MandukyaUpanishad AgamaPrakaranam

Started 8th Jan 2000
Mandukyopanishad.
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General Introduction to Mandukya Upanishad
Points covered
Our Vedas are having two sections. Karma and jnana. Jnana Kanda has various names.
(Brahmavidya, Upanishad, Vedanta). 1) Subject matter is different. 2) Results of former is
limited. Finite in nature. Even the best of heavens. Jnana kanda gives infinite result. 3) Finite
result has to be produced in time through an action. Not infinite result which is already there. Not
to be produced or reached etc. Only to be discovered by knowledge. 4) Naturally each one is for
those who seek them. Viz. for ragi and mumukshu. 5) Knowledge is through a pramana.
(Pratyaksha etc). Instrument we use depends on the object we want to know. Colour - eyes alone.
It is niyatam. 6) Out of 6, five has no relevance. Sabda of Vedas alone give knowledge of
infinite. So clear vision of infinite depends on clarity of Vedanta words by Sravana etc Sravanam
is ascertaining the tatparya, theme through 6 lingas. Sravana is means. Manana is reflection to
resolve contradictions between experience and revelation. It appears to be brainwashing. Neha
nanasti kincana. Doubts are due to incomplete or improper thinking. So thinking in keeping with
sastra. Nididhyasana for removing habitual ways of thinking. Unvedantic thinking like
postponing freedom etc. Jnanam freed of these things remain.
Present introduction
How can Veandtic words reveal the infinite. This is going to be a touch job for Vedanta. Defining
indefinable. Pointing Unpointoutable. We have to know first the difficulties.
1) Any word can reveal a thing which is already known by you. I cannot make you see cow by
using the word cow. You see/perceive this desk. Did not know what it is. Then you were told it is
desk. Desk experienced and desk word are connected. Pada padartha sambandha is pointed out.
You have to know the sound and you have to see the object also. Suppose you have not seen desk
at all. How can you think of the desk when I use the word desk. If you know and I use the word,
it is not new knowledge. It is memory. Pramanantara gamyam eva sabdah bodhayati. This is the
first limitation. Vedanta is revealing a new thing with words which can reveal only a thing which
is already known. Every word creates a vritti in the mind. I say cow, it creates a vritti. Brahman
stops with the sound and it does not convey anything.
2) When we directly experience various things, those experiences alone are useful for coining
new words. What you have not experienced you have no word for it. Vocabulary of language is
based on what ever you experience. Rocket word was not there. Because no object was there. In
sastra we divide our experiences into five categories. All our words are coined based on those five
categories alone. 1) Dravyam - a substance. Like suryah. All of us have seen sun and I have
decided that this effulgent object be known by the word sun. It is all agreed commonly. For a
blind man word sun has no meaning. Sun is that which gives light. Light is a word which has no
meaning for a blind. Colours have no meaning If I say it gives heat, fire also can give heat. It is
not sun. 2) Gunah - It is very big. Big is not a substance. It is a property. They are first
experienced by us. Based on experience we coin new words. Give words for each one of them.
Colours are property. If it is not experienced, words has no sense. 3) Kriya is action. It is
experienced by us. Rise is a meaningful word because you experience the rising sun. So too sun
set. Sun movement. Where every body is dumb, the word talking has no meaning. (Nouns,
adjective and verbs). 4) Jatih is samanyam. Noun itself we have to divide into proper and
common. I keep a man in my mind and say a man had come today morning. You have not seen
that man. But still you understand. How? Without experiencing that man, you understand.
Because even though you have not seen this particular man,. you have seen other men. So man is
not the name of a particular substance. but it is name for jatih or species. If you have known one,
you have known all others. I went to buy a book. You did not experience what book I want to buy
or bought, still words conveyed because book is a species word. Sun is a species, son is not. You
have experienced species. 5) Sambandha or relationship. Many things you understand through
relationship. He is father of him. That person you did not see. Father word communicates
because you know the relationship of father-son through experience. We are either father or son
or both. Words can reveal five categories of things because these five alone are experienced by
us. Infinite is not experienced. It is neither dravyam etc. Aprasiddhatvat na dravyam. Nirgunatvat
na guanh. Nishkriyatvat na kriya. Ekatvat na jatih. No jati because one only. Asangatvat na
sambandhah. All five catragories (sabda pravritti nimitta - conditions for language to function)
are not there in brahman. Language is developed from experience.
3) The third difficulty is that if Vedanta reveals Brahman, then whatever is revealed by a pramana
is called prameya. Then Brahman becomes a prameya. Let it be. Then I am pramata. Brahman
will become one of the three factors (triputi). Let it be. If so, then it is sadvayam. It will be
limited by the other two. Let it be. Then nobody is interested in it. So Brahman cannot become
prameya and if so then it can never be revealed by any pramana. So should Vedanta reveal it or
not? If revealed then limited. If not, then it is not a pramanam at all. So Vedanta is in a peculiar
situation. It has to reveal and at the same time it cannot reveal.
How still Vedanta manages? It does the job beautifully. Against all these odds/hurdles. How?
How the problems are gotten over. It is very important topic. How sabda pramana works is an
advanced topic. It does in two stages.
It tells you that you are brahman. Brahman is not a prameya to be known by you. It is not a new
thing to be revealed. Nobody can say I have not experienced before. Brahman is not
unexperienced entity. All the time I experience myself as a conscious being. Expereience of other
things vary. My experience of myself as a conscious being is there all the time. It is very well
known. Nobody can deny. Here the teaching is not complete.
But the problem is when Vedanta says I am Brahman, am I not one of the member of the triputi. I
am the pramata. I am the subject. I use various pramanas. I happen to be a pramata. Vedanta says
I am Brahman. As a pramata I am one of the three. So I cannot be limitless. So how can I the
limited pramata be Brahman. Now comes the second stage. You are a pramata when you identify
with your equipment. By yourself you are not a pramata. Vedanta shows that clearly. In waking
state, I am identified with body and I become jagrat pramata. As jagrat pramata, I used jagrat
pramanam and I experience jagrat prameyam. Am I permanently a jagrat pramata? When I
dientify with sukshma sariram, I become svapna pramata and operate svapna pramana. and
experience svapna prameyam. Jagrat triputi is resolved. So I temporarily become a pramata
through identification with the physical body. When I dis-identify with the bodies, I drop my
pramata status. At that time, I am apramatru caitanyam. Minus the identification, I am in my
original svarupam, am pure consciousness which is not a pramata. In sleep I am so. pramatrtvam
is incidental. Pramanams and prameyams are there only as long as pramata is there. So apramata,
unidentified, I is Brahman which is neither one of the three, but adhishthana of all the three.
The upanishad first points that you are Brahman. Not you as pramata. Thereafter it asks you to
negate your pramatrtvam. What is left out is you the caitanyam. It is free from all the three. When
I disidentify I am apramatru caitanyam. Am I limited or limitless. Limitless. So I am Brahman.
How to know that that apramatru caitanyam is Brahman? The moment you attempt to know you
are a pramata. You become limited. What you know also will become limited. The question how
to know is wrong. When you ask the question you are trying to bring Brahman to the field of
tirputi. I cannot answer the question. People here exploit. You never know Brahman. You are
Brahman. Stop attempting to know. Then why you talk of Brahman knowledge. It is only this
much that it is not a matter for knowing. I am Brahman. Own yourself (the apramata) as
Brahman.
Okay. That apramata I cannot know because it is myself. Perhaps I may not exist at all. It may be
sunyam. No. Because it is the basis of all the three. These three come again. They resolve there.
Can anything come from sunyam. No. In sleep I do not know anything. Can we say sleep is
sunyam. Next day nothing can come out I and my world come out from sleep. Sunyam cannot be
basis for anything.
So the second stage can be called negation of all attributes from you including pramatrtvam.
Vedanta has revealed Brahman. It has used language. Has it revealed a new thing. It is also not
old thing. As pramata I am not new. As apramata I am new. All pramanas reveal pramata I. Old I
is revealed in a new form. Triputi is not there. No limitation, no prameyatvam. I apparently
became pramata and dividing myself into three I am doing pramana vyavahra like in dream. I
search for waker in dream. I have to resolve the triputi to find waker. I am the waker. So too
waker’s triputi has to be resolved to be brahman. This is very beautifully adopted in Mandukya
Upanishad..Sabda pramanam can reveal brahman and does reveal brahman.
Intorduction to this upanishad
Mandukya belongs to Atharvana Veda. So same santi patha. Reason for name is not known.
Manduka is said to be a rishi and revealed by him and so Mandukya Upansihad. Mandukya is one
who has come in the gotra or vamsa of Manduka. Manduka is a frog. Frog leaps from one place
to another. Upanishad also jumps from one state to another. It is not very clear.
Upanishad proper contains only 12 mantras. Shortest of all upanishads. In one sheet it is over.
Generally it is studied with a commentary in verse form known as Mandukya karika. Karika is a
commentary in verse form. 225 in total. It is written by Gaudapata, grandguru. So known as
Gaudapada Karika. So it becomes a bigger text.
It (upanishad and karika) is divided into four chapter. Agama, Vaitathya, Advaita and Alata santi
prakaranam.
First chapter is called agama because the Upanishad is occurring in first chapter only. In second
chapter only karikas are there. So too third and fourth. First chapter has 12 mantras and 29
karikas. It is a mixture of both Upanishad and karikas. We get mantras and then karikas and then
again mantras like that. Interspersed with both. (Madhvacarya or dvaitins think the karikas are
upanishads and he comments upon them and suffers.). Karikas happen to be commentaries on the
Upanishad and so emphasis is only on the Upanishad. karika is paradhana and Upanishad is
pradhana. In other three karika itself is pradhanam. Upanishad is called agama here. Agama
pradhanatvat. Incidentally agama is used for Vedas as well as Upanishads. Why? Because Vedas
are not created at a particular time in history and it has been coming down in the form of guru
sishya parampara. Paramparaya agatam iti agamah. So it is coming from Lord himself. So
anaditvam or antiquity is pointed out by the word agama. In tradition agama also is used for
different cults. That is entirely different from what Upanishad says.
Swami Dayananda
Taittiriya has the prakriya (method of unfolding) called karana-karya and pancakosa viveka. (Five
levels of experiences are there and there mistake is committed universally). Here avastha traya
prakriya. The invariable in all the three is pratyagatma and that is idam sarvam. Again in this
karya-karan comes into. So two prakriyas used in all. One to show the tvamartham and another
tat padartha by bringing in Brahman. You, pratyagatma, are established by viveka. I is all over. It
has to be retrieved. Here three states are analysed. Dream is analysed. It is not interpreting it.
Jung says it is other side of unconscious. Ayam (avastha-traya sakshi) atma Brahma is the
mahavakya here. Mokshaya mandukyameva alam.mumukshunam vimuktaye. It is prasamsa of
this Upanishad. Why should we read? I ask - why should we not read? Let us see what it says. It
is rasagulla like. We have to study continuously. Asakrt upadesat eva avrittih. It is necessary.
The speciality of this Upanishad is it has a pre-sankara work that is available for us. Many were
palmleaf mss and are fire or aja bhakshitas. Or destroyed by some Khan. A famous library
Alexandria burnt by them. Britishers took them to their country. One such mss is karika. That
work is by Gaudapada is grandguru. This is another uniqueness of the Upanishad. Karika is on
the mula grantha i.e., Upanishads. Agama prakarana covers Upanishad. Second is jagatah
vaitathyam talked. It is extension of Upanishad. Upanishad says idam sarvam brahma. Karyam is
mithya so everything is Brahman. That is the reason why it is advaita. So advaita prakarana.
Alatasanti is where objections are met with. Four is very good number. Bhagavan is catushpat.
First chapter begins with santi pathah. There should not be obstacles and the second is that every
instrument of mine should be fit enough for pursuing this jnanam.
Bhashya Mangalacaranam
How Brahman is pervading the entire universe is shown here.
Swami Dayananda
Vedantin like Sankara when they praise, it is naturally not sagunam brahma but in a way that is
presented in sastra and it forms an introduction of Upanishad. One verse is vidhi mukha stutih
and another nishedamukha stutih. Twofold mode is there. Not this, not this or asthulam etc.
Anything you think of is negated. Or by words positive or lakshanaya. It retains some meaning.
Both are necessary. Mere nishedha buddha did. Anything left also negated. (That is why in this
life no nirvanam. meaning every life is this life only). Mere positive words means it conditions.
Concepts are not truth. That is nishedha. Every concept is truth is positive. With positive upadesa,
there is isvara siddhi etc. Two verses praising the whole subject matter in vidhi and nishedha, in
two different ways.
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I remain having surrendered unto that brahman which (during waking state) after having
enjoyed all tangible objects by pervading the entire universe through the omnipresent rays
of its unchanging consciousness that pervades the entire variety of the movable and
immovable objects; that again, after having enjoyed, as it were i.e., experienced within (in
the dream state) - all the variety of objects set up by desires and brought into existence by
the mind; enjoys happiness in deep sleep and make us experience through maya that
happiness; which further is designated, in terms of maya, as the fourth and which is
limitless, immortal and changeless.
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Swami Dayananda
Yad brahma tat natah ahamasmi. I remain having surrendered unto that brahman. What is that
brahman? nah bhojayt+ It is there making us enjoy. It is in the form of waker and dreamer and
sleeper. In the form of waker it enjoys. Sthula bhoga. The world itsefl it pervades through waker.
Bhogyam bhokta and bhoga is also brahman. By maya becoming waker it pervades.
Prajna means what? Jna means knowledge. Pra indicates what? It is not poetry where words are
thrown like that. That which does not have birth and death. Change is not there for which
knowledge. That is brahmnan. Its rays. Then it is not any more prajnanam. It has undergone a
upadhi because it is obtaining in buddhi. Itslef has no rays. As obtaining in buddhi alone it has
rays. As if rays. So it means jivas. Like even reflection of sun shining in water. So there are many
jivas.
Misc
The nature of Brahman is prajnanam. Prajnanam means exalted jnanam. What is prakrshtatvam in
jnanam? That in which there is no differences like knower, known etc. In flower knowledge - I
am the one who sees and flower is seen and eyes are instruments. Object of knowledge will be
flower and knobbier of object is me. Both are different. Knowledge is divided here. That
knowledge is exalted where there is no bheda. That is pure knowledge where no divisions are
there.
What are the rays in this knowledge. In sun it is possible because it is in one place and it can
extend its rays. Darkness also exists which is removed by those rays. Here therefore rays are
cidabhasa. It is the mind. The consciousness reflected in mind pervades every object of
knowledge as it is known.
The pervasion that is talked about here is not like fire pervading the iron ball. There fire and ball
are two different things. Here it is like the pervasion of (material) cause in the effect. Like clay
pervading the pot. The pervader and pervaded are not two different things. Even this also is not
ultimately accepted. Like the mind pervading the svapna padarthas. Or It is like the rope
pervading the snake. The notion of pervader and pervaded itself is mithya. Rope snake is example
for nirupadhika vastu. Where after gaining the knowledge of adhishthana adhyasta goes away.
The pervasion of blueness in akasa is example for sopadhika vastu. Here the blueness will
continue to be seen as long as eyes are there. The idea of pervasion is apparent.
Now that is made understandable. The Brahman is remembered now in the form of pratyagatma.
Any knowledge takes place when mind takes the form of object. Object in the thought alone is
known. Whether indriyavirtti goes to object or object comes to indiryavritti it need not be a
matter for contention here. When vishaya becomes vrittistha or vrtti takes vishayakara, the
caitanya conditioned by virtti and objects become one There is no bheda between the two. They
are not in two places. From the stand point of adhishthana caitnaya, vritti, desa, kala obejct - all
of them are not separate from Brahman.
To establish the oneness of vastu, the enquiry begins form where we are. That is waking state. Its
svarupa in waking is it is enjoyer of gross objects.
ÎºlÉ®úSÉ®úÊxÉEò®ú´ªÉÉÊ{ÉÊ¦É& = ÎºlÉ®É&
´ÉÞIÉÉnùªÉ& SÉ®úÉ& ¨ÉxÉÖ¹ªÉÉnùªÉ& iÉä¹ÉÉÆ
ÊxÉEò®ú& ºÉ¨ÉÚ½þ& iÉÆ ´ªÉÉ{iÉÖÆ ¶ÉÒ±É¨ÉÂ
B¹ÉÉÊ¨ÉÊiÉ iÉlÉÉ iÉè&* ±ÉÉäEòÉxÉÂ ´ªÉÉ{ªÉ =
±ÉÉäCªÉ¨ÉÉxÉÉ& Ê´É¹ÉªÉÉ& iÉÉxÉÂ ´ªÉÉ{ªÉ <ÊiÉ Ê
´É¹ÉªÉºÉÆ¤ÉxvÉÉäÊHò& iÉi¡ò™Æô EòlÉªÉÊiÉ* ¦ÉÉäMÉÉ&
ºÉÖJÉnÖù&JÉÉÊnùºÉÉIÉÉiEòÉ®úÉ& iÉä¹ÉÉÆ ºlÉÊ´É¢öi
´ÉÆ ºlÉÚ™ôiÉ¨Éi´ÉÆ näù
´ÉiÉÉxÉÖMÉÞ½þÒiÉ¤ÉÉÁäÎxpùªÉuùÉ®úÉ ¤ÉÖräù&
iÉkÉÊuù¹ÉªÉÉEòÉ®ú{ÉÊ®úhÉÉ¨ÉVÉxªÉi´ÉÆ (VÉ÷xªÉi
´ÉÆ Ê´É¹ÉªÉi´É¨ÉÂ) iÉÉxÉÂ ¦ÉÖCi´ÉÉ º´ÉÊ{ÉÊiÉ <ÊiÉ
ºÉÆ¤ÉxvÉ&* (¦ÉÖCi´ÉÉ <ÊiÉ ºÉÖJÉ¨ÉxÉÖ¦É´ÉÉÊ¨É
<iªÉÉÊnù®úÒiªÉÉ º´ÉºÉÆ¤ÉÎxvÉiÉªÉÉ +xÉÖ¦ÉÚªÉ
<iªÉlÉÇ&)* BiÉäxÉ (º´ÉÊ{ÉiÉÒÊiÉ =Hò¬É*
VÉÉMÉÊ®úiÉºªÉ ´ªÉÊiÉ®äúEò|Énù¶ÉÇxÉäxÉ <iªÉlÉÇ&)
VÉÉMÉÊ®úiÉÆ ¥ÉÀÊhÉ EòÎ±{ÉiÉ¨ÉÖHò¨ÉÂ*
Reflected conscious pervades all jiva upadhis. They are divided in to sthira and cara. Sthavara
and jangama. Tree etc are also conscious. Responds to external world. Shtira is tree etc. Human
beings etc are cara. Nikara is samuha. By this cidabhasa Brahman pervades all the upadhis, gross
and subtle. By them (senses and minds) he pervades the worlds of objects. Enjoying the
appropriate gross vishayas. (sukha and dukha-prapaka). So Brahman alone is visva obtaining in
individual upadhis. He is sthulabhug. Not only gross but subtle also later in dream.
iÉjÉè´É º´É{xÉEò±{ÉxÉÉÆ nù¶ÉÇªÉÊiÉ - {ÉÖxÉ®úÊ{É
<ÊiÉ* VÉÉOÉräùiÉÖÖvÉ¨ÉÉÇvÉ¨ÉÇIÉªÉÉxÉxiÉªÉÈ
{ÉÖxÉ&¶É¤nùÉlÉÇ&* º´É{Éî½äþiÉÖEò¨ÉÉæ‘ù´Éä SÉ
ºÉÊiÉ <iªÉÊ{ÉxÉÉ =SªÉiÉä* xÉ SÉ iÉjÉ ¤ÉÉÁÉÊxÉ
<ÎxpùªÉÉÊhÉ ºlÉÚ™ôÉ& Ê´É¹ÉªÉÉ& SÉ ºÉÎxiÉ ÊEòxiÉÖ
ÊvÉ¹ÉhÉÉ =nÂù¦ÉÉÊºÉiÉÉxÉÂ =
ÊvÉ¹ÉhÉÉ¶ÉÎ¤nùiÉ¤ÉÖrù¬Éi¨ÉÉxÉ& ´ÉÉºÉxÉÉi¨ÉÉxÉ&
(´ÉÉºÉxÉÉÊ¦É& VÉÊxÉiÉÉ&* ´ÉÉºÉxÉÉÊ´ÉÊ¶ÉŸõ-
¤ÉÖÊrù{ÉÊ®úhÉÉ¨É°ü{ÉÉ&*) Ê´É¹ÉªÉÉ& ¦ÉÉºÉxiÉä
iÉÉxÉÂ (VÉÉOÉnÂù-¤ÉÖÊrù-´ÉÉºÉxÉÉ-ÊxÉÌ¨ÉiÉÉxÉÂ)
+xÉÖ¦ÉÚªÉ º´ÉÊ{ÉÊiÉ <iªÉlÉÇ&* iÉä¹ÉÉÆ |
ÉÉ{ÉEò¨ÉÖ{ÉxªÉºªÉÊiÉ - EòÉ¨ÉVÉxªÉÉxÉÂ <ÊiÉ*
EòÉ¨ÉOÉ½þhÉÆ Eò¨ÉÉÇÊ´ÉtªÉÉä& ={É™ôIÉhÉÉlÉÇ¨ÉÂ*
Again, enjoying what? All vishayan. What are they? They are born of dhishana or buddhi. They
are constructed by or set up by buddhi. No sense organs here. No gross objects here. It is set up
by desire (avidya etc). Born of samskara. They are in the form of vasanatma. So they are subtle.
Having enjoyed.
+´ÉºlÉÉuùªÉEò±{ÉxÉÉÆ ¥ÉÀÊhÉ nù¶ÉÇÊªÉi´ÉÉ iÉjÉè´É
ºÉÖ¹ÉÖÊ”ÉEò±{ÉxÉÉÆ nù¶ÉÇªÉÊiÉ - {ÉÒi´ÉÉ <ÊiÉ* ºÉ
´ÉÉÇxÉÂ Ê´É¶Éä¹ÉÉxÉÂ = ºÉ´Éæ Ê´É¶Éä¹ÉÉ& ºÉ´Éæ Ê
´É¹ÉªÉÉ& ºlÉÚ±ÉÉ& ºÉÚI¨ÉÉ& SÉ VÉÉMÉÊ®úiÉº
´É{xÉ°ü{ÉÉ& iÉÉxÉÂ {ÉÒi´ÉÉ º´ÉÉi¨ÉÊxÉ +YÉÉiÉä
(+YÉÉxÉÉ´ÉÞiÉä EòÉ®úhÉÉi¨ÉxÉÉ iÉi|ÉÉvÉÉxªÉäxÉ <ÊiÉ
ªÉÉ´ÉiÉÂ*) |ÉÊ´É±ÉÉ{ªÉ* º´ÉÊ{ÉÊiÉ = (º´ÉÉ{ÉÆ +xÉÖ¦É
´ÉÊiÉ,) EòÉ®úhÉ¦ÉÉ´ÉäxÉ ÊiÉ¹`öÊiÉ <iªÉlÉÇ&* iÉjÉ
+ÉxÉxnù|ÉÉvÉÉxªÉ¨ÉÊ¦É|ÉäiªÉ Ê´ÉÊ¶ÉxÉÎ¹]õ -
¨ÉvÉÖ®ú¦ÉÖMÉÂ <ÊiÉ* = (+ÉxÉxnù¦ÉÖMÉÂ)*
Then sleeps. Madhuram means sweet. Ananda is sweet. That Brahman as jiva now sleeps.
Resolving everything. Karanatmana, as karanam it remains. No anyatha grahanam. Who remains
in this form.
+´ÉºlÉÉjÉªÉºªÉ ¨ÉÉªÉÉEÞòiÉºªÉ Ê¨ÉlªÉÉ¦ÉÚiÉºªÉ |
ÉÊiÉÊ¤É¨¤ÉEò±{Éä¹ÉÖ +º¨ÉÉºÉÖ ºÉÆ¤ÉÎxvÉiÉÉÊ¨É´É
+É{ÉÉt +º¨ÉÉxÉÂ ¦ÉÉäVÉªÉnÂù ¥ÉÀ ´ÉkÉÇiÉä* +iÉ&
§ÉÀÊhÉ B´É +´ÉºlÉÉjÉªÉ¨ÉÂ* iÉuùxiÉ& VÉÒ´ÉÉ&*
¨ÉÉªÉÉÊ´É ¥ÉÀ SÉ ¥ÉÀÊhÉ {ÉÊ®ú¶ÉÖräù
{ÉÊ®úEòÎ±{ÉiÉÆ ºÉ´ÉÇÊ¨ÉiªÉÉ½þ - ¨ÉÉªÉªÉÉ <ÊiÉ*
iÉºªÉè´É ¥ÉÀhÉ& +´ÉºlÉÉjÉªÉÉiÉÒiÉi´ÉäxÉ Ê
´ÉYÉÊ”É¨ÉÉjÉi´ÉÆ nù¶ÉÇªÉÊiÉ - iÉÖ®úÒªÉÊ¨ÉÊiÉ*
SÉiÉÖhÉÉÈ {ÉÚ®úhÉÆ iÉÖ®úÒªÉÊ¨ÉÊiÉ ´ªÉÖi{ÉkÉä&
¥ÉÀhÉ& iÉÖ®úÒªÉi´ÉäxÉ ÊxÉnæù¶ÉÉiÉÂ |ÉÉ”ÉÆ
ºÉÊuùiÉÒªÉi´ÉÊ¨ÉiªÉÉ¶É€ó¬þ
EòÎ±{ÉiÉºlÉÉxÉjÉªÉºÉÆJªÉÉ{ÉäIÉªÉÉ iÉÖ®úÒªÉi´ÉÆ xÉ
ºÉÊuùiÉÒªÉi´ÉäxÉ <iªÉÉ½þ - ¨ÉÉªÉÉ ºÉÆJªÉÊ¨ÉÊiÉ*
¨ÉÉªÉÉÊ´Éi´ÉäxÉ ÊxÉEÞòŸõi´É¨ÉÂ +É¶É€ó¬ =Hò¨ÉÂ -
{É®úÊ¨ÉÊiÉ* ¨ÉÉªÉÉuùÉ®úÉ ¥ÉÀhÉ& iÉiºÉÆ¤ÉxvÉä
(iÉÊnùÊiÉ ¨ÉÉªÉäiªÉlÉÇ&) +Ê{É º´É°ü{ÉuùÉ®úÉ xÉ
iÉiºÉÆ¤ÉxvÉ& +ÎºiÉ <ÊiÉ EÖòiÉÉä ÊxÉEÞòŸõiÉÉ
<iªÉlÉÇ&*
In this manner making us experience, Brahman alone remains. How it does? By maya.. Maya can
accomplish anything. It is fourth. Then it is not purnam. No. The fourth is due to maya. I tis
kalpita sankhya. The three is due to maya. That brahman we salute. Mayavi he becomes. Then he
is savisesha. No. Param. Brahman does not have maya as intrinsic quality. It is beyond. Maya-
atitam. It is limitless. Brahman also has no birth. Neither in the form of jagat nor itself is born.
Vyashtirupena what ever is, is adhishthana brahman, samashti rupena what ever is adhishthana
brahman, jagatrupena what ever is adhishthana brahmna. Dualists, because of rigorous order we
see, cannot deny reality for the world. How come three? By maya. The order itself is maya. So
everything is validated. Punya, papa and dharma and adharma - all accepted. That is bhojayat.
Order of karma and dharma is included here. Cidabhasa is not separate from Brahman. At the
same time some visesha is there. You explain what is there, what is experienced. pratana is
vistara.
Second sloka
Vidhi and nishedha is pradhanyena, predominantly here. Not that totally. Both are there in a
place. Vidhi implies negation. Negation presupposes positive. Nisehdha because vigata guna
ganah is used. One who is free from all gunas.
Here Nisehdhamukha varnanam is done. Pitva in first sloka is vidhimukha. Hitva here is
nisehdahmukham. One prakriya is everything here is paramatma. Another is not this, not this.
ªÉÉä Ê´É·ÉÉi¨ÉÉ Ê´ÉÊvÉVÉÊ´É¹ÉªÉÉxÉÂ |
ÉÉ¶ªÉ ¦ÉÉäMÉÉxÉÂ ºlÉÊ´É¹`öÉxÉÂ
{É¶SÉÉSSÉÉxªÉÉxÉÂ º´É¨ÉÊiÉÊ´É¦É´ÉÉxÉÂ
VªÉÉäÊiÉ¹ÉÉ º´ÉäxÉ ºÉÚI¨ÉÉxÉÂ *
ºÉ´ÉÉÇxÉäiÉÉxÉÂ {ÉÖxÉ®úÊ{É ¶ÉxÉè& º
´ÉÉi¨ÉÊxÉ ºlÉÉ{ÉÊªÉi´ÉÉ
Ê½þi´ÉÉ ºÉ´ÉÉÇxÉÂ Ê´É¶Éä¹ÉÉxÉÂ Ê
´ÉMÉiÉMÉÖhÉMÉhÉ& {ÉÉi´ÉºÉÉè
xÉºiÉÖ®úÒªÉ& ** 2
+x´ÉªÉ&
ªÉÉä Ê´É·ÉÉi¨ÉÉ Ê´ÉÊvÉVÉÊ´É¹ÉªÉÉxÉÂ ºlÉÊ
´É¹`öÉxÉÂ ¦ÉÉäMÉÉxÉÂ |ÉÉ¶ªÉ {É¶SÉÉiÉÂ SÉ
+xªÉÉxÉÂ º´É¨ÉÊiÉÊ´É¦É´ÉÉxÉÂ VªÉÉäÊiÉ¹ÉÉ º´ÉäxÉ
ºÉÚI¨ÉÉxÉÂ (|ÉÉ¶ªÉ) {ÉÖxÉ®úÊ{É ºÉ´ÉÉÇxÉäiÉÉxÉÂ
¶ÉxÉè& º´ÉÉi¨ÉÊxÉ ºlÉÉ{ÉÊªÉi´ÉÉ ºÉ´ÉÉÇxÉÂ Ê
´É¶Éä¹ÉÉxÉÂ Ê½þi´ÉÉ Ê´ÉMÉiÉMÉÖhÉMÉhÉ& +ºÉÉè
iÉÖ®úÒªÉ& xÉ& {ÉÉiÉÖ *
May that turiya, that (through maya) having identified itself as the entire universe,
experiences (in the waking state) the manifold physical objects of enjoyment through
ignorance and attachment, that again during the dream state, experiences, being illumined
by its own light, the subtle objects of enjoyment, the objects that are brought into existence
by its own mind, and which lastly, in dreamless sleep withdraws all objects (subtle and
physical) within itself and thus becomes free from all distinctions and differences - (may
this turiya that) is ever devoid of all attributes, protect us.
Ê´ÉÊvÉ¨ÉÖJÉäxÉ ´ÉºiÉÖ|ÉÊiÉ{ÉÉnùxÉ|ÉÊGòªÉÉ¨É´É™Æô¤ªÉ
iÉnùlÉæxÉ ={ÉGò¨ªÉ iÉºªÉ i´É¨ÉlÉÇ|ÉiªÉMÉÉi¨É¨ÉÉjÉi
´É¨ÉÖHò¨ÉÂ* +Ê¦ÉvÉäªÉ¡ò™ôÉäHò¬É ºÉ¨¤ÉxvÉÉÊvÉEòÉÊ®úhÉÉè
SÉ ºÉÚÊSÉiÉÉè* ºÉ¨|ÉÊiÉ ÊxÉ¹ÉävÉuùÉ®úÉ ´ÉºiÉÖ|ÉÊiÉ{ÉÉnùxÉ|
ÉÊGòªÉÉ¨ÉÂ +ÉÊ¸ÉiªÉ i´É¨ÉlÉæxÉ ={ÉGò¨ªÉ iÉºªÉ
iÉnùlÉÉÇºÉÆºÉÉÊ®ú¥ÉÀ¨ÉÉjÉi´ÉÆ |ÉiªÉÉªÉªÉÊiÉ - ªÉÉä Ê
´É·ÉÉi¨ÉäÊiÉ* iÉjÉ i´É¨ÉlÉÇ& º´ÉiÉ&ÊºÉrù& ÊSÉrùÉiÉÖ&
(vÉÉ®úhÉÉnÂù vÉÉiÉÖ& +ÊvÉ¢öÉxÉÊ¨ÉiªÉlÉÇ*) ºÉ´ÉÇxÉÉ¨ÉíÉ (ªÉ&
<ÊiÉ) {É®úÉ¨ÉÞ¶ªÉiÉä* iÉÎº¨ÉxÉÂ VÉÉMÉÊ®úiÉ¨ÉÂ
+É®úÉäÊ{Én¨ÉÂ ({ÉÚ´ÉÇÎº¨ÉxÉÂ {Étä) =nùÉ½þ®úÊiÉ
(ºlÉÚ™ô¨ÉxÉÖ´ÉnùÊiÉ <iªÉlÉÇ&* +{É´ÉÉnùÉªÉ <ÊiÉ ¦ÉÉ´É&) - Ê
´É·ÉÉi¨ÉäÊiÉ*
Ê´É·ÉÉi¨ÉÉ = Ê´É·ÉÆ
{ÉˆÉÒEÞòiÉ{ÉˆÉ¨É½þÉ¦ÉÚiÉiÉiEòÉªÉÉÇi¨ÉEÆò ºlÉÚ±ÉÆ
VÉMÉiÉÂ ´Éè®úÉVÉÆ ¶É®úÒ®ú¨ÉÂ* iÉÎº¨ÉxÉÂ VÉÉMÉÊ®úiÉä
SÉ +½Æþ ¨É¨É <ÊiÉ +Ê¦É¨ÉÉxÉ´ÉÉxÉÂ* iÉºªÉ
+lÉÇÊGòªÉÉ¨ÉÖ{ÉxªÉºªÉÊiÉ Ê´ÉÊvÉVÉäÊiÉ* Ê´ÉÊvÉVÉ-Ê
´É¹ÉªÉÉxÉÂ = Ê´ÉvÉÒªÉiÉä <ÊiÉ Ê´ÉÊvÉ& vÉ¨ÉÇ&,
xÉ\ÉxÉÖ¤ÉxvÉäxÉ (xÉ\ÉÂ-|Éžäô¹ÉähÉ) (+Ê´ÉÊvÉÊ®úÊiÉ
{ÉnùSUäôn&ù) iÉiÉÉä ´ªÉÊiÉÊ®úHò& +Ê´ÉÊvÉ& +vÉ¨ÉÇ&
iÉÉ¦ªÉÉÆ vÉ¨ÉÉÇvÉ¨ÉÉÇ¦ªÉÉ¨ÉÂ +Ê´ÉtÉEòÉ¨É|ÉºÉÚiÉÉ¦ªÉÉÆ Ê
´É¹ÉªÉÉ& ¶É¤nùÉnùªÉ& VÉÉªÉxiÉä iÉÉxÉÂ*
¦ÉÉäMÉªÉÉäMªÉiÉªÉÉ ¦ÉÉäMÉ¶ÉÎ¤nùiÉÉxÉÂ
+ÉÊnùiªÉÉtxÉÖMÉÞ½þÒiÉ¤ÉÉÁäÎxpùªÉuùÉ®úEò¤ÉÖÊrù{ÉÊ®úhÉ
É¨É-MÉÉäSÉ®úiÉªÉÉ ºlÉÚ™ôiÉ¨ÉÉxÉÂ |ÉÉ¶ªÉ ºÉÉIÉÉnÂù
+xÉÖ¦ÉÚªÉ ÎºlÉiÉ& +ªÉÆ |ÉiªÉMÉÉi¨ÉÉ <iªÉlÉÇ&*
One who is free from all gunas, that turiya. All three states are said only to be negated later here.
Nantahprajnam+ How he becomes turiya? Because of these three. One who is known as visvatma
- what does he do? By his punya he has some pleasant experiences. That is vidhija vishayan.
When mosquito bites, even when you are here, it is born of papa. Both imply objects. Objects set
up for you by punya and papa. All of them. Ishta and anishta vishayan. Prasya means bhuktva.
What kind they are? Sthavishtha. Difficult to bite. Mountain is sthula. Experience is sukshma.
Sthavishtha can be liquid. You cannot say idly is sthula and coffee is sukshma. Anything
experienced from sthula vishaya is sthavishtha.
iÉjÉè´É º´É{ÉîÉ´ÉºlÉÉ¨ÉvªÉºªÉÊiÉ - {ÉÉÉcÉääôÊiÉ*

VÉÉOÉräùiÉÖEò¨ÉÇIÉªÉÉxÉxiÉ®Æú º´É{Éî½äþiÉÖEò¨ÉÉæ‘ù´Éä
SÉ ºÉÊiÉ ºlÉÚ™äô¦ªÉ& Ê´É¹ÉªÉä¦ªÉ& +xªÉÉxÉÂ +º¨ÉÉnäù´É
½äþiÉÉä& ºÉÚI¨ÉÉxÉÂ ¤ÉÉÁäÎxpùªÉÉhÉÉ¨ÉÂ ={É®úiÉi´ÉÉnÂù
+Ê´ÉtÉEòÉ¨ÉEò¨ÉÇ|ÉäÊ®úiÉ-+Éi¨ÉÒªÉ-¨ÉÊiÉ|É¦ÉÉ´ÉÉnäù´É (iÉi|
ÉäÊ®úiÉi´ÉÆ iÉiºÉ¨{ÉÉÊnùiÉ{ÉÊ®úhÉÉ¨ÉÉäx¨ÉÖJÉiÉÉEòi´ÉÆ
xÉÉxªÉi|Éä®úhÉÆ ºÉ¨¦É´ÉÊiÉ VÉb÷ÉxÉÉÊ¨ÉÊiÉ*) (|É¦ÉÉ´ÉÉ ¨ÉiÉä&
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<iªÉlÉÇ&*) |ÉºÉÚiÉÉxÉÂ +xiÉ&Eò®úhÉÉi¨ÉxÉ&
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+xÉÖ¦ÉÚªÉ* +{ÉˆÉÒEÞòiÉ{ÉˆÉ¨É½þÉ¦ÉÚiÉiÉiEòÉªÉÉÇi¨ÉEÆò
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+Ê¦É¨ÉxªÉ¨ÉÉxÉ& iÉèVÉºÉ& ¦É´ÉÊiÉ <iªÉlÉÇ&*
Thereafter, anyan means no sthavishthan that is sukshman. Indriyas are not there. What are they?
Born of one’s mati or mind. So each one’s dream is different. If they are same, then Vedanta we
can have in dram and do something else in waking. Time Management. Because what eve waking
samskaras are there, those samskara alone are going to set it up. Here we have sun light. What is
the light there? It is by it light. Without aditya etc senses etc. Prasya iti we have to repeat.
iÉjÉè´É ºÉÖ¹ÉÖ”ÉEò±{ÉxÉÉÆ nù¶ÉÇªÉÊiÉ - ºÉ´ÉÉÇxÉÂ <ÊiÉ*
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Having enjoyed in a different form, again sukha duhkha only. Then sanaih - in a sequence or
otherwise. Svatmani sarvan sthapayitva.+ resolving all of them (karanas and karma) in itself in
the form of cause. Becomes prajnah now. When he is exposed to teaching, as nanatah+ by that
pramana jnanam he gives up all viseshas, one who remains as turiya. Same jiva is turiya.
Savisesha’s svarupa is nirvisesha. Svarupa of time is timeless. Svarupa of line is not line. Points
are lines. Point is dimensionless. Patu is by giving me knowledge eof nirvisesha.
Mantra 1
Introduction to Bhashya
It looks from the bhashya that Bhashyakara wrote bhashya only for karika. It is out of respect for
grandguru. Bhashyakara looks at it as four prakarana. Since Gaudapada has already covered
Upanishad. In the introduction itself he talks about the karikas only and calls it prakarana.
Another Sankaracarya has written for the Upanishad a commentary. It is mixed up with Original
Sankaracarya’s bhashya. Introduction bhashya is his. Upanishad bhashya must be somebody
else’s
First two mantras introduce topic.
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I am writing a commentary on the Karika - he says. He is dealing with karikas. He first reads the
first vakya. Agama prakarana includes Upanishad. This prakarana of four chapters which is in
front of him (idam) is the essence of vedantartha. There are so many upanishads are there. Their
meaning is jiva brahma aikyam. Of that artha, this is collection of the essence. Very well collected
is sangraha. That (prakarana catushtayam) is started. It is sastram. It has one prayojana and at the
same time which is complete. Without any balance it unfolds everything. For all of them one
prayojana is moksha. Vaidya is sastra because it has one prayojana that is removal of diseases.
Varieties of them are there. One prayojana that is svasthata. It is called arogata (arogyam).
Bhavaroga elimination is prayojanam here. It is adequate. It contains sara of all upanishad artha.
It does not contain karmas. That is why it is prakarana. Sastraika+ Those who know about
grantha bhedas, call a text as prakarana which deals with only one part or topic of the sastra. It is
an independent work at the same time. It is karika. So prakarana.
Why do you separate Vedanta from Veda - You have to show the difference in anubandha
catushtaya. Adhikari, vishaya etc. Sastra and prayojana - there is sambandha. Paramparaya
sambandha. Generally they point out. Here it being Vedanta prakarana, Karikakara need not say
it. Abhidheya is subject matter. (sabdatmakam sastram is abhidhana). Atah eva means being
prakarana of Vedanta. Vedanta has already established them. Those we can take it here.
Sambandha is - between sastra and subject matter - it is pratipadaka pratipadya. Subject matter
being not available for other means of knowledge. It alone reveals. Aikyam, the subject matter is
revealed by sastram. Revealer and revealed sambandha Second sambandha is between sastram
and prayojana (moksha) - it is direct relationship. For moksha, sadhanam is sastram. Pratipadaka
pratipadya means guru, sastra etc comes into being.
Granthakara need not talk. I can talk of them because I am commentator. I am vyacikhyasu.
Atleast I have to say in brief, passingly refer. So that it is easy for you to know. Readily you can
refer.
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that serves the purpose or the end to be attained. It therefore possesses though successively
specific relationship, subject matter and the end to be attained.
For moksha what is sadhanam? Moksha is for whom? For isvara or jiva? For jiva. He says
namami. Isvara knows himself. Svarupa ajnanam is bondage. So moksha sadhanam is svarupa
jnanam. Sadhana for which there is prayojanam, which is moksha. (That is the only prayojana for
all prayojanas). Abhivyanjaka is revealing. Sastra is now connected to subject matter which is
ayam atma brhama by revealing the jnanam which has result. By this, it becomes successively a
sastra with unique connection of revealer and revealed, unique subject matter and unique
prayojanam. Sastra reveals subject matter and it gives moksha. Thereby we get all these. You do
not study sastra just because I just want to know what is Brahman. It is prayojanavat.
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Now what is that result you are talking about for study of sastram? It is said now. The fellow is in
distress due to disease. For him the relief is freedom from the roga. Then svasthata svasmin eva
sthitih Normal health.. Iva is tatha. Here also there is a roga. The svasthata is nitya muktatvam.
He has a disease of bandha that I am limited etc. I have to get back to my svarupam. In roga one
cannot be comfortable with himself. When he is healthy he is not comfortable with others. To be
comfortable with himself he needs some treatment. I am duhkhi etc are not comfortable. It is
hereditary disease. You are born with it. Not contagious. It has to be treated. Fear of mortality is a
symptom of roga. Atmanah is jivasya. He can gain svasthata when dvaita is resolved. I am only
this much alone - is beginning of dvaita. It creates bheda of itself from everything else. When it is
resolved by what? By knowledge. No other way of going. Seeing object also as atma. Result is
advaitam.
Anandagiri says: Like devadatta who is afflicted by disease like fever. Abhibuta means helpless.
Earlier he was masquerading keeping everybody under leash. His normal health is something
which is natural to him. Health does not visit. Then we have to quit. Diseases visit. Even before
fever it (health) was natural to him. Now it seems health is not there due to fever. He has as if
lost. When he is treated under medical science where there are many means of treatment and he
has applied them. Then roga goes away and health manifests. There, suppose he says why should
I go to treatment because I am getting my health back (it is not producing something new), he
cannot say. There is no uselessness of the treatment. It removes the pratibandha, obstructions or
roga.
So too, svasthata is paramananda. It is inhibited by the inherited disease. As you are born you are
born with it. I am sukhi, I am duhkhi etc. Mumunutthan. He gets back to the health by a
treatment. It is given by a doctor who is compassionate. Because he is treating a disease which is
not there. Vidya born of upadesa of mahavakya. Dvaita goes away. So it is the prayojanam of
sastram. It is svasthata because it is not separate from the vastu which is paripurna. Excellent
example and illustrated.
(xÉxÉÖ uèùiÉºªÉ +½þ€óÉ®úÉtÉi¨ÉxÉ& ´ÉºiÉÖi´ÉÉnÂù
(´ªÉÉ´É½þÉÊ®úEòi´ÉÉiÉÂ) ´ÉºiÉÖxÉ& SÉ Ê´ÉtÉxÉ{ÉÉäÁi
´ÉÉnÂù (xÉ Ê½þ ´ªÉÉ´É½þÉÊ®úEòPÉ]õÉnäù&
YÉÉxÉÉ{ÉÉäÁi´É¨ÉÂ +nùÌ¶É <ÊiÉ)
ÊxÉiªÉxÉèÊ¨ÉÊkÉEòEò¨ÉÇÉªÉkÉi´ÉÉiÉÂ iÉÊzÉ´ÉÞkÉä&,
+™Æô Ê´ÉtÉlÉæxÉ |É®úEò®úhÉÉ®ú¨¦ÉähÉ <ÊiÉ
iÉjÉÉ½þ - uèùiÉäÊiÉ) uèùiÉ|É{ÉˆÉºªÉ +Ê´ÉtÉEÞòiÉi
´ÉÉnÂù Ê´ÉtªÉÉ iÉnÖù{É¶É¨É& ºªÉÉÊnùÊiÉ
¥ÉÀÊ´ÉtÉ|ÉEòÉ¶ÉxÉÉªÉ +ºªÉ (+xªÉ|É¨ÉÉhÉÉ¦ÉÉ
´ÉÉnÂù) +É®ú¨¦É& ÊGòªÉiÉä (+Éi¨ÉÉÊ´ÉtÉEÞòiÉºªÉ
uèùiÉºªÉ +Éi¨ÉÊ´ÉtªÉÉ EòÉ®úhÉÊxÉ´ÉÞiªÉÉ ÊxÉ´ÉÞkÉä&
+Éi¨ÉÊ´ÉtÉÊ¦É´ªÉHòªÉä ¶ÉÉÛÉÉ®ú¨¦É& ªÉÖVªÉiÉä)*
What I want is one thing. What I do is another thing. How can dvaita removal possible by simply
studying. Dvaita is true. I am here. You are there. By knowledge how can vastu go away.
Ahamkara etc are vastutvat vidyaya na nivartate ghatavat. It goes away because avastutvat.
Nivritti is badha here. Dvaitam is avidya krtam. So for vidya sake we need sastram and sastram
can be started. Paramarthika buddhi in dvaita goes away. Can we go for some other pramana. No.
No othr pramana has scope. Ahamkara operates all pramanas. The limitations of ahamkara will
influence the pramanas.
(xÉ SÉ uèùiÉºªÉ +Ê´ÉtÉEÞòiÉºªÉ Ê´Ét¨ÉÉxÉnäù½þi´Éä |
É¨ÉÉhÉ¨ÉÎºiÉ <iªÉÉ¶É€ó¬ +x´ÉªÉ´ªÉÊiÉ®äúEòÉxÉÖÊ
´ÉvÉÉªÉÒxÉÓ (+Ê¦ÉvÉÉÊªÉxÉÒ¨ÉÂ)
¸ÉÖÊiÉ¨ÉÖnùÉ½þ®úÊiÉ - ªÉjÉ ½þÒÊiÉ*)“ªÉjÉ (+Ê´ÉtÉ
´ÉºlÉÉªÉÉ¨ÉÂ) Ê½þ uèùiÉÊ¨É´É ¦É´ÉÊiÉ” (¤ÉÞ
2.4.14) “ªÉjÉ ´ÉÉ +xªÉÊnù´É ºªÉÉiÉÂ iÉjÉ
+xªÉ& +xªÉiÉÂ {É¶ªÉänÂù +xªÉ& +xªÉnÂù Ê
´ÉVÉÉxÉÒªÉÉiÉÂ” (¤ÉÞ 2.4.14) “ªÉjÉ (Ê´ÉtÉ
´ÉºlÉÉªÉÉ¨ÉÂ) i´ÉºªÉ ºÉ´ÉÇ¨ÉÂ (<´É¶É¤nùÉ¦ªÉÉ¨ÉÂ
+Ê´ÉtÉ´ÉºlÉÉªÉÉÆ |ÉÊiÉ¦ÉÉiÉuèùiÉºªÉ (+lÉÉÇvªÉÉºÉºªÉ)
iÉi|ÉÊiÉ¦ÉÉxÉºªÉ (YÉÉxÉÉvªÉÉºÉºªÉ) SÉ +É¦ÉÉºÉi´ÉäxÉ
+Ê´ÉtÉ¨ÉªÉi´É¨ÉÖSªÉiÉä - +Éi¨Éè´ÉÉ¦ÉÚÊnùÊiÉ) +Éi¨Éè
´ÉÉ¦ÉÚiÉÂ (Ê´ÉnÖù¹É& Ê´ÉtÉ´ÉºlÉÉªÉÉÆ
EòiÉÞÇEò®úhÉÉÊnù ºÉ´ÉÇ¨ÉÂ +Éi¨É¨ÉÉjÉÆ
xÉÉÊiÉÊ®úHò¨ÉÎºiÉ <iªÉÖCi´ÉÉ Ê´ÉtÉuùÉ®úÉ ºÉ´ÉÇºªÉ
uèùiÉºªÉ +Éi¨É¨ÉÉjÉi´É´ÉSÉxÉÉnÂù Ê´ÉtÉÊxÉÊ¨ÉkÉÉ
EòÉªÉÇEòÉ®úhÉÉi¨ÉEòuèùiÉÊxÉ´ÉÞÊkÉ& +Éi¨ÉÉ B´É
<iªÉÊ¦É™ô{ªÉiÉä* iÉlÉÉ SÉ Ê´ÉtÉiÉ& uèùiÉÊxÉ
´ÉÞÊkÉÊxÉnæùù¶ÉÉiÉÂ iÉºªÉ +Ê´ÉtÉi´É¨É´ÉtÉäiªÉiÉä*)
iÉiEäòxÉ EÆò {É¶ªÉäiÉÂ iÉiEäòxÉ EÆò Ê
´ÉVÉÉxÉÒªÉÉiÉÂ” (¤ÉÞ 4.3.31)
<iªÉÉÊnù¸ÉÖÊiÉ¦ªÉ& +ºªÉÉlÉÇºªÉ ÊºÉÊrù&
(uùèiÉþMÉiÉÉÊ´ÉtÉEÞòiÉi´ÉºªÉ) *
Sruti uses iva. In which avastha (ajnanam) under the spell of ignorance advaya vastu appears
dual. Because it is kalpita. Before knowledge also iva. After, takes away iva. The tongue of the
sruti fights shy to say yatra dvaitam bhavati. So it does not even want to say in ignorance there is
dvaitam bhavati and in jnanam advaitam bhavati iti. Even in ignorance sruti says iva. You count
one. Afterwards nothing there to count 2. Second is mithya. Again in which avastha there is as
though second thing, there one can see another. Just as in dream. Whereas in vidya avastha, when
he knows that everything (triputi) is atma (Sruti does not say that all things have disappeared)
i.e., everything is known as nonseparate from atma. There he can see whom by what? So advatia
bhavah is revealed by sastram. So these srutis say that prapanca is avidya krtah. That is the
meaning of asya arthasya. Siddhi is arriving at a conclusion. Like pada siddhi.
(+ÉnùÉè |ÉEò®úhÉSÉõõiÉÖŸõªÉºªÉ |ÉiªÉäEò¨ÉºÉ€óÒhÉÈ
|É¨ÉäªÉÆ |ÉÊiÉ{ÉÊkÉºÉÉèEòªÉÉÇlÉÈ ºÉÚSÉÊªÉiÉ
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ÉªÉÉªÉ) |ÉlÉ¨ÉÆ |ÉEò®úhÉ¨ÉÂ +ÉMÉ¨É|
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={É¶É¨Éä +uèùiÉ|ÉÊiÉ{ÉÊkÉ&
(+É®úÉäÊ{ÉiÉÊxÉ¹ÉävÉä ºÉÊiÉ +xÉÉ®úÉäÊ{ÉiÉ|
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´ÉEò±{ÉÉä{É¶É¨Éä ®úWÉÖiÉi´É|ÉÊiÉ{ÉÊkÉ&
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´ÉiÉÂ*) ´ÉèiÉlªÉ|ÉÊiÉ{ÉÉnùxÉÉªÉ ÊuùiÉÒªÉÆ |
ÉEò®úhÉ¨ÉÂ* iÉlÉÉ (|+uèùiÉºªÉÉÊ{É
É{ÉˆÉÊ¨ÉlªÉÉi´Éä iÉnùÊvÉ¢öÉxÉºªÉÉÊ{É Ê¨ÉlªÉÉi
´É¶É€óÉªÉÉ¨ÉÂ) (uèùiÉ´ÉnÂù ´ªÉ´ÉºlÉÉxÉÖ{É{ÉkªÉÉ
Ê¨ÉlªÉÉi´É|ÉºÉƒó& ¶É€ó¬iÉä) ´ÉèiÉlªÉ|ÉºÉRÂó|
ÉÉ”ÉÉè (|ÉÉÊ”É¶É€óÉªÉÉ¨ÉÂ) ªÉÖÊHòiÉ& (iÉºªÉÉÆ
ºÉiªÉÉ¨ÉÂ - ´ÉèiÉlªÉ|ÉºÉHòÉè ºÉiªÉ¨ÉÉ¨ÉÂ -
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+´ªÉÊ¦ÉSÉÉ®úÉÊnùªÉÖÊHò´É¶ÉÉnÂù+uèùiÉºªÉ
{É®ú¨ÉÉlÉÇi´ÉÆ |ÉÊiÉ{ÉÉnùÊªÉiÉÖÆ iÉÞiÉÒªÉÆ |
ÉEò®úhÉ¨ÉÂ) iÉlÉÉi´Énù¶ÉÇxÉÉªÉ (+uèùiÉi
´Énù¶ÉÇxÉÉªÉ) iÉÞiÉÒªÉÆ |ÉEò®úhÉ¨ÉÂ*
+uèùiÉºªÉ iÉlÉÉi´É|ÉÊiÉ{ÉÊkÉ|
ÉÊiÉ{ÉIÉ¦ÉÚiÉÉÊxÉ ªÉÉÊxÉ ´ÉÉnùÉxiÉ®úÉÊhÉ
+´ÉèÊnùEòÉÊxÉ iÉä¹ÉÉ¨ÉÂ (ÊxÉ®úÉEò®úhÉä
½äþiÉÖ& - +xªÉÉäxªÉäÊiÉ) +xªÉÉäxªÉÊ´É®úÉäÊvÉi
´ÉÉnÂù +iÉlÉÉlÉÇi´ÉäxÉ (Ê¨ÉlªÉÉlÉÇi´ÉäxÉ)
iÉnÖù{É{ÉÊkÉÊ¦É®äú´É (´ÉÉnùÉxiÉ®úÒªÉ-
={É{ÉÊkÉÊ¦É&) ÊxÉ®úÉEò®úhÉÉªÉ (ÊxÉ®úÉEÞòiªÉ
+uèùiÉºÉ¨ÉlÉÇxÉÉªÉ) SÉiÉÖlÉÈ |ÉEò®úhÉ¨ÉÂ (|
ÉlÉ¨É|ÉEò®úhÉ¶Éä¹É¦ÉÚiÉÆ |ÉEò®úhÉjÉªÉ¨ÉÊ{É <ÊiÉ
¦ÉÉ´É&)*
The first chapter is agama prakaranam because agama is predominant. All are agama related only.
Not away from agama. But agama can be dealt with yukti as pradhana. In Br.sutra we have four
chapters. First chapter is agama prakarana dealing with sruti vakyas. Second chapter primarily is
yukti based. While analysing the arguments of other acaryas who are not totally sruti based but
advance yukti, they have to be argued out by yukti. We point out fallacies in their arguments.
For the sake of establishing the meaning of omkara, is first chapter. Agama is primary. Why
should we do it? It is means for knowing the truth of atma. Om is Brahman. So we have to know
the svarupa of OM. Badhayam samanadhikaranyam. It is not vacyartha of OM. Second is
Vaitathya. What about world? It is mithya. When dual world is resolved there is advaita
recognition. How it is possible. Example is ropesnake. Until rope is known, vikalpas cannot stop.
If not snake mala etc. will be seen. So to point out mithyatvam of dvaita is second chapter.
Bauddha will say adhishthanam also is mithya. No. It is satyam. Because without satyam there
cannot be mithya. The fourth prakarana is to negate objections to advaita paksha or in
understanding the vastu. What others say why dismiss, you just talk what sruti has to talk. No. We
have to take into account those arguments and dismiss because they get into us. How to dismiss
them. Allow them to discuss. Each will negate the other. It is alata santi. You hold a fire stick or
glowing stick and spin it you get different patterns.
(+Ét|ÉEò®úhÉÉlÉÇ¨ÉÉÊIÉ{ÉÊiÉ - EòlÉÆ {ÉÖxÉÊ®úÊiÉ*

+xªÉYÉÉxÉÆ Ê½þ +Ê´ÉxÉÉ¦ÉÉ´ÉÉÊnù¤É™äôxÉ +xªÉ|
ÉÊiÉ{ÉkÉÉè ½äþiÉÖ& ªÉlÉÉ vÉÚ©ÉÉÊnùYÉÉxÉÆ
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´ÉxÉÉ¦ÉÉ´ÉÉÊnù& +ÎºiÉ <iªÉlÉÇ&*) EòlÉÆ {ÉÖxÉ&
+Éä€óÉ®úÊxÉhÉÇªÉ& +Éi¨ÉiÉi´É|
ÉÊiÉ{ÉiªÉÖ{ÉÉªÉi´ÉÆ |ÉÊiÉ{ÉtiÉä (xÉ JÉ™Öô
+lÉÉÇxiÉ®úYÉÉxÉÆ ´ªÉÉÊ”É¨ÉxiÉ®äúhÉ
+lÉÉÇxiÉ®úYÉÉxÉä ={ÉªÉÖVªÉiÉä* xÉ SÉ +jÉ
vÉÚ¨ÉÉMíªÉÉä& <´É ´ªÉÉÊ”É& ={É™ô¦ªÉiÉä*) <ÊiÉ *
(xÉ ´ÉªÉ¨ÉxÉÖ¨ÉÉxÉÉ´ÉŸõ¨¦ÉÉnÂù
+Éä€óÉ®úÊxÉhÉÇªÉ¨ÉÉi¨ÉiÉi´É|ÉÊiÉ{ÉiªÉÖ{ÉÉªÉ¨ÉÂ
+¦ªÉÖ{ÉMÉSUôÉ¨É&* ªÉäxÉ ´ªÉÉ”ªÉ¦ÉÉ´ÉnùÉäù¹É& +É
´É½äþiÉÂ* ËEò iÉÖ ¸ÉÖÊiÉ|ÉÉ¨ÉÉhªÉÉiÉÂ iÉÊzÉhÉÇªÉ&
iÉrùÒ½äþiÉÖÊ®úÊiÉ {ÉÊ®ú½þ®úÊiÉ - =SªÉiÉä <ÊiÉ)
=SªÉiÉä*
Having said about the four prakaranas, in agama there is om nirnaya iti it was said. That is
questioned. How om gains the status of being a help or means for getting the jnanam of Brahman.
We do not see any relation between the two. By knowing one thing you do not know another
thing. Om is one thing. Brahman is another thing. What is om iti when you enquire, you get only
the meaning of om. For this there is only sruti pramana. Om is not seen by you as Brahman.
There is no avinabhava sambandha or vyapti between both. Without this, that cannot happen iti
sambandha. Without fire, there is no smoke. So between them there is this sambandha. Invariable
concomitance. Between om and Brahman if that sambandha is seen by you or known to you then
only you can say by knowing om you can know Brahman.
If you say om and atma has effect-cause relationship and om is product of atma then everything
else also is product of atma and why should you select om as means for determining the
knowledge of self. What is the basis for choosing om. Any created thing would have been useful.
Is it that the relationship is like part-whole (amsa-amsi) where also the knowledge of part can
lead to knowledge of whole like the perception of tail leads to the knowledge of the presence of
rat.. But here both the objects must have been known at some point of time. Atma is never
experienced. how can there be vyapti for atma. If om is sarvatma like atma then it contradicts
karyatvam status for om. So 1) ´ªÉÉÊ”É& xÉÉä{É™ô¦ªÉiÉä 2)
+Éi¨ÉEòÉªÉÇi´É¨ÉÊ{É +Éä€óÉ®úºªÉ xÉ ªÉÖHò¨ÉÂ* 3) +Éi¨É
´ÉiÉÂ ºÉ´ÉÉÇi¨Éi´É¨ÉÊ{É ´ªÉÉPÉÉiÉ&* This is called akshepa sangatih.
It is purely sruti. Sruti names Brahman as omkara. Understanding om is understanding Brahman.
“+ÉäÊ¨ÉiªÉäiÉiÉÂ (Eò`ö 1.2.15)” ( ºÉ´Éæ ´ÉänùÉ

ªÉi{Énù¨ÉÉ¨ÉxÉÎxiÉ iÉ{ÉÉÆÊºÉ ºÉ´ÉÉÇÊhÉ SÉ
ªÉuùnùÎxiÉ ªÉÊnùSUôxiÉÉä ¥ÉÀSÉªÉÇÆ SÉ®úÎxiÉ iÉkÉä
{ÉnÆù ºÉRÂóOÉ½äþhÉ ¥É´ÉÒÊ¨É <ÊiÉ - iÉjÉ ¨ÉÞiªÉÖxÉÉ
xÉÊSÉEäòiÉºÉÆ |ÉÊiÉ ¥ÉÀi´ÉäxÉ +ÉäÊ¨ÉiªÉäiÉiÉÂ
={ÉÊnùŸõ¨ÉÂ* (ºÉ´Éæ ´ÉänùÉ&...iÉiÉÂ ¥ÉÀ +Éä¨ÉÂ)*
iÉºªÉÉªÉÆ ¦ÉÉ´É& - ={ÉºÉÆæþiÉ¤ÉÉÁEò®úhÉäxÉ
ºÉ¨ÉÉÊ½þiÉ¨ÉxÉºEäòxÉ +Éä€óÉ®úÉäcÉÉ®úhÉä ºÉÊiÉ
ªÉcÉèiÉxªÉÆ º¡Öò®úÊiÉ iÉnùÉä€óÉ®úºÉÉ¨ÉÒ{ªÉÉiÉÂ
¶ÉÉJÉÉSÉxpùxªÉÉªÉäxÉ +Éå¶É¤näùxÉ ™ôIªÉiÉä* +iÉÉä
™ôIÉhÉªÉÉ (ºÉÉ¨ÉÒ{ªÉºÉÆ¤ÉxvÉÉÎi¨ÉEòªÉÉ)
+Éä€óÉ®úÊxÉhÉÇªÉ& ¥ÉÀ|ÉÊiÉ{ÉkªÉÖ{ÉÉªÉ& <ÊiÉ*)*
How again does the ascertainment of the meaning of Om become an aid to the knowledge
of the reality of the self? The answer is: From such sruti sentences as - “(That goal which
all the Vedas with one voice propound, which all the austerities speak of, and wishing for
which people practice brahmacarya) - it is this viz. Om.”;
We are not going to show how om jnanam is going to be means for self knowledge. It is sruti
revelation. And vyapti also provided by sruti.
In Katha it is said - All the Vedas talk about which pada or abode (reached in terms of knowledge
padyate gamyate avagamyate iti padam. Padyate is that which is known to you. To be reached is
also pada. Brahman is a thing to be reached by you as purushartha. Padyate anena also. Pada then
means word. I will tell you in brief and it is om. What people do as tapas (vadanti means
kurvanti). Desiring what people or mumukshus go to a teacher and study sastra etc that is in brief
om. It is as though some where heard. Here in the utterance of om (avati rakshati is om. That
which keeps the jagat going. So by derivation also it is Brahman) By lakshana om becomes
means for Brahma jnanam.
First is there is Abhidhana and abhidheya sambandha is there. Then By loading the varnas of Om
that is a, u and m (with waker and waking world, dreamer and dream world and sleeper and his
world of ignorance or vyavaharikam and pratibhasikam or objective and subjective is waking
and dream worlds. These twofold realities which are manifest and karana is unmanifest.) Who
loaded? It was loaded by sruti. For your understanding by unloading. Om when you say Om
loaded. Keep quiet then unloaded. Unloaded remains invariable even when you chant also. That
is caitanyam and is called amatra (no matra). It has no trace of a, u or m. At the same time all of
them cannot exist without the vastu. Savikalpam is dependent on nirvikalpam.
When a prepared mind (prepared by sraddha bhakti and dhyana; prepared by the upasana of om
“dhanur grihitva+ saram hyupasanisitam sandhayita. ayamya..cetasa lakshyam tadevaksharam ..”
chants Om then it reveals the jnanam of self. How? By sakhacandra nyaya. Om is a pointer or
lakshana. The caitanyam (like moon) shines in the chanting of Om that is like sakha (because of
om’s closeness to caitanyam).
(|ÉÊiÉ¨ÉÉªÉÉÆ Ê´É¹hÉÖ¤ÉÖÊr´ÉônÂù +Éä€óÉ®ú&
¥ÉÀ¤ÉÖrù¬É ={ÉÉºªÉ¨ÉÉxÉ& ¥ÉÀ|ÉÊiÉ{ÉÊkÉ-={ÉÉªÉ&
¦É´ÉÊiÉ <ÊiÉ +Ê¦É|ÉäiªÉ ´ÉÉCªÉÉxiÉ®Æú {É`öÊiÉ -
BiÉnùÉ™ô¨¤ÉxÉÊ¨ÉÊiÉ*) “BiÉnùÉ™ô¨¤ÉxÉ¨ÉÂ (Eò`ö
1.2.17)”* (ËEò SÉ +ªÉ¨ÉÉä€óÉ®ú& ªÉnùÉ
{É®úÉ{É®ú¥ÉÀoùŸõ¬É ={ÉÉºªÉiÉä iÉnùÉ
iÉW\ÉÉxÉÉä{ÉÉªÉ¨ÉÖ{ÉÉ®úÉä½þÊiÉ <ÊiÉ ¨Éi´ÉÉ
{ÉÖxÉ& ¸ÉÖËiÉ nù¶ÉÇªÉÊiÉ - BiÉuùÉ <ÊiÉ) “BiÉuèù
ºÉiªÉEòÉ¨É (|É 5.2
BiÉuèù ºÉiªÉEòÉ¨É {É®Æú
SÉÉ{É®Æú SÉ ¥ÉÀ ªÉnùÉä€óÉ®ú&* iÉº¨ÉÉnÂù Ê´ÉuùÉxÉÂ
BiÉäxÉ B´É +ÉªÉiÉxÉäxÉ BEòiÉ®ú¨Éx´ÉäÊiÉ <ÊiÉ
ºÉiªÉEòÉ¨ÉÆ |ÉÊiÉ +Éä€óÉ®ú B´É
{É®úÉ{É®ú¥ÉÀvªÉÉxÉºÉÉvÉxÉÊ¨ÉÊiÉ Ê{É{{É™ôÉnäùxÉ
=Hò¨ÉÂ**)”*
“This medium is the best”; “O Satyakama, this Om is verily Brahman (superior and
inferior)”;
Etad alambanam srshtham etadalambanam param. etadalambanam jnatva brahmaloke mahiyate. -
When the mind is not well prepared, then chanting of om will not reveal brahman. In that case om
can be employed as a pratika or symbol for upasana. Om becomes alambanam or pratika, a sound
symbol (pratima or idol is form like salagrama where you can think of Lord Vishnu. You cannot
think what is sarvajnatva etc. You can think of form and then load everything else). Bijaksharas
also are alambanams. Hrim when you say it is sakti and the sakti of Lord is destructive. If it is
not a destructive power but blessing then it is srim (lakshmi) For every deity you have an
alambana called bijakshara. Once you invoke through bija akshara, then add other names etc In
Om you invoke Brahman as well as paramesvara (brahmabuddhi). Om is loaded for
upasanartham. This upaya also given by Lord Yama to Naciketas.
(When one constantly do meditation of Brahman on om by superimposing brahmabuddhi on it,
by the principle of upasana, in due course pratika goes away form the mind and the buddhi of the
object for which the pratika stands, stays in the mind for a length of time thus purifying the mind
and giving the ability to focus to the mind.)
(ËEò SÉõ ºÉ¨ÉÉÊvÉÊxÉ¢ö& (ºÉ¨ÉÉÊ½þiÉSÉäiÉÉ&) ªÉnùÉ
+ÉäÊ¨ÉiªÉÖcÉÉªÉÇ +Éi¨ÉÉxÉ¨ÉxÉÖºÉÆvÉkÉä iÉnùÉ
ºlÉÚ™ô¨ÉÂ +EòÉ®ú¨ÉÂ =EòÉ®äú ºÉÚI¨Éä, iÉÆ SÉ
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¥ÉÀYÉÉxÉ½äþiÉÖi´ÉÊ¨ÉiªÉÉ½þ - +ÉäÊ¨ÉÊiÉ ¥ÉÀ <ÊiÉ)
“+ÉäÊ¨ÉÊiÉ ¥ÉÀ (iÉè.Ê¶ÉIÉÉ´ÉšôÒ 1.8.1)”*
“Meditate on this self as OM”; “Om is Brahman”:
Mahanarayana Upanishad gives om as a means for contemplation, not for upasana. Atmani
omkara dvarena cittasamadhanam upadishtam. This is due to the particular structure of om which
has three appropriate matras and silence as the culmination of the sound. Om iti atmanam yunjita.
How do you connect atma to om. The a is resolved in waking world. U in m and m in satyavastu
or caitanyam. One can see how om chanting superimposes the creation of gross and subtle world
and how they resolve in m. Then that also abides in silence, the basis for all the three. It is a kind
of dhyanam.
Om iti is param Brahman and aparam Brahman also. There is badhayam + How OM is Brahman?
Om goes away and vastu remains. When you say this post is a ghost, they are in the same case
and so two things can not abide in the locus. One must be real and thus leads to the appreciation
of the fallacy of ghost and reality of the post. Ghost becomes useful for it reveals the post by
submitting itself to be negated or transcended. This process of negating the false and appreciating
the real is called badhayam samanadhikaranya. Here in this statement Om is Brahman, om and
Brahman are in the same locus. When om with its particular characteristic stands for the whole
creation and when it is negated through badha samanadhikaranya, the ahdishthana of jagat reveals
itself. The particular characteristic of om is that it permits itself to be transcended.
(ËEò SÉ (+Éä€óÉ®äúhÉ ºÉ´ÉÇºªÉÉÊ{É ¶É¤nùVÉÉiÉºªÉ
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<nÆù ºÉ´ÉÇ¨ÉÂ (UôÉ.2.23.3)”*
<iªÉÉÊnù¸ÉÖÊiÉ¦ªÉ& (+ÉäÊ¨ÉiÉÒnÆù ºÉ´ÉÇ¨ÉÂ
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“Om indeed is all this”
All this is om alone - by this you mean what?. It is: Om is not everything. It is just a syllable.
How can you say it is everything. Om is all vak you can say. But all rupas are not om. That is also
om. Sweet you say it is om. Anything you say it is om. Because it is name. Om becomes
lakshanam and Brahman becomes lakshya.
Between om and Brahman there is some samanya. Because both are aspada of creation. Om
through the basic sound of a pervades the whole world of names (Omkarena sarva vag santrnna)
and atma is also aspada of whole world of objects (tasmat etasmat atmanah+, etasmat jayate
pranah+) . Since lakshana is one and so they are one. So knowledge of one leads to knowledge of
another. Also we can say that om pervades all names. The modifications of paramatma i.e., the
creation exists only in name. So om is everything. So om becomes cause of arisal of this
knowledge of Brahman.
Om is mangalam because it is name of lord. From all this srutis we come to know it is means for
Brahman.
It is either abhidhana where you have to understand. As alambanam it is useful for upasana.
(xÉxÉÖ º´ÉÉxÉÖMÉiÉ|ÉÊiÉ¦ÉÉºÉä ºÉx¨ÉÉjÉä

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It follows that just as (ªÉlÉÉ) the nondual self (+uùªÉ& +Éi¨ÉÉ)

notwithstanding the fact that it is the ultimate reality ({É®ú¨ÉÉlÉÇiÉ&
ºÉxÉÂ), can still be the basis (+Éº{Énù&) of all such differences such as the
vital force (|ÉÉhÉÉÊnùÊ´ÉEò±{ÉºªÉ), like rope etc (®úW´ÉÉÊnù&
<´É) becoming the basis of the snake etc (ºÉ{ÉÉÇÊnùÊ´ÉEò±{ÉºªÉ
+Éº{Énù&). Similarly (iÉlÉÉ) it is but Om (+Éä€óÉ®ú& B´É) that
appears as all the ramifications of speech (ºÉ´ÉÇ& +Ê{É ´ÉÉC|É{ÉˆÉ&)
that have for their contents (Ê´É¹ÉªÉ&) such unreal manifestations of the self as the
vital force etc (|ÉÉhÉÉtÉi¨ÉEòÊ´ÉEò±{É). And Om is essentially the same as
the self, since it denotes the latter.
Between abhidhana and abhidheya there is no difference here. Rope etc is adhishthanam for all
forms of perception such as snake etc. Atma also adhisthanam for prana, senses, mind, prapanca
etc. Being aspada, it is not dvaita and so being advaita alone in reality it is basis for dvaita
prapanca. That means it is not affected by aropa. Dual world comprising prana etc. does not leave
any trace upon atma the adhishthanam and so it is advaya. This one hetu is enough that it is the
basis for dual world. Similarly, the world of words also have the subject matter of prana etc
vikalpa. Apana etc are vagvisesha only. Sparsa, rupa etc. are all vag. For that vag prapanca om is
asraya. Om indicates nirvikalpa atma also. So it is like atma, asraya for vag. Akara pradhanatvam
is there for om. That ‘a’ pervades all vag. All the three varnas perhaps are necessary to say
everything is contained in om. A opens the mouth and m stops further sound. U stands for what is
in between. In ubhaya ‘u’ has come. So om contains everything. We are equating atma to om.
Atma aspada to pranadi vikalpa. Om aspada to vag prapanca.
Brahman is all that is here - that you can say. Because all are kalpita on Brahman. If om also is all
that is here, then there are two claimants saying that everything is mine. This double claim is not
here because om goes away it being name.
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9
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(iÉÆ ÊxÉhÉÇªÉÊ¨ÉÊiÉ ªÉÉ´ÉiÉÂ*) -
And all the unreal manifestations of the self such as the prana etc that are denoted by the
modifications of Om, do not exist apart from their names, in accordance with the vedic
texts “ All that is modification exists only in name, having speech as its support., “All
phenomenal creation of the Brahman is strung together by the thread of speech and by the
strands of names”: “All these are but dependent on names”; and so on. Hence the
Upanishad says: Om iti etat aksharam idam sarvam - “the letter om is all this”
Om is atmasvarupameva. By Lakshana. Atmanah abhidhyakatvat. Since it is something which
denotes atma, so it is atma svarupam. That means atma becomes vacya - an obejct of a word.
Atma becomes abhidheya for om. Like pot. Let it be vacya. Then atma becomes anitya like pot.
No. Here by lakshana alone it is abhidheya. All forms are atma. That means forms are not there.
Or they are not real. What is there is only name. Vacarambhanam+ That all names are pervaded
by Om. That om is swallowed by vastu. So om is means for vastu pratipatti.
Between name and its object there is no bheda. They are one and the same. Because other than
the word there is no object. Then why do you say vacya and vacaka. Sabda sakti etc will be
affected. For this word this is the meaning - iti there is a connection. If both are one and the same,
8 iÉtlÉÉ ¶É€ÙóxÉÉ (ºÉ´ÉÉÇÊhÉ {ÉhÉÉÇÊ¨É

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then the very fact you use two words shows the sambandha is there. Yes. That sambandha is also
avastu. Vyavaharika satta is affected. For showing mithyatvam of vacyas sruti is quoted.
How can you equate Om and Prapanca?. Vag prapanca is one thing. Vacya prapanca is another.
Name to vag and named or object to vacya prapanca. When this bheda is there how can we
equate. Atma is aspada is understandable. By knowing om I can know atma which is everything.
So vacya-vacakayoh abhedah vaktavyah. In other words, all objects are nothing but words. How
word is object? If I say million, I do not get million. So there is bheda between them. How can
om be equated to atma. If not, how om-nirnaya leads to atma pratipatti.
Artha sphuranam that takes place in the mind when a word is uttered. But on enquiry it is found
to be mithya. If vacya is mithya then sambandha also is mithya. That which is centred on vag is
called vacarambhanam. Vacarambhanam is adjective to namadheyam. Vikara is purely name. No
real object. So vikara being avastu, vacya and vacaka do not have any existence. Vastu then
becomes nirvikalpa. Where there is no word and its meaning means it is virvikalpa. To establish
vastutvam of atma we have to say that all that is there is only vacaka. That means vacya is only
vacaka. So sambandha also is mithya.
Tad idam - all that is here, the entire host of objects, is bound or pervaded by names that are
samanya vag (letters). Minus letters there is no word. They become the strand for the rope. All
vishayas are pervaded by this samanya vag. Then if you go individually there we have pot word.
Rope like specific words come into being. Nama is dama. All names are pervaded by specific
letters. Without strings no rope. Put together letters alone form names. Bound means vyaptam.
Hetu here is hi yasmat. Namani. By the word alone it is (the whole world) brought into being.
Ghata vyavahara is by nama only. Also in the beginning there was word. Word means all
knowledge. All knowledge. When pot maker created the pot there is word pot and he had jnanam
of pot. It is was with potmaker called god. For that word there was visheshana which he brought
out. Nama itself is mithya. You remove the letters there is no word. Ghata the word depends on
letters. So word is satyam. Letters depend on sound. Minus sound there is no letter. Sound
depends on organ of speech like palate etc. Indirya becomes satyam. They depend on prana.
Without prana you cannot talk. You require to blow air. Prana is what? Without sukshma sarira
there is no prana. Without Hiranyagarbha no subtle boyd. WIthout Brahman nothing exists. So
other than abhidhana there is no abhidheya. All that is there is abhidhana. So abhidhana and
abhidheya is one. Sastra gives the name Om to Brahman.
You know a word cow. Can you think of the word without cow object. Because you know what is
cow.. So vag and artha are one.
Swami Paramarthananda
The first two mantras are introducing the topic. It is pratijna vakyam. Pratijna is making a
statement or proposition which has to be enquired or discussed later. Two pratijna vakyams are
there.
Mandukya is a small Upanishad but very terse and subtle. It looks small but very gambhira. Oosi
milagai. The essence of any Upanishad is that there is only Brahman Other than Brahman
nothing is there. Neha nana asti kincana. Then the question comes - if there is only Brahman,
then why is it we are seeing so many? Sajatiyadi differences. For that Upanishad points out that
Brahman, the nondual, misunderstood or erroneously understood appears as the world. The whole
world is Brahman misunderstood or mistaken. Therefore we do not have two things - Brahman
and the world. We have only one. When understood it is Brahman, when not understood it is
world. Brahman and the world are two different names for one and the same thing. The name
given by wise is Brahman and name given by ignorant is world. Ajna drshtya jagat. Vijna drshtya
Brahman.
Of these two, Brahman and the world, the jagat is Brahman misunderstood and how long the
jagat will continue. As long as the misunderstanding continues, world will continue. When
understanding comes, world cannot continue. Whereas Brahman will continue whether I have
understood or not understood. World is all the time there. In Sanskrit we say, world is badhyam
and Brahman abadhyam. Un-negatable. Whatever is badhyam, negatable is unreal, mithya and
abadhyam is satyam. Brahma satyam. Jagat mithya.
This is generally clarified through famous example of rope snake. There are no two things. They
are two different names given by two different people. Person of right perception calls it rope.
Person of wrong perception calls it snake. Snake is there so long as wrong understanding is there.
It disappears in the wake of right perception. Snake is badhyam. Rope is satyam. Rope is there
when right understanding as well as wrong understanding. Snake is mithya and rope is satyam.
You can experience the rope without snake. But you cannot experience the snake without the
support of rope. Then, the crucial question is when you experience a false thing like snake, do
you experience the reality or adhishthanam along with it or not? Either way there will be
problem. If I say yes, then how can you see rope? There is no question of mistaking it as Snake
then. If I say no, then without the support of the rope, the adhishthanam, how can there be snake?
Then how come error happens. It is called khyati vadah. The analysis of error. In Vedanta we do
not say either substratum is experienced or not experienced. Substratum is partially experienced.
Vaguely experienced. Incompletely experienced. It is half knowledge. Everywhere half
knowledge only suffer. Ignorant is bliss. Wise person also is blissful. We have samanya jnanam
asti. Visesha jnanam nasti. Samanya jnanam is some vague perception or knowledge of existence
of something.
During broad day light when a rope is lying down, you have no problem. If you have complete
knowledge it is rope. If there is total darkness, you will never commit a mistake because you do
not see anything. Ignorance is complete. Only in semilight. Manda andhakara. We also become
semi. I know there is something. That is called partial experience of the substratum. Astitvam is
experienced. There is - is definite. It is substratum. When you say it snake, there is adhyasa or
error or superimposition. So, in this error, you are experiencing two things. Substratum
experience, which is satyam, and experience of mithya, snake which is adhyasta. In the error you
are experiencing two things. The generalisation is that in every error we experience satyam and
mithya.
In brahmasutra Sankara says - every error is mixture of both satyam and mithya. Error can never
exist as alone, without satyam. Every adhyasa has satyam and mithya. You never experience
mithya as alone. But you can never say satyam is also experienced always with mithya. It can
exist independent of mithya. That is why it is called satyam. When I say the world is an error,
world is mithya, you experience mithya mixed with saytam. Satyam is vaguely known. How do
you know that? If satyam is completely known, mithya error would not have been committed. If
satyam is not completely known, then also error would not have been committed. In every
experience, Brahman is very much there.
When you say there is a snake, snake is existent. The existence of the snake belongs to rope.
Substratum is intimately present lending existence to the error. It is so intimate that existence of
satyam is appearing in mithya. Our job is to sorting them out. Viveka is to be done. That is the job
of Mandukya. The whole world is mixture of both. You cannot sort out by going to every object.
The analysis of the whole world is impracticable because it is too unweildy. Mandukya is going
to prescribe two simpler methods Mantra number one gives omkara vicara. Mantra two gives
atma vicara. By these two methods the whole cosmos is sorted out into satyam and mithya.
There is only pratijna without reasoning and the reasoning will be done from 3rd to 12th mantra.
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+ÉäÊ¨ÉÊiÉ - Omkara; BiÉnÂù +IÉ®ú¨ÉÂ - this syllable; <nÆ
ºÉ´ÉÈ - is all this; iÉºªÉ - of that (omkara); ={É´ªÉÉJªÉÉxÉ¨ÉÂ -
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This syllable Omkara is all this. (Now follows) a clear and complete exposition of that
(omkara). All this, belonging to the past, the present and the future is Omkara only and
anything else which is beyond time is also omkara only.
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The analysis of the world can be done by the analysis of the omkara. Omkara vicarena jagat
vicarah sampadyate. It is possible only under one condition. That is when omkara and jagat are
identical. So enquiry into om is enquiry into world. If both enquires are equal, which we will
choose? The result is same. So we will choose om which is handy. If we have to enquire into
every atom, every plant every being - it is difficult. Like Subrahmanya going around the world
and Ganesa seeing the world in the parents. Scientists are trying to analyse the entire world. They
are doing subrahmanya method. We are doing Ganesa method. We will inquire into Om.
All that is here, this entire cosmos, is the syllable Omkara. We can say it is a word. Of that om, an
elaborate commentary is going to be done. Upa means intimate. Aa means complete. Khyanam
means exposition or elaboration or discussion. Of that omkara which is sarvatma and jadatma.
Who says? Upanishad says I am going to make an enquiry.
Fist statement is om is everything. The word everything is commented now. Everything means
bhutam etc. Bhutam means whatever was in the past. The cosmos in the past. Bhavat means the
cosmos that is at present existing. Bhavishyat means whatever is going to come in the future.
They are nothing but the word omkara. We call it karya prapanca. The whole created universe,
which was created in the past which is being created now and which will be created later in the
future.
Not only that. Whatever that is beyond the three periods of time. Whatever universe that exists
beyond time is also Omkara. What is the universe which exists beyond time? Sankara says
karana prapancah. We are saved because of his commentary. The whole universe in its causal
form, seed form, avyakrtaadi. When the whole universe is in its causal form, time will not be
available. Time can be experienced only where divisions are there. That is why we say time and
space go together. When you experience space, (meaning divisions, only when division between
oneself and another, the distance between me and you, is there space is appreciated.) then time
can be experienced. When duality merges, the space concept dissolves, time also merges. How do
you know?
In sleep all dualities merge and when all dualities is merged you do not have any concept of time.
Neither space nor time because no duality. When you wake up all the three come. In the same
way, before creation, during pralaya, during karnavastha, all the three are not there. Desa, kala
kalana. So both karya and karana prapanca is omkara only. So to analyse the world go to omkara.
Prapanca means, we have to take alongwith prapanca the adhishthanam Brahman. Sadhishtanam
jagat we have to take. The reality is there as substratum because world is mithya. That
adhishthana sahita world is om. Mithya jagat and satya adhishthanam is om. So we have to sort
them out by analysing omakra.
How do you say omkara is unversed? How can a simple sound be equated with cosmos.
Upanishad will answer later. From 8th to 12th is omkara vicara. Till then it is suspense. Here it is
only a pratijna vakyam. In the second mantra we will see the second pratijna.
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Artha jatam means artha samuham or vishaya jatam. Various objects that we experience here.
samanya and visesha, jati. All of them. This is abhidheyabhutam. It is not separate from
abhidhana. All put toothier the samashti. Abhidhana is also not separate from omkara. Omkara is
meaningful. Sruti talks about om as abhidhana for Brahman which is everything, abhidheya. It is
not arbitrarily chosen. it is meaningfully chosen. Sruti has the right to choose a word for
Brahman. It chooses a word following certain rules that are manifest in the creation. Whole
discussion is taking place among human beings alone and not among cows and so human voice
alone is taken into account. How devas would be talking we do not know. Human voice operates
in a certain manner. Human organ of speech creates a sound when it opens the mouth and it is a
and it is pradhana in omkara. When you close it is m and beyond that no sound. Between them all
other sounds. ‘Am’ - the child says first . Pa comes later. Phonetically speaking it transcends
language. Because it is phonetic based so transcends language. Avati rakshati is om - then it is
linguistic. Adding manin to ava we get. Ter lopah. Any language is nothing but phonetics. So all
abhidhanas are omkara due to omkara’s avayava ‘a’ being predominant in all sounds. Including
nasal sound. which pervades all speech. SO it is abhidhana for all abhidheya. So all this is
nothing but omkara. Aksharam is purely syllable here. Varna is letter.
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Param Brahman (cause of everything and itself satyam jnanam and anantam) is known only
through the sambandha of abhidhana and abhidheya. It is not vacya but lakshya. Why should we
do lakshana. Otherwise you have to be silent. Silence will not reveal. It has to be interpreted. I
can interpret only with the limited knowledge I have. We therefore say lakshnaya. Bhashyakara
says it is upaya or means for communication. Through omkara alone Brahman is known. Swamji,
I know om but I do not know Brahman. No. You know only how to do pronunciation of omkara
and that much alone you know.
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Om which is in the form of both param and aparam (karyarupam). It is akshara, syllable. Om
means what? That is explained as aksharam. Upavyakhyanam means how it flows, reveals.
Closely associating itself with abhidheya, with its 4 padas. Idam sarvam is abhidheyam is
omkara, the abhidhana and all abhidhanas are included in omkara. Of that om. Word if
understood, abhidheya is understood. The understanding of abhidheya is in the understanding of
abhidhana. What is now initiated (pratutam), is to be understood now. Upa (samipataya) vi
(vispashtam) aa (asamantat. pra). Khyanam (kathanam). Upa is near. Between name and
Brahman there is closeness because om is name of Brahman and both are identical. Clearly
stating how it is upaya or what is the omkara iti. A standing for sthula prapanca and so on.
Prastutam means now it has to be known.
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This is explanation of sarvam. It can be apekshika and not total. Sarvam is used in both absolute
and relative senses. So it is said here. That was the problem with Naciketas. His father had to give
as dakshina to Brahmins all that he had. Useless cows also, that father had, he had to give. So
Naciketas thought he also is wealth to his father. Santana lakshmi. He is useful. He offered
himself. Thinking that father may not know that I am ready to go. So he offered. Sarvam he
interprets that it includes putra. How much is sarvam. He gave away everything - when you say
it is not clear. It is absolute sarvam here.
Sarvam includes what was before, what is now and what will come later - all of them that are
subject to time. All are omkara only. Idam sarvam is drishti gocara. Bhuta is tat kala avacchinna.
That is why api word. Future also is tat. That also is omkara. Why? On the basis of the reason
advanced before. Nyaya is abhidhana and abhidheya are identical. All are abhidhana matram only.
This includes karya-prapanca. That which is subject to time is covered. Kala and desa are karya.
So anything existing in time is karyam. Karyam is Omkara. What about karanam. That is said
now.
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+Éä€óÉ®ú B´É* ** 1
What ever that is there other than this, which is beyond the three periods, what can be that? That
which is inferred form karyam, that is karanam. Yad yad karyam tat tat sakaranam karyatvat
ghatavat. Without cause there is no effect. That cause is also omkara. Kala also is karyam. So
karanam is kalatitam. What is that? Avyakrtam. Maya upadhi or isvarasya upadhi. Vyakrtam is
creation. Avyakritam is undifferentiated. Like bija. The word ‘adi’ covers isvara also. The
adhishthanam for isvara also is the suddham caitanyam. That isvara is also omkara. Now we can
understand sarvam.
Mantra 2
Introduction
+Ê¦ÉvÉÉxÉÉÊ¦ÉvÉäªÉªÉÉä®äúEòi´Éä +Ê{É
+Ê¦ÉvÉÉxÉ|ÉÉvÉÉxªÉäxÉ ÊxÉnæù¶É& EÞòiÉ&*
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<ÊiÉ* iÉnùÉ½þ -
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+Ê¦ÉvÉÉxÉäiªÉÉÊnùxÉÉ) (ºÉÊiÉ EòÎ±{ÉiÉi´ÉäxÉ ºÉnÂù
BEòi´Éä +Ê{É <iªÉlÉÇ&)
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+Ê¦ÉvÉÉxÉ|ÉÉvÉÉxªÉäxÉ ÊxÉnæù¶É& EÞòiÉ&*
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ÊxÉÌnùŸõºªÉ (BäCªÉºªÉ) {ÉÖxÉ& +Ê¦ÉvÉäªÉ|
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+Ê¦ÉvÉÉxÉÉÊ¦ÉvÉäªÉªÉÉä& BúEòi´É|
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Between the word and its meaning there is identity there. They are one. Still in the first mantra,
the mention of upadesa is there or upadesa is given keeping in mind abhidhana as predominant.
Om is all this - there predominance is given to om. Without abhidheya there is no abhidhana.
People take it literally and talk about Om as nada brahma. Of that om again upadesa is given
keeping abhidheya as predominant. Abhidheya is supressed. Now abhidheya is brought to the
front. So aikyam is understood by this. This is the purpose of two types of statements. (The
second statement follows now as sarvam hi etad brahma. Kara is only pratyaya to refer to Om.).
Aikya pratipatti is necessary for us. Vacarambahnam+
(´ÉÉSªÉºªÉ ´ÉÉSÉEòi´ÉÉäHò¬É B´É iÉªÉÉä& BEòi
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<iªÉÉ¶É€ó¬É½þ <iÉ®úlÉÉ
- <iÉ®úlÉÉ <ÊiÉ*)
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MÉÉèhÉÊ¨ÉiªÉÉ¶É€óÉ ºªÉÉnÂù*
(´ªÉÊiÉ½þÉ®úÉÊxÉnæù¶Éä ={ÉÉªÉÉä{ÉäªÉ|
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´ÉSÉxÉ¨ÉlÉÇ´ÉnÂù <iªÉlÉÇ&*)
Suppose abhidhana alone is meant. Abhidhanatvam of abhidheya will become secondary. By
omkara Brahman is understood, om is all this means Brahman is all this and so om is only
upacara. Between name and named whatever aikyam is there that will go away. We do need that
identity because all this is only namadheyam. Abhidheya is understood depending on abhidhana
alone, abhidheya is abhidhana tantra. Abhidheya is important. Abhidhanatvam is secondary. In
fact Brahman is neither abhidhana or abhidheya. It is vilakshanam. All that is here is Brahman
means all that is here is abhidheya. All that is here nothing but abhidhana. Why? Because no
object for the abhidhana. It is transacted only as name. Ghata and name are one. Otherwise
abhidheyam will become satyam and abhidhanam becomes only name. Our idea is that name is
not primary. The word bread is not bread. So abhidheya is satyam. It is our orientation. We have
paramarthika buddhi in abhidheya. Devadatta is everything means not the word. It is person. So
this buddhi we want to knock off. What do you call abhihdeya is nothing. It disappears on
enquiry. So it is nama matram. This reorientation has to come. Otherwise mithya buddhi in jagat
cannot come. We want to resolve abhidhana by identifying abhidheya with abhidhanam and
abhidhana also in Brahman. If abhidhana is gauna then whole world is satyam. If aikyam is
mentioned, then its mithyatvam is established.
BEòi´É|ÉÊiÉ{ÉkÉä& SÉ |ÉªÉÉäVÉxÉ¨ÉÂ
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SÉ ´ÉIªÉÊiÉ - {ÉÉnùÉ ¨ÉÉjÉÉ ¨ÉÉjÉÉÉ {ÉÉnùÉ&
<ÊiÉ*
If identity is there, the usefulness of it is then by single effort you can negate both together By
understanding om you understand Brahman. You resolve all abhidheya when you resolve a and u
in m. Sthula depends on sukshma whereas sukshma not on sthula. Hiranyagarbha is satyam but
10 There is ekatva prayoga between upaya and upeya like ayuh is ghrtam. Then om is upaya and
so gauna in that way as there is no tatparya in om. Mukhyam is in tatparya only.
that is also abhidhana. It is resolved in avyakrta. Avyakrita also is abhidhana because due to
upadhi is isvarah. Abhidhana and abhidheya both are avastu. So Brahman that is distinct from
both is known when they are resolved. So abhidheya pradhanya nirdesa is done here to point out
identify between both. That is made clear by sruti when it says padah matrah and reverse iti.
When Brahma vastu is brought into account then it is only one way.
(=Häò ´ÉÉSÉEòºªÉ ´ÉÉSªÉÉÊ¦ÉzÉi´Éä ´ÉÉCªÉ¨É´ÉiÉÉªÉÇ
ªÉÉäVÉªÉÊiÉ - iÉnùÉ½äþÊiÉ) iÉnùÉ½þ -
ºÉ´ÉÈ ÁäiÉnÂù¥ÉÀ +ªÉ¨ÉÉi¨ÉÉ ¥ÉÀ
ºÉÉäªÉ¨ÉÉi¨ÉÉ SÉiÉÖ¹{ÉÉiÉÂ* 2*
BiÉnÂù ºÉ´ÉÈ ¥ÉÀ Ê½þ * +ªÉ¨ÉÂ +Éi¨ÉÉ ¥ÉÀ* ºÉ&
+ªÉ¨ÉÂ +Éi¨ÉÉ SÉiÉÖ¹{ÉÉiÉÂ* 2*
BiÉnÂù ºÉ´ÉÇ¨ÉÂ - all this; ¥ÉÀ Ê½þ - is indeed Brahman; +ªÉ¨ÉÂ
+Éi¨ÉÉ - this self; ¥ÉÀ - is Brahman; ºÉ& - which is that Brahman +ªÉ¨ÉÂ
+Éi¨ÉÉ - this self; SÉiÉÖ¹{ÉÉiÉÂ - is endowed with four quarters.
All this is indeed Brahman. This self is Brahman. This self which is that Brahman is
endowed with four quarters.
Now comes the second pratijna. This is going to give the second method of enquiry. It is atma
vicarah. It is a means to jagat enquiry. Equation is jagat enquiry is self enquiry. Self enquiry is
easy. It is possible only when universe and self are identified as one. This is the meaning of
second mantra. It is that whole universe is nothing but self. So to enquire the universe you can
inquire into self.
All this is Brahman. What is that Brahman? It is this self. The whole universe is therefore self.
Self means I. Sarvam is Brahman which is equal to atma. So sarvam is atma. Earlier sarvam is
om. It is indirectly said. Brahman means big, infinite. Here also we should bring an idea from the
first mantra to explain sarvam. Bhutam bhavad bhavishyat iti sarvam atma eva. Yat ca anyat
trikala atitam that also is atma. So both prapancas are atma only. Sruti does not want to repeat.
Both being mithya and so they are alongwith their adhishthanam. So the final meaning is that
both prapancas alongwith adhishthanam is nothing but atma, I. So enquiry into me is enquiry into
world. I need not do world enquiry. How can I be everything? I am not even the tape recorder I
love so much. So the statement is only pratijna. The reason will come later. Second analysis is
going to be taken up hereafter. Whereafter? From the word ‘soyamatma brahma catushpat’ itself
of this mantra. Upto the 7th mantra it will go.
Pratijna order is different and vicara order is different. Pratijna - om is first. In vicara atma is first.
Soyam atma+ That (which is said to be everything by the Upanishad) this (that is immediately
available as aham, aparokshataya upalabhyamanam, caitanyarupena vartamanam) atma has four
quarters. What are the four quarters? That will be dealt with hereafter.
Ayam atma brahma is a mahavakyam. Very famous sentence. Often quoted. It reveals aikyam. I
am Brahman. Brahman is all. I am all. It is given in the form of pratijna. Reason part will come
later. In the case of tattvamasi etc reasoning part was given first and finally nigmanam is done at
the end by saying tattvamasi.
ºÉ´ÉÈ ÁäiÉnÂù¥ÉÀ <ÊiÉ* ºÉ´ÉÈ

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EòÉ®úhÉÆ SÉ) ªÉnÖùHò¨ÉÉä€óÉ®ú¨ÉÉjÉÊ¨ÉÊiÉ
iÉnÂù BiÉnÂù¥ÉÀ*
Abhidheya pradhanyena tad aikyam aha. All that is here means bhutam bhavad etc from previous
mantra, including tri-kalatitiam. It was already said. All that is brahman.
(¥ÉÀhÉ& ¸ÉÖiªÉÖ{ÉÊnùŸºªÉ {É®úÉäIÉi´ÉÆ ´ªÉÉ
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æþnùªÉnäù¶É¨ÉÉxÉÒªÉ EòlÉªÉÊiÉ <iªÉlÉÇ&)
ÊxÉÌnù¶ÉÊiÉ - +ªÉ¨ÉÉi¨ÉäÊiÉ*
Etat sarvam Brahman, it was said. Then it is paroksha. Because everything is - third person. It is
third person. First person is out. But there is no Brahman without first person In fact first person
is Brahman. There is no third person Brahman at all. Third person is in fact jadam. It is
abhidhana, all of them. So it is said ayam+ Brahman is not presented in sastra as paroksha but
only as aparoksha. What was presented as paroksha here (as an object of third person) that
Brahman is pointed out here again directly. Viseshena means completely. How nirdisati. By
showing by hand.
What is abhinaya? It means Abhitah neeyate. There is a definition for it. Vivakshitartha+ A certain
special activity centred on the body like eyes, hands etc. It is peculiar vyaparah or expression.
Why it is done? To make you know something. To convey the intended meaning.. Like
angaceshta. Ayam is abhinaya nirdesa. That Brahman which is all this is this self. It is
mahavakya. Sign language is called abhinaya. The atma that is within this body which is
adhishthana for indriyas, buddhi etc is Brahman. Ayam is masc from idam. Idam is presented as
yushmad to make sure idam is not atma. Idam soemtimes used for first person.
Pratyaksha is what is an object of your perception, indriya and sakshi. Paroksha is that which is
not pratyaksha. It is beyond your perception either inferred or believed. Heaven is paroksha.
Heaven is believed. It is not belief because revealed by sastra pramana and so paroksha jnanam,
nitya paroksha. Fire is inferred. This atma is not paroksha and so aparoksha. It is nitya aparoksha.
Idam sabda indicates this. Because it is abhinaya that makes this possible by idam sabda.
The atma that is going to be viewed as one having four quarters. To understand our experiences, it
is presented as having four quarters. All that is experienced by you is ayam atma eva. because all
this is Brahman. It is ayam atma. So atma is all this. How to understand this. For this, our
experiences are taken into account. First three padas fall within our experiences.
(ºÉÉäªÉÊ¨ÉiªÉÉÊnù´ÉÉCªÉÉxiÉ®ú¨É´ÉiÉÉªÉÇ
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oùŸõÉxiÉ¨ÉÉ½þ - EòÉ¹ÉÉÇ{ÉhÉ´ÉÊnùÊiÉ) (näù¶ÉÊ
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{ÉÉnùEò±{ÉxÉÉ ÊGòªÉiÉä iÉlÉÉ <½þÉÊ{É <iªÉlÉÇ&)
EòÉ¹ÉÉÇ{ÉhÉ´ÉnÂù, (ªÉlÉÉ MÉÉè& SÉiÉÖ¹{ÉÉnÂù
=SªÉiÉä xÉ iÉlÉÉ SÉiÉÖ¹{ÉÉnÂù +ÉnäùŸÖÆõ ¶ÉCªÉiÉä
ÊxÉ¹Eò™ô¸ÉÖÊiÉ´ªÉÉEòÉä{ÉÉnÂù <iªÉÉ½þ - xÉ MÉÉè&
<´É <ÊiÉ) xÉ MÉÉèÊ®ú´É <ÊiÉ*
Sah atma which is Brahman. That atma is abhidheya for the abhidhana called om. It is param as
well as aparam. It obtains as both. Param is nirguna Brahman. Apara is anything else starting
from maya to insect. It has four quarters. It has four legs. It is like one fourth of a rupee. Four
annas. It is Sankara’s time coin. Panam is coin. It is not like four legs of cow. It is not standing on
four legs like cow. It is arupatvat no legs. Everything is standing on it and it does not require to
stand on something else. Four legs will stand on something else otherwise. It is not so because
sve mahimni+ What you experience at one level is like one quarter of atma. Why? Because
another quarter is there. When you experience the other one this one is not there. We view each
one of them separately. Three avasthas are already there. Quarter means quarter of one. So one is
there. Unless one is there no quarter. In all of them one is there. One is vastu. Others are avastu.
So catushpatvena kalpita. Karya is kalpita. So catushpatvam also.
Why do this kaplana? For easy understanding and also for accounting your experiences.
Otherwise some experiences will remain outside your understanding. Not understanding the
experiences alone is called confusion. If you see through the experiences then no confusion.
When karana is understood, that this is due to this, ( I talk of order only for that. Once you see
everything through that order buddhi then every thing is isvara) then there is no confusion
Unassimilated experiences alone lead to conclusion. I find a world which is very tangible. I can
feel it. Naturally I have to account for it. Based on these experiences some conclusions are there.
So every one is a philosopher. Every one may not say world is satyam but their behaviour
indicates it is satyam for them. When you are afraid of something then you have concluded that
there are somethings which are other than me and are bhaya karanam. It is philosophy. Avicarena
some are philosophers. Some vicarena. (Buddhi gets nourishment when it studies philosophies
because it is able to look into and discuss abstract ideas) So sastra talks our experiences only. We
analyse because there is confusion regarding realities. That is human problem.
(Ê´É·ÉÉÊnù´ÉnÂù iÉÖªÉÇºªÉÉÊ{É Eò®úhÉEòÉäÊ]õÊxÉ

´Éä¶Éä YÉäªÉÉÊºÉÊrù&* ªÉÊnù iÉÖ ºÉ´ÉÇjÉ
{ÉÉnù¶É¤nù& Eò¨ÉÇ´ªÉÖi{ÉÊkÉEò& iÉnùÉ
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´ÉÞËkÉ |ÉEò]õªÉÊiÉ - jÉªÉÉhÉÉÊ¨ÉiªÉÉÊnùxÉÉ)
jÉªÉÉhÉÉÆ Ê´É·ÉÉnùÒxÉÉÆ {ÉÚ´ÉÇ{ÉÚ´ÉÇ|ÉÊ
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<ÊiÉ Eò®úhÉºÉÉvÉxÉ (Eò®úhÉ´ªÉÖi{ÉÊkÉEò&)
{ÉÉnù¶É¤nù&* iÉÖ®úÒúªÉºªÉ {ÉtiÉä <ÊiÉ
Eò¨ÉÇºÉÉvÉxÉ& (Eò¨ÉÇ´ªÉÖi{ÉÊkÉEò&)
{ÉÉnù¶É¤nù&** 2*
Here what is the meaning of pada? There are two meanings. First three padas are to be viewed in
one way and the fourth in another way. How it is done? Pada in the first case is karana
vyutpattikah. That by which turiya is understood. How it is karana sadhana? Visva (waker),
taijasa (dreamer) and prajna Sleeper) - these three, when they are resolved in the successive
padas. It is by viveka. Karya is non separate form karana. Karana is subtle and karya is gross.
Sthula is from sukshma. That also is from its karana. Finally that karana also resolved in its
adhishthana, which is purna atma. Thus fourth is understood through the first three. That which is
means for following param Brahman. In the fourth case it is karma sadhana. Padyate iti. That
which is known is pada. Karma here is not object but grammatical expression.
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Katham asya atmanah catushpatvam. How it is catushpat?
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VÉÉMÉÊ®úiÉºlÉÉxÉ& - whose field is the waking state; ¤ÉÊ½þ¹|ÉYÉ& -
whose consciousness is eternal; ºÉ”ÉÉƒó& - who has seven limbs; BEòÉäxÉË
´É¶ÉÊiÉ¨ÉÖJÉ& - who has nineteen instruments; ºlÉÚ™ô¦ÉÖMÉÂ - who is
the experiencer of gross objects; ´Éè·ÉÉxÉ®ú& - is vaisvanara; |ÉlÉ¨É&
{ÉÉnù& - the first quarter
The first quarter is vaisvanara, whose field is the waking state, whose consciousness is
eternal, who has seven limbs, who has nineteen instruments and who is the experiencer of
gross objects.
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The topic is prathama pada. First quarter. Of whom? Of atma. Before getting into the mantra we
will see how Upanishad will do.
Four padas are being revealed through avastha traya vicara. For all practical purposes we can say
atma vicara is nothing but avastha traya vicara. Pancakosa vicara is in taittiriya. That is how
Sankaracarya has chosen Upanishads. Avastha traya are jagrat etc. In waking, you have world of
objects of waking world. It can be divided into three. Knower, known and instrument of knowing
or experiencing the objects. The waker is none other than the consciousness identified with mind
which functioning through the physical body experiencing a physical universe. Mind happens to
be jadam by itself. So too body, universe. So there are two parts in it. Cetana amsa and jada amsa.
In dream state also it is same. We have objects there consisting of three factors. Same caitanyam
identified with mind that is functioning through svapna sariram. Vasanamaya sariram. Projected
body. Instruments are different. We have eyes of that body. Caitanya happens to be same. While
everything else varies.
So we can say that in waking state, caitanyam is associated with waking triputi and in svapana
state a different tirputi. We can say dress is different. When the field of functions differ, name also
differs. Why different names? When you are sitting here you are called student. When you are in
your house you are husband or wife. So atma is called visva and taijasa accordingly. It is prajna in
association with sleep state. Consciousness is not different. The avastha which is responsible for
a particular name is called upadhi. So jagrad avastha is upadhi for visva. So too svapna and
sushupti for taijasa and prajna respectively. So visva etc can be called sopadhika atma. These
three will be called first three padas. What will be the fourth pada. It is going to be nirupadhika
atma. Atma looked without any field. It is called turiya. Now let us come to prathama
Visva is one who is waker. Jagrad and jagarita are synonyms. What is the triputi here? When
caitanyam is associated with mind, there is a cidabhasa in the mind and that cidabhasa is knower.
Pramanas are sthula sarira-gata senses. Sthula prapanca is object or prameyam. Visva is
consciousness associated with all the three viz. knower (cidabhasa) etc.
Mandukya is doing a very subtle job which we have to carefully notice. In tattvabodha we have
defined visva as the caitanyam associated with the sthula sariram. It includes pramata and
pramanam. So too taijasa with sukshma sariram and so on. Visva included only pramata and
pramana. We did not include the prameya prapanca. Caitanyam associated with sthula prapanca
was called virat. Caitanyam associated with sukshma prapanca was called HG. So too isvara - for
karana prapanca. Prapanca is prameyam.
Here Mandukya does not differentiate vyashti and samashti. In visva itself virat is included. How
does it include? When you say visva is the consciousness associated with jagrat avastha, jagrat
avastha includes vyashti sariram as well as samashti prapancam also. Put together it is called
visva. In short there is identity between visva and virat.
This is true because virat can be there only when there is visva. When I am a visva then alone
there is a jagrat prapanca. Virat is jagrat prapanca abhimani. Virat can be there only when there is
jagrat prapanca. Imagine visva is resolved and taijasa or prajna has come. Not only I have gone to
taijasa avastha, whole jagrat prapanca is not there for me. If it is not there, how can there be
caitanyam associated with jagrat prapanca. How can there be virat. So visva and virat are
inseparable. So too Taijasa and HG. So prathama pada includes visva and virat. There are three
steps. 1) First pada includes pramata pramana and prameyam. 2) So it includes sthula sariram
and sthula prapancam (prameyam) 3) So it includes visva and virat.
Why Mandukya makes it so complicated? This is necessary because if visva does not include
virat then visva will become many. I will be one visva and you will be another visva and so on.
So too taijasas. Turiyam will also be many. I am turiya behind my visva taijasa prajna and you
are turiya behind your visva taijasa prajna. So there will be many turiyas. Dvaitam will be there.
If visva includes virat then there is only one visva. In that you all are included. When I am awake
I am the visva in which my body is included as well as all the other people also. Not many
wakers. Only one waker. I in which all are included including virat. From visva when I go to
taijasa all visvas are resolved into taijasa. Taijasa includes not only myself but all dream jivas.
When I resolve into prajna, all jivas are resolved. In turiyam all pramanas pramatas and prameyas
are resolved. Advaitam of turiyam can be established only when visva and virat are identified. So
too taijas and HG. This is not new procedure.
We have the same method used in taittiriyam also. When every kosa was mentioned each was
identified with corresponding total. After introducing annamaya kosa, a quotation was given
pointing out identity with vyashti and samashti. (Annad vai prajah+ pranam deva anuprananti+
yato vaco + vijnanam yajnam tanute+) Maya is vyashti and remove mayat is samashti. Annam is
samashti and annamaya is vyashti Pranam is samashti prana maya is vyashti. There vyashti kosa
and samashti kosa. Here it is between visva and virat. The essence is visva is consciousness
associated with individual equipment as well as total creation.
Words indicating visva at the vyashti level is bahishprajnah and sthulabhug and ekonavimsati
mukhah. Words indicating visva at the samashti level is saptanga and vaisvanarah. jagarita
sthanah is common for both.
Jagarita sthanah - The consciousness which is associated with jagrat avastha. Jagaritam sthanam
yasya. Sthanam is field of function. Or kshetram. As kshetram changes kshetrajna differs with
different names. Visva from vyashti level and virat or vaisvanarah at samshti level.
Bahishprajnah - One whose prajna or consciousness is turned outward, extrovert. In the waking
state we are not expereincing our internal world. That is during dream. We are turned inward
there. Consciousness is internalised. Now externalised. With respect to what internal and
external? With respect to body. A referential point is necessary to understand inside and outside.
With wall point outside. With ashram boundary inside. There is nothing outside my body in
svapna.
Why I am vehemently asserting this? When I say consciousness is externalised, we should not
think objects are not external to consciousness. From the stand point of consciousness there is no
external world. Because consciousness is all pervading You are not external to consciousness.
You are external only to body. Sankaracarya will say dehapekshaya bahih. Antar bahisca + with
caitanya apekshaya. From virat angle there is nothing bahih to virat. Virat has no external world.
The whole world is body of virat including time and space.
Ekonavimsatimukha - One who has 19 gateways or doors. Counters of experiences we can say. If
we say visva is bahishprajna naturally the question will come what is the means through which he
is looking outside? Consciousness can go outside or perceive things outside only through special
doors. Now you are all outside. I am consciousness. If my consciousness has to recognise you I
require the medium of eyes through which alone consciousness can function. nanachidra+
External world also is contacting me. For that 19 gates. What are they? 5+5+5+4. Prana does not
help directly in turning our attention outward. If sense are to be bright and powerful prana must
give sakti to them. Some are directly helping and some indirectly. Now I am speaking and
contacting you. Power of speech requires prana sakti and so I am extrovert. Maranakale we can
see role of prana. When mouth cannot open. If these 19 are not here, no bahishprajnatvam.
Sthulabhug - Experiencer of the gross objects. When the consciousness is associated with sthula
sariram then the world experienced is also sthulam. In dream it is subtle. Each pada
independently may not appeal much. When you do comparative study then it will be clear and it
has value. bahish and antah and sthula and sukhsma. Sthulam bhunkte anubhavati iti. Because no
external object for virat so we cannot say he experiences external objects. So it is for visva only.
Vaisvanarah - means virat. Another name for virat. The consciousness which is associated with all
human beings. Visvesham naranam nayanat. The word indicates that it is not caitanyam
associated with one body and but with all physical bodies. Incidentally the word is used in the
sense of agnih also. Vaisvanarah pravisati. It also represents digestive fire also. Aham
vaisvanaro+ Viasvarnarah primarily means virat alone. But this vaisvanarah is invoked in agni
and that agni is used as alambanam for virat. So it is called agni. It is secondary meaning.
Naciketagni was given and virat upasana was given for which agni is alambanam. So virat is
called agni also.
Saptanga - It refers to virat. One who has seven limbs. Anga is part. The idea is based on a
mantra occurring in chandogya Upanishad. There virat is described with seven angas. Murdha
eva+ The seven are 1) head of virat is heavens 2) Eyes of virat is the sun 3) Mouth of virat is Fire
4) prana of virat is all pervading vayuh 5) Body of virat is the space 6) Bladder of virat is (mutra
sthanam) is ocean or waters. 7) Feet of virat is earth. Virat has these seven limbs. In Mundaka we
saw agnir murdha cakshushah 2.1.4 + Saptanga is virat.
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One for whom there is sthana called jagarita. One who obtains in the state of waking. Atma is
jagarita sthanah. One who has the state of waking. As long as he is awake he is waker.
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Even if your eyes are closed, you experience the wind. Or you hear the sound. When I am awake
I am not always bahishprajna. You respond when touched. If you sleep then we have another pada
for it.
He is externally conscious. So he is called bahishprajna. Atmanah prajna. Rahoh siravat. How
does he become outside. By the time it comes out through your eyes and mind, it becomes as if.
Retaining its prajna svarupam still since it comes out through senses it is called bahishprajna. As
a pramata (atma) one whose prajna or consciousness is in objects which are other than the
pramata. This is pot - here bheda between subject and object is there. All pramatas behave that
way only. Otherwise bahih is not there from the standpoint of caitanyam. As pramata you are
bahishprajna.
How atma prajna which is all pervading and limitless become bahishprajna. It is iva. Vritti
assumes the form of an external object and so bahishprajna. Prajna has got an object which is
outside and so prajna is apparently outside. Same caitanyam with reference to the objects it is
appearing as if outside. The externality of consciousness is due to avidya. If you understand it is
vikshepa krita. If not understood it is avarana krita. We can say maya krta. Because vidvan also is
bahishprajna. He addrsses sishya.
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Brahma sabda is given up by saying ayamatma brahma but Brahman is discussed here. Because
‘everything’ is covered now. Virat purusha is saptanga. Waker is taken with samashti atma. A
given waker’s world is limited and every other waker is outside. Then everything is atma cannot
be pointed out. So virat is included here. Akara is standing for entire sthula prapanca-avachinna
atma called virat. Saptanga points out this identity between vyashti and samashti.
Here it is a kalpana for upasana. The sruti talks about it keeping agnihotra as the basis. This
vaisvanara’s head is sutejah or that which is heaven. Heaven is shining. Hence kalpana. It is
purely for visualisation. Eyes are sun. Sun has spectrum of seven colours. Vibgyor. Rupa is
colour. Whole surya assumes different colours like in the morning red and later yellow iti. If head
is heaven, what can be eyes. One sun. Prana is vayu. One whose ways are all over and moves in
different directions. It is only air. The breath of virat is prana. Sandeha is not doubt. It is middle
portion or trunk. It is akasa. It is expansive. That is samanyam. Rayi eva basti or bladder. By
lakshana that is, water being the cause of annam (rayi) is called here by the term rayi. Prithivi is
feet. Earth they touch and respect. It is not ground for dead bodies. The seventh is ahavaniya agni
which is mukham. Into that fire you offer oblations. Waker is virat.
Thus sruti has pointed out identity of virat and vaisvanara by saptanga. This identity is necessary
for resolving the entire prapanca by resolving visva.
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The one who has 19 mukhas or karanas. One less than 20. They are listed. They are means for
gaining (karma) various ends. Means of accomplishing various ends is called upalabdhi dvara.
Not purely jnanam alone. Karma and jnana karanani. Pranas are 5. The four are read. All of them
as if gates. Mind and buddhi are karanas. Prasiddham. Prana etc are indirectly karana. For them
to do their job, prana has to supply energy. When prana is there then only knowing or doing
arises. Mano buddhi also samanya karanam. Ahamkara - how it is karana? Without ahankara
there is no activity at all. So it is necessary. That is karanatvam. Cittam is karanam for memory.
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12 In waking the senses are those which are blessed by devatas. The devatanugraha cannot be
pratibhasika. So even though in dream also objects are perceived by senses, they are not
blessed by devatas, being pratibhasika. Sastra is vyavaharika and svapna is pratibhasika.
¶ÉÉÛÉèEòMÉ¨ªÉi´ÉÉiÉÂ ¶ÉÉÛÉºªÉ SÉ |ÉÉÊiÉ¦ÉÉÊºÉEò-+Ê
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Not big book. Visva is one who is sthulabhug. That vaisvanara who enjoys these qualifications,
alone in the form of individual experiences all physical objects, through the said karanas. Sthula
vishaya means anything that you experience through the sense organs. Objects obtaining in the
physical world.
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Here kartari ‘ana’ suffix in nayana. Towards all the beings who are obtaining as bhoktas - for
them sukhaduhkhadi prapanat. He is the one who brings sukha duhkha for them. Vsaisvanara.
Nipatat purva padasya dirghata. Visvaanarah. (nare sanjayam). Or you can go to karmadharaya.
Visva and nara. Then taddhita. One who is in the form of the world and who is also human being
because he has upadhi of sthula deha. Svarthe ann. Naras are many. How narah. One human
body is there. How karmadharaya. It is fine because he is talking about you. All bodies are
included in your prapanca. Sarvapindatmana ananyatvat tesham. Ittham bhute tritiiya. All naras
are not separate from this visva. This is first pada. Vaisvanara is first quarter.
How can you say it is first pada. It is sthula body and sthula prapanca. Sukshma is cause. You
have to say that first. Answer is: There are two ways. We can go from either end. From fourth or
from first. But we start from where we are That Bhashyakara says.
(Ê´É·ÉºªÉ iÉèVÉºÉÉnÂù =i{ÉkÉä& (|ÉÉlÉ¨ªÉÉIÉä{É¨ÉÉjÉ-

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For underrating later padas, the understanding of this pada is essential. Depending on this alone
other padas are understood. Partilomyena we go. From effect to cause. So it is first pada.
(+vªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä& ¦Éänù¨ÉÉnùÉªÉ, |ÉÉMÉÖHÆò
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Sruti proceeds systematically by equating atma to Brahman. Then atma is said to be of quarters.
Suddenly how do you say - heaven is head etc. Here we are talking about pratyagatma having
four quarters. How cosmic person is brought in, in the middle. What is this visesha? He can lose
his head in the heaven - you can say. He is not facing the facts or he is very happy. But how head
is heaven.
This is not problem. It is not a topic for objection. Because it is understandable, It is important. It
is meaningful. Without this it will be a problem. Naisha dosha means it is not a matter for
objection. It is meaningful. Not only that, it has got to be so. If it not here, there will be problems.
The entire prapanca (adhibhautika) has order in its functioning. Isvara from the standpoint of
order that eyes seeing and not hearing and that is can be corrected or never corrected and so on.
Every level functioning or phenomena, at adhyatmika level becomes adhisthana at adhidaivka
level. So without cosmic person there is no waking state. For waking state phenomenon virat is at
cosmic level.
The five elements grossified and their effect that is physical bodies (elemental) - of all of them.
They have prathama padatvam due to this virat or as virat. Of the same prapanca, in its subtle
form made up of ungrossified elements, and the effect of them namely minds etc - the second
padatvam is accomplished due to HG or as HG. Of the same prapanca with reference to its
cause, it has third padatvam due to or as avyakrta. The karya-karana being kalpita, giving it up by
change of vision. If you want gold and somebody gives ornaments, you do not say I want
ornaments and why are you giving gold. You do not protest. Your vision shifts to gold. No
problem. seeing ring, still you see gold. It (jagat) has fourth padatvam as the adhishthana.
Adhishthana for both karya and karana kalpana. Karya also has further kalpana like sukshma and
sthula. So by this bramatma alone for prapanca catushpatvam is intended to be told. When the
identity of both vyahsti and samashti is admitted, by the resolution of each preceding pada in the
succeeding one we come to this turiya atma. That is the set up and then alone all this is atma can
hold good.
(ªÉnùÉ B´ÉÆ iÉÖ®úÒªÉä {ÉªÉÇ´ÉºÉÉxÉÆ ÊVÉYÉÉºÉÉä&

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If the presentation is made in this way, non-duality stands established on the removal of
the entire phenomenal world.
When this is there, when the entire prapanca is resolved, in the wake of the appreciation of the
vastu i.e., caturtha pada, then only advaita siddhi is possible. Only when what you experience and
what every other person experience is waker. The equation between atma waker and samashti.
Vyashti buddhi has to be resovled in samashti.
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ªÉuèù ËEòSÉxÉ ¨ÉxÉÖ& +´ÉnùiÉÂ iÉ‘äù¹ÉVÉÊ¨ÉÊiÉ
(iÉè.ºÉÆ 2.2.10.2) ¸ÉÖiÉä& <iªÉÊ¦É|ÉäiªÉ
nùÌ¶ÉiÉº¨ÉÞÊiÉ¨ÉÚ™ô¦ÉÚiÉÉÆ ¸ÉÖËiÉ ºÉÚSÉªÉÊiÉ - ªÉÎºi
´ÉÊiÉ*) “ªÉºiÉÖ ºÉ´ÉÉÇÊhÉ ¦ÉÚiÉÉÊxÉ
(+Éi¨ÉxªÉä´ÉÉxÉÖ{É¶ªÉÊiÉ* ºÉ´ÉÇ¦ÉÚiÉä¹ÉÖ
SÉÉi¨ÉÉxÉÆ iÉiÉÉä xÉ Ê´ÉVÉÖMÉÖ{ºÉiÉä)
(<Ç.={É 6)” (ªÉÉä Ê½þ {ÉÉnùjÉªÉÆ |ÉÉMÉÖHòªÉÉ |
ÉÊGòªÉªÉÉ |ÉÊ´É™ôÉ{ªÉ iÉÖ®úÒªÉä ÊxÉiªÉä Ê
´ÉYÉÊ”É¨ÉÉjÉä ºÉnùÉxÉxnèùEòiÉÉxÉä {ÉÊ®úú{ÉÚhÉæ |
ÉÊiÉ¢öÉÆÆ |ÉÊiÉ{ÉtiÉä, ºÉ ¥ÉÀÉ½þ¨ÉÎº¨É <ÊiÉ
+Éi¨ÉÉxÉÆ VÉÉxÉÉxÉ& ºÉ´Éæ¹ÉÉÆ ¦ÉÚiÉÉxÉÉ¨ÉÂ
+ÊvÉ¢öÉxÉÉxÉxiÉ®ú¨ÉxÉÖ{É™ô¦É¨ÉÉxÉ& +Éi¨ÉxªÉä´É
|ÉÉiÉÒÊiÉEòÉÊxÉ iÉÉÊxÉ |ÉiªÉäÊiÉ* iÉä¹ÉÖ ºÉ
´Éæä¹ÉÉ¨ÉÂ +Éi¨ÉÉxÉÆ ºÉkÉÉº¡ÚòÌkÉ|Énù¨ÉÂ +
´ÉMÉSUôÊiÉ* iÉiÉÉ (+Éi¨ÉxÉ& +xªÉºªÉ +nù¶ÉÇxÉÉnÂù)
15 ¨ÉÉäIÉ™ôIÉhÉÆ º´ÉÉiÉxjªÉ¨ÉÂ*
16 ºÉ´ÉÇ¦ÉÚiÉºlÉ¨ÉÉi¨ÉÉxÉÆ ºÉ´ÉÇ¦ÉÚiÉÉÊxÉ SÉÉi¨ÉÊxÉ *
ºÉÆ{É¶ªÉzÉÉi¨ÉªÉÉVÉÒ ´Éè º
´ÉúÉ®úÉVªÉ¨ÉÊvÉMÉSUôÊiÉ** ¨ÉxÉÖ
xÉ ËEòÊSÉnùÊ{É MÉþÉä{ÉÉÊªÉiÉÖÊ¨ÉSUôÊiÉ
(MÉÖþ{Éä& ÊxÉxnùÉªÉÉÆ ºÉxÉÂ) <ÊiÉ ¸ÉÖiªÉlÉÇÉ
ªÉlÉÉäHò®úÒiªÉÉ iÉi´ÉºÉÉIÉÉiEòÉ®äú ºÉÆMÉÞ½þÒiÉä
ºÉÊiÉ º´ÉÒEÞòiÉ& ºªÉÉÊnùiªÉlÉÇ&)
<iªÉÉÊnù¸ÉÖiªÉlÉÇ& ={ÉºÉÆæþiÉÉ B´ÉÆ
ºªÉÉiÉÂ*
And the self existing in all beings is realised as one, and all beings are seen as existing in
the self. And thus alone will stand affirmed the meaning of the Vedic text : he who sees all
beings in the very self and the self in all beings.
The self obtaining in all beings one who sees in oneself - He also sees himself in all the beings.
Such a person does not attempt to protect anything. No yoga kshema problem. This vakya is kept
in mind here. Atma that gives satta sphurti to all things. The meaning of sruti i.e. like yastu
sarvani will stand appreciated by us. They become arthavati bhavati. Otherwise there will not be
any meaning for them.
(+vªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä&
+¦ÉänùÉ¦ªÉÖ{ÉMÉ¨ÉuùÉ®äúhÉ |
ÉÉMÉÖHò{ÉÊ®ú{ÉÉ]õ¬É iÉi´ÉYÉÉxÉÉxÉ¦ªÉÖ{ÉMÉ¨Éä
nùÉä¹É¨ÉÉ½þ - +xªÉlÉÉ <ÊiÉ) +xªÉlÉÉ Ê½þ º
´Énäù½þ{ÉÊ®úÎSUôzÉ& B´É |ÉiªÉMÉÉi¨ÉÉ
ºÉÉÆJªÉÉÊnùÎ¦É& <´É oùŸõ& ºªÉÉiÉÂ*
(ºÉÉÆJªÉÉÊnù{ÉIÉºªÉÉÊ{Éú |ÉÉ¨ÉÉÊhÉEòi´ÉÉiÉÂ iÉlÉè´É
(ºÉÉÆJªÉÉt¦ªÉÖ{ÉMÉ¨ÉÉxÉÖºÉÉ®äúhÉ) |ÉÊiÉnäù½Æþ
{ÉÊ®úÎSUôzÉºªÉ |ÉiªÉMÉÉi¨ÉxÉ& nù¶ÉÇxÉäxÉ |
ÉÉ¨ÉÉÊhÉEò& +lÉÇ& +¦ªÉÖ{ÉMÉ¨É& ¦É´ÉÊiÉ. ´ªÉ
´ÉºlÉÉxÉÖ{É{ÉkªÉÉ SÉ |ÉÊiÉ¶É®úÒ®ú¨ÉÉi¨É¦Éänù&
ÊºÉvªÉÊiÉ <iªÉÉ¶É€ó¬É½þ - iÉlÉÉ SÉ <ÊiÉ*) iÉlÉÉ SÉ
ºÉÊiÉ +uèùiÉÊ¨ÉÊiÉ
¸ÉÖÊiÉEÞòiÉ& (=kÉ®újÉ
¶ÉÉxiÉÆ Ê¶É´É¨ÉuèùiÉÊ¨ÉÊiÉ) Ê´É¶Éä¹ÉÉä xÉ
ºªÉÉiÉÂ* ºÉÉÆJªÉÉÊnùnù¶ÉÇxÉäxÉ +Ê
´É¶Éä¹ÉÉiÉÂ (ºÉÉÆJªÉÉnùÒxÉÉÆ uèùiÉÊ´É¹ÉªÉÆ
nù¶ÉÇxÉÊ¨ÉŸÆõ, iÉäxÉ i´ÉnùÒªÉnù¶ÉÇxÉºªÉ +uèùiÉÊ
´É¹ÉªÉºªÉ Ê´É¶Éä¹ÉhÉÉ¦ÉÉ´ÉÉnÂù +uèùiÉÆ iÉi´ÉÊ¨ÉÊiÉ
¸ÉÖÊiÉÊºÉrù& Ê´É¶Éä¹É& i´Éi{ÉIÉä xÉ ÊºÉvªÉänÂù +iÉ&
(+uèùnùÊºÉrù¬¦ÉÉ´ÉÉiÉÂ) ¸ÉÖÊiÉÊ´É®úÉävÉ& ¦Éänù
´ÉÉnäù |ÉºÉVªÉäiÉ* ´ªÉ´ÉºlÉÉ iÉÖ
+Éè{ÉÉÊvÉEò¦ÉänùÊ¨ÉÊvÉEÞòiªÉ ºÉÖºlÉÉ ¦ÉÊ´É¹ªÉÊiÉ
<iªÉlÉÇ&*) *
Otherwise, the indwelling self, circumscribed by one’s own body, will alone be perceived,
as it is by the Samkhyas and others. And in that case the specific statement made by the
Upanishads that it is non-dual will have no distinctiveness, for there will be no difference
from teh philosophy of the samkhyas and others
If we do not include samashti in waker, then atma will be limited to one’ body. A single atma
conditioned by the physical body is atma. Everybody will have his own atma. So it will be dvaita.
For them purushas many. But prakriti is one. Only pratyagatma will be there as prakriti laya.
Prakriti laya is not atma. Prakriti adhishthana is atma. They are afraid of prakriti. When it is like
sankhya atma, then there cannot be advaitam brahman. Later it is going to be said santam sivam
advaitam in this Upanishad. That atma will never be accomplished. So we have to bring in
saptanga. Sruti’s speciality will not be there because it is like samkhya darsanam. At least when
outside you can blame somebody for your problems. Within, whom you can blame. So jagat has
to be included in waker.
(xÉxÉÖ ¦Éänù´ÉÉnäù +Ê{É xÉ +uèùiÉ¸ÉÖÊiÉ& Ê
´É¯ûvªÉiÉä* vªÉÉxÉÉlÉÇ¨ÉÂ +zÉÆ ¥ÉÀäÊiÉ´ÉnÂù
+uèùiÉÆ iÉi´ÉÊ¨ÉÊiÉ ={ÉÊnùù¶ÉäiÉÂ <iªÉÉ¶É€ó¬É½þ -
<¹ªiÉä SÉ <ÊiÉ* Let advaita be there because taught. Let bheda also be there. Both
okay) <¹ªÉiÉää SÉ ºÉ´ÉÉæ{ÉÊxÉ¹ÉnùÉÆ ºÉ
´ÉÉÇi¨ÉèCªÉ|ÉÊiÉ{ÉÉnùEòi´É¨ÉÂ
(={ÉGò¨ÉÉä{ÉºÉÆ½þÉ®èúEò°ü{ÉÉÊnùxÉÉ ºÉ
´ÉÉÇºÉÉ¨ÉÖ{ÉÊxÉ¹ÉnùÉÆ ºÉ´Éæ¹ÉÖ näù½äþ¹ÉÖ
+Éi¨ÉèCªÉ|ÉÊiÉ{ÉÉnùxÉ{É®úi´É¨ÉÂ <Ÿõ¨ÉÂ* +iÉ& xÉ
vªÉÉxÉÉlÉÇi´É¨ÉuèùiÉ¸ÉÖiÉä& BŸÖÆõ ¶ÉCªÉ¨ÉÂ*
´ÉºiÉÖ{É®úi´ÉÊ™ôƒóÊ´É®úÉävÉÉnÂù <iªÉlÉÇ&*)* (Ê
´É·ÉÊ´É®úÉVÉÉä& BEòi´ÉÉiÉÂ) (Ê´É·ÉºªÉ ºÉ”ÉÉƒói
´É¨ÉÖ{ÉºÉÆ½þ®úÊiÉ - +iÉ <ÊiÉ) +iÉÉä ªÉÖHò¨Éä´É
+ºªÉ +ÉvªÉÉÎi¨ÉEòºªÉ Ê{Éhb÷Éi¨ÉxÉ&
vÉÖ™ôÉäEòÉtùƒói´ÉäxÉ Ê´É®úÉb÷Éi¨ÉxÉÉ
+ÉÊvÉnèùÊ´ÉEäòxÉ BEòi´É¨ÉÊ¦É|ÉäiªÉ
ºÉ”ÉÉƒói´É´ÉSÉxÉ¨ÉÂ*
But as a matter of fact, it is desired that all the Upanishads have the status of revealing
oneness of self in all. Therefore it is proper that having in view the identify of the self as
virat in the context of gods (samashti), the former should be mentioned as possessed of
seven limbs comprising such physical constituents as heaven etc.
In all Upanishads also this oneness of self is desired to be unfolded. Sarvah is paratma. Atma is
ekah. The oneness of self is intended to be revealed by sastra. If not sastra cannot become a
pramana. So it is proper that waker has seven limbs. That statement is right. Pindatma is one
individual atma. For the individual keeping in mind the oneness with virat (adhideivika). Who is
virat? He is one having heavens etc as limbs. So oneness for both has to be said at every level.
That atma which is Brahman ( which is every thing) is presented here as one pada. So he cannot
be yawning waker individual.
(+ÉvªÉÉi¨É-+ÉÊvÉnèù´ÉªÉÉä& BäCªÉä ½äþi

´ÉxiÉ®ú¨ÉÉ½þ - ¨ÉÚvÉæÊiÉ) “¨ÉÚvÉÉÇ iÉä
´ªÉ{ÉÊiÉ¹ªÉiÉÂ (ªÉx¨ÉÉÆ xÉÉMÉÊ¨É¹ªÉä)”
(UôÉ.= 5.12.2) <iªÉÉÊnùÊ™ôƒónù¶ÉÇxÉÉcÉ*
({ÉÊ®úÎSUôzÉoùŸäõ& ÊxÉÎxnùiÉi´ÉÉnùÊ{É ºÉ
´ÉÉÇi¨ÉèEòi´É¨Éä´É ¸ÉÖiÉä& +Ê¦É¨ÉiÉÊ¨ÉiªÉÉ½þ -
¨ÉÚvÉÉÇ iÉä <ÊiÉ*) (xÉ Ê½þ ÊxÉxnùÉ ÊxÉxtÆ
ÊxÉÎxnùiÉÖÆ |É´ÉkÉÇiÉä* +Ê{É iÉÖ Ê´ÉvÉäªÉÆ
ºiÉÉäiÉÖ¨ÉÂ*)
Ninda sruti is also there. Linga means basis for anumana. Anumana is that sastra does not look
upon atma as something is limited and it is not meant for upasana. If saptanga is meant for
upasana, then sarvam hi etad Brahman will not be there. Upasana will have only a limited result.
In Udgita vidya, meditation on om, once upon a time three fellows became expert in om
mediation. Silaka and dalbhya and pravahana. Afterwards, They decided to discuss. One said
(pravahana) I am not interested in this and you both discuss. Silaka asked dalbhya - “What is the
gati or adhara basis for sama. The other said it is dhvani or svaras. It is the cause for sama gana.
For svara what is the cause? It is replied it is prana. Without prana there is no svara. Alpa prana,
mahaprana etc. For prana what is asraya? Food alone. Without food no prana. Anna has which as
asraya? Waters. For waters what is the adhara? Svarga is the asraya because gods shower rains
from there. What is the gati of svarga? Svarga’s gati is sama. By sama you can go there. At this
time if someone were to say - your head will fall because you say svarga has no basis, it will
happen. Because you are telling something false. Svarga is limited and it is not everything.
Svarga has no basis - this is wrong statement. Svarga has basis. Silaka tells thus. Dalbhya says -
please tell me what it is? Akasa (paratma) is the basis.
Here the vakya that head will fall - that statement goes to show that saying anything other than
paratma is the basis for everything will lead to sorrow. When you are talking dvaitam you are
making a false statement. Like tapta parasu statement. So if some one says his head will fall, then
it will fall. (ninda is not for ninda..) Ninda sruti that points out limitation means that there is no
duality.
(Five Brahmins who approached Uddalaka who sends them to Asvapati used to worship limbs of
Vaisvanara as Vaisvanara himself. He askd Upamanyu - what is the self you meditate on? He
replies: Heaven alone. Asvapati pointed out their mistakes and said that unless they has come to
him for rectification, their head, eyes, life etc would have been destroyed. But if the individual
jiva (waker) and virat are not the same, it is unreasonable to say, for instance,, that from the
mistaken worship of heaven (that it is meditating only on the head of vaisvanara as Vaisvanara
himself) as virat himself, one’s own head should drop off. Then they ask about Vaisvanara. The
statement becomes reasonable only if the individual and virat are the same so that the head of the
one can be the head of the other.)
(xÉxÉÖ Ê´É®úÉVÉ& Ê´É·ÉäxÉ BHò´É¨Éä´É ¨ÉÚ™ôOÉxlÉä

où¶ªÉiÉä* iÉiÉÂ EòlÉ¨ÉÂ +Ê´É¶Éä¹ÉähÉ
+vªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä& BEòi´ÉÆ Ê´É´ÉÊIÉi´ÉÉ
+uèùèiÉ{ÉªÉÇ´ÉºÉÉxÉÆ ¦ÉÉ¹ªÉEÞòiÉÉ =SªÉiÉä iÉjÉÉ½þ -
Ê´É®úÉVÉäÊiÉ* ªÉx¨ÉÖJÉiÉ& Ê´É®úÉVÉ& Ê´É¶´ÉäxÉ
BEòi´ÉÆ nùÌ¶ÉiÉÆ iÉkÉÖ Ê½þ®úhªÉMÉ¦ÉÇºªÉ
iÉèVÉºÉäxÉ +xiÉªÉÉÇÊ¨ÉhÉ& SÉ +
´ªÉÉEÞòiÉÉä{ÉÊ½þiÉºªÉ |ÉÉYÉäxÉ ºÉ½þ BEòi´ÉºªÉ
={É™ôIÉhÉÉlÉÇ¨ÉÂ +iÉÉä ¨ÉÚ™ôOÉxlÉä +Ê{É +Ê
´É¶Éä¹ÉähÉ +ÉvªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä& BEòi´ÉÆ Ê´É
´ÉÊIÉiÉ¨ÉÂ <ÊiÉ +uèùiÉ{ÉªÉÇ´ÉºÉÉxÉÊºÉÊrù&
<iªÉlÉÇ&*) Ê´É®úÉVÉèEòi´É¨ÉÂ ={É™ôIÉhÉÉlÉÈ
Ê½þ®úhªÉMÉ¦ÉÉÇ´ªÉÉEÞòiÉÉi¨ÉxÉÉä& (iÉèVÉºÉ|
ÉÉYÉÉ¦ªÉÉÆ ºÉ½þ BEòi´ÉºªÉ ={É™ôIÉhÉÉlÉÇ¨ÉÂ)*
(+ÉvªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä& ªÉnÂù BEòi´ÉÊ¨É½þ
=SªÉiÉä iÉnÂù ¨ÉvÉÖ¥ÉÉÀhÉä +Ê{É nùÌ¶ÉiÉÊ¨ÉiªÉÉ½þ -
=HÆò SÉ <ÊiÉ*) =HÆò SÉ BiÉnÂù ¨ÉvÉÖ¥ÉÉÀhÉä
- “ªÉÉÉªÉ¨ÉÂ +ºªÉÉÆ {ÉÞÊlÉ´ªÉÉÆ
iÉäVÉÉä¨ÉªÉÉä%¨ÉÞiÉ¨ÉªÉ& {ÉÖ¯û¹É& ªÉ
ÉÉªÉ¨ÉvªÉÉi¨É¨ÉÂ” (+ÊvÉnèù´É¨ÉvªÉÉi¨ÉÆ SÉ
BEò°ü{ÉÆ (iÉäVÉÉä¨ÉªÉi´ÉÉÊnùºÉ¨ÉÉxÉvÉ¨ÉæhÉ)
ÊxÉnæù¶ÉÆ EÞòi´ÉÉ |ÉÊiÉ{ÉªÉÉÇªÉ¨ÉÂ +ªÉ¨Éä´É ºÉ&
<iªÉ¦Éänù´ÉSÉxÉÉnÂù BEòi´É¨ÉÂ +jÉ Ê´É
´ÉÊIÉiÉÊ¨ÉiªÉlÉÇ&)* (¤ÉÞ.={É 2.5.1) <iªÉÉÊnù*
Here what is said is only oneness of visva and virat. How bhashyakara says oneness between
adhyatma and adhideiva. It is upalakshanam. But we need not say it is upalakshana. Sruti says
there also mukkatah. The discussion done here is upalakshanam for the other two. Not
saptangatvam is upalakshanam. Saptanga directly says in second and sarvajnatvam in third. In the
sruti quoted, the jiva is hiranyagarbha. It is a chapter in Br. Up. Yasca ayam asyam prithivyam -
Behind this prithivi one who is there is HG., one who is cause of this subtle prapanca which is
indicated by prithivi. And one who obtains in this body also i.e., jiva identified with subtle body.
There identity is pointed out. So not only the aikyam at physical level. At other levels also.
(xÉxÉÖ Ê´É·ÉÊ´É®úÉVÉÉä& ºlÉÚ™ôÉÊ¦É¨ÉÉÊxÉi´ÉÉiÉÂ

iÉèVÉºÉÊ½þ®úhªÉMÉ¦ÉÇªÉÉä& SÉ ºÉÚI¨ÉÉÊ¦É¨ÉÉÊxÉi
´ÉÉiÉÂ BEòi´ÉÆ ªÉÖHò¨ÉÂ* |ÉÉYÉÉ´ªÉÉEÞòiÉªÉÉä& iÉÖ
EäòxÉ ºÉÉvÉ¨ªÉæhÉ BEòi´ÉÆ iÉjÉÉ½þ - ºÉÖ¹ÉÖ”ÉäÊiÉ*)
ºÉÖ¹ÉÖ”ÉÉ´ªÉÉEÞòiÉªÉÉä& BEòi´ÉÆ ÊºÉrù¨Éä
´É ÊxÉÌ´É¶Éä¹Éi´ÉÉiÉÂ* (|ÉÉYÉÉä Ê½þ ºÉ´ÉÈ Ê
´É¶Éä¹É¨ÉÂ (ºlÉÚ™ôºÉÚI¨ÉÉi¨ÉEÆò ¦ÉänùVÉÉiÉ¨ÉÂ)
={ÉºÉÆæþiªÉ Ê´ÉÌ´É¶Éä¹É& ºÉÖ¹ÉÖ”Éä ´ÉkÉÇiÉä |
É™ôªÉnù¶ÉÉªÉÉ¨ÉÂ +´ªÉÉEÞòiÉÆ SÉ ÊxÉ&¶Éä¹ÉÊ
´É¶Éä¹ÉÆ º´ÉÉi¨ÉÊxÉ ={ÉºÉÆæþiªÉ ÊxÉÌ´É¶Éä¹É°ü{ÉÆ
ÊiÉ¢öÊiÉ iÉäxÉ =HÆò ºÉÉvÉ¨ªÉÈ {ÉÖ®úÉävÉÉªÉ
iÉªÉÉä& BäCªÉ¨ÉÊ´É¯ûrùÊ¨ÉiªÉlÉÇ&*)
What about isvara and prajna? When he sleeps he is better off. Between these two, oneness is
already accomplished. It is already known to us. That both are avyakrta is known to us. How?
Being undifferentiated, there cannot be any difference. In sleep it is avyakrtam. It is atma before
the srishti. Same condition before srishti. There also avyakrita atma and here also. Avyakrtatvat is
reason. All viseshas are only in vyakrita avastha only. Manifet means all differences come to
fore.
B´ÉÆ SÉ ºÉÊiÉ (+vªÉÉi¨ÉÉÊvÉnèù´ÉªÉÉä& BEòi´Éä

ºÉÊiÉ) BiÉÎiºÉrÆù ¦ÉÊ´É¹ªÉÊiÉ ºÉ
´ÉÇuèùiÉÉä{É¶É¨Éä SÉ +uèùiÉÊ¨ÉÊiÉ (iÉcÉ
+uèùiÉÆ |ÉÊiÉ¤ÉxvÉv´ÉÆºÉ¨ÉÉjÉähÉ xÉ º¡Öò®úÊiÉ ËEò
iÉÖ ´ÉÉCªÉÉnäù´É +ÉSÉÉªÉÉæ{ÉÊnùŸõÉnÂù <ÊiÉ
´ÉHÖÆò SÉ¶É¤nù&*)*
Now he is concluding that when this oneness is established then only when tirputi is resolved, (all
forms of triputi by vicara). All that is there is one atma called virat in waking. HG in svapna and
isvara in sleep. All the three of them are not separate from caitanyam.
Mantra 4
º´É{ÉîºlÉÉxÉÉä%xiÉ&|ÉYÉ& ºÉ”ÉÉƒó
BEòÉäxÉË´É¶ÉÊiÉ¨ÉÖJÉ& |ÉÊ´ÉÊ
´ÉHò¦ÉÖMÉÂ iÉèVÉºÉÉä ÊuùiÉÒªÉ&
{ÉÉnù&** 4
(+ºªÉ +Éi¨ÉxÉ&) ÊuùiÉÒªÉ& {ÉÉnù& º´É{ÉîºlÉÉxÉ&
+xiÉ&|ÉYÉ& ºÉ”ÉÉƒó& BEòÉäxÉË´É¶ÉÊiÉ¨ÉÖJÉ& |ÉÊ
´ÉÊ´ÉHò¦ÉÖMÉÂ iÉèVÉºÉ&** 3
º´É{ÉîºlÉÉxÉ& - whose field is the dream state; +xiÉ&|ÉYÉ& - whose
consciousness is internal; ºÉ”ÉÉƒó& - who has seven limbs; BEòÉäxÉË
´É¶ÉÊiÉ¨ÉÖJÉ& - who has nineteen instruments; |ÉÊ´ÉÊ´ÉHò¦ÉÖMÉÂ -
who is the experiencer of subtle objects; iÉèVÉºÉú& - is taijasa; ÊuùiÉÒªÉ&
{ÉÉnù& - the second quarter
The second quarter is taijasa, whose field is the dreaming state, whose consciousness is
internal, who has seven limbs, who has nineteen instruments and who is the experiencer of
subtle objects.
Swami Dayanandaji
One who is in dream. Svapna is sthanam for whom. Antah prajnah. Unlike before, here the
consciousness is within. With reference to senses and body it is within. External oneness are not
operating. Eyes are closed. Still he is seeing. One who is awake to one’s mind. One who has 19
limbs. He has a body etc there. There also he gets confused. He remembers. Which is not there.
Lottery is there. Your number is not there. Praviviktabhug. Other than sthula. Vibhktam entirely
different from sthula. He enjoys subtle objects. He is called taijasa. One who is purely in the
form of consciousness alone. All that is there is one caitanyam. It is called antarjyotih with vrittis.
Abhimani is there Whole thing is called taijasa. He has 7 angas and so HG. This is second
quarter.
The second pada is described here. It is the very same consciousness only associated with or
manifest in the field of the dream. Svapna is the kshetram. Caitanyam called kshetrajna is
functioning then. Here most words from vyahsti standpoint. Svapnasthana we can take for both
by taking the meaning of svapna (from vyashti mind and samashti mind.). Here saptanga is there
which indicates samashti only. Others are from vyashti standpoint only.
Antahprajna - Antha is internal. Consciousness turned inward. The external world is extinct.
Everything experienced is your own internal world of projections. it is vasanamaya prapanca. It is
thought world. Standpoint is referential word. It is from the standpoint of body. Not form the
standpoint of caitanya. Dehapekshaya.
Eko+ Here also he has got the nineteen counters of experience. It is same as the bahishprajna. We
do not use gross organs in svapna. You yourself project senses for yourself. When you see colour
you have to open your eyes. In dream also you do not see colour by eras. Svapna eyes when you
open, sthula eyes are still closed. So both are different. Jagrat senses are isvara srishtam and
svapna senses are jiva srishtam. You have hunger there which is appeased with food there. Aham
there also is different from jagrat aham. What do you contact through those 19 counters? It is
svapna prapanca.
Praviviktabhug - Lit means experiencer of something that is different. Praviviktam Bhinnam or
vilakshanam. It is different from the objects of first quarter. Objects of first quarter is sthula
vishaya. Different from sthula is sukshma. Final meaning is sukhsma bhuk. Shtulat
pavivibhaktam. It is not available for neighbours. It is subjective.
Taijasah - Vyahsti name is used. In the previous pada, samashti name was used as Vaisvanarah.
Taijasa includes HG. (Like Vaisvanarah included visva). He is called taijasa because effulgent.
Tejomaya because in the jagrat avastha when we are experiencing the world there are so many
things to illumine the world. I see you because light illumines you. Sun or moon or fire or lamp
lights up. In svpana I experience the world. Which light illumines all the objects there? It is dark
all around. You do not think let the lights be on as I have to see dream. You experience day time
in svpana. What illumines the prapanca. The light also is you alone. In svpana the atma is called
effulgent atma. It gives light to the world and experiences the world also. In Br Upanishad, it is
talked in svayam jyoti brahmanam. Atma illumines everything there. Tejomayatvat taijasa iti
ucyate.
Saptanga - It means the same thing. The difference between both padas is not in the caitnayam
but in the field of activities. Caitanyam is same. When the field is different, even the caitanyam is
same, the names also become different. One we call waker and another we call dreamer. When we
give different names we get confused. When different names are there we think that there is
different thing. Book and pen are two different things. Nama bheda creates nami bheda in the
mind. Pada bheda indicates padartha bheda. So waker and dreamer are different we think. Aim of
mandukya is to destroy this bhranti. Not only waker and dreamer different. For each waker
different names are given. Rama, Krishna etc. Caitanya is one only.
º´É{Éî& ºlÉÉxÉ¨ÉÂ (pùŸÖõ& ¨É¨ÉÉÊ¦É¨ÉÉxÉºªÉ Ê

´É¹ÉªÉ¦ÉÚiÉÊ¨ÉÊiÉ ªÉÉ´ÉiÉÂ*) +ºªÉ iÉèVÉºÉºªÉ º
´É{ÉîºlÉÉxÉ&*
Svapna is sthana for whom. He is called taijasa. He is available only in dream. He is not there
outside. He has to die to the physical world.
(º´É{Éî{ÉnùÉlÉÈ ÊxÉ°ü{ÉÊªÉiÉÖÆ iÉiEòÉ®úhÉÆ
ÊxÉ°ü{ÉªÉÊiÉ - VÉÉOÉÊnùiªÉÉÊnùxÉÉ) VÉÉOÉi|ÉYÉÉ
(iÉºªÉÉ& (|ÉYÉÉªÉÉ&) º´É{ÉîÉnÂù ´ÉèvÉ¨ªÉÉÇlÉÈ Ê
´É¶Éä¹ÉhÉ¨ÉÉ½þ - +xÉäEäòÊiÉ) *) +xÉäEòºÉÉvÉxÉÉ
(+xÉäEòÉÊxÉ Ê´ÉÊ´ÉvÉÉÊxÉ Eò®úhÉÉÊxÉ ºÉÉvÉxÉÉÊxÉ
ªÉºªÉÉ& ºÉÉ iÉlÉÉ <ÊiÉ ªÉÉ´ÉiÉÂ) (Ê
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¤ÉÊ½þÊ®úÊiÉ*) ¤ÉÊ½þÌ´É¹ÉªÉÉ <´É (¤ÉÉÁºªÉ
¶É¤nùÉnäù& Ê´É¹ÉªÉºªÉ +Ê´ÉtÉÊ´É´ÉkÉÇi´ÉäxÉ
({ÉÊ®úhÉÉ¨Éi´ÉäxÉ) ´ÉºiÉÖiÉ& +¦ÉÉ´ÉÉnÂù xÉ
iÉÊuù¹ÉªÉi´É¨ÉÊ{É ªÉlÉÉäHò|ÉYÉÉªÉÉ& ´ÉÉºiÉ´ÉÆ ËEò
iÉÖ |ÉÉiÉÒÊiÉEòÊ¨ÉÊiÉ +Ê¦É|ÉäiªÉ =Hò¨ÉÂ <´É <ÊiÉ*)
(xÉ SÉ ªÉlÉÉäHòÉ |ÉYÉÉ |É¨ÉÉhÉÊºÉrùÉ* (|ÉYÉÉªÉÉ& |
É¨ÉÉhÉÊºÉrùi´ÉÉƒóÒEòÉ®äú) iÉºªÉÉ& +xÉ´ÉºlÉÉxÉÉiÉÂ*
iÉäxÉ ºÉÉÊIÉ´ÉätÉ ºÉÉ <ÊiÉ Ê´É´ÉÊIÉi´ÉÉ +É½þ - +
´É¦ÉÉºÉ¨ÉÉxÉÉ <ÊiÉ*) +´É¦ÉÉºÉ¨ÉÉxÉÉ
(ºÉÉÊIÉ¦ÉÉºªÉÉ) (uèùiÉ-iÉi|ÉÊiÉ¦ÉÉºÉªÉÉä& ´ÉºiÉÖiÉ&
+ºÉi´Éä ½äþiÉÖÆ ºÉÚSÉªÉÊiÉ - ¨ÉxÉ&º{ÉxnäùÊiÉ*)
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´ÉÉxÉÖ°ü{ÉÉÆ (VÉÉOÉi|ÉYÉÉ-ºÉ¨ÉÉxÉÊ´É¹ÉªÉÉ¨ÉÂ)
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<iªÉÉ½þ - iÉlÉÉ¦ÉÚiÉÊ¨ÉÊiÉ*) iÉlÉÉ¦ÉÚiÉÆ
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+ÉvÉkÉä* iÉx¨ÉxÉ& (VÉÉOÉuùÉºÉxÉÉ´ÉÉÊºÉiÉÆ
¨ÉxÉ& VÉÉMÉÊ®úiÉ´ÉnÂù +´É¦ÉÉºÉiÉä º´É{ÉîpùŸÖõ&
<iªÉäŸõ´ªÉÆ ¨ÉxÉºÉ& B´É ´ÉÉºÉxÉÉ´ÉiÉ& º´É{Éîää Ê
´É¹ÉªÉi´ÉÉnÂù +ÊiÉÊ®úHòÊ´É¹ÉªÉÉ¦ÉÉ´ÉÉiÉÂ <iªÉÉ½þ -
iÉlÉÉ ºÉÆºEÞòiÉÊ¨ÉÊiÉ*) iÉlÉÉ ºÉÆºEÞòiÉÆ
(VÉÉOÉuùÉºÉxÉÉ´ÉÉÊºÉiÉÆ ¨ÉxÉ& VÉÉMÉÊ®úiÉ´ÉnÂù
¦ÉÉiÉÒ <iªÉjÉ oùŸõÉxiÉ¨ÉÉ½þ - ÊSÉÊjÉiÉ <ÊiÉ*)
ÊSÉÊjÉiÉ& <´É {É]õ& (ªÉlÉÉ {É]õ& ÊSÉÊjÉiÉ& ÊSÉjÉ
´É‘ùÉÊiÉ iÉlÉÉ ¨ÉxÉ& VÉÉMÉÊ®úiÉºÉÆºEÞòiÉÆ
iÉuù‘ùÉÊiÉ <ÊiÉ ªÉÖHòÊ¨ÉiªÉlÉÇ*&) (º´É{ÉîºªÉ
VÉÉMÉÊ®úiÉÉnÂù ´ÉèvÉ¨ªÉÈ ºÉÚSÉªÉÊiÉ - ¤ÉÉÁäÊiÉ*)
¤ÉÉÁºÉÉvÉxÉÉxÉ{ÉäIÉ¨ÉÂ (ªÉlÉÉäHòºªÉ ¨ÉxÉºÉ&
VÉÉMÉÊ®úiÉ´ÉnÂù +xÉäEòvÉÉ |ÉÊiÉ¦ÉÉxÉä
EòÉ®úhÉÉxiÉ®ú¨ÉÉ½þ - +Ê´ÉtäÊiÉ*) +Ê
´ÉtÉEòÉ¨ÉEò¨ÉÇÊ¦É& |ÉäªÉÇ¨ÉÉhÉÆ
VÉÉOÉuùnÂù +´É¦ÉÉºÉiÉä*
The consciousness of the waking state, though it is a state of mental vibration, is associated
with many means, and it appears to be engrossed in external objects and thus it leaves in
the mind the corresponding impressions. Under the impulsion of ignorance, desire, and
actions, the mind thus possessed of the impressions like a piece of embroidered canvas,
makes its appearance (in the dream state) just as in the waking state, but without any
external means.
He is atnah prajna. Pranja that shines as if outside or externally manifest. and which is Called
jagrat prajna. It has many karanas, means. (Aneka sadhana) It is only abhasa. Nothing outside is
there. That which is purely in the form of spinning of the mind. The idea, that there is external
world, is spinning only. It imparts impressions in the mind (cittam) Tatha butam samskaram is
sva-anurupam. Bahishprajna is presented to show how do you dream? You see objects in the
waking world. Antah prajna means what? Since there is nothing outside. What do you see in side?
is it brain cells? You see a world there. How can you see world which is not there. It is there in
the head. How did you get it in the head? Because when you were awake you take the world
inside. Whether you take it or not, world experiences leave behind some impressions.
So those samskaras. That mind which is samskritam. Which has undergone samskara. Means it is
dyed or coloured. That mind samskritam in that manner. It is like a cloth that is embroidered.
Citram is not separate from the cloth. Here also the world you experience in dream is not separate
from the mind. Mind does not depend on another thing. Avidya kama+ It is prompted or impelled
by avidya, desire and actions. Karma is our karma. Kama is unaccumulated desires. Being set up
by them, it shines like in waking. It shines in the form of objects.
(ªÉnÖùHÆò º´É{ÉîºªÉ VÉÉMÉÊ®úiÉVÉÊxÉiÉ
´ÉÉºÉxÉÉVÉxªÉi´ÉÆ iÉjÉ ¤ÉÞ½þnùÉ®úhªÉEò¸ÉÖËiÉ |
É¨ÉÉhÉªÉÊiÉ - iÉlÉÉ SÉ <ÊiÉ*) iÉlÉÉ SÉ =Hò¨ÉÂ -
+ºªÉ ™ôÉäEòºªÉ ºÉ´ÉÉÇ´ÉiÉÉä (+ºªÉ ™ôÉäEòºªÉ
<ÊiÉ VÉÉMÉÊ®úiÉÉäÊHò& iÉºªÉ Ê´É¶Éä¹ÉhÉÆ ºÉ´ÉÉÇ
´ÉiÉ <ÊiÉ*) ¨ÉÉjÉÉ¨ÉÂ +{ÉÉnùÉªÉ (¤ÉÞ.={É
4.3.9) <ÊiÉ (ºÉ´ÉÉÇ ºÉÉvÉxÉºÉÆ{ÉÊkÉ& +Îº¨ÉxÉÂ
+ÎºiÉ <ÊiÉ ºÉ´ÉÇ´ÉÉxÉÂ, ºÉ´ÉÇ´ÉÉxÉÂ B´É ºÉ´ÉÉÇ
´ÉÉxÉÂ iÉºªÉ ¨ÉÉjÉÉ ™äô¶É& ´ÉÉºÉxÉÉ iÉÉ¨ÉÂ
+{ÉÉnùÉªÉ +{ÉÎSUôt MÉÞ½þÒi´ÉÉ º´ÉÊ{ÉÊiÉ ´ÉÉºÉxÉÉ|
ÉvÉÉxÉÆ º´É{Éî¨ÉxÉÖ¦É´ÉÊiÉ <iªÉlÉÇ&)*
It is said therefore as - Of this world of waking. It is sarvavatah. Meaning having all sadhanams.
Jagrat world is called sarvavaan. It is same as sarvaavaan. Of that world, taking a matra or little of
them. Matra is purely samskara. Jagat is left behind. Only samskaras are taken. Sometimes it is
also vague. Depending on our attention given in waking. So dream is vivid or vague. Apadaya
grhitva. He dreams.
(ªÉkÉÖ º´É{Éî°ü{ÉähÉ {ÉÊ®úhÉiÉÆ ¨ÉxÉ& ºÉÉÊIÉhÉ& Ê
´É¹ÉªÉ& ¦É´ÉÊiÉ <ÊiÉ iÉjÉ ¸ÉÖiªÉxiÉ®Æú nù¶ÉÇªÉÊiÉ -
iÉlÉäÊiÉ) iÉlÉÉ {É®äú ({É®úi´ÉÆ ¨ÉxÉºÉ&
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<ÎxpùªÉÉhÉÉÆ) näù´Éä (näù´Éi´ÉÆ tÉäiÉxÉÉi¨ÉEòi
´ÉÉiÉÂ iÉx¨ÉxÉÉäVªÉäÊiÉÊ®úÊiÉ VªÉÉäÊiÉ&¶É¤nùÉiÉÂ
iÉÎº¨ÉxÉÂ BEòÒ¦É´ÉÊiÉ*) ¨ÉxÉºªÉäEòÒ¦É´ÉÊiÉ <ÊiÉ
|ÉºiÉÖiªÉ +jÉè¹É näù´É& º´É{Éîä
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<ÊiÉ º´É{ÉîÆ |ÉEÞòiªÉ º´É{Éîä º´É|ÉEòÉ¶É& pùŸõÉ
¨ÉÊ½þ¨ÉÉxÉÆ ¨ÉxÉºÉ& Ê´É¦ÉÚËiÉ
YÉÉxÉYÉäªÉ{ÉÊ®úhÉÉ¨É™ôIÉhÉÆ ºÉÉIÉÉiEò®úÉäÊiÉ*
iÉlÉÉ SÉ ¨ÉxÉºÉ& Ê´É¹ÉªÉi´ÉÉiÉÂ xÉ º´É{Éîä iÉjÉ
+Éi¨ÉOÉÉ½þEòi´É¶É€óÉ <iªÉlÉÇ&) +xÉÖ¦É´ÉÊiÉ (|
É¶xÉ 4.2) <iªÉÉlÉ´ÉÇhÉä*
Para is paratma. Deva is shining one. Mind which is not separate from the atma. Mind is
presented as atma. Manas is upadhi. Upadhi avacchinna atmani. In that knower etc become one.
This is not clear in waking. When you wake up from the dream it is clear that all three were one
alone. So dream becomes a good ideal example in order to point out knower etc differences are
mithya. Dream is a laddu. It makes it easy to understand. It is excellent situation for pointing out
this. Because tatra eki-bhavati. This atma alone all the three. Here also same but not clear. There
you have to get up and here you have to be taught. In that sruti it is said that atma which is
jyotisvarupa, experiences its vibhuti in the form of parinama of knower etc.
<ÎxpùªÉÉ{ÉäIÉªÉÉ +xiÉ&ºlÉi´ÉÉx¨ÉxÉºÉ&
(iÉi{ÉÊ®úhÉÉ¨Éi´ÉÉcÉ º´É{Éî|ÉYÉÉªÉÉ&, iÉuùÉxÉÂ
+xiÉ&|ÉYÉ& ªÉÖVªÉiÉä)* iÉuùÉºÉxÉÉ°ü{ÉÉ SÉ º
´É{Éîä |ÉYÉÉ ªÉºªÉ (ËEò SÉ ¨ÉxÉ&º´É¦ÉÉ´É¦ÉÚiÉÉ ªÉÉ
VÉÉMÉÊ®úiÉ´ÉÉºÉxÉÉ iÉpÚù{ÉÉ º´É{Éî|ÉYÉÉ <ÊiÉ
ªÉÖHÆò iÉèVÉºÉºªÉ +xiÉ&|ÉYÉi´É¨ÉÂ <iªÉlÉÇ&) <ÊiÉ
+xiÉ&|ÉYÉ&*
Why it is called antah prajna. From the standpoint of senses, mind is inside. It is behind senses.
Even when senses are not functioning, mind is functioning. So it is internal. The vasana of mind
- tad vasanarupa means vasanas of mind. Prajna which is in the form vasanas or impressions of
the mind. In dream prajna is therefore internal. Because it is vasanarupa and so internal. In
waking external objects are there. There purely vasanas which is within the mind only. It is all
iva.
(º´É{ÉîÉÊ¦É¨ÉÉÊxÉxÉ& iÉäVÉùÉäÊ´ÉEòÉ®úi´ÉÉ¦ÉÉ´ÉÉiÉÂ
EÖòiÉ& iÉèVÉºÉi´ÉÊ¨ÉiªÉÉ¶É€ó¬ +É½þ - Ê´É¹ÉªÉäÊiÉ*)
Ê´É¹ÉªÉ¶ÉÚxªÉÉªÉÉÆ |ÉYÉÉªÉÉÆ Eäò´É™ô|
ÉEòÉ¶Éº´É°ü{ÉÉªÉÉÆ Ê´É¹ÉÊªÉi´ÉäxÉ ¦É´ÉÊiÉ
<ÊiÉ iÉèVÉºÉ& (ºlÉÚ™ô& Ê´É¹ÉªÉ& ªÉºªÉÉÆ
´ÉÉºÉxÉÉ¨ÉªªÉÉÆ xÉ YÉÉªÉiÉä iÉºªÉÉÆ Ê
´É¹ÉªÉºÉÆº{É¶ÉÇ¨ÉxiÉ®äúhÉ |ÉEòÉ¶É¨ÉÉjÉiÉªÉÉ
ÎºlÉiÉÉªÉÉ¨ÉÂ +É¸ÉªÉi´ÉäxÉ ¦É´ÉÊiÉ <ÊiÉ º´É{ÉîpùŸõÉ
iÉèVÉºÉ& Ê´É´ÉÊIÉiÉ*& iÉäVÉ&¶É¤näùxÉ ªÉlÉÉäHò
´ÉÉºÉxÉÉ¨ÉªªÉÉ& |ÉYÉÉªÉÉ& ÊxÉnæù¶ÉÉnÂù <iªÉlÉÇ&)*
One who is asraya of that tejas.)* (iÉäVÉºÉ& <nÆù iÉèVÉºÉ¨ÉÂ*
+hÉÂ*)
Why taijasa. Svapna is dull experience. I cannot even relate or recount what I dreamt. Very rarely
I can say exactly what happened in dream. How can you call it taijasa. Something like brilliant iti.
The brilliance is only in this way. The prajna has not sthula vishaya. What is there is only thought
which is shining. He becomes the vishayi. The subject. Tejomaya antahkarana vritti rupa is
taijasa. It alone is there. Vishayi once you say, vishaya is there. Both are caitanyam. In
jyotibrahmana it is pointed out what is there is nothing but jyoti.
(xÉxÉÖ Ê´É·ÉiÉèVÉºÉªÉÉä& +Ê´ÉÊ¶ÉŸõÆõ |ÉÊ´ÉÊ

´ÉHò¦ÉÖÊMÉÊiÉ Ê´É¶Éä¹ÉhÉ¨ÉÂ* |ÉYÉÉªÉÉ& ¦ÉÉäVÉªÉi
´ÉºªÉ iÉÖ±ªÉi´ÉÉiÉÂ* ¨Éè´É¨ÉÂ* iÉºªÉÉ& ¦ÉÉäVªÉi´ÉÉÊ
´É¶Éä¹ÉäÊ{É iÉºªÉÉ¨É´ÉÉxiÉ®ú¦ÉänùÉiÉÂ, ºÉÊ´É¹ÉªÉi
´ÉÉnÂù Ê´É·ÉºªÉ ¦ÉÉäVªÉÉ |ÉYÉÉ ºlÉÚ™ôÉ ™ôIªÉiÉä*
iÉèVÉºÉä iÉÖ |ÉYÉÉ Ê´É¹ÉªÉºÉÆº{É¶ÉÇ¶ÉÚxªÉÉ
´ÉÉºÉxÉÉ¨ÉÉjÉ°ü{ÉäÊiÉ |ÉÊ´ÉÊ´ÉHò& ¦ÉÉäMÉ&
ÊºÉvªÉÊiÉ <iªÉÉ½þ - Ê´É·ÉºªÉ <ÊiÉ*) Ê´É·ÉºªÉ ºÉÊ
´É¹ÉªÉi´ÉäxÉ |ÉYÉÉªÉÉ& ºlÉÚ™ôÉªÉÉ& ¦ÉÉäVªÉi
´É¨ÉÂ* <½þ {ÉÖxÉ& Eäò´É™ôÉ
´ÉÉºÉxÉÉ¨ÉÉjÉÉ |ÉYÉÉ ¦ÉÉäVªÉÉ <ÊiÉ |ÉÊ´ÉÊ
´ÉHò& ¦ÉÉäMÉ <ÊiÉ* ºÉ¨ÉÉxÉ¨ÉxªÉiÉÂ (ºÉ{iÉÉƒó-
BEòÉxÉË´É¶ÉÊiÉ¨ÉÖJÉi´É¨ÉÂ <iªÉäiÉnÂù
+xªÉÊnùiªÉÖSªÉiÉä*)* ÊuùiÉÒªÉ& {ÉÉnù&
iÉèVÉºÉ&*
One who enjoys distinct things. What is it? For waker, there is sthula vishayas for enjoyment. In
svapna there is only vasana which becomes object of enjoyment. So it is distinct. From what?
Entirely distinct from shtula bhoga. Saptanga etc are same. That is samanam.
ªÉjÉ ºÉÖ”É& xÉ EòˆÉxÉ EòÉ¨ÉÆ

EòÉ¨ÉªÉiÉä xÉ EòˆÉxÉ º´É{ÉîÆ
{É¶ªÉÊiÉ iÉiºÉÖ¹ÉÖ{iÉ¨ÉÂ*
ºÉÖ¹ÉÖ”ÉºlÉÉxÉ& BEòÒ¦ÉÚiÉ& |
ÉYÉÉxÉPÉxÉ& B´É +ÉxÉxnù¨ÉªÉ&
ÁÉxÉxnù¦ÉÖEÂò SÉäiÉÉä¨ÉÖJÉ& |
ÉÉYÉ& iÉÞiÉÒªÉ& {ÉÉnù&** 5
ªÉjÉ ºÉÖ”É& xÉ EòˆÉxÉ EòÉ¨ÉÆ EòÉ¨ÉªÉiÉä xÉ
EòˆÉxÉ º´É{ÉîÆ {É¶ªÉÊiÉ iÉiºÉÖ¹ÉÖ{iÉ¨ÉÂ*
ºÉÖ¹ÉÖ”ÉºlÉÉxÉ& BEòÒ¦ÉÚiÉ& |ÉYÉÉxÉPÉxÉ& B´É
+ÉxÉxnù¨ÉªÉ& ÁÉxÉxnù¦ÉÖEÂò SÉäiÉÉä¨ÉÖJÉ& |
ÉÉYÉ& iÉÞiÉÒªÉ& {ÉÉnù&** 5
ªÉjÉ ºÉÖ”É& - where one is self ignorant; xÉ - not; EòˆÉxÉ EòÉ¨ÉÆ
- any external object; EòÉ¨ÉªÉiÉä - desire; xÉ - not; EòˆÉxÉ º
´É{ÉîÆ - any dream; {É¶ªÉÊiÉ - see; iÉiºÉÖ¹ÉÖ{iÉ¨ÉÂ - the sleep
state is that; ºÉÖ¹ÉÖ”ÉºlÉÉxÉ& - whose field is the sleep state;
BEòÒ¦ÉÚiÉ& - who is unified; |ÉYÉÉxÉPÉxÉ& B´É - mass of mere
consciousness; +ÉxÉxnù¨ÉªÉ& - who is full of ananda;
ÁÉxÉxnù¦ÉÖEÂò - who is the enjoyer of ananda; SÉäiÉÉä¨ÉÖJÉ& -
who is the door way to the experience (of waking and dream; |ÉÉYÉ& - is prajna;
iÉÞiÉÒªÉ& {ÉÉnù& - the third quarter
The sleep is that where one is self ignorant, one does not desire any external object and
does not see any dream. The third quarter is prajna whose field is the sleep state, who is
unified mass of mere consciousness, who is full of ananda, who is the enjoyer of ananda
and who is the door way to the experience (of waking and dream.
In this mantra the 3rd pada of the atma is being talked about. The third quarter is discussed in two
mantras viz. this and next or 5 and 6. The topic of 5th is third quarter from vyashti angle. Same
third quarter from samashti angle in 6th. In the place of clubbing both, we have two here. Both
were given together in first and second quarter. Here prajna and there isvara.
Definition of prajna is what? One who has the field of sushupti. Consciousness associated with
sushupti avastha. Here the Upanishad feels that sushupti avastha has to be defined first. In the
first two cases Upanishad did not define the avasthas. It is clear. Srotradijnanedriyaih
sabdadivishyaih ca jnayate iti ya sa. So too svapna is jagrat avasthayam yad drshtam yad srutam
tadjanita vasnaya nidra samaye yat prapancah pratieyate sa. It is video show. You record during
waking state and play in svapna avastha.
Why a definition
In sleep nothing is there iti we may think. So sruti defines. Not only ordinary people think, there
are philosophers like sunyavadi who think that in sleep it is only sunyam. Not only world is
sunyam but consciousness also is gone. I am not even conscious of consciousness. Generally
people conclude it is zero. It is not sunyam but contains the whole world. Why not I experience?
If it is there I should experience. You do not, because experience requires triputi. But there all are
resolved into one mass. So we do not experience something. Experience requires duality. You
can see things only when something is kept little bit away. It should be neither too far nor too
close. Perception requires not only duality but also safe distance. In sleep everything has merged
into one and so how can one experience anything?
Definition
So it is a state in which everything is resolved. (it is not absence of everything. It is called
bijavashta. TB said - anirvacya anadi avidya rupam sariradvayasya karanamatram tat svarupa
ajnanam. Sushupti is nirvikalpa avastha where differences are all merged. What is the proof of
that? Because the next day after sushupti again vikalpas come. From nirvikalpa alone savikalpa
avastha can come From sunyam vikalpas cannot come. From something positive alone duality
can be born. Morning we see all of them viz. tirputi comes back. So it is called karana sariram or
avastha. It is called mulavidya. Avidya is not absence of knowledge.
Yatra suptah+ That is called sushuptam where a person has gone to sleep. What type of sleep?
Where one does not desire anything external objects Also not sees any dream or internal objects.
He does not project any internal objects Why Upanishad uses these two words? They are used to
negate other two avasthas. In waking state one has desire for external objects. So it is not waking
state. It is different from waking state. So it is to negate jagrat. The second is to negate dream
state. One does not see any internal objects.
Why suptah?
Is it not enough to say these two? Why suptah is used? It is used to indicate that a person is self
ignorant also. Suptah means he is ignorant of himself. It is a technical world meaning one is
asleep to one’s nature. Otherwise, suppose one who does not see external and internal world and
it can apply to a meditator who is doing nididhyasana of aham brahma asmi where he is not
seeing any internal object nor he desires any external object. He is not sushuptah. He is self
awareful. He is seeing himself. So the difference between sushupti and nididhyasana is that in one
he is ignorant and asleep to his nature and in the other he is not. Such a state is called sushuptam.
Sleep requires three conditions. 1) No external world, 2) No internal world 3) self ignorant.
The beauty is that the word suptah should continue in other two states also. There also one is
asleep to one’s nature. In dream also it should be there. In both if one is asleep, then what is the
difference between jagrat and sushupti. In jagrat avastha there is self ignorance and external
world but in sushupti there is self ignorance minus the external world. Between dream and sleep
also similar situation. In both there is self ignorance. But in former there is plus internal world.
Later one has no internal world. Self ignorance is common to all the three. One is sleeping in all
the three.
Sushuptam and sushupti
Now the Upanishad comes to the third quarter. It is again the same consciousness associated with
sushupti avastha. The difference is in the field and not in the fielder. The third pada of atma.
Normally we use the word sushupti. Here it is sushuptam. It is equal to sushupti. Sushuptah
means sleeper. Sushuptam when you say it is sleep. It is same as sushupti sthanah.
Prajnana ghana
He is same as ghana prajna. Why? Then it is easy to compare with the other two. The previous
ones were bahir and antar. Here ghana. It is neither internal or eternal but a mass of
consciousness. No internal or external differences. Ghana is mass. In jagrat avastha you are
conscious of a particular thing. There is a visesha jnanam like sabda or sparsa or rupa etc. It is
particularised or savisesha jnanam. When there is sabda jnanam, even in that you differentiate
every word in the talk. So it is a particularised cosnciousness. In svapna what happens is that you
are aware of internal world where also you differentiate one from the other and there also your
knowledge is savishesham. There is a particularised knowledge there that this is man and this
woman. This is glass and water is in the glass. So it is also specific consciousness. Objects are
different. Prameya 1 is different form prameya 2. And so on. Further difference between
prameyam in general and pramanam. Among the pramanas there is difference like eye is
different from ears. Pramana one is different from pramana 2. In sleep there are no prameyams
and no prmanams and no pramaatas also. All of them have merged into one mass of
consciousness. It is nirvikalpa jnanam.
Ekeebhutah
Why it has become ghana prajna? Upanishad says it is due to all savisesha jnanams have merged
into one mass. All knowledges of objects have become one. We cannot differentiate one from the
other there. Ekeebhutah is important because even though the differences are not experienced in
sleep, we should not think the differences are not there. They are very much there in unmanifest
form or potential form. They are there but not seen. It is not that not there. How do you know
they are there? English knowledge, Sanskrit knowledge all are there. Because when you wake up
you wake up with those particularised knowledge. You know English when you wake up. Chinese
knowledge was not there. But English knowledge was not absent. But unmanifest. This is the
difference between maya and Brahman. In maya differences are unmanifest. In Brahman
differences are absent. Maya also nirvikalpa but due to unmanifest condition of differences.
Brahma is nirvikalpa because differences not there. We talk of maya here.
Anandamayah
It is called karana sariram also. The main point is that anandamaya is normally the kosa or
sariram, but here as third quarter it is presented and so it is caitanyam associated with ananda
maya. It is not kosa. It is saturated with ananda. Why? Sankaracarya says that the duality born
finitude mortality ragadvesha are all resolved there. So there is ananda.
Ananda bhuk
It is experiencer of ananda. In the karana sarira or anandamaya kosa, even though there is no
duality in the form of external or internal world, still there is an experience which is the
experience of absence of everything which itself is a particular experience. There is nothing
particular when we say - do we experience it or not. So it is a particular experience of absence of
everything. Even this experience requires some kind of very subtle form of vritti called priya
moda and pramoda (manifesting as priya etc in waking). Third quarter has very subtle vritti which
is in these forms. Because of these subtle vrittis alone we get two kinds of experiences. 1) I did
not know anything. (absence of things is also an object of knowledge) This is not said here. 2) I
slept very well. There is absence of everything and there is sukham. This is called anandabhug. If
the expereince is not evident how do you know it? After waking up we say rahugrasta+ I
experienced happiness - in this: I is bhokta, prajna. Experienced indicates vritti, pramana.
Happiness is object. So too I experienced nothing.
Why sukhsma vritti?
This experience does not clearly differentiate experiencer and experienced and instrument of
experience. Even though the experiences are merged, still, there is subtle experience in the above
two forms. Why do you say it is subtle experience or sukshma vritti. Because in waking state
when he got experiences, the triputi bheda was evident. I am experiencing you with my eyes. In
sleep experience is there, I. Instrument of expereincer is karana sariram. Ananda and ajnanam is
there as object of experience. Technically triputi is there. Experientially not felt. So we call
sukhsma vritti. It is karana sarira vritti. Mind is not there in sleep. A yogi has this experience
when he is in nirvikalpa samadhi. He chants through manovritti. Then later by abhyasa, when the
mind is resolved, still by the force of habit vritti continues and it is at karana sarira level. It is
nirvikalpa samadhi. It is so called because triputi is not there. So he is anandabhug through this
vritti. Compare with other three. Fourth should be abhuk. So 3 rd pada is experiencer of pratibimba
ananda.
Cetomukhah
To understand this we have to know a particular idea used in Vedanta. In waking we are identified
with sthula body and experience sthula prapanca. In dream with sukhsma sariram and experience
sukshma prapanca. When we go from one state to another two steps are involved. First is
withdrawal from previous identification and entering into new identification. When we analyse it,
we can imagine a state in between. Even for a second there is identification with karana sarriam
only. Nobody goes to another avastha straightaway. Like from dream to sleep and then to waking.
(However sudden you wake up from dream due to fear etc, still it is through sleep only which is
door way. Too sudden we do not feel it. Like in a movie when a person is standing, it is not still.
It is moving. Changes so fast that the movement is not felt) That middle state is always sleep. So
too waking to sleep and then to dream. The moment I withdraw form one I am in karana sariram.
Sushupti is a via media for both travels - for svapna to jagrat and jagrat to svapna. So sushupti
becomes an intermediary room between two rooms. It happens so quickly that I always feel I am
in one room or another while passing through. I never feel the state in intermediary room.. Only
in sushupti proper we are there. Or like emptying a measure and filling up with another grain.
There is an intermediary gap of empty vessel. So prajna is intermediary between visva nd taijasa.
Cetah stands for jagrat and svapna. Mukha means door connecting jagrat cetah and svapna cetah.
Cetah is anubhavah here. For both anubhavas it is mukha or way. Prajna who is sushupta sthana is
door way. Not sushupti.
Prajna
Last title. At vyashti level, the condition of prajna is that he is ignorant of everything because
everything is resolved. So he is prakarshena ajnah. In waking and dream also we are ignorant
only. But in waking and dreaming some knowledge is there. In sleep total ignorance is there. So
pra ajna. Superlatively ignorant. Sankaracarya does not take it generally. He takes it as isvara as
prajna is isvara at samashti level. He is not alpajna or ajna. So isvara being sarvajna prajna is
sarvajna. Taking prajna as sakshi he is sarvajna. There are no divisions in sleep. When he
identifies with one human intellect he becomes alpajna. Prakarshena sarvam janati iti prajna and
prajnah eva praajna. Next mantra same third pada from samashti level.
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suptah. To distinguish it from jnani. First sushupti is being established. Tulya means being equal.
What it is? Darsana vritti is waking state. Darsana is sight which means experience of sthula
vishaya. Adarsana vritti is anyarthe najn. That is sukshma vishaya vritti. (vasanamaya vritti). So it
is dream. Karika uses these words. Sleep is characterised by ignorance of atma. In waking and
dream also one is asleep to atma. So it is tulya. In order to mention sleep only, we have the
viseshana yatra+ .
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alternative is given.
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distinguish this state from dream also. One who does not see any vritti rupa prapancam. Na
kancana+ One who does not see any thing and desires for them. Kamam kamayate means not htat
he desires desires. So no waking. It is well known that in sleep one has neither object of sthula
nor sukhsma. Agrahanam is sleep and anyatha grahanam is dream. Both waking and dream are
anyatha grahanam only. All karika words. One advaya vastu is taken as nana in waking. So it is
anyatha grahanam. Anyatha grahana lakshanam svapnam is not there. Sthana is sushuptam for
this atma of third quarter.
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´É¦ÉÉMÉ& EäòxÉ ÊGòªÉiÉä* +´ÉºlÉªÉÉ B´É ÊGòªÉiÉä*
ªÉnùÉ VÉÉOÉnù´ÉºlÉÉ ¦É´ÉÊiÉ iÉnùÉxÉÓ
ºlÉÚ™ôuèùiÉÆ ¦É´ÉÊiÉ* ªÉnùÉ º´É{ÉîÉù´ÉºlÉÉ ¦É
´ÉÊiÉ iÉnùÉxÉÓ ºÉÚI¨ÉôuèùiÉÆ ¦É´ÉÊiÉ* iÉº¨ÉÉiÉÂ
ºlÉÚ™ôºÉÚI¨ÉuèùiÉªÉÉä& Ê´É¦ÉÉVÉEò& +´ÉºlÉÉ B´É*
(The divider is avastha) iÉº¨ÉÉnÂù uèùiÉVÉÉiÉºªÉ EòlÉÆ xÉÉ¨É
¦É´ÉÊiÉ* ºlÉÉxÉuùªÉ|ÉÊ´É¦ÉHò¨ÉÂ uèùiÉVÉÉiÉ¨ÉÂ*
ºlÉÉxÉuùªÉäxÉ +´ÉºlÉÉuùªÉäxÉ uèùiÉVÉÉiÉÆ
uèùiÉºÉ¨ÉÚ½Æþ |ÉÊ´É¦ÉHÆò ¦É´ÉÊiÉ
ºlÉÚ™ôºÉÚI¨É°ü{ÉähÉ SÉ |ÉÊ´É¦ÉHÆò ¦É´ÉÊiÉ
uèùiÉ¨ÉÂ* EòÒoù¶É¨ÉÂ <nÆù uèùiÉVÉÉiÉ¨ÉÂ*
¨ÉxÉ&º{ÉÎxnùiÉ¨ÉÂ* ºÉ´ÉÇÆ uèùiÉÆ
¨ÉxÉ&º{ÉxnùxÉ°ü{É¨Éä´É* iÉjÉ ¦Éänù& Eò& <ÊiÉ
SÉäiÉÂ º´É{ÉîÉ´ÉºlÉÉªÉÉÆ
´ÉÉºÉxÉÉVÉxªÉ¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ* VÉÉOÉnù
´ÉºlÉÉªÉÉÆ <ÎxpùªÉ|
É¨ÉÉhÉVÉxªÉ¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ* <ÊiÉ uèùiÉVÉÉiÉÆ
¨ÉxÉ&º{ÉxnùxÉ¨Éä´É* º{ÉxnùxÉ¨ÉÂ ´ÉÞÊkÉÊ
´ÉEòÉ®ú¨ÉÂ* (Thought modification)
(<Çoù¶ÉÆ uèùiÉVÉÉiÉÆ ºÉÖ¹ÉÖ”ÉÉè ´ÉkÉÇiÉä xÉ

´ÉÉ <ÊiÉ SÉäiÉÂ iÉnùÉÊ{É ´ÉkÉÇiÉä B´É* ºÉÖ¹ÉÖ{iÉÉ
´ÉºlÉÉªÉÉÆ uèùiÉVÉÉiÉºªÉ xÉÉ¶É& ´ÉÉ xÉ ¤vÉÉ ´ÉÉ
xÉ ¦É´ÉÊiÉ* iÉº¨ÉÉiÉÂ iÉlÉÉ°ü{É-+{ÉÊ®úiªÉÉMÉäxÉ
uèùiÉ°ü{ÉºªÉ {ÉÊ®úiªÉÉMÉ& xÉ ¦É´ÉÊiÉ*
ºÉÖ¹ÉÖ”ÉÉè +Ê{É uèùiÉÆ ´ÉkÉÇiÉä B´É* {É®úxiÉÖ
EòlÉ¨ÉÂ* +´ªÉHò°ü{ÉähÉ ¤ÉÒVÉ°ü{ÉähÉ
BEòÒ¦ÉÚiÉ& ¦É´ÉÊiÉ* iÉlÉÉ +ºªÉ +{ÉÊ®úiªÉÉMÉäxÉ
uèùiÉºªÉ -+{ÉÊ®úiªÉÉMÉäxÉ* uèùiÉÆ +uèùiÉÆ xÉ
¦É´ÉÊiÉ* +uèùiÉÆ uèùiÉÆ xÉ ¦É´ÉÊiÉ* +
´ÉºlÉÉ¦Éänù& ¦É´ÉÊiÉ* º´É°ü{É¦Éänù& xÉ ¦É´ÉÊiÉ*
iÉº¨ÉÉiÉÂ VÉÉOÉiº´É{ÉîªÉÉä& ´ªÉHò°ü{ÉähÉ uèùiÉÆ
´ÉkÉÇiÉä* ºÉÖ¹ÉÖÊ”ÉEòÉ™äô +´ªÉHòÉ
´ÉºlÉÉ°ü{ÉähÉ uèùiÉÆ ´ÉkÉÇiÉä* iÉlÉÉ°ü{É-
+{ÉÊ®úiªÉÉMÉäxÉ* (Without giving up its dual nature. If so, then we do
not see dvaitam?) +Ê´É´ÉäEòÉ{ÉzÉ¨ÉÂ* (We are not able to separate it
becasue of aviveka) Eòº¨ÉÉiÉÂ * iÉ¨ÉºÉÉ +Ê¦É¦ÉÚiÉ& ºÉxÉÂ*
+YÉÉxÉäxÉ +Ê¦É¦ÉÚiÉ& ºÉxÉÂ* uèùiÉºÉ¨ÉÚ½þ& |ÉÊ
´É¦ÉHò& +ÎºiÉ* (One good example is)
xÉè¶ÉiÉ¨ÉÉäOÉºiÉ¨ÉÂ <´É +½þ&* +½þ& EòÒoù¶É&

+½þ&* ºÉ|É{ÉˆÉ¨ÉÂ +½þ&* uùÉiÉVÉÉiÉäxÉ ºÉ½þ
´ÉkÉÇiÉä <ÊiÉ ºÉ|É{ÉˆÉ¨ÉÂ +½þ& (xÉ{ÉÖÆ)*
iÉÉoù¶ÉÆ uèùiÉÆ <nùÉxÉÓ +º¨ÉÉEÆò {ÉÖ®úiÉ&
´ÉkÉÇiÉä* ®úÉjÉÉè <¨Éä ¦ÉänùÉ& ´ÉkÉÇxiÉä xÉ ´ÉÉ*
´ÉiÉÇxiÉä* iÉlÉÉÊ{É iÉ¨ÉºÉÉÊ¦É¦ÉÚiÉÆ ºÉnÂù uèùiÉÆ
xÉÉxÉÖ¦ÉÚªÉiÉä* xÉè¶ÉiÉ¨É&* ÊxÉ¶ÉÉªÉÉÆ ¦É´ÉÆ
xÉè¶É¨ÉÂ What is there in the night * xÉè¶ÉÆ iÉ¨É&
xÉè¶ÉiÉ¨É&* iÉäxÉ OÉºiÉ¨ÉÂ* xÉè¶ÉiÉ¨ÉOÉºiÉ¨ÉÂ*
(Swallowed by dakrness) * xÉè¶ÉiÉ¨ÉÉäOÉºiÉ¨ÉÂ ºÉ|É{ÉˆÉ¨ÉÂ
+½þ& <´É* +½þ& ªÉlÉÉ +Ê´É´ÉäEòÉ{ÉzÉÆ ¦É´ÉÊiÉ
iÉlÉÉ* iÉº¨ÉÉiÉÂ ¸ÉÖiªÉÉ BEòÒ¦ÉÚiÉ¨ÉÂ (xÉ{ÉÖÆ -
uèùiÉVÉÉiÉÊ¨ÉÊiÉ +É®ú¤vÉi´ÉÉiÉÂ) <iªÉÖSªÉiÉä*
+jÉ º´ÉÉ®úºªÉÆ ÊEòÊ¨ÉÊiÉ SÉäiÉÂ - VÉÉOÉiº
´É{ÉîªÉÉä& uèùiÉVÉÉiÉ¨ÉÂ +xÉäEò°ü{ÉähÉ
´ÉkÉÇiÉä* Eòº¨ÉÉiÉÂ* Ê´É¦ÉHÆò ºÉnÂù
+xÉÖ¦ÉÚªÉiÉä* ºÉÖ¹ÉÖ{iªÉ´ÉºlÉÉªÉÉÆ
iÉÉoù¶ÉuèùiÉ¨Éä´É BEòÒ¦ÉÚiÉÆ ´ÉiÉÇiÉä* +Ê
´É¦ÉHÆò ´ÉkÉÇiÉä* +xÉäEòi´ÉÆ BEòÒ¦ÉÚiÉi´ÉÆ SÉ
uèùiÉºªÉ +xÉÉi¨ÉxÉ& B´É ¦É´ÉÊiÉ* ={ÉÉvÉä& B´É
+Éi¨ÉxÉ& +xÉäEòi´ÉÆ iÉnùxÉxiÉ®ú¨ÉÂ BEòi´ÉÆ
ºÉÆ¦É´ÉÊiÉ* +xÉäEòi´ÉÆ BEòÒ¦ÉÚiÉi´ÉÆ SÉ
+xÉÉi¨ÉxÉ& uèùiÉVÉÉiÉºªÉ B´É ¦É´ÉÊiÉ* {É®úxiÉÖ
´ÉªÉÆ ËEò EÖò¨ÉÇ&* ={ÉÉvÉäù& vÉ¨ÉÇºªÉ
+Éi¨ÉÊxÉ +vªÉÉºÉ& ÊGòªÉiÉä* VÉÉOÉnù
´ÉºlÉÉªÉÉ¨ÉÂ +½þ¨ÉÂ +xÉäEò& (I am one of the many people)*
º´É{ÉîÉ´ÉºlÉÉªÉÉ¨ÉÂ +½þ¨ÉÂ +xÉäEò&* ºÉÖ¹ÉÖ{iªÉ
´ÉºlÉÉªÉÉÆ +½þ¨ÉÂ BEò&* (This ekatva and anekatva vikaratvam that
belongs to anatma is taken to be for me, the atma.) þ+ªÉ¨ÉäEòi´ÉÉxÉäEòi
´ÉÉÊnù Ê´É¦ÉÉMÉ& EòlÉÆ ¦É´ÉÊiÉ* ={ÉÉvÉÉè
´ÉkÉÇ¨ÉÉxÉÆ +xÉäEòi´ÉÆ BEòi´ÉÆ SÉ +Éi¨ÉÊxÉ
+vªÉºªÉiÉä* BEòÒ¦ÉÚiÉi´É¨ÉÂ ={ÉÉvÉÉè ´ÉkÉÇiÉä*
<nùÉxÉÓ ËEò ´ÉnùÉ¨É&* |ÉÉYÉ& BEòÒ¦ÉÚiÉ& <ÊiÉ*
BEòÒ¦ÉÚiÉÆ xÉ ¦É´ÉÊiÉ, ºÉ´ÉÇnùÉ +Éi¨ÉÉ BEò B´É*
BEòÒ¦ÉÚiÉÊ¨ÉÊiÉ =SªÉiÉä*)
What do you mean by ekibhutah. Previously aneka bhutah. Now ekibhutah. Same person.
Previously sa-prapanca and now without prapanca that is avayakritah. Sthana-dvaya+ Duality
(triputi) that is spinned off by the mind (manasaa spanditam) or set up by the mind. Without
karana or mind, there is absence of karma or vishaya. Sthana dvayena not dvayat. That which
remains divided by waking and dream. That dvaitam which is sthula and sukshma. All that. That
dvaitam which is vyakrtam, is not given up but continues in the karana avastha. It is that in which
there is no discrimination now as this is jnata, this jneyam etc. Like the day is completely
overwhelmed by darkness. Day here is prapanca. It is darkness that obtains in night. Nisi
bhavam. Devoured by darkenss like. It is all there. It is in one indistinguishable form. In other
words free from triputi.
(iÉlÉÉÊ{É EòÉ®úhÉÉä{ÉÊ½þiÉºªÉ |ÉYÉÉxÉPÉxÉÊ
´É¶Éä¹ÉhÉ¨ÉÂ +ªÉÖHÆò ÊxÉ¯û{ÉÉÊvÉEòºªÉ B´É iÉlÉÉÊ
´É¶Éä¹ÉhÉºÉÆ¦É´ÉÉnÂù <iªÉÉ¶É€ó¬É½þ - +iÉ B´É
<ÊiÉ*) +iÉ B´É (ºÉ´ÉÇºªÉ EòÉªÉÇ|É{ÉˆÉºªÉ
ºÉ¨ÉxÉºEòºªÉ ºÉÖ¹ÉÖ”Éä EòÉ®úhÉÉi¨ÉxÉÉ ÎºlÉiÉi´ÉÉnäù
´É <iªÉlÉÇ&) (+iÉ B´É BEòÒ¦ÉÚiÉi´ÉÉnäù´É) 7.2º
´É{ÉîVÉÉOÉx¨ÉxÉ&3.1º{ÉxnùxÉÉÊxÉ |
ÉYÉÉxÉÉÊxÉ PÉxÉÒ¦ÉÚiÉÉÊxÉ (ºÉÖ¹ÉÖ”ÉÉ
´ÉºlÉÉªÉÉÆ =Hò|ÉYÉÉxÉÉxÉÉ¨ÉäEò¨ÉÚÌkÉi´ÉÆ xÉ ´ÉÉºiÉ
´ÉÆ {ÉÖxÉ& ªÉlÉÉ{ÉÚ´ÉÇÊ´É¦ÉÉMÉªÉÉäMªÉi´ÉÉÊnùÊiÉ
¨Éi´ÉÉ =Hò¨ÉÂ - <´É <ÊiÉ*) <´É (=Hò¨ÉxÉÖ´ÉnùÊiÉ -
ºÉäªÉÊ¨ÉÊiÉ*) ºÉäªÉ¨É´ÉºlÉÉ +Ê´É´ÉäEò°ü{Éi
´ÉÉnÂù |ÉYÉÉxÉ6.3PÉxÉ =SªÉiÉä* ªÉlÉÉ
®úÉjÉÉè xÉè¶ÉäxÉ iÉ¨ÉºÉÉ +Ê´É¦ÉVªÉ¨ÉÉxÉÆ
ºÉ´ÉÈ PÉxÉÊ¨É´É iÉuùiÉÂ |ÉYÉÉxÉPÉxÉ& B´É (|
ÉÉYÉ& <ÊiÉ ¶Éä¹É&)*
(+iÉ B´É BEòÒ¦ÉÚiÉi´ÉÉnäù´É* +xÉäxÉ ËEò ¦É´ÉÊiÉ*

ªÉnùÉ ´ÉºiÉÖxÉ& +xÉäEòi´ÉÆ iÉÌ½þ
´ÉºÉiÉÖYÉÉxÉºªÉÉÊ{É +xÉäEòi´É¨ÉÂ* PÉ]õ& +ÎºiÉ,
PÉ]õYÉÉxÉ¨ÉÊ{É +ÎºiÉ* ªÉÊnù ´ÉºiÉÚÊxÉ
+xÉäEòÉÊxÉ ¦É´ÉÎxiÉ iÉÌ½þ ´ÉºiÉÖ YÉÉxÉÉÊxÉ +Ê{É
+xÉäEòÉÊxÉ ¦É´ÉÎxiÉ* YÉÉxÉÆ iÉÖò BEò B´É*
iÉº¨ÉÉiÉÂ VÉÉOÉiº´É{ÉîªÉÉä& ¤É½ÚþÊxÉ
´ÉÞÊkÉYÉÉxÉÉÊxÉ +lÉ´ÉÉ ºÉÊ´É¶Éä¹ÉYÉÉxÉÉÊxÉ ¦É
´ÉÎxiÉ* ºÉÊ´É¶Éää¹É{ÉnùÉlÉÉÇxÉÉÆ ¤É½Öþi´ÉÉiÉÂ
iÉä¹ÉÉÆ YÉÉxÉÉxÉÉ¨ÉÊ{É ¤É½Öþi´ÉÆ ¦É´ÉÊiÉ* ¦É
´ÉiÉÖ iÉäxÉ ÊEò¨ÉÂ* <ÊiÉ SÉäiÉÂ* ºÉÖ¹ÉÖ”ªÉ
´ÉºlÉÉªÉÉÆ {ÉnùÉlÉÉÇ& BEòÒ¦É´ÉÎxiÉ iÉnùÉxÉÓ
{ÉnùÉlÉÇYÉÉxÉÉxÉÉ¨ÉÊ{É BEòÒ¦ÉÉ´É& (It is indistinct
knowledge there)*
He is called prajnana ghana. Ghanibhuta. Dense. Prajnanam stood divided. It is not there. So this
various forms of prajna that is sound etc karma prajna, karana prajna, kartru prajna. Which obtain
in waking and dream. They all become one blob of consciousness. This particular state is called
prajnana ghana. Why not prajnanam. It is Brahman alone. It is avastha here. Hetu is aviveka
rupatvat. Ajnana rupatvat. Due to aviveka it has become one. There is no viveka that I am atma.
What is there is amta only. So it is called prajnana ghana. It was waker consciousness. Later
dream consciousness. Now dense consciousness. No divisions. Difficult to translate ghana.
Bhashyakara also finds difficult to give the meaning. So when you find difficulty to translate a
word you have no alternative but use a sentence and explain. By the nightly darkness when there
is no moon not even glow-worm. Cloudy also and so no stars. Intense darkness. Pitch darkness.
Nothing is divided or distinguished. This is pot, this is cot iti. So too prajnana ghana. prajna is
there. Discreet objects are not seen. Due to this enveloping darkness. In sleep also this enveloping
aviveka is there. So it is pragnana ghana.
17
B´É¶É¤nùÉzÉ VÉÉiªÉxiÉ®Æú |ÉYÉÉxÉ
´ªÉÊiÉ®äúEäòhÉ +ÎºiÉ <iªÉlÉÇ& (B´ÉEòÉ®úºªÉ
+xªÉªÉÉäMÉ´ªÉ´ÉÎSUôÊkÉ&, xÉ iÉÖ +ªÉÉäMÉ´ªÉ
´ÉÎSUôÊkÉ&) *
(SÉèiÉxªÉ´ªÉÊiÉ®äúEäòhÉ ËEòÊSÉnùÊ{É xÉÉÎºiÉ* B
´ÉEòÉ®úÉnÂù VÉÉiªÉxiÉ®Æú +xªÉÉ VÉÉÊiÉ&* |
ÉYÉÉxÉÉnÂù +xªÉÉ VÉÉÊiÉ& VÉb÷Ê¨ÉiªÉlÉÇ&* ºÉ´ÉÈ
SÉèiÉxªÉ¨Éä´É*)
Evakara is there. There no other jati there. Sushuptah is not outside prajnanam the consciousness.
There is nothing other object available other than prajnana ghana. It is avyakrtam.
(|ÉÉYÉºªÉ +ÉxÉxnùÊ´ÉEòÉ®úi´ÉÉ¦ÉÉ´Éä
EòlÉ¨ÉÉxÉxnù¨ÉªÉi´ÉÊ´É¶Éä¹ÉhÉ¨ÉÂ <iªÉÉ¶É€ó¬ º
´É°ü{ÉºÉÖJÉÉÊ¦É´ªÉÊHò|ÉÊiÉ¤ÉxvÉEònÖù&JÉÉ¦ÉÉ´ÉÉiÉÂ
|ÉÉSÉÖªÉÇi´ÉÆ ¨ÉªÉ]õ& MÉÞ½þÒi´ÉÉ Ê
´É¶Éä¹ÉhÉÉä{É{ÉËkÉ nù¶ÉÇªÉÊiÉ - ¨ÉxÉºÉ <ÊiÉ*)
¨ÉxÉºÉ& Ê´É¹ÉªÉÊ´É¹ÉªªÉÉEòÉ®ú-
º{ÉxnùxÉÉªÉÉºÉnÖù&JÉÉ¦ÉÉ´ÉÉnÂù
+ÉxÉxnù¨ÉªÉ& +ÉxÉxnù|ÉÉªÉ&* (¨ÉxÉºÉÂ (xÉÆ)
17 xÉÒ™ô¨É¤VÉÆ ¦É´ÉiªÉä´É {ÉÉlÉÇ B´É vÉxÉÖvÉÇ®ú&
¶É‚ó& {ÉÉhbÖ÷®ú B´É ºªÉÉnÂù B´É¶É¤nùMÉÊiÉÊÛÉvÉÉ*
iÉjÉ Ê´É¶Éä¹ÉhÉºÉƒóiÉºªÉ B´ÉEòÉ®úºªÉ +ªÉÉäMÉ´ªÉ
´ÉSUäônù& +lÉÇ&* Ê´É¶Éä¹ªÉºÉƒóiÉºªÉ +xªÉªÉÉäMÉ´ªÉ
´ÉSUäônù&* ÊGòªÉÉºÉƒóiÉºªÉ +iªÉxiÉÉªÉÉäMÉ´ªÉ
´ÉSUäônù&*
¨ÉÉxÉºÉ (Ê´É) pertaining to mind As masc noun it is form of Vishnu.
(ºÉÖ¹ÉÖ”ÉÉè +xÉÖ¦ÉÚªÉ¨ÉÉxÉ& +ÉxÉxnù&

+½þ¨ÉÉi¨ÉÉ <ÊiÉ xªÉÉªÉäxÉ xÉÉxÉÖ¦ÉÚªÉiÉä*
{É®úxiÉÖ VÉÉOÉÊiÉ ´ÉkÉÇ¨ÉÉxÉÉxÉÉÆ
nÖù&JÉÉxÉÉ¨ÉÂ +¦ÉÉ´É B´É* ¨ÉxÉºÉ& ´ÉÞÊkÉÊ
´ÉEòÉ®úVÉxªÉÆ ªÉqÖù&JÉÆ VÉÉOÉiº´É{ÉîÉ
´ÉºlÉªÉÉä& +ÉºÉÒiÉÂ iÉÉoù¶ÉnÖù&JÉÆò xÉÉÎºiÉ* Ê
´É¹ÉªÉÉEòÉ®Æú Ê´É¹ÉªªÉÉEòÉ®Æú
OÉÉÁOÉÉ½þEòÉEòÉ®Æú (<nù¨ÉÉEòÉ®ú-
+½þ¨ÉÉEòÉ®ú´ÉÞkÉÒ) º{ÉxnùxÉ¨ÉÂ* º{ÉxnùxÉ¨Éä
´É +ÉªÉÉºÉ&* iÉÉoù¶É-+ÉªÉÉºÉVÉxªÉnÖù&JÉ¨ÉÂ +lÉ
´ÉÉ +ÉªÉÉºÉ¨Éä´É nÖù&JÉ¨ÉÂ* iÉºªÉÉ¦ÉÉ´ÉÉiÉÂ*
´ÉÞÊkÉÊ´ÉEòÉ®úVÉ÷xªÉnÖù&JÉÉ¦ÉÉ´ÉÉiÉÂ*
+ÉxÉxnù¨ÉªÉ& +ÉxÉxnù|ÉÉªÉ&* |ÉÉSÉÖªÉÉÇlÉæ
¨ÉªÉ]õÂ* (you are away from atma just by a thin veil. Only agrahanam is there and
there is no anyatha grahanam)
All duhkha belongs to mind and mind is resolved. So no duhkha. Mind is not there and so no
duhkha. What is duhkha. It is nothing but tired of effort. What is ayasa? Spandanam. Spinning is
spandanam. Any kind of change or motion or disturbance. Mind goes on thinking. So there is no
sadness or pain without spandanam. Lot of thinking is necessary to have duhkham. If I have
control over thinking, I can stop thinking. So lord gave sleep. Go to sleep. You go to sleep
through some method. Take a gita book and you get sleep. What is manasah spandanam. In the
form of subject and object it is spandanam. Without thinking of an object you do not become
subject. Once the duality is created then you become duhkhi. It is all atma sesha. Such thinking
being not there, there is ananda. Svarupa bhuta ananda does not have much pratibandha. Duhkha
is pratibandha for ananda. That obstruction goes way in the waking state also now and then when
you pick up happiness. It is pracurya of ananda.
(¨ÉªÉ]õ& º´É°ü{ÉÉlÉÇi´ÉÉnÂù +ÉxÉxnù¨ÉªÉi´É¨ÉÂ
+xÉxnùi´É¨Éä´É ËEò xÉ ºªÉÉnÂù <iªÉÉ¶É€ó¬É½þ -
xÉäiªÉÉÊnùxÉÉ*) xÉ +ÉxÉxnù B´É* +xÉÉiªÉÎxiÉEòi
´ÉÉiÉÂ (Ê´ÉxÉÉÊ¶Éi´ÉÉiÉÂ) (xÉ Ê½þ ºÉÖ¹ÉÖ”Éä
ÊxÉ¯û{ÉÉÊvÉEòÉxÉxnùi´ÉÆ |ÉÉYÉºªÉ +¦ªÉÖ{ÉMÉxiÉÖÆ
¶ÉCªÉÆ iÉºªÉ EòÉ®úhÉÉä{ÉÊ½þiÉi´ÉÉiÉÂ* +xªÉlÉÉ
¨ÉÖHòi´ÉÉiÉÂ {ÉÖxÉ& =ilÉÉxÉÉªÉÉäMÉÉiÉÂ iÉº¨ÉÉnÂù
+ÉxÉxnù|ÉÉSÉÖªÉÇ¨Éä´ÉÉºªÉ º´ÉÒEòiÉÖÈ
ªÉÖHòÊ¨ÉiªÉlÉÇ&)* ªÉlÉÉ ™ôÉäEäò
ÊxÉ®úÉªÉÉºÉÎºlÉiÉ&
ºÉÖJªÉÉxÉxnù¦ÉÖMÉÖSªÉiÉä* (iÉlÉÉ ºÉÖ¹ÉÖ”É&
+Ê{É <ÊiÉ ¶Éä¹É&)*
(+xiÉÆ +iÉÒiªÉ ´ÉkÉÇiÉä <ÊiÉ +iªÉxiÉ¨ÉÂ

ÊxÉiªÉ¨ÉÂ* xÉ +iªÉxiÉ¨ÉÂ +xÉiªÉxiÉ¨ÉÂ* xÉ
ÊxÉiªÉ¨ÉÂ* +xiÉÆ +iÉÒiªÉ xÉ ´ÉkÉÇiÉä <ÊiÉ
+xÉÉiªÉÎxiÉEò& (¦É´ÉÉlÉæ `ö\ÉÂ)* (that which is within antam.
This anayasa avastha comes now and then in waking state. But the concentrated form is
in sleep. So for one’s health one needs sleep as a basic need. Otherwise one would
become mad.)
Atyantikam means vinasi. First why not say ananda vikara? No because mind is not there to
undergo change. Why not ananda svarupa? (mayat is used in that sense sometimes). No. If that is
so, then when you come back from sleep you should be mukta purusha. It is only a state of
experience from which you come out. So we have to say it is ananda pracura? Pracurya is due to
absence of duhkha due to absence of spandanam. Pracura is due to ajnanam. tamobhibhuta+ Not
ananda itself. Why? Na atyantikatvat. Anatyatika means nitya or paramartha. It is not nitya. Just
as in the world one who has not ayasa, he is called enjoyer of happiness. One who is relaxing on a
easy chair. (it seems it is called lazy boy in USA). Yatha...tatha anandabhuk ucyate.
+iªÉxiÉÉxÉÉªÉÉºÉ°ü{ÉÉ ½þÒªÉÆ ÎºlÉÊiÉ&

(<ªÉÆ ÎºlÉÊiÉ& <ÊiÉ ºÉÖ¹ÉÖÊ”É& =HòÉ*
ºÉÖ¹ÉÖ{ªÉÖ{É™ôÊIÉiÉÉ º´É°ü{É¦ÉÚiÉÉ ÊxÉ®úÊiÉ¶ÉªÉÉ |
ÉÒÊiÉ& <iªÉlÉÇ&*) +xÉäxÉ (+xÉäxÉ <ÊiÉ |
ÉÉYÉÉäÊHò&) +xÉÖ¦ÉÚªÉiÉä <iªÉÉxÉxnù¦ÉÖEÂò*
B¹ÉÉä%ºªÉ (B¹É& º´É°ü{ÉÉxÉÖ¦É´É™ôIÉhÉ&)
{É®ú¨É& (ºÉÉvÉxÉÉºÉÉvªÉÉ) +ÉxÉxnù& (¤ÉÞ
4.3.32) <ÊiÉ ¸ÉÖiÉä&* (ºÉÖ¹ÉÖ”ÉÉè
+ÉxÉxnùÉxÉÖ¦É´Éä ËEò |É¨ÉÉhÉ¨ÉÂ* ºÉ´Éæ¹ÉÉ¨ÉÂ
+xÉÖ¦É´É& B´É |É¨ÉÉhÉ¨ÉÂ*)
This state of sleep is as is well known to all of us, is totally in the form of free of effort. He is
snoring. Lot of efforts. If you want to pretend snoring you cannot. Snoring cannot be imitated.
When he snores it is different every second. In sleep there is no effort. So this state is experienced
by sleeper. Previously sthula and sukshma. Now ananda only is vishaya. Sruti says : He has great
ananda. It is paramananda.
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He is ceto mukha. Because towards waking and dream for both of them this state is gateway. If
one does not experience any time gap from svapna to waking, it is due to fastness. LIke a needle
pierced through many petals is seen instantly the other side, even though gap is there from one
petal to another theoretically. For ceta the mind which is dream consciousness or waking
consciousness, for both of them it is gate. Mukha means gate. For waking or dreaming you have
to pass through this state. That which has mind or visesha jnanam as gate for coming to waking or
dreaming.
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He is called prajna. He is jnata later. What he can be, from that standpoint he is called. Status of
being knower of what happened and what will happen. At 8/00 bell will ring and there will be
breakfast. It is bhavishya jnanam. That you were sleeping one hour before is also bhuta jnanam.
He becomes so after sleep. It is for prajna. This fellow becomes jnata. He is central figure. He
himself depends on somebody else. That we will see later. He has the jnatrtvam of all objects.
From the standpoint of that jnatrtvam which will be there through upadhi, he is prajna. He
explains his own sentence. How can you call him knower of everything. He does not know the
svara of snoring. He will commit suicide if you show him his snoring after waking. He is a great
musician. So it is bhuta purva gati. He was jnata before.
Or he is of the nature of peculiar rupam which is not available in waking and dreaming. No
division. Divisionless prajna. Karika says prayena ajnah. Why prayena? Because he does not
know anything whether atma or anatma. For other two fellows there is visishta vijnanam. For
sleeper it is not. So asadharanam rupam. That is called prajnah.
B¹É ºÉ´Éæ·É®ú& B¹É ºÉ´ÉÇYÉ&

B¹ÉÉää%xiÉªÉÉÇ¨ÉÒ B¹É ªÉÉäÊxÉ& ºÉ
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(B¹É&) Ê½þ ºÉ´ÉÇºªÉ |É¦É´ÉÉ{ªÉªÉÉè * 6
B¹É& this one ºÉ´Éæ·É®ú& is the ruler of all B¹É& this one ºÉ´ÉÇYÉ&
is omniscient B¹É& this one +xiÉªÉÉÇ¨ÉÒ is the inner ruler B¹É& this one
ªÉÉäÊxÉ& is the source of all ºÉ´ÉÇºªÉ |É¦É´ÉÉ{ªÉªÉÉè being the
place of origin and dissolution Ê½þ ¦ÉÚiÉÉxÉÉ¨ÉÂ of all beings
This one is the ruler of all. This one is omniscient. This one is the inner ruler. This one is
the source of all, being the place of origin and dissolution of all beings.
Now comes third quarter form samshti level which is none other than isvara. It is definition of
Isvara. He is famous in the puranas and karma kanda. The only thing is in karma kanda and
puranas and all, he is presented as the ultimate. In mandukya universe is also third pada only. He
is not ultimate reality. One has to go beyond isvara also to reach turiya. He is only intermediary
station in Vedanta and not destination. In dvaita and viisshtadvaita they stop at this level.
He is the ruler of all. Esha is one who has been mentioned in the previous sloka that is sushupta
sthanah. Consciousness associated with sushupti avastha. That prajna alone is isvara. He is karma
phala data. karmadhyaksha. Is to rule. One who receives all puajs and who dispenses phalam in
keeping with the karma. He is omnipotent therefore.
He is all knowledgeable. So Sankaracarya took the second meaning of pra jnah. It is well thought
meaning. Through out brahmasutra he takes only prajna as isvarah. He alone can be sarvajna
because he is karma phala data. He has to have all knowledge. It is managing the universe.
Sushupti means when everything is resolved. At vyashti level it is sushupti. At samashti level, it
is the pralaya avastha. So it is consciousness associated with prayala avastha. That is why from
the pralaya avastha he is able to create the whole world according to karma of jivas. So
kaamayata. These two words indicate that isvara is nimitta karana of universe. He is the
intelligent cause of the whole universe.
Now here afterwards he is going to say that he alone is the upadana karanam or material cause of
the universe also. He is yoni. Yoni means upadana karanam. material cause. Of whom? Of
everything, of the whole universe. Thus prajna or isvara is upadana cause - how do you say.
Because (hi)
Prabhavah. he is source or origin of all. (nimitta cause). Prabhava is utpatti karanam. Not only
that. Apyayah. He is laya karanam. So it is upadana karanam. Nimitta karanam is only utpatti
karanam. Pot will not resolve back into pot maker. But only in clay. So which is both karanam is
called upadana karanam. Srishti-matra karanam is nimitta karanam. Of whom? Of all beings. So
yonih. (stithi is understood)
Antaryami. Antah yamayati. That which goes in and through everything. Which inheres. Thread
inheres the beads. Who will be antaryami. Always upadana karanam will be antaryami of the
karyam. Antaryami of ornaments is gold. Isvara is all antaryami. One who controls. He is third
quarter.
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In every pada there is inclusion of total. This prajna is indeed sarvesavarah. He is svarupavasthah.
Upadhi is not pradhanam. One who abides in svarupa. Otherwise svatantrayam will not be there.
Maya upadhi is under the control of isvara. Praktrim svam+ That is the only difference between
prajna and isvara. Here caitanya pradhanyam. The importance is not for upadhi but for atma.
Jivanmukta also does nto take upon himself the upadhi dharmas. Because he has no self
ignorance and so he is also sarvajnah. He knows I am all this. But he is not sarvavid. He has no
mula ajnanam but tula ajnanam. Maya upadhi dvara he is sarvajnah. For the whole world of
duality which is alongwith adhideva or total. Isita is one who is the lord. He is nimitta cause. Who
is he? Eshah. Means prajna. From that prajna, he is not another entity. Anyesham means
nayyayikanam iva. For all of them isvara is separate entity. Different from yourself. Only due to
upadhi only bheda is there. Otherwise he is isvara. Avarana is there.
Nayyayikas look upon isvara as some one separate from world. Upadanam also is separate. Jivas
also separate. Each body / jiva is separate. They take blessing of Sruti after establishing isvara by
reason. Yad yad karyam tad sakartrukam. Karyatvat ghatavad. Karyatvam itself has to be
established. There can be many kartas also possible. Like in a building many are there. For entire
jagat there should be a lot of kartas. Sruti does not give any support except for abhinna nimitta
upadana. Neha nanasti etc yasmin prayanti+ This is not right to say lord is not upadana. Nyaya is
given. Patyuh+ (nyaya means brahma sutra) Pati means lord. Of him, if he is taken as separate
from created then he will become one of the kartas. Then he will have raga and dvesha. Some are
born in Rashtrapati bhavan. Some in hut. He will be a saddist. It will not fit in. Nero will be
better who played violin when Rome was burning. If he is upadana also all that is there is only
isvara. What is seen as many is mithya.
Pranabandhanam+ Mind is upadhi and upalaskhana for jiva. Prane badhyate. Prana is presented
as para atma. From context we know this. This prakrtam brahma is prana. Mind is nityam
yuktam with prana. Jiva is not separate from prana that is paratma. Talking about deep sleep this
vakya is there. Prajna is taijasa is visva.
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He is in all the different upadhis. There may be many sarvajnas. No. Ayameva. he alone is
sarvajna. What about vyasa etc. They are all sarvajnas due to isvara’s grace. Their sravajnatva is
limited. Here he is the knower of everything that has gone before and everything that is going to
come. Bahuni ms + This prajna alone is sarvajna.
B¹É& +xiÉªÉÉÇ¨ÉÒ +xiÉ®úxÉÖ|ÉÊ´É¶ªÉ ºÉ

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What is antaryami? Entering into all upadhis, one who sustains everything. The law and order - in
that form alone he sustains.
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From him alone the vyashti and samashti with all its dualities like gross and subtle is born.
Asmad paramesvarat. Prajnat. So he is the cause of everything. Yoni is sastra word.
(ÊxÉÊ¨ÉkÉEòÉ®úhÉi´ÉÊxÉªÉ¨Éä +Ê{É |ÉÉSÉÒxÉÉÊxÉ Ê
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He is nimitta and upadana. Prabhava is nimitta only. Apyayah can be only upadana. Pot destroyed
will go to clay. So Lord is both cause.
(|ÉlÉ¨É{ÉÉnù& ÊuùiÉÒªÉ{ÉÉnù& SÉ -
EòÉªÉÇ{ÉÉnù&. iÉÞiÉÒªÉ{ÉÉnù& EòÉ®úhÉ{ÉÉnù&*
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3 padas are over. Pada in the case of 1-3 is sadhanam. Padyate anena iti padah. In the case of last
pada, it is sadhyam. Padyate iti padah. Karma vyutpatti. Word remaining the same meaning is
different. The final pada is coming in 7th mantra. Gaudapada is writing a few karikas summing up
the meaning of the 6 mantras in nine karikas. It is a rest before launching into fourth padas.
KARIKAS
Visva, Taijasa and prajna are same consciousness functioning in three avasthas. Even though
consciousness remains the same in all three avasthas we give different names to this
consciousness because it appears to be different when it is functioning in different avasthas. So
we call these three avasthas as upadhis. The uniqueness of upadhi is that it does not change an
object but makes an object appear differently. General example given is the crystal which is
colourless and different kinds of flowers just red etc, When you keep red flower, the flower
cannot change the crystal and crystal is colourless. Even if you rub the flower in the crystal, the
colour cannot be transferred to crystal. But because of its proximity or nearness, crystal appears
as red crystal. Therefore the flower does not change but makes it appear as a changed one.
Colourless crystal is now a red crystal. It has not become red.
And therefore we can say upadhi makes a seeming difference in a nearby object. Upadhi brings a
seeming difference in the nearby object. The nearby object is called upahitam. Thus upadhi
brings about a seeming difference in upahitam. Flower is upadhi and crystal is upahitam. You
remove the red flower and bring a blue flower, then nothing happens to the crystal; but the new
upadhi makes a seeming change in the crystal and there is now blue crystal. It appears as if the
red crystal has become a blue crystal. Imagine blue flower is removed and there is an yellow
flower. This upadhi brings a seeming change in crystal and now it appears as a yellow crystal. We
may count three crystals.
In the same way jagrat is upahdi no 1 and svapna no 2 and sushupti is 3. Consciousness ‘I’ am the
upahitam. Waking being an upadhi brings about a seeming difference in me and I am called
waker I. In the presence of jagrat upadhi there is a seeming change in me and it is the formless
awareness ‘I’ is a formful awareness. You can give big bio data to this ‘I’ with height and weight.
I am the upahita caitanyam. I do not gain any attributes in reality. It is purely due to upahdi.
When jagrat upadhi is gone and svapna upadhi comes, I am still like colourless crystal. But due to
svpana upadhi has a fresh seeming change and fresh set of attributes as dream ‘I’. So too in sleep
I have another set of attributes due to sushupti upadhi. Because upadhi gives different attributes
and so ‘I’ appear as different ‘I’ as waker I and so on having different attributes. So we count
them as pada no 1 and pada no 2 and pada no 3. Pada difference is due to upadhi and not due to
atma difference. Uopadhibhedat pada bhedah. Now the question is if all the three upadhis are not
there, if all the three flowers are not there, what is the svarupam of crystal? It is crystal clear.
Without three avasthas I am the turiya atma, the fourth pada.
Before that the three sopahika padas ar sumemd up by acarya.
Swami Dayananda
Karikas covering the six mantras dealing with three padas are given here. Since three padas were
told, here one may think that each pada is different from one another and so three atmas are there.
It is not so. It is only nama bheda and krama bheda but not svarupa bheda iti gaudapadacarya says
now. All the three are turiya atma only.
+jÉ (Ê´É¹ÉªÉºÉ”ÉÊ¨É* {ÉÉnùjÉªÉÊ´É¹ÉªÉä*) BiÉä

(´ÉIªÉ¨ÉÉhÉÉ&) žôÉäEòÉ&
(MÉÉèb÷{ÉÉnùÉSÉÉªÉÉæHòEòÉÊ®úEòÉ&) ¦É´ÉÎxiÉ*
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ÊjÉvÉÉ º¨ÉÞiÉ&** 1 **
¤ÉÊ½þ¹|ÉYÉ& is with the consciousness turned outwards Ê´É¦ÉÖ& is all
pervasive Ê´É·É& visva Ê½þ whereas iÉÖ +xiÉ&|ÉYÉ& is with the
consciousness turned inwards iÉèVÉºÉ& taijasa PÉxÉ|ÉYÉ& is a mass of
consciousness iÉlÉÉ and |ÉÉYÉ& prajna BEò& B´É the same entity ÊjÉvÉÉ
in three different ways º¨ÉÞiÉ& is thought of
Visva is with the consciousness turned outwards and is all pervasive; whereas taijasa is
with the consciousness turned inwards. And prajna is a mass of consciousness. The same
entity is thought of in three different ways.
Atma whose consciousness is as if externalised and who is called visva and virat and who is
called taijasa when whose prajnaa is internalised and who is also called praajna when whose
consciousness is mass (han murtau, in the sense of form. There is adesa for ha as gh.) All the
forms are in a particular form which is in the form of prajna without any visesha and we can say
it is something like in the sthula form of linga. When you press all forms and no nose jetting out it
is linga. Lingyate anena iti. All this is one person alone but understood in threefold forms.
First pada is called bahihsprajna. He is known as visva. Second pada which is antah prajna is
called taijasa. Third pada which is ghana prajna is called praajna. The only thing to be noted here
is taht ghana prajna is not used but sruti uses prajnana ghana. A new point acarya gives is that it
is one and the same atma which is known differently due to seeming differences caused by
upadhi. If it is seeming difference then I need not worry about it. I have to only know as such. If
you see your face in a concave mirror, an apparent change is brought about by mirror and you
enjoy seeing it. So I, the consciouness am one only.
Visvah is a new word here used by acarya. Upanishad used Vaisvanarah. One is from vyashti
angle and another from samashti angle. In this upanishad we want to identify both vyashti and
samashti. So indiscriminately used to point out this identity. Both names refer to
consciousness.Their upadhis are different. Upahitam caitanyam is same. This word also is not an
invention of acarya. It is used in sastra.
Why waker is called visvah. Visvah means samastah. Waker is identified with gross body.
Dreamer with sukshma sariram. Sleeper with karana sariram. When waker is identified with gross
body, he alos has identification with sukshma sariram and karana sariram also. Now you are all
awake. You are all identified with gross body. Are you identified only with sthula sariram. No.
You are all listening means you all have sukshma sarira abhimana. Otherwise I will be talking to
inert bodies. In fact you all have sthula sarira abhimana only through sukshma sarira abhimana
only. There is no direct way of reaching suksham or sthula without karana sariram. So you are
identified with all three sarirams in waking. In dream with two bodies. In sleep only with one
sariram. Waker therefore is visvah. He has expanded maximum. Sthula is maximum. You have
exhausted all bodies. So he is called visva. It means identification with all three sarirams. Prajna
is there now also and in dream also. So ajnanam is there in all three avasthas.Taijasa is there in
dream and now also. So bahishprajna is visva
Since visva and virat are identical, acarya uses vibhu to show their dientity. Vibhu indicates visva
includes virat. Literally vibhu means all pervading. If visva is referring to vyashti alone, then I
cannot be all pervading. Since visva is said to be vibhu so visva as samashti or as identical to
virat he is all pervading.
Bhashya
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For same atma alone there are three sthanams. Waking etc. Also one who is recognising by
memory that one who has dreamt is one who is awake now, from this it is clear that me who is in
all three states is different from them. If they are intrinsic property of me it will go into another
state. Since it does not go into other states, and they are completely replaced and so the qualities
of waker etc are not for atma. Sleeping also not atma’s quality and if so we will be sleeping in
waking also. Therefore it is nitya suddha. Unaffected by any attributes. Asangatvam also.
An example is given for this. Between the two banks this great fish like shark or whale. it moves
between the two banks freely. It dose not take on the qualities of banks much less any qualities
that may be there in the water. It is distinct from water and back. that is the idea. Sthana traye
kridati yastu jivah. (kai)
Karika 2
nùÊIÉhÉÉÊIÉ¨ÉÖJÉä Ê´É·É& ¨ÉxºªÉxiÉºiÉÖ
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nùÊIÉhÉÉÊIÉ¨ÉÖJÉä is in the opening of the right eye Ê´É·É& Visva
¨ÉxÉÊºÉ +xiÉ& is within the mind iÉÖ whereas iÉèVÉºÉ& Taijasa
+ÉEòÉ¶Éä is in the space SÉ and æþÊnù within the heart |ÉÉYÉ& Prajna
ÊjÉvÉÉ in three different ways näù½äþ in the body ´ªÉ´ÉÎºlÉiÉ& (the self)
is placed
Visva is in the opening of the right eye; whereas Taijasa is within the mind and Prajna is in
the space within the heart. The self is placed in the body in three different ways.
Further this visva taijasa and prajna are not experienced only in these three states. To point out
here is visva, here is taijasa, - the avasthas were described before. Visva himself experiences all
the three. He is taijasa and prajna. Even in waking state itself you can experience all the three.
You can recognise all the three in waking state itself. When you experience the world through the
instruments of knowledge, visva is out. Same visva if he closes his eyes and imagines swami he
becomes taijasa. There is no indirya vishaya for him then. Memory alone is presented in the form
of vritti like in svpana. Therefore we understand this person is taijasa. When there is resolution of
all thinking and subject-object relationship is resolved then he is prajna only in waking state.
Gaudapadacarya gives an incidental information though not much relevance for our discussion. It
is : In the upasana section of Upanishads these three atmas are attributed with different locations
in the body. It is for meditation. Caitanyam has no sthanam. It is an imaginary sthanam just for
upasana. Like we build temple and we say lord is here in the temple. We go to the temple to have
darsan of lord. We also say god is all pervading. Why do we do so? No contradiction but sthanam
is given for the sake of upasana.
What type of upasana? Vyashti samashti aikya upasanam. Visva virat aikyam and taijasa HG
aikyam and prajna isvara aikyam. To practise these three meditations the upasana section gives
sthanam. Here the topic is not upasana. Even if you take off this section, Upanishad or karika will
be intact. Visva is located in the right. eye. Mukha means opening or dvaram. In waking avastha
eyes are open. So it is said dvare.
Why such positions are given. Upanishad does not give any logic and so we accept the statement
of Upanishad and take it as location. If you want to justify the Upanishad then Sankaracarya will
give this: Eyes are important organ through which we get maximum experiences. Throughout the
day you make a list of experiences. Most of the experiences pertain to or relate to perception of
eyes alone. The range is vast. If touch has to know, the object has to be close to body. You have to
touch and know. Smell however powerful it may be it cannot go beyond a limited distance.
Tongue also has limited range. Hearing also has small radius. Eyes can enjoy even sun rise. It is
crones of miles away. You can see stars which are many light years away. Eyes are therefore very
powerful instrument. You gather information from TV through eyes. Even among the eyes,
generally right one is powerful. People are generally right handed. Similarly right eye is more
powerful than the left eye. So it is sthanam of visva
Taijasa is located in inner mind. It can be sub-conscious mind where vasanas or samskaras are
stored. In waking you use the mind but which is upper mind. Whatever you receive you put inside
like the monkey eating groundnut. It will keep putting there. Later it can take out and eat.
Similarly our mind has inner pouch called cittam. Cittam is memory pouch or samskara pouch or
sub-consciousness pouch. You gather all experiences when in pilgrimage and talk about it for
days on return. It is memory. So antah manasi taijasah. HG-taijasa aikya upasanartham sthanam.
Praajna is located in the space of heart. During the sushupti avastha all our organs are supposed to
resolve in the heart space. Including antha karanam. It is called inner space. There where there are
no thoughts, (called karana sariram), pranja is located as it were. It is all not real. Prajna-isvara
aikya upasanarhtam. It is called daharopasana.
Thus in three different ways, they are located in the body. Thus names and locations have been
given. Now comes the experiences.
Bhashya
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In waking state alone to show that three is experience of all the three viz. visva etc. for you. We
have already done namakranam for them as visva etc. When? In waking state alone. Anubhava is
already there. Only to point out those experiences. There is a sruti vakya in Br. Up Janaka is
being Pointed out that this person who is abiding in right eye. is pointed out. Right eye alone sees.
Left only gives dimension and depth only, some say. The idea is right eye is more powerful. This
is meant for meditation. You close your left eye and the person behind right eye is indhah one
who is effulgent. He is called indrah. Those who do not like what is right in front, they want only
paroksha alone. They look for oblations. Like even manushya. He is not satisfied with what he
has and he is worried about what he does not have. So we do not enjoy what we experience right
now. Either we are worried about what we missed out before. I will get this, I will get that - in this
idea we do not enjoy what is right now. Same jiva has gone there also. So there also he is
paroksha priya. They are looking for svaha. Visva is made famous in right eye or meditation.
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Dakshinam is right eye. Mukham is dvaram. Right eye is face where you recognise. In that. Why
do you say so? Because he sees gross objects abiding there. Who is he? Visva. In meditation we
use this. The conscious being who hears the sound effortlessly is this visva Eye is upalakshana for
ears etc also. Immediately you can recognise the visva. Tension is based upon willing person.
Willing is suspended and there is no tension. You are hearing without your will. Hearing takes
place without your will or effort. So purusha then is recognised. It is all sastra. It is all sastra. He
quotes sruti for this.
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=nùÉæþiÉÉªÉÉ& iÉÉi{ÉªÉÉÇlÉÇ¨ÉÉ½þ - <xvÉ
<iªÉÉÊnùxÉÉ*) <xvÉ& (=) nùÒÊ”ÉMÉÖhÉ& (<xvÉÒ
nùÒ”ÉÉè 7+É.{É <xvÉä) ´Éè·ÉÉxÉ®ú&
+ÉÊnùiªÉÉxiÉMÉÇiÉ& (+ÉÊnùiªÉä ´ÉkÉÇiÉä <ÊiÉ
={ÉÉºÉxÉÉlÉÇ¨ÉÖSªÉiÉä* Ê´É®úÉ]ÂõÂ {ÉÖ¯û¹É&
+ÉÊnùiªÉÉxiÉMÉÇiÉ& <ÊiÉ xÉ* Ê´É®úÉ]õ ºÉ
´ÉÇMÉiÉ& B´É* {É®úxiÉÖ ºÉ´ÉÈ VÉMÉiÉÂ
+ÉÊnùiªÉ¨Éhb÷™i´ÉäxÉ ={É™ôIªÉiÉä <ÊiÉ EÞòi´ÉÉ
+ÉÊnùiªÉ¨Éhb÷™äô Ê´É®úÉ]Âõ ´ÉkÉÇiÉä <ÊiÉ
={ÉÉºÉxÉÉlÉÇ¨ÉÂ =SªÉiÉä*) ´Éè®úÉVÉ& +Éi¨ÉÉ
(Ê´É®úÉ]ÂõºÉÆ¤ÉÎxvÉ +Éi¨ÉÉ* Ê´É®úÉVÉ& B´É
´Éè®úÉVÉ& +Éi¨ÉÉ* iÉnùxÉxiÉ®Æú ªÉ& +ªÉÆ
nùÊIÉhÉä +IÉxÉÂ SÉIÉÖÊ¹É SÉ pùŸõÉ* ºÉ BEò&)
(´Éè®úÉVÉºªÉ +Éi¨ÉxÉ& ªÉlÉÉäHòMÉÖhÉ´Éi´Éä +Ê{É
pùŸÖõ& SÉÉIÉÖ¹ÉºªÉ ÊEò¨ÉÉªÉÉiÉÊ¨ÉiªÉÉ¶É€ó¬ +É½þ -
SÉIÉÖÊ¹É SÉ <ÊiÉ* +vªÉÉi¨ÉÉÊvÉnäùù´ÉªÉÉä& BEòi
´ÉÉnÂù +ÉÊvÉnèùÊ´ÉEò& MÉÖhÉ& SÉÉIÉÖ¹Éä +Ê{É
+ÉvªÉÉÎi¨ÉEäò ºÉÆ¦É´ÉÊiÉ <iªÉlÉÇ&*) SÉIÉÖÊ¹É SÉ
pùŸõÉ BEò& (+ÉÊnùiªÉ¨Éhb÷™ôÉxiÉMÉÇiÉ& <ÊiÉ
ºÉ¨ÉÊŸõ& =SªÉiÉä* Ê´É®úÉb÷Éi¨ÉÉ ºÉ¨ÉÊŸõ&
+ÊvÉùnèù´É¨ÉÖSªÉiÉä* nùÊIÉhÉä +IÉxÉÂ <ÊiÉ
´ªÉÊŸõ¶É®úÒ®úÉxiÉMÉÇiÉ& Ê´É·É&
+vªÉÉi¨É¨ÉÖSªÉiÉä*) (Aditya mandalam represents samashti sthula
prapancam. Behind aditya mandalam the caitanyam that is there is adhideiva atma. It is
vairaja atma. So too behind this body in right eye is adhyatma atma. Both are one.)*
Sruti: This being who is in the right eye is named Indha.
One who is obtaining in the right eye, the upalabdhi sthanam. Who is he Eshah means nitya
aparoksha. Ha vai etc are prasiddhi. He is prasiddha as iddha. That is his name. It is for the
vyutpatti standpoint a name is given. Idhyate dipyate.. In the waking state one who shines.
Behind the dakshina akshi he shines. It stands for all other karanas and senses. He shines as the
enjoyer of gross objects. Bhoktrutvam is pramatrtvam. One who recognises the sthula vishyas.
Even though he is indhah. people look upon him as Indra. Paroksha priyas are devas. Even
though he is aparoksha they look upon him as paroksha, one who is ruling etc. Indra is Iddha the
HG. HG is in this form. Vairaja atma. He is very svarupa of virat. He explains the word indhah.
When ever this quotation is there, we should go there and see the context. One who has the
characteristic of shining. Shining means cetana. Aditya is within virat. He is virat. The sthula part
of it. HG is inside aditya. He obtains behind the shtula prapanca and who sustains it. One whose
order is non-separate prate from the consciousness. He is HG. Kriya sakti etc. Viaraja atma
means atma of virat. The purusha in the right eye is the same as HG, the indhah. There is no other
purusha. I have to see. It is a beautiful sruti .
xÉxÉÖ +xªÉ&
(=Hò¨ÉäEòi´É¨ÉÉÊIÉ{ÉÊiÉ - xÉÎx´ÉÊiÉ*)
Ê½þ®úhªÉMÉ¦ÉÇ&, IÉäjÉYÉ& nùÊIÉhÉä
+ÊIÉÊhÉ +IhÉÉä& (Eò®úhÉÉxÉÉ¨ÉÂ) ÊxÉªÉxiÉÉ
pùŸõÉ SÉ +xªÉ& näù½þº´ÉÉ¨ÉÒ*
(Ê½þ®úhªÉMÉ¦ÉÇ& ºÉÚI¨É|É{ÉˆÉÉÊ¦É¨ÉÉxÉÒ
ºÉÚªÉÇ¨Éhb÷™ôÉxiÉMÉÇiÉ& ºÉÚI¨ÉºÉ¨ÉÊŸõnäù½þ&
Ê™ôƒóÉi¨ÉÉ
SÉIÉÖMÉÉæ™ôEòÉxÉÖMÉiÉäÎxpùªÉÉxÉÖOÉÉ½þEò&
ºÉÆºÉÉÊ®úhÉ& +lÉÉÇxiÉ®ú¨ÉÂ* Ê´É®úÉb÷Éi¨ÉÉ +Ê{É
ºlÉÚ™ô|É{ÉˆÉÉÊ¦É¨ÉÉxÉÒ ºÉÖªÉÇ¨Éhb÷™ôÉi¨ÉEò&
ºÉ¨ÉÊŸõnä½þ& SÉIÉÖMÉÉæ™ôEòuùªÉÉxÉÖOÉÉ½þEò&
iÉiÉ& +lÉÉÇxiÉ®ú¨Éä´É* IÉäjÉYÉºiÉÖ ´ªÉÊŸõnäù½þ&
nùÊIÉhÉä SÉIÉÖÊ¹É ´ªÉ´ÉÎºlÉiÉ& pùŸõÉ SÉIÉÖ¹ÉÉä&
(iÉnÖù{É™ôIÉhÉÒEÞòiªÉÉ½þ - Eò®úhÉÉxÉÉÊ¨ÉÊiÉ*)
Eò®úhÉÉxÉÉÆ ÊxÉªÉxiÉÉ EòÉªÉÇEò®úhÉº´ÉÉ¨ÉÒ
iÉÉ¦ªÉÉÆ ºÉ¨ÉÊŸõõnäù½þÉ¦ªÉÉ¨ÉxªÉ&
+¦ªÉÖ{ÉMÉ¨ªÉiÉä* iÉnäù´ÉÆ ºÉ¨ÉÎ¹]õ´ªÉÊŸõi´ÉäxÉ ´ªÉ
´ÉÎºlÉiÉVÉÒ´É¦ÉänùÉxÉÖHò¨ÉäEòi
´É¨ÉªÉÖHòÊ¨ÉiªÉlÉÇ&*)
(´ªÉÊŸõºÉ¨ÉŸõ¬Éä& BäCªÉÆ EòlÉÆ ¦É´ÉÊiÉ* ´ªÉÊŸõ&
´ªÉÊŸõ& B´É* ºÉ¨ÉÊŸõ& ºÉ¨ÉÊŸõ& B´É* Eòº¨ÉÉiÉÂ*
´ªÉŸäõ& ´ªÉÊŸõi´ÉÉiÉÂ* ´ªÉÊŸõ& xÉ ºÉ¨ÉÊŸõ&
ºÉ¨ÉÎ¹]õ´ÉiÉÂ*õ ´ªÉÊŸõ& <ÊiÉ xÉÉ¨Éi´ÉäxÉ B´É*
+IhÉÉä& ÊxÉªÉxiÉÉ <ÊiÉ Êuù´ÉSÉxÉ¨ÉÂ* IÉäjÉYÉ&,
+IhÉÉä& ÊxÉªÉxiÉÉ, pùŸõÉ näù½þº´ÉÉ¨ÉÒ <ÊiÉ Ê
´É·ÉºªÉ {ÉªÉÉÇªÉÉ&* ºÉ& Eòº¨ÉÉiÉÂ +xªÉ&*
´Éè·ÉÉxÉ®úÉnÂù +xªÉ&* EòlÉÆ iÉªÉÉä& BEòi
´É¨ÉÖSªÉiÉä* )
An objection here. Ho can you say one who obtains in right eye is HG? One eyed person. He has
no left eye. How can he be HG. HG is all knowledgeable. This person is ignorant. He is ordainer
or controller of senses. He makes the eyes see. Eye as sense organs. Eye’s presiding deity is sun,
you may say. Still it is samashti HG. He is ruler. Indriya is only a functionary. The one who is
behind is ordinary jiva, the kshetrajna. So how can you say niyamya as niyanta. One is governed
and another is governor. He is different from niyanta and so anyah. He is in this vyashti upadhi.
One is prapanca swami and he is deha swami. Asami. So how can you say HG is dakshinakshi
purusha.
(EòÉ±{ÉÊxÉEò& VÉÒ´É¦Éänù& ´ÉÉºiÉ´É& ´ÉÉ <ÊiÉ Ê
´ÉEò±{ªÉ +Ét¨ÉƒóÒEÞòiªÉ ÊuùiÉÒªÉÆ nÚù¹ÉªÉÊiÉù -
xÉäiªÉÉÊnùxÉÉ*) xÉ* º´ÉiÉ& (º´É°ü{ÉiÉ&)
¦ÉänùÉxÉ¦ªÉÖ{ÉMÉ¨ÉÉiÉÂ (={ÉÉÊvÉiÉ& B´É
¦ÉänºªÉ +¦ªÉÖ{ÉMÉ¨ÉÉiÉÂ*)*
There is no problem. HG is not anyah. That is the meaning of nanj. One who obtains in the senses
etc is not separate from HG. Why? Because bheda is not accepted in reality. Jiva bheda is
imaginary. It is not real. Once you say samashti samashti sukshma sarira abhimani is atma. That
HG is he identified with this sukshma sarira or not? My sukshma sarira is included in samashti. I
do not stand out separate. This abhimani is there only HG. One claimant is HG. Another is me.
Like many cells are there in the body. Suppose each cell thinks I am separate cell and they have a
society of cells. Some want to multiply. Then some may say we should have family planning etc.
Cancer is nothing but multiplication of cells. Body cannot handle it. It is somebody’s love for
multiplication. Like Lord desired to multiply. In this, each cell is abhimani. You become samashti
cell abhimani. You become virat or HG. Sukshma sarira makes the cells alive. A live cell. That
sukshma sarira is HG or prana. So this fellow says I am the one who is in the all cells. Abhimani
devata. Each one says no no I am separate. it is due to aviveka. Viveka is to know that the
difference is due to upadhi. As though there is one cell and a there is all cells put together.
Samashti and vyashti upadhi - both are upadhis. Both can be together because there is one atma
from which both are not separate. I am the one who gives satta and sphurti to all of them. Vyashti
and samashti is there right in the body. Looking out means paroksha priya. Svatah means
svarupatah. Vastava bheda is not accepted.
(BEòÉä Ê½þ {É®úÉä näù´É& ºÉ´Éæ¹ÉÖ ¦ÉÚiÉä¹ÉÖ

ºÉ¨ÉÊŸõi´ÉäxÉ ´ªÉÎ¹]õi´ÉäxÉ SÉ ºÉ¨ÉÉ´ÉÞiÉ& ÊiÉ¢öÊiÉ
<ÊiÉ ¸É´ÉhÉÉnÂù ´ÉºiÉÖiÉ& ¦ÉänùÉä xÉÉºiÉÒiªÉÖHÆò
½äþiÉÖÆ ºÉÉvÉªÉÊiÉ - BEò <ÊiÉ*) “BEòÉä näù´É& ºÉ
´ÉÇ¦ÉÚiÉä¹ÉÖ MÉÚfø&”19 (·Éä 6.11) <ÊiÉ
¸ÉÖiÉä& (ºÉ´ÉÇ¦ÉÚiÉä¹ÉÖ +Ê{É BEòÉä näù´É& B´É
MÉÚfø& ÊxÉÊ½þiÉ& <iªÉx´ÉªÉ&*)* (ºÉ´Éæ¹ÉÖ
IÉäjÉä¹ÉÖ ´ªÉ´ÉÎºlÉiÉÆ ¨ÉÉ¨ÉÂ <Ç·É®Æú Ê´ÉÊrù <ÊiÉ
¦ÉMÉ´ÉiÉ& ´ÉSÉxÉÉiÉÂ SÉ iÉÉÎi´ÉEò¦ÉänùÉÊºÉÊrù&
<iªÉÉ½þ - IÉäjÉYÉÆ SÉ <ÊiÉ*) “¸ÉäjÉYÉÆ SÉÉÊ{É
¨ÉÉÆ Ê´ÉÊrù ºÉ´ÉÇIÉäjÉä¹ÉÖ ¦ÉÉ®úiÉ” (MÉÒ
13.2)* (ºÉ´Éæ¹ÉÖ ¦ÉÚiÉä¹ÉÖ IÉäjÉYÉ& SÉänÂù +Éi¨ÉÉ
BEò& EòlÉÆ iÉÌ½þ |ÉÊiÉ¦ÉÚiÉÆ ¦Éänù|ÉúlÉÉ
<iªÉÉ¶É€ó¬É½þ - +Ê´É¦ÉHÆò SÉ <ÊiÉ*) “+Ê´É¦ÉHÆò
SÉ ¦ÉÚiÉä¹ÉÖ Ê´É¦ÉHòÊ¨É´É SÉ ÎºlÉiÉ¨ÉÂ” (MÉÒ
13.16) (iÉi´ÉiÉ& +Ê´É¦ÉÉMÉä +Ê{É näù½þEò±{ÉxÉªÉÉ
¦ÉänùvÉÒ& <iªÉlÉÇ&*)* <ÊiÉ º¨ÉÞiÉä&*
One shining awareness alone abides in the form of vyashti and samashti upadhi. So the bheda is
mithya. Samavrtah means avacchinnah. Jala candravat. Like many reflecting media causes many
moons. Not many moons. Hetu is sruti. Here BG also is there. Idam sariram kaunteya+ Thus it
started. Kshetrajna is dehi. That is okay. I know that. Then why do you say sthuloham. Further
that is not enough. Thought cancellation does not make anything. That kshetrajna or prtyagatma
is to be known as me. I am that kshetrajna. Kshetra differs. So there is oneness here. How then
this lot of all human beings that they not recognising this one atma? A truth is only when it is
recognised. When it is not recognised also it is truth. If you not recognise the truth then the cause
of non-recognition is some other cause. I do not recognise means you have to recognise. Or do
karma yoga. I am not that Brahman. Okay. What are you going to do? I will do something else?
What is it? For what? To become one only. I am small and insignificant does not go away. You
cannot give it up. That little also you cannot give it up because without it you have no other
security. People find it very difficult to give it up after taking sanyasa and doing some useless
things. Sanyasa once done again you cannot do. Revolution requires revolution. Sanaysa requires
19 ºÉ´ÉÇ´É´ªÉÉ{ÉÒºÉ´ÉÇ¦ÉÚiÉÉxiÉ®úÉi¨ÉÉ* Eò¨ÉÉÇvªÉIÉ&
ºÉ´ÉÇ¦ÉÚiÉÉÊvÉ´ÉÉºÉ& ºÉÉIÉÒ SÉäiÉÉ Eäò´É™ôÉä
ÊxÉMÉÖÇhÉÉ*
sanyasa. But difficult. Child wants attention of adult. So all this problem. Without giving up
sastra, paying attention to one’s own pratibandha without self criticism is called sraddha. Sraddha
in oneself and lord and sastram. So the answer is it is not vibhaktam or undivided whole. But
appears as divided due to upadhi. Like akasa.
(xÉxÉÖ Eò®úhÉä¹ÉÖ ºÉ´Éæ¹ÉÖ Ê´É·ÉºªÉ +Ê
´É¶Éä¹ÉÉnÂù xÉ SÉIÉÖÊ¹É Ê´É¶Éä¹ÉÊxÉnæù¶É&
ªÉÖVªÉiÉä* ªÉtÊ{É Eò®úhÉÉxiÉ®äú¦ªÉ& SÉIÉÖÊ¹É |
ÉÉvÉÉxªÉ¨ÉÖHÆò iÉlÉÉÊ{É xÉÉlÉÇ& nùÊIÉhÉÊ
´É¶Éä¹ÉhÉäxÉ <ÊiÉ iÉjÉÉ½þ - ºÉ´ÉæÎ¹´ÉÊiÉ*) ºÉ
´Éæ¹ÉÖ Eò®úhÉä¹ÉÖ +Ê´É¶Éä¹Éä +Ê{É
nùÊIÉhÉÉÊIÉhªÉÖ{É™ôÎ¤vÉ{ÉÉ]õ
´Énù¶ÉÇxÉÉiÉÂ ({ÉÉ]õ´ÉÆ xÉÉ¨É ºÉÉ¨ÉlªÉÇ¨ÉÂ*
{É]õÉä& ¦ÉÉ´É& {ÉÉ]õ´É¨ÉÂ* ¸ÉÖiªÉÖÊHò&
+¦ªÉÖ{ÉäªÉÉ* <ªÉ¨Éä´É ´ÉÉSÉÊxÉEòÒ <iªÉÖSªÉiÉä*
´ÉSÉxÉºÉÆ¤ÉxvÉ& ´ÉÉSÉÊxÉEòÒ*) iÉjÉ Ê
´É¶Éä¹ÉähÉ ÊxÉnæù¶É& Ê´É·ÉºªÉ* (¸ÉÖiªÉxÉÖ¦É
´ÉÉ¦ªÉÉÆ ÊxÉnæùù¶ÉÊ´É¶Éä¹ÉÊºÉÊrù& <iªÉlÉÇ&)
Why this purusha in right eye. So many purushas. I obtain in wholebody. There is no peculiar
existence in any part. Still in the right eye, the power of perception is high. Patava is excellence.
Eye’s capacity to perceive is excellent in right eye. Right eye is that which sees. Right upadhi has
patutvam. So thus pointed out as in right eye.
(VÉÉOÉnù´ÉºlÉÉªÉÉÆ iÉèVÉºÉ& EÖòjÉ
+xÉÖ¦ÉÚªÉiÉä* ¨ÉxÉÊºÉ +xiÉ&* EòlÉ¨ÉÂ*
nùÊIÉhÉÉÊIÉ <ÊiÉ*)
(ªÉtÊ{É näù½þnäù¶É¦Éänäù (nùÊIÉhÉÉÎIhÉ) Ê´É·É&

+xÉÖ¦ÉÚªÉiÉä iÉlÉÉÊ{É EòlÉÆ VÉÉMÉÊ®úiÉä iÉèVÉºÉ&
+xÉÖ¦ÉÚªÉiÉä <iªÉÉ¶É€ó¬ ÊuùiÉÒªÉÆ {ÉÉnÆù
´ªÉÉSÉŸäõ - nùÊIÉhÉäÊiÉ* ªÉlÉÉ º´É{Éîä VÉÉMÉÊ®úiÉ
´ÉÉºÉxÉÉ°ü{ÉähÉ +Ê¦É´ªÉHò¨ÉlÉÇVÉÉiÉÆ pùŸõÉ +xÉÖ¦É
´ÉÊiÉ iÉlÉè´É VÉÉMÉÊ®úiÉä nùÊIÉhÉä SÉIÉÖÊ¹É pùŸÞõi
´ÉäxÉ ´ªÉ´ÉÎºlÉiÉ& ºÉÆÊxÉEÞòŸÆõ °ü{ÉÆ où«õÉ
{ÉÖxÉ& ÊxÉÊ¨ÉÊ™ôiÉÉIÉ& oùŸõ¨Éä´É °ü{ÉÆ

°ü{ÉÉä{É™ôÎ¤vÉVÉÊxÉiÉºÉ¨ÉÖÖùrù´ÉÉºÉxÉÉi¨ÉxÉÉ
¨ÉxÉÊºÉ +xiÉ®úÊ¦É´ªÉHÆò º¨É®úxÉÂ Ê´É·É& iÉèVÉºÉ&
¦É´ÉÊiÉ* iÉlÉÉ SÉ iÉªÉÉä& ¦ÉänùÉ¶É€óÉ xÉÉ´ÉEòÉ¶É
nùÊIÉhÉÉÊIÉMÉiÉ& °ü{ÉÆ où«õÉ
´ÉiÉÒ <iªÉlÉÇ&)
ÊxÉ¨ÉÒÊ™ôiÉÉIÉ& iÉnäù´É º¨É®úxÉÂ
¨ÉxÉºªÉxiÉ& º´É{Éîä <´É iÉnäù´É
´ÉÉºÉxÉÉ°ü{ÉÉÊ¦É´ªÉHÆò (iÉÞ.iÉ.{ÉÖ)
{É¶ªÉÊiÉ* (º´É{ÉîVÉÉMÉÊ®úiÉªÉÉä& Ê´É™ôIÉhÉi
´ÉÉiÉÂ iÉnÂùpùŸÅõÉä& Ê´É·ÉiÉèVÉºÉªÉÉä& +Ê{É
´Éè™ôIÉhªÉ¨ÉÖÊSÉiÉÊ¨ÉiªÉÉ¶É€ó¬É½þ - ªÉlÉäÊiÉ*
VÉÉMÉÊ®úiÉä ªÉlÉÉ +lÉÇVÉÉiÉÆ pùŸõÉ {É¶ªÉÊiÉ iÉlÉè
´É º´É{Éîä +Ê{É iÉnÖù{É™ô¦ÉiÉä* iÉiÉÉä xÉ iÉªÉÉä&
´Éè™ôIÉhªÉÊºÉÊrù& <iªÉlÉÇ&) ªÉlÉÉ +jÉ iÉlÉÉ º
´É{Éîä* (ÊuùiÉÒªÉ{ÉÉnùºªÉ
´ªÉÉJªÉÉ¨ÉÖ{ÉºÉÆ½þ®úÊiÉ - +iÉ <ÊiÉ*) +iÉ& (Ê
´É·ÉºªÉ B´É ´ÉÉºÉxÉÉlÉÇpùŸÞõi´ÉÉiÉÂ)
¨ÉxÉºªÉxiÉºiÉÖ iÉèVÉºÉ& +Ê{É Ê´É·É B´É
(ºlÉÉxÉuùªÉä pùŸÖõ& ¦ÉänùÉ¶É€óÉ ÊxÉ®ú´ÉEòÉ¶ÉÉ
<ÊiÉ nù¶ÉÇÊªÉiÉÖ¨Éä´ÉEòÉ®ú&*)*
(nùÊIÉhÉÉÊIÉMÉiÉ& {ÉÖ¯û¹É& VÉÒ´É& nùÊIÉhÉä
+ÊIÉhÉÒ +Ê¦É¨ÉÉxÉ´ÉÉxÉÂ VÉÒ´É&* °ü{ÉÆ où«õÉ
ÊxÉ¨ÉÒÊ™ôiÉÉIÉ& ÊxÉ¨ÉÒÊ™ôiÉ¨ÉÂ +IÉÆ ªÉºªÉ ºÉ&
ÊxÉ¨ÉÒÊ™ôiÉÉIÉ& iÉnäù´É º¨É®úxÉÂ That has formed
imprssion, that gives a mental picture. ¨ÉxÉÊºÉ +xiÉ& iÉnäù´É
{É¶ªÉÊiÉ* ÊEòÊ¨É´É* º´É{Éîä <´É* iÉnäù´É
´ÉÉºÉxÉÉ°ü{É& +Ê¦É´ªÉHÆò, ´ÉÉºÉxÉÉ°ü{ÉºªÉ +Ê¦É
´ªÉHÆò °ü{ÉÆ (´ÉºiÉÖ) {É¶ªÉÊiÉ* ªÉlÉÉ +jÉ iÉlÉÉ º
´É{Éîä +Ê{É ´ÉÉºÉxÉÉ-+Ê¦É´ªÉÊHò&* What is the difference.
In waking state you project willingly while in dream state it is unwillingly. The procedure
is same. And in day dreaming also we temporarily become taijasa. ªÉ& {ÉÚ´ÉÈ Ê
´É·É& +ÉºÉÒiÉÂ ºÉ& B´É ¨ÉxÉÊºÉ +xiÉ&
´ÉÉºÉxÉÉ°ü{ÉÆ ´ÉºiÉÖ {É¶ªÉxÉÂ iÉèVÉºÉ& ¦É´ÉÊiÉ*
ªÉ& B´É Ê´É·É& +ÉºÉÒiÉÂ ºÉ& B´É iÉèVÉºÉ& ¦É´ÉÊiÉ*
+xÉäxÉ ¨ÉxÉºªÉxiÉºiÉÖ iÉèVÉºÉ& <iªÉºªÉ
´ªÉÉJªÉÉxÉÆ ºÉ¨ÉÉ”É¨ÉÂ*)
Now with reference to taijasa. When you are awake how do you recognise taijasa? Very simple.
Close your eyes. The purusha in right eye, having seen a form, he closes his eyes. Then he is
recollecting the same form which was seen. Antah in the mind. Like in dream he sees vasana rupa
form. Just as in dream. In drma you do the same thing. Senses are closed. Mind from its own
memories puts up a world for you. Here also like that. The only difference is in the dream there is
no waking world awareness. Seer of any such vasana rupa is taijasa. As it is here so it is in
svapna. So even though one who obtains in the mind, one who sees something in the mind,
though he is taijasa still he is visva. (One who sees as visva recollects as taijasa and so both are
same).
(iÉÞiÉÒªÉÆ {ÉÉnÆù ´ªÉÉEÖò´ÉÇxÉÂ VÉÉOÉiªÉä´É
ºÉÖ¹ÉÖË”É nù¶ÉÇªÉÊiÉ - +ÉEòÉ¶Éä SÉ <ÊiÉ* ªÉ& Ê´É·É&
iÉèVÉºÉi´É¨ÉÖ{ÉMÉiÉ& ºÉ& {ÉÖxÉ& º¨É®úhÉÉJªÉºªÉ
´ªÉÉ{ÉÉ®úºªÉ ´ªÉÉ´ÉÞkÉÉè æþnùªÉÉ´ÉÎSUôzÉÉEòÉ¶Éä
ÎºlÉiÉ& ºÉxÉÂ |ÉÉYÉ& ¦ÉÚi´ÉÉ iÉšôIÉhÉ™ôÊIÉiÉ& ¦É´ÉÊiÉ*
xÉ Ê½þ iÉºªÉ °ü{ÉÊ´É¹ÉªÉnù¶ÉÇxÉº¨É®úhÉä
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“|ÉÉhÉÉä Áä´É BiÉÉxÉÂ ºÉ´ÉÉÇxÉÂ ºÉÆ´ÉÞäó”
(UôÉ.4.3.3) <ÊiÉ ¸ÉÖiÉä& (ªÉÉä Ê½þ |ÉÉhÉ&
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æþÞnùªÉÉEòÉ¶Éä xÉ iÉÖ ¦ÉÚiÉÉEòÉ¶Éä, {É®úxiÉÖ
æþnùªÉºªÉ +ÉEòÉ¶Éä EònùÉ* º¨É®úhÉÉJªÉºªÉ
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xÉè´É* iÉnùÉxÉÓ EònùÉù ¦É´ÉÊiÉ* That he is telling.
º¨É®úhÉÉJªÉ& ´ªÉÉ{ÉÉ®ú&, º¨É®úhÉ°ü{É&
´ªÉÉ{ÉÉ®ú& º¨É®úhÉ¨Éä´É +ÉJªÉÉ ªÉºªÉ ºÉ&
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´ªÉÉ{ÉÉ®úÉ¦ÉÉ´ÉÉiÉÂ* ªÉlÉÉ ¨ÉxÉºÉ& ´ªÉÉ{ÉÉ®ú&
¦É´ÉÊiÉ {ÉÞlÉEÂò {ÉÞlÉEÂò YÉÉxÉÆ ¦É´ÉÊiÉ* Ê
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BEèòEòÊ´É¶Éä¹ÉYÉÉxÉºªÉ ºÉÆ¦É´ÉÉiÉÂ ¨ÉxÉºÉ&
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BEòÒ¦ÉÚiÉ& ¦É´ÉÊiÉ <ÊiÉ* He is reminding the mantra defining
prajnah. Thus we have to correct the previous sentence.
nù¶ÉÇxÉº¨É®úhÉä B´É Ê½þ ¨ÉxÉ&º{ÉÎxnùiÉä

iÉnù¦ÉÉ´Éä æþtä´ÉÆ +Ê´É¶Éä¹ÉähÉ |ÉÉhÉÉi¨ÉxÉÉ +
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SÉIÉÖ¹ÉÉ où«õÉ ¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ ¦É´ÉÊiÉ*
iÉèVÉºÉÉ´ÉºlÉÉªÉÉÆ nù¶ÉÇxÉ°ü{É-¨ÉxÉ&º{ÉxnùxÉÆ
xÉÉÎºiÉ* {É®úxiÉÖ º¨É®úúhÉÉJªÉÆ
¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ +ÎºiÉ* In both ¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ is
there. In one after seeing what is outside and in another after seeing what is inside. One
is nù¶ÉÇxÉ°ü{É-¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ Another is
º¨É®úhÉ°ü{É-¨ÉxÉ&º{ÉxnùxÉ¨ÉÂ One is |
É¨ÉÉhÉVÉxªÉ¨ÉÂ* Another is ´ÉÉºÉxÉÉVÉxªÉ¨ÉÂ What is the
tatparyam here? º¨ÉÊ´É·ÉiÉèVÉºÉÉ´ÉºlÉÉªÉÉ¨ÉÊ{É
¨ÉxÉ&º{ÉxnùxÉÆ ´ÉiÉæiÉä* iÉº¨ÉÉiÉÂ ªÉnùÉ
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´ÉÊiÉ, iÉèVÉºÉÉä xÉ ¦É´ÉÊiÉ* iÉº¨ÉÉiÉÂ Eò& ºªÉÉiÉÂ*
|ÉÉYÉ& B´É ºªÉÉiÉÂ* nù¶ÉÇxÉÆ SÉ º¨É®úhÉÆ SÉ
nù¶ÉÇxÉº¨É®úhÉä ¨ÉxÉ&º{ÉÎxnùiÉä ¦É´ÉiÉ&*
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´É¶Éä¹ÉYÉÉxÉÉ¦ÉÉ´ÉÉiÉÂ +Ê´É¶Éä¹ÉähÉ |
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<ÊiÉ SÉäiÉÂ (+ºªÉÉ¨ÉÖ{ÉÊxÉ¹ÉÊnù xÉ oùŸõÊ¨ÉÊiÉ)
EòÉè¹ÉÒiÉCªÉÖ{ÉÊxÉ¹ÉÊnù B´ÉÆ oùŸõ¨ÉÂ*
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YÉÉxÉäÎxpùªÉÉhÉÉÆ Eò¨ÉæÎxpùªÉÉhÉÉÆ
SÉiÉÖhÉÉÇ¨ÉxiÉ&Eò®úhÉÉxÉÉÆ SÉ ={É®ú¨É& ¦É
´ÉÊiÉ* {É®úxiÉÖ |ÉÉhÉºªÉ ={É®ú¨É& xÉ ¦É´ÉÊiÉ*
iÉº¨ÉÉnäù´É ºÉÖ¹ÉÖÊ”É& <iªÉÖSªÉiÉä* ºÉÖ¹ÉÖ”ÉÉè |
ÉÉhÉ B´É VÉÉMÉÌiÉ* iÉjÉ ËEò ¦É´ÉÊiÉ <ÊiÉ SÉäiÉÂ |
ÉÉhÉä B´É ºÉ´ÉÉÇÊhÉ Eò®úhÉÉÊxÉ ™ôÒªÉxiÉä*
(¤ÉÞ.={É |ÉÉhÉÆ ´ÉÉMÉ{ªÉäÊiÉ* |ÉÉhÉÆ SÉIÉÖ&...*)
iÉº¨ÉÉiÉÂ |ÉÉYÉºªÉÉ{É®Æú xÉÉ¨É |ÉÉhÉ <ÊiÉ* When a
doctor sleeps he is non doctor. What attribute can you give Only one attribute that he is
alive. |ÉÉhÉi´É¨Éä´É +Éi¨ÉEòi´ÉÆ iÉºªÉ ™ôIÉhÉ¨ÉÂ* So
the word prana is used for prajna. It is technical expression. For isvara also prana sabda is
used. |ÉÉhÉ¤ÉxvÉùxÉÆ Ê½þ ¨ÉxÉ&* |ÉÉhÉÉä Áä¹É º
´É¦ÉÚiÉè& Ê´É¦ÉÉÊiÉ ´ÉÊ®úŸõ& (¨ÉÖhb÷Eò)* |
ÉÉhÉÉi¨ÉxÉÉ +´ÉºlÉÉxÉÊ¨ÉÊiÉ |ÉÉYÉÉi¨ÉxÉÉ +
´ÉºlÉÉxÉ¨ÉÂ* UôÉxnùÉäMªÉ¸ÉÖÊiÉ& - ´ªÉŸõ¬É¨ÉÂ - |
ÉÉhÉÉä ´ÉÉ´É ºÉÆ´ÉMÉÇ&* ºÉ¨ÉŸõ¬É¨ÉÂ - ´ÉÉªÉÖ
´ÉÉÇ´É ºÉÆ´ÉMÉÇ&* iÉjÉÉäHò¨ÉÂ - |ÉÉhÉÉä Áä´É
BiÉÉxÉÂ <ÊiÉ* ºÉÆ´ÉÞäó <ÊiÉ destroys or swallows. takes
everything unto itself. ºÉÆ´ÉÞäó +Îº¨ÉxÉÂ <ÊiÉ ºÉÆ´ÉMÉÇ&*
When you do not think of any thing then you are prajna. In the space where there is no particular
thought is called buddhyavacchinna akasa. Akasa means where there is no vyapara of memory.
When memory is there it is taijasa. When it is not there, he becomes prajna. There is no subject
object bheda is not there. Both have resolved in avyakrta state. Like in sleep. Ghana prajna.
Where there is no particular consciousness. Mass of consciousness. Why this is so? How do you
call him prajna when he is not sleeping. Because there is no activity of mind such as memory. So
mental activity alone distinguishes visva as taijasa and prajna. Dependent upon it alone we have
three names. In waking state all this three are there.
Seeing an object outside and looking at the object in the mind after closing the eye - they are only
set up by mind alone. Mana spandanam must be there for them. So a vritti is implied in both
seeing and remembering. Vishaya indriya sannikarshat a vritti is born. That is darsanam and it is
waking. If they are not in contact and still you are thinking of object that is called smaranam. That
also implies vritti. Otherwise you will be remembering everything all the time in the mind. It is
better to forget. Otherwise you cannot survive. Forgetting problem is better problem than
remembering everything in the mind all the time. Mind works the way it works because it cannot
work in any other way. When such mental activity is not there, mind abides in the space
conditioned by buddhi called avyakrta without distinction such as subject and object. In the form
of prana alone it is there. It is called sushupti and prajna is there in the waking state also, when
such a state is there. When discreet objects are not experienced in waking state. How do you say
pranatmana avasthanam? Because he is breathing. (One who was visva and taijasa is now prajna).
Prana indeed resovles everything into itself. This is sruti. So where there is no differentiation that
is called prana or prajna.
Now here he wants to connect. Vibhus visvah is pointed out. Taijasa is vibhu is not pointed out in
the karika. It (Taijasa) was not equated to Hiranyagarbha. Prajna is sarvajnah iti there again
equation is there. What is omitted is pointed out here.
({ÉÚ´ÉÇ¨Éä´É Ê´É·ÉÊ´É®úÉVÉÉä& BäCªÉºªÉÉxÉxiÉ®Æú

SÉ ºÉÖ¹ÉÖ”ÉÉ´ªÉÉEÞòiÉªÉÉä& BEòi´ÉºªÉ nùÌ¶ÉiÉi´ÉÉiÉÂ
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(Ê™ôƒóºªÉÉi¨ÉiÉªÉÉ <iªÉlÉÇ&) iÉªÉÉ |ÉÊºÉÊrù&
iÉÊuù¹ÉªÉi´ÉÉiÉÂ) Ê™ôƒóÉi¨ÉiÉªÉÉ |ÉÊºÉrùi´ÉÉiÉÂ iÉºªÉ
SÉ ºÉÉ¨ÉÉxÉÉÊvÉEò®úhªÉ¸ÉÖiªÉÉ (Ê™ôƒÆó ¨ÉxÉÉä ªÉjÉ
ÊxÉ¹ÉHò¨ÉºªÉ <iªÉxÉªÉÉ <iªÉlÉÇ&) ¨ÉxÉºÉÉ ºÉ½þ
+¦ÉänùÉ´ÉMÉ¨ÉÉnÂù ¨ÉxÉÉäÊxÉ¢öºªÉ iÉèVÉºÉºªÉ
ªÉÖHÆò Ê½þ®úhªÉMÉ¦ÉÇi´ÉÊ¨ÉiªÉÉ½þ - Ê™ôƒóÊ¨ÉÊiÉ*)
“Ê™ôƒÆó ¨ÉxÉ&” (¤ÉÞ.={É 4.4.6)20* (ËEò SÉ
{ÉÖ¯û¹ÉºªÉ ¨ÉxÉÉä¨ÉªÉi´É¸É´ÉhÉÉiÉÂ {ÉÖ¯û¹ÉÊ´É¶Éä¹Éi
´ÉÉiÉÂ SÉ Ê½þ®úhªÉMÉ¦ÉÇºªÉ iÉi|ÉvÉÉxÉi
´ÉÉÊvÉMÉ¨ÉÉiÉÂ iÉÊzÉ¢ö& iÉÉèVÉºÉ&
Ê½þ®úhªÉMÉ¦ÉÇ& ¦ÉÊ´ÉiÉÖ¨É½ÇþÊiÉ <iªÉÉ½þ -
¨ÉxÉÉä¨ÉªÉ <ÊiÉ*) “¨ÉxÉÉä¨ÉªÉÉä%ªÉÆ
{ÉÖ¯û¹É&” (¤ÉÞ.={É 5.6.1)21
<iªÉÉÊnù¸ÉÖÊiÉ¦ªÉ&*
(¨ÉxÉÊºÉ ÊiÉ¢öÊiÉ <ÊiÉ ¨ÉxÉ&ºlÉ&* iÉºªÉ ¦ÉÉ´É&
¨ÉxÉ&ºlÉi´É¨ÉÂ* iÉèVÉºÉ& {ÉIÉ&. Ê½þ®úhªÉMÉ¦ÉÇ&
ºÉÉvªÉ&* ¨ÉxÉ& ºlÉi´ÉÆ ½äþiÉÖ&* ¨ÉxÉ&ºlÉi´ÉÆ
EòlÉÆ ÊºÉrù¨ÉÂ* ½äþiÉÖÊºÉÊr& EòlÉ¨ÉÂ* Ê™ôƒÆó
¨ÉxÉ& (¤ÉÞ.={É)* +ºªÉÉlÉÇ& - º´É{Éî& {ÉÖ¯û¹É&
Ê™ôƒÆó ¨ÉxÉ& ªÉjÉ ´ÉkÉÇiÉä ªÉÎº¨ÉxÉÂ ™ôÉäEäò
20 The meaning of this sentence is : Being attached to, together with actions, attains the result to
which his subtle or mind (is attached). (Hiranyagarbha, as possessed of the power to act, is the
soul within the subtle body (linga); and linga is equated with the mind in this Vedic text. Therefore
Taijasa and Hiranyagarbha are the same.
21 This purusha identified with mind (and resplendent) is known within the heart. (Hiranyagarbha
is but a special manifestation of purusha identified with the mind. And Taijasa’s chief adjunct is
mind. Therefore they are the same.)
´ÉkÉÇiÉä ´ÉÉºÉxÉÉ¨ÉªÉ|É{ÉˆÉä ´ÉkÉÇiÉä iÉjÉè´É (º
´É{Éî{ÉÖ¯û¹É&) ´ÉkÉÇiÉä* ªÉjÉ ªÉjÉ ¨ÉxÉ& ªÉÉÊiÉ
iÉjÉ iÉjÉ iÉèVÉºÉ& +Ê{É ªÉÉÊiÉ* Ê™ôƒóÉi¨ÉEò&
¨ÉxÉÊºÉ B´É ´ÉkÉÇiÉä* |ÉlÉ¨É¸ÉÖÊiÉ& iÉèVÉºÉºªÉ
¨ÉxÉ&ºlÉi´ÉÊºÉrù¬lÉÇ¨ÉÂ* ÊuùiÉÒªÉ¸ÉÖÊiÉ&
Ê½þ®úhªÉMÉ¦ÉÇºªÉ iÉi´ÉÊºÉrù¬lÉÇ¨ÉÂ*
¨ÉxÉÉä¨ÉªÉÉä%ªÉÆ {ÉÖ¯û¹É& <ÊiÉ* iÉjÉ |ÉºÉƒó&
ºÉ¨ÉÊŸõ&* iÉº¨ÉÉiÉÂ {ÉÖ¯û¹É& <ÊiÉ
Ê½þ®úhªÉMÉ¦ÉÇ&* Ê½þ®úh¨ÉªÉÉJªÉ& {ÉÖ¯û¹É&
¨ÉxÉÉä¨ÉªÉ&* +ªÉÆ {ÉÖ¯û¹É& Ê½þ®úhªÉMÉ¦ÉÇ&
¨ÉxÉÉä´ÉÞÊkÉ¨ÉªÉ&* ¨ÉxÉ&ºlÉi´ÉÉnäù´É
¨ÉxÉÉä¨ÉªÉi´É¨ÉÂ* iÉº¨ÉÉiÉÂ iÉªÉÉä& BäCªÉ¨ÉÂ*)
Taijasa is HG. Isvara at sukshma level. Taijasa whom we know as one who identifies with the
antah karana vritti which has no connection to external object. Directly not perceived. That
abhimani atma is taijasa. He is non separate from satcidananda. The entity called HG is samashti.
There is one nondual atma which is isvara at the mental level and so there must be one total
abhimani who is called HG. Samashti sthula prapanca sarira abhimani. The whole. HG is also
manonishtha. The one who is abhimani of samashti is HG. Sarvatmatvam is not possible if it is
not accepted. I am all this - is not possible only when adhibhautika and ahdideivika and
adhyatmika are all one and the same. One is in individual mind and another is in total mind. So
total includes vyashti. They are not two different fellows. It is only two different words. No
empire and village. Both are one satcidatma only. Otherwise that is also not possible. One will be
big and another small iti. Both happen to be same atma. Due to upadhi there is bheda. Upadhi is
mithya and it depends on vastu. It is not apart from vastu. So samashti upadhi as well as vyashti
upadhi are mithya. So vyashti and samashti are abheda. Only due to abhimana there is problem.
Sruti is quoted. Lingam is lingatma who is HG or sutratma. He is mind. He is vyashti mind.
Another vakyam is this manomaya purusha who is HG. Purusha is HG here. Purusha is purnah
and so HG. From all this we understand that vyashti always is included in samashti.
(|ÉÉhÉºªÉ |ÉÉMÉÖHò¨É´ªÉÉEÞòiÉi´É¨ÉÉÊIÉ{ÉÊiÉ - xÉÎx

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(Now purvapakshi questions that how can you say prajna is prana. Where was it said. In
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darsana smarane eva hi.. it was said and that statement is questioned.
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You said before that pranatmana avasthanam for prajna in waking. Pranatma is avyakrtatma. It
was pointed out as aviseshena. Without any kind of differentiation. That sushupti was experienced
in waking also iti said. Prana in sushupti is pancatmaka. When senses and organs of actions are
22 People sitting by a sleeping person clearly perceive the activities of the prana. And an
additional argument proving that prana is a manifested entity is provided by the fact that the
organs become identified with it in sleep. ‘Unmanifested’ means ‘devoid of the limitations of time,
space and things.’ Prana is not so in deep sleep.
not acting alongwith mind but one is active that is prana. Morning he gets up hungry. So prana
was active. Night he did not do anything. What happened? He get sup like a wolf. Why? Keep
the wolf out of your doors. Keep hunger out of doors. It is always an hungry animal. It requires
energy because it runs all the time. They keep on hunting and eating. So wolf stands for hunger.
Hunger is called wolf. Morning he gets up hungry and so we can do anumana here In the night
something must be active and since no other organ is active and therefore prana is active. Samana
is active. Prana was active. All my neighbours can validate. So in prana jiva is bound. So how can
you say prana is avyakrta? It is vyakrita. Liver etc is working. Vyana is working and so
circulation is there. (In sleep prana is vyakrita - pratyaksham for others and anumana for me).
So in deep sleep prana is differentiated as five fold. And it is active. Prana is karya rupa and so
vyakritata and not kaaranatma. All karanas become one prana. They resolve in prana. At the time
of death also prana goes away. With all karanas. If prana is avyakrtata, then only we can equate
with isvara. Avyakrta avastha we have to establish for prana. So it is huge contention. If
avyakrtata is not proved then no equation with isvara possible for jiva. So how can there be
avyakrtata for prana in sleep.
(BEò™ôIÉhÉi´ÉÉnÂù +´ªÉÉEÞòiÉ|ÉÉhÉªÉÉä& BEòi
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This is not a problem. Because what is avyakrtam? it is like Brahman. It has no limitation of time
and space and object. Vyakrta or created object is in time and space and it has its own visesha like
pot. If avyakrita then no visesha. Time and space itself are vyakrta. Time and space being not
there in avyakrta, and so it is free from time and space and obejct. What is difference between
isvara’s avyakrta avastha and prajna’s avyakrta avastha. Isvara’s avyakrta is before srishti.
Vyakrta is creation. Before creation the world was undifferentiated. In deep sleep also what is
there? Avyakrta alone. No difference between deep sleep sate and state before creation. Both have
no concept of time and space and also no object. So identity is there between the two. Or no
difference between the two.
There is a difference. Here is mango seed and tamarind seed. There is difference between the two.
One is bid and another is small. What is avyakrta tamarind tree and avyakrta mango tree. Open
both and see. No difference. Seed is vyakrta. Between the not yet born son and daughter not yet
born for your friend what is the difference? That is called avyakrta. Non difference is avyakrta.
(iÉºªÉÉªÉÆ |ÉÉhÉ& ¨É¨ÉÉªÉÊ¨ÉÊiÉ näù¶É{ÉÊ®úSUäônù|

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Even though the prana appears to be differentiated as long as (individual) identification
with prana persists (among those who think themselves to be intimately connected with the
different portions of the prana), still, since the self identification with any special feature,
as conditioned by the body is absent in the prana during deep sleep, the prana is then surely
avyaktra. (though to others it may appear manifested, to the sleeping person it is
23 YÉÉiÉ <iªÉlÉÇ&*
unmanifested, for, for him prana is then not associated with any particular time or pace)
(Body will not function without identification. But with respect to prana it is not so.
Lord says prana being very important I will not hand it over to you. He keeps it in his
hand. You do anything with other organs. So even without abhimana prana functions. But
there is no bheda as to my prana and your prana. Therefore in sleep avyakrtata of prana is
samanah. ºÉÉè¹ÉÖ”ÉoùŸõ¬É |ÉÉhÉä ¨É¨É |ÉÉhÉ& iÉ´É |
ÉÉhÉ& <ÊiÉ iÉÉoù¶ÉÉÊ¦É¨ÉÉxÉÊxÉ®úÉävÉ& ¦É´ÉÊiÉ
<ÊiÉ |ÉÉhÉºªÉ +´ªÉÉEÞòiÉi´É¨Éä´É*)
That is okay. Here, you are pointing out all karanas are in the form of prana. Prana is vyakrta. I
am breathing. It is more an anumana. When anumana you do. I must have breathed. My samana
must be working. Apana definitely. At the tem of sleep you are not aware of your prana. So
avyakrtatvam si still there.
Here among people who have identification with given body, they have this abhimana that my
prana is disturbed, my stomach is disturbed. It is all prana. My prana iti prana is taken as limited.
Even though there is this abhimana as my prana and your prana, (that is vyakrta and not avyakrta)
still. When they hear through stethoscope they are looking into vyana. When they press your
stomach they are looking into samana (when indigestion is there), when they look into kidney it is
apana. Vyana they look into it is samana. They have a nice hammer and beat and see, it is vyana.
You have to hammer every one. So it is differentiated . When there is such individual abhimana is
there, then prana is no doubt vyakrta.
Still, when that identification has gone in deep sleep due to absence of abhimana with given body.
There is no identification with individual prana as my prana iti. Otherwise you will not snore. If
you have awareness of breathing then you will not snore. From that it is clear even great musician
is not aware. So prana is avyakrta in sleep.
(ºÉÉè¹ÉÖ”ÉoùŸõ¬É +Ê¦É¨ÉÉxÉÉ¦ÉÉ´Éä |ÉÉhÉºªÉ
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Now he gives the example of death. Even though the fellow who identifies with this prana,
paricchinna prana abhimaninam. Prana is avyakrta. Prana abhimana laya is in sleep and prana
laya is in death. In pralaya avastha also. Vyakrta prana becomes completely avyakrta. In sleep
prana is there but no abhimana and so avyakrtata is samana.
Prasavabijatmakam is samanam. Avyakrta avastha in sleep and before creation - it is same.
Adhideivikam is avyakrtam. It is seed for the birth of creation.. Similarly sleep also is bija for the
birth of waking and dream. Where there is laya, that becomes seed or cause for creation. Birth
means arisal.
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={ÉÊ½þiÉÉxÉÉ¨ÉÂ +´ªÉÉEÞòiÉäxÉ BEòi´É¨ÉÂ* +iÉ&
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{ÉÊ®úÎSUôzÉÉÊ¦É¨ÉÉÊxÉxÉÉ¨ÉvªÉIÉÉhÉÉÆ SÉ
iÉäxÉ (|ÉÉYÉäxÉ +´ªÉÉEÞòiÉº´É°ü{ÉähÉ) BEòi
´ÉÊ¨ÉÊiÉ {ÉÚ´ÉÉæHÆò ({ÉˆÉ¨É¨ÉxjÉä
¸ÉÖiªÉÖHÆò |ÉÉYÉºªÉ) Ê´É¶Éä¹ÉhÉ¨ÉÂ
BEòÒ¦ÉÚiÉ& |ÉYÉÉxÉPÉxÉ& <iªÉÉtÖ{É{ÉzÉ¨ÉÂ
(+ÉÊnù¶É¤näùxÉ ºÉ´Éæ·É®úi´ÉÉÊnùÊ´É¶Éä¹ÉhÉ¨ÉÂ
MÉÞÁiÉä)* iÉÎº¨ÉxÉÂ (|ÉÉYÉºªÉ +´ªÉÉEÞòiÉi´ÉÊ
´É¹ÉªÉä) =Hò½äþiÉÖi´ÉÉcÉ (+ÉvªÉÉÎi¨ÉEò-
+ÉÊvÉnèùÊ´ÉEòi´ÉäxÉ +Ê¦ÉzÉi´ÉÉnÂù <iªÉlÉÇ&)*
(iÉº¨ÉÉiÉÂ |ÉÉYÉ& +´ªÉÉEÞòiÉ& |ÉÉYÉ& <Ç·É®ú&* |
ÉÉYÉä·É®èúCªÉºÉÆ´ÉÉnùÉlÉÇ¨Éä´É +ªÉÆ Ê
´ÉSÉÉ®ú&)
And the witness in the state of unmannifestedness and deep sleep is the same
(consciousness). Since the individuals who identify themselves with limitations or the
witnesses thereof appear as identical with the unmaniested, the foregoing attributes
“ekibhutah”, “prajnana ghanah” become appropriate with regard to him (prajna in deep
sleep identifying himself with prana).
iÉnùvªÉIÉ& iÉªÉÉä& |ÉÉYÉä·É®ú-={ÉÉvªÉÉä&

={ÉÊ½þiÉSÉèiÉxªÉÆ - ºÉÉÊIÉSÉèiÉxªÉÆ, |
ÉÉYÉºÉÉÊIÉSÉèiÉxªÉ¨ÉÂ, <Ç·É®úºÉÉÊIÉSÉèiÉxªÉ¨ÉÂ
- BEò& +´ªÉÉEÞòiÉÉ´ÉºlÉ& +´ªÉÉEÞòiÉä +´ÉÊiÉ¢öiÉä
<ÊiÉ ºÉÉÊIÉSÉèiÉxªÉ¨ÉÂ +´ªÉÉEÞòiÉÉ´ÉºlÉ&* |ÉÉYÉ&
|ÉÉhÉÉi¨ÉÉ <iªÉÖHòÉè |ÉlÉ¨É& ºÉÆ¶ÉªÉ& |ÉÉYÉºªÉ |
ÉÉhÉÉi¨ÉEòi´Éä* iÉjÉÉÊ{É ´ªÉÉEÞòiÉ& +´ªÉÉEÞòiÉ&
´ÉÉ <ÊiÉ* {ÉÚ´ÉÈ |ÉÉYÉ& +´ªÉÉEÞòiÉº´É°ü{É& <ÊiÉ
ºÉÉÊvÉiÉ¨ÉÂ* <nùÉxÉÒ¨ÉÂ it is being said that the |ÉÉYÉ& is +
´ªÉÉEÞòiÉº´É°ü{É& is clear from the very statement of sruti which says
prajnanaghanah and ekibhutah. So prajna is avyakrtah. ´ªÉÉEÞòiÉi´Éä ºÉÊiÉ |
ÉYÉÉxÉPÉxÉ&, BEòÒ¦ÉÚiÉ& <iªÉÉÊnùÊ
´É¶Éä¹ÉhÉÉxÉÉ¨ÉxÉÖ{É{ÉzÉÆ ºªÉÉiÉÂ* ªÉÖÊHò|
É¨ÉÉhÉ¨ÉÊ{É nù¶ÉÇªÉÊiÉ iÉÎº¨ÉxÉÂ =Hò½äþiÉÖi
´ÉÉcÉ <ÊiÉ* näù¶ÉEòÉ™ôÊ´É¶Éä¹ÉÉ¦ÉÉ´ÉÉiÉÂ SÉ, |
ÉºÉ´É¤ÉÒVÉÉi¨ÉEòi´ÉÉcÉ <ÊiÉ ½äþiÉÖuùªÉ¨ÉÂ* )
Tad adhyakshah. Tayoh adhyakshah. From the standpoint of upadhi it was talked. From the stand
of upahita drishti, that is the caitanyam behind the upadhi, like the crystal is upahita for flower.
For both waking and dream, the upahita is same for both that is avyakrtavasthah. It is atma.
Here, having established this oneness between sleep and avyakrta, in that sleep the viseshana said
before namely eshah sarvesvarah etc. and prajnana ghanah etc are justified. Now one who is
identified with given physical body, such people. Also the atma that is upahita and it is
adhyaksha. For both there is oneness due to the reason said. Ekibhutah is viseshana said before.
There is no vishaya vishayi bheda is not there. Again prajnana ghana - there is no antah or bahish
prajna. No waking or dream consciousness. Ajnanam means there is no recognition of any object.
Prajnana ghanatvam implies the presence of ignorance. Otherwise there is no question of your
giving this name prajnana ghana. Only prajna matram should be there and no turiyam also
necessary. In third state itself you are satyam jnanam anantam Brahman. No need for fourth state.
So there is ajnanam in the deep sleep state. It is a state of experience. So turiyam we have to talk
about. Adi word is for sarvajna etc. Avyakrta sushupti is bijam for waking and dream and there
also. It is also ukata hetu. All the said attributes become proper because there is oneness between
adhyatma and adhideiiva. Why? Tasmin ukta+
(|ÉÉhÉ¶É¤nùºªÉ {ÉˆÉ´ÉÞkÉÉè ´ÉÉªÉÖÊ´ÉEòÉ®äú °üføi
´ÉÉnÂù xÉ +´ªÉÉEÞòiÉÊ´É¹ÉªÉi´ÉÆ °üÊføÊ
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´ÉÞkÉÉè) °üføi´Éä +Ê{É ¸ÉÉèiÉ|ÉªÉÉäMÉ´É¶ÉÉnÂù +
´ªÉÉEÞòiÉÊ´É¹ÉªÉi´ÉÆ |ÉÉhÉ¶É¤nùºªÉ ªÉÖHòÊ¨ÉÊiÉ
{ÉÊ®ú½þ®úÊiÉ - |ÉÉhÉ¤ÉxvÉxÉ¨ÉÂ <ÊiÉ*) |
ÉÉhÉ(ºÉnÂù)¤ÉxvÉxÉÆ Ê½þ ºÉÉä¨ªÉ ¨ÉxÉ&
(¨ÉxÉÉä{ÉÊ½þiÉÉä VÉÒ´É&) (UôÉ 6.8.2) ¸ÉÖiÉä&*
(+jÉiªÉ|ÉEò®úhÉºlÉ´ÉÉCªÉ& ºÉiÉÉ ºÉÆ{ÉzÉÉä ¦É´ÉÊiÉ
<ÊiÉ* iÉjÉ ºÉSUô¤nùºªÉ <Ç·É®ú´ÉÉÊSÉi´É¨ÉÂ +ÎºiÉ*)*
(¶ÉÉÛÉä ªÉjÉ EÖòjÉÉÊ{É <Çoù¶É& |ÉÉhÉ¶É¤nùºªÉ +
´ªÉÉEÞòiÉä |ÉúªÉÉäMÉ& où¶ªÉiÉä ´ÉÉ <ÊiÉ |É¶xÉ&*
UôÉxnùÉäMªÉä iÉi´É¨ÉÊºÉ|ÉEò®úhÉä ¸ÉÚªÉiÉä* iÉjÉ |
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EòlÉÊ¨ÉÊiÉ SÉäiÉÂ |ÉÉhÉ <ÊiÉ |ÉÉhÉ-¨ÉÉjÉ-
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B´É ={ÉÉÊvÉ&* ¨ÉxÉ& <ÊiÉ ¨ÉxÉ ={ÉÉÊvÉEò& VÉÒ
´É&* ºÉÖ¹ÉÖÊ”É|ÉEò®úhÉºlÉÊ¨ÉnÆù ´ÉÉCªÉ¨ÉÂ*
iÉº¨ÉÉiÉÂ ºÉÖ¹ÉÖÊ”ÉEòÉ™äô ¨ÉxÉ +ÉJªÉ& VÉÒ´É& |
ÉÉhÉäxÉ <Ç·É®äúhÉ ¤Érù& ¦É´ÉÊiÉ* |ÉÉhÉ& B´É
¤ÉxvÉxÉÆ +ÉvÉÉ®ú& ™ôªÉºlÉÉxÉÆ ªÉºªÉ ¨ÉxÉºÉ&*
In sleep jiva referred to by the word ‘mind’ has Isvara referred to by the word ‘prana’, as
adhara.
Prana is pranavritti as per rudhi. If you say it is avyakrta there is virodha with rudhi. Like Rama
is son of Dasaratha by rudhi. If you say ramante yoginah+ iti rama is atma - this is vyutpatti. So
prana is pancatmaka vayu vikara. He is breathing prana means not he is breathing avyakrta. Prana
is disturbed means health is disturbed or some respiratory problem and not avyakrta artha is there,
that is, resolution. Rudhi is popular meaning. You are rude to sastra, if you say prana is
avyakrtam. Avyaktra becomes vishaya for prana word.
Answer is: Elsewhere prana sabda has rudhyartha in prana vritti in vyavahara. But because of the
usage of the word in sruti, on the strength of usage in the sruti, it is proper for avyakrta
vishayatvam for the word prana. Sruti uses in that sense. That is all. We are trying to understand
what sruti says.
Where is that Sruti? I have not seen. With closed eyes how can you see. Prana bandhanam+ mana
is here mana-upadhistha jiva. This Ch. Sruti. There prana sabda is used as sadatma or sadvastu.
That is prakritam. Jiva goes back to sad vastu. Sad is which is the cause for everything.
(Now the purvapakshi is questioning siddhanti that you are quoting a place where the
word prana has come. But how do you say the word prana is used in the sense of isvara.
That is only your interpretation.)
(|ÉEò®úhÉºªÉ ¥ÉÀÊ´É¹ÉªÉi´ÉÉnÂù ¥ÉÀhªÉä´É |ÉEÞòiÉä

´ÉÉCªÉä |ÉÉhÉ¶É¤nùºªÉ |ÉªÉÉäMÉÉnÂù xÉ +´ªÉÉEÞòiÉÊ
´É¹ÉªÉi´ÉÆ iÉºªÉ ªÉÖHÆò |ÉEò®úhÉÊ´É®úÉävÉÉÊnùÊiÉ
¶É€óiÉä - xÉxÉÖ <ÊiÉ*) xÉxÉÖ iÉjÉ ºÉnäù´É
ºÉÉè¨ªÉ <ÊiÉ |ÉEÞòiÉÆ ºÉnÂù¥ÉÀ |ÉÉhÉ¶É¤nù
´ÉÉSªÉ¨ÉÂ*
(iÉjÉ ºÉnäù´É ¥ÉÀ VÉMÉiEòÉ®úhÉÆ <iªÉÖHò¨ÉÂ*
iÉiÉ& ºÉiÉ& B´É ºÉ´ÉÉÇÊhÉ =i{ÉtxiÉä ºÉnùÉ B´É
ÊiÉ¢öÎxiÉ* ºÉÊnù B´É ™ôÒªÉxiÉä* iÉjÉ ºÉÖ¹ÉÖÊ”É|
ÉEò®úhÉä |ÉÉhÉ¶É¤nùºªÉ +lÉÇ& ºÉnÂù <iªÉä´É* +
´ªÉÉEÞòiÉÉlÉÇ& ªÉÖ¹¨ÉÉEÆò ´ªÉÉJªÉÉxÉ¨Éä´É* ÊxÉÌ
´É¶Éä¹ÉÆ ¥ÉÀ B´É iÉjÉÉäHò¨ÉÂ* xÉ iÉÖ +
´ªÉÉEÞòiÉÆ xÉ iÉÖ <Ç·É®úÉä ´ÉÉ* iÉº¨ÉÉiÉÂ iÉjÉ
ºÉnäù´É ºÉÉè¨ªÉ <ÊiÉ ºÉnäù´É |ÉEÞòiÉÆ ¥ÉÀ |
ÉÉhÉ¶É¤nù´ÉÉSªÉ¨ÉÂ*)
While commenting upon the prana sabda you say it is sadvastu. Looking at the prakarana it is sad
vastu. Suddenly you change it as avyakrta. It is sadvastu there. Now when you come to mandukya
you change and say it is avyakrtam. You quote the same sruti for different purposes. That is
objected. Nanu iti.
There in chandogya. There the prakritam is sad. One statement is knowing which all is known.
Then after establishing that there is such a subject matter is there, then when the student asked
for knowledge of it, he started teaching. Then it is again prakrtam. Sadeva saumya+ Before the
creation this jagat was there. Prana sabda vacyam is prakrtam sad Brahma. Later prana
bandhanam is said. Prana’s meaning therefore is sad Brahman there. Now how do you say it is
avyakrtam. How it is?
(|ÉEò®úhÉºªÉ ¥ÉÀÊ´É¹ÉªÉi´Éä +Ê{É ¥ÉÀhÉ&
ºÉšôIÉhÉºªÉ ¶É¤É™ôi´ÉÉƒóÒEòÉ®úÉnÂù
(EòÉ®úhÉÉä{ÉÉvªÉ´ÉÎSUôôzÉÆ ¥ÉÀ ¶É¤É™Æô ¥ÉÀ)
+Îº¨ÉxÉÂ +Ê{É ´ÉÉCªÉä iÉjÉè´É |ÉÉhÉ¶É¤nù|
ÉªÉÉäMÉÉnÂù ªÉÖHÆò iÉºªÉ +´ªÉÉEÞòiÉÊ´É¹ÉªÉi
´ÉÊ¨ÉÊiÉ =kÉ®ú¨ÉÉ½þ - xÉè¹É nùÉä¹É& <ÊiÉ*) xÉè¹É
nùÉä¹É&* ¤ÉÒVÉÉi¨ÉEòi´ÉÉ¦ªÉÖ{ÉMÉ¨ÉÉiÉÂ
ºÉiÉ& (ºÉuùºiÉÖxÉ& ¥ÉÀhÉ&)*
(|ÉÉhÉ¶É¤näùxÉ ºÉnäù´É =SªÉiÉä* ÊEòxiÉÖ
ºÉSUô¤nùºªÉ +lÉÇ& +´ªÉÉEÞòiÉÉJªÉ& <Ç·É®ú&* Going
one step further ºÉiÉÂ does not refer to ÊxÉÌ´É¶Éä¹ÉÆ ¥ÉÀ at all.
ºÉÊnùnù¨ÉÉºÉÒiÉÂ <ÊiÉ ´ÉÉCªÉºªÉ +lÉÇ& +
´ªÉÉEÞòiÉ-={ÉÉÊvÉEÆò ¥ÉÀ B´É, ¨ÉÉªÉÉºÉÊ½þiÉÆ
¥ÉÀ B´É +lÉ´ÉÉ <Ç·É®ú& B´É* EòlÉ¨Éä´ÉÆ ºªÉÉiÉÂ*
You cannot just keep on saying as you like. We also can think. We have buddhi. No. You
see the next sentence. Then it will be clear. iÉnèùIÉiÉ
iÉkÉäVÉÉä%ºÉÞVÉiÉ* <ÊiÉ ºÉÞÊŸõ& =HòÉ* ÊxÉÌ
´É¶Éä¹É¥ÉÀhÉ& EòlÉÆ ºÉÞÊŸõ& ¦É´ÉäiÉÂ* iÉº¨ÉÉiÉÂ
ºÉÊnùÊiÉ +´ªÉÉEÞòiÉÉJªÉ& <Ç·É®ú& B´É =Hò&*
ºÉi{ÉnäùxÉ ¤ÉÒVÉÉi¨ÉEÆò EòÉ®úhÉÆ ¥ÉÀ B´É
=Hò¨ÉÂ xÉ iÉÖ ÊxÉÌ´É¶Éä¹ÉÆ +EòÉ®úhÉÆ ¥ÉÀ*)
It is not a defect. Prana is also avyakrtam. Before all is sad. Idam he drops. Idam has
samanadhikaranya with sad. Idam sad asit. It was in the form of sat. ‘This’ means drishtam jagat.
Sad eva means evakara indicates it was in the form of avyakrta, not in the form in which it
obtains now. Here also in sushupti sata sampannah bhavati. Both are one. So sad eva means this
jagat was there in avyakrta avastha non-separate from sat. Now also sad eva. Then why do you
say sad eva asit. Now you see only jagat and not sad. So this jagat is not separate from sad.
Before it was in avyaktra form as sat and now it is manifest form again not separate from sat. We
are not interested in what was before creation. What was it? Creation was not there. That is all.
The world was in the form of cause. What is karanam? It is sat. Asit is not to show sat is not there
now. It is to show only that this jagat was even before creation. But as karanam sat. Before
creation sat was - this is not the translation. ‘Was’ is only for jagat and not for sat. Why ‘eva asit’
iti said. It is to show now also sat is. Like mrid eva asit means now also mrideva asti plus forms.
Since sat is accepted as cause therefore. If pure sat was there, it cannot create anything. Aikshata
means it has to see. Means it must have sarvajnatvam must be there. That means maya upadhi
must be there. Avyaktra is maya upadhi. So upadhishta sat alone is pointed out here as sadeva
saumya+ karya prapanca srishti is pointed out. Karyam karanatmana asit and asti also. That cause
is sat atma.
(ºÉRÂóOÉ½þ´ÉÉCªÉÆ |É{ÉˆÉªÉÊiÉ - ªÉtÊ{É <ÊiÉ*)
ªÉtÊ{É ºÉnÂù¥ÉÀ |ÉÉhÉ¶É¤nù´ÉÉSªÉÆ iÉjÉ (|
ÉÉhÉ¤ÉxvÉxÉÆ Ê½þ ºÉÉè¨ªÉ ¨ÉxÉ& <iªÉjÉ) iÉlÉÉÊ{É
VÉùÒ´É|ÉºÉ´É¤ÉÒVÉÉi¨ÉEòi¨ÉÂ (VÉÒ´É¶É¤nù& ºÉ
´ÉÇºªÉè´É EòÉªÉÇVÉÉiÉºªÉ ={É™ôIÉhÉ¨ÉÂ)
+{ÉÊ®úiªÉVªÉ B´É |ÉÉhÉ¶É¤nù´ÉÉSªÉi´ÉÆ
ºÉiÉ&, ºÉSUô¤nù´ÉÉSªÉiÉÉ SÉ*
(ºÉnÂù¥ÉÀ |ÉÉhÉ¶É¤nù´ÉÉSªÉÆ EòlÉÆ ¦É´ÉÊiÉ* |ÉºÉ
´É¤ÉÒVÉÉS¨ÉEòi´ÉÆ EòÉ®úhÉÉi¨ÉEòi´ÉÆ
+{ÉÊ®úiªÉVªÉ ¦É´ÉÊiÉ* EòÉ®úhÉi´ÉºÉÊ½þiÉºÉiÉÂ |
ÉÉhÉ¶É¤nù´ÉÉSªÉÆ ¦É´ÉÊiÉ* |ÉºÉ´ÉäÊiÉ =i{ÉÊkÉ&*
xÉ iÉÖ Eäò´É™ôºÉiÉÂ* ºÉiÉ& |ÉÉhÉ¶É¤nù´ÉÉSªÉi´ÉÆ
ºÉSUô¤nù´ÉÉSªÉi´ÉÆ SÉ* The moment we say sat it does not refer to
nirvishesham brahman. Because brahman is yato vaco+ So once we say sat, we have to
come to sopadhikam brahma.) ÊxÉ¯û{ÉÉÊvÉEÆò ¥ÉÀ ¶É¤nù
´ÉÉSªÉ¨Éä´É xÉ ¦É´ÉÊiÉ* )
Hetu is explained now. Bijatmakatva+ is hetu. Sat vastu is accepted as karanam for jagat - this is
hetu. Even though sad Brahma is meaning of the word prana (being prakrtam). Yet, in that
sentence, without giving up only, what? the status of being the cause. For what? For jiva’s
manifestation. Jiva prasava is not creation of jiva. It is only abhivyakti. Not giving up that cause
status, sat is meaning of the word prana. Sat sabda vacyata is as an existent thing. Even though
prana points out sad but that that sad vastu is sarva karanam. That means avyakrtam is included in
it. Why not we take it pure sat. Then world cannot come from it. It would become asat vadi This
is Pointed out.
(If sruti wanted to refer to nirvisesham brahman then which word it should have used?
That is said now)
(|ÉEò®úhÉ´ÉÉCªÉªÉÉä& =¦ÉªÉÉä& +Ê{É
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+¦ÉÊ´É¹ªÉiÉÂ “xÉäÊiÉ xÉäÊiÉ” (¤ÉÞ.={É 4.4.22,
¤ÉÞ.={É 4.5.15) “ªÉiÉÉä ´ÉÉSÉÉä ÊxÉ
´ÉkÉÇxiÉä” (iÉè.2.9) “+xªÉnäù´É
iÉÊuùÊnùiÉÉnÂù +lÉÉä +Ê´ÉÊnùiÉÉiÉÂ”
(Eäò.={É 1.4) <ÊiÉ (ÊxÉ¹ÉävÉ¨ÉÖJÉäxÉ) +
´ÉIªÉiÉÂ* (xÉ Eäò´É™Æô ÊxÉ¯û{ÉÉÊvÉEÆò ÊxÉÌ
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<iªÉÉ½þ - xÉ ºÉÊnùÊiÉ) “xÉ ºÉkÉzÉÉºÉnÖùSªÉiÉä”
(MÉÒ.13.12) <ÊiÉ º¨ÉÞiÉä&*
(¸ÉÖiªÉÉ ÊxÉÌ´É¶Éä¹ÉÆ ¥ÉÀ Ê´É´ÉIªÉiÉä iÉÌ½þ

ºÉSUô¤nù´ÉÉSªÉiÉÉ |ÉºÉ´É¤ÉÒVÉÉi¨ÉEòiÉÉ SÉ
(EòÉ®úhÉÉi¨ÉEòiÉÉ) ÊxÉÌ´É¶Éä¹É¥ÉÀhÉ& xÉè´É ¦É
24VÉÉÊiÉMÉÖhÉÊGòªÉÉºÉÆ¤ÉxvÉÉxÉÉÆ ¶É¤nù|É
´ÉÞÊkÉÊxÉÊ¨ÉkÉi´É¨ÉÂ*
´ÉÊiÉ <ÊiÉ |ÉlÉ¨ÉÉä nùÉä¹É&* iÉº¨ÉÉiÉÂ ºÉSUô¤nù&
<Ç·É®Æú ÊxÉÌnù¶ÉÊiÉ <ÊiÉ ¦ÉÊ´ÉiÉ´ªÉ¨ÉÂ* iÉºªÉ
ºÉiÉ& B´É |ÉÉhÉ¶É¤nù´ÉÉSªÉi´É¨ÉÂ* |ÉÉhÉ& =
ºÉiÉÂ* ºÉiÉÂ = <Ç·É®ú&* |ÉÉhÉ& = <Ç·É®ú&* |
ÉÉhÉ¶É¤näùxÉ ÊxÉÌ´É¶Éä¹ÉÆ ¥ÉÀ =SªÉiÉä <ÊiÉ {ÉÚ
´ÉÇ{ÉÊIÉhÉ& +Ê¦É|ÉÉªÉ&* |ÉÉhÉ¶É¤näùxÉ ºÉÊ
´É¶Éä¹ÉÆ ¥ÉÀ =SªÉiÉä <ÊiÉ +º¨ÉÉEò¨ÉÂ +Ê¦É|
ÉÉªÉ&* <iÉ&{É®Æú ½äþi´ÉxiÉ®Æú ´ÉÊHò*)
Examples for lrng. If by Sruti it is intended to be said that sat is nirbija rupam or without being
the cause that is pure satyam etc. then what would happen. Sruti will say in this manner: Neti neti.
Anything you attribute to vastu - it is not. Not only that. Yato vaco+ All negative will be there
very much. Anyadeva+ That vastu is other than what is known to you as well as what is unknown
to you that is karyam and karanam. In Gita also, we have na sat tat na asat+ Sat is karanam and
asat is karyam. Thus it would say. But it says sadeva+ tad aikshata. etc It is just opposite. So sad
vastu is only presented as karanam only. So avyakrta upadhi is very much there.
(ËEò SÉ EòÉªÉÇVÉÉiÉÆ |ÉÊiÉ
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Suppose at this time when one sleeps one is one with sat atma and that sat is nirgunam Brahman,
then punar utthanam is seen. After pralaya also there will not be any creation. Because there is no
bija. So we say karanam is there. If Brahman is intended to be said as without being cause or
causal upadhi, then for those who have resolved in sat there or become one with sat; when? In
deep sleep and pralaya. pralayayoh 7th case dual. They cannot come back again because they will
be liberated. Jagat also useless if jivas are not there. From sleep also no way of coming back
because he has become one with Brahman which has no bija in it. Another thing - you do not
require any jnanam. Just sleep. But we see people getting back little more dull. ‘Coming back’
how can we account? Only when they are there in unmaninfest state.
(ºÉÖ¹ÉÖ”ªÉÉnùÉè ¶ÉÖräù ¥ÉÀÊhÉ ºÉÆ{ÉzÉÉxÉÉ¨ÉÊ{É
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Also people who have become free will come back. If they can become free without bija then one
can come back also from sat. If one can go to sat without cause it applies to coming back also.
Ajnana upadhi is not there and still if sleeper comes back, then it is equally applicable to muktas.
So prana indicates sabalam Brahman alone.
(xÉxÉÖ ({ÉÚ.{É) +xÉÉtÊxÉ´ÉÉÇSªÉ¨ÉÂ +YÉÉxÉÆ
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Ê´É¶Éä¹ÉhÉÆ ¦É´ÉÊiÉ (Let it be viseshana. It is mithya any how)*
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25 You do not infer ignorance of sanskrit because you know english.
26 Mithya jnanam is bhrama. So it is khsanika because it requirs vritti. In sleep no bhrama
because no vritti. How long a vritti can stay. Such bhrama cannot be removed by jnanam because
being khsanika, when jnanam arises at that time no bhrama and so there is no connection
between bhrama and jnanam possible for rjnanam to remove bhrama. For us ajnanam is always
there and not khanika. SO ti can be remvoed by jnanam.
ºÉ¨ªÉMYÉÉxÉä FòÊSÉiÉÂ +xÉÖ´ÉÞÊkÉnù¶ÉÇxÉÉiÉÂ xÉ SÉ
+OÉ½þhÉºªÉ iÉÊzÉ´ÉiªÉÇi´É¨ÉÂ* YÉÉxÉºªÉ iÉÊzÉ´ÉÞÊkÉi
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+xÉÉtÊxÉ´ÉÉÇSªÉ¨ÉÂ (¦ÉÉ´É°ü{É¨ÉÂ) +YÉÉxÉÆ (B´É)
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´É¶Éä¹É& =¦ÉªÉÉä& ¨ÉvªÉä - ºÉÖ¹ÉÖ”ÉÉè YÉÉxÉºªÉ
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EòÉä%Ê{É {ÉÚ´ÉÇ{ÉÊIÉhÉÉ =HÆò SÉäiÉÂ iÉÌ½þ
nùÉ½þÉlÉÈ ªÉnÂùYÉÉxÉÆ ¶ÉÉÛÉä ={ÉÊnùŸÆõ
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Another thing - If karanatvam is not there in sat, then there is uselessness of knowledge due to
absence eof seed of ignorance that is subject to destruction by knowledge. The virodhi of
knowledge is ajnanam only. Agrahanam can be taken as absence or virodhi. If virodhi, then it has
some kind of existence. That alone can create some bhava. Abhava cannot create erroneous
knowledge. It has not created in any other case. Like we have so many absence of knowledges.
What erroneous knowledge it has created. Ajnanam is mithya. Virodhi ajnanam is jnana
nivartyam. Jnanena tu tadajnanam + It is not abhava. Abhava does not require any destruction.
This ajnanam is aparoksham. That is sakshi vedyam like anything in mind. Witness knows I am
ignorant It is not pratyaksham. Indriya grahanam alone is pratyaksham. It is not inferred also. You
can punch and knock the fellow out only when you contact the person. So too samyagjnana vritti
when it arises, bhrama vritti should be there to knock it. If it is not there, it cannot be removed. If
it is abhava, it is not there.
Suppose you have gained knowledge and you go to sleep. There ignorance is there. Atma
ajnanam is not there. Then what ajnanam is there? It is any other knowledge. Vishaya vishayi
bhava is not there. Ajnana is not there. That is all the fact. Does he have to remember atma
jnanam even in waking state. No. That you do not know anything is due to absence of mind and
not due to absence of atma jnanam. Tika kara says this.
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Sabija sat alone is karanam. The mention of karanatvam for Brahman is always with bijatvam.
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aksharat+ So it becomes necessary to point out Brahman as free from karanam also. If it is always
pure, then why should we say it is free form karanam. That which is different from karyam and
karanam iti. Param is karanam and aparam is karyam. Bahyam is karyam. Antaram is karanam,
avyaktam. It is both and also adhishthanam because it is unborn. Ajah points out that
adhishthanam. Yato+ All negatives, negating bijavatvam of Brahman. The necessity of this is
there because it is generally presented as karanam. It is adhyaropa apavada nyaya.
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xÉÉ´É¶ªÉEò&*)
Prajna is not everything. Prajna sabda vacyasya - of that this avastha or abija avastha which is
completely free from connection to bodies which is absolute - is pointed out separately in next
mantra - as turiya atma. Beyond prajna something is there. Sruti is clear about. Adhishthana for
all the three is presented. Bija is status. Abija is vastu.
(=HòxªÉÉªÉäxÉ ´ÉºiÉÖ´ªÉ´ÉºlÉÉªÉÉ¨ÉÂ +´ªÉÉEÞòiÉºªÉ
näù½äþ +xÉÖ¦É´ÉÉ¦ÉÉ´ÉÉiÉÂ ÊjÉvÉÉ näù½äþ
´´ÉªÉÎºlÉiÉ& <ÊiÉ EòlÉ¨ÉÖHòÊ¨ÉiªÉÉ¶É€ó¬ +É½þ -
¤ÉÒVÉäÊiÉ*) ¤ÉÒVÉÉ´ÉºlÉÉÊ{É xÉ ËEòÊSÉnÂù +
´ÉäÊnù¹ÉÊ¨ÉÊiÉ =ÎilÉiÉºªÉ |ÉiªÉªÉnù¶ÉÇxÉÉnÂù
näù½äþ +xÉÖ¦ÉÚªÉiÉä B´É <ÊiÉ ÊjÉvÉÉ
näù½äþ ´ªÉ´ÉÎºlÉiÉ& <iªÉÖSªÉiÉä*
(Ê´É·ÉiÉèVÉºÉ|ÉÉYÉÉ& näù½äþ +xÉÖ¦ÉÚªÉxiÉä xÉ
´ÉÉ <ÊiÉ |É¶xÉ&* näù½þ +xÉÖ¦ÉÚªÉxiÉä B´É <ÊiÉ
=kÉ®ú&* EòlÉ¨ÉäiÉnÂù YÉÉªÉiÉä SÉäiÉÂ =ÎilÉiÉºªÉ
+½þ¨Éº´ÉÉ{ºÉÊ¨ÉÊiÉ |ÉiªÉªÉ& näù½äþùù B´É ¦É
´ÉÊiÉ*)
To complete what was started - in this body he is experienced that is visva is experienced. So too
taijasa and prajna. How I can be awake and sleep? Whenever I am anandabhuk I am prajna. When
no thoughts that time also prajna. Also when he wakes up he recollects I did not know and so that
shows nirbijatva is recolleted.
=HòÉlÉÉê (BiÉÉè) žôÉäEòÉè* (žôÉäEäò ªÉÉä%lÉÇ&

=Hò& ´ÉkÉÇiÉä ºÉ B´É +lÉÇ& ={ÉÊxÉ¹ÉÊnù +Ê{É
=Hò& ´ÉkÉÇiÉä <ÊiÉ EÞòi´ÉÉ =HòÉlÉÉê
<iªÉÖSªÉiÉä* |ÉlÉ¨É-ÊuùiÉÒªÉ-EòÉÊ®úEòªÉÉä&
=HòÉlÉÇ& ={ÉÊxÉ¹ÉÊnù xÉ |ÉÊiÉ{ÉÉÊnùiÉ&*
iÉº¨ÉÉiÉÂ iÉºªÉ ´ªÉÉJªÉÉxÉÆ ¦ÉÉ¹ªÉEòÉ®äúhÉ
EÞòiÉ¨ÉÂ*)
Ê´É·ÉÉä Ê½þ ºlÉÚ™ô¦ÉÖRÂóÊxÉiªÉÆ
iÉèVÉºÉ& |ÉÊ´ÉÊ´ÉHò¦ÉÖEÂò*
+ÉxÉxnù¦ÉÖHòlÉÉ |ÉÉYÉ& ÊjÉvÉÉ ¦ÉÉäMÉÆ
ÊxÉ¤ÉÉävÉiÉ** 3
Ê´É·É& Ê½þ ÊxÉiªÉÆ ºlÉÚ™ô¦ÉÖMÉÂó* iÉèVÉºÉ&
(ÊxÉiªÉÆ) |ÉÊ´ÉÊ´ÉHò¦ÉÖEÂò* |ÉÉYÉ& iÉlÉÉ
(ÊxÉiªÉÆ) +ÉxÉxnù¦ÉÖEÂò* ÊjÉvÉÉ ¦ÉÉäMÉÆ
Ê´É·É& visva Ê½ indeed þ ºlÉÚ™ô¦ÉÖRÂó experiencer of the gross
ÊxÉiªÉÆ constant iÉèVÉºÉ& the taijasa |ÉÊ´ÉÊ´ÉHò¦ÉÖEÂò the
experincer of the subtle +ÉxÉxnù¦ÉÖEÂò is the experiencer of happiness iÉlÉÉ
and |ÉÉYÉ& prajna ÊjÉvÉÉ to be three-fold ¦ÉÉäMÉÆ the experience
ÊxÉ¤ÉÉävÉiÉ know ** 3
Visva is indeed the constant experiencer of the gross; taijasa is the experincer of the subtle;
and prajna is the experiencer of happiness. Know the experience to be three-fold.
Each of the pada is an experincer even though the original caitanyam, the cid is not an
experiencer. When cid is associated with the body, as cidabhasa, it becomes an experiencer. Visva
is cidabhasa. Cid associated with waking state of physical body is cidabhasa and as cidabhasa is
pramata, bhokta and karta. So too taijasa is cidabhasa and so a pramata, karta, bhokta. So too
pranja.
If all the three are bhoktas, then the question comes what are their experiences? Acarya says that
Visva enjoys always gross objects, the physical world. This we saw in the mantra. Acarya is
putting all the three in one karika. (3rd, 4th and 5th mantras). Nityam will go with all the three.
Taijasa experiences sukhshma vishayas. The word pravivikta literally does not mean sukhsma.
Final meaning is sukhsma. Lit it means ‘distinct from’. Prajna is cidabhasa associated with karana
sariram. He experiences ananda. He enjoys pratibimba ananda. Visva is not only bhokta but karta
also. Taijasa is only bhokta from the standpoint of waking state while he does act in dream state.
Pranja is only enjoyer and not karta.
May you understand that the experiences are three fold. If you look into the previous karikas - all
the karikas the second line last pada is worth noting. Tridha smrtah tridha vyavasthitah tirdha
bhogam. Tridha lakshanam, vyavasthanam ( locations) and bhogam (experiences).
Swami Dayananda
Whatever said in the sruti is being summarised by acarya. Visva is always experiencing physical
world. Taijasa also nityam experiences subtle objects. They do not become each other. The
distinction in experiences is always maintained. That is why the word nityam. As taijasa you
cannot experience gross objects. One who enjoys the objects distinct from the objects you
experience as waker. Prajna experiences ananda. You are prajna when you enjoy happiness. This
is threefold bhoga. Each one has bhoga. Bhogatvam is samanyam. The differences in bhoga is
due to upadhi bheda.
(BEò& B´É ¦ÉÉäMÉ& ºÉVÉÉiÉÒªÉ¦Éänùi´ÉäxÉ
´ÉkÉÇiÉä* ¦ÉÉäHÞòi´É¨Éä´É ºÉVÉÉiÉÒªÉi´É¨ÉÂ*)
ºlÉÚ™Æô iÉ{ÉÇªÉiÉä Ê´É·ÉÆ |ÉÊ´ÉÊ´ÉHÆò
iÉÖ iÉèVÉºÉ¨ÉÂ*
+ÉxÉxnùÉ iÉlÉÉ |ÉÉYÉÆ ÊjÉvÉÉ iÉÞË”É
ºlÉÚ™Æô (Ê´É¹ÉªÉ¨ÉÂ) Ê´É·ÉÆ iÉ{ÉÇªÉiÉä* |ÉÊ´ÉÊ
´ÉHÆò iÉÖ iÉèVÉºÉÆ (iÉ{ÉÇªÉiÉä) * +ÉxÉxnù& SÉ |
ÉÉYÉÆ (iÉ{ÉÇªÉiÉä)* iÉlÉÉ iÉÞË”É ÊjÉvÉÉ
ºlÉÚ™Æô the gross iÉ{ÉÇªÉiÉä satisfies Ê´É·ÉÆ visva |ÉÊ´ÉÊ
´ÉHÆò the subtle (satisfies) iÉÖ whereas iÉèVÉºÉ¨ÉÂ taijasa +ÉxÉxn&
happiness (satisfies) SÉ and iÉlÉÉ |ÉÉYÉÆ prajna ÊjÉvÉÉ to be threefold
iÉÞË”É the satisfaction ÊxÉ¤ÉÉävÉiÉ know ** 4
The gross satisfies visva whereas the subtle (satisfies) taijasa. And happiness (satisfies)
prajna. Know the satisfaction to be threefold.
In this sloka almost the idea is same as previous. What satisfies visva etc. It was looked from
subjective angle and now from objective angle. Sthulam alone visvam tarpayate. Dream lottery
money cannot please waker. It can please only dreamer. You may be sleeping in kitchen itself but
your dream hunger cannot be satisfied by sthula prapanca. Everything is svapna things. So too
subtle universe satisfies the taijasa. Ananda (priya moda pramoda etc) pleases prajna. Tarpayate
added to each. Tarpanam is not pouring water. It is arpanam. Tarpanam is to make one satisfying.
Trip means to satisfy. In tarpanam devatas are satisfied. So trpti is threefold.
Swami Dayananda
What does it do? When visva is happy what makes him happy or content. Gross objects satisfy
visva. You cannot imagine a free lunch and feel happy. Only sthulam can satisfy him. So too in
dream a dreamer is satisfied only with subtle objects. He may have full course dinner. Then he
dreams. Dream itself is due to over eating. He is not able to sleep. But in dream this sthulam does
not come to his help. Only subtle object alone satisfy him. So too ananda, where no sense of
duality is there, satisfies prajna. So tripti also threefold. Bhogat triptih. Not every bhoga gives
satisfaction. Whenever it gives satisfaction, it is due to respective objects only. Bhoga karya is
triptih. Who is triptah? The visva taijasa and prajna. Thus three bhoktas and bhogya and bhoga.
(¦ÉÉäMÉ& B´É +xªÉªÉÉ ®úÒiªÉÉ iÉÞÊ”É&
<iªÉÖSªÉiÉä*)
ÊjÉ¹ÉÖ vÉÉ¨ÉºÉÖ ªÉ‘ùÉäVªÉÆ ¦ÉÉäHòÉ ªÉÉ |
ÉEòÒÌkÉiÉ&*
´ÉänèùiÉnÖù¦ÉªÉÆ ªÉºiÉÖ ºÉ ¦ÉÖ‰ÉÉxÉÉä
xÉ Ê™ô{ªÉiÉä** 5
ÊjÉ¹ÉÖ vÉÉ¨ÉºÉÖ ªÉnÂù ¦ÉÉäVªÉ¨ÉÂ (<ÊiÉ |
ÉEòÒÌkÉiÉ¨ÉÂ) ªÉ& SÉ ¦ÉÉäHòÉ (<ÊiÉ) |ÉEòÒÌkÉiÉ&
BùiÉnÂù =ù¦ÉªÉÆ ªÉ& iÉÖ ´Éänù ºÉ& ¦ÉÖ‰ÉÉxÉ&
ÊjÉ¹ÉÖ vÉÉ¨ÉºÉÖ in the three states ªÉnÂù ¦ÉÉäVªÉÆ the one (which
is) to be enjoyed ¦ÉÉäHòÉ to be the enjoyer SÉ and ªÉ& |ÉEòÒÌkÉiÉ& the
one who is known ´Éänù who knows BùiÉnÂù =ù¦ÉªÉÆ both of them ªÉ&
ºÉ& that person iÉÖ indeed ¦ÉÖ‰ÉÉxÉ& while enjoying (them) xÉ
Ê™ô{ªÉiÉä is not affected ** 5
The one who is known to be the enjoyer and the one (which is) to be enjoyed in the three
states - that person who knows both of them is indeed not affected while enjoying (them).
Swami Dayananda
Now in all three sthanas who ever is presented as bhokta is one only. Whatever is presented as
bhojyam is also ekam. As bhojya it is one (having bhojyatvam). Being enjoyed is there. Atma the
bhokta is one and bhojya is also one. Differences are due to upadhi. One who knows both bhokta
and bhojya as one in all three states that fellow will not be affected by the experiences. When you
look upon as waker different from dreamer, then some are satisfactory and some are not. Good
and bad is there. The invariable bhokta means he is not bhokta. So he is free from experiences.
Acarya is giving a phala sruti for this particular knowledge. This is his addition. One who knows
all these three clearly he will not be affected by any experiences. Trishu+ dhama is states. In each
we get a pair of subject- object or bhoktru bhokyam pair. Three such pairs are there. Visva-shtula;
taijasa-pravivikta; and prajna-ananda.
One who knows these two - bhokta and bhojya. Cid associated with sthula is one cidabhasa. So
too cit associated with sukshma is another cidabhasa. And so too cidabhasa in sleep. These three
cidabhasas are visva etc or bhoktas and correspondingly three objects. One who clearly knows
them is not affected by the experience of objects. How?
Because he knows that they come and they go. They are not my permanent nature. They are
incidental. When I am associated with sthula sariram and become a visva then alone all problems
in the universe. When visvatvam is gone, I am free from all. Taisaja is free from he sufferings in
the cell. I know what these cidabhasas are, then he will not be attached too much toward them.
No undue importance given to them. It is three dramas. Janaka was standing in queue in dream.
He got a doubt which is true. Because both have same sufferings. So any thing happening to visva
is only a fraction.
(|ÉEÞòiÉ¦ÉÉäHÞò¦ÉÉäMªÉ{ÉnùÉlÉÇuùªÉ{ÉÊ®úYÉÉxÉºªÉ
+´ÉÉxiÉ®ú¡ò™ô¨ÉÉ½þ - ÊjÉÎ¹´ÉÊiÉ* ¦ÉäMªÉi´ÉäxÉ BEòi
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´É{ÉîÆ |ÉÉ”É&, ªÉÉ º´É{É¨ÉpùÉIÉÆ
ºÉÉä%½þÊ¨ÉnùÉxÉÓ VÉÉMÉÌ¨É <iªÉäEòi´ÉÆ |
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¦ÉÉäHÖò& BEòÎi¨ÉiªÉlÉÇ*&) ºÉ& +½þ¨ÉÂ <iªÉäEòi
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ªÉÖHÆò iÉnäùEòi´ÉÊ¨ÉiªÉÉ½þ - pùŸÞõi´Éä <ÊiÉ*)
pùŸÞõi´ÉÉÊ´É¶Éä¹ÉÉcÉ |ÉEòÒÌkÉiÉ&* ªÉ&
´Éänù BiÉnÖù¦ÉªÉÆ ¦ÉÉäVªÉ¦ÉÉäHÞòiÉªÉÉ27
+xÉäEòvÉÉ Ê¦ÉzÉÆ ºÉ ¦ÉÖ‰ÉÉxÉÉä xÉ
Ê™ô{ªÉiÉä* (EòlÉ¨ÉäiÉÉ´ÉiÉÉ ¦ÉÉäMÉ|
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<ÊiÉ*) ¦ÉÉäVªÉºªÉ ºÉ´ÉÇºªÉ BEòºªÉ ¦ÉÉäHÖò&
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27¦ÉÉäVªÉi´ÉäxÉ °ü{ÉähÉ BEò¨ÉÊ{É ¦ÉÉäVªÉÆ ºlÉÚ™ô|

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+Ê{É ¦ÉÉäHÞòi´ÉäxÉ BEò B´É Ê´É·ÉÉÊnùxÉÉ +xÉäEòvÉÉ
Ê¦ÉzÉÊ¨ÉiªÉlÉÇ&* BiÉnÖù¦ÉªÉÆ ªÉÉä ´Éänù ¦ÉÉäHòÉ
ÁäEò B´É ºÉ´ÉÇjÉ SÉäiÉxÉ& ¶Éä¹ÉÒ, ¦ÉÉäVªÉÆ SÉ ºÉ
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<iªÉlÉÇ&*
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(ºÉÉÊIÉi´ÉÉiÉÂ)* (=Hò¨ÉlÉÈ oùŸõÉxiÉäxÉ º{ÉŸõªÉÊiÉ - xÉ
Ê½þ +ÎMxÉ& <ÊiÉ*) xÉ Ê½þ +ÎMxÉ& º´ÉÊ´É¹ÉªÉÆ
nMv´ÉÉ EòÉ¢öÉÊnù iÉuùiÉÂ (º´ÉÊ´É¹ÉªÉÉxÉÂ
EòÉ¢öÉnùÒxÉÂ nùMv´ÉÉ xÉ ½þÒªÉiÉä ´ÉvÉÇiÉä ´ÉÉ
+ÊMÉí& (+ÊMÉíi´Éä xÉ ½þÉxÉÆ xÉ ´ÉvÉÇxÉ¨ÉÂ ´ÉÉ)
<ÊiÉ ºÉÆ¤ÉxvÉ&)** 5
(+ªÉ¨ÉlÉÇ& +Ê{É ={ÉÊxÉ¹ÉÊnù xÉ |ÉÊiÉ{ÉÉÊnùiÉ&*
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BEò& B´É ¦ÉÉäHòÉ VÉÉOÉnùÉÊnù-+´ÉºlÉÉ°ü{É-
={ÉÉÊvÉ-¦ÉänäùxÉ ÊjÉvÉÉ +É¦ÉÉÊiÉ* ¦ÉÉäHòÉ +Ê{É
BEò& B´É* BEò& B´É ¦ÉÉäHòÉ
VÉÉOÉnÖù{ÉÉÊvÉoùŸõ¬É Ê´É·É& <ÊiÉ, º
´É{ÉîÉä{ÉÉÊvÉoùŸõ¬É iÉèSÉºÉ& <ÊiÉ
ºÉÖ¹ÉÖ”ªÉÖ{ÉÉÊvÉoùŸõ¬É |ÉÉYÉ& <ÊiÉ ÊjÉvÉÉ ´ªÉ
´ÉÊ¿ªÉiÉä* ¦ÉÉäHòÉ BEò& B´É - ºÉÉä%½þÊ¨ÉÊiÉ BEòi
´ÉäxÉ |ÉÊiÉºÉÆvÉÉxÉÉiÉÂ* ªÉ B´É ºÉÖ”É&
ºÉÖJÉ¨É½þ¨Éº´ÉÉ{ºÉÊ¨ÉÊiÉ |ÉÊiÉºÉÆnùvÉÉÊiÉ*
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=ÎilÉiÉä ºÉÊiÉ º´É{Éî¨ÉpùÉIÉÊ¨ÉÊiÉ º´É{Éî¨ÉÊ{É |
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´É <nùÉxÉÓ VÉÉMÉÌ¨É <ÊiÉ ´{ÉÊnù¶ÉÊiÉ <ÊiÉ EÞòi
´ÉÉ |ÉiªÉÊ¦ÉYÉÉxÉÉiÉÂ BEòi´É¨ÉÂ <iªÉÖHò¨ÉÂ*
pùŸÞõi´ÉÉÊ´É¶Éä¹ÉÉcÉ - Ê´É·ÉiÉèVÉºÉ|ÉÉYÉÉ& ºÉ
´Éæ +Ê{É pùŸÞõ¦ÉÚiÉÉ&* +´Éä¶Éä¹ÉÆ
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¦ÉÉäHòÉ <ÊiÉ |ÉEòÒÌkÉiÉ&* ªÉnÂù BEÆò
¦ÉÉäMªÉÊ¨ÉÊiÉ =Hò¨ÉÂ, ªÉ& BEò& ¦ÉÉäHòÉ <ÊiÉ |
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¦ÉÉäMªÉ°ü{É¨ÉÂ BEÆò, ¦ÉÉäHÞò°ü{É¨ÉÂ BEò¨ÉÂ -
BiÉnÖù¦ÉªÉ¨ÉÊ{É ªÉ& ´Éänù VÉÉxÉÉÊiÉ* EòlÉÆ
VÉÉxÉÉÊiÉ* ¦ÉÉäMªÉ¦ÉÉäHÞòiÉªÉÉ +xÉäEòvÉÉ
Ê¦ÉzÉÆ VÉÉxÉÉÊiÉ* BEÆò ¦ÉÉäMªÉ¨Éä´É
ºlÉÚ™ôºÉÚI¨É+ÉxÉxnù¦ÉÉäMªÉi´ÉäxÉ +xÉäEòvÉÉ
Ê¦ÉzÉÊ¨ÉÊiÉ* iÉlÉÉ ¦ÉÉäHòÉ +Ê{É* ÊjÉvÉÉ º´ÉªÉÆ
EÞòi´ÉÉ ÊjÉÊ´ÉvÉÆ ¦ÉÉäMªÉ¨ÉäEò B´É +xÉÖ¦É´ÉÊiÉ
<ÊiÉ ªÉ& VÉÉxÉÉÊiÉ* ºÉ& ¦ÉÖ‰ÉÉxÉ& xÉ
Ê™ô{ªÉiÉä* Eòº¨ÉÉiÉÂ* ºÉ´ÉÇºªÉ ¦ÉÉäVªÉºªÉ BEòºªÉ
¦ÉÉäHÖò& ¦ÉÉäVªÉi´ÉÉiÉÂ * )
Bhojyam is one with three types. Bhokta also is one. Recollection of identity is there. If sleeper is
intrinsic attribute of atma, then sleeper will continue and added to it will be waker. How will you
do that? You cannot. So it is not intrinsic. So all the three are not there for atma. The witness
status is not distinct for the three. So he is not affected by what is seen. He who knows these two
that is bhokta is one and bhojya is also one, but distinct incidentally. Sakshi is not affected by
what is seen. If you are frightened then you are not witness. Drik svarupasya whatever vishaya is
there, it does not affect seer. If the fan moves you are not moving. (Some people adopt themselves
to the world. Some people persist in world adopting itself to them. It seems somebody told that
progress in the world is dependent on the second type.) Fire burning the wood etc it is not in any
way affected in its agnitvam. Agni may grow or not grow. Agni burnt all wood and so it has
exhausted itself and it is not anymore hot - we cannot say. So too drastrtvam is also not affected
by seeing.
(B¹É ªÉÉäÊxÉ& <iªÉjÉ |É{ÉˆÉEòÉ®úhÉi´ÉÆ |ÉÊiÉYÉÉiÉÆ
iÉjÉ ºÉiEòÉªÉÇ¨ÉÂ +ºÉiEòÉªÉÈ |ÉÊiÉ ´ÉÉ EòÉ®úhÉi
´ÉÊ¨ÉÊiÉ ºÉÆnäù½äþ ÊxÉvÉÉÇ®úÊªÉiÉÖ¨ÉÉ®ú¦ÉiÉä - |
É¦É´É <ÊiÉ*)
|É¦É´É& ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÉÆ ºÉiÉÉÊ¨ÉÊiÉ Ê
´ÉÊxÉÉªÉ&*
ºÉ´ÉÇÆ VÉxÉªÉÊiÉ |ÉÉhÉ& SÉäiÉÉå¶ÉÚxÉÂ
{ÉÖ¯û¹É& {ÉÞlÉEÂò** 6
ºÉiÉÉ¨ÉÂ ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÉÆ |É¦É´É& <ÊiÉ Ê´ÉÊxÉ
ÉªÉ&* |ÉÉhÉ& ºÉ´ÉÇÆ VÉxÉªÉÊiÉ* {ÉÖ¯û¹É&
SÉäiÉÉå¶ÉÚxÉÂ {ÉÞlÉEÂò (VÉxÉªÉÊiÉ) ** 6
|É¦É´É& ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÉÆ only for those ºÉiÉÉ¨ÉÂ which
birth (is)
are existent <ÊiÉ Ê´ÉÊxÉÉªÉ& it is definite that ºÉ´ÉÇÆ everything
VÉxÉªÉÊiÉ creates |ÉÉhÉ& the unmanifest SÉäiÉÉå¶ÉÚxÉÂ conscious
brings {ÉÖ¯û¹É& Purusha (creates) {ÉÞlÉEÂò distinctly
It is definite that birth (is) only for those which are existent. The unmanifest creates
everything; Purusha (creates) conscious brings distinctly.
In the previous five karikas if we analyse we can see that acarya has summed up the first five
mantras of the Upanishad. Sixth mantra has not been touched at all so far. In fact we can enjoy
acarya very well if we remember the mantras also side by aide. First two mantras he omits
because it is introduction. Sixth also talks of prajna but from samashti angle. He is known as
isvarah. Acaryah now talks of isvarah. From 6th to 9th he talks of sixth mantra. There also isvara
was defined as cause of the world. This prajna is cause iti. Srshti of the world is from Lord alone.
This particular aspect alone - acarya is discussing now. He does not discuss other aspects of
definition that is sarvajna etc. Why it is so? Because there are many theories of creation available.
It is a big topic in the sastram. So Acarya wants to hint at these theories of creation. Though
Upanishad does not discuss the theories and says isvarah is creator, all aspects of this topic
Acraya wants to hint in the four slokas. Later in third chapter he will discuss elaborately. Whether
it is real or unreal etc. he will talk. So karika is big.
Some points regarding theories of creation we will see. 1) In creation what happens? An effect is
produced out of a cause. To put it in Sanskrit - Karanat karyam jayate, karyam is born of
karanam. What is the condition before the birth of karyam. Karanam alone is. Now the question is
- in that karanam the karyam was existent or not? Utpatteh purvam karane karyam sat va asat va.
Based on this two theories have come up.
One is called sankhya vada (it is a group. In that many others join). They say karyam was existent
in karanam before creation. Sankhyas are called sat-karya vadinah. Sat-karya vada. Tree exited in
the seed before its birth. So too pot in clay and ornaments in gold. It is Kapila’s Sankhya. We do
not accept them in many aspects. They say world is real, jivatmas are many and primarily no god
for them. We will agree with them in sat-karya-vada. Yoga joins sankhya. Vedanta also joins
sankhya.
Second is that before creation effect was not existent in cause. Utpatteh purvam karane karyam
asat. Karya was not there in the cause before creation. Creation is a fresh addition and it is a new
thing. It was not there even potentially. These people are called asat karya vadins. Tarkikas hold
these view. Gautama is author. Vaiseshikas join nyaya group. Purva mimamsakas do not accept
creation and dissolution. World was always there like this. There were six main philosophies in
India. They can be grouped in three pairs. We are in mimamsa group. Now Gaudapadacarya says
that we belong to satkarya vada. From 6th karika upto 9th karika acarya is analysing these two
theories. Latre he will criticise that both theories have loopholes and dismiss both. But for the
time being he is choosing the satkarya vada as better than asat karyavada. He votes like in
election you have to choose between a criminal and corrupt. Karika is not exact commentary. It is
a study based on the original text. A commentary cannot go off the words of mantra.
Satkarya vada - creation was existing potentially in its cause. Even during pralayam srishti was
very much there, panca bhutas were very much there, even the jivas were very much there in
unmanifest form. In cause. Sarva bhavanam+ The janma is only for those bhavas (things and
beings) which are satam - already existent (in dormant form). The birth of mango tree is possible
only when it is already existent in seed in potential form. So too for a child from a mother in
whom it was existent for nine months. There is no doubt in this. A coconut tree will not be born if
it is not there in coconut seed. If a non existent coconut tree comes out of a coconut seed, then
why cannot it come from a mango tree. Abhavasya avisishtatvat. In both seeds coconut tree is not
there. It should come form any one. If already existent then why it should be born. It is only in
unmanifest form. So it has to be born. Birth of coconut is only manifestation of the coconut tree
which was already there. It is new creation. It was avyakta sat. Now vyakta sat. So satkarya vada
is given another name called parinama vada. For them new thing originates. So it is called
arambha vadah. In 8th chapter of Gita it will come - avyaktat vyaktayas sarvah+
In isvarah whole creation was in potential form. So isvara consists of two factors. One is whole
creation in potential form. It is called karana prapancah. It is also called maya, prakriti, avyaktam,
apara, kshetram etc. Another factor is caitanyam. It is also called purusha, Brahman, atma, para
and kshetrajnas etc. Any text has to come to these two. Of these two what creates what? Both
contribute what? Pranah, the prakriti aspect of Lord, the unmanifest aspect which has everything
in potential form, creates everything. It throws them into manifest form. Vyakaroti. Prakriti can
do this only when it is enlivened by or pervaded by purusha. Why it is called pranah? In sleep,
when everything (5+5+4) is resolved what is functioning is pranah and so avyakta is called
pranah.
What does purusha do? He creates the jivas. Cidabhasas. In what? In various sukshma sarirams.
Who produces them? Prkariti produces the sukshma sarirams. Purusha produces only the
reflections. It means it gets reflected in the sarirams. How? Tadeva anupravisat - in the form of
cidabhasa rupena enters. Like jala suryakadivat. Sun will enter every bowl of water in the form of
surya pratibimba. How many cidabhasas are there. As many sukshma sarirams are there. Anena
jivena atmana + Lord says I enter every sukshma sariram as jivatma the cidabhasa. Cidabhasa is
called cetomsuh here. Amsu is ray. Every cidabhasa is taken here as ray of consciousness. Sun is
one and rays are many.
Not only that. He creates the jivas distinctly. Because each cidabhasa has a distinct characteristic.
Cidabhasa in plants are not that powerful. It cannot know anything. It has got a rudimentary
cidabhasa consciousness. In animal it is little bit more brighter. It can recognise its own species.
That is what swamiji says a great Dane can smell Chuuo as its own species. When you come to
humans it is very well defined. He is able to discriminate the surroundings. He defines his
personality. Prthak means as distinct forms. Now other opinions are going to be said.
Swami Dayananda
Prajna was said to be cause of all beings. His karanatvam is pointed out by acarya. It is siddhanta.
Next karika will talk of other contentions. This srishti cannot be dismissed as something non-
existent nor it is something real. This is Upanishad’s mata. Some people consider that first karika
also is a purvapaksha. It is not bhashyakara’s mata. Karana karya when we are talking about - is it
satkaryam or asat-karyam. It is not born of asat. How can it be born from sat then? So
anirvacaniyam. Sat vastu is adhishthana karanam. So it is satkarya vada but not exactly like the
sat karya vada of others where it is called parinama vada. Asat karya vada has two divisions.
Karanam is asat and so everything is asat. From asat everything is born. Atyanta asat karya vada.
It is bauddha. Another is karyam is asat. Karya has prag-abhava. Abhava alone is brought into
being. So it is a reality. Non-existent thing brought into being. We have to deal with this. Catholic
theology says Lord created everything out of nothing. He does not require anything. They say
nothing which means it is unreal. ‘Nothing’ means out of his own maya he created. In the
beginning there was word and that word was with god - it can be taken as abhinna Nimitta
Upadana karanam. That thought was always there. Karana-karya thought. We have to say how it
has come about. It is the concern of every religion and philosophy. They have to talk of goal and
how do you achieve it.
In the sruti yonih was said. Here there is the treatment for that. It is topic all the way. Vastu is
pointed out only through karana-karya prakriya. Advaitam is established only by this prakriya.
Sarvatma bhava again is through that.
Satam means vartamananam. All things are understood by everyone as is, is. Is not also is only.
He is not here but gone elsewhere. No problem. But in death where is he? He is not elsewhere in
this form. Body is left behind. So you cannot search. Buddhi cannot take anything as nasti. It
cannot accept any void. Void is not existent and so human buddhi cannot accept. It is satkaryam.
Bhashya
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28 Avidyakrita etc is not there in karika. How does bhashyakara says. It is because the word
satam is there. If sat is born, it cannot be real. If sat is born undergoing change, then it is not sat.
So avidyakrita.
(It is more a discussion of topic. Taking the idea of 6th mantra, he makes a discussion
centred on that and allied topics.)*
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ºÉkÉÉ +´ªÉHò°ü{ÉähÉ +ÎºiÉ* (Just as the world has borrowed
existence now so too before creation in its unmanifest form. Acarya wants to include each
pada and world. In mandukya alone visva etc includes virat etc iÉjÉ |
É¨ÉÉhÉ¨ÉÂ - ºÉ”ÉÉƒó& <ÊiÉ.)
+jÉ ºÉÆ¶ÉªÉ& =i{ÉtiÉä* Ê´É·ÉiÉèSÉºÉ|
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<iªÉºªÉ EòÉªÉÇÊ¨ÉiªÉlÉÇ&* iÉº¨ÉÉnÂù Ê¨ÉlªÉÉ
<iªÉlÉÇ&* (Just as avidya also is called karya to make it mithya. Even though
avidya is anadi. +Ê´ÉtÉ SÉ ¨ÉÉªÉÉ SÉ º´ÉªÉ¨Éä´É ¦É´ÉÊiÉ
<ÊiÉ ¸ÉÖiÉä&*) From the standpoint of adhishthanam we say Ê
´Ét¨ÉÉxÉÉxÉÉ¨ÉÂ* VÉMÉnùÎºiÉ ´ÉÉ xÉÉÎºiÉ ´ÉÉ <iªÉjÉ
VÉMÉiÉÂ VÉMÉpÚù{ÉähÉ xÉÉÎºiÉ* VÉMÉnÂù
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´É°ü{ÉähÉ xÉÉÎºiÉ*
The son of a vandhya, asat, has not even a false birth. Other sats have atleast a kind of a
false birth. Real birth is not there for anything.
Things that exist alone - all things that exist. Who are they? Visva etc. Plus their worlds also
because without the world they are not visva etc. The creation of them - How? By svena atmana
eva. Purusha with his own svarupam alone comes into being in the form of this world. Maya here
is mithya. Avidya kritam means avidya upadhi krtam or karana rupa upadhi krtam. Name and
form maya. Difference is called maya which is mithya reality wise. Form wise it is bhedas.
Purusha’s utpattih is due to avidya alone. Nama rupa karya jagat’s utpatti also is svena atmana
only. Let me become many - thus he desired. satam - satkarya vada.
Acarya will say (bhashyakara says thus) later that vandhya putrah is never born. He is not born
through maya also. karana is vandhya and she is not a cause of putra. She is non-existent
karanam. She is sat. Not even falsely born. Nor really born. Sat cannot come into being from asat.
World is appreciated as sat and cause also must be sat. We do not say that it is real. In fact it is
real also okay because it is not apart form satyam vastu. Satyam has not undergone a change to
become this world. Satyam is not jagat. Jagat is satyam.
(VÉx¨ÉxÉ& {ÉÚ´ÉÈ ºÉ´ÉÇºªÉ ºÉi´Éä SÉ EòÉ®úhÉ
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¶ÉCªÉiÉä* +´ªÉ´É½þÉªÉÇi´ÉÉiÉÂ |ÉiªÉIÉiÉ& +Ê{É
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+ºÉÆ¤Ér¥ÉÀ ùªÉÊnù ¶ÉÉÛÉ|É¨ÉÉhÉäxÉ YÉÉªÉäiÉ
<ÊiÉ SÉäiÉÂ xÉ* ¶É¤nù& +lÉÈ EòlÉÆ ¤ÉÉävÉªÉÊiÉ*
¶É¤nùÉlÉÇªÉÉä& ºÉÆMÉÊiÉ& |ÉlÉ¨ÉÆ ªÉÊnù |
ÉiªÉIÉähÉ MÉÞÁiÉä +ºªÉ ¶É¤nùºªÉ +ªÉ¨ÉlÉÇ& <ÊiÉ
iÉnùxÉxiÉ®Æú ºÉ& ¶¤Énù& +lÉÈ ¤ÉÉävÉªÉÊiÉ*
+xªÉlÉÉ iÉÉoù¶É¶É¤näùxÉ EòÉä%{ªÉlÉÇ& +
´É¤ÉÉävªÉiÉä* That is why we say words do not reveal a completely new
brahman. Brahman that is already svayamprakasa alone is revealed as that thou art.)
Sruti virodha is pointed out. If this jagat is born of asat - then two problems are there. 1) Then
sruti virodha is first. Sruti says sat eva saumya idam+ 2) By this karana karya sambandha alone
Brahman is appreciated as satyam. Satah janma na udpadyate satvat ghatavat. So existing pot can
not be born. If non-existent thing is born then from some where suddenly it is born. Jagat is
connected to no where. Between the jagat that is born and the karanam sat vastu Brahman there is
no connection. So through karyam, knowing the karanam is not possible. Like knowing the cause
clay through pot. Jagat cannot become a means for understanding sadvastu as it is presented in
sruti. If from asat alone utpatti is there or non-existent thing alone comes into manifestation,. then
Brahman being not available for any pramana it cannot be known at all due to absence of any
means of recognition. Brahman is avyavaharyam. Not available for objectification. Naturally of
that Brahman how do you get to know the karanatvam. Sruti says you have to know Brahman to
gain param. How it is known as everything etc. Brahman is sarva karanam - this is the only way
to know that jagat is non separate from Brahman and sarvam khalu idam Brahma and that
Brahma is me and so I am everything. For this we should have pratipatti upaya. Asat is not
connected to anything.
(EòÉªÉÇEòÉ®úhÉªÉÉä& =¦ÉªÉÉä& +Ê{É ¦É´ÉiÉÖ +ºÉi
´É¨ÉÂ <iªÉÉ¶É€ó¬ +É½þ - oùŸÆõ SÉ <ÊiÉ*) oùŸÆõ
SÉ ®úWÉÖºÉ{ÉÉÇnùÒxÉÉ¨ÉÂ (®úWÉÖºlÉ& ºÉ{ÉÇ&
¨ÉvªÉ¨É{Énù™ôÉä{É&) +Ê
´ÉtÉEÞòiÉ¨ÉÉªÉÉ¤ÉÒVÉÉäi{ÉzÉÉxÉÉÆ ®úVV
´ÉÉtÉi¨ÉxÉÉ ºÉi´É¨ÉÂ (+Ê´ÉtªÉÉ +xÉÉtÊxÉ
´ÉÉÇSªÉªÉÉ EÞòiÉÉ& SÉ iÉä ¨ÉÉªÉÉ¤ÉÒVÉÉnÂù
=i{ÉzÉÉ& SÉ iÉä¹ÉÉ¨ÉÂ +Ê´ÉtÉ B´É ¨ÉÉªÉÉ
<iªÉƒóÒEòÉ®úÉiÉÂ iÉä¹ÉÉÆ ®úW´ÉÉnùÉè
EòÎ±{ÉiÉºÉ{ÉÉÇnùÒxÉÉ¨ÉÂ +ÊvÉ¢öÉxÉ¦ÉÚiÉ®úW
´ÉÉÊnù°ü{ÉähÉ ºÉi´ÉÆ oùŸõÊ¨ÉÊiÉ ªÉÉäVÉxÉÉ* Ê
´É¨ÉiÉÆ (Ê´Ét¨ÉÉxÉÆ EòÉªÉÈ VÉMÉiÉÂ)
ºÉnÖù{ÉÉnùÉxÉÆ EòÎ±{ÉiÉi´ÉÉnÂù ®úWÉÖºÉ{ÉÇ´ÉnÂù
<iªÉlÉÇ&* +lÉ´ÉÉ ºÉÞŸõi´ÉÉiÉÂ 
¨ÉÞù]õ´ÉiÉÂ *)*
(oùŸõÉxiÉºªÉ ºÉÉvªÉÊ´ÉEò™ôi´ÉÆ ¶ÉÊ€ói´ÉÉ
{ÉÊ®ú½þ®úÊiÉ - xÉ Ê½þ <ÊiÉ*) xÉ Ê½þ
ÊxÉ®úÉº{ÉnùÉ&29 (ÊxÉMÉiÉÆ +Éº{ÉnÆù ªÉä¦ªÉ& ºÉ&
29 Without rope no snake is possible. If you do not need rope that is also acceptable. You buddhi
ÊxÉ®úÉº{ÉnùÉ&)
®úWÉÖºÉ{ÉÇ¨ÉÞMÉiÉÞÎ¹hÉEòÉnùªÉ&
FòÊSÉnÂù ={É™ô¦ªÉxiÉä EäòxÉÊSÉiÉÂ*
(iÉjÉ oùŸõÉxiÉ& =SªÉiÉä* +ºÉiÉÉ¨ÉÂ =i{ÉÊkÉ& xÉ*
ºÉiÉÉ¨Éä´É =i{ÉÊkÉ&* oùŸõÉxiÉ& ºÉ{ÉÇºªÉ
=i{ÉÊkÉ&* ºÉiÉ& B´É ºÉ{ÉÇºªÉ =i{ÉÊkÉ&* ºÉ{ÉÇºªÉ
ºÉkÉÉ EòÒoù¶ÉÒ* xÉ iÉÖ º´ÉiÉ& ºÉkÉÉ {É®úxiÉÖ
®úW´ÉÉÊnù-+ÊvÉ¢öÉxÉÉi¨ÉxÉÉ ªÉÉ ºÉkÉÉ ºÉ{ÉÇºªÉ
+ÉºÉÒiÉÂ* A non existent snake can never appear.
®úWÉÖºÉ{ÉÉÇnùÒxÉÉ¨ÉÂ +Ê´ÉtÉEÞòiÉ - +vªÉºiÉ-
¨ÉÉªÉÉ¤ÉÒVÉÆ - +´ªÉHò°ü{ÉähÉ Ê¨ÉlªÉÉºÉ{ÉÇ&
+ÉºÉÒiÉÂ* <nùÉxÉÓ ´ªÉHò°ü{ÉähÉ +ÎºiÉ*
ºÉÉ¨ÉOÉÒºÉi´Éä +´ªÉHòºÉ{ÉÇ& ´ªÉHòÒ¦É´ÉÊiÉ*
Because of other conducive conditions. ®úW´ÉÉnùÒxÉÉ¨ÉÂ ªÉÉ
ºÉkÉÉ ´ÉkÉæ ºÉÉ ºÉkÉÉ B´É ºÉ{Éæ |ÉiÉÒªÉiÉä <ÊiÉ
EÞòi´ÉÉ ®úW´ÉÉÊnù-+Éi¨ÉxÉÉ ºÉi´É¨ÉÂ* B´É
VÉMÉiÉ& ¥ÉÀÉi¨ÉxÉÉ ºÉi´É¨ÉÂ* PÉ]õºªÉ
¨ÉÞnùÉi¨ÉxÉÉ {ÉÚ´ÉÈ ºÉi´É¨ÉÂ* <nùÉxÉÓ
PÉ]õÉi¨ÉxÉÉ ºÉi´É¨ÉÂ*
Purvapakshi argues that there is a false snake without adhishthanam.
+ÊvÉ¢öÉxÉÆ Ê´ÉxÉÉ Ê¨ÉlªÉÉ ´ÉºiÉÖ xÉ ºÉÆ¦É´ÉÊiÉ*
Ê¨ÉlªÉÉ´ÉºiÉÖ ºÉÉÊvÉ¢öÉxÉÆ EòÎ±{ÉiÉi´ÉÉiÉÂ
®úWÉÖºÉ{ÉÇ´ÉiÉÂ* ªÉÊnù VÉMÉi|ÉÉMÉÖi{ÉkÉä&
ºÉnùÉi¨ÉxÉÉ +ÉºÉÒiÉÂ iÉÌ½þ ºÉnù& Ê¦ÉzÉÆ ´ÉÉ
+Ê¦ÉzÉÆ ´ÉÉ* Ê¦ÉzÉÉÊ¦ÉzÉÉ¦ªÉÉÆ +ÊxÉ
´ÉÇSÉxÉÒªÉ¨ÉÂ* )
This is seen in the world. That is rope snake has existence only as rope. Rajjau sarpah. If you
taske it as karmadharaya then badhayam samanadhikaranyam. Adi pada for silver on shell. That
snake is not born, not out of nothing. What are rajju sarpa? They are avidyakrtah. Avidyaya
kritah. Born of avidya or set up by it. Mayabijotpannah. Maya is bheda. Bijam is avidya alone.
Maya bijena utpannah. Of them their sat is rope. We get a vyapti here. Vimatam, jagat here,
which is understood as existing, has its cause in sat. Because it is kalpita. Like rajjusarpah. Sat
karanam. Na hi+ This is vyapti because there is no virodha for this. Without adhishthana no
kalpita vastu can be seen.
(Ê´É´ÉÊIÉiÉÆ oùŸõÉxiÉ¨ÉxÉÚt nùÉŸõÉÇÎxiÉEò¨ÉÉ½þ -
is. That is enough to spin a snake. Or a rope and over that a snake.
ªÉlÉÉ <iªÉÉÊnùxÉÉ*) ªÉlÉÉ ®úW´ÉÉÆ |
ÉÉCºÉ{ÉÉæi{ÉkÉä& (ºÉxÉÂ ºÉ{ÉÇ& ¦ÉÉÊiÉ SÉäiÉÂ
uèùiÉÆ ºªÉÉÊnùÊiÉ +É¶É€ó¬ º´ÉªÉÆ ºÉÊzÉÊiÉ xÉ
´ÉnùÉ¨É& ÊEòxiÉÖ ®úW´ÉÉi¨ÉxÉÉ <ÊiÉ =kÉ®Æú
nùnùÉÊiÉ) ®úW´ÉÉi¨ÉxÉÉ ºÉ{ÉÇ& ºÉzÉä´É30
+ÉºÉÒiÉÂ (B´ÉEòÉ®äúhÉ +ºÉzÉè´ÉÉºÉÒiÉÂ <ÊiÉ)* B
´ÉÆ ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÉÆ =i{ÉkÉä& |ÉÉEÂò |
ÉÉhÉ¤ÉÒVÉÉi¨ÉxÉÉ (<ilÉÆ¦ÉÉ´Éä iÉÞiÉÒªÉÉ) (|
ÉÉhÉ¶ÉÎ¤nùiÉÆ ¤ÉÒVÉ¨ÉÂ +YÉÉiÉÆ ¥ÉÀ ºÉšôIÉhÉÆ
iÉnùÉi¨ÉxÉÉ <ÊiÉ ªÉÉ´ÉiÉÂ*) B´É ºÉi´É¨ÉÂ* <iªÉiÉ&
¸ÉÖÊiÉ®úÊ{É ´ÉÊHò - “¥ÉÀ B´É <nù¨ÉÂ”
(+¨ÉÞiÉÆ {ÉÖ®úºiÉÉiÉÂ ¥ÉÀ {ÉÉÉnÂù ¥ÉÀ
nùÊIÉhÉiÉ& SÉÉäkÉ®äúhÉ..) (¨ÉÖ.2.2.11),
“+Éi¨Éè´Éänù¨ÉOÉä +ÉºÉÒiÉÂ” (¤ÉÞ.1.4.1)
<ÊiÉ*
(¥ÉÀÉi¨ÉxÉÉ <ÊiÉ ºlÉÉxÉä |ÉÉhÉ¤ÉÒVÉÉi¨ÉxÉÉ <ÊiÉ
=Hò¨ÉÂ* |ÉÉhÉäÊiÉ ¨ÉÉªÉÉºÉÊ½þiÉÆ ¥ÉÀ* |ÉÉhÉ& B
´É ¤ÉÒVÉÆ |ÉÉhÉ¤ÉÒVÉÆ* |ÉÉhÉ¤ÉÒVÉ¨Éä´É
+Éi¨ÉÉ º´É°ü{ÉÆ ªÉºªÉ ºÉ´ÉÇ¦ÉÉ´ÉºªÉ*
iÉÉoù¶É¤ÉÒVÉÉi¨ÉxÉÉ <Ç·É®úÉi¨ÉxÉÉ VÉMÉiÉ& ºÉi
´É¨ÉÂ*)
The snake that you see is non-existent alone. It was not there before. No. It was in the form of
rajju alone.
Thus all bhavas that are existent now before their utpatti have their existence in the form of bija
or prana sabdita bija. Sruti also says this. Brahman alone is everything. With reference to
vyakrtam this sruti that Brahman is all. With reference to avyakritam one more sruti. Atma is all
this.
The explanation of the second line starts now. There also the utpatti of sarvam by prana is told
later. First he takes jiva utpatti.
(iÉjÉ +´ÉÉxiÉ®ú¦Éänù¨ÉÉ½þ - ºÉ´ÉÇÊ¨ÉÊiÉ* {ÉÖ¯û¹ÉÉä
Ê½þ ºÉ´ÉÇ¨ÉSÉäiÉxÉÆ VÉMÉnÂù ={ÉÉÊvÉ¦ÉÚiÉÆ iÉ¨É&|
ÉvÉÉxÉÆ MÉÞ½þÒi´ÉÉ VÉxÉªÉÊiÉ* +iÉ B´É {ÉÖ¯û¹Éä
30 It is not non-existent snake that you see. Snake has not come out at the time of your
perception breaking the egg. It is 20 ft long, It has undergone the four or five vikaras already.
Kshiyate will come later.
EòÉ®úhÉ´ÉÉÊSÉ |ÉÉhÉ{ÉnÆù |ÉªÉÖVªÉiÉä* B´ÉÆ ºÉ SÉ
SÉèiÉxªÉ|ÉvÉÉxÉ& SÉäiÉºÉ& SÉèiÉxªÉÉÆ¶ÉÖ´ÉnÂù +
´ÉÎºlÉiÉÉxÉÂ |ÉÊiÉÊ¤É¨¤ÉEò±{ÉÉxÉÂ VÉÒ´ÉÉxÉÂ
+É¦ÉÉºÉ¦ÉÚiÉÉxÉÂ =i{ÉÉnùªÉÊiÉ* B´ÉÆ
SÉäiÉxÉÉSÉäiÉxÉÉi¨ÉEò¨ÉÂ +¶Éä¹ÉÆ VÉMÉnÂù
+ºÉ€óÒhÉÈ ºÉÆ{ÉÉnùªÉÊiÉ <iªÉlÉÇ&*) ºÉ´ÉÈ
VÉxÉªÉÊiÉ |ÉÉhÉ& SÉäiÉÉå¶ÉÚxÉÂ +Æ¶É´É <
´É ®ú´Éä& (SÉäiÉºÉ& SÉèiÉxªÉºªÉ +Æ¶É´É& <´É)
ÊSÉnùÉi¨ÉEòºªÉ {ÉÖ¯ûú¹ÉºªÉ SÉäiÉÉä°ü{ÉÉ&
(®ú´Éä& +Æ¶É´É& ªÉlÉÉ ´ÉkÉÇxiÉä iÉlÉÉ {ÉÖ¯û¹ÉºªÉ º
´ÉªÉÆSÉèiÉxªÉÉi¨ÉEòºªÉ SÉäiÉÉä°ü{ÉÉ&
SÉèiÉxªÉÉ¦ÉÉºÉÉ& VÉÒ´ÉÉ& SÉäiÉÉå¶É´É&
ÊxÉÌnù¶ªÉxiÉä*)* (iÉä¹ÉÉÆ ÊSÉnùÉi¨ÉEòÉiÉÂ
{ÉÖ¯û¹ÉÉiÉÂ iÉi´ÉiÉ& ¦ÉänùÉ¦ÉÉ´ÉÆ Ê´É´ÉÊIÉi´ÉÉ Ê
´ÉÊ¶ÉxÉÎ¹]õ - VÉ™ôÉEæòÊiÉ) VÉ™ôÉEÇòºÉ¨ÉÉ&
(¦ÉänùvÉÒºiÉÖ iÉä¹ÉÉ¨ÉÖ{ÉÉÊvÉ¦ÉänùÉÊnùiªÉÉ½þ - |
ÉÉYÉäÊiÉ) |ÉÉYÉiÉèVÉºÉÊ´É·É¦ÉänäùxÉ näù
´ÉÊiÉªÉÇMÉÉÊnùnäù½þ¦Éänäù¹ÉÖ Ê´É¦ÉÉ
´ªÉ¨ÉÉxÉÉ& SÉäiÉÉå¶É´É& ªÉä iÉÉxÉÂ
{ÉÖ¯û¹É& (VÉxÉªÉÊiÉ <ÊiÉ =kÉ®újÉ ºÉÆ¤ÉxvÉ&)
{ÉÞlÉMÉÂ ({ÉÞlÉÊMÉÊiÉ ºÉÚÊSÉiÉÆ {ÉÖ¯û¹ÉºªÉ VÉÒ
´ÉºÉVÉÇxÉä ½äþiÉÖÆ EòlÉªÉÊiÉ - Ê´É¹ÉªÉäÊiÉ) Ê
´É¹ÉªÉ¦ÉÉ´ÉÊ´É™ôIÉhÉÉxÉÂ +ÊMÉíÊ
´Éº¡ÖòÊ™ôƒó´ÉiÉÂ ºÉ™IÉhÉÉxÉÂ VÉ™ôÉEÇò
´ÉcÉ VÉÒ´É™ôIÉhÉÉxÉÂ (ªÉlÉÉ +ÊMÉíxÉÉ
ºÉ¨ÉÉxÉ°ü{ÉÉ& Ê´Éº¡ÖòÊ™ôƒóÉ& VÉxªÉxiÉä iÉlÉÉ
ÊSÉnùÉi¨ÉxÉÉ ºÉ¨ÉÉxÉº´É¦ÉÉ´ÉÉ& VÉÒ´ÉÉ& iÉäxÉ
=i{ÉÉtxiÉä* Ê´É¹ÉªÉÊ´É™ôIÉhÉi´ÉÉiÉÂ xÉ |ÉÉhÉäxÉ
¤ÉÒVÉÉi¨ÉxÉÉ iÉä¹ÉÉ¨ÉÖi{ÉÉnùxÉ¨ÉÂ* xÉ SÉ
=i{ÉÉtÉxÉÉÆ VÉÒ´ÉÉxÉÉ¨ÉÂ =i{ÉÉnùEòÉiÉÂ
ÊSÉnùÉi¨ÉxÉ& iÉi´ÉiÉ& Ê¦ÉzÉi´É¨ÉÂ* VÉ™ô{ÉÉjÉ|
ÉÊiÉÊ¤ÉÎ¨¤ÉiÉÉÊnùiªÉÉnùÒxÉÉÆ Ê¤É¨¤É¦ÉÚiÉÉiÉÂ iÉiÉ&
iÉi´ÉiÉ& ¦ÉänùÉ¦ÉÉ´ÉÉiÉÂ iÉÉxÉÂ Ê´É·ÉÉnùÒxÉÂ
{ÉÖ¯û¹É& ÊSÉi|ÉvÉÉxÉ& VÉxÉªÉÊiÉ <iªÉlÉÇ&)
(Jivatma is compared to one one ray of paramatma. Why? We see in Gita - jivaloke
jivabhutah sanatanah. Cidabhasas are many and so rays are many. Prajnanamsu pratanai+
Why it is said cetorupah, because cid abhasa is also caitanya rupa only. Cid also is
caitanyarupa only. SÉèiÉxªÉ¨Éä´É °ü{ÉÆ º´É°ü{ÉÆ ªÉä¹ÉÉÆ
iÉä SÉäiÉÉä°ü{ÉÉ& +Æ¶É´É&* iÉº¨ÉÉnäù´É =Hò¨ÉÂ -
iÉnäùiÉiÉÂ ºÉiªÉ¨ÉÂ - ªÉnùÉ ºÉÖnùÒ”ÉÉiÉÂ ..
ºÉ°ü{ÉÉ&* +Éè¹hªÉ|ÉEòÉ¶ÉªÉÉä& +MÉíÉè Ê
´Éº¡ÖòÊ™ôƒäó SÉ ºÉÉ¨ÉÉxªÉÉiÉÂ*
EòÉ®úhÉEòÉªÉÇªÉÉä& ºÉ°ü{ÉÆ ™ôIÉhÉ¨ÉÂ* +jÉ
SÉäiÉÉå¶ÉÚxÉÂ has got SÉèiÉxªÉ°ü{Éi´É¨ÉÂ*
SÉäiÉÉä°ü{ÉÉ& like what? VÉ™ôÉEÇòºÉ¨ÉÉ&* ªÉlÉÉ
Ê¤É¨¤É-+EÇò& |ÉEòÉ¶É°ü{É& B´ÉÆ |ÉÊiÉÊ¤É¨¤É-
+EÇò& |ÉEòÉ¶É°ü{É&* xÉ Eäò´É™Æô |ÉEòÉ¶É°ü{É&
{É®úxiÉÖ +xªÉÉxÉÂ |ÉEòÉ¶ÉªÉÊiÉ SÉ* iÉº¨ÉÉnÂù
Ê¤É¨¤ÉºªÉ |ÉÊiÉÊ¤É¨¤ÉºªÉ SÉ ºÉ¨ÉÉxÉ°ü{Éi´ÉÆ
´ÉkÉÇiÉä <ÊiÉ EÞòi´ÉÉ SÉäiÉÉä°ü{ÉÉ&
VÉ™ôÉEÇòºÉ¨ÉÉ& |ÉÉYÉiÉèSÉºÉÊ´É·É¦ÉänäùxÉ
¶É®úÒ®újÉªÉä Ê´É¦ÉÉ´ªÉ¨ÉÉxÉÉ& ¦ÉÉºÉ¨ÉÉxÉÉ&
ÊSÉnùÉ¦ÉÉºÉÉ&* ºlÉÚ™ô¶É®úÒ®äúÊ{É ¦ÉänùÉ&
´ÉkÉÇxiÉä näù´ÉÉÊnnäù½þ¦Éänäù¹ÉÖ* After explaining jivas
in prathama vibhakti he converts into dvitiya as iÉÉxÉÂ* VÉxÉªÉÊiÉ
EòÉ®úhÉ-{ÉÖ¯û¹É&* {ÉÞlÉEÂò VÉxÉªÉÊiÉ - Ê
´É¹ÉªÉ¦ÉÉ´ÉÊ´É™ôIÉhÉÉxÉÂ being a vishaya of separte jivatvam *
VÉÒ´É& {ÉÞlÉEÂò Ê´É¹ÉªÉi´ÉÉiÉÂ, <Ç·É®úÉnÂù
Ê¦ÉzÉ& <´É Ê´É™ôIÉhÉ¨ÉÂ .We are accepting a relative difference
between jiva and isvara. VÉÒ´É¦ÉÉ´ÉäxÉ Ê´É™ôIÉhÉÉxÉÂ
<iªÉlÉÇ& Like what?
+ÊMÉíÊ´Éº¡ÖòÊ™ôƒó´ÉiÉÂ VÉ™ôÉEÇò´ÉcÉ - +ÊMÉíÊ
´Éº¡ÖòÊ™ôƒÊ´É™ôIÉhÉÊ¨ÉÊiÉ =Häò ºÉiªÉä´É +MÉíä&
+ÉMÉiÉi´É¨ÉÂ ÊxÉ°üÊ{ÉiÉÆ ¦É´ÉÊiÉ* +ÊMÉí& B´É Ê
´Éº¡ÖòÊ™ôƒó& <iÉ SÉäiÉÂ then why should we talk about sparks at all.
-|É¦É´ÉxiÉä <iªÉºªÉ ºlÉÉ{ÉxÉÉlÉÈ Ê´É™ôIÉhÉÆ <ÊiÉ
´ÉHò´ªÉ¨ÉÂ* .Similalry VÉ™ôÉEÇò´ÉiÉÂ <iªÉjÉÉÊ{É
ºÉ¨ÉÉxÉ¨ÉÂ* VÉ™ôÉEòÉÇnÂù Ê¤É¨¤ÉÉEÇò& Ê
´É™ôýIÉhÉ& <ÊiÉ ´ÉHò´ªÉ¨ÉÂ* Ê´É™ôIÉhÉÊ¨ÉÊiÉ
=Häò xÉ iÉÖ +iªÉxiÉÊ¦ÉzÉ¨ÉÂ* ºÉ™ôIÉhÉÉiÉÂ SÉ*
Finally VÉÒ´É™ôIÉhÉÉxÉÂ VÉxÉªÉÊiÉ <iªÉlÉÇ&,
ºÉ™ôIÉhÉÉxÉÂ VÉÒ´É™ôIÉhÉxÉÉxÉÂ {ÉÖ¯û¹É&
VÉxÉªÉÊiÉ*
(Ê´É¹ÉªÉ¦ÉÉ´ÉäxÉ ´ªÉ´ÉÎºlÉiÉÉxÉÂ {ÉÖxÉ& ¦ÉÉ´ÉÉxÉÂ |
ÉÉhÉ& (={ÉÉÊvÉ|ÉvÉÉxÉ{ÉÖ¯û¹É&) VÉxÉªÉÊiÉ <ÊiÉ
iÉÞiÉÒªÉ{ÉÉnùÉlÉÇ¨ÉÖ{ÉºÉÆ½þ®úÊiÉ -
<iÉ®úÉÊxÉÊiÉ*) iÉÖ <iÉ®úÉxÉÂ ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÂ
|ÉÉhÉ& ¤ÉÒVÉÉi¨ÉÉ VÉxÉªÉÊiÉ “ªÉlÉÉ
>ðhÉÇxÉÉÊ¦É&” (¨ÉÖ.= 1.1.7) “ªÉlÉÉ +MÉíä&
IÉÖpùÉ& Ê´Éº¡ÖòÊ™ôƒóÉ&” (¤ÉÞ.= 1.4.1)
<iªÉÉÊnù¸ÉÖiÉä&**
<iÉ®úÉÊxÉÊiÉ VÉÒ
(Now he comes back to prana, third pada of the karika.
´ÉÊ¦ÉzÉÉxÉÂ ºÉ´ÉÇ¦ÉÉ´ÉÉxÉÂ +SÉäiÉxÉ°ü{ÉÉxÉÂ |
ÉÉhÉ& VÉxÉªÉÊiÉ* |ÉÉhÉ& <ÊiÉ
¨ÉÉªÉÉºÉôÊ½þiÉSÉèiÉxªÉ¨ÉÂ*
+Ê¦ÉzÉÊxÉÊ¨ÉkÉÉä{ÉÉnùÉxÉEòÉ®úhÉi´É|
Énù¶ÉÇxÉÉlÉÇ¨ÉÂ >ðhÉÇxÉÉÊ¦É-oùŸõÉxiÉ&*)
This pranah creates sarvam, the entrie inert world and purusha creates cetomsun. And purusha
means sabala atma. One is upadhi pradhana (upadanam) and sva pradhana (nimittam). Amsavah
iva amsavah. Sarupah (visphulingah) - that is the only meaning. It is not to show sparks. For
visishtadvaitins, sparks are different from fire. Upadhitah spark but agnitvam is not given up.
Pranah here means avyakrita upadhi avacchinna caitanyam. Atma looked at from the standpoint
of this prana upadhi it is upadana karanam. From the standpoint of upahita caitanyam it is nimitta
karanam. Inert from cetana is answered by bringing in upadhi. Jiva is also not created but
manifestation of caitanyam. Thus purusha creates jivas, upadhistha jivas.
Like the rays of sun here rays of consciousness. Each upadhi there is a conscious bieng with
bheda of visva etc. They are called ceta amsus of purusha who is in the form of caitanyam. It is
‘eva’ because consciousness cannot be divided. Cetorupah meaning caitanya abhasas. Reflected
consciosuness is padhi avacchinna caitanyam. Visva etc. They are not different from purusha.
Like one sun appearing many in upadhi of water. So too purusha is many due to many minds.
Each upadhi there is one arka like. Abhinnah ityarthah. Bhinnah iva vibhavyamanah. Each one
has this threefold maninfestation. They are recognsied as visva et cin various upadhis. Upadhis
are deva, animals (grows horizontally). Who are they? Cetomsavah jivah. These jivas purusha
creates separately. Separately because they are distinct from vishayas. Pramatru-prameya bheda is
there. Vishaya is jada. He is pramatru distinct from it. Like spark, he does not give up caitanyam.
So sarupa. Each spark is caitanyam. It is not to show manyness. It is one only like one sun
appearing many in water. Jalarkavat to point out oneness. Agni+ is to point out salakshanam.
Vishayi is established. Vishaya is then born. How? Prana creates them. Itaran points out vishayi
vilakshana. Sabdadi atmakam jagat. Are they two causes, prana and purusha? Like urnanabhi it is
one abhinna cause. Svapradhana and sva upadhi pradhana. It is buddhiman and saktiman. It is
because of which upadhi it is called spider, that upadhi itself becomes material cause. Lord is
both. Like in dream. When you are relating to Lord you are relating to nimitta karanam. You
cannot relate to material cause and claim some result. One may tend to miss nimitta karanam.
Sarvatmatvam and sarvagatatvam is as upadana karanam.
Ê´É¦ÉÚËiÉ |ÉºÉ´ÉÆ i´ÉxªÉä ¨ÉxªÉxiÉä
ºÉÞÊŸõÊSÉxiÉEòÉ&*
º´É{Éî¨ÉÉªÉÉºÉ°ü{ÉäÊiÉ ºÉÞÊŸõ®úxªÉèÌ
´ÉEòÎ±{ÉiÉÉ** 7
+xªÉä ºÉÞÊŸõÊSÉxiÉEòÉ& iÉÖ |ÉºÉ´ÉÆ Ê´É¦ÉÚËiÉ
¨ÉxªÉxiÉä * +xªÉè& ºÉÞÊŸõ& º´É{Éî¨ÉÉªÉÉºÉ°ü{ÉÉ
<ÊiÉ Ê´ÉEòÎ±{ÉiÉÉ** 7
Ê´É¦ÉÚËiÉ (as) the glory (of the Lord) |ÉºÉ´ÉÆ the creation iÉÖ but
+xªÉä some other ¨ÉxªÉxiÉä consider ºÉÞÊŸõÊSÉxiÉEòÉ& creation-
thinkers º´É{Éî¨ÉÉªÉÉºÉ°ü{ÉÉ comparable to dream or magic <ÊiÉ to be
ºÉÞÊŸõ& the creation +úxªÉè& by some people Ê´ÉEòÎ±{ÉiÉÉ is
considered
By some people the creation is considered to be comparable to dream or magic. But, some
other creation-thinkers consider the creation to be the glory (of the Lord).
This much general acceptance is there by all people that is isvara creates all beings, jivas (one,
standing for bhogya prapanca) and things and objects (second, bhoktru prapanca). There is inert
world and world of living beings - scientists also accept. What is the nature of creation and how it
is created - various opinions are there.
Advaitic view is - creation is unreal. Whole creation is a myth, error. Like svapna and maya or
magic. Magic is not real and so too dream. So too srishti is unreal. He just objectively presenting
and does not say which is right and which is wrong. Anyaih means by some people. Now first
line. Whereas some other creation thinkers say that creation or utpatti is glory of the Lord. It is
the greatness of the Lord. Visishtadvatins etc they say. Lord is real and god’s glories are real. So
srishti is as real as god. In support of this they quote 10 th chapter of Gita. Karta, bhokta and
bhogyam - every thing is real.
Swami Dayananda
Various contentions with reference to srishti is talked. Srishti cintakas are those who have adara
in creation or tatparyam (commitment) in creation. Another is one who is interested in vastu.
Philosopher is called cintaka. He thinks and concludes wrongly. So he is cintaka. There are two
types of conclusions. Well thought out wrong conclusions and without thinking wrong
conclusions. Here in sastra there is creation pointed out. Whether sastram is committed to srishti
or something else? It is srishti or through srishti something else? It is vastu praitpadanam only
because it alone liberates. How does srishti affects me? We are utilitarian. We want to see the
usefulness of anything. Like ants (ants are great explorers) move around looking for something.
So srishti has taken place in this manner or any other manner - it does not have anything to do
with my life. Knowing srishti I can relate well they say. With whom? This srishti thy accept first
and then search for how it has happened. We question whether it is creation or not. It may not be
created at all. What is the question and not how it come about. What is will answer how it come
about.
All are srishti cantatas. They consider that creation is glory of lord. Meaning it is real. It is an
extension of Lord. We also say it is glory. But we know what reality it enjoys. Baudhdas consider
it as dream. They say it is all born of your thoughts. Like dream and magic it is unreal - without
any adhishthanam down below. It is sunyam. Idealism. Subjectivism. It is all thought alone and it
does not basis underneath.
(SÉäiÉxÉÉSÉäiÉxÉÉi¨ÉEòºªÉ VÉMÉiÉ& ºÉMÉæ |ÉºiÉÖiÉä º
´É¨ÉÊiÉ´É´ÉäSÉxÉÉlÉÈ ¨ÉiÉÉxiÉ®ú¨ÉÖ{ÉxªÉºªÉÊiÉ - Ê
´É¦ÉÚËiÉ |ÉºÉ´ÉÊ¨ÉÊiÉ*) Ê´É¦ÉÚÊiÉ& Ê´ÉºiÉÉ®ú&
<Ç·É®úºªÉ ºÉÞÊŸõ& <ÊiÉ ºÉÞÊŸõÊSÉxiÉEòÉ&
(ºÉÞÊŸõÊSÉxiÉEòÉ& <ÊiÉ |ÉlÉ¨É{ÉÖ¯û¹Éä =Hòi´ÉÉiÉÂ
´ÉªÉÆ xÉ ºÉÞÊŸõÊSÉxiÉEòÉ& <iªÉlÉÇ&* ºÉÞŸõÉè
ÊSÉxiÉÉ xÉÉÎºiÉ <ÊiÉ xÉ* {Éú®úxiÉÖ +Énù®ú& -
iÉÉi{ÉªÉæhÉ ÊSÉxiÉÉ - xÉÉÎºiÉ* {ÉˆÉ¦ÉÚiÉ-ÊjÉ¦ÉÚiÉ-
+Gò¨É-Gò¨É-<iªÉÉÊnù ºÉ´ÉÇ¨ÉÊ{É º´ÉÒEÖò¨ÉÇ&
iÉä¹ÉÖ ÊxÉ¹ÉävÉi´É¤ÉÖrù¬É*) ¨ÉxªÉxiÉä (EÖòiÉ&
ºÉÞÊŸõÊSÉxiÉEòÉxÉÉ¨ÉäiÉx¨ÉiÉÆ iÉi´ÉÊ´ÉnùÉ¨Éä´É ËEò
xÉ ºªÉÉiÉÂ iÉjÉÉ½þ - xÉ iÉÖ <ÊiÉ*) xÉ iÉÖ
{É®ú¨ÉÉlÉÇÊSÉxiÉEòÉxÉÉÆ ºÉÞŸõÉè
+Énù®ú& <iªÉlÉÇ&* (º´É¨ÉiÉ{ÉÊ®ú¶ÉÖrùªÉä
+xªÉ¨ÉiÉÉÊxÉ - ´ÉÉÊnùÊ´É|ÉÊiÉ{ÉkÉÒ& -
=nùÉ½þ®úÊiÉ* ºÉÞÊŸõYÉÉxÉÆ xÉ
{ÉÖ¯û¹ÉÉlÉÉæ{ÉªÉÉäMÉÒ*)
Others are srishti cintakas. What about you. We talk about what is. We have commitment only in
paramartha vastu. Adara is asakti or enthusiasm. These people say - vistara is extension. A
theologian say it is isvara’s extension. Extension means what? Is it like a seed bulging. Seed is
not any more there afterwards. It is dead. So Lord is not there because he has become world. In
parinama it happens. Isvara was. It cannot be that kind of parinama. Then what is that extension?
It is sesha seshi. One part of me becomes world. Isvara is sehsi and all these is sesha or visesha. I
am a noun is ignorance and I am only adjective - iti they say. Is the substantive different from
vishesha. If different how you call him? Is he viseshi or nirviseshi. If nirviserhsi then how visesha
can be his attribute? It is contradiction. If he is saviseshi then how can viseshi can have visesha
being already viseshi. Na tu+
(ºÉÞŸäõ& +Ê{É ´ÉºiÉÖi´ÉÉnÂù
´ÉºiÉÖÊSÉxiÉEòÉxÉÉ¨ÉÊ{É iÉjÉ +Énù®ú& ¦ÉÊ´É¹ªÉÊiÉ
<iªÉÉ¶É€ó¬É½þ - <xpù <ÊiÉ*) (VÉMÉiÉ& Ê¨ÉlªÉÉi
´ÉÉiÉÂ iÉjÉ +Énù®ú& xÉÉÎºiÉ <ÊiÉ |Énù¶ÉÇxÉÉlÉÈ
¸ÉÖÊiÉ& =nùÉ½þ®úÊiÉ) <xpùÉäù ¨ÉÉªÉÉÊ¦É&
{ÉÖ¯û°ü{É ({ÉÖ°üÊhÉ ¤É½ÚþÊxÉ °ü{ÉÉÊhÉ ªÉºªÉ)
<ÇªÉiÉä (|ÉÉ{ÉîÉäÊiÉ) <ÊiÉ ¸ÉÖiÉä& (¤ÉÞ.=
2.5.19) (<xpù& <Ç·É®ú& ={ÉÉÊvÉÊ¦É& ¤É½Öþ°ü{É&
|ÉiÉÒªÉiÉä <iªÉlÉÇ&)* (¨ÉÉªÉÉEòÉªÉÇi´ÉÉiÉÂ ºÉÞŸäõ&,
+º¨ÉÉEÆò Ê¨ÉlªÉÉÊ´É¹ÉªÉä +Énù®ú& xÉÉÎºiÉ*
ºÉÞÊŸõ& Ê¨ÉlªÉÉ <ÊiÉ ¸ÉÖiªÉÉ B´É |
ÉÊiÉ{ÉÉtiÉä*iÉº¨ÉÉiÉÂ ºÉÞŸõÉè +Énù®ú& xÉÉÎºiÉ*)*
This indra not devata. Indra is paramesvara. He with vyashti upadhis, he appears as many. Iyate
means pratiyate. As though many due to upadhi. Maya is said to show upadhi is mithya and not
real. So no real srishti. He gives an example to show there is no real srishti.
(¨ÉÉªÉÉ¨ÉªÉÒ ºÉÞÊŸõ& +Énù®úÊ´É¹ÉªÉÉ xÉ ¦É´ÉÊiÉ
<iªÉjÉ oùŸõÉxiÉ¨ÉÉ½þ - xÉ Ê½þ <ÊiÉ*) xÉ Ê½þ
¨ÉÉªÉÉÊ´ÉxÉÆ ºÉÚjÉ¨ÉÉEòÉ¶Éä ÊxÉÊIÉ{ªÉ
iÉäxÉ ºÉÉªÉÖvÉ¨ÉÉ¯ûÁ
SÉIÉÖMÉÉæSÉ®úiÉÉ¨ÉiÉÒiªÉ ªÉÖräùxÉ
(ªÉÖrùÊxÉÊ¨ÉkÉ¨ÉÂ) JÉhb÷¶É& ÊUôzÉÆ
{ÉÊiÉiÉÆ {ÉÖxÉ& =ÎilÉiÉÆ SÉ {É¶ªÉiÉÉÆ
iÉiEÞòiÉ(¨ÉÉªÉÉÊ´ÉEÞòiÉ)¨ÉÉªÉÉÊnùºÉiÉi
´É(ªÉÉlÉÉi¨ªÉ)ÊSÉxiÉÉªÉÉ¨ÉÂ (+ÉÊnù¶É¤näùxÉ
iÉiEòÉªÉÈ MÉÞÁiÉä) +Énù®ú& ¦É´ÉÊiÉ*
Just as this magician setting up a rope in the space. That it self is a magic. Threw the rope up and
it is standing like a pole. Then he climbs up with a weapon. Tena means through the rope.
Sutrena. He is going to fight with gandharvas. He says so. Then, he disappears reaching the end
of the rope. Because of his fight, he falls on the ground, being cut into pieces. Then he gets up.
Namaste. People who look at this person, they have no commitment to the magic. They are only
amused. They have no real desire to find out the truth of it. They do not impute any reality to the
magic because they have come for magic show. They know it is magic. It is all as though
happening. It is like movie. It is empathy. Crying is empathy and pop corn also you take because
it is movie. You do not go behind to find out any reality for it. It is all light and show. Mayavi krta
maya etc. Maya karyam is the meaning of etc. satatva is truth. In enquiring into the truth of all
this - you have no enthusiasm. Nothing had happened.
I am interested in finding out how it came about. Then you are a philosopher. For one who
understands this is magic, for him there is no adara. You may try to find out how he performs the
magic. For that we have enough srishti. That is not a commitment. Example here is that in that
magic there is no paramarthika buddhi and so no question of tatva vicara. No one tries to enquire
into the reality of those events as to whether they are real or not.
(oùŸõÉxiÉÊxÉÊ´ÉŸõ¨ÉlÉÈ nùÉŸõÉÇÎxiÉEäò ªÉÉäVÉªÉiÉÊiÉ -
iÉlÉÉ B´É <ÊiÉ*) iÉlÉÉ B´É +ªÉÆ ¨ÉÉªÉÉÊ´ÉxÉ&
(¨ÉÉªÉÉ´ÉÒ´É Ê´ÉVÉÞ¨¦ÉªÉiªÉÊ{É..) (iÉÌ½þ
{É®ú¨ÉÉlÉÇÊSÉxiÉEòÉxÉÉÆ EÖòjÉ +Énù®ú&
<iªÉÉ¶É€ó¬ ºÉoùŸõÉxiÉ¨ÉÖkÉ®ú¨ÉÉ½þ -
ºÉÚjÉätÉÊnùxÉÉ*) ºÉÚjÉ|ÉºÉÉ®úhÉºÉ¨É&
ºÉÖ¹ÉÖ”Éº´É{ÉîÉÊnùÊ´ÉEòÉºÉ&
iÉnùÉ°üf(¶É®úÒ®újÉªÉÉ°üfø)ø¨ÉÉªÉÉÊ´ÉºÉ¨ÉÉ
(SÉèiÉxªÉÆ |ÉÊiÉÊ¤Éx¤É°ü{ÉähÉ |ÉÉYÉ°ü{ÉähÉ
EòÉ®úhÉ¶É®úÒ®ú¨ÉÉ®úÉä½þÊiÉ, ºÉÚI¨É°ü{ÉähÉ
iÉèVÉºÉ°ü{ÉähÉ ºÉÚI¨É¶É®úÒ®ú¨ÉÉ®úÉä½þÊiÉ,
ºlÉÚ™ô°ü{ÉähÉ Ê´É·É°ü{ÉähÉ
ºlÉÚ™ô¶É®úÒ®ú¨ÉÉ®úÉä½þÊiÉ* Sutram stands for three bodies.
Mayavi obtaining in the sutra is visva-taijasa-prajnah. He is aparamartha mayavi. He is
seen. Like magician is only standing down invisible, paramartha mayavi also is invisible.
So two mayavis are there.) iÉiºlÉ& (¶É®úÒ®úºlÉ&) |
ÉÉYÉiÉèVÉºÉÉÊnù& (+ÉÊnù{ÉnùÉnÂù Ê´É·É&)
ºÉÚjÉiÉnùÉ°üføÉ¦ªÉÉ¨ÉxªÉ&
{É®ú¨ÉÉlÉÇ¨ÉÉªÉÉ´ÉÒ* ºÉ B´É ¦ÉÖÊ¨É¢ö&
(+ÊvÉ¢öÉxÉ°ü{ÉähÉ ÎºlÉiÉ&) ¨ÉÉªÉÉSUôzÉ&
(¨ÉÉªÉªÉÉ +ÉSUôzÉ&) (¨ÉÉªÉÉ´ÉSUôzÉi´É¨ÉÂ
+où¶ªÉ¨ÉÉxÉ& B´É
+où¶ªÉ¨ÉÉxÉi´Éä ½äþiÉÖ&*)
ÎºlÉiÉ& ªÉlÉÉ iÉlÉÉ iÉÖ®úÒªÉÉJªÉÆ (VÉÉOÉiº
´É{ÉîºÉÖ¹ÉÖ”Éä¦ªÉ& Ê´É·ÉiÉèVÉºÉ|ÉÉYÉä¦ªÉ& SÉ
+ÊiÉÊ®úHÆò iÉnùº{ÉÞŸõÊ¨ÉÊiÉ ¶Éä¹É&*)
{É®ú¨ÉÉlÉÇiÉi´É¨ÉÂ*
Now darshtanta is pointed. The magic is not simple. It is some hind of hypnotism. He keeps them
under a spell. So they see something which is not true. Similarly this projection (vikasa, not
extension) of sleep etc of mayavi. Whose vikasa? Of mayavi Lord. He is in the place of
magician. He throws up these three states. Like the magician climbs up, this maayavi also enters
those states. This paramartha mayavi is distinct from the rope and the one who enters the states.
There also magician is standing on the ground only and he is not seen because he is covered by
the magic. Here also Mayavi is covered by ignorance. Visva etc alone are seen like the one
climbing is alone seen. The fourth which is paramartha tatvam is not seen.
+iÉ& iÉÊcÉxiÉÉªÉÉ¨Éä´É +Énù®ú&

¨ÉÖ¨ÉÖIÉÚhÉÉ¨ÉÉªÉÉÇhÉÉ¨ÉÂ* ({É®ú¨ÉÉlÉÇiÉi
´ÉÊSÉxiÉÉ Ê½þ ºÉ¨ªÉMvÉÒuùÉ®úÉ ¡ò™ô´ÉiÉÒ xÉ
ºÉÞŸäõ&* iÉiÉ& ºÉÞŸõÉè +xÉÉnù®ú& iÉi´ÉÊxÉŸõÉxÉÉ¨ÉÂ
<iªÉÉ½þ - xÉäÊiÉ*) xÉ ÊxÉ¹|ÉªÉÉäVÉxÉÉªÉÉÆ
ºÉÞŸõÉè +Énù®ú& ({É®ú¨ÉÉlÉÇÊSÉxiÉEòÉxÉÉÆ
ºÉÞŸõÉè +xÉÉnù®úÉnÂù +{É®ú¨ÉÉlÉÇÊxÉ¢öÉxÉÉ¨Éä´É
ºÉÞŸõÉè Ê´É¶Éä¹ÉÊSÉxiÉÉ <iªÉÖHäò +lÉæ
ÊuùiÉÒªÉÉvÉÇ¨É´ÉiÉÉ®úªÉÊiÉ - <iªÉiÉ <ÊiÉ*) <iªÉiÉ&
ºÉÞÊŸõÊSÉxiÉEòÉxÉÉ¨Éä´É BiÉä Ê´ÉEò±{ÉÉ&
<iªÉÉ½þ (<Ç·É®úºªÉ Ê´É¦ÉÚÊiÉ& Ê´ÉºiÉÉ®ú& º
´ÉEòÒªÉè·ÉªÉÇJªÉÉ{ÉxÉÆ ºÉÞÊŸõ& <ÊiÉ {ÉIÉä ºÉÞŸäõ&
´ÉºiÉÖi´É¶É€óÉªÉÉÆ {ÉIÉÉxiÉ®ú¨ÉÉ½þ - º´É{ÉîäÊiÉ*) º
´É{Éî¨ÉÉªÉÉºÉ°ü{ÉäÊiÉ (™ô€óÉ´ÉiÉÉ®úºÉÚjÉ¨ÉÂ -
¨ÉÉvªÉÊ¨ÉEò¤ÉÉèrùÉ&)* º´É{ÉîºÉ°ü{ÉÉ
¨ÉÉªÉÉºÉ°ü{ÉÉ SÉ <ÊiÉ*þ
(VÉÉOÉŽùiÉÉxÉÉ¨ÉlÉÉÇxÉÉ¨Éä´É º´É{Éîä |ÉlÉxÉÉiÉÂ
iÉºªÉ ºÉiªÉi´ÉÆ ¨ÉÉªÉÉªÉÉ& SÉ ¨ÉhªÉÉÊnù™ôIÉhÉÉªÉÉ&
ºÉiªÉi´ÉÉƒóÒEòÉ®úÉnÂù +xÉªÉÉä& Ê´ÉEò±{ÉªÉÉä&
ÊºÉrùÉxiÉÉnÂù ´Éè¹É¨ªÉ¨ÉÖzÉäªÉ¨ÉÂ* This differs from siddhanta
in that dream is true so far as it reflects the vyavaharika realities of the waking state, and
that the mani, mantra etc conjuring up magical appearances are themselves true though
the magic is false.)* 7
(Here we can also interpret that the paksha of svapna maya sarupa is advaitin’s view. We
give svapna and magic example for srishti. In that we have no adara. But bhashyakara
gives it as one of the other views. Some philosophers say that waking obejcts alone are
seen in dream and so dream is satyam and so also waking. Those people are referred to
by the word svapna sarupa iti. Regarding maya, visishtadvaitins also have to accept maya
as it comes in sruti and they say that since maya creates some thing real, maya also is real
and the world created by maya is also real. Those people are called ‘maya sarupa’ vadis.
Anandagiri makes this clear.
These are arya, sreshta. Srishti cintakas are mumukhsu but not sreshta because they do not do
what is to be done for moksha. Aryah is pujyah. Tat cintayam means paramartha vastu cintayam.
Pay the attention to the person standing on the floor, the magician. A srishti which is useless, in
that no commitment should be there. Let them have these vikalpas. They have no pramana and so
only speculations. Srishti is similar to dream and magic. It is born of mind alone - thus buddhists
say. Anyaih means by buddhists. We do not accept this. We see it as paramesvara. Isavasyam+.
<SUôÉ¨ÉÉjÉÆ |É¦ÉÉä& ºÉÞÊŸõ& <ÊiÉ ºÉÞŸõÉè
Ê´ÉÊxÉÊÉiÉÉ&*
EòÉ™ôÉi|ÉºÉÚËiÉ ¦ÉÚiÉÉxÉÉÆ ¨ÉxªÉxiÉä
EòÉ™ôÊSÉxiÉEòÉ&** 8
ºÉÞÊŸõ& |É¦ÉÉä& <SUôÉ¨ÉÉjÉ¨ÉÂ <ÊiÉ (+xªÉä)
ºÉÞŸõÉè Ê´ÉÊxÉÊÉiÉÉ& (¨ÉxªÉxiÉä)*
EòÉ™ôÊSÉxiÉEòÉ& EòÉ™ôÉiÉÂ ¦ÉÚiÉÉxÉÉÆ |
ÉºÉÚËiÉ ¨ÉxªÉxiÉä ** 8
<SUôÉ¨ÉÉjÉÆ is a mere will |É¦ÉÉä& of the Lord ºÉÞÊŸõ& the creation
<ÊiÉ that ºÉÞŸõÉè with reference to the creation Ê´ÉÊxÉÊÉiÉÉ& (some)
are convinced EòÉ™ôÉiÉÂ to be because of time |ÉºÉÚËiÉ the creation
¦ÉÚiÉÉxÉÉÆ of beings ¨ÉxªÉxiÉä consider EòÉ™ôÊSÉxiÉEòÉ&
astrologers
In regards to the creation, (some) are convinced that the creation is a mere will of the
Lord. Astrologers consider the creation of beings to be because of time.
Some say that the whole creation and the happening there - is all an expression of the will of
Lord. Prabhuh - One who has lordship of everything. Why should he will like that? We should not
ask questions. We cannot question Isvara. We have to accept it. It is sacrilege to ask such
questions. It is questioning the authority of lord. Why he should create sufferings in the world. If
creation is his will, and he is omnipotent why create negative things? No. Even moksha is the will
of the lord for them. .Nam kadan pani seytu+ By your sadhanas you are only sending application
to the lord and he will keep all applications with him and out of them some of them he may
choose and give moksha. Till then you have to keep your fingers crossed. Dvaitins and
visishtadvatins say so. You can only do things and do bhakti. Put your application. Then it is will
of the lord.
Another says that from time everything came. It is the time that brings the creation in to
existence. It also keeps the creation going and it is time that destroys it also. We do say it will
take place in time. People like astrologers. Why the should is born like this - time is like that.
Planetary positions are not okay.
Swami Dayananda
The creation of Lord, the Theo., is out of his sankalpa. He decided to have the world and it is
there. Bhagavan is satyam and his sankalpa is satyam and so anything born out of him is satyam.
Then another says it is born of time. Time is nature. It always has been here. It keeps on
changing. Theory of harmony or geological theory it is. Suppose you drop one piece of wood on
the ground. Let is reside inside the earth. How long it will take for this piece of wood to fossilise.
So long it took before - thus we can arrive at. Everything that is there is all like this only. In the
Arab land where so much sand is there, once upon a time there were big forests. They got
destroyed due to calamity and they went down and down below it is all fossils with sands above
and all the tress below were organic matter and it is all gas. It is crude oil all under. Another one,
a friend of Ainstien says that small deviation in Mar’s route crated a global shake up here and
hydrocarbon came down and so on. He drew a circle and he pointed out long before that there is
oil in this region. It includes Bombay high also. He differs from geological theory. Idea is nature
in time brings about changes. it is in one form now and in another form at another time. So we
need not think of any other cause. When the time comes there is a big bang. That also we can say.
it is not time produces every thing. It is cyclic in nature is the meaning of kalavada. They are also
srishti cintakas. Do not ask further questions.
(<nùÉxÉÓ iÉÞiÉÒªÉ{ÉIÉ& =SªÉiÉä* ºÉÞŸõÉè <ÊiÉ Ê
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*
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ºÉ€ó±{ÉÉxÉxiÉ®Æú ºÉ€ó±{ÉÉxÉÖEÚò™ô
´ªÉÉ{ÉÉ®úÉ& +Ê{É ¦É´ÉÎxiÉ* EÖò™ôÉ™ôÊ´É¹ÉªÉä
+xÉÖEÚò™ô|É´ÉÞÊkÉ& où¶ªÉiÉä* |ÉªÉixÉ{ÉÚ´ÉÇEòi
´ÉÉiÉÂ ºÉÞŸäõ&* <Ç·É®úÊ´É¹ÉªÉä iÉÖ
ºÉ€ó±{É¨ÉÉjÉ¨Éä´É* )
Purely it is lord’s desire. One day he thought let me create this world. He has satya sankalpa and
so it happened. He does not know what to do then! It actualised immediately. So he cannot afford
to think. We are better off. He cannot think. If he thinks it will be there. We can enjoy because it
does not happen. If there is a bad thought when he comes out of the house, he cannot proceed
further. If good thoughts do not come true, bad thoughts also will not come true. It is simple. It is
not so with respect to lord. If he thinks, if I die what will Lakshmi think about it, he will
disappear. Satya sankalpatvam has to be understood properly. All this are due to our thinking. If
any body says something about truth, there is some truth in all of them. But it is not totally true. It
is like blinds talking about the elephant. Sokamayata+ All these have to be together understood
with satyam jnanam+ also. That has to reconcile with other Upanishads also. Then only whole
vision will be there. Elephant is a pillar - all srishtivadas are like this statement. World is not
separate from sankalpa. He does not require any upadana karanam. Like pot etc are created by
pot maker. Pot-maker has sankalpa about pot and it happens. But kulala has to do something like
seeking clay which Lord need not do. Pot maker has to think of the pot in the mind.
(VªÉÉäÊiÉÌ´ÉnùÉÆ Eò±{ÉxÉÉ|ÉEòÉ®ú¨ÉÉ½þ -
Eò™ôÉÊnùÊiÉ*) EòÉ™ôÉnäù´É ºÉÞÊŸ& <ÊiÉ
EäòÊSÉiÉÂ** 8
Some talk of time as cause. Nature vadins. In TN lot of them. Why this nature is like this? it is
also nature. There is an order here. That also is nature. Intelligence also is nature. There must be
intelligent person for it. That also is nature. Vyapti means nature. It is all half thinking. Any
particular cult has a leader. He makes them think a little bit. Not too much nor not at all. Makes
them feel privileged by being a follower of that cult.
¦ÉÉäMÉÉlÉÈ ºÉÞÊŸõÊ®úiªÉxªÉä
GòÒb÷ÉlÉÇÊ¨ÉÊiÉ SÉÉ{É®äú*
näù´ÉºªÉè¹É º´É¦ÉÉ´ÉÉä%ªÉ¨ÉÉ”ÉEòÉ¨ÉºªÉ
EòÉ º{ÉÞ½þÉ** 9
ºÉÞÊŸ& ¦ÉÉäMÉÉlÉÇ¨ÉÂ <ÊiÉ +xªÉä (¨ÉxªÉxiÉä)*
GòÒb÷ÉlÉÇÊ¨ÉÊiÉ SÉÉ{É®äú (¨ÉxªÉxiÉä)*
+É”ÉEòÉ¨ÉºªÉ EòÉ º{ÉÞ½þÉ (<ÊiÉ xªÉÉªÉÉiÉÂ)
B¹É& +ªÉÆ näù´ÉºªÉ º´É¦ÉÉ´É& (<ÊiÉ +xªÉä
¨ÉxªÉxiÉä) * 9
¦ÉÉäMÉÉlÉÈ is for he enjoyment (of the Lord) ºÉÞÊŸ& the creation <ÊiÉ that
+xªÉä some (consider) GòÒb÷ÉlÉÇ¨ÉÂ (the creation is) for the sport (of the
Lord) <ÊiÉ that SÉ +{É®äú others (consider) näù´ÉºªÉ of the Lord º
´É¦ÉÉ´É& is the very nature B¹É& +ªÉ¨ÉÂ (hence) (some consider that) this
creation +É”ÉEòÉ¨ÉºªÉ for the ever-fulfilled Lord EòÉ what º{ÉÞ½þÉ
desire (can be there)
Some (consider) that the creation is for he enjoyment (of the Lord). Others (consider) that
(the creation is) for the port ( of the Lord). What desire (can be there) for the ever-fulfilled
Lord? (Hence) (Some consider that) this creation is the very nature of the Lord.
Some other people say that creation is for the pleasure of the Lord. or He felt like enjoying and
therefore he created. Like movies and dramas. If you say - everybody will blame the lord. His
entertainment is giving trouble to people. Some others say that creation is the play of the lord.
Some others say it is nature of Lord meaning it is ever there. It cannot be separated from the
Lord and it is anadi siddha. It is said to be siddhanta view also. With respect to svabhava you
cannot ask any question. Why sun is hot? It is nature of sun. So too creation is part of isvara.
What is our answer to all other theories. Acarya answers that you cannot explain it in any other
way because lord is aptakama. So you cannot say it is leela, sport, will etc of the lord. Lord is
ever fulfilled. So what desire can be there. So we have to say it is only svabhava. An inseparable
aspect of lord it is. It is of the nature of svapna or maya. When you see somebody angry and still
he is angry you say it is his svabhava. If svabhava you need not find out reason. So too once I say
prapanca is svabhava of lrod you cannot aks why? It is anadi. Srishti topic is concluded here
temporarily. It is trailor like. It will be expanded later.
Swami Dayananda
Sankhyas say this creation is for the sake of purusha set up by prakriti. At the same time he is
asanga - how we do not know. This creation is for the sake of enjoyment of purushas, atma. Yet
some other say it is leela of lord. Prakriti is inert and cannot produce jagat unless there is
cetanam. It is in the hands of cetanam. It is created by lord. For his own leela, he did. It does not
look like that. We are all play things if it is leela. If so we should also get something out of it. But
then lot of people cry in the process. His play means suffering for others. He is sadist then. What
kind of play it is? Pathological problem. Alone he cannot play and he must have some of these
things. But we do not see him. playing with anything. He created a painting like thing and goes
on watching and enjoying it. This opinion has problems,. All of them are srishti cintakas.
(ªÉlÉÉ iÉlÉÉ ´ÉÉ +ºiÉÖ ºÉÞÊŸõ& iÉºªÉÉ& iÉÖ ËEò |

ÉªÉÉäVÉxÉÊ¨ÉiªÉjÉ Ê´ÉEò±{ÉuùªÉ¨ÉÉ½þ -
¦ÉÉäMÉÉlÉÇÊ¨ÉÊiÉ*) ¦ÉÉäMÉÉlÉÈ
GòÒb÷ÉlÉÇÊ¨ÉÊiÉ SÉ +xªÉä ºÉÞÊŸÆ
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+xÉªÉÉä& <ÊiÉ ªÉÉäVªÉ¨ÉÂ*) nÚù¹ÉhÉÆ
(ÊºÉrùÉxiÉ¨ÉÉ½þ - näù´ÉºªÉ <ÊiÉ*) näù´ÉºªÉè¹É º
´É¦ÉÉ´É& (Eò& º´É¦ÉÉ´É& xÉÉ¨É <iªÉÖHäò
xÉèºÉÌMÉEò& (+xÉÉÊnùÊºÉrù&) +{É®úÉäIÉ&
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+ªÉÊ¨ÉÊiÉ näù´ÉºªÉ º´É¦ÉÉ´É{ÉIÉ¨ÉÉÊ¸ÉiªÉ*
(ºÉÉèxnùªÉÇ™ô½þªÉÉÈ +ÉSÉÉªÉæhÉ =Hò¨ÉÂ
<Ç·É®ú& GòÒb÷ÉlÉÇÈ ºÉÞVÉÊiÉ <ÊiÉ*
ºiÉÉäjÉÉlÉÇ¨ÉÂ iÉjÉ =Hò¨ÉÂ* xÉ iÉÖ iÉÉi{ÉªÉÇiÉ&*
¨ÉÉªÉÉ ¥ÉÀÉÊ¦ÉzÉÉ* <nÆù VÉMÉiÉÂ ¨ÉÉªÉÉªÉÉ& º
´É°ü{É¨Éä´É* +xÉªÉÉä& <ÊiÉ GòÒb÷ÉlÉÈ
¦ÉÉäMÉÉlÉÇÊ¨ÉÊiÉ {ÉIÉuùªÉÉè ÊxÉÌnùŸõÉè* ºÉ
´Éæ¹ÉÉÊ¨ÉÊiÉ {ÉÚ´ÉÇžôÉäEòÉäHòÉè +Ê{É* EòlÉ¨Éä
´ÉÆ ºªÉÉÊnùÊiÉ SÉäiÉÂ - xÉ Ê½þ ®úW
´ÉÉnùÒxÉÉÊ¨ÉÊiÉ* BiÉº¨ÉÉnÂù ´ÉÉCªÉÉiÉÂ º´É¦ÉÉ
´É{ÉnùºªÉ +lÉÇ& º{ÉŸÆõ ¦É´ÉÊiÉ +YÉÉxÉÊ¨ÉÊiÉ* The
meaning of svabhava here for avidya is to be understood. ¥ÉÀ´ªÉÊiÉÊ®úHòÉ
EòÉÊSÉnÂù +Ê´ÉtÉ xÉÉ¨É +ÎºiÉ* ªÉlÉÉ º´É°ü{ÉÆ
´ÉºiÉÖ´ªÉÊiÉ®äúEäòhÉ xÉÉÎºiÉ* B´ÉÆ +Ê´ÉtÉÊ{É
¥ÉÀ´ªÉÊiÉ®äúEäòhÉ xÉÉÎºiÉ* iÉº¨ÉÉnÂù +Ê´ÉtÉ
¥ÉÀhÉ& º´É¦ÉÉ´É& <´É º´É¦ÉÉ´É& )
This is svabahvah. Being in the form of creation is his svabhavah means his maya. It is anadih.
Maya is svabhavah. With reference to jiva it is ajnanam. There is no question of leela etc. This is
how lord is. Srishti being mithya, there is no such sankalpa etc. Sankalpa etc are purely for
establishing nimitta karanam and for a particular cycle. It is also svabhavah. Otherwise how can
you account it since he is apta kamah. Jivanmukta if he is active it is all prarabdha we say. It is
his svabhavah. Another person may be sitting under the tree and may not do anything at all. He is
equally okay. If he sits quiet it is good that he does not confuse the society. His teaching is that
you can be happy sitting under the tree. Svabhavah there is prarabdha. Spriha means attachment
or iccha. Bhoga and kritda are negated by that.
(<Ç·É®úºªÉ <Ç¶´É®úi´ÉJªÉÉ{ÉxÉÆ ºÉÞÎ¹]õ& <iªÉäEò&
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<ÊiÉ ¡ò™ôMÉiÉÆ SÉ Ê´ÉEò±{ÉuùªÉ¨ÉÂ* iÉä¹ÉÉ¨Éä¹ÉÉÆ
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SÉiÉÖlÉÇ{ÉÉnäùxÉ =HòÊ¨ÉÊiÉ {ÉIÉÉxiÉ®ú¨ÉÉ½þ - ºÉ
´Éæ¹ÉÉÊ¨ÉÊiÉ*) ºÉ´Éæ¹ÉÉÆ ´ÉÉ {ÉIÉÉhÉÉ¨ÉÂ (ºÉ
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nÚù¹ÉhÉ¨ÉÖSªÉiÉä*) +É”ÉEòÉ¨ÉºªÉ EòÉ º{ÉÞ½þÉ
<ÊiÉ (xÉ = JÉ™Öô +É”ÉEòÉ¨ÉºªÉ {É®úºªÉ +Éi¨ÉxÉ&
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SÉ º´É{Éî¨ÉÉªÉÉ¦ªÉÉÆ ºÉÉ°ü{ªÉ¨ÉxiÉ®äúhÉ º
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<SUôÉÊnù¦ÉÉCi´ÉÆ ªÉÖHò¨ÉÂ* xÉ SÉ
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iÉiÉ& ¨ÉÉªÉÉ¨ÉªÉÒ ¦ÉMÉ´ÉiÉ& ºÉÞÊŸõ& <iªÉlÉÇ&*)*
(ªÉnÖùHÆò EòÉ™ôÉiÉÂ |ÉºÉÚËiÉ ¦ÉÚiÉÉxÉÉÊ¨ÉÊiÉ
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EòÉ®úhÉÆ ¶ÉCªÉÆ ´ÉHÖò¨ÉÂ*
(+ÊvÉ¢öÉxÉ¦ÉÚiÉ®úW´ÉÉnùÒxÉÉÆ º´É¦ÉÉ´É¶ÉÎ¤nùiÉº
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iÉÖ EòÉ™ôºªÉ ¦ÉÚiÉEòÉ®úhÉi´ÉÆ |É¨ÉÉhÉÉ¦ÉÉ´ÉÉnÂù
<iªÉlÉÇ&) * 9
(EòÉ™ôÉiÉÒiÉä ¥ÉÀÊhÉ EòlÉÆ EòÉ™ô& ºÉÆ¦É´ÉÊiÉ*
EòÉ™ôºªÉ +¦ªÉÖ{ÉMÉ¨ÉÉlÉÇ¨ÉÊ{É +Ê´ÉtÉ i´ÉªÉÉ
´ÉHò´ªÉÉ* Since you tell that sankalpa is due to avidya and due to sankalpa this
creation came, then why not say from avidya creation came.. ºÉ€ó±{ÉºªÉ
½äþiÉÉä& +Ê´ÉtÉªÉÉ& B´É ºÉÞÎ¹]õ½äþiÉÖi´Éä |
ÉÉ”Éä ÊEò¨ÉlÉÈ +Ê´ÉtÉªÉÉ& ºÉ€ó™ô{É&
ºÉ€ó±{ÉÉiÉÂ ºÉÞÊŸõ& <ÊiÉ* <SUôÉ ´ÉÉ EòÉ™ô& ´ÉÉ
iÉÉoù¶ÉºÉ´Éæ¹ÉÉ¨ÉÊ{É ½äþiÉÚxÉÉÆ ¨ÉÚ™ô½äþiÉÖi
´ÉäxÉ +Ê´ÉtÉ ´ÉkÉÇiÉä iÉº¨ÉÉiÉÂ +Ê´ÉtÉ B´É
½äþiÉÖ& +ºiÉÖ*)
We can also say all pakshaas are dismissed by the same argument. For rope etc appearing as
snake etc. what reason can be there except avidya. Without the svabhavah of avidya. Rope must
turn into snake. Here the cause is avidya. Avidya eva svabhavah. A karanam other than avidya
cannot be imagined. Karyam being mithya, karanam has got to be avabhavah that is avidya.
Devasya is Lord who is of the nature of or in the form of caitanyam or pure consciousness.
Next Mantra
xÉÉxiÉ&|ÉYÉÆ xÉ ¤ÉÊ½þ¹|ÉYÉÆ
xÉÉä¦ÉªÉiÉ&|ÉYÉÆ xÉ |ÉYÉÉxÉPÉxÉÆ
xÉ |ÉYÉÆ xÉÉ|ÉYÉ¨ÉÂ* +oùŸõ¨É
´ªÉ½þÉªÉÇ¨ÉOÉÉÁ¨É™ôIÉhÉ¨ÉÊSÉxiªÉ
¨É´ªÉ{Énäù¶ªÉ¨ÉäEòÉi¨É|
ÉiªÉªÉºÉÉ®Æú |É{ÉˆÉÉä{É¶É¨ÉÆ
¶ÉÉxiÉÆ Ê¶É´É¨ÉuèùiÉÆ SÉiÉÖlÉÈ
¨ÉxªÉxiÉä ºÉ +Éi¨ÉÉ ºÉ Ê´ÉYÉäªÉ&** 7
xÉ +xiÉ&|ÉYÉÆ xÉ ¤ÉÊ½þ¹|ÉYÉÆ xÉ =¦ÉªÉiÉ&|
ÉYÉÆ xÉ |ÉYÉÉxÉPÉxÉÆ xÉ |ÉYÉÆ xÉÉ|ÉYÉ¨ÉÂ*
+oùŸõ¨ÉÂ +´ªÉ½þÉªÉÇ¨ÉÂ +OÉÉÁ¨ÉÂ +™ôIÉhÉ¨ÉÂ
+ÊSÉxiªÉ¨ÉÂ +´ªÉ{Énäù¶ªÉ¨ÉÂ BEòÉi¨É|
ÉiªÉªÉºÉÉ®Æú |É{ÉˆÉÉä{É¶É¨ÉÆ ¶ÉÉxiÉÆ Ê¶É
´É¨ÉuèùiÉÆ SÉiÉÖlÉÈ ¨ÉxªÉxiÉä ºÉ +Éi¨ÉÉ ºÉ Ê
´ÉYÉäªÉ&** 7
xÉ +xiÉ&|ÉYÉÆ not the internal consciousness xÉ ¤ÉÊ½þ¹|ÉYÉÆ
(tureeya) is not the external consciousness xÉ =¦ÉªÉiÉ&|ÉYÉÆ not the
consciousness turned both sides xÉ |ÉYÉÉxÉPÉxÉÆ not a mass of consciousness
xÉ |ÉYÉÆ not the all knowing consciousness xÉÉ|ÉYÉ¨ÉÂ (and) not
unconscious +oùŸõ¨ÉÂ it is beyond perception +´ªÉ½þÉªÉÇ¨ÉÂ beyond
transaction +OÉÉÁ¨ÉÂ beyond grasp +™ôIÉhÉ¨ÉÂ beyond inference
+ÊSÉxiªÉ¨ÉÂ beyond thoughts +´ªÉ{Énäù¶ªÉ¨ÉÂ and beyond
description BEòÉi¨É|ÉiªÉªÉºÉÉ®Æú it is traceable through the unbroken self-
awareness |É{ÉˆÉÉä{É¶É¨ÉÆ and is free from the world ¶ÉÉxiÉÆ it is
tranquil Ê¶É´É¨ÉÂ auspicious +uèùiÉÆ and nondual SÉiÉÖlÉÈ it to be the
fourth (quarter) ¨ÉxªÉxiÉä they consider ºÉ +Éi¨ÉÉ it is the self ºÉ Ê
´ÉYÉäªÉ& it is to be known
(Tureeya) is not the external consciousness, not the internal consciousness, not the
consciousness turned both sides, not a mass of consciousness, not the all knowing
consciousness.(and) not unconscious. It is beyond perception, beyond transaction, beyond
grasp, beyond inference, beyond thoughts, and beyond description. It is traceable through
the unbroken self-awareness and is free from the world. It is tranquil, auspicious and
nondual. They consider it to be the fourth (quarter). It is the self. It is to be known.
In the previous four mantras three padas were described. Now 4th pada is being talked. In the
introduction it was said soyamatma catushpat. Kramatah fourth is praptah. It is known by
different names. It is known as caturtham, caturiyam and turiyam. Turiyam means simply fourth.
It is an ordinary Sanskrit word referring to number. Gaudapadacarya uses turiyam
Upanishad is going to find it difficult to reveal. First three padas were easy to reveal as we
experience them already. Visva is waker. We have no problem in knowing visva. So too taijasa
the second pada. Ghana prajna is also well known, the third pada. Really speaking visva etc are
not at all new things revealed by sastra. It is restating what is already known. We call it anuvada
vakyam. We do not lean something new. Like fire is remedy, medicine for cold. Agnih himasya
bheshajam. This vakyam is anuvada. You do not have to read Veda to know this. When it reveals
something which we do not know, Tat tvam asi - you are the substratum of the whole universe,
immortal Brahman etc. such vakyam are called pramana vakyams. Anuvada is pramanantara
gamya vishyakam vakyam. So 7th mantra is pramana vakyam. So this is the central theme of the
Upanishad. All others are preparations only.
How it is going to reveal the fourth pada. In the case of the first three padas they were revealed
consciousness associated with waking state etc. In keeping with this, we will have a
misconception that we will expect turiyam is also consciousness associated with some avastha.
Many people say that it is consciousness associated with turiyavastha. Some others say this turiya
avastha is samadhi. Upanishad does not think so. If there is turiya or samadhi avastha it should be
defined as what? Positively. Jagaritasthanah etc. So fourth is samadhi sthanah or turiyasthanah
etc. If there had been such a avastha, Upanishad would have definitely told so. There is no
sthanah it is. So one point becomes clear that fourth pada is not consciousness associated with
any state. This is very important to note because otherwise in order to know fourth pada we will
try to go to different states of experience. Meditation trip begins here. Now only visva is only
available. For turiya is should go to some other state.
If you say fourth pada is associated with any particular state, certainly it would become
temporary. Why? Because any state is temporary. Avastha means temporary. It is fluctuating. If
turiya is associated with a state it is a fluctuating state. Turiyam is said to be permanent which is
always there. So how can we associate with a particular state. Turiyam is permanent because
waker is, turiyam is. Taijasa is, turiyam is. Where as waker is, dreamer is not. So waker etc are
vyabhicarat svarupam. So we should not say turiya avastha. Turiyam we use but not turiya
avastha.
What is it then? Is it identical to visva etc or it is different from all the three. Upanishad has
difficulty in dealing with this. If it is any one of them then why do you call it fourth? If it is
different from all the three, then it must be associated with some other thing. We are going to say
it is fourth. I will give you an example then it will become clear
Suppose a person has bangle chain and ring on the table. I tell him I want to talk to you
something about gold. I used a new word gold. he thinks I am going to bring in fourth thing. Gold
- is it fourth thing? No.. Can I say gold is identical with the three? No. then I should not have
used a different word called gold. I should have used one of the three words. It is different from
the three but at the same time it is in and through the bangle etc. It is not away from the three. It is
different from three but not away from the three. When I say different you look around. But I say
it is not away then you come back to three. So take the bangle and when you remove the bangle
name and form what is left out is gold. Similarly with chain. Bangle etc are temporary. Gold is
permanent. Gold is turiya pada. Permanent gold appears as temporary bangle because of
temporary name and form. Bangle minus chainness is permanent gold. Ness is name and form.
Turiyam is also same way explained. Visva only in waking state. Dreamer only in dream state.
They are temporary. Turiyam is permanent. But not away from all the three.
How should you find out turiyam? You take the bangle and remove those attributes namely name
and form. Similarly take visva and remove all attributes. It is turiyam. So too taijasa minus
attributes of taijasa is turiyam. When I am waker, I am bahishprajna due to my identification with
physical body. Then I am a human being. Then I am male. I am 70 years and so on. With these
attributes I become visva. These attributes are temporary. The bahishprajnatvam is only as long as
I identified with body. The moment I withdraw the identification with body, then I am no more
bahishprajna. So it is temporary. I am a human being is also temporary until I am identified with
body. Remove the attributes and I am . That is all. You cannot add to I am. Any addition is
attribute. That I am is consciousness without any attributes. I am is turiyam. In taijasa also do so.
I refers to consciousness and am refers to existence. I am sat cit turiyam. In sleep also
anandabhuk etc are attributes. Remove them. I am prajnah. Very same prajna is turiya. To know
turiya you need not do anything. I am already turiyam. I have to only remove the
superimposition. Chain need not do anything to become gold. When I superimpose attributes then
I am visva. Remove them. So Upanishad is going to negate every attribute. It is not taking us to
another state. It asks you to remain where you are.
How to remove the attributes? When I say I am fat etc. find out fatness etc belong to I the
consciousness or it belongs to avastha. On analysis I find the attributes belong to the u0adhi or
avastha alone. It does not belong to upahita caitanyam. How do you prove it? I have got fatness
etc physical attributes only in the waking state. Where I am identified with body. In dream, I am
not identified with body. Those attributes do not belong to me. When avastha is there, attributes
are there. Avasthas are gone, attributes are dropped. So attributes belong to avastha. Even
attributes like father etc, happy etc learned etc. are there in waking state only. But can you say
consciousness is gone when waking state is gone. If consciousness goes, then you cannot see
dream. So consciousness is not an attribute but it is svarupam. So the logic is what constantly
follows me is my nature. Whatever does not constantly follow is not my nature. Worry, fatness,
happiness etc are not with me all the time. I, as the conscious being is always there even in sleep.
So I, the visva, take the properties from me and hand over to the avasthas and once this is done,
then I the visva is turiyam.
For this should I not go to samadhi? We are oriented towards that. Should I not do something to
remove the attributes. No. Here we should remember that when I say remove the attributes, really
speaking that is not true at all. If I have taken the attributes then I alone I have to remove the
attributes. Really speaking turiyam being asangah, no attributes can be taken by turiyam. If
attributes are not taken by turiyam then how do I see I am fat etc. it is mistaken attributes. Not
taken attributes. It is purely error in the mind., Nothing has happened to me the turiyam. It is not
scrubbing or washing the turiyam or going to special samadhi state. Even now visva is turiyam
only. Mistake is corrected that is all.
Here we have to remember the example. Suppose an object is dirty due to association with
something else. Then it is transfer. It is real one. Clean cloth piece associated with dirt. When the
dirt has been really transferred you have to wash it. When crystal is near the red flower, the
redness is not real transference. Crystal is clear ever. Even when you say it is red crystal, redness
is an adjective mistaken for crystal and the mistake in the mind. So turiyam also has not become
visva in waking state. If so, then samadhi is required. Visva etc has to be given up. Then how do
you say visva? It is mistaken title. Since it is intellectual problem, the solution is also an
intellectual solution. You need not remove the flower to know crsytal is clear. So it is only an
appearance. That means it is not real. The only sadhanam is to remove the thought from the mind
that crystal is red. So to arrive at pure turiyam we need not remove waking state. We need not
remove thoughts. We have to remove that thought by which I think that the attributes of waking
state belong to me.
In yoga thought has to be removed. In Vedanta rectification of wrong thought is prescribed. If
turiyam depends on removal then it is conditional. You are turiyam whether thoughts are there or
whether there are no thoughts. This wrong thinking alone is called adhyasa meaning taking
other’s attributes as my own.
If we recommend samadhi for knowing turiyam, then, suppose I come to turiyam by negating all
three avasthas, then knowership which is also is an attribute is available for visva and taijasas.
When these two avasthas are gone, then I am a knower or not knower. I am, no more a knower.
Who will be there in turiyam to know I am turiyam. In prajna itself I am not able to know I am
turiyam. Turiyam knows by itself. Then it will become pramata. Turiyam knows itself - let us
assume. You dropped visva etc. In waking state who suffers? Visva alone suffers samsara. When
in turiyam somebody gets knowledge, visva will continue to be samsari. So recognition of
turiyam is only in waking state only through sastra vicara that I am turiyam even when I appear
as visva.
This knowledge takes place only in waking state where sastram antah-karanam and guru are there
only in waking state. We do not negate samadhi avastha. It may be there. What we say knowledge
is not possible in samadhi state because mind is not there. Guru is not there. Sastra is not there.
Samadhi may help in quietening the mind. That is true. If sleep refreshes a person,. samadhi can
do it which is similar to sleep. Samadhi is also an optional means.
MANTRA
So Upanishad says that you are not visva but you are turiyah. Na bahishprajna is to remove you
are not visva. Am I not bahish prajna now? It is not I the atma caitanyam is extrovert. I the
caitanyam is all pervading consciousness which is neither extrovert or introvert., Mind is either
extrovert or introvert. Bahishprajnatvam of mind is taken for I caitanyam.
Similarly na antah prajnah. Mind becomes introvert in dream. You take it upon caitanyam. You
are not prajnah also. You are not in between prajna. We have only three avasthas. But here
Upanishad is talking about fourth avastha. Intermediary avastha. It is in between state. A border
state. It is like in border area they are mixture of both. When waking state is about to end and
sleep has not begun. It can be between dream and sleep or sleep and waking. Early morning
waking also. You may hear some words but you think it to be in dream. Antah and bahih is both
ways. Ubhayatah prajna is bahuvrihih. Ubhayatah prajna yasya sah. Mandukya uniquely
includes as fourth. It can be said then turiya is a state where all things you are aware of. All the
other three states you are simultaneously aware of. is it so? No. It is not simultaneously knower of
all. Prajnah means yugapat sarva prajnah. Samana kale. Visva knows only one at a time. That is
bahir vishayas. It is not prajnah. It is not independent knower of states nor simultaneous knower
of states. Then some one may think it is jadam. A jada vastu does not know anything. Na
aprajnah. Upanishad says it is not jadam. Double negative.
How will it look like? Upanishad says - you cannot ask that question. Because it cannot be looked
at all. Where is the question of looking like. It cannot be seen. Here seeing is upalakshanam for
all the other four perceptions like touching etc. Panca jnanendriya agocaram. It is beyond the
scope of five sense organs.
Avyavaharyam we will see later. Agrahyam. Lit it means that which cannot be grasped. For
grasping you need which instrument. Hand. Hand is what indriyam? So not within the scope of
organs of actions. Hand is upalakshanam for all other four karmendriyas. So panca karmendriya
agocaram.
Alakshanam - It cannot be inferred also. Anumana agocaram. It is pratyaksha agocaram. It is
anumana agocaram. How do you get this meaning. Here the word lakshanam means indication or
lingam. A clue is called lakshanam. Clue is always used for what? Inference. Where there is no
clue, there cannot be any inference. Alakshanam means that which has no clue. If it has no
lingam, it cannot be inferred. When there is some robbery, they want to find out some clues.
Based on that they will make inference. Smoke is lingo. It is ananumeyam.
Acintyam - That which cannot be thought of.. Inconceivable Unobjectifiable. Because you can
think if it is available for pratyaksha or anumanam. You cannot think of such a vastu.
Avyapadesyam. Indescribable. Lit it means naming. In the context it is describing. That which
cannot be described. Vag agocaranm. Yad vaca anbhyuditam+ That means sabda pramana
agocaram. It is not even available for sabda pramana. Not for pratyaksha, not for inference, and
not for sabda. Why not available for sabda pramanam? If we have to use words the object should
fulfil certain conditions - jatyadi. Sabda pravritti nimittani. (Dravyam included). Even decryption
is not possible.
Now you come back to avyavahryam. Sarva vyavahara agocaram. It is beyond all vyavaharas.
All vyavaharas means all jnana and karma and language vyavaharas. Knowing also is vyavahara
involving pramata, pramana and prameya. Involving visva and visva prapanca - Vyavahara takes
place. So too in dream. In sleep also small little vyavahara of anadabhuk is there. Experience
also is anther vyavahara involving three factors. Experience requires modification of thought. You
cannot use even the vyavahra of experience. Language vyavahra is not there. In Gita we saw - we
cannot use the word sat or asat or both.. Sarva vyavahara agocaram.
Then what is turiyam? When all vyavaharas are gone, what is the adhishtanam is turiyam.
Turiyam is basis for all vyavaharas. In turiyam we cannot have any transaction. It is not subject to
any transaction. Therefore how to know turiyam? To know is to come to vyavahara. I am turiyam.
I do not know turiyam. I do not want to know turiyam. I am turiyam.
Ekatma pratyaya saram. The nearest indication for turiyam is atma pratyayah. The I thought is
the nearest indication of turiyam. Aham iti pratyayah atma pratyayah. Atma pratyaya is saram or
indication or pramanam for turiyam. So. the nearest way of knowing turiyam is Aham turiyam
asmi. Why do say so? I alone is the constant factor in all experiences. Turiyam is avyabhicarat
svarupam. I also is avyabhicarat svarupam. So I am turiyah. I am awake. I dreamt. I slept. Karma
varies. What I dreamt varies. What I am awake to varies. That I experience does not vary.
Balyadishvapi+ I am balah, I am yuvah. In each avastha my experiences vary. I am
anuvartamanam. Each avastha negate the other. In balyavastha I was different. In vriddhavastha I
is different. If someone says so then what is the answer. You would not recollect the experiences
of balyavastha. That I is gone. But it is not so. Pratyabhijna is there. So I is constant. The
constancy of atma pratyaya is indicated by Ekam.
Santam - We will see prapanco+ later. Santam means peaceful. Undisturbed. How? Because no
vyavahara. All asanti belongs to vyavahra. Even in sleep we do not have asanti. What to talk of
turiyam. Avyavaharyatvat. Therefore sivam. Anandam or mangalam.
Next word is advaitam. The Upanishad introduced this mantra as the definition of fourth pada.
Naturally how many padas are there. Four We started so. Then we said visva is first and taisajasa
is second and prajna is third. Tuiryam must be what? Fourth. But suddenly sruti says advaitam.
That means turiyam is the only pada. It is nondual. That means other three are automatically
dismissed. If the other three are negated it is possible only under one condition. That is they are
mithya. If the other padas are mithya, you cannot count them. They are as good as not existent.
Turiyam alone is satyam. So advaitam. Since they are mithya, all those three are superimposed on
turiyam. How do you do that? You falsely attribute the extrovertedness on turiyam when mind is
extrovert. So turiyam appears as visva. Similarly with antahprajnatvam and ghanatvam. These
three false appearances are counted as three padas. Then turiyam appears as fourth. Just one
colourless crystal appearing as three colours.
From the standpoint of ignorant it is fourth. He counts visva etc So turiyam is fourth From the
standpoint of wise it is one. Caturtham manyante ajnaninah. Since the word turiyam is applied
from the standpoint of mithya one two three, from that standpoint the name turiyam is mithya. I
get some money. I am called rich person. Suppose I get some imaginary money or duplicate
notes, I am rich. My richness is what? Unreal. The status of richness is form the standpoint of
fake notes. So rich status is mithya. Person is not imaginary.
The Upanishad therefore says there is no question of four padas. You cannot call it fourth pada. It
is atma. It is not fourth quarter of atma. Knowing the turiyam is not knowing one fourth of atma.
It is knowing the whole atma. Turiyam alone is atma. What about visva etc? They were called
atma due to ignorance or false identification. Like anna maya was said to be atma. Thereafter
anyah antarah atma. Similarly visva etc are seeming atmas.
If fourth alone is satyam why should the Upanishad unnecessarily introduce the three padas
which are mithya? They are stepping stones to reveal the fourth. Once it is revealed the other
three are dismissed. Like scaffolding built for construction. This is called adhyaropa apavada
nyaya. The introduction of three padas are adhyaropa (mantra 3-6). Advaitam means apavada
prakarana (mantra 7).
One word was left out. It was prapanca upasamah. It is another crucial word of the seventh
mantra. The previous word important was advaitam. It does not mean other words are
unimportant. Based on these two words alone Gaudapada is building up the later three chapters.
Why do we say this word is important? Turiyam alone is reality we saw. This turiyam is
appearing as visva because of waking state upadhi. That is jagrat prapanca. Turiyam appears as
visva because of the upadhi called jagrat prapanca upadhi. So turiyam appears as visva and not
become visva. So it is only turiyam now also. Similarly appears as taijasa and prajna due to
svapna prapanca and karana prapanca upadhi.
The example of colourless crystal appearing as different colours. Because of this example one can
have a misconception. Let us analyse the example. There are three factors here. One is crystal.
Another is flower. Third is false appearance. Flower is upadhi. Colourless crystal is upahitam.
False appearance is red crystal. Turiyam is upahitam. Jagrat prapanca etc are upadhi. False
appearances are visva etc. The problem here is red crystal etc are false. Crystal is real. What
about flower? Flower is as real as the colourless crystal. Here what about the reality of upadhi of
jagrat prapanca etc. If they are as real as turiyam, then you cannot say turiyam is advaitam. The
three upadhis must be mithya. This is the difference between example and illustrated. Visva etc
are mithya and upadhi of jagrat prapnaca etc are also mithya. Upahitam turiyam alone is left out
as real.
Do such things happen to show upadhi is also mithya. We do have. The example is our dream. In
dream we become a false individual because of dream body. Dream body is our upadhi to become
individual. Upadhi the dream body is real or unreal. It is unreal. The dream individual also is
unreal. Some examples both upadhi and upahitam is real. Where upadhi is unreal it is
nirupadhika bhrama. When upadhi is real we call it sopadhika bhrama In crystal example it is
sopadhika bhrama. In Turiyam it is Nirupadhika bhrama. So Upanishad uses the word prapanca
upasamam. These three prapancas are not there in turiyam. They are mithya. In both types
upahitam is real. In both types what appears is unreal. The word prapanca upasamam indicates
upadhi is mithya. The appearances are also therefore false. So I am advaitam. We do not deny the
experience of dvaitam. We only do not give reality. So advaitam is falsification of dvaitam.
Satyam dvaitam na vidyate yatra.
Iti vijneyah. Everyone should know this fact. I am turiyam. Visva etc are my vesham.
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It was said atma is of four quarters. Here three is concluded. Now comes fourth. Bhashyakara
introduces that. After three, fourth is krama prapatah. It has got to be told. Through positive
words three were presented. Fourth is presented by nishedha mukha. Since whole world cannot
be negated, world is put in three quarters. So sarvam okmara eva. Why it is negated? It is
necessary. You cannot get at truth without negation. Nishedha may lead to sunyam. If it is an
object you will not know about it anything by negating what it is not. But here what is left is self
evident. Why it is pointed out through negation? Because atma is taken as if it is visishta.
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Because, it is self. Atmatvat. Atma is without visesha. So we have to negate them. Atma looks as
though it has viseshas. It is due to ignorance. If atma is said to be sabdaprajnah, rupa prajnah etc.
then sabda etc if negated which are incidental attributes, then what will remain is prajan. 1)
Fourth, that is self,. is free form sarva+ Sarvani sabda pravrtteh nimittani yani tesham sunyatvat
turiyasya. For turiya atma - rudhi (jati), sambandha (6th case), kriya guna etc. Words have access
only to an object which is recognised as object is called rudhyartha. Nandini means cow.
Rudhyartha. Pot also, Then jati which means species. Cow can point out to species, cowness or
individual cow. White cow means guna. To distinguish a member of a class from other members.
Then sambandha like king’s servant etc. Cook etc. By these things we can reveal an object. Atma
does not have any of them. Rudhi is possible if it is known through some other pramana. No
pramana for atma. No jait of atma. First atma itself is not known yet. No guna etc. on the basis of
what was already unfolded. Atma is established as asthulam etc. So words have no pravritti. So it
is not known through any word. It is not meaning of any given word. Between atma and words
there is no relationship of name and named. Sruti has intention to show atma only as free of all
viseshas. By negating the viseshas. Viseshanam pratishedhena.
If atma is substantive enjoying the qualities of waking consciousness etc., then there is no
question of negation possible,. But the very fact that they are negated shows that they do not
belong to atma. Then, why do say it is ‘not this’, ‘not this’ etc. Because all viseshas are not
independent of atma. Waker is not independent of atma. So mistake is possible and it is there.
That is why atma’s catushaptvam is there.
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If sabda pravittti nimittas are not there for atma, then atma is sunyam. For baudhdas anything
property free is like vandhya purtra. It is zero. It is not true. We have got viseshas like antah
prajna etc for atma as of now. They are not anatma viseshas. Turiya has to be discovered. If they
are negated, then they are not atma viseshas. If they are not atma viseshas and taken to be atma
viseshas, then they are superimposition on atma. Then atma is adhishthanam for all of them. So
vikalpas like waker caitanyam etc are not possible without adhishthanam. There is no mithya
without satyam. It is there where mithya perception is there. Vimatam (what is under discussion
that is avastha trayam) sad-adhishthanam (existing adhishthanam) kalpitatvat (because they
themselves are negating each other). Atma is there in all of them while they are variable. So they
are kalpita. Like even rajata etc require suktika etc. An example is given for this.
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Various examples are given because each one has certain quality. Silver on shell. Then there is
vishaya trishna and pravritti takes place. Snake on rope creates fear. So creation is bhaya hetu.
Tirshna and bhayam is samsara. Purusha on pillar can cause fear or be a support. And mirage
water is example for trishna. You find it is not there. Jnana adhyasa example it is. You see again.
Appearance of water is still there. But mistake is corrected. All these vikalpas or adhyaropitas
cannot be there without adhishthanam. So adhishthanam is pointed out as shell etc. Ushara is
desert. This is answer to bauddhas. Vastu-aspadah alone we can imagine. Anything, vikalpah, is
sad buddhi anuvrittah. Is buddhi is there in all superimpositions and that is-ness belong to rope.
Waker consciousness depend on a vastu and it is atma. So atma is not sunya being adhishthana.
{ÉÚ´ÉÇ{ÉIÉÒ (He is really catching us based on our statement)
(ªÉtÊvÉ¢öÉxÉi´ÉÆ iÉÖ®úÒªÉºªÉ <ŸÆõ iÉÌ½þ ´ÉÉSªÉi
´É¨ÉÂ +ÊvÉ¹`öÉxÉi´ÉÉnÂù PÉ]õÉÊnù´ÉÊnùÊiÉ |
ÉGò¨É¦Éƒó& ºªÉÉÊnùÊiÉ SÉÉänùªÉÊiÉ - B´ÉÆ iÉÌ½þ
<ÊiÉ*) B´ÉÆ iÉÌ½þ (iÉÖ®úÒªÉºªÉ {ÉÉnùjÉªÉ-
+ÊvÉ¢öÉxÉi´É-+¦ªÉÖ{ÉMÉ¨Éä ºÉÊiÉ* i´ÉªÉÉ B´É
=SªÉiÉä VÉx¨ÉÉtºªÉ ªÉiÉ& <ÊiÉ* iÉjÉ ¥ÉÀhÉ&
VÉMÉiÉÉ ºÉ½þ EòÉ®úhÉ-EòÉªÉÇ-ºÉÆ¤ÉxvÉ&
=SªÉiÉä) |ÉÉhÉÉÊnùºÉ´ÉÇÊ´ÉEò±{É-(ºÉ´ÉÇ-
+vªÉÉºÉºªÉ)-+É{Énùi´ÉÉiÉÂ iÉÖ®úÒªÉºªÉ
(+ÉvÉÉ®ú-+ÉvÉäªÉ-¦ÉÉ´É-ºÉÆ¤ÉxvÉ& ´ÉkÉÇiÉä*)
(+ºiÉÖ, iÉäxÉ ÊEòÊ¨ÉÊiÉ SÉäiÉÂ ¶É¤nù|É
´ÉÞÊkÉÊxÉÊ¨ÉkÉ´É¨ÉÊ{É +ÉMÉSUôÊiÉ
ºÉÆ¤ÉxvÉºªÉÉÊ{É ¶É¤nù|É´ÉÞÊkÉÊxÉÊ¨ÉkÉi´ÉÉiÉÂ
<SªÉÖSªÉiÉä ¶É¤n-ù´ÉÉSªÉi´É¨ÉÂ <ÊiÉ (ªÉÊnù
´ÉºiÉÖxÉ& EòÉxÉ ºÉÆ¤ÉxvÉ& ¦É´ÉÊiÉ iÉÌ½þ
iÉÉoù¶É-ºÉÆ¤ÉxvÉ-uùÉ®úÉ ´ÉºiÉÖxÉ& +Ê¦ÉvÉäªÉi
´ÉÆ ºªÉÉiÉÂ*), xÉ |ÉÊiÉ¹ÉävÉè& |ÉiªÉÉªªÉi´É¨ÉÂ
(|ÉÊiÉ < |ÉiªÉäÊiÉ* ¤ÉÉävÉÊiÉ* iÉºªÉ
ÊhÉVÉ÷xiÉ°ü{É¨ÉÂ |ÉiªÉÉªÉªÉÊiÉ* |ÉiªÉÉªÉÊªÉiÉÖÆ
ªÉÉäMªÉ& |ÉiªÉÉªªÉ&* iÉºªÉ ¦ÉÉ´É&*)
=nùEòÉvÉÉ®úÉnäùÊ®ú´É (ªÉlÉÉ =nùEò-
+ÉvÉÉ®úi´É-°ü{ÉähÉ PÉ]õ& ¤ÉÉävªÉiÉä B´É¨Éä´É)
PÉ]õÉnäù& (iÉº¨ÉÉiÉÂ Ê´ÉÊvÉ¨ÉÖJÉiÉªÉÉ B´É
´ÉHÖÆò ¶ÉCªÉiÉä)* (iÉº¨ÉÉiÉÂ iÉÖ®úÒªÉÆ ¶É¤nù
´ÉÉSªÉ¨ÉÂ |ÉhÉÉÊnùÊ´ÉEò±{ÉÉvÉÉ®úi´ÉÉiÉÂ
=nùEò-+ÉvÉùÉ®ú-PÉ]õ´ÉiÉÂ)*
Further he says. if turiya atma is adhishthanam for waker etc then it has adhara and adheya bhava
sambandha. If it is basis, then like pot is basis for water etc. it is basis for everything. sambandha
is there. Then sabda pravritti nimitta is there. Why not we say therefore that turiyam is adhara for
creation. Hetu is sambandha and that hetu is there. Prana is karya prana. All senses etc including
pranas have sat as aspada. So atma is sarvasya adharah. So why do you not say so? Why nantah
prajnam etc. Once sambandha is arrived at, every thing will also come one by one later. What are
the qualities of atma which is adhara? Then gunas will come. So you need not try to make us
understand through negative words. Adi is sugar etc. For ghata also earth is adhara. You only said
it is aspada for all vikalpas. With your owns words you get caught. No. You have not listened
properly. I said mithya vikalpa requires adhishthana. I did not say there is adhara adheya bhava
between. them. Like a pot can be described with positive words so too turiya can be, it being
adhara like ghata.
ÊºÉrùÉxiÉÒ
(ËEò |ÉÉÊiÉ¦ÉÉÊºÉEò¨ÉÂ +ÊvÉ¢öÉxÉi´ÉÆ
½äþiÉÚEÞòiÉÆ* ËEò ´ÉÉ iÉÉÎi´ÉEò¨ÉÂ* xÉÉt&* iÉºªÉ
(ºÉ¨ÉºÉkÉÉEòªÉÉä& B´É ´ÉÊáþvÉÚ¨ÉªÉÉä&
ºÉÉvªÉºÉÉvÉxÉ¦ÉÉ´Énù¶ÉÇxÉÉÊnùÊiÉ ¦ÉÉ´É&*) iÉÉÎi´ÉEò
´ÉÉSªÉi´ÉÉºÉÉvÉEòi´ÉÉiÉÂ* +iÉÉÎi´ÉEäò iÉÖ ´ÉÉSªÉi´Éä |
ÉGò¨É& xÉ Ê´É¯ûvªÉäiÉ* xÉ ÊuùiÉÒªÉ&*
¶ÉÖHò¬ÉÊnù¹ÉÖ EòÎ±{ÉiÉ®úVÉiÉÉnäù& +´ÉºiÉÖi´É
´ÉiÉÂ iÉÖ®úÒªÉä +Ê{É EòÎ±{ÉiÉ|ÉÉhÉÉnäù& +´ÉºiÉÖi
´ÉÉiÉÂ iÉi|ÉÊiÉªÉÉäÊMÉEòÉÊvÉ¢öÉxÉi´ÉºªÉ iÉÉÎi´ÉEòi
´ÉÉªÉÉäMÉÉnÂù <ÊiÉ nÚù¹ÉªÉÊiÉ - xÉ |ÉÉhÉÉÊnù <ÊiÉ*)
xÉ (|ÉÊiÉ¹ÉävÉè& xÉ |ÉiªÉÉªªÉi´ÉÊ¨ÉÊiÉ ªÉiÉÂ i´ÉªÉÉ
=HÆò iÉiÉÂ xÉ), |ÉÉhÉÉÊnùÊ´ÉEò±{ÉºªÉ +ºÉi
´ÉÉSUÖôÊHòEòÉÊnùÎ¹´É´É ®úVÉiÉÉnäù&
(¶ÉÖÊHòEòÉÊnù¹ÉÖ ®úVÉiÉÉnäù& Ê¨ÉlªÉÉi´É´ÉiÉÂ)*
(xÉªªÉÉÊªÉEò¦ÉÉ¹ÉÉªÉÉÆ ºÉÆ¤ÉxvÉ|
ÉÊiÉªÉÉäÊMÉxÉ& Ê¨ÉlªÉÉi´Éä ºÉÆ¤ÉxvÉºªÉÉÊ{É
Ê¨ÉlªÉÉi´É¨ÉÂ*) ªÉºªÉ ºÉÆ¤ÉxvÉ& ºÉ +xÉÖªÉÉäMÉÒ*
ªÉäxÉ ºÉÆ¤ÉxvÉ& |ÉÊiÉªÉÉäMÉÒ*
iÉiºÉÆ¤ÉxvÉÉlÉÇ¨ÉÂ +xÉÖªÉÉäÊMÉ-|
ÉÊiÉªÉÉäÊMÉxÉÉä& ¨ÉvªÉä ºÉ¨ÉÉxÉºÉkÉÉEòi´ÉÆ
´ÉHò´ªÉ¨ÉÂ* +xªÉiÉ®úºªÉ Ê¨ÉlªÉÉi´Éä
ºÉÆ¤ÉxvÉºªÉÉÊ{É Ê¨ÉlªÉÉi´É¨ÉÂ ¦É´ÉäiÉÂ* VÉÉOÉiÉÂ
VÉÉ¨ÉÉiÉÖ& º´É{Éî´ÉvÉÉä& +x´Éä¹ÉhÉÆ xÉ
ÊGòªÉiÉä* Ê¨ÉlªÉÉºÉÆ¤ÉxvÉäxÉ ªÉiÉÂ ´ÉÉSªÉi
´É¨ÉÖSªÉiÉä, iÉiÉÂ ´ÉÉSªÉi´É¨ÉÊ{É Ê¨ÉlªÉÉ ¦É´ÉÊiÉ*
VÉMÉiEòÉ®úhÉi´ÉºªÉÉÊ{É Ê¨ÉlªÉÉ¦ÉÚi™ôIÉhÉi
´ÉÉiÉÂ*)
Here it is not like udakasya ghatadeh iva. Here the example is different. Saptami is adhishthanam
for mithya vastu. There in pot and water, both are having same reality. Here one is mithya.
Adheyasya asatvam. So adharatvasya also asatvam. Meaning Aropa apekshaya we say it is
adhishthanam. So one is sat and another is asat. What connection is there between them? Like
dream son getting married to a waking bride is not connected. So too between vyavakarika and
paramarthika no sambandha. Like pot in clay. What adhara and adheya between them. Is the pot
sitting on clay? Mridi is seventh case. What saptami it is?
(ËEò SÉ ´ÉÉSªÉi´Éä iÉÖ®úÒªÉºªÉ ÊxÉ¯ûSªÉ¨ÉÉxÉä iÉjÉ
¶É¤nù|É´ÉÞkÉÉè ÊxÉÊ¨ÉkÉÆ ´ÉHò´ªÉ¨ÉÂ* iÉcÉ ¹É¢öÒ
´ÉÉ °üÊfø´ÉÉÇ (|ÉiªÉIÉÉÊnù|ÉÊºÉÊrù& °üÊfø&) VÉÉÊiÉ
´ÉÉÇ ÊGòªÉÉ ´ÉÉ MÉÖhÉÉä ´ÉÉ <ÊiÉ Ê´ÉEò±{ªÉ |ÉlÉ¨ÉÆ
|ÉiªÉÉ½þ - xÉ Ê½þ <ÊiÉ*) xÉ Ê½þ (|ÉÊºÉrùÉè)
ºÉnùºÉiÉÉä& ºÉÆ¤ÉxvÉ& ¶É¤nù|É
´ÉÞÊkÉÊxÉÊ¨ÉkÉ¦ÉÉMÉÂ (ÊxÉÊ¨ÉkÉi´ÉÆ ¦ÉVÉÊiÉ
<ÊiÉ ÊxÉÊ¨ÉkÉ¦ÉÉMÉÂ* condition for usage of words) +´ÉºiÉÖi
´ÉÉiÉÂ (iÉÖ®úÒªÉ-+ÊiÉÊ®úHòºªÉ +´ÉºiÉÖi´ÉÉiÉÂ
iÉºªÉ iÉÖ®úÒªÉºªÉ SÉ ´ÉºiÉÖ¦ÉÚiÉºÉÆ¤ÉxvÉÉÊºÉräù& Ê
´É¹ÉªÉÉ¦ÉÉ´Éä EÖòiÉ& ¹É¢öÒ <iªÉlÉÇ&*)* (Mithya sambandha
cannot be taken as one of the condition for using words.)
Sambandha between sat and asat does not qualify for being sabda pravritti nimittatvam. Why?
Sambandha is avastu. The marital sambandha is false for dream marriage. So between karya
prapanca and karanam no sambandha. Karanam is sushupti avastha. Sat is karanam even for
sushupti. Then why not rudhi?
°üÊføÊ´É¹ÉävÉ
( (ºÉÆ¤ÉxvÉÊxÉ¹ÉävÉÉxÉxiÉ®ú¨ÉÂ) ÊuùiÉÒªÉÆ (°üËfø,
pù´ªÉi´É¨ÉÂ) nÚù¹ÉªÉÊiÉ - xÉÉ{ÉÒÊiÉ) xÉÉÊ{É |
É¨ÉÉhÉÉxiÉ®úÊ´É¹ÉªÉi´ÉÆ º´É°ü{ÉähÉ
(¶É¤nùÉ{ÉäIÉªÉÉ |É¨ÉÉhÉÉxiÉ®Æú |ÉiªÉIÉÉÊnù
iÉÊuù¹ÉªÉi´ÉÆ xÉ, º´É°ü{ÉähÉ iÉÖ®úÒªÉºªÉ iÉnù¦ÉÉ
´ÉÉcÉ xÉ °üÊfø&) (ºÉÉIÉÉiÉÂ* ÊEòÊ¨É´É) MÉ´ÉÉÊnù
´ÉiÉÂ (MÉÉè& +ÉÊnù& ªÉä¹ÉÉÆ iÉä MÉ
(unlike example)
´ÉÉnùªÉ& iÉuùiÉÂ) +Éi¨ÉxÉ& ÊxÉ¯û{ÉÉÊvÉEòi
´ÉÉiÉÂ* (Ê´ÉÊ¶ÉŸõ°ü{ÉähÉ Ê´É¹ÉªÉi´Éä +Ê{É º
´É°ü{ÉähÉ ÊxÉ¯û{ÉÉÊvÉEòÉi¨ÉxÉÉ iÉnùÊ´É¹ÉªÉi´ÉÉnÂù
xÉ MÉ´ÉÉnùÉÊ´É´É °üÊfø& +´ÉiÉ®úÊiÉ <iªÉlÉÇ&*)*
(+xªÉi|É¨ÉÉhÉÆ* Eòº¨ÉÉnùxªÉiÉÂ* ¶É¤nùÉnùxªÉ|
É¨ÉÉhÉÉÊxÉ* If you see an object then you need not struggle to describe it
through words. ªÉÊnù ¥ÉÀ |É¨ÉÉhÉÉxiÉ®èú& |ÉÊºÉrÆù
iÉÌ½þ °üÊfø& +¦ÉÊ´É¹ªÉiÉÂ* iÉlÉÉ xÉ)
Why not I see atma directly. No. It is not an object of any other means of knowledge. Like cow
etc are pramanantara vishaya and so rudhi. Atma not like that. Waker etc are being recognised and
why not turiya atma also? There upadhi is there and abhimana in karya karana sanghata is there
and so you can recognise. In dream also antah karana upadhi is there. Sleep also karana upadhi is
there. Atma cannot be recognised like that because it has no upadhi. Go adivat. It is not sakshi
vedya but sakshi svarupam. Atma is not jati That is said now.
VÉÉÊiÉÊ´É¹ÉävÉ
(xÉ iÉÞiÉÒªÉ& MÉ´ÉÉnùÉÊ´É´É +ÊuùiÉÒªÉä iÉÖ®úÒªÉä
ºÉÉ¨ÉÉxªÉ-(MÉÉäi´ÉÉÊnù°ü{É)-Ê´É¶Éä¹É-(MÉ
´ÉÉÊnù°ü{É)-¦ÉÉ´ÉºªÉ +Ê¦ÉvÉùÉiÉÖ¨ÉÂ +ªÉÉäMªÉi
´ÉÉÊnùÊiÉ ¨Éi´ÉÉ +É½þ - MÉ´ÉÉÊnù´ÉÊnùÊiÉ*) MÉ
´ÉÉÊnù´ÉnÂù xÉÉÊ{É VÉÉÊiÉ¨Éi´É¨ÉÂ
+ÊuùiÉÒªÉi´ÉäxÉ ºÉÉ¨ÉÉxªÉÊ´É¶Éä¹ÉÉ¦ÉÉ
´ÉÉiÉÂ* (VÉÉiÉä& ™ôIÉhÉ¨ÉÂ - ÊxÉiªÉÆ
BEò¨ÉxÉäEòÉxÉÖMÉiÉÆ ºÉÉ¨ÉÉxªÉÆ VÉÉÊiÉ&*
+Éi¨ÉxÉ& +xÉäEòi´ÉÉ¦ÉÉ´Éä ºÉÉ¨ÉÉxªÉÆ xÉÉÎºiÉ*
ºÉÉ¨ÉÉxªÉÉ¦ÉÉ´Éä Ê´É¶Éä¹ÉÉä%Ê{É xÉÉÎºiÉ* Ê
´É¶Éä¹ÉºªÉ ºÉÉ¨ÉÉxªÉÉ{ÉäÊIÉiÉi´ÉÉiÉÂ*)*
Wherever there is jatimatvam there samanya visesha-vatvam also is there. Like gavadivat. Cow
when you say, it indicates an object. It is vyashti. It reveals cowness also. You recognise jati also.
To distinguish this cow from another cow you use visesha. Desa avcchinnatvam is there even if
two things are identical. So samanya visesha must be there wherever jati is. You say no second
atma. I am talker now and you are listener atma. Both are different. One is nodding atma and
another is not nodding atma. No. What nods is not atma. It is anatma. Another atma is not
recognised at all. It is one with a second. No samanya is there it being one. So visesha also not
there being one. Vijatiya is not there vijatiya being mithya. Svagata bheda also not there.
ÊGòªÉÉÊxÉ¹ÉävÉ
(xÉ SÉiÉÖlÉÇ& {ÉÉSÉEòÉnùÉÊ´É´É +Ê´ÉÊGòªÉä
iÉÖ®úÒªÉä Ê´ÉÊGòúªÉÉ´Ék´ÉºªÉ ¶É¤nù|É
´ÉÞÊkÉÊxÉÊ¨ÉkÉºªÉ ´ÉHÖò¨ÉªÉÖHòi´ÉÉÊnùiªÉÉ½þ -
xÉÉÊ{Éú ÊGòªÉÉ´Éi´ÉÊ¨ÉÊiÉ*) xÉÉÊ{É ÊGòªÉÉ´Éi
´ÉÆ {ÉÉSÉEòÉÊnù´ÉnÂù ({ÉSÉÊiÉ <ÊiÉ
{ÉÉSÉEò&) (unlike example) (iÉÖ®úÒúªÉºªÉ) +Ê´ÉÊGòªÉi
´ÉÉiÉÂ* (ªÉjÉ Ê´ÉÊGòªÉi´ÉÆ iÉjÉ EòiÉÞÇi´É¨ÉÂ*
EòiÉÖÇ& ™ôIÉhÉÆ ÊGòªÉÉ¸ÉªÉi´É¨ÉÂ* ÊGòªÉÉ xÉÉ¨É
Ê´ÉÊGòªÉÉ* Ê´ÉÊGòªÉÉ¸ÉªÉi´ÉÆ xÉÉ¨É Ê´ÉEòÉÊ®úúi
´É¨ÉÂ* +Ê´ÉÊGòªÉä +Éi¨ÉÊxÉ iÉzÉ) (xÉÉÊ{É
{ÉˆÉ¨É&* =i{É™ôÉnùÉè xÉÒ™ôÉÊnù¶É¤nù´ÉnÂù
ÊxÉMÉÖÇhÉä iÉÖ®úÒªÉä MÉÖhÉ´Éi´ÉºªÉ ¶É¤nù|É
´ÉÞÊkÉÊxÉÊ¨ÉkÉºªÉ ´ÉHÖò¨ÉªÉÖHòi´ÉÉnÂù =iªÉÉ½þ -
xÉÉÊ{É <ÊiÉ*) xÉÉÊ{É MÉÖhÉ´Éi´É¨ÉÂ
xÉÒ™ôÉÊnù´ÉnÂù ÊxÉMÉÖÇhÉi´ÉÉiÉÂ*
An object having action canbe described by word like pacana-kriyavan is cook. No action
because atma is avikriya which is already established. Not merely stated. Hetu is siddha because
atma is kutashta or nir-avayava. So too atma has no guna like blueness. Nirgunatvat is hetu which
also has already been established in sastra. Yad yat gunavat vastu tat tat drsyam. Atma is adrsyam
svarupatvat.
(iÉnäù´ÉÆ iÉÖ®úÒªÉºªÉ ´ÉÉSªÉi´ÉÉxÉÖ¨ÉÉxÉÆ ¶É¤nù|
É´ÉÞÊkÉÊxÉÊ¨ÉkÉÉxÉÖ{É™ôÎ¤vÉ¤ÉÉÊvÉiÉÊ¨ÉÊiÉ
¡òÊ™ôiÉ¨ÉÉ½þ - +iÉ <ÊiÉ) +iÉ& (¶É¤nÂù|Éú
´ÉÞÊkÉÊxÉÊ¨ÉkÉÉ¦ÉÉ´ÉÉiÉÂ) xÉÉÊ¦ÉvÉÉxÉäxÉ
ÊxÉnæù¶É¨É½ÇþÊiÉ*
So fourth pada is not available for words. It is not abhidheyam. Sabdavacyam na bhavati. Then
why do you talk? Mauna vyakhya+ In silence what can you convey? You look at my eyes. Then
whatever question you have got you will get answer. Any silence is as good as you interpret. Any
interpretaion is as good as you know. You cannot interpret what you do not know. What you know
is confusion. But sabda lakshyatvam is there and hence nishedha-mukham, atma being
svaprakasa.
{ÉÚ´ÉÇ{ÉIÉÒ
(ªÉÊnù iÉÖ®úÒªÉºªÉ xÉÉÎºiÉ Ê´ÉÊ¶ÉŸõVÉÉiªÉÉÊnù¨Éi´ÉÆ
iÉÌ½þ xÉ®úÊ´É¹ÉÉhÉÉÊnùoùŸäõ& <´É iÉqÞùŸäõ& +Ê{É
ÊxÉ¹¡ò™ôi´É¨ÉÂ* Ê´ÉÊ¶ÉŸõVÉÉiªÉÉÊnù¨ÉiÉ&
®úÉVÉÉnäù& ={ÉÉºÉxÉºªÉ ¡ò™ô´Éi
´ÉÉä{É™ô¨¦ÉÉÊnùÊiÉ ¶É€óiÉä - ¶É¶ÉÊ´É¹ÉÉhÉÉnùÒÊiÉ*)
¶É¶ÉÊ´É¹ÉÉhÉÉÊnùºÉ¨Éi´ÉÉnÂù (¥ÉÀ)
ÊxÉ®úlÉÇEÆò iÉÌ½þ (¥ÉÀ ÊxÉ®úlÉÇEÆò
¶É¤nùÉxÉÊ¦ÉvÉäªÉi´ÉÉiÉÂ ¶É¶ÉÊ´É¹ÉÉhÉ´ÉiÉÂ*
¶É¶ÉÊ´É¹ÉÉhÉÉÊnùiÉÖ±ªÉi´ÉÉiÉÂ
{ÉÖ¯û¹ÉÉlÉÇºÉÉvÉEÆò xÉ ¦É´ÉÊiÉ*)*
Atma should be sunya because words have no pravritti like horns of rabbit has no sabda pravritti
like rudhi etc. We do say rabbit’s horn but it is not there. Horns do not fight with one another.
Small horn etc no guna. Flat horn etc. So upadesa is nirarthaka. Knowing it is useless. No. If it is
not sabda vacya, it is not an object at all and even by negating you do not reach any where.
Sasavishana is for telling uselessness of knowing it. Suppose somebody says the powder of this
horn is remedy for cancer it is of no use.
(ªÉlÉÉ ¶ÉÖÊHò& <ªÉÊ¨ÉÊiÉ +´ÉMÉ¨Éä ®úVÉiÉÉÊnùÊ
´É¹ÉªÉiÉÞ¹hÉÉ ´ªÉÉ´ÉkÉÇiÉä iÉlÉÉ iÉÖ®úÒªÉÆ
¥ÉÀÉ½þ¨ÉÎº¨É <iªÉÉi¨Éi´ÉäxÉ iÉÖ®úÒªÉºªÉ
ºÉÉIÉÉiEòÉ®äú ºÉÊiÉ +xÉÉi¨ÉÊ´É¹ÉªÉÉ iÉÞ¹hÉÉ ´ªÉ
´ÉSÉÊUôtiÉä* iÉnäù´É¨ÉÉi¨Éi´ÉäxÉ iÉÖ®úÒªÉÉ
´ÉMÉ¨ÉºªÉ ºÉ´ÉÉÇEòÉRÂóIÉÉÊxÉ´ÉiÉÇEòi´ÉÉnÂù
+xÉlÉÇEòi´ÉÉ¶É€óÉ xÉ ªÉÖHòÉ <ÊiÉ {ÉÊ®ú½þ®úÊiÉ -
xÉäiªÉÉÊnùxÉÉ*) xÉ* +Éi¨Éi´ÉÉ´ÉMÉ¨Éä
iÉÖ®úÒªÉºªÉ (iÉÖ®úÒªÉºªÉ ºÉÉIÉÉiÉÂ |
ÉªÉÉäVÉxÉÆ xÉ ¦É´ÉÊiÉ* +Éi¨Éi´ÉÉ´ÉMÉ¨ÉuùÉ®úÉ
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¦É´ÉÊiÉ* ªÉlÉÉ +Éè¹ÉvÉÆ xÉ ®úÉäMÉÊxÉ
´ÉÞÊkÉ½äþiÉÖ&, {É®úxiÉÖ +Éè¹ÉvÉÆ
+¶ÉxÉuùÉ®úÉ ®úÉäMÉÊxÉ´ÉÞÊkÉ½äþiÉÖ&*
iÉÖ®úÒªÉºªÉ º´ÉYÉÉxÉuùÉ®úÉ +xÉÉi¨ÉiÉÞ¹hÉÉ´ªÉÉ
´ÉÞÊkÉ½äþiÉÖi´ÉÉiÉÂ*) (+jÉ oùŸõÉxiÉ& -
+xÉÉi¨ÉäÊiÉ) +xÉÉi¨ÉiÉÞ¹hÉÉ-´ªÉÉ´ÉÞÊkÉ-
½äþiÉÖi´ÉÉiÉÂ ¶ÉÖôÊHòEòÉ´ÉMÉ¨Éä <´É
®úVÉiÉiÉÞ¹hÉÉªÉÉ& (¶ÉÖÊHòEòÉªÉÉ&
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iÉº¨ÉÉiÉÂ ½äþiÉÖÊºÉÊrù&)* (+Éi¨ÉÉ xÉ
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´ÉiÉÂ* +Éi¨ÉÉ {ÉÖ¯û¹ÉÉlÉÇºÉÉvÉxÉi´ÉÉiÉÂ*)
(iÉÖ®úÒªÉºªÉ +Éi¨Éi´ÉÉ´ÉMÉ¨Éä ºÉÊiÉ ºÉ
´ÉÉÇxÉlÉÇ½äþiÉÖiÉÞ¹hÉÉÊnùnùÉä¹ÉÊxÉ´ÉÞÊkÉ™ôIÉhÉÆ
¡ò™ô¨ÉÖHÆò Ê´ÉuùnùxÉÖ¦É´ÉäxÉ ºÉÉvÉªÉÊiÉ - xÉ Ê½þ
<ÊiÉ*) xÉ Ê½þ iÉÖ®úÒªÉºªÉ +Éi¨Éi´ÉÉ´ÉMÉ¨Éä
ºÉÊiÉ +Ê´ÉtÉiÉÞ¹hÉÉÊnùnùÉä¹ÉÉhÉÉÆ ºÉÆ¦É
´É& +ÎºiÉ* (iÉÖ®úÒªÉºªÉ {ÉÚhÉÇi´ÉÉiÉÂ
iÉÞ¹hÉÉªÉÉ& ºÉÆ¦É´É& xÉÉÎºiÉ)*
If turiya is recognised as atma then all other things become mithya. Avagame is hetu. It becomes
cause for vyavritti or negation. Of what? Longing in anatma goes away. Like of the trishna for
rajata etc. on knowing suktika. Silver seen is hetu for pravritti. Sarva vishaya trishna goes
because everything else is anatma. When there is recognition of turiya as atma, avidya eva
trishna. Avidya rupa trishna. Trishna in the form of error called avidya. Trishna is raga and
dvesha. So no duhkha.
(xÉxÉÖ iÉÖ®úÒªÉ¨ÉÂ +¶Éä¹ÉÊ´É¶Éä¹É¶ÉÚxªÉÆ xÉÉi¨Éi
´ÉäxÉ +´ÉMÉxiÉÖÆ ¶ÉCªÉiÉä iÉräùi´É¦ÉÉ´ÉÉÊnùÊiÉ
iÉjÉÉ½þ - xÉ SÉ <ÊiÉ*) (iÉÖ®úÒªÉºªÉ +Éi¨Éi´ÉäxÉ +
´ÉMÉ¨É& xÉ ºÉÆ¦É´ÉÊiÉ <ÊiÉ +ÉIÉä{É&) xÉ SÉ
iÉÖ®úÒªÉºªÉ +Éi¨Éi´ÉÉxÉ´ÉMÉ¨Éä
EòÉ®úhÉ¨ÉÎºiÉ (+lÉÉÇnÂù +Éi¨Éi´ÉäxÉ +´ÉMÉ¨Éä
EòÉ®úhÉ¨ÉÎºiÉ* iÉÖ®úÒªÉºªÉ +Éi¨Éi´ÉäxÉ +É
´ÉMÉ¨É& ºÉÆ¦É´ÉÊiÉ* |É¨ÉÉªÉÉ& EòÉ®úhÉÆ |
É¨ÉÉhÉ¨ÉÂ* iÉnùÎºiÉ*)* ºÉ´ÉÉæ{ÉÊxÉ¹ÉnùÉÆ
iÉÉnùlªÉæxÉ ={ÉIÉªÉÉiÉÂ* (ºÉ
´ÉÉæ{ÉÊxÉ¹ÉnùÉÊ¨ÉiªÉÖHò¨Éä´É
=nùÉ½þ®úhÉ™äô¶ÉäxÉ nù¶ÉÇªÉÊiÉ - iÉi´É¨ÉºÉÒÊiÉ)
“iÉi´É¨ÉÊºÉ” (UôÉ.={É 6. 8-16) “+ªÉ¨ÉÉi¨ÉÉ
¥ÉÀ” (¨ÉÉ.={É 1.2 ¤ÉÞ.={É 2.5.19) “iÉiºÉiªÉ¨ÉÂ
ºÉ +Éi¨ÉÉ” (UôÉ.={É 6.8-16)
“ªÉiºÉÉIÉÉnù{É®úÉäIÉÉnÂù ¥ÉÀ” (¤ÉÞ.={É
3.4.1) (´ÉÞÊkÉ´ªÉ´ÉvÉÉxÉ¨ÉxiÉ®äúhÉ B´É
+{É®úÉäIÉÉnÂù +{É®úÉäIÉÊ¨ÉiªÉlÉÇ&) “ºÉ
¤ÉÉÁÉ¦ªÉxiÉ®úÉä ÁVÉ&” (¨ÉÖ.={É 2.1.2)
“+Éi¨Éè´ÉänÆù ºÉ´ÉÇ¨ÉÂ” (UôÉ.={É 7.25.2)
<iªÉÉnùÒxÉÉ¨ÉÂ*
Suppose this atma has no visesha at all, then it cannot be known at all as atma. No. Meaning of
word ‘you’ is suddha caitanyam - set up is created already. So there is no reason why this
knowledge should not take place. Sastra pramanam asti. All upanishads have that alone in view.
They resolve, exhaust themselves in pointing out tuiya atma only. Now he takes one one vakya
from one one upanishad. In Sama tatvamasi - where after negation of viseshas only the tvam
pada is revealed as Brahman. The karanatvam in tat and pramatrtvam in tvam pada are negated.
Even Prajnanam Brahman appears as positive vakyas. Prajnanam is any knowledge. In
knowledge triputi is involved. So it has to be negated. Because it is svaprakasa atma, it can be
revealed by negation. Here ayamatma+ Aparoksa atma alone is Brahman, turiyam iti. In
Chandogya - tat satyam+ Sakshat means without any other pramana which shines. Aparoksha pot
requires pramana. It is bahya+ Inside and outside means no desa avacchinnam. It is not
conditioned by place and so time also. Ajah. So it is Brahman. Jiva is within the physical body
and he cannot be outside. So he is called dehi. It is pointed out as atma which is not limited to
body. At once it is inside and outside. So we have to negate jivatvam which is aropitam on atma.
Then only we can get the meaning it is bahyabhyantra. Atma is every thing - all that is here is
nothing but atma. This is possible only when you give up your dehatma buddhi. If karya karana
sanghata is atma. then you cannot say you are everything. If you are everything why you should
eat iti dvaitins will argue. He does not understand what we are talking. So atma eva idam sarvam
means negation is involved. Without giving up there is no way of seeing I am everything. Thus
keeping that in mind alone, there is exhaustion or dedication of vakyas in Upanishads. They are
dedicated at the altar of atma being Brahman. So there is no way of knowing atma iti you cannot
say. They are pramana that atma can be known.
(ÊxÉ¹ÉävÉ¨ÉÖJÉäxÉ iÉÖ®úÒªÉºªÉ |ÉÊiÉ{ÉÉnùxÉÆ xÉ Ê
´ÉÊvÉ¨ÉÖJÉäxÉ <iªÉÖ{É{ÉÉt ´ÉÞkÉÉxÉÖ´ÉÉnù{ÉÚ
´ÉÇEò¨ÉÂ =kÉ®úOÉxlÉ¨É´ÉiÉÉ®úªÉÊiÉ -
ºÉÉäªÉÊ¨ÉiªÉÉÊnùxÉÉ) (+ªÉ¨ÉÉi¨ÉÉ SÉiÉÖ¹{ÉÉiÉÂ
<iªÉÖHò¨ÉÂ* iÉºªÉè´É ´ªÉÉJªÉÉxÉÆ +ÉSÉÉªÉê&
ÊGòªÉiÉä - {É®ú¨ÉÉlÉæÊiÉ) ºÉÉä%ªÉ¨ÉÉi¨ÉÉ
{É®ú¨ÉÉlÉÉÇ{É®ú¨ÉÉlÉÇ°ü{É& SÉiÉÖ¹{ÉÉnÂù
<iªÉÖHò& (ºÉÉäªÉ¨ÉÉi¨ÉÉ SÉiÉÖ¹{ÉÉÊnùiªÉjÉ)
iÉºªÉ +{É®ú¨ÉÉlÉÇ°ü{ÉÆ +Ê´ÉtÉEÞòiÉÆ (+Ê
´ÉtÉEÞòiÉi´ÉÉiÉÂ +{É®ú¨ÉÉlÉÇ°ü{É¨ÉÂ) (iÉjÉ
oùŸõÉxiÉ& - ®úÎW´ÉÊiÉ)
®úWÉÖºÉ{ÉÉÇÊnùºÉ¨É¨ÉÂ (®úWÉÖºlÉ&
ºÉ{ÉÇ&* ºÉ +ÉÊnù& ªÉä¹ÉÉÆ iÉÉÊxÉ) =HÆò
(¹É¢ö¨ÉxjÉ{ÉªÉÇxiÉ¨ÉÂ) {ÉÉnùjÉªÉ™ôIÉhÉÆ
¤ÉÒVÉÉƒÙó®úºlÉÉxÉÒªÉ¨ÉÂ
(EòÉ®úhÉEòÉªÉÇºlÉÉxÉÒªÉ¨ÉÂ* iÉjÉ |ÉÉYÉ&
¤ÉÒVÉ¨ÉÂ* +xªÉÉè +ÆEÖò®úÉè* iÉº¨ÉÉnäù´É
<nÆù +vªÉÉ®úÉä{É|ÉEò®úhÉÊ¨ÉiªÉÖSªÉiÉä)
(Ê¨ÉlÉÉä ½äþiÉÖ½äþiÉÖ¨É‘ùÉ´ÉäxÉ ´ªÉ
´ÉÎºlÉiÉÊ¨ÉiªÉlÉÇ&*)
({ÉÉnùjÉªÉÆ iÉÖ +{É®ú¨ÉÉlÉÈ Ê¨ÉlªÉÉ*
SÉiÉÖlÉÇ{ÉÉnÆù iÉÖ ºÉiªÉ&* ªÉÊnù SÉi´ÉÉ®ú&
+Ê{É {ÉÉnùÉ& +Éi¨É¦ÉÚiÉÉ& ¦É´ÉäªÉÖ& Eò&
nùÉäù¹É& ºªÉÉiÉÂ* +Éi¨ÉxÉ& ºÉÉ´ÉªÉ´Éi´ÉÆ |
ÉºÉVªÉäiÉ* +lÉ´ÉÉ ¦Éänù´Éi´ÉÆ ´ÉÉ* º
´ÉMÉiÉ¦ÉänùºªÉ +ÊxÉ´ÉÉªÉÇi´ÉÉiÉÂ*
SÉiÉÖ¹{ÉÉÊnùÊiÉ ºÉÉÆ¶Éi´ÉÉiÉÂ ºÉÉ´ÉªÉ´Éi´ÉÆ
+Éi¨ÉxÉ& |ÉºÉVªÉäiÉ* iÉº¨ÉÉiÉÂ +Æ¶ÉjÉªÉÆ Ê¨ÉlªÉÉ
<ÊiÉ ´ÉHò´ªÉ¨ÉÂ* iÉº¨ÉÉnäù´É =HÆò
¨ÉÉªÉÉºÉÆJªÉÉ iÉÖ®úÒªÉ¨ÉÂ + <ÊiÉ* +Æ¶É <´É
+Æ¶É <ÊiÉ ´ªÉÉJªÉÉiÉÆ SÉ {ÉˆÉnùù¶ÉÉvªÉÉªÉä* Ê
´ÉŸõ¦ªÉÉ½þÊ¨ÉÊiÉ SÉ Ê¨ÉlªÉÉÆ¶É& B´É*)
This atma is said to be having four padas. This atma has one real or essential nature and one
incidental nature or apparent nature meaning having visishtatvam with three padas. Three are
aparamartha and one is paramartha. Of that aparaamartha rupam which is three padas is due to
ignorance. The three padas include prapanca also. It is in the place of bija and ankura. Bija is
sleep state. Other two are ankuras. How it is further? It is set up by avidya alone. So it is
aparamartha. Like rajju sarpadi samam. Equal to rope-snake etc. This pada traya is alrady
covered. Bija and ankura or karana and karya is over. Atma is karanam. So what for the fourth
pada.
+lÉ <nùÉxÉÒ¨ÉÂ (+vªÉÉ®úÉä{É|

ÉEò®úhÉEòlÉxÉÉxÉxiÉ®ú¨ÉÂ) +¤ÉÒVÉÉi¨ÉEÆò
(+¤ÉÒVÉÉxÉ€Ùó®úÉi¨ÉEò¨ÉÂ) (EòÉªÉÇEòÉ®úhÉÊ
´ÉÊxÉ¨ÉÖÇHòÊ¨ÉÊiÉ ªÉÉ´ÉiÉÂ*) (iÉjÉ ½äþiÉÖÆ
nù¶ÉÇªÉÊiÉ - {É®ú¨ÉÉlÉæÊiÉ*) {É®ú¨ÉÉlÉÇº
´É°ü{ÉÆ ®úWÉÖºlÉÉxÉÒªÉÆ
(iÉºªÉ Ê
´ÉÊvÉ¨ÉÖJÉäxÉ ÊxÉnæù¶ÉÉxÉÖ{É{ÉËkÉ |ÉÉMÉÖHòÉ¨ÉÂ
+Ê¦É|ÉäiªÉÉ½þ - ºÉ{ÉÉÇÊnù <ÊiÉ*)
ºÉ{ÉÉÇÊnùºÉlÉÉxÉÒªÉÉäHòºlÉÉxÉjÉªÉÊxÉ®úÉE
ò®úhÉäxÉ (+{É´ÉÉnäùxÉ <ÊiÉ ªÉÉ´ÉiÉÂ) +É½þ -
xÉÉxiÉ&|ÉYÉÊ¨ÉiªÉÉÊnù*
Now, that which is not bija is to be talked about. Bija is aparamartha. Causal state for atma is not
real. IF karya is not real and so karanatvam is also not real. Between karana and karya there is
guna anuvritti. If karana is real, karyam also is real. Karanatvam is already pointed out in sleep
sate. That is to be negated. Otherwise, if it is karana, it will become parinami atma. It will not be
available now in its true form. It is rajju sthana. It is not karanam also. That fourth has to be
pointed out by negating the three. It is waking etc. The karantvam aropitam on it (as karana for
the other three states) is to be negated now. One doubt here.
(ÊEò¨ÉÖkÉ®äúhÉ OÉxlÉäxÉ iÉÖ®úÒªÉÆ |ÉÊiÉ{ÉÉtiÉä

ËEò ´ÉÉ iÉºªÉ ºlÉÉxÉjÉªÉ´Éè™ôIÉhªÉÆ Ê´É´ÉIªÉiÉä* |
ÉlÉ¨Éä |ÉÊiÉ{ÉÉnùEòºªÉ Ê´ÉvÉÉxÉÉ´ªÉÊiÉ®äúEòÉiÉÂ (Ê
´ÉvªÉÊ¦ÉzÉi´ÉÉnÂù* |ÉÊiÉ{ÉÉnùEÆò iÉÖ Ê
´ÉÊvÉ¨ÉÖJÉäxÉ B´É ¦É´ÉÊiÉ <iªÉÉ¶ÉªÉ&*)
+xªÉÊxÉ¹ÉävÉÉxÉlÉÇCªÉ¨ÉÂ* ÊuùiÉÒªÉä +Ê{É
iÉnùÉxÉlÉÇCªÉ¨ÉÉ{ÉtäiÉ* +xÉÖHò¬É B´É
({ÉÉnùjÉªÉ¨ÉÖCi´ÉÉ iÉÚ¹hÉÓ ÎºlÉiªÉÉ +Ê{É iÉnùOÉä +
´ÉÊ¶ÉŸÆõ ªÉiÉÂ iÉiÉÂ iÉÖ®úÒªÉÊ¨ÉÊiÉ +xÉÖHò¬É B´É
+´ÉMÉxiÉÖÆ ¶ÉCªÉÊ¨ÉiªÉlÉÇ&*) =HòÉnùxªÉi´ÉÊºÉräù&
<ÊiÉ ¨Éx´ÉÉxÉ& ¶É€óiÉä - xÉxÉÖ <ÊiÉ*) xÉxÉÖ
+Éi¨ÉxÉ& SÉiÉÖ¹{ÉÉi´ÉÆ |ÉÊiÉYÉÉªÉ
(ºÉÉäªÉ¨ÉÉi¨ÉÉ <iªÉjÉ) {ÉÉnùjÉªÉEòlÉxÉäxÉ B´É
SÉiÉÖlÉÇºªÉ +xiÉ&|ÉYÉÉÊnù¦ªÉ& (Acarya goes with mantra
in saying antah-prajnadibhyah instead of bahishprajnadibhyah) +xªÉi´Éä
ÊºÉräù (½äþi´ÉlÉæ ºÉÊiÉºÉ”É¨ÉÒ* ™ôIÉhÉ½äþi
´ÉÉä& ÊGòªÉÉªÉÉ& <ÊiÉ xªÉÉªÉÉiÉÂ) xÉÉxiÉ&|
ÉYÉÊ¨ÉiªÉÉÊnù|ÉÊiÉ¹ÉävÉ& +xÉlÉÇEò&*
(SÉiÉÖlÉÇºªÉ Ê´É™ôIÉhÉi´É¨ÉÂ +ÎºiÉ SÉiÉÖlÉÇi
´ÉÉiÉÂ {ÉˆÉ¨É´ÉiÉÂ* iÉÖ®úÒªÉÉäHò¬É B´É +xªÉi
´ÉºªÉ ÊºÉrùi´ÉÉiÉÂ*)
Atma was presented as having four quarters. Already three pointed out. Even if you are silent,
then also atma can be known as other than three that is said. So after having stated the three states
of atma, why should you say nantam etc. It is not necessary. Suppose I talk about fourth person.
Then I need not say the other three are not fourth. All our ears are open for fourth. Then you say it
is not first, it is not second. Fourth means different from three. Each one has its own
vailakshanyam. One is sthula bhuk. Another is sukshma bhuk. All are separately already booked.
It is waste. Already siddha, established as distinct. So pratishesham is meaningless.
(xÉ iÉÉ´ÉiÉÂ iÉÖ®úÒªÉÆ Ê´ÉÊvÉ¨ÉÖJÉäxÉ ¤ÉÉävªÉ¨ÉÂ*
iÉºªÉ º´É|ÉEòÉ¶Éi´ÉÉiÉÂ* iÉÎº¨ÉxÉÂ |
ÉEòÉ¶ÉÉtxÉÖnùªÉÉiÉÂ (Ê´ÉÊvÉÌ½þ Ê´É¹ÉªÉä
{EòÉ¶ÉÉvÉÉxÉÆ Eò®úÉäÊiÉ <iªÉÊ¦É|ÉÉªÉ&)* iÉlÉÉÊ{É
ºÉ¨ÉÉ®úÉäÊ{ÉiÉÊ´É·ÉÉÊnù°ü{ÉähÉ |ÉÊiÉ{ÉzÉÆ
iÉÊzÉ¹ÉävÉäxÉ ¤ÉÉävªÉÊiÉ* iÉnùÊxÉ¹ÉävÉä iÉºªÉ ªÉlÉÉ
´ÉnÂù (|ÉiªÉMÉÊ¦ÉzÉi´ÉäxÉ) +|ÉlÉxÉÉiÉÂ* +iÉÉä xÉ
ÊxÉ¹ÉävÉÉxÉlÉÇCªÉÊ¨ÉÊiÉ {ÉÊ®ú½þ®úÊiÉ - xÉ
ºÉ{ÉÉÇÊnù <ÊiÉ*) xÉ (|ÉÊiÉ¹ÉävÉ& +xÉlÉÇEò& xÉ*) *
ºÉ{ÉÉÇÊnùÊ´ÉEò±{É|ÉÊiÉ¹ÉävÉäxÉ B´É
(ºÉ{ÉÉÇÊnù <ÊiÉ +ÉÊnù{ÉnÉùiÉÂ ¨ÉÉ™ôÉ-
<iªÉÉÊnù&* Ê´ÉEò±{ªÉiÉä <ÊiÉ Ê´ÉEò±{É&*
+lÉÉÇvªÉÉºÉ&* Ê´ÉEò±{ÉxÉÆ Ê´ÉEò±{É&
YÉÉxÉÉvªÉÉºÉ&*) ®úWÉÖº´É°ü{É|ÉÊiÉ{ÉÊkÉ
´ÉiÉÂ jªÉ´ÉºlÉºªÉ B´É +Éi¨ÉxÉ& (jªÉ´ÉºlÉºªÉ
+Éi¨ÉxÉ& ÊiÉ»É& Ê´É·É-iÉèVÉºÉ-|ÉÉYÉÉJªÉÉ& +
´ÉºlÉÉ& ªÉºªÉ ºÉ& iÉÖ®úÒªÉ&, iÉºªÉè´É iÉÖ®úÒªÉ-
+Éi¨ÉxÉ&) iÉÖ®úÒªÉi´ÉäxÉ |
ÉÊiÉÊ{É{ÉÉnùÊªÉÊ¹ÉiÉi´ÉÉiÉÂ (|
ÉiÉ{ÉÉnùÊªÉiÉÖ¨ÉÂ <Ÿõi´ÉÉiÉÂ*)* (ËEò´ÉiÉÂ* iÉi
´É¨ÉºÉÒÊiÉ´ÉiÉÂ (i´ÉÊ¨ÉÊiÉ {ÉnäùxÉ Ê
´É·ÉÉÊnù°ü{ÉähÉ ªÉ& VÉÒ´É& +´ÉÎºlÉiÉ& iÉºªÉè´É
VÉÒ´ÉºªÉ iÉÖ®úÒªÉi´ÉäxÉ iÉÊnùÊiÉ
ÊxÉnæùŸÖõÊ¨ÉŸõi´ÉÉiÉÂ* EòlÉÆ
¦ÉÉMÉiªÉÉMÉ™ôIÉhÉªÉÉ*)* (iÉÖ®úÒªÉºªÉ {ÉÉnùjÉªÉÊ
´É™ôIÉhÉºªÉ +lÉÉÇnäù´É ÊºÉrùÉè +Ê{É VÉÒ´ÉÉi¨ÉxÉ&
ºlÉÉxÉjÉªÉÊ´ÉÊ¶ÉŸõºªÉ iÉÖ®úÒªÉÆ ¥ÉÀº´É°ü{ÉÊ¨ÉÊiÉ
xÉÉä{Énäù¶É¨ÉxiÉ®äúhÉ ÊºÉvªÉÊiÉ <ÊiÉ
iÉÖ®úÒªÉOÉxlÉ& +lÉÇ´ÉÉxÉÂ <iªÉlÉÇ&*)
(ªÉÊnù iÉÖ®úÒªÉ& {ÉÉnùjÉªÉä¦ªÉ Ê¦ÉzÉ& ºªÉÉiÉÂ
iÉÌ½þ {ÉÞlÉC|ÉÊiÉ{ÉÉnùxÉÆ ¦É´ÉäiÉÂ* iÉºªÉ
{ÉÞlÉEÂò ™ôIÉhÉÆ ´ÉHÖÆò ¶ÉCªÉäiÉ* {É®úxiÉÖ
Ê¦ÉzÉ& xÉ* {ÉÉnùjÉªÉä +ÊvÉ¢öÉxÉ°ü{ÉähÉ iÉºªÉ
+xÉÖºªÉÚiÉi´ÉÉiÉÂ* iÉº¨ÉÉiÉÂ iÉä¹ÉÉÆ
ÊxÉ¹ÉävÉäxÉè´É iÉºªÉ |ÉÊiÉ{ÉÉnùxÉÆ ºªÉÉiÉÂ*)
It is not true. It is not totally anya. In the three also. But the three are one reality. The fourth is the
real one. So they have to be negated. If A appears as raja in one scene, in the next as minister and
in the third is sadhu, and where is A - we have to see he is catushpat (not four legged). He is raja,
he is minister and he is minister but the he is fourth which means he is none of the three. Four
happened to be all the three. He is kramena all the three as he cannot be all the three yugapth. All
the three are roles and so the person is A. He is not king, he is not minister, he is A. Negation is
necessary. It is not anyah. We generally think anyah. A is not B etc but B is A. That is pointed out
here.
Suppose you see a snake. An aptah who sees rope as rope, and he tells you it is rope. That is not
enough. You will think he is pointing out to a rope in another place So you have to be told - No
snake but it is rope. They become two different objects. Here nishedha is necessary because a
rope appears as snake. By negating snake etc How it is done? This is not snake - thus. Then only
he will look at the same place. Once he is told it is not snake then he will recognise the rope. He
has to use the pramana and see rope. But here atma being svaprakasa all that is necessary is
negation of all attributes we impute on atma. Then it is imputed to Brahman. The recognition of
rope is only agter negation.
So too here atma which has three states cannot be atma’s attributes. They get contradicted by the
other and they are variable. The invariable atma is independent of all the three. Since mistake is
there, it has to be negated. Atma alone is turiya. Srutya pratipadayitum+ Like even tattvamasi.
Ayamatma brahma - for that sentence to stick we have to point out turiya as something
independent of all the three. Brahman is all this - this is already pointed out. Sarvam is sad vastu.
That is brahman. We have to negate the states from atma to equate with brahman. It looks positive
statement in tattvamasi. But not so. If no negation is done, then you will protest how can I be
Brahman. I am only this. So tatvamasi itivat.
Why not show atma as this like pointing out a cow holding its horn by the hand as this is cow.
(xÉxÉÖ ºlÉÉxÉjÉªÉÊ´ÉÊ¶ÉŸõºªÉ +Éi¨ÉxÉ& xÉè´É
iÉÖ®úÒªÉ¨ÉÉi¨Éi´ÉÆ iÉÖ®úÒªÉOÉxlÉäxÉ |ÉÊiÉ{ÉÉtiÉä*
iÉÖ®úÒªÉºªÉ Ê´ÉÊ¶ÉŸõÉnÂù Ê´É™ôIÉhÉi´ÉäxÉ
+iªÉxiÉÊ¦ÉzÉi´ÉÉiÉÂ iÉjÉÉ½þ - ªÉÊnù Ê½þ <ÊiÉ* |
ÉÉÊiÉ¦ÉÉÊºÉEò´Éè™ôIÉhªÉä (BEòºªÉè´É {ÉÖ¯û¹ÉºªÉ
EÖòhb÷™ônùhb÷ÉÊnùÊ´É¶Éä¹ÉhÉä EÖòhb÷Ê™ôi´É-
nùÎhb÷i´ÉÉÊnùxÉÉ ´Éè™ôIÉhªÉÆ ªÉiÉÂ iÉi|
ÉÉÊiÉ¦ÉÉÊºÉEò¨ÉÂ ´ªÉHäò& +Ê¦ÉzÉi´ÉÉnÂù <iªÉlÉÇ&)
+Ê{É Ê´ÉÊ¶ÉŸõÉä{É™ôIªÉªÉÉä& +ÉiªÉÎxiÉEò
´Éè™ôIÉhªÉÉ¦ÉÉ´ÉÉnÂù xÉ iÉÉÎi´ÉEÆò iÉÖ®úÒªÉºªÉ Ê
´ÉÊ¶ÉŸõõÉnÂù +xªÉi´É¨ÉÂ* +xÉªÉlÉÉ
+iªÉxiÉÊ¦ÉzÉªÉÉä& Ê¨ÉlÉ& ºÉÆº{É¶ÉÇÊ´É®úÊ½þhÉ&
={ÉÉªÉÉä{ÉäªÉ¦ÉÉ´ÉÉªÉÉäMÉÉnÂù iÉÖ®úÒªÉºªÉ |
ÉÊiÉ{ÉkÉÉè Ê´ÉÊ¶ÉŸõºªÉ uùÉ®úi´ÉÉ¦ÉÉ´ÉÉnÂù +xªÉºªÉ
SÉ iÉi|ÉÊiÉ{ÉÊkÉuùÉ®úºªÉ +nù¶ÉÇxÉÉiÉÂ iÉÖ®úÒªÉºªÉ
+|ÉÊiÉ{ÉÊkÉ®äú´É ºªÉÉÊnùiªÉlÉÇ&*) ªÉÊnù Ê½þ jªÉ
´ÉºlÉÉi¨ÉÊ´É™ôIÉhÉÆ iÉÖ®úÒªÉÆ +xªÉiÉÂ
(iÉÌ½þ Eòä´É™ôÊxÉ¹ÉävÉäxÉ iÉÖ®úÒªÉ|ÉÊiÉ{ÉÊkÉ&
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´ÉÉiÉÂ) ´ÉÉ*
Suppose turiya is other than three and it is fourth, then why three should be negated to point out
that. Already it is prapta as fourth. Again, if it is beyond three, what is that fourth? We know
waker etc. Who is to know that fourth one? I am the pramata or waker. He has to know turiya.
How? If turiya is acetanam, then I know it like pot. What do you get out of it? Suppose it is
cetanam, then it becomes a matter of inference. Because it winks it must exist. Tuiya becomes
paroksha. Without being aparoskha it is not purushartha. Anything paroksha is not purushartha.
Any thing has to become aproskha in order to seek it. Paroksha is basis for purushartha and that is
all. If it is other than three there is no way of knowing and so sastra upadesa anarthakya is there.
That is why they say it is fourth state of consciousness and samadhi avastha. It is not fourth.
There is fourth estate (journalism). We have only three states. This is invariable in all the three.
That is the only way of knowing. It does not take the attributes of any one of them. It is not any
bhuk. If three are not other than turiya atma, then it is purushartha upayogi it being nitya
aparoksha. That nitya aparokshatvam is pointed out by ayam atma. So upadesa becomes
meaningful.
The argument here is what is the use of negating antah prajnatvam etc. It is clear fourth is not
going to be first three. It was answered. Suppose it is independent of the atma that has the three
states, then there is a turiya to be understood. Who will understand it? Waker cannot understand.
Suppose there is some way of understanding and it is other than visva and outside, then if turiya
is acetanam, it is not useful at all being another object. If turiya is cetanam, then, consciousness as
such you do not see and therefore you have to infer that cetana vastu (being away form you)
through winking etc. That is how death is concluded. You show flash light on the eyes. If it does
not wink he is dead. It is purely linga that another cetana is there. It is paroksham being anumana
pratpam. Like fire. All the three are nothing but atma and not different from tuirya. If anyah, then
that turiya cannot be known. Turiya is just word.
Suppose turiya is antah prajna etc. then we have dvara or upaya. Viseshna is incidental. By
negating the viseshas (that is dvara) which is called adhyaropa-apavada nyaya. Sruti sets up
adhyaropa by pointing out your own daily experiences and then negates them. It is only
obtaining turiya atma that sruti talks about. Why not say all three are atma. No Atma is not the
three while they are non separate from turiya. So by negating the variables invariable is
understood. Otherwise there being no upaya, sastra upadesa becomes useless. Upadesa is meant
for knowledge. If the upadesa does not lead to any knowledge then connection (pratipadaka
pratipadya samabandha) is not established between sastra and knowledge. Why not taijasa know?
No. same argument that no sambandha is there. Prajna also not because no mind. If visva has no
way of knowing turiya if it is different from himself.
If I say it is san atma, svayam asti, prakasate then no problem. Then it is visishta atma as waker
etc and so we can negate the viseshanas and know it. Otherwise, it is not satcidatma. If atma of
visva, then alone it is asti. Otherwise nasti. If atma asti, then when asti? When visva etc are not
there. That is nirtatmakam. Atma astitvam itself will be in trouble. So sunyatva prasanga. If atma
is sunya, then visva also is sunya. So we have to only say nantah+
Next
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(repetition in meditation) ºÉÉvÉxÉÉxiÉ®ú¨ÉÂ BŸõõ´ªÉÊ¨ÉÊiÉ
{ÉIÉÆ |ÉÊiÉÊIÉ{ÉÊiÉ - ºÉÉvÉxÉÉxiÉ®úÊ¨ÉÊiÉ* |
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iÉÖ®úÒªÉYÉÉxÉÆ ¦É´ÉÊiÉ <ÊiÉ xÉ* iÉÖ®úÒªÉºªÉ º
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ºÉÆ¤ÉxvÉ&)*
Just as rope is wrongly taken as snake etc. Vikalpas are many but rope is one. So too in all the
three sates also, atma is one only. It is taken as three. How? As visva etc. Sastra has arthavat
vishaya bodhakatvam. Eyes can reveal gutter also. What use is there? As eyes are open many
things are seen. So too ears. But sastra cannot afford to reveal such kind of things because sastra
deliberately points out what is hitam. So it is meaningful. So turiya knowledge is purushartha.
Sarvatma bhava and asnagatvam - both are necessary to be known and revealed by sastram.
Pratishedha janitam vijnana samakale - at the same time when recognition takes place on negation
of viseshas there is removal of anartha prapanca. Anartha is that which is not good for you. You
want advaitam or dvaitam. All want advaitam. Not dvaitam. Aham paricchinnah is samsara. That
result is accomplished when I know turiya atma. You do not require another pramana, atma being
svaprakasa.. Sabdam such as nantah prajnam etc alone will give you phalam.
In the case of example, when he is told this is not snake, at that time when he looks at the rope, at
the same time when viveka takes place, he sees rope alone. Sarpa buddhi goes away. When that
result is there, when the perception of snake goes away, for knowing rope you do not require
another means like doing japa that it is rope.
(Ê´É¹ÉªÉMÉiÉÆ |ÉÉEò]õ¬Æ |É¨ÉÉhÉ¡ò™Æô xÉ
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UäôtÉ´ÉªÉ´ÉºÉÆ¤ÉxvÉÊ´ÉªÉÉäMÉ
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iÉºªÉ Ê´ÉªÉÉäMÉ& separation of that iÉ“ÊiÉÊ®úEäòhÉ other than
that) +xªÉiÉ®úÉ´ÉªÉ´Éä%Ê{É (Uäôt-+´ÉªÉ´ÉªÉÉä&
¨ÉvªÉä in each one of the bit also) ÎSUôÊn& (UäônùxÉ
´ªÉÉ{ÉÉ®ú&* ¦ÉÉ´É´ªÉÖi{ÉÊkÉ&* ÊUôÊnùÊGòªÉÉ
<iªÉlÉÇ&*) ´ªÉÉÊ|ÉªÉiÉä (cutting action is involved)
<iªÉÖHÆò ºªÉÉiÉÂ (iÉzÉÉÎºiÉ* ºÉÆ¤ÉxvÉÉ´ÉªÉ´ÉÊ
´ÉªÉÉäMÉEò®úhÉä ªÉ& ´ªÉÉ{ÉÉ®ú& +ÎºiÉ ºÉ B´É
uèùvÉÒEò®úhÉ´ªÉÉ{ÉÉ®ú&* +xÉxiÉ®Æú {ÉÞlÉEÂò
BEèòEòÎº¨ÉxÉÂ +Ê{É +´ÉªÉ´Éä ´ªÉÉ{ÉÉ®ú& xÉ
+{ÉäÊIÉiÉ¨ÉÂ* iÉlÉè´É iÉÖ®úÒªÉÊ´É¹ÉªÉä*
iÉÖ®úÒªÉ-+vªÉÉºÉªÉÉä& {ÉÞlÉDò®úhÉä B´É ´ªÉÉÊ|
ÉªÉiÉä iÉnùxÉxiÉ®Æú ´ªÉÉ{ÉÉ®ú& xÉÉÎºiÉ* iÉnäù´É
´ÉIªÉÊiÉ ªÉnÉ {ÉÖxÉ& <ÊiÉ)*
(Eäò´É™Æô ÊxÉ´ÉÞÊkÉ¨ÉÉjÉ¨É{ÉäÊIÉiÉÉ* +vªÉºiÉÊ
´É·ÉÉnùÒxÉÉÆ ÊxÉ´ÉÞkÉä& +xÉxiÉ®Æú {ÉÞlÉEÂò
iÉ®úÒªÉºªÉ YÉÉxÉÆ xÉÉ{ÉäÊIÉiÉ¨ÉÂ* YÉÉxÉÉlÉÈ
´ªÉÉ{ÉÉ®úÉ& ´ÉÉ xÉ +{ÉäÊIÉiÉÉ& <ÊiÉ +º¨ÉÉEÆò
¨ÉiÉ&* iÉjÉ oùŸõÉxiÉ& PÉ]õ&* iÉÖ®úÒªÉºlÉÉxÉä
PÉ]õ&* Ê´É·ÉÉnùÒxÉÉÆ ºlÉÉxÉä iÉ¨É&* |ÉEòÉ¶É&
iÉ¨ÉÉäÊxÉ´ÉÞËkÉ Eò®úÉäÊiÉ* iÉ¨ÉÉäÊxÉ
´ÉÞkªÉxÉxiÉ®Æú {ÉÞlÉEÂò PÉ]õºªÉ |ÉEòÉ¶ÉxÉÆ
xÉÉ{ÉäÊIÉiÉ¨ÉÂ* iÉ¨ÉÉäÊxÉ´ÉÞÊkÉºÉ¨ÉEòÉ™äô B´É
PÉ]õ& |ÉEòÉ¶ÉiÉä* PÉ]äõ {ÉÞlÉEÂò ´ªÉÉ{ÉÉ®ú& xÉ
+{ÉäÊIÉiÉ&* iÉlÉÉ Ê´É·ÉÉÊnùÊxÉ¹ÉävÉºÉ¨ÉEòÉ™äô
B´É |ÉEòÉ¶ÉiÉä {ÉÞlÉEÂò |ÉEòÉ¶ÉxÉÉlÉÈ
´ªÉÉ{ÉÉ®ú& xÉÉ{ÉäÊIÉiÉ&*
iÉjÉ UäônùxÉ´ªÉÉ{ÉÉ®úÊ´É¹ÉªÉä +´ÉªÉ
´ÉuùªÉºÉÆªÉÉäMÉ& B´É |ÉÊiÉ¤ÉxvÉ&* ªÉ& +´ÉªÉ
´ÉºÉÆªÉÉäMÉ& ´ÉkÉÇiÉä iÉÉoù¶ÉºÉÆªÉÉäMÉºªÉ Ê
´ÉªÉÉäMÉEò®úhÉä EÞòiÉä +´ÉªÉ´ÉuùªÉÆ =i{ÉtiÉä*
uèùvÉÒEò®úhÉÉªÉ +xªÉºªÉ ´ªÉÉ{ÉÉ®úºªÉ +É
´É¶ªÉEÆò xÉÉÎºiÉ* iÉlÉÉ Ê´É·ÉiÉVÉèVÉºÉ|ÉÉYÉÉxÉÉÆ
+vªÉÉºÉ°ü{ÉºÉÆªÉÉäMÉ& iÉÖ®úÒªÉä +ÎºiÉ*
iÉÊzÉ¹ÉävÉ¨Éä´É EòÉªÉÇ¨ÉÂ* ªÉÊnù +xªÉiÉÂ
EòÉªÉÇ¨ÉÎºiÉ <ÊiÉ =SªÉiÉä SÉäiÉÂ iÉÎº¨ÉxÉÂ EòÉä
nùÉä¹É&* +ªÉ¨Éä´É nùÉä¹É& ªÉiÉÂ
ÊUôÊnùÊGòªÉÉªÉÉÆ ºÉÆªÉÉäMÉÊ
´ÉªÉÉäMÉÉxÉxiÉ®ú¨ÉÊ{É uèùvÉÒEò®úhÉÉªÉ
BEèòEòÎº¨ÉxÉÂ +Ê{É +´ÉªÉ´Éä {ÉÞlÉEÂò
´ªÉÉ{ÉÉ®ú& +{ÉäIÉiÉä <ÊiÉ* =HÆò ºªÉÉiÉÂ* )
Here there is an argument that sabda will give only indirect knowledge. Because it is sabda
janyam. (saabdam) Like svarga etc. Which gives paroksha knowledge. Then there is another
pramana apeksha, pratyaksha, is there for getting direct knowledge. You go and see. But here we
say it all depends on vishaya - whether it is in front or away. So there is a upadhi in the anumana.
If the vishaya is paroksha iti. Vishayasya parokshatve sati. Then sabdam parokshajnana janakam.
It is called logical upadhi. It makes the sentence tight. When you light up a log of wood you
cannot say there will be smoke always. It will be so if the wood is wet. That condition is called
upadhi. Sabdam aparoksham saabdatvat dasamatvamasi iitivat - we can give an inference. Atma
is prasiddha. Visva is atma. Taijasa is atma. All the three touch the other’s head like Bhasamasura.
They are all incidental attributes of atma because variable. If intrinsic I cannot shake them off.
But I do. So by knowledge born of words of negation we can have recognition of turiya atma
which is aparoksha jnanam and there is no another pramanam for this as it is not like svarga or
Caribbean island in which case you have to go and see. In fact when vishaya is pratyaksha, words
cannot give indirect knowledge.
Experience gives direct knowledge iti people say. Experience is not pramana. Sakshi vedya is
also pratyaksha means it is pratyaksha vishaya and atma becomes jadam. They talk of
prasankhyanam meaning you have to repeat turiya, turiya iti. If you have not understood when
first time it is uttered, by repeating the words we cannot know. If you understand later it is born of
upadesa only and not by repetition. You laugh for what you head before, It is not yourself
laughing which is different matter. It is called tubelight. Motor is there. It takes time to start it. So
praasankhaynam is not pramanam. They convert tavya into prasankhayanavidhi for meditation.
Thus they make it an action because it is mental action. Sravanam itself is not vidhi. It is only
vidhicchaya. It is sadhanantaram for them. Paroksha jnanam has to be converted into aparoskha
in other cases because vishaya is different from you.
Bhatta says something here. Siddhanta is that everything is superimposed on atma. Atma alone is
all this. At the same time it is not visva etc. So all of them are not real. In this situation, as a
knower, I want to know a given pot. What is it iti. Here how the knowledge takes place? There
is a caitanyam in the vritti. All impulses alone are picked up by brain and what happens in brain
later is vritti conditioned by pot. Ghata vritti avacchina caitanyam is there. What does it do? This
pot was not within my vritti. There was avaranam. Where was it? It was for pramata. When the
vritti takes place, it removes the ignorance of this particular pot. Not pot in memory. It is not
jnanam. Then pot shines in vritti. Remoteness gone, then knowledge of pot - is it the result of
removal of ignorance or something else is taking place. We say only removal of ignorance. Ghata
being a jada, the caitanyam in virtti illumines it. That is natural and no extra vyapara for it.
Bhattas say there is such a thing called vishayasya prakatyam. That means revelation of pot is a
special thing or feature in pot knowledge. Mere removal of ignorance is not enough. Seeing pot is
different vyapara. Prama karanam is pramanam meaning knowledge is produced by pramana and
so it is positive. In that case ajnanam is not bhava. Then sarvjnatva asiddhi etc varieties of
problem.
What is that prama is the question. Pramanam removes ignorance is accepted by both. Now after
removing ignorance what is vishaya prakatyam? It is vishaya vijanam. Is it a special feature? This
is pot. This knowledge where does it take place? It abides in the vritti. Then does the vritti stay
there for you to create some special feature or produce vishaya vijanam? It goes away. So how
can it produce a special feature? To create such a special feature if one vritti cannot do, many
vrittis what they are going to do? First vritti removes ignorance. Second vritti creates pot
knowledge. How does first vritti removes ignorance without pot knowledge? So pot knowledge is
arthikam. Antariyakam is not there.
We say pot knowledge is not pramana phalam. Knowledge is already there in isvara caitanyam.
That isvara caitanyam is me. There is no pramana phalam. I am not having it because of
inhibiting factor. Because of vyashti upadhi I have avaranam. That avarana has to go. So no new
knowledge is created at any time. In somebody’s head any knowledge is siddham. All do not
know means in isvara’s head it is siddham. Cid is eka. So in one caitanyam alone is everything is
there. Pramana apeksha is necessary. It removes ignorance.
What is the advantage of this? If I create knowledge, then before jnanam was not there. New
knowledge is created. Then abhava of jnanam is what? Is it abhava or not? If it is total abhava,
then such a thing as knowledge is created destroying bhava. Then the abhava cannot cause any
kind of adhyasa being svayam abhavat. Vandhya putra cannot be cause or locus for committing
any mistake. You cannot take him for pillar. Abhava cannot create anything. Ajnanam has some
bhava. It is anivacaniya bhava. It is vritti jnana patiyogi. This kind of avaranam is not there in
isvara. So he is called sarvajna. One who has vritti jnana praityogi is jiva and alpajnah. So one
can commit mistake that I am visva. Vritti jnanam is one category of reality. Avaranam also
belongs to same category. So vritti jnanam will destroy avaranam. Again, if jnanam is born,
Janyam jnanam kritatvat anityam, because yat krtam tad anityam. Jnanam na kritam siddhatvat
atmavat. Virtti jnanam having removed ignorance it also goes away. It does not stay there. So
tamo nivrtti is pramana phalam. So atma jnana vritti need not be maintained.
Vsstu - is it to be retained or vritti is to be retained? Vastu need not be rationed as it is yourself.
Vritti cannot be retained. Can you keep this split second going? As you say, it is gone. I have to
maintain vritti because one vritti does not remove ignorance. Then If one vritti does not remove
ignorance how many vrittis are required? You require only seeing vritti which is only one.
(+YÉÉxÉÊxÉ´ÉkÉÇEò¨Éä´É |É¨ÉÉhÉÊ¨ÉÊiÉ {ÉIÉä Ê
´É¹ÉªÉº¡Öò®úhÉä EòÉ®úhÉÉ¦ÉÉ´ÉÉnÂù Ê´É¹ÉªÉºÉÆ
´ÉänùxÉÆ xÉ ºªÉÉnÂù <iªÉÉ¶É€ó¬É½þ - ªÉnäùÊiÉ*)
ªÉnùÉ {ÉÖxÉ& PÉ]õiÉ¨ÉºÉÉä& (PÉ]õÉ iÉ¨É& SÉ
PÉ]õiÉ¨ÉºÉÒ* iÉªÉÉä&) Ê´É´ÉäEòEò®úhÉä
({ÉÞlÉDò®úhÉä) |É´ÉÞkÉÆ |É¨ÉÉhÉ¨ÉÂ (|É¨ÉÉhÉÆ
functions in what? {ÉÞlÉDò®úhÉä) (A beautiful bahuvrihi adjective is given
for pramanam now that is Anu..+ It gives what is the final result of pramanam)
+xÉÖ{ÉÉÊnùÎiºÉiÉ-iÉ¨ÉÉäÊxÉ´ÉÞÊkÉ¡ò™ôÉ
´ÉºÉÉxÉÆ (iÉ¨ÉÉäÊxÉ´ÉÞÊkÉ& ¡ò™ô¨ÉÂ* iÉ¨É&
+xÉÖ{ÉÉÊnùÎiºÉiÉ&* +xÉÖ{ÉÉnùÉiÉÖ¨ÉÂ xÉ
<Ÿõ¨ÉÂ* iÉkÉ¨É&* Eò¨ÉÇvÉÉ®úªÉ&* Like when you cut a fruit
there is something which is unwanted or undesirable. iÉºªÉ ÊxÉ´ÉÞÊkÉ&*
ºÉÉ B´É ¡ò™Æô +´ÉºÉÉxÉÆ ªÉºªÉ |É¨ÉÉhÉºªÉ iÉiÉÂ*)
(iÉjÉ =nùÉ½þ®úhÉ¨ÉÂ - ÊUôÊnùÊ®ú´É)
ÊUôÊnùÊ®ú´É SUäôtÉ´ÉªÉ´ÉºÉÆ¤ÉxvÉÊ´É
´ÉäEòEò®úhÉä |É´ÉÞkÉÉ iÉnù´ÉªÉ´ÉuèùvÉÒ¦ÉÉ
´É-¡ò™ôÉ´ÉºÉxÉÉ (iÉnù´ÉªÉ´ÉªÉÉä& uèùvÉÒ¦ÉÉ
´É& ¡ò™Æô iÉnäù´É +´ÉºÉÉxÉÆ ªÉºªÉÉ& ºÉÉ
ÊUôÊnù&* predicative adjective), (nùÉŸõÉÇxiÉ& - iÉnùÉ
<ÊiÉ*) iÉnùÉ xÉÉxiÉ®úÒªÉEÆò PÉ]õÊ´ÉYÉÉxÉÆ
(iÉ¨ÉÉäÊxÉ´ÉÞkÉÉè B´É PÉ]õÉÊnùÊ´ÉYÉÉxÉ¨ÉÂ
+xiÉ¦ÉÇ´ÉÊiÉ* +´É¶ªÉÆ¦ÉÉÊ´É¡ò™ôÊ¨ÉiªÉlÉÇ&* It need
not be told separately) xÉ iÉi|É¨ÉÉhÉ¡ò™ô¨ÉÂ (iÉnÂù
PÉ]õÉÊnùÊ´ÉYÉÉxÉÆ xÉ |É¨ÉÉhÉ¡ò™ô¨ÉÂ* In fact any
vijnanam is not phalam. If it is phalam it will become anityam. Ê´ÉYÉÉxÉºªÉ
+VÉxªÉi´ÉÉiÉÂ*32) (PÉ]õÉä Ê½þ iÉºÉ¨ÉÉ ºÉ¨ÉÉ´ÉÞiÉ&
´ªÉ´É½þÉ®úÉªÉÉäMªÉ& ÊiÉ¢öÊiÉ* iÉºªÉ iÉ¨ÉºÉ&
ÊxÉ¹Gò¨ªÉ ´ªÉ´É½þÉ®úªÉÉäMªÉi´ÉÉ{ÉÉnùxÉä |
32 EòlÉÆ
Ê´ÉYÉÉxÉÉäi{ÉÊkÉ& <iªÉÖSªÉiÉä* ´ÉÞkªÉÖi{ÉÊkÉ&
Ê´ÉYÉÉxÉä +É®úÉä{ªÉ +Éè{ÉSÉÉÊ®úEòiÉªÉÉ Ê
´ÉYÉÉxÉÉäi{ÉÊkÉ& <iªÉÖSªÉiÉä* ´ÉÞkÉÉè YÉÉxÉi´É-
={ÉSÉÉ®úÉiÉÂ* ´ÉÞÊkÉVÉx¨É YÉÉxÉVÉx¨Éi´ÉäxÉ =SªÉiÉä*
ÉiªÉIÉÉÊnù|É¨ÉÉhÉÆ |É´ÉkÉÇiÉä* iÉcÉ
+xÉÖ{ÉÉÊnùÎiºÉiÉºªÉ (ÊxÉ´ÉÞkÉää& +É´É¶ªÉEòi
´ÉÉºÉÚSÉxÉÉªÉ iÉ¨ÉÉäÊ´É¶Éä¹ÉhÉä |ÉiªÉªÉÉlÉÈ xÉ\ÉÂ-
+Îx´ÉiÉ¨ÉÉ½þ - +ÊxÉŸõºªÉ <ÊiÉ*) +ÊxÉŸõºªÉ (ÊxÉ
´ÉÞÊkÉªÉÉäMªÉiÉÉÆ v´ÉxÉªÉxÉÂ |ÉEÞòiªÉlÉÈ ´ªÉxÉÊHò -
+|É¨ÉäªÉºªÉ <ÊiÉ* xÉ Ê½þ |É¨ÉäªÉÆ |É¨ÉÉhÉÊxÉ´ÉiªÉÈ
¦É´ÉÊiÉ <ÊiÉ +|É¨ÉäªÉºªÉ B´É iÉÊzÉ´ÉiªÉÇi´ÉÊ¨ÉÊiÉ ¦ÉÉ
´É&*) +|É¨ÉäªÉºªÉ iÉ¨ÉºÉ& ÊxÉ´ÉÞÊkÉ™ôIÉhÉä ªÉnùÉ
{ÉªÉÇ´ÉºªÉÊiÉ iÉnùÉ PÉ]õºÉÆ´ÉänùxÉ¨ÉÉÌlÉEÆò |
É¨ÉÉhÉ¡ò™Æô xÉ ¦É´ÉÊiÉ* ªÉlÉÉ ÊUôÊnùÊGòªÉÉ UäôtºªÉ
iÉ®úÉä& +´ÉªÉ´ÉªÉÉä& Ê¨ÉlÉ& ºÉÆªÉÉäMÉÊxÉ®úºÉxÉä
|É´ÉÞkÉÉ ºÉiÉÒ iÉªÉÉä®äú´É UäôtÉ´ÉªÉ´ÉªÉÉä&
uèùvÉÒ¦ÉÉ´Éä ¡ò™äô {ÉªÉÇ´ÉºªÉÊiÉ xÉ iÉÖ +xªÉiÉ®úÉ
´ÉªÉ´Éä +Ê{É ÎSUôÊnù& ´ªÉÉÊ|ÉªÉiÉä (EòÊˆÉnÂù
+ÊiÉ¶ÉªÉ¨ÉÉvÉkÉä)* iÉlÉÉ <½þ +Ê{É iÉ¨ÉÉäÊxÉxÉÞkÉÉè
|É¨ÉÉhÉÆ ÊxÉ´ÉÞÇhÉÉäÊiÉ* PÉ]õº¡Öò®úhÉÆ iÉÖ
+ÉÌlÉEò¨ÉÂ* (xÉxÉÖ |É¨ÉÉhÉ´ªÉÉ{ÉÉ®äúhÉ ºÉEÞò
ù]õÉYÉÉxÉä xÉŸäõ ºÉÊiÉ ºÉ´ÉÇnèù´É PÉ]õº¡Öò®úhÉäxÉ
¦ÉÊ´ÉiÉ´ªÉÊ¨ÉiªÉÉ¶É€ó¬É½þ - xÉ SÉ <ÊiÉ*) xÉ SÉ iÉºªÉ
ºlÉÉÊªÉi´É¨ÉÂ +Ê¦É´ªÉ‰ÉEò|É¨ÉÉiÉÞ´ªÉÉ{ÉÉ®úºªÉ
+ÎºlÉ®úi´ÉÉnÂù <iªÉlÉÇ&*)* (PÉ]õÊ´É¹ÉªÉä we can accept
vritti vyapti and phala vyapti but not in turiya vishaya)
Bhashyakara says if you say another vyapara is required for revelation of pot, it is equivalent to
saying cutting has to be followed by another action for splitting the wood. Samyoga viyoga we
have to do. For that cutting is to be done. Vettu onnu and tundu irandu. Separating into two is not
another action. Vyatirekena is other than. Vibhaga is not another atisaya introduced later after
cutting the branch. If vibhaga is later, then you sit on the branch and cut. He has studied bhatta.
Can he do? Making into is called cutting. So too.
The pot is covered by avaranam. Pramanam is busy now and engaged in separating pot from
avaranam. Meaning pot is to be known. Here prameya is pot. It is upaditsitam. Tamas is opposite.
Its removal is phalam for pramanam. Avasanam is end. It is like cutting. It is meant to separate
the avayavas. That vyapara of cutting comes to an end after accomplishing the job of separating.
No other action is necessary for separating. Pot knowledge has no antariya. Antare bhavam. That
which obtains in between. gahvadibhyah+ iti sutram. Taddhita. In between there is no other factor
or intervention. Pot knowledge has nothing in between. Pot knowledge is also not pramana
phalam. In phalavyapti also not two actions.
(xÉ Eäò´É™Æô iÉnÂù* +xªÉÉ ´ÉkÉÇæiÉä* ËEò
iÉnÂù* |ÉÊiÉvÉä¹ÉÊ´ÉYÉÉxÉºÉ¨ÉEòÉ™äô ªÉlÉÉ +xiÉ&|
ÉYÉÉnùÒxÉÉÆ ÊxÉ¹ÉävÉÆ B´É ºÉÆ¦É´ÉÊiÉ* +xiÉ&|
ÉYÉ& º´É{Éî|É¨ÉÉiÉÉ* ¤ÉÊ½þ¹|ÉYÉ-& VÉÉOÉiÉÂ|
É¨ÉÉiÉÉ* ÊxÉ¹ÉävÉÉxÉxiÉ®Æú |É¨ÉÉiÉÉ B´É xÉÉÎºiÉ*
EòlÉÆ |É¨ÉÉhÉ|É´ÉÞÊkÉ&* <ÊiÉ iÉÚ®úÒªÉÊ´ÉYÉÉxÉä
Ê´É¶Éä¹É&* +xÉÉi¨ÉÊ´É¹ÉªÉä Ê´É¹ÉävÉÉxÉxiÉ®Æú |
É¨ÉÉiÉÖ& ´ÉkÉÇ¨ÉÉxÉi´ÉÉiÉÂ* Eò®úhÉÆ xÉ Ê½þ
+EòiÉÞÇEò¨ÉÂ*) vÉ& ºÉÆ¦É´ÉÊiÉ iÉnùÉxÉÓ B´É |
É¨ÉÉiÉÖ& (ËEò SÉ PÉ]õÉnäù& VÉb÷ºªÉ ºÉÆÊ´Énù{ÉäIÉi
´ÉÉnÂù iÉjÉ ºÉÆÊ´Énù& ¨ÉÉxÉ¡ò™ôi´Éä +Ê{É xÉ
+Éi¨ÉÊxÉ +VÉbä÷ ºÉÆÊ´ÉnäùEòiÉÉxÉä ¨ÉÉxÉºªÉ
+É®úÉäÊ{ÉiÉvÉ¨ÉÇÊxÉ´ÉkÉÇEòi´É¨ÉxiÉ®äúhÉ ºÉÆÊ
´ÉWÉxÉEòi´É´ªÉÉ{ÉÉ®ú& ºÉÆ¦É´ÉÊiÉ <iªÉÉ½þ - xÉ SÉ
<ÊiÉ*) xÉ SÉ (will go with upapattih as, na upapattih) iÉuùnùÊ{É
(ªÉlÉÉ PÉ]õÉÊnùÊ´É¹ÉªÉä iÉ¨ÉÉäÊxÉ´ÉÞkªÉxÉxiÉ®Æú
|É¨ÉÉiÉÉ +´ÉÊ¶É¹ªÉiÉä iÉuùnùÊ{É +jÉ ´ÉHÖÆò xÉ
¶ÉCªÉiÉä |É¨ÉÉiÉÖ& B´É ÊxÉ¹ÉävÉi´ÉÉiÉÂ* PÉ]õ-
iÉÖ®úÒªÉYÉÉxÉªÉÉä& +ªÉ¨Éä´É Ê´É¶Éä¹É& {ÉÚ
´ÉÇÎº¨ÉxÉÂ |É¨ÉÉhÉÆ iÉ¨É& ÊxÉ´ÉÉ®úªÉÊiÉ*
=kÉ®újÉ |É¨ÉÉhÉÆ |É¨ÉÉiÉÉ®Æú ÊxÉ´ÉÉ®úªÉÊiÉ*)
+Éi¨ÉÊxÉ +vªÉÉ®úÉäÊ{ÉiÉÉxiÉ&|ÉYÉi´ÉÉÊnùÊ
´É´ÉäEòEò®úhÉä (ÊxÉ¹ÉävÉEò®úhÉä) |É
´ÉÞkÉºªÉ |ÉÊiÉ¹ÉävÉÊ´ÉYÉÉxÉ|É¨ÉÉhÉºªÉ (Pramana
is committing suicide here) +xÉÖ{ÉÉÊnùÎiºÉiÉÉxiÉ&|ÉYÉi
´ÉÉÊnùÊxÉ´ÉÞÊkÉ´ªÉÊiÉ®äúEäòhÉ iÉÖ®úÒªÉä
´ªÉ{ÉÉ®úÉä{É{ÉÊkÉ& (iÉÖ®úÒªÉÉi¨ÉÊxÉ ºÉÆ
´ÉänùxÉVÉxÉxÉ´ªÉÉ{ÉÉ®úÉä xÉ |É¨ÉÉhÉºªÉ |
ÉEò±{ªÉiÉä* iÉºªÉ ºÉÆÊ´ÉnùÉi¨ÉEòi´ÉÉnÂù
+É®úÉäÊ{ÉiÉÊxÉ´ÉÞÊkÉ´ªÉÊiÉ®äúEäòhÉ
¨ÉÉxÉVÉxªÉ¡ò™ôºÉÆÊ´ÉnùxÉ{ÉäIÉi´ÉÉnÂù <iªÉÖHò¨ÉÂ*
iÉjÉè´É ½äþi´ÉxiÉ®ú¨ÉÉ½þ - +xiÉ&|ÉYÉi´ÉÉnùÒÊiÉ*)
+xiÉ&|ÉYÉi´ÉÉÊnùÊxÉ´ÉÞÊkÉºÉ¨ÉEòÉ™ô¨Éä´É |
É¨ÉÉiÉÞi´ÉÉÊnù¦ÉänùÊxÉ´ÉÞkÉä&* (+|É¨ÉÉiÉÞ
iÉÖ®úÒªÉÆ ËEòÊSÉiÉÂ xÉ EòiÉÖÈ ¶ÉEîòÉäÊiÉ*
ÊxÉ¹ÉäÊvÉiÉ-+xiÉ&|ÉYÉi´ÉÉnùªÉ& xÉ ËEòÊSÉiÉÂ
EòiÉÖÈ ¶ÉEîÖò´ÉÎxiÉ* So Veda says goodbye and cheerfully walks out.)
(+É¸ÉªÉÉ¦ÉÉ´ÉäxÉ +ÉÊ¸ÉiÉ|É¨ÉÉhÉÉ¦ÉÉ´ÉÉnÂù
+xÉxiÉ®úIÉhÉä iÉºªÉ ´ªÉÉ{ÉÉ®úÉxÉÖ{É{ÉÊkÉ& <iªÉjÉ
´ÉÉCªÉ¶Éä¹É¨ÉxÉÖEÚò™ôªÉÊiÉ - iÉlÉÉ SÉ <ÊiÉ*) iÉlÉÉ
SÉ ´ÉIªÉÊiÉ (MÉÉèb÷{ÉÉnùÉSÉÉªÉÇ&) - YÉÉiÉä (ºÉÊiÉ)
(+Ê´ÉtÉÊxÉ´ÉÞkÉÉè, Ê´É·ÉÉnùÒxÉÉÆ ÊxÉ´ÉÞkÉÉè
´ÉÞÊkÉ´ªÉÉÊ”ÉºÉ¨ÉEòÉ™äô B´É) uèùiÉÆ xÉ Ê
´ÉtiÉä (he does not say nivartate. If so then it may come back because some
gamana dhwani is there. There is no dvaitam at all. It is like ghost in post) <ÊiÉ
(EòÉÊ®úEòÉ 1.18)*
Even as it was pointed out in pot knowledge where tamas has to go away, similarly taijasatvadi
are superimposed on atma and pramana (pratishedharupa) is engaged in separating visva etc from
turiya. A pramana that produces knowledge by negating all that is superimposed on atma. How it
is superimposed? Because they are negated. Of that pramana, what is not desired to take, other
than negating that, it has no other further engagement. So what happens? If you say pramana
brings about atisaya to vastu in revealing it, then that second vyaparah is for pramata. But that
pramata is himself not there after negation which is the result of first pramana vyapara. No
dvaitam after negation of ignorance. Sushke neere kah kasarah like that. Jnate tattve kah
samsarah. No comma anymore, like pramana, prameya, ..one constant coma - why not like this?
It is not like that. Paramarthika dvaitam na vidyate.
(ªÉÊnù YÉÉxÉäxÉ uèùiÉÊxÉ´ÉÞÊkÉ& iÉÌ½þ uèùiÉÊxÉ
´ÉÞiªÉxÉxiÉ®Æú ÊxÉ´ÉkÉÇEòYÉÉxÉÆ ¦É´ÉÊiÉ <ÊiÉ
uèùiÉÆ ¦ÉÊ´É¹ªÉÊiÉ, uèùiÉÉÊxÉ´ÉkÉÇEò-+Éi¨ÉÉ,
uèùiÉÊxÉ´ÉkÉÇEò-YÉÉxÉÊ¨ÉÊiÉ* +Éi¨ÉÉ näù
´ÉèiÉºÉÉvÉEÆò ¦É´ÉÊiÉ +ÊvÉ¢öÉxÉ°ü{ÉähÉ, xÉ iÉÖ
uèùiÉÊxÉ´ÉkÉÇEò¨ÉÂ*) (ËEò SÉ YÉÉxÉÉvÉÒxÉuèùiÉÊxÉ
´ÉÞkªÉ´ÉÎSUôzÉIÉhÉÉÊiÉ®äúEäòhÉ xÉ IÉhÉÉxiÉ®äú
YÉÉxÉÆ ºlÉÉiÉÖÆ {ÉÉ®úªÉÊiÉ* xÉ SÉ +ÎºlÉ®Æú
YÉÉxÉÆ ´ªÉÉ{ÉÉ®úºªÉ {ÉªÉÉÇ”É¨ÉÂ* iÉlÉÉ SÉ YÉÉxÉºªÉ
uèùiÉÊxÉ´ÉÞÊkÉ´ªÉÊiÉ®äúEäòhÉ xÉÉi¨ÉÊxÉ
´ªÉÉ{ÉÉ®úÉä%ÎºiÉ <iªÉÉ½þ - YÉÉxÉºªÉ <ÊiÉ*)
YÉÉxÉºªÉ (´ÉÞÊkÉYÉÉxÉºªÉ) uèùiÉÊxÉ´ÉÞÊkÉIÉhÉ
´ªÉÊiÉ®äúEäòhÉ IÉhÉÉxiÉ®úÉxÉ´ÉºlÉÉxÉÉiÉÂ
(iÉnÂù-´ÉÞkÉä& IÉÊhÉEòi´ÉÉiÉÂ +lÉ´ÉÉ iÉnÂù-
´ÉÞkÉä& +Ê{É Ê¨ÉlªÉÉi´ÉÉiÉÂ*)* (xÉxÉÖ YÉÉxÉÆ
uèùiÉÊxÉ´ÉkÉÇEò¨ÉÊ{É xÉ º´ÉÉi¨ÉÉxÉÆ ÊxÉ´ÉiÉÇªÉÊiÉ*
ÊxÉ´ÉiªÉÇÊxÉ´ÉkÉÇEò¦ÉÉ´ÉºªÉ BEòjÉ Ê´É®úÉävÉÉiÉÂ*
+iÉÉä ªÉÉ´ÉÊzÉ´ÉkÉÇEÆò ºlÉÉºªÉÊiÉ iÉjÉÉ½þ - +
´ÉºlÉÉxÉä SÉ <ÊiÉ*) (YÉÉxÉ´ÉÞkÉä&) +´ÉºlÉÉxÉä SÉ
+xÉ´ÉºlÉÉ|ÉºÉƒóÉnÂù uèùiÉÉÊxÉ´ÉÞkÉä& (iÉjÉ
EäòxÉ EÆò {É¶ªÉäiÉÂ <iªÉÉÊnù¸ÉÖÊiÉEòÉä{É&
ºªÉÉnÂù) (ÊxÉ
´ÉkÉÇEòYÉÉxÉ{É®ú¨{É®úÉ¦ªÉÖ{ÉMÉ¨ÉÉÊnùÊiÉ ¦ÉÉ
´É&*) (ÊxÉ´ÉkÉÇEòºªÉ YÉÉxÉºªÉ uèùiÉÊxÉ´ÉÞkÉä&
+xÉxiÉ®ú¨ÉÊ{É ÊxÉ´ÉkÉÇEòÉxiÉ®ú¨É{ÉäIªÉ +
´ÉºlÉÉxÉä SÉ iÉºªÉ iÉºªÉ ÊxÉ´ÉkÉÇEòÉxiÉ®ú´ªÉ{ÉäIÉi
´ÉÉnÂù +ÉtºªÉÉÊ{É Ê´ÉYÉÉxÉºªÉ ÊxÉ´ÉkÉÇEòi
´ÉÉÊºÉÊrù&* xÉ SÉ YÉÉxÉºªÉ º´ÉÊxÉ´ÉkÉÇEòi
´ÉÉxÉÖ{É{ÉÊkÉ& º´É{É®úÊ´É®úÉäÊvÉxÉÉÆ ¦ÉÉ
´ÉÉxÉÉÆ ¤É½Öþ™ô¨ÉÖ{É™ô¨¦ÉÉnÂù <iªÉlÉÇ*&)
If you say that for atisaya jananartham, further pramana pravritti is necessary. Jnanam ajnana
nivartakam. That jnanam is vrittyatmakam. Because it is born of pramana. This vrttyatmakam
jnanam after negation of ajnanam, if it has to rveal vastu, then it must stay. It is like you
appointing a gunda (hussler) to remove a tenant. Now you have to remove him. You appoint
gugunda. So no end. To eliminate that vritti you require another vritti. Nivartakam becomes
nivartya. So nivritti of dvaitam does not take place. Kshanam does not imply time here. Vritti
jnanam when it negates dvaitam, it does not remain next kshanam to create atisaya to object. If it
remains it is gunda. It will not go away. Let it not. Then I will say (you) go away.
(YÉÉxÉºªÉ VÉx¨ÉÉÊiÉÊ®úHò´ªÉÉ{ÉÉ®úÉ¦ÉÉ´ÉiÉÂ
iÉWÉx¨ÉxÉÉ uèùiÉÊxÉ¹ÉävÉäxÉ B´É ={ÉIÉªÉÉiÉÂ
IÉhÉÉxiÉ®äú Ê´É¹ÉªÉº¡Öò®úhÉVÉxÉxÉÉªÉ +xÉ
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iÉº¨ÉÉÊnùÊiÉ*) iÉº¨ÉÉnÂù |ÉÊiÉ¹ÉävÉÊ´ÉYÉÉxÉ|
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´ªÉÉ{ÉÉ®äúhÉ ºÉ¨É& EòÉ™ô& ªÉºªÉÉ& +xÉlÉÇÊxÉ
´ÉÞkÉä& ºÉÉ) +Éi¨ÉÊxÉ +vªÉÉ®úÉäÊ{ÉiÉÉxiÉ&|
ÉYÉi´ÉÉÊnù-+xÉlÉÇÊxÉ´ÉÞÊkÉ& <ÊiÉ
ÊºÉrù¨ÉÂ*
Therefore there is nivritti. What is it? Negation of anartha. Undesirable. Antah prajnatvadi is not
anartham. I am antah prajnah is anartham. Then I become paricchinna. Only if they are unreal,
sruti can say you are not that and nivritti possible. Phalam also stand said. So nantah prajnam etc
are important. When you are exposed to this pramana, this nivrtti of anartha takes place.
xÉ +xiÉ&|ÉYÉ¨ÉÂ <ÊiÉ iÉèVÉºÉ-|ÉÊiÉ¹ÉävÉ&*

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<ÊiÉ +SÉèiÉxªÉ-|ÉÊiÉ¹ÉävÉ&**
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|ÉÊiÉ¹ÉävÉ&* iÉº¨ÉÉnÂù ÊxÉÊ¹ÉvªÉ¨ÉÉxÉÆ ´ÉºiÉÖ
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33 Acarya need not go to thsi extent because in thiurd pada alone it was said elaborately
So it is only refreshing our memory as a supporting arguement.
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(Just by prtishedha statement how can we call them as mithya)*
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that I do YÉº´É°ü{ÉºªÉ
not know. SÉèiÉxªÉº´É°ü{ÉºªÉ
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Karika 10
Dismissing attributes is in the form of understanding. Because attributes are not there to begin
with. I become visva due to my erroneous thinking that I have attributes. It is negated in 7 th
mantra. Atma vicara portion is over. Now will come omkara vicara. Before that karikas come.
Nine verses comment on 7th mantra. Gaudapada Acarya here gives a simple definition of turiyam.
He emphasises one aspect. It is free from sorrow. So that we will be interested in it. Visva has
sorrow. Bodily problems will be there for visva. What about Prajna? In prajna sorrows are hidden.
Like dirt under carpet. It is in bijarupam. How do you know? When you get up you pick up them.
Since tuiryam is free from all types of sorrows, physical, mental etc so he is isanah. (Derived
from santam) He is master. He is not bound by sorrow. Other three are anisanah. Anisaya socati+
They are slave to things and beings around. He is prabhuh. He is capable. Capable of giving
ananda to people. As well as duhkham. Understood it is source of ananda. Misunderstood it is
source of sorrow. Rope is sukha hetu or duhkha hetu? In Taititriya we gave seven reasons for asti
Brahma. It is bhaya-abhaya karanam. He is avyayah. These are all derived form 7th mantra. Since
it is free from prapanca it is free from time also. When world is dissolved in sleep time also is not
there. When no time time-caused changes cannot be there. No shadvikaras.
Sarvabhavanam advaitah. it is nondual adhishthanam of all objects of the world. Nondual content
reality of them. It is said in mantra as advaitam. Devah means effulgent one. Ever shining.
Ekatmapratyaya saram is source for this word. Aham is shining all the time. Even in sleep it is
there. That is why sleep is also illumined. It is there as witness consciousness. Vibhuh means all
pervading. This also we can explain based on prapanca uasamam. As long as world is there, space
and space caused limitation is there. When no space, there is no limitation in space.
Karika 11
From this verse onwards upto the 16th verse, we get a comparative study of four padas. Three
versus fourth. Compare and contrast. This is unique contribution of Acarya. Turiyam
misunderstood is visva. Any misunderstanding is preceded by nonunderstanding. Any error is
caused by ingorance. First step is ignornace. Mistake is like that. Miss first and take wrongly.
Ignorance is cause and error is effect. Here also visva, the limited I, is error due to ignorance of
limitless I.
What about prajna? Is there limited I there? Nobody says I am limited in sleep. In sleep limitless I
alone is there. Unfortunately I do not know. So ignorance alone is there. No error. Now both.
Cause can be there without effect. But no effect without cause. So during sleep only cause is there
and in other two states both cause and effect. Turiyam plus ignornace in sleep while error is
addition in waking. Prajna is equal to turiyam plus karanam. Visva and taijasa is turiyam plus
karanam and karyam. Turiyam is nirupadhi. Prajna is karanopadhika. Visva and taijasa is karana-
karyopadhika. Karanam is ignorance of limitless I and its karyam is limited I. Tau dvau is
karanam and karyam are not there in jnani or turiyam.
Karika 12
natmnam na param caiva+
In this karika acarya is showing the difference between prajna and turiya. Prajna is one who does
not know anything. He is associated with ajnanam. Visva and taijasa also ignorant. Visva and
taijasa were knowing atleast something like their own body and the external or internal world.
May be wrong knowledge. Prajna is totally ignorant. So acarya explains that in first line. Prajna
does not know itself. Visva knew I am limited I. So tot taijasa. Prajna never says I am prajna.
Reflexive pronoun. Not knows itself. Does it know the external world? Na paran. It does not
know others also. There is neither objective knowledge nor is there subjective knowledge. Visva
had both knowledge. I am pramata is subjective knowledge. You are all prameya is objective
knowledge.
Na satyam+ Prajna does not know satyam meaning turiya vastu. As a jnani knows. Like visva at
least prajna does he know the anrta prapanca? The false sthula sukshma prapanca is anrtam here.
Sayam is turiyam. There is neither right knowledge or erroneous knowledge in prajna. If I say I
am limited I it is anrta knowledge. If I say I am limitless I it is satyam knowledge. Prajna says
neither. This is the nature of prajna.
What about turiaym? It is always sarvadrik. It is not ignorant. It is all knower. All illuminator All
three prapanacas including ignorance. Sarvam pasyati iti sarvadrik. When sarvadrik? All the time.
Everything including ignorance. Turiyam is jnani and so jnani is sarvadrik.
But this should not create a confusion. When we say jnani is sarvadrik, does a jnani know
everything? When you ask so, is it with reference to jnani’s buddhi or turiya atma. Jnani’s buddhi
is limited. Turiyam is sarvajna because that caitanyam is behind all buddhi. So it illumines all
knowledge. As adhishthana turiyam I am omniscient.
Karika 13
Gaudapada is differentiating prajna and truiya. In the first lie he is talking about common feature
between the two. In the second line he talks about the difference. The common thing is the error,
limited I, is not there in both. That limited notion is not there for both. So both jnani and sleeper
appear same. Both do not think I am samsari. Ajnani is also liberated during sleep. For turiyam or
jnani also does not have samsari I.
The non-perception of duality or limited I is there in both. Because wherever duality comes the
limited I will come. Duality means there is a subject and object. Both are limited. So limited I
comes into existence. So absence of limited I. This is common to both.
Then what is the difference? In the case of sleeper, the limited I is only temporally resolved. it is
there in the seed from. So prajna is bija nidrayutah. Prajna has sleep which means in this context
self ignorance. Ignorance of the limitless I. Nidra is used in the sense of ignorance. Dictionary
meaning is sleep. That is referred here as bijam or karanam. It is cause for the birth of limited I or
error. The sleeper does not have error. But it is in potential form of self ignorance. The error will
come later. We most of the time suppress the problem by forgetting limited I. We divert the
attention through enjoyments. Every entertainment is getting out of visva and taijas and getting
into prajna. In this state our problem is not solved. It is bija nidrayutah. Once it is over, again we
come back to samsara.
What about jnani. He does not forget his problem. He removes the problem by removing the
bijam. So in turiyam no problem. Sa nidra means ignorance. It is the seed for error. It is not there
in turiyam. So error and ignorance both are not there in turiaym.
Karika 14
Here Acarya comes back again to the comparative study of the four. Here the idea is exactly same
as the 11th karika. Only difference is he uses different terminology to reveal he same idea. The
topic of 11th karika was that visva and taijasa have both karyam and karanam. Karyam is error
(limited I) and karanam is the ignorance. Karyakarana baddhau. Turiyam is abaddha. The word
here used is svapnam. Error is called svapnam. Ignorance or karanam is called as nidra. In the
waking state also we look upon ourselves as limited I. Since the error or mistake is common, so
waking is also an extension of dream. So we have two dreams and one sleep. So all people are
either dreaming or sleeping. Only jnani alone is awake. Svapna is error and nidra is ajnanam.
Visva has both. Karya is replaced by nidra and svapnam. Taijasa also has both. Prajna has only
ndira. Turiya has none of them.
Adyau means visva and taijasa. First two. It stands for them in krama. Prajna is free from
asvapna-nidra. Without error ignorance. Words are technical. We have to look at them from our
experience We have to understand it. Problem I is I am depressed etc. It is there in both waking
and dream. Problems are different but Limited I is same in both. Unhappy I better than limited I.
In all three avasthas unhapy I is there. In two it is manifest form and in third it is unmanifest
form. It is there in all three because self ignorance is there in all three. happy I is not known.
Now he comes to turiyam. Na nidram naiva ca svapanm pasyanti. In tuiryam both are not seen by
jnani. Meaning not experienced by them. Meaning they are not there. For whom? For niscitah
meaning those who know I am turiyam.
Jnani must be free from nidra and svapnam. Jnani does she not sleep? Vedanta study leads to
absence of sleep. Some say he cannot dream. So If I get svapnam I am not jnani iti they conclude.
So do not take it literally nidra and svapna words. When he sleeps what happens? He has no self
knowledge - this we know. The answer is there is no mind in sleep. Like my English knowledge
is not replaced by English ignorance in sleep. If it does, then I have to go to school again getting.
So knowledge of English remains dormant. You get up with Chinese ignorance and English
knowledge. So too self knowledge. So he does not have nidra means no ignorance. Vedanta
drshtya he has no nidra. He sleeps very well. No worries.
Turiyam with ignorance is Prajna. Turiyam with error is visva and taijasa. This was conveyed in
different words. Error is equated with svapnam. Ignorance was translated as nidra. Error being
there in waking and dream, both are svapnam.
Karika 15
Again the same idea is looked from a different angle. Previously we have already seen two
angles. Karya-karana drishti and svapna-nidra (visva and taijasa with both, prajna with one and
turiyam with none). Here error which was called karyam or svapnam before is called anyatha
grahanam now. Anyatha means otherwise. Taking otherwise. Tappa edutthukkaran in Tamil.
Ignorance which was called before karanam or nidra is called now agrahanam or not grasping.
Not grasping a fact. During sleep we have agrahanam. We do not grasp ourselves as the limitless.
During sleep anyatha grahanam is not there. In waking and dream I do not know myself and also
mistake myself. Purna atma apurnatvena anyatha grhyate iti anyatha grahanam. Visva is
caitanyam associated with both agrahanam and anyatha grahanam and so too taijasa. Prajna is
with agrahanam only and turiyam with none.
Anyatha+ Svapna is for that person who mistakes the limitless I as the limited I for the one who is
associated with anyathagrahanam. Svapna includes both waking and dream state. Sleep is for that
person who does not know the limitless I. You have to supply that in turiyam neither agrahanam
nor anyatha grahanam is there.
How to come to turiyam? How can visva, taijasa etc can become turiyam. To answer this question
we have to know how turiyam became visva etc? Then retrace the step. Turiyam plus agrahanam
and anyathagrahanam is visva and taijasa. Remove both. You are turiyam. Should we remove
both or one of them? Only agrahanam we have to remove. Anyahta grahanam alone is removed in
sleep itself. Whenever we are happy in our life, we are removing anyahtagrahanam. We are
removing our limited I or ego. Mey marandu ponar. Nice music means limited I is forgotten. Nice
place means again same. All methods of happiness is same. Including samadhi. Removing
anyatha grahanham is not solution. So Acarya says viparyase+ Viparyase kshine means when
both these are gone. Turiyam padam one attains. Here attains means he owns up the fact that I am
all the time turiya atma.
Now how to remove both of them? He does not say that. It can be removed in only one way.
(Jnana) grahanam. How to gain grahanam? Tad vijnanartham+ Once agrahanam gone, anyatha
grahanam is automatically gone. Not vice versa. Sleep shows that. How come it is so? One is
cause and another is effect.. Karya nase na karana nasah. But karana nase karya nasah. Bangle
gone gold remains. That is why when snake is dismissed without revealing what it is, I will think
it is garland. So error alone when dismissed, it will be replaced a by another. Error will go when
he says this is rope. When ignorance gone, no more error. So when both ignorance and error go
away due to atma jnanam gained from upadesa, he attains turiyam.
Karika 16
In the previous sloka it was said one attains turiyam padam. Padam means sthanam. It may create
confusion. But nothing changes. Acarya says it is knowing a fact. Knowing does not change
anything. There is no mysticism involved. How to gain turiyam is being answered here. It is not
to be attained as all are already turiyam by nature. Because of agrahanam we have denied it for
ourselves. So it has to be removed. That is said here.
Anadi + Jiva is one who is associated with nidra and svapnam. All are doing sleepwalking. It
started when? Anadi. Jiva is a collective name for visva, taijasa and prajna. Sopadhikah. He is in
dream. He takes himself to be limited, mortal. Due to what? Anadi maya or avidya. Maya has no
beginning. Anirvacya anadi avidya rupam sarira dvayasya.. Even punarapi jananam is in svapna
only. In Vedantic svapnam.
When he wakes up, meaning gains knowledge. That I am turiyam. There is no other change in
experience. In waking up, one finds change of expereince (from dream to waking). So one may
think jnani will have no experience of this world. Here no such thing. It is just understanding or
correction of error. It is like two people looking at sun and one saying sun rises up. Another has
wisdom. He says sun does not arise and set. Experience is same. They see sun coming up. Wise
does not see differently. But his knowledge is different. For wise sugar is sweet and chilly is hot.
World is mithya and I am satyam is his vision. Ya nisa sarva+ Upset is sleeping and santah is
awake.
When he wakes up he recognises ajam.. as myself. Dreamer discovering waker. How he does?
Waker is myself. Not discovered as an object of knowledge. Turiyam is anidram, free from
ignorance. Anidram means not prajna. Free from error. Meaning he is not visva and taijasa.
Neither karyam nor karanam. So ajam. So no death also. What is in karya-karana field is subject
to death. Karanam dies to become karyam. Food is destroyed to become body. Karyam also
becomes karanam for something else. It is advaitam. It is borrowed from upanishad 7th mantra.
One full chapter is devoted for this word. There are things which are initially nondual. But
becomes dvaitam like a seed which was one becomes many when flowers. So potential dvaitam is
there. It is not advaitam. So too prakriti is not advaitam though one before srishti. So merely
saying one is not enough. Advaitam means that which does not become dvaitam. Vedanta thus
sees difference between ekam and advaitam. This point will be elaboratley analysed in advaita
prakarana.
This knowledge alone is called turiya praptih. There is no other attainment. Padam asnute - this
may create confusion. So he makes it clear. There is no turiya praptih but understanding I am
turiyam.
Karika 17
A logical doubt can arise form previous sloka. Yada jivah prabudhyate - when a jiva wakes up.
That means when he gains knowledge, then he recognises advaitam. On waking up he discovers
advaitam. Here we are making a reference to time in yada – tada. When you go to benaras you
purchase this book. Here also one can conclude that when knowledge comes advaitam comes.
Before knowledge it was dvaitam. When I saw him I became happy. Before that I was not happy.
I became healthy when I took medicine. Before I was not healthy. So too here. SO purvapakshi
thinks that we are all living in duality now. Purvapakshi is not a pakshi or bird. An objectionist.
We are in dvaitam during ajnanam. When jnanam takes place, all dvaitam resolves or melts and
prapanca will go away and advaitam will come. Moksha is ending of dvaitam and arrival of
advaitam.
In this understanding lot of logical problems are there.
1) If dvaitam has an end, by the same logic it must have a beginning. Jatasya hi+ yatra adih tatra
antah. yatra antah tatra adih. Two sides of the same coin. But we do not talk of beginning of
duality. That will have its own problems. When the first karma came for first birth. Isvara iti
we cannot say. He is akarta. If he just created jivas, then he is partial. Why did Lord create the
world is eternal question.
2) If dvaitam does not end. If dvaitam has no beginning then no end. Then how can advaitam
arrive. No beginning - we say. Anadi mayaya+
3) Suppose we say beginning of dvaitam. Somehow. When knowledge comes dvaitam ends.
Advaitam comes. Then also there is a problem. Advaitam will have a beginning. Then
advaitam will also end. How to solve? We say world is not at all there. Mandukya has this
approach. It is very solid. Vedanta cannot answer whether world has beginning or end. The
question itself is wrong to ask whether world begins or ends. World itself is not there. If I
answer your question then I am accepting a world. What about people seeing the world. For
that we say it is an error. it is confusion. You are seeing what is not there. There is ignorance
about tatvam and so there is an error. When the knowledge domes world does not end, the
error ends. You understand there was no world at all. World means dvaitam.
Suppose a person sees a snake on the rope. What is the date of birth of this snake. What is the
star? No answer at all because there is no snake. Snake is sadi or anadi. So in the recognition of
rope, snake goes away when we say, the error made goes away. The understanding that there was
no snake is called snake going away. In the beginning when the students ask the question when
the world began, that time we cannot say there was no world at all. He will think some problem
with the teacher. He will not come next day. The teacher cannot tell the truth. He will say it is
anadi. It is an illogical answer. If anadi, then it will be anantam. When Manudkya comes, then
srishti is not there. In this knowledge dvaitam is understood as an aberration. Turiyam alone was,
is and will be.
Prapanca if it existent then it will go. No doubt. But really speaking it is maya matram. In reality
advaitam alone is. When? Al the time. Even when you see dvaitam. Even when you see the snake
rope alone was. Snake never comes nor goes.
Maya is that which is not there but experienced. There are certain things which are not there and
not experienced also. A square circle. Not even expiernced erroneously. They are asat or sunyam.
World is not there but available for experience. Like blue sky. Experience does not prove
existence. They can be illusory. This karika is key verse for third chapter. This karika is
explanation for prapancopasama of 7th mantra.
Karika 18
Another doubt can come. Dvaitam is only an aberration. Error is understandable in the case of an
ordinary jiva. He takes the world as existing. But Vedas also accept dvaitam. Can you say Vedas
are also having ajnanam and so error. Vedas talk about dvaitam every where in karma kanda and
upasana kanda. There is doer, result and so on. Coming to jnana kanda also, vedas talk about
dvaitam. Tad vijnanartham + So guru - sishya - teaching. Sasta, sastram and sishya. So dvaitam
is real.
Gaudapada says - the dvaitam talked by Vedas are not permanent upadesa. It is temporarily
accepted to go to dvaitam., It is anuvada vakyam. Not pramana vakyam. Temporarily accepted for
revealing advaitam. How do you know it is temporarily accepted. Later Vedanta negates all
duality. Mat sthani sarvabhutani. Na ca matsthani in 9th chapter.
The divisions of guru - sishya etc are called here vikalpa. For teaching this vikalpa is made. After
teaching the division will not be there. It means there was no dvaitam. The division will go away
if they had been created. Since not created, so no going away. Then why dvaitam is talked?
Upadesat ayam vadah. Vaada means veda vada or vedic acceptance of duality. Nimitta pancami.
Upadesa nimittam ayam vadah. Once known, there is no dvaitam at all in all three periods.
Duality which is our experience is explained in previous verse. Here duality said in vedas is
explained. Conclusion is lauika or vaidka dvaitam is mithya. With this, atma vicara topic is over.
Now omkara vicara is taken up
Mantra 8
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Om is a word and so it is pada vicara. Padartha vicara we had. Idea is we will arrive at the same
truth through either of the vicaras. Atma is padartha.If Atma is a whole, Om also is a whole. If
atma has four padas, Om also has four matras. Padas are matras. Which pada is which matra? It is
not random choice. There is some reasoning. So first pada is first matra.
Mantra 9
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In the 9th mantra first pada is taken. First is waking. These are names of consciousness. It is akara.
Kara is a suffix. The sound ‘a’. kara is like inverted comma. Why ‘a’ is vaisvanara? Aptih and
Adimatvam. Vaisvanara has these two qualities. Letter ‘a’ also has them.
Aptih means pervasiveness. Viasvanara is caitanyam associated with waking state. For waking
state expereince I should have abhimanam with which body? With sthula body. It is poossible
only through sukshma and karana sarirams. So there is abhimana with all three bodies. If only
sthula sariram, you cannot listen. Listening is done thorugh sense organs and mind which belong
to sukshma sariram. In svapnam it is sukshma sariram plus karana sarirams. In sleep only
karana+. So vaisvanara is all pervasive. So aptimat. Vaisvanara includes visva. Similarly akara
has also got pervasion. Sastra says and it is logical that akara is the basic sound which later
becomes all other sounds. When you open mouth and make a sound without effort, it is ‘a’. All
other letters are modification of this letter. Akaro vai sarva vak. So akara is karanam an all other
sounds are karyam. Karanam pervades all karyams.
Second samanya gunam is adimatvam. Both are first. Vaisvanara is the first pada we take for
analysis. From there we go to second and third padas. Step by step. So first step to reach turiyam
is vasvanara. ‘First’ is not in srishti krama. Sadhana krame - first. Karyam is resolved in karanam
in apavada. In that visva is first. He is resolve din taijasa. So too akara has adimatvam. Akara is
first letter.
The next step is to go to next matra and next pada. First is resolved in second. Akara in ukara and
viasvanara in HG. And so on. Many people will not be able to do this resoluiton. For them,
upasanam is prescribed. Take akara and maditate upon Visvaanra on that letter. Akara pradhana
omkara is taken. Akara which is part of Omkara and not any akara. This is virat upasanam.
Phalam is mentioned. So we have to supply upasanam. Yah evam veda is also indication of it. He
attains all the kamas, desirable objects. He pervades all of them meaning he enjoys all pleasures.
He will become number one in any field. he will become leader. Yatha upaste tatha bhavati.
Nishkama upasaka - jnana is phalam
Mantra 10
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The second pada is connected to second matra ‘u’. Svapnasthanah and taijasa is already
explained. Caitaayam associated with svapna avastha - This taijasa at vyashti level is HG at
samashti level. Samanyat - becasue of comon properties. How many? two. Here also what is
samanyam? beginning u. Utkarshat and ubhayatvat. Earleir both began with aa. Utkarsha means
superiority or greatness. HG is superior to Vaisvanara. He is elder or jyeshtha. Brahma devanam
prathamah sambabhuva. When pravilapanam vaisvanara is resovled into HG and so HG swallows
Vaisvanara. So he is utkrishta. Same guna is there in ukara. Akara is resovled into ukara. Where?
In Om itself we can see. So in om u is superior to a.
Ubhyatvam. Being intermediate only. Both are in the middle. HG is between Virat and Isvara. So
too ukara. Before going to third pada, a diversion is done similar to first pada. If one is not able to
go to next one, he can do upasana (some tutorial). It is not compulsory for all. Upasana is take
ukara pradhana omkara as alambana. He should utter omkara concentratiing on ukara part of Om.
On that alambana he should meditate upon, see HG. He shoudl remember the samanya guna
between the two. Phalam is similar to guna meditated upon. Jnana santatim utkarshati. He
increaes his range of knowledge. He becomes superior in his knowledge. HG includes total
intellect. He is sarvajna. Upasaka also becomes a walking encycloepedia. Parampara is range
here. He becomes a middleman. An impartial person liked by all. He is not in any one group. He
will be respected in society. Non controversial person common to all. Asya kula+ In his family
there will not be an ajnani. In his kulam can be taken as two meaning. Grhastha means his family.
If sanyasi, it is gurukulam. In his gurukulam all disciples become jnanis. One who does the
upasana. Sakama gains worldly phalam. If he is nishkama, he becomes fit to go to next mantra.
Mantra 11
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A to amatra when he travels he will be travelling parallelly from Virat to tuiryam. Travelling in
pada and padartha - makara is third matra - it is prajna and Isvara. Upanishad reminds of
definition given in mantra 5. Sushuptasthanah - caitanyam obtaining in sleep state. Samanyam
here also two.
Mitih and apitih - apitih alone not tallies with rule of not beginnng with m. Apitih means pralaya
sthanam. Place where a thing dissolves. It can be seen both for. In sleep one is in karana sairam. It
is the place all karyams resolve. Prajna in which all karyams resolve in sleep. In pralayam also in
karana prapanca all resolve. So prajna and isvara are saem. One is karana sariram and another
karana -prapanca So pralaya sthanam. Our daily experience - so apitih. Apee means to dissolve.
Apitih is dissolution ground. Apyeti asmin iti. Same samanya guna is there in makara also.
Makara is resolving palce for all letters of alphabets. The entire pada-prapanca. Paada is for
padartha prapanca.
Mitih - A measure. Any measuring vessel is called mitih. Meeyate anaya iti. Alavu patram. Highly
imaginative samanyam. Suppose someone wants to measure rice. In villages they use to measure
in litre. He will up and pour out. Rice disappears into the measure. You see rice appears in the
other side. Measure is a thing in which things disappear from onesdie and appear on the other
side. Prajna is like a measure. In the night, lot of experiences during the day and all of them
disappear into prajna. Hateful and loving - all of them. Not permanently gone. It appears again in
the morning. Previous day disappears in prajna and appears as next day. Prajna is therefore a
measure. So too in pralaya prapanca disappears in him and next kalpa comes out. In makara also
it is there. When you close the mouth all varnas disappear. When you open the mouth they all
come out again. So it is also mitih.
Now upasana phalam - isvara upasana upon makara pradhana om. Phalam is in keeping with
upasana. Mitih. So he will become a good measurer. Measures what? Figurative sesen. He
measures eveyone. He knows who is good, who is intellgent etc. He knows everything properly.
Apitih - He will get aikyam with Isvarah. Prakriti layam. It is not permanent one. Only through
jnanam. In the rest of the creation he will not have punarjanma. He will come back only in next
srishti.
Karikas 19-23
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Acarya gives his idea on the mantras. The three matras are stepping stone and fourth matra is
destination. Like three padas are adhyaropa and fourth is apavada. Three are known and so those
vakyams are anuvada vkayam. Fourth pada is pramana vakyam. Here also, three matras are
anuvadas. In the fourth matra alone unknown reality is revealed. Preparations over. Acarya gives
some rest - coffee break from mantra.
No new ideas in karikas but summarising Upanishad mantras. Karika 19 is summary of mantra 9.
karika 20 - mantra 10 and karika 21 is mantra 11.
Matra sampratipattau - when you are equating jodi sekkaratu - equating matras and padas and
consequently, visvasya - when akara a is equated with visva, atva is letter a. Acarya says two
ideas come to your mind. Adi samanyam and apti samanyam ca utkatam bhavati. These two
common properties sphurati. Become evident when you connect a and visva. Comes to mind or
memory.
Similarly taijasatva+ when you are equating matras and padas, taijasya + when taijasa the second
pada is equated with letter u, then what happens? Two common properties are remembered. They
are utkarsha and ubhayatvam. Sphutam means clearly come to memory.
Similarly, mantra are paraphrased. Only thing here is acarya does not use the upanishadic word.
Earlier he used the same words. Here he is translating miti and apeetih with a different word.
Mitih is manam. Bhashyakara took this word in his bhashya. Manam is measure and not honour.
Apeetih is layah. This also bhashyakara takes. When we are equating matras and padas and
consequently when we connect the 3rd matra and 3rd pada two common properties are reminded.
Measure and layasthanam.
In the following karika he talks of the phalam of this knowledge. This is his contribution. One
will go to turiyam if one understands these three mantras. Trishu+ One who knows the samanyam
or common gunas in all the three stages, tulyam is equal number of common properties, that is,
two two. How? niscitah+ Very clearly knows. He is mahamunih. A great sage he becomes. Jnani
ityarthah. After he gains jnanam of turiyam. If one has successfully gone through these three, he
will definitely become turiya jnani. He will also become most honourable one. He deserves
salutation.
One more topic is left out. That is upasana and phalam. That he does in the next karika. Akaro+
Akara of Omkara Leads. Whom? Upasakam. To visvah. Upasana is upon akara. Of visva, who
includes vaisvanara. He has done vaisvanara upasana. For this phalam is vaisvanara praptih.
Upanishad uses the word visvam. We need not got visva and we are already visva. So visva must
be understood as vaisvanarah. When? if upasana is done. So too rest of matras. If you keep saying
like that one will conclude amatra upasana will lead to something. No. There is neither upasnaa
nor gatih in amatra. He is liberated right now. Bheda is not there as upasya and upasaka as it is
avyavahrayam
Mantra 12
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Now we have to negate all the three matras like we did in padas. Apavada prakaranam. Amatra is
not akara. A means negation. That which does not have any matra. Any measurement or any
letter. Na vidyate matra yasya sah. Letter-less matra distinct from the other three. So it is silence.
No sound here. When I say silence, it is both verbal and mental. When you utter a word, word is
uttering in two places - vag level and mind level. Mind has akara vritti corresponding to sound.
In 17th chapter - mounam at mental level also lord talks. Mentally we are always chatterbox.
Talking to different people. Silence which precedes a and follows m is amatra and caturthah.
Avyavaharyah - beyond all vyavahara. Vyavahara requires langauge and in silence no vyavahra is
possible. Divisions are necessary like karta etc. In silence no division. You keep silence you can
avoid fights.
Prapncopasama - entire pada prapanca is resolved in silence. Letter a is representatvie of all
sounds of waking world. Like vaisvanara includes padartha prapanca. Pada and padartha
correspond to each other. Mike is pada and this is padartha. Both are endless. All padarthas are
vaivaanra put together. A symbol for padaprapanca is a. Akaro vai sarva vag we saw. At subtle
level - all padarthas are HG. All padas represented by u. In sleep, padartha prapanca is it there or
not? Is it for expereince or existence? For experience it is not there. For existence it is there.
Karana prapanca it is called. That samashti is isvara. Pada prapanca corresponding to it is letter
m. In turiyam prapancopasama is that where padartha prpanca is resolved. Here pada prapanca is
resolved. Bindu - karana pada prapanca nada - suksham pada prapanca - kala - stula pada
prapanca. Guru is turiyam.
So Sivah. Mangalasvarupah. All said in 7th mantra we have to take here. Advaitah - how many
types of sounds are there? Infintie. Sound is always dvaitam. Each is different from the other in
all respects. How many types of silence? You talk Telugu. I talk Sanskrit - both stop. How many
silence? Telugu silence? Sound alone difference. Sound is sagunam. Silence is nirgunam. Sound
has beginning and end. Finite. Sadvayam. Evam Omkara is completely equal to atma. Three
matras and three padas - sagunam. Amatra is nirgunam and fourth pada is nirgunam. Saguna at
three level sthuladi. Om also saguna at three levels. Three adhyaropa and one apavada, as
prapancopasama. Three are mithya. Fourth pada is satyam and fourth matra is satyam. By atma
vicara or om vicara we can arrive at same nirgunam satyam.
Some enquiry we have to make. Amatra is silence. What we mean by silence? Normally silence is
oral or mental. When you keep quiet there is oral silence. When you do not have thoughts there is
mental silence. Is this turiyam? No. It is relative. Meaning, opposed to something else. Opposed
to sound. One is other is not. Both cannot be there together. Yoga is finding relative silence by
citta vritti nirodha. It cannot be advaitam. It comes and goes. You will be in trouble if you depend
on this. Secondly, silence is absence of sound. Is it bhava or abhava? Is it postive or negative
entity. How can abhava be truth?
Why does Upanishad say amatra is caturthah, santah advaitah etc. It means different by the word
silence. We should not take vacyartha but lakshyartha. What is that meaning. In silence you say
there is no sound. Imagine you are sitting quietly in your room closing your eyes. and you have
removed all sounds and uttering OM. After OM. Now silence. What is there? You say silecne?
What do you mean by silence? There is no sound and thought. Silence means a blank state. Orally
and mentally blank. That is silence. But Vedanta says : Is it merely a blank sate of silence of all
sounds and thoughts. Yes. Nothing is there. How do you know there is no sound? I know that
there is no sound. Come to my way. I recognise, I am aware of absence of sound and absence of
thoughts. In silence words are not there and thoughts are also not there but something else is
present. What is it? I, the caitanyam. Silence means by implication the caitanyam. It is the
illuminator of absence of sounds and thoughts. Sabda-vritti abhava upalakshitam sakshi
caitanyam. Amatra is sabdavritti abhava sakshi rupam.
This Silence awareness is it relative or absolute? The other silence will come when the sound
goes. It will go when the sound comes. Silence awarness will be there whether sound comes or
whether sound goes. It illumines the presence of sound as well as absence of sound. This has no
beginning or end. Relative silence is affected by realtive sound. Absolute silence is never affected
by relative sound. So it is satyam. So relative sound and silence - both are mithya superimposed
on absolute silence. For moksha you cannot depend on relative silence. Yogi depends on it. Jnani
is dependent on absolute silence. Adhyastasya gunena doshena va anumatrena api na
sambadhyate.
This absolute silence itself is turiyam. It is not a word representing turiyam. Silence is awareness
and not quietude. Akara is visvanara means not identical but one represents the other. Word sugar
is not padartha sugar. You write it and put in coffee and utter it and drink coffee. Or photo and
person. So no total aikyam. Amatra does not represent tturiyam and it is turiyam. It is silence
awareness. So omkara dhyanam lead to same truth. Fourth matra and pada merge into one.
Amatra is awareness and not reveal awareness. Pada padartha aikyam is there.
Om and atma are identical or different? From which standpont, you have to ask? From the first
three matras not. From amatra standpoint identical. So om has vacyartham and lakshyartham.
Atma also. a u m of Om is vacyartham. Three padas are vacyartham. Lakshyartha is silence in
both. Vacyartha drshtya om is pada and atma is padartha. and om represents atma. Lakshyartha
drshtya both are padartha. So om is all pervading reality. First mantra of this upanishad is what?
Om is everything. That statement can be understood here from the standpoint of lakshyartha of
Om. As vacyartha, Om sound has limitation. It cannot be all pervading. It is like tattvamasi. You
as vacyartha is contradicted. You as lakshyaratha is not. 1st mantra understood here and 2nd mantra
in 7th mantra.
One more point. Amatra is silence. It is two fold. Relative and absolute. Relative is displaced.
Agamapayi. Absolute is always there. It is witness of both sound and silence, why should you
name it absolute silence. Why not call it absolute sound? We can call it so because witness of
sound. We will see this. A person can recognise awareness easily and clearly in silence more than
in sound. Why? In silence no distraction. In sound it is. When there are lot of thoughts in mind,
awareness is there. Doing what job? Doing illuminating job. But our attention is more on
thoughts rather than on awareness. Belvoed thought - there is no nantah prajnam. Because son
thought distracts my mind. When no thought - no distraction and so awareness is absolute silence.
First awareness is recognised as sakshi of silence. Thereafter sakshi of thought and noice also.
Prakasam ca pravrittim ca moham eva+ Let it be any type of thought. It is like recognising screen
of movie. When film is going on, movie screen is there. Lot of attractions are there. During
interval no attraction. So you first recognise the screen during interval when no activity. So atma
is called silence.
Phala-sruti follows. Yah evam veda - One who know shis fact that silence awareness is amatra
turiyam adhishthanam of pada and padartha prapanca. He enters himself That is he recognises his
identity with himself. The self that is turiya. By himself. Means because of his very nature.
Atmana. In previous three matras yah evam veda came. It meant upasana. Here it is jnanam.
Aparokshataya janati. He attains turiyam.
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He does nto add anythign special but a general commebntary. One should know omkara in terms
of the padas of the atma. One should know first matra as first pada and seocnd as second and so
on. Padah matrah na samsayah. Four padas of atma are certianly equal to four matras of omkara.
Each identified with each. There is no doubt in this. Having known the omkara in trms of padas
of atma then do not think of anything else. Atam samstham manah kritva+ That means one shodl
ever remain established in the turiya svarupam of atma. One should nto come down to visva,
taijasa etc svarupam . Then how to do vyavahara. It means not forgetting the knoweldge. Let
there be vyavaahra as visva as vyaavahra requires visva. But do nto take it as a rality. Mihtya
visva is contacing the mithya virat. That transaction is not absolutely reality. It is a drama. In this
drama things will happen. With this rememberance you do vyavhara. Just as an actor does all the
actions in the drama but all the time remembers that I am originally somemone different from
them. It is nothing but a constant awareness, nothing but an alert life.
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In this sloka, nididhyasana is prescribed. He said vyavahara cannot be avoided. Then what should
be done. During vyavahara there should nto be self forgetfulness. But hwat happens? We have
wonderufl plans. We decide that we shold nto forget. Once we enter vyavahara everythign seems
to compeltley go away, when probelms come. Forgetfulness happens. What to do? For that
ndidhyasana is prescirbed which is to avoid this sefl forgetfulness, this viparita bahvana. Dehatma
buddhi comes again and again. It has to be remvoed. And therefore nididhyasana has to be done.
For that Gaudapada says - make use of the omkara. Omkara vicara will be ideal for
nididhyasanam.
Cetah pranave yunjita. May you fix. Nididhyaset. What? Mind. Upon what? Upon omkara.
Omkare cetah unjita. When you fix on om, it should be with this knoweldge gained after study of
mandukya Up. Preivously it was some kind of mantra, sdome sound dymbol. He ocnctrated on
that so. But now when I say Om, the akara must ocme to my mind. It represents the I the
awarenss with the entire sthula prapanca. And also form there my mind should come to ukara
where the whole awarenss with jasgrat prapanca is resolve dinto the awanress with the svapana
prapanca. Tere after when I say m, the svapan prapanca alos is resovled. Now there is the
awanress connected to sushupti prapancam the karanam. Tehreafrt when there is silence, I come
down to the aswanress nantah prajnam + This I awanress is the adhishthanam for both pada
prapanca a, u, m and also the padartha prapana which is jagradadi prapancas. I am the
adhishthanam for all of them. Other three are mithya and I am the satyam. They cannot touch me.
mayyeva sakalm jatam +. As I say Om, the whoel crations comes. Mayi sarvam pratishthitam. As
the Om subsides, mayi sarvam layam yati. Who am I? tad brahma advayam aham asmi. What I
utter is Om and what comes and goes is the whole cosmos. This is Om meditation.
Pranave+ May you fix mind on om. What is the use of this meditation? Because Om is none other
than brahman, the turiyam. When I say Om is brhamna it is vacyartham or lakshyartham?
Lakshyartham. Vacyartham cannot be brahman because om 9is sound and it is born and gone. It is
limited and it is jadam. How can that jada limtied om is brhamna? When I utter om, before that
there is silence awarensess and during the utterance there is silience awnress and afterwards also
there is silence awnaress. Silence awanress, amatra is indicated by the word om. Lakshyartha
drshtya, amatra pradhanah omkara is turiyam brahma eva.
What type of brahman it is? It is nirbhayam. Free from fear. Abhayam+ In Tai. Up we saw. Why
Gaudapada emphasies the word nirbahyam? That is our proboem. All the time afraid of some
thing or other? If health fails, what shall I do? Samsara rahitam brahman is nirbhayam.
Acchamillai + What will go? Visva etc will go. But I am tuiryam. This nirbayyam brhaman I am,
the amatra. Thus you meditate and let fear be wiped out from your life.
That he says in the next line. If you meditate upon nirbhayam brhaman as what? As I am that. I
the silence awareness which is amatra of omkara which is turiyam of the atma that I am
nirbhayam brahamn. If a person meditates so, then there is no fear at all. Kvacit means at any
time or at any palce or under any cirmcumstances.
Here one more point we should rememebr. When I say Om, Om is the obejct of my knowledge.
Ukara also is obejct of knoweldge. So too makara. When I cxome to amatra the silence, it is no
more an obejct, it is nothing but silence awarness which is myhself. Omkara remains an obejct
formt he standpoint of thre emantras and it is myself from the standpoint of aamtra. Lakshyartha
drshtya omkara is msyelf. Omkara is brahman means I am brhaman. The meditation from
obejctiveity it msut come to subejct. Om is brhamn and I am samsari iti no. So I am brahman.
Beginning from 24th acharya is giving a general summary of the vicara and also a few points
about amatra of omkara. In the first sloka he made a general summary that one should equate the
four matras of omkara with the four padas of atma. And thereafterwards he talked about
nididhyasanam which was his addition which was nto mentioned in the upanishad. He pointed out
- pranave cetah + One should fix his mind in pranava with the understanding given by the
upaniahd. That means as he rememebrs akara the whole jagrat prapanca must come to the picture
and as he remembers the ukara, the whole svapna prapanca comes to his mind and as he
rememebrs the makara the whole sushupti or karana prapanca hsould come to his mind. And
when the omkara subsides and silence comes, then he should have the understanding that this
silence is awareness which is msyelf. I, the silence awarness am the tuirya matra, am the tur6ya
pada. The fourth matra and apda are not away from me but they are msyelf. From me the turiya
pada and matra, alone, the first three matras arise and the three padas arise. The three matras
representing the pada prapanca and amatra reprsenting the jagrat prapanca (the world of words,
vag prapanca) and all svapnapada prapanca as well as the karana pada prapanca.rise from me.
Oressponding to the three pada prapanca there are three padartha prapacna - jagrat, svapna and
sushupti. They also rise form me who am the ahdishthanam for both pada and padartha. But as
they rise, the pada prapanca and padartha prapnca are different but as they merge there si no
difference of padam and paadartham. Both of them merge into me the awarness. The only thing
is as the adfhishtanam of pada prapanca my name is amatra and as the adhishtanam of padartha
prapanca my name is tuiryam. Naming alone is different. I am the same. Ihave two names -
amatra and turiyam. Both are me. What is the definitions? It is in 7th and 12th mantra.. So both
names have same defintion. Boht are avyavaharyam, advaitam, prapancopasama, santam, sivam.
Who is that? I the silence awanress. Seeing this is calle dnididhyasanam.
Na bhayam vidyate kvacit. That eprson does nto know the spelling of fear. There is no word fear
in his dictionary.
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These are all summing up of the ideas mentioned in upanishads. Pranavah is Om. Only the word
is used by Gaudapadacarya. Upanishad did nto use this word. This omkara’s uniqueness is that it
is both aparam brahman adn it is also param brahman. What do you mena by both? Param
brahman is the suddham nirgunam brahman but when the very same brahman is asocaited with
karana prapanca it gets the name isvarah. This isvarah is nirguna or sagunam? Once the karana
prapanca has come, (karana prapanca is prakriti or maya and it ahs satva rajas tamo guna and so it
has beocme saguna brahman and so it is called aparam brahman. So HG also is aparam brahman
and Virat also is aparam brahman. Param brayhman with any attribute or upadhi is called aparam
brahman. Aparam brahman is same as sagunam brahman or sopadhikam brahman. Param
brahman or nirgunam brahman or nirupadhika brahman are same. Why nirugnam brahman is
superior or param? Because it is nto subejct to change. Whreeas aapram brahman or sagunam
brhaman because it is subejct to change.
And not only Isvarah, HG and Virat are sagunam brahman, visva taijasa and prajna are also
sagunam brahman. What about pen, pencil etc. They are also sagunam brahman. Inf act the entire
creation is aapram brahman. We should nto thik that only a few things are sagunam brahman.
Rama Krishna and so on are sagunam brahman. I we tink, Individual jivas are something else.
No. Theyare also sagunam brahman. There are only two thigns int he entire craiton. One is
sagunam and another is nirguanm brahman. Then dvaitam comes. No. Brahman is one and
without attirebteus it is caleld nirgunam brahman and with attiebteus it is called sagunam
brahman. Brahman is only one.
Still there is dvaitam. Brahman is one, attribtues are another thing. That is not true because
attirbtues are mithya. Therefore there is one param brahman and the aparam brahman is only
false. Gunams are mithya and so there is no question of real sagunam brahman. Both param and
aparam are represented by Om.
Pranavah is aparam brahman. Pranava represents aapram brahman. Pranavah is param brahman
also. How? When you take the first three matras of the pranava, it indicates the three aparam
brahmans viz virat, HG and isvarah. Whereas when you coem to amatra, it is not aparam brahman
but it is param brahman itself. Here also we shold rememebr that first three matras represents,
indicates, reveals aparam brahman and they are not itself aparam brahman. Amatra is itself param
brahman.
What is the nature of that param brahman? That is said in the seocnd line. It is apurvah. Karana
rahitah. Purvam karanam va vidyate. Purvam is karanam because purvam is what was before.
Karanam is always before karyam. So by implication purvam is karanam. Purvikaal. So karana
rahitam. Thereafterwards anaparah we will take. Aparam refers to karyam. Aparam means later.
What is later is karyam. It comes later than karanam. So anaparah means karyarahitam brahman.
Brahman does not have a karyam.
In every upanishad we have deifed brahman as kagat karanam. How do you say it does nto have a
karyam. Yato va imani bhutani + Taittiriya says. The answer is world that has come out of
braymna is mithya or false wrold and so with respect to that if brahman is karanam that karanam
status also is mithya. If I am rich with fake or counterfeit money then my richness also is fake. So
real karyam has come out of it. The karyam si like snake only. That which doe snot have time
limitation.
Anantarah - antaram is inside. Bhayam is outside. Wihtout inside and outisde. It means it is all
pervaidng. That which does nto have palce limitation. Avyayah means imeprishable or
undecayable. What is that? It is pranavah. When pranavah is such, then it cannot mean vacyartha
but lakshyartha. Sound being finite. Om represetns truth means vacyartham. If omkara is said to
be truth then lakshuartham. In sastra we find both statements.
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Adi refers to srishti, madhyam refers to sthiti and antah refers to layam. Thsu Omakra is the
adhishtanam for the srishti etc. of what? Of the entire creation. Here also kashyartham. Om souhd
cannot be so as it is illogical. By utteirng Om I do nto create anything. Om the silence is the
karanam fo srishti etc.
Evam hi - thsu knwing omkara, menaing knowing that om as sarva karanam and sarva
adhishthanam and this is possible only by knwoing lakshyartham of omkara. One will attain that
jagat adhishtanam brahman. Vyasnute means gians. Anataram means without any time gap.
Haivng known omakra he attains. It looks as though there is time gap like first knowing and
thereafter attaining. Knowing itself is attaining. It is like telling that dreamer will atain the waker
after waking up. How many times in between. The moment he wakes up he is waker. It is
simultaneous and nto two distinct processes. Anantaram is simultaneous.
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Almost similar idea is said here. Brahman is said to be in the heart of all. Yo veda nihitam
guhayam + In the hridaya akasa guha brahman is supposoed to be there. Even in Gita same idea is
ocnveyed. In the palc eof the word Brahman, the word isvara is used. Isvarah sarvabhutanam
hriddese + (18th). In 10th again ahamatma gudakesa sarvabhutasayasthitah +. I am in every heart.
In this conext isvarah msut be understood as brahman only. Tat srishtva tadevanupraviat. Here
what Gaudapada does is he used the word pranavah. No new diea.
What is the advantage in that? Instad of brahman he uses the word pranvah. One will rememebr
that pranva and brahman are one and the same. When I say pranva and brhaman are one and the
saem it is lakshyartha drshtya. One should know that pranava is isvarah, param brahman or
tiriyam. Whree is he? Sarvasya hridi+ It is residing in the heart of all. Kshetrajnam capi mam
viddhi. Hridaym reprsents antah karanam. Hridyam is golakam and antah karanam is indriyam.
Hridyam belongs to physical body and antah karanam belongs to the sutle body.
Once I say param brahman is in the heart of all, at once we wil conclude it is inside. Not outside.
He is in menas not out. So he says sarva vyapinam + It is also all pervading. It is also outside th
heart. Antar bahisca yat sarvam + Matva - Having known this pranava, having known the
lakshyartham of pranava or amatra of pranava, a viveki does nto greive in life. How will his greif
goes away by knowing amatra is tuirya atma. Amatra is not recognsied as an obejct but it is
myself. Then only knowldge will give benefit. Amatra is beautifyul we will keep saying. Dhirah
because he msut do viveka between three saguna matras and nirguna amatra. It requires subtlety
of mind.
Because of this reaosn alone om got pranava name. Pranava means ideal name. Om is suposoed
to be ideal name. Nu means to name. Prakarshena brahma nuyate anena iti pranavah. It is ideal
name because it covers all names. Boht are eka and asharam. Both are having four units.
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This sloka is talking about amatra only. It is summary of 12th mantra. This amatra is
prapancopasamah. Dvaitam refers to entrie vak prapanca. In amatra all words of all languages are
resovled. So it is sivah. This also in 12th mantra. Ananta matrah - immeasurable. Previous matras
are measruable. Akara has measurement menaing it has length. It has a beginning and end. So too
u and m. Silence awanress has no measure at all. Its measurment is limitless, endless. Ananta
matra yasya. Such an omkara, such lakshyartham of omkara. That is why we say bahgatyaga
lakshana. We have to give up vacyartham and retain lakshyartham. So bhaga tyaga lakshana.
The one who knows om thus through this lakshana knows amatra. He alone is munih, sage or
jnani. Not anyone else. One who knows akara etc are not jnanis. When yuou know amatra youa re
jnani. When you know amatra, preapancopasamah is I am. Such a perosn is munih and not
anyone else. Gaudapada compelts amatra karikas and agama rpaakranam. He closely follows
upanishad and os it si called agama prakaranam. He will take liberty in the following chapters.
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MandukyaUpanishad AgamaPrakaranam

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Started 8th Jan 2000

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