Greetings All,

Chapter 2, Anuvaka 3, shloka 2:

Of that former annamaya, this pranamaya is the atman. Different from this pranamaya-self made up of pranas, there is another self constituted of the mind. With that self, made of mind, the pranamaya is full. This is also of the form of man. Its human form is according to that of the former. Of it, Yajus is the head, Rk is right side, Saman is the left side, the scriptural injunction (adesa) is the trunk and the group of hymns of Atharva –Vada is the tail and support. There is the following Vaidika verse about it.

We are in anuvakaha # 3 of Brahmanadavalli. The Upanishad has entered Pancha Kosha Viveka.  This viveka is supposed to sensitize the mind. Mind has to become very sensitive. Citing an example: An axe is used to cut a tree; a blade is used to shave your face; the blade is subtler than the axe. A laser is used in eye surgery; it is an even more sensitive instrument. Thus sensitivity of instrument depends on subtlety of operation. Here, for understanding the atma, something inconceivable, the mind has to be very subtle. The subtlety of mind has to develop gradually. Thus, we started from annamaya and went to pranamaya; or from anatomy to physiology. Physiology is not tangible. Thus, functioning of eye can only be detected by testing it and not by a direct check. Pranamaya is thus subtler than annamaya.

Upanishad has made Pranamaya the Atma now. So we have to dwell on Prana. A Rig mantra was used to tell us this. Every physical body is a bead and through every body the life principle passes through. It is that which makes us alive and is called Sutra upasanam. If one practices this upsana two benefit accrue.

Sakama Upsana: One gets a long life.

Nishkama Upasana: One gets Chitta shudhi, Chitta Ekagrata, Chitta Vishalata. The mind becomes sensitive enough to go to next layer called manomaya.

In shloka # 2 we are also now entering manomaya. Really speaking Pranamaya is not atma. The atma is actually monomaya. Where is manomaya located? It is within pranamaya. With this pranamaya becomes anatma or a kosha. Every thing including anatma is born out of atma. Pranamaya is Karyam or it has nama and roopa. Thus, it is not a substantial entity. It only has a borrowed existence. It is Mithya. As such, it is as good as non-existent. This understanding in us is known as Pravilapanam or dissolution. Mithya is dissolved in satyam. Pranamaya is dissolved in manomaya.

Another important point to note in this meditation is that we are practicing annamaya and samashti annam aikyam. Then we practice pranamya and samashti prana aikyam. It shows Vyashti and Samashti aikyam at every level. The resolution of microcosmic also results in resolution of the macrocosmic.

Now, we are at manomaya. This manomaya (the content) fills pranamya kosha (the container). What is shape of manomaya? Manas does not have a shape of its own. It is like water. It assumes the shape of container. It takes shape of pranamaya. Now, pranamaya also has no shape of its own. So annamaya lends shape to pranamaya. Pranamaya in turn lends shape to manomaya. Thus, manomaya atma has manushya akara. It is a borrowed akara.

Once this is accepted, Manomaya has five factors. Atma is the head as Yajur Veda mantra. Rig Veda mantra is right hand side or south side. Sama Mantra is left hand side. Scriptural injunctions also known as adesha or Vidhi vakya, is the trunk. Atharvana Veda mantra is the tail and thus the support.

Shankaracharya says, Atharvana Veda is meant for health wealth etc. They provide Iha Loka Phalam. Whatever your goal is in life, one has to take care of health. Money, health, mental health’s are all important. Before going for adrishta phalam one has to obtain drishta phalam.

Shankaracharya now discusses a specific problem in this shloka. In annamaya its five factors are an intrinsic part of annamaya. In Pranamaya the five factors are also part of pranamaya. However in Manomaya the five factors are Vedas that are external to manomaya. How have outside factors become part of manomaya atma?

Answering his own question, shankaracharya says, Vedas are wisdom in form of thought or manovrithi. Rig mantra is Rig manovrithi. In Vedas, thought is converted to sound and then re-communicated as a thought. Every mantra is Vrithi; it is converted to sound and then thought. Thus Yajur, Rig, Sama are all Vrithi’s (thoughts). Therefore Rig mantra is on right side and Sama on left etc. Vrithis are a part of manomaya atma.

Last line of this shloka says with respect to manomaya atma there is a Rig mantra.

Chapter 2, Anuvakaha # 4, Shloka # 1: Rig mantra.

Whence all speech turns back with the mind without reaching It (The eternal truth or Brahman). He who knows  the bliss of eternal truth, the Brahman, fears not at any time. This mind is the embodied soul of the pranamaya. Of this pranamaya the manomaya is the Self.

Now we are entering anuvakaha # 4, shloka # 1, a Rig mantra. The mantra starts at Yato and ends at Kadachaneti.

Here the upasana is a Vyashti samashti Upsana. The goal is Vyashti samashti aikyam.

Hiranyagarbha (brahman) is total manomaya. This is glorification of Hiranyagarbha. He being Samashti or the total, individual mind cannot conceive of it. Hiranyagarbha is inconceivable to the mind. Vyashti cannot measure Samashti. Hiranyagarbha is embodiment of highest ananda (brahmanada). This ananda is meditated upon. Samashti hiranyagarbha in Vyashti Manomaya is meditated upon.

The benefits of Manomaya meditation are:

1. Sakama: The person will not have any fear at all. Hiranyagarbha gives him highest security in relative terms as possible.
2. Nishkama karma: Gives Chitta shuddhi, Chitta Ekagrata and Chitta Vishalata. Mind becomes sensitive enough to go to the next step.

This manomaya atma is called sharira atma. Annamaya and pranamaya are respectively shariram or the Deha while manomaya is the Dehi.

Chapter 2, Anuvakaha # 4, Shloka # 2:

Different from that made up of mind (manas) is another inner soul made up of intelligence (Vignana) and by that this (manomaya-self) is filled. It also has the shape of man. According to the human shape of the previous, is the human shape of this one. Faith (sraddha) is its head, righteousness (Rtam) its right side, Truth (satyam) its left side, Yoga is the trunk and total intellect (mahah) is the tail and support. There is this following Vaidika verse about it.

Here Upanishad is taking us to the next step or layer. Manomaya is not really the atma. The Atma is Vignanamaya atma. Where is this atma located? It is located within manomaya. Thus, now, manomaya has become an anatma.

Manomaya becomes a Karyam. Anatma is always a product. Whatever is a product is only a nama and roopa. Thus, Karyam is only a nama and roopa. Therefore, anatma is called mithya as it depends on something else. Anatma has only a borrowed existence; it does not have its own existence. As such it is as good as non-existence. Therefore, manomaya does not exist.  This is known as Pravilapanam or the intellectual denial of the existence of manomaya. Manomaya atma is swallowed. Vyashti and Samashti are both resolved in the process.

Vignanamaya also has Manushya akara. It is a borrowed akara from manomaya. Thus Vignanamaya is in a manushya container.

The five factors of Vignanamaya or knowledge are now defined. Knowledge is required for karma.  Manas stands for doubts. Thus, the more subtle knowledge destroys doubts.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvakaha # 2, Shloka # 2.

Other than that (soul) made up of the essence of food there is an inner soul (sheath) made up of Prana. With it this is filled. This (pranamaya) is of the same form as the previous. Its human form is exactly as human form of the former. Of that, Prana is the head, vyana is the right side, apana is the left side , akasa is the trunk, earth is the tail or the support. About this also there is the following Vaidika verse.

We are in the middle of anuvakaha #2 of chapter # 2 in which panchakosha viveka topic has been started. Annamaya was introduced as the Atma and the body is taken as our Atma. Upon this annamaya (one’s body) one has to perform Virat meditation. Through this meditation we recognize that annamaya does not exist separate from annam. It is very similar to the concept that a wave is not separate from the ocean. We create the separation by attributing reality to the wave. Once we create this separation in attribute then the birth and growth of the wave makes us happy while its death makes us sad. The wave itself does not have any powers. The power to disturb me (with joy and sorrow) is given by me to the wave. I gave the wave more power than it deserved. The ocean alone is the reality; it alone is, was and will be. There is no wave. The more I shift my attention to the ocean the lessor will be my wave abhimana or identification with wave and it cannot upset me. Once I get the vishwaroopa darshanam of the ocean, then I see only the ocean. Samashti (macro) upasana reduces Vyashti (Micro) abhimana. Anna upasana reduces annamaya abhimana. After practicing this meditation for a length of time then one moves to the next step.

This process of meditation is like plucking a ripe fruit. Before ripening it is difficult to pluck a raw fruit; the plucking leaves tears on the tree and the fruit. Wait for it to ripen. So, practice anna-aikya upasana for some time to reduce the abhimana. Effectively you should be ripe enough through meditation to go to the next step. Now we move to the next Kosha known as Pranamaya.

Now, pranamaya becomes the Atma while annamaya becomes a kosha or anatma. Annamaya becomes a Karyam. Anatma is always a product. Whatever is a product is only a nama and roopa. A substance cannot be produced. Law of conservation of energy means energy cannot be produced or destroyed. Thus, Karyam is only a nama and roopa. Therefore, anatma is called mithya as it depends on something else. Non-substantial pot is nama and roopa and it depends upon clay. So also annamaya depends upon annam. Anatma has only a borrowed existence; it does not have its own existence. As such it is as good as non-existence. Therefore, pot does not exist. There is only clay and nothing called pot. This is known as Pravilapanam or the intellectual denial of the existence of pot.

Where is pranamaya obtained? It obtains in annamaya kosha. Annamaya is the container while pranamaya is the content. Annamaya is the Deha while pranamaya is the Dehi.

Annamaya container is filled with pranamaya atma. Pranamaya becomes anatma only after one moves to manomaya.

Annamaya is the solid body or manushya akara. Pranamaya is the energy body. Pranamaya does not have an intrinsic shape of its own. It is like water. Water does not have its own shape. Shapeless water assumes shape of the vessel. The container shapes the content. Therefore, pranamaya is also manushya adhara. How long will it retain this shape? As long as the body exists it retains that shape. Upon death Prana will not have purusha akara. Its next shape will depend upon the next body it enters.

How did it get the manushya shape? In keeping with human shape of the annmaya, the container, the content is also shaped.

What are the five factors of pranamya? The head, the right side, the left side, the trunk and the tail.

Corresponding to the five factors Pranamaya has five features. They are: Prana, apana, vyana, samana and udana. Of these five Prana, the life breath is the most important one as such it corresponds to the head. Vyana is the right side and deals with circulatory system that transports nutrients to the body. Apana is the left side dealing with waste clearing system. Akasha or Samana is the middle or trunk. Samana is the digestive system of the body. Udana is not discussed as it activates only at death and is known as the reversing system. The tail, the lower part of body is Prithvi devata that retains the Prana Vayu in the body.  Prithvi is connected to our Prarabhdham. Once our prarabhdhams are complete Prana leaves the body. In Pranamaya also there is a Samashti Prana Upasana. The following Rig mantra deals with this upsana.

Chapter 2, Anuvaka 3, Shloka # 1:

Through Prana, the gods (indriyas) live and so also do men and animal kingdom. Prana is verily the life of beings. Therefore, it is called universal life or life of all. Those who meditate on Brahman as Prana come to live the full span of their life. Prana verily is the life of beings. Therefore, it is called universal life or the life of all.

(Note: As per Swamiji, this shloka # 1 in our book extends to the first line of shloka # 2 in anuvaka # 3, as well. Looks like Swamiji’s book are different from ours.)

With this Rig mantra we are entering anuvaka 3. The Rig mantra ends at Tasyaisha Eva Sharira…..Purvasya.

Vedas originally did not have punctuations, as they were not a written text. However, with them now in writing, punctuations have appeared.

Pranamaya is a product of Samashti Prana or Hiranyagarbha or Sutra-Atma. Prana pervades whole universe. When an animal is killed annamaya is merged in samashti annam and pranamaya is merged in Samashti Prana. Samashti Prana is Sthithi Laya Karanam. All animals survive because of Samashti Prana. At death Prana goes out and Vayu does not come in.

Glorification of Prana:

All animals survive only due to blessing of Samashti Prana. Disturbance in Pranic energy can cause disease. Surya Devata is abode of Samashti Prana. Sun’s rays are considered Pranic energy. Therefore life of a being is a blessing of Hiranyagarbha. Worship of sun during sandhyavandanam changes our pranic energy. Samashti Prana is called Sarvayushma , the life span of every being.

Now the Upasana is discussed. There is no Vyashti Pranamaya separate from Samashti Pranamaya.  It is similar to concept of a wave that is not separate from the ocean. It is only a Nama and Roopa that disappears. Therefore, death is not a tragedy.

There is a Marana Mantra or death mantra usually chanted at time of death. The mantra says, let Virat Prana merge into Samashti Prana and so on. It is like a river merging into the ocean. Death is a scared event of going back home. Abhimana of Vyashti Pranamaya comes down through this meditation. The meditation is called Pranamaya, prana aikya upasana. Samshti Prana is called Prana Brahma. It is an upsana on Vyashti pranamaya.

What are the benefits of this meditation or Phallam?

Benefits of Sakama Upasana are: Whosoever practices this upsana (sandhyavandanam includes it), they get a full life or long life as Prana is favorable to them.

Benefits of Nishkama Upasana are: Chitta shuddhi and Chitta Vishalata. In such a person, respect for life increases. Ahimsa becomes natural to him. Vegetarianism comes naturally to him. Pranamaya abhimana comes down. Abhimana tyaga is a benefit.

Only when you dis-identify from Pranamaya can you go to the next step of manomaya.

Chapter 2, Anuvaka 3, shloka 2:

Of that former annamaya, this pranamaya is the atman. Different from this pranamaya-self made up of pranas, there is another self constituted of the mind. With that self made of mind, the pranamaya is full. This is also of the form of man. Its human form is according to that of the former. Of it, Yajus is the head, Rk is right side, Saman is the left side, the scriptural injunction (adesa) is the trunk and the group of hymns of Atharva –Vada is the tail and support. There is the following Vaidika verse about it.

Until now Pranamaya was atma. Really speaking Pranamaya is also not atma. Atma is something other than Pranamaya. This atma is within Pranamaya and is called Manomaya. With this, now, Pranamaya has become a Kosha or an anatma.

Take Away

1. A wave is not separate from the ocean. We create the separation by attributing reality to the wave.
2. The ocean alone is the reality; it alone is, was and will be.
3. Once I get the vishwaroopa darshanam of the ocean, then I see only the ocean.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 32:

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।

Arjuna! He, who sees alike pleasure or pain in all beings, on the analogy of his own self, is deemed the supreme Yogin.

Continuing his teaching of the Gita, Swami Paramarthananda said, with this shloka Dhyana Phalam is completed. In these 32 shlokas of chapter #6, Sri Krishna talked about general disciplines to be followed before meditation (Bahiranga Sadhanani), specific disciplines (Antaranga Sadhanani) to be followed before meditation and finally Dhyana swaroopam, the actual process of meditation or dwelling on the teaching. The final topic Dhyana swaroopam is also the Dhyana Phalam. The benefit of this vedantic meditation is that the knowledge gets totally assimilated in the personality. It transforms the core personality. Due to this my attitude, towards people and world experiences, goes through a big change. This change is due to Vedantic meditation. Now, the world does not unsettle me anymore. World does not determine if it unsettles me; it is I alone who determine this. Vedanta makes the world incapable of disturbing me. This change of attitude is due to change in understanding of the world and myself.

Thus, through shravanam and mananam, one gets Gyanam; through nidhidhyasanam, one converts gyanam into gyana nishta. Elaborating, Sri Krishna points out the benefits of Nidhidhyasanam as:

• One obtains samadarshanam,
• One reaches the highest ananda,
• Devotion towards the Lord reaches its peak,
• Universal compassion arises

These are all the benefits of nidhidhyasanam; which is otherwise called jivanmukti; I am no more under the tyranny of the world and its people. And this inner psychological freedom is jivanmukti phalam. Thus four topics have been completed in the first 32 verses; bahiranga sadhanam; and antaranga sadhanam; dhyana svarupam and dhyana phalam.

Shloka # 33:

अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।।

O Krishna ! Of this Yoga, elucidated by You as consisting in sameness, I do not see firm certitude, the mind being fickle.

The fifth topic is now introduced with a question from Arjuna. It starts from shloka # 33 and ends at Shloka # 36. The topic is obstacles to the practice of meditation and their remedies. Scriptures mention four types of obstacles in Manduka Upanishad. Gaudapada dealing with them talks of Mano-nigraha or discipline of the mind. If mind is undisciplined the Vedantic study remains intellectual. Mano-nigraha is prescribed for certain people; one’s who study and understand Vedanta but whose mind is not disciplined. When should I incur mental discipline? When I study Vedanta and Vedanta remains in one corner in my day-to-day life while my emotional problems continue. There is a gap between what I know and what I am. My problem is not knowledge but lack of mental discipline. Vedanta says such a person needs mano-nigraha. And since many people face this problem, shastra discusses mano-nigrahah as a discipline to be practiced after the study of Vedanta.

Why do some people have this problem and others don’t? Shastra says qualifications for studying Vedanta known as Sadhana Chatushtaya Sampathihi have been prescribed. For people who are qualified, mano-nigraha is not prescribed. For those who are not qualified but still study Vedanta, they need to perform Mano-nigraha. Sri Krishna knows Arjuna has this problem hence he prescribes it. Arjuna confesses he has this problem as well.

In Mandukya karika, in the name of mano-nigrahah, Vedantic meditation is prescribed, and the karika mentions four obstacles. Sri Krishna does not deal with all the four obstacles here. However, I thought, I will just briefly mention them. They are: layah, vikshepah, kashayah and rasasvadah. These are the four obstacles, which stand between my meditation and me.

Explanation of the four types of obstacles is:

1. Layah: Layah means the dullness of the mind or sleepiness of the mind. This is a universalcomplaint when we sit for meditation. So sleep is a common problem and it is tamas dominant.
2. Vikshepa: Indicates an overactive mind. It makes the mind wander.
3. Kashayaha: Mind is non-functional. It is between dull and active. Shock, trauma, separation etc., can stun the mind into this state. Extreme happiness can also cause this state.
4. Rasasvadaha: Pleasant feeling felt during meditation. It is not atmanada or Brahmananda. It is a condition of joy at quietude. The difference is brahmannada is enjoyed at all times while rasasvada is only present during meditation. Don’t be enamored by this state. It can be addictive. It is an obstacle to meditation. In this state if somebody disturbs your meditation, you get upset.

Gyani’s pleasure is in pashyan srinvan, sparshan, jignan; therefore rasasvadah, enjoying meditation pleasure is an obstacle.

What can one do about rasasvadaha? Instead of enjoying the pleasure, you have to dwell upon the teaching; which says you are ananda; not only during meditation, but also during an active life.

So these are four obstacles and what are the remedies?

Gaudapada himself says: the sleep should be countered by two methods; one is removing the cause of sleep and also by practice.

1. Following are causes of Laya.

• Over eating and then meditating; or Bahu Ashnan.
• Upset stomach or Ajirna.
• Sleep deficit or Nidra Sheshaha.
• Mind not habituated to meditation or abhyasaha.

Pavlovian association of mind; Mind should not go to sleep during meditation. The mind associates closing the eyes and withdrawal from the activities with the sleep alone. Therefore in meditation when you do all these things; mind thinks, Oh he is going to sleep sitting; the mind has to be trained; and the mind should know that this is the time of meditation; So by abhyasah the mind learns. This is the method of remedying the problem of sleep.

3. Vikshepa: Here too practice of Vairagyam is recommended as remedy. Sri Krishna discusses Vairagyam at a later stage when we will also get into it.
4. Kashayaha: Anger, jealousy, suppressed emotions. One is not aware of these emotions. In loneliness they surface such as while at an Ashram. Guadapada says let the steam out and release the emotions.
5. Rasasvada: By proper discrimination or understanding that this pleasure is conditional. I should remember that I am poornaha all the time.

Shloka # 34:

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।

The mind is indeed fickle, O Krishna! a tormentor, powerful and hard. I deem its control as extremely difficult as that of the wind.

The hyperactive mind is intense in my case, O Sri Krishna, says Arjuna. It makes other organs turbulent as well.

The mind is like a churning rod. When mind is active mouth becomes active, talking and eating; eyes become active without concentration and wanders; legs walk up and down.

When mind is disturbed it disturbs all indriyanis. Mind is very powerful. Mind does not obey nor follow the intellect. Normally intellect drives the mind.

Citing an example: initially the coffee drinking is intellectual. Later body demands it and even later this can cause withdrawal symptoms, when you stop coffee. While you wish to withdraw from coffee, your mind does not. This is the split personality every Vedantin goes through. This re-orienting the mind or vasana is a painful affair. It is like stopping drinking of alcohol. Remaining sober is painful. Vedanta considers us drunk from our many habits. It requires time and effort to withdraw from our ingrained habits.

Arjuna says I find it difficult, like controlling the wind. O Sri Krishna, You have to help me.

Take away:

1.Through shravanam and mananam, one gets Gyanam; through nidhidhyasanam, one converts gyanam into gyana nishta.

2.Nidhidhyasanam is also called jivanmukti. I am no more under the tyranny of the world and its people. I achieve inner psychological freedom.

With Best Wishes

Ram Ramaswamy

Chapter 2, Anuvakaha # 2, Shloka # 1.

All beings that exist on earth are born of food. They, hereafter, live by food; again, they ultimately go back to it and merge to become food. So, verily, food is the eldest of all creatures. On that ground it is called the medicament for all. Those who meditate on Brahman as food, indeed obtain all food. From food all beings are born, having been born, they grow by consuming food. Food is that which is eaten by the beings and also that, which in the end eats them; therefore, food is called annam.

Continuing his teaching of the Upanishad Swamiji refreshed our memory about last week’s class. In Anvakaha # 1, shloka # 4, of Brahmananda valli, in Chapter 2, annamaya was introduced. The Physical body and its five elements were also introduced. Purusha means physical body.  Physical body is introduced as the Atma in the beginning. We travel through each of the five Pancha Koshas in our mind. At first Annamaya is treated as Atma, our goal. The body has five parts such as the head, the left side, the right side, the trunk and the hind side.

Then in Chapter 2, Anuvakaha 2, shloka # 1, we were introduced to the Rg Mantra. It says Annam is the material cause of annamaya. The physical body is born from the physical universe. The external world, in a modified form, becomes the physical body. Karya and Karanam sambandam exists. Annam is the microcosmic (Vyashti) and Annamaya is the macrocosmic entity (Samashti). Both are of the same material. The word Pragya means Annamaya Atmas. They come out of annam and go back to annam. Upanishad wants us to meditate on Karana annam, the Macro entity. Upanishad now glorifies annam as it is the entity that is meditated upon.

Glorification of Annam:

First glory: is that it is Karanam or Karanatvam.

Second glory: Is that Karyam is inherent in Karanam. Thus, gold pervades all ornaments. So also, Karanam pervades all karyam. Annam is Sarvagatham, also known as Brahma, the all pervading. This is also called Brahmatvam.

Third Glory: Since annam is Karanam it must have existed before arrival of annam. Thus, again, gold existed before ornament; Clay existed before pot and so on. Therefore annam is eldest to all annamaya atmas hence it is called Jeshtam. Generally, elder brother is respected. This is Jeshtatvam.

Fourth Glory: Annam is called Sarva Oshadham. Osha means fire or Agni. There are two types of Agni. External Agni and internal agni (Vaishvanara agni).

If hunger is not quenched it burns your stomach. Swaha in mantra is used as offering to Agni. If food is not offered stomach lining will be eaten up, causing ulcer. The ulcer is caused by Hunger fire. Food is that oblation that quenches the internal fire. Food is inner fire extinguisher or Jatharagni. In the word Oshadham, the dham means quencher in all living beings. Therefore, annam is sarva Oshadham. Thus, Sarva Oshadatvam is fourth glory.

Upanishad says meditate on annam brahma with all these glories.

Now, how to visualize this all pervading annam? My vision is limited. How can I visualize the cosmic annam? Here, I need a symbol of the Virat Annam or an Alambanam. India is saluted through its flag. The flag symbolizes India. You visualize the nation in the flag. Therefore, visualize the virat on your own physical body. Virat Annamaya is your own body. Teacher says, “Vishwa virat  aikyam upsana Kuru”. Now, what benefit do I get from this upsana? Two types of benefits are indicated.

1. Material benefit accruing from Sakama upsana. Meditator gets material benefits. He will get plenty of annam. He will not starve. This benefit comes to all meditators.
2. Spiritual benefits accrue to a meditator who performs Nishkama Upasana. Narrow minded, divisiveness, goes away. The mind expands. Since you see the annam as Brahman it gives you Gyana Yogyata Prapthihi.

Annam is eldest among all material things. All beings are born out of annam. All bodies grow due to annam. It is the Sthithi Laya Karanam. Annam is derived from the world.

The word Adha means eaten and Atti means to eat. Annam is eaten and it is also the eater. Explaining this further, when we are growing we are eating from material coming from earth that is converted to food. After death, body is buried or cremated and it goes back into earth. Thus, the Earth gives us food for the body and it is also the eater of the body. Therefore, entire world of matter is called annam.

Chapter 2, Anuvakaha # 2, Shloka # 2.

Other than that (soul) made up of the essence of food there is an inner soul (sheath) made up of Prana. With it this is filled. This (pranamaya) is of the same form as the previous. Its human form is exactly as human form of the former. Of that, Prana is the head, vyana is the right side, apana is the left side , akasa is the trunk, earth is the tail or the support. About this also there is the following Vaidika verse.

Annamaya and annam are essentially the same. Matter that is outside of annam and inside of annam are the same. Fire, air, water, space and earth, the Pancha Bhautikam, or matter, are in both.  Thus, there is no death for body. Physical body remains Pancha Bhautika before and after death.  When wave is destroyed it remains as ocean. There is only a temporary vision of separation. Wave is a temporary appearance. Destruction means existing in some other form. Fear of death is born out of delusion and over identification with form. The variation of form varies in nature. Everybody ages with time. After death also the body exists but in a different form. The more I meditate on total content (Fire, water earth etc.) then I am focusing on content only.  Nama Roopa Drishti causes fear of death. The stronger the ego is the greater is the fear of death. Once my abhimana becomes weak there is no fear of death. When the wave identifies with water, it is not worried about wave death. Deha abhimana is loosened through this meditation. Fear of death comes down. The stronger is Deha abhimana the more it is against Brahma Upasana.

Death is a natural event and does not require sorrow. Even worry about death of physical body is meaningless. This knowledge makes me ready for the next step.

Previously we said annamaya is atma. Now, the Upanishad says, atma is something different. It is “in” annamaya but subtler than annamaya. This subtle one is Pranamaya and it is the Atma. It is interior to annamaya. Now, we are on Step # 2, Pranamaya. Now, we have to leave step # 1 as well.

What does it mean when we say leave step # 1?

It is an intellectual journey of understanding. Once we say pranamaya is atma and annamaya is not atma; we mean annamaya is anatma or it is Annamaya kosha. The word kosha also means Anatma.

In previous shloka the Upanishad said Atma is the cause of everything. The entire Anatma Prapancha is also born out of atma. All anatma is a product of atma. So, if annamaya is anatma it is also a product of atma or Atma Karyam. Any product is nothing but a name and a form alone and not a substance at all. All ornaments are only names and forms while the substance is only gold. Substance is not the bangle but the gold. It is the same with furniture and so on. Matter cannot be produced. What are produced are only a new shape and a name. Therefore, annamaya is anatma; it is karyam; it is nama and roopa alone.

Once a karyam is a nama roopa, it does not have a separate existence of its own. It depends on something else. Bangle depends on gold. This phenomenon is known as Mithya. Thus Anatmatva, Karyatva, Nama Roopatva, Mithyatva and Pravilapanatva are all attributes of mithya annam.

Whatever is dependent is on borrowed existence. Borrowed existence does not have its own existence. Without its own existence it is as good as non-existence.

Citing an example, when I say,” You are beautiful with the ornaments”, it means, without ornaments, you will not be beautiful. It means you have borrowed beauty   or you can say you have no beauty.

Perception of this non-existence is called resolution. Because of clay vision the pot vision is resolved.    When I saw the elephant I thought it was real until I saw the wood; then the elephant went away. Karana drishti resolves Karyam and this phemonenon is called Pravilapanam.

Annamaya is resolved, as annam is Mithya. Now, I have to practice pranamaya upsana before I can go to next step of Manomaya. Like dream world is resolved when I wake up so also after going through all five kosha’s I come to atma.

Take Away

1. Destruction just means existing in some other form. Fear of death is born out of delusion and over identification with form.
2. When the wave identifies with water, it is not worried about wave-death anymore.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 28:

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।

Thus integrating himself always, the sinless Yogin easily achieves contact with Brahaman or infinite bliss.

Continuing his teaching of the Gita, Swami Paramarthananda said, in this chapter of the Gita, Sri Krishna is talking about benefits of Vedantic meditation. Vedantic meditation is dwelling on the teaching received from Guru. By dwelling, the teaching gets assimilated. The indication that the assimilation of teaching is happening is when I don’t forget the teaching during my day-to-day transactions. When teaching is not assimilated, it is available to me only during Sravanam because, later, my old personality comes back. While I have Gyanam it does not help me during transactions or crisis. Knowledge that does not help me in day-to-day life is useless. Therefore, I should be able to assimilate the teaching. Only with enough time, can I assimilate the teaching. Just as when they construct the wall or a roof, to make the wall well-set, they do the job of curing, that is pouring water; the more the water is poured and gets absorbed in the wall or roofing; the more well-set it is; and therefore the question is am I willing to give time for Vedanta? Giving time to Vedanta is Nidhidhyasanam. And, what is this teaching of Vedanta? The teaching is:

1. The first stage of teaching is I am not the body mind complex; but I am the consciousness inhering the body, mind complex. I am the atma, not the anatma; I am the dehi; not the deha; I am the spirit; not the matter.
2. The second stage of teaching is I, the consciousness, which inheres this body, not only inheres this body, but the very same consciousness is inherent in all the bodies;  Therefore I the consciousness is in every body. First lesson is I the consciousness am different from the body and pervading the body; the second level of teaching is, not only, I pervade this body; but I pervade, I inhere every body,
3. And the third and final level of teaching is in fact, I am not in everybody; on the other hand, all the bodies are in Me; the space like Consciousness.

When I say I am in every body, it is called antaryamitvyam; when I say everybody is in me, it means sarva adharatvam;

Thus, initially, atma is sarva antaryami; then later atma is sarva adharah or adhishtanam.

It is like understanding space that I have spoken about before. First I talk about the space, which is other than the wall, which is confined within this room. I say space is that which is available within this room. And then I say the space is not only in this room; space is in every room. And finally I say in fact space is not in the hall, on the other hand, all the halls are within the one all-pervading space. When you say space is within the room; it is called antaryamitvyam. When you say all the rooms are in one-all pervading space, it is called sarvadharatvam.

I should never forget this teaching even at the time of a great tragedy. I should remember it all the time so that it entrenches in me as Nidhidhyasanam. The mind should get saturated with this knowledge. So, Nidhidhyasanam is giving time for Vedanta. The more you invest the better.

Shloka # 29:

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः।।6.29।।

With equality of vision everywhere, he whose inner sense has been attuned to Yoga beholds the Self in all beings and beings in the Self.

Gyani is one whose mind is saturated with this knowledge. Mind invokes the knowledge it is saturated in. A scientist is also one with a saturated knowledge that is how Newton saw the universal law in the falling apple. If you are a Vedantin, you will only see Vedanta. In the shloka, Yoga means Nidhidhyasanam and Yukta means saturated. This saturation occurs through Vedantic meditation. He sees the Atma in everyone, even in normal interactions. The Atma is like a thread that keeps all beads together. While he does see the physical, intellectual and emotional differences; but in and through the differences, he does not lose sight of the oneness of atma.  It is like seeing the one gold inherent in all ornaments.

And what is his vision? He sees the atma as residing in every living being. It is like seeing that space is present in every hall. This is also called Sarva-Anataryami-darshanam. And he also sees the reverse vision. What is reverse vision? Instead of space is within the hall, you begin to say, all the halls, all the planets, all the stars, all the galaxies, they are all in one space.

All bodies are in one Atma. And he is aware of the fact, that atma is imperishable while bodies are perishable and anatma is perishable. And when he is looking for security in life he hold on to atma; when ananda is needed; holds on to atma; when limitlessness is needed; holds on to atma; and for everything else holds on to anatma.

Thus, there are the two channels of atma and anatma. We should know how to use them. The tragedy of human being is he expects security from insecure things, insecure people and insecure relationship. He seeks security in the insecure anatama.

Gyani knows what to seek from where. If he is hungry, he will not go to atma; atma will not help you there. But when you want permanence, when you want immortality; He knows he can obtain it only from atma.

He gets this benefit by giving time to Vedanta.

Shloka # 30:

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति।।6.30।।

I am not lost to him who beholds Me everywhere and beholds everything in Me; Neither is he lost to Me.

In this shloka Sri Krishna makes a small note. He refers to a topic, which he discusses later, that is Bhakti. Bhakti starts in chapter # 7. This appreciation of Atma everywhere is the greatest form of Bhakti. The atma in every being is the atma in me as well. I am the atma that is everywhere. This is Ishwara Darshanam. This is the highest form of Bhakti possible through Self Knowledge. All others are lower forms such as bhakti for a God. And God is subject to arrival; gives darshanam to the devotee and make the devotee excited; and then the very same God tests the devotee by disappearing and making the devotee cry. In Bhagavatham the Gopikas cry when God left them. Lord is seen as a finite entity. Such a form of bhakthi is a wonderful form of bhakthi as a stepping-stone only. However, it is only an inferior bhakthi called apara bhakthi, dvaita bhakthi or bheda bhakthi. And after this apara bhakthi I still have to gain self-knowledge, atma gyanam and through that, I begin to recognize the atma everywhere and Sri Krishna says the all-pervading atma is really Bhagavan.

So, I still have to get Atma Gyanam. Personal God is not atma Gyanam. What is a higher form of God? It is atma swaroopam.

One who sees Me everywhere is seeing God everywhere. The personal God is not ultimate. God is in everybody as consciousness. When you see sentiency of body you see God. You are experiencing God as life principle in all beings. You see every being (bodies) in God. This God is the formless Atma. Then, why do we worship form? To appreciate formless, mind has to be made subtle and has to be prepared. Then it realizes formed God is not permanent rather it is the formless one that is. What is the benefit of this? Advantage is you are always with God. The all-pervasive God is not subject to arrival and departure. I will never go away from him. Such a Gyani can’t be blackmailed by anybody. Why should I depend on anyone when I have God with me?

Citing story of Birbal, Birbal told Akbar, “You can do something even God cannot do. You can banish anyone from your kingdom.”

God cannot banish anyone. Where will he push you? He is everywhere. For such a devotee I never disappear. We are inseparable. In other forms of Bhakti, God comes and goes. I am He and He is I.

In the shloka Pranashyati means does not disappear from me. Nash means disappear.

Shloka # 31:

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते।।6.31।।

Conforming to unity, the Yogin who adores Me, present in all beings, lives in Me, no matter how he appears to live.

At this level of highest bhakti experiences of bhakti differ. Before, I saw God as a human with all attributes and so was my experience of Bhakti. I took bath, so I gave bath to God. God also needs decoration, thus we have Shodash Upachara. Shankaracharya, in a work of his “para puja” says,” When I know You as an absolute God how can I offer you asanam when the whole world is in you?” Offering regular puja appears irrelevant. Inviting God does not make sense to him. His appreciation is the very Gyanam of God.

“ He worships me by his perception of Me everywhere”.

By seeing Gods one-ness, ekatvam, one present in every being in life, remaining in advaita drishti, he worships Me.

Such a person, a Sanyasi, need not do a formal worship. In a Math he may perform a formal worship for sake of devotees. His puja is the very Gyana Yagna, appreciation of God. Even though he does not practice regular rituals (sandhyavandanam etc.) his bhakti has reached invisible dimensions. Gyani’s bhakti is the highest and most refined bhakti. He can be leading any life style or be in any ashrama. His transformation is within him and not external to him. “Such a Gyani is in Me”. The words Mayi vartate means he is in Me.

Citing another example, a Gyani was sitting in a temple in front of God with his feet stretched out towards God.

People objected and told him you are disrespecting god. He asked them, show me a direction where God is not there and I will move my leg in that direction. Everywhere he turned his leg a shivalinga appeared. “We are inseparable”, said the Gyani.

Shloka # 32:

 आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन।
सुखं वा यदि वा दुःखं सः योगी परमो मतः।।6.32।।

 Arjuna! He, who sees alike pleasure or pain in all beings, on the analogy of his own self, is deemed the supreme Yogin.

 Here Sri Krishna says a Gyani’s mind expands to such an extent that he identifies with all bodies as his own. And therefore all the bodies become like my bodies, my hands, and my legs. Such a Gyani can’t hurt anyone, as he will be hurting himself. Gyani becomes an embodiment of compassion and sympathy. He sees and empathizes with the pain of others. He cannot cause pain to others and if there is pain to anyone; then immediately and automatically, he goes to his rescue. He looks at every human being as himself. He has no partiality or selfishness. And therefore he follows the universal value of, what I do not want others to do to me; I should not do to others.

He is happy with others’ happiness as well. Anybody’s sorrow is his sorrow. And therefore the universal identification of a gyani is indicated; universal love of a gyani is indicated. Such a Gyani is the greatest person in the world; he is the greatest yogi, he is the most accomplished person.

Complaint of Vedanta is that it is selfish to pursue only self-knowledge. Sri Krishna says Gyani is never selfish. He withdraws from one family to identify with all families; from one house to identify with all; it is a withdrawal to expand. Self-knowledge is withdrawal from finite to identify with infinite.

Tragedy is that now we identify with just a few. Sanyasa is withdrawal from limited identification. He does not identify with nationality, caste etc. This universal expansion and compassion is the result of Gyana Nishta.

Take away:

1. Teaching of Vedanta:

• first stage of teaching is I am not the body mind complex; but I am the consciousness inhering the body, mind complex.
• I the consciousness am different from the body.
• I am the atma, not the anatma; I am the dehi; not the deha; I am the spirit; not the matter.
• second stage of teaching is I, the consciousness, which inheres this body, not only inheres this body, but the very same consciousness is inherent in all the bodies;
• the third and final level of teaching is in fact, I am not in everybody; on the other hand, all the bodies are in Me; the space like consciousness.

2. The universal value: what I do not want others to do to me; I should not do to others.
3. Swamiji says, one should remember the teaching again and again until it saturates me. In this saturated state one day the knowledge suddenly becomes reality within me. This is Nidhidhyasanam.
4. Gyani sees the atma as residing in every living being. It is like seeing that space is present in every hall. Think, do we ever consciously see the space in a hall? Try seeing the space rather than the room or the hall. It will give you a different perspective.
5. Self-knowledge is withdrawal from finite to identify with infinite.

With Best Wishes

Ram Ramaswamy

“Watch your thoughts, they become words;
watch your words, they become actions;
watch your actions, they become habits;
watch your habits, they become character;
watch your character, for it becomes your destiny.”

This is a quote one often sees in the class rooms and other public places and attributed to many scholars like Ralph Waldo Emerson, Lao Tzu, Frank Outlaw, Gautama Buddha, Bishop Beckwaith, Father of Margaret Thatcher and Mahatma Gandhi.  Sometimes it is attributed to anonymous.

This is also a quote often mentioned by Swami Paramarthananda in his Upanishads and Baghawat Geeta classes.  When I inquired, Swamiji indicated that the origin is from Taitreya Aranyaka of Krishna Yajur Veda.  Subsequently, I traced the origin of the quote to Taitreya Aranyaka, Chapter 1, Anuvaga 23, Verse 1.  Here is a part of the verse in Sanskrit:

तस्मात् यत् पुरुषः सनसाअभिगच्छति।

तत् वाचा वदति।

तत् कर्मणा करोति।

यत् मनसः रेतः प्रथमं आतीत्।

तद्  कामः अग्रे समवर्तताधि।

तत् एषाअभि अनूक्ता ।

Shri Jayanthilal Patel, who is my Sanskrit teacher, gave the literal meaning of the verse as:

तस्मात् यत् पुरुषः सनसाअभिगच्छति। वाचा वदति।

Because of that whatever one thinks by mind

तत् कर्मणा करोति।

that one does

यत् मनसः रेतः प्रथमं आतीत्।

What is first in the mind as seed

तद्  कामः अग्रे समवर्तताधि।

that later forms as desire

तत् एषाअभि अनूक्ता ।

That is what this proclaimed

The quote, as currently formulated and presented at the beginning of the post, has practical applications by asking to us watch our thoughts, words and action.  These three form our habit and character which ultimately determine out destiny.  But in Vedanta, it has deeper meaning:

• Each of us control our destiny as we control our thoughts, words and action. We and we alone control our destiny.
• Katha Upanishad states that, atma, our non-changing consciousness, witnesses every one of our thoughts. We generally lose sight of the consciousness and act on our thoughts.  This, in turn, impacts our destiny.
• Katha Upanishad gives a wonderful example comparing a chariot to our life’s journey. In this example, control over thought patterns and mastery of sense organs are equated to pulling in the reins of the horses drawing the chariot.
• Taitreya Upanishad states that consciousness (atma) is the witness of the arrival and departure of our thoughts, indicating we, our consciousness, control our thoughts.

We may never know who the author of the quote as currently formulated, but it’s wisdom is based on the Vedas, specifically Taitreya Aranyaka, Chapter 1, Anuvaga 23, Verse 1 of Krishna Yajur Veda.  Maybe that is why sometimes this quote is attributed to Buddha or anonymous.

Greetings All,

Shloka # 27:

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्।।6.27।।

Indeed the bliss supreme accrues to this sinless Yogin whose mind has been stilled, Rajas suppressed, and who has become Brahman.

Continuing his teaching of the Gita, Swami Paramarthananda said, in this chapter of the Gita, Sri Krishna is elaborately discussing the topic of Nidhidhyasanam. Nidhidhyasanam is only relevant after Sravanam and Mananam of Vedas. Actual knowledge takes place during Sravanam. When I see myself in the mirror, if it is a clear one, I can get a good picture of myself so long as my vision is also good. Guru keeps the verbal mirror in front of the student and then he gets a good picture of himself in the verbal mirror. And

So long as this teaching is properly presented, and the listener has got a defect-free mind, this very teaching can and will generate the knowledge in the mind and therefore we should remember knowledge is only through sravanam. Vedantic meditation does not give rise to knowledge.

And then this has to be followed by my mananam. This has to remove any trace of doubt with regard to the teaching. It has to remove any trace of doubt with regard to the fundamental aspects of Vedanta, which are:

• Brahman is the substratum of the world; and
• The world is dependent on Brahman, and
• Brahman the substratum is none other than myself.

Thus, sravanam and mananam should do the job of producing knowledge. Thus, conviction regarding Vedantic teaching has to take place only through sravanam and mananam. Once this has happened what is the role of meditation? The role of meditation is to enjoy the benefit of the knowledge.

Our problem is, we seem to know and understand the teaching; but the promised benefit does not seem to appear. The scriptures say that a Gyani is free from emotional problems but when I look at myself from that standpoint, I feel, there is a big gap between a Gyani and me. Therefore we doubt our knowledge.

Sri Krishna says that there is no defect in knowledge. What we lack is not knowledge rather we lack the benefit of knowledge. This benefit of knowledge is shanti or freedom from anxiety; sense of fulfillment; freedom from jealousy, hatred etc. and therefore the role of nidhidhyasanam is removing the block between Gyanam and Gyana phalam.

And what is the block between knowledge and the benefit of mano shanti? The block is our habitual ways of thinking and our habitual ways of looking at ourselves. We are habituated to look at ourselves as a physical person; or as an emotional person, or as an intellectual person; whereas Vedanta has taught us that physical body is not ourselves. Therefore, the physical identification, emotional identification, etc. are our habitual way of looking at ourselves.

Our response to life and events is also habitual. Everything is based on our habits. Citing an example, Swami Dayananda Saraswathi used to say that in India he would get into any car on the front, left hand side; the passenger side. When he visited USA, he would tend to do the same thing there as well. Unfortunately in USA the passenger side is the right side. This was a habitual response. These habits have developed over a very long time. The word Vasana is used to denote our habitual response. Nidhidhyasanam makes me to relook every thing in context of Vedanta including all relationships. I will not call many situations as problems anymore. Furthermore, verbalization reflects our habits as words represent our thinking. A change in words changes our thinking. Problems that we face now are not a problem anymore, per Vedanta as Prarabdham causes them.

And therefore nidhidhyasanam is to invoke my Vedantic personality, and learn to re-look into myself; in the light of Vedanta, learn to relook into one’s family situation, work situation etc. In the light of Vedanta one should re-look all problems. We should learn to rename them; we will not call them a problem, anymore.

This relook in context of knowledge of Vedanta is nidhidhyasanam. Success and failure are just words.

Citing an example imagine two people are together running a business and one person expected five percent profit; other person expected fifteen percent profit and the profit was 10%. And now the first person is going to say that it is wonderful while second person is disappointed. The result remaining the same, one calls it success while another calls it a failure.

Therefore most of our responses are born out of tagging; which is born out of thinking; which is born out of our knowledge or ignorance;

So Vedanta is a painful, time-consuming re-assessment of our situations in life; and in that reassessment, I should be able to say I am happy, not because of situations, but in spite of situations. Citing another example: A Swamiji lost his eyes because of diabetics. People were shocked. Swamiji himself was happy and he consoled people who felt sorry for him. He told them, now he could focus on God fully without distraction of the external world. He had changed his perspective with his blindness.

Abhibhava means you don’t solve rather you dissolve the problem. Similarly, Vedanta does abhibhava of the ego’s problems; they become insignificant; they become too small in front of the poornatvam that I have discovered; and this abhibhava is the job in meditation. I look at every problem of mind and see it as insignificant. It is like the stars during daytime; they are as good as absent.

Once I change my perspective, my anxiety goes away. My future continues to be unpredictable, as always, still the unpredictability does not give me anxiety. Gyani’s peace of mind is not because his future has become predictable; Gyani’s freedom from anxiety is not because of predictability; but in spite of unpredictability. This is called Jivan mukti. It is not a thoughtless state. It is not a mystic state. It is re-looking world and myself in context of Vedanta.

Citing another example, In Bhagavatham, they describe how Sri Krishna looked at all the Yadavas fighting and killing each other. And Sri Krishna sees right in front of his eyes; the Shapam coming through; the shapam being that you are going to fight and die; and Sri Krishna is the Lord himself; and Sri Krishna could not stop his family members fighting and dying one by one. Soon he is also going to join them; he is also going to be shot; and Bhagavatham describes Sri Krishna’s perception of those events; leaning on a tree; with his hands on the tree; he looks at the whole event with a smile; it is a choice-less situation, even for Bhagavan. The Omnipotent, Omniscient Sri Krishna choice-lessly sees the event of every family member of his dying one by one.

And what was Sri Krishna’s response; a smile; not that he is happy about it; but the thing is he looks at the situation and knows a choice-less situation has to unfold. Where there is a choice, Sri Krishna will certainly take an action; Therefore, Gyani does take action where it has to be taken; Gyani also accepts the situation where it is choice-less. So the world and the life will continue.

Change is in our perception and response. This is discussed further in shloka # 27.

Gyani enjoys great ananda born out of knowledge of poornatvam. I the atma am Poornaha. A Gyani is one who has struggled and used Vedantic knowledge to understand knowledge to look into every aspect of this kind. It is just like, if you want to change a raga, in Carnatic music, you have to go to the svaras which go make the raga; you cannot change the raga, without changing the svara; if I want to change the shape of this hall, I will have to take every brick and rearrange it.

If my life has to change every thought has to change. Jealousy, sorrow, anger are all just thoughts. These thoughts just arise and we respond. Our life is really a collection of all these thoughts. It is a time consuming process to change our thoughts.

Prashanta Manasa is one whose mind is free of unhealthy thoughts. He is not thoughtless; but his thoughts are un-disturbing thoughts; thoughts that do not disturb the mind.

In fact for one hour you are listening to my talk during which I am presenting ideas to you; and the ideas are generated in your mind in the form of thought alone.  Now is this thought a burden to you? If it were a burden, you would not come here.

So, thought is not samsara; you need not eliminate any thought; compassion is a thought pattern; and compassion is not samsara; love is not samsara; generosity is not samsara; burdening thoughts are replaced by the thoughts which are not a burden; and that is called shanta vrittihi; they are called satvika vrittihi; satvika vritti means they are light in your mind; they sit light in your mind; they are not a burden to you; and such a mind the Gyani enjoys.

Mind is, however, a burden for a person who does not have peace of mind.

Thus, Gyani enjoys Prashanta Manasa. How does he enjoy such a mind? He enjoys a peaceful mind by removing Rajasika Vrithi, by removing Krodha, madha, lobha etc.  The word Shanta-rajas means removing burdensome thoughts. Let me enjoy what I have rather than comparing with others. Similarly, Tamas Vrithi also subsides.

Vidyaranya Swami in Panchadasi says: satvika vritti is called shanta vritti; rajasa vritti is called ghora vritti; tamasa vritti is called muda vritti. Mudam means full of delusion and confusion.

This re-look is to be done compulsorily by not forgetting the problem. Rather we should see the problem through the Vedantic mind. For this Vedantic meditation is not important. Moreover, Vedantic meditation is not just sitting in a posture. Even restructuring your perspective during a walk is nidhidhyasanam. One who has thus become one with Brahman is known as Brahmabhut.

Brahmabhutam means instead of identifying with anatma; he has learned to own up to the atma swarupam; instead of claiming body as I, instead of claiming the mind as I, he looks upon them as instruments of transactions; I am the chaitanyam behind these instruments. This shifting to the first person singular is called brahmi bhavah; therefore brahmabhutam. What is the benefit of this meditation? Uttamam sukham upaiti.

Shloka # 28:

युञ्जन्नेवं सदाऽऽत्मानं योगी विगतकल्मषः।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते।।6.28।।

Thus integrating himself always, the sinless Yogin easily achieves contact with Brahaman or infinite bliss.

Same idea is prescribed in a different manner.

One gets shanti or gyana phalam. Meditation does not produce it. It removes obstacles to our knowledge and lets it flow. Gyanam is shanti. Obstacles are our habits. By reorienting our habits knowledge just flows. Situations, now, do not produce as much anxiety. This is a slow and gradual process. Even as our physical change is slow and gradual so it is with Vedantic knowledge. Shanti gradually increases. Who attains this sukham? The Yogi. How does he bring this transformation? It is like physiotherapy for an arm or a leg. It is a time consuming process as the mind is very subtle. In shloka, atma means mind, Yunjan means reorienting the mind; Vigatkalamasha means unhealthy habits, habitual negative thinking, will gradually leave.

Everything like anger is a viparitha bhavana; frustration is a viparitha bhavana. Vigata Kalmasham means unhealthy habits of thinking gradually come down.

So, sitting in a place think about the things that disturb you. You have to be alert in day-to-day transactions.

That is also nidhidhyasanam; but there are certain issues for which general alertness is not sufficient; you have to sit and ask the questions: Oh Mind why are you disturbed by that; and look at in the light of Vedanta; ask the question, can you change the situation; or is it choice-less; if you can change better work on changing; rather than working on worrying; And if you cannot change at all; learn to reorient mind to withstand the changeless situations; thereafter one should not talk about that situation again and again; because after knowing that it cannot be changed, what is the use of talking; I stop talking about the disturbing situation; I talk about the change required in my mind to withstand the situation; that is a worthwhile effort.

Citing example of camera, if somebody is taking a picture with a camera and focus requires me to go back, but you cannot because there is a void behind you. This is a choice-less situation where cameraman has to go or you go. You cannot change the situation. Then one has to change the mind one has to toughen it to reduce impact of the situation. Therefore, change the world if you can; otherwise change your mind; stop complaining and worrying.

In shloka, Sada means regular alertness.

If this is done Yogi attains great ananda. Sukhen means effortlessly. Jivan mukti is an experienced result; you experience it. This ananda comes from my association with Brahman or Atman by owning up to my higher nature.

Does it mean he should not enjoy Vishayanada? He can enjoy it so long as it is Dharmic. Once I have

got brahmananda; it is like having a generator inside me; as long as vishayananda, the corporation power is there; you use it; when it goes off, you need not worry, you start your own generator. Similarly when vishayananda is there; certainly Gyani is going to appreciate the beauty; but when it goes he is not worried because he is automatically connected to the Brahmananda and atyantam sukham.

Take away:

1. The fundamental teachings of Vedanta are:

• Brahman is the substratum of the world.
• The world is dependent on Brahman.
• Brahman the substratum is none other than myself.

3. Our life is really a collection of all our thoughts. Jealousy, sorrow, anger are all just thoughts. These thoughts just arise and we respond. If my life has to change every thought has to change.
4. Thoughts that are burdening are replaced by the thoughts that are not a burden. Non-burdening thoughts are called shanta vrittihi or satvika vrittihi.

With Best Wishes

Ram Ramaswamy

Greetings All,

Chapter 2, Anuvakaha 1, Shloka # 1.

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited. Brahman is Truth, knowledge and infinity. He who knows It as existing in the cave of the heart in transcendent akasa, realizes all his desires along with omniscient Brahman.

Continuing his teaching of the Upanishad Swamiji summarized last week’s class. He said we are in anuvakaha # 1 of the second chapter. This anuvakaha has a very important sutra that goes as follows:  Brahmavit Apnoti Param. It’s meaning is: A Brahma Gyani attains Param or the highest goal of moksha or poornatvam or self-sufficiency or freedom from wants.

With reference to this sutra, in the same shloka, the Upanishad now says, Brahman is Satyam, Gyanam and Anantam. The Upanishad has provided a commentary on this Vakyam. It asks three questions:

• What is Brahman?
• How to know Brahman?
• What is Poornatvam?

Upanishad quotes shloka # 2 as answer to these questions.

First question was what is Brahman?

The shloka says, it is Satyam, Gyanam and Anantam. Explanation of each of these words follows.

Anantam

In the last class we discussed one attribute of Brahman known as Anantam. We also discussed Shankaracharya’s elaborate commentary on this topic as well. Anantam means limitless one or limitlessly big or infinite one. Anything has three limitations. They are:

1) Spatial;

2) Temporal and

3) Attribute or object limitation.

Now, the other two attributes of Brahman, Satyam and Gyanam are explained.

Satyam:

Before discussing satyam some general comments about it may be useful. Every word is used to reveal an object. Thus, when we say chair, we are revealing the object chair. In our shastra’s verbal communication is analyzed. Every word has a main meaning called mukhya artham. The word can also have secondary meaning(s) known as Lakshyartham. The secondary meaning is dependent on the context in which it is used. Thus, there can be many secondary meanings.

Suppose I ask the length of Ganga? You will understand it as the length of the river from Gomukh till its end. Now, suppose I say I took a bath in the Ganga. It does not mean I took a bath all over Ganga. It means I took a bath at a particular place or spot on Ganga. This is known as Eka Deshaha or one part. Thus, sometimes, a word conveys the whole and sometimes a part. If I say, I bought mango, it would mean a whole mango. If I say, I ate a mango; it means I ate only the edible part of the mango. If I ask, what is cost of building the hall, it means the whole hall. If, however, I say, I was sitting in a hall; it means I was only in a part of the hall. I say I saw a movie. The “I” connotes the atma, the indriyas, the body etc. However, in watching the movie only my eye was involved.

Thus, in resolving such a question, usually the primary meaning is applied to see if it fits. If it does not fit a secondary meaning is applied.

When I say, I am happy, it refers to the mind alone where happiness is experienced. It is an ekadesha artha.

When I say, I was born, it refers to body alone, which is born, another ekadesha artha.

This is called Tyaga Lakshana method of analysis.

Coming to Satyam, its primary meaning is, any existent object. Thus, this book is Satyam. This pen is Satyam. A dream object is considered an Asatyam (non-truth), as it does not exist.

Satyam’s primary meaning as Brahman has some problems with it. Any existent object is limited by time and space while the Upanishad calls Brahman as anantam. Thus, Brahman cannot be an existent object. So, we have to use a secondary meaning using Bhaga Tyaga Lakshana. For an existent object, which part should we accept?

Shatras say every object has three parts. They are:

• Nama
• Roopa
• Satta or existence.

Thus, an existent fan has: Nama, Roopa and Satta.

The words anantam requires that we can’t use Nama as it has limitations. Roopam also can’t be used as it too has limitations. That leaves only Satta. The Satta is in every being. All limited and unlimited objects have Satta. So, Satta is a common factor. Therefore, Nama Roopa Rahita Satta is the secondary meaning of Satyam.

This, the existent part that is known as Satta, is Satyam. This existence, Satta, is not a part, product or property of an object.  It is Satta that makes an object existent to begin with. Satta is not limited by boundaries of the object. Even if an object is destroyed, Satta continues to survive; however, it cannot be recognized, as there is no medium to manifest it.

Therefore, the word Satyam means pure, independent and eternal existence. This existence, that is without a Nama and roopa and is an independent entity, is a difficult concept to grasp for many of us. Thus, limitless existence is Brahman. Shankaracharya says everybody is experiencing everything (a man, woman, child, book etc.,) as Brahman. This existence is a noun.

Gyanam:

Next topic is Gyanam. Its primary meaning is knowledge.

If so, knowledge of what, are we talking about? It means knowledge of an object. It can be knowledge of a chair or a book.

How does knowledge exist? It exists in our mind as a thought. It is a mental modification also known as vrithihi. Thus, if there is an object in front of me and I do not show any cognition and just stare at it with a blank look; here, one would say, the mind does not have vrithi.

Knowledge in form of thought cannot be Brahman as any particular knowledge is limited. Thus, pot knowledge is limited to pot. Knowledge of physics is limited to physics. It is limited in time and space (location). So knowledge as primary meaning is limited. Therefore, we have to default to secondary meaning(s). Now, according to shastra, knowledge has three parts to it. They are:

• Nama
• Roopa
• Awareness, consciousness, chit or chaitanyam.

Thus, pot knowledge means I am conscious of pot. So, we have to remove Nama and roopa, as both are finite. Only the conscious part is Anantam. In our mind a variety of thoughts appear and disappear. Consciousness, however, remains as is. “I am a conscious being” is there in every thought. This is Anantam. Therefore, Nama Roopa Rahita Chaitanyam is Gyanam. Thus, pure consciousness is without Nama and roopa.

Therefore, Satyam Gyanam Anantam is Brahman.

With respect to Consciousness, it is also not a part, product, or property of a product. It is pure and unlimited. With this, the definition of Brahman is now over.

Second question was, how to know Brahman?

 Although Brahman is all pervading, one has to recognize it in one’s own mind. Thus, to test electricity in a circuit, to see if it is live, we use the tester in only one place.

In whose mind is Brahman recognized? One has to recognize it in his or her, own mind. Brahman is available in Guha or mind.

Where is mind located?

As per scriptures it is located in Hridaya or the physical heart. The shloka calls the inner space of heart as Paramam Vyoman.

Why is heart considered sacred?

Heart is sacred because Brahman resides in it. It is like God in the temple.

Thus: Body> Heart> Akasha> Mind> Brahman.

How to know this Brahman in the mind?

Some people ask, in meditation I have come to the blank state; where do I see Brahman? Brahman is not an object of knowledge. It is the “I”, the subject and never the object.

So, negate every thing we experience, as they are all objects. Once you negate the world, the body and thoughts, whatever is left is Brahman. Unfortunately, we search this residue for Brahman. Shastras say the one left is the witness of the blank mind. So, “I”, the witness consciousness, pervades the blank mind. It is the witness to presence or absence of thought. The word Veda in shloka means Brahman. So, know the Brahman as “I” the witness consciousness.

 The third question was: What do you mean by obtaining the greatest or Poornatvam?

The shloka says: Saha ashnuto sarvan Kaman.

Kama here means worldly happiness such as one’s derived from eating, music etc. Brahma Gyani obtains all possible sense pleasures in the world. He attains all anandas.

How can one obtain all pleasures of the universe, such as say from food? There are after all so many dishes from all parts of the world. The word Saha in shloka means simultaneously. Simultaneously the Gyani gets all the pleasures and not one after another, say the shastras.

How is it possible? Upanishad says it is through Brahmananda that he gets all pleasures. Brahmananda means, infinite ananda. In this infinite ananda all finite sense pleasures are included.

What does this mean?

In Brahmananda he gets all sense pleasures? How do you know that? Once I get Brahmannda, my cravings for sense pleasures go away. I get Tripti that includes all objects. This Poornatvam or freedom from sense pleasures is called Brahman.

Take Away:

1. Satyam means pure, independent and eternal existence. This existence, that is without a nama and roopa and is an independent entity.
2. Gyanam is pure consciousness without Nama and roopa.
3. Once I get Brahmananda, my cravings for sense pleasures go away. This Poornatvam or freedom from sense pleasures is called Brahman.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Chapter 2, Shloka 1:

Shanti patha: 

Om. May he protect us both. May he help us both to enjoy the fruits of scriptural study. May we both exert together with enthusiasm to find the true meaning of the sacred texts. My our studies make us brilliant. My we never quarrel with each other. OM shani, Om shani, Om shanti.

Continuing his teaching of the Upanishad Swamiji said,having completed chapter one of the Upanishad we are now entering the second chapter. It is the main chapter of the Upanishad. It talks about Vedanta shastra and as such is a very important chapter. Shankarachraya has written a beautiful commentary on this chapter. Chapters 1 and 3 do not deal with Vedanta and only deal with preparation or Sadhana Chatushtaya Samapthihi. Chapter 2 is beneficial only for one who has sadhana chatushtaya sampathihi. Chapters 1 and 3 are considered sadhana chapters. Chapter two is called by various names including: Brahmavalli, Anandavalli and Brahmanandavalli. It is known as Brahmavalli as the chapter begins with the word Brahma. It is known as Anandavalli as it discusses ananda or happiness and tells us how to obtain it. Since it deals with both Brahma and Ananda it is also called Brahmanandavalli. It begins with a separate shanti patha. Chapter 3 also uses the same shanti patha. The shanti patha is the famous manta “ Sahana Vavatu, sahanau bhunaktu…” This mantra is also a part of Katho Upanishad.

The Essence of the Shanti patha:

This shanti patha is particularly relevant to Vedantic students. A mantra , such as, “bhadram karnebhi ..”, however, can be used by all students, Vedantic and nonvedantic. Here the student asks God for five blessings. They are:

1. The knowledge of moksha is a result of my own sincere effort and is not determined by fate or God. There is a strong belief in free will or a belief in Purusharttha (self effort). Shastra’s do not support the idea that God knows what is best for me. Upanishad says it is more important that you know what is more important for yourself. I need to know first, and then God can help. Otherwise, I may even reject God’s help.

This self-effort is very important. Having faith in myself is very important. This is the meaning of  “ Saha Veeryam Karava vahay.”

2. Student has to study Vedanta for a length of time. Knowledge cannot be given in one sitting. It has to go through its building blocks. It is a long study. The length of study depends upon many factors. Vedanta is a study of Jiva, Jagat and Ishwara and it has to be built gradually.

Since it involves a developed teaching, student has to remember the past teaching in every class. Each class builds upon previous class. This is the reason why it is called a class and not a discourse. Taittirya Upanishad has to be listened to, with a background in other Upanishads such as Katho, Kaivalya etc. Student must be able to listen and retain, a power called Medha Shakti. In the shloka this is “ Tejusvi nou adhitam astu”.

3. Student prays for a healthy relationship between with the Guru. The shloka says “Ma Vidhvishavahai”. The relation with Guru must be one of love and respect. So, even if I do not accept a part of the teaching, still I give the benefit of doubt to the teacher. It means being open minded with shradha.
4. All must culminate in Gyanam. “ Saha Nau Avatu”. Citing example of football knowing the passing game is not enough for a team, we must be able to convert the pass into a goal as well. So, the student prays, “ O God, give me Gyanam.”
5. He prays for Gyana Phalam. I want to transform myself. I must be able to withstand the experiences of life with equanimity. Between Gyanam and Pahalam there can be obstacles. The obstacles are mostly our emotional handicaps or Asuri Sampathi, qualities like kama, krodha, lobha etc. I wish to convert my knowledge to emotional stability. Subtle ragahas and dveshas can create problems for us. “ Saha Nau Bhunaktu” is the prayer in the shloka.

Thus the student asks for the five blessings of self-effort, ability to listen and retain, good relationship with teacher, blessing of Gyanam and blessing of transforming myself.

Chapter two is in prose. Upanishads are generally in Mantra or Brahmana form. Mantra is poetry or in metrical form. Brahmana is in prose form. Thus Mundaka Upanishad is in mantra while Taittiriya Upanishad is in prose.

The chapter two is divided into nine anuvakahas or sections.

Chapter 2, Anuvakaha 1, Shloka # 1.

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited. Brahman is Truth, knowledge and infinity. He who knows It as existing in the cave of the heart in transcendent akasa, realizes all his desires along with omniscient Brahman.

This first section captures the entire teaching in a capsule form or in an aphorism or also called a Sutra.

The sutra here is: Brahmavit Apnoti Param. After the sutra comes the Vrithi or abbreviated notes or commentary on the sutra. After the Vrithi, the rest of the chapter 2 is an elaboration on the sutra. This elaboration is also known as Vyakhyanam.

Explanation of Sutra:

Brahma Vit: Knower of Brahman. A Brahma Gyani attains Param or the highest goal of moksha or poornatvam or self-sufficiency or freedom from wants. The Tamil statement “Kurai onrum illai”, meaning, “I am without any wants”, is an apt description of this state.

Brhama Gyani alone attains moksha. People without Brahma Gyanam are Samsari’s.  They can be called ignorant ritualists or religious samsari’s. Even a great upsaka of say Rama, Krishna or Devi will only be an Upasaka Samsari without Brahma Gyanam. Due to their upasana they may get powers but they will remain upsaka samsari. So, knowledge alone can get one his moksha.

There are many paths to purification of mind including: rituals, social service, bhajans etc., but there is only one path for Moksha and it is Gyanam.

It is our ignorance that causes us not to go after moksha. In Purana’s there are stories of bhakta’s that pray to God, “don’t give me moksha, I just want to be in your presence all the time”. Swamiji says such a prayer to God is coming out of ignorance.

This sutra raises three questions.

• What is Brahman?
• How can I know Brahman? and
• What do you mean by Poornatvam or moksha prapthihi?

The three questions are answered in the vrithi’s on sutra vakyam.

What is Brahman? Brahman has several meanings. Omkara is called Brahman. A Brahmin by birth is called a Brahman. The Upanishad, defining Brahman, however says, Satyam, Gyanam and Anantam is Brahman.

How do you know Brahman? It has to be known within myself. It is not something I need to search outside.

The Upanishad answers these questions by quoting mantras from the Rig Veda, which is in the shloka. Taittiriya Upanishad is a Yajur Veda Upanishad while it is quoting a mantra from Rig Veda.

Shankara’s commentary:

Shankarachraya has written a commentary on this “Sayam, gyanam, anantam brahman”. He says it is a very important vakyam.

Brahman means the big one. What is big? Big is a relative word. When we say a big mosquito versus a big mountain each means different things. The Upanishad does not quantify how big the big is in the shloka. So, we must understand it as unconditionally big or infinitely big. It is defined by the word Satyam.

Anantam means limitless one or limitlessly big or infinite one. Anything has three limitations. They are:

1) Spatial;

2) Temporal and

3) Attribute or object limitation.

Brahman is free from space, time and objectivity limitations. This is the meaning of Anantam.

Spatial limitation means object is located in one place hence it cannot be in another place. Thus, presence in one place means not present in another place. So, Brahman is all pervading and not limited by space.

Time limitation: If object exists only at a period in time, it is time limitation. Thus, someone who lived between 1912 and 1972, we can say he did not exist prior to 1912 and after 1972. Brahman, however, is eternal. It was always there and will continue to be there in future.

Object limitation: Brahman is not limited by another object. Consider a clip and a watch. Clip is not watch or a watch a clip.

The clip enjoys its clipness while watch enjoys its watchness. Since clip enjoys clipness and it enjoys only clipness, it is a clip. By being a clip it does not have any other “ness” such as watchness etc., that are excluded. Enjoying a “ness” is a limitation. Claiming to be a “man” deprives me of claiming to be any other object. If Brahman has to be free from this limitation it has to be non-dual or must possess second-less-ness. This idea of being without the three limitations (space, time and object) is conveyed by Anantam.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching of the Gita, Swami Paramarthananda said, Sri Krishna has been talking about vedantic meditation as a means of assimilating self-knowledge. He does not prescribe meditation for gaining self-knowledge. Shankaracharya says self -knowledge can take place only from the teachings of a Guru. If one does not gain the knowledge by listening the first time one has to listen to it again and again, from the teacher, until it dawns in you. If this process requires another life (or lives) so be it. This is the only method of obtaining Atma Gyanam. Meditation is not prescribed for obtaining Atma Gyanam. Meditation is however accepted by the scriptures for assimilating Atma Gyanam. Citing an example it is the digested food that we assimilate into the body and not the amount of food that we eat. So what we listen to is not as important as to what we assimilate from listening. It is the replaying of Sravanam that is Nidhidhyasanam.

Steps of meditation are Dharana, Dhyanam and Samadhi. First withdraw mind from worldly personality. And bring the mind to vedantic teaching; this bringing the mind to the teaching is known as dharana; and then trying to dwell upon the teaching continuously is dhyanam; and then I am absorbed in the teaching, which talks about my higher nature, that I forget all my relative personality; this is Samadhi. One forgets family, relationships, friends etc., they all become incidental. In this stage only a thought such as Aham Brahma Asmi, Aham atma asmi etc., dominates.

As Wayne Dyer, beautifully says; you are not a human being with a spiritual experience; but you are a spiritual being with an incidental human experience. Do not look for a spiritual experience; when you are looking for a spiritual experience you are just a human being seeking a spiritual experience. That is the worst that can happen.

On the other hand, through teaching, what we have to assimilate is: I do not seek spiritual experience, I want to own up to the fact that I am a spiritual being, all the time; while the human experience is something which comes and goes.

The steps of meditation of dharana, dhyana samadhi culminates in a state of total absorption. One is absorbed in “satchidanda svarupah asmi”. This absorption is called nirvikalpaka Samadhi. Nirvikalpaka samadhi is the phalam of ashtanga yoga.

Sri Krishna is giving seven definitions of nirvikalpa Samadhi from different perspectives.

1. Chitta Uparamanam: in which the mind is totally relaxed, tranquil, at home, at peace and at poise. Chitta means mind, and uparamanam means quietude. It is not a thoughtless mind, but one without disturbance. Thoughts should not disturb. Knowledge is also a thought but not a disturbance. You can have thoughts with a quiet mind. Nidhidhyasanam is a quiet mind with Vedantic thoughts or it is quiet due to Vedantic thoughts.
2. Atma Darshanam: is a state in which oneinv okes, in his mind, the knowledge he has received. The knowledge received is that: I am not the body, I am not the sense, I am not the mind, and I am the consciousness principle, different from the body, pervading and illumining the body. This owning up to my own nature is atma darshanam. This was the second definition.
3. Atyanta sukham: It means the highest happiness, in which I own up to the fact that my very nature is happiness. It is not an experiential happiness. Experiential happiness is finite, because it is time bound. This is a happiness born out of the knowledge that I do not miss anything in life; I do not lack anything in life; I do not have any imperfection; this very understanding gives me a sense of fulfillment. This knowledge born fulfillment is called atyantikam sukham.
4. Tatva nishta: Which means that it is a state in which a person abides in his true nature; that he will not slip out of his svarupam even during transaction. So this is called not losing the center of gravity. The center of gravity is aham satchidanandasvarupah. This is called tattva nishta or also sahaja samadhi.
5. Atyantika Labha: it is the greatest and latest accomplishment in life. It is coming back to myself after going in search of peace all over and discovering that peace and fullness is my very nature. So, a person who discovers his svarupam has got a sense that I have come back. So this is called atyantika labha the highest gain in life.
6. Atyantika dukha nivrithi: that gaining which a person does not know how to grieve in life; there is no more sorrow in life; even the worst crisis does not shake him; because he is very clearly aware that the whole anatma consists of body-mind and the world. This anatma is unpredictable and fluctuations will take place anytime. At the physical level any kind of change including death can occur at any time.

He is aware that similar changes can occur at the mental as well as world level as well. He is aware of anatma and is mentally prepared for all eventualities. Nothing comes as a shock for him. His initial reaction to a situation may be “what?” but it is soon converted to “so what?” He recovers very quickly. This is the sixth definition, atyantika dukha nivrithih or total freedom from sorrow.

Now Sri Krishna provides the seventh definition in the next shloka.

Shloka # 23:

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।।6.23।।

Know that to be styled Yoga which consists in disjunction from experienced-pain. This Yoga has  slowly got to be practiced with an undejected mind.

It is a technical definition to avoid confusion. Confusion can come from third definition of Athyantika Sukham. One may think knowledge and Samadhi will bring the highest happiness. This is a mistake as anything that comes in time will also be lost in time.

If one gets pleasure from meditation, when you are out of meditation, it will go away. So, never seek mystic pleasure, says Vedanta. Some people who experience nirvikalpika Samadhi say after Samadhi they experience pain.

Therefore even mystic bliss if it arrives, it is subject to time, and therefore Krishna wants to say that, infinite ananda should be that which never arrives. If it should be infinite ananda; it should never arrive at a place, or time or in particular condition; infinite ananda is possible only if it is already here and now. Infinite by definition is that which is here and now.

Then how to get infinite ananda? Infinite ananda in Vedanta means you remove superimposed sorrow or obstacles in your swarupam. Thus, when a doctor treats you he is not giving you health. We have acquired a disease and doctor has removed the disease, which is an obstacle to one’s health. I have just come back to health. Swasthaha means being in one’s own nature. When we enjoy ananda we are in our natural state. Sorrow is due to our misconception and is removed by atma gyanam.

Every sorrow is unnatural. It belongs to body, mind or world and none of them is your nature. Hence the shloka, Chidananda rupaha shivahom shivoham. Dissociation from association is ananda. We have associated with sorrow due to ignorance. And, therefore, samadhihi is dissociation from association with sorrow. We have associated ourselves with sorrow, because of our ignorance, and that wrong association we now give up.

We do not develop a new association with happiness because we need not associate with happiness since happiness happens to be our svarupam. So the seventh definition of nirvikalpika Samadhi is dissociation from sorrow.

Now Sri Krishna gives advise to Vedantic students. One should practice this yoga of Bahiranga sadhanani, Antaranga sadhanani and meditation. Only practice will transform a personality. One should practice with perseverance. We must practice meditation without a depressed mind. Keep in mind that in meditation our worries come up. Never get frustrated. Work on meditation with an optimistic mind.

Shloka # 24:

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः।।6.24।।

Giving up wholly all desires born of mental constructions and controlling, on all sides, the senses with the mind.

Sri Krishna talked about dhyana phalam in these verses, beginning from shloka 20 up to shloka 23. Sri Krishna is not totally satisfied and therefore once again he goes back and talks about dhyana svarupam for what is to be done in meditation for our reinforcement.

He says turn mind away from worldly thoughts, both past and future.

The word Kama in shloka means future plans or expectations. We rarely live in the present. Everyday I prepare for tomorrow. For 20 minutes, every day, drop your plans for the future. And, how to do that? Any thought at its beginning stages is not powerful. It arrives feebly like a ripple in a lake. Then, with support of wind, the ripple becomes a wave. We keep thinking of the same subject and reinforcing it. So, don’t let thought linger. Anger, jealousy etc., are all thoughts built up. Repeated thinking creates anger. So, in its seed stage itself divert the thought away.

Then withdraw the sense organs, which are the gateways, through which the external world enters your mind and disturbs. Then close the gate so that external world does not enter your mind. With the help of your mind itself withdraw from the external world totally. Indriyagram in shloka means group of indriyas. Gram means cluster. Viniyam means withdraw.

Shloka # 25:

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।
आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्।।6.25।।

Withdraw gradually, with the help of the resolute intellect; anchoring the mind in the Self, think of nothing whatsoever.

Withdrawal must be done gradually. Atma is the subtlest nature of mind. Mind can’t turn from gross to subtle immediately. There will be intermediate stages. Make mind subtler and subtler. Move mind away from gross. The whole world is given to you for your inner growth.

Mind dwells upon a object due to which we have either aham abhimana, or mama abhimana; I am yours; you are mine. In reality nothing is yours,

nothing is mine; everything belongs to God alone. We

are fundamentally related to God or Paramatma; that is the only permanent tie that we have, the moment I put that in my mind, attachment is dropped and there is a relaxation. Once you have withdrawn, the mama abhimana goes away.

Nobody is indispensible. You cry for a few days after a month you have even forgotten that person. While body is mine, it is also anatma.

And therefore withdraw from the external world; then coming to the body dismiss the body as anatma. It is only made of matter; therefore you withdraw from world to annamaya kosa; annamaya kosa to pranamaya; pranamaya to manomaya; manomaya to vigyanamaya; vigyanamaya to anandamaya. Body is gross; mind is subtle, mind is gross, consciousness is subtle.

I am not thought or mind; although, I am aware of thought and mind. I am not thought. I am witness consciousness. This must be done gradually to withdraw from all five koshas.

In mind don’t be lost in thought rather becomes the witness consciousness. Once mind is in Atma, let it dwell there. Let it dwell on the features of Atma such as:  I am the consciousness, which goes beyond the body; I am the formless consciousness; I am uncontaminated consciousness etc.

Hence, meditation is not possible without knowledge from a guru. Dwell even on a word such as: Aham Apanga.

How to do it?

Mind should remain in atma. What does it mean?  Atma is all pervading. Mind is not away from atma. Nothing is away from atma. So, placing the mind means entertaining the thought of atma or centered on atma. Thus, thinking of Badrinath means your thoughts are on Badrinath. So, mind should have thoughts centered on atma. Thoughts such as: Aham brahma asmi. Even when thoughts are changing, I don’t change. This is called akhanda akara vrithi or atma centered thoughts. Flow of atma thought to the exclusion of anatma thought is meditation.

Take away:

1. I do not seek spiritual experience, I want to own up to the fact that I am a spiritual being, all the time, while the human experience is something which comes and goes.
2. The seventh definition of nirvikalpika Samadhi is dissociation from sorrow. (shloka # 23).
3. Dissociation from association with sorrow is ananda.
4. In mind, don’t be lost in thought rather becomes the witness consciousness.
5. Flow of atma thought to the exclusion of anatma thought is meditation.
6. It is the replaying of Sravanam that is Nidhidhyasanam.
7. You are not a human being with a spiritual experience; but you are a spiritual being with an incidental human experience.

With Best Wishes

Ram Ramaswamy