Greetings All,

Ch 2, Anuvakaha 8, Shloka # 5:

This joy of the manas, whose worlds are relatively immortal multiplied a hundred fold is one unit of joy of the ajanaja gods born in deva loka and it is also the joy of a srotriya free from desire.

 Continuing his teaching of the Upanishad, Swamiji said, in Anuvakaha 8 of chapter 2, we are now in ananda mimamsa, an enquiry into ananda. It is a discussion about Koshananda (Anandamaya kosha) and Atmananda.

Five differences between the two anandas were noted. They are:

• Koshanada is reflected ananda. Atmananda is the original, un-reflected ananda.
• Koshananda is impermanent. It is only a reflected ananda; thus, it is a conditional ananda. Atmananda, however, is permanent and is not conditional.
• Koshananda is a graded ananda, depending upon the quality of reflecting medium. Atmananda has no changes, as it is not a reflection, hence it is ungraded.
• Since Koshananda is a reflection in mind, it available for experience. It is experiential ananda.

However, Atmananda is not an object of experience.

Atmananda is Consciousness itself or Chaitanyam.

• Koshananda can be obtained by two methods. First one is Vairagya prapthihi and second one is Vishaya prapthihi. When desired object is obtained mind enjoys ananda. This is Koshananda. This koshananda can also be obtained by having Vairagyam towards the object. Viveka Shakti gives us Vairagyam. It is a mind without ragaha or dveshaha as such a calm mind. Through vairagyam and without acquiring any objects such a person is happy.

Atmananda, however, can only be realized through Gyanam that gives me the realization that I am atmananda.

The Upanishad now takes up koshananda first.

First the Upanishad defines an ideal unit of ananda. It is called manushyananda. Then ten higher levels of graded ananda were also discussed. The same higher ananda can be obtained through intensity of one’s Vairagyam. Vairagyam can also be graded with respect to dispassion. To obtain external objects we need money or wealth. Internal dispassion, however, is obtained through Viveka.

Thus we have:

• Vishaya Prapya Koshananda;
• Vairagya Prapya Koshananda;
• Gyana Prapya Atmananda.

Ch 2, Anuvakaha 8, Shloka # 6 & #7:

This joy of the gods born in the deva loka multiplied a hundredfold is a unit of the gods (karma devas) who have become so by their special karmas and it is also the joy of a Srotriya, free from desires. (Shloka # 6)

A hundred times this joy of the gods (karma devas) who have become so by their special karmas is a unit of joy of the gods (office bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. (Shloka # 7)

Here it says 100 units of Pitr loka ananda equals ajanajananda. An Ajanaja is a swargaloka vasi. Ajanaja’s are in the swarga loka due to their punyams. Swarga loka can be obtained by two methods.

• Smartha Karmani are karmas prescribed by smrithi grantha or secondary scriptures or non-vedic scriptures. Through performance of these Karmas one goes to Ajan Loka. A Srotri enjoys the same ananda. A Srotri is one with knowledge of scriptures as well as with Vairagyam. He has Vairagyam of all lower lokas.
• 100 units of ajanajananda equal one Karma Devananda. Karma Deva is one who has performed Srautha Karmas. Srautha karmas are one’s prescribed by the Vedas. They also go to Swarga Loka. However, within Swarga Loka, they have a higher status and Loka as well. A Srotriya who has the cultivated Vairagyam upto Ajananaja Loka can experience this Koshananda.

Karma deva is an ordinary citizen in Swarga Loka. Devas, however, have a higher position in Swarga Loka. One should note that a Deva is distinct and separate from a Karma Deva, although both are residents of Swarga Loka. There are only 33 Devas in Swarga Loka. These Devas have an even greater ananda than Karma Devas.

How can one become a Deva? To become a Deva one has to perform Karmas as well as Upasanas. This gives a person higher punyam. In Upasana one prays to a Deva. In Katho Upanishad, Yama tells Nachiketas that, when I was a human, I wanted to become Yama through practice of rituals.

This ananda too can be obtained through Vairagyam.

Ch 2, Anuvakaha 8, Shlokas # 8:

One hundred measures of the happiness of the gods (office bearers) is the simple unit of joy of Indra and it is also the measure of the bliss of the Srotriya who has transcended all his desires.

100 units of Devananda are equal to one unit of Indrananda. A Srotri through Vairagyam too can obtain this.

Ch 2, Anuvakaha 8, shloka # 9:

A hundredfold the bliss of Indra is the unit of joy of Brihaspati and it is also equal to the bliss of a Srotriya who is devoid of all desires.

Brahaspathi or Vachaspathi represent words of wisdom. Therefore, Lord of wisdom Brihaspathi is Guru of Indra. So he has an even better Loka. Therefore, 100 units of Indrananda equal one Brihaspatyananda. A Srotri through Vairgayam too can obtain this

Ch 2, Anuvakaha 8, Shlokas # 10:

A hundredfold the bliss of a Brihaspati is the unit of measure of the bliss of Prajapati and it also gives us a measure of the bliss enjoyed by a Srotriya who has no desires.

Here it says, 100 units of Brihaspatyananda equals one unit of Prajapatyananda. A Srotriya who has acquired the required level of Vairagyam too can obtain this.

Ch 2, Anuvakaha 8, Shlokas # 11:

A hundredfold the bliss of Prajapati is the unit of measure of the bliss of Brahman, which is in no way greater than the bliss of one who is a Srotriya and who, in his experience of the Reality, is devoid of all other desires.

100 units of Prajapatyananda equal one unit of Hiranyagarbhananda. Hiranyagarbhananda is called Brahman ananda in shloka. This Brahman is not the original ananda or the eternal Brahman. Here, it is still a reflected ananda only. This is the highest pleasure possible. A Srotri with appropriate level of Vairagya too can obtain this.

Vairagyam gives the highest level of sukham. We can be happier without possessions or by Tyaga. This is the lesson of India to the world. All other cultures talk of materialistic pleasures. While India does not condemn materialistic pleasures, it says, Tyaga is higher than material pleasures. Hence a Tyagi is more respected than a Bhogi. Citing story of a king and a Yogi, Yogi tells king, “You who has everything are standing before me, while I, who has nothing, is sitting.” This is the difference between Bhoga and Tyaga.

Ch 2, Anuvakaha 8, Shlokas # 12:

The Reality in the core of man and the Reality which is in the sun are one. He who knows this, on leaving from this world, first attains the Atman made of food, next the Atman made of Prana, next attains the Atman made of mind, next attains Atman made of Buddhi and lastly attains the Atman made of bliss……regarding this there is the following Vaidika Verse.

Now we are moving on from Koshanada to Atmananda. The first line of the shloka is a maha vakya. A maha vakyam is one, which discusses Jivatma Paramatma aikyam or the oneness of micro and macro.

The maha vakya says that, the ananda that obtains in a person, the micro, and the ananda obtained in Hiranyagarbha or the macro; both anandas are one and the same. Now, this statement contradicts what we just learned in the last few shlokas. We just learned that Manushyananda (1 unit) and Hiranyagarbhananda (10 to the power of 20 units) are hugely different in scale. But, here, in the maha vakyam the Upanishad says, Manushyananda and Hiranyagarbhananda are one and the same.

We should be aware that in Vedas, in Sanskrit, every word has two meanings. One is known as Vachyartha or direct meaning and another is Lakshyartha or indirect meaning. Thus, to Carnatak music lovers the word Chamangudi does not he mean the village, rather it means the musician who hailed from that village.

A general rule of interpretation is to apply primary meaning first and if it does not fit then apply secondary meaning. If the statement comes from same source, one of them should fit.

The word Ananda, its Vachyartha or direct meaning is experiential pleasure. This is koshananda pleasure.

Therefore, Manushyananda with 1 unit of pleasure and Hiranyagarbha with ten to the power of twenty units of pleasure are both koshanandas. So, the primary meaning does not fit here. So, we try the secondary meaning. Ananda, can also mean Atmananda or original ananda. This ananda is same in Manushyananda and Hiranyagarbhananda. This is the Lakshyartha. Atmananda has no gradations. Human being has a poor quality of reflection, while Hiranya -garbha has a good quality of reflection.

How many methods are there to obtain Atmananda? Atmananda need not be obtained at all as it is the very Experiencer himself. It is “ I” the Chaitanyam. It is removing the ignorance and knowing that I am the Seeker. The seeking of an object is the wrong approach to obtaining Atmananda. One who knows this mahavakyam attains atmananda.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 22:

स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान् हि तान्।।7.22।।

Possessed of that faith, he desires the worship of that form. From that divinity he secures the objects of his desires; for, I Myself have ordained them.

Continuing his teaching of the Gita, Swami Paramarthananda said, Sri Krishna is differentiating between sakama and nishkama bhakti. Sakama Bhakti is worship of god seeking material gains. Nishkama Bhakti is worship of god seeking spiritual gain or moksha. To contrast the two Sri Krishna deals with sakama bhakti first.

Sri Krishna is presenting sakama bhakthi in a symbolic language. Because a sakama bhaktha seeks only finite material ends; because all material ends are finite; therefore, sakama bhakthi is presented as worship of finite deities. A niskama bhaktha seeks the spiritual end, which is infinite, and therefore symbolically Sri Krishna presents nishkama bhakthi as the worship of the infinite Lord.

Who is finite deity and who is infinite deity? Every deity has a form described in scriptures hence it is finite. It has form. Any deity can be infinite if we invoke infinite in that deity. Conversely, if we invoke finite in the deity it becomes finite. Upon finite deity we have the choice of imposing the infinite. Citing example of a country’s flag, we invoke an entire country in the relatively small flag. Thus Sri Krishna or Lord Ganesha can be invoked as infinite in their finite images. In Gita, Swamiji says, Sri Krishna is the purna avatara. It depends on how you invoke. A sakama bhakta can worship gods other than Sri Krishna.

One can seek result from finite gods. Sri Krishna says there is nothing wrong in worshipping finite god; one’s desires do get fulfilled; finite devata’s are blessing the devotee. However, their power comes from the infinite. Infinite Sri Krishna is giving power to devata who inturn blesses devotees. Sri Krishna says I am blessing everyone through devatas. Citing example of a postman, he gives money order to a person. It does not mean    postman is giving money to the person. He is delivering somebody else’s money. Every parichinna devata is also like a postman. They are only intermediaries. Sri Krishna alone is the ultimate receiver of all the worship and Krishna alone is the ultimate karmaphaladata as well.

Therefore, the Gita says if you want to receive moksha you have to go to Sri Krishna; while Devimahatmiyam says, you have to go to the Devi for moksha.

So, therefore, do not be enamored by the form; no form is superior; no form is inferior, what is inferior and superior is determined by what you invoke in that form.  The word Kaman means desired end or object of desire. The devotee thinks my Ishta Devata has given me the blessing. Sri Krishna says, behind the visible deity I am there. According to Sri Krishna, Sakama Bhakti is valid. Now he talks of the plusses and minuses of Sakama Bhakti.

Plus points are:

1) Sakama bhakti is valid.

2) Nothing wrong in asking god for what you want. It is you alone who decides what you want.

3) It will produce result if the puja is performed properly. Correct performance of puja is essential to obtain results.

Now we are entering the negative points.

Shloka # 23:

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि।।7.23।।

Here Sri Krishna is giving a statutory warning like on a cigarette pack. He says, sakama bhakti is certainly valid but it also has a problem associated with it. Every worldly gain has got certain intrinsic doshas that go with it. Three doshas have been identified. They are:

• Dukha mishritham: all worldly pleasures are mixed with equal amounts of pain as well. First there is pain in accomplishing the desire, such as competition. Once acquired, there is the pain of preservation. Finally, in time, the object will be lost anyway, causing further pain. The pain is proportionate to the pleasure.
• Athritptikaratvam: Since all pleasures are finite, we always think of next higher possibility. I never enjoy what I have. I suffer from disease of comparison. Nachiketas says no human being will ever be satisfied with wealth. He is a “poor” rich man. I continue to be Apurnam.
• Bandhatvam: Once used to accomplishments we can never think of losing them. It becomes an addiction. I can’t imagine a happy life without these material gains.

So, Sakama bhakti will keep a person in Samsara. He will suffer from spiritual stagnation. Materially he will progress. There is no spiritual fall for a Sakama bhakta; but neither is there any progress.

In nishidha karma there is fall. In sakama karma there is stagnation. I am a religious Samsari.

They are indiscriminate people. God offers both Sreyas and Preyas to devotee. However, nobody asks for moksha.  They do get results but they are finite ones. Whose mistake is it? You have chosen the wrong goal. Worshipper of finite gods will get finite results.

All gods in heaven are just exalted Jivas who got their positions due to their punyam. It is a finite post. My worshippers, the nishkama bhaktas, the mumukshu, they come to Me (infinite). Sri Krishna represents the infinite Brahman.

Shloka # 24:

अव्यक्तं व्यक्ितमापन्नं मन्यन्ते मामबुद्धयः।
परं भावमजानन्तो ममाव्ययमनुत्तमम्।।7.24।।

Here Sri Krishna talks about two types of people:

• Those people who have not understood God properly; and
• Those who have understood God properly.

God has Para Prakriti (PP) and Apara Prakriti (AP). PP is the higher nature of God also known as Chetana Tatvam. AP is the lower nature of God also known as Achetana Tatvam.

People who don’t understand God see his lower nature; they see the physical body of God or AP. He accepts the god who is subject to arrival and departure. Thus we have instances where god disappears after his avatara.  God came and left. They are only aware of the Apara Prakriti. Sri Krishna says they are the deluded Bhaktas.          But devotees who know PP, the higher aspect of god, where he is not subject to arrival and departure, they are aware of the Consciousness at all times. A thing can be covered, however, consciousness is never covered at any time. Wise people know that god is evident as consciousness in me.  Unintelligent people have misconceptions of god as one who appears and disappears. Only a physical body appears and disappears. They don’t know the higher nature of God as the Chaitanya swarupam.  You are able to listen to my words because you are a conscious being. That Consciousness is Satyam, Gyanam and Anantam. This consciousness is never subject to change (avyayam). Even Sri Krishna’s body is subject to change.  Thus sakama bhakti holds on to AP while nishkama bhakti holds on to PP.

Shloka # 25:

नाहं प्रकाशः सर्वस्य योगमायासमावृतः।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्।।7.25।।

In previous shloka Sri Krishna says, God has a higher and lower nature. One can have a doubt about this. If consciousness is ever evident and it is our higher nature, how come people miss it and run after lower nature? All devotees want to see god as a finite formed god. Why do they go after his inferior nature?

Giving the reason, Sri Krishna says, the lower nature is more attractive hence they go after it. The word Yogamaya means it is a combination of three gunas that make up Maya. They are Apara Prakriti.  Maya is also called Mohini. Hence my higher nature is not evident. They are not interested in formless God.

Take away:

Wise people know that god is evident as consciousness in me.

God is also known as Chetana Tatvam.

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvakaha 8, Shloka # 2:

The following is the enquiry concerning the Bliss (Brahmananda rasa). Suppose there be a youth, good, well versed in the scriptures, well disciplined, resolute and very strong; to him belongs all this earth full of wealth. This is one unit of human bliss. This (unit of bliss) of man multiplied hundredfold is the bliss of human gandharvas- and this is also the bliss of one well versed in the Vedas and who is free from desires.

Continuing his teaching of the Upanishad, Swamiji said, in Anuvakaha 8 of chapter 2, we are now in ananda mimamsa or ananda vichara or enquiry into ananda. In last class I gave an outline of what this enquiry is all about. To recap what I said, Ananda is divided into two types: 1) Atmananda and 2) Koshananda. Five differences between the two anandas were noted. They are:

• Koshanada is reflected ananda. Atmananda is the original, un-reflected ananda.
• Koshananda is impermanent. It is only a reflected ananda. The quality of the reflecting surface affects the quality of image or ananda. It is like reflecting my face in the mirror. If mirror is dull the reflection will also be dull. Thus, it is a conditional ananda. Atmananda, however, is permanent and is not conditional.
• Koshananda is a graded ananda, depending upon the quality of reflecting medium. Thus, it can be graded as Priya, Moda or Pramoda. Atmananda has no changes, as it is not a reflection, hence it is ungraded.

Reflected ananda is ananda-maya-kosha and is anatma. It is an experiential pleasure. I can objectify my reflectable face. However, my original “I” is never experiencable. I can never experience my own original “I”. Nobody can claim I have experienced atmananda. One can only experience reflected ananda. Atmananda can only be owned up to.

• Koshananda can be obtained by two methods. To obtain Koshananda one requires a tranquil mind to begin with.

First method is one where one can tune or change the external conditions.

Second one is via internal adjustment or via Viveka. The internal adjustment is not dependent on external conditions. This adjustment gives me tranquility. It is tranquility obtained due to viveka and vairagya. It is tranquility obtained in a mature and dispassionate mind.

Those who do not have viveka or have trouble with it, can always adjust the external conditions or set ups and still obtain tranquility. A tranquil mind can reflect atmananda.

For Atmananda there is only one method. It is known only by knowledge. It cannot be experienced. It is the “ I” the experiencer. “I” the original is never lost. Even if mirror does not reflect well, the original face still remains as is. Thus, they can be summarized as:

• Vishaya Prapya Koshananda; It is dependent on external things to obtain tranquility of mind.
• Vairagya Prapya Koshananda; It is dependent on dispassion and maturity to obtain the tranquility of mind.
• Gyana Prapya Atmananda.

Of these three, the Upanishad deals with koshananda first. It deals with external and internal methods of getting koshananda. The goal of both is tranquility of mind, also called “ Chitta Prasada”. In this condition there is no kama, krodha and other negative feelings. In Koshananda there is gradation. To measure this gradation, the Upanishad has come up with a measurement standard for ananda and it is called “One Manushya ananda unit”. It is similar to measurements such as the metric system. The Upanishad also defines the type of manushya to be used in this standard. It is an “ideal” unit or one, which may be difficult to put in practice.

Defining this ideal unit of ananda the Upanishad says, “ This is a human being in his youth with following characteristics:

• He is a sadhu;
• With a healthy body;
• A dynamic person;
• An efficient person;
• Firm of will;
• Perseverant;
• With all internal wealth to enjoy all sense pleasures;
• Has all needed sense objects to enjoy;
• Owner of the entire earth; we are imagining an ideal human, with all its wealth (petroleum, diamonds, etc) in his possession.
• With internal conditions and external conditions both in a perfect combination, ideal for enjoyment.

This experiential pleasure, Koshananda, we will designate it as “One unit of Manushya ananda”, as experienced by this ideal youth.

The word sadhu for the youth is used in context that he is a cultured and dharmic person. Mind without values is a sick mind. In youth, one is prone to pride and arrogance. This ideal youth is, however, humble. His humility comes from his study of scriptures. His knowledge of shastra’s gives him humility.

The Upanishad is going to take us to ten higher koshanandas.

Chapter 2, Anuvakaha 8, Shloka # 2 through Shloka # 11: All shlokas were recited.

Shloka # 2, continued:

The Upanishad talks of ten higher Koshanandas.

Thus:

First level: 100 units of Manushyananda.

Second level: 10,000 units of manushyananda.

Third level: 1,000,000 units of manushyananda.

Fourth level: 100,000,000 units of manushyananda

Fifth level: 10,000,000,000 units of manushyananda

Sixth level: 1,000,000,000,000 units of manushyananda

Seventh level: 100,000,000,000,000 units of manushyananda

Eighth level: 10,000,000,000,000,000 units of manushyananda

Ninth level: 1,000,000,000,000,000,000 units of manushyananda

Tenth level: 100,000,000,000,000,000,000 units of manushyananda. The tenth level is known as the Hiranyagarbha ananda kosha.

Between the first level and tenth level there are many levels of manushyananda.

Ch 2, Anuvakaha 8, Shloka # 3:

A hundred fold of the bliss of the human gandharvas is the unit of measure of the bliss of the celestial gandharvas. This is the same bliss of one who is well versed in the Vedas and who is free from all desires.

The next level is manushya gandharvananda. Here the ananda is 100 times. This is due to superior organs of enjoyment and the available objects of enjoyment. His organs are fine-tuned to enjoy at a higher level. His mind is refined, like a trained musician who can enjoy a high level of music. The word Upadhi means instruments and they are superior; therefore objects sensed by them are also superior. Hence he gets hundred times of the unit of pleasure. This is koshananda. Only a person who has dispassion, a man without desires, can obtain this pleasure of manushya -gandharvananda. This dispassion can come about in two ways in a human being. One is through suppression and second by knowledge. Now, suppression cannot give true dispassion. However, the knowledge by which one knows that external objects are not the source of his enjoyment is true dispassion. It is like the dog chewing on the bone that thinks it is tasting the blood, in the bone, while in reality it is tasting its own blood bleeding in its mouth.  This Srotriya has Viveka Janya Vairagyam. The intensity of his vairagyam will decide his pleasure. His vairagyam is for manushya ananda, so he gets Manushya gandharva ananda. He gets a mind that is tranquil, as he does not have desires, hence his ananda. His Koshananda can be obtained by going to higher lokas or by getting vairagyam.

Ch 2, Anuvakaha 8, Shloka # 4:

A hundredfold the bliss of the celestial gandharvas is the unit of joy of the manes, whose world continues for long. The same is the joy expressed by one well versed in the Vedas and who is free from desires.

Next is Deva-gandharva-manushyananda. Here, a human being, due to his past punyams, has migrated to gandharva status. A Devagandharva is born directly in Gandharva loka. This gives him some advantages. His ananda is 100 times that of manushyagandharva. He has a different external set up; hence, his pleasures are also of a higher level.

This is also a koshananda. You can get this same ananda of Deva-gandhrava, if you have the viveka janya vairagyam. Here his vairagyam is more intense; it is a graded vairagyam. He has vairagyam for manushyananda and manushya- gandharv-ananda to get Devagandharva ananda.

Ch 2, Anuvakaha 8, Shloka # 5:

This joy of the manas , whose worlds are relatively immortal multiplied a hundred fold is one unit of joy of the ajanaja gods born in deva loka and it is also the joy of a srotriya free from desire.

The next is Pitr Loka or Chir loka ananda. So chirloka vasi has equivalent to 1 million units of manushyananda. You can get the same ananda with greater vairgyam. He has vairagyam for all three that is, manushyananda, gandharvananda and pitrananda.

With Best Wishes,

Ram Ramaswamy 

Greetings All,

Shloka # 19:

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।

At the end of many births, the man of knowledge directly reaches Me, realizing, “Vasudeva is all”. Such a magnanimous soul is extremely rare.

Continuing his teaching of the Gita, Swami Paramarthananda said, having talked about the problem of samasara in shloka # 13, Sri Krishna then talked about the remedy for the samasara problem in shlokas # 14 through # 19. He says human beings seek three things in life. They seek security, permanence in something to hold on to and purnatvam or ananda. However, human beings do not know where to find these three things. They do not realize that these three things can only be found in Para Prakriti (PP) of Ishwara. Instead, they go looking for these three in Apara Parkriti (AP), the lower nature of God.

Unfortunately all these three things are not available in the creation, the world cannot give security because it itself is bound by time; the world cannot give permanence, because it is all the time changed by time and the world cannot give purnatvam or ananda because everything in the creation is apurnah or finite.

Chandogya upanishad says: alpa vasthu cannot give happiness, because happiness is the expression of purnatvam; so purna vasthu alone can give ananda; apurna vasthu cannot give ananda or fulfillment. Even if it seems to give ananda; it is only a fake ananda; that is why when one actually gets it; one does not find any ananda. And because he does not know the real source, he is expecting these three things from the world, where it is not there; and since his expectations are wrong expectations all the expectations fail; and this failure leads to sorrow, depression; disappointment; frustration; all these consequences put together we call Samsara.

So, what is the remedy for this Samsara problem? Sri Krishna says the remedy is bhakthi alone. A bhaktha alone will be able to fulfill this basic yearning for security; permanence and purnatvam. He says there are four types of bhakthas: artah; artharthi; Jignasu and gyani.

He says of the four types of bhaktas it is only the Gyani Bhakta who fulfills all three wishes. And therefore the aim of a seeker is becoming a Gyani bhaktha and a Gyani bhaktha knows where to tap in to get these three things. He says, it will take time to become a Gyani Bhakta.  A person has to go through many stages to become a gyani bhakti. Scriptures say, a Gyani Bhakta goes through many lives to become one. In the last class in shloka # 19 we discussed this topic.

Shloka # 20:

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया।।7.20।।

Deprived of knowledge by a variety of cravings, (people) resort to other deities; they adopt other disciplines, being constrained by their inborn nature.

Here, Sri Krishna is going to clarify that bhakti is of two types, Sakama and Nishkama. Shloka’s # 20-26 are sakama bhakti related. Here Sri Krishna talks of the pluses and minuses of this bhakti. Shloka’s 27-30 are about Nishkama bhakti. Thus, we get a comparison of these two bhaktis.

Bhakti means the act of worship of god using an attitude of devotion.

Sakama bhakti: It is using bhakti as a means of accomplishing finite goals of life of dharma, artha, and kama.

Artha is acquisition of material wealth and is a finite goal.

Kama is experiencing sense pleasures and it is also a finite goal.

Dharma means all forms of punyam which will take a person to higher worlds after death; bhulokah; bhuvarloka, suvar loka, mahar lokah, etc. and according to shastras, all the higher lokas are also finite in nature. So therefore dharma, that is punyam; arta and kama, all come under finite goal.

Anything other than God is a finite goal. In Vedantic language all material things are finite goals; all anatma; all material things are finite goals because all materials are subject to destruction; And sakama bhakthi means a bhakthi through which I seek finite goals; in simple language we can say materialistic bhakthi; business bhakthi or commercial bhakthi.

Nishkama Bhakti: is not used for materialistic goals. It is not a goal without desires. There is a desire but it is for the infinite or God. So nishkama bhakthi is a sakama bhakthi in which a person is no more interested in dharma, artha or kama, no more interested in finite ends; no more interested in material ends; but he is interested in infinite; that is security, fulfillment and permanence, this is nishkama bhakthi. Mumukshu bhakthi is nishkama bhakthi; bubukshu bhakthi is sakama bhakthi.

Both are acceptable, however, Nishkama bhakti is superior. In Gita, Sri Krishna says, he represents the infinite moksha. All other gods represent finite ends. The personal god, Sri Krishna, is finite. Citing an example, a flag is small but it symbolizes a vast country. And we have got in our religion, any number of symbols, because deities are countless in our religion; Rama, Krishna, Shiva are all there. Each devatha is finite; but any finite devatha can represent the infinite; and the general convention is depending upon the type of scripture, the representation will change.

In Shivapuranam, shiva represents infinite. In Bhagavatham, Vishnu represents the infinite. In Devi puranam, Devi represents the infinite while others represent finite. Any deity can be used to invoke the infinite. It is my invocation of an Ishta Devata that makes a deity superior. Citing an example, it is like in a checkbook, which leaf is important? The check leaf where you have written the largest sum is probably the most important one. Similarly, people are quarrelling even now as to who is great between Shiva and Vishnu; Vaishnavas claim Vishnu alone is great; Shaivas claim Shiva alone is great; our Shastras say that both have not understood the Vedic teaching; who is great depends upon your invocation.

So, sakama bhakti is presented as anya devata bhakti; that is other than Sri Krishna bhakti.

Nishkama bhakti is Sri Krishna bhakti where he is considered the infinite God.

In shloka # 20 some bhaktas are only interested in wealth, entertainment, punyam or higher lokas. So, they worship other deities such as Lakshmi who can bestow wealth or Dhanwantari who can bestow health or Surya who can bestow perception, or Ganesha who can prevent obstacles. They worship, due to their intense desire. This intense desire blunts their discriminative powers. They forget that objects of desire will go away one day; that they are not permanent. Sakama bhaktas are short sighted. Sakama bhakti puja requires one to follow specific rules to obtain results. So, you have to observe: ahara niyama; naivedya niyama; which deity will like which particular naivedya; which particular dress etc. This desire for sakama bhakti is due to an individual’s Ragaha and Dveshaha.

Shloka # 21:

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।

I give unswerving faith to each devotee who seeks to worship with faith whatever divine form (of his choice).

Vedapurva bhaga of scriptures prescribes details of sakama bhakti. They detail which gods will fulfill which desire etc.

Thus, for disease one can worship: Vishnu, Dhanwantari, Mrithyunjaya, Ashwini kumar and Lord Surya. Thus sakama bhaktha will take to one of these deities.

Sri Krishna says, sakama bhakti is valid and the deity will fulfill their wishes, if one worships with faith.

There are seven items which will give you benefit directly proportional to your faith; higher the faith, higher the benefit; no faith; no benefit; and in that Ishvara bhakthi is also included.

Sri Krishna says, “ I reinforce his bhakti by fulfilling his desires”. This reinforces faith and propagates the message of the scriptures. Thus, temples and Swami’s can fulfill desires as well.

Note: Sri Krishna says I will fulfill their desires, although they worship other deities. In Gita, Sri Krishna represents totality while other deities represent the finite. So, all finite devatas become part of the infinite Sri Krishna. Since all Devatas are part of Sri Krishna, he is finally receiving all the worships offered. So all pujas offered to other gods also go to Sri Krishna. So, phalam also comes from Sri Krishna. He gives the phalam through the Devata worshipped. I bless every devata. Infinite God receives all pujas offered to finite gods.

And that is why, you take any ashtothara archana; you find that certain names will be common for all; the description will be different in ashtothara; Shiva description will be different; Vishnu description will be different; but certain namas will be common; ananthaya namah; in everything; ananthah means infinite; sarva gathaya namah; all pervading; how many all pervading Gods are possible? Both, Shiva and Vishnu are both names of the infinite.

Shloka # 22:

स तया श्रद्धया युक्तस्तस्याराधनमीहते।
लभते च ततः कामान्मयैव विहितान् हि तान्।।7.22।।

Pssessed of that faith, he desires the worship of that form. From that divinity he secures the objects of his desires; for, I Myself have ordained them.

Since one infinite god fulfills desires of bhakta through a particular deity, that deity is the worshipped god. Each person feels, “my god is superior”. Sri Krishna says, I allow him to entertain such a conclusion. In doing so his bhakti is reinforced. An Acharya gives a japa mantra based upon one’s Ishta Devata; one to whom your mind is attracted. Because of this the bhakta wants to do more worship of that deity. He also gets more and more desires fulfilled. Sri Krishna reminds us that “ I” the infinite Lord fulfills through that deity all desires of devotee. I am the ultimate of all pujas and ultimate giver of all desires.

Take away:

1. The human problem has been defined as: seeking security, permanence in something to hold on to and purnatvam or ananda.
2. The remedy provided by Sri Krishna to this human problem is Bhakti alone.
3. Bhakti is the act of worship of god with an attitude of devotion.

With Best Wishes

Ram Ramaswamy

Ch 2, Anuvakaha # 8, Shloka # 1:

Through fear of Him blows the wind. Through fear of him rises the sun. Through fear of him again fire and moon and lastly, the fifth, death proceed to their respective duties.

Continuing his teaching of the Upanishad, Swamiji said,

We are in beginning Anuvakaha 8 of chapter 2 that begins with a Rig mantra. The mantra says that Brahman becomes a source of fear if one does not understand him. The Brahman referred to here is the dvaitam Brahman consisting of jiva and jagat that causes fear as it contains space and time and thus finitude and thus mortality which in turn creates fear. Fear of death causes fear in us. Unknown Brahman is the source of fear. This was pointed out to us in anuvakaha # 7, but is now expanded here. Even Devas have fear. Devas have much more favorable conditions of existence but they also are afraid. Even in devaloka there is dvaitam that results in fear. Vayu Devata functions well due to Ishwara, as does Indra. Each Devata has a duty and Ishwara monitors their Swadharma.

The word Bhisha means out of fear.

Even Surya Devata functions perfectly out of fear of Ishwara. Agni also functions perfectly by heating everything out of fear of Ishwara. Proof of Agni is in the cooking. Anything ripens and grows due to Agni. Even a child grows due to Agni. Even mind grows due to heat of sorrow (manas tapam). Indra does his function of supervising Devatas including thunder and lightning, all due to fear. The fifth god is Mrithya (kala) due to which all events happen. He also functions perfectly due to fear of Ishwara. Never be afraid of death as he performs only according to Dharma. Even this Yama is afraid of Ishwara. Surrendering to this Ishwara will keep Yama away. Essence of shloka is even Devatas are frightened of Brahman. This is the seventh argument and with this all the arguments are over.

Thus the seven arguments for Brahman are:

1. Brahman is nimitha karanam
2. Brahman is jivatma.
3. Brahman is the material cause; Brahman is existent as universe.
4. Brahman is Self Creator or Sukritam
5. Brahman is ananda.
6. Brahman is life principle.
7. Brahman is Bhaya Abhaya Cheta.

So, the implied question has been answered. As a side note, while these seven points are logical basis for the existence of Brahman, other Upanishads such as Katho Upanishad say Brahman is beyond logic. Logic can’t prove his existence. If so, God would have been a chapter in a science book.

A group of philosophers, Nyayika’s, say Brahman can be proved through reasoning. Shankaracharya, however, says God cannot be proved through logic. He says so in his commentary on Brahmasutra. When the Nyayika shows proof, the advaitin pokes holes in his logic. Advaitins say God belongs to a field where no logic can be applied.

Then how can Taittiriya Upanishad claim seven arguments for existence of God?  It appears there are two types of logic.

• Independent logic and
• Scripture backed logic.

Vedanta logic is scripture backed logic. Pure logic cannot establish God. It is deficient in handling of God. The deficiency is in the logic. It can be remedied by shastra logic. In Sadhana Panchakam, Shankaracharya talks of Dus Karta (pure logic) and Srutimata Karta(Shastra backed logic).

Pure logic can’t prove existence of God. That is why Sadhana Chatushtaya Sampathy requires shradha. So, these seven reasons are all shastra-based logic. So the first implied question has been answered. The other two questions will be answered later.

Now we go to a side topic called ananda mimamsa. Mimamsa means analysis. Ananda mimasa is exploration of ananda or joy.

Chapter 2, Anuvakaha 8, Shloka # 2:

The following is the enquiry concerning the Bliss (Brahmananda rasa). Suppose there be a youth, good, well versed in the scriptures, well disciplined, resolute and very strong; to him belongs all this earth full of wealth. This is one unit of human bliss. This (unit of bliss) of man multiplied hundredfold is the bliss of human gandharvas- and this is also the bliss of one well versed in the Vedas and who is free from desires.

What is this enquiry? A gist of this enquiry is offered below.

In Brahmanandavalli we talked about ananda kosha and ananda atma. There, ananda was divided into two categories:

1. Atmanada and
2. Ananda maya Koshaha or manifest ananda in a quiet mind.

Both are analyzed here. Five distinct features are discussed. Five differences between the two, Atmananda and Ananda maya Koshaha, are also discussed.

1. Koshananda is reflected ananda; it is like the face in a mirror is a reflected face. Ananda is the original ananda or atma. The reflecting medium of ananda is a “quiet mind” or ananda maya kosha.
2. Koshananda is impermanent while Atmananda is permanent. How do we say so? A reflection occurs only where there is a reflecting medium. If reflecting medium is destroyed or changed the reflection goes away; while Atmananda will still remain. The original face remains as is.
3. Koshananda is graded, such as happy, happier and happiest. It is subject to change. Atmananda, the original, is ungraded ananda. It is not subject to change. How so? Koshananda is a reflection; as such it is graded due to condition of reflecting media (mirror). A clean mirror will give a clear image. Thus, tranquility of mind is subject to gradation as priya, modavrithi and pramodavrithi. We discussed this in anandamaya kosha. Original ananda, however, is ungraded.
4. All koshananda’s are experiential in nature and hence impermanent and graded, since they are a reflection alone. Thus, Samadhi ananda is available only in Samadhi, as the mind is very clear at that time as such reflection is also bright. Thus, it is an impermanent ananda.

Atmananda, however, is a non-experiential ananda. Eyes can’t see it’s own self. You can only see a reflected eye whose image can always change. Atmananda can never be experienced in its original version. It can be experienced only as a reflection.

5) Koshananda can be attained through two methods. Atmananda can be attained only by one method.

Koshannda: When mind is tranquil, contented and fine, atmananda can be reflected. Tranquil mind or tranquility-based koshananda can be attained by two methods.

Mind is disturbed by its dissatisfaction with a set up. We have a mental mold of how we like our house, wife, children etc. If this mold is changed, mind gets upset. Struggling mind is a disturbed mind. In such a mind there is no ananda. When mind and set up are not aligned there is mental disturbance. So, we need to align them to bring tranquility of mind.

This alignment can be brought by two methods:

• By adjusting external set up or re-ordering it and then aligning the setup to my mind. To quote swamiji, you can try to adjust the wife knob, child knob, house knob etc. The reality is that you will have to deal with the many knobs of the samsara with which you are not in alignment.
• Learn to make adjustments to one’s own mind to accept choice-less set ups. This is an internal adjustment and requires a change in my attitude. This is also known as Vairagyam and it is not based on external conditions; rather it is based upon viveka. In this scenario only one mind has to be adjusted. In this an attitude adjustment is required. Citing an example to illustrate this, imagine walking on a bad road with sharp and thorny stones. You can always lay a carpet on the path and you should be able to walk without a problem; or you can wear a shoe and this too will allow you to walk over the thorny path. Swamiji says, for the person with the shoes, the entire earth is carpeted.

What is the means to get to atmananda? Atmananda is my very nature. There is no means at all. If at all one exists, it is Gyanam. The gyanam is that, “ I am atmananda”. Owning up to the fact that atmananda is myself; gyanam is only a means for atmananda.

Take away:

Mental disturbance causes emotional issues of anger, jealousy etc. Mental disturbance is caused when one’s expectations in life are not met. In a choice-less situation, the best way to reduce this mental disturbance is to change one’s expectations. This involves a change in our attitude to the world, as well.

With Best Wishes,

Ram Ramaswamy

Swami Paramarthananda gave a special talk on February 13, 2018 for Shivarathri.  The topic of the message was two types of bakthi.  Please listen to Swamiji’s message at this link:

2018 Shivarathri Message

Ch 2, Anuvakaha # 7, Shloka # 3:

When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported, then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who reflects not. To the same effect, there is the following Vaidika verse.

Continuing his teaching of the Upanishad, Swamiji said,

We are in chapter 2, Anuvakaha 7,where Brahman has been identified as the Nimitha Karanam, Sukridam and only source of all Anandam. Knowingly or unknowingly all people draw ananda from Brahman alone. Wise people know that this ananda is from Brahman while others do not. Brahman is Sukritam and Rasaha. It is the only source of consciousness; hence even an inert thing appears conscious. Karana, sukshma and sthula shariras all draw consciousness from Brahman. Thus, every moment we are experiencing Brahman, expressed through our body.

Thus we have identified six reasons for existence of Brahman. They are:

1. Brahman is nimitha karanam
2. Brahman is jivatma.
3. Brahman is the material cause; Brahman is existent as universe.
4. Brahman is Self Creator or Sukritam
5. Brahman is ananda.
6. Brahman is life principle.

Now we are entering the next topic which is that the only way to discover security is through Brahma Gyanam. All other sources are fake as they are insecure to begin with.

Citing example of the mighty American missile security system that could not prevent the world trade center from being reduced to rubbles.

Brahma Gyanam alone is abhaya gyanam. Just knowing about Brahman does not do it. True Brahma Gyanam is when one knows that, “ I am” that Brahman. Citing example of a poor man, his knowing about Bill Gates will not remove his poverty. Knowledge that Brahman is ever secure will not help; “I am” ever secure is the goal.

I am Brahman; I am ever secure; therefore I am secure.

Without abheda gyanam and advaita gyanam there is no security. Only a person firmly established in Brahman as “ Aham Brahma Asmi” is secure. This Brahman is invisible and un-objectifiable. Un-objectifiable Brahman can exist only as the subject “I” or as “I” the observer. Brahman is body-less, therefore formless or un-embodied. It is unobjectifiable, undefinable, formless and indescribable. Anything can only be described through its attributes. Brahman is nirguna or without attributes, hence it cannot be described.

Anything can be described only when it fulfills five conditions known as Shabdapravrithanivrithi. This topic will be discussed in Mandukya Upanishad. The word Aninilayanam in the shloka means it does not have support of anything or it is without dvaita or advaita.

In its initial stages Vedanta says, Brahman is the support of the world. This statement may indicate duality as if there is a supporter it also means there is a supported. Thus when we say husband it implies a wife. However, in its final stages Vedanta says, Brahman is not a support; it is not even a subject. Keep in mind that the word subject implies an object. In Mandukya Upanishad it says, it is not even advaitam; advaitam implies dvaitam; so it is just silence. One has to get established in this silence through knowledge.

What is that knowledge? It is that, “ I am” that Brahman.

What does one get out of being established in Brahman? He discovers security in himself. He discovers emotional self-dependence. We are all born depending on family, society etc. Scriptures say we should change it to God dependence. Don’t depend on perishables.

Thus, god dependence equals self-dependence. This means seeking security in myself. I now give security to others.

Citing an example to clarify the thought, when I claim I am a wave, my security depends on the ocean. When I claim I am water even the ocean’s security depends on existence of water.

Bhayam represents samsara, emotional security. All my activities are due to this emotional insecurity. Even going to school is for a job. Even having children is for security. Even religion is for security. The day security is not a force in my life it becomes a leela.

Suppose I refuse to get “ Aham Brahma asmi” knowledge? What happens?

Upanishad says in such an ignorant person who sees duality or difference between himself and god there will be fear. Differences can be related to Jiva-Ishwara, Jiva-jagat and jiva-jiva (another jiva).

The word Ud Aram means little difference. The word used is not Udaram, meaning belonging to stomach. Ud Aram indicates use of two philosophies. Dvaita says I am totally different from God. Advaita says, I am not totally different from god; I am part of god.

For such a person who sees difference there will always be fear. God, here, becomes a source of fear. Even the Rudram mantra begins with a salutation to god’s anger. How can god be a source of fear; he is after all srishti and sthithi laya karta?

He is also Samhara karta or Laya karta. In duality, he is also a destroyer. In Gita’s chapter # 11, in Vishvarupa darshanam, god is a destroyer. So, fear is when you see a difference between God and you.

Citing an illustrative quotation, “ If you say education is expensive, try ignorance.” Vedanta also says try dvaita darshanam.

What is the source of fear in an ignorant person? Brahman is the source of his fear. For the wise, Brahman is a source of fearlessness. Thus, Brahman is a source of both fear and fearlessness.

Understood Brahman is fearlessness. Unknown Brahman is cause of fear. To illustrate this idea following example of rope and snake was cited.

Rope in front of me is not a cause of fear, when you know it is rope. Same rope, unknown, can be mistaken for a snake. Thus unknown rope is cause of fear while known rope is not.

Thus:

Snake>mistaken rope>unknown rope> can cause fear.

Known Brahman>advaitam>fearlessness.

Unknown Brahman>mistaken Brahman>Dvaitam.

Thus Brahman, which is jiva-jagat-ishwara, which in turn is the world, creates persecution complex in me. All disturbances caused by the world bother me.

The word Vidushaha in shloka means ignorant person. Normally this word means wise person. The usage of this word is explained in three ways.

1. When a person is ignorant he is called a Brihaspati, a so-called wise person.
2. He is learned in all sciences (apara vidhya) except shatras (para vidhya). Citing an example for this, a Brahmana was crossing a river on a boat. He asked the boatman if he knew Vyakarana (grammar). The boatman said he did not. The Brahmana told him, one fourth of your life is gone without this knowledge. Then he asked him, if he knew artha shastra. The boatman replied he did not. The brahmana said you have lost half your life. Then Brahmana asked him if he knew mimamsa? The boatman replied he did not. Then Brahmana told him, you have lost three quarters of your life.Around that time the boat hit an obstacle and started taking in water. It was filling quite fast. The boatman asked the Brahmana do you know how to swim? Brahmana replied he did not. Then the boatman told Brahmana then your whole life is gone.
3. Vidushaha also is one who has performed sravanam of scriptures. However, he has not performed mananam and because of that he does not yet have the conviction in the teaching. He has not yet become an Sthita Pragyaha.

Essence of this teaching is that Brahman is the source of both fear and fearlessness. In world we see examples of both. Wise persons, without possessions, who are secure and people with possessions that are not secure.

So the seventh reason is that Brahman is a source of fear for the ignorant while it is a source of fearlessness in the wise.

Thus, seven reasons were given in response to the implied question of the student. Following the topic of God as a source of fearlessness there is a Rig mantra.

Chapter 2, Anuvakaha # 8, Shloka # 1:

Through fear of Him blows the wind. Through fear of him rises the sun. Through fear of him again fire and moon and lastly, the fifth, death proceed to their respective duties.

This is a Rig mantra. Here Upanishad presents in a poetic manner that the whole world is frightened of God. Even devatas are frightened. Devatas are Lords of the laws of Universe. Thus, Surya Devata is the intelligent principle of the sun.  Varuna devata is intelligent principle of rain and so on. All devatas are functioning well without shirking their duties. The sun rises and sets. Earth goes around the sun. This is the harmony of creation, meaning perfect functioning of universal laws; also meaning perfect functioning of Devatas.

How do you know devatas are supervising these laws? Wherever there is orderliness, there is an intelligent principle governing it. Just look at our roads; nobody follows the rules; suddenly, when you see people waiting at a red light it means there is a policeman there; there is a law-enforcing principle there.

Second law of thermodynamics says when things change disorder increases. Thus we have devatas who function perfectly due to Ishwara, who controls them. They are mortally afraid of Brahman; hence they perform their duties.

With Best Wishes,

Ram Ramaswamy

Shloka # 13:

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्।।7.13।।

Due to three (kinds of) objects, consisting of (prakriti’s) constituents, this whole world is deluded; it fails to cognize Me, the immutable (Reality) beyond them.

Continuing his teaching of the Gita, Swami Paramarthananda said, with the 12th shloka of chapter 7, Sri Krishna has completed talking about Ishwaraswarupam. In his talks, Sri Krishna points out that the entire universe is God himself consisting of the Spirit (consciousness) that is of a higher nature and Matter, consisting of an inferior nature.

Wherever there is change it is Apara Prakriti (AP). So, the whole world, the body, mind and thought all are AP. The Para Prakriti (PP) is the consciousness alone, which is changeless and formless.

Now, Sri Krishna discussed another topic, raising the question as to why do humans suffer when everything in the universe is divine? Why does one feel incomplete, insecure and not at ease? This is a universal problem. Different people solve it in different ways. Some acquire material things, some seek position, some seek power, name, family etc. Nothing, however, seems to work. This universal problem is called Samasra. Sri Krishna is diagnosing the problem in shloka # 13 and provides its resolution in shloka # 14.

The problem is this: Since the Para prakriti (PP) is formless, colorless and not accessible for our perception, we generally miss it. Hence it is also called  “Aprameya” meaning not accessible to perception.

We only seem to see things that are Apara Prakriti. We don’t even attempt to know PP, as AP keeps us busy.  Sri Krishna calls Apara Prakriti, Mohini. Asuras lost amritam (knowledge), due to Mohini.

I am always preoccupied by this universe; by this body (sringaram), thoughts and emotions. This universe is so attractive, that one gets carried away. Hence one has no time for PP. So, they do not even to attempt to know Me, one who is not subject to change, says Sri Krishna.

Now, what is the harm if I do not know PP?

If AP provides me with everything, why do I need PP?

You should know that AP cannot give you some of the basic fundamentals of life. AP cannot give purnatvam. Everything in AP is finite, bound by time and space. Hence shanti and fulfillment will not rise.

PP alone has purnatvam. AP will not provide purnatvam.

Everything in AP is in constant state of flux. Nothing is shasvatham (permanent) in AP. Thus, AP cannot provide security; money, power, people all disappear over time. The human being wants something to hold on to.

Citing an example even for a dip in the Ganges, in Hardwar, you need to hold on to a chain. One needs at least one changeless relationship, meaning where the relationship is not changing. Unfortunately, we tend to stick to something connected with AP; then we lose that relationship as well, only to regret. That changeless one, Shasvatha Vastu, is Bhagawan. In AP nothing is permanent. Only PP is permanent, but we miss it and accordingly suffer as well. This is the trouble with humanity.

If so, what is the solution? The solution is, do not hold on to Apara Prakriti. Use it to play around. Hold on to Para Prakriti. Play in the river but hold on to the chain.

Shloka # 14:

दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।7.14।।

Indeed this divine delusive power of Maya is hard to cross over. Those who surrender themselves exclusively to Me pass beyond this Maya.

Citing an experience near Badrinath, while crossing mountains there are many paths. While the hill appears small, they are in fact quite far away. In one such trip, Swamiji slipped and tumbled down a bed of dry leaves. They did not offer him a purchase. Luckily there was a tree stump that he held on to and saved himself. What saved him was motionless. The tree stump is analogy to PP while dry leaves are like AP.

This AP is Maya, capable of tempting the human mind. Maya is Mohini. It turns mind away from PP. It is very powerful and we cannot transcend it by our own intellect. Maya has three gunas to trap us. Chapter # 14, later, details these gunas. The AP is also in the PP. It is dependent on PP.

So, what is the solution?

Those who surrender to Me will obtain Ishwara Kripa; that will lead one to the Guru; who will lead to the teaching; and then, shastra will lead you to Yourself.

Those who practice Bhakti will cross over the Maya. So, Bhakti is the solution.

What is Bhakti? Sri Krishna clarifies it in later chapters. For now, let us be aware that Bhakti goes through three stages. They are:

1. We see the Lord as a means for a material end. This is known as Manda Bhakti.
2. God is not seen as the means but seen as the end itself. One goes from world dependence to God dependence. This is known as Madhyama Bhakti.
3. God is neither the means nor the end. God is “I”, myself. Means and end are both different from me. The real God is never away from me. This is Uttama Bhakti.

Only in Uttama bhakti one gets liberation.

Shloka # 15:

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः।।7.15।।

Base, deluded, evildoers do not surrender to Me; due to Maya, they have been robbed of knowledge and they assume a demoniac attitude.

Here Sri Krishna points out that many people don’t take recourse to Bhakti Marga, as they don’t have the punyam from previous life. Such people are deluded by Maya that keeps them busy chasing after money and entertainment. They lead a life to earn and entertain. It does not allow them to come near shastras. Maya robs one’s discrimination power. One sees impermanence all around but still does not turn his mind to God. He thinks impermanent as permanent.

To remove our delusions God has created Guru and Shastra. They provide us with the “how to ” manuals for leading our lives.

The Moodha, deluded ones, think they know everything and hence don’t take help of Guru and shastra. Thus they become the lowliest among humans. They miss using this life to accomplish its highest goal. They are called Nara-Dhamaha or mean people and indiscriminate people. They are a problem to themselves as well as others. Any amount I get, I am not satisfied. The desire is for more and more. A time comes when we cannot fulfill our desires (income) by legitimate means. Then we start cutting corners. Initially it pricks our conscience, but over time our conscience also becomes blunt. Match fixing by cricketers is a good example of this.  Why should

these cricketers fix the match; when their earning is so much and they are adored by the society; but there afterwards they lose everything and it is never possible to recover; life is gone; For such a person, life was artha kama pardhana and they became Asuric Svabhava. They are unfortunate people.

Shloka # 16:

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।

Arjuna! Men of righteous acts are four fold. They resort to Me, O best of Bharatas! They are afflicted,

The knowledge seeker, wealth seeker and the knower.

Now there are punyavans too in this world. They are known as Sukritha Bhakthas. Swamiji says bhaktas are of four types. They are:

2. Artah Bhakta: These are people in whom devotion rises when a crisis occurs. They are Sakama bhaktas. Artah means one who is in distress. This starts in childhood itself. A good example is facing an upcoming exam, students turn to God for his blessings. Shatras give examples of Artah Bhaktas. They include Vibhishana, Prahlada, Druvah, Panchali and Ahalya.
3. Artharthti Bhakta: One who desires wealth. Whenever he starts something he wants to benefit from it, so he prays. Here bhakti is used for obtaining something.

Both Artah and Artharthi Bhaktas are manda Bhaktas. They are interested in using God to get something or as a means. Swamiji says, for them God is Give-up-able.

4. Jignasuhu: One who is interested in knowing more about God. His goal is God. His is a Madhyama nishkama bhakti. His thought process is, to reach God I am ready to sacrifice everything.
5. Gyani: He has discovered that God is not away from him. God is not a means or an end to him. He realizes, God is Me.

Take away:

Those who have Bhakti will cross over the Maya. Bhakti is the solution to reach Para Prakriti.

With Best Wishes

Ram Ramaswamy

Ch 2, Anuvakaha # 7, shlokas # 1:

 In the beginning was verily this non-existence. From that existent was born. That created Itself by Itself. Therefore, it is called the self-made or the well made. (shloka 1)

Continuing his teaching of the Upanishad, Swamiji said,

We are in chapter 2, Anuvakaha 7 that begins with a Rig mantra quotation. No new teaching is imparted here. It says Brahman is the intelligent and Material cause of universe.

Brahman with Maya is the real cause. Maya is not separate from Brahman. It is like the Shakti of a person. It is the Shakti of Brahman. When we say, somebody is coming, it means, he is coming with all his powers of seeing, hearing, talking, intelligence etc. This Mayasahitam Brahman is called Asat in the shloka. Before Srishti, Brahman with Maya alone existed.

Brahman all by itself, without Maya, is beyond transactions. Maya is present in a potential form in Brahman. Matter is also in a potential form in Brahman. Brahman with Maya are both not aware before transactions, hence they are not available. Hence they are considered non-existent and hence called Asat.  Therefore, Asat can be explained as Brahman plus Maya in a potential form. The raw material of creation is Ishwara.

Now, Sat is consciousness combined with matter in a manifest form wherein transactions can occur. Thus, earlier it was in an un-manifest form as Maya, however later it is now in a manifest form.

God did not look for a raw material and instrument for creation. A carpenter needs wood and a chisel to create his furniture. Subject, object and instrument together create the furniture. It is very similar to the way we create our own dream world.

Because of this versatility of God, (subject/object/instrument, all in one)

Brahman is called Sukritam or Self Creator. This is the fourth reason, per the Rig Mantra. Brahman is existent as the Self-Creator.

Ch 2, Anuvakaha # 7, Shloka # 2:

This which was self-made….. that is taste (joy). Having obtained this taste, man becomes blessed; for who can breathe out or breathe in, if this joy were not there in the cavity of the heart? This Brahman Itself brings us joy.

In the next line it says, Brahman is existent as the source of ananda. The very existence of ananda is clue of Brahman. This process is explained in two stages:

1. Brahman is source of ananda for all Gyanis who do not go after the external world for ananda. Here humanity has been divided into two groups, Gyani’s and Agyani’s. Worldly people have Vishayanda. We think, since a Sanyasi Gyani is without Vishayananda, he should be a miserable person; however; reality is that he is quiet a happy person. What is his source of ananda? For such a person, his source is internal, that is Brahman. A logic called pariseshanyaya is used to explain this. This ananda comes from Brahman.
2. Really speaking not only wise people get ananda; the worldly people too get ananda from Brahman alone. Worldly people erroneously think they are getting ananda from their wife, children, possessions etc.

It is like a dog-logic. A dog chews on a bone. The sharp edges of the bone cut his mouth and it starts bleeding. The dog enjoys the blood thinking it is coming from the bone. Reality is that the bone only creates a condition for manifestation of dog’s own blood.

So, whenever we think the world is giving us ananda, we are using the dog-logic. No object in the world can give us sukham, say the Vedas. If such was the case the world should give ananda to all the people. Reality is that while some people like a particular music, others do not. Thus, ananda is dependent on my attitude. External objects create a mental condition called shanti vrithi. In this state, my own ananda-swarupam becomes manifest. Worldly people enjoy ananda without knowing that it is coming from within them.  A Gyani, however, knows this fact.

How do you say, Brahman alone is source of ananda?

Chandogya Upanishad in chapter 7 says happiness is a state of freedom from want or a state of purnatvam. Unhappiness is an emotional state of apurnatvam.

Citing an example a man gets a watch in a lottery. He was complaining that the next day another man got a scooter. He thinks he lost a scooter that he never had to begin with.

Infinite alone is ananda. In alpa vastu, there is no sukham. Thus, Brahman alone is anantam and its source, nothing else in creation is.

Therefore, knowingly or unknowingly, when I am happy, I am tapping into Brahmananda. Thus to recap:

First stage: Brahman is proved by ananda of wise people.

Second stage: Brahman is also proved by ananda of un-wise people.

Brahman is not a dry drab thing. It is full of juicy ananda obtained through knowledge. Hence, Satyam, Gyanam and anantam is also called Sat, Chid, Ananda.

Thus, a human being becomes happy only through contact with Brahman.  Brahmananda is expressed in a quiet mind; one without desires and is contented. This topic is discussed later, in-depth, in Section 8 of this Upanishad.

In shloka 2, the last sentence starting with Eshaha Hyevanandayati, it says, this Brahman alone gives ananda to everyone. External ananda or vishayanada is also internal ananda. Here it says there is nothing called sense pleasure, it is all atmananda alone. No external thing gives joy. They only create a mental condition where  “my” joy is expressed.

Vedanta is able to create a mental condition of joy even without wife, children and possessions. The wife and children are no more for taking joy (samsari) rather family members are for giving joy (Jivan mukti).

Atma alone gives all joy, nothing else gives joy. Shankaracharya calls it the fifth argument for Brahman.

Recapping the arguments for Brahman:

1: Brahman is nimitha karanam

2. Brahman is jivatma.
3. Brahman is the material cause; Brahman is existent as universe.
4. Brahman is Self Creator or Sukritam
5. Brahman is ananda.

Physical body is made of matter only. Thus, iron, calcium, and sodium deficiencies in our body prove this, as does biochemistry. Shastras say body is made up of five elements that are all inert. Logically body is inert, however, experientially, we find body is sentient. Both body and a table are made of matter, however, my body is sentient. So, body gets its sentiency from somewhere, while the table does not get it. An inert thing can’t function intelligently without an intelligent principle propelling it, as evident in a moving car. Thus all our inert organs (eyes, ears, nose etc.) function due to Brahman.

So, the sixth argument is that we see sensible action in an inert body due to an invisible factor behind it. Thus, a fan rotates due to an external invisible factor called electricity. Similarly, our body moves via our atma tatvam.

Previously we said Brahman is source of all ananda. Now the shloka says if this Brahmasvarupa atma is not there in the body, then which living being will breathe in and breathe out? If atma is not there, there is no life. Therefore life principle is a manifestation, a version of Brahman. Without understanding Brahman, life will be a mystery. Science is still not able to explain life and death. But for Vedanta explaining it, Brahman will still remain a mystery.

Shankaracharya says this is the sixth argument. Brahman asti. I see intelligent activity in inert body. This is proof of Brahman. Every movement of yours is proof of Brahman, just like every movement of fan is proof of electricity. A refined intellect will appreciate this proof.

We have seen the sixth argument. Now we move to the seventh and final argument.

Ch 2, Anuvakaha # 7, Shloka # 3:

When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported, then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who reflects not. To the same effect, there is the following Vaidika verse.

Here teacher says my sense of insecurity will leave me only by knowing Aham Brahma Asmi. Insecurity is a constant refrain of an unwise person. A child from birth clings to its mother seeking security. Lifelong we are pursuing things due to a sense of insecurity. Hence it is a struggle. Because our actions are not deliberate rather they are dictated by a sense of insecurity, life becomes a struggle. Most of our reactions are due to insecurity.  As we grow old, we seek security from children; hence the feeling in a woman that my daughter-in-law is taking my son away. Children too seek security in parents. Everything in life is finite and subject to destruction. Brahman alone is not lost, because it is Me. I cannot be separated from Myself. The day I am established in Myself, I don’t have insecurity anymore. I, now, provide security to others.

Take away:

1. No object in the world can give us sukham (joy), say the Vedas.
2. No external thing gives joy. They only create a mental condition where “my” joy is expressed.
3. Happiness is a state of freedom from want or a state of purnatvam. Unhappiness is an emotional state of apurnatvam.
4. A fan rotates due to an external invisible factor called electricity. Similarly, our body moves via our atma tatvam.

 With Best Wishes,

Ram Ramaswamy

Shloka # 10:

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्।।7.10।।

Know Me, Arjuna! to be the eternal seed power in all beings; of intellectual beings I am the intellect; of those who are splendorous, I am the splendor.

 Continuing his teaching of the Gita, Swami Paramarthananda said, in chapter 7 from shloka # 4 onwards Sri Krishna has been talking about Iswaraswarupam. Ishwara has two parts, a higher nature or consciousness or para parkriti (PP) and a lower nature consisting of matter principle or apara parkriti (AP). This mixture of Chit and Jada is Ishwara. This Ishwara is the root cause of the universe. From him the universe rises and into him it finally resolves as well. While studying this aspect of god as the cause of the universe we come across a law that says, whatever is the composition of the cause is also the composition of the effect. Thus, if out of gold we make an ornament, the composition of both gold and ornament will be the same. Thus, if gold has, say, 5 % copper, the ornament will also have same amount of copper. We can say this law even applies to the character of children. The child’s character is based upon the character of the parent.

We find that children inherit the characters of their parents. Since father and mother are involved, para and apara prakriti, are represented in them.  That is the reason, in a newly born baby people try to find if the baby looks like the father or mother. This characteristic includes good ones as well as bad ones, such as say a disease.  Thus, this law is known as karana gunah karye anuvartate.

Since Ishwara is a combination of Chetana and Achetana, the universe is also a combination of these two aspects. Therefore all glories of Universe belong to Me alone. Therefore Sri Krishna wants a total transformation in us. He wants us, not to look at the world as world, but look at the world as Ishwara, with both its chetana and achetana aspects. He is preparing us for chapter 11 for the Vishwarupa darshanam.

And here Krishna makes a small difference, when we say the whole creation is the manifestation of the Lord. We know that not only the wonderful things are the manifestation of the Lord, even the terrible things also is ultimately the manifestation of the Lord alone; but Krishna is very diplomatically, very intelligently suppressing the negative aspect, he is claiming only the glorious and wonderful thing as himself. What is the purpose of this deliberate suppression? Because already we find it difficult to develop devotion to God. If Bhagavan is going to claim all the negative things also as himself, one will never develop devotion to God.

Therefore in initial stages only positive aspects are emphasized. Once we are mature, we will be able to expand our vision to include both positive and negative aspects or be able to look at the totality of Creation. Once we are sufficiently mature we see even the so-called negative aspects in a positive light. We find that they actually complement the positive aspects.

Citing an example, birth is considered mangalam while death is considered amanagalam. We don’t like to talk of death of close one’s. As per shastras we see death as amanagalam, not because death itself is amangalam, rather it is because it is our mind that is still amangalam. Once our mind is mature, we will see everything as Ishwara and that everything in life is in complementary pairs.

Continuing with shloka # 10, Sri Krishna says, I am the intelligence in the intelligent people and I am the seed of the entire creation as well. Up to this we saw in the last class.

Shloka # 11:

बलं बलवतामस्मि कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ।।7.11।।

Also of the mighty I am the might, devoid of appetite and attachment. Foremost Bharata prince! in beings I am appetite not opposed to righteousness.

The same ideas as last shloka are commented upon. Hey foremost among Bharata princes (Arjuna), in the strong, I am the strength. The word cause in Sanskrit is also known as Saram. Therefore, strength is the essence of strong people. Now, strength is of two types.

1. Positive strength, that is dharmic and constructive.
2. Negative strength, that is adharmic and causes destruction.

Thus Rakshsas had destructive strength while Anjaneya swami had constructive strengths. Sri Krishna says I am the constructive strength or dharmic balam. Such strength is free from selfishness (kama) and desires (ragaha). This is pure strength. Kama is desire for an object not yet acquired by me. The moment I buy the object the desire is completed. Now karma converts to Ragaha or attachment. Both Kama and Ragaha are poisonous.

I am also kama in people with desires or desire-ridden people. Sri Krishna’s desire , however, was desire without any impurity.

Desire is, in general, of two types:

• Dharmic, where his spirituality grows, in helping others, in desire for moksha (mumukshatvam). Any desire that promotes inner growth is dharmic. Even desire for money is good so long as it is used for sharing with others or as required by pancha maha yagnaha.
• Adharmic desire: is one that pulls me down spiritually or destructive desires.

Shankaracharya says: Even money can be used for noble activities, noble activities will be useful for purification of mind; purification will be useful for knowledge. Knowledge will be useful for liberation; thus even desire for wealth can be a dharmica iccha; and Sri Krishna says such a dharmic desire I am.

Shloka # 12:

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।
मत्त एवेति तान्विद्धि नत्वहं तेषु ते मयि।।7.12।।

Whatever things are satvic, rajasic and tamasic, know these to proceed from Me alone; I am not in them; they are in Me.

Until now Sri Krishna has talked about external world. Now he points out that external world as well as internal world (such as thoughts) is all a product of Ishwara alone.

Thoughts are inert by themselves. They appear to be sentient because of Para Prakriti (PP). Thus, the mind has Consciousness with changing thoughts (apara prakriti.) Thought and consciousness are closely intertwined as such difficult to differentiate. Citing an example:

In our hand, nails are there; fingers are there; lines are there; bacteria or dust etc; In fact, we tend to enumerate everything except one thing. That is the light, which is not part of the hand; but which is a distinct entity; the light and hand are intimately mixed together. Of these two principles, the hand is the moving part while the light is the movement-less part.

Similarly the scriptures point out, within our mind also, there are two things; one is the changing thought, which is changing every moment. In fact, right from the first word that I uttered, your mind has been changing. In fact your mind has to entertain thoughts in keeping with the movement of my words. Every word I utter  has to enter through your ears and you should know the meaning and in accordance with the meaning, a thought will come. And how are my words moving; fast; and what about your thoughts, they also change fast.

In Panchadashi, Vidyaranya Swami compares thoughts to the greatest dancer of the world; how the dancer violently moves the hands and legs so fast; similarly the mind assumes thoughts after thoughts; the thoughts are varying but there is one thing which is not varying at all; that is consciousness; I am conscious of your first sentence; conscious of your second sentence; conscious of your third sentence; conscious, conscious, conscious, no sentence; and even when the mind is blank without thoughts, I am conscious of the blankness of the mind.

This consciousness is PP while whatever changes, such as thought, is AP. Every thought that rises in you is AP. This AP (apara prakriti) has three gunas. They are: satva standing for knowledge faculty; rajas standing for dynamism or activity; and tamas standing for dullness or delusion. So knowledge, activity, and delusion, satva, rajas and tamas, are three gunas belonging to aparaprakriti, and now the thoughts, which are products of apara prakriti, they also will have three gunas.

Thus, thought, a product of AP, also has the same three gunas. Thus, body and mind also have these three gunas. We will study them in detail in chapter 14.

In short, varieties of thoughts occur in the mind; and all of them arise from where? Sri Krishna says, all those mental states are also born out of Me alone. Which part of Me? The apara prakriti part of Me alone.

Here Shankaracharya adds a commentary to clarify the interpretation:

Sri Krishna has said all thoughts are born out of Me alone. Thus, I can say God is responsible for all violence, jealousy etc in me, as well. Such a misinterpretation is possible. So, Shankaracharya says, God alone is Samanya (general) karanam. You and your free will are responsible for the specific (visesha) thought.

Citing an example. What is general cause of say, this hall? We can say the bricks and cement are the samanya karanam for the hall. The brick and cement do not determine the particular shape of the hall whether rectangle, square etc, It is my plan and desire that becomes the visesha karanam.

Citing another example, petrol is samanya karanam for movement of the car. Whether car should move on road or the sidewalk, that direction is not determined by petrol, rather it is determined by the driver, the visesha karanam.

Our discrimination power is visesha karanam.

This entire creation is dependent on Me, the cause. An effect depends on the cause. Try to remove gold and have an ornament; it is not possible. Effect depends upon cause. Cause does not depend on effect.

Arjuna, I do not depend on the world; that is why during pralayam; even when the whole world is resolved, I continue to exist. I don’t depend on product. God is therefore called Satyam as world depends upon him while the dependent world is called a mithya.

Shloka # 13:

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्।।7.13।।

Due to three (kinds of) objects, consisting of (prakriti’s) constituents, this whole world is deluded; it fails to cognize Me, the immutable (Reality) beyond them.

With the previous shloka Sri Krishna concludes the topic of Ishwara svarupam, the nature of God and the main points mentioned were:

1. God is a mixture of para apara prakriti; that is chetana-achetana tatvam;
2. The second feature is God alone is the Srishti-sthithi laya karanam of the world, is the creator, the preserver and the destroyer; Srishti-sthithi laya karanam is the second important feature;
3. And the third important feature is God being the cause, He alone manifests as the entire world and therefore world is the manifestation of God; the world is divine. This is what is called Vishvarupa Ishwara; this is the third important feature
4. And fourth and final thing is since God is the cause and the world is the effect; God has independent existence; therefore God is satyam; the world however, has a dependent existence and therefore is mithya;

Then, Sri Krishna discussed the topic of: why there is suffering in the world when everything is God? In this shloka he gives the answer. It is a very important shloka. It is a diagnosis of all our mental problems.

Correct diagnosis is important. We have never really analyzed why sorrow comes in our life? I thought education, then job, getting settled, having children and so on would solve our problems. But we still do not know why we mental problems of depression, anxiety, fear, sorrow, irritation, anger, jealousy; because we are treating the disease called bhava roga without diagnosis.

What is the diagnosis of Sri Krishna?

Sri Krishna says whole world is a combination of PP and AP.

PP: It is the changeless chetana that is nirguna, nirvikara, formless, propertyless, Consciousness principle.

AP: It is the achetana that is changing, with properties and is the matter principle. AP is perceptible to our sense organs. Sound, form, smell, taste and touch are evident to sense organs.

In the PP and AP mixture we are attracted to the visible and changing AP. In this attraction we lose sight of the invisible PP. Citing an example,  you are so much carried away by the hand and its motion, that you are always distracted away from the very light principle. And that is why you take it lightly. In a movie, the screen is the motionless substratum; but once the movie is on, you are so much absorbed in the changing characters; that you loose sight the changeless screen and once you miss the para prakriti; Sri Krishna says, you are in trouble. And therefore, our problem is losing sight of para prakriti (PP).

Take away:

In the Para Prakriti and Apara Prakriti mixture known as Samsara we are attracted to the visible and changing AP. In this attraction we lose sight of the invisible PP, the divine.

With Best Wishes

Ram Ramaswamy