Greetings All,

Shloka # 28:

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।3.28।।

“O Hero! On the contrary, the knower of truth of the distinction between constituents of Prakrti and their operation does not attach himself to works knowing that constituents operate amidst constituents.”

Continuing his teaching of the Gita and refreshing our memory of last class Swami Paramarthananda said Sri Krishna is talking about the duties of a Gyani, who continues to be a grihastha and who continues to be in the society.  Since he is in society, he must be careful with respect to his lifestyle. He will still do things although he does not benefit from them. By performing Karma he is not benefited, nor is he affected by not performing them. Nevertheless, he has to perform Karma for society’s benefit.

Difference between Agyani’s action and Gyani’s action are: That one acts without happiness while other acts in happiness.  Gyani has discovered Atma and he is able to see Ahamkara as an insignificant and incidental I.  For Agyani, Ahamkara is very important. He feels Ahamkara’s ups and downs as his own.  In case of Gyani although he has recognized his higher Self he does not neglect Ahamkara. He just puts it in its place.

Ahmakara as the body-mind complex is called Prakriti Guna.

Shloka # 27 describes how an ignorant person identifies with Ahamkara and is enamored with it and suffers in the process. He is a Karta and Bhogta. Bhokta always enters a mess.  Having talked about an Agyani who is lost in the ahamkara, now in this verse, Sri Krishna talks about the Gyani who sees the ahamkara and gives it it’s importance, but not over-importance. So Gyani is one, who knows the truth about the guṇa and karma; guṇa means prakṛti guṇa; prakṛti guṇa means ahamkara; therefore guṇa karma means ahamkara and its actions. Gyani knows the truth about ahamkara and it’s actions. The truth is that ahamkara can never escape from action.

Ahamkara will have to be eternally active.

The Phalam’s of action can be painful. The Gyani lets Ahamkara have its own life. Ahamkara  as the Prakriti Guna (body-mind complex) is material in nature. The world is also Prakriti Guna ( a product of matter). The Ahamkara and world will eventually interact. This interaction produces pleasure and pain. One cannot escape them. People try to escape through drinks and drugs and get into even worse conditions. Gyani knows he has to interact with the world.

Even though he interacts with world, he is in Chaitanyam and as such is not affected. This is just as in a movie the characters do not affect the movie screen. Discover your higher self. Let Ahamkara interact with the world without affecting yourself. Gyani can observe Ahamkara objectively. Our problem is not death of body. I accept death of another body, but cannot accept my own body’s or near and dear ones body’s death. This is not objective. Vedanta is able to look at my own body objectively as well. Problem is not with God or World.

If nobody dies, consider all great –great- grand fathers who will be surviving. God had kept physical mortality correctly. We are not objective. Others may die, but I and mine should not, is our thinking.

In Tirupati when the Que is slow we curse, but when I am in front of God, why don’t I get enough time? We look at our body mind complex subjectively. Gyani looks at body mind complex everywhere objectively without criticism. He accepts every thing without resistance. This is Jivan Mukti. He remains detached.

Shloka # 29:

रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।

“Those who are deluded by Prakrti’s constituents cling to the works of these constituents. The knower of the whole ought not to destabilize the dull and partial knowers.”

Sri Krishna talks of Agyani.  Agyani does not have objectivity with respect to prakriti Guna or the body-mind-complex. They want two sets of laws. One for themselves and another for others.  And because of this delusion, they are totally immersed in guṇa karmasu.  So they are immersed in ahamkara and its activities. So

Immersed that they have no time to even ask the question, am-I this karta& bhokta?  That question does not come up because ahamkara keeps that person busy throughout his life; from boyhood, youth, adult and old age they are immersed in ahamkara without ever taking time to ask the question “Who am I?”  Ahamkara keeps them busy through out their life.

What can you do? What advice can a Gyani give to an Agyani? Sri Krishna says, never ask them to renounce Karma. While Karma phalam is bondage, it is still required to ripen the Ahamkara. Karma has negatives but it also has great positives. Fruit in it’s initial stages is when the skin is raw the skin won’t peel off. But once it ripens the skin comes off easily. That is why there are four Ashramas. They are like skin to ripen a person. Once he has gone through family life, he ripens. I had five theories of growing children. Now I have five children and no theories. Once Jivatma has ripened we will get detached from everything we are attached to.

In this shoka some meanings are:

Krishnavid: Total knowledge of Ahamkara and Atma. Akrishnavid means Agyani. They know Ahamkara but not Atma.

Manda means Agyan.

Gyani should not confuse Agyani by emphasizing Sanyasa. Unripe person taking Sanyasa is not good for him or for society. Encourage him to remain in duty. Once he ripens, attachments will naturally drop off. In this ripe state you will drop a lot of things and you will do it naturally. You will grow out of attachment.

Shloka # 30:

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।

“Surrendering all works to Me in a spiritual frame of mind that craves naught, and free from all sense of possessions, fight with unconcern.”

With the previous verse, Krishna’s advice to Gyani is over; which started from the

21st verse. Krishna’s first advice was to Agyanis and the second advice is to Gyanis. Agyanis have to do karma for Chitta Shuddhiḥ; Gyanis have to do karma for loka sangrahaḥ.

Gyani’s karma is not that of a Karma yogi. Agyani’s karma is that of a karma yogi. Gyani’s duty related topic has now concluded.

In Shloka # 30, Sri Krishna comes back to Karma Yoga . Shloka # 29 was for Gyani. Shloka # 30 is now for an Agyani. It sums up Karma Yoga.

Arjuna, either way you have to perform karma Yoga. Karma Yoga is a five-fold discipline.

They are:

1. Adhyatma Chetasa: Viveka Budhi or right knowledge or discrimination. It is awareness that spiritual goal is primary goal of life.  The awareness that spiritual goal alone is the primary goal of life. My life is meaningful, purposeful, and valid, only if it is dedicated to the primary of spiritual knowledge or mokṣaḥ. ्Brihadaraṇya Upanishad says that only that person whose spends his life for self-knowledge, and dies after gaining self-knowledge, only that person deserves the title brahmaṇa; Goal is to be dedicated to Moksha. It does not mean Dharma, Artha, Kama should not be pursued. These four should not be an end in itself. Our primary effort should be towards Self Enquiry.

2. Mayi sarvaṇi karmaṇi sannyasyadhyatmacetasa.  Sri Krishna says, offer all actions at my feet with Ishwara arpana budhi. Offer everything to me. Entire creation is manifestation of God. Anything, anywhere, you offer to God becomes worship. Convert work to worship. Naturally then I do my best. The actions must be wholehearted, sincere, done without grumbling and without grudging. Even the grossest of jobs, he does with love. So therefore the second condition is worship. Convert work into a worship.

3. Nirashi: Being not concerned about results. Nirashi also means dropping kartr̥tva. Sri Krishna does not say that one should not plan for result. Every action is towards a result. He objects to worrying about it. He says plan, implement and leave rest to God. Planning is a deliberate action at a particular time. You can also change it. Worry is something that just happens. It is a reaction. Planning makes you efficient. Worry makes you inefficient. Both are for future. Vedanta does not criticize planning. It criticizes worrying.  Swamiji, I do not want to worry; but what to do, it is there in my mind, especially when I sit in meditation. Whether Bhagavan comes or not, worry always comes first. What should I do? Worry is because of our inability to face the future. It is born out of mental weakness. Worry is our unpreparedness to face the adverse situation that may come; therefore the only solution for worry is preparedness. I have made plans and hope for the best and be prepared for the worst. Therefore, Nirashiḥ here means preparedness for the future.

4. Nirmamaha: Freedom from Mamakara. When success comes, I take all the credit. The moment failure happens you blame somebody else. So when your success comes, don’t take credit. It is due to many factors and many hidden variables. Because they are favorable, it was a success. This was due to Bhagawan. Bhagavan is all the hidden variables put together. Be grateful to God for success. Let humility be there.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 25:
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।।

Prince of the Bharata line! Just as the ignorant work with attachment to that work, so should the wise work, unattached, seeking the world’s integration.

Continuing his teaching Swami Paramarthananda says, after shloka # 20 Sri Krishna talked about Karma with respect to an Agyani. Agyani has to perform Karma to purify his mind. He then talked about Karma from perspective of a Grihastha Gyani. A Sanyasi Gyani renounces all religious activity by symbolically removing his thread. He cannot perform the many Karmas performed by a Grihastha.

So, Sri Krishna is not talking about a Sanyasi-Gyani here; but a Grihastha Gyani, who is very much in the society. And the question is whether such a Gyani can renounce all the karmas, because he does not require purification or

Knowledge, because he is already a Grihastha Gyani. Sri Krishna says, even a Grihasta Gyani will have to continue with his karmas such as Sandhya Vandanam.He may reduce his Karmas but he will still have to continue performing at least some of them. Only by renouncing and taking Sanyasa can he get out of performing Karmas.

Why should he, then, continue with his Karma’s?  Sri Krishna says, he has to continue his Karmas for Lokasangraha or benefit of society. Shankaracharya says a Gyani has to perform Karmas so that society moves away from the materialistic world. So, Arjuna, perform your Karmas.

What is the difference in attitude between a Gyani performing Karmas and an Agyani performing them? Gyani performs it for benefit of society while Agyani performs it for his own benefit. The Agyani performs it with attachment while Agyani performs with detachment. Agyani does it to obtain happiness. While Gyani does it in a state of happiness. Agyani has lingering unhappiness. The main difference is in their attachment (or detachment) to the karma.

Shloka # 26:
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।3.26।।

The integrated man of wisdom should not bewilder the mind of ignorant attached to works; performing them all, let him cause them (also) to do so.

Here, Sri Krishna gives an important advice to a Gyani.

This is an important shloka. When we study our scriptures we find a unique phenomenon.  It seems to have many seeming contradictions. Meaning there are really no contradictions. Scriptures are addressing many people at different stages of spiritual evolution. Thus, a doctor cannot give a uniform advice to all his patients. This is known as Adhikari  (seeker)Bheda. So, what is food for one person is poison for another;  Thus, the scriptures glorify certain sadhanas for a certain group of people and the very same scriptures criticize the very same things in a different context. For example if you go to the karma kanda, the initial portion of the veda, you will find that karma is glorified very much.

Karma, at one stage it is a blessing later, however, it becomes an obstacle. A child can stay in womb only for nine months, after that even nature ejects it. Therefore, up to the tenth month the womb is a blessing; after the tenth month, it is an obstacle for its further growth. A green fruit has a firm skin but when it ripens the skin peels off easily. That is why even a wedding is considered only an intermediary womb stage; that is why we have the four ashramas. We grow out of each one to the other.

Active life is a spiritual womb, where one serves society, performs Pancha Maha Yagna and then grows out of it. Active life is such that you may get into the whirlpool of activity, and you keep running around like catching the tail of the tiger. Now the problem is the tiger never gets tired; but after some time, you are tired. Every karma can become a tiger’s tail; therefore make use of karma, and then you should know how to grow out and spend time in Vedanta Sravanam, Mananam and Nidhidhyasanam.

A Gyani has top be careful about the advice he gives. He cannot ask everybody to drop Karma. When an immature person drops his Karma he can become a Mithyachara or one who thinks only of sense pleasures. Vedanta is not for all. They have to continue with Karma.

Explaining shloka # 26, those people who are still attached to worldly activities or Artha Kama Pradhana, encourage them to enjoy legitimate pleasures. In the encouragement also introduce God along with Karma. So, pursue artha kama but also follow dharma. At an appropriate time, study scriptures. A spiritual teacher should not discourage karmas such as puja, japa etc.

Don’t create conflict by encouraging renunciation. It will come naturally. The Raga and Dvesha will come with growth. Forced detachment means he will become melancholic. So, along with philosophy religion must be encouraged.

In this context Swamiji mentioned that Gayathri is the greatest mantra of all. There is a Gayathri mantra for the initiated as well as one for the uninitiated.

The Grihasta Gyani (Vidwan) should persuade people to act. He should persuade people by example of his works. Acharyas in Mathas perform long pujas to demonstrate this. He, the Vidwan, should perform actions wholeheartedly to persuade others.

Shloka # 27:

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।।

Works are being done in all ways by the constituents of Prakriti. He whose mind is deluded by egoism thinks , “ I am the agent.”

Shloka # 27 and 28 are very important Shlokas. They contain the essence of all Upanishads and the Gita.   Here Sri Krishna discusses the technical difference between the Gyani and Agyani’s actions.

Every individual has two “I”s. One, the lower “I”, is called the ego, which is the Karta, Bhokta and is limited. This “I” is also called Ahamkara.  There is another “I”, called the higher “I,” also called the Atma or Sakshi. What is this higher “I”? It is pure Consciousness, Atma or Purusha. The atma is neither male nor female. So the properties of this Consciousness are:

1. Consciousness is not a part, a property or product of the body.
2. Consciousness is an independent entity, which pervades and enlivens the body.
3. This consciousness which is different from the body, which pervades and enlivens the body, this consciousness is not limited by the boundaries of the body; the limitations of the body, dimensions of the body and it extends beyond the body.
4. This consciousness, which is an independent entity, and not limited by the dimensions of this body, does not die even when the body perishes; it is the eternal all pervading principle;

This Atma has been described in detail in chapter 2, shlokas 12-25, of the Gita. It is like the light pervading this body that illumines this hand. This light also has all properties of the Atma and is called Jyoti.

This Consciousness is the real “ I”. The purpose of all sadhanas is to own up to the higher “ I”.  Hence the shloka: Asto Ma Sat Gamaya. A Gyani is one who has owned up to Aham Brahma Asmi.

What is the lower self?  It is the mind. It is located in the body. It is enlivened by the higher “I”. Mind by itself is inert. It is Jiva due to Chaitanya. It is called Ahamkara. This Ahamkara operating through this body, experiences sukham, duḥkham, pain and pleasure. This Ahamkara is the one that drops and takes another body.

Each one us is: Atma + Ahamkara.

The question is should we continue with Ahamkara or should we choose our right to claim the infinite?  The infinite can be claimed; it is our higher “I”. The higher “I” and lower “I” are two different things. Agyani remains in lower “ I” and dissatisfied. He suffers Ahamkara and thus Samsara. One who has discovered the higher “I”, in his vision, the problems of lower “I” seem insignificant. A Gyani is established in higher “I” . He is not disturbed.

Shloka # 27 talks of an ignorant man in Ahamkara.

Shloka # 28 talks of a wise man established in Atma.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shlokas 21:

 This, the Heart, is the true import of “I”. For it exists, when the “ I” is not.

Continuing his teaching Swami Paramarthananda says,

in first part of Upadesha Saram, Bhagawan Ramana Maharishi talked of various Sadhanas such as Upasana, and Ashtanga Yoga highlighting Pranayama. All of them are for preparing the personality and are for Gyana Yogyatha Prapthihi. After following this everybody has to come to Gyana Yoga or Atma Vichara or Bodha Marga. From shloka # 14 onwards Eka Chintana or Advaita Atma Vichara is discussed.  Only through Gyana can mind be handled. Unless mind is handled properly one cannot get liberation. Mind is a Mithya instrument with low order of reality. Consciousness is different from mind. I am different from mind. I am the agent behind mind. I am true while mind is Mithya. Recognition of mind as mithya results in Mano Nasha. Mind equals Ahamkara because it consists of thought and even in that the primary thought is the “I” thought. Mano nasha is Ahamkara Nasha. Knowing the Atma or knowing the I can falsify Ahamkara. There is no pot other than the Clay. Only after Knowledge of Clay can Pot be falsified. It is the same with water and wave. Once we see everything as water there are no more waves. Only after Atma Gyanam can Ahamkara be falsified. This can be done only through Atma Vichara.

Shloka # 22:

The body, the sense, the vital force and ignorance, all these are insentient. They are not the consciousness, which “I am”.

Aham Patati or Ahamkara falls. This occurs through Atma enquiry. This is arriving at the consciousness principle through Pancha Kosha or five-layered body. Therefore self-knowledge is knowing I am not the five-layered body but the Consciousness. Consciousness is not a part, product or property of the body. It is  Nithyaha, Sarvagathaha, Nirvikaraha, Aprameya, Akarta,Abhokta etc. I am that Consciousness existence principle.  “I am body” is a mithya. This knowledge is Atma Gyanam. After this gyanam Ahamkara falls. Ahamkara means the mind. It is falsified.

Shloka # 23:

Is there another consciousness to light Existence? Existence itself is consciousness from which the I arises.

In previous shloka, Ramana Maharishi pointed out that Atma is different from the five-layered body. It is pure undivided attention. It is existence associated with every object. This existence principle is called Sat. It is in my body as well. In body, we call it ”am”. In an object we call it as “is”. The “am” and “is” are same. Bodies are many, objects are many, and existence is, however, only one. How can one experience this pure existence? Right now we are experiencing existence associated with objects. We are not experiencing existence in its pure form. We experience a watch, that it exists, by saying it “is”. We can differentiate between existence and non-existence. Even though we experience existence, it is with respect to objects. Atma is pure existence. We need to separate existence from objects and come to pure existence.

How to become conscious of pure existence?

Bhagawan Ramana Maharishi says pure existence can never be an object of knowledge. It will always be a subject or the consciousness principle. Pure consciousness is the very Subject. Chit cannot illumine Sat. It cannot objectify Sat. How can you objectify it when it is You.

You want to see your own original “I”. You can only see the reflected I in the mirror. The eye can never perceive the original I . Even though eye can’t objectify the I you still don’t have any doubt about the original I. That doubtless I is pure existence. That doubtless I is pure Consciousness in Sat Chit Atma Asmi. It has no limitation. Limitation is only for body. “I” am free from

limitations hence “I” am Sat Chit Ananada.

Explaining Shloka # 23, Where is the Consciousness that is separate from existence? Is there a consciousness that is separate from existence? If it is there, then we can separate them. Consciousness can then look at existence. That is not possible. Existence equals Consciousness. So, objectification of consciousness is not possible.

Explaining Shloka 23, a Consciousness that is the illuminator of existence and different from existence, where is it available? There is no such consciousness as it is the very Subject. This is because Consciousness (Chit) is in the form of pure existence Sat.

Aham =Sat. Pure existence is in form of Consciousness.

Therefore we can say: Pure existence is in form of consciousness. Also, Consciousness is in form of Existence. Consciousness and Existence are one and the same. They are just two words for one. It is the plurality of names, both referring to one Atma or “ I am”.  Once you know this, your spiritual journey is over.  Existence has also has all properties of Atma such as : Nithyaha, Sarvagathaha, Nirvikaraha, Aprameya, Akarta, Abhokta, etc . It exists even after fall of body. It should learn to claim “ I am the Atma.”  This is Nidhidhyasanam.

Shloka 24:

The difference between God and individual is only in name, form and intelligence. They are the same in their essential nature as the heart.

This Existence-Consciousness is the same one behind the Samashti (Macro) as well as Vyashti (Micro or Jivatma). In both Jiva atma and Paramatma, the atma is the same one. The difference is in the medium of manifestation. This is the Jivatma Paramatma Aikya Gyanam.

Shloka # 24 is a Mahavakya. Are the wave and the ocean different or identical? From a superficial angle they are diagonally opposite. Thus, the wave is small while ocean is big; Wave is supported, Ocean supports; Wave is an effect while ocean is the cause; Wave is subject to arrival and departure while ocean is not. However, if you analyze them as wave is water and ocean is also water. Then, there is no such thing as wave. Wave is only a Nama and Roopa. So also with Ocean, it is also only a Nama and Roopa. The water is the same in both. So also in Vyashti (body) and Samashti (creation) there is only one Atma. Superficial Jivatma and Paramatma both are in reality Atma.

Chandogya Upanoshad says: Tat Tvam Asi. Shankaracharya has written on this maha mantra in Vakya Vrithi.

Explaining Shloka # 24, The difference between Jivatma and Paramatma is superficial. They are just name and form and not the content. Thus:

Atma +Samashti=Paramatma

Atma +Vyashti=Jivatma

From Nama Roopa perspective they are different. But Svabhavatha (true nature) the Param and Jiva adjectives go way and one is left with Atma only.

Both are pure existence (nirguna), which is the ultimate reality. So have a penetrating vision for Advaitam.

Shloka # 25:

When perception of name and form ceases, there is the vision of the Self. This is also the vision of God, for, God and the Self are the same.

This shloka is also a Mahavakya. From these verses we know Bhagawan Ramana Maharishi knew about traditional teachings. He knew the mahavakyas. He shows that he was in sync with Shankaracharya.

Take the wave and ocean. Remove nama and ropa and you will see it is only water. Thus, one can see the content by just shifting our vision from Nama Roopa.  This is known as Bhoga Tyaga Lakhanam. Bangle is gold, chain is gold, ring is gold. Give up superficial nama and roopa and you will come to understanding of Jivatma (essential nature) and simultaneously the essential nature of Paramatma as well. They are not different. They are the one essential nature. Self Realization is God realization. They are not a separate process.

After removal of Vesha (dress) one sees the oneness of Jivatma and Paramatma. One who sees the water, for him there is no ocean or wave. I am that Atma.

Take Away from this class: Shloka # 25:

Giving us a very powerful tool of discovering the Self, Swamiji says we should look at people and objects without Nama and Roopa. Please experiment with concept and if you hold that thought long enough you will see a change in perspective.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shlokas # 19:

 Wherefrom does this “I” thought arise? If one enquires thus, it vanishes. This is self-enquiry.

 Continuing his teaching Swami Paramarthananda says, all types of Sadhana’s such as Puja, Japa, Dhyana, Samadhi, Yoga, and Gyanam all will have to culminate in Atma Vichara. They are important but they are complete only with Atma Vichara.  Thus Atma Vichara only will eliminate Ahamkara or the mortal “I”. It is not optional but a compulsory knowledge. Ahamkara is born out of Self Ignorance. Ahamkara goes away with Gyanam. As long as a root is there the tree will sprout again. Agyanam is moolam of Ahamkara. Therefore, Atma Vichara needs to go along with Guru Shastra Upadesha. Even when somebody has got this knowledge without a Guru, they are rare prodigies. They got their Guru Upadesha and knowledge in past births. Therefore, these prodigies do not require Guru Upadesha. For majority of us, we need the Guru Upadesha. So don’t quote Bhagawan Ramana Maharishi to avoid Guru Shatra Upadesha. Majority of us require it. Upadesha means systematic teaching of shastras. This will lead to Atma Gyanam. This will destroy Agyanam and thus destroy Ahamkara. Ahamkara “I” is replaced by Atma “I”.

Ahami is when Ahamkara is destroyed. Atma is Layasthanam or Adisthana Chaitanyam. It is Atma Chaitanyam. This Chaitanyam now shines.

Shloka # 20:
When the “I” thought perishes, then another I, I springs forth as the Heart, spontaneously. It is the Existence in all of its fullness.

After Atma Vichara Ahamkara is eliminated. And the new I shines. A serious seeker wants to know what this means? How do I know if this event has occurred, that is the elimination of Ahamkara, replaced by Shining Atma?

What will life be before it and after it? How will I feel when the event occurs? These are questions from serious seekers. Will I experience the Infinite I? Now I experience a finite I. Will I have the experience of a new  infinite I?

Many people have the misconception that they will experience a new I. We should know that there is no specific experience of the new I or infinite I? Any specific experience requires Triputi or experience of dualities (experiencer-experience-Object or knower-known-act of knowing, seer-seen-act of seeing etc) and is thus limited. Any specific experience of infinite is a logical contradiction. All specific experiences are in finitude. In waking and sleep states also we have specific experiences. Another is a general experience. There is absence of any experience in deep sleep and Samadhi states.  Triputi is absent in Sushupthi and Samadhi states. Thus the two experiences are:

• One is specific experience of finite.
• Other is absence of any experience like in Sushupthi.

Other than these two experiences there are no other experiences of infinitude.

So, what does this shloka mean? When the limited “I”  is gone and is replaced by infinite Atma. It is more a specific understanding. During a transaction in the waking state I am enjoying status of experiencer. Through Upadesha I understand that experience is not my intrinsic nature while consciousness is. My experiencer status is Mithya but not my intrinsic nature, that I am a conscious being. The color of my Angavastram is not mine. The experiencer comes with waking and dream but goes away in Sushupthi. The experiencer comes and goes, hence he is a Mithya. So also all experiences of Experiencer are also Mithya.

I am a Conscious being now, but if I doze off I lose it. So, there is a transient state. Limitation is not my true nature, meaning, I am limitless. This sense of localization does not belong to me. The understanding that I am without localization is the true nature. Experience will be finite, however, understanding will be of infinite.

The experience of the earth is of flatness but we know it is a globe. We feel the stationary status of the earth but we know it is rotating very fast. This wisdom is not shaken by experience. Even though I experience myself locally, I know this is not true. This is wisdom. There is no change in experience, only falsification of it.

Shlokas 21:

This, the Heart, is the true import of “I”. For it exists, when the “ I” is not.

The Ahamkara I says I am limited. There is another Consciousness that says I am limitless. How do I know which is real and which is fake? Should we say experience is right or knowledge is right?  We say knowledge alone is powerful. We know several experiences that are not fact based. (Stationary earth, flat earth, rising sun etc). There are illusory experiences at every level. In Self-experience I avoid the experience.  In Nirvikapla Samadhi Patanjali did not discover Advaita Gyanam. Yoga is Dvaita. Only knowledge is reliable.

Experienced I is limited in nature. Bhagawan Ramana Maharishu says limitless I is my true nature. The limited I is subject to arrival and departure. During waking and sleep too we can experience arrival and departure.

The limitless is the real I while Ahamkara resolves during sleep every day. Dress is changed every day. Dress is not my real nature. Ahamkara is removed every day and put on as well during sleep and waking states respectively. Consciousness never comes and goes. It has a continued existence without resolution. Consciousness continues even in sleep. That we are able to talk about sleep is proof of witness consciousness. Hence Consciousness is the real meaning of the word “I”.

I am the eternal consciousness in which Ahamkara rises and falls. During sleep Ahamkara goes away. In waking state it comes back. In death Ahamkara goes away but I continue. Knowing is also a manner of transaction. “I am” without transaction is my real nature.

The enquiry into this has to be systematic through Pancha Kosha Viveka. It is discussed in Taitreya Upanishad. I have to see consciousness in every Kosha. I am not the Kosha, but I am the consciousness pervading it. Kosha is separate from Consciousness. Citing an example: Fan is the instrument with the invisible electricity. One is visible while other is not. The invisible electricity is not part of the fan.

So also our body is of five layers with the sentiency principle or consciousness principle. One is invisible while other is visible. Because of sentiency the body functions. Sentiency is not part, product or property of the body.  It is not limited by boundary of the body. It is non-material consciousness that survives the end of body. It is the real I.

Shloka 22:

The body, the sense, the vital force and ignorance, all these are insentient. They are not the consciousness, which “ I am”.

The five fold Koshas are described. Vigraha means Annamaya kosha. First line of shloka is Vedanta Shastra. I am none of these material objects. I am the eternal witness.

With Best Wishes,

Ram Ramaswamy

Greetings All,
Continuing his teaching Swami Paramarthananda says,
after shloka # 20, Sri Krishna talked about Karma or doing one’s duty. Arjuna has to do Karma to purify his mind. Only a wise person can obtain liberation. Once liberation is obtained he does not need to do Karma. This was conclusion of shloka # 20.

Shloka # 21:

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।

Whatever is done by the best of men, others also do; the world conforms to the standard that he sets.

Here Arjuna may raise an argument that he is a wise person, as such he not need to perform Karma. He could claim that as a Gyani that he does not need to do his duty, which is unpleasant one in this context. It is a plausible argument from Arjuna. To this, from shloka # 21 onwards, Sri Krishna, answering his objection says, even a Gyani has to do Karma. You don’t need Karma for purification, knowledge or liberation; however, as long as you are in the society you have to be a role model. Since others need Karma, you need to do Karma to teach them about it.

There are several ways to learn the Dharmic way of living. If not, one will go along his Raga & Dvesha and lead a life of a Prakrita. He needs to change to a Samskrita way of life. Dharma Pramanani, dharmic way of life has three sources. They are:

Veda: Original source
Smrithi: Secondary source
Lifestyle of ideal models or led by elders of society.

Of these three, life style of elders is most effective way of communication. One action equals a thousand books.

A man teaches his son Satyam Vada. Then one day a person from his office comes to the door. The father does not want to see him. He tells his son to tell him my father is not home. The son tells the visitor my father told me to tell you, he is not home. What is the use of teaching Sayam Vada to his son? The actions of elders speak louder than all scriptures.

Mother is the most important influence for a child. Then come father and then the schoolteacher.

So, Arjuna, whether you like it not you are a hero in society. Along with this status comes responsibility. It can be crushing. Therefore do your duty, not for your sake but to lead society. Sri Krishna gives himself as an example. I am an avatar, as such a born Giyani. I will still follow my duties as your Sarathi as a part of my Svadharma. For Kuchela, I had to perform Atithi puja. Even as I accept my duties, so also, you have to do yours.

Shloka # 22:

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

I have Arjuna! no duty whatever to discharge in all the three worlds; there is nothing I have not won, and nothing remains to be won by Me; still I ceaselessly work.

Sri Krishna says I need to perform my duties even though I have nothing to get from my actions. There is nothing for me left to accomplish. All four Purushartha’s are a part of me. Hence in the word Bhagawan, Bhaga means six fold wealth possessor. The six fold wealth’s are: Aishwaryam (power, ruler, Ishwarabhava), Veeryam (courage), Yashaha ( fame), Sree ( Prosperity), Gyanam ( Knowledge) and Vairagyam ( Freedom from dependence). All these are present in full measure. Each is in absolute measure. Such a person is Bhagawan.

Even though I have nothing to accomplish, still I am busy doing my duty as per my Varna and Ashrama. If I can’t escape from my duties, how can you?

Shloka #23:

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23

Indeed Arjuna! if at any time, I do not work tirelessly, men will in all possible ways , tread that path of mine.

Here Sri Krishna says:  O Arjuna, What will happen if elders are irresponsible? Society wants to follow sheepishly the role models. If role model’s are not good, there will be confusion. Violation of harmony occurs at many levels.

If I don’t discharge my duties enthusiastically, sincerely, whole heatedly, I am teaching others as well. Whole society is waiting to follow me. If I go wrong it, will affect entire society.

There was a Brahmin who went to Rameshwaram to take a bath. He took along a copper vessel. He was worried it would be stolen. He buried it in the beach sand and erected a Shiva Linga over it as an identifier. Another Brahmin came along saw the Shiv Linga and thought it was custom to erect one. He also erected one. Soon everybody who came erected a Linga. The Brahmin when he came back saw Lingas all over the beach.

The whole world is sheepish. No human being likes to think. So, if children follow you, it is an advantage as well as a disadvantage. You can teach them more by your actions, which is an advantage.

Shloka # 24:

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

If I don’t work the worlds will perish; I may cause confusion, and may ruin these living beings.

Here Sri Krishna says, once I violate my Svadharma (Pancha Maha Yagna included), others will also do it. Consequences won’t be immediate. Consequences will come slowly, after some time. Even ecological disharmony will not happen immediately. When trees are cut and cars increase on the road the result will deteriorate slowly and sometimes irreversibly. There is in Bombay a phenomenon called the Chembur fog, caused by pollution. People live with it. We will be destroying the creation gradually. Nowadays “natural” food costs more. Many diseases are caused by our unhealthy way of living. If I do not set an example I will destroy by creating confusion in society with respect to their duties.

What should be the basis for choice of a profession? Varnashrama has an answer. All areas such dance, music, etc., must be protected. Shastra says, when one chooses a profession it should be based upon:

1) One’s inclinations or Guna Anusari karma.

Here I will enjoy what I am doing and money is incidental. I look forward to Monday. When I hate what I am doing, I look forward to Friday. Many teachers come for salary without any love for the job. This affects the children.

2) Janma: Based upon caste or birth. If you can’t choose based on Guna this is an option. The child is exposed to father’s profession at an early age. It is the same with a musician’s child. Advantage is all professions are protected.

Shastra says preference of a profession should preferably not be based on money. In many professions people want less work and more money. Brahmins today have taken to many professions such as those of Vaishya and Kshatriya. Increasingly Brahmins are walking away from their own profession of learning and teaching Vedas and Sanskrit.  If this will continue, both Vedas and Sanskrit will die and with it the religious mantras as well. So, money based preference is not good. Svadharma should be based upon Guna or father’s Profession.

Arjuna, your Guna is of a warrior. You are a Kshatriya. So, stand up and fight.

Shloka # 25:

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।।

Prince of Bharatha line! Just as the ignorant work with attachment to that work, so should the wise work, unattached, seeking the world’s integration.

Sri Krishna has pointed out that Arjuna and Gyani both should perform Karmas. Their reasons though are different. Agyani wants purity and liberation. Gyani should perform Karma to be a role model to society. If both are performing karma what is the difference in their respective attitudes.

Sri Krishna says, since Agyani has not got liberation, he is not happy with himself. So all his actions are to discover fullness and happiness. In these actions there is anxiety. Everything is done out of incompleteness. Thus, actions are performed because of a lack of wealth, money, children etc. In all actions there is attachment.

A Gyani is one with knowledge. His nature is of fullness and freedom. I am free. Aham Purnaha Asmi. He performs actions with happiness ( not for happiness). This is the only difference.

When I do it for happiness, it is a struggle. When I do it in happiness it is a Leela. This is the attitudinal difference.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 19:

तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।

Therefore, unattached, always do the work that has to be done; for, doing work with detachment, man attains the supreme.

Continuing his teaching of the Gita and refreshing our memory of the last class, Swami Paramarthananda said, Sri Krishna talked about the important topic of Karma Yoga from Shloka’s 8 through 18. The essence of Karma Yoga can be described as giving more and taking less. A life of contribution need not only be monetary. It can even be in the form of knowledge, one’s energy or even kind words. Sri Krishna looked at this way of life from different angles. They were:

Agya: Command

Yagya: Worship

Chitta Shodhakam: Preparation of mind

Dharma: Means of maintaining harmony at all levels. This includes at the individual, family, societal, and ecological levels.

So, You have to take to a life of Karma Yoga. Since it is required for all people for spiritual progress, you, Arjuna, should also follow it. Through this you will attain the highest progress, that of Moksha.

Note that Karma yoga has to be followed by Gyana yoga to attain Moksha. Karma yoga prepares one for Gyana Yoga. Karma Yoga involves doing one’s duty and maintaining harmony. As a Kshatriya you need to remove obstacles to harmony and hence you need to fight the battle.

Shloka # 20:

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।

Janaka and others achieved perfection through works alone. At least to promote the welfare of the world, you ought to do works.

After hearing this Arjuna may still feel diffident. Many people say being tied to a family life makes liberation impossible. They say only Sanyasa can help us. Arjuna is also in a similar state of mind. Right now, he also wants to take Sanyasa. How can a ruler think of spirituality? Sri Krishna tells Arjuna, don’t feel diffident.  Even a Grihastha can attain liberation. Grihastha has the advantage that he can become a Sanyasi, while a Sanyasi cannot become a Grihasta. That is why in our culture every stage is called an Ashram. You can convert a house into an ashram. What is difference between a house and an ashram? It is the attachment that makes a difference. If attached, it becomes a house. If detached, it becomes an ashram. It is a difference caused by the person who resides in the house. Even a ruler with responsibility can attain liberation. Sri Krishna gives example of Janak Maharaja. In Brihadaranyaka Upanishad it is a dialogue between Gargya (a Brahmin) and Ajata Shatru (a Kashatriya). Ajata Shatru teaches Brahma Vidya to Gargya. Ajat Shatru and Janaka are examples of Grihasta Ashrami’s attaining liberation.

Therefore, Arjuna, continue to be a Grihastha Gyani.

And with this example, Krishna has given confidence for Arjuna and with this example the topic of karma yoga is over. Now from the 2nd line of this verse, Sri Krishna is changing into another topic. Karma yoga topic is over, with the 20th verse 1st line.

Now, a new topic starts with Shloka # 21. In Shloka’s 17 and 18 respectively, Karma Yoga is shown as important for purification of mind and attaining knowledge. After liberation one does not need Karma yoga. Gyani may or may not perform Karma Yoga.  He does not need to perform Karma Yoga; he can be a passive Gyani.

So, Arjuna too wants to get out of this painful Karma or duty. He can claim to be a Gyani. There is no test for a Gyani. Gyanam is the only criteria and it is not a visible one.

Anticipating this objection, Sri Krishna says, Arjuna, even if you are a Gyani, you should continue doing Karma Yoga. Even though you do not require Karma after Gyanam, for the sake of society and Dharma you need to follow Karma yoga.

In our tradition there are three sources of knowledge to know if a situation is Dharmic or not. If not we will have a let-go Philosophy (Laissez faire) or a Raga Dvesha based life also called Prakritha Purusha. It is not a life of a cultured person called Samskruta Purusha. So one goes back to Dharma Adharma life. So, how to know if it is Dharma or Adharma?

If I have to be a refined person, I should not do what I like to do; I should do what is proper. Propriety is more important. Naturally, I should know what is proper. And

I should know what is improper. So the question, what is the source of knowing dharma and adharma? Poorva Mimamsa sutra says Vedokilam Dharmamulam or that the entire vedas are our scriptures and are the primary source of dharma-adharma jnanam..

Thus:

1) Sruthi: The Vedas are the primary source of Dharma/ Adharma Gyanam.  The human being can never know totally because, human beings’ knowledge is Limited.

• Smrithi: All secondary literature based upon Vedas are also a source. They have to be interpreted according to the times. The interpreters have the freedom to interpret. They must, however, have no axe to grind. Ramayana and Bhagawatham are examples of Smrithi’s.
• Shishta Achara: A life led by cultured elders who show by example. They serve as role models of Dharma. They are called Shishta’s. Of the three sources the Shishta Achara is the most important. Sruthi and Smrithi are only literature. Live models have greater impact on society.

Shloka # 21:

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।

Whatever is done by the best of men, others also do; the world conforms to the standard that he sets.

 Who are Shishta’s?  The most powerful person is the mother. She is the greatest influence on a child. Even in the womb the child knows mothers’ thoughts. It knows if it is wanted or not. Ceremonies such as Simantham are meant for welcoming the child. The child knows the atmosphere in the house.

Next role model is the father. A father should perform noble things in the house. He should not swear. A child is deeply influenced by a father’s action as well. Others will follow a good man’s actions.

Shloka # 22:
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

I have Arjuna! no duty whatever to discharge in all the three worlds; there is nothing I have not won, and nothing remains to be won by Me; still I ceaselessly work.

Here Sri Krishna cites himself as an example. A society that gives healthy models to children is a healthy one. One example is Anjaneya. His story is full of morals. His attitude of respect towards women is taught. Human ingenuity alone is not enough; the grace of God is essential to succeed.   Hanuman’s Bhakti is an example of this devotion. Lakshmana was another exemplar. He could only recognize Sita’s anklet, as he never looked above her feet. They had healthy attitude towards women, wealth and society.

Elders are responsible for the next generation. So, Arjuna you too should act.

With Best Wishes,

Ram Ramaswamy

The discussion was about Advaitham (Ad), Vasishtadwaitham (Va) and Dwaitham (Dw)–majority of Hindus follow one of these Darsans.

The three Darsans do not have the same goal.
Jiva is atom according to Va and Dw. But Ad says it is Sarvagathaha.
Iswara Swarupam is Saguna according to Va and Dw. But Ad says it is Nirguna.
Jagat is different according to Va and Dw. But Ad says there is no Jagat at all

Bhandaha —according to Va, I am dependant as Dasa eternally.
But Dw says Bondage is a misconception
Ad says it is a misconception I am a Dependent–I am a Swami–Soham

For our intellect we have to accept one path.
Ad does not look upon Va and Dw as opposed to it but as promoters–at the end Va and Dw is rejected.

All seekers are at the level of:
Mandha Adhikari— good student
Madhya Adhikari—better student
Uthama Adhikari—best student

Dw takes a student from Mandha to Madhya. Va takes a student from Madhya to Uthama.
Uthama will have intellect to appreciate teaching of Ad.

In short,  Dw looks at Jiva and Jagat as two separate entities.
Va looks at Jiva as a small part of God and Jagat is different
Ad says Everything is Brahman– Aham Brahmasmi

Thanks
Ramanathan

Namaste:

Please click on the link below for my notes on Kaivalya Upanishads.  These notes are based on the teachings of Swami Paramarthananda.

Notes-KaivalyaUpanishad

Greetings All,

Shloka # 13:

“यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।”

Continuing his teaching and refreshing our memory of last class, Swami Paramarthananda says, Lord Krishna was looking at Karma Yoga from different angles. He says Karma yoga is a way of life.

The first angle was that of a commandment of lord. If a person does not follow it, he incurs Pratyavaya Papam.

The second angle was as a request to lead a life of harmony. I have given you a world that is in harmony. You should maintain harmony for the sake of other living beings. It is a form of gratitude to the Lord or Ishwara Yagya.

The third angle is not Agya or Yagya but as a spiritual Sadhana by which I purify my mind. I am not doing any favor to the Lord. I am favoring myself. The benefit described in shloka # 13 is that, one who looks at the consequences of worship of God as yagya prasada, for such a person, all papam’s of inner personality goes away. The consequence of worship can be in the form of food that remains after a Yagya or even can be taken as Karma Phalam.

As per Vedas, anything that obstructs Self- Knowledge is considered a Papam. Even money is a Papam, if I am lost in it. On the other hand, poverty is considered good, if it leads one to spirituality.

What is primary obstruction to spirituality? As per Vedanta, it is Mohaha or delusion. It means seeing the external world as the cause of happiness or unhappiness.
If a particular music is played, a teenager is very happy while his parents are unhappy. They don’t like it at all.  So, is the music the source of happiness or unhappiness? As long as you are finding fault with the world you are in delusion. This delusion has to go away. It is my attitude towards the world that causes sorrow or happiness. It is not a change in the world but a change in my attitude that is required. Knowledge alone changes my attitude. Once I search for knowledge it makes me a seeker.

Shankaracharya’s Bhaja Govindam is called Moha Mudgara (Hammer to shatter illusion). Here he analyzes all causes of happiness and unhappiness. He discusses all aspects of delusion. Only Karma Yoga can remove delusion. What is required is knowledge, not changing of the world.

In shloka # 13, Sri Krishna criticizes those who are selfish, who cook only for themselves and don’t share the food. Pancha Maha Yagya requires sharing my money or food with others.  Every day when you cook rice keep some aside (raw rice) and donate it every month.  Give to others, exhorts Swamiji. Such selfish people are eating concentrated papam. They are moving away from spiritual knowledge.

Shloka # 14:

“अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः

।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।
”

In previous shloka Karma Yoga was shown as a purifier. We have seen Agya, Yagya, and Chitta Shodhakam as different versions of Karma Yoga. Now, Sri Krishna describes a fourth angle to Karma Yoga. Here Karma Yoga is presented as Dharma.

What is dharma? That which maintains the harmony of the creation is called Dharma. We are not isolated beings; we are all integrated and interconnected with other beings. Beings include humans, animals, plants, rivers etc. As said before all beings, other than humans, are programmed to live in harmony. Only human beings have been given free will and budhi shakthi. Humans can destroy this world or create a heaven out of it. If earth is destroyed, it will be due to human beings alone. Even a tiger cannot do it, but humans can do it.
Arjuna, you may not believe in God or my commandment, even then you have to lead a life of Karma Yoga to maintain harmony of this creation. Science shows we are all interconnected. Sri Krishna says, everything that happens in creation is cyclical, indicating harmony. Thus, we have the Water cycle, Carbon dioxide cycle etc., all required for conservation of matter and energy. Sri Krishna then cites one such cycle as an example.

All living beings are born out of food. Food in turn comes out of rain. Rain comes from Yagya, also called adrishtam, the invisible favorable factor. Yagya can also be called Punyam or Apoorvam. How can Punyam produce rain? Punyam is nothing but cosmic balance or harmony.  Only in balance does rain come. Rain is considered an acid test for ecological balance. When we cut trees, the balance is lost. How to maintain this balance? Sri Krishna says, one maintains this balance only by Karma Yoga. In Karma Yoga, by revering creation, by revering nature, balance is maintained. I should avoid disturbing the harmony. Some serve by doing, while others serve by non-interference. Don’t interfere by polluting nature.

Vedas even tells us how to use a tank or river. One should pray to the river first. Then, enter the river. One should not pollute the river by urinating etc., in it. Do not spit. Respect the river, ocean, air and fire. A life of reverence will maintain the cosmic balance.  Even if one person has this reverence, rains will come for him. This reverence is called Karma Yoga.

Therefore, food comes from rain, rain comes from harmony and harmony comes from Karma Yoga.

My very existence and I come from Karma. Karma is also born out of me. So, we have to keep contributing to society. Live a life of contribution.

Karmabhutaha means Karma is born out of living beings.

Shloka # 15:

“कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।।”

How do you know which karma maintains balance and which violates balance? Human being have a limited intellect. We do not always know what is good or bad for humanity. We produced PFC’s, refrigerants that react and delete the ozone layer. Ozone protects us from UV rays of the sun. Similarly, with increase of cars it causes green house gases that in turn melt the polar ice cap increasing the flooding of our shorelines. We do not see the connection between increased cars on the roads and our receding shorelines. This is because of the limited capacity of our minds.

Shastras say do not depend on human intellect rather depend on scriptures. Scripture is not a product of human beings. They are revelations to Rishi’s. So, follow the life style prescribed by scriptures says, Sri Krishna.  We have been using Tulasi leaf, neem leaf etc for a long time while now Americans are taking patents on them.  Sri Krishna says, harmonious life is taught by Vedas.

In this shloka, Brahma means Vedas.

The question comes how do Vedas know? Sri Krishna says, Vedas are not a product of human intellect. They have withstood the test of time. They can stand the challenge of science as well. A defect in Vedas is we do not understand them well enough. Coconut oil was once criticized and today it is praised. It is the same with Ghee.

Vedas have come out of Aksharam or Ishwara.

Then, how come we say Rishi’s gave us the Vedas? Rishi’s have served as a medium to receive Vedic knowledge.  Just as a TV is a receiver, so also Rishi’s were receivers. To receive such knowledge one has to prepare our self by Tapas or Dhyanam. So, study Vedas and get its benefits.

Take away from this class:

Swamiji says, it is not a change in the world but a change in my attitude that is required.

This is a topic often discussed by Vedanta group. How can we impact the world? Vedanta says, rather than focusing on changing the world we should focus on changing our self or our attitude to the world.

With best wishes,

Ram Ramaswamy

Greetings All,

Shloka 7 and 8.

Shloka # 7: “Constant , natural meditation like the steady flow of ghee or a stream of water is better than intermittent contemplation.”

Shloka #8: “The meditation “I am that” regarded as more purifying than one based on dualistic thought.”

Refreshing our memory of the last class Swami Paramathananda said Bhagawan Ramana Maharishi is dealing with a variety of spiritual exercises in his teachings. He discussed three of them namely Kayika, Vachika and Manasa Karmani. Thus:

Kayika relates to performing Puja.
Vachika relates to performing Japa.
Manasa relates to Dhyanam or Upsanam.

Bhagawan Ramana Maharishi classifies Dhyanam or Upsanam into two types. They are:

• Bheda Upsanam
• Abheda Upasanam also known as Ahamgraha Upasana. Ahamgraha literally means “self-grasping,” or “self-identification.”

Bheda Upsana: Elaborating on this upsana, Swamiji says, in this Upasana God is different from me. Upasaka Upasya bheda exists. After Bheda Upsana one moves to Abheda Upasana. Here you visualize God as myself in Soham Bhava. There is nothing wrong in this Upasana as God can be invoked in any object. Even as God is invoked in a Saligramam, or a mound of Turmeric so also one can invoke God in himself, as well. This is Abheda Upsana. It is superior to Bheda Upsana.

Abheda Upasana: is the stepping-stone for Vedanta. Here, one has to know “I am God”. Abheda Upasana is an ideal intermediary phase between Bheda Upasana and Vedanta. The transition from duality to Advaita is not easy. One should practice saying “I am Lord”. Every time puja is performed, the priest in his mantras offers puja to himself as well. The priest reminds us that there is no difference between God and me. Abheda Upsana is superior to Bheda Upasana.

Shlokas 9 and 10:

Shloka # 9:
“The repose of being poised in one’s true nature, devoid of thoughts, is the highest devotion. It comes from the strength of meditation.”
Shloka # 10:

“Sinking of the mind in the heart, its source, is Action. Devotion, Union and Knowledge.”

The possible culmination of any meditation (Bheda or Abheda) is Samadhi. Samadhi means absorption in object of meditation. I forget myself as meditator. One does not know he is meditating. This is similar to when the Waker is so absorbed in the dream world that he forgets that he is the projector of the dream. The dream becomes real to him. This is due to a natural propensity of the mind to do so; that is absorption leading to forgetfulness. This is also called Nirvikalpa Samadhi. The difference between meditator and meditated is lost. Subject object difference is lost. Vidyaranya defines Samadhi as forgetting that I am the meditator.

The word Susthithi in shloka # 9 means getting lost in Soham Bhava. Here the absorption is total. All Bheda Bhavana is gone. Thoughts of all divisions are gone. In Gita Chapter 6, Sri Krishna compares this state to a flame that remains without a flicker. The mind remains in Abheda Vrithihi. In this state, the flow of advaitic thought excludes dvaitic thought. Swamiji cautioned that Advaita Gyanam is different from Abheda Upasana.  So, how does this absorption come about? It comes from deliberate meditation (bhavana). Just repeating “Om Namaha Shivaya” will take us into this state of absorption. By regular practice it becomes spontaneous. The Samadhi is the greatest form of Bhakthi. Puja and Japa are all aspects of Bhakthi as well. Ramana Maharishi says Abheda Samadhi is the highest form of Bhakthi. I am absorbed in the Lord and he is in me. In this context Bhakthi is considered Samadhi.

Thus, so far, Ramana MahaRishi has spoken about four disciplines: They are Puja, Japa, Dhyanam, and Samadhi.

In the next shloka Ramana MahaRishi explains two more Sadhanas. They are Yoga and Gyanam.

Yoga: While Patanjali’s yoga is referred to, the emphasis is on Pranayama as a spiritual discipline.

Gyanam: Here the term Bodha is used in shloka # 10 for Gyanam. It means Self-knowledge.

So the six disciplines now are: Puja, Japa, Dhyana, Samadhi, Yoga and Gyanam.
For all these disciplines there is only one goal. The goal is that the mind should abide in peace. This Shanthi-Sthithi is goal of all Sadhanas. Swamiji says, a question does come up, after practicing all these Sadhanas, how do I know if I am progressing spiritually?  The acid test is obtaining mental poise or shanthi. Even when Prarabhdam brings different experiences, maintain calmness amidst the turmoil. This is progress. Otherwise, it is not spiritual progress. Do I enjoy general equanimity at all times? Manaha Swasthaha (shloka 10) means freedom from stress and abiding in my heart. Mind should have peace.

Shloka # 10:

“Sinking of the mind in the heart, its source, is Action. Devotion, Union and Knowledge.”

Bhagawan Ramana Maharishi has talked about six sadhanas. They are, Puja, Japa, dhyana, bhakthi ( Samadhi), Yoga (Pranayama), and Bodhaha (Self knowledge). He discusses both Pranayama and Self Knowledge later.

Jivan Mukti is peace of mind alone. Swamiji says five of the six Sadhanas provide only a temporary peace of mind. Thus, all of them, except Bodha or Gyanam, provide a temporary peace of mind.  Only with Atma Gyanam can we get permanent peace of mind.

Shloka # 11:

“ the mind becomes a quiescent by regulation of breath, like a bird caught in a net. This is a means of mind control.”

In shlokas 11 and 12 respectively Ramana Maharishi deals with Yoga. Yoga has many steps. Ramana Maharishi however highlights Vayu-rodhanam or regulation of breath. There are several types of Pranayama. They include: Puraka, Rechaka and Kumbhaka.  Ramana Maharishi says Pranayama will make the mind quiet. Even science accepts this today. During stress, a deep breath brings down the body’s toxic chemicals. Pranayama is highly recommended for stress. Even Readers digest had an article on this topic. Pranyama regulates Prana and mind. The Pancha Koshas are interconnected. Is it biochemistry that changes emotions or is it the other way around? Clearly, psychosomatic diseases improve with Pranayama. When Prana is regulated Annamaya and Manomaya Kosha are improved as well.

Rodhana in shloka # 11 means regulate. Even a turbulent mind becomes quiet with deep breath. Pranayama is like a cage for a bird. Just as a cage arrests the movement of a bird so also Pranayama arrests movement of a mind. The term Jala-Pakshi Vada is used in the shloka to mean a net or a cage for a bird.

Shloka # 12:

“Minds and breaths, expressing themselves as Consciousness and Action, are only two branches of the same Primal Power.”

So, how does Prana control the mind? Answering, Prana and mind are like two branches of the same tree. When one branch is pulled the other branch also comes along. Citing another example, all four legs of a table are connected to a wooden plank. If you pull one leg of the table other three also follow. So also with Prana and Manas, both are connected to one Prakrithi. Prakrithi (Maya) is the cause of Prana (Rajo guna) and Manas (Sathva Guna).

Chitta Vayava in this shloka means mind and Prana. Chitta means Gyanam.
Shakyordvayi means two branches.
Shakthimulaka means Maya or Prakrithi or main trunk of the tree.

By controlling mind, Prana is also controlled. In a very emotional state the breath changes, it becomes shallow. If both can influence each other why should we regulate mind through Prana? Controlling the grosser Prana is easier than subtler mind. From gross one goes to the subtle.  When Pranayama is not possible, only medicine can help. Drugs and liquor are all trying to control the gross and thus the mind.

Shloka # 13:

“Control of the mind is of two kinds, its lulling and its destruction. A lulled mind will rise again but not the one which is destroyed.”

Now Ramana MahaRishi enters the last Sadhana called Gyanam. Even yoga and pranayama can only make the mind quiet temporarily. After all one cannot practice Pranayama all the time. Pranayama is not the ultimate solution. It only manages the problematic mind. Only Gyanam will destroy the problematic mind. In this shloka, Mano-laya, means temporary lulling of mind. Manonasha is permanent destruction of problematic mind. Swamiji clarified destruction of problematic mind does not mean destruction of the mind itself.

Liquor, drugs and even Nirvikalpa Samadhi  (where the mind disappears temporarily), are all considered Layam and they can tackle the Problematic mind temporarily. The only other method is permanent destruction of the “problematic mind”. This does not mean destruction of the mind itself. Mind is destroyed only in death. The “problematic mind” is however destroyed and replaced by a “compassionate” mind.

Laya gatham means the mind is temporarily lulled. The mind, however, continues to be problematic. The problematic mind is converted by wisdom. One sees the mind as Mithya. Once one sees the mind as Mithya it is a destroyed mind. Giving example in Tamil where seeing a wooden elephant one gets frightened, until one gets close by and sees it is not a real elephant. He sees it as a Mithya.

With Best Wishes,

Ram Ramaswamy