v-d

The above two verses from Aparokshanubhuti and Vivekachudamani talk about the adhyaropa and apavada method. Pot is introduced as effect, clay is introduced cause, we say there is no pot other than clay (there is only cause seen as effect), and finally,  we say, really speaking, clay cannot be given even cause status...because what was, what is, what will be...(in and through the pot...when it was there)...is clay alone. Same with the world and brahman! This is also called the "anuloma" (creation) and pratiloma (negation) mehod. It comes in Uddhava Geeta too, with the same words...in the chapter related to Saankhya based creation topic (around chp 20 or chp 21).

The same idea is given by Shankara in a text called "panchikaranam".  Vedanta dindima presents this in verse 85. 

This seeing everything as brahman is the only method for dealing with attachment in this world...as though...nothing is away from Me.

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Even when the world is present, we do not count it...though we experience it. That's because the world is a lower order of reality. Hence, there is only brahman which is without nama-rupa all the time...even when the world is present. So too...with a gnani. He is videha all the time....even when he has a body....just like Janaka. Hence, a jivan mukta does not even have videha-mukti in his vocabulary...because...he is videha...not after death alone...but even now...while living.

Advaitam is not absence of dvaitam...but inspite of dvaitam.

Tvayi..mayi sarvatraiko vishnuh....vyartham kupyasi mayi asahishnuh...bhava sama-chittatva sarvatra twam...vaanchhasi achiraat yadi vishnutvam

What is the main definition of mithya?

- That...something is temporary...that something comes and goes...aagamaapaayi...vyabhichara swarupam. This is the main definition....aadau antey cha yan naasti...

What is the world?

It is only name-form-function. This is in brhadaranyaka...1.6.1

trayam vaa idam...naama-rupam-karma jagat.

vatuh, vatulah....young/old...All these changes indicate that the body is mithya!

68-69-70: jagan mithya..

It's like indrajaalam....indra is parameshwara here. It's all like magician show...in this world! We go to the magic show as entertainment! Same here...5th capsule...by recalling my essential, life becomes entertainment.

World comes under a 3rd category...neither existent nor non-existent. Only advaitam does- this is mithya....seemingly existent category. This alone can be negated...because what is existent, cannot be negated. what is non-existent...need not be negated. Hence, na iha naana asti...is therefore...tenable.

sannaapyasannaapya.... VC

Tilakam...gnaana chakshu opening...to see the non-dual...in the jagat. See advaita...with open eyes!

sarvabhutastham aatmanam....

seeing plurality is not samsara....but seeing plurality "as satyam" is samsara.

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This work by Shankara- brahma gnanavali mala has 2 important quotes:

(1) asangoham asangoham...

(2) brahma satyam jagan mithya...iti vedanta dindimah

This second quote has given the inspiration to Nrsimha Saraswati to compose this work.

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There are several quotes for "mithya jagat". A popular one is from Gaudapada's Mandukya Karika.

"aadau antey cha yan naasti...vartamaaney api tat tatha"- what was not there in the beginning, what will not be in the end...in the middle too, it is as good as non-existent! Note this well!!

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One aside point came in one of the previous verses. It is from Totakacharya's "Shruti saara samuddharanam". One unique point in this work is conveying the fact that the 3 avasthas are "properties of the mind". When the mind is fully awake, we get jaagrat avastha....when the mind is inwardly active, we get swapna and when the mind is resolved, we get sushupti. These avasthas are displaceable...since they are products of the mind alone. Hence, they are mithya!

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v-60:

Anusandhaanam = sharavana manana nididhyaasanam. This is the only way to remove any doubt. This is conclusion of the 9 verses.

"Maanam" in these verses- It means..."No proof for division"...to say that the sat-chit-ananda has division.

In these verses, "pancha kosha" is replaced with "jiva". The "pancha bhuta" is replaced with "brahman". Hence, again...we get "satta", "spurti" and "priya" in these verses. No proof to say there is division/gradation in satta, spurti etc. There is "aupaadhika bheda" not swarup bheda.

v-65:

What if someone says...ok...but, but...there is division in the names-forms of the world. What about that? Advaitin answers...naama-ruupa are mithya! They are only seemingly existent. Hence, difference is also "seeming"! 

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Note these points well on Brhadaranyaka Upanishad:

There are some well known portions:

(1) Purusha vidha brahmanam

(2) Kahola brahmanam

(3) Maitreyi Brahmanam-1

(4) Maitreyi Brahmanan-2

Of these, in Purusha vidha brahmanam, we get the knowledge that the real I is "atma".

In Kahola brahmanam, we get 2 major points: Eshana trayam and Shad-uumi

Maitreyi brahmanam comes 2 times: In Chapter 2 and in Chapter 4.

In Chapter 2, Maitreyi Brahmanam-1, we get the knowledge that we have Chidaabhasa that rises and falls. We also have Chit- that never rises and falls. This is the real atma.

In Chapter 4, Maitreyi Brahmanam-2, we get the 3 examples- of shankha, of veena, of bheri...saying that particulars in this world, may be varied. But in and through the varied objects of the world, we have One. Like that, swaras, ragas may be many, but the sound of the veena is the same.

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Remember this point related to love (priti) and happiness (ananda). We only love...that which gives us happiness. If something or someone does not give happiness, it is no more an object of love. Towards oneself, we always have love. Self-love is most natural. Even a person who wants to commit suicide, not that he does not love himself, he does not love this version of himself because of a particular issue that he is facing. That being the case, self love is natural. Why ? Because one is ananda swarupa. Because...the Self is ananda swarupa, self love is natural. See...how we are connecting love and ananda...and through that...we are connecting the point...that our essential nature is happiness. This is the way to defend...why "sat chit and more importantly ananda"...is our nature.

In Narada Bhakti Sutra, we find this idea: Love and happiness are the same. Whatever gives us happiness, we love that alone.

What if we say, "No! I am a dukkhi!" Even there, we say....our essential nature is happiness. It is latent like the fragrance of sandalwood...which has a foul smell, when covered with moss! This example comes in Vivekachudamani. We should remember this example...whenever we feel..."I am a paapi, I am a samsaari, I am dukkhi!"

There is no gradation in ananda. Priya-moda-pramoda is a notion. There is but One happiness.

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  Another point is related to how "sat chit ananda" is part of the jagat. Yes, "sat" as existence...we can understand in the world. How can we say "chit" is also part of jagat? How can we explain chit in the inert world? There are 2 ways. One way is....shastra says so. "Sat eva chit, chit eva sat"- we find this in sad-darshanam. The second method is...we need consciousness to even say something exists. Some living being, at least in past or future or present should be there to say "something exists". Hence, existence depends on consciousness.

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How can we say "ananda" is in the elements (of jagat)?

In a crowded place, we find an empty seat..space! There is joy!

A teacher dumps a student's head in the river water! The student struggles for air, for breath! That's a source of joy (in vayu). Likewise, for each of the maha-bhutas.

From the above, we know sat-chit-ananda are the essence of the world.

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Remember this point about Chandogya:

Chp 6: This is the famous Uddalaka Shvetaketu samvaada with Tat twam asi repeated 9 times.

Chp 7: This has the famous "Bhuma vidya"- yo vai bhuma...tat sukham. Na alpey sukham asti.

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42:

5 methods to gain davi-sampat:

(1) Viveka

(2) Satsanga (with mahatmas)

(3) Pratipaksha bhavana

(4) Praarthana

(5) Sankalpa (Auto-suggestion before any anticipated provoking situation!)

Verse 42 talks about saadhana in terms of numbers:

Hitva 6: Get rid of kaama-krodha-lobha-moha-mada-maatsarya (through above 5 methods) as well as through karma-yoga and upaasana yoga

Gatva 4: Get saadhana chatushtayam

Gatva 3: Go for shravana-manana-nidishyaasana

Bhitva 5: During shravana, guru teaches- you are not the 5 koshas

Bhitva 2: Giving up even the notion of jiva and ishvara through bhaaga-tyaaga lakshana

Finally getting 1: The only atma is gained!

6-4-3-5-2-1

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v-43: 

Shad-uurmaya: Can be got over by dis-identification (abhimaana tygaga through intellectual understanding) alone!

Here, body is disowned. 2 urmis gone!

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v-44:

Prana-maya kosha disowned

Devah here- chaitanyam

Saakhi => OC (Original Consciousness)

kshut-pipaasa taken care!

Shad-uurmayah- Kahola braahmanam

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Note: In Kahola braahmanam, we find 2 important points:

(1) Shad uurmis

(2) Eshana trayam

All of them....have to be taken care by the saadhaka: Eshana trayam through viveka-vairagyam and shad-uurmis through gnaanam (dis-identification)

Remember Kahola braahmanam!

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v-45

shoka moha apahaani - I am not the mind...FIR reduction at the level of mind

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v-46

In the previous verse, we said, get rid of 2: karta-bhokta

This is at the level of the buddhi. 

Karta is always at the level of the buddhi- (Taittiriya Upanishad)

Vignaanam yagnan tanutey...

karmaani tanuteypi cha

prakrtehe kriyamaanaani....(BG-3)

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v-47: Ananda maya kosha

agnaanam = avidya = ananda maya kosha = kaarana shariram (all synonyms)

Experienced in deep-sleep state. Everything in potential form. Nothing is experienced- No individuality- only blankness! I am not even the ananda maya kosha...the blankness is experienced. I am not that!

kaarana shariram contains all the karmas...sanchita...everything! I am devah- OC!

(RC = praagnya)

7th mantra of Maandukya. I am that Turiyam!

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v-48:

Chidabhasa rises and falls along with the medium...but Chit has no such rise and fall.

Maitreyi braahmanam- (2-4:12-14)

RC rises and falls. Maitreyi questions- home come...you said earlier that consciousness is always there. Y answers- the distinction between OC and RC comes here!

This is a very important point. In Geeta Chp-2, 11-25, there are some verses from the standpoint of RC and some verses from the standpoint of OC. For example, dehi going off from one body and taking another, like clothes, this verse is from the standpoint of RC. But the verse that says, "na jaayate, sarvagatah etc." is from the standpoint of OC. For that "contradiction", the answer comes in this Maitreyi braahmanam. Remember this well !

This discussion starts with:

CB is subject to rise and fall...when mind is born at the time of creation...and when the mind dissolves...CB also

etebhyo bhutebhyas samutthaaya

taanyeva anu-vinasyati....

na pretya sangnyaasteetyarey...braveemiti hovaacha yaagnyavalkyah

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Maitreyi gets angry and questions! Y answers as below!

na vaa arey....aham moham braveemi...

alam vaa arey idam vignaanaaya....

yatra hi....dvaitam iva bhavati...

tad itara itaram pashyati....etc.

(RC is subject to rise and fall (above) but not OC...which )OC) is never subject to rise and fall! 

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sarvam mama (kaaranasya) bhavati- everything belongs to me since I am the atma. tasmaat vaa... From etasmat atmanah...from Me... Yato vaa imaani....maiyyeva sakalam jaatam

But then, are there 2 things?

Everything does not really "belong" to me. Everything is Me. Aham sarvam!

Does that mean...all "evil" also is Me? No! Really speaking, everything is my appearance. Hence, they do not affect me.

Matsthaani sarva bhutaani.... na cha matsthaani bhutaani....like the stick that appears distorted in water!

brahmaanandam...parama sukhadam...

Hence...kuto dukkham!? No complaint! For everything, ok ok! 

9 verses....

groups of 3.

pancha kosha and pancha prapancha....

vyashti has got sat-chit-ananda..Same with samashti.

Sat in vyashti...sat in samashti is same!

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 Purusha vidha braamhanam: It talks about who you are. Everyone starts with "I am" and then lists a lot of things. The trailing details are different for different people. But the first part "I am" is the same for all. Aham asmi iti... This section is 1.4.

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v1:

 - Like a Nididhyasana grantha

- But not exactly nididhyasanam also because we do not confine to "brahma satyam jagan mithya" alone. We have all ideas here. Hence, it is like a "nididhyasana anga" text.

- Advaita-tatvam...param brahma...who alone comes down as Dakshinamurti...

- atma gnanam gives strength to face death, old-age

ishavaro gurur atmeti....

Both saguna and nirguna version of brahman- saguna swarupam is dakshinamurti.

Let that Lord bless my mind...as this work is being written...the author says...

tejah- jyotisham jyotihi- consciousness.

v2:

Only 2 padarthas

atma = experiencer of everything

anatma = anything experienced

I = atma = experience am brahman!

Everything experienced = maya (inexplicable world!) Don't ask any questions. Trim your curiosity! Let me learn to accept. Move with the flow. Maya, karma etc. cannot be explained...from your body, mind onwards...

Aham satyam...jagan mithya....

v3:

I have to know the fact in the previous verse! Most important and required for everyone. This is wisdom. This makes life. I will "just move on". Never ask- why...why...why you did that etc.? This knowledge alone will liberate. 5th capsule- by forgetting my real nature, I convert life into a struggle! Claim my glory....that I am brahman...more than looking at maya. Vishvam darpana....I am the screen, regardless of a tragic movie!

Spiritual knowledge and spiritual ignorance-

one makes life a liability...bandha....and mukti...(like vamadeva...who felt like a released bird...upon birth itself!) Gnanam "is" release...not even "gives release". Anyat nibandhah....

 

v-19:

- bhavaat advaitam..

v-20:

- Return for karmis and upasakas (Chp 9, BG)

-  No return: 

    (1) No karma after gnaanam. Hence- no travel...no punar-janma

    (2) I am atma which is everywhere. Hence- there was no travel in the past, or now, or in future!  

          Hence, no bhraanti related to travel.

v-21:

 Only manda buddhi will vote for preyas! KUp. Karma phalam is asat and paroksha.

  Karma- invisible result. Future phalam...which we cannot experience using sense-organs now..hence paroksham. Also- uncontrollable, and anityam. 3 doshas also!

 Gnanam- pramaanam gives pratyaksha phalam! Like eyes seeing instantly! Moksha is also instant! Gnanam and moksha are pratyaksham. In other systems- after gnaanam also...you have to get bhakti. Future event in other systems! It is nitya phalam.

Hence- karma should be used only to come to gnaanam.

v-22:

Striking the goal is important. Format conversion should take place. If the guru asks, "Are you muktah, what is my answer?" Saadhaka should get converted to siddhah (Sad darshanam). What does the mind say? I am free....should be the answer. Jiva-jagat-ishvara is an endless process. But I am unconnected. It does not matter how many texts you have studied. Conversion is important. Scholarship alone is vrthaa.

Knowledge is like the sun. Stars are present...but as good as non-existent. Hence, problems are also like the stars- as good as non-existent.

v-23:

Purnatvam in atma...hence does not have anything which is unfulfilled. Gnani does not miss any blessed thing. Hence, no sadhanas any more...(after gnanam)...since there is no saadhyam any more. Naiva tasya krtenaarthah....Even for pleasure..."na prahrshyatet priyam praapya" (BG-5)

    

Notes-nvs

 Aug 14, 2025:

Intro into the genealogy of nava-yogis starting from Rishabhadeva

Vasudeva asks Narada for knowledge. Vasudeva had Krishna all the time! Still, ishvara darshanam does not guarantee moksha! We need the knowledge.

Narada says....he will give the teaching of the 9 sages to King Nimi. It is an ancient story, Narada says. Rishabhadeva's sons...hence aarshabha. Jayanti's sons are called jaayantaaha.

V-33....the teaching starts. Skandha 9 talks about the story of Nimi. 

(1) Skandha 5: Swayambhuva Manu->Priyavratah->Agnidhara->Naabhi->Rishabhadeva->Nimi

Rishabhadeva- referenced in Jainism also. He came to spread moksha dharma.

100 sons- eldest son is Bharata. Devotee of Narayana...jignaasu and gnaani. This is jadabharata! India is named after this Bharata. Adbhutam varsham! Note this well. This verse says...India gets its name from Jadabharata!

Even kshatriyas were following ashrama-dharma. Shaishave...yauvane...vaardhake (guru-shastram-ishvara)...and finally sanyasa. (Raghuvamsham). Rishabhadeva did the same. 

Rishabhadeva renounced everything- gneya sa nitya sanyaasi.....and did upasana on Hari. He taught Vedanta to 100 sons! Jadabharata also taught Raghugana (Skandha 5). Everyone taught!

9 other sons....they become rulers of 9 areas of the country. We have covered 10 sons. Other 81 covered karma kaanda. We are now left 9 more. They were jaayantaah. They are shramanaah...They put forth effort. Jains are shramanaah. vaata rashana- wind is the girdle. They were skilled in atma vidya communication. 

9 topics for these 9 yogis.

kavi, hari and others are their names!

How they looked at God- whole world of sat and asat (formed and formless part of world)...bhagavan's body. Entire universe is my body....(hence, gnanis)...they said...(aham annam...)

Verse 6-14:

Vasudeva is talking to Narada (which conversation is reported by Shuka to Pareekshit)

v-6: Praises mahatmas as superior to even devatas. Devatas can only bless the devotees governed by their karma but mahatmas can go over and beyond and bless the devotee...because they "ahetuka dayaa sindhu". Devatas bless...only to that extent....like shadow to a man....(in keeping with a man's structure...and no more)....but mahatmas are "deena-vatsalaa"...compassionate towards the devotee...who is helpless.

bhajanti ye yathaa devaan....devaan api tathaiva taan

chhaayeva karma sachivaah...saadhavo deena vatsalaah

v-7: Vasudeva requests Narada to teach him. He is addressed as a brahma gnaani. Hey brahman! That being the case....(tathaapi) what being the case? Because Narada is a saadhu (previous verse) and can bless Vasudeva...beyond even what devas can do! He says...teach us. Prchhamah. What kind of teaching? A teaching which is given out by the Lord and followed by the devotees of the Lord- bhaagavata dharmaan. How is this teaching to be received? With shraddhaa....in what? In the validity of the teaching...and in the utility of the teaching. What happens if the teaching is received thus? Frees a person from samsara itself...a prime expression of samsara being "bhayam". Hence, muchyate sarvato bhayaat.

brahman...tathaapi prchhaamah....dharmaan bhaagavataan tava

yaan shrutvaa shraddhayaa martyah....muchyeta sarvato bhayaat

v-8: Vasudeva says...no goal is worth it....only moksha! But he says...I also did not ask for moksha..."na mokshaaya". I invoked (apuujayan) the Lord (anantam)....for all other things like asking for a child (prajaartham)...without realizing the only goal...which is actually relevant for everyone is moksha...because it alone frees us...from samsaara (and consequent fear). Why was I like this? Vasudeva says....deluded by maya....mohito deva maayayaa...That too..when bhagavan is ever ready to give moksha (muktidam)!....still I opted to ask for petty things. This I did in the past (puraa)...but now, no more!

aham kila puraaa anantam....prajaartho bhuvi muktidam...

apuujayan na mokshaaya....mohito deva maayayaaa...

One important point- Vasudeva, Uddhava, Arjuna...all had Krishna darshanam. But that does not guarantee liberation! For moksha, they required the teaching!

BG: shishyasteham shaadhi maam tvaam prapannam

UG: anushaadhi bhrtyam (chp 2- v16)

Same here..."You have to ask for the teaching to get moksha".  

shaas - to teach....consistent systematic teaching....

v-9: Narada is addressed as "Hey suvrata"...the one who observed vows....(a great sage). Teach us..."nah shaadhi"...how? Such that...we are freed from samsara..."muchyema"...directly...(with no gap between teaching and moksha)...anjasaa...and addhaa....totally...i.e. full moksha...not some palliative moksha... What kind of samsaara is it? That's given in the first line...."filled with varieties of distress" (vichitra vyasanaad)...and bhayam from all sides "vishvato bhayaad".

(See...how bhayam is emphasised multiple times...in these verses. That's the main expression of samsara). Your teaching must be such that (yatha)...we are freed from this whole thing (tatha)!

yathaa vichitra vyasanaad...bhvadbhir sarvato bhayaat

muchyema anjasaivaaddhaa...tathaa nah shaadhi suvrata

Complete teaching- gnaana vignaanam...or teaching about jiva-jagat-ishvara.

v-10: Shuka comes in....saying...that intelligent Vasudeva...(dheemataa)...questioned Narada...who was pleased (preetah)...and who was happy...thinking about Hari's gunas and Hari's teaching (samsmaarito gunaih).

v-11: Teacher glorifies the student..because he is rare and makes the right choice. Hence, samyak vyavasitam. He asked for the teaching- bhagavata dharmaan...a teaching given out by Bhagavaan...and which will help in the well being of the entire world....vishva bhaavanaan...Vasudeva...who was from the Saatvataa clan asked for such a teaching. 

v-12: Anyway we are connected to the teaching- it's fine. Hence, all forms mentioned here. "Shrutah" (listening)..."anupaTitah" (reciting repeatedly)...and dhyaatah (meditated upon the teaching)...and the book is received with respect (aadrtah)...when someone is reading or studying..we say...wonderful!...this appreciation of others' following (anumoditah)....this teaching...even a dustah is purified...the vishvadrutah api punaati. What teaching is it? It is about sad-dharma....(sadeva somya...)...about that brahman...

v-13: Narada is happy that Vasudeva reminded him of Narayana...(ultimate reality)....who is parama-kalyaanah (aananda..joy is auspiciousness)....Wedding is auspiciousness....because it gives happiness...Listening is auspicious...Teaching about it is also auspicious....hence- punya-shrava-keertanah...

v-14: Narada...now introduces an earlier teaching...he is going to play that...the dialogue between Nimi and Nava-yogi. It took place long ago... 9 topics...replied by the 9 sages..puraatanam....itihaasam...samvaadam (dialogue)....between "arshabhaah" (jaayanteyaa, i.e. nava-yoginah)....Jaayanteyaah...because their mother was Jayanti. Aarshabhaah because their father was Rishabhadeva (skandha 5). The receiver was Videha...name of an ancient king...Seeta came in this clan...Nimi vamsha...(Nimi's father was Ikshvaku?)....Janaka-videha...This is a title. Seeta's father's name was "seeradhvajah"....his flag has a plough! Videha was also a mahatma...because he had diagnosed the problem of samsara. Nothing will cure the disease of fear..except the knowledge of the nitya vastu. Nimi asked the same question to Nava-yogi.... 

 

notes-special

HH Sannidhanam's Rameshwaram talk:

Heard on July 15, 2025

8 names of Shiva:

1. Shivah: mangala swarupa (He is of this nature....and he gives mangalam also)

2. Maheshwarah: maayinam tu maheshwaram (Shvetaashvatara): One who is the Lord for even maya, which maya...is the cause of the world

3. rudrah: rudan draavayati iti rudrah (one who drives away affliction)

4. vishnuh: vyaapakatvaat vishnuh (the all pervading one...like gold in ornaments)

5. pitaamahah: kaaranaanaam kaaranam (bhautika prapancha->pancha-bhuta -> Lord). Hence, grandfather!

6. samsaara vaidyah: The only doctor for the world. The disease is samsara. For that the cause, is agnana. Hence, medicine is agnana nivritti...and hence, gnaana praapti. The medicine cannot be questioned...as sweet, sour etc. We get what we deserve!!! Kshud-vyaadishcha chikitsyataam (Shankara: upadesha-panchakam)

7. sarvagnya: He is sahasraakshah...the bhagavan who sees everything....including the innermost thoughts in our mind!

8. paramatma: atma of everyone is paramatma...(tat tvam asi etc. is based on this name)

From shiva-purana....(the above). Do mananam of the above...with the meaning in mind!

This is "Naama ashtaka yogam"

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 Swamiji's Gurupurnima talk (July 13) 

- what is moksha? Nir-atishaya sukham- that happiness which is unsurpassable. 

Preceded by "aatyantika dukkha nivrtti purvakam" - no dukkha at all.

This is an "emotional centric definition". Is it an "aha moment" ? 

Shastra introduces brahman which has the above. Hence, first you learn. Athaato brahma jignaasa.

Emotional pursuit is now converted into intellectual pursuit. Now, ananda pursuit is continued to study. The cause inheres the effect. Hence, brahman is the essence of myself. Hence, brahma vidya to atma vidya. 

Ananda-> truth->brahman->atma....This is the way...

I am not the mind, body etc. Behind all of them, knows I am sat-chit-ananda...because I am brahman. Moksha happens to be my nature. how come i don't notice it? because..that's my nature! Original face can never be experienced. 

This is "non experiential ananda". My nature.

secondary moksha...gauna moksha...is....atma is the only source of ananda. Anatma has no drop of happiness. Depending on my vaasana, in favorable situation, the mind mirror becomes temporarily ideal...and reflects the atma-ananda. This is ananda maya kosha ananda. Hence, the struggle in life....to try and get this. Dog and bone example.

Gnani has one advantage- atma mahima dhyaanena....meditating on my ananda swarupa....my glories...saama-gaayaan aaste....This is vidyaananda. Taittiriya- vishayaananda and vidyaananda differences. No sanga aananda. No problem of loneliness. Ekaante sukham aasyataam.... At that time, vidyaananda.

Knowledge based moksha is the primary moksha. Secondary is vidyaananda.

Dilution of raga-dvesha....maatra sparshaastu....not overwhelmed by situations...gataasuun....Titiksha...This is dukkha nivrtti at mind level....

To summarize:

Seeing moksha in a 2 fold way: as my nature and at level of emotion.

(1) primary moksha: (at the level of knowledge) Knowledge that I am essentially brahman which is happiness and free from sorrow.

(2) secondary moksha: (at level of mind and emotion) Dwell on the teaching about My glories (maiyyeva sakalam jaatam etc.) (vidyaananda) (sukha praapti at level of mind) + ability to deal with life's situations as inevitable part of creation (dukkha nivritti this way...at level of mind)

 

Notes-med

Aug 27, 2025 (med-30)

- Jewellery shop

- Many ornaments- name, form, function change

- Variables in all ornaments. One non-changing factor- gold!

- We experience the ornaments along with the gold. 

- So too...with every experience we have. Is there a non-variable experience?

It is "existence of every thing and being". He is...you are...I am...grammatical difference in expression...but these expressions reveal the non-variable...I exist...you exist....past, present, future....I am, you were...etc. non variable...Non variable...is the cause of the variable....like gold for ornament...like sat is...for this world...."sadeva somya"....Everybody experiences brahman all the time!

Upanishad is asking us to register the "fact"...about an experience that I have all the time... During sleep, we go back to this brahman...."sadaa somya....tadaa sampanno bhavati...swam apeeto bhavati"....(Chh Up, 6.8) I "was asleep". No experience...but "I was" (sleeping). That "Was" means...we were merged in brahman...during deep sleep. This experience is brahman!..."yasyaiva sphuranam"....

==================================

Aug 15, 2025 (med-29)

What is Nididhyaasanam? Not "no thought" in the mind. No new experience. Only recollection of the teaching during shravanam.

What is recollected? Brahma satyam...jagan mithya...jeevo brahmaiva...

Of these, we will postpone the last part to a later day when we bring in maha vakya meditation.

Here, we focus on brahma satyam...jagan mithya.

What is brahman? It is sat, it is chit. Here, we take only sat.

Sat is Existence...associated with every object that we experience. It is like space.

Space is one, sat is also one.

Space is seemingly divided into "potspace" etc. And so is Existence.

"Pure existence" is beyond transaction. Transaction means change.  "Knowing" means change, "doing" means change, "talking" means change. Hence, pure Existence is beyond any transaction and cannot be known, talked about directly etc....(but supports every transaction like knowing, doing etc.). Pure Existence cannot be experienced as an object...but in deep-sleep, pure-existence knowledge is available. That Existence is brahman. (Rahu grasta....(dakshinamurti stotram)

And in the world, whatever we experience is brahman + nama-rupa.

Drishyate shruyate yad yad...brahmanah anyan na tad bhavet. (atma bodha)

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 June 23, 2025 (med-21)

- In Vishnu Sahasranama, we have some names for vishvarupa ishvara.

- Vishvam (the first name)...the one who appears as this world

- Sarvah (the one who is everything)....(in sarva-sharva-shiva)

- Purnah (the one in whom...nothing is excluded)....(in purna-puurayita-punya)

- ananta (the one who is everywhere...so...no particular form is alone his)...(in ananto-hutabhuk...)

In vishvarupa, we have both pleasant and unpleasant....good and evil....what I like...and what I dislike. Powerful raga-dvesha makes us incapable of appreciating that these so called "negative" aspects are also ishvara.

A true vishvarupa bhakta accepts the so called negative aspects as also bhagavan.

We face choiceless situations in life. In every such situation, this vishvarupa bhakta says...I welcome my god...who alone has come as this situation. He does not resist. Now, he gets inner strength to deal with the situation. Thus, through this approach, raga-dvesha is taken care. He smiles...and he is ready to play the host to bhagavan...who comes as every experience in life...even the bitter ones. aagagatey swagatam kuryaat. 

----------------------------------------------------- 

June 23, 2025 (med-22)

- Innate liking for happiness and means that bring happiness

- Innate dislike for sorrow and situations that bring sorrow.

- Raga-dvesha is instinctive....like this.

- Hence, we are anxious about the future...whether it will be in keeping with my raga-dvesha

- But a bhakta deals with the future differently

- For a ishta-devata bhakta, the future is a prasada from the Lord

- For the vishvarupa-bhakta, the future IS bhagavan

- Time is Bhagavan- the past was bhagavan, the future too....

- Kaalah kalayataam aham

- Hence, I welcome the future as bhagavan himself.

- I allow the future to happen...regardless of how it is.

- No resistance....It gives me the inner strength...

- I can now try and change what I can...and accept what I cannot

- This is titiksha....the ability to take care of the situation....however it is...

- Maatraa sparshaas tu kaunteya....

- Sukha-dukkhe samey krtva....

- I welcome the future with open arms....without evaluation...as my vishvarupa's manifestation

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Med 23 (July 8, 2025)

Raaga-> natural (indriyasyendriyas....vyavasthitau)....It has to be combated with bhakti.

raga->bhayam

to combat bhayam (especially about future)...

In eka-rupa ishvara: future is prasada from Lord

In vishvarupa ishvara: future is Lord himself.

I welcome the future...with courage.

yad-yad bhavyam bhavatu....

This is the upasana method of facing the future.

In Nididhyaasanam method, future is seen as mithya...and I am satyam. We will practice this later.

For now, I am a bhakta...

No fear, no anxiety, no tension....I am relaxed.

durjana...sajanno bhuyaat....

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Med-24 (July 16)

vishwam- I am experiencing God all the time...as the world. No other proof is required because as the world, God is all the time, evident. 

Initially- we focus on the changing form- variety, vastness and the pairs of opposites.

Both are equally sacred- they are complementary. Birth is sacred. Death is sacred. It is required. Pleasant experience is sacred. Unpleasant is equally sacred. Union is sacred. Separation is also sacred. (Remember this well. This is meant for me). This is vishvarupa dhyaanam. Everything changes....This is ishvara as "aparaa prakrti" and is maya-shakti.

But this universe is made up of names and forms. Maya is all this...names and forms. But it does not have stability....and hence...maya cannot give us...permanent peace, security, happiness. It should be used for spiritual sadhana (remember this).

Hence, turn to changeless part- paraa prakriti or brahman....

This is "sat"....existence...that is present all the time...but ignored! This is the absolute truth. Everything else is mithya...

============================================

Med (July 23)

Nididhyaasana from this talk onwards...

Vedantic meditation:

brahma satyam, jagan mithya, aham brahmaiva....

vishvarupa...

changing and changeless part....

existent universe....

universe has "is-ness". 

child is, boy is, old person is....

existence....continues...in the ashes....

this existence is satyam.....this is brahman....

this is brahma satyam....

we experience always...and always ignore....

yasyaiva sphuranam.....as is-ness in everything

universe is a changing bunch of nama-rupa...

experienceable...changing rapidly...this is mithya part....

since it changes, it is challenging emotionally also....intellectually also challenging....

accept universe as changing flux...that is mysterious....then, it is entertaining!!! (this is the most important thing for me).

==================================================

July 29:

Assimilate "brahma satyam, jagan mithya, aham brahmaiva naaparah"

This is nididhyaasanam

Thoughts should be on the above 3 messages.

brahma satyam: visualize universe, It is vishvarupa ishvara- made up of changing + changeless. 

Changing part is apara prakrti. The changeless part is para prakrti- It is the Existence principle. Every experience of the universe is because of this existence. This is-ness undergoes no change. Ice is, water is. Vapor is. Na jaayate...na mryate is this "is-ness". This is brahman and the absolute reality. It is available all the time...but ignored by us...all the time. We ignore the screen in the movie. The world is the movie. We ignore existence. This is "sad brahma"....sad eva somya.....(Chh 6th chapter).

Existence is not a part-product-property of the universe....It is an independent principle that pervades the universe and makes the universe appear existent....like the sun makes the moon appear bright. Brahman makes the world appear existent. Existence is not limited by boundaries of world including time and space..."atyatishthad dashaangulam" (remember this point....how purusha sukta talks about it). No plurarity of "is-ness". This is paroksha gnyaanam.

Everything else...other than existence...may appear tangible....but solidity is an illusion...names and forms and function..."trayam vaa idam naama-rupa krya". It appears to exist....but not in reality.

Nididhyaasanam helps to sort out this mixture....not physically....but intellectually..."satyam brahma" and "mithyaa jagat".

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Notes-ug2

 Chp 24: June 22, 2025

v19-21 and v20-26

The Chapter 24 opens with a question by Uddhava that Gnana Yoga is very tough. This is similar to Geeta Chp 12- "klesho adhikarastesham". 

Krishna's response is that if gnana yoga is tough, you have to make it easy. You cannot skip gnana yoga because that is the only way to moksha. How to make it easy? That's where bhakti-yoga comes (comprising devotional exercises, karma-yoga and upaansana yoga).

Till verse-11, this preparation is mentioned. 

The teaching is summed up since this is the last chapter of the Uddhava Geeta.

v-19: This 2-fold teaching is most proper! (sanghreecheenah). Such a gnaani looks at everyone with atma bhava and this shows in his expressions through thought-word-deed.

v-20: Karma yoga. This is similar to "no abhikrama naashah" and swalpam api asya dharmasya...traayate...mahato bhayaat". Karma yoga is here called "maddharma". Such a person "anaashishah" reaches brahman (called nirgunatvaat here).

v-21: Even mundane actions (nirarthah) can be offered to bhagavan, but it has to be nishkama (nishphalaaya). This makes it Karma-Yoga. Even if you scream out of fear, "bhayaadeh", even that can be offered to bhagavan! A very strange example is mentioned here!

v-22: This wisdom (eshaa) (both nishkaama bhakti + advaita gnaana yoga) is sought after by the wisest of the wise...buddhimataam buddhi...manishaa cha maneeshinaam. We use the anrta world to reach the satyam! And go from mortality to immortality (mrtyur ma amrtam gamaya). Same idea.

v-23 This (above 2 fold teaching) is the teaching of the veda "brahma vaadasya sangraha". This is mentioned in brief "samasena" and in a detailed way "vyaasa vidhinaa). This teaching is so rare that even devas don't get it!

v-24. What is rare? Advaita gnaanam. It has been expounded with clarity "visphashtam" and logically "yuktimat". It has to be doubt-free. Hence, shravanam has to be followed by mananam and nididhyaasanam. Such a person becomes free "muchyeta".

v-25. He who holds this teaching in his mind "dhaarayet" and what kind of teaching..."sanaatanam" and "brahma-guhyam" (secret in the veda!)...he attains brahman...both here and now, and after death too..."brahma adhigachhati".

v-26. He who shares this entire teaching (supushkalam) i.e. both bhakti yoga + final gnana yoga, he is dearest to me! Exactly like Geeta chp 18.

v-27: He who does loud recitation (samadheeyeeta) (uchhaih paTanti) of this text...everyday...he is purified...and it is like doing deeparadhana to bhagavan using gnanam flame!

v-28: He who cannot teach...cannot recite...even if he hears this chanted by someone else (even if meaning is not known!)...and if he listens with shradhha and attention...he is also freed from bondage (paramparayaa).

v-29: Hey sakhey...O Uddhava....Did you understand brahman entirely (samyak avadhaaritam)....(as taught in chp 8 and chp 23...as the very atma)...did your moha (conflict) and sadness go away? Uddhava was sad...that Krishna was going away....and wanted to go with him. Krishna teaches him...and finally says...do this nididhyaasanam in badarikaashrama.

========================================================

v-39: Consequence of self knowledge. Litmus test is- 4 causes of samsara will go away. Dushta chatushtayam- ahankara, mamakara, raga, dvesha. These are the shackles of samsara- free from everyone. No sneha paasha. Love will not cause samsara. What is the difference between love and attachment? I only contribute what I can. Whatever happens to them and me...is bhagavan's will and I allow that. 

vrknah => that which can be cut down! Like a tree (vrksha). Not that easy. Maya is responsible for attachment. Maya needs this...so that the world continues! Srishti vivrddhaye...tvayaa prasaaritah...for the perpetuation of creation....Attachment is instinctive. But in my case, Uddhava says...I have handed over everyone to Bhagavan. Do what you can. I am not worried about them. It is tough...."maayayaa srishti vivrddhaye". He names his family- daashaarha, vrshni, andhaka. That sneha-paasha...vrknah! Only one way..one knife...."atma subodhah". Clear knowledge. I am not related to anyone. Atma is asangah. Hetinaa...asinaa. "asanga shastrena drDHena chhitvaa". Cut off sanga.

v-40: Uddhava wants a final blessing from Krishna. Hey...maha yogin. Te namah astu. Prapannam maam anushaadi...instruct me properly. My gnaana bhakti should continue. Tvat charanaabhoje...deep devotion...This is "rati" here. Anapaayini- a bhakti that never fades away....towards your feet. Gnani will continue to worship...before and after self knowledge- guru, shastram, ishvara.

aajeevitam trayam sevyam

vedantah guruh ishvarah

aadau gnaana-aaptaye

pashchaat krtaghnatva nivrttaye <- to remove ingratitude (to all 3)!

Maandukya kaarika- "namaskurmo yathaa balam".

What type of life should I lead...when you are gone to Vaikuntha? Krishna will now answer.

 

 

Notes-ug-1

Summary of Chp 21:

v-1-6: Do not rely on anatma for peace-security-happiness. Do not be with materialistic people who value artha-kaama above dharma-moksha.

v-7-24: Pururavas's story. This is the Aila Geeta portion. 

v-25-35: Importance of satsanga. Pururavas got it all in one life itself. Ishvara gives the guru. Guru gives the shastram. Shastram gives my real self back to me! Here, Krishna highlights the guru- satpurusha mahima. These shlokas are similar to BG-12. This is a very rare portion.

Essence is "satsanga mahima". 

Chapters 18-19-20-21: Different lessons to develop titiksha. Humiliation from people close-by. We get everything other than respect. How to deal with that? 

Chapter 18- manojaya: do not find fault with the world, may you increase your emotional immunity. This is Bhikshu Geeta. He revelled in the knowledge he had...regardless of all he faced.

Chapter 19- purusha-prakrti viveka- we learn to distance ourselves from both micro and macro anatma. Learn to develop saakshi bhava- gunaah guneshu vartante.

Chapter 20- guna-vrtti jayah- Change composition of 3 gunas in you- tamas->rajas->satva. Rajasic mind is a reacting mind. 10 items which will change the gunas- chp 8 (shloka 4). 

Chapter 22:

- Focuses on Ishvara aaraadhanam.

- This is part of karma-yoga.

- In karma-yoga, we have 5 maha-yagnas. In this, we have deva yagna.

- In deva yagna, we have ishvara aaraadhanam.

- There are 2 types:

(1) Veda based

(2) Agama based or taantrika based

There is vishesha aaradhanam- where we specifically spend time to worship the lord (using the above).

We also have saamaanya aaraadhanam- yad-yad karma karomi...tad-tad akhilam...shambho tava aaraadhanam. This is for all action. In this, firstly, we accept the result. Next, we can see what to do...as the next action. First...accept! Yat karoshi....

In this chapter, Krishna focuses on vishesha aaraadhanam on Lord Vishnu.

Kriyaa yoga = karma yoga...and that too, vishesha aaraadhanam.

why?

- Discipline! Tamo guna to raajasa guna

- Focus! Do not think of pancha anatma! Think of Ishvara- deho devaalayah proktah...

- Every kosha is disciplined. Pranayama => prana mayaa disciplined.

During puja, do not think of....family, sh office etc.

yasmaat- why....

yathaa- how...

v-2: So many rishis have talked about...why? all-round growth! (nishreyasam)

==================================================================

Chp 21: End (Aug 17)

- Importance of satsanga. Verses where a "gnaani" is praised. Association with such a mahatma is the best!

Verses 26- 35

Very similar to the paraa-bhakta lakshanaani seen in BG-12. Most words for the gnaani, with whom you should have satsanga (in this chapter) are similar to BG-12. This association will weed out...the problems faced by Pururavas- either we will not succumb to such a situation, and even if we do, this association will bail us out! Hence, this association (satsanga) is most important! These mahatmas will bail you out.

Some examples are given:

1. Like the fire gives comfort from winter's cold, so too, association with these mahatmas, will give us similar comfort.

2. These mahatmas are like the "strong ship" that will take the person who is drowning in the samsara-ocean to the safe shore!

3. Like food is so crucial for us, so are these mahatmas for us! So too, like bhagavan is the sharanam for the distressed, so too are these mahatmas. Like dharma protects us after death to get sad-gati, so too...these mahatmas help us. 

4. Saints guide us...as though our eyes...like the sun. They are our true benfactors! Krishna says...they are Me!

Chapter ends with Pururavas mentioned again- 

Pururavas is called "vaitasena" in the last verse- veetasenasya's putrah.

He got over the obsession for Urvashi (mentally too!) and with that mind free from her...(nisprha and mukta sanga)....freely moved on this earth...(maheem etaam atma-raamah chachaara ha!). Notice...the words here....how he moves with absolute freedom. That sense of "abandon" is seen in Pururavas. In this life itself, he managed to gain the ultimate freedom, though he may have succumbed briefly. This should be well noted...It is possible....it is possible...it is possible. As it is said for Arjuna in Tamil..."urvashi shaapam um upakaarama irundhudhu (in Viraata desha)"...like that...Urvashi was a turning point in Pururavas's life too...and he managed to get moksha...here and now. Every saint has a past...and more importantly, every sinner has a future. This is the great learning from Pururavas's life! 

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Chp 20: Summary (July 21)

How to overcome hurt? Question at the end of 17th chapter

The answers are:

(1) Chp 18 method: Bhikshu Geeta: Manojaya method. In interaction, anatma and anatma interact and according to karma, I get sukha-dukha.

(2) Chp 19 method: Purusha-prakrti viveka method: I am the atma, and maintain asangatvam everywhere...using saakshi bhava

(3) Chp 20 method: Guna vrtti jayah: More satva guna, more titiksha

(4) Chp 21 method: Satsanga method.

Chp 20 summary is as follows:

1- 4: Guna expression in their unmixed form: asammishra

5-8: Guna expression in their mixed form: sannipaata

9-19: 

Guna linga

Guna parivartana

Guna parivartana phalam

Guna bandhakatvam

20- 29:

9 items and breaking them up into Satva, Rajas and Tamas

- avasthaa

- vaasah

- karma

- kartaa

- gnaanam

- sukham

- shraddhaa

- gati

-aahaara

30-36: Most important

Spiritual journey

Through bhakti- which is in the form of karma-yoga first, as upasana yoga next and finally as gnaana-yoga.

Tamas-> Rajas using karma yoga

Rajas -> satva using upasana yoga

Satva to gunaateeta -> using satvam and gnaanam. To know I am a mixture of atma and anatma. I am the atma and the anatma is incidental and mithya.

To overcome hurt: Be in satva guna and use gnaanam to know I have always been guna-teeta essentially.

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Chp 20 (v-19-23) (June 27, 2025)

v19: When satva increases, daivi sampat increases. Similar for Rajas and Tamas

v20: Each state is associated with a guna. Satva with jaagrat etc. Definition 1 of Turiyam here: It is atma. Hence, "trishu santatam"...present in all 3 states. (Definition-2 not given here for Turiyam. It means Nididhyasana time...which is called samadhi...where thoughts are centered on atma...initially deliberately...and finally...involuntarily...(samadhi). This is Turiya "avastha"). 

v21: Gati topic. Where each guna takes a person (agnani)...after death.

v22: Gati topic: Yaanti maameva nirgunaah means....gnani hands over his saguna (i.e. anatma) to vishvarupa ishvara (tan-man-dhan tera)...and claims himself as atma (nirguna). Hence, he is called nirgunaah here. Such a gnani reaches Me...Krishna says...now...and after death too...

v23: From now on 7 topics are chosen and satva-rajas-tamas is shown for each:

1. karma trayam

2. gnana trayam

3. vaasa trayam

4. kartaa trayam

5. shraddhaa trayam

6. aahaara trayam

7 sukha trayam

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Chp 20 (v12-v18) (June 22, 2025)

Why do we have this discussion on the 3 gunas? Because in Chp 17, Uddhava asked...how to increase titiksha. One of the answers is- A mind which is saatvik will have more titiksha. Hence, this discussion on "guna traya viveka".

In Bhgavad Geeta, Chp 14 had 5 topics: (1) Guna lakshanam (2) Guna lingam (3) Guna bandhaka prakaara (4) Guna phalam (5) Guna gati

Here, we have (1) Guna lingam (2) Guna parivartanam (3) Guna parivatana phalam.

Prakriti (i.e. maya) has 3 gunas. Hence, everything that is a product of prakrti- world/body/mind will be made of the same 3 gunas. Purusha or atma is nirguna. Everything else has the 3 gunas. But for a spiritual aspirant, his travel must be from tamas->rajas->satva->gunaateeta.

v12- Krishna says, He as atma has no guna. But the jeeva (mind) has the 3 gunas and such a mind that attached to the 3 gunas will be bound.

v13- Guna parivartanam- when satva overpowers other 2. Satva stands for brightness (knowledge) (bhaasvaram)....clarity (vishadam) and mangalam (shivam). If such a satva dominates other two, the person will be contented (sukhena yujyeta) and will get punya (through his satvik actions) and ultimately, such a satvik mind will get gnaanam.

v14- Guna parivartanam- when rajas overpowers. Again 3 definitions for rajas and how it leads to dukkham

v16- Guna parivartanam- when tamas overpowers. Again 3 definitions for tamas and consequent shoka-moha etc.

v16- Satva lingam once again. It leads to "mat padam" Krishna says

v17- Rajas lingam once again. 

v18- Tamas lingam once again.

====================

v31: Everything belongs to 3 gunas. 

v32: So long as we are attached to 3 gunas, we will have a problem. etaah (things and beings)...everything is within guna and karma. This is samsrtayah...this is the problem....it is samsara. If you are interested in moksha, you have to go beyond them...nirjitaah (conquered)..chittajaah..3 gunas in mind...as thoughts...

How to transcend the 3 gunas? Internally thru wisdom...thru bhakti yogena. What is bhakti yoga? In BG-12 (Karma yoga + upasana yoga + gnaana yoga)...from saguna to nirguna...i.e. to gunaateeta. Have to claim..I am not the body/mind...but chaitanya. After death also, such a bhakta will reach me..krishna says.

v33: Manushya loka is the best place for this. It will give both gnana (brahma satyam jagan mithyaa) and vignaana (jivo brahmaiva na paarah). Don't get attached to anyone. Surrender everyone to bhagavan...guna-sangam vinirdhuuya....seek Me (guna teeta paraa prakrti).... 

 v34: resort to saatvik...attachment is due to rajoguna..acquire dama (indriya jaya)...apramattah (never forget goal of life...alert!)...nissanga (this is the main thing!)...may you seek bhagavan (atma)...  

v35: Then, what will happen? Travel from tamas to rajas (through karma yoga)...from rajas to satva (through upasana yoga)...and thru gnaana become gunaateeta. I have saguna anatma and nirguna atma. Thru Nididhyaasanam, own up the nirguna atma as real me. Hence, satvam cha abhijayet...(without using any other guna!...thru satva, get that gnaanam)...mind should be 100%...saanta dhee...he becomes unaffected by the 3 gunas. Jivah jeevan vihaaya...(tyaktva jeeva bhaavan...not individual)....he merges in me (maam sampadyatey)

v36: Such a person is a jivan mukta. From him too, problems will continue. But sama-loshtaashma kaanchanah....mind goes through experiences...but I don't go through those experiences....everything is a vesham. He is freed from jeeva bhaava.. Aaashaya- mind...he says...i am sakshi of such a mind...not the mind. Mind is not me, mind is not mine, mind is not real. Claim brahma asmi....jeevo naaham...dont get stuck up in external world (baahya)...or internal mind (antara). Don't get obsessed with anatma. 

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Chp 21:

Quoted the following:

Sarve kshayaanta nichayaa....pataanta samutshrayaa....

samyoga viprayogaantaa.....maranam cha jeevitam

(note: Rama consoled Bharata when he met him in the forest after Dasharatha's death).

"In the end" is "anta" in the above...

samyoga ends in virprayoga......in separation.

This message...Pururavas forgot.

The story of Pururvas comes in Rig Veda itself.

Things to remember:

Swamiji quoted this also:

1. apichet suduraachaarah....saadhureva sah mantavyah (BG 9)

2. Kshipram bhavati.....(BG 9)

Story of Pururavas:

1. Gives a warning.

2. More importantly, even if I have fallen, there is redemption for me (above 2 quotes)

What is Aila Geeta?

This monologue portion by Pururavas is the Aila Geeta. It has 2 parts: 7-14 where he describes the problem. And 15-24 where he says...how he got out.

Actually, there was no problem in Urvashi...Pururavas says. She is like the rope. He superimposed the snake on her....and suffered. There is no problem in the creation...as harmless as a rope. The issue is with the mind, senses, intellect (BG 3). That leads to "shobhana adhyaasa".

How to come out?

(a) Bhagavan's help: Pururavas says so

(b) Continuous interaction with satsanga...people who are committed to dharma and moksha.

The beauty of this episode is that...Pururavas not only came out of this hole...he got moksha...in this life itself! So...it is very much possible! This was also conveyed by swamiji.

There are 10 factors (in UG 8 v4-5-6) that we need to be careful about and ensure that we follow "saatvika" part in all those 10 areas. One of those 10 is "people"...prajaa. That is the same as satsanga in this chapter.

Note: Those 10 factors are applicable for the previous chapter too (how to do guna parivartanam).

Those 10 factors are:

(1) aagama (what type of books I read)

(2) aapah (even water!)

(3) prajaa (what type of friends I have...for regular interaction)

(4) desha 

(5) kaala

(6) karma

(7) janma (parentage)

(8) dhyaanam (what is my mind most obsessed about)

(9) mantra (BG-17: what mantra and hence what deities we propitiate)

(10) samskaara: 

BTW, this whole chapter comes under that bigger umbrella...how to develop titiksha

chp 18: Manojaya...to convert mind to "my instrument" and not other way around

chp 19: purusha-prakriti method: Saakshi bhaava to develop space...

chp 20: guna vrtti jaya: make the mind more satvik. Then, more titiksha

chp 21: satsanga

Notes-bg

Aug 19, 2025:

Till v-12, karma yoga was talked about- same as saatvika sanyaasa. He renounces nishiddha karma and kaamya karma...and pursues yaagna-daana-tapas. 

Next, gnaana yoga:

v13-17: Enquiry into nature of jiva-jagat-ishvara. Self enquiry here. I am akarta...atma. I am abhokta. In agami- v17- no notion that I am a karta. Indriyaani indriyaarteshu....(no punya-papam). Gnaana yoga summary also completed.

v18: Krishna introduces 6 topics and classifies everything into saatvika-raajasa-taamasa. All activities are classified into 2 types: gnaana vyavahaara (gnaanendriya based) and karma vyavahaara (karmendriya based). Gnaana vyavahara is the basis for karma vyavahara. jaanaati-icchati-yatatey.

Both require 3 factors: 

knower, knowing instrument, known object 

karta, karanam, karma (object)  

We have iccha also...between the above two...but we are not considering that.

Krishna takes 3 factors out of the above 6- gnaanam, karma, karta. Each of these, will be divided into 3...based on gunas. Maya is the original cause...and maya has 3 gunas...and hence, everything will have 3 gunas. Guna-sankhyaaney- In Saankhya philosophy.....by Kapila. Vedanta is very open....it takes knowledge from everywhere! 

Saatvika gnaanam (v20): Eka atma gnaanam. Many bodies, many minds, but one consciousness. Ekam (one), avyayam (no change), avibhaktam (indivisible like space)...whoever has this knowledge...is saatvika gnaanam. Where is it? Sarva bhuteshu. Bodies are divided...but atma is not. This is liberating knowledge. 

Raajasa gnaanam (v21): In veda purva, aneka atma is talked about because eka-atma is very tough to understand. Eka atma cannot travel. In veda purva, travelling atma is talked about. What is the travelling atma? 5 components in an individual: 3 bodies + chidabhasa + chit. Of these, body and chit cannot travel. Hence, sukshma sharira + kaarana sharira + chidabhasa....travels. This is jivaatma in veda-purva. In vedanta, we talk about chit. That is non-travelling. This is like mula-murti and utsava murti. One stays as-is...and the other travels! Like God, jiva too...has 2 versions. Whoever...has knowledge of travelling jiva alone...is called raajsa gnaanam.

Aug 11, 2025

Bhaatta meemamsa refutation- "Knowing" brahman is useless. Action is required- we need either "haana" or "upaadaana" says the bhaatta meemaamsa person. But knowledge is useful....it displaces the jiva bhava through knowledge. Hence, brahman is the subject matter of vedanta.

Vrtti-kaara refutation- Hybrid person- He does not say brahma naasti like the previous person. This person accepts nirgunam brahman. He says "brahman knowledge cannot give moksha". It has to be followed by upasana. But upasana is maanasam karma. He says, do this upasana life-long. This will give punya and this punya will give liberation. Shankara has to refute this- He will emphasise that after knowledge nothing more is needed. Nature of knowledge is...I am already liberated. Hence, there is nothing "to do" after knowledge. This is called "dviteeya varnakam"...purvapaksha bhedaat. Knowledge of "yupa", "aahavaneeya" and "indra" is not of any use. You need to use it "in action". Here, meditate, meditate. Like this, you must do action...and hence, knowledge alone is useless. This is vrtti-kaara's viewpoint. Shabara swami (Jaimini's student...who has written bhashyam for jaimini sutras) has said this...some action is required..."Dos and Don'ts".

July 30, 2025

grhastha and unqualified- give more time for yagna-daana-tapas

grahastha and qualified - if staying in grahashashrama..maintain yagna etc. in skeletal form and devote time for shravana-manana.

grhastha and qualified- can take sanyasa and renounce all karma and devote time for shravana-manana.

yagna-daana-tapas is defined in chp 17...with satvik intent.

yagna- do puja for gnaana-vairagya.

yagna-dana etc. primary result. Material result is by-product....but that is not the focus.

"Phalani tyaktva" - giving up material phalam. Do everything for chitta-shuddhi.

Do not get attached to nitya-naimitikka also...because you need to find the time for shravana-manana. Hence, "sangam tyaktva". Do not be addicted to even dvaita-puja (Ma Up).

If I can understand aham brahmasmi....and if the teaching seems relevant...then it means...I am fit to continue shravana-manana.

Need binary format- to understand...there is only atma and anatma...and anatma cannot touch me!

if an unqualified person renounces....krishna says...it is tamasic or rajasic. (He does not talk about qualified). Delusion based renunciation is tamasic (underestimating value of religious life).

if an unqualified person renounces...but the reason is different-cannot get up early etc. (for religious life)...due to laziness and attachment to body...this becomes rajasik renunciation. This is message for Arjuna! 

Satvika....he is unqualified...but he follows the religious life style...it should be done mindset....does not look for material benefit...(he will get it...but that is not the focus)....without attachment to the duties also....he is a satvika sanyasi. Performer of karma is called sanyasi here. Why? He renounces kaamya-karma. Will not use prayer for non-spiritual purposes. He renounces nishiddha karma. He renounces material phalam also. Hence, satvika sanyasi. This is the same as karma-yogi. He is an an-adhikari. 

July 21, 2025

- Is there a difference between sanyasa and tyaga since both mean renunciation?

Krishna says:

1. Some people say- renunciation of action is sanyasa and renunciation of result is tyaga.

2. The first group has 2 different views- renounce All actions versus renounce partial action.

3. Krishna does not give a direct answer! He uses both words interchangeably, Shankara says. (a) Na karmana, na prajaya dhanena....tyagena ekena... (b) Vedanta vignyaana...sanyaasa yogaat (so used interchangeably)

4. Next, what action can be renounced? If an unqualified student, you cannot renounce yagna-daana-tapas. If the person is already qualified, he does not require any of this. He can directly do shravana-manana-nididhyaasana.

Krishna thinks about Arjuna as unqualified. Hence, he should do yagna-daana-tapas. Partial renunciation is correct for Arjuna!

But for Uddhava, he says...leave everything and go to Badrinath and do nididhyaasanam.

Krishna says...sanyasa or tyaga (both are same) is also of 3 types. 

Intro1: (v-5)

Should do yagna-daana-tapas. Because these 3 will purify your mind and will qualify you. Hence, paavanaani maneeshinaam. Hence, religious life and spiritual life are complementary. Both are needed.

Intro2: (v-6)

These 3 (y-d-t) should be done. What should be the attitude? Primary result and secondary result. Primary is sadhana-chatushtaya-sampatti. Secondary is material result (health etc.) Don't ask for anything else. Just...say..."parameshvara preetyartham". Hence, "sangam" tyaktvaa...and phalani cha. You will get "sadhana-chatushtaya-sampatti" in exponential form!

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July 16, 2025:

If a person does not know the scripture, but still does puja etc. with faith...how valid is it?

Krishna says....faith itself is divided into motive, mode, deity. Of these, the motive determines. If the motive is saatvik (i.e. nishkaama), the puja is saatvik...(regardless of conformance to rules of scripture (this point is implied))

After this, Krishna talks about aahaara, yagna, tapas, daanam.

Tapas- kaayikam, vaachikam, maanasam and motive based.

Remember: MOTIVE is the main thing...behind classification here- Satvik, Rajasik, Tamasik...

9 things are compulsory:

(1) 5 types of yagna (2) tapas (3 of them) (3) daanam

Shankara talks about om-tat-sat.

If there is deficiency in nishkaama...if one says om-tat-sat, it will make it! Na iha abhikrama naashah...

karmanaam saadgunya sampaadanam <- VERY IMPORTANT POINT related to om-tat-sat and ties up the question of Arjuna, with this answer!

78 verses in chp 18. Biggest chapter.

It is a consolidation.

Central teaching- aatma gnanam as the solution for samsara (ashochyaan)

moksha sanyaasa yoga- mokshaartham sanyaasa. How? sarva-dharmaan.... Renunciation of ahankara and self-ignorance and jiva-bhaava and kartrtvam (all are synonyms).

v1: difference between "sanyasa" and "tyaga"? They are gramatically synonyms.  Why did he ask? Arjuna feels..if there is a sanyasa definition...whereby, he can escape the war, he will!

 July 6, 2025

v 23-27: Significance of "om tat sat"

nirdesha - name. These are 3 names of ishvara

om- krishna does not define om and tat. avati...sarvaan..rakshati it. Ultimate protection from samsara itself.

tat- that! it means it is not nearby. indriya agocharam. "adhokshajah" Also, eko-naika- etc. tat (VS). Tanoti iti tat (Shankara says in VS)...the one who expands...(during creation time)

vihitaa- created. After uttering om-tat-sat...bhagavan created.

3 factors very important during creation time: veda-gives the method to escape from samsara, yagna- through which we can escape from samsara (yad-yad karma...), B-> important because they preserve the veda (and it is the route to moksha. ..mukham aaseet)

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One of these 3 can be used- either om, tat, sat (or all of them)

24. vidhaanam- vedic instruction. b-vaadi: who follows veda way of life. They utter om in begin/middle/end.

25. tat- for spiritual seekers...moksha kaankshibhih....yagna-daana-tapas...all nishkaama...Just say..."gnaana vairagya siddhyartham". Even if there is deficiency, that also can be rectified.

26. some seekers utter "sat". saadgunya sampaadanam- bhagavan will convert deficiencies and give gnaana-vairaagya. 5 meanings of sat

(1) sat- Pure existence (sad bhaava). (sadeva somya...Chh Up)  (5 features of Existence) (sadbhaavey)

(2) one who leads a noble life- sat purushah (saadhu bhaavey)

(3) sat karma-1- that which benefits a lot of people (prashastey karmani)

1-2-3 in this verse

In next verse....

(4) san-nishthaa- steadfastness (to yagna-daana-tapas) (sthiti)

(5) like 3, but even ordinary karma...if dedicated to ishvara, it becomes sat-karma-2 (tad artheeyam)

v-28 asat- anything opposite to above. No shradhha => action becomes invalid. (in bhagavan, in scripture, in action)...it will be asat karma. Shraddhaa is very important! Comes back to shradhha...(beginning of chapter). Na iha...pretya...not here, not hereafter...Even if some lapses are there, chanting om-tat-sat is very important to make up for lapses!

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June 30, 2025:

Arjuna asked about shraddhaa. Krishna talks about 4 more topics because they are important. 

tametam vedAnuvachanena brAhmaNA vividiShanti, yajnena dAnena tapasA anAshakena’ <- Br Up.

- After karana drishtyaa tapas, now, guna based classification. This is essentially "motive based"

The following tapas should apply for each: saatvik shaariraka tapas, saatvik maanasa tapas etc.

- Satvik tapas: (1) Shraddhaa is the main thing that this tapas WILL spiritually contribute to me. (2) Second is...it should be yuktaihi- with a focused and integrated personality. 

- Raajasik tapas: (1) satkaara maana pujaartham (will be honored) (2) dambhena (publicity) 

- Taamasik tapas: (1) muuDHgraahena: false notion...not supported by scripture at all. All forms of cruel tapas (2) Tormenting the body (atma here is body or oneself) (3) With a motive to destroy someone else.

The following are for daanam:

- Saatvik daanam: Maha-Narayana Up- Daanam is praised. Taittiriya too: shraddhayaa deyam, ashraddhaya api deyam! hriyaa deyam, samvidaa deyam (as per need of recipient), bhiyaa deyam (must share!) Here, daatavyam (it is my duty to share money, time etc.), anupakaariney (no reciprocation expectation!), considering desha-kaala-paatra

- Raajasa daanam: Expectation based! prati-upakaaram, giving with heartburn! (pari-klishtam)

- Taamasa daanam: Opposite of Saatvik: adesha-akaala etc, asatkrtam, avagnaatam (dishonoring)

Finally topic:

How to ensure lapses in any of the above...any saadhana for that matter...is taken care? Use Om-tat-sat.

 

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June 21, 2025

- Charama shatkam

- Chp 13-14-15 focus on gnaana-yoga. Gnanam gives moksha.

- Chp 16-17 focus on preparation of the mind. That's because knowledge has to take place in the mind- "manasaa eva idam aaptavyam". 

- Chp 17:

At the end of Chp 16, Krishna said..."all actions have to be guided by shaastra". Tasmaat shaastram pramaanam tey...

Arjuna asked- what if a person has shraddhaa but does not follow the rules exactly because he has not studied the shastra. Krishna answered- it depends...because with shastram, the person will be guided by his own personality. And based on his personality, his shraddhaa will also be Satvik, Rajasic, Tamasic. Based on this, Krishna gave examples on the deity that is worshipped, the mode of worship etc.

After this, Krishna himself volunteers to talk about 4 more topics- Aahara, yagna, tapas and daanam. These are all required to prepare the mind (for gnaanam). That's the reason. In Aahata and yagna, Krishna divided based on guna.

But when it comes to tapas, he does 2 fold division- "Based on Karana" and "Based on Guna". 

We are now in this "karana drishtyaa tapas" portion. We looked at shaarirakam tapah- all kinds of ritualistic puja.

Now, we are in vaak-tapas.

Swadhaaya- Regular recitation (whether we know the meaning or not)

(1) satyam bruyaat...priyam bruyaat...na bruyaat satyam apriyam...priyan cha anrtan bruyaat....esha dharma sanaatanah (Manusmrti 4.138) Speak the truth..Speak what is plesant...if something is truthful, but unpleasant, don't speak. Speak what is both priyam and satyam.

(2) yogasya prathamam dvaaram- vaang nirodha (Vivekachudamani)

(3) vaak devi vadanaambuje vasatu mey trailokya maataa shubhaa

(4) lakshmih vasati jihvaagrey...jihvaagrey mitra-baandhavaahaa....jihvaagrey bandhanam praaptam...jihvaagrey maranam dhruvam !

Now, we come to  maanasam tapas

(1) Important because this will influence vaak (previous point) and action later. (tat vaachaa vadati....tat karmanaa karoti)

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