NAISHKARMYASIDDHI

By Suresvaracharya

Volume 10
 Index

S. No. Title Verse Page No.

43. The locus and the content of avidya 1 1529 to 1628
The non-sentiential sense obtained from
44. 2 1629 to 1649
the sentence itself
The three stages one has to go through to
45. obtain non-sentential sense from the 3 1650 to 1671
sentence
46. Injunction only on the Jnana-Sadhana 4–5 1672 to 1704

[i]
 INDEX

S. No. Title Page No.

I Introduction – Chapter 3 1519
II Chapter 3 : Topic 43 to 46
1 Verse 1 1529
2 Verse 2 1629
3 Verse 3 1650
4 Verse 4 1672
5 Verse 5 1701

[iii]
INTRODUCTION
 Chapter 3
Introduction :
• Anatma – Mithyatva Nishchayam and Atma – Anatma Viveka is essence of 2nd Chapter.
• Entire Anatma Prapancha is of a lower order of reality, not as real as Atma.
• Anatma Prapancha is false, unreal from standpoint of Atma, absolute reality.
• Unreality of universe is established through 3 different reasons.
• Most important reason is that Upanishad negates universe.
• What is negated by Shastra can’t be real.
• What is real can’t be negated.
• Another important point in summary missed out is :
o In the wake of knowledge there will be no Anatma at all.
o There will be only Atma.
Isavasya Upanishad :

When, to the knower, all beings have become one in his own Self (Atman), how shall he feel deluded
thereafter? What grief can there be to him who sees oneness everywhere? [Verse 7]
1519
• Wise looks at everything as Atma.
• This vision of Atma is important for Advaitam.
• In the wake of knowledge, if Anatma is going to be negated, its possible only under
one condition.
• In vision of wise, everything is Atma, no Anatma at all.
• If knowledge negates Anatma.
• If knowledge negates Anatma, Anatma – Body – Mind – World must be born of
ignorance.
• If Anatma is product of ignorance then knowledge will destroy Ignorance as well as
product of ignorance.
• Sruti says - Anatma is unreal.
• It is product of ignorance. It is negated by knowledge.
• Therefore the entire Anatma is to be negated as caused by ignorance of Atma.
• If ignorance has to be negated, one has to gain knowledge.
• Knowledge removes ignorance and ignorance produced Anatma.
• This is basic thesis of Advaitam.
• Knowledge negates ignorance directly.
• By way of negating ignorance, it negates Anatma, being product of ignorance.
• Whatever is product of ignorance is called unreal or Adhyasa.
1520
 • Atma can’t be proved or disproved by any other method.
• Mahavakya = Upajeevya Pramanam.
Technical Aspect :
• Understand clearly, otherwise eternal problem.
• Will say understood, not realised.
• No other realisation.
• Don’t be permanent Sadhaka.
• Only clear understanding, no meditation required, not Pramanam.

Adhyasa Agyanam

- Both negated by Brahma Jnanam

through Mahavakya Vichara.
- This is essence of Vedanta.

Rope ignorance Agyanam

Rope – Snake Example
Unreal Snake Adhyasa
1521
 • Both rope ignorance and snake Adhyasa are negated simultaneously by one rope
knowledge.
• Unreal snake is created by rope ignorance.

Jagat

Brahma Agyanam Unreal Jagat Adhyasa

Ignorance 3 types of Triputi

Jnana Vyavahara Karma Vyavahara Family Triputi

- Pramatru - Karma - Body

- Pramanam - Karanam - Mind
- Prameyam - Phalam - Family

1523
• What ignorance has created entire Anatma Prapancha?
• Brahma Avidya or Moola Avidya is not small ignorance located in the mind of
individual but bigger ignorance which is producer of mind and cosmos.
• Both mind and cosmos are caused by Moola Avidya.
• World not projection of individual mind but entire world including mind and cosmos
is caused by Moola Avidya, Avyaktam, Maya, Prakrti, Yoga Nidra, Mahasushupti.
• Here Moola Avidya used in Chapter 3.

Ignorance

Ordinary - Avidya Special – Moola Avidya

- Special by ordinary knowledge. - Goes by special knowledge given

by Vedanta Mahavakya Vichara.
- Body – mind falsified.
• Vedanta not aimed at improving mind but falsification of mind, mind itself negated.
• What happens in body mind Anatma can’t touch Atma.
• This extra ordinary wisdom destroying Moola Avidya and falsifying Anatma is gained
by thorough study of Maha Vakya Vichara, subject of Chapter 3 – 126 Verses.
• Mahavakya Vichara destroys Moola Avidya and Samsara.
1524
Introduction : Topic
• Mahavakya Vichara, knowledge producing destruction of Moola Avidya.
• 2 principles w.r.t. any ignorance.
I) Ignorance always associated with sentient entity not Jada entity.
• Locus of ignorance is sentient being, ignorant being, who is ignorant.
• Ignorance can’t exist itself.
• Ashraya = Locus, who is ignorant.
II) Can’t talk of ignorance without talking about object of ignorance.
• Ignorance of what?
• Vishaya.
So Agyanam must have

Locus Object

Jnanam must have

Ashraya Vishaya

Locus of knowledge Object of knowledge

1525
III) Jnanam can destroy Ajnanam only if locus and object of Ajnanam are identical.
Example :
• Rama is ignorant of Physics.
• Physics ignorance will not go with Chemistry Jnanam.
• Samana Vishayatvam is condition for Jnana Agyana Virodha.
• If Jnanam and Agyanam are enemical, then no destruction takes place.
Similarly :
• Locus also must be identical.
• Rama has physics ignorance.
• His brother studies.
• Ramas ignorance will not go away.
• Jnanam and Agyanam have Badya – Badakam relationship only when they have same
Ashraya and Vishaya.
• Why Ajnanam can’t destroy Jnanam?
• Because when Ajnanam is present, Jnanam has not come.
• Jnanam alone, as it rises, destroys Agyanam.
Question :
• What is locus and Ashraya of Moola Avidya? Atma or Anatma.

1526
In 2nd Chapter :
Cosmos

Atma Anatma

- Consciousness principle. - Matter principle

- Body / Mind / World
- If God and me different, object of
Puja, meditation, worship will come
under Anatma.
- Entire Anatma proved unreal,
falsified in Vedas through Jnanam.
Keno Upanishad :
- Nedam Yadidam Upasate is note
reality. [1 – 5]

Keno Upanishad :

What one cannot feel with the mind, but because of which they say that the mind feels... Know That alone
as Brahman and not this, which people do worship here. [I – 5]
1527
 • Hence to start with, keep god in Anatma category but with Jnanam bring him to Atma
category.
Chinmaya Story :
• Husband + wife travelling together in village, husband in front, thinks wife is behind,
but she stops for battle time, husband keeps talking.
Answer :
Advaita Siddanta :
• Ashraya and Vishaya for Moola Avidya is Atma alone.
Commentary :
• Sankshepa Charirakam.
• Sarvagya Jnatva Muni disciple of Sureshvaracharya.
• Ashrayatva Bagini… Purva.. Napi Gochara.
• Sloka based on this introduction.
• Anatma can’t be Ashraya or Vishaya of Moola Avidya.
• Moola Avidya Vichara is appetizer soup for Mahavakya Vichara.

1528
Topic 43 to 46
Verse 1 to 5
Verse 1 – Introduction :

1529
Moreover, here [in the Advaita system] two categories have been determined: they are the
Self and the not-Self. Of these two, the not-Self cannot be the locus of ignorance, because
ignorance is its very nature, and what is of the nature of ignorance cannot, indeed, be the
locus of ignorance. Even if it were possible, what change could this ignorance bring about in
the locus which is of the nature of ignorance? The not-Self does not have the possibility of
attaining knowledge; should there be this possibility, it could be said that ignorance, which is
by nature the negation of knowledge, is located in it. Further, since the not-Self is a product of
ignorance, [it cannot be the locus]. Indeed, what exists earlier cannot be located in that which
itself comes into being from that [earlier] thing. There is also the reason that the not-Self has
no nature of its own independently of ignorance. Owning to these very reasons, it should be
known that ignorance is not about the not-Self. Thus, the not-Self is not the locus of ignorance,
nor does ignorance have the not-Self as its content.
It has, therefore, to be concluded as the only remaining alternative that the Self alone is the
locus of ignorance [as well as the content of ignorance], for it is seen that the Self has the
1530
experience "I am ignorant." Also, there is the Sruti text, "Revered Sir, as I am, I know only the
mantras; I know not the Self." The Self is not of the nature of ignorance, because it is
consciousness alone by its essential nature. Also, ignorance can produce a change in it such as
lapse of knowledge. Attainment of knowledge too is possible in it since it is the source of
knowledge [through the vrtti of the mind]. Further, it is not a product of ignorance because it
is of the nature of the immutable Self. Since the Self, being independent of ignorance, exists by
itself, it is proper to say that the Self alone is the locus of ignorance.
What, then, is the content of ignorance, which is located in the Self? We say that the Self is the
content [of ignorance]. It may be objected that ignorance is incompatible with the Self for the
reason that the Self is of the nature of knowledge, that it is without a second to it, that the
relation between the locus and the contained involves difference, that the Self is the source of
knowledge, and that it is unattached and ever free. The reply is that it is compatible. If it be
asked, "How?" the reply is that the differentiation in the Self is due to ignorance alone like the
snakeness of the rope. Therefore, when ignorance is removed, the evil of duality ceases to be.
Also, its removal takes place only through [the knowledge obtained from] the scriptural text to
one who has understood the words [of the text] and their meanings. So this chapter is begun
for the purpose of the explanation of the scriptural text.
Here one who has applied, in the manner in which it has been stated, the method of anvaya-
vyatireka to the words and their meanings contained in the texts such as "That thou art"
[attains the knowledge of Brahman]. [Introduction – Chapter 3 – Verse 1]

1531
a) Adishtipam :
• I established in 2nd chapter.
Sanskrit Grammer :
Past tense 3 varieties

Todays past Yesterday Remote past

7 Varieties! Till date of birth Before birth

Here 3rd variety –

Duplicative lung
b) Abrahma Stampa Paryantaha : Sarvaha Ayam
• Entire Anatma Prapancha from Brahma creator till insect is object of consciousness,
Mithya, Adhyasa, false projection, caused by Moola Avidya.
c) Pramithi :
• Pramana, Pramatru, Prameya Prama, Lakshana.
• Knower, knowing instrument, knowledge = Anatma = Matter, Mithya, Adhyasa, false
projection.
• Advaitam dismisses entire matter as unreal.
• Matter doesn’t matter. 1532
 • It is not my minds projection because mind is also one of projected material.
• Author established this in 2nd chapter.
d) Upapatihi Bahushaha :
• By variety of reasoning.
• Veda negates matter, 3 reasons were given in summary, has no independent existence,
Sruti negates.
• Chaitanyam alone is, matter does not exist.
Mandukya Karika – Chapter 4 – Alatashanti
• Matter is seeming vibration of consciousness, appearing as illusory matter.
• Seeming vibration of consciousness is appearing as tangible matter.
• Probe : Matter is not there.
e) Iti – Upapatihi Bahushake :
• Established through reasoning.
II) Atma Cha… Shat Bava :
• If 2nd thing experienced is unreal, what is real?
• Nonexperienced entity, Chaitanya entity, in which medium, all experiences are taking
place alone is real.
• Chaitanyam is never object of experience, not localised entity.
• It is nonlocalised consciousness medium in which all transactions take place.
1533
Example :
• Like light or space.
f) Kutasta Bodha :
• It is changeless consciousness never subject to vibration being all pervading like space
can’t have any vibration.
• Therefore there is only seeming vibration of consciousness creation delusion called
world of beings and objects, like dream.
g) Shad Bava Vikara Varjitaha Atma Eva Sphuti Kritam :
• This is established in 2nd chapter.
Anatma Atma
Unreal entity Real, only entity

• Why 3rd Chapter?

h) Tayoshehe.. Sama Iti :
• I am consciousness principle, Anatma matter, lower order of reality.
Anatma Atma
- Mithya Adhyasaha - Paramartika Satyam
- Lower order of reality. - Absolute reality
- Vyavaharika Satyam - Higher order
- Empherical reality - Different
1534
 • Therefore, no relationship is possible between Atma – Anatma.
• Satyam can’t have relationship with Mithya.
• Waker can’t have relationship with dreamer.

Waker Dreamer
- Higher order of Reality. - Lower order
- Can’t strike relationship with
any member in the dream.
- Can’t tie knot with dream girl

• Relationship is possible between 2 members of same reality.

• Body and mind have relationship, same order of reality.
• Mind can never become unconnected with Body.
• Can increase, decrease influence but can’t make mind uninfluenced.
• Relationship between body and mind can’t be avoided.
Vedanta :

I Body / Mind / Anatma

- Atma Chaitanyam - Can’t have Sambanda with Atma.

• I am Asangoham, non participant entity in any Anatma.

• I am not going to be influenced by Anatma.
1536
 • Nonparticipant – Akarta
• Non-influenced – Abokta Fact

• When we know Atma is Satyam, Anatma is Mithya, I should say, I am ever free,
relationless, nonparticipant, noninfluenced by world.
• When Pashyan, Srnvan…
Gita :

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling,
eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

• Body – Mind – World relationship nobody can stop.

• I am out of bounds, this is the truth.
• Nobody claims this truth even after years of study.
Guru :
• Are you Mukta?
1537
Sishya :
• Prarabda is there, I relate to Anatma, I judge myself based on miserable Anatma.
1st Relationship :
• Mind + Body.
• When mind turbulent I say I am not liberated.
• I have committed fundamental mistake of connecting me with mind, which is called
Moola Avidya.
Revision : Chapter 3 – Introduction
• Moola Avidya is cause of entire universe consisting of Jnana Vyavahara Triputi, Karma
Vyavahara Triputi.
• Moola Avidya is creator of entire universe because of 2 reasons.
1st Argument :
• Upanishad negates entire universe, not as factually existent only seemingly existent.
• What is nonfact has to be only Mithya Vastu.
• What is Mithya should be caused by Avidya only, logical reasoning.
• Sruti negates world, therefore world is Mithya.
• What is Mithya can be created by Agyanam only.
• Therefore Moola Avidya is caused of Dvaita Prapancha, one argument.

1538
2nd Argument :
• When person attains Atma Jnana, there is no vision of Anatma at all, nothing other
than Atma.
Isavasya Upanishad :

When, to the knower, all beings have become one in his own Self (Atman), how shall he feel deluded
thereafter? What grief can there be to him who sees oneness everywhere? [Verse 7]

• For wise person, Sarvani Atmani eva Buth.

• Everything Atma, No Anatma at all, Advaitam, nondual.
• What is locus of Moola Avidya and object of Moola Avidya because ignorance requires
sentient locus and object also.
Tayoshcha Kutasta Mithya Atmanoho :
• Of these 2 things – Atma and Anatma, discussed in Chapter 2, Mithya Adhyasa – false
superimposition is Jada Anatma and Kutasta, changeless, is sentient Atma.
• Between Kutasta Atma and Jada Anatma Sambandaha Neiva Bavati, relationship is
never possible.
• Atma – Anatma can’t have any relationship.

1539
 2 logical reasonings

What is non-fact has to be Mithya Sentient Atma and Jada Anatma

only, created by Agyanam only. can’t have Sambandha

• I Atma am higher order of reality.

• Anatma is of lower order of reality.
• 2 things in 2 orders of realty can’t have any Sambandha.
Logic :
Brihadaranyaka Upanishad :

After enjoying himself and roaming, and merely seeing (the results of) good and evil (in dream), he (stays)
in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state.
He is untouched by whatever he sees in that state, for this infinite being is unattached. It is just so,
Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.[IV – III – 15]

• Atma - Asanga Svarupa – Asangohi Ayam Purushaha – Svayam Jyoti Brahmana –

Brihadaranyaka Upanishad. 1540
• Repeatedly Upanishad taught relationless Atma.
• How relationless Atma can have relation with Anatma?
• Therefore Relationship is not logically possible.
• We are experiencing a relationship between Atma and Anatma.
• Example : I say am male / female.
• I – Atma have associated myself with body Anatma.
• Atma has no Purushatvam, streeyatvam, no gender.
• It is Deha Anatma Sambanda.
• Have got Viparita Bavana problem which belongs to Antahkaranam, the mind.
• I am associating mind with me and postpone liberation.
• Atma – Anatma, logical Sambanda not possible, experiencable Sambanda available.
• How do you explain?
• When logically impossible but expeiencably available, then culprit is ignorance.
• Impossible made possible by Avidya, Agyanam Na Antarena.
• Without Moola Avidya, basic primary ignorance, no relationship is possible between
me and body.
3 Knots in Avidya –
Atma – Anatma Sambanda

Sthula Shariram Sukshma Shariram Karana Shariram 1541

 • Unholy knotty marriage produces son called Samsara.
i) Na Antarena Agyanam :
• This relationship is never possible without Agyanam or Moola Avidya.
• Brahma Sutra Adhyasa Bashyam starts with impossible relationship between me and
anything in creation.
• I have created 1000’s of relationship by wrong thinking and now have problems of
withdrawing.

Direct relationship More powerful relationship

- Sharira Sambanda - Family, business Sambanda

• Illogical relationships very strong.

• You are Nitya Mukta Atma, not with family problem, how Moksha?
• Atma is natural Sanyasi.
• Antarena Agyanam = I see problem.
• Without ignorance, Sambanda is not possible.
j) Anyaya :
• Except if it is Upasana, which is another possibility of illogical relationship.
• Upasanas are illogical relationships deliberately brought about.

1542
 Inert objects taken as
Alambanam

Turmeric powder Shiva Linga Shaligrama Flame

• On Achetana, Chetanam is never possible.

• Vishnu, Shiva, Devi, Vinayaka, Devi is superimposed.
• Achetanam and Chetanam can’t have any connection.
• We offer food, clothing to idols.
• Shastra Vidhi is cause of relationship not ignorance.
2 Occasions of illogical
relationships

Ignorance created Adhyasa Shastric injunction

- Sthula Sharira Sambanda. - Vidhi Janita Sambandha.

- Not deliberate, natural. - Upasana
- Sukshma Sharira Sambanda
- Deliberate
• In Atma – Anatma Sambanda what is cause of Sambanda? Vidhi or Agyanam?
1543
 • Vidhi – not fate here but Shastric injunction, deliberate.
• Agyanam alone is cause.
• How do you know that?
• Before study of Shastra itself Agyanam is there for all of us.
• Shankara in 2 Bashyams elaborately Analyses this Atma – Anatma relationship, Tattu
Samanvayat (Brahma Sutra), Sarva Dharman Parityajya (Gita – Chapter 18 – Verse 66]
Brahma Sutra :

But that Brahman (is known from the Upanisads), (It) being the object of their fullest
import. [I – I – 4]

Gita :

Abandoning all Dharmas, (of the body, mind, and intellect), take refuge in me alone; I will liberate thee,
from all sins; grieve not. [Chapter 18 – Verse 66]

• Before study, I am totally associated myself with body and mind.

1544
k) Iyam Eva Rik Agni :
Chandogya Upanishad :

This earth is like the Rg Veda, and fire is like the Sama Veda. The Sama is based on the Rg Veda, and this is
why the Sama is sung based on the Rg Veda. The earth is sa and fire is ama. This sa and ama together
make Sama. [1 – 6 – 1]

• Rik Upon Mantra

↓
Visualise Big Prithvi Tatvam.
l) Chodana Pariprapita :
• Vedic injunction.
m) Agni Sama :
Upon Sama Mantra

Visualise hot Agni, fire principle

Because of Veda Vidhi

1545
• Solid Moola Avidya alone is the culprit.
• As long as Moola Avidya continues, I will have Atma – Anatma Sambanda, Jivatvam
continues, real world will continue, Samsara can’t be solved.
• Bhagavan will become Maha Samsari if world is real.
• Compassionate Bhagawan has to create and distribute suffering to all Jivas as per law
of Karma.
• Be aware of suffering in 14 Lokas.
• If world and sufferings are real, Bhagawan can’t have peace of mind.
• Jivatvam must go away ∆ format discarded.
• Have to come to Atmatvam, must dissociate from body, mind, family, turbulences in
the mind.
• Dissociation, Asangatvam alone is solution, that will come when Agyanam is removed.
• Shankara challenges – Try to get Moksha by any other method.
• You can free yourself from Samsara only if you falsify universe of 3 Sharirams and
Prapancha – Jagat.
• Only Solution :
Come to Naishkarmya Siddhi, you can’t escape.
• Agyanam Antarena Na Sambavati.
• Anyatra : Except in case of Upasana in all other cases, illogicals are mixed up only
because of Agyanam. 1546
n) Tatcha Agyanam… Asti.. Bavati Abyugantavyam :
• Introduces Ashraya and Vishaya.
• Agyanam can never exist independently.
• Moola Avidya is cause, creator of mind, exists before mind created.
• Other Laukika ignorance called Karya Avidya – Moola Avidya is Karana Avidya.
• Any ignorance depends on 2 factors to survive.

Factors of Ignorance

Ignorance of what Sentient locus

- Object of ignorance - Sentient Ashraya

- Vishaya required - Sentient being alone is ignorant.

• Without these 2 no ignorance possible.

College

Who wants to join What he wants to study

Ashraya Object of Jnanam

• Moola Avidya also must have Ashraya and Vishaya. 1547
 • Systematic, thorough, threadbare analysis.
• Tachha Ajnanam – That Moola Avidya.
o) Na Sambavati :
• Can’t exist.
p) Svatma Matra Nimittam :
• Depending on itself.
• Atma = Self independent, Agyanam not Sat Chit Ananda here.
q) Kasyachit Ashraya – Kashmim Ghant Vishaye :
• W.r.t. some object only ignorance can exist.
• Everyone has to accept, Moola vidya requires Ashraya and Vishaya.
Next Project :
• What is Ashraya and Vishaya of Moola Avidya?
r) Iha Cha Padartha Dvayam Nirdharitam Atma Anatma Cha?

Chapter 2 – Entire Cosmos

Atma Anatma

Consciousness Matter

• Our search has to be confined to only 2 basic entities.

1548
 Moolavidya Ashraya + Vishaya

Atma Anatma
• Sureshvaracharya Rules out Anatma first.
Topic 1 :
s) Tatra Anatmanatma Na Agyanena Abisambandaha :
• Among these 2 entities, Anatma cannot be related to Moolavidya as its Ashraya.
4 Arguments :
I) Tasya Hi Svarupam eva Jnanam Svataha Ajnanasya Agyanam Na Ghatate :

Anatma Moolavidya
- Karyam - Karanam
- Product, effect - Cause, Svarupam
- Svarupam of cause is in effect – - Gold, Rope.
Snake, Ornament.
• Any product will have its essential nature as its cause only.
• Snake is condensed ignorance alone.
• Ignorance is projecting snake. Moola Avidya is projecting Jagrat.
• Any projection has ignorance as its nature.
• Therefore when Ignorance is negated, projection goes away. 1549
 • Anatmas essential nature is Agyanam, how can Agyanam be locus of Agyanam?
• Agyanam can’t be located in Agyanam.
• Example :
o Clay can’t be located in the pot – Why?
o Because pot is clay only.
• Gold can’t be located in ring because ring is only Gold.
• For Anatma, its very nature is Agyanam, ignorance, Moola Avidya – why?
• Anatma is product of Agyanam.
• Product will have features of Karanam, nature as its cause.
• Therefore, you can’t say Agyanam has ignorance located in itself.
• Hence Anatma, Moolavidya – Rupa Agyanam can’t be locus of Agyanam.
• Na Ghatate Na Svatcha Sambavati.
1st Argument :
• Anatma can’t be Ashraya for Moolavidya as its very nature is Agyanam.
2nd Argument :
• Abyupethya Vada.
Sambavad Api Agyanam Svabave Agyanam Karmathi Shayam Janayet :
• Hypothetical argument – accepting Purva Pakshi contention.
1550
 • Acceptance of ignorance for Anatma is of no consequence, no benefit positive or
negative.
• Because, entire Anatma Jadam, insentient entity.
• No use to say, insentient entity has got ignorance.
• Clip is ignorant of the Prime Minister.

Clip

With ignorance Without ignorance

• Both, no benefit.
Ignorance has 3 fold functions

Obstructing knowledge Samshaya Janakatvam Viparyaya Janakatvam

- Jnana Nirvarakam - Generation of doubt - Misconceptions

- Creates errors

1551
 Difference

Doubt Error

- Non-conclusive - Erroneously definite

- This is mala, crack on earth snake. - I swear this is snake
- Non-conclusive thinking, either or
vacillation.

• All 3 functions produced by Agyanam.

• Ignorant can’t be on insentient matter.
• Clip has ignorance, it can’t obstruct knowledge in clip – why?
• Clip can never attain knowledge.
• Only when there is possibility of knowledge, ignorance can obstruct knowledge.
• Clip can’t have doubts, errors, or ignorance.
• Agyanam being located in Achetana Vastu is of no consequence because its presence
or absence will not make any difference.

1552
Revision :
Verse 1 – Introduction (6th line)
Iha Padartha… Janayet :
• Moola Avidya is primal ignorance, Maya, Prakrti.
• Creation is from Ishvara, creator.
• Ishvara = Brahman + Maya
• Creator = Chaitanyam + Matter, insentient, with nature of Jadatvam.
1st Stage :
• Srishti is from some one else called Ishvara.
• In Vedanta, we should gradually change mind set.
• Instead of looking at creation as product from someone else, shift mind set, see
creation from me only.
• Creation from Ishvara concept should change to creation from me, then alone
Mahavakyam effective.
Kaivalyo Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets everything
dissolved. I am That non-dual Brahman. [Verse 19] 1553
 • This must stand as ring of Truth.
• Creator not in Vaikuntha… and throwing down Lokas.
• Displace this idea.
• Creation is not from someone outside.
• Look at creation as my own product.
1st Stage of Teaching :
• World born out of Ishvara = Chaitanyam + Maya.
2nd Stage :
• In Advanced texts, world is born out of myself.
• Cause of creation = Chaitanyam + Moola Avidya.
• Maya is associated with Ishvara with only Vikshepa Shakti, no Avarna Shakti.
• When we start with ourself, Maya is changed to Moola Avidya Vikshepa and Avarna
Shakti operational.

I am Cause of creation

I as Ishvara I as Jiva

- Am called Maya, Prakrti, Without - Am with Moola Avidya

Avarna Shakti - Avarna + Vikshepa Shakti Operational
1554
 • Maya and creation are Mithya, negatable by knowledge.
• Similarly Moola Avidya and creation are negatable by knowledge.
• Shift from Maya to Moola Avidya.
• Learn to see I, Chaitanyam am the projector of the entire universe.

Sleep Moola Avidya

- Responsible for dream Triputi. - Philosophical sleep.
- Svapna Triputi caused by ignorance of - Responsible for Jagrat Triputi.
Jagrat Triputi.
• I Chaitanyam, myself through Moola Avidya project Jagrat Triputi and become all
individuals.
• As individual what is locus and object of ignorance?
• This topic will not come when I use Maya.
• With Maya can’t discuss object of Maya and locus of Maya.
• When I talk of Avidya, locus and object will come.
• Search only within 2 entities, Atma and Anatma.
Vikalpa Method :
• Do Vikalpa, discuss possibility, rule out one.
• Pariseshan Nyaya, left out is culprit.
1555
 Questions – 4 components

Is Anatma Is Atma

Ashraya for Moola Vishaya of Moola Ashraya for Moola Vishaya of Moola
Avidya Avidya Avidya Avidya

Anatma can’t be Ashraya

1) Anatma product 2) Wisdom negates 3) Anatma comes 4) No supporter –

of Avidya Anatma later in creation supported relationship
i) Anatma is a product of Moola Avidya why?
• When Avidya is negated for a wise person, Shastra itself negates entire Anatma.
• If Anatma is negatable by knowledge it must be product of ignorance only.
Law :
• What is negatable by knowledge has to be product of ignorance.
• Anatma is negatable by Jnanam.
Sruti :
• For wise person, Atma alone is. 1556
 • Anatma does not exist factually but is experienced.
2nd argument Upanishadic statement :
• Wisdom negates Anatma.
• Therefore it must be product of Awisdom, ignorance.
• If Anatma is product of ignorance, then Anatma must be of nature of ignorance.
Another Law :
• Product born out of a cause will have essential nature of cause.
Example :
Ornament Gold
- Have nature of Gold - Cause

Entire Anatma Agyanam

- Agyana Karyam, Svarupam. - Moola Avidya
- Cause
- Karanam

Logic :
• Anatma Agyana Svarupaha Agyana Karyatvat, Yatha Mrith Karyatvat, Butaha Ghataha,
Mrith Rupa Bavati.
• Tatha, Agyana Karya Butaha Anatma Agyana Rupaha Bavati.
1557
Next Step :
• Since Anatma is essentially Agyanam itself, Anatma can’t be locus of Agyanam.
• If Anatma is locus of Agyanam, it will mean Agyanam is locus of Agyanam.
• Atma Ashraya Dosha in Tarqa.
1st Argument :
• Anatma Agyana Svarupatvat, Atmana eva Agyanasya Ashraya Bavitum Na Arhati.
2nd Argument :
• Sambavatu Api…
• For Argument sake, hypothetically, assume Anatma is locus of Agyanam.
• Conclusion has no consequence, no philosophical significance for entertaining that
thought or concept.
• Why no insignificance? Anatma being Jadam, matter if ignorance is located in
insentient matter, it does not cause any difference.
• Table is ignorant of Naishkarmya Siddhi.
• There is no difference to this concept.
Job of ignorance is 3 fold

Obstructs knowledge Generates doubt Generates error

Jnana Pratibandha Samshaya Utpatti Viparyaya Utpatti 1558

• 3 functions of ignorance only if its located in sentient being.
• In insentient Anatma, why ignorance should obstruct knowledge?
• When there is scope, it can obstruct.
If – I am

Moving Jadam, stationary

Scope to obstruct No scope to obstruct

• In insentient entity Agyanam can’t obstruct knowledge, create doubt, or error.

• Kam Atishayam Janayet.
• No consequential effect of Agyanam in Anatma.
• Sambavat Api, Hypothetical, even if Agyanam is present in Anatma.
• Na Cha Tatra Jnana Prapti… Syat.
• What consequence can ignorance generate in inert matter?
• Tatra = In that insentient, inert Anatma, Jnana Prapti Na Asti.
• No scope for admission of knowledge.
• Yena – if there was scope of acquisition of knowledge then,
• Pratishedatmakam Adisheya Syat :
o Then there will be meaning for presence of ignorance. 1559
 • If scope for acquisition of knowledge then there is scope for ignorance to stop
acquisition of knowledge.
• There would have been function of ignorance, if there was possibility of arrival of
knowledge.
• Why do you accept ignorance obstructing knowledge in Anatma?
Abavishyatu : 2nd Argument
• If Agyanam is present in matter, not worth talking about because its presence and
absence does not make any difference.
• Tables ignorance – doesn’t make any difference.
3rd Argument : (Main Argument)
• Why Agyanam can’t be located in Anatma?
• Anatmanashcha Agyana Prastutvat Nahi Purva Siddhim Satu Tatho Labdatmalabdasya
Satsyat Ashrayasya Ashrayi Sambavati.
• Agyanam can’t be located in Anatma.
• Why Moola Avidya is present as cause of Anatma, cause must exist before birth of
Anatma.
• Cause must precede birth of Anatma.
Moola Avidya Anatma
- Cause - Not existent
- Can’t be support of Moola Avidya.
1560
Example :
• Thinking of nonexistent son to support Parent.
• Similarly Moola Avidya Parent has not produced Anatma.
• Moolavidya requires Ashraya.
• Before production of mind + Chidabhasa + World.
• Before their emergence, Moola Avidya exists as a cause of them.
• For that Moola Avidya what is the Ashraya?
• It must be other than Anatma which is not created yet.
• Ishvara as object of worship is included in the world, totality of creation.
• Moolavidya exists before plurality of Jiva, Jagat, Ishvara rises.
• This is mind boggling concept.

Moola Avidya Plurality

- Exists as cause of plurality - Effect
- Jiva, Jagat, Ishvara

• Moolavidya can’t be located in Saguna Ishvara.

• Ishvara arrives only when plurality arrives.
• In Advaitam, this Triputi is not there.
• Therefore Moola Avidya has to be located in Atma Chaitanyam only.
1561
 • Atma Chaitanyam alone after generation of mind is going to become Jiva, Jagat,
Ishvara.
• Jiva, Jagat, Ishvara – will arrive later.
• As cause of Jiva, Jagat, Ishvara, Moola Avidya exists.
• Therefore, can’t be located in any Anatma.
• If Ishvara is Nirguna Chaitanyam, then no problem, Moola Avidya is located in Ishvara.
• If Ishvara is somebody else, he also will become Anatma.
Sureshvaracharya says :
• Anatma Cha – and the Anatma.
• Prasutatvat – is a product, born of Moola Avidya.
• Therefore, before birth of Anatma, Moolavidya can’t be located in Anatma.
• Before Birth of Anatma, Moola Avidya existed or not?
• Creator of Anatma is cause, located in unborn Anatma.
• Therefore Atma alone can be Ashraya.
• Anatmanascha Agyana Janyatvat is Sankshepa Hetuhu, which is explained elaborately
now.
• Purva Siddau Syat :
o Being existent before birth of Anatma.
• Tough Sanskrit sentence, complex construction.
1562
 • Agyanam Ashrayi na Sambavati.
• Before arrival of Anatma, Anatma, Moolavidya can’t be supported by Anatma Ashrayi.
• Syetasya :
o Which Anatma is going to be born later.
• Moola Avidya can’t be supported by unborn Anatma.
• Ghataha Anatma Labahasya :
o Anatma is going to get its existence from Moola Avidya, going to be born later.
o Future Anatma can’t be Ashraya for present Moola Avidya.
• Ashrayi Na Sambavati.
3rd Reason : Most important
3 Adjectives to Anatma

Labdada Labhasya Syetsaha Ashrayasya

Which borrows existence Going to come later Going to be support for

from Avidya Agyanam

• That Anatma is not yet born.

• How can that Anatma be Ashraya for Agyanam.

1563
 • Purva Siddham Agyanam :
o Agyanam which exists before birth, for that Agyanam how can Anatma be
Ashraya?
4th Final Argument :
Tat Anapekshaya Cha Tasya Nissvabavatvat :
• Atma – Anatma can’t have supporter – supported relationship.

Primal Ignorance Agyanam Matter – Body – Mind

Moola Avidya Anatma

Can’t have supporter – supported

relationship
• No Ashrayi – Ashraya Sambandha. Why?
• To talk about relationship, should have 2 things.
• Agyanam and Anatma can’t be counted as 2 separate things.
• It is nothing but Agyanam itself.
• Therefore, there is no Anatma separate from Agyanam to support Agyanam.
• No Anatma separate from Agyanam to be supporter of Agyanam.
• 4th + 1st Argument almost same. 1564
• Do homework revision, reflection, on 4 reasons, otherwise will not sink in.

Pot Clay

No supporter – supported
relationship
• Pot does not exist separate from clay.
• If no 2nd entity, no question of supporter – supported relationship.
• Pot and clay, 2 names of one substance, clay, hence no relationship.
• Agyanam and Anatma are 2 names of one substance – matter.
• Both refer to same substance.
• No Ashraya – Ashrayi Sambanda.
• When Anatma, product separated from, Agyanam, which is its essential nature, does
not exist as 2nd entity at all for you to count as 2nd.
• Once Agyanam is removed, Anatma is also removed.
• When clay is removed, pot is zero.
• Tasya Anatmacha Tadu Anapekshasya Tadu..
• Entire Anatma is condensed matter, ignorance.

1565
• Akasha, Vayu, Solar systems, earthquake, Samasta Drishya Prapancha is condensed
ignorance.
• In the wake of knowledge it is as good of knowledge it is as good as non-existence.
• Matter is experienced but non-existent.
• What is there?
• You the observer of matter Chaitanyam alone exists, not body, mind, universe.
• I am Chaitanyam only, non material entity which was, is, will ever be.

Ignorance

Good Bad

- Vikshepa Shakti of Ignorance - Avarna Shakti covers

good. knowledge of my Svarupam.
• When we want Videha Mukti, there will be no body, mind, world, creation, no Jiva,
Brahman alone can’t say I am Brahman.
• Body is ignorance.
• Vikshepa Shakti is a blessing, don’t curse it, only Avarna Shakti is deadly thing.
• Remove that by Naishkarmya Siddhi.

1566
 • Vikshepa Shakti Mantra :
o Vikshepa Shakti Sahita Agyanam Blessing.
• Universe is a product of ignorance.
• Therefore world is Mithya.
• Let Mithya world continue as a Drama.
5th capsule of Vedanta :
• For a person who remembers his real nature, I am Chaitanyam with Vikshepa Shakti of
Maya alone, life is an entertainment.
• Moment you forget, Body, mind, world as Anatma it becomes real.
• How I can be liberated, hence I postpone liberation!
Moola Avidya

Vikshepa Sahita Vikshepa Rahita

Avidya of Jiva Maya of Ishvara

• We have to convert Moola Avidya to Maya by removing Avarna Shakti.
• In the case of Ishvara, Moola Avidya, Moola Avidya always converted to Maya.
• Bhagavan need not attend Naishkarmya Siddhi.
• He has created this wonderful Shastram. 1567
 Bagawan I
- Chaitanyam + Avidya (Without - Chaitanyam + Mula Avidya (With
Avarna Shakti) Avarna Shakti)
- Eternally
Gita :
- Ajopi San Avyayatma
Gita :

Though I am unborn and am of imperishable nature, and though I am the Lord of all beings, yet, ruling over
My own nature, I take birth by My own maya. [Chapter 4 – Verse 6]

1568
The fourfold caste, has been created by Me, according to the differentiation of guna and Karma; though I
am the author thereof, know Me as non-doer and immutable. [Chapter 4 – Verse 13]

• I am seemingly Karta, I am not really Karta.

• Rama cried for Sita, knowing it is a Drama.
• Cry as liberated one.
• Crying in lower order of reality.
• I am higher order without Moola Avidya.
• Moola Avidya not in Anatma for Rama.
• 4 Arguments established Moola Avidya Ashraya is Atma.
• Topic 1 – over – can Anatma be Asraya.
• Topic 2 – can Anatma be object of ignorance.
Answer :
• In one sentence.
• No – Anatma can’t be object of Moola Avidya.
• Because of Same 4 reasons.
Revision : Verse 1 – Introduction
• Tad Anapekshya Cha Tasya Nissambatvat Ete Ebya Etubyuvaha Nana Na Vishaya
Agyana Sambavetti Grahyam.
1569
Nature of Moola Avidya :
• Moola Avidya is cause of entire creation including individual minds.
4 Topics of what is Moola Avidya’s

Locus Object

(3) Atma (1) Anatma (4) Atma (2) Anatma

1st Topic :
• Anatma cannot be locus of Moola Avidya.
2nd Topic :
• Anatma cannot be object of Moola Avidya.
3rd Argument :
• Anatma itself product of Moola Avidya.
Anatma Moola Avidya
- Product - Karanam
- Karyam - Exists before creation,
- Exists after creation manifestation of Anatma.
• What exists before manifestation of universe, Anatma is Atma, hence.
• Ashraya for Moola Avidya has to be Atma.
• Eva Hetubyaha Etabyaha. 1570
2nd Topic : Anatma cannot be object of Anatma :
• Because of 4 reasons, Na Anatma Vishayan Agyanam Na Sambavati iti Grahyam.
• Svabavatvat Na, Anatma Vishiya Sambavati.
• Therefore for same 4 reasons Anatma can’t be object of Moola Avidya.
• 3rd Argument most powerful.
• Moolavidya is producer of Anatma.
• Moolavidya is Anaadi and exists only in Atma.

Ignorance is

- About Atma - In Atma

- Object - Locus

• Anatma neither locus or object of ignorance.

Conclusion of 1st and 2nd topic :
Evam Tavatu Nana Agyanaha Agyanitvam Napi Vishayat Jnanam :
• Anatma can’t be Ajnanani.
• Rama is Ashraya of Agyanam.
• Means Rama is Agyani.
• Locus of ignorance = Ignorant. 1571
 • Anatma can’t be ignorant entity.
• Evam Tavatu :
In this manner Atmanaha Na Agyanatvam.
• Anatma can’t be ignorant, locus can’t be ignorant.
• Mind can’t be ignorant.
• Why?
• Mind = Anatma = Can’t be locus of ignorance because mind by nature is Jadam.
• Mind can’t be called ignorant.
• Jiva – Chaitanyam – enclosed in the mind is ignorant, real meaning of Tvam
(Reflected Consciousness + Reflected Medium)
• We feel ignorance belongs to mind.
Example :
• We say pot is holding water.
• Space alone can accommodate things, space enclosed in pot is holding water.
• Mind enclosed consciousness alone is locus and object of ignorance.
• Anatma, Jadam can’t be Ajnani.
• Jiva enclosed in Mind is Agyani similarly, Na Api Tat Vishayam Agyanam.
• Agyanam can’t be about Anatma, Anatma can’t be object of ignorance.
• Anatma is neither locus or object of ignorance, is consolidation topic of 1 and 2.
1572
3rd Topic and 4th Topic :
• Is Atma Ashraya and Vishaya of ignorance.
• Atma alone is Ashraya and Vishaya.
• Pariseshan Nyaya :
o Theory of exclusion.
• Pariseshyat – Atmanaha eva Astvat Jnanam Ajnosmi iti Anubava Pariseshat.
• By law of exclusion, Pariseshyat, having excluded Anatma.
• Atma eva Agyanam Astu.
o Atma alone can be locus of ignorance.
• Proved by own experience.
• “I am ignorant of Self”, who I am.
• Atma endowed within body mind complex = “I”.
• I – am ignorant – mind – being Jadam can’t hold ignorance.
• Example :
o Pot holding water.
o Pot enclosed space holds water.
• I am ignorant does not refer to Sthula, Sukshma, Karana Shariram.
• I – Refers to Chaitanyam enclosed in Shariram Trayam.

1573
 Ignorance located in
consciousness enclosed in

Jagrat Svapna Sushupti

3 Sharirams 2 Sharirams One Shariram

• Ignorance is located in consciousness enclosed in Karana Shariram which is called

Moola Avidya.
• It is easier to identify self in comparision to Sushupti state because enclosure only one
– Karana Shariram.
• Karana Shariram itself is called Moola Avidya, located in me consciousness, which is
enclosed in the Karana Shariram.
• That alone is experienced as “I am ignorant of Self”.
• I am ignorant experience reveals Moola Avidya located in Consciousness enclosed in
Sharira Trayam.
• In Sushupti Avasta there is experience of Sukham Avam Avapsvam Kinchit Ave Shodan.
• I do not know Anything.
• Ignorance of Atma continues in Atma also – what is proof?

1574
 • On Waking up :
o During sleep – I say I didn’t know anything. That ignorance is Moola Avidya.
• I refers to sentient conscious being, Atma alone is meaning of I.
• I am ignorant, you are proving.
• I Chaitanyam am locus of ignorance.
• Tasya – means Moola Agyanasya Anubava Darshanat.
• Experience is evident for every human being.
• What is experience?
Agyanasya Asmi.
• How you technically convert that?
• I Atma am locus of ignorance.
• Mantra Deva Asmi iti Srute.
This is proved by Sruti also.
Previous sentence :
• Pratyaksha Sakshi Pramanam as proof, not Indirya Pratyaksham.
• Moola Avidya is in me Atma.
• I am direct witness of fact that I am ignorant of my nature.

1575
Sruti :
Chandogya Upanishad :

True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from
great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from
sorrow. Please take me across the ocean of sorrow. Sanatkumara then said to Narada, Everything you have
learnt so far is just words. [7 – 1 – 3]

Naradas Statement :
• Eh Bhagawan, Sanatkumara (Subramanya Avatara of Skanda Swamy).
• Soham – Popular “I” Triloka Sanchari.
• I am knower of all sciences including Vedas, Buta, Nakshatra Vidya… Apara Vidya,
Agyanam.
• Mantravit Eva Asmi, Na Atmavit – not knower of Atma.
• I am ignorant of Atma.
• I – am locus of self ignorance, accepted by Advaitin and 6 others.
• I = Atma.
1576
 • Self ignorance located in oneself accepted by Nyaya, Sankhya, Yoga, Purvamimamsa,
Visishtadvaitin – What is proof?
• All claim I am human being.
• You are mistaking body as yourself. You are not body, misconception.
• 6 Darshanas agree, body will be dropped, I am going to travel, Punar Janma of Jivatma
– exists.
• Therefore, I am different from body, uniformly accepted.
• All teach Atma because self ignorance is accepted by other system of Philosophy.
• Svabavatvat Atishayashcha Sambavati Jnana Viparilopaha Jnana prateshcha Sambava
Tasya Jnana Karyatvat.
• While negating Anatma as location of ignorance logical fallacies will come was said
earlier.
• 4 logical fallacies are not there when you take Atma as Ashraya of ignorance.
• Sureshvaracharya is a great teacher, outstanding, mixes reason with revealing who you
are!!
1st Reason :
• Anatma can’t be locus of ignorance being Jada Svarupam, being nature of ignorance.
• Atma is not of nature of ignorance.
• Atmanaha Agyana Svarupataha Nasti.

1577
 Atma Anatma
- Jnana Svarupanm - Agyana Svarupam
- Therefore Locus is possible of - Locus of ignorance not possible.
ignorance.
• Tasya Atmanaha Chaitanya Matra Svabatyat – End of 1st Argument.
• Atma is of the nature of Jnanam.
• How can it be nature of Jnanam?
• Upanishad declares :
o Satyam Jnanam Anantham Brahman.
Taittriya Upanishad :

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited :
Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the
transcendent akasa, realises all his desires along with omniscient Brahman. [II – I – 1]

• If Atma is not Jnana Svarupam, it would not have been Ashraya of Agyanam. 1st fallacy
averted. 1578
2nd Fallacy :
• If Anatma is Jadam and ignorance is located in Jada Vastu, ignorance can’t do any of its
3 functions.

3 Functions

Obstruct knowledge Create doubt Create error

• There is no meaning in ignorance being located in Jada Anatma.

• Now ignorance can be located in Atma, Sentient entity.
• Ignorance can do 3 fold functions located in me Atma.
• Ignorance is possible in sentient entity, obstruction of knowledge that I am Atma
ignorance does very well.
• Ignorance creates doubt – who am I enquiry made by all rational intellects!
• Errors are galore – Aham Karta, Bokta, Pramata.
• Ignorance can be located in Atma and do all 3 functions.
• Atishayashcha Sambavati, ignorance can bring out consequences by doing its function.
• Atishaya means bringing forth 3 fold consequences.
• Jnana Viparita Lopaha :
By being located in Atma, can show its magical powers.
1579
• Ignorance makes me, pure consciousness, in the body, feel miserable.
• Consequence = Jnana Viparita Lopaha Sambavati.
• Obstruction of Self knowledge has taken place.
• If I am born like Vamadeva, can declare in womb of mother :
Aham Nitya, Mukta, Shudha, Buddha, Chaitanya Atma Asmi.
• Vipari Lopaha = Pratibandha, consequence of ignorance.

Verse – 2 ways to express

- Ati Shaya Jnana Vipari Lopaha - Atishaya Sambavati

Cha Sambavati. - Jnana Viparilopaha Sambavati
- Ignorance make me pure - Consequence is possible
Consciousness feel miserable. - Obstruction of self knowledge
possible.

• Because of obstruction of self knowledge, acquisition of self knowledge also possible,

Moksha by attaching oneself to Atma possible.
• Self ignorance is located in me, obstruction of self knowledge is possible, removal of
obstruction by Jnanam possible, acquisition of knowledge possible for Chaitanya Tatva
Atma.
• If ignorance is in Jada Vastu acquisition of knowledge would not have been possible.
1580
 • Jnana Praptesh Cha :
Future acquisition of knowledge.
• Cha Sambava – is also possible.
• If Anatma is ignorant – Anatma can never claim Aham Brahma Asmi.
• When Anatma becomes wiser, what will be wisdom?
• Never Aham Brahma Asmi.
• It will be Aham miserable Anatma Asmi.
• Atma alone can gain wisdom Aham Brahma Asmi.
• Tasya Jnana Karyatvat :
Because Atma alone is generator, receiver of the knowledge.
• Even though it appears as though mind is the receiver of knowledge, mind can’t
receive knowledge, Jadatvat.
• Mind enclosed I in this body – am receiving the knowledge.
• Therefore Atma is called Janakari, Jnana receiver, Jnana producer.
• Atma can be Ashraya of Ajnanam.
• All 4 obstacles in Anatma are not there in Atma.
Na Cha Ajnana Karyatvam Kutastatmat Svabavyat Ajnanana Apekshaya Cha Ajnatvam :
Argument :
• Anatma can’t be Ashraya because Anatma is produced later. 1581
 • That problem is not there for Atma because Atma is eternal.
• Eternal Atma can be Ashraya for beginningless Avidya.
• Can’t say eternal ignorance, then Moksha will not come.
• Eternal Atma is locus of beginningless Moola Avidya.
• Anatma can’t be Ashraya because Anatma is to be born later.
and
Avidya Atma

Both Anaadi

• Anaadi Avidya located in Anaadi Atma from Anaadi time.

Revision : Chapter 3 – Verse 1 – Introduction
• Pariseshyat Atmana eva Satu Agyanam Tasya Agnosmi Anubava Darshanat, Soham
Bagavo Mantro Devasmi Na Atmavit iti Srute.
• Important introduction of 3rd Chapter.
• 4 topics – Associated with Moola Avidya which is cause of entire creation.
I) Anatma can’t be Ashraya of Moola Avidya.
II) Anatma can’t be object of Moola Avidya.
• Pariseshat – 3rd topic.
III) Atma alone is locus of Moola Avidya. 1582
 • Chidabasa is not locus of Moola Avidya, but Chit is locus of Moola Avidya.
• Chidabasa can’t be locus, Ashraya of anything because Chidabhasa is reflection.
• Reflection can’t support anything, itself requires support of reflecting material.
• Any reflection is a supported entity, it can never be supporting entity.
• Chidabasa can’t be Ashraya or support.

Satya Chit is support of

Moolavidya Products of Moola Avidya

Mithya - Entire Anatma Prapancha

- Mithya
• Entire Anatma Prapancha is supported by Chit Atma.
• Entire Moola Avidya and Prapancha are Mithya, located in Satyam – Chit – Atma.
Question :
• How can Chit be support of everything?
• In Chit nothing is there.
• Absolute reality is Sajatiya, Vijatiya, Svaga Bheda Rahita Vastu, chit vastu.
• How Moola Avidya and Anatma are in Chit?
1583
Answer :
• In Vedanta, be alert.
• Don’t say nothing is there in Chit.
Say :
• Nothing is really there in Chit, but however, everything is apparently, seemingly,
Vyavaharically, empherically there in Chit only.

In Chit

Nothing is there Really Everything is there Apparently

Gita : Chapter 9 – Verse 5 Gita : Chapter 9 – Verse 4

- Na Cha Mastani Butani. - Mastani Sarva Butani.
- In Absolute Atma, higher - Moola Avidya and Anatma
order, nothing really there. Prapancha its product.

Gita :

1584
All this world (universe) is pervaded by Me in My unmanifest form (aspect); all beings exist in Me, but I do
not dwell in them. [Chapter 9 – Verse 4]

Nor do beings exist (in reality) in Me, behold My divine Yoga supporting all beings, but not dwelling in
them, I am My Self, the efficient cause of all beings. [Chapter 9 – Verse 5]

• It is not a contradiction.
Therefore Sureshvaracharya concludes :
• Moola Avidya is located not in Anatma but in Atma only.
• In Original Consciousness not in Reflected Consciousness.
• 2 Arguments given in support of Moola Avidya is located in Atma.
I) Sakshi Pratyaksha Anubava Pramanam :
• Aham Agyanaya Asmi iti Anubava Darshanat :
I am ignorant is our Anubava.

1585
 Ignorance is there

In Jagrat and Svapna In Sushupti

- When mind is active. - When mind is resolved.

- I have experience of total
ignorance.
• I am ignorant, proves ignorance is located in sentient me, Atma Chaitanyam.
• Anatma will never say, I am ignorant.
• Only sentient Atma can say I am ignorant entity, I don’t know myself or the universe.
• I sentient Atma am holder of ignorance, Moola Avidya.
• To say I am ignorant, I require the mind.
• Mind facilitates expression but mind is not the locus, holder of ignorance.
Example :
• Pot holding water.
• Pot not holder of water.
• Pot is facilitator of space.
• Which is holder of water.
• Pot enclosed space holds water. 1586
 Apparently superficially Really
- Pot is holder of water - Pot is holder of enclosed space
- Mind is holder of ignorance. which is holder of water.
- Mind enclosed Chit not mind,
reflected Chidabasa.
- Upahita, Avachinna, Sakshi
Chaitanyam, Original
Consciousness is holder of Moola
Avidya expressed as I am ignorant.
- Sakshi Pratyaksha Anubava of
Moola Avidya in Sushupti.
II) Shastra Pramanam :
Chandogya Upanishad : Buma Vidya

True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from
great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from
sorrow. Please take me across the ocean of sorrow. Sanatkumara then said to Narada, Everything you have
learnt so far is just words. [7 – 1 – 3] 1587
 • I am not knower of Atma.
• Indicates Atma Avidya, Moola Avidya.
• Narada who is sentient entity, Atma is locus of Moola Avidya, Atma Avidya.
• By 2 Pramanams, Sureshvaracharya established Moola Avidya is located in Atma.
• Defends statement by series of statements.
• Na Cha Atmano Svarupata, Tasya Chaitanya Matra Svabavat Atishayasha Sambavati.
• Jnana Vipari lopaha, Jnana Prapteshcha Samvaha, Tasya Jnana Karyitvat Na Cha Agyana
Karyatvam.
• Kutastatvam Atma Svabayat Ajnane Apekshya une, Atma Svata Eva Svarupa Siddehe
Yukta Atmaneva Yagtam.
Defending portion :
• Atma can be locus of Moola Avidya.
• Previously from 7th line of introduction Tasya Svarupa Meva Agyanam upto 11th line.
• Tat Tasya Nissambavat.
• Sureshvara mentioned before that there are logical problems if Antma taken as
Ashraya of Moola Avidya.
• Here he says, those logical problems are not there if Atma is taken as Ashraya.
• Instead of generally saying, he is mentioning in chronolgocial order that they are not
there.
1588
I) Na Cha Atmanaha Agyana Svarupata Tasya Chaitanya Matra Svabavyat :
• Anatma can’t be Ashraya because by nature Anatma is Jadam.
• Atma can be Ashraya as it is Chetana Tatvam.
II) Adishabyaha Sambavati Jnana Vipari Lopaha :
• When Agyanam is located in Anatma, Agyanam can’t bring about any consequence in
Anatma, it being Jadam.
• Ignorance has no consequence by being located in Jada Vastu.
• Ignorance is of some consequence when located in Chetana Vastu.
• Atishayashchaya Sambavati.
• Covering of knowledge it can do by being located in sentient Atma, create doubts,
errors.
III) Janana Prateshcha Sambavati :
• One can gain knowledge if ignorance is located in Anatma.
• Anatma can’t gain knowledge because Anatma is Jadam.
• When ignorance is located in Atma, sentient entity, then it can gain knowledge and
negate ignorance.
• Discussion of ignorance is possible only when it is negatable by knowledge.
• Where knowledge is possible there alone discuss problem of ignorance.
• In Anatma locus, discussion of ignorance and knowledge useless.
1589
 • In Atma both possible, Atma being sentient entity.
• Jnana Prapti possible only in sentient entity.
• Atma alone can gain knowledge with the support of mind instrument.
Example :
• Space can hold water only with enclosure pot.
• Similarly Atma alone holds knowledge with enclosure called Mind.
• Atma alone can have the possibility.
• Na Cha Agyana Karyatvam Kutasta Atma Svabavyat.
• Most important Argument Moola Avidya can’t be located in Anatma because it is a
product produced later by Moola Avidya.
• Later arriving Anatma can’t be supporter of formerly existing Moola Avidya.
• Moola Avidya can be supported by Atma which is existing all the time.

Anaadi, Moola Vidya Atma Anatma

- Supported - Anaadi Chit - Sa – Adhi
- Supporter - Sa - Antah
- Atma not product of
Moola Avidya.
- Kutasta Atma, Nitya Atma
Svabavyat.
1590
4th Reason :
• Agyana Anapekshyasya Atmanaha Svataha Eva Svarupa Siddehe Yuktam Atmana Eva
Agyatvam.
• Beautiful argument.
• Moola Avidya can’t have supporter – supported relationship, why?
Anatma :
• Product of Moola Avidya which is Karanam.
• Essentially it is Moola Avidya.
• Another name.
Ornament :
• Product of Gold which is Karanam.
• Essential gold.
• Another name.
• One substance – 2 names.
• Can’t say clay is supporter of Pot.
• Clay + Pot not 2 entities to have supporter – supported relationship.
• Atma not dependent on Agyanam, ignorance, not product of ignorance, exists
separately to serve as Locus of Moola Avidya.
• Therefore Yuktam, logically possible.
1591
Conclusion :
• Atmanaha eva Agyatvam.
• Atma alone is ignorant, locus of ignorance.
• I, Atma am seemingly Samsari because of ignorance located in me the Atma.
• I Atma alone am ever free because of knowledge located in me Atma.
Vyavaharika Satyam

Ignorance Knowledge

I am

Paramartika Satyam Atma

• Because of presence of Vyavaharika Satyam, ignorance, present in 3 Avastas appear as

though bound.
• I am Paramartika Satyam is covered and because of Vyavaharika knowledge become
liberated Vyavaharically.
• This is essence of Vedantic teaching.

1592
Brihadaranyaka Upanishad :

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It
became all. And whoever among the gods knew It also became That ; and the same with sages and men.
The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day
whoever in like manner knows It as, ‘I am Brahman,’ becomes all this (universe). Even the gods cannot
prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one,
and I am another,’ does not know. He is like an animal to the gods. As many animals serve a man, so does
each man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of
many animals? Therefore it is not like by them that men should know this. [I – IV – 10]
• Atma alone has ignorance.
• Atma alone becomes wise.
• Ignorance (Baddha) and wise (Moksha) both Vyavaharically. 1593
Nirvana Shatkam :

I am not the state of envy and passion or the emotions of greed and attachment. Neither I am intoxication
nor I am the emotion of jealousy. And I am not even the four Purushartha — Dharma, Artha, Kama, and
Moksha. I am the eternal happiness or bliss state, I am Shiva, I am Shiva.||3||

• Atmana eva Advaitam Yuktam.

4th Topic :
• Kim Vishayan Jnanatato Atmano Jnanam.
• Atma Vishaya iti Bruna.
3rd Topic :
• Na Atmano Api Jnana Svarupatvat Ananyatvat Cha Jnana Prakritatva Abyashcha
Hetutvabyaha Neiva Jnanam Ghatate.
• One more point in 3rd topic.
• w.r.t. 3rd topic, one more possible objection.

1594
3rd topic :

Atma Chaitanyam

Svarupam

Locus of Moola Avidya

Atma Moola Avidya

- Nature of Brightness. - Tamas Svarupa.
- Svayam Prakasha. - Nature of Darkness.
- Andhakara, Aprakasha Svarupa.
1st Argument :
• How light and darkness in one locus?
• Where light comes, darkness can’t exist, diagonally opposite nature, mutual
destroyers, how Atma supporter of Moola Avidya?
• Atma, nature of light, destroyer of ignorance.
• Visishta Advaitin gives 7 reasons, arguments, for ignorance located in Atma.
• Ramanuja – Sree Bashyam, commentary on Brahma Sutra.
• Sapta Vidha Anupa Patteyaha.
1595
 • 7 logical fallacies in Advaitam.
• How ignorance in Atma?
• Nanu, Sir I have an objection.
Purva Pakshi :
• Raising slogan Against 3rd topic.
• Atmana Api Jnana Svarupatvat, of nature of Jnanam, light.
• Luminous Atma is locus of dark ignorance.
Ananyatvat Cha :
• You say Atma is Advaitam, nondual Atma, claiming that there is nothing other than
Atma.
• On Atma, there is ignorance and it is projecting universe.

2 entities

Atma without 2nd Moola Avidya

2nd Argument :
• How Advaitam?
3rd Argument :
• Jnana Prakritatvat Cha. 1596
 • Prakrti (Technical word) = Upadana Karanam
• Jnanasya Karanam, Atma, sentient entity, can aquire knowledge from it, producer of
knowledge.
• How in that Atma, ignorance can ever exist?
• Atma would have produced knowledge and destroyed it.
• How can producer be locus of ignorance?

3 Reasons

Atma, nature of light Atma without 2nd thing, Atma, producer of

Advaitam knowledge
• Atma can never tolerate ignorance.
• How can ignorance remain in Atma?
Sankalpa :
• Anaadi Avidya Vasana.
• Prakrtitvat Hetubyaha – because of 3 reasons.
• Neiva Agyanam Ghatate ignorance is never possible.
• Atmanaha Api – In Atma also, previously its said, ignorance not possible in Anatma –
Jadatvat.
1597
Sureshvaracharya gives one line answer :
• Ghatate Eva Katham?
• Agyanam Matram Nimittatvat Tat Vibagasya Sarpat Eva Rajvat.
• Opposite things can’t coexist, true, light and darkness can’t exist if they belong to
same order of reality.
• Can exist in different orders of reality.
Example :
Dry Sand We Mirage Water
Vyavaharika Satyam Pratibhasikam

Screen Movie
Vyavaharikam Pratibhasikam

Sleeping on Bed In Dream

- Vyavaharikam - Pratibasikam
- Dark Room - Broad daylight.
Fact :
Atma / Consciousness Moola Avidya
- Paramartikam - Primal ignorance of Atma Tatvam.
- I alone exist - Mithya
- Higher order - Lower order 1598
 • Both can coexist in different orders of reality.
• Sureshvaracharya goes one step further.
• If consciousness and ignorance do not coexist, ignorance can’t be proved.
• You are able to talk about ignorance because you are conscious of ignorance.
• I have Chinese ignorance how do you know?
• I am conscious of ignorance, existence of ignorance proved by consciousness alone.
• If they don’t coexist, you can’t talk of any ignorance.
• Atma not only supports ignorance, Atma proves ignorance by being Sakshi of
ignorance.
• There is no problem for Atma and Agyanam to coexist as Ashraya and Ashrita
Sambanda.
Revision : Chapter 3 – Verse 1
• Nan Va Atmane Api – Jnana Svarupatvat, Ananyatvatena, Jnana Pratebyashcha
Hetubyaha Neivatma Ghatate.
• Ghatate Eva Katham?
• Atmana Matra Nimittatvat Tat Vibhagsya Sarpataha Eva Rajvat.
• 4 topics centered on fundamental ignorance.
4 topics – on Ignorance

(1) Anatma not (2) Anatma not (3) Atma alone (4) Atma alone
Ashraya of ignorance Vishaya of ignorance Ashraya of ignorance Vishaya of ignorance
Objection :
• If Atma is locus of ignorance 3 fallacies will be there.
3 fallacies

(1) (2) (3)

- Advaitam goes away. Atma : - Atma Prakasha,

- Negated world doesn’t - Ashraya Chaitanya Svarupam,
cause duality. - Supporter Jyotisham api Jyotihi.
- Accepting Moola Avidya Moola Avidya :
causes duality as 2nd - Ashritam
entity. - Supported
- Anaadi Atma and Anaadi - Sambanda exists
Agyanam. between Atma and
- Discards Advaitam. Moola Avidya.
- Atma alone exists. - Atma Asangaha, has no
- Dvaita Dosha relationship with
anything.
- Atrayam Purushaha
Asangoham hi
Purushaha.
- Sambanda Dosha. 1600
 • Avidya = Agyanam, Aprakasha, Andhakara, Tamo Rupa, Timira Rupa, Darkness.
• Atma = Svaprakasha.
• How can opposite attributes co-exist in the form of Ashraya – Ashrita Rupa.
• Viruddha Dharminoho Saha Vasaha, Saha Sthithihi?
• 2 entities of opposite attributes, how they can coexist?
• Never experience light and darkness together.
• Hence Atma as Moola Avidya Ashraya is not accepted.
Purva Pakshi Portion :
• Nanu.. Ghatate.
Siddhanta :
• Ghata Eva…
• We have no intellectual discomfort to accept Atma as Ashraya of Agyanam.
Purva Pakshi :
• Katham – How?
• All logical fallacies not real, they are natural abnormalities caused by Moola Avidya.
• Any ignorance causes logical Anamolities because it is of a lower order of reality.
• With understanding, learn to be comfortable, Agyana Matram Nimittatvat.

1601
Reply by Sureshvaracharya :
1st Fallacy :
• Duality not illogical, duality is Mithya, can’t disturb Satya Atma.
• Plurality can’t disturb Satya Atma.

10 Reflections in 10 Mirrors in
Mithya
Room, lower order, Pratibhasikam

Do not disturb nondual me, higher

Satyam
order, Vyavaharikam
• I experience plurality, does not intellectually disturb me.
• Mithya Moola Avidya is creating Mithya duality.
• Can’t disturb Satyam, nondual Atma.
Tad Vibhagaha :
• That duality which is Anamoly is caused by Avidya, which is Mithya, therefore no
problem.
2nd – Seeming logical fallacy :
• Asanga Atma has relationship with Moola Avidya, how Ashraya – Ashrita Sambanda.
• This Sambanda is Mithya.
• Relationship with Mithya Vastu is Mithya. 1602
While observing my reflection :
Observer Observed
- Mithya - Reflection
- Unreal - Unreal
- Observer of thought - Observed thoughts
• Atma – Ashraya – Ashrita Sambandha not Satyam, caused by Agyanam, Sambandatva
Mithyatvat.
• Atma continues to be Asangaha, Akhanda, like original face, inspite of Mithya
Sambanda with reflections.
• Dry sand continues to be dry sand inspite of presence of Mirage water which is located
in Dry Sand but it has no real Sambanda, Sambanda also Mithya.
• Fallacy – Anamoly is natural to ignorance.
• Job of ignorance, Aghatita Ghatana Patiyasi Avidya.
3rd Fallacy :
• How opposite attributes of light and darkness coexist?
• Visishta Advaitin keeps nagging.
• We say, see them as natural – “Phenomenon”.
• Shata Dushani – 100 fallacies in Advaitam.
• Shata Bushani – 100 Decorations.
1603
 • Logical fallacy is natural Anamolly caused by ignorance.
• Opposite coexist, Anamolies caused by ignorance can coexist under one condition.
• One Satyam, other Mithya.
Wet Water Sand
Mithya Satyam

• Both can coexist when caused by Misperception called Adhyasa or Agyanam.

• Sarvam Ghatate.
• If you call it logical fallacy, its called Dushanam.
• If you know it as natural Anomally caused by ignorance, same thing called Bushanam.
• Learn to see Dushanam as Bushanam.
• Samsara is Dushanam when you see it as Samsara.
• When you see it as entertainment same Samsara becomes Leela, Bushanam.
• Rama loosing Sita not Samsara but Leela because Rama knows him Atma Svarupam.
5th Capsule of Vedanta :
• For a person who remembers his real nature, life is entertainment.
• For a person who forgets his real nature, it becomes a struggle.
• How struggle and entertainment coexist?
• Anomally caused by Maya, Avidya, ignorance.
1604
 • Everything ok.
• If not convinced, continue in ∆ format, continue suffering.
• Vibhagasya = Dvaitam includes 2 other fallacies.
• All caused by Moola avidya which is Mithya.
Example :
• Sarpatmata Na Rajva.
• One Rope has 2 opposite statuses.

Rope

Support of Snake Rope is not support of Snake

- Sarpah Ashraya Rajju - Sarpa Anashraya Rajju, only

- Accept Sarpah appearance.
- Understood really Sarpah not
there.
• Can say both simultaneously.
• Apparent Sarpah is as good as non-existent.
• When Sarpah non-existent, rope not Ashraya.
• Rope really not Ashrayah, Rope is apparently Ashraya. 1605
Gita :

All this world (universe) is pervaded by Me in My unmanifest form (aspect); all beings exist in Me, but I do
not dwell in them. [Chapter 9 – Verse 4]

Nor do beings exist (in reality) in Me, behold My divine Yoga supporting all beings, but not dwelling in
them, I am My Self, the efficient cause of all beings. [Chapter 9 – Verse 5]

• In me the world is there.

• In me, world is not there.
• Not logical fallacy but Anamolly caused by Moola Avidya – Maya.
• Tasya bava – Ashrayata.
• Snake is not there really at all. 3rd topic over, Atma is Ashraya of Moola Avidya.
• Paramartika Satya Atma is Ashrayah of Vyavaharika Moola Avidya.
1606
4th Topic :
Question :
• Kim Vishaya Punaha - Atmanaha Agyanam?
• What is object of ignorance? Ignorance of what?
Answer :
• Atma Ashritam Agyanam, locus of Atma is Agyanam, Kaha Vishaya Yasya Tatu
Agyanam?
• Atma Vishaya iti Brumaha.
• Object of ignorance is also Atma. Like locus of ignorance is Atma.
• In me there is ignorance and I am ignorant of myself.
• Self ignorance is cause of all problems.
• Antibiotic : Self knowledge.
• 4th topic over. Atma is object of Moola Avidya.
• Tasmat Tad Apanuktam Dvaita Anarta Bavaha.
• This we have seen – I – Atma am there and in me Atma Moola Avidya is there, it has
created Dvaita Prapancha.
• Moola Avidya is also Mithya.
• Dvaita Prapancha is also Mithya.

1607
 Moola Avidya

2 Powers

Vikshepa Shakti Avarna Shakti

- Moola Avidya has created - Covers real nature of Asanga

Dvaita Prapancha. Atma, Dvaitam has become
- Can never affect me because Satyam.
I am Satyam.

• Nahi Satyasya Guneha Doshena Va Anumatrena Sambandate.

• I am not able to enjoy Dvaita as entertainment.
• It has become serious because I am not able to see Mithya Dvaita as Mithya Dvaitam.
• I see Mithya Dvaitam as Satya Dvaitam.
• Mithyatvam of Dvaita Prapancha is concealed for me because of Avarna Shakti.
• If there was no Moola Avidya, without Vikshepa Shakti, I – Brahman will be
continuously existing without knowing I am Brahman.
• Total Boredom.
• That Moola Avidya is there is a blessing, it has Vikshepa Shakti is greater blessing.
1608
• Vikshepa Shakti of Moola Avidya can create beauty, novelty, variety, changes.
• It does not create problems.
• Avarna Shakti covers fact of Advaita Atma.
• Dvaitam has become Satyam.
• I don’t understand myself as Asangatma, take body, mind as myself.
• One Avarna Shakti has created ∆ format.
• Instead of enjoying binary format, I am Asanga Atma, enjoying creation with power
called Moola Avidya, Vikshepa Shakti, binary format, Avarna Shakti has created ∆
format.
• I don’t claim I am Atma.
• I am claiming myself as body – mind complex Jiva, Miserable, helpless.
• Once I am Jiva, Jagat is too much for me.
• As Atma I can challenge world.
• As Body / Mind complex can’t challenge world, world is permanent persecutor and I
have persecution complex.
• Constantly looking at Jatakam, Rahu, Ketu coming.
• Jagat overwhelming because of Avarna Shakti of Moola Avidya, which needs to be
tackled.

1609
Tasmat Tad Apanuktva :
• Therefore, Apanukti – eliminate.
Tasya Agyanasya Apanuktihi :
• Distraction of Moola Avidya.
Dvaita Anakrutta Abava :
• All problems of Dvaita Prapancha are eliminated.
• Elimination of Moola Avidya is removal of Avarna Shakti and falsification of Vikshepa
Shakti as Mithya (not removal).
• Life entertainment only when it is reduced to a movie, when I watch it as Atma Satya
Tatvam.
• This elimination will alone make life a leela and we become Avatara.
• Not mothers scolding as Avatara but real Avatara.
• With wisdom, knowledge, we all will be Avataram when life is Leela.
• What is required to convert life into Leela?

Project in Moola Avidya Elimination of Falsification of

Chapter 3 Apanuktihi Avarna Vikshepa

1610
Tad Apanodasya Vakyat Eva Tad Pada Padartha Abinjnyasya... :
• How we accomplish elimination of Avarna Shakti and falsification of Vikshepa together
called Apnodha, Nivritti.
• Through Mahavakya Vichara.
• Upanishad means Mahavakya.
Tad Apnodaha Bavati :
• Elimination of that ignorance has to be done.
• I have read Mahavakyam so many times, nothing happened!
• Project was not clear.
• Ignorance not Analysed.
Tad Pada Padartha Abignyasya :
• One must understand Pada word and Padartha meaning, significance.
Abingnyaha :
• One who has clearly grasped, no mystic experience or mysterious state involved.
• I (Atma) am higher order of reality, everything else (Anatma) is lower order of reality.
• Grasping above alone can give 10 Mokshas.
Ataha :
• Mahavakyam Vyakyanaha, Analysis of Mahavakya for extracting knowledge to
eliminate ignorance, Moola Avidya Avarna Shakti and falsification of Viveka Shakti.
1611
 • Tatra Yathoktena Prakarena Tat Tvam Atah Vakya Upanivishta Pada, Padarthayo Kritam
Ya Vyatirekaha.
• To arrive at significance of Mahavakya, Anvaya Vyatireka method is used.
• After knowing significance, read Mahavakya equation then will get the benefit.
Example :
• Medical report in my hands no use, doctor who has knowledge and knows significance
can interpret correct and arrives at conclusion.
• Report depends on type of intellect analyzing it, otherwise only bunch of words.
• Difference not in Vakyam, impotent for immunized or unprepared intellect.
• Mahavakya most powerful statement in entire cosmos.
• Kruta Anvaya Vyatirekena is name of prepared student.
• Knows significance of Vachyartha and Lakshyartha. Jahati, Ajahati, Jahat – Ajahati
Lakshana.
• Choose appropriate meaning of Tvam and Tat.
• To avoid suspense.
• Tvam = Pure Consciousness = You.
• Tat = Not Sarvagya Ishvara but pure existence.
• You pure consciousness = Pure existence Brahman.
• You Chit = Sat Brahman.
1612
Chandogya Upanishad :

That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.
[Svetaketu then said] Sir, please explain this to me again. Yes, Somya, I will explain again, replied his father.
[6 – 8 – 7]
• Upanuvishta = Tat Tvam Asya.
• Read Mahavakya after employing Anvaya Vyatireka.
• Read Mahavakya daily + apply Anvaya Vyatireka Daily in the mind.
• Like Polaroid camera, picture, impact of Mahavakya gradually increases every year.
• You get to see report, equation like doctor sees blood test report.
Conclusion :
• I am free.
• I don’t have to become free.
• Until I can be relaxed and say I am free, employ regularly the equation.
How to employ?
Yathoktena Prakarena :
• Student employs Anvaya Vyatireka in the way it is said in Chapter 3. 1613
 • Then Mahavakyam will be clear because of Avarna Shakti, I give more power to the
world than it deserves to disturb me.
• Once I remove Avarna Shakti, world is disempowered.
Example :
• Defanged cobra is Naga Abaranam to me, can’t threaten me.
• Avarna Shakti Rahita Moola Avidya becomes Abaranam. Avarna Shakti Sahita Moola
Avidya becomes a problem.
• Aim of Vedanta Students :
Remove Avarna Shakti of Moola Avidya, done by gaining knowledge.
• Knowledge will also falsify Vikshepa Shakti and universe.
• There will be universe but of lower order of reality, as good as not there.
• Sufficiently there to entertain, not to persecute, disturb me.

Project through knowledge

Remove Avarna Shakti Allow Vikshepa Shakti and world

to continue eternally

• Knowledge should be about what?

• Self knowledge not physics knowledge.
1614
Shat Pramanam :
• Pratyaksha, Anumana, Upamanam, Arthapatti, Anupalabdhi deal only with Anatma not
Atma.
• Meditation never mentioned as a Pramanam, means, source of knowledge.

Veda Pramanam

Purva Anta

Anatma - Alone deals with Atma.

- Filter 5 Koshas
• Therefore Mahavakyam is crucial for one to study to know Atma.
• Sick person can’t diagnose crucial blood report.
• Only doctor knows.
• Mahavakya is crucial report to determine if I am Samsari or not.
• I am not affected by entire Prapancha including Sharira Trayam is the teaching, no
Prayaschitta Karma required once you come to Jnana Yoga.
4th Vedanta Capsule :
• I am never affected by any event happening in the material world or 3 fold body
because I am the spirit uninfluenced by matter. 1615
• This revelation, I have to receive from Mahavakya.
• This gives Jivatma, Paramatma Aikyam through Tat Tvam Asi.

Tatu Tvam

Paramatma Jivatma

Oneness Revealed

Jivatma and Paramatma - mixture

Essential Nature Nonessential nature

- Svabavika Dharma - Agantuka Dharma

- Intrinsic - Incidental
- Aikyam - No Aikyam
- Paramartikam - Vyavaharikam
- Anvaya - Vyatireka

• Before Absorbing message of Mahavakya, student has to remove all incidental

attributes of Jivatma and Paramatma. 1616
 • How to remove?
Attributes of Paramatma

Essential Nonessential

- Invariable
- Variable
- Anvaya, retain
- Vyatireka, remove
- Always present in Pralaya
- Sarvagyatvam, Sarva
Kala also.
Ishvaratva Sarva Kalyana Gunas.
- Only retain Sat – Existence.
- Present only in Srishti Kale.
Chandogya Upanishad :
- 5 Sense objects Sparsha, Rupa,
- Sad Eva Soumya… [6-2-1]
Rasa, Gandha.
- All pervading existence
- Emotions.
present in my body, mind also.
- Knock off intellectually
Dakshinamurthi Stotram :
- Yasyaiva Sphuranam…
Chandogya Upanishad :

1617
Somya, before this world was manifest there was only existence, one without a second. On this subject,
some maintain that before this world was manifest there was only non-existence, one without a second.
Out of that non-existence, existence emerged. [6 – 2 – 1]

Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound
Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get
their Meanings and Appear over the Mind, This Knowledge of the Atman Spoken of in the Vedas as "Tat-
Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to
Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of
Worldly Existence will Not Appear Again, Salutations to Him, the Personification of Our Inner Guru Who
Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3]

I) Existence not part, property of world.

II) Existence is independent entity pervading world.
III) Existence is not limited by boundary of world.
IV) Existence continues after resolution of world.
• When I hear Tatu.. I should get Sat… not Ishvara with Gunas. 1618
 • When I hear Tvam – I should get Chit, not Jiva with Kama, Krodha – Vyatireka done.
What is Anvaya :
• Consciousness alone is constant non-variable factor.

Sorrow is Consciousness is

Jealousy is Consciousness is

Joy is Consciousness is

Remove all incidental features by Retain consciousness by Anvaya

focusing on variable, Vyatireka focusing on invariable

• After finishing 2 projects, listen to equation.

Anvaya

Jiva Paramatma

Chit Retained Sat Retained

1619
 • Listen to Asi and Equate.
• Get them married.
• Wedding bell = Mahavakya Sat – Chit Marriage.
• I – Conscious being is only existence principle which is reality.
• All other Drama is only Nama Rupa, incidental, not to be carried away, purely for
entertainment.
Shivananda Lahari :

You create the entire universe for play, people are animals of sport for you. Whatever actions have been
done by me, it is indeed for your pleasure. Oh Sambhu, it is certain that my actions are the cause of your
pleasure. Therefore Oh Pasupati, my protection must indeed be done by you. [Verse 66]

• Creation = Entertainment.
• Mahavakya works only if you apply Anvaya – Vyatireka.
• Remove superficial attributes, problems, global meltdown…

1620
Kruta Anvayaya Vyatireka :
• Only after Anvaya Vyatireka, Mahavakya will work.
• By what method?
Yathouktena Prakarena :
• As shown in previous chapter 2.
• I am Sakshi Atma, Sharira Trayam is Anatma.
• In Chapter 2 – Tvam Pada Anvaya Vyatireka done.
• Before Anvaya Vyatireka no matching possible.
• If you forget, only quarrel.
• Tie knot of Sat – chit.
• Children bornout of Sat Chit Marriage :
Shanti, Trupti, Poornatvam.
Verse 1 :

When a person knows "I am Brahman" from texts such as "That thou art", then being free from the notions
of "I" and "mine" he does not attain the path of mind and speech. [Chapter 3 – Verse 1]

1621
a) Yada :
• Suppose, for successful communication of message and Guru.
• Message to click.
b) Nra Avagachhati :
Nru Simhaha
Manushya Lion

• Student with Sadhana Chatustaya Sampatti, done Anvaya and Vyatireka, retains
essential nature of Chit in himself and essential nature of Sat in Paramatma.
• How he gathers wisdom?
• “Aham Brahma Asmi”
• Not Body / Mind / Intellect.
• Body – Mind – Sharira Trayam always has problems, no perfection ever.
• Raaga, Dvesha hidden in mind.
• I am Sharira Traya Vyatirktaha, Avasta Traya Sakshi, Pancha Kosha Vilakshana, Sat Chid
Ananda Svarupa Tattwa Bodham.
• I am Brahman here, not in Vaikunta, not join Brahman.
• Brahman is existence all pervading in Body, mind also.
• That existence is consciousness.
• Consciousness = Existence. 1622
c) Iti Aham Brahmasmi :
• Avagachhati – understands, grasps.
• Understanding not possible in Nirvikalpaka Samadhi when Buddhi is not functioning
and source of knowledge as Pramanam is not operating.
• Understanding should take place in Jagrat when I am doing Sravanam.
• Practice meditation to recollect teaching received in Sravanam.
• In Nididhyasanam no collection of knowledge, only dwell upon wisdom collected
during Sravanam.
• Parallelly, as corollary, another thing should happen.
Note :
Sharira Trayam

Not me Not mine

Ahamkara Nivritti Mamakara Nivritti

• Sharira Trayam should be distanced from me by handing over to Vishwarupa Ishvara.

• Who is the only possessor of all Sharirams, Macro Anatma, total matter principle.
• Deliberately see Sharira Trayam as of lower order of reality.
• After handing over to Ishvara, see it as Mithya. 1623
 • What happens in Anatma, I am not affected, disturbed.
Example :
• Gift once given, should not bother what person does with it, handover family to
Bhagawan and don’t see from corner of eyes what he does with it.
• Then we have not done real Sharanagathi, otherwise, worries, fear should be there.
Corollary of Mahavakya :
• Sharira Traya Sanyasa.
• Relationship with family only through Shariram.
• Sarva Sangha Parityajya – No choice.
• No Moksha without Sarva Sangha Parityajya.
• Handover Sharira Trayam to Vishwarupa Ishvara, incharge of all bodies.
Shankara :
• Jnanam can’t give Moksha without Sanyasa.
• Sanyasa not Kashaya Vastram.
• Badrinath will not solve Samsara.
• Mental renunciation is Sanyasa.
• Jnana Sahita Sanyasa gives Moksha, Sanyasa Sahita Jnanam gives Moksha.
• Pradvamsa Aham Mamakara.

1624
 Ahamkara Mamakara
- Looking at Sharira Trayam as me. - Looking at Sharira Trayam and
family and Possessions as mine.

• Both Pradyashtam, eliminated from my thinking.

d) Pradyastham = Antara Sanyasa.
• Avagachhati – Elimination.
• When Sanyasa and Jnanam both happen.
e) Tada :
• Then project successful.
f) Na Eti :
• Jnani has become Turiya Atma.
Main definition of Turiya : 7th Mantra
Mandukya Upanishad :

1625
It is not that which is conscious of the internal subjective world, nor that which is conscious of the external
world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is
simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical
dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self
alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered
as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]
• Avyavaharyam.
• Beyond knowing and doing Vyavahara.
• I am not available for knowledge or action.
• Knowledge is temporary in Pramatru Triputi and Kartru Triputi is action.
• I am beyond all transactions.
• I am the medium in which all transactions take place but am not participant in any
transaction.
Example :
• Akasha (Space) / Prakasha (Light) :
• Itself do not participate in any transaction.
• Its medium in which all transactions take place.
• I am existent, consciousness medium in which all tragedy, comedy transactions take
place due to unstoppable Prarabda in which tragic events can’t be stopped.
• I transcend all knowledge hence called beyond action transactions, Paramartikam.
• I am transcendental self. 1626
g) Tada Na Eti Sritihi :
• Jnani doesn’t fall within field of transactions.
h) Girmi Manasoho :
• Verbal transactions, language transactions are thought transactions – worries, future
plans.
• Plan – after this transaction, my life will be better.
• When you want to improve life, by improving quality of transactions then you are
falling in the field of transactions.
• We try to improve our transactions.
Vedanta :
• You can never improve through worldly transactions, then there will be new doubts
created.
• Global recession, repeats as cycle since 1920’s every 10 years.
• Never try to improve yourself through transactions.
• Understand I am unimprovable I need not be improved.
• All these do not touch me.
• All are meant for my Chitta Shuddhi.

1627
i) Sritim Mano Girmi Tada Na Eti :
Taittriya Upanishad :

Whence all the speech turns back with the mind without reaching It (the eternal Truth, the Brahman), He
who knows the bliss of eternal Truth, the Brahman, fears not at any time. This mind is the embodied soul
of the pranamaya. Of this (pranamaya) the manomaya is the Self. [II – IV – 1]

• Who am I?
• After Mahavakyam, I am transcendental screen in which movie called life is going on.
• This is Sankshepa sloka, synopsis for doctorate presentation on Vedanta by
Sureshvarachrya.

1628
Verse 2 – Introduction :

When a person understands that the meaning of the word "that" is identical with the meaning of the word
"thou", then itself he attains the non-sentential sense and goes beyond the realm of mind and speech.
How is this [identity] established? For this reason. [Introduction – Chapter 3 – Verse 2]

• Same idea.
• What happens in the intellect of discerning student when he is receiving crucial
message of Tat Tvam Asi?
• What happens in unpreoccupied mind of student.
a) Yada :
• At the time of successive Sravanam.
b) Tat Adartham :
I) Tat is understood as all pervading existence.
Chandogya Upanishad :
• Defines Paramatma = Pure existence of 5 features. w.r.t. world.
• At the time of listening to Sat, pure filtered existence filtered from all Nama Rupa,
Akasha, Vayu… 1629
 Existence World of 5 Elements
Kept separately, Anvaya Kept separately, Vyatireka.

II) When Tvam is heard :

I – Conscious being Body / Mind / Intellect

Kept separately Kept separately

• Consciousness mixed with incidental attributes not pure consciousness.

• It is thrown from 3 Sharirams, Sthula, Sukshma, Karana Sharirams.

Intellect separates

Consciousness Attributes

- Retained - Given up to 3 Sharirams,

- Anvaya, I remain as Vyatireka.
Chaitanya Sakshi.

1630
Example :
Marriage priest chants rituals for each

Groom Bride

- Hero - Heroine
- Sat - Chit

• Finally utters Asi, ties knot “You are that”.

• No difference between pure existence and consciousness, it was, is, ever will be one.
• Pure existence Brahman = Pure Consciousness you.
• I – as Chit am not located in the body, I am Sat principle located all over.
• Sense of location, belonging to body, is dropped.
• Consciousness experienced only in the body not outside the body. This is localization.
• When Chit is equated to Sat, sense of localization goes away.
• Existence is everywhere.
• Fan is, in fan I am there.
• Star is, In Star I am there.
• If consciousness is equal to existence.
1631
 • I am in the form of Sat – Chit – Ananda Atma who is all pervading.
• This is Tat Padam.
Revision :
Verse 2 – Introduction :
• Sureshvaracharya analyses how Mahavakya works in the intellect of a prepared
student with Sadhana Chatustaya Sampatti.
• Tat – Pronoun, that.
– Stands for noun.
• Definition of pronoun.
• Poorvokta Paramarshi Sarvanama.
Chandogya Upanishad : Chapter 6
• Brahman introduced as pure existence.
• Brahman, sentient being, pure existence, alone existed before arrival of all Nama rupa.

Somya, before this world was manifest there was only existence, one without a second. On this subject,
some maintain that before this world was manifest there was only non-existence, one without a second.
Out of that non-existence, existence emerged. [6 – 2 – 1] 1632
 • Sad = Pure existence = Nirguna Paramatma.
Definition of Pure Existence :
I) Not part, product, property of any object.
• Space came later, objects created later.
II) Pure existence not bound by any object of experience.
• Nama Rupas are superimposed on existence.
• Example :
o Water behind all waves, bubbles, froth, ocean.
o Gold behind all ornaments.
o Wood behind all furniture.
• Existence can’t be elsewhere in the universe but is Adhishtanam behind the universe.
• Nama Rupas are objects of experience.
• All experienced objects are superimposed Nama Rupas.
• Desha, Kala are created objects.
• Have to be negated as experienced objects.
• Svetaketu negates world, mind, body as superimposed Nama Rupa on existence.
• Wanted to experience pure existence, sitting in Samadhi to experience Sat.
• At that time Uddalaka says :
Never try to experience existence, its not an experiencable object. 1633
 • Body, thoughts, blankness already negated.
• What is left behind is I – pure consciousness, awareness principle.
• I am the Chit Tatvam who am waiting to experience “Sat” tatvam, Nama Rupa Rahita
Sat.
Uddalaka Says : Chandogya Upanishad

That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.
[Svetaketu then said] Sir, please explain this to me again. Yes, Somya, I will explain again, replied his father.
[6 – 8 – 7]

• Sat is experienced subject itself.

• Svetaketu claim I am Sat chit principle.
• Definition of Sat replaced by I.
i. I am not part, product, property of universe.
ii. I pervade entire universe
iii. I lend existence.
iv. I am not limited by boundary of any object.
v. I survive when Nama Rupa dissolves.
1634
 • I sat am ever free from all limitations.
• This knowledge should not be postponed.
• Absorb like sponge at time of Sravanam.
• Sravanam works for observant listener.
• Mahavakya instantaneously liberating Pramanam, teaching of Upanishad.
a) Yada Eva :
• Mananam and Nididhyasanam not to become Sat, not to experience Sat.
• Meant to break habitual orientation, “Moksha will come after 25 years.”
• Mahavakya is my Svarupam, claim here and now, for claiming alone, Nididhyasanam
prescribed.
2 experiences are there
simultaneously for all of us

- Body, mind experience. - Brahman

- Mithya - Sat, Chit, experience
- We have mistaken attribute - Satyam
of body, mind as our
Svarupam.

1635
Aim of Vedanta :
• Not to give new experience of Brahman but transforming ever experienced attribute
to body and mind.
• I am, Male, disturbed

- Satyam - Transferred to
- Genderless body – mind.
Sat – Chit Principle

• Stop with I am is aim of Vedanta.

• Vedanta not required for experiencing Brahman, it is ever experienced as Tvam Arthe,
in the meaning Tvam.
b) Tvam – Sakshi I Chaitanyam Avethi.
c) Tad Eva Avakyartatama Pratipadyate :
• He gets meaning of Tvam which is not an object of Shabda Pramanam, Triputi
Ateetatvam.
• Then itself, I understand I am pure existence which is beyond Triputi. (Pramatru,
Pramana, Prameya).
• Avakyartha = Technical word for Triputi Ateeta Turiyatvam Pratipadyate.
• I am neither, Vishwa, Teijasa Pragya, I am Turiyam all the time.
• I am not known object or knower. 1636
 • I am existence pervading Triputi but transcending Triputi.
Gita :

All this world (universe) is pervaded by Me in My unmanifest form (aspect); all beings exist in Me, but I do
not dwell in them. [Chapter 9 – Verse 4]

Nor do beings exist (in reality) in Me, behold My divine Yoga supporting all beings, but not dwelling in
them, I am My Self, the efficient cause of all beings. [Chapter 9 – Verse 5]

• What happens if I am one of Triputi?

• I will become limited, located, finite, perishable entity.
• Through Mahavakya I understand I myself am limitless Turiyam.
d) Dihi Manasoho Sritim :
• I am Turiyam which does not fall within Range, scope, field of Triputi.
1637
e) Dhihi Manasaha :

Dhihi Manasaha
- Words - Thoughts
- Pramanam - Pramanam

• It does not fall within range of any Pramanam in form of thought, word, sense organs
etc.
f) Na Pratipadyate :
• I transcend because whatever falls within any Pramanam is a Prameyam – object.
• Pure existence, not available for any Pramanam.
• Realised at time of Sravanam itself.
• Turiyam Pratipadyate, Ihr Manaso Sritam Na Pratipadyate.
• Practice Sravanam for 25 years then it becomes proper Sravanam.
• Repeated Sravanam makes Sravanam proper.
g) Iti :
• This is the message.
h) Kutaha Etad Advasiyate :
• How do you ascertain such a conclusion.
• Adi + Ava + so → Dhatu.
1638
i) Yasmat :
• Because of following reason.
• Message of entire chapter 3.
• Sravanam itself can give Aparoksha Jnanam, Moksha.
• You need not postpone Jnanam and Moksha if you listen properly
• Maya of Ishvara – very powerful.

Pratibandas

Drishta Adrishta
• Sadhana not for understanding but to remove obstacle, takes time.
Verse 2 :

The Word "that" refers to the topic under discussion. The word "thou" means the Self. As in
the case of the sentence "the blue lotus," "being subject to suffering" and "not-being-the-Self"
are removed by these two words. [Chapter 3 – Verse 2]
• When student listens to Tat Brahman, Tvam-you, there is proximity of words.
• You convert Tvam to Aham and Tat to Brahman. 1639
 • What does proximity do?
• Conveys idea.
Example :
• Neelam Utpalam.
• There is a Blue flower / Lily.
Blue Lily
- Particular attribute of substance. - Group of flower.
- What is function of word blue? - Substance
- Exclusion of all other non blue - Excludes Chair, wall, pillar, other
colors. substances.
- Anyatra Dharma Vyavritti.
Taittriya Upanishad :

1640
He knew that bliss was Brahman, for, from Bliss all these beings are produced, by Bliss do these beings live.
They go to Bliss on departing and become one with it – this is the knowledge learnt by Bhrgu and taught by
Varuna. This is established in the supreme space – in the excellent cavity of the heart. He who knows thus
becomes one with Brahman. He becomes the possessor (assimilator) of food and the eater (enjoyer) of it.
He becomes great in progeny, cattle and gains the splendor of true brahmana-hood. Indeed, he becomes
great through fame and renown. [III – VI – 1]

Brahma Ananda :
• Like Blue word, excludes other attributes, from Aham other than pure consciousness.
Other Attributes of Aham – worries, etc must be dropped.
• Worries belong to Anatma only, if Mahavakya is understood properly.
Can Say :
• I am illuminator of worrying mind not I am worried.
• In the proximity of word Brahman, it takes away attributes of Dukham from me.
Consequence of Proximity :
Job No. 1 :
• Attribute of Anatma worries taken out from Aham.
Job No. 2 :
• Very important attribute.
• I – subjective word used along with Brahman.
• Brahman can’t be taken as an object to be experienced or to be Rejected.
1641
 • I being subject, no more brahman thought about as object of experience or merge
after death.
• We hope after exhausting Prarabda, merge into Brahman and don’t come back.
• Escaping from world, joining Lord after 25 years of Vedanta should be dropped.
• Brahman happens to be me, can’t escape world or join Brahman later.
• When Brahman used in class, think, talking about me.
• Not to enter Samadhi, have mystic experience like flash camera photo.
• Brahman is myself and come to binary format.
• Sravanam and Moksha are simultaneously appreciated.
a) Tat Padam Sakrutartam :
• Looking back for mystic experience is biggest obstacle.
• Mind looking out, looker is Brahman, not looked out.
• Because of proximity, 2 misconceptions eliminated.
b) Dukhi Anatmane Nivarane :
• I am worried… permanent.
• What I am worried changes.
• Worry is attribute of mind not Atma or Brahman.
• It gets knocked off because of proximity of Brahman.
• Varene – Eliminator of worry, attribute of I. 1642
I Proximity :
• Remove from Brahman its objective status.
• Always looking for Brahma Anuba.
• Reveals misconceived orientation that there is something called Brahman.
• I have to practice meditation and Brahman will be revealed and after that Brahman
not available.
• Experience orientation indicates we have classified Brahman as an object.
• What is the fact?
• Brahman is experienced in Jagrat Svapna, Sushupti…
Dakshinamurthi Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound
Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get
their Meanings and Appear over the Mind, This Knowledge of the Atman Spoken of in the Vedas as "Tat-
Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to
Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of
Worldly Existence will Not Appear Again, Salutations to Him, the Personification of Our Inner Guru Who
Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3] 1643
 • Brahman is not object but it is me.
• I neither need experience of Brahman or become Brahman.
• Objective status of Brahman is negated by proximity of Aham.
• Dukhi Antatmatatvam.
• Dukhitvam and Anatmatvam eliminated (Varena).
• Elimination of 2 attributes takes place.
c) Etebyam :
• Because of 2 attributes Tatu and Tvam.
Example :
• Neela Utpalavatu.
• Like Blue, Lily statement.
Question :
• I will not say I am worried.
• I am intimately experiencing worry.
• How can I say I am not worried?
Vedanta :
• You have no worry because you experience worry.
• You are experiencer subject.
I) Experienced attributes do not belong to experiencer subject, belongs to experiencer object.
1644
II) Vedanta does not deny experience of worry.
• Vedanta denies wrong conclusion you make based on your experience.
• Scientist does not negate experience of sunrise.
Science negates conclusion of experience :
• Sun is moving around earth negated.
• Vedanta does not negate experience of worry.
• Mind very creative w.r.t. worry.
Conclusion :
• Since I am experiencing worry, worry belongs to Anatma Mind.
• We do not have total control over Anatma mind because I am only contributor and
not controller of Anatma.
• Can improve.
• Don’t mistake Anatma as yourself.
• Don’t have double worry, worry and worry that I am worried, I have lot of worries.
• Perfect Body / Mind / Intellect does not exist, Panchadasi – Chapter 7.
• All have Jvaram, can only avoid Anujvaram of mind by stopping to identify with the
worrying mind.
• Dukhi Anatma Varane nilo Utpalavatu.
• More technical aspects in next few verses.
1645
Revision : Chapter 3 – Verse 2
• What is function of Mahavakyam?
Removes 2 misconceptions

Jivatma Level Paramatma Level

- Tvam, Padartha. - Tat Padartha

- I - Subject
I) Jiva Level :
• I can never know who I am on my own.
• I am a conscious being, everyone knows, not Jadam like table.
1st Reason :
• No resource available to know who I am, because I – subject am never available as
object.
2nd Reason :
• Experienced attributes can belong to experienced object only, can never belong to
experiencer, subject.
Physical attributes Emotional attributes Intellectual attributes
Belong to Body Belong to Mind Belong to Intellect

All 3 are objects of experience 1646

• Attributes belong to only objective world.
• What is my Nature?
• No one knows who I am.
• Without knowing who I am, I draw erroneous conclusions, misconceptions about
myself as a finite individual being.
• There is limitation centred on I which is a misconception.

2 Misconceptions

Jivatma - Tvam Brahman - Tat

- Am finite, here, located. - Centred on Paramatma.

- Centred on I – Subject. - Remote, far away.
- Pure existence, not available for
perception.
- I make serious attempt to reach, attain.
- What is perceptible is only Shabda,
Sparsha, Rupa, Rasa, Gandha.
- Remove 5 and Pure existence is not
available.
- Pure Existence, mysterious object
somewhere. 1647
 • What is Mahavakyas job?
• Knock off 2 misconceptions.
I) Jiva :
• Tat used near me – I.
• 1st misconception removed.
• I am no more finite entity.
• Finitude centred on me is removed by using Sat alongwith me.
• Sat = Existence.
• My notion regarding finitude knocked off.
• I am existence not localized but all pervading because of proximity to Tat.
• I remove misconception of localisation centred on myself.
II) Brahman :
• Because of proximity of I – Tvam with Tat, existence misconception regarding existence
as a remote, mysterious, entity is gone.
• Existence is conscious being like me, not remote object.

2 Results

I Brahman

Become limitless Becomes myself, conscious pure being 1648

 • Both coalescing, one unobjectifiable all pervading existence consciousness alone is left
behind not objectifiable entity but myself, Sat – chit – Ananda.
• Therefore Sureshvaracharya in Verse 2 says :
o Dukhi Anatma Nivarane
o Mahavakya removes 2 misconceptions.
I) Dukhitvam – of Jivatma, finitude, centred on myself.
II) Remoteness of Paramatma, Anatmatvam of Pramata.
• Both knocked off simultaneously by Mahavakyam.
• This idea is conveyed through technical Analysis.

1649
Verse 3 – Introduction :

It has been stated that a person who thus makes use of the method of anvaya-vyatireka [with
regard to the words of the text as well as their meanings] comprehends the non-sentential
sense from the sentence itself. For the explanation of this, the following is, therefore, stated in
an aphoristic way. [Introduction – Chapter 3 – Verse 3]

a) Evam :
• In this manner.
b) Kritav Anvaya Vyatirekena :
• One who has done analysis of variable and nonvariable, both at subjective and
objective level.
By Vyatireka

External World Internal World

Non variable principle is Non variable principle is

existence consciousness 1650
 • Everything else subject to changes all the time.
• At objective level, only nonvariable changeless factor is existence – isness, filtered
factor (Variable factors are Shabda, Sparsha, Rupa, Rasa, Gandha).
• At Subjective level, filtered out non variable pure consciousness principle.
• Variable factors – Jagrat, Svapna, Sushupti what I am conscious of varies.

World

Analysis

External Internal

Variable Variable Variable Variable

- Shabda - Pure Existence - Jagrat - Pure

- Sparsha “Isness” - Svapna Consciousness.
- Rupa - Sushupti
- Rasa - What I am
- Gandha conscious of.

1651
c) Kritav Anvaya Vyatireka :
• Mahavakya marries, ties knot of existence and consciousness and says that is your real
nature, formless nature, higher nature, Satyam.
• This is Name of student who has removed all Nama Rupa attributes at subjective and
objective levels.

Only 2 things are there

Outside Inside

Pure Existence Pure Consciousness

• To this mind Set, Mahavakyam comes and says, Tat Tvam Asi.
d) Vakyatva :
• By Mahavakya which talks of pure existence by Tat and pure consciousness by Tvam,
these 2 are equated by Asi.
e) Avakyartham Pratipadayate :
• By this Mahavakyam, student receives knowledge of equation.
• I pure consciousness am the pure existence.
f) Pratipadyate iti Uktam :
• That student grasps teaching. 1652
g) Avakyartham :
• Technical word.
• Beyond Triputi, knower – known – knowing instrument division.
• I am pure existence, pure consciousness which is medium in which Triputi is
functioning but I am not a participant in Triputi Vyavahara.
• If I take myself as one of Triputi, I will become finite entity.
• By knowing I am existence, beyond Triputi, I become nonparticipant in Jnana
Vyavahara and Karma Vyavahara.
h) Pratipadyate :
• This is message student understands, grasps.
i) Ataha Tad Vyakyanaya :
• Since this message is received during Sravanam, I would like to dwell on this message
and elaborate.
• Sutra Vakyam given in this verse.
• Message is received in 3 stages by a trained intellect, which is elaborated in 3rd
chapter.
j) Upanyasa :
• Presentation in capsule form – the absorbtion process of Mahavakya.

1653
Verse 3 :

Grammatical coordination, the relation of the qualification and the qualified, the relation of
the implication and the implied - these are the relations applicable to the [two] words, their
meanings, and the word - meanings and the inward Self. [Chapter 3 – Verse 3]
• Famous sloka in verse 3.
• Quoted in Vedanta Sara.
3 Stages – 3 Relationships

Samanadhi Karanya Viseshana – Viseshya Lakshya – Lakshana

Sambandha Grahanam Sambanda Grahanam Sambanda Grahanam

• Job in life over if we receive this message.

• Anaadi Kala Janma – Plant – Animal – Human lifes taken ends, if this message is
Grasped.
• Knowledge is knowledge only if it is a fact for me.
• No positive or negative Judgement should be passed.
1654
 • Life Drama goes on in the medium of existence, consciousness.
• I am only awareness, non participant witness, not a victim.
• Important message, see it as a fact then called knowledge.
• I am existent consciousness medium in which whole lifes Drama is going on.
• In me nothing is happening.
Gita :

All this world (universe) is pervaded by Me in My unmanifest form (aspect); all beings exist in Me, but I do
not dwell in them. [Chapter 9 – Verse 4]

Nor do beings exist (in reality) in Me, behold My divine Yoga supporting all beings, but not dwelling in
them, I am My Self, the efficient cause of all beings. [Chapter 9 – Verse 5]

• I was free, I am free, ever will be free.

1655
 • Drama unstoppable, uncontrollable, eternal.
• Observe without judgement, that alone is liberation.
Information Knowledge
- Does not liberate me. - Liberates me.
- Content of information not fact for - Content of information is fact for me.
me. - I am ever free, non participant,
observer of things beings, and happenings.
• If this message is driven home, Mahavakya has successfully delivered the Vedic
teaching.
• It is a life transforming message.
• Any effort to convert information into knowledge is fine.
• Content of information should become fact for me.
• When crises situations come closer to me, in Mumbai, in Chennai, in family, events
happening far and near both Anatma, uncontrollable.
• All events belong to remote Anatma or proximate Anatma.
• I can only contribute at body, mind level, can’t fully control.
• Anatma events happen in me.
Vedanta – 5th capsule :
• For a person who remembers this fact, all events – tragedy or comedy are
entertainment. 1656
 • When I forget this message, life becomes burden, problem.
• This message changes attitude in life.
• Remote or proximate event, happening in world, family, body, mind are all in Anatma.
• Can’t stop.
• Develop inner space, emotions in mind can’t stop.
• Watch and remember, I am existence, consciousness medium.
• Mind is one infinitesimal part of total Anatma.
• I can’t exaggerate insignificant mind compared to the events in the total Anatma
space.
• Remember this in death bed – this life altering message.
• Acharyas try to convince us that we are not Body / Mind / Intellect, but Atma,
observer.
Humanity

33% 33% 33% 1%

- Not convinced - Convinced but say - Accept

- Convinced,
that I am ever not practical
practical but I am
free teaching.
not ready.
consciousness - Want only Parihara,
remedies for problems. 1657
 • 99% set aside message.
• Want some other solution for lifes problems.
• 1% accept, convinced, conclude its is practical, try binary format, very rare.
• When lifes Jolts come, maintain the fact, insignificant event in entire Anatma, can’t
touch me.
• Must we have this objectivity.
Relationship between words and self

(I) (II) (III)

Samanadhi Karana Viseshana Viseshya Lakshya Lakshana

Sambanda Sambanda Sambanda
I) Samanadhi Karana Sambanda between 2 or more words.
• Not objects, people.
• It is attribute among words of sentence.
• One word no relationship.
• This relationship comes only when 2 words or more words reveal one same object.
• Words many but descriptions relating to one object.
• 2 words have Samandhi Karanya Sambanda (SKS) when they have one common object
of description.
1658
 Samana Adhikaranam
Common Object
Example :
Vishnu Sahasranamam :
• 1000 words – one Vishnu.
Gita : Dhyana Slokam

Salutations to Krsna : Who is a “tree of fulfilment” (i.e., Parijata or Kalpataru – the bestower of all desires
to all those who totally surrender to Him, who has milked the Gita-nectar, the holder of Jnana-mudra, the
wielder of the cane in one hand with which He drives home the herd of cattle under His protection.
[Dhyana Sloka 3]

• 5 words – one Krishna.

• Different descriptions of words converge into one object.
Navagraha Stotram :
(My Salutations to Soorya (Sun), Chandra (Moon),
Mangala (Mars) and Budha (Mercury). I also salute
Guru (Jupiter), Shukra (Venus), Shani (Saturn) as
well as Rahu and Ketu.) 1659
• Words many – 9 different Devatas Soma, Chandra…
• Words many, objects many.

Words many

Object one Objects many

Samanadhi Karanyam (SK) Vaiadhikaranyam (VK)

Is Mahavakyam

Samanadhi Karanyam Vaiadhikaranyam

• Between Tatu and Tvam 2 words, reveal one entity (Samanadhi Karanyam).

• Samanadhi Karanyam indicated by using same case ending (out of 7 – Vibhaktis -

Nominative, accusative…).

• In Samanadhi Karanyam, Vibaktis are same, conclusion important.

1660
 Mahavakyam

Visishta Advaitin Dvaitins Advaitin

- Takes Jivatma / - Jivatma / Paramatma - Samanadhi Karanyam

Paramatma – as part – 2 different entities. - One entity
whole relationship. - Vaiadhikaranyam.
- Vaiadhikaranyam.

Ignore Samanadhi Karanyam

• Mind set should change.

• Not, when will I attain Paramatma, Videha Mukti, escape from world, merge with
Bhagawan, all misconceptions after 25 years study.
• Truth : you are the Lord.
• Videha Mukti – promise at beginning of study to attract student.
• After study, Videha Mukti irrelevant.
• Give compromised version of Moksha.
• At higher level, idea should go away.
1661
 • I am ever free existence, consciousness in which bodies are floating.
• Whether one Sukshma Shariram takes one Sthula Shariram, why worry?
II) Viseshna Viseshya Sambandha :
Example :
Gita Dhyana Sloka :

Salutations to Krsna : Who is a “tree of fulfilment” (i.e., Parijata or Kalpataru – the bestower of all desires
to all those who totally surrender to Him, who has milked the Gita-nectar, the holder of Jnana-mudra, the
wielder of the cane in one hand with which He drives home the herd of cattle under His protection.
[Dhyana Sloka 3]

• Different attributes – one Krishna.

• Pari Jata, Jnana Mudra.. Different glories.
• Described, description.
• Attributes, substance – attributed relationship.
• Padartha Yoni, Vishaya – Viseshya Sambandha.
• Alphabets have meanings, attributes.
• One Krishna…
• One Atma qualified as Jivatma – Paramatma. 1662
 • Jivatvam and Paramatatvam attributes, features are shown to exist in one reality –
Brahman.
• Meanings of Tat and Tvam are 2 statuses belonging to reality called Atma.
• This is Viseshana, Viseshya Sambanda.
III) Lakshaya Lakshana Sambanda :
• 3rd step required in rare cases in Mahavakyam.
Technical :
• When Samanadhi Karanyam comes, Padartha will have Viseshana, Viseshya Sambanda
– with that job is over.
• One Krishna – 4 attributes.
• 1000 names – one Vishnu.
• Rarely we need to go to 3rd stage.
Gita :
• Prapanna Pari Jataya :
Great giver of blessings.
• Totra Vedaika Panaya :
Holding Totra.
• Jnana Mudra..

1663
 • All Viseshanam in one Viseshyam, noun ok as they are non-contradiction, features.
• When Virtues mutually contradict, they can’t coexist in one substance.
Logical Rule :
• Mutually contradictory attributes can’t coexist in one locus.
• How to explain Viseshana – Viseshya Sambanda?

2 steps

- Remove contradictory attributes. - Retain non contradictory

- Therefore no logical problem. attributes.

Sat – Chit – Ananda – Pure Atma –

2 statuses in Jagrat

Jivatma Paramatma

- 3 Sharirams, - 3 Prapanchas
5 Elements. - Consciousness - Consciousness
- 5 Elements
- Jivatvam - Existence - Existence
- Paramatatvam
- Alpiscient - Sat Chit Ananda - Sat Chit Ananda
- Omniscient
- Finite - Infinite
1664
 • When you remove contradictory features belonging to Jivatma and Paramatma, then
can equate.
• Jivatvam and Paramatatvam belongs to 3 Sharirams and 3 Prapancha.
• Jiva, Parama Adjectives go away, Anatma goes away,, Sat Chit Ananda Atma alone
remains.
• Pure existence, consciousness, Ananda (Limitlessness) can happily be together without
logical contradictions.
• Partial removal of contradictory attributes.
• Don’t remove Sat / Chit / Ananda then it will be nothingness.
• Don’t throw away baby with bath water.
• Retain Sat – in Paramatma, chit in Jivatma.
• Remove Karya – Karana Sambandha, Desha, Kala, etc is 3rd stage.
• What is left behind?
• I am Jivatma, I am Paramatma.
Revision : Chapter 3 – Verse 3
• Important verse.
• Also discussed in Vedanta Sara of Sadhananda.
• How intellect grasps message of Mahavakya.
• By understanding 3 types of relationships.
1665
 3 Relationships - Sambandha

Samanadhi Karanya Viseshana Viseshya Lakshana – Lakshaya

Sambandha Sambandha Sambandha

• Verse 3 – first 3 quarters – describes 3 relations.

• Last quarter – 3 relations exist between what and what?
• Related members.
• Padartham Pratyagatma.
• Pada – between 2 words – Tat – Tvam there is Samanadhi Karana Sambanda.
• Between 2 Arthas, meanings, – tat Pada Artha and Tvam Pada Artha, there is Viseshna
– Viseshya Sambanda.
Pratyagatmana Sambanda :
• Between Tat, Tvam Padartha (Meaning) and Atma, Lakshyartha exists with Lakshana –
Lakshya Sambanda.
• Intellect does this in daily transactions is split second.
• Example : Doctor gives special names for headache, stomach pain.
• Example : There is a red rose.

1666
 2 Relations exist

Samanadhi Karanya Sambandha Viseshana Viseshya Sambandha

- 2 Words – Pada Sambandha - 2 meanings – Artha Sambandha.

Red – Rose : Red Rose :
- Red – Adjective - Red – Colour / Attribute
- Rose – Substance / Noun - Rose - Substance called flower.
- Noun – Adjective relationship. - Viseshana – Viseshya Sambandha.
• Never interchange 2 distinct relationships.
Example :

Tall Man

Samanadhi Karanam Sambanda –

Adjective Noun
Tat / Tvam Pada
Viseshana Viseshya Sambandha –
Attribute Substance
Tat / Tat Pada Artha

1667
 Tvam Jivatma Tat Paramatma
Pada – One substance
Atma Atma

Jivatvam Paramatatvam
Padartha
Status / Attribute Status / Attribute

• Jivatma and Paramatva have status of Jivatma and Paramatma.

• There is a substance behind Characteristics / attribute.

Jivatma Paramatma
- Is a substance - Is a substance
- With inferior attributes. - With superior attributes.

• Both together reveal one substance, one Atma – endowed with inferior or superior
characteristics.
• One atma is revealed because of mutual substance – attribute relationship.
• In Red Rose, Krishna examples, we stop after step 2.
1668
 • In Mahavakya go to step 3.
• Arrive at one Atma which has got common attribute of Sat Chit Ananda between
Jivatma and Paramatma.
Final 3rd Step :
In Attributes filter

Drop contradictory attributes between

Retain non contradictory attributes
Jivatma and Paramatma

- Alpiscient, Omniscient. - Common portion.

- Finite – Infinite. - Pure existence, consciousness,
- Alpagya – Sarvagya. limitlessness.
- Alpa Shaktiman – Sarva Shaktiman. - Jivatmas invariable factor is Chit,
- Durgunas of Jivatma. Paramatmas in variable factor
- Sat Gunas of Paramatma. is Sat.
- Vachyartha dropped. - Lakshyartha retained.

• 3rd relationship of dropping contradictory features and retaining noncontradictory

features is called Lakshana – Lakshya Sambanda.

1669
 3 Relationships

Pada Yoho Padarthayoho Padartha Pratyagatmano

- Words - Meanings
- Lakshana – Lakshaya
- Samanadhi Karanyam - Viseshana Viseshya Bavaha.
- Sambanda
- Noun - Adjective - Attribute - Substance
• After operation, finally we arrive at,
Jivatma / Paramatma contradictory Pair Ekatma
with attributes
- Lakshanam - gone - Noncontradictory pair is one Atma.
- Nama Rupa gone - Nondual Brahman remains.
- Jiva, Parama Adjectives gone. - Atma, substance remains.
- Divisions – not there. - Shantam, Shivaran Advaita Atma,
- Virat – Vishwa remains.
- Teijasa – Hiranyagarbha Gone Mandukya Upanishad :
- Pragya – Ishvara. - Na Antap Pragyam, Na Bahish Pragyam,
- This experiencer – experienced Triputi Na Ubayata Pragyam, Prapancho
not there in Turiyam. Upashamam… [Mantra 7]
Keno Upanishad : - There is one pure attributeless
- Naham Manye… [II – 2] existence, consciousness, Turiyam.
- I don’t know Turiyam, not that I don’t
know, I know I don’t know. 1670
Keno Upanishad :

I do not think that I know it well. But not that I do not know; I know too. Who amongst us comprehends It
both as the Not Known and as the Known – He comprehends It. [II – 2]

Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external
world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is
simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical
dealings, incomprehensible by the mind, uninferable, unthinkable, indescribable, essentially by of the Self
alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered
as the Fourth (Turiya). This is the Atman and this is to be realised. [Mantra 7]

Essence of Verse 3 :
• I am Turiyam which need not be known because it is ever evident consciousness.

1671
Verse 4 – Introduction :

When this aphoristic statement is made, someone raises the following objection : "Is this way of reasoning
through the method of anvaya-vyatireka preceded by the renunciation of all action which has been spoken of in
the previous chapter for the purpose of understanding the meaning of the Sruti text, based on scriptural
injunction? Or, does a person of his own natural inclination pursue it? If it be asked, "What does it matter" then
listen. If this way of reasoning is enjoined by scripture for the purpose of realizing the Self. then a person by giving
up the whole series of good and bad actions and with a concentrated mind should pursue Self-realization through
the method of anvaya-vyatireka as stated earlier. However, if, on account of not being able to attain Self-
realization he lapses, he falls down, If, on the other hand, he pursues it of his own natural desire, then such a
defect will not arise." We reply that because of scriptural injunction [one practises the discipline]. So the following
is said. [Introduction – Chapter 3 – Verse 4]
Divertion : Technical :
• Well debated topic in Brahma Sutra – Chapter 1 – 1 – 4 and in Sarva Vedanta
Siddhanta Sangraha Among Advaitins.

But that Brahman (is known from the Upanisads), (It) being the object of their fullest import. [I – I – 4] 1672
 • When person practices Jnana Yoga, several disciplines are prescribed as part of Jnana
Yoga.
• Sadhana Chatustaya Sampatti
• Sravanam, Mananam, Nididhyasanam.
• Are all instructions coming under Veda Vidhi as commandment or not?
• If commandment, some principles relevant.
• If not commandment apply other principles.
• Vidhi Astitva or Nava?
Answer :
2 fold components -
Jnana Yoga

Jnanam - Knowledge Karma - Action

- Can never have commandment - Will always has commandment.

- Vedanta : knowing not action. - Doing = Action..
- Knowing process : - When sense organs of action are
When sense organs of knowledge awake active, it is will based.
knowledge happens without will. - Have choice.
- Don’t have choice. - Going near object, taking objects,
- What we see, hear, smell, have no choice. talking, walking, have choice.
- Vastu Tantram. - Kartru Tantram.
1673
 • Jnanam never produces 4 consequences, results of Karma.
4 Results of Karma

Utpattihi Aaptihi Vikara Samskara

- Production, - Reaching Svarga. - Modification. - Purification.

manufacturing. - Old clothes make - Clean clothes.
Dhari. - Karma for
- Veshti into purification of
Kurchief. mind, Chitta
Shuddhi.
Knowledge :
• Open eyes, see orange dress, Vastu Tantram.

Class

Hold pen and write Hearing

- Karma - Knowledge
- Listen as knower, choiceless.
- Ignorance w.r.t. object is shed.
- Ignorance going not Karma Phalam.
1674
Lesson No. 1 :
• Jnanam not Karma.
• Knowing different than doing.

Knowing

Atma Anatma

Shastriya Laukika

Lesson No. 2 :
• Commandment possible only where Karma is involved.
• In Karma alone there is will or choice, here will and commandment possible.
• Go near Park – have choice.
• In Park smell roses – no choice.
• Do’s and don’t’s not possible in Jnanam.
• Jnane Vidihi Nasti.
• Karmane Vidayaha Santi.
• In Jnana Yoga, Vidhi is not there w.r.t. actual knowing.
1675
 • W.r.t. allied disciplines associated with Jnanam to develop Vairagyam, Karma Yoga,
Upasana Yoga is possible.
Gita :

Know that by long prostration, by question, and service; the wise who have realised the Truth will instruct
you in (that) Knowledge. [Chapter 4 – Verse 34]

• In Sahakari Sadhanas there is Vidhi.

• What is Vedanta’s view w.r.t. Sahakari Sadhana?
Technical :
• Where there is series of disciplines, Shastra gives commandment.
• Jnana Yoga, Karma Yoga, Sadhana Chatustaya Sampatti, Sravanam, Mananam,
Nididhyasanam package has set of disciplines.
One Goal :
• To obtain Jnanam : Aham Brahma Asmi Nishta.
• Result is directly proportional to commitment, Sankalpa I have.
1676
 Effort / Entry to reach Goal

Formal Casual

- Vow for length of time. - No legal, religious

- Legal contract commitment.
- Tenancy
Marriage Laukika contracts
School
Associated with
• Shastric = Brahmachari – Veda Adhyayanam
Grihasta – Karma Yoga
Vanaprasta – Upasana Yoga
Sanyasa – Jnana Yoga
• Before court or Agni – Sakshi.
• Requires Sraddha.
• Contract with Bagawan starts with Upanayanam, committed entry.

1677
 3 Aspects of commitment / Vow

Nishchaya Sankalpa Abyasa

- Decide - Look Upon myself only as - No more special prayers.

Atma. - No oh Lord save me!
• Moksha = Sankalpa, commitment.
• I have decided to entertain thought that I am ever free, saved Atma, independently
existing.
• Atma does not require saviour.
• Nishchaya, Sankalpa, Abhyasa to be done in formal way or causally.
• Casual format – can go in and come out.
• Marriage after Saptapathi with Agni as Sakshi… commitment.
Shastric Formal contract :
• Sanyasa Vidhi.
• Ritualistic process by which I take a vow, commitment, hereafter I am not going to
follow ∆ format, however tempting, attractive it is.

1678
Gita :

Fixing your mind upon Me, you shall, by My grace, overcome all obstacles, but if, from egoism, you will not
hear Me, you shall perish. [Chapter 18 – Verse 58]

• Come to me, I will save you is ∆ format, attractive.

• Someone is there to save me.
• Come what may, w.r.t., myself, will never look upon myself as Mumukshu but Mukta
Atma.
• Drop I am Mumukshu notion, entertain I am Mukta even when tears rolling down
because of physical pain.
• For me, no Sadhana required, doesn’t exist.
• Don’t look at Moksha as Goal.
• Never go to lord with idea of saving me.
• Saviour, saved idea, not there in Mukta Jnani.
• Sarve bavantu sukinaha. 1679
 Informal entry Formal entry
- Tie Yellow thread, Tulasi Mala, - Vedic method “Sanyasa”.
Rudraksha any day. - Legal contract subject to Punyam
- By Sankalpa. and Papam.

• For actual knowing component, no Vidhi.

• For allied disciplines, Vidhis are there.
• After formally entering into Jnana Yoga, person has Advantage, every disciplined
person gets Adhrishta Phalam.
Disadvantage :
• Any commitment violated will have Papam, spiritual fall.
• Arudha Patitah – climb and fall, injury more.
• Fall in ground – not serious.
• This is topic in verse 4 introduction, Sahakari Sadhana Vidhi asti, Punyam Asti, Papam
Asti.
Revision : Verse 4 – Introduction
Divertion topic :
• To find out if there is any vedic injunction for pursuing Jnana Yoga.
• There is Vedic injunction, commandment.

1680
Important Corollaries derived :
Human life

4 Ashramas

Brahmachari Grihasta Vanaprastha Sanyasa

• In each Ashrama Veda prescribes do’s + don’t’s, Vidhi – Nisheda for material and
spiritual pursuits, comforts.
• While pursuing worldly goals, parallelly must pursue spiritual goal.
• Veda envisages spiritual growth in each state, not sudden Jump.
• Like body builds cell by cell, spiritual being has to be gradually built cell by cell.
• Upto Upanayanam : Garba Dananam, Pumsa Karanam, Nama Karanam, Chawla,
contributes to spiritual development of children.
• Brahmacharya – main aim Adhyayanam.
• Grihasta – Karma Yoga
• Vanaprasta – Upasana Yoga.
• Sanyasa – Jnana Yoga.
• To pursue 4 Yogas, require appropriate infrastructure, port, dietary discipline, do’s –
don’t’s.
• Entry into each Ashrama can be done formally or informally. 1681
Formal :
• Take oath, like in court, if you make statement as truth, you can get released or
punished.
• Do’s + don’t’s, compulsory and binding if there is formal ritualist entry.
• This is conveyed by “Vidhi Pravitaha” – Rules.
Ashrama

Drishta Adrishta

- Available for all. - Can be gained only when you

enter formally with rituals.

• Informal entry no Adrishta Phalam.

Example :
Study Veda / Do Agnihotra ritual

With Upanayanam Without Upanayanam

- Have Adrishta Phalam - Hear beautiful sound of

Taittriya Upanishad Bashyam. 1682
• Agnihotra – Drishta Phalam – Air purified.
• Similarly Upasana Yoga and Jnana Yoga 2 ways of entries + 2 phalams.

Formal Informal
- Ritualist, Sanysa, port reduction. - I decide, follow Jnana Yoga, go to
- Phalam : guru and study Shastra.
- Adrishta - No Adrishta Papam or Punyam.
- Drishta
- Implementation of rules gives extra
Adrishta Phalam, violation will give
Papam.
- Must do Parayanam of Upanishads
and Bashyam daily – compulsory for
Sanyasi, if not, Pratyavaya Papam.
• If Jnana Yoga is Vidhi there is Adrishta Papam and Punyam.
• Punyam in implementation.
• Papam in violation.
• To establish corollary, Sureshvaracharya asking following question.
• In Jnana Yoga, is there Vidhi or not?

1683
Answer :

Jnanam Sahakara Sadhanas for Jnanam

- No Vidhi - Vidhi exists
- Sadhana Chatustaya Sampatti,
Ashrama Vidhis, Sravanam,
Mananam, Nidhidhyasanam.
- Compulsory to follow.
a) Asmin Sutre Upanyaste :
• Refers to Sutra sloka verse 3.
• Entering Mahavakyam and application of Samanadhi Karanya Sambanda between
Pada, Viseshana Viseshya – Sambanda between Padarthas, Lakshana – Lakshaya
Sambanda between Padartha and Lakshyartha.
• Apply daily Sravanam, Mananam, Nididhyasanam.
• Of these 3, Sambanda traya Abhyasa, binary format Abhyasa compulsory rule.
• Can’t say in a week moment, went into ∆ format, it becomes Papam for Sanyasi.
• Entry into ∆ format will produce Pratya Vaya Papam.
• Sutra = Binary format Abhyasa.
b) Kashchit Chodayate :
• Is binary format compulsory or in sickness can come to ∆ format – this is question
raised. 1684
c) Ayam Vakyartha Pratipattou Purva Adyaye :
• Anvaya Vyatirikena Nyaya Abhikitaha.
• This teaching has been given in Chapter 2.
• Principle of binary format in which we learn to remain as Atma, I look upon
everything as Anatma.
• Possessions, family, body, mind, mental problems seen as Anatma = by practice of
binary format.

Binary format / Sanyasa practiced

Formally enter Informally enter

With Vow Without Vow

• In Sanyasa Ashram, no port, no possessions, Drista Phalam.

• Adrishta Phalam comes from formal oath.
• I am Asanga Atma in and through all experiences.
• I practice this daily, then only, Aham Satyam, Jagan Mithya.
• Any event seen as brought out by Prarabda in Anatma, Kshetram.
1685
 • Religiously remove Ahamkara and Mamakara in family, Body, mind, possessions and
claim Atma.
• I am free from Raaga Dvesha which belongs to mind.
• Binary format has been taught earlier, is Purva Pakshi Remarks.
Question :
• Ayam – This binary format
• Practice – is it Vidhi Vadhi.
• Prapitaha – Is it prescribed as compulsory injunction? Is Jnana Yoga compulsory rule,
Shastra Vidhi or does the humanbeing practice it voluntarily.
• Any compulsion from Shastra?
• Rasa = Ichha.
• Sva Rasataha – because of ones own desire?
Eva Atra Punam Parivartate :
• Does a seeker practice of his own desire?
Sureshvaracharya :
• Why are you so particular?
• Grihasta or Sanyasa, formally – informally?
• What difference does it make?
• Kinchitaha? Ataha Kim? What benefit.
1686
Purva Pakshi’s Question :
• Vidhi – Prescribed in Veda or not?
Sureshvaracharya :
• Atma Vastu – not mystic experience.
• To make binary format natural, effortless, Jnana Yoga Vidhi is prescribed in Veda.
• Experience ever event as Atma and not as an individual who gets affected, disturbed.
• Ahamkara, Mamakara, natural in Mithya Anatma, organized by Vishwarupa Ishvara
and does not require Judgement and reaction.
• Natural effortless binary format is called Sakshat Kara.
• Sakshat Kara not sudden event, grows upon me by deliberate practice.
• What I deliberately practice, becomes natural.
• During small problems, practice binary format.
• Gradually in worst crises, will learn to handle it as Atma and not run to god to save me.
• In Anatma Prapancha alone Prarabda is active not in Paramartika Atma.
• Long Abhyasa of binary format leads to Jnana Nishta, required for Sakshat Kara.
d) Ayam Nyayaya :
• Binary practice.
e) Vidhi Pari Prapitaha :
• Is compulsorily prescribed.
1687
f) Karma Rashibihi Ekagra Manaha Anvaya Vyatirekabyam Atma Darshana Karoti :
• For a person who has entered Sanyasa Ashrama, with commitment to practice binary
format as only priority, constantly reminding world is Mithya by Anvaya – Vayatireka
logic, becomes free from bundles of Punya Papa Karma.
• Karma Rashibihi – in form of Shubha and Ashubha Karmas.
• How does a Sanyasi become free?
• Not by Prayaschitta.
• In Binary format, claims I don’t have Punyam, Papam requiring Prayashchittam.
Nirvana Shatkam :

I am not Punya (good deed), Paap (Sin), Saukhya (friendship), or Dukha (Grief). Neither I am chants
(Mantra) or Shrine (Teertha) nor I am the Veda or the sacrifice and oblation. Also, I am not the food, or the
one that should be eaten, or the eater. I am eternal happiness or bliss state, I am Shiva, I am Shiva.||4||

• Anatma has Punyam and Papam and it exhausts that in every Birth, under Ishvaras
law of creation and dissolution.
1688
 • At Anatma level, duties performed, no Neutralisation, Parihara not relevant for me as
Atma.
g) Shubha Ashubha Karma Rashi Ekagra Manaha :
• Name of Sanyasi who is practicing Sanyasa as compulsory duty.
h) Yatoktabyam Atma Darshanam Na Karoti :
• In due course he does Atma Sakshat Kara, sees Atma.
• I am Atma becomes natural to me.
• Binary format becomes effortless.
Disadvantage :
• After formally entering Sanyasa, can’t serve world.
• To serve world, Ashrama is Grihasta.
• Sanyasa Ashrama meant for Binary format Abhayasa.
• After binary format becomes natural, you can go back to any activity.
Gita :

1689
I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing, touching, smelling,
eating, going, sleeping, breathing... [Chapter 5 – Verse 8]
• Only after binary format becomes natural, Loka Sangraha allowed.
• Until Nishta, Sanyasis duty is – Sadhana Chatustaya Sampatti stabilization, Sravanam,
Mananam, Nidhidhyasanam.
• Suppose Sanyasi does something else, will have Pratyavaya Papam.
i) Apari Samapya Atma Darshanam Tata Prachya Manaha Arudo Patati Bhavati :
• Formal Sanyasi has no family duty, no Ramanavami,… Puja.
• Puja banned for Sanyasi but some Matadipatis do it as exception.
• Tridandi Sanyasa – keeps sacred thread of Upanayanam, does Pujas.
• If a Sanyasi slips and does worldly activities without getting binary format naturally,
effortlessly, he will have a spiritual fall.
• He establishes schools, hospitals, world may glorify him.
• After binary format becomes natural, he can jump back to society.
Brahma Sutra :

But some (consider the sin) a minor one (and therefore claim) the existence (of
expiation for the Naishtika Brahmacharin also); as in the case of eating (of unlawful
food). This has been explained (in the Purva Mimamsa).[ 3 – 4 – 42]
1690
 But (they are to be kept) outside the society in either case, on account of the Smriti
and custom[ 3 – 4 – 43]

• Sanyasi is ostercised from society children born to Sanyasi treated separately in the
society.
• Father does not have Gothra, Sutra.
• Grihastas can attend weddings after class, not Swami.
• Grihastas have no Pratyavaya Papam.
• After Jnana Nishta Sanyasi has no problem.
• Ashrama decides what will produce Pratyavaya Papam.
• This clarity Sanyasi has.
j) Yadi Punaha Yadrachapi Pravartate Tada Na Kashchit Dosha Iti :
• Whole introduction of verse 4 – is explanation by Purva Pakshi.
• Is there Sanyasa Vidhi or not.
Yadi Punaha :
• Suppose, there is no Sanyasa Vidhi, no compulsory duty and a Grihasta because of his
own interest attends a few Vedanta classes, voluntarily.
1691
 • Then no question of Pratyavaya Papam by omission of Sravanam, Mananam.
• Aruda Patanam, Pratya Vaya Papam is not there for Grihasta.
• That is Advantage.
• In Sanyasa Ashrama, there is Adrishta Punyam which is not available for Grihasta
because he does not have Ritualistic commitment to Jnana Yoga.
• Upto this is Purva Pakshi’s question.
k) Sureshvaracharyas Answer :
• Vidhi Pari Prapti iti Brumaha Yata Aha.
• We answer that Jnana Yoga practice of Binary format exists as compulsory duty who
takes commitment for a person who formally enters binary format.
• Sanyasa Ashrama is an oath only.
• Discards all clothes to indicate Abhimana Tyaga in Body, stand in water, walk towards
north and say hereafter I am not competitor in society for food, will practice binary
format.
• Addresses all Devatas, plants, trees, people.
• I have renounced everything.
• Look upon everything as Ishvara.
• Family, body, mind, possessions all belong to Ishvara.

1692
Bagawatam :
• Gopi Vastra Apaharanam, symbolic presentation of seekers taking to Sanyasa Ashrama,
commitment to Krishna, Paramatma.
• If I aquire any possession, think how to protect all cassettes, notes, will incur
Pratyavaya Papam.
• Everything belongs to Vishvaroopa Ishvara.
• If preserved, good for the world, if not preserved ok.
• Sanyasi takes oath, nothing is mine.
• Being oath, becomes compulsory duty.
• Iti bruma, this is our answer where is duty prescribed.
• Where is Sanyasis duty mentioned?
Yataha Aha :
• In various Upanishads.
Verse 4 :

A person who possesses qualities such as control of the mind should, in the proper
perspective, see the Self in the self through the method of anvaya-vyatireka, after abandoning
the entire world of objects. [Chapter 3 - Verse 4] 1693
Sanyasa Ashrama Vidhi :
Brihadaranyaka Upanishad :

This has been expressed by the following hymn: This is the eternal glory of a knower of Brahman : it
neither increases not decreases through work. (Therefore) one should know the nature of that alone.
Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self-controlled,
claim, withdrawn into himself, enduring and concentrated, and sees the Self in his own self (body); he sees
all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (but) he
consumes all evil. He becomes sinless, taintless, free from doubts, and Brahmana (knower of Brahman).
This is the world of Brahman, O Emperor, and you have attained it - said Yajnavalkya. I give you, sir, the
empire of Videha, and myself too with it, to wait upon you. [IV – IV – 23]

• Duties to be followed by Sanyasi, committed entry into Binary format.

1694
Revision :
Verse 4 – Introduction – Last portion – Aparisamapyat…
• Divertion from main topic.
Purva Pakshi Question :
• Yoyam… Iti.
Answer by Sureshvaracharya :
• Vidhi Pari Prapiti…
Purva Pakshi :
• Suppose people follow Sanyasi lifestyle of Jnana Yoga – discipline in form of nourishing
Sadhana Chatustaya Sampatti, Sravanam, Mananam, Binary format.
• Sanyasi lifestyle, is it Vedic discipline or voluntary discipline.
Sureshvaracharya :
• Sanyasi lifestyle and Jnana Yoga lifestyle comes under Veda Vidhi, injunction.
• Is it voluntary discipline followed by seeker?
Sureshvaracharya :
• Why are you particular about this question?
• What is the benefit of knowing this?
Purva Pakshi :
• Based on your answer will get 2 corollaries. 1695
Sureshvaracharya :
i) If Sanyasa Ashrama + Jnana Yoga discipline is followed out of ones own will, you will
get Drishta Phalam when followed efficiently.
ii) When not followed efficiently, negative result also in Drishta category.
iii) No Adrishta Phalam – Punyam or Papam when Veda Vidhi is not involved proper
performance gives Punyam.
Sanyasa

Veda Vidhi Based Voluntary

Get Drishta Get Adhrishta Get Drishta No Adrishta

Phalam Phalam Phalam Phalam

Papam Punyam Person violates, remarries

no problem
- If not followed Pratyavaya - Booster
Papam.
- If person drops Jnana Yoga
and does social service.
- Aruda Patanam, climbing
ladder and falling. 1696
Sureshvaracharya :
• Both Sanyasa + Jnana Yoga discipline based on Vedic injunction only.
• Jnana Yoga, not casual, hobby.
• One should be committed.
• In Anatma component, Sakshi recognised.
• When mixture is there, Poornatvam can’t be claimed.
Verse 4 :
a) Yushmat Aseshataha Tyaktva :
• Anatma component.
b) Yushmat Asmat Pratyaya Gocharayo :
• By Vedanta study.

4 fold components should

be pushed to Anatma

Family Possessions Body Mind

Pushed outside to
Aham Brother Asmi
Anatma
– Pushed to Anatma
1697
 • Mind will have several untackled problems.
• No one perfect at any time.
• Agenda of Vedanta :
4 fold Anatma has to be falsified.
• Normal human has Agenda to improve Anatma, permanent Samsara, perpetuation of
Samsara.
Mundak Upanishad :

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all
desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the
knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who
is well-versed in the Veda-s and is established in Brahman. [I – II – 12]

• Anatma falsification is primary Agenda of Vedanta.

• Brahma Satyam, Jagan Mithya.
• Unless Jagan Mithya is understood clearly, Vedanta seems to be not working for us.
• After falsifying Anatma and assimilating, Nishta in falsification comes, then can come
back and work for its improvement, as hobby, which was renounced before.
• If improvement is serious goal then, Samsara.
1698
 • Anatma improvement is caskal hobby after falsification of Anatma.
• If not understood, we commit a Blunder.
• Improvement of Anatma is never a promise of Veda.
• Veda says Brahma Satyam, Jagan Mithya.
Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who
sees any difference here, goes from death to death. [II – I – 11]

Kaivalya Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the
Paramatman… the one who is in the cavity of the heart, who is without parts, without a second, the
Witness of all, beyond both existence and non-existence, one attains the very nature of the Paramatman.
[Verse 23 and 24]

1699
 • We are writing notes to improve Anatma unconsciously but it doesn’t happen.
• Push 4 Anatma components aside… How?
c) Anvaya Vyatirekabyam – Logic :
• Understand I am Atma which does not require any improvement.
• Tat Tvam Asi, Nitya, Shuddha, buddha, Mukta Svabava Atma, Tvam Asi.
• You don’t become Poornaha, you are already Poorna Atma by nature.
• This is injunction of Brihadaranyaka Upanishad.
• Process is a Vidhi, Jnanam is a fact.

1700
Verse 5 :

To one who has renounced objects by following the reasons stated earlier and who is desirous
of knowing, "Who am I?" Sruti out of affection declares, "You are that". [Chapter 3 – Verse 5]

a) Yushmat Paritakte Sati :

• Powerful Anatma component falling with in scope of me and mine.
• 4 components of Anatma have to be pushed aside to objective world.
• Should not be part of I – subject.
• Why pushed into objective universe?
b) Purvo Pancha Hetubihi :
5 Reasons for Anatma to be rejected :
i) Drishyatvam :
• All are objects of experience.
ii) Bautikatvam :
• All are material products.
iii) Sagunatvam :
• Family, property are endowed with Gunas, attributes.
1701
iv) Savikaratvam :
• Subject to change, modifications.
v) Agama Pahitvam :
• Subject to arrival and departure.

Jagrat + Svapna Sushupti

4 components come 4 disappear

• In Sushupti, I am pure Sakshi body, mind, family, possessions resolved for me.
• I exist as Sakshi Chaitanya Rupam in Sushupti.
• What remains when objects of experience are removed?
• Non observable, observer, unobjectifiable subject left behind, I Sakshi alone remain
as Brahman, Aham Brahma Asmi, Ayam Atma Brahman.
Problem :
• No way of knowing, what is nature of Sakshi.
• I know I am conscious being.
• I can’t objectify Sakshi.
• Eyes can’t objectify eyes, can’t see its colour.
• I Sakshi can never know the Sakshi.

1702
Brihadaranyaka Upanishad :

Because when there is duality, as it were, then one smells something, one sees something, one hears
something, one speaks something, one thinks something, one knows something. (But) when to the knower
of Brahman everything has become the Self, then what should one smell and through what, what should
one see and through what, what should one hear and through what, what should one speak and through
what, what should one think and through what, what should one know and through what? Through what
should one know That owing to which all this is known—through what, O Maitreyī, should one know the
Knower ? [II – IV – 14]

• Who can know the knower?

• I Sakshi am curious to know what my nature is, I don’t have any means of knowing.
• I am looking forward to Shastram to help me know who, what I am.
• Shastram alone Pramanam to reveal Sakshi Svarupam.
• I am remaining as knower, what I am is a crucial juncture in the life of a Jiva.
• For our curiosity and commitment, Shastra comes to our rescue and says :

1703
Chandogya Upanishad :

That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.
[Svetaketu then said] Sir, please explain this to me again. Yes, Somya, I will explain again, replied his father.
[6 – 8 – 7]

c) Viksha Pannaha :
• Seeker who has come to doorstep of Pramanam and has knocked the door and is
asking who am I?
• I remain as Sakshi and ask who am I, separated from Anatma, Body, mind,
possessions and universe.
d) Ko Osmi Iti?
• Who am I?
e) Sruti Aha :
• Sruti reveals most relevant wisdom in the life of individual ever possible.
f) Tatu Tvam Iti Mithya Aha :
• Sruti reveals.
g) Suhrutat :
• Out of friendship, compassion, as well wisher.
• Beautiful sloka. 1704