Adi Sankaracharya’s

VIVEKCHUDAMANI
Selected 108 Verses

VOLUME 06
 Index

SR. No Verses Original Text Page no

Verse No
99 Verse 100 Verse 463 985
100 Verse 101 Verse 473 996
101 Verse 102 Verse 489 1011
102 Verse 103 Verse 517 1018
103 Verse 104 Verse 525 1023
104 Verse 105 Verse 577 1027
105 Verse 106 Verse 578 1040
106 Verse 107 Verse 579 1043
107 Verse 108 Verse 581 1045

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SELECTED 108 VERSES
Verse 100 to 108

i
 Lecture 44
Revision - Verse 99 :

To attribute prarabdha even to the body is decidedly an illusion. How can a superimposition
have any existence? How can the unreal have a birth? And how can that which is never born,
die? So how can prarabdha function for something unreal? [Verse 462]
What happens to 3 fold Karma of Jnani?
• Special law of Karma
• Jnanam eliminates Sanchita, Avoids Agami, both Non-existent.
Prarabdam

Verse 95 and 96 Verse 97

- Jnanam does not negate Prarabda - Jnanam negates reality of Body,

- Prarabda continues, Body, birth, Prarabdam
experience continues - Because of self ignorance
977
 • After self knowledge, I don’t give reality to body, Prarabdam.
• Become unreal, Mithya, Now continues as Mithya.
• Before continues as Satyam.
• Every Anatma, is Mithya
• Everything other than me, Atma is Mithya.
Vivekachudamani :

Everything is due to the effect of Maya—from Mahat down to the gross body. Know that these
and Maya itself are the not-Self— therefore, they are unreal, like the mirage in a desert.
[Verse 123]
• Starting from Maya which is costume of Ishvara.
• Maya Karyam from Mahat onwards till my Sthula, Sukshma Shariram, Anatma
Prapancha, is Mithya.
• Includes Karma Trayam Sanchita, Agami, Prarabda.
• All Anatma Asat, in the vision of Jnani, unreal, Mithya, as good as Non-existent.
Example :
• Mirage water appearing on desert Sand.
• Prarabda continues but unreal. 978
 Negation of Prarabda, body

Philosophical Angle Practically

- I Advaita Atma, alone am there - Body, world, Mithya

- Experiencing body, write books, - No more Scary
take Biksha - Frightening nature goes can
- Anatma can’t be counted 2nd entity handle life better
- I have removed the reality Example :
- Advaitam, Inspite of Dvaitam - Defanged Cobra
- Very Significant - Appreciate Patterns
- Wear Naga as Abarana
- it is Harmless - Bhushanam
- Jnani not Scared of Prarabda
- Because of Prarabda, I am alive
- Enjoy my glory
How one I - Atma appears as
3 forms

Vyavaharika forms - Maya

Jiva Jagat Ishvara

Rajo Guna Tamo Guna Sattva Guna 979

Prarabda Welcome : 2nd Observation :
• Jnanam negates reality of Prarabda which is as Good as negation of Prarabda.
• It does not frighten me
• Jnani looks at Prarabda - as body, old age, disease, death
• As Atma, see Prarabda which provides me with a body to enjoy my real glory
5th Capsule :
• Ignoring my real nature, Prarabda becomes burden
• Invoking my real nature, Prarabda becomes a blessing.
• Negation of reality of Prarabda in Verse 99
Revision - Verse 99 :

To attribute prarabdha even to the body is decidedly an illusion. How can a superimposition
have any existence? How can the unreal have a birth? And how can that which is never born,
die? So how can prarabdha function for something unreal? [Verse 462]
a) Sharirasthyapi Prarabda Kalpana :
• Prarabda of body is wrong
• Body, Adhyasa, Mithya, Superimposed, unreal. 980
b) Asatvasya Kutaha Satvam, Dhyastasya Kutoh Janihi?
• Real body can’t be born
• If you talk of birth of body, then you talk about Prarabda.
• If no birth, unreal, then not born, but appearance
• Child is born means child comes into existence.
• Child is existing somewhere independently = Birth
• Verb = Origination, can’t be used for Mithya Vastu because rope snake is not born.
• Rope snake is not born, it appears.
• Independent existence of Superimposed body for Mithya body (Asatasya) where is
origination, there is only appearance.
Example :
• Dream body appears and disappears
• Dream body not conceived, moment I enter the dream, I have an adult body
projected.
Dream Body Waking Body
- Projected - Maya Projection
- Can talk of appearance of body,
not Origination of the body
Vichara Sagara Students :
• These verses are seed verses for Drishti Srishti Vada. 981
 • Shankara does not consistently discuss Drishti Srishti Vada
• Later Acharyas have Crystallized a Vada, a teaching.
• Body does not Originate
• Body is projected by my own Maya
• For an unreal body, there is no Origination, only appearance.
C) Ajatsya Kutoh Nashaha :
• Once you understand rope snake is an appearance, you can’t talk of death of rope
snake also
• No question of date of birth, death
• When I understand rope - Snake, I understand there is no rope snake for dying.
• Death - Only for an existent body.
• Rope snake - Does not exist, it appears for sometime
• Origination and elimination of world is a mystery
• No origination, death of appearance thing, Mithya thing
• Don’t ask too many questions of world appearing, disappearing
• No death of body which is never born and to talk of Videha Mukti
• Videha Mukti only from Ajnani’s standpoint.
982
 Ajnani thinks

Body exists now It will die later

Jnani

Body cannot Originate Body cannot die also

Ajatasya :
• Ajati Vada - very high teaching
Mandukya Upanishad - Karika :
• Chapter 2 and 3
Ajati Vada :
• Consistently negate Origination of the world for unborn body.
• Where is Destruction or origination and Elimination of world, is a mystery.
• Origination and elimination is an appearance, Mithya, don’t Analyse too much.
• Ajatasya Kutoh nashaha
• Where is question of death of unborn body.
• Don’t talk of Videha Mukti. 983
Videha Mukti :

• Ajnanis angle, he feels there is body existent now, it is going to die later.

Jnani :

• Body cannot Originate or die.

• Too high teaching, Mandukya Kariha Chapter 2 and 3

• Ajatiya Vada consistently negate origination of the world.

• Jnanam does not destroy Prarabda

• World appears to exist borrowing existence from me.

• Do lot of Mananam.

• New student postpones this, read these verses after Mandukya Upanishad.

d) Prarabda Asataha Kutah :

• For Mithya, body, Asat

• Where is Prarabdam? It is temporary appearance.

984
Verse 100 :

If the effects of ignorance are completely destroyed by Knowledge, how can the body continue
to exist? Sruti, from a relative standpoint, postulates the concept of prarabdha for the ignorant
people who entertain such doubts. The idea of prarabdha has been expounded by the
Upanishads not for proving the reality of the body etc., for the wise----because the Upanishads
are without exception striving to point out the one Supreme Reality. [ Verse 463 and 464]
• Big question by other commentators, Non Advaitic Scholars.

Jnani Ajnani
- Body, world - Does not Originate - Talk of Origination of world, body
- This is the truth - Prarabda is cause of Origination
Mandukya Upanishad 2nd and 3rd Chapter :
• I say world is Originating, out of ignorance.
• How does Veda itself talk about Origination of the world, Body, Karma, Punyam,
Papam, Sanchitam etc? 985
 • Veda talks about Srishti
• How dare you say - world does not Originate?
Mandukya Upanishad :

The Scriptural statements illustrated by the examples of earth, iron, sparks, etc., regarding the
idea of the world created or otherwise - Can serve ultimately the purpose of explaining only
the unity of the individual Self with the Universal-Self. In fact multiplicity does not exist at all.
[3 - K - 15]
• Veda talks about Origination, provisionally, temporarily for Student at lower level.
If in the beginning if Veda Says :
• World does not exist, student will say Vedanta does not exist.
No Student can accept :
• Negation of the world
Example :
• Person sure, that there is snake
• Frightened, sure it is poisonous, running.
• If you say no snake, will think it is consoling statement, will say ok, ok and continue
running. 986
Teacher :
• Yes there is a Snake, will ask how it Originates?
• Talk of cause of Snake
• Thoughts in the Mind, Avarna, Shakti, Vikshepa Shakti.
• Introduce rope, from rope snake came, Sustained…
Taittriya Upanishad :

To him (Bhrgu) he (Varuna) Again said: “That from which these beings are born; that by which,
having been born, these beings live and continue to exist; and that into which, when
departing, they all enter; That sleekest thou to know. That is Brahman”. He, (Bhgru) Performed
Penance; and after having done Penance….. [3 - 1 - 2]
• Guru Validates students perception.
Vedanta talks of Srishti - Sthithi -
Laya of

Body which cannot Originate Body which cannot die also 987
 • Cause = Karma = Adhyaropa, temporary teaching for a Frightened student.
• For Junior students Vedanta is called Adhyaropa, Accepting Origination of snake,
Vibhuti and Vishwaroopa Darshanam.
• Origination of Snake, world
• Reveals rope and then says - Snake was never born, existed, will die
• Reveal Brahman as one’s real nature, Chaitanyam - Sat - Chit - Ananda Svarupa and
world never born, Exists, resolves.
• World appears temporarily in waking state.
• For senior student, Apavada Vedanta
• Adhyaropa Apavadam Nishprapancham Prapadyate…

1st Junior Student - Adhyaropa 2nd Senior Student - Apavada

- Accept Origination, Sustenance - Negation of world
dissolution of world - No Origination
- Ajatam
• How you explain Veda talking of Origination?
Taittriya Upanishad :

988
From that (Which is ) this Atman, is space born; from Akasa, air; from air, Fire; from fire, water;
from water, earth; from earth, herbs; from herbs, food; and from food, man. [2 - 1 - 2]
• Anna = Body
• Veda confused? Ignorant?
• Veda comes down to students level, and validates students perception.
Ultimate Vedic Teaching : 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. [2 - 1 - 11]
Kaivalyo Upanishad :

From Him are born the Prana (life), the mind (Antahkarana), all the organs, the sky (Akasa), the
wind (Vayu), the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all.
[Verse 15]
1st :
• Pancha Buta Srishti . 989
Kaivalyo 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]
• All these are appearing but on close observation, they disappear.
Scientist :
• Thought there was tangible world, first.
• Then intangible atoms, energy, field… Keeps on disappearing, Maya Appearance, not
fact.
a) Jnanena Agyana Karyasya Samulasya Layo Yadi Tisthatyayam Katham Dehah :
• Students intelligent question
• Jnanam destroys Ajnanam and its Karyam
• Ignorance and products of ignorance will go by Jnanam.
• Rope knowledge will remove, Rope ignorance and its product rope snake.
990
Standard Law of Advaitam :
Jnanam Removes

Agyanam Agyana Karyam

• Once I become Jnani, Ignorance is gone, Ajnana products should go away.
Ajnanam products

Deha Abhimana Kartrutvam

Doership

Produces

Sanchita Agami Prarabda

How can body Survive?

• If there is body there is Prarabda and Ajnanam.
• Can’t Co-exist. 991
 Yatra Prarabdam Asti Tatra Deha Nasyati
When Prarabdam is there Product - Body dies
• How you explain phenomenon of Jnanam and Prarabdam co-existing.
• How Jnanam and body of jnani co-existing?
• Ajnanam = Prarabda
• If both destroyed logically
b) Aham Dehaha Katham Tishtathi?
• How does this body exist?
• Sruti goes along with Ajnani - Body is existing
Jnani :
• Existence of body removed
• Sanchita, agami, Prarabdam, body does not exist
• Jnanam has removed the existence
• I - The Atma Chaitanyam am lender of existence to the Body and the world
• Ajnani does not know that
• Ajnani attributes independent existence to the body and asks the question
c) Iti Shankah vatam Jadam :
• How does the body continue to exist?
• This doubt, question, will be there in ignorant people, if they don’t have message of
Vedas. 992
 • Jadam means Agyani, ignorant
d) Samadhatum :
• To answer them, go along with them, who think body exists
• How does body exist, Tishtati?
Our Answer :
• If you become Jnani, you will never accept existence of Body and world but only
appearance of the Body and I am the one lending existence.
• Sruti temporarily Assumes existence of body and world.
• Sruti has to accept existence of Prarabdam also, to explain the body.
• Jnanam does not destroy Prarabdam.
• Once I become Jnani, Sruti will Say Jnanam will remove Prarabdam also, because I
will say - Prarabdam appears but it is Non-existent.
• Prarabdam is body
• isness I give like the isness of the dream.
• Satchit Ananda = real I
• Ahamkara I is an Appearance
• Vishwa / Teijasa / Pragya - Appearance.
e) Bahya Drishta :
• Laukika Drishtya worldly vision.
f) Srutih Prarabdham Vadati : Sruti Says :
• Yes, Prarabdam continues to exist. 993
 Jnani

Adhyaropa Kale Apavada Kale

- Jnani has Prarabdam - Jnani has no Prarabdam

- Junior Student - Senior student
- Understand
- Appreciate this then student
senior
- Intellect accepts = I don’t have
Prarabdam
• Jnana Phalam of Videha Mukti is over.

For Junior Student - Worldly angle -

There are 2 Stages of Jnani

Jeevan Mukti Videha Mukti

- Jnani has body for Sometime - After death, no rebirth for Jnani
after Jnanam - Later unembodied
- Now Jnani embodied 994
For senior Student :
• I didn’t have body at any time
• After Jnanam - I have become Nitya Videhaha
• I am unembodied consciousness
• Sadeha, Videha, Mukti for others
• I am Nitya Videha Muktaha
Vedanta - 2 Stages

Junior Student Senior Student

• It appears contradictory, initially.
World

Originates Does not Originate

• Vedanta full of Paradox, contradictions.
Katho Upanishad :
• Durastha Dure tad iti Antikecha…

995
 Brahman is

Far Away Close by

• Being comfortable with contradiction means you have got message of Vedanta.
• Guru struggles a lot with intellectual turbulences in student.
• Vedantic teaching over, condensation in Verse 101.
Verse 101 :

The final opinion of all discussion of Vedanta is, That the Jiva as well as the entire universe are
Brahman alone, that liberation means to be rooted in Brahman, the indivisible entity. (The
statement) That Brahman is Non-dual has its authority in Sruti. [Verse 479]
a) Esha : ¾ of Sloka
• From Braheiva onwards 2nd, 3rd, 4th Quarter
b) Vedanta Siddanta Niruktihi :
• Following is Vedanta Siddanta essence. 996
 • Niruktihi capsule form of Vedanta, Sara
c) Brahma Eva :
• One Non-divisible Brahman alone through, Maya, appears as 3 fold.
Trifurcates - Appears as

Jiva Jagat Ishvara

• Niruktihi - Capsule form of Vedanta, Sara
c) Brahma Eva :
• One Non-divisible Brahman alone through, Maya appears as 3 fold.
• Paramartikam Brahma, Absolute Brahman at vyavaharika level, Empherical level
appears as Jiva with 3 fold bodies
• Sharira Traya Upadhi
d) Sakalam Jagat :
• Jagat = Same Brahman alone appears as Nama Rupa Prapancha with infinite varieties
of Nama Rupa
e) Cha :
• Same Brahman appears as Ishvara with Maya power to create world and body.
997
 One Brahman

With Maya Shakti

Appears as 3 Bavas in 3
Upadhis

Jiva Jagat Ishvara

• 3 Divisions are an appearance.
• Plurality - Jiva, Jagat, Ishvara is an Appearance.
Ishvara - Divides into

Jagat Ishvara

Appearance - 3 Bhedas - 3
differences

Jiva - Jagat Jiva - Ishvara Jiva - Jiva

998
 • Remove Nama - Rupa - Costume, differences, what is underneath the difference.
Behind wave and ocean :
o Only one water
o One truth behind universe is Brahman
• This is Paroksha Jnanam Brahman, one truth, appears as Jiva, Jagat, Ishvara
Senior Student :
• Learns to claim
• I am Brahman
• I alone Trifurcate myself in the form of Jiva - Jagat - Ishvara
Maya Panchakam :

Máyá which is skilful in accomplishing the impossible brings about the distinctions of the
world. Èshvara, and jèva in my consciousness, which is unique and eternal, partless and
impartite, and which is free from all distinctions. [Verse 1]
• Glory of Maya
• Nirupama… I am Akhanda Chaitanyam, indivisible consciousness. 999
 • In that consciousness, Sarva Vikalpadi Shunya
• There is no Jiva, Jagat Ishvara Vikalpa in me as I am Ghatayita….
• That Maya Shakti in me is Mithya, Creates 3 fold division
• Projects - 3 fold differences, Ghatiyati
Ghatita Ghatayati Patiyasi :
• Maya is capable of doing the impossible
• Divisioning the indivisible
• Mortalising the immortal
• That is the glory of Maya
I can Say

I am Brahman I alone appear as Jiva, Jagat, Ishvara

Gita :

Brahman Appears as 3
Bavas in 3 Upadhis

Jiva Jagat Ishvara 1000

 I am Brahman

- Mr. Krishna individual - I am the Jagat Mahavishnu :

Gita : - Aham Kratur - I am the creator
- Brahunime (Chapter 4 Gita : - I am Ishvara
Verse 5) - Chapter 9 - Verse 16 - I alone taught
Gita :

The Blessed Lord said : Many births of Mine have passed as well as yours, O Arjuna; I know
them all but you know them not, O Parantapa (scorcher of foes). [Chapter 4 – Verse 5]

I am the Kratu ; I am the sacrifice; I am the offering (food) to pitrs (ancestors); I am the medicinal
herb, and all plants; I am the mantra; I am also the clarified butter; I am the fire; I am the oblation.
[Chapter 9 – Verse 16] 1001
 • I had Many Janmas.
• As Rama also
One reality Brahman :
• 3 Vyavaharika Appearances
• Krishna uses - 1 Paramartikam I
- 3 Vyavaharika Krishna, Jagat, Ishvara
Svetasvatara Upanishad :

He who at the beginning of creation projected Brahma (Universal Consciousness), who

delivered the Vedas unto him, who constitutes the supreme bridge of immortality, who is
partless, free from actions, tranquil, faultless, taintless, and resembles the fire that has
consumed its fuel, seeking liberation I go for refuge to that Effulgent One, whose light turns
the understanding towards the Atman. [Chapter 6 - Verse 18]
• I created Brahma
• Do home work of 4 - I - Intellectual, academic
• Jnani can use 4 - I - Avatara
1002
Nididhyasanam Sloka :
• Jnani has facility to shift I to any one of the four
• Comfortably use ‘I’ for all 4 and mean it, then I am Jnani
f) Akhanda Bava Sthithi Reva Moksha :
• Moksha is when I can remain as indivisible Brahman
• I should have the Awareness that I am Paramartika I
• Akhanda Bava, indivisible always
• I appears as Jiva, Jagat, Ishvara but I remain always as Akhanda Bava.
• Sthithi, Abidance, as Non-divisible Brahman is Moksha.
• Abidance in centre of Gravity, Anchored in Brahman, play the role of Jiva, father, son,
Husband, a game, a Drama, Enjoyable.
Moksha, Freedom from, self

Ignorance Mis-conception
• Freedom from intellectual and emotional Samsara.
Last Question :
• How do you know that there is a Non-dual Brahman behind this triangular
Phenomenon.
1003
 Experientially I am always
Jiva

Vishwa Teijasa Pragnya

• During Pralayam also, I am Jiva with Karana Shariram.
• Experientially I am always Jiva, what I experience is Jagat, Ishvara is the creator.
• Vyavaharically, only Jiva, Jagat, Ishvara are available
• How do you know absolute reality underlying these 3
• Our instruments of knowledge can only reveal these 3
• Ishvara - Infer, there is God
• How do I know Adhishtanam Brahman?
• There is only one Pramanam
g) Brahman Advitiye :
• With reference to Adhishtanam Brahman, which is myself
h) Srutaya Pramanam :
• Only if you accept Sruti Pramanam, this knowledge will be available
• Sraddha in the Sruti as Upajeevya (Primary) Pramanam is compulsory to arrive at this
knowledge. 1004
Otherwise, Guru will Say :

• Wish you all the Best

• Upanishad is Pramanam, instrument of knowing this Advitiyam Brahman (Non-dual

Brahman)

• Dialogue between Guru and Sishya is over, Shankara concludes.

1005
 Lecture 45 (Verse 101 to 104)
Revision - Verse 101 :

The final opinion of all discussion of Vedanta is, That the Jiva as well as the entire universe are
Brahman alone, that liberation means to be rooted in Brahman, the indivisible entity. (The
statement) That Brahman is Non-dual has its authority in Sruti. [Verse 479]
• Shankara has completed last topic in form of Jeevan Mukti and Videha Mukti.
Jeevan Mukti Videha Mukti
Explicit Indirectly
• This Division only from Ajnani, Laukika Drishti, worldly, angle from Jnanis own
standpoint, Shastric Standpoint, there is no difference between Jeevan Mukti and
Videha Mukti.
• Both from standpoint of the Availability of the body.
Jnani :
• Presence or absence of Physical body makes no difference at all. 1006
 • Continuity of Movie or end of Movie does not make any difference for the Screen.
• Screen is ever free from the movie, whether the movie is on the screen or not.
• Jnani looks upon himself as Nitya Mukta… Whether the body is Present or not.
Vivekachudamani :
• Dehasya Moksha Na Mokshaha
• Dropping the body not Moksha, figuratively called Moksha from Agyanis angle.
• What is real Moksha?
• Avidya, Hridaya Granthi, Moksha
• Dropping Avidya Granthi knot of ignorance in the heart because of which I am tied
down to the body.
• Knot has to be removed
• Only a Jnani knows - How to remove the knot of 3 Sharirams and remain free.
• Jnani alone knows whether he has dropped or not.
• It is a subjective view
• People talk of Jivan Mukti and Videha Mukti from the standpoint of body, whose
existence and Non-existence is not relevant to a Jnani.
• Jeevan Mukti and Videha Mukti from Laukika Drishti
• Nitya Mukti from Shastriya Drishti (Verses 97 to 100) 1007
Revision - Verse 101 :

The final opinion of all discussion of Vedanta is, That the Jiva as well as the entire universe are
Brahman alone, that liberation means to be rooted in Brahman, the indivisible entity. (The
statement) That Brahman is Non-dual has its authority in Sruti. [Verse 479]
Completed teaching Sara :
a) Vedanta Siddanta Nirukta Sara
b) Braheiva :
• There is only one indivisible Brahman, Paramartika Satyam, Absolute reality.
One Brahman - Through Maya Prism appears :
Ishvara

Jiva Jagat 1008

 One white Light One Brahman

Maya

Vibgyor
Jiva Jagat Ishvara
Panchadasi - Chapter 1 :
One Brahman appears as
Prakirti

One Prakirti appears as 3

Fold

Sattva Guna Pradhana / Raja Guna Pradhana Tamoh Guna Pradhana

Dominating

Ishvara Jiva Jagat

• One Brahman divides into 3
• Empherical Trifurcation can’t bring about any real change in Brahman.
• Brahman continues to be Akhanda. 1009
 • Jnani : Anchored in the knowledge of Brahman
• That Brahman I am
• The undivided Brahman I am, even though I appear as Jiva
• Ishvara is a Jnani, remembers I am Brahman, even though Empherically appearing as
Ishvara
c) Akhanda Sthitti Reva moksha :
• Never loosing sight of fact, I am Akhanda Brahman
• This is called moksha
• To arrive at absolute, undivided Brahman, we have only means of knowledge.
• Sense organs, logical reasoning, can’t reveal that Brahman.
• Scientific explorations can’t reveal Brahman
• Only one instrument of knowledge = Veda
• Without coming to Veda one can’t know Brahman
• Aveda vitu tam Brihantam Na Manute
d) Brahma Advitiya :
• w.r.t. Non-dual Brahman
e) Srutaya Pramanam :
• Vedanta is Pramanam
• This is message of Vedanta - Dialogue between Sishya and Guru
• Strategic time out. 1010
 • Sishya goes to do Nididhyasanam, to internalize teaching.
• Assimilates and comes back to Guru
Reintroduces to Guru :
• Now, what I am, after the teaching.
As student Sishya
Terrible Samsari I am no more Samsari but
am Brahman
• Clue for mode of Nididhyasanam
• All efforts fructified.
Verse 102 :

Blessed am I , I have reached the Fulfiment of my life and am free from the ‘Shark’ of
transmigration. I am the embodiment of eternal bliss, I am the infinite, all by your grace.
[Verse 489]
• Words of sishya.
a) Aham Dhanyaha :
• I am most fortunate, made use of 3 Advantages, I am Jeevan Muktaha, Jnani.
1011
Verse 2 :

Very rare indeed are these three things and happen only due to the utmost Grace of God—a human
birth, a burning desire for liberation, and the blessed refuge of an illuminated sage. [Verse 3]
Person is fortunate :
i) With Human birth
ii) Having Desire for liberation
iii) With an Opportunity to be Guided.
• Make use of Mahapurusha Samshaya.
• Don’t waste Advantage
Study Group :
• Each student takes one verse
Chapter 14 - Are you Gunateeta?
• Shishya convinced - Most fortunate, teaching has fructified for me, tells to Guru.
b) Kruta Akrutyoham :
• Completed primary duty of human being.
• Krutyam = Karyam = Vihitam
• Duty in society, important, not discharging leads to Pratyavaya Papam. 1012
 • Duty discharged social, religious, family, dharma Shastram - Veda Purva Bhaga - Feels
relaxed.
Veda Purva Vedanta
Gives duties towards dharma Gives duty to myself as Jiva,
imprisoned individual
• Free yourself from Prison called Samsara, Jeeva Bhava.
• Possible only in Human birth
• Discover Brahman Status, Brahma Bhava.
• It is your responsibility to release yourself from the Prison of Jeevan Bhava and
discover Brahma Bhava / Status.
Vedanta :
• Fulfillment of duty is preparation for fulfilling this Primary duty.
• Rinani Trini Kritye…
• Primary duty = Self enquiry
• Discharge this duty, then fulfillment is immeasurable.
You can truly Say :
• Aham Kruta Krityaha
• I have discharged all my duties.
• Even if deficiencies in other duties, I am not able to discharge, failed partially. Regrets
will go away. 1013
Taittriya Upanishad :

Such thoughts “Why have I not done what is good? Why have I committed a sin?” certainly do
not come to distress a man of experience of the Truth. He who knows thus, regards both these
as the Atman. Verily, both these are regarded by him who knows thus, as only Atman. Thus
ends the Upanishad. [II – IX – 2]

• Duty caused Burden goes away once this primary duty is fulfilled.

Jnani given Title :

• Kruta Kritya, one who is really fulfilled w.r.t Duties.

b) Aham Kruta Kritya - Why?

c) Vimuktoham Bhava Grihat :

• Because - I have freed myself from Clutches of Samsara called Bhavaha.

1014
 Samsara

- Durvasa Samsara Bava - Teerna Svayam - Graha

Agni Arnavakat - Anyanyapi - Crocodile, Shark,
- Forest fire of Samsara taravantaha Catches Prey
- Deep ocean with wild
animals
• Grinnai iti Grahaha
• Hiding - Gajendra moksha, huge elephant caught by powerful crocodile
• Hold is strong, can’t wriggle out
• Gajendra called God Lord, he came in Garuda vahana, with Sudharshana chakram,
Killed crocodile and killed Gajendra.
• Every one of us is Gajendra
Samsara is like crocodile in the form of :
• Self ignorance and self misconception, I am Jiva this strong notion is the Crocodile.
• Very powerful notion, caught my Buddhi, does not leave the student.
• Struggles to wriggle out Screens - Oh Lord
• Prapannaha - I Surrender to you, Bhagawan comes in the way of Veda Pramanam.
• Vedo Vidangaha = Name of Bhagawan. 1015
 • Garuda = Guru
• Chakra = Su-darshanam = Right knowledge of oneself = Atma - Brahma Aikya Jnanam.
• Self ignorance, self misconception, Crocodile is destroyed.
• I am out of Jiva Bhava - I don’t have status of Jiva anymore.
• Aham Brahma Asmi with the help of Veda Sudarshana Chakram, I have got released
from Samsara.
• Now I am free.
Who am I?
d) Nitya Ananda Svarupoham :
• I am embodiment of Ananda.
• I am happiness itself who give happiness to others.
• I reflect in my own mind, Making the mind very happy for getting this knowledge,
fulfillment.
• I am embodiment of happiness
• My mind is extremely happy because of this knowledge.
Happiness Happy
As Atma w.r.t Mind
• I am of the nature of the eternal happiness.
1016
e) Poornoham :
• I No longer look at myself as insignificant dot
• All worlds are dot in me
• Nothing is away from me, distant from me, Nothing is different from me
• I include everything, therefore I am Pooranaha
Katho Upanishad :

The Purusa who remains awake shaping (all sorts of) objects of desires (into dreams) even
while we are asleep – verily, that is the Pure, the Brahman, and that is also called the
Immortal. In That rests all the worlds and none can transcend That. This verily is That (which
you asked for). [2 - 2 - 8]
• No World can stay outside me
• If they go outside me, they can’t exist.
• I am the one who gives existence to all Lokas.
• Sarve Lokaha Tasmin Sritaha…
• 14 Lokas in me
• Parallel Universes - Grand design by Stephen Hawking. 1017
 • Gist of modern cosmology
• 10 x 500 Universe - One followed by 500 Zeros
• Farthest universe within me
• I don’t lack anything, miss anything - Aham Poornaha Asmi…
f) Tvad Anugrahat :
• I am able to declare all this in front of you, because of your teaching, not seeing,
touching - Tava Anugrahat.
Verse 103 :

I am the universal, I am all in all, I am transcendent and non-dual,

Kevalakhandabodho’hamanando’ham Nirantarah [Verse 517]
• What I have got through your teaching?
a) Moksha Samrajyam :
• Empire, Sovereignty, Svarajyam = Sva - Rat

1018
Taittriya Upanishad :

With the word Bhuh, he stands in fire; in the air in the shape of Bhuvah; as Suvah in the sun; in
the Brahman as Mahah. He obtains self-effulgence. He obtains Lordship over minds; he
becomes the lord of speech, lord of the eyes. Lord of the ears, the Lord of knowledge. Then he
becomes this Brahman, whose body is space, whose nature is truth, who sports in dynamic life
Prana, whose mind is bliss, who is full of peace, who is immortal. Thus, oh descendant of the
ancient Yoga culture, meditate. [1 - 6 - 2]

1019
Chandogyo Upanishad - Chapter 7 :

Next is the instruction on the Self: The Self is below; the Self is above; the Self is behind; the
Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who sees in
this way, thinks in this way, and knows in this way, has love for the Self, sports with the Self,
enjoys the company of the Self, and has joy in the Self, he is supreme and can go about as he
likes in all the worlds. But those who think otherwise are under the control of others. They
cannot remain in the worlds they live in, nor can they move about in the worlds as they like
[i.e., they are under many limitations]. [7 - 25 - 2]

1020
 Svarat

Svayam Rajate, Prakashate iti Svarat Svarajyam have got Brahma Status

Atma Chaitanyam Brahma Removed Jiva Status, identification

Chaitanyam with Body / Mind / Intellect as my
real nature
• Therefore I have freedom from Jiva Bhava because I am Svarat Brahma.
Chandogyo Upanishad - Chapter 7 :
• Svarat - Another meaning
• Rat - Raja = Ruler
• Sva - Rat = Svayam Raja = Jnani = Swami = King = Ruler
• Not Dasa, Dasoham Bhavana gone, Swami Bhava has come.
• Dasa Bhava = Anya - Rajanaha, consider some one, Swami is ruler
• Look Upon someone else as Ruler.
Upanishad :
• Jnani Swami alone gets liberation
• Ajnanis, Dasas
• Ye Anyathato Viduranyarajanaste Ksayyaloka Bhavanti tesam sarvesu…. 1021
 • Dasas who don’t come to Swami - Aham knowledge, will get temporary visit to other
Lokas.
• May go to the Loka of their Swami - Vishnu - Shiva - Lokam
• All Lokas - Perishables cannot give eternal moksha
• Mind may go to several Lokas daily 100 times but the best is Brahma Loka the Self.
• Tatah Kim - You may go to Brahma Loka, Vaikunta Loka, Kailasha will not give
Liberation but temporary benefit.
• As long as one does not have Atma Sakshat Kara - Aparoksha Jnanam - Direct
knowledge, going to any Loka makes no difference
• Moksha - Real Vedantic teaching - It is here and now by Atma Sakshatkara… Atma
Brahma Samashnute.
• I have Moksha Samrajyam, best feather in my cap
b) Esha :
• Atma glory is the highest glory
c) Vibhuti = Real Glory = Attainment of Moksha
d) Bhavat Krupa Sree Mahati Prasadat :
• Because of your compassion, which is the most valuable grace.
• Comes out as grace, Mahi to respect, Value, Acquired Sree - Sacred.
• Gurus grace is his teaching. 1022
e) Maya Prapta :
• Attained by your grace indebted to you life long.
• Tuition fees = infinite Money
f) Sri Mahatmane Namo Namastestu Astu :
• Only Payment = Sakshat Namaskara
• Janaka gives himself and Kingdom as his Namaskara.
• Generous person, Jnani
• Punaha Namaha Astu
Who is Jnani after Moksha :
• Nididhyasanam Slokas Verse 488 to 517
Verse 104 :

O Noble one! Beholding the self, always contemplating upon the self which is non-dual and
enjoying the bliss of the self, you should spend your time. [Verse 525]
• Our Guru - Shishya relationship was to transfer this knowledge and it has fructified.
• We need not physically maintain Guru - Sishya relationship.
• All Sadhanas meant for Moksha. 1023
 • Brahmacharyam, Grihastha, Vanaprastha, Sanyasa - Duties are spiritual sadhana.
• Vividisha Sanyasi = student sanyasi
• 3 Ashramas - Sacred thread - Binds one to duties for spiritual growth.
• Danda binds sanyasi - Paramahamsa Sanyasa…
Guru :
• Don’t require Nididhyasanam, keeps Danda, gives up Danda.
Dandi Sanyasi Danda Rahita
- Amukhya Paramahamsaha - Parivrajaka Vidwat Jnani
Sanyasi
- Mukhya Paramahamsa Sanyasi
- Free from Rules Regulations
• Vedic injunctions Non-relevant, lead life as per your Vasanas.
Guru offers Suggestion :
• Practice Nididhyasanam as a source of Joy.
• Enjoys Jeevan Mukti with Nididhyasanam not as Sadhana but as Atma Ratihi, Atma
Truptaha, Atma Santushtaha
• Sapta Bhumika - 7 Stages
• 4th Stage - Jnana Yoga completed
• 5, 6, 7 Stages - Not compulsory, Practice Yogic Meditation Variyan, Variha, Varishtaha.
• Available for self enjoyment. 1024
a) Svameva Sarvatah Pashyan :
• Parivrajaka free traveler, No family, house, Ashrama
May you not forget :
• You alone are appearing everywhere with different Nama Rupa
Previously :
• Bhagawan appears as the world
Now :
• I am appearing as the world
• Under all circumstances, you see yourself behind all Nama-rupas in the form of
existence principle
b) Maya Manaha Svam Advayam :
• Look upon yourself as pure existence which is Non-dual
• Pot is, Chair is
• Pot - Chair - 2 Names
• Isness - One all pervading existence in inert universe
• One all-pervading consciousness in all living beings
• Existence consciousness is Non-dual, You are Sat chit Ananda Atma
c) Sva Anandam Anubunjanaha :
• invoking your higher nature. 1025
Gita :

When the mind, restrained by the practice of Yoga, attains quietitude and seeing the Self by
the self, he is satisfied in his own Self; [Chapter 6 – Verse 20]
• Sit and enjoy your glory as revealed in Vedanta
• Continuously enjoying your own higher nature
d) Kalam Naga Mahamate :
• Rest of your life - Spend in joy
• On great disciple, with great wisdom - Brahma Jnanam
• Guru addresses Sishya as great jnani
• Guru and Shastram give freedom to Jnani to lead any type of life that he wants.
• Nistrigunye Nishadam ko Vidhi - ko Nishedaha
• No rules, regulations
• Will not total freedom lead to licentious life?
• Yateshtachara - will jnani lead licentious life - No sacred thread, no Danda… 1026
 • Veda is convinced, Jnani does not require external control
• Invisible Jnanam gives self restraint, will not do any adharma
• If person abuses freedom given, Bhagawan knows - You are pseudo jnani = Ajnani, will
get agami Papam.
• Quacks in Vedanta not model
• Externally controlled dharmic person or Internally controlled dharmic person.
• Every one should continue to be dharmic
• No scope for licentious life
• Jnani incapable, will withdraw from life and will be Vedanta Vakyeshu Sadha
Ramantaha.
• If he has such tendency, may serve society as Loka Sangraha
• What you feel you do, you are free now.
• Guru Summarises teaching as Parting advice.
• Remember the teaching, like Krishna teaches in Chapter 18
• Remember teaching, spend rest of life in Nididhyasanam, dialogue over in Verse 524.
Verse 105 :

Hearing the words of the teacher, the disciple prostrated to him with reverence, and obtaining
his permission, went his way, freed from bondage. [Verse 577] 1027
• Shankara comes up and winds up Vivekachudamani teaching.
• Next 2 Classes will complete 108 Verses
• 40 Meditation verses from Vivekachudamani - Aids for Vedantic Meditation -
Nididhyasanam.
• Every student has to come to Nididhyasanam, these verses will be useful.
• What is significance of Nididhyasanam taught in 40 Verses.

1028
 Lecture 46 (Verse 104 to 108)
Revision - Verse 104 :

O Noble one! Beholding the self, always contemplating upon the self which is non-dual and
enjoying the bliss of the self, you should spend your time. [Verse 525]
• Verse 102 and 103 - Shishya came back after Nididhyasanam and said Tat Tvam Asi
teaching has worked and shishya is able to clearly Claim.
• Without doubt, reservation, can claim I am Jagat Karanam.
• Aham Satyam, Jagat Mithya, world comes out of me, existing in me and because of
me, will resolve into me = Fact.
• When world Drama is happening around me, I am untouched by all events.
• All Points clear to me, your teaching has worked.
• I look upon myself as a liberated one.
• Teacher winds up, concludes
• Summarizes teaching and says now you are free to move around in the world.
Shankara Visualizes dialogue :
• Between 2 Sanyasis.
1029
 Guru Sishya
- Vidwat Sanyasi - Vivididha Sanyasi till now
- Jnani - Had desires for learning
- Srotriya Brahma Nishta - Veditum Ichha Vividisha
- Parivrajaka, keeps moving without - Becomes Vidwat Sanyasi
staying in one Place - Stays in Gurukulam
- Practices Sravanam and Mananam
- Becomes Parivrajaka Sanyasi and
freely Moves about
Sishya :
• Not with Vidhi or Nisheda.
• Goes as per Vasana, Svabava as long as you require Nididhyasanam, let
Nididhyasanam continue in and through Vyavaharika.
• Life becomes sitting - Moving Nididhyasanam, for one to enjoy Jeevan Mukti.
Revision - Verse 104 :

O Noble one! Beholding the self, always contemplating upon the self which is non-dual and
enjoying the bliss of the self, you should spend your time. [Verse 525]
1030
a) Svameva Sarvata Pashyan :
• Whatever you are doing, remember you are seeing yourself.
Dakshinamurthy Stotram :

He who experiences at the time of realization his own immutable Self-in which the Self alone
plays as the universe of names and forms, like a city seen in a mirror, due to the Maya power
as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is
this prostration. [Verse 1]
• I am all pervading consciousness appearing as the Pluralistic world with different
Nama - Rupa.
• Svam Eva Pashyan
• Atmanam Pashyan, need not tell outside people but may you not forget that.
Anatma Nama Rupa Sahita Atma
Observed Atma Both observed and
observing one, Atma
• Observing Atma (Ekatma) and Observed Atma. 1031
b) Svam Advayam Manyamana :
• Looking at yourself as Non-dual self.
• Your have nothing to be frightened of Brihadaranyaka Upanishad :

Then they said to this vital force in the mouth, ‘Chant (the Udgītha) for us.’ ‘All right,’ said the
vital force and chanted for them. The Asuras knew that through this chanter the gods would
surpass them. They charged it and wanted to strike it with evil. But as a clod of earth, striking
against a rock, is shattered, so were they shattered, flung in all directions, and perished.
Therefore the gods became (fire etc.), and the Asuras were crushed. He who knows thus
becomes his true self, and his envious kinsman is crushed. [1 - 3 - 7]
• No 2nd thing.

1032
 You are

Existence in all objects Consciousness in all Only source of Ananda

sentient objects
Thought of this brings
reflected Ananda to the
Mind

Jnani

w.r.t Mind w.r.t Atma

Is Happy Is Happiness
c) Sva Anandam - Anu Bunjanaha :
• Invoke your own Ananda Svarupa and enjoy that Ananda.
d) Kalam Naya :
• Throughout life, this is one option.
• 2nd Option : Do Loka Sangraha by teaching, Writing or help others.
• If student is Grihastha Jnani continue duty - Family, functions.
• Can renounce Grihastha Ashram and take up Sanyasa Ashrama. 1033
 • Jnani Grihastha has to do a lot of acting, Do Pretention.
Example :
• Parent interacts with baby, When he chooses to be with the Joy of the body.
• Pretend sad incident, compassionate, not hypocrite.
• Others interested in the world not in Vedanta, you are interested in Vedanta but have
to live together.
• Be prepared, pretend, use diplomacy, don’t talk Vedanta.
Gita :

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge,
who acts for the sake of sacrifice, all his actions are dissolved. [Chapter 4 – Verse 23]
• Go through Pancha Maha Yagya at skeleton level = Loka Sangraha
• Doing Puja or any work, knows I am not doing anything.
1034
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]

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses move
among the sense objects. [Chapter 5 – Verse 9]

1035
Ajnani :
• Dvaita Bhakti
• Does Puja
• In end remembers, Bhakta Jiva and Pujya deity (Worshipped) are empherical
manifestations of me who am Brahman.
• Meditates at end of Puja nothing to ask god.
• Thank you, I have this knowledge.
• Aham Akarta, Abokta, don’t have Punya - Papam.
• Don’t want Punya Papam for which Karta status required.
• Grihastha has 2 Channels running Parallelly.
Grihastha - Hybrid

Act as Waker Know he is Super waker

Awareness is there
• After waking up, imagine you are going back into the dream again with total
Awareness that it is a Dream.
• Waker continuing dream is super waker Jnani continuing a grihastha life.
1036
 Jnani - Never forgets Advaitam

Grihastha Sanyasi

- Internal Sanyasi - Parivrajaka

- Jnana Karma Sanyasi
- Not Vividisha or Vidwat Sanyasi
• Spend rest of Prarabda, Eh Mahamate, wise student.
• Student and shishya dialogue over.
Revision - Verse 105 :

Hearing the words of the teacher, the disciple prostrated to him with reverence, and obtaining
his permission, went his way, freed from bondage. [Verse 577]
a) Iti :
• Part dialogue is over
• Ends entire dialogue Started in Verse 21 to 104
b) Guroho Vakyam Srutva :
• Having heard teachings of guru and Parting Advice. 1037
c) Prashra Yena Krutaniti Abavatu :
• Prashra Yena : reverentially, Kruta Natihi, Sishya offered Sashtanga Namaskara.
• Anatihi = Namaskaram.
Real Solid Namaskara

Before as Samsari Now as Jeevan Mukta

d) Saha :
• Sishya After Namaskara
e) Samanujnataha Abavatu :
• He was permitted by Guru to leave him.
• Formal relationship broken
Nirvana Shatkam :

I have no fear of death, nor (have I) any distinction of caste. I have neither father, nor mother
nor (even) birth, no relation, nor friend. For me there is no Guru and no disciple. I am pure
Knowledge and Bliss, I am all auspiciousness, I am Siva. [Verse 5] 1038
 • In Vyavaharika Drishti he will still be Guru.
• Bavat Dvaitam Sada Kuryat.
• Kriyat Dvaitam Na Karhichitu Advaitam Trishu Lokeshu
• Na Dvaitam Guru Na Saha…
• May you remember Advaitam within only.
• In transactions respect differences in duality and relate appropriately.
• In Vyavahara no Advaitam
• Advaitam is the truth in all 3 Lokas but even after Jnanam, when you meet Guru, do
Sashtanga Namaskara for worldly purposes, relationship continues.
f) Saha Nirmukta Bandanaha San Yayan :
• Bandah = Mistaking Jiva Bhava as myself, self misconception is gone.
• One who has dropped Shackles for good.
• Muktah Purusha.
• Yayau - He went away, Parivrajaka Sanyasi
• Vidwat Sanyasi - Rainy season stays in one Place, Danda means discipline, Follows
Chaturmasya Vratam.
• After dropping, need not follow disciplines.
• Now all stay in Ashrama, Take spirit of Sanyasa, rules not followed now. 1039
 • Parityajya Vajati, gives up everything.
• Books Pramanam, till I get Prama.
• What he remembers, uses for Nididhyasanam.
What does guru do?
• Guru looses status of Guru
Verse 106 :

And the teacher, his mind immersed in the ocean eternal bliss, forever wandered about,
indeed blessing the whole world. [Verse 578]
a) Evam :
• Like disciple, Guru also left the place.
b) Nirantharam Vichachara :
• Moved about continuously without Break.
• 1, 3, 5, 7 - Nights stay in one Place.
c) Vasudam Sarvam Pavayan :
• When Shishya comes, guru Shares knowledge.
• Teaching also Samsara, some don’t teach.
• Some remain in cave, Observe Silence. 1040
Model :
• Can be comfortable living alone
• Pavan Sanctify, purify, Punati, Pavayati, through teaching
• All time immersed in teaching, Looking at himself as Nirgunam Brahma or Saguna
Ishvara, and looks at whole world.
• Looks at wonderful sunrise..
• Mind has only one Pre-occupation - immersed in teaching.
Looks at himself

As Saguna Brahma As Nirgunam Brahma

- Jagat Appearance
Gita :
- Vibhuti Yoga (Chapter 10)
- Nature Admired
Bhakta Jnani
Admires world as Admires as my glories
Vishwaroopa Ishvara
• Appreciation, Admiration, Joy continues for the world.
1041
d) Sada Ananda Sindau :
• In the ocean of Ananda
e) Nirmagna Manasaha :
• His mind immersed, soaked, drenched, Gulab Jamoon in Syrup.
• Jnanis mind in Syrup of Ananda - Sada always
• Sindou = Ocean
• Nirmagnah = Immersed
• Manasam = Mind
• With mind immersed in Brahma Ananda, Guru moves about, Sanctifying the earth.
• Dve Rupe Vasudevasya Charachara Meracha….
Bhagawan has 2 Versions

Mobile Immobile

- Utsavar - Acharam, immobile

- Chara moving
- Utsava Vigraha of Bhagawan
- Jnani
• Guru Brahma, Guru Vishnu. 1042
Verse 107 :

Thus, by means of a dialogue between the teacher and the disciple, the Atman has been
indicated for the easy comprehension of Seekers after liberation. [Verse 579]
a) Iti :
• In this Manner Guru and shishya have left
• Shankara addresses students.
b) Atma Lakshanam Nirupitam :
• Through Vivekachudamani, 577 Verses, 106 Verses.
• Atma Svarupam, nature of Atma has been revealed with the help of Shastra
Pramanam.
• Atma = Self showing Mirror of Shastra.
Example :
• Can’t see my face by any amount of effort.
• Using eyes, can’t be seen
• Seer can’t be seen.
• Knower can’t be known 1043
 • I have no way of knowing who I am
• I require mirror called Shastram.
• Nature of self, Atma Vidya has been imported.
• In what manner?
c) Acharasya Sishyasya Samvadena :
• By Means of dialogue between Guru and Sishya, like Krishna - Arjuna Samvada.
Nature revealed for Whom?
• Not freely distributed, then value will go away.
• Youtube - Free, Value goes down
• Unless person specifically asks and Guru makes it difficult, to check sincerity of
Student.
d) Mumukshunam :
• For those who seek Moksha…
e) Sukha Bodha :
• For effortless understanding
f) Upapaddaye :
• Summarized Vedic teaching in this Vivekachudamani.
1044
Verse 108 :

For those who are afflicted in this Samsara by the burning pains caused by the scorching
sunrays of the threefold sorrows (Adhyatmika, Adhidaivika and Adhibhautika), and those who,
in delusion, roam in a desert in search of water, for them here is the glorious message of
Shankara pointing out the ocean of nectar, the non-dual Brahman, within easy reach, in order
to lend them to liberation. [Verse 581]
Shankara Asks?
• What is the relevance of Vivekachudamani for the humanity?
• Ancient, old become obsolete
• Gadgets - computer, mobile in 2 Years - Obsolete.
• Metaphoric verse imagery example, some crossing Vast desert to reach other side of
desert.
• Walking from morning, Noon, tired, in the Middle of desert, Summer, Scorching rays
of sun, sand Radiating heat, Calculations gone wrong, ration of water exhausted.
• No water in hand, have to go long way.
• May not survive, in the Middle of Desert.
• Looking for water see mirage water, disappointed, more thirsty because of running.1045
In Desperate situation :
• Guru comes shows where water is, Dig underneath - Pure water is there.
• Gives knowledge and goes
• Dig and get water, get back life, which was almost gone.
• What is the relevance of words of guru for thirsty person?
• What money you have to pay?
• You wont know Value because you sit in A/c Room with water bottles around.
• Similarly Samsaris are those who have understood problem of Samsara and are thirsty
for Moksha.
• Samsari’s, Travellers, Anaadi Kala, Travel body to body.
• World, desert, Has no water, Has no peace and Joy

Scorching Sun

Causes Pain

3 Fold Tapah

Adhyatmika Adideivika Adibautika 1046

• Problem from all sides, no peace at all.
• Looking for peace, security, Happiness.
• Deluded, thinking worldly people, relationships, objects, will give peace and security.
• When they acquire those objects, strike those relationship.
• Don’t find Joy and security from the world.
• More worried about their problems.
• All desire fulfillment in the world which are like Mirage water, illusory happiness.
• Looking for real security, Moksha imagine a Guru comes
• Gives knowledge = Peace, security, happiness are available with you in real self.
• Dig a little bit
o Panchakosha - 5 Layers.
o Sharira Trayam - 3 Layers
• By Viveka you do find out Satchit Ananda Atma, discovering which, you wont ask for
peace, security, Happiness.
• You are immortal
• For Thirsty people, words of Guru immensely valuable.
• Similarly, for Samsaris, who have discovered the problem, the Vivekachudamani,
words are invaluable. 1047
a) Samsara Adhvani Tapa Bhanu Krana Probhuta Avyatha Kinnam :
• Split 1, 00, 000 Compounds, you will know Sanskrit reasonably.
• Khinnanam - Chinnamam distressed
• Samsara = Course of worldly life
• Yatha - Varieties of Pains caused by 3 fold Tapah, Probhuta - caused by.
b) Bhanu Kirana Tapaha :
• Afflicted by pains of Tapah Trayam.
• Tapah Trayam, Scorching sun
• Problems of life, Thirst, distress of Traveller, Distress of Jiva
• 1st Part of story.
c) Jala Kankshaya Maru Bhuvi Branthya Pari Bramyatham :
• Pari Bramyanthi desert Travellers roaming about
• Branthya - Deluded by Mirage water.
• Maru Bhuvi in the desert Land roaming in desert land.
• Roaming in desert land.
• Jalakankshaya in search of pure Drinking water.
• Desperate need for water
• Jivas searching for Peace, security, happiness.
• Looking at Mirage water called worldly possessions, relationships, Materialistic
enjoyments, they are seeking.
• All is mirage water, Pseudo for them. 1048
d) Esha Shankara Bharathi :
• Words of Vivekachudamani
e) Darshayanti :
• Is Showing, revealing for thirsty Jivas, Samsari Jivas
f) Atya Asanna Sudham Buddhim :
• This ocean water body.
Shuddha

Water Immortality
• For thirsty people, words reveal water body.
• For Samsari Jivas, words revealing water body called immortality, Ocean.
• Where is the ocean?
• Adhi Asanna : it is extremely close by
• Desert people travelling all over but water under their feet.
• Similarly, I am travelling all over for happiness.
• Right under the Panchakoshas is the Ocean of Immortality, Happiness
• Fountain of Atma Ananda is Available.
g) It is Sukha Kharam :
• Source of infinite Ananda. 1049
h) Advayam Brahma :
• It is the only source called, Non-dual Brahman - Ocean of Joy
i) Shankara Bharati Darshayanti :
Shankara Bharati

Shankaras Teaching of Shankara, Adjective, Auspicious

Vivekachudamani teaching of Veda
• Reveals Atma Ananda as the only source of Happiness.
j) Vijayate :
• Auspicious teaching stands out as the most Valuable, Precious one which will be
understood only by a Thirsty Mumukshu.
• Otherwise, Vivekachudamani is a time Pass.
k) :
Nirvana Sandayini (Adjective to
Shankara Bharati)

Moksha Great Relief

From Samsara Tapah 1050

• These great relieving words of Shankara, Stands out, Showing only source of “PSH” -
Peace, security, happiness.

• Condensed version of Vivekachudamani is over.

• Read 1st Verse to remember - I will continue study Again.

1051
 Lecture 47
Summary - 108 Verses :
3 Fold Tapah

(I) ( III ) (V)

Verse 1 to 24 Verse 61 to 82 Verse 102 to 108

- Avatarika - Jiva Ishvara Aikyam - Upasamhara

- Introduction

( II ) ( IV )

Verse 25 to 60 Verse 83 to 101

- Shishya Questions and - Jnana Phalam

Gurus Answer
Topic 1 :
• Glorifies Human birth, can attain Moksha.
1052
 • Validate only if utilized for Moksha
• Otherwise, invalidate
• What is the means - Sadhanam for Moksha?
• Self knowledge - Only means of Moksha
• Vedantic enquiry is only means, self - Knowledge
• Vedantic enquiry will give Moksha only when it is done assisted by Guru.
• Become disciple, Go to guru, do self enquiry, get self knowledge and be liberated.
Guru shishya Lakshanani :
• Qualifications required for Guru.
Shishyas 4
Qualification

Discrimination Dispassion Discipline Desire for Moksha

Viveka Vairagyam Shatka Sampatti Mumukshutvam

• One has to acquire with help of Sadhanas - Karma Yoga and Upasana Yoga.
1053
 Guru’s Qualification

Srotriya Brahma Nishta

- He should have studied under a - Abides in his real nature of

Guru Brahman all the time
- Then will know methods of - Abiding in Brahman knowledge
Communication
- Prakirya - required for transfer of
knowledge
• Sishya goes to guru with Sraddha and Bhakti.
• Reverence and faith
• Clearly ask for Moksha = Guru Upasadanam important.
• Parents approach other side for Marriage.
• Guru must have reason to accept a student.
• Acceptance = Shishya Sveekara
Guru Says :
• I know your problem, I will give you Solution.
• Stage ready. 1054
Topic 2
• 7 Questions of Student.
Verse 25 :

That by which one understands the exact import of the scriptures as well as the pregnant
words of advice of the preceptor is called Sraddha* by the wise; by this alone does Reality
become manifestly clear. [ Verse 25]
i) Ko Nama Bandaha?
• What is Bondage? Samsara?
• Mistaking Body - Mind sense complex as I
• Self mistake, Misconception, Adhyasa, Jiva Bhava, Ahamkara, well Crystalized
individuality.
• Mistake is in intellect
• Samsara is an intellectual problem, intellectual study, knowledge important to remove
misconception.
ii) Katham Eva Aagathaha :
• How did self mistake arise?
• Self mistake because of Self ignorance. 1055
 • Atma Agyanat - Anatma Abhimana.
• Self ignorance did not come it just “is”
• It never came, it has been there like any other ignorance
iii) Katham Asya Pratishta?
• How does it persist so long?
• Everything in creation Perishes in time
• Whole universe perishes, self ignorance and self Bondage perpetuates itself.
• Tree - 10 Comparisons.
Verse 43 :

Ignorance is the seed of the tree of samsara, the worldy existence. Body-identification is the
sprout, desires are its tender leaves, actions are its water, the body is the trunk, the Pranas are
its branches, the sense-organs are its twigs, the sense-objects are its flowers, different miseries
born out of the varieties of actions are the fruits and the individual soul is the bird perched
upon it. [Verse 145] 1056
 Self ignorance self
mistake

Intellectual Samsara

Emotional Samsara Secondary

Kama Krodha Raaga Dvesha

• As an individual I have desire to acquire more, remove limitation, so that I feel
Secure.
• Sense of Limitation, leads to desires, Emotional problems caused by intellectual
Samsara.
• Once emotional Samsara - Raaga - Dvesha comes, it will lead to Actions to fulfill
desires.
• Avidya, Kama, Karma
Phalam

Punya Papam invisible Visible Phalam

• Causes another Janma. 1057
 • Intellectual Samsara, emotional Samsara, Physical Samsara, Acquire another body,
Cycle of Birth - Death.
• In the next body Avidya, Kama, Karma, Karma Phalams continue, Punya Papam, next
Janma.
• Ignorance, Mistake, desire, Action, Result, New Birth.
• Original cause of Samsara is intellectual.
• 3rd Question is Answered, How Bandaha Persists.
iv) Katham Vimoksha?
• What is Solution
• Instead of turning towards world with infinite desires, one has to diagnose problem.
• Change extroverted mind to self enquiry.
• Make mind introverted.
Extroverted Life Introverted Life
- Materialistic Life - Spiritual Life
- Self enquiry

Preparatory steps

Karma Yoga Upasana Yoga

1058
 • Means of liberation = Practice Karma Yoga, Upasana Yoga, Bhakti, Moral values.
• All put together called Karma Yoga
• It prepares mind, gives 4 Fold Qualifications.
• None of them can give knowledge or liberation, fact.
• Prepare mind come to Jnana Yoga, Self enquiry under a Guru.
• You get self knowledge and free oneself from ignorance, Mistake, Kama - Krodha,
karma, Phalam, Janma.
• Series Knocked off, Like dominos they fall.
• Katham Vimoksha?
Through

Karma Yoga Jnana Yoga

• Sequentially Practice
• Initially Karma Dominates, Jana yoga Plays Supportive role.
V) Ko Sau Anatma?
• What is not self, Anatma, which we mistake as the self
• We don’t mistake desk, chair, Laptop, wall as our self.
• All Anatma - Mistaken one. 1059
 Object of Mistake - 3
Bodies

Gross Body Subtle Body Causal Body

- 100 Years - Mind, Prana, sense - Store our Punyam -

- Bodies come and go organs Papam
- Astral body, invisible - Subtlest
- Continues for one - Longest life
Srishti - At end of Universe
- Mind persists till end of - Retain causal body
Universe
Causal Body :
• Stores my Punya - Papam, retains my Jiva Bhava, my individuality continues in
Pralayam.
• Karana Shariram and Punya Papam responsible for next Srishti, next creation.
• Acquisition of new subtle, Gross body.
• Creation after creation comes and goes because of the Surviving Karana Shariram, the
most powerful Anatma.
• We have mistaken them as ourself. 1060
vi) Paramaha Kaha Atma?
• If Body - Mind - Intellect is Mistaken as self, really not self, what is the real self, I?
• What is best method to identify real I
• I continues throughout my life, changelessly, Non-variable.
• Body - Mind sense organs, Brain, Punya - Papam changes.
• Word I - Aham, I am, does not change.
• Real I - Non-variable, because word Aham continues.
• I must refer to something in me which is not changing.
• How can changeless I - Refer to changing - Sthula, Sukshma, Karana Shariram?
• Look for something Changelessly available throughout life.
• It is the consciousness Principle which is Aware of changing conditions of Body -
Mind - Intellect and Universe
• Avastha Traya Sakshi, 3 States of mind come and go
• Waking, dream, sleep, changes, Time - Space, Changes,
• In deep sleep time - Space folded, but I am there as illuminator
• I don’t register that in the mind but I register, that in the Karana Shariram.
• In the waking, I am able to recollect the sleep, Karana Sharira vritti - I don’t know
anything.
• Mind comes and goes - Awareness does not come and go. 1061
 • I - Slept, I - Dreamt, I - Am aware
• Consciousness is common, I am is common
• Therefore I am the Consciousness principle
• Changeless consciousness can’t be part of dying changing body
• How can Non-dying, non-changing consciousness be a part of changing mortal body?
Therefore, we talked about 5 featured Consciousness as Atma :
i) Consciousness not part, product, property of 3 bodies
ii) Consciousness is an independent principle which pervades and makes them alive
iii) Consciousness is not limited by the boundaries of the body
iv) Consciousness survives even when the body dies.
v) Pure Consciousness by itself is not Available for any type of Transaction.
Nearest Example :
• Deep Sleep state, even with Karana Shariram, consciousness is not Available for
transaction.
• I can’t say ‘I am sleeping’ Karana Shariram is also gone.
• Pure consciousness is not at all Available for objectification, it is ever the Subject I.
• Absolute, transcendental, Non-transactional consciousness, is my real nature but that
is Available for transactions when it is pervading Sharira Tarayam.
• Consciousness is Available for self Awareness. 1062
 • Self Awareness is functional consciousness where Body - Mind is required.
• Non-functional consciousness means even self Awareness is not there.
• Paramaha Atma is 5 Featured consciousness.
• Real self is consciousness
Vii Question :
• Tayor Vivekah Katham Mey Dat Uchyatam?
• How to differentiate Atma? Anatma?
• Intimately together, not able to separate body and Consciousness.
• Can’t demonstrate Atma, we need intellectual separation which requires
discriminative exercise.
2 Methods - Pramanam

(I) ( II )

Sruti Yukti
i) Sruti Pramanam :
• Taittriya Pancha Kosha Viveka - you are not Annamaya

1063
Taittriya Upanishad :

Other than that (soul) made up of the essence of food there is an inner soul (Sheath) made of
the Prana. With it this is filled. This (Pranamaya) is of the same form as the previous. Its human
form is exactly as the human form of the former. Of that, Prana is the head, Vyana is the right
side, Apnana the left side, Akasa is the trunk, earth is the tail or the support about this also
there is the following Vaidika Verse. [2 - 2 - 2]

1064
Of that former (Annamaya), this Pranamaya is the Atman. Different from this Pranamaya – Self
made up of the Pranas, there is another self constituted of the mind. With that self made of
mind, the Pranamaya is full. This also is of the form of man. Its human form is according to that
of the former. Of it, Yajus is the head, Rk is the right side, Saman is the left side, the scriptural
injunction (Adesa) is the trunk and the group of hymns of Atharva-Vada is the tail and the
support. There is the following Vaidika Verse about it. [2 - 3 - 2]
Taittriya Upanishad :

Different from that made up of mind (Manas) is another inner soul made up of intelligence
(Vijnana) and by that this (Manomaya-self) is filled. It also has the shape of Man. According to
the human shape of the Previous, is the human shape of this one. Faith (Sraddha) is its head,
righteousness (rtam) its right side, truth (Satyam) Its left side, Yoga is the trunk and total
intellect (Mahah) is the tail and the Support. There is this following Vaidika Verse about it.
[2 - 4 - 2] 1065
Taittriya Upanishad :

Of that, of the former, this one verily is the embodied self. Different from this self made up of
intellect (Vijnanamaya) is another self within, formed of bliss (Anandamaya). By this, that is
filled (By Anandamaya the Vijnanamaya is full). It also has the shape of man. According to the
human form of that is the human form of this. Of it, Joy (Priya) is the right side, Rejoicing
(Moda) is the left side, and bliss (Pramoda) is the trunk. Brahman is the tail support. There is
this following Vaidika Verse about it. [2 - 5 - 2]
Atma = real you is not :
• Anna / Prana / Mano / Vigyana / Ananda Maya
• 3 Sharirams introduced as 5 Koshas.
• Use - Neti - Neti method given by the Veda
ii) Yukti - Logic :
• Drk Drishya Viveka. 1066
i) Law :
• I am always different from what I experience
ii) :
• Drk is changelessly experiencing Drishyam
iii) :
• I experience table, chair, Body, Mind, I am not any one of them.
Drk Drishyam
- Chaitanyam - Mind - Body - world
- Ultimate knower - 5 Koshas
• Internally I know sense organs, whether they see, hear, feel, smell, taste or not.
• In deep sleep state, I experience the Karana Shariram.
• Through Karana Shariram, I register the absence of all experiences in the Karana
Shariram.
o Karan Shariram
o Object of Chaitanyam
o Blankness or Avidya
• Therefore I observer am different from all Observed.
• I am Pancha Kosha Vilakshana, different from 5 Koshas, Sharira Traya Vilakshana,
Avastha Traya Sakshi (Witness), observer of all Anatma.
• I use Body - Mind - Sense complex but I am not them. 1067
 • This is a huge progress
• I know Answer of 7 Questions
Next enquiry : Topic iii :
• Verse 61 to 82 - Jiva Ishvara Aikya Vichara - Mahavakya Vichara
Jiva Ishvara
Created individual Creator God
• Both are one and the same according to Upanishads
• Revealing sentence = Mahavakyam, Central theme of teaching.
How to identify Central theme?
• Mimamsa method, Science of Vedic interpretation, Tatparyam - 6 Markers - Clues
• Shad Lingani
Brahma Sutra :

But that Brahman (is known from the Upanisads), (It) being the object of
their fullest import. [I – I – 4]
• Gist of enquiry
• Created individual and creator can’t be equal on Superficial observation.
1068
 Individual God
- Miserable - Omniscient
- Omnipotent
- Anantha Kalyana Guna
- Has Auspicious Virtues
Mahavakya

Tat Tvam Asi

Popular Popular Contextual Contextual

meanings are
- Contextual identical
- Spiritual
intended
meaning

• Inferior qualities of individual and superior Virtues of god are not intrinsic.
• Intrinsic nature of Jiva and God is only one Principle.
• Behind changing Jiva and God, there is Changeless consciousness.
• God changes as Srishti, Sthithi, Laya Karta, Waking, dream, sleep, Prapanchas. 1069
 Active God Passive God
- Srishti - Pralayam
- Yoga Nidra
• We sleep - Nidra
• Behind changing Ishvara there must changeless Principle, which alone can be called
Real Bhagawan.
Real

Jiva God

- Consciousness Principle - Consciousness behind his

- I use 3 Bodies as Mediums of medium of transaction
transaction - 3 Prapanchas = Maya
Maya Real
Makes Bhagawan Karta, All pervading consciousness
Bokta can’t do anything
• He does everything, enjoys Skills and power because of Maya.
• See body of Jiva, Maya of God, There are infinite differences.

1070
 4 Examples

Flame Paramanu King Ocean

Bhanu Meru Praja Lake

• Superficially say Dasoham and do Namaskara
• Differences we know
• Vedanta wants to highlight the non-difference which is Consciousness
• Consciousness beyond time and space, indivisible
• No small, big consciousness

Only one all Pervading consciousness

Gets - 2 Names

Pervading one Body Pervading Maya

Jiva Ishvara
1071
 • Remove Shariram and Maya Mentally, consciousness is like space, one indivisible,
whole.
• From Medium Angle, different
• From essential angle, they are identical.
Upadhi Drishtya Upahitam Drishtya
Bheda Abheda
Last Question :
Jiva - Ishvara

Differences are there Differences are not there Accept both

- Bheda Vadi - Abheda Vadi - Bheda Abheda Vadi

- Dvaitam - Advaitam
• You are excluding the difference and highlighting “Abheda”, Non-difference.
• Why are you Partial? Unfair?
Answer - important :
• Bheda - Abheda Vada - Refutation.

1072
 Bheda Abheda Vada Refutation
- Bheda - Unreal - Products of Maya
- Difference - w.r.t Consciousness - Unreal
- Belongs to Mithya - World
Prapancha - Body
- Unreal
- w.r.t Consciousness
• Brahma Satyam, jagan Mithya
• You can have Mithya Bheda and Satya Abheda = Advaitam
• Don’t be carried by unreal differences
• Use unreal differences for transactions like watching unreal movie for entertainment
but don’t forget the real Screen.
• Use the Upadhi, see the differences and transact.
• In and through all transactions, see Non-changing Brahman.
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] 1073
Gita :

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses move
among the sense objects. [Chapter 5 – Verse 9]
• Don’t forget Aham Akarta - Abokta, Nitya, Mukta, Brahma, Asmi
• Aham Brahma Asmi - Aikya Jnanam gives me liberation.
• Helps me to discover : Real I was never bound, to be liberated
• Bondage, I superimposed by mistake, and I removed the Superimposition and claimed
the liberation which was there, which will ever be there.
• Knowledge does not give liberation.
• Knowledge removes the notion - I was bound by Ahamkara
• I am Nitya Mukta Sakshi
• Knowledge helps us to claim Moksha as our eternal Nature.
Verse 61 to 82 - Most Important :
• Part of condensed Vivekachudamani (22 Verses) 1074
 • Read again and Again till it is clear.
Topic iv : Verses 83 to 101 :
• Jnana Phalam
Jnana Phalam

Jeevan Mukti Videha Mukti Nitya Mukti

Jeevan Mukti :
• Person becomes Mukta using the body, holding the body
• Living liberated = Jnani
• Characteristics of Jivan Mukti = One who is well established in Jnanam.
• Gained knowledge through Sravanam and Mananam.
• Consistent, systematic study gives me knowledge.
• Mananam = Removing doubts of intellect until I am convinced.
• Conviction is not enough
• I should internalize that, by Pushing the conscious knowledge into Subconscious
mind.
• When there are provoking situations, we don’t consciously respond but we
unconsciously respond.
• Since we Sub-consciously respond most of the time, the Sub-conscious part should
also be Saturated with this Awareness. 1075
 • Pushing Awareness to Sub-conscious mind is Nididhyasanam process.
• Jnani called Jnana Nishta, Sthira Prajnyaha
1st Benefit :
• He is free from Primary Bondage called Intellectual Samsara.
No more intellectual Samsara

No Self ignorance No Self Misconception

• No more ahankara is there
• When Ahamkara gone, consequent Mamakara is also gone
• My wife, children, wealth are all mistakes
• All belong to Samashti Ishvara
• They are born of Ahamkara - Nirmamaha, Nirahamkara
• Freedom from Intellectual Samsara = Freedom from Ahamkara and Mamakara
2nd Benefit :
• Raaga - Dvesha centred on me and mine, go away
• Emotional samsara, goes away.
1076
 4 Fold Toxins removed

Dushta Chatushtayam removed

Intellectual Emotional

Ahamkara Mamakara Raaga Dvesha

• In Worst provoking situation, his conviction I am free, will never be challenged = Jnana
Nishta.
• Conviction I am ever free is never challenged by worst provoking situation = Jnana
Nishta.
• Raaga - Dvesha removed or made Non-binding, emotional Samsara, is gone.
• FIR reduction takes Place.
• Frequency of emotional disturbances, intensity of emotional disturbances, recovery
period after emotional disturbances, all 3 come down.
• Most of the time, Jnani is Balanced.
• Samatvam - Jnani enjoys
• This is Jivan Mukti - FIR reduction, Practical benefit. 1077
ii) Videha Mukti :
• Body will continue until Prarabda Karma is there.
• When Prarabda Karma is exhausted, Jnani dies, Physically, w.r.t body. Becomes Videha.
Previously Now
Sa - Deha Jnani Vi - Deha Jnani
Normally Jnani
- At death, Jiva Takes another - Does not take another body
body - Videhasya Jnanina Mukti
- Sanchita waiting - Freedom from rebirth
- Prarabda Exhausted
Stored Karmas of Jnani

Sanchita Agami Prarabdam

Burnt by Knowledge Avoided Exhausted

• Karma = Apaurusheya Vishaya
= Only Shastra is Pramanam
• I have Sraddha in Shastra - As part of Sadhana Chatushtaya Sampatti.
• I accept Sanchita is burnt. 1078
 • No agami because he has no Kartrutvam, Boktrutva bhavana
• No selfish motive behind action
• Being Non-selfish, will not produce agami
• At the time of death, karma balance zero in Maya computer
Karana Shariram (Prajna) :
• Merges into Maya / Ishvara / Antaryami
Sukshma Shariram (Teijasa) :
• Merges into total Sukshma Prapancha / Hiranyagarbha
Sthula Shariram (Vishva) :
• Merges into Samashti Sthula Prapancha / Virat
• Mandukya process - individual merges into totality
• Individual consciousness merges into total consciousness
• At consciousness level, no individual or total
• Seemingly - individual consciousness merges into Seemingly total consciousness,
without change or motion.
Example :
• Pot space seemingly merges into total space, when pot is broken
• This is called Videha Mukti
• Jnani remains in the world as Brahman and Ishvara. 1079
 • Saguna, Nirguna Brahma Rupena, Jnani remains forever.
• No Disappearance, no extinction.
• He survives as Ishvara or Brahman.
2 Standpoints

Ajnanis Standpoint Jnanis Standpoint

- Difference is there between Jivan - Always knows “I have no Karma

Mukti and Videha Mukti as Atma”
- I am Akarta Abokta
• I have no connection to the Karma, body.
• I am Nitya Mukta is Jnanis Standpoint.
• Verse 83 to 101 Jnana Phalam
Topic v :
• Upasamhara Verse 102 to 108
Shishya tells Guru :
• I have got the knowledge
• Guru Happy
• Shishya leaves guru 1080
 • Guru leaves

• Dialogue concludes

• Vivekachudamani = Water for thirsty person.

• It is the liberating wisdom for the seekers of Moksha.

Next Project :

• 40 Meditation verses

• Nididhyasanam technical

• 20th November 2020

1081