness one thing over the length and breadth of india striving like a tremdous lion bringing
peace to all, strength to all fearlessness to all, that is the story of Shankaracharya that is the story of
Vivekananda and today we have got such wonderful great people and we dont become changed why?
We are not able to understake this little training of the mind we are satisfied with magic miracle
some ritual breaking coconut thats all we know, nothing else we know, but that will change when
people understand these things and physical strength will come slowly mental strength will come
both are needed together. Vivekanda said how can a mosquito understand the strength of a lion only
and elephant can understand it we are mosquitos trying to understand the glory of Vedanta, glory
of the Gita, glory of the Upanishads, glory of Vivekananda or shankaracharya, impossible when we
become strong and steady we will be slowly understanding it and throught that understanding we
shall caputure that heroic spirit and start a heroic age in indian history, till now it is not, for the last
Page 325

few centuries this is the age of heros. Vivekananda writes therefore in the letter your country needs
heros, be heros what a wonderful teaching, here is that lesson given by truly heroic minds heros of
thought heros of spirituality we are eternal heros merely killing a few people in a war that doesnt
make for true heorism even Nepolian understood it. Nepolian knew what he achieved is nothing in
compared to what Jesus achieved when he was in St.Helina that prisoner of the british 1815 to 1821, he
was eating his own heart there, completely impressioned by british he had time to think at that time
he made a remark in this world there are two powers and only two the power of the sword and the power
of the spirit these are the two powers in this world always spirit anquish the sword he said. Then he
added, Alexander, Julius Ceaser, and myself we all used the sword and found that big empires all of
them have collapsed, jesus found an empire on love and even today millions are there ready to live for
him and die for him. This admission from a consummate fielder of the sword Nepolian has great
meaning to us, the strength of the spirit is the greatest strength india has lived on the strength of the
spirit not on the strength of the sword and swamiji told our people towards the end of the last century
india will be raised not by the power of the sword but by the power of the spirit. The power of love. That
is how we can raise this country that capacity we shall get by slowly studying these books so that
Shankars commentary - people are all small minded,
without any inner discipline every ordinary we want all magical and mystical things. One man
told me in SriNagar he just wants everything in scientific jargan, I am meditation swamiji but I am
not getting good meditation, what is the matter I asked him, you see my Guru told me that in
meditation you must get 35 thousand cycles in mediation I get only 25 thousand cycle I couldnt
make of head or tail of what is that, whether he understood or not I dont know, 35 thousand cycles,
25 thousand cycles, anyway I took some Tea from him and I went away with my friend. On the way
children were throwing stones on the trees this happened in 1945/46, a big beehive was disturbed and
bees started running here and there, we wer carelessly going my and my friend two bees came and
given a sting to me and to my friend we just throw it away thinking everything is ok but in one
minute swelling came tremendous pain came headache came and my friend was telling me swamiji,
now I have 35 thousand cycles now. So such minds what will they understand from the Gita or the
Upanishad or this Gigantic Shankaracharya that will come strength of body strength of mind,
strength of character and we shall get something tremendous, heroic period of indian history will
begin, it is bound to come in this period because we produced such heros like Vivekananda,
Ramakrishna, Gandhiji several others. It will come, today there is a little lure as we say something
like a little lowering of this electric tension, so everything becomes mild you see, nation is like that
just now and so this is how the step of controlling speech is mentioned in the next verse.

Verse 368:



Page 326

living in soltitute to control the sense-organs helpful sense-
control of the mind to control a means by control of mind goes
to dissolution the ego by that the experience of the essence of Bliss
Absolute unbroken of Brahman always for the yogi hence
quietitude (restraint) of mind alone constantly should be practised
carefully for the muni (man of reflection)

Living in solitude helps to control the sense organs; control of the senses serves to control the mind
and by controlling the mind the ego gets dissolved; this gives the Yogi an Absolute Realisation of the
Bliss of Brahman. Hence a sages hould always strive deligently to quieten the mind.

Verse 369.the practice of inwardness, speech and organs go out, learn to be slightly inward a little
we need not become like saints even as a householder a citizen must acertain self control a certain self
discipline, how do you start it, here is the process of meditation which in small ways we can all do an
inwardness. Psychic energy turned inward restrained and then increase in quality and quantity
every energy restrained immeditely increases in quantity. Energy let go there is no quantity at all
swamiji said, a bullet goes out of the gun it traces its own trajectory then it falls on the ground it
doesnt save any energy. Another bullet goes out of the gun on the way it meets and obstracle and a
big impact tremendous energy is created that is why this energy must be disciplined thought this
you will get more energy, and more energy that is the meaning of disciplining human energy by
oneself. Then something great will happen, that technique is mentioned here, from the Kathopanishad
this is entirely adaptation of kathopanishad.

Verse 369:



the Speech restrain in the mind that(mind) restrain in the intellect
the intellect restrain and in the witness of the intellect that and too
in the Infinite Self the Non-dual merging peace Supreme
attain

Restrain speech in the mind and restrain the mind in the intellect; and this again restrain in the
Witness of the intellect and merging that too in the infinite Absolute Self, attain Supreme Peace.

Page 327


, the whole process is mentioned here we make take 1 % of it, 2% or 10% doesnt matter
every percent is adding strength to character control speech then all that energy
of that speech which you are now controlling where shall I put it, put it in yourself. Dont allow it to
get out. that energy which is in you put it in buddhi it can take it, it can contain it, it
can multiply it when it is inside, when the energy of speech is put into the energy of mind, mind is
able to multiply it, the energy of speech and the next time you speak it will be tending speech a word
by which the world will change that capacity is there, a Jesus will say go and sin no more, no more sin
everything gone. Where is that power from within what a tremendous discipline it comes words are
power. What a difference, a Ramakrishna spoke ordinary village words he moves the hearts of
millions today, everyday. A man speaks powerful language oratory you go done forget everything
what he said we do not know, because there is no character behind that speech, there is no spiritual
strength behind that speech so speech which is empty speech which is full of power it is for us to develop
that powerful speech, one word the world starts moving. That world moving figures we have to become.
A teacher a village school master, is appointed to a village school if he has a little of this training the
very day he goes there, the whole ratio of forces in the village will change, he is a powerful force, every
word brings energy to the people this we have forgotten entirely we have devalued ourselves, thats why
we have become absolutely infractious. Wherever we go we create problem and not solve problem that is
our condition just now, let this buddhi in which you have already put the
energy speech, let it be merged in the energy of the the eternal witness of the buddhi
that energy of the take it back again and put into infinite atman that
changeless importal divine reality then you get supreme peace and that is the
way you have words coming from peace. Not from peacelessness. Words coming from a heart which
is disturbed will disturb the world outside words coming from the heart of peace will bring peace to the
world outside. This is what we have to do. Gandhiji struggled in his life to achieve this kind of peace.
So that a word coming out must radiate peace outside. The single forecase of peace is gandhiji in this
modern period. A single person without an army behind him that strength is described in few slokas
later.

Verse 370:



with the conditionings i.e. The body, Pranas, sense-organs,
mind, intellect, etc with whichever

of the thought association that and

that nature of this of yogi

The body, pranas, sense-organs, mind, intellect, etc., whichever of these conditioning adjuncts the
mind gets associated with, the Yogi also gets transformed, as it were, into that.

Page 328

Verse 371:

with the removal of that (association) for a man of reflection completely

the joy of total withdrawal is found the eternal
experience of Being and Bliss.

When the mind is completely detached from everything, the wise person attains perfect cessation and
is seen immersed in the eternal experience of Being and Bliss.

Fully detached Samadhi easy (verses 372-377)

Verse 372:



internal renunciation external renunciation for a man of
dispassion alone is possible, is fit renounces internal and external
attachments man of dispassion but because of his desire to be liberated

Only a detached person is fit for this internal and external renunciation; for only a dispassionate
person, desirous of liberation, readily renounces both internal and external attachments.

Verse 373:



external and for objects attachment similarly internal to the
ego etc a man of dispassion alone is able to give up in Brahman
well established

Only a dispassionate person, thoroughly established in Brahman, can give up external attachment
for objects and internal attachment to the ego, etc.

Page 329

Now comes a beautiful verse, verse 374..

Verse 374:



dispassion and discrimination for a man(aspirant) like that for a bird
two wings understand O wise one you climbing
to the creeper(lata) of liberation which grows, as it were, atop a mansion or bungalow(saudhagra)
without these two not with (the help of just) one possible

Please understand, O wise one, that dispassion and discriminating knowledge in an aspirant are like
the two wings of a bird; unless both are active, no one can take the help of just one and soar to the
pinnacle of the palace of liberation.

Consider and renunciation and spiritual knowledge as two wings of a bird.
These are the two wings, a bird cannot fly on one wing it wants both the
wings, here you want to fly to the highest spiritual realization here are the two wings for it
and there is a beautiful flower just flowering on the top of a crevis you want to take it that is
called freedom, you need to fly towards it. There is no other way and this flight is possible for
man through these two wings and . on that immense
building of or there is a a little creeper you want to take that, you want to take it
fly towards it with the two wings of and , spiritual knowledge and the other is spirit
of dispassion. Then says, towards the end we are coming now, this evening you will be in the presence
of the divine experience of Brahman by a disciple, we are approaching it very close and we shall
experience it today before we park from this 7 day course.









Page 330

Verse 375:



for a man of extreme dispassion samadhi for a man of samadhi
alone steady Realisation, firm knowledge for a man of Truth (Realisation)
alone freedom from bondage for a liberated soul (is) the
experience of Eternal Bliss

A person of extreme dispassion alone experiences samadhi; a man of samadhi alone has steady
Realization; a person who has realised Truth alone is free from bondage and the free person alone
experiences Eternal Bliss.

Verse 376:



than dispassion no greater of happiness generator I find
for a self-controlled man that if clear coupled with Self-
Realisation that which brings about absolute soverignity-within (svarajya) and
without (samrajya) this the gateway permanent to the damsel of
Liberation since you hereafter everywhere

with non-attachment
on the Self which is pure Existence always

fix your mind for your own

welfare

For a self-controlled person, I find no better generator of happiness than dispassion and if that is
coupled with a clear Realization of the Self, it brings about absolute sovereignty, within and without.
And since this is the gateway to the damsel of eternal Liberation, for your own well-being be
dispassionate both within and without--always fixing your mind on the eternal Self.

Page 331

Verse 377:




craving cut asunder for those which are like poison for sense-objects
this very

of death

image giving up

pride of caste,
family and order of life throw away far (selfish) actions in the body etc.
which are unreal renounce identification

fix(your) mind
upon the Self you the Witness are untainted by the mind also
Non-dual Supreme Brahman are that which in reality

Cut asunder your craving for sense-objects which are like poisonit is the very image of death; and
giving up your pride of caste, family and order of life, throw far away all selfish actions. Renounce
your identification with such unreal things as the body and fix your mind upon the Self. For, in
reality you are the Witness, the Brahman, untainted by the mind, Non-dual and Supreme.

Meditation the technique (verses 378-382)

Verse 378:



on Brahman-the point of concentration the mind firmly fixing
the sense-organs in their respective centres restraining
holding the body steady and nor worrying for the maintenance of the body
the identity of Brahman and Atman attaining being one with It and

without a break continuously the Bliss of Brahman drink

in your own Self joyfully which are empty what other things

entirely

Page 332

Fixing the mind firmly on Brahman, the point of concentration, restraining the sense-organs in
their respective centres, holding the body steady and taking no thought for its maintenance,
attaining identity with Brahman and being One with It, continuously drink the Bliss of Brahman
in your own Self. Of what use are other things? They are entirely false, empty!

Verse 379:

All thought of the not-Self having renounced which is evil
productive of misery think of the Self the Bliss Absolute which is
the means for liberation

Having renounced all thought of the not-Self, which is impure and source of of misery, dwell on the
Self, the Bliss Absolute, and the source of liberation.

Verse 380:



this the Self-effulgent Witness of all things in the intellectual
sheath shines eternally point of contemplation making this(Atman)
which is distinct from the unreal

with no other thought as your

own Self meditate

Eternally shines this Atman, the Self-effulgent Witness of everything, ever-manifest in the sheath
of the intellect. Making this Atman, which is distinct from the unreal, the aim of contemplation,
meditate upon It as your own Self, eliminating all other thoughts.

Verse 381:


Page 333

upon This

with a continuous thought(with the one thought of the identity of

Brahman and Atman) with no intervention of any other thought
contemplating,manifesting one should realise It as one's own Self
clearly

Contemplating continuously upon this Atman, with no intervention of any other thought, one must
distinctly realise It as ones own Real Self.

Verse 382:



Here, in This identification

strengthening with the ego etc.

renouncing as one unconcerned for them one must live as if they
(ego etc) were trifles like a broken pot, etc

By strengthening ones identification with this Self and by renouncing all identifications with the
ego etc., one must live with no concern for them, as if they were trivialities like a broken pot or the like.

Continuous attention to the Self (verses 383-396)

Verse 383:



the purified inner organ in one's True Nature restraining, fixing
which is the Witness the Knowledge Absolute gradually
quietude bringing it to the state of fullness one's own Self alone
one must realise thereafter

By fixing the purified inner-organ upon the Self, which is the Witness and Knowledge Absolute and
gradually making it quiet, one should behold the state of fullness of ones own Self.


Page 334

Verse 384:


the body, sense-organs, pranas, mind, ego etc.

which
are the projections of one's ignorance All from conditionings free the
Atman the Indivisible the Infinite like the great endlespace
let one come to see

Free from all limitations like the body, sense-organs, pranas, mind and ego which are projections of
ones ignorance, let one come to realise the Self (Atman), the Indivisible and Infinite, like the great
all-pervading space.

Verse 385:



a pot a pitcher

a barn the eye of a needle space from

hundreds of limitations free one is not many so too alone pure
Supreme (Reality) free from ego etc. one indeed

Having dropped hundreds of its limitations such as a pot, a pitcher, a barn or the eye of a needle, space
is recognized as one and not as many. So too, the Pure Supreme (Brahman) is indeed one, when freed
from the ego and the rest.

Verse 386:



Page 335

beginning from Creator Brahma down to a blade of grass

quite unreal
conditionings therefore Infinite one's own Self one should realise
as one's Self existent

Right from Brahma down to a blade of grass, all conditioning adjuncts (upadhis) are quite unreal.
Therefore, one should realise ones own Self as one and only existent Principle.



Verse 387:



there where by mistake imagined on its discrimination
that(imagined thing) that(substratum) alone never from that different
of the error in the elimination the reality of the falsely perceived
snake the rope similarly the universe is in truth the Atman alone

Where by mistake, something is imagined to exist, there, on right discrimination, the Real itself is
recognised---there being nothing other than it. With the error removed, the falsely perceived snake
vanishes and the rope appears as the truth. So too, the entire universe is, in truth, only the Self.

Verse 388:



the Self Brahma(the creator) the Self Vishnu Self deity Indra
Self Siva Self Universe this entire than the Self other
nothing

The Self is Brahma, the Self is Visnu, the Self is Indra, the Self is Siva--the Self is this entire
universe. Indeed, nothing exists apart from the Self.


Page 336

Verse 389:



within the self and also without the self and the self in
front the Self Itself behind the Self indeed in the south the Self
also in the north so too above Self also below

The Self is within, the Self is without; the Self is in front, the Self is behind; the Self is to the south,
the Self is to the north; so too It is above and below.

Verse 390:



the wave, the surf, the whirlpool, the bubbles etc all in essence
water just as so too Consciousness alone from the body etc. To the ego
this All Consciousness alone homogeneous pure

Just as the wave, the surf, the whirlpool, the bubbles etc., are all in essence nothing but water, so too,
Consciousness alone is everything from the body etc., to the ego. Truly, everything is the
homogenous, pure Consciousness only.









Page 337

Verse 391:




Existence(Brahman) alone this entire the universe known
through speech and mind than Existence(Brahman) other there is nothing
indeed

even beyond the palre of Prakriti which exists

different
what(is)

from mud which is the cause

the pitcher, the jug, the pot, etc

known talks this deluded you I thus due to the wind
of Maya
The entire universe known through speech and mind is nothing but Brahman. There is nothing but
Brahman, which exists even beyond the pale of Prakrti. Can the pitcher, jug, pot, etc., ever be anything
other than the clay of which they are made? Drunk with the wine of illusion (Maya), the deluded
person talks of you and me.

Verse 392:



with many predicates where there is thus nothing else the Sruti
declares absence of duality

in order to remove all false

superimposition

With many predicates, Sruti declares the absence of duality with the phrase, where there is nothing
else etc., in order to remove all false superimpositions.









Page 338

Verse 393:



like the sky untainted absolute limitless without
movement without modifications which has neither an inside or an outside
not different (from the Self) Non-dual oneself is the Supreme
Brahman is there anything to be known

Like the sky, the supreme Brahman is untainted absolute, limitless, motionless and without
modifications; It has neither inside nor an outside; It is One Existence and Non-dual and is ones own
Self. Is there any other thing to be known?

Verse 394:



to be said what is here (on this subject)

more and more

the jiva himself is the Brahman Brahman this Universe expanse verily
the whole Brahman (is) non-dual Sruti "Brahman alone
am I" those who are enlightened who have given up their association with the
outside world very well becoming Brahman they live ever
as the Self which is Consciousness and Bliss this

(is) certain

What is the use of enlarging upon this subject? The individual is nothing but the Brahman only; the
whole expanse of this universe is nothing but Brahman only. Sruti points out Brahman as being
non-dual; and it is an undeniable fact that those who are enlightened, who have established their
identity with Brahman and who have given up their associations with the outside world, live ever in
union with Brahman, Eternal Knowledge and Bliss.

Page 339

Verse 395:



annihilate in the filthy sheath i.e. The gross body by the ego raised
the hopes with force air like with the subtle body also then
the glory eulogised by the Scriptures eternal personification of
Bliss Itself is me" thus realising as Brahman live

First give up the desires generated by the sense of I in the physical body, a bundle of filth; then,
with great persistence, do the same with the subtle body. Realizing Brahmanthe personification of
eternal Bliss--which the scriptures eulogize as your own Self, live as Brahman.

Verse 396:



corpse-like body as long as worships man so long impure
from others there is suffering birth, death and disease
when Atman Pure thinks the Auspicious the Immovable then
from them becomes liberated certainly that,thus testifies the Sruti
also

As long as one worships ones corpse-like body, one is impure and suffers from others and from
birth, death and disease. But when one thinks of oneself as the Pure, the Auspicious, the Immovable,
certainly one becomes free from themthe Srutis also testify to this.




Page 340

No diversity in reality (verses 397-405)

Verse 397:



on one's own Self superimposed all by the removal of the
apparently existent things oneself alone the Supreme Brahman Infinite
Non-dual beyond all activities

When the apparent realities superimposed on the Self are removed, then what remains is the Supreme
Brahman, the Infinite, Non-dual, actionless, alone, all by itself.

Verse 398:

when the function of the mind have been quietened in the

Paramaatman the Brahman the Absolute is not perceived any
(of)this plurality a mere talk remains to be whence

When the functions of the mind, the thoughts, have merged in the Paramatman, the Brahman, the
Absolute, then this phenomenal world is perceived no longer. What remains thereafter is all mere talk.

Verse 399:



a mere fancy concept this that there is the universe in the
One Reality in the Changeless the Formless the Absolute diversity

how can there be
Page 341

In the One Reality, the conception of the universe is a mere imagination. How can there be any
distinctions in the reality which is Changeless, Formless, and qualitiless?

Verse 400:

in the One Reality which is devoid of the concepts of the seer,

seeing, seen, etc which is Changeless the Formless the Absolute
diversity

how can be

In the One Reality devoid of the distinctions of seer, seeing, and seen etc., how can there be any
distinctions in that which is Changeless, Formless, and Absolute?

Verse 401:



like the ocean after the dissolution of the Universe perfectly in
the One Reality which is all full to oveflowing the Changeless the Formless
the Absolute or undifferentiated diversity

how can be

In that One Reality which is all full to overflowing, like the ocean after the dissolution of the universe,
which is the changeless, formless, and Absolute, how can there be any distinctions?

Verse 402:



into light like darkness there where is dissolved the root of
delusion which is Non-dual in the Supreme Reality the Absolute
diversity

how can be

How can there be any indication of distinctions in the Supreme Reality which is non-dual and
Absolute, in which ignorance, the very root of delusion, dissolves, like darkness into light?
Page 342

Verse 403:



in the One Supreme Reality talk of distinctions or difference how
can be there in the deep sleep which is all happiness diversity by whom
is observed

In One Supreme Reality, how can there be any talk of distinctions? Who can ever percieve any
distinctions in the pure bliss of deep-sleep?

Verse 404:



no indeed there is the universe (even before) realisation of the Supreme
Truth in the quintessence of Existence in the Absolute Brahman in
the three periods of time never the snake is seen in the rope never indeed
a drop of water

in the mirage

Even before realisation of the Supreme Truth, the universe does not exist in the Absolute Brahman, the
quintessence of Existence. No snake is ever truly seen in a rope* in past, present or future, , nor a drop
of water ever really seen in the mirage.

*Snake-rope analogy: This is a standard Vedantic illustration to explain the existence of the
perceptible world. Vedanta postulates three levels of reality: real, unreal, and not-real. The real is that
which exists in all three periods of time: past, present, and future. It is called sat or, simply, the
extistent. It cannot be sublated during any of these three periods of time. A prime example of the real is
the Self, our essential Natural state. In contrast, the unreal is that which cannot be observed to exist in
any of these three periods. It is called asat or, simply, non-existent. Some examples of unreal are: a
square circle, hares horn, a sky-flower. Then there is an intermediate state between real and unreal
called not-real, something that is observed or seen sometimes but not at all times.

Page 343

Not-real has a special status in being that it is not absolutely real like the Self nor it is absolutely
unreal like hares horn. This is where snake rope analogy is employed. In the dark, a rope appears to be
a snake and evokes fear in the mind of the onlooker. However, when in proper light, it is seen as a rope,
the fear disappears. So, the snake seen in the rope both exists (during the period of improper lighting)
and ceases to exist (during proper lighting). Here we see the operation of both the avarna-sakti
(concealing powerdue to darkness) and vikshepa sakti (projecting powerminds projection of
snake in the rope). However, the snake cannot appear to exist without the rope being there as its
substratum or basis, as its adishthana. Hence the snake is neither real nor unreal. It is called mithya
in Advaita. One should be careful, however, not to translate it as illusion or illusory. It is real for a
person in fright and unreal for a person who has seen its reality as a rope in the proper lighting.
Thus, the snake is aropita, superimposed, on the rope which is the adishthana, the substratum. In the
same manner, says Vedanta, this perceptible world which appears to be real is superimposed on the
Brahman, the ultimate Reality. It subsists until the light of Self-knowledge dawns. See below, verse
407.


Verse 405:



mere Maya this duality non-dual (alone is the Truth) in reality
thus declares the Scripture directly in deep-sleep (this) is
experienced

The scripture itself declare that all duality is a mere illusion (maya), Non-duality alone is the
Absolute Truth. Such is also our direct experience in deep-sleep.

Atam-vichar Self-Inquiry (verses 406-412)

Verse 406:



identity with its substratum of the superimposed thing
has been observed by the wise man in the perceptions like snake in the rope etc
the duality exists only due to delusion

The wise have observed that the superimposition is identical with its substratumjust like the rope
and the snake. The distinction exists only due to delusion.
Page 344

Verse 407:




(has its) root in the mind the pluralistic (world) this when the
mind is annihilated nothing exists therefore the mind concentrate
in the subjective Self

The apparent universe has its root in the mind and cannot exist in the absence of the mind. Therefore,
concentrate the mind by fixing it on Supreme Self, the inmost principle.
Verse 408:



something (inexplicable) of the essence of eternal Knowledge of the
nature of pure (complete) Bliss unparalleled beyond limitations ever free
free from activity like the limitless space indivisible absolute
in the heart realises the wise man the infinite Brahman in
Samadhi

Through Samadhi, the wise realize the infinite Brahman in the heart as something (inexplicable) of
the essence of eternal Knowledge and complete Bliss, which is unparalleled, which is beyond all
limitations, which is ever free, which has no activity and which is indivisible and absolute like the
limitless sky.

Guru is telling the disciple, all this is instruction, this disciple, this experiences the fullness of
brahman in his own heart, when, of the nature of pure awareness
constant uninterrupted of the nature of infinite bliss, one and non dual, incomparable
everfree, free from all these desires, it is like that infinite sky
without any boundary, without any limit that undifferenciated
, realizes it in his own heart, the wise man realizes this truth in his own heart what is
Page 345

that truth that fullness of brahman in that state of samaadhi. That is one,
similarly what is the nature of the mind that can experience this samaadhi this spiritual truth mind
must be free from s, innate tendencies. Our conscious and subconscious are bundles of
unfulfilled desires, bundles of complexes as our psychology will tell, these make the mind unfit for
higher spiritual life, they are like a drag on the by, you remove that drag just like when you want to
go up in the sky you dont take heavy baggage, light baggage, even the construction of the various
chips that go into the sky are made of light metal so that there is no heaviness to fight against
gravitation even the dress and the food everything is specially designed for going up and up and up
going in the land you dont need any difficulty our trucks will carry plenty of heavy material in the
train also you carry lot of luggage but in aeroplane you carry less, when you want to go up, you need
less baggage so travel light is a great principle in air travel, similarly in spiritual life travel light,
dont carry all your baggage with you, say no to all of them when you live at home in a joint family
all that baggage will be there, when you start travelling then baggage becomes less, this constant idea
life has a travel, life is a journey to fulfilment dont carry too much baggage with you, make it light,
what a wise advise it is, as it travel so in spiritual life, those who carry heavy baggage they will be
bound down to the gravity of there, they are utterly worldly make the mind light then you can fly
high that is spiritual life, that is moral life, the other is like worldly life, physical heaviness and
possession heaviness and mind is always tied down to that, how can the mind go high so this
language
to carry all the baggage upto brahman is not possible you have to leave then
behind plenty. You only carry your light pure soul nothing else is there, this is a natural process
when you want to go by train you carry baggage you want to go by air you have to reduce it, you
wont carry to heavy there, so these s must be eliminated slowly.

Verse 409:

devoid of cause and effect as the Reality beyond all fancy

as homogeneous matchless beyond all proofs (means of knowledge)
established by the declarations of scriptures always eternally
self-established in the heart realises the wise man the infinite
Brahman in Samadhi

Page 346

Through Samadhi, the wise realize the infinite Brahman in the heart, as devoid of cause and effect, as
the Reality beyond all imagination, as homogenous, beyond all compares and proofs, established by
the declarations of the scriptures as eternally self-established.

Verse 410:



undecaying immortal as the positive Entity which debars all
negations like a calm ocean nameless where
modifications of qualities are quietened eternal One One in the heart
realises the wise man infinite Brahman in Samadhi

Through Samadhi, the wise realize the infinite Brahman in the heart as undecaying and immortal,
as the positive Entity beyond all negations, like a calm ocean, which has no name, in which there are
neither merits nor demerits, eternal, tranquil and One.

Verse 411:



being one who has quietened the mind in one's True Nature "see"
your own Self of infinite splendour cut off bondage
which has been strengthened by the impressions of your previous births with
effort human birth

fulfil

With a concentrated mind, in Samadhi, realize your own self, the Self of infinite splendour. Cut off
your bondage which has been strengthened by the impressions of previous births and successfully
strive to fulfill your human birth.

Page 347

Verse 412:



which is beyond all limiting adjuncts Existence-Knowledge-Bliss
Non-dual meditate upon that Atman residing in your self not
again will be qualified for samsara, births and deaths

Meditate upon that Atman which is your Self, which is beyond all limitations, which is Existence-
Knowledge-Bliss-Absolute and Non-dual. Never again will you come under the sway of births and
deaths.
Give up perceptions (verses 413-417)

Verse 413:



like the shadow man's which is being seen as an appearance
owing to the effects of past actions the body to a distance like a corpse
is cast off again does not attach this the wise man

Once the body has been cast off like a corpse, the wise person has no attachment to it, though, like a
shadow, it is still visible as appearance, owing to the effects of past actions.

Verse 414:



Page 348

eternal the pure(unsullied) Knowledge and Bliss having realised
throw upadhi (body) which is inert and impure this far away then
anymore not this should be remembered a thing vomitted
when remembered becomes

cause of disgust

Eternal, unsullied Knowledge-Blissthus realizing the Atman, fling far away this body which is
inert and impure. Then think of it no more, for a thing vomited brings only disgust when it is
remembered.

Verse 415:



with its root this burning in the fire the eternal Self
absolute Brahman then himself as the pure Atman
which is Eternal-Knowledge-Bliss remains one firmly established in the knowledge
of Brahman

Burning all this, root and all, in the fire of Brahman, the Eternal, Absolute Self, the truly wise
remain alone, established as the pure, eternal, enlightened, blissfulSelf.

Verse 416:



woven from the fabric of Prarabdha the body whether it goes or
remains like cow's garland no that again sees the knower of
Truth the quintessence of Bliss in Brahman

one whose thoughts are

reposed

Page 349

This body is woven from the fibre of Prarabdha* and the knower of Truth is not concerned whether it
drops off or remainsas the garland around the cows neck, for his thoughts are reposed in Brahman,
the quintessence of Bliss.

*The Vedic texts divide Karma into three types: Sanchita, Agami, and Prarabdha. Sanchita is karma
accumulated in the past; Agami is karma to be worked out in the future; and Prarabdha is karma
that has begun to fructify in the present. Prarabdha karma is selected out of the past accumulated
heap in such a manner that the selected portions can produce results without being mutually
nullifying. Prarabdha karma has to be self-consistent, as otherwise it can't work.
Sometimes it is observed that even a sage has to settle prarabdha karma although with the dawn of
true knowledgethat he is not the body, hence not the doerthe sanchita (accumulated) karma has
become debilitated and the agami (future) karma has lost its entire prospect. This is also only
relatively true. Sri Ramana has explained this with an elegant analogy in Ulladu Narpadu
Anubandham, verse 33: The statement that the jnani retains prarabdha while free from sanchita
and agami is only a formal answer to the questions of the ignorant. Of several wives none escapes
widowhood when the husband dies; even so, when the doer goes, all three karmas vanish (Collected
Works, 2000, p. 127).

In some of the later verses of (see verses 455, 459-464 below), Sankara states that
prarabdha karma cannot be attributed to a jnani or to one who has realized the Self. For one who has
realized that he is not the body, this classification ceases to exist in effect. In verses 463-364, for
example, Sankara clearly states that scriptures expound the doctrine of prarabdha to satisfy the
spiritually ignorant.

In a small treatise on Self-realization titled Aparokshanubhuti, Sri Sankara devotes a whole
segment to clarify this enigmatic point. He opines that prarabdha is spoken of by the scriptures only
for those who do not understand the highest truth and cites vedic texts to refute prarabdha. He asks:
The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exit?
(Vimuktananda, 2001, p. 51). Since the sage has become free from the idea I am the body, there is no
ego left to claim doership of any sort. And when there is no ego, there is no karma left to work out.
Sankara cites an important verse from Mundakopanisad (II.2.viii) to support his contention: And
all the actions of a man perish when he realizes the highest Self, the Atman. The full verse runs like
this: bidhtey hridyey granthi cheedantey sarva sanshaya, ksheeyante chasyey karmaani tasmin
drsishtey pravarae (When a person realizes Him in both the high and the low, the knots of heart are
rent asunder, doubts dispelled, and all karmas exhausted).

Verse 417:



Page 350

the Atman which is indivisible Bliss having known as his
own-Self what desiring for whose purpose or body should cherish
the knower of Truth

Having known the Atman which is indivisible Bliss, to be ones very own Self, with what motive or
for whom will the knower of Truth cherish the body.

The science of reality its benefits (verses 418-424)

Verse 418:



for the perfected result indeed this for the Yogi who is
liberated-while-living without within the experience of the essence of
perpetual Bliss in himself

The perfected Yogi who is liberated-while-living, gets this as a resultin himself he enjoys the Bliss
Eternal, both within and without.

Verse 419:



of dispassion the fruit is knowledge of knowledge withdrawal (from
sense-pleasures) reward from the experience of the Blissful Self (comes)
peace this alone the fruit of withdrawal

The reward of dispassion is Knowledge, that knowledge is withdrawal from sense pleasures. The
reward of this withdrawal is the peace arising from the experience of ones own Blissful Self.

Verse 420:



Page 351

if there is the absence of the succeeding stages the preceeding ones
but fruitless,useless

cessation

supreme satisfaction Bliss

unequalled as a matter of course

When there are no succeeding stages, the preceding ones are useless. (In a perfect series), automatic
cessation of the objective world, supreme satisfaction and unequalled Bliss will follow naturally.

Verse 421:



towards worldly sorrows experienced indifference of knowledge the
result in question result that which

were done in delusion various

deeds vile thereafter man on discrimination that how
can he perform

The result of Knowledge is indifference towards worldly sorrows, How can he, who performs
blameworthy deeds in delusion, perform them again when he possesses right discrimination?

Verse 422:



the result of knowledge should be from the unreal

turning away

pursuit(of unreal) the result of 'ignorance' this is seen

experienced in the case of one who knows it and one who does not which

about the
mirage etc if this is not so, then for the wise man palpable result what
from this

Page 352

Turning away from the unreal should be the result of Knowledge; attachment to the unreal is the
result of ignorance. Such is seen to be the case of one who knows a mirage etc., and one who does not.
Else, what other tangible result do the knowers-of-Reality gain?

Verse 423:

of the knots of ignorance in the heart destruction if total

for the desireless person object what

to ego centric action cause

natural

When the knots of ignorance in the heart have been totally destroyed, what natural cause can prompt
a person who is averse to sense-pleasures, to ego-centric actions?

Verse 424:



not rising of desire for the pleasure of dispassion then the
culmination absence of the rise ego-sense of knowledge supreme
perfection

of the merged thought non-appearance the peak of self-

withdrawal and that

The culmination of dispassion is when the sense-objects do not excite any more desires. Supreme
perfection of Knowledge is when there is no egoistic feeling. The peak of self-withdrawal is reached
when the thoughts which have been merged manifest no more.

What is the criterion of everybody must know this truth, what is the criterion
of or renunciation, the answer is given a profound depth psychology you will
get in this statement when a desirable object of enjoyment is in front of you it doesnt raise any kind
of in the mind. no raises just like when you fast ekadasi if you are really a
devotee you may see beautiful food no will come in the mind, but ordinary people when they
observe Ekadasi everytime the smell of the kitchen will bring their mind down all the time is so
strong there, so in a in front there is no in the mind that is the
Page 353

highest level of we may get 1%,2%,10%, but when you get 100% you are absolutely beyond all
these human limitations. Similarly, what is the criterion of spiritual awareness another
wonderful definition given only in a depth psychology you can get this kind of definition, they have
seen the mind with a depth of the mind seen what layers are there, so the second definition of
comes there, the supreme confirmation of , is this I little ego
never raises in the mind at all the never raises at all like sri
Ramakrishna there is no I at all, whenever people talk to him he cannot use the word I he will use
this he will use that, people will come here he will say not to me, to me he will not say this word I will
not come at all never does this the egotistic tendency ever raise itself
that is the ultimate of . Similarly, what is
complete sucessation of these modfications of the mind. That is whenever a
or a modification has been dissolved in the mind it doesnt raise a second time. It is dissolved, once
for all. That doesnt come at all. is the technical term for mental modifications, just like a
wave on the surface of the lake on the life purpose of the mind there is a wave that is called .
when I look at an object the mind comprehends it, immediately mind become a wave in relation to that
object, this is going on all the time, but in this case because there is no vasana a is dissolved and
never comes back again these are the three very rich definitions even of this particular important
subject of the purity of the mind needed for spiritual development and realization then the mind
become steady such a man is called the gita gives you about 19 or 20 verses end of the
second chapter whos is a a man of steadyism beautiful descriptions are given here.

Signs of a realized seer (verses 425-444)

Verse 425:



on account of absorption in Brahman constantly on account of that
abidance in Brahman freed from the sense of reality of external objects
only seemingly enjoying the sense-objects when offered by others
like one sleepy like a baby perceiving this world as one seen
in the dream recognizing this world now and then only such a man is
Page 354

rarely there he in earth is most revered is the enjoyer of the fruits of
infinite untold merits is truly the blessed

On account of constant absorption in Brahman, freed from the sense of reality of external objects,
only seemingly enjoying them when offered by others, like one sleepy or like a baby, perceiving the
world as one seen in a dream and recognizing it only now and then, such a person is indeed rare.
Such a person is the enjoyer of the fruits of infinite merits and is truly considered blessed and revered
on earth.

Verse 426:



whoever is a man of steady wisdom such a master of senses in
Brahman alone having merged himself everlasting Bliss enjoys
without modification without activity

That person of steady wisdom, having merged oneself in Brahman enjoys everlasting Bliss, without
modification, and freed from all activity.

Verse 427:

the type of mental activity which admits only the identity (between)
between the well analysed (between) the Self and Brahman free from
all limitations and duality and only concerned with pure Knowledge is called
as 'illumination' of whom that illumination is very steady he
is known as a man of steady wisdom

The type of mental activity which admits only the identity of the Self and Brahman, free from all
limitations and devoid of duality, which is only concerned with pure Knowledge, is called the
illumination. One who has this steady illumination is known as a person of steady wisdom.


Page 355

Verse 428:



for whom illumination is very steady for whom the experience of
Bliss is endless for whom the phenomenal world

is as good as
forgotten he is considered as jivanmukta (liberated while living)
One who has steady wisdom, who experiences endless Bliss, who has forgotten the phenomenal world,
that person is considered a jivan-mukta, one-liberated-while-living.

This is called liberation even while alive not when you die and go into higher level, here
itself by living even with dealing with the world you can be free, that is the profound ideal of Vedanta
. How do you become a what is the state ,
whose wisdom is steady not unsteady, not wavering as in our case, case study with a luminous
moment then it goes away everything darkness comes in but in this case ,
whose bliss is constant always it is steady

this world of duality

with all love and hate that world has disappeared for him ever since he as seen that world he is the
pulsation of the divine everywhere, he is a and immediately next verse
says

Verse 429:



he who even though merged himself in Brahman is alert
without the characteristics of wakefulness Knowledge is free from desire whose
he is considered jivan mukta (liberated while living)

One who has merged oneself in the Brahman, yet is alert, but without the characteristics of
wakefulness, whose Knowledge is free from desire, he is considered a jivan-mukta.

Even though his mind has been dissolved in brahman till he is awake in
dream and sleep your mind is dissolved you are not awake at all this is the waking state which is
transcending ordinary waking, ordinary dream, ordinary sleep, so even though the
buddhi has been dissolved you are still awake what a wonderful state it must be,
Page 356

but it does not have the characteristics of in waking state you have so many delusions these
things do not effect him, whose or awareness free from vasanas free from
complexes free from subconscious impression absolutely free .
He is a says the verse here.








































Page 357

Volume 21:
Verse 430:



he who even though with a body consisting of parts (yet) is without parts
is one whose concern about the world has been stilled (calmed) whose
mind is free from anxiety he who is considered a jivanmukta
(liberated-while-living)

One whose concern about the world has been stilled, who has a body consisting of parts yet is without
parts, whose mind is free from anxiety, he is considered a jivan-mukta.

Verse 431:



even in this body following like a shadow when it persists
the absence of the concepts of 'I' and 'mine' is the indication
of a jivanmukta(liberated-while-living)

The absence of concepts of I and mine even in his body which persists like a shadowthis is the
indication of a jivan-mukta.

Verse 432:



no thought for the enjoyments of the past no thought for the
future even indifference in the present accomplishment(pursuit) (serve
as) indication of a jivanmukta(liberated-while-living)

Page 358

No thought for the enjoyments of the past, no thought for the future and indifference even for the
presentthis is the indication of a jivan-mukta.

Verse 433:



everywhere looking with an equal eye on this world riddled
with elements possessing merit and demirit characteristically by nature different
from one another (serve as) indication of a jivanmukta (liberated-while-living)

Seeing everywhere with an eye of equality, this world riddled with elements possessing merit and
demerit, characteristically different one from other---this is the indication of a jivan-mukta.

Verse 434:



when confronted with things pleasing or painful to be
unperturbed in both cases in one's own understanding by maintaining an equal
attitude or equinimity (serve as) indication of a jivanmukta (liberated-while-
living)

When confronted with things pleasant or unpleasant, to remain unperturbed in both cases, by
maintaining equanimitythis is the indication of a jivan-mukta.

Verse 435:



on account of the mind constantly engaged in tasting the
Bliss of Brahman (of) for a samnyasin or a disciplined person, i.e., 'master of senses'
non-entertainment of distinctions within and without (serve as) indication
of a jivanmukta(liberated-while-living)
Page 359

Constantly absorbed in experiencing the Bliss of Brahman, a disciplined person (yatih) entertains no
distinctions of within and without---this is the indication of a jivan-mukta.

Verse 436:



with regard to body, sense-organs, etc with regard to duties
having no idea of 'I'and 'mine' with an attitude of indifference whoever remains
(would remain always) he who is the possessor of the indication of a 'jivan mukta'
(liberated while living)

Free from the sense of I and mine with regard to the actions of the body, sense-organs etc. and
living in a spirit of detachment---this is the indication of a jivan-mukta.

Verse 437:



for whom in respect of the Self the identity (of the Self) with Brahman
is known in a deep-rooted way as affirmed by the scriptures (and) is
completely free from the bondage of becoming (transmigration) or conditioned existence he (alone)
is the possessor of the indication of a 'jivan mukta' (liberated while living)

One who has realized that the Self is Brahman, affirmed by the scriptures and free from the bondage
of becoming* (transmigration)---this is the indication of a jivan-mukta.

*Bondage of becoming (bavabandha). This is an important term in Indian philosophy and must be
understood clearly. Hinduism takes the worldly existence (conditioned by time, space, and causality)
as bondage. That is, the cycle of births and deaths is referred to as the ocean of samsara
(bhavasaagar), i.e., ocean of repeated births and deaths and all that goes in between. To seek freedom
from the bondage of becoming is considered to be the supreme end of life, the param-purushartha.





Page 360

Verse 438:



(of) for whom with regard to body and organs (sense-organs, organs of action, and
the mind and intellect an ego (I-sense) with regard to other's or other things
the concept of 'this' not at all both are at any place (anywhere) even he
(alone) is considered a jivanmukta (liberated-while-living)

One who is free from the sense of I with regard to body, sense-organs etc., nor the concept of this
with regard to other things, such a person is considered a jivan-mukta.

Verse 439:



he who through Knowledge (illumination) the distinction between the Self
and Brahman (and) (the distinction) between the creation (universe) and Brahman
at any time even does not know at all he (alone) is the
possessor of the indication of a 'jivan mukta' (liberated while living)

One who, through direct Knowledge, never sees any disctinction between the Self and Brahman and
between the universe and Brahman, such a peson is considered to possess the marks of a jivan-mukta.

Verse 440:



(of) for whom eventhough worshipped with regard to his body by the
virtuous(for) by the wicked even though tortured sameness of feeling
would be there he (alone) is the possessor of the indication of a 'jivan mukta'
(liberated while living)

Page 361

One who feels the same when his body is adored by the virtuous or tortured by the wicked, is
considered a jivan-mukta.

Verse 441:




this (type of) person (alone) is Samnyasi, the master of senses (ascetic) or disciplined
person (who is) liberated truly in whom the sense-objects channeled or
directed by others are entering like the flowing rivers into the ocean
(and) merging because of (his) absorption in Existence Absolute but not
producing any (undue) change

A disciplined person in whom the sense-objects directed by others are received like flowing rivers into
the ocean, producing no change because of his absorption in Existence Absolute, is truly liberated.

Verse 442:



for him who has realized the existence of Brahman as before (there) is
not

reaching out for sense-objects in case(if) there is (reaching out for sense-objects)
he not at all (then) one who has realized Brahman his senses still have
an outgoing tendency.

For one who has realised the essence of Brahman, there is no reaching out for sense-objects any more.
If there is, then one has not realized Brahman because the senses still have an outgoing tendency.

Verse 443:


Page 362

this person(though realized) has (still) attachment for sense-objects
because of the momentum of past vasanas(impressions/tendencies) thus if it is asserted
(the reply is) No (for) any vasana (impression/tendency) becomes weakened
when there is realization of oneness with Brahman

If it is asserted that still there is attachment for sense-objects because of the momentum of past
vasanas*, the reply is, NO. For the vasanas get weakened when there is realization of oneness with
Brahman.

*residual impressions from previous lives.

Verse 444:



in the presence of (his) mother

the (propensity) propensities of even

a downright rake

(gets) get checked so too indeed when Brahman

(when) the Bliss Absolute is realized in Knowledge(steady illumination) (of) for such
a realized one (in the presence of the mother of absolute Bliss, whatever be the previous worldly
propensities, there are no more)

The propensities of even a downright rake are checked in the presence of his mother. So too, there are no
more any worldly propensities in one who has realised Brahman, the Bliss Absolute.

Prarabdha for a saint (verses 445-463)
Verse 445:



(of) for his who is an adept at meditation, (and yet) external
perception is seen Sruti (Veda) says (this is) 'Prarabdha'(the results of
previous activities to be exhausted in this birth) at work (this can be inferred) since actual
results are seen

He who is an adept at meditation is yet seen to have external perceptions. Sruti says, this is prarabdha
at work. This can be inferred from actual results seen.

Page 363

Verse 446:



as long as (there is) the experience of happiness, etc so long the work
of 'Prarabdha' is seen to persist (every) appearance of result

anywhere
is (seen) to have a preceding action (there) cannot be (a result) indeed independent of
action

As long as there is the experience of happiness etc., the work of prarabdha* is seen to persist. Every
result is seen to have a preceding action; there can be no result independent of action.

*past actions that have begun in the present life to fructify or to bear fruit.

Verse 447:


I (am) Brahman(alone) thus with the Realization the accumulated result
of actions earned in a hundred crore cycles (of creation) (go to) get
negation like the actions in the dream on waking up

I am Brahman---with this Realization, the actions of a hundreds of millions of world cycles come to
nought, like the actions of the dream-life on waking up.

Verse 448:



at the time of dream whatever

is (imagined as) done (either) the

meritorious act or intense sinful deed what (all) that would it be
(of) for (him) the awakened (for him) to go to heaven or (for him) to go to
hell

Page 364

Can the meritorious acts or sinful deeds that a person has imagined doing in a dream take one to
heaven or hell when one has woken up?

Verse 449:



just as the sky is indifferent (and is) unattached in the same way is
one's own Self very well realizing (the Self in this way)
about the actions, of any type, or at any time, yet to be performed anyone never in the least
is concerned

Being unattached and indifferent like the sky, one who is realised is never concerned in the least
about the actions yet to be performed.

Verse 450:



the Sky because of (its) contact with the jar is not affected by the
smell of the liquor in it so too the Self, Atman not at all is affected
because of (Its) contact with the conditioning adjuncts with regard to the properties or
conditionings of the adjuncts

The space, because of its contact with the jar, is not tainted by the smell of the liquor in it. So too, the
Self is not affected by the attributes of the conditioning adjuncts (upadhis) because of its contact
with them.

Verse 451:



Page 365

(that) work which was performed before the dawn of the Knowledge (of the
Self) not (at all) gets destroyed because of Self-knowledge without yielding
its fruits just like the released arrow aimed at an object (target)

Accumulated actions performed before the dawn of Knowledge (because of which this body has come
about) conjured up, do not get destroyed by the Self-Knowledge without yielding their fruits...just
like an arrow shot at an object.

Verse 452:



thinking it to be a tiger (if) an arrow is shot(as an object) (it) does not
then (stops) stop later because it turns out to be a cow (still) it (pierces
and) injures the target definitely with force fully used

Thinking it to be a tiger if an arrow is shot at an object, it does not then stop because it turns out to be
a cow. It still pierces it with full force.

Verse 453:



for the realised man (even) Prarabdha' karma is very powerful indeed (and)
its negation (is) by the exhaustion of its fruits in respect of
'samcita' of the past, and 'agami' destruction(happens)

by the fire of
perfect Knowledge (of Self) having realised the oneness of Brahman with the
Self always very well remains identified with it (of) for them (all)
that triad (of 'samcita', 'agami' and 'prarabdha') even anywhere do not indeed
exist ( to have any effect) (of) for them (the realised ones as cited) are verily the
qualityless Brahman

Page 366

Prarabdha is very powerful indeed for the realised person and becomes nought only through the
exhaustion of its fruits; while the sancita and agami karmas are dissolved in the fire of perfect
Knowledge. But none of these three affect them who have realized Brahman and always live
established in It. They are truly the Transcendental Brahman.

Verse 454:



(of) for the sage with regard to his individuality when (he) remains
the question of the existence of prarabdha is meaningless just as
the question of a man having anything to do with dream objects when he has
awakened (for the awakened)

For the sage who is ever absorbed in his own Self as Brahman, Non-dual and free from limitations---
the question of existence of prarabdha is meaningless, just as the question of a man having anything
to do with dream-objects is meaningless when he has awakened.

Verse 455:



(for) indeed he, who has awakened from sleep with respect to the dream-body
(and) or with respect to the world(dream world) even though very much
connected to the body (dream body) does not entertain (any idea of) I'ness
mine' idea (My ness) (or) this' ness but then as himself, he (ever) lives
fully awake always as his own self (awake-self)

He who has awakened from sleep has no idea of I and mine with respect to the dream-body and the
dream-objects. He remains ever awake as his own Self.
Page 367


Verse 456:



for him (who has awakened from the dream) the wish to prove the unreal
(dream) objects to be real nor even is to be observed (with regard to him) a
(continued) maintenance of that world (dream-world) if it is asserted that in that

unreal(world) object why not

a sort of maintenance(then)

definetely, (it is
emphatically) (it is) declared that from sleep is not (yet) free thus

He does not wish to prove the unreal objects to be real, nor is he seen to maintain the dream-world. If he
still clings to the unreal objects, he is really not yet awoken from sleep.

Verse 457:



so too the awakened man who remains identified with (or established in) the
Eternal Reality always remains (would remain always) in the form of the true
Self he does not perceive anything else just as in respect of the
object in the dream

one remembers (having seen it) in that way (alone) the Realised
one (remembers) in respect of the day-to-day acts of eating, releasing etc.

Even so, the sage abiding in Eternal Reality in the form of the true Self does not perceive anything
else. Just as one recollects the objects in the dream, the Realised one remembers his day-to-day acts of
eating, releasing etc.



Page 368

Verse 458:




the body has been fashioned by the 'prarabdha karma' (so) (of) in respect of
that (body) (the relevance of) 'prarabdha' let it be accepted ( but then) it is not
reasonable (to attribute to 'prarabdha') in respect of the Self (which is) (of the)
beginningless (uncreated);*(for) the Atman (Self) is never the result of any
earlier work

The body has been fashioned by prarabdha. So, regard prarabdha as belonging to the body. But it is
not reasonable to attribute it to the Self, for the Self is beginningless and never created as a result of
the past actions.

Verse 459:



(The Atma is) birthless eternal undecaying thus infallible
declaration the Sruti (the scriptures) says

(wherefrom) how can? the

attributing of 'Prarabdha' be there for this (realized one) when (he) remains
identified as that Self alone (birthless etc.)

The Self is birthless, eternal and undecaying---such is the infallible declaration of the Sruti. How
can prarabdha be attributed to one abiding in the Self?

Verse 460:



(only ) as long as one lives identified with one's body so long (alone)
prarabdha' gets accepted (But) not at all it is accepted by any one ( that for the
Page 369

Realized) (there is) identification with body hence (in the case of the Realised)
prarabdha' work should be rejected or abandoned

Only as long as one lives identified with ones body, can one accept that prarabdha exists. But no one
accepts that a man of Realisation ever identifies with the body. Hence, in this case, prarabdha should
be abandoned.

Verse 461:



(of) with respect to the body even to attribute 'prarabdha indeed
illusion alone

(wherefrom) how can there be? any existence (of) for a

superimposition

(wherefrom) how can (there) be? birth (of) for the unreal

(wherefrom) how can (there) be? death (of) for the never born (so)

(wherefrom) how
can (there) be? prarabdha' karma (even) (of) for the unreal body?

To attribute prarabdha even to the body is decidedly an illusion. How can a superimposition have any
existence? How can the unreal have a birth? And how can that which is never born, die? So how can
prarabdha function for something unreal?

Verse 462:


Verse 463:



if (of) for the effects of ignorance complete, root and all destruction
(is there) because of Knowledge this body how does it remain (living)
thus (considering those with such questions) who entertain (such) doubts Sruti (the
scripture) from a relative stand-point to answer (those fools) or ignorant
Page 370

people (of) for the man of Realisation (the question of prarabdha as expounded by the
Upanisads) in contrast to miscontentious not at all is for proving the
reality of the body etc because the heart of the sruti (the scriptures which contain
the Upanishads) is without exception striving to point out the one Supreme Reality
(alone)

If the effects of ignorance are completely destroyed by Knowledge, how can the body continue to exist?
Sruti, from a relative standpoint, postulates the concept of prarabdha for the ignorant people who
entertain such doubts. The idea of prarabdha has been expounded by the Upanishads not for proving
the reality of the body etc., for the wise----because the Upanishads are without exception striving to
point out the one Supreme Reality.

There is no plurality (verses 464-470)

Verse 464:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual infinite (full & complete) with no beginning or end
ineffable changeless in this (Brahman) whatsoever duality is not
there

Only Brahman there is, one without a second, complete, infinite, without beginning or end, Ineffable
and changeless; in It there is no duality whatsoever.

Verse 465:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual the essence of Existence the essence of Knowledge always
the essence of Eternal Bliss(as also) devoid of any activity in this (Brahman)
whatsoever duality is not there

The essence of Existence, the essence of Knowledge, the essence of Eternal Bliss, Non-dual, devoid of
any activity, is only the Brahman; one without a second; in It there is no duality whatsoever.
Page 371

Verse 466:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual the subject within all homogeneous infinite endless
all-pervading in this (Brahman) whatsoever duality is not there

The Subject within all, Non-dual, homogeneous, endless, all-pervading, there is only the Brahman;
one without a second; in It there is no duality whatsoever.

Verse 467:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual free from the propensity for anything to be shunned free from the
propensity for anything to be taken up free from the propensity for anything to be accepted
from any sort of dependence on a support in this (Brahman) whatsoever
duality is not there

That which is to be neither shunned nor taken up nor accepted, that which is non-dual and without
support--there is only the Brahman; in it there is no duality whatsoever.

Verse 468:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual free from dualities free from parts subtle (subtlest)
free from disturbances (and) taintless in this (Brahman) whatsoever
duality is not there

Page 372

With no qualities or parts, It is subtle without disturbances and taintless--there is only the Brahman;
one without a second; in it there is no duality whatsoever.

Verse 469:



That (Reality) which (is) incomprehensible with regard to its Real Nature. and)
beyond mind and speech One Reality alone (called) Brahman (is
there as the truth of the whole world) which is) non-dual in this (Brahman)
whatsoever duality is not there

The Real Nature which is incomprehensible, which is beyond mind and speech and non-dual, there is
only the Brahman; in It there is no duality whatsoever.

Verse 470:



One Reality alone (called) Brahman (is there as the truth of the whole world) which is)
non-dual essence of existence

full and infinite self evident pure

intelligence unlike anything finite in this (Brahman) whatsoever duality
is not there

Self-existing, Self-evident, pure Intelligence, unlike anything finite, non-dual, there is only the
Brahman; in It there is no plurality whatsoever.

Experience of Self-hood (verses 471-478)

Verse 471:


Page 373

(Noble-hearted) renunciates who are rid of attachments who have very well
given up all sense enjoyments who are calm who are very well controlled (such)
masters of senses who are identified with glorious Self realising (this) Truth
which is supreme at the end of this (life) (they) gain supreme

final
bliss as a result of their Self-realisation

Noble-hearted renunciates who have abandoned all attachments and discarded all sense-enjoyments,
who are calm and controlled, realize this supreme Truth. And at the end, they gain Bliss Supreme as
a result of their Self-realization.

Then comes verse 472, very interesting it is, saying all this the guru looks at the disciple very closely
I have given you a great ideal many have realized it you also do it.

Verse 472:



you the glorious seeker too discriminating this surpassing Truth (which
is) the real nature of the Atman(Self), which is Bliss Absolute
shaking off the delusion created by your own mind, (and thus),
being illumined steadily being liberated may (you the glorious) be

one who
has reached the fulfillment of his own life.

You too, discriminating thus, be established in this surpassing Truth, the real nature of the Self
which is Bliss Absolute, and shaking off the delusion created by your own mind, be liberated and
illumined and fulfill your destiny.

Be free ,

be fulfilled in life.

awakened. You also be like this, you are

also fit for it. everyone is capable of it, nature has endowed us that capacity
realizing that of the atman, the supreme truth of the atman
of the nature of infinite bliss, properly discriminating washing away resolving all
delusions from the mind what is that? once own mind has conjured up all this
delusion it is like a mad man so many delusions in the mind. Halusination as I call in psychology.
Normal people have fund of halusination, all this delusion this racial superiority caste superiority
this is all delusion so we have imagined all these things, get rid of it, ,

Page 374

be fulfilled that is a great word in our literature

when you leave this body you must be

able to say I have obtained what ought to be obtained born as a human being, that is called

then awaken, Buddha you become full of illumination do like that, then
gives an example, in verse 476

Verse 473:



perceive The nature of the Self with the eye of perfect knowledge
thro 'Samadhi" (true absorption in Self) with the mind very well
brought to steady and complete quietitude if the declarations of Sruti (scriptures)
heard (rightly from the competent teacher) are perfectly understood without a
trace of doubt (then) once again (such as understanding/a realized one) is not (at
all) led to any more skepticism

Perceive the nature of the Self with the eye of perfect Knowledge through Samadhi, where the mind has
been brought to complete quietude. If the declarations of Sruti (heard from the Teacher) are perfectly
understood without a trace of doubt, it can lead to no more scepticism.

Verse 474:



when the Self, the Existence-Knowledge-Bliss, is realised
through liberation from one's bondage of ignorance related to oneself (9in
a beginning less and endless way) then) (the first consideration of) proof (will be) the
scriptures logical reasoning the words of the Teacher and (the final)
Page 375

proof (will be) one's own inner mind's accomplishment (with reference to things inside
and outside in the steadiness of illumination free from all duality). the internal
realization or experience (of)

When the Self, the Existence-Knowledge-Bliss, is realised, through liberation from one's bondage of
ignorance, then the scriptures, logical reasoning, the words of the Teacher--these are proofs; the
internal realization of one's own concentrated mind is yet another proof.

Verse 475:



since knowledge of theirs is always open for appreciation (only) by mere
inference, (therefore) bondage liberation and

contentment and anxiety

health, hunger etc.

Bondage and liberation, contentment and anxiety, health, hunger, etc. are directly known only by
the person concerned; others have knowledge of these by mere inference.

Verse 476:



(All the) Teachers (realised ones) like (even) the scriptures instruct the
disciple standing apart (on the shore after crossing the ocean of bondage) the (true)
discriminative pursuer of realisation would cross over (the ocean of bondage) by
illumination (acquired by oneself with the guidance of Teacher and scriptures) alone

through the Grace of

Standing apart, the teachers and the scriptures instruct the disciple; the learned must cross over
(avidya) by illumination backed by the Grace of God.

The Shruti and the guru teach you only indirectly, not directly, they cannot give you the truth they
can give you indications to the truth they call it indirectly, but direct realization is
your own experience only, so take you can from the Shruti take what you can from the Guru but
experience it yourself. Ramakrishna used to say, when the Guru needs you as his disciple he will tell
the disciple I have given you the mantra, they say Mantro in Bengali, now everything depends upon
Page 376

your mind, so that responsibility is our own to realize the truth. You cannot dependent upon external
sources. Even Shruti even Guru these are there, but take their help and realize it for yourself. For, the
Guru and the Shastra teach you indirectly and not directly. They can give you hint and suggestion
like a traveler this is the way to go, this is the right way you go but going is yours. They give you
the direction. That is all. Then the guru is concluding these various teachings in that famous verse
478

Verse 477:



knowing one's own (achieved) by oneself (with the guidance of the Teacher and
Scriptures) self absolute (without divisions) through Realisation
(such) a realised perfect one (in his realisation) would remain with regard to
the mind within face to face with the essence of Existence, (Atman, the Self)
with the mind free from all concepts of dualism.

Knowing ones own Absolute Self through Realization, becoming perfect, one should stand face to
face before the Self, with mind free from all concepts of dualism.

Verse 478:



The final opinion of all Vedantic discussions is (as follows) this the
jiva (individual being) and the universe in its entirety are Brahman alone
liberation to be rooted in the indivisible Entity, Brahman alone
with regard to the statement concerning non-dual Brahman the main source of
Knowledge or Authority (is) (contained in) Srutis (alone) (Scriptures)

The conclusive view of all Vedantic doctrines is this: that the individual self as well as the entire
universe are in truth only the Brahman; that liberation means to abide in the Brahman, the
indivisible entity; the statement that Brahman is non-dual has its proven authority in the sriptures.
Page 377


This is the conclusion of all Vedanta this is the conclusion of all the
teachings of Vedanta this jeeva in you, this soul in you looking so circumcile, so
limited, really speaking it is the infine brahman so also the whole world
also is brahman, pure consciousness, one, nondual here is that jiva and the jagat
and means living in this undivided pure spiritual awareness, that is ever in it, never
out of it. in the Shruti everywhere you find this truth proclaimed the
realization of great leader brahman is one nondual , brahman is one only and
no two. Not enough to say one only but no two. Negation of two also is there, just like a sufi mystic
Mansoor and others realized I am one with the infinite truth but in islam it is too much so he was
hanged you are gone beyond our creed, such a noble soul that thing cannot happen in this country.
When a man realizes a great truth we honour him, we respect him, because this kind of ethnical
religion we treat as secondary the spiritual religion is primary only in this wonderful land of ours a
spiritual experience anytype of spiritual experience, we appreciate it, we say that is true religion. Not
conditioned by ethnical rules, the dos and donts of religion. So the guru has told him you also
realize the truth for yourself, now comes the disciples experience, verse 479.

Practice of Knowledge disciple (verses 479-519)

Verse 479:



thus through the words of the teacher through the pronouncements of the
scriptures (and) by one's own reasoning with senses duly controlled
with mind steadily fixed in the illumination at an auspicious moment or part of
life (the seeker) realising the Supreme Self (Truth) having apprehended
steadily the Supreme Truth along with with its true nature (Now it is non-dual Self
identified with Brahman) becomes (became in respect of every realised one)

motionless in form and perfectly established in Self (free from any distractions or propensities of
life).

Through the words of the teachers, the pronouncements of the scriptures and by ones own reasoning
with senses controlled and mind fixed, at an auspicious moment realising the supreme Truth, such a
person becomes motionless in form and perfectly established in the Self.
Page 378


Thus listening to the Gurus words and also the great confirmations of the Shrutis the
Upanishads the disciple fully comprehended the teaching. by his own
reason he understood well convinced that this is the truth I must plunge now, just like there is fish in
the lake I shall go and fish and catch a fish. Similarly, this disciple said I shall realize the truth
myself. he controlled all this sense organs tranqualize the mind ,
perfectly controlled, disciplined, calm, is inner life came.

he just sat absolutely immerged in that infinite atman within him. Taking the
mind away from all the dualities all this difficulties etc. This is a wonderful technique a little later, I
shall refer to a great experiment, and experience, at the modern age witness, in demonstrating the
truth of all this teaching, coming from the ancient Upanishads, reauthenticating the whole truth in
the modern period, in the life of SriRamaKrishna everyone of these you will find, in that life every
statement you will find there, in his practice of advaita. under the guidance of his guru
Totapuri I shall refer to it later to tell you that spiritual tradition has been an everfresh tradition. It
has been re authenticated again and again and in this wonderful modern period this sole route what
ever is expounded in this vivekachudaamani was reenacted in the life of SriRamaKrishna and these
very words you will find there, because it is a living truth. Then what happened, after finishing, this
kind of meditation for sometime,

Verse 480:



(Such a realised one) own mind for some time keeping steadily merge
in the Supreme Brahman (as it were) due to the Supreme Bliss overflowing
(unable to contain the infinite joy within) raising from the seat of meditation
speaks(spoke) expression to the realisation (as it were) this

After concentrating his mind on the supreme Brahman for some time, he rose, and out of supreme
Bliss, he spoke as follows.

he just immersed his mind in brahman for sometime,
he got up from that wonderful experience, the great joy he spoke like this,
what is that nature of this experience, what is the report of it, as much as language can convince it he
went on praising it. So he said





Page 379

Verse 481:



(My) intellect is completely erased (and)

all activities and propensities (any

propensity) have been dropped off (has been dropped off) by realising as one
and the same truth between identity of Self and that of Brahman. (Now)(in this
ecstasy) I do not (see) understand this (thought) (or) even not-this (thought)
(also) I do not know of which type (or) of how much measure is this
endless Bliss (being enjoyed by me in this realisation).

My intellect is completely vanished and all activities have dropped off by realizsing the oneness of the
Self and the Brahman; I understand neither 'this' nor 'not-this', nor do I know what or of what
measure is this endless Bliss.

Wonderful explanation, you cannot describe that experience, Ramakrishna said, take a dumb person,
show him ocean for the first time, how will he describe it, no way to express, something tremendous
you see, the ocean, now we see only little water, little water tank thats all we have seen, now you see
the ocean how will you describe it. AH! With a open mouth you will say, therefore here he says,
my buddhi has become dissolved, he says, my mind

all its activities, lost in

that wonderful experience, by the realization of the unity of the atman and
brahman that drop of water, gone into the ocean becomes one with it, absolutely I dont
know this material universe, this manifested universe something beyond it has a
cause of it, I dont know that also, what is this, how limitless it is
infinite happiness the infinite bliss, I am experiencing it, what you call exclamation you cannot
describe it, when you eat a beautiful thing how can you describe it. you have it you will know what it
is thats how we will say. Ramakrishna said a salt doll decided to measure the depth of the ocean, its
a parable, make of salt it had a measuring graduation also on it, it went with great pride, I shall
measure, the depth of the ocean, no sooner it touched the water he dissolved in that water. Who is the
measure who is to report what is the depth of the ocean. So also in the human mind trying to measure
that depth of brahman experience, possible you get dissolved in that infinite brahman. Therefore he
says here,




Page 380

Verse 482:



Through speech to express indeed (that which is) impossible or through
mind to conceive (that which is ) not possible

splendor of the ocean of the Supreme Brahman, replete with the swell of the (waters of the)
nectarine Bliss of the Self fully enjoying my mind whose in each
infinitesimal part now merger is there in the form of identification
with Blissful Self

remains content (with) (with) the like of

the hailstone merged in the ocean (with every part of the mind like hail stone merged in ocean of Bliss
of Self)

Impossible for speech to express, impossible for the mind to conceive is the splendour of the ocean of the
supreme Brahman, replete with the swell of the nectarine Bliss of the Self. In an infinitesimal part of
It my mind has merged like a hailstone in the ocean, is now content with the essence of that Bliss.


Verse 483:



where has (this world) gone? by whom is (this world) removed?

where is
merged(has merged) (all) this universe just now was (it) seen by me
what has it ceased to be!

(what a ) stupendous wonder of wonders?!!!

Where has it gone, who has removed it, where has the universe merged? Just now it was seen by me; has
it now ceased to be? Wonder of wonders!

What has happened, what a wonder, who has taken away where is it gone this world where is
the world gone, who has taken it away,

where is this world get

Page 381

dissolved, just sometime ago I have seen this world what a wonderful thing

what wonder, imagine, Buddha realizing illumination read those utterances of Buddha in
Buddhist scriputes he gets up, he couldnt contain the experience, joy walking up and down for 7
days under that tree Bodhi tree tremendous joy that is the nature of that experience, incommunicable,
is the language, ineffable is the language used in all mystical literature. Then was full of gratitude
to guru we have given him this profound experience so the verse 486 says.

Verse 484:



what is to be rejected what is to be accepted what is different
(and) what is dissimilar in the mighty ocean of Brahman
filled with the nectar of Absolute Bliss?

In the great ocean of Brahman filled with the nectar of absolute Bliss, what is then to be rejected or
accepted? What else exists and what is there that is different in any way?

Verse 485:



in this (state of realisation) I do not see (in spite of so called seeing) anything
nor

do I hear (anything), and much less do I know(any thing). In fact) I

am indeed through identification with 'Atman' , Self (and) through
existence in the form of Absolute Bliss (of Self) always, (completely) distinct from
anything else (in the dual world).

In this, I see nothing, hear nothing, know nothing. I abide as the Self, Bliss Eternal, completely
different from everything else.








Page 382

Verse 486:



Repeated salutations to thee (unto the teacher). Oh! Teacher! Unto (You) The
Noblest(Teacher) (unto one, who is) free from all attachments (unto one, who
is) the best among the noble ones (unto one, who is) the ever embodiment of
the essence of the Eternal, Non-dual Bliss (unto one, who is) the Substratum, endless, of the
Universe and (unto one, who is) always the ocean of limitless compassion.

Salutations to thee, O noble Guru, who art free from attachments, best of the best among the noble
ones, the embodiment of the essence Eternal, Non-dual Bliss, who art endless, ever the shoreless ocean
of compassion.

salutations to you Oh Teacher. Again and again I salute you, you are
free from all attachment you are that pure truth embodied you
are of that nature of experience of that infinite immortal bliss you are infinite
always you are an ocean of infinite compassion infinite kindness that is the
greatness of the guru by whose touch the disciple achieves this most previous thing that you can have
experience of your own infinite immortal dimension. Man gives me 5 rupees I feel thankful to him,
man gives me a degree, educating me I am thankful to him in this way you put everything in a
spectrum of experience and the highest is the spiritual knowledge you become free you dont depend
upon anything thereafter this is what hindu religion has said spiritual knowledge is the greater thing
that we can have then the disciple says

Verse 487:



Page 383

repeated salutations unto thee, O! Teacher whose glance when it acted
as moon (with) fall of dense cascade like beams of moon-light
having been cleansed of the weariness caused by the afflictions of the world I in but a
moment am the attainer (of) the state of self (which is) indestructible
Bliss of infinite Splendour

Whose gracious glance, like a cascade of moon-beams, has removed the weariness caused by the
afflictions of the world, and has taken me to the state of indestructible Bliss of infinite splendour, the
Self, in but a moment.

Verse 488:



(O Teacher) all by your grace I am blessed I (am)

the one who

has reached the fulfilment of life I (am) free from the shark (jaws) of
transmigration I (am) the embodiment of eternal Bliss and I (am)
am full and infinite.

Blessed am I, have reached the fulfillment of my life and am free from thejaws of transmigration. I
am the embodiment of eternal Bliss, I am the Infinite, all by your Grace.

Oh blessed am I

I have become

attained what ought to be attained being

born as a human being and then I am free by your grace of
the nature of eternal bliss I am full, I am integral and full we start as a fraction a
minute fraction 1/1000 we start with and life goes on getting richer and richer until we become fully
integral one itself, in its fullness he says I have achieved that , by your blessing I
have become full now, till now we were only fractions, then this is the great teaching,

Verse 489:


(O Teacher all by your grace) I (am) unattached I (am) disembodied I
(am) free from subtle body free from any decay I (am) serene I
(am) infinite I (am) unsullied (and) endless (too).
Page 384

Unattached am I, disembodied am I, free from the subtle body am I and undecaying; serene am I,
Infinite am I, unsullied am I, and endless too.

Verse 490:



(O Teacher all by your grace) I (am) not the doer I (am) not the experiencer
I (am) without modification without activity the embodiment of pure
knowledge I (am) Absolute I (am) eternal auspiciousness. (Prostrations unto
you, O Such Teacher!)

I am not the doer, I am not the enjoyer, I am without modification and without activity; I am the
embodiment of pure Consciousness, I am Absolute, and ever-auspicious.

Verse 491:



I indeed (am) distinct from seer from hearer from speaker from
doer from experiencer (I am) the Self (which is) eternal unbroken
beyond activity boundless unattached complete the essence of Knowledge

Indeed, I am other than the seer, the hearer, the speaker, the doer and the enjoyer of individual
experience. I am eternal, unbroken, beyond activity, boundless, unattached and Infinite, the essence of
all-pervading Knowledge.

Verse 492:



Page 385

(I know by the grace of the Teacher that), I (am) not this I (am) not that'
(anything that can be called as 'that') (but then) I (am) (of) for even both ('this' and
'that') that which is the illuminator supreme (ever) Pure (Truth of the Universe)
free from the consideration of 'exterior' and 'interior' infinite
non-dual Brahman alone(surely)

I am neither this nor that but the supreme Illuminator of both, pure, devoid of anything inner or outer.
I am infinite; verily, I am the non-dual Brahman.

Verse 493:



aham I (am) Brahman alone non-dual unparalled originless
reality free from the imaginations (thus) such as a 'you'-sense as 'I'
sense as 'this'-sense as 'that'-sense (ever) eternal essence of Absolute
Bliss, and the Truth (of the Universe)

I am unparalled, the beginningless Reality, beyond all imagined disctintions such as you and I,
this and that. The essence of Bliss eternal, the Truth, non-dual Brahman am I.

Verse 494:



I (am) Narayana I (am) the slayer of Naraka I (am) the
destroyer of Three Puras I (am) the Supreme Being the Lord
undifferentiated consciousness or Unbroken Knowledge I (am) the witness of
everything I (am) without another Lord (in view of pursuit) (and) free from 'I'-ness
and free from 'my'-ness
Page 386

I am Narayana, I am the slayer of Naraka, I am the destroyer of Tripurasura; I am the supreme
Being, the Lord, I am the undifferentiated consciousness, I am the Witness of everything; I have no
other Lord and I am devoid of sense of "I" and "mine".

Verse 495:



aham I (am) alone the true resident in all beings remaining as
the support inside (them) and outside (external to them) through my
abidance as (essence of ) knowledge I myself, (am) indeed all the experiencer
and the experienced (and) previously (in the state of ignorance) what all
with the considerations of 'this' and 'not-this' was perceived by me

(as if) separate (from

me) (all those also are now seen by me as I, the Self)

I am the sole reality residing in all beings in the form of Knowledge. Being their external and
internal support, I myself am the experiencer and the experienced; I am all that was previously
experienced by me distinctly as 'this' and 'not-this.'

Verse 496:


In me the unbroken ocean of bliss

in innumerable ways the

waves of the universe are created (and) are destroyed by the play (of)
the wind, storm (of) Maya (the principle of apparent creation)

In me, the ocean of unbroken Bliss, endless waves of the universe arise and subside by the play of the
storm of Maya.




Page 387

Verse 497:



just as in the indivisible absolute time (through imagination are
conceived) cycles years solistices (half-years) seasons etc. (so also)
in me by people through imagination because of the
(continuous) manifestations (through propensities remembered) of the super impositions are
conceived concepts gross etc..

Concepts of gross etc., are wrongly imagined in me by people due to the continuous manifestation of
superimpositions---just as in time, which is the indivisible and absolute, cycles, years, half-years,
seasons etc. are imagined.

Verse 498:



Just as the great on-rush of waters (coming) from the mirage
(perceived in delusion as a superimposition) do not

(at all) wet

the part of the earth, which is the desert tract, (barren land of sand), (so also) by ignorant fools
(who are) sullied by the supreme contamination of defect of ignorance
(whatever) superimposition (is entertained) all that even at any time(or place) the
contaminator or sullying agent of the substratum(Self) never becomes (world become)

That which is superimposed by people deluded by the defects in their minds can never sully the
substratum, even as the great onrush of waters perceived in a mirage can never wet the desert tract.

Page 388

Verse 499:



like space I (am) far beyond contamination like the Sun I
(am) distinct(from) anything illumined like the mountain I (am)
always like the ocean I (am) limitless

Like space, I am beyond all contamination, like the sun I am distinct from things illumined, like the
mountain I am always motionless, like the ocean I am limitless.

Verse 500:


no for me with the body relationship with the clouds just as for the
sky so

how can for me of them attributes waking, dream

and deep-sleep states

I am not connected with the body just as the clouds (have no connection) with the sky; so how can I be
subject to the states of waking, dreaming and deep-sleep (that are attributes of the body).

Verse 501:



Page 389


the conditionings comes that alone goes that alone actions
performs experiences (their results) that alone decays dies
always I (am)

like the Kula mountains immovable alone remains

It is only the conditioning adjunct which comes and goes; it performs actions and experiences (their
results); it alone grows old and dies---I remain immovable like the Kula mountain.

Verse 502:



neither for me

engaging-in-work nor and for me

abstaining-from-work
always same without parts (that which is) one that which is
un-broken infinite the sky like complete that how can indeed
ever strive

There is neither 'engaging-in-work' nor 'abstaining-from-it' for me who am always the same and
without parts. How can that which is One, complete, and infinite like the sky, ever strive?

Verse 503:



merits demerits for one who has no sense organs for one who has
no mind

for one who is without any modifications

for one who is without any form

how can for me who am the realisation of Absolute Bliss it has been
Page 390

said indeed non-touched also Sruti

How can there be merits and demerits for me who have no sense-organs, no mind, who am without
modification and form---who am the realization of Absolute Bliss? In the passage, 'not touched' etc.,
Sruti also mentions this

Verse 504:



with the shadow

is touched heat or cold or good evil or does

not

touch certainly that which is man other than that

(shadow)

If the shadow of a person is touched by heat or cold, good or evil, it does not in the least affect the
person who is other than the shadow.

Verse 505:



not the witness properties of things observed

affected (for it is)

distinct without modifications indifferent

the properties of room

(do not affect) the lamp

In the same way, the witness is not affected by the properties of things observed, for it is distinct from
them; it is without modification and indifferent just as the properties of a room (do not affect) the
lamp (that illumines it).







Page 391

Verse 506:



the sun just as of the actions is witness for the fire just as
burns everything for the rope just as connections with
the superimposed object in the same way alone

unchangeable essence of
intelligence for me

Just as the sun is the witness of all actions, just as the fire burns everything without distinction, just
as the rope is connected with a superimposition, so too am I, the immutable Self, the pure

Verse 507:




doer even or prompter of actions even not I enjoyer even
or (nor do I) make others enjoy even not I seer even or (nor do
I) make others see also not I that I (am) self-luminous
transcendent Self

I am neither the doer nor do I make others do anything, I am neither the experiencer nor do I make
other experience, I am neither the seer nor do I make others see. That Self am I, self-luminous and
transcendent.



Page 392

Verse 508:



moves in the conditioning movement of the reflections of the
Upadhi (conditioning) fools or the confused believe resulting from the
object reflected like the sun devoid of activity I am the doer I am the
enjoyer I am killed Alas

When the conditioning adjunct moves, the confused attribute the resulting movement of the reflection
to the object reflected, like the sun which is devoid of any activity; and they cry out, "I am the doer, I
am the enjoyer. I am being killed, Alas!"

Verse 509:



in the water or even on the land or even let it drop down this
inert body not I touched by its properties with the properties of
the pot the sky just as

Let his inert body move on water or on land ; I am untouched by its properties like the space (is
untouched) by the properties of the jar.









Page 393

Verse 510:

doer ship

enjoyer ship cunning less drunkenness dullness

bondage freedom etc., of the intellect states of not indeed is
for the Self in the Self In the Supreme Brahman absolute
non-dual

Doership, enjoyership, cunning, drunkenness, dullness, bondage and freedom---these passing states
of the intellect are, in reality, never in the Self, which is the supreme Brahman, Absolute and Non-
dual.

Verse 511:



let there be modifications

of the Prakriti in tens hundreds

thousands (ways) or even what to me unattached knowledge by it not
clouds never sky

touches

Let there be modifications in Prakriti* ten, hundred or thousand ways. What have I, unattached,
Knowledge Absolute, got to do with them? The clouds can never touch the sky!

*Material Nature characterized by three qualities of sattva, rajas, and tamas.







Page 394

Verse 512:



from the unmanife down to the gross that the universe where (in
which) where (in which) appears like the sky subtle
without beginning and end Brahman Non-dual that which is That alone
I am

That in which the entire universe from the unmanifest, down to the grossest thing, appears as but a
shadow, which is like the sky, subtle and without beginning and end, indeed, that non-dual
Brahman am I.

Verse 513:



(That which is) the support of all illuminator of the things of all forms
omnipresent devoid of all multiplicity eternal pure motionless
free from modifications Brahman Non-dual that which is That alone
I am

That which is the support of all, which is the illuminator of all things, which is of all forms, which is
omnipresent, devoid of multiplicity, eternal, pure, motionless and Absolute, indeed, that non-dual
Brahman am I.



Page 395

Verse 514:



that which transcends endless differentiations of Maya (that
which is) the inmost essence (by) the mind can't be reached Truth
Knowledge Endless of the nature of the Bliss Brahman Non-dual that
which is That alone I am

That which transcends the endless differentiations of Maya, which is the inmost essence in all, which
is beyond the range of Consciousness, which is of the nature of Truth, Knowledge and endless Bliss,
indeed, that non-dual Brahman am I.

Verse 515:



devoid of activity I am devoid of modification I am devoid of
parts I am

devoid of form free from changes I am eternal

I am devoid of any support I am free from duality

I am devoid of activity, modifications, parts and forms. I am absolute and eternal, not depending on
any other support, and non-dual am I.




Page 396

Verse 516:



Self of all I am All I am transcendental I am non-dual
absolute indivisible knowledge I am Bliss I am eternal

I am the Universal, I am all in all, I am transcendent and non-dual, I am absolute, indivisible
knowledge, I am Bliss and eternal am I.

Verse 517:



own kingdom sovereignty the grandeur this

by your grace
(by your) glory of knowledge because of your grace has been gained by
me O noble teacher! O the great one! Salutations! Salutations to thee!
may there be again salutations may there be

By the supreme majesty of your Grace, I have gained the grandeur of the soverignity of Self-
effulgence. O noble Teacher, salutations to thee, again and again.

The disciple finally says this is the supreme state of perfect self government, self rule self attainment
the empire of , I have achieved this is the real , gandhijis
contains an indian of his idea. Not enough foreign intrulence and we are quarelling with each other,
cheating each other, is that unless I develop high character ethical sense manifesting the
atman in daily life that has no meaning. Here this one individual has attained it, and that
shows all can attain it less or more but that attainment is true . So he says
, this is the of , this I have achieved

through
that grace of your infinite glorious path I achieved this , I have achieved it
oh Guru of infinite mind you are a , I salute you again and
again that thankfulness what a blessed gift so the words failed to thank the guru for this. Then the
Page 397

disciple says we are all dreaming in this world eating drinking fighting quarelling when you
awaken from that you see that whole thing is a dream. In dream you will say I will do this, I will do
that, all this we do

Verse 518:



in the great dream

created by illusion births decay

deaths in
this never ending wandering tormented

by innumerable afflictions
day after day ego tiger this extreme

compassion
having woken me up from 'deep' sleep but (you have) saved to me
you are O teacher!

By your sheer Grace, O Teacher, you have awakened me from 'sleep' and saved me, who was roaming
in a never-ending 'dream', in the forest of birth, decay and death created by illusion, and was
tormented day after day by innumerable illusory afflictions and greatly tormented by the tiger of
the ego.

in this big forest of Maya which is like a big dream you are
wondering here and there , we are just wandering losing our way full of suffereing
and anxiety

day by day poassing through all these tempers this difficulties this
excitement this tensions

and in that big forest there is a big tiger

holding about, is the tiger the I, I, I, this little I you our of your grace and kindness you
just made me wake up from that sleep. In the dream you were tired, a tiger has come attacking us, we
are losing our way we are excited we are tensed then you just gently touched me you made me wake
up from the dream then all that dream will vanish all that suffering vanished and I now realize I am
just the same. It is nothing wrong with me you have made me
infinite in my nature, realized me I was troubled by my experiences in that dream state, now I am
awake I realize the true nature. Oh! Master, you have done it out of your grace. Then shankaracharya
continues, the description of the process in relationship to the Guru and the disciple





Page 398

Verse 519:



salutations to thee always to him who is one to some one to the
great one salutations that which is this as the entire universe abides
O pride among teachers! to thee

Salutations to you O king among Teachers, and to that great unfathomable glory of yours, which
manifests as the splendor this entire universe. To you my salutations.

Final words of advice (verses 520-574)

Verse 520:




thus prostrating having seen worthy student (one who) has very
well got bliss of the Self (one who has) awakened to that Reality very
glad (at) heart that great teacher again this spoke words
supreme the great one

Seeing that the worthy student has gained the Bliss of the Self, is enlightened, and is prostrating,
the noble Teacher being glad at heart again spoke these supreme words.

Thus seeing this disciple, very worthy disciple, saluting him out of his fullness of heart, seeing him,
guru became full of joyness a guru getting a competent disciple very immensely happy
every teacher knows it in a school if there are competent students what a joy it is to teach
Shankaracharya refers to the Kenopanishad

- Kenopanishad bhasyam a teacher
teaching a class of students among them some students understand very correctly what the teacher
says some students understand wrongly some students understand the opposite of what the teacher
taught and some students do not understand a word of what the teacher said, all the four types are
Page 399

there, in a classroom teacher will be happy to have the first type, just a little teaching the student
understands it, that is the nature of this student. So with the heart full of joy
that greatest among teachers, he again said these words that great
soul one then he says

Verse 521:



(of) Brahman perception unbroken stream (is this) universe therefore
Brahman alone in every aspect see with the subjective visions
with the serene mind in all conditions even (apart) from
forms apart having ability to see what else those who have eyes
see in the same way the knowers of Brahman there is what else
apart from it of the intellect matter to engage to?

An unbroken stream of perceptions of Brahman is this universe; so in every respect it is nothing but
Brahman. In all conditions perceive the Brahman with the vision of illumination and a serene mind.
Is it ever possible that one who has eyes can see anything other than forms all around? So too, what is
there to engage the intellect of a realized person, save Brahman?

Verse 522:



which that supreme bliss revelling in essence

giving up pith
less will revel wise man in the moon greatly enchanting is
shining painted moon desirous to see who would desire

Page 400

Which wise man would relinquish reveling in supreme Bliss for the enjoyment of paltry things?
When the greatly enchanting moon is shining, who would wish to gaze upon a painted moon?

This is a very famous verse, verse 522, who is there among us who when the infinite truth is
available next door will enjoy and get delight from unreal things shadowly things
this infinite bliss of brahman is there available to you, you just

reject it,
will be ever delight in nothingness in emptiness it is a wonderful word, it has
tremendous significance in india today. In several places I have gone in india and I have seen people
living empty life, high life plenty of money pleasure everything is there, look at life it is absolutely
empty. They dont realize it, but sometimes when some knowledge comes to them, they themselves
say now we realize our life was empty there is something better, this affirmation came to me when I
visited Kabul in 1973. Our indian friends where there, several of them, 120 getting Rs.10000 salary
but only spending life in eating plenty of drinking then all sorts of pleasures, and ofcourse one
special trait all of us have abusing the government of india, we have no love for our country or our
state. So they always abuse it, days are going on. at that time I went there, to address the Kabul
university. They said give us everyday a speech, nine days here, I did it. every house I went
breakfast lunch dinner, they invite 30 people and public lecture in the evening Upanishad, gita all
these things, 9 days passed. Everybody we contacted, on the last day farewell meeting wonderful
feeling I found in them, we never knew this wonderful philosophy so rich, so rational, so fulfilling,
now we realize, our life was an empty life till now, we assure you swamiji never again shall we have
that old life. That is the wonderful word I heard, and I said millions of people in india are waiting to
experience this and to say this, no more of this empty life. We shall live a solid life, Worthwhile life,
and Vivekananda said it, in that letter written to the Majaraja Mysore in 1894, None lives except
they who live for others, the rest are more dead than alive that empty life is a dead life, now we realize
here, this wonderful statement.

you forsake the

you are satisfied with very little things playful things and he gives an example.
when the blessed moon is rising on the eastern
sky who will delight in a picture moon how foolish he must be to take a picture and enjoy it and the
real moon is there in the front that is the example this master mind gives, all the time, he is a great
thinker he knows life in depth. He knows man and he loves man, he wants man to live, a full life,
that is the greatness of this teaching, then one beautiful idea comes in here is towards the end of this
book what is the nature of this spiritual realization he comes like a child no anxiety no tension verse
537.

Verse 523:


Page 401

unreal objects by their experience even little bit no indeed there
is

contentment no and cessation of misery That non-dual bliss

essence by its realisations

contented happy may you abide always

abiding or established in the Self

In the perception of objects unreal, there is neither the slightest contentment nor the cessation of
misery. Therefore, content in the realization of the essence of non-dual Bliss, remain happy, ever
established in the Self.

Verse 524:



Yourself alone always beholding contemplating the Self as
non-dual the bliss of the self enjoying time may you pass O
intelligent one!

O noble one, beholding your Self everywhere, contemplating upon the Self, pass your time enjoying
the Bliss of the non-dual Self.

Verse 525:



in the unbroken knowledge in the one which free from changes
dualistic conceptions in the sky imaginations of the city in the
same way non-dual bliss yourself always peace supreme
having got may you live (in) silence

In the indivisible Knowledge Absolute, the Self, dualistic conceptions are like castles in the air.
Therefore, attaining supreme Peace, live in silence, identifying yourself with the non-dual Bliss
Supreme


Page 402

Verse 526:



quiescence state of supreme peace of the mind unreal
fancies (that which is)the cause by one who is ever identified with
Brahman the knowers of Brahman the great one where (in which)
non-dual bliss (its) joy constantly

The cause of all imaginations, the mind, becomes perfectly serene to the sage who has known
Brahman. Indeed, this is the state of quiescence in which, ever identified with Brahman, one
constantly enjoys the non-dual Bliss Absolute.

Verse 527:



there is nothing than freedom from vasanaas than the quiescence
supreme

source of happiness great to one who has directly known

his nature to one who savors the Bliss of the Self

There is nothing more exhilarating than the quiescence which comes from being free of subtle urges
(vasanas), to one who has known ones own essential nature and who savors the Bliss of the Self.

Verse 528:



going staying sitting lying down or in any other state
even or as per his desires lives the wise man revelling in the Self
always the enlightened Sage
Page 403

Whether going or staying, sitting or lying down, or in any other state, the enlightened sage whose
sole pleasure is in the Self, lives ever at ease.

Verse 529:



no (of) place time posture directions moral discipline etc.,
pointers for mediation dependence

encounters no obstructions one

who has perfect realisation the sage is for recognising one's own Self what
formulae etc., can there be

The sage who has perfect Realization of Truth and whose mind, therefore, encounters no obstruction,
no more relies upon conditions of place, time, posture, direction, moral discipline, objects of meditation
etc. What formulae can there be for recognising one's own Self?

Verse 530:



pot this is thus to know conditions what is necessary
without the proper use of proper means of knowledge when it is so
(ensures) the cognition of the object.

This is a jar'--to know this what condition is necessary save that the means of knowledge be without
any defects, which alone ensure a cognition of the object?

Verse 531:



Page 404

This Self ever-established when the proper means of knowledge (is
used) manifests not place neither even or time nor (outward) purity
or even is dependent

This Self which is an eternal Truth, manifests Itself in the presence of the right means of knowledge.
It is dependent neither on place nor time nor (outward) purity.

Verse 532:



Devadatta I am thus this direct knowledge is independent of
any conditions in the same way the knowers of Brahman also of this
Brahman I am this knowledge

"I am Devadatta", this direct knowledge depends on no other conditions. Precisely thus, the knower of
Brahman realizes that he is Brahman (without depending upon anything else).

Verse 533:



the sun like the universe entire shines of whom by its effulgence
fallacious unreal unimportant what indeed of it can
illumine it

What indeed can manifest That whose effulgence, like the sun, causes the entire false, unreal and
unimportant universe to appear at all?

Verse 534:



Page 405

Vedas shastras puraanaas beings all also by which
are endowed with meaning that what indeed the knower would
illumine

That by which all Vedas, Sastras and Puranas and all other beings are endowed with meaning,
verily, what can illumine That Supreme Knower?

Verse 535:



this self-effulgent endless power Self beyond all
conditioned knowledge the direct experience of all which alone having
realised freed from bondage wins this the best amongst the
knowers of Brahman

Here is the Self-effulgent Self, of endless power, beyond all conditioned knowledge and yet the direct
experience of all. Freed from bondage, realising this alone, the best among the knowers of Brahman
reign supreme.

Verse 536:




neither grieves nor with sense objects (gets) elated neither gets
attached nor even gets averse and in the Self always sports
revels by oneself continuously by the essence of bliss

is content

Neither grieved nor elated, neither attached nor averse to sense-objects, but content in the essence of
endless Bliss, he sports and revels in the Self.

Page 406

Verse 537:



hunger physical pains having given up (forgotten) the child plays
in (with) toys in the same way alone wise man revels without
any idea of mine without any idea of 'I' is happy

Forgetting his hunger and physical pains a child plays with toys. In the same way the wise person is
happy and revels without the ideas of "I" and "mine."

You watch your children at home, you are all parents you have got children, a child doesnt eat his
food and he goes to play forgetting this body and its aches and hunger and
thirst a boy is busy playing with toys enjoys, absolutely no tension full of joy
similarly this wise man lives free from all tension, what a wonderful state of mind it
must be I and mine have gone for him full of bliss that is the nature of that
experience. And then there are varities of spiritual experiences people. They behave differently
sometime may be a very wise man sometimes he will be like a madcap all sorts of conditions are fine,
externally internally he is pure spirituality, spiritual blessing. When you study the life of mystics,
Sufis Christian mystics our own mystics in india you will find this unpredictability of behavior,
they are not subject to rules and regulations even that great Rabia a slave girl in Basara she was
living a strange type of life, but her mind was all up all the time. Some people could recognize her,
that is 8
th
century AD this Rabia story. So one such sloka comes here,

Verse 538:



anxiety free from (without) without any humiliation begging food
drink waters of rivers with freedom

without any restraint they

live fearless sleeping (in) cremation grounds (or) in forests (their) clothing
washing drying etc free from quarters their dwelling place and
Page 407

bed the earth their wanderings Vedanta in the avenues the wise
ones revel in the Supreme Brahman

Free from anxiety and humiliation, the wise ones have their food, and drink the waters of rivers; they
live, free and independent, sleeping without fear in a cemetary or in forest; their robe is the space,
which needs no washing or drying, or some bark etc, the earth is their bed and they roam in the
avenues of Vedanta while they revel in the supreme Brahman.

Verse 539:



non-identification having resorted to the body this experiences
completely the sense-objects present around by His wish
like a child the knower of the Self he who with no insignia externally
free from attachment towards external objects

The knower of Brahman wears no insignia and is unattached to sense-objects; like a child, he remains
in this body without identifying with it and experiences sense-objects as they come, by the wish of
others.

Verse 540:



(sometimes) wearing no clothes or even with clothes or
wearing skins or even abiding in the ethereal plane of knowledge one
intoxicated or even and like child or like ghost or even
roams in the world
Page 408

Sometimes robed inspace, sometimes with clothes, sometimes wearing skins, established in the
ethereal plane of Knowledge Absolute, he roams about in the world, sometimes like one intoxicated,
sometimes like a child and sometimes like a ghost.

Verse 541:



sense-objects being of the nature of desirelessness wonders(enjoys)
(but) lives alone the Sage by himself indeed always satisfied
himself as Self of all exists

Being of the nature of desirelessness, the sage roams alone seemingly enjoying sense-objects. He
remains ever satisfied with his own Self, abiding as the Self of all.

Verse 542:



sometimes a fool a wise man sometimes even royal
grandeur sometimes deluded peaceful sometimes serpent
adopting its habits (of motionless) sometimes respected
sometimes insulted somewhere even unknown wanders in this way
the wise man constantly happy with Infinite Bliss

Ever rejoicing in the Blissful state of wisdom the realised person lives, sometimes looking like a fool,
sometimes a sage, sometimes with royal grandeur; sometimes roaming, sometimes like a motionless
serpent; sometimes respected, sometimes insulted and sometimes unknown.

This this wise man lives an external life full of variable experiences internal life is invariable,
constantly immersed in the bliss of brahman what are those variables external
sometimes he is like a fool, you cannot recognize him sometimes learned he can give a
beautiful discourse sometimes like a MahaRaja full of that is there
Page 409

sometimes laughing all the time, just sitting like this mad man,
sometimes very gentle, like ordinary people. sometimes just lying down
never moving anywhere, never seeking for food, if food comes he will take otherwise quiet just like a
python, a python doesnt move for food. A food comes towards it, it just takes it. thats all. So this is
the example given in Vedanta, ,

dont see it will come to you, that is the

nature of . sometimes a king, or the ministers, or the whole town will
go to receive him with great honour . sometimes he will be insulted. Children
throw stones at him. sometimes he is unknown, that type of man he is thus moves about
in this world this wonderful man this . that is externally, internally
always immersed in that supreme bliss of brahman so it is difficult to recognize a
great soul all this external show will not be there. You will have to find out his greatness. One such
soul swamiji saw in rishikesh, Swami Vivekananda 1891,92, he was just going and children were
throwing stones at him, bleeding body here and there, he was laughing enjoying going. Swamiji
went upto him, what is the matter, so many people these children are throwing stones, and he is
bleeding. Oh! The lord is playing in various ways he said and went away. Swamiji said what a
wonderful man he remembered this description. Then comes a wonderful sentence verse 543

Verse 543:



without wealth even always content even without help very
powerful

always content even without enjoying even without

exemplar has equal vision

Though without wealth, he is ever-content, though without help he is very powerful, though he does not
enjoy sense-objects, he is eternally content, and though without an equal, he sees equality everywhere.

Wonderful description, it is good for all our people to know the truth of this, what does it say?
even thought he has not got a single pie in his pocket he is always that is
mind none to protect him he has know army behind him. He
has no men behind him but he is immensely strong and fearless .

he doest enjoy sensory pleasures but he is always contented and lastly

none equal to him but he feels himself the equal of all. He feels one with a child one with the
lowest..

Page 410

Volume 22:
One with the lowest man working on the road such a gaint he is, it is one with all
that is true greatness. There are two types of greatness in this world one is called worldly greatness
its quality is when you go near it you become small wordly greatness makes other people small that
other is spiritual greatness, even small people feel elevated in his presence. These are the two types of
greateness. That greatness word you feel humble you feel small that is called worldly greatness. In
political life, Gandhijis character, expresses this spirit, just imagine one single man fighting against
the British empire no army behind him but whole people supported him.

He felt verybody equal to him. A child is equal to him. That is the wonderful way of looking at the
world. men like Jawaharlal Nehru powerful people, great intellectuals when they sit before Gandhiji
they become like children, Jawaharlal Nehru himself has said when you sit before him you become
reduced to a mental pulp. What a wonderful man but he himself has nothing to show some
tremendous personality that is real greatness intrinsic greatness nothing external everything is
intrinsic greatness. If you sit on chair of authority naturally everybody will fear you, there is no
chair of authority, absolutely no authority and yet everybody stands loving expecting etc. in his
maximum state every man of spiritual realization of his nature. SriRamaKrishna, Buddha, Jesus
they all belong to this category.

Here is Mount Everest, , none equal to Mount Everest, if that Mount Everest can feel one with
our little Pahaad here birla temple Pahaad that is the nature of this attitude. I am one with you, I
dont stand in this height here, so this tremendous greatness feeling one with all that
is natural humility no pretension there this is described in the mandukya kaarika towards the end of
the book when tremendous statements are made by Gaudapaada where he describes here this is the
humility of the wise man, he says, this wonderful realization of brahman he doest feel superiority
wise, same atman in every being, how can he be proud of anybody so, he has realized
this firm truth he is like a gaint, like mount Everest, he feels one with all. That is the quality of
spiritual greatness even lesser greatness in the spiritual field has this quality high character, the
man has you wont feel small before him. But worldly greatness, money power, political power, every
power you feel humble before them. But if there is character greatness which comes from spirituality
you dont feel humble before him. You feel great before such a person. How to make other people great
in a true sense is a way for your own greatness. If you humble others you are not truly great that
power is money or political power or even muscle power. You can frighten everybody by your muscle
power there is not greatness in it. this is real greatness. So this realization you realize you are not
the body that is explained in the verse 549


Page 411

Verse 544:



though

acting

inactive and (he is not) the enjoyer enjoys the

fruits (of actions) still possessed of body yet devoid of any body this
limited yet omnipresent

Though acting he is inactive, though experiencing the fruits of past actions he is untouched by them,
though he has a body he is not identified with it and though limited he is Omnipresent.

Verse 545:



without body(idea) always exists this the knower of Brahman
some rare one pleasure or pain no

touches in the same way also and

good or evil

This knower of Brahman lives without the body idea, and neither pleasure nor pain, neither good nor
evil ever touch him.

Verse 546:



gross etc one who has identification for that identifies(ego) (there
is) happiness and sorrow and in good and evil and one who
has revered all bondage one who has known his Self as the Reality the Sage

how
can good or even evil result or
Page 412

Only he who has connections with the gross body etc., and is identified with them is affected by
happiness and sorrow, good and evil. How can any good or evil or their effects affect the sage who has
severed his bondage and has realized his Self as the Reality?

Verse 547:



by darkness(Raghu) as though swallowed appears not swallowed
even the sun by the People swallowed thus say because of delusions
indeed not knowing the real nature of the object

The sun which appears to be swallowed by Raahu is not actually so. People who do not the real nature
of the sun, in their delusion, say that it has been swallowed.

Verse 548:



in the same way (of the) body etc from the bondages liberated
the perfect knower of Brahman see as possessed of the body the fools,
the ignorant the body (they see) an appearance of it.

So too, the perfect knower of Brahman, liberated from the bondages of body, etc. is looked upon by the
ignorant as possessing a body; they but see only an appearance of it.

Verse 549:



the slough of the snake like this freeing from the bondage of this
body however exists here there moving whatever little(it
moves) by the force of Pranas

Page 413

The body of the liberated person remains like the slough of the snake. Here and there, it is moved about
by the force of Prana, the way it pleases.

Having used this body to achieve the higher spiritual realization this body becomes like a slough of a
snake that snake had a skin after sometime it shred that skin that skin is moving about here and
there, according to the wind that is your experience with regard to your body when you realize the
atman the skin has done its work, body has done its work it is something external now. So like a
dead cast off slough of the snake moving about here and there, that is the nature of the body for a
man of spiritual realization. Then the last few verses are coming, we are attached to the body but in
this state you have lost all touch with the body. Let the body fall here and there, I dont care

Verse 550:



by the current of river is carried a piece of wood just as low high
ground by Iswara(past actions) is carried the body as per the time (of)
in which they are to be enjoyed

Just as a piece of wood is carried by the current to a high ground or low ground, so too the body of the
liberated one is carried by the momentum of its past actions and their fruits, as and when they
appear.

Verse 551:



prarabdha-karma prompted with desires like one subject to
transmigration moves in the sense-objects one who is bereft of the body idea
fulfilled himself lives like a witness here in silence of the
wheel pivot like agitations free from(without)

Through desires produced by Prarabdha Karma, the man of Perfection, bereft of the body-idea, moves
in the midst of sense-enjoyments, looking like one subject to the transmigration. He, however, lives
unmoved in the body like a witness, free from mental agitations, like the pivot of a potter's wheel.
Page 414

Verse 552:




neither certainly the sense-organs in the sense-objects directs this
nor certainly detach one who is indicated as abiding as the witness
nor certainly the fruits of actions even little bit looks forward to
and bliss of the Self abundant essence drink inebriated his mind

He does not direct the sense-organs to their objects, nor does he detach them from these, but he remains
like an indifferent onlooker. His mind being drunk with the 'wine' of Bliss of the Self, he holds not
the least regard for the fruits of actions.

Verse 553:



the goal not the goal anxiety (something to be achieved) having given up
he who abides by himself in the Self Siva alone himself
personified this the best amongst the knowers of Brahman

He who has renounced the anxiety to reach the Goal or not to reach the goal, and abides as the Self
alone, indeed, he is verily Siva himself, the best among the knowers of Brahman.

Verse 554:



Page 415

(while) living even always free

fulfilled perfect knower of

Brahman through the destruction of his conditionings Brahman alone is
Brahman attains non-dual

The perfect knower of Brahman becomes eternally free, even in this life and is fulfilled; he merges
with the non-dual Brahman---which he had been all along---through the destruction of limitations
(upadhis).

Verse 555:



actor (whether) wearing his dress (of his role) (or) without the dress of his role
and just as in man in the same way alone the best amongst the
knowers of Brahman always Brahman alone (and) nothing else

Just as an actor, whether he wears the dress of his role or not, is always the same person, so too, the
perfect knower of Brahman is always Brahman.

Verse 556:



where wherever hithered is leaf like of the tree body
fallen of one who has realised himself to be the Brahman of the Sage before the
fall of the body itself (because of) the knowledge of by the fire of Knowledge
has been burnt.

The body of a sage, who has realized himself as the Brahman, may wither and fall anywhere like the
leaf of a tree; (it matters not) for it has already been burnt by the fire of Knowledge.








Page 416

Verse 557:



always in the Self in Brahman abiding of the contemplative sage
infinite non-dual full of Bliss by himself always not place
time etc usual considerations waiting skin flesh excrement
this body for giving up

The sage who is firmly established in the eternal Reality, Brahman, as Infinite, non-dual Bliss,
depends not on the usual consideration of place, time etc. for giving up this bundle of skin, flesh and
excrement.

Verse 558:



of the body liberation no (is no) liberation not of the staff of
the water bowl ignorance liberation of the knots of heart is liberation
that which is that alone is

For, giving up the body or the staff or the water bowl is not liberation; true liberation is the sundering
of the heart's knots formed by ignorance.

Verse 559:

in a stream or in a river or in a place consecrated to Siva even

at cross roads the leaf if falls by it for the tree what indeed good
or evil
Page 417

If a leaf falls in a stream or a river, in a place consecrated to Siva or at a crossroad, what good or evil
will it bestow upon the tree?

Let the body fall body fall anywhere, we are not concerned with it just like the leaf of a tree is falling
in a small lake, or in a river, or in in the temple of shiva or a four roads meet. Let let the leaf
fall what does it effect the tree, wherever the leaf falls it doesnt effect the tree at all. It has nothing to
do with that leaf which has fallen away from me. That is the nature of spiritual realization. What
happens then in that state.

Verse 560:


of a leaf of a flower of a fruit like their destruction body sense-
organs vital airs and of intellect is the destruction not certainly of the
Self of itself of the Self which is the eternal Reality

(which is the )
embodiment of Bliss

like the tree exists and this

Like the destruction of a leaf, flower or fruit does not affect the tree; even so, by the destruction of the
body, sense-organs, pranas and intellect, the Self, the eternal Reality, is never affected. It is the
embodiment of Bliss which is one's own Real Nature and abides like the tree.

Verse 561:



homogeneous mass of Consciousness thus indication for the nature of the
Self establish Its Reality having established of the conditioning
alone voice the destruction

"The embodiment of consciousness"---in these words the scriptures indicate the true nature of the Self.
Having established its Reality, the scriptures speak of the destruction of apparent conditionings only.


Page 418

Verse 562:



indestructible indeed dear this Self thus the Shruti for
this Self speaks indestructibility amidst destructible (and)
changing

"Immortal is this Self (Atman), my dear"---this passage from the scriptures speaks of the Immortal
in the midst of things finite and subject to modification.

Verse 563:



stone

tree

straw grain husk etc burnt become

(burnt) indeed

clay alone just as in the same way alone body sense-

organs pranas mind etc. entire objectifiable universe fire of
knowledge burnt attains state of Supreme Self

Just as stone, tree, straw, grain, husk, etc. are reduced to ashes when burnt, so too, the whole objective
universe comprising the body, sense-organs, Pranas, mind etc. are reduced to the supreme Self when
burnt into the fire-of-Knowledge.

Verse 564:



distinctly different just as darkness vanishes in the Sun's
effulgence in the same way alone entire objective universe into Brahman
vanishes
Page 419

Just as darkness---which is distinctly different from sunlight---vanishes in the sun's effulgence, so
too, this entire objective universe vanishes into Brahman.

Verse 565:



when the pot is broken just as (pot) space (limitless) space alone
becomes clearly in the same way alone when conditioning is destructed
Brahman alone the knower of Brahman himself

Just as when a pot is broken the pot-space becomes the limitless space, so too, when the conditionings
are destroyed, the knower of Brahman becomes Brahman Itself.

Verse 566:



milk on milk just as is poured oil in oil water in water
united state of being one attains in the same way in the Self the
knower of the Self the Sage

Just as milk poured into milk, oil into oil and water into water each becomes united and one, so too,
one who has realised the Sefl becomes one with the Self.

When you put milk into milk, it is one with each other, there is no change at all in milk, milk poured
into milk, oil poured into oil, water poured into water, they become water only, it was water it is water,
similarly this soul in man which is truly spiritual in nature it is merged in the ocean of brahman it
is just like this, water mixing with water. This is the example given in the Kathopanishad so this is
the realization that comes to a person. Then this kind of distinctions in the mind of is got existing
or if he doest not exist these things do not trouble you that is the wonderful statement of Shankara.
Suppose a man says I dont believe in god and another says I believe in god, god is not affected by the
affirmation or the negation of either of them. Our concept of god is something lofty that is why
atheism and agnosticism could co exist in india we are not intolerant of all these. Because of our
understanding of the true nature of god which is the self othe denier as well as the negator as well as
the affirmer that is told in verse 572.


Page 420

Verse 567:



in this way disembodied one being one; without a second pure existence
unbroken state of Brahman having attained this seeker not
transmigrate again

It does not suffer transmigration having experienced seclusion as a result of being disembodied--
being ever-identified with the one Reality, Brahman.

Verse 568:



Brahman jeeva (Self) oneness (by this) direct knowledge burnt
ignorance bodies this because of being Brahman of
Brahman

how can (there be) rebirth

By realizing the oneness of the individual Self and Brahman, his bodies (gross, subtle and casual)
consisting of ignorance etc. are burnt and he becomes Brahman Itself; how can Brahman (the
unborn), ever have rebirth?

Verse 569:

Maya-conjured bondage and liberation do not exist in the Self

in reality just as in the rope (which) undergoes no change the
appearance of snake and disappearance (is not there)

Maya-conjured up bondage and liberation do not really exist in the Reality, one's Self, just as the
appearance and disappearance of the snake are not in the rope which undergoes no changes.


Page 421

Verse 570:

of the veiling presence or its absence can be spoken of the

bondage & liberation no

the veiling for Brahman of any kind

because of the absence of any second entity

(always) unveiled if (this veiling)

exists (it will) contradict the non-duality (of Brahman) will duality does
not bears or allows or accepts the Sruti

When there is the presence or absence of veiling, bondage and liberation can be spoken of. There can be
no veiling for Brahman as It is obvious, there being no second thing besides it. If there is, it will
contradict the non-duality of Brahman; the scriptures will never allow duality.

Verse 571:



bondage and liberation and

uselessly alone the deluded fools, the ignorant

ones of the intellect attributes on the reality superimpose eyes

veiling

brought about by clouds just as upon the Sun therefore non-

dual unattached consciousness this immutable

Bondage and liberation are attributes of the intellect which the ignorant superimpose upon the
Reality, as the hiding from eyes by clouds is superimposed upon the sun. In fact, this Immutable
Reality is Absolute Knowledge, non-dual and unattached.






Page 422

Verse 572:



(something) is this concept that which is and that which is and
(something) is not this in the objects of the intellect alone both these
attributes both of these not indeed eternal reality

The concepts that bondage is and that it is not, are, with reference to the Reality, only attributes of the
intellect. Never do they belong to Brahman, the eternal Reality.

A profound observation, the affirmation of the theist that god is the negationof the atheist that god is
not neither of them affect god himself. Because he is the self of the affirmer, and the denier
there is this affirmation God is there is no god somebody
says, the the reality says there is no God what are all this we are merely mental modifications of
affirmation and negation. They do not touch the atman behind all these modifications and
negations who is eternal witness of both yes and no. when you say yes he is the witness, when you
say no also he is the witness, none of these will touch him he is eternal witness
when this knowledge came to india intense tolerance came atheist, agnost everybody has a place
because nobody can really deny god. Which is your own self.

Shanakara says in Brahmasutra bhasya he who is the negator his very self is the atman. How can
you negate the atman its like kalidasas story, sitting on the branch of a tree, and cutting that very
tree nobody will do that. Here the atman is the eternal self. It is not an object. It is not a modification
of the mind. Its not a concept these are concepts affirmation, negation these are all concepts it is
beyond affirmation beyond negation your very self. This is the knowledge that made india the
home of toleration. A home of such inter religious or sectarian harmony and when ever we forgot this
teaching we became sectarian we did have some troubles in our religious life, for some centuries for
about 1000 years. Then, this is the final conclusion he says verse 575

Verse 573:



therefore these two by Maya

conjured bondage and liberation not

and in the Self partless devoid of activity serene
Page 423

unimpeachable untainted non-dual supreme reality like space
imagination(about its limitation)

where is it

Therefore, bondage and liberation are conjured up by Maya and do not exist in the Self. As there can
be no limitation regarding the Infinite space, how can there be any limitation regarding the supreme
Reality which is devoid of parts, devoid of activity, serene, unimpeachable, untainted and non-dual?

Verse 574:



neither is there death nor and birth neither is there bondage nor and
the struggling one neither is there the seeker nor indeed a liberated one
thus this is the ultimate truth

There is no birth, no death, no bondage, no spiritual aspirant, no seeker after liberation, no one
liberated. This is the ultimate Truth.

Blessed disciple liberated (verses 575-577)

Verse 575:



all scriptures the crest (the essence) the ultimate truth about ourselves
of the nature of the innermost essence supreme this profound secret
has been shown to you by me today purged of this dark-age tainted
desire free mind like my own son

again and again to you

considering you to be a seeker after liberation

Considering you to be a seeker after liberation, void of the taints of this Dark Age, with a mind free
from desires, I have today revealed to you, again and again, as I would to my own son, the supreme
and profound secret, the inmost essence of Vedanta, the crown of all Vedas.
Page 424


The guru is telling the disciple, I treated you as my own child, infinite love I had, you had the
capacity to understand this profound truth and so I imparted this knowledge to you
it is the crest jewel of all the truth of Vedanta of all the truths of the
Upanishad the very crest of it, is what I have communicated to you the prefunded
truth you cannot proclaim it in the market place because nobody will understand it,calm and quiet
mind can understand it. I have given it to you today it
destroys all this evils of kali evil age of wickness and violence when this knowledge comes these
things cannot be there, your buddhi is free from all all outgoing tendencies,
craving things etc. just as if you are my own son, my own child, I have communicated
this teaching to you.

again and again thus the guru in 576 says

Verse 576:



thus having heard of the teacher's words with humility

did
prostration he by his obtaining his permission went (his way)
freed from all bondages

Hearing the words of the Teacher, the disciple prostrated to him with reverence, and obtaining his
permission, went his way, freed from bondage.

The disciple hearing this great words of the Guru

he saluted him, saluting with the

palm closed in Namaskaram

getting the blessing of the guru the

disciple went here and there, without any aim, just like a walking temple bringing blessing to all
people because he has become a center of positive creative energy of god himself. Disciple wandered
away. What did the guru do, next sloka says

Verse 577:



the teacher alone eternal Bliss in the ocean of immersed his
mind blessing the (whole) world whole wandered constantly
Page 425

And the Teacher, his mind immersed in the ocean of eternal Bliss, forever wandered about, verily
blessing the whole world.

The guru also ever immersed in this infinite ocean of pure consciousness infinite
bliss, infinite truth in that ocean he has immersed his mind ,
purifying the whole world he also wandered from place to place, moving temples we
call them just to purify the world they go about. They have no other intension. They have no purpose
in life. God has a purpose, god uses them for such a thing. then concluding in three
verses, shankara says

The glory of the text-book (verses 578-580)

Verse 578:



thus the teacher of the disciple dialogue indicating the
Self expounded for the seekers after liberation easy comprehension
for attaining

Thus, by means of a dialogue between the Teacher and the disciple, the true nature of the Self
(Atman) has been indicated for the easy comprehension of seekers after liberation.

The author shankaracharya says thus the easy comprehension of spiritual seekers this profound truth
of spirituality has been communicated in the form of a dialogue between a guru and a disciple
the truth of the atman has been demonstrated here,
in order to help s, seekers of liberation to understand this subject
easily I have undertaken this great task. Then

Verse 579:



Page 426

beneficial this teaching to the seekers (by following) the prescribed
methods eliminated entire the impurities of the mind the pleasures of
the world averse serene mind those who take delight in scriptures
the strivers the seekers after liberation they

May the seekers after liberation appreciate this salutary teaching, those who have cleansed themselves
of the taints of the mind by observing the prescribed methods, who are indifferent to worldly
enjoyments, who have serene minds and take a delight in the scriptures.

This profound truth let those who are spiritually fit, spiritually seeking let them benefit for this great
message this is to the welfare of all it is , this teaching thos who take it
those who honour it and accept it and try to live it when all their evils
of mind and heart will go this truth will shine in them when they have no more
interest in running after the pleasures and joys of the world, competing with others for this and that,
No! they have finished with it they take delight in that Shruti, the experiences of
profound spiritual teachers and spiritual seekers to all the s, who desire for
liberation this is the great blessing which I place before all such people and now he concludes the last
verse, 580 again that majestic meter

Verse 580:



in the journey through this realm of change the rays of the scorching sun

very well caused for those afflicted by the burning pains desirous
of water in the desert by delusion desperately search in very
close proximity the ocean of Bliss brings happiness Brahman non-dual
is shown this (glorious message) of Sankara is victorious
for it very well leads one to liberation

For those who are afflicted in this samsara by the burning pains caused by the scorching sun rays of
the three-fold sorrows (adhyatmika, adhidaivika, and adhibhautika), and those who, in delusion,
roam in a desert in search of water, for them this is the glorious message of Sankara pointing out the
Page 427

Ocean of Nectar, the non-dual Brahman, within easy reach, in order to lead them to liberation. Om
Tat Sat.

Here is the wisdom given by Shankara , means wisdom, here is the wisdom offered
by shankara, let it spread let it get victory in the world Jai Jai as we say
, what is that this what brings to your door step this message of
perfect freedom, perfect fulfilment

for whom is it

those who are suffering from tension, unfulfillment in this terrible worldly life,
, the hot sun is burning them that is called worldly life, burning from the
heat of the sun, they are wandering, what do they want at that time, a glass of water if I can get I
shall be happy that is the quality of tension in life, in modern life this tension constantly some more
some less in America competition, how to catch up, tremendous tension all this is going on all over the
world our own country also. So in that comparison man walking in the desert, hot sun is burning
all the time he doesnt know the way he loses the way here and there, because in a desert you cannot
find your way so what do you want, at least a glass of water, can I get a glass of water,
completely dazzled amazed. What is way out in that condition seeking
for a glass of water, so near to you is this nector an ocean of nector is near you,
which will bring all happiness freedom from tension that is this brahman
one without a second and closest to you your own infinite self is there this Shankara wisdom brings
to you this wonderful blessing to remove from you that tension, that sorrow, that unfulfillment that
is the total verse. This is the blessing that shankara gives through this great book
Crest Jewel of Discrimination. This wonderful philosophy is not a philosophy its a lived experience
here. From the time of the Upanishads through Buddha shankaraacharya earlier Gaudapaada,
shankaras Guru govindapaada and this age Ramakrishna, vivekaananda that continuous
tradition later on you find it in our Ramana Maharshi same Jnaana infinite jnaana has come, in
that tradition alive, vital as I often tell you indian history has two dimensions one is political and the
other is spiritual & cultural. Political history has been broken many times. Surrendered, we lost our
freedom but spiritual history is a continuous tradition. Unbroken even the worst days we produced
gaigantic people a guru nanak a kabir a meera bai a surdas, ramananda, chaitanya during the
unpuitious political times we have produced such gaints. So Rajavamsha, Rishivamsha.
Rajavamsha has been broken several times, Rishivamsha has never been broken and the greatest of
them came in our time Sri RamaKrishna. Todays out affort is after attaining freedom there should
be no more break even in the Rajavamsha in the political history of india. Continuous freedom
steady democratic freedom we have to maintain, you need high character to do it. no democracy can
survive without high character, and so the Rishivamsha that tradition comes to you, to give you that
great blessing, along with economic development social development, we need high character, and
spiritual awareness, then only we shall have complete success, as a nation with 5000 years of history
behind with infinite time in front of us with this strength we can render our service to the rest of the
world in order to make real this tradition reauthenticate it. SriRamaKrishna appeared in the modern
period he did many saadhanaas, Vaishnava saadhana, bhakti saadhana, Shakti saadhana etc. he
did also muslim, Christian saadhanaas and one saadhanaa he did which is described in this book the
jnaana maarga. That is beautifully portrayed in the life of Ramakrishna that book published by
ashram with a foreward by Mahatmaa Gandhi Nirvikalpa samaadhi is the chapter. There
Page 428

Ramakrishna has finished his bhakti saadhaanas based upon devotion to a personal god, shaiva,
shaakta, Vaishnava these are all bhakti saadhanaas he has finished all this, he has realized god in all
these forms he was sitting on the banks of a ganges in front of the temple, a monk walked him on the
boat gaigantic and jarby, strong built, totaapuri by name he looked at this young man, he was
deeply attracted, he went upto him. Young man! You seem to be very advanced in spiritual life do
you want to learn this advaita saadhana, jnaana saadhana and we have to help you.
SriRamaKrishna said keep it as the mothers will I shall do it. go and ask your mother, he went to
the temple and returned, yes mother has given me permission. Totaapuri didnt understand that is
not his physical mother, but a spiritual mother parashakti worshipped in the temple Totaapuri was
very happy they both prepared to that Panchavati in the dakhineshwar in a small room they sat.
Ramakrishna had to perform Sanyaas, renunciation, formal renunciation he did it. then both sat
and all that you heard here Totapuri instructed him this world of name and form they are like waves
of the ocean you are that infinite atman that is your true nature. Take the mind beyond this maaya
realized that absolute, infinite, this body is meant for that, you have got all the capacity for it. thus
he went on instructing him, guru and shishya sitting side by side and all that what you heard
... you are that brahman, realize it for yourself. All this teaching went on and then Totapuri
said, now lift your mind beyond the world of relativity of name and form it is that infinite
transcendental state of nirvikalpa. SriRamaKrishna closed is eyes sat in meditation after sometime
he opened the eyes no I cannot, I cannot, sri Ramakrishna said. Totapur is not a man to take a NO,
you must, you must he took a small piece of glass lying on the floor crushed it against the forehead
between the eyebrows just there, meditate here, concentrate here, you must realize this truth.
Ramakrishna said OK again he sat in meditation and in a few minutes his mind was immersed.
All that descriptions you find here literally completely transcending name and form he sat, what
was the difficulty before, he was aksed later on, there was no difficulty mind was fully concentrated,
but the divine mother stood all the time in front of me, the divine person personality of god sadguna
aspect of the divine. Totapuri said, go beyond it, then you will realize nirguna. SriRamaKrishna
imagined his mind as a soul, knowledge as a soul as soon as the divine form appeared he cut the form
into two there was nothing on which the mind had to dwell he immediately merged himself in that
nirvikalpa state. Taking the mind away from the world was easy for Ramakrishna, taking the way
from the divine mother, the blissful mother whom had workshiped all the time that was difficult but
even then with a strong will he overcame it and then went beyond nirvikalpa state. Totapuri was
surprised, he left the door and went out and came again found in the same condition for three days
and nights Ramakrishna was in that condition, Totapuri was tremendously surprised he himself
took 40 years to realize this truth. He hailed from Punjab from Ludhiana a puri, naga sadhu naked
sadhu he as from childhood he was a sadhu full of strength of body, strength of mind. He went to the
Narmada river for 40 years on its banks he made tapas, meditation and had this nirvikalpa
experience, then some divine impulse took him towards puri when to gangasaagar on the way just a
chance took him say its divine grace, took him towards dakshineshwar there he saw Ramakrishna,
there is wonderful leela took place, then he found Ramakrishna in that condition he was simply
surprised, what took 40 years for me, this young man has taken only one day. 3 days he has been
immersed in it, he was surprised he wanted to bring the mind of Ramakrishna down to normal plane.
Hari Om! Hari Om! Hari Om! He recited into the ear of Ramakrishna for sometime slowly the mind
came down. Same experiences that you find here, then when he opened the eyes he saw the Guru by
whose grace he got this experience, he saluted Guru the guru warmly embrassed him, where to get such
a disciple, where to get such a guru the same sentence you get in the kathopanishad,
Page 429

teacher is wonderful student is highly competent when they two come

together some profound truth will come for the good of humanity. That is what happened in this
modern period after staying 11 months with SriRamaKrishna against his rule. 3 days only he will
stay in one place. Constantly on the move, that was Totapuri, but he was so fascinated by
Ramakrishna he also realized a profound truth, that was brahman and Shakti are non different, the
impersonal and personal are not two separate things god is both impersonal and personal, bhaktaas go
to personal aspect of the divine jnaani goes to the impersonal aspect of the divine what you need a
comprehensive understanding, a total understanding that is what SriRamaKrishna experienced,
thats what he taught in the gospel of Ramakrishna he calls in Vijnaana. Three words ajnaana,
jnaana, vijnaana. Ignorance is ajnaana world alone is real this changeable world then jnaana this is
unreal brahman alone is real that is jnaana, vijnaana says the same brahman is the world as
well,this is the Shakti manifestation of brahman-shakti, shiva-shakti, these are one and the
same,they are nondual this the play of Shakti in world and in the transcendental state is that shiva
that kaali image you will find dancing on the body of shiva. Shiva standing for the immobile the
transcendental without any activity, Shakti represents infinite strength of creation, energy of
creation they are one and the same shiva-shakti are one brahma-shakti, brahma-maaya are one that
is SriRamaKrishnas teaching before Totapuri left, he understood this profound teaching of
SriRamaKrishna. The unity of brahman and Shakti, he never had that understanding before, this
wonderful leela took place in our time and if you go to dakshineshwar you will find that little hut in
which Ramakrishna practiced this advaita saadhana, so bhakti saadhana, advaita saadhana,
Christian muslim saadhana at the end of which he gave that tremendous utterance, as many
religions, so many pathways to god. There should be harmony between religion and religion.
Spirituality is mans birth right everyone can be spiritual that is the purpose of human life, of that is
the great teaching that you had in the modern period in SriRamaKrishna and in Swami
Vivekananda. We are very happy that we have been with this last year and this year.