Shloka # 4:

अन्तःस्थानात्तु भेदानां तस्माज्जागरिते स्मृतम् ।
यथा तत्र तथा स्वप्ने संवृतत्वेन भिद्यते ॥ ४ ॥

Different objects cognized in dream are illusory because they are being perceived to exist. For the same reason the objects seen in the waking state are also to be considered as illusory. Just as in the waking state, so also in the dream, the nature of objects remains the same. The only difference is the limitation of space in case of dream objects, they being seen in the within.

Continuing his teaching, Swamiji said, in Chapter 2 Guadapada is establishing Mithyatvam of Universe and Jagrat Prapancha. To establish Mithyatvam he takes dream as an example. He establishes dream is mithya using Sruti, Yukti and Anubhava Pramana’s in Karikas 1,2 and 3 respectively. Having established Swapna Mithyatvam, he extended it to Jagrat Prapancha as well. Just as objects are Mithya in swapna avastha so also objects are mithya in jagrat avastha. Gaudapada admits that objects in both states are different. Objects in Swapna avastha are experienced inside our body while objects in Jagrat avastha are experienced outside our body. However, objects in both avasthas are mithya.

Swapna Prapancha is Mithya because of non-availability of space and time. The dream is inside the body and exists in a confined space.  However, in Jagrat prapancha Uchit Desha and Kala; time and space, both are available; if so, why is it Mithya, was the question raised? Gaudapada gives the reason later but he says end result is that they are both Mithya. He gives the reasons why they are Mithya now.

Karika # 5:

स्वप्नजागरितस्थाने ह्येकमाहुर्मनीषिणः । 
भेदानां हि समत्वेन प्रसिद्धेनैव हेतुना ॥ ५ ॥

The thoughtful persons speak of the sameness of the waking and dream states on account of the similarity of the diverse objects perceived in these two states and on the well-known grounds already described.

The dream experienced object and waking experienced object, both are very similar; both being Mithya. Wise people declare that both experiences and objects are Mithya. Objects are very similar in both cases. The word Bheda in the karika means distinct object experienced in waking and dream states with time and space available in Jagrat avastha. However, there is one difference; in Jagrat Prapancha object is outside the body while in Swapna Prapancha it is inside our body.

Why is Jagrat Prapancha Mithya? He answers that it is so because of well known reasons to wise people or one’s with knowledge of scriptures. What is that reason? Here we cannot use Uchita desha kala abhava as a reason. Two reasons are cited.

First reason: Shankaracharya, in his commentary, says, something mind boggling to us. He says Jagrat Prapancha is Mithya because you see it and since you are experiencing it. It is similar to experiencing Swapna Prapancha. He uses a generalization that says: whatever, is experienced by you is Mithya,

If, whatever is experienced by you is Mithya, what is Satyam? Shankaracharya says, whatever is not seen by you, is Satyam; if we can think of such a thing; it is non-existent. He says, whatever is existent, but not experienced by you, is Satyam; that is the Experiencer, the Subject, is Satyam. In both prapanchas, the objects are all Mithya. How do you say so? Shankaracharya does not provide an explanation for this.

Our reasoning for this is as follows. I have discussed it in my introduction to Mandukya Upanishad as well. Whatever is an object of experience, its existence will depend on the Subject alone. Existence of subject, however, does not depend on Object.

If there is an object that cannot be experienced by anyone, then you can’t talk of existence of object. Existence depends on Knowability and Knowability depends on Knower. So, existence of object depends on subject.

Citing an example, suppose I dream that I am saving a drowning person and having partially saved him, I wake up. Now, do I worry about that partially rescued person? You know the object does not exist. Thus, object has dependent existence on subject. Subject has independent existence; it is not dependent on object. Vedanta says, whatever has independent existence is Satyam. While whatever has dependent existence is Mithya. Citing example of a pot, it does not have an existence separate from Clay; it is dependent on clay for its existence; in fact it is clay alone.

Shankaracharya says both Swapna Prapancha and Jagrat Prapancha are Mithya. This is the well-known reason.

Normally we say, when we see something, it is real. However, Shankarcharya says, when we see something, it is Mithya.

Karika # 6:

आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा |
वितथैः सदृशाः सन्तोऽवितथा इव लक्षिताः || 6 ||

That which is non-existent in the beginning and in the end, is necessarily so even in the present (in other words, in middle). Those (objects) are like illusions we see and yet they are regarded as though real

Second Reason:

Now Gaudapada gives the second reason why objects are Mithya. He says, whatever is finite (Anityam) is Mithya while whatever is Nityam (present in all three states of time) is Satyam. Tatva bodha also gives a definition that states that one that exists in all three states of time (past, present, future) is Satyam. Any finite object enjoys existence for a limited duration; namely after date of birth and before date of expiration; thus, a pot exists only during a limited duration of time.

If a finite object has limited existence, then its existence is not its intrinsic nature; it is only an incidental property.

Fire enjoys heat as it’s intrinsic nature; hence it is always hot; conversely, water enjoys heat only for a limited time; hence its heat remains only for a limited time. Intrinsic nature is permanent while finite nature is limited.

Citing an example, a person wanted to remove the onion smell from an onion. He placed it in a chamber and did abhishekam of sandal wood paste and kalpuram for three hours; but at end of it, the onion still smelled as it was. Thus, Palandu does not lose its intrinsic nature. So, finite has only borrowed existence. Similarly, pot borrows existence from clay and when pot is destroyed it goes back to clay. Before its creation pot did not exist; in between it did exist. Gaudapada says, even during its brief existence the “Is-ness” does not belong to pot; it belongs to clay alone. Thus, pot was not there, before or after or in-between; it has only a seeming existence; a borrowed existence from clay. This seeming existence is called Mithya.

The world is also like the pot. Before creation there was no world; after destruction too there is no world; in between, its existence was borrowed from something else called Atma or Brahman. Atma exists in all three periods of time. World has only a seeming existence.

Suppose an object was not there in past or will be in future but exists in present; even when you are holding a pot, the “is ness” does not belong to Pot but is borrowed from clay. Remove clay and see if pot exists? Pot has only borrowed existence. Therefore Pot is Mithya. Similarly, the sweetness in milk belongs to sugar. So, whole world is Mithya; like any other unreal object in world; like snake and rope; like dream objects etc. The world just appears to be Satyam to a non-thinking person. Upon enquiry this appearance goes away.

Thus, Jagat Prapancha is mithya as it is also finite like Swapna Prapancha

Karikas 7 and 8:

सप्रयोजनता तेषां स्वप्ने विप्रतिपद्यते । 
तस्मादाद्यन्तवत्वेन मिथ्यैव खलु ते स्मृताः ॥ ७ ॥

That the objects of the waking state can serve our purpose in life is contradicted in dream state experiences. Therefore, they are undoubtedly illusory on account of their-both waking and dream-having a beginning and an end.

अपूर्वं स्थानिधर्मो हि यथा स्वर्गनिवासिनाम् । 
तानयं प्रेक्षते गत्वा यथैवेह सुशिक्षितः ॥ ८ ॥

The objects perceived by the dreamer when they are such a unique nature as not easily met within the waking state, undoubtedly owe their existence to the practical condition in which the dreamer with his mind works for the time being, as in case of those residing in heaven. The dreamer, associating himself with dream conditions, experiences those objects just as a well-informed person goes from one place to another and sees the objects belonging to that place.

Swamiji said I will explain Karika # 8 first and then come back to Karika # 7.

Karika # 8:

Gaudapada has said Swapna prapancha is mithya as is Jagrat prapancha; two reasons are given for it. One reason is attributed to Gaudapada and another to Shankaracharya.

Now a student asks a question. In Student’s vision Swapna Prapancha is real. Generally, Swapna is considered unreal; but there are some philosophers including those of Vishishta Advaita, who say Swapna Prapancha is real.

They say the vasanas formed in our jagrat avastha come up in Swapna. This philospher says, I don’t accept Swapna Prapancha as mithya as in dream; we do see unique things that we had not experienced in the waking state. Dream must be another unique different world of experience and so must be taken as satyam. Since the waking state is similar to dream, it must also be satyam. Some darshanas like vishishtadvaita hold that dream is not our mental projection but created by God for a particular jiva. Thus uniqueness is the criterion for reality. Waking and dream are both unique in their own way and both must be taken as satyam.

Gaudapada’s answer is that uniqueness cannot be taken as criterion for reality. We do have several mental projections unique to us. If uniqueness is criterion for reality, whatever we uniquely project can be considered to be real. That is not so and the argument that uniqueness is the criterion of reality is simplistic. No one accepts dream as real. Whether dream is unique or not, dream depends upon the observer for its existence. Since the unique dream object depends on the dream observer, it does not have independent existence of its own and therefore it must be understood as mithya. There is no objective world existing.

Even accepting Vasishta advaitins assumptions, Gaudapada says Swapna Prapancha is Mithya. The reasons are as follows:

The type of world that we experience will depend upon the type of instruments that we use. Suppose we are using eyes, the world will be understood as the world of forms. The moment you remove the eyes and use only the ears, the world will be the world of sounds. Depending upon the instrument, the world will be experienced differently. If instead of a human body we have an animal body, this world experience will be unique to the animal body. Many animals cannot see colors and for them this world will be black and white only. Vedanta says that we do not experience the world objectively but our experience depends on the instrument that we use. The moment a human being gets a celestial body, he will experience a celestial world here and now. Citing the example: In heaven there are unique objects such as white elephant, special chariots etc. Even these are dependent on observer in heaven or heavenly observer dependent.

Gaudapada gives another example of experiencing different things in different places with the observer being the same. Just as a well-educated person travels from place to place experiencing different things in this earth itself, similarly, the jivatma travels from loka to loka experiencing different things in different births. All these experiences are dependent upon the observer for their existence and dependent upon the instruments of

Experience for their nature. Uniqueness cannot be the criterion for reality.

In karika the words Sthani means Observer and Dharma means dependent.

Shloka # 7: Another question comes up.

Previous student did not accept Swapna Prapancha was unreal. Now, a second student says, I am willing to accept Swapna Prapancha is unreal but I can’t accept Jagrat Prapancha is unreal because whatever money I earn in dream, I don’t find any utility at all; but I can’t say that of Jagrat prapancha. In Jagrat prapancha the money is available and useful. So definition of reality has to be change.

His contention is that: Whatever is useful must be accepted as real. Utility must be a criterion for reality.

He also contends that whatever is useless, is unreal. Hence Swapna Prapancha is mithya while Jagrat Prapancha is real. This is question raised by a student.

Gaudapada refutes this by saying that this definition does not work.

He says waking state objects are useful in the waking state only. Dream objects are useless in the waking state but are useful in the dream state. In fact, dream objects alone are useful in the dream state; such as dream water, dream food etc. Each object is useful in its state and useless in the other state. Utility in the respective state is common to both waking and dream and uselessness in the other state is common to both. Therefore both states should be given the same status of reality. The utility of the waker’s objects is falsified in dream. Thus, utility is not a criterion for reality. That which is beginning-less and eternal alone is real. Eternity is the criterion of reality. So the waking world is mithya.

Truth is that Reality is not relative. So swapna parapancha is unreal. Jagrat prapancha is also unreal even though it is useful in jagrat avastha. So utility is not a criterion for Reality.

With Best Wishes,

Ram Ramaswamy

Shloka # 3:

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम।।11.3।।

Supreme Lord! Highest Spirit! It is even as you have described yourself. Yet I would like to see this lordly form of Yours.

Continuing his teaching, Swamiji said, Chapter # 11 is dealing with Vishwa Rupa Ishwara Darshanam. We should have a clear understanding of this Ishwara darshanam. It talks of a very thrilling, electrifying experience for devotees. Shabari waited for years for a glimpse of Sri Rama and at last when gets it and the great thrill she enjoys has been described. Similarly Thyagaraja also sings about Shabari’s Darshanam of Rama. Similarly, Sri Krishna darshanam is also talked about. All darshanams are considered mystic ones.

Now, to have an experience, the object of experience must be available to me; also there must be an experiencer, who is prepared for the experience. Let us say I talk about Carnatic music; but unless the listener has some idea of Carnatic music he cannot enjoy my talk, as he is not prepared as a listener. Normally we focus on the object of experience and forget the experiencer. This is true of Ishwara Darshanam as well. Shabari got Sri Rama Darshana Ananda but it was not only due to Sri Rama but also because Shabari was prepared for the darshanam.

How to prove this? Swamiji says, the very same Rama was available to Ravana as well but nothing happened. Object was available but subject was not prepared; Ravana’s mind did not change even after darshanam.

So preparation on part of person is important else even god is helpless.

How about Kamsa? He too had Sri Krishna darshanam but he never changed one bit. Several Rakshasa’s even used the darshanam for negative purposes; Basmasura is one that comes to mind. So, for Ishwara darshanam I need a tremendous amount of preparation.

Vishwa Rupa Ishwara is Lord in form of Universe. If you know it’s meaning, you know he is right in front of you. God’s first name in Vishnu Sahasra Nama is Vishwam. He is already available in front of me. If we don’t get thrill of darshanam, it is because of non-preparedness of devotee. That preparedness is nothing but purity of mind, a mind without kama, krodha, moha, madha, lobha and matsarya. These are the obstructions to this darshanam. When the cataract of the obstacle of kama, krodha, ahamkara and mamakara impurities are removed, God need not come; I begin to appreciate the already available Vishvarupam.

Arjuna says, O lord, I understand you are jagat karnanm. I can understand intellectually that you are in all namas and rupas; but I don’t get its impact.

So, what is missing? A prepared mind is missing and it is also known as Divya Chakshu. It is like one person is interested in Carnatic music but another person is not. So he asks Sri Krishna to help him get darshanam.

“In shloka # 3, you describe Vishwa rupa but nothing happens to me. Where is the lacuna? I would like to see your Vishwa rupa”, says Arjuna.

Shloka # 4:

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।
योगेश्वर ततो मे त्वं दर्शयाऽत्मानमव्ययम्।।11.4।।

So we have seen the object of perception is available, Vishva rupa and still if I do not see it, the defect must be only in the observer. There must be some problem with me; therefore I do not feel the divinity when I experience the world. And, therefore, O Sri Krishna, is it possible for me at all; to have that divinity or Vishva rupa darshanam, can you prepare me to have this darshanam?  Please help me!

Purity of mind cannot occur overnight. It requires a lot of Karma yoga and sadhana and the transformation is slow; and it is not a revolution. Is there any method I can get this purity of mind, O Yogeshwara! asks Arjuna.

Shloka # 5, 6, 7 and 8:

पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च।।11.5।।

The Blessed Lord said O son of Prtha, behold My forms in (their) hundreds and in thousands, of different kinds, celestial, and of various colors and shapes.

पश्यादित्यान्वसून्रुद्रानश्िवनौ मरुतस्तथा।
बहून्यदृष्टपूर्वाणि पश्याऽश्चर्याणि भारत।।11.6।।

See the Adityas, the Vasus, the Rudras, the two Asvins and the Maruts. O scion of the Bharata dynasty, behold also the many wonders not seen before.

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि।।11.7।।

See now, O Gudakesa (Arjuna), the entire Universe together with the moving and the non-moving, concentrated at the same place here in My body, as also whatever else you would like to see. 

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्।।11.8।।

But you are not able to see Me merely with this eye of yours. I grant you the supernatural eye; behold My divine Yoga.

Now, Sri Krishna answers:

Even though Vishva rupa is right in front of me, to get the impact of Vishva rupa darshanam, I should have prepared the mind, which I call, Divya chaksu or purification and purification is a very slow and gradual process. It involves a long religious life and it also involves following dharma or values of life. If devotion and values are not there, for such a mind, the benefit of Vishva rupa darshanam will not be available.

Here, Arjuna was lucky to have Sri Krishna in front of him. He requests a temporary purification of mind.

But the purification will only be temporary; it does not last like a dialysis. Similar temporary purification can even be obtained from a Mahatma.

Since this purification is artificial, its full benefit is not realized. So, later in Chapter # 11, when Arjuna gets the darshanam, he is not able to stand Vishwa rupa darshanam. He tells Sri Krishna, I don’t want this Vishwa rupa darshanam. Only a truly purified mind can absorb such a darshanam.

So, Sri Krishna accepts Arjuna’s request. Just as one needs a 3 D glass for some movies, Sri Krishna says, I will bless you with a Divya Chakshu so that you can see many of my forms, varied in nature; all divine; of different colors and shades. When you will see rupa in many colors it is not a particular form, rather it is all forms and colors of universe, as all are Ishwara varnanam.

Citing an example Swamiji says, form does not belong to the bangle; it belongs to gold. Thus, Sri Rudram describes Shiva in many colors. This rupam is available to all cowherds. They are all the colors of Vishwa rupa Shiva. The green hairs of Shiva are the green trees. My mind should see it as Vishwa rupa darshnam. Thus, we see same colors, but we need to see them with a different attitude; it is like seeing a laddu from Tirupati, it becomes divine; it is appreciated by the mind that has devotion.

Vishwa rupa has many heads. All heads of peoples are the head of god.

Verities of devatas, representing natural forces are described next. The eight Vasus with different forms are Agni, Prithvi, Antarikhsam, Intermediary lokas, Vayu, Aditya, Chandra, and Stars. May you see the eight Vasus in Vishwarupa.

Twelve Adityas are the sun gods’ different changing stages in the twelve months of the year. In each month he has different powers. May you see the Adityas as Vishwarupa.

Our ten sense organs and mind are called Rudra Devata. May you appreciate the Rudras.

Ashwini Kumaras are the ones presiding over Pranas. May you appreciate them as well.

Marut Devatas are different aspects of Vayu Devata. You have not noticed all of them as Vishwarupam.

And therefore rain is a wonder; earth is a wonder; Sun is a wonder; anything you take it, is a wonder,

it is the glory of the Lord. May your see that; temporarily drop your day-to-day business; temporarily keep your cell-phone somewhere. After its (cell phone’s) coming, there is no time for anything; so wherever you go drop it; and just watch the universe.

So in Me the Vishva rupa Ishvara; whose body is the very sky itself, see the entire universe.

When Yashoda asks Sri Krishna to open his mouth she saw all the 14 Lokas; and then she said, shut up. She was not prepared. Sri Krishna is blue as sky; it means vast blue sky is a form of Sri Krishna, with galaxies floating in it. The whole universe is contained in Me.

Last week or so, some student; I do not remember who that student is, gave a cutting; so I just read through it; it is a very interesting write up, I will read only the first paragraph alone. It describes the Universe.

It says, consider a puff of dust a meter in diameter. Consider every grain of dust is a galaxy with many stars. We live near an ordinary star and are member of an ordinary galaxy. Every night we are shown that the universe has a beginning but most of us simple regret, use or enjoy the dark without perceiving that; it brings knowledge; If you are willing to learn from darkness, he says; even though so many stars are there; between the stars there is a vast emptiness is there. Think what must be the size of the universe; which accommodates all these galaxies and stars. This universe, with vast emptiness and galaxies are accommodated in space; so what must be size of the space; and that space is the

size of the Lord; Meditate upon that, Try that.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching, Swamiji said, I said in last class in Vaithatya Prakaranam, Gaudapada establishes Mithyatvam of world. It is not directly mentioned but indirectly revealed through Prapancha Upashamanam. This method is called Shruti Pramananam or Shrutyartharthi pramanam; which means obtaining knowledge indirectly from scriptures.

What is reality can’t be negated. We can’t say world is not existing as we experience it everyday. That which is experienced, yet is not reality, is called Mithya. The English word closest to Mithya probably is unreal. Gaudapada establishes this mithyatavam from Prapancha Upashamanam.

Mithyatvam’s closest example is dream. It is experienced by all of us. In dream we see that it is very real, giving us pleasure and pain. Dream also has utility value when we are actually in a dream; despite all this we know dream is not real. So best example for mithya is swapna.

In first three shlokas of this chapter Gaudapada establishes swapna is mithya. That swapna is mithya is established through Yukti, Shruti and Anubhava pramanam’s and he does so systematically.

He uses Vyapti for generalization thus he says where there is smoke there is fire. The statement, “a mountain is on fire as it has smoke” is analyzed as shown below ,using Gaudapada’s logic:

1. Mountain is the paksha or locus about which I make an inference.
2. Mountain has fire; it is called sadhyam or conclusion.
3. Because there is smoke, the indicator, it is also known as Hetuhu or the reason.
4. Drishtantaha: means an example, as in a yagashala; because it is in a yagashala that you get Vyapti Gyanam or knowledge for inference.

This method of logic is now used to show Swapna is Mithya. Vyapti here means knowledge of co-existence of smoke and fire. Here Vyapti is a generalization. When we see an object in jagrat avastha as real, we observe that the object requires an area and volume (space) for existence, also known as Uchita Desha in Sanskrit. Not only volume of space, every object also needs duration (time) for its existence.

Einstein talked of four coordinates, the fourth one being time, indicated by date of origin and expiration. Every object requires a time.

Existence of events also requires duration of time. In Gita classes a question comes up. Swamiji, you teach the 700 verses of Gita in five years or 250 hours, describing the teaching in battlefield; how did Sri Krishna teach all 18 chapters in the duration of a battle? The basis for this question is because every event requires a specific duration of time and if specific duration of time is not convincing, you tend not to believe it.

Conversely if you find an object or event without enough space or time we conclude that object or event is not a real thing. Hence, some say Gita was an invention of Vyasa, as there is a time and space issue. They don’t accept the teaching as real due to a lack of time requirement.

When you see a reflection of an elephant in a mirror, mirror has flat surface and an elephant can’t stand on a flat mirror. You accept elephant in mirror as mithya or unreal reflection, knowing a real elephant can’t stand on the flat surface of a mirror; so the elephant reflection is an unreal one as there is not enough space for an elephant to exist on the mirror. Thus, when sufficient space is not there, that event is mithya.

Applying this logic Gaudapada says, dream world is also mithya as it lacks time and space for dream to exist as reality. Hence dream is unreal. This is the beginning of Vaithatya prakaranam.

Karika # 1:

वैतथ्यं सर्वभावानां स्वप्न आहुर् मनीषिणः ।
अन्तःस्थानात् तु भावानां संवृतत्वेन हेतुना ॥ १ ॥

The wise declare all objects of the dream as illusory, they all being located within the body and also because of their being in a confined space.

This shloka logically establishes swapna prapancha as mithya. First logic is lack of space; like elephant in a mirror. Dream objects and events are subjective things within our minds, not outside it; else others in the world would also see your dream.

Thus, swapna objects are subjective things in my mind. In dream we see elephants although it requires not an ordinary amount of space. We can’t accommodate an elephant, but we see elephant, moon, stars etc in dream space. So wise people say all objects in our dream are mithya. A special all pervading space is created within my head. Why is it unreal? It is because all objects reside within myself. What is wrong with it? The space within me, within my head is limited or insufficient for a real elephant, or a mountain etc., to exist. Now in next shloka he talks of events that also are mithya as they occur in insufficient space.

Shloka # 2:

अदीर्घत्वाच्च कालस्य गत्वा देशान्नपश्यति । 
प्रतिबुद्धश्च वै सर्वस्तस्मिन्देशे न विद्यते ॥ २ ॥

On account of the shortness of time, it is not possible for the dreamer to go and see the dream objects. Nor does the dreamer when he wakes up, indeed find himself in all the places seen in the dream.

Yukti pramanam: (by joining together)

In previous shloka “things” were proved as unreal in dream. In this shloka “events” are shown as unreal in dream. Consider a dream trip to Mansarovar. You have to reach an airport, then fly and then trek to mansarovar; but duration of a dream-time is only about 8 hours during your sleep time. Within the span of a dream, during our sleep, we manage to see events such as our marriage, children and even grand children. They say an actual dream only lasts only for about a minute and a half. So, all events are unreal as there is not sufficient time. So, he really does not go to mansarovar. They are all unreal projections of our mind.

Keep in mind that we are accepting it all as unreal in our waking state; in dream state we will not accept our dream as unreal. People pray before going to bed so that they don’t get bad dreams. Why this worry; because our dream experience is very real, during our dream. Vedanta says our waking state is also a mithya. Thus we get Yukti pramanam. Thus, mirror located elephant yukti pramanam is over.

Pratyaksha Pramanam:

(perception)

In second line of this shloka we get Pratyakhsa pramanam from our experiences. Suppose in dream we went to Kashi; we saw many cows there; and one cow pushes you and you wake up. If it was a real cow you should have woken up in Kashi, but reality is that you woke up in Chennai. From this it is clear we never went anywhere in dream. After waking from dream one does not experience that he is in dream place, hence dream places, dream travel, dream cows, are all, unreal. This is Prathyaksha Pramana.

Shloka # 3:

Shruti and shastra pramanam.

(convincing illustrations on the subject matter which is beyond senses/common cognition)

अभावश्च रथादीनां श्रूयते न्यायपूर्वकम् । 
वैतथ्यं तेन वै प्राप्तं स्वप्न आहुः प्रकाशितम् ॥ ३ ॥

Strictly conforming to reason and logic, Sruti also declares non-existence of the chariots and so on, perceived in his dream by the dreamer. Moreover, it is said by the seers that Sruti herself declares the illusory nature of dream experiences, and establishes the same through logic and reason.

Shruti Pramanam:

In Brihadaranyaka Upanishad, Ch 4., section 3, the waking, dream and sleep states are discussed. In swapna there is nothing. Everything is a mental projection. There are no vehicles, no roads, etc; we manage to project them in our mind. They are mithya even though we experience them. “ Experience does not prove reality” is the lesson of Upanishad. Gaudapada shakes us even further with his declaration that, “ Whatever you experience is not real. There is only one reality, the “ Subject” alone is real.”

This is knowledge of shruti. Therefore unreality is established logically and it is also asserted in Upanishad. The fact is swapna prapancha is mithya.

Shloka # 4:

अन्तःस्थानात्तु भेदानां तस्माज्जागरिते स्मृतम् ।
यथा तत्र तथा स्वप्ने संवृतत्वेन भिद्यते ॥ ४ ॥

Different objects cognized in dream are illusory because they are being perceived to exist. For the same reason the objects seen in the waking state are also to be considered as illusory. Just as in the waking state, so also in the dream, the nature of objects remains the same. The only difference is the limitation of space in case of dream objects, they being seen in the within.

With first three shlokas first topic that swpana Prapancha is mithya, is over. From shlokas 4 through 18, Gaudapada is going to give us a shocking revelation. Our normal thinking is that this world is real while dream world is unreal; this is your assumption, says Gaudapada. He says, even the  Jagrat prapancha is unreal. This has to be very carefully understood and assimilated or it can cause confusion.

When we say dream is unreal, we say this after waking up, as a “Waker”. So it is a Waker’s point of view. However, in dream, from dreamer’s point of view, dream is very real; as whatever happens in dream affects the dreamer. When a dog bites the dreamer, he will feel it and go to a dream doctor and take dream medicine and even pay in dream money. So, one has to think from an appropriate point of view.

Citing an example, a man drank too much at a pub and started seeing double. He asked owner how much he drank. Although he drank only one bottle, pub owner with an intention to cheat said you drank two bottles; and since he was seeing doubles anyway, he said you have to pay for two bottles at Rs 100 each. The drunk took out a hundred-rupee note and said it was Rs 200 for the two bottles; he was still seeing doubles.

Similarly, for dream body, dream world is very real. So also from waker’s point of view this world is very real. Once you wake up, the dream world is now mithya. Similarly, once you shift to Turiyam standpoint, jagrat avastha is also mithya. Thus, Swapna prapancha is real for swapna shariram while Jagrat prapancha is real for sthula shariram. Both are in fact “unreal” in respective jagrat and Turiyam states.

Therefore wise people declare world is Mithya in jagrat avastha, as well. So jagrat prapancha is exactly like dream world. Is there any difference between two states? Between mithya jagrat prapancha and mithya swapna prapancha, Jagrat prapancha is outside of body while swapna prapancha is inside body. The common factor between both states is Mithyatvam.

I accept Swapna prapancha as mithya as it does not have time and space. But Jagrat prapancha has enough time and space; if so why is it Mithya?

Take Away:

“ Experience does not prove reality” is the lesson of Upanishad. Gaudapada shakes us even further with his declaration that, “ Whatever you experience is not real. There is only one reality, the “ Subject” alone is real.”

Once you wake up from dream, the dream world is now mithya. Similarly, once you shift to Turiyam standpoint, jagrat avastha is also mithya.

With Best Wishes,

Ram Ramaswamy

Continuing his teaching, Swamiji said, having completed chapter 10 known as Vibhuti Yoga, now we are entering Chapter 11 known as Vishwarupa darshana yoga. The word yoga attached to each chapter refers to the episode or the topic. So vishvarupa darshana yoga means the episode, which deals with vishvarupa darshanam.  It means Vision of God as Vishwa rupa. What is Vishwa rupa? Rupa means form and Vishwa means world, or Lord whose form is the very universe itself. Then the question comes up, how to get such a vishwa rupa darshanam? When a devotee wants to see God such as Rama, Krishna or Devi, scriptures tell us how to get that darshanam. Scriptures prescribe tapas or meditation or concentration. The devotee decides which form he wants to see. Then he concentrates on that form as per dhyana shloka. He has to learn the dhyana shloka to be able to concentrate on that form.

He has to visualize that particular form and generally a mantra is also taught, just as narada taught mantra to Dhruva, Prahlada etc. and the devotee has to do the Purascharanam of that mantra; Purascharanam means you find out how many letters are there in that mantra; say if there are six letters, you multiply it with as many lakhs; say if it is Gayathri mantra with 24 letters then japa is performed either for 24 lakhs times or 24 crore times. So you do dhyanam; you do Purascharanam, as described in the scriptures; and if a person follows this kind of tapas, the shastras prescribe that the devotee will have the darshanam of the Lord in that particular form.

This is not our mental projection, but the Lord himself through his maya Shakti gives darshanam, in a particular form, to the Devotee. And this exercise is called Devatha sakshatkarah.

Thus devotees such as Tyagaraja and Meera have had darshanam of Rama, Krishna, respectively. Now the question is if he wants to have a vision of God as the world itself, how to do it?

Do we have to invite god to come in form of Vishwa rupa; if so, we have not understood the meaning of Vishwa rupa darshanam. Vishwa rupa means I want to see God as world, but I can’t invite him in this form as he is already in this form. What then should I do to obtain darshanam in the form of the world?

There is only one answer. I have to learn to see the world in the form of god. I should learn that this very world is Ishwara, and then Ishwara alone is giving darshanam to me in the form of the world. There is no other method.

Japa mantras are for Rama, Krishna darshanam, not for Vishwa rupa darshanam. If so, how do I train myself? Here again there is only one method; I must assimilate the teaching that God is material cause of the universe and that he alone manifests as the universe. Here, every vision in front of me is a different version of God. I should clearly understand this teaching and with this my perspective changes. This new perspective is called Divya Chakshu or the mystical eye.

Citing an example, some one gives you a laddu and then tells you it is from Tirupati temple; then immediately your perspective changes; you now, consider the laddu a prasadam and you first apply it to your eyes before eating it. The status of prasadam is not physically evident; it comes from understanding that the laddu is from Tirupati. This prasada is adrishtam or divination of laddu through a change in perspective.

This is the idea communicated by Sri Krishna here. He teaches us as to how to look at world as divine; then I will see that god is giving darshanam all the time, to us.

Sri Krishna says it is better to have God’s darshanam 24 hours rather than one, which comes and goes (Aya Ram Gaya Ram). This nithya ishwara sambandha is Vishwa rupa darshanam obtained by a change in perspective through the teaching.

So Vishwa Rupa darshanam is not like Rama, Krishna darshanam. Here you see God everywhere as described in Chapter 11.

Shloka # 1:

अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम।।11.1।।

By the words You have spoken, supreme, occult and spiritual, in order to bless me, this delusion of mine has gone.

Here Arjuna addresses Sri Krishna. In the first eight verses, we get an introduction to the topic of Vishva rupa Darshanam and it begins with the Arjuna’s summarization and what he has learned in the previous 10 chapters

In two shlokas he summarizes his learning so far. In shloka # 1 he summarizes chapters 2 through 6 that he says is essence of Jiva rupa varnananam or essential nature of Jiva. Physical body is only a temporary dress, which will be shed at death. Similarly mind is also a temporary instrument that I use in waking and dream states but shed in sleep.

Therefore neither body, am I; nor am I the mind; but I am of the nature of chaitanyam; the consciousness principle. And do you remember the description of consciousness I have given. Consciousness is not a part, product or property of the body; consciousness is an independent entity which pervades and enlivens the body, consciousness is not limited by the boundaries of the body; and consciousness survives even after the fall of the body; that eternal all-pervading consciousness is my nature. Sri Krishna gave a brilliant description of this essential nature of Consciousness, in the 2nd chapter from the 12th shloka, up to shloka No.25.Then he talked about that in the 3rd chapter, in the 4th chapter and in the 5th chapter.

Thus, in Chapter 2, shlokas 12-25, Consciousness is the focus. In Chapters 3, 4, 5, nature of Jiva is presented. Arjuna says I have understood all that very well.

Teaching given by you, purely for blessing me, is for saving me from sorrow (Arjuna Vishada Yoga). They are most sacred words that reveal atma, the reality. They are greatest secret not easily available in the world, from a rare Gyani. The words are spiritual teachings. Through this teaching my delusion is gone.

So you should remember the context of the Gita teaching; Arjuna surrendered to Lord Krishna due to his confusion. On one side, my mind says killing my kith, kin and Guru is not OK, but on the other side I can kill for protection of dharma. Now my doubts are getting cleared regarding confusion as to what is right and wrong. It is confusion about ethics and philosophy. Gita deals with ethical and philosophical confusion.

Normally the veda purva bhaga is meant to resolve

ethical conflict; veda antha bhaga is meant to resolve philosophical confusion. Gita is a unique Shastra, which deals with ethical conflict; as well as philosophical confusion. And therefore Arjuna says; I am getting clearer and clearer.

Shloka # 2:

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्।।11.2।।

About the birth and dissolution of beings I have heard from You at length, O Lotus eyed one! As also about your immense grandeur.

Arjunas reverence for Sri Krishna as a teacher is increasing. The word Kamalapatra in shloka means God with Lotus Eyes or eyes like lotus petal that describes God’s inner beauty. This was dealt with in Ishwara swarupa chapters 7-10. Chapter 8 is an odd man out. You defined God as jagat karanam. You defined God as material cause of universe. Out of god alone universe comes, rests and resolves; that is Srishti, Sthiti and Laya Karanam. Everything comes from you alone. If waves are born from ocean and resolve in ocean, then there is no separate wave from ocean.

All the things and beings; this whole creation of things and beings is from you alone, as the very adhara, as the very ashraya. That means what? If waves are born out of the ocean and resolves into the ocean, it means there are no waves separate from the ocean; in fact wave is only an additional name given to the very ocean itself; similarly the whole creation is like a wave in the ocean of God. Shankaracharya beautiful presents in atma Bodha that the entire cosmos of several billions of galaxies is nothing but bubbles; so each galaxy can be compared to a small bubble and all these bubbles of galaxies are rising from you; and there are no bubbles separate from ocean. Similarly there is no creation separate from God or to put in another language; God is in the form of world, I heard this very clearly, and how did you teach, very elaborately. The upanishadic teachers are not detailed; rather they give the srishti and all within a few mantras.

The teaching is also for a madhyamadhikari such as me. In chapter 10 you also revealed your glories, Vibhutis, spread all over the universe. These glories are in exhaustible, the Vishwa rupa mahima. Mahatyam and Vibhuti mean the same. The proof is that my delusion is almost gone. It finally goes away completely in chapter 18.

If delusion is gone what is Arjuna’s next question?

Shloka # 3:

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम।।11.3।।

Supreme Lord! Highest Spirit! It is even as You have described Yourself. Yet I would like to see this lordly form of Yours.

In every shloka Arjuna adds some more glories of God.

Parameshwara: means supreme Lord who sustains physical law of creation. It is also name of Shiva.

Purshottama: means supreme Lord. It is also name of Vishnu. It’s philosophical significance is taught in chapter 15 on topic of Nirguna Brahman.

So Vyasa talks of Vishnu and Shiva as equals. So, O Krishna! whatever you are teaching me is perfectly understandable because it is a systematic teaching; if Bhagavan is the cause, and world is effect; the logical consequence that the effect cannot be separate from the cause; therefore the world cannot be separate from God. It is a very logical conclusion; and if the world is non-separate from God; all the non-glories of the world should naturally belong to the Lord; because of that, I have no resistance in accepting that teaching.

Arjuna says, I am able to intellectually understand that whole world is manifestation of God and that everything is holy. So there is no question of dividing world into acceptable and unacceptable. If I could see world as divine then I will not have Dvesha towards anything. However, the reality is that I have Raga and Dvesha. My intellectual and emotional personalities are not harmonized. I need them to be harmonized. What should I do to get it? I would like to have Vishwa rupa darshanam, while I am interacting with the world.

Dayananda swami beautifully says; we do not have a sacred-secular division in our culture. In many other cultures, sacred is obtained in a temple while everything outside the temple is secular. However, for a Hindu or for a vaidhika, there is nothing called secular, everything is sacred; eating is puja; remember we are doing puja daily; eating is puja, brushing the teeth is puja; snanam is puja, everything that I do is puja and this puja occurs only when I always remember that I am in the presence of the Lord as Vishwa rupa. How can I have contact with that rupam; the vishvarupa Ishvara, you should help me. This is Arjuna’s request, the details of which we will see in the next class.

Take away:

The mode of repetition of a Mantra with feeling and in a particular manner, a definite number of times, with right observances, until a fixed number of Japa is reached, in order to obtain substantial benefit out of the Mantra, is called Purascharana.

Vishwa rupa darshanam:

I have to learn to see the world in the form of god. I must assimilate the teaching that God is material cause of the universe and that he alone manifests as the universe as well or we can say God is both matter and spirit. Here, every vision in front of me is a different version of God. I should clearly understand this teaching and with this my perspective changes. This new perspective is called Divya Chakshu or the mystical eye.

With Best Wishes,

Ram Ramaswamy

Swamiji gave his summary of chapter 1 also known as Agama Prakaranam, today. In introduction to this Upanishad he had previously indicated that it has four chapters in it.

The first chapter is called agamaprakaranam. This chapter contains the entire Upanishad and 29 karikas. The second chapter is called Vaitathyaprakaranam containing 38 karikas on the mithya nature of the universe. The third chapter is titled Advaitaprakaranam containing 48 karikas dealing with the non-dual nature of atma. The fourth chapter is called Alatashantiprakaranam containing 100 karikas, which clear all the possible objections to the teaching contained in the Upanishad.

Of the four chapters the first one, agama prakaranam, consists of 12 mantras of the Upanishad and the 29 Karikas written by Gaudapada. The 12 mantras belong to Atharvana Veda and are supposed be revelations by God himself. Shankaracharya’s guru’s guru, Gaudapada, however, wrote Karikas. Karika means a commentary in verse. Among the 12 mantras and 29 karikas, prominence is given to the 12 mantras since they are from Upanishad and it is the focus of chapter 1 and is of importance from a Vedic perspective. Chapters 2, 3 and 4 are all about Karikas.

Gist of the Upanishad portion or Mantras of Chapter 1:

Mandukya Upanishad was revealed through Manduka Rishi in the Atharvana Veda.

The first two mantras introduce two types of Vicharas:

1) Chatushpada Atma Vichara or the four facets of Self.

2) Second enquiry is Chatur matra Omkara Vichara. It has four sounds of Omkara.

Both the Atma Vichara and Omkara Vichara are performed to arrive at the absolute reality.

Mantras # 3 through # 7 deal with Chatushpada Atma Vichara.  The essence of these mantras is that they are talking about the four aspects of “I” the Atma.

Mantras # 8 through # 12 deal with Chatur matra Omkara Vichara.

Discussing Mantras # 3- # 7, the following points were made:

1. The first I, is obtained in Waking state and is the “Waker I”. I in waking state is endowed with various attributes such as weight, size, individuality etc. This is the “attributed I” in jagrit avastha. Here, I comes in contact with external world. It is a finite and limited I. This I is described in mantra # 3. This I also goes by the names of Vishwa and Virat.
2. The second I is obtained in dream state or the dreamer I. I functions through the projected dream body; the sukhma shariram with attributes determined by dream body. The second and Saguna I, is in the dream state. This I is also finite and limited. This I is also called Taijasa and Hiranyagarbha.
3. The third I is obtained in sleep state. Here, I am not in waking or dream body; here body is in resolved condition. Sleeper I is also an “attributed I”. In sleep all attributes are in dormant state or in their potential state. Thus, the “Father I” during the waking and dream states is in a dormant state here. All attributes are dormant as well. It is also a state that is limited and finite. Here limitations are also in dormant condition.  The sleeper I is called Pragya and Ishwara. These are technical names given by Upanishad. This is addressed in mantras # 5 and # 6.
4. My fourth aspect is my real nature, the core nature, also known as Turiyam or Sakshi I. Thus, witness I is free from all attributes. It is the “attribute-less I” or nirguna I. It is described in the most important mantra # 7. This I is attribute-less and limitless. Thus, for every one of our assertions there are many negations. When I say, I am man; I am also saying I am not woman; not an animal; not a pencil etc; all negations. For one assertion there are many negations. Thus, attributes limit an object, while Turiyam is the limitless I. This is the essential I; it is Shantam; Shivam (ananda) and immortality; all three are possible only in Turiyam. So, if you want Shantam, Shivam and Immortality you have to know Turiyam for liberation.

How can I know Turiyam?

I can know Saguna I in waking state. I can know Saguna I in dream sate; I can know saguna I in Sleep state, if so, in which state can I know nirguna I or Turiyam I?

If the three associations result in Vishva, Taijasa and Prajna, what is the Turiyam? What association does

Turiyam have? Turiyam is the name of the atma when it is dissociated from all the three states. I myself,

as consciousness principle, am Turiyam. How do I become Turiyam?

Now mantra # 7 does not talk of a fourth state at all; so where is nirguna I available? The Upanishad says, the nirguna I has to be discovered through the “attributed I” or Saguna I.

Turiyam is available in Vishwa, Taijasa and Pragya states. So there is no need for a fourth state. So, remain in jagrat avastha, analyze and gain Turiyam.

If so, how do I arrive at nirguna I from Saguna I?

Swamiji says it is quiet simple, Saguna I minus gunas gives you nirguna I.

Thus, “Father I” minus fatherhood equals nirguna I. In this manner negate all attributes about yourself and it takes you to Turiyam I.

How do I remove the attributes?

Upanishad says you need not remove attributes at all. I, the consciousness, can never be associated with attributes; just as the light on the hand, does not take on the impurities of the body because light is asangaha. Similarly, I, the consciousness, am also free of attributes. Attributed I does not exist in reality. My thought that I have attributes was born out of my misconceptions. I have to know that I am attribute-less at all times. Citing an example, to illustrate the point, you see a movie on the screen and there you see the very dirty Cuvam River. You want to purify the screen. Swamiji says the screen is pure even when the dirty Cuvam is shown on screen. Screen is not touched by the movie. Therefore, I am the screen-like consciousness; I just have to know that I am free of attributes and knowledge removes these attributes. When I add attributes to waking state, I am Vishwa; when I, add attributes to dream state, I am Taijasa; and when I add attributes to sleep state, I am Pragya. However, when I remove these attributes from any or all of the three sattes, it is Turiyam.

Vishwa minus waking state attributes equals Turiyam.

Taijasa minus dream state attributes equals Turiyam.

Pragya minus sleep state attributes equals Turiyam.

So, Turiyam is obtained through knowledge. This knowledge of Turiyam is described in mantra # 7.

With this chatushpada Atma Vichara is over.

Mantras # 8 through # 12:

Chaturmatra Omkara Vichara is described. Omakra consists of A U M and the Silence that follows known as Amatra.

A is described in mantra # 9.

U is described in mantra # 10.

M is described in mantra # 11 and

Amatra is described in mantra # 12.

Having introduced each mantra, they can be equated to each Pada.

Thus:

A equates to Virat

U equates to Hirayagarbha

M equates to Ishwara

Amatra equates to Turiya atma.

Having equated one has to begin with upasana. First upasana is meditating on Virat in Akara; then meditating on Taijasa on U kara; and then meditating on Ishwara on M kara. To support meditation, common features were mentioned. They are:

Akara equation with Virat is based on pervasiveness and primacy both also called Apte and adimatvat, respectively.

Ukara equation with Hiranyagarbha is based on superiority and middleness; both also called Utkarsha and Ubhayata respectively.

Mkara and Ishvara equation is based on being similar to a measure and the ground of dissolution, both also called Mithi and Apithi respectively.

Remembering the common features one has to perform each upasana. It will help cleanse the mind. The upasana also provides material benefits. How to perform the upasana has not been described.

Rather, we have to meditate on Omkara and dissolve A into U; U into M; and M into silence and reach the silence or consciousness.

How to perform this? Example of this resolution was discussed as resolving Bangle, Chain and Ring in gold.

How to arrive at gold?

Look at bangle and look there for an object called bangle. You will observe that there is no substance called bangle; there is only gold. You must be convinced that there is no Bangle. Once bangle, the substance has been negated, the word bangle has no more relevance. Without an object where is the need for a word to describe it. This is known as Padartha nisheda and pada nisheda. Thus Virat nisheda is Akara nisheda.

Then come to Chain. Going through same process as with bangle, we realize that there is no object called chain as such the word chain is also negated. Chain padartha is negated; Hiranyagarbha is negated; U kara is also negated.

Then coming to Ring and going through same process as for bangle we realize there is no substance called ring as such and there is no need for word called ring Thus, ring padartha is negated; Ishwara is negated; Makara is negated.

A  (Virat), U (Hiranyagarbha), M (Pragya) all three are saguna Atma.

Pada-padartha division exists only in empirical field where time, space and attributes are there. It exists in saguna field alone. Once you negate everything you will feel blankness. Buddhists call it Shunyam or void. Mandukya says, for “ nothing remains”, you still need a witness of nothingness, known as Shunya Shakshi or Chaitanyam or as per Vedanta, Consciousness. This consciousness illumines the presence or absence of everything. This was pointed out in mantra # 12. Now the Upanishad is over. Benefit of this knowledge is that: whoever knows this, can claim, I am Turiyam.

Karikas:

Gaudapada talks of common and uncommon features of padas.

1. Pragya, the I in sleep state, is associated with Ignorance (I).
2. Vishwa and Taijasa, both in jagrat and swapna avastha are associated with Ignorance (I) and Error (E).
3. Turiyam is associated with none of them.

Ignorance means, not knowing “ I am limitless”.

Error means the notion that “I am limited.”

Gaudapada uses different terms for Ignorance and Error.

Thus, agyanam, agrahanam, nidra, and karanam are the four names for ignorance. Ankuraha, anyathagrahanam, svapna and karyam are the four names for misconception or error.

Another topic is position of each pada. Gaudapada describes the Sthana Trayam as:

Vishwa is in right eye.

Taijasa is in mind

Pragya is in Hiranyagarbha.

Then he describes Bhoga Trayam as follows:

Vishwa has experience of gross world.

Taijasa has experience of inner world.

Pragya has experience of ananda or Sushupti.

The last topic is Omkara dhyanam. Gaudapada uses word Pranava to describe Omkara. In word Pranava, Pra means perfect; while navaha means, so named.

So pranva means ideal name, that is Om, which stands for Brahman. Why is Om ideal name for Brahman? Other names reveal saguna or nirguna aspects only once. Om is ideal as it reveals both Saguna and Nirguna Brahman.

Sound part of Om reveals Saguna Brahman. Silence between two Omkara’s reveals nirguna Brahman. Saguna Brahman has three parts, Virat, Hiranyagarbha and Ishwara. Om also has three divisions, A U M. So every aspect of Brahman is revealed in OM, hence it is the Uttama Nama.

One has to practice Omkara dhyanam. In beginning focus on sound part, that also includes Virat, Hiranyagarbha and Ishwara. This is called Aparam Brahman.

Once you have advanced in meditation, move to silence and expand on it. Chant Om and dwell on silence. In silence reflect on teaching. Silence is Amatra; it is not blankness; it is absence of everything except the I, who am aware of the silence. The silence is Nirguna, Ananta etc. I have to see this as my swarupam. So it becomes swarupa dhyanam, which leads us to liberation. This concludes the 29 Karikas as well.

With Best Wishes,

Ram Ramaswamy

Shloka # 35:

बृहत्साम तथा साम्नां गायत्री छन्दसामहम्।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः।।10.35।।

I am also the Brhat-sama of the Sama (-mantras); of the metres, Gayatri. Of the months I am Marga-sirsa, and among seasons, spring.

Continuing his teaching, Swamiji said, Sri Krishna, enumerating the glories of Ishwara in shloka # 35 said, “ I am Sama among Vedas; I am Gayathri among mantras.” Gayathri is a representative of Vedas. Veda is also called Brahman. That is why Gayathri Upadesha is called Brahmupadesha or Veda Upadesha. In Chandogya Upanishad, Gayathri is presented as Brahman for meditation. Brahma sutra also analyzed it, as well. The mantra occurs in Rg, Yajur and Sama Vedas, as well.

Among all months I am the period between Dec 15- Jan 15, known as Margashirsha. This month is considered important because at that time land is full of crops, grains are plentiful, and prosperity on earth is high. Other commentators say that it is the dawn of the Devatas. Devatas one day equates to one year of human beings.  The time before start of such a day is called Brahma Muhurtha. Brahma Muhurtha is a satvic period. Hence that month is important for spiritual practices.

Among six seasons I am Vasantha. The six seasons are: vasantha, varsha, sharat, hemantha, shishira and grishma. Vasantha Ritu is the period when flowers blossom and people are happy; the most pleasant season, when I am Kusumakaraha, meaning I am the abundance of flowers.

Shloka # 36:

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्।।10.36।।

Of tricksters I am the game of dice; of the vigorous I am vigor; I am victory, I am resolution; of the virtuous, I am virtue.

Dhyutam:

Among those activities that rob us of our discriminative powers, I am gambling. Gambling makes one addicted. Kalidevata resides in several places and deludes human minds says, Bhagavan. In entire Mahabharata the message is that if we are not careful, gambling can suck us down. Dharmaputra got hooked on it and lost his sense of propriety and lost his wife and brothers. He knew Dharma and yet lost his balance. In our younger days parents used to tell us not to play cards because of this.

Tejas:

I am internal brilliance amongst all brilliant people. Brilliance is one who resists temptations. It is easier to say no the first time as it becomes more difficult later. Therefore I am that brilliant discrimination that resists temptations.

Satva:

I am Satva guna among Satvic people.  I am the satva guna, which represents spiritual inclination; rajo guna represents materialistic inclination; Artha-kama inclination is caused by rajo guna; Dharma moksha inclination is caused by satva guna; and tamo guna obstructs our inclination for both of them; tamo guna makes a person lazy with neither materialistic inclination, nor spiritual inclination.

Scriptures say Tamasic person must cultivate material desires and then go to Spiritual desires. That spiritual desire is Satva Guna.

Vyavasayaha: means prayatna or effort. This effort is to fulfill spiritual desires. Thus Pancha Maha Yagna is important for Chitta Shuddhi. It is industry as a character of mind where I will lead one to victory or success.

Thus, Satva Guna triggers Vyavsayaha victory. I am That. If we get spiritual success we should not be arrogant as even that is due to the Lord. Pull of free will should be backed by Ishwara anugraha.

Shloka # 37:

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः।
मुनीनामप्यहं व्यासः कवीनामुशना कविः।।10.37।।

Among members of the Vrsni clan, I am Vasudeva; among pandavas, I am Arjuna. Among the contemplative sages, I am Vyasa; among the seers, I am seer Usnaha.

Among descendants of Vrishni’s (Yadava Vamsha) I am Vasudeva. One of Sri Krishna’s names is Varshneya.

Why does he claim he is greatest here; because Sri Krishna is an avatara of God. Why is Sri Krishna most glorious among avataras? In Sri Krishna avatara alone God performs as a liberating Acharya, as Jagat Guru. Therefore Sri Krishna’s teaching of the Bhagavat Gita is one of the three main textbooks of Vedanta shastra. These three books are known as Prasthana Trayam. First one, the Upanishads, is called the shruti prasthana; the second one is bhagavad Gita called the smrti prasthanam; and the third one is brahma sutras, the nyaya prasthanam.

The Gita, even now is fresh and valid; it is not an obsolete textbook; rather it is a valid teaching; and since Krishna is the Gitacharya, he is the greatest one.

Among Pandavas I am Arjuna himself. Why is Arjuna the greatest and not Dharmaputra? If Gita is the grestest shastra, Arjuna was the first receiver of this greatest teaching. He got teaching from Narayana himself.  Why was Arjuna chosen for giving Gita teaching? Several reasons are given but most obvious one is that Arjuna asked Sri Krishna for the teaching.

Among Muni’s, I am Vyasa Acharya. Why so? Sri Krishna is the greatest Acharya as he is a brahma vidya acharya. Among prastahna Trayam one contribution is by Sri Krishna and other of the Brahma sutra is by Vyasa. Vyasa, within Mahabharata, did even the compilation of Gita. He contributed to both Gita and Brahma sutra. During amaniavattam tarpanam there is a prayer offered to Krishnadvaipayana or Vyasa. Therefore, among Rishis, I am Vyasa. He got name Vyasa as he compiled the Vedas as well. He called four disciples and asked for their assistance. Vyasa’s original name was Krishnadvaipayana; he was also called Vedavyasa and thus became known as Vyasa.

Among great seers, who can see all three kalas, I am Shukracharya; or Usana, the asura guru. Here Kavi does not mean a poet rather he is a Kranta darshi or one with ESP; who sees beyond sense organs.

Shloka # 38:

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्।।10.38।।

Of those who chastise, I am the rod; of those who seek victory, I am the tactics. Of secrets, I am the silence, and of the learned, I am knowledge.

Among disciplinarians or orderliness, I am Danda, the rod of punishment. The process of discipline can include: Requesting, education and punishment. Sri Krishna says generally people are immature and gross; and therefore education, good words, etc. do not work; generally, what works is, dandah or punishment.

Here Sama, Dana, Bheda and Dandam come to mind. Danda gives instantaneous results. Nowadays corporate punishment is prohibited in schools.

Among causes of victory, among victors I am Nitihi or diplomacy. It leads to success.

Among secrets, I am, maunam. Maunam also represents Brahman. In silence there is nothing but Consciousness. In Mandukya Upanishad it says, nothingness is witnessed by consciousness.

Among or in wise people, I am wisdom. When you perform namaskrara to a gyani, you are doing namaskara to his Gyanam or God himself.

Shloka # 39:

यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्।।10.39।।

And that which is seed of all beings, I am, Arjuna! That which is without Me, mobile or stationary, exists not.

Here Sri Krishna concludes enumeration of his glories. He says I am the seed or material cause of creation. Clay is material cause of all earthenware; gold is material cause of all ornaments; wood is material cause of all furniture etc. Material cause expresses as effect or existence. When I say an ornament “is”, the “Is” ness belongs to Gold alone; while ornament itself is just a nama and rupa. Remove gold from ornament, it loses its existence.

Therefore when you say wall is: Isness belongs to me; when you say: fan is: Isness belongs to me; In short, I am the Sat in the creation; I am existence in every being. Therefore, there is nothing in creation, moving or stationary that exists, without my blessing. Who is God? Is ness is the God; all others are nama rupa only.  Thus he started with chit, ended with sat; chit and sat are nirguna Ishvara vibhuthi; and all others are saguna Ishvara vibhuthi; vibhuthi means mahima.

Shloka # 40:

नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया।।10.40।।

Scourge of foes! There is no limit to My divine powers. What has been stated by Me is only illustrative of the extent of that puissance (power).

Here Sri Krishna says, Arjuna, I have stopped enumerating my glories. If I have to list all of them it is inexhaustible. My intention is to give a sample of glories. My divine glories have no end. Why then enumerate them? This enumeration is only a random sample of my glories. How to extend this list? Sri Krishna says, I will tell you how to do it by yourself.

Shloka # 41:

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम्।।10.41।।

Whatever being has power, glory, or energy, know (each of them) to be born of a part of My splendor.

Sri Krishna says you can make your own list. When you see creation in daily life, if you see something that is wonderful (natural or artificial) that makes you awe struck or rich or abundant or powerful, like energy of sun; anything beautiful, when you see it, remember Me. When you see such a thing you prostate and hand it over to temple. Powerful, rich, etc are all an infinitesimal part of god’s glory; that is why we worship nature.

Shloka # 42:

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्।।10.42।।

O Arjuna! Wherefore should you know so much of all these? Encompassing this entire world by a fragment of My power, do I abide, eternally.

Sri Krishna says, Arjuna! you can look at all this from a different perspective as well. Thus water being present in every wave; bubble or drop is one way of looking at water. Really speaking, all waves, bubbles and drops are all in water.

In a similar manner the whole creation is in Me. I remain supporting this creation or another way of seeing it is, that this entire creation is in Me.

Space is not within this hall; that is not the correct statement; rather all the Halls are in space. Similarly Bhagavan is not in the living beings; but all living beings are in Bhagavan; and that too they do not occupy the whole Bhagavan; I am only sustaining them; in one corner of Me; So the whole cosmos is only occupying a part of Me; so how big I am; so the whole cosmos is like a bubble in Me; the ocean; So with this Krishna concludes the description of His glories.

Take away:

Tamo guna makes a person lazy with neither materialistic inclination, nor spiritual inclination.

A tamasic person must cultivate material desires and then go on to spiritual desires. That spiritual desire is Satva Guna.

With Best Wishes,

Ram Ramaswamy

Karika # 23:

अकारो नयते विश्वमुकारश्चापि तैजसम् ।
मकारश्च पुनः प्राज्ञं नामात्रे विद्यते गतिः ॥ २३ ॥

The sound letter A helps the meditator to attain a well-developed waking personality (vishva). The meditator on U attains a well-developed Taijasa (mind and intellect) and for one who meditates on M reaches Prajna. In the “ soundless” state, after Mkara, there remains no attainment.

 Swamiji said the Upanishad is analyzing Omkara from mantra # 8 onwards. The Upanishad talked about Omkara and A U M was equated to first three padas of atma. It also gave three Upsanasas to practice for the unprepared students. Thus meditating on Akara symbolizes Virat, U kara symbolizes Hiranyagarbha and M kara symbolizes Pragya or Anataryami, respectively.

After practicing the upasana for some time one comes to Omkara Vichara and then resolves A U and M. An example of this process of resolution was provided by our discussion of Bangle, Chain, Ring and Gold. We found there is no substance called bangle, chain or ring respectively. We found that in all of them gold alone is the substance. This understanding that there is no bangle, chain or ring is called padartha-nisheda or negating substantiality of all three ornaments except gold. Padartha Traya Laya, this dissolution of all three, occurs by clear thinking. Once this dissolution occurs question may come up as to why when three padarthas are not there anymore why do we still have the three words? Now, existence of a word is relevant only if there is a corresponding object. First substance, bangle was negated; then we found there is no relevance for word ring as well and in a similar manner relevance of chain was also negated. Padatraya nisheda, means negation of corresponding words. Thus padartha and padatraya, that is all three padas (Virat, Hiranyagarbha and Pragya) and respective three matras (A U M, are negated and then only advaitam gold remains.

Similarly we have to negate sthula, sukshma and karana prapanchas just as we did for padarthas. Once we negate three padarthas only Turiyam remains. There are no more stula, sukshma, and Karana prapancha substances as well. The relevant words also have no more relevance; hence A U M also has no relevance. We have to keep in mind that A U M corresponds to sthula, sukshma and karana prapanchas. Thus A U M are also gone. What is left is Amatra the only substance or only truth of all three and this has to be revealed by an enquiry. This Amatra is now revealed in Mantra # 12.

Mantra # 12:

अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः

शिवोऽद्वैत एवमोङ्कार आत्मैव

संविशत्यात्मनाऽऽत्मानं

य एवं वेद ॥ १२ ॥

That which has no parts, the soundless, the cessation of all phenomena, all blissful and non-dual AUM, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his self in the supreme Self, the individual in total.

By negating Prapancha Trayam we come to Turiyam. By negating Matra Trayam (Omkara) we come to Amatra. Amatra is silence following Om. Amatra is the fourth matra. There is no dimension to this silence known as Amatra. This silence is also not finite like A U M. Definition of Amatra: It is exactly same as Turiyam as defined in mantra # 7.

As per this definition, Amatra or truth of Omkara, equals Turiyam, truth of universe. Also, Amatra is fourth part of Omkara even as Turiyam is the fourth pada of Atma. You can never talk about Turiyam and Silence.

When one talks, you know his language, but when a person is silent there is no language spoken; it is attributeless. It is free from pada prapancha, A U M. While Turiyam is free from padartha prapancha or world of objects, Amatra is free from world of names.

Shivaha, in mantra means Amatra or auspicious. Advaita means Amatra is non-dual. In this manner Omkara and four padas of Atma are identical. If I know this, what is the benefit? If a man knows that he is not Vishwa, Taijasa and Karana prapancha but that he is Turiyam, he enters into Atma.

Here, we have to remember that Amatra, the fourth matra, can be translated as silence. This silence is not mere absence of sound or its non-existence; rather, it is Consciousness principle that illumines absence of silence. This silence is Consciousness principle. This silence is not blankness; it is presence of Chaitanyam. This Chaitanya silence is the fourth matra of Omkara. The beauty of this silence is that it can co-exist with sound that is A U M while normal silence cannot. Consciousness can co-exist with A U M. Therefore; Amatra is Chaitanya Tatvam which is Turiyam as well. With this phala shruti of Omkara Vichara is complete.

Thus:

By enquiry into Atma we come to Turiyam

By enquiry into Omkara we come to Amatra.

Through this enquiry we come to pure consciousness.

With this the Upanishad is over. Gaudapada now further explains mantra # 12 in Amatra Karika.

Karika # 24:

ओंकारं पादशो विद्यात्पादा मात्रा न संशयः । 
ओंकारं पादशो ज्ञात्वा न किंचिदपि चिन्तयेत् ॥ २४ ॥

The AUM syllable should be known quarter by quarter. There is no doubt, indeed, that the quarters (of the Self) are the same as the morae (letters of AUM). Having grasped thus the entire significance of Omkara, nothing else whatsoever should be thought of.

While writing his commentary Gaudapada consolidates his teaching of his previous karikas as well. He says, one has to clearly understand that the four padas of Atma equate with four matras of Omkara; thus every pada equates to a specific matra. Having clearly known Omkara and Atma, thereafter he should not have any other thought; he should arrive at Turiyam and abide in it.

(My Note: After understanding the four equations clearly, one should practice nididhyasanam with the Omkara mantra. Omkara can be used as a support for nididhyasanam. How do you meditate? Chant OM and

when you come to silence, you have to dwell upon the knowledge that there are two components in that

silence, one is silence and the other is consciousness. Then turn your attention from silence to

Consciousness then you claim that you are that Turiyam consciousness. This is called silence meditation.)

Karika # 25:

युञ्जीत प्रणवे चेतः प्रणवो ब्रह्म निर्भयम् । 
प्रणवे नित्ययुक्तस्य न भयं विद्यते क्वचित् ॥ २५ ॥

Soak the mind with the roar of AUM; Identify the mind with the sound of AUM; AUM is Brahman the ever fearless. He who is always unified with AUM shall know no fear whatsoever.

Having studied Mandukya and equating Omkara to the four padas of Atma, one must dwell on this through nidhidhyasanam.

Thus when one meditates on first pada Gross Cosmos comes up.

When he meditates on second pada Sukshma Prapancha comes up.

When he meditates on third pada Karana Prapancha comes up.

When he meditates on fourth pada, Turiyam comes up and he should see that other three prapanchas are non-substantial.

With Turiyam he should know that other three do not have any substance just as bangle (sthula prapancha), chain (Sukshma prapancha) and ring (karana prapancha) do not have a substance. This process of assimilation is nidhidhyasanam.

Similarly, A becomes meaningless as does U and M as well. In silence word disappears; there will only be silence consciousness. Student must perform this nidhidysanam. Now sound part of Omkara is saguna Brahman while silence part of Omkara or Amatra is nirguna Brahman. Pranava in the karika means Omkara.

This one has to learn to see in the sadhana. This will provide freedom from all insecurities. All these shlokas are nidhidhyasana shlokas. Gaudapada says you have to dwell on Omkara as often as possible as it will help in arriving at the “silence awareness”. Through Om one comes to this silence.

Advantages of this nidhidhyasanam: Once I know I am silence awareness, I am not afraid of death anymore. Sthula shariram is mortal, Suskhma shariram is mortal and Karana shariram is also mortal but I, the silence, am free from mortality.

Karika # 26:

प्रणवो ह्यपरं ब्रह्म प्रणवश्च परः स्मृतः । 
अपूर्वोऽनन्तरोऽबाह्योऽनपरः प्रणवोऽव्ययः ॥ २६ ॥

AUM is verily the lower Brahman and it is also declared to be supreme Brahman. Pranava is without any cause preceding It, without subsequent manifestation, without anything inside and outside, unrelated to any effect and changeless.

All these karikas are Omkara dhyanam related. Omkara is both Nirguna Brahman (without attributes) and Saguna brahman (with attributes).

A U M represents Saguna Virat, Hiranyagarbha and Anataryami while the silence following OM represents Nirguna Brahman.

The fourth matra of Omkara is without any second thing either inside or outside.

It is like the bangle; is it inside or outside of gold? Bangle, in fact does not even exist, as such where is the question of inside or outside?

When there is no world, where is the inside or outside to it? Thus, there is no matter inside or outside of Atma, the Consciousness. There is no matter inside or outside of Atma. In fact there is no substance called matter. Matter is just a word we use.

In Karika: Purva means karanam; Aparam means Karyam; Apurva anaparaha means beyond cause and effect.

Now, Padas one and two come under Karyam; Pada three comes under karanam; while Turiyam is karya karana vilakshanam as detailed in Karika # 11.

Consciousness is beyond matter, time and space. Avyaya means free from changes.

Karika # 27:

सर्वस्य प्रणवो ह्यादिर्मध्यमन्तस्तथैव च । 
एवं हि प्रणवं ज्ञात्वा व्यश्नुते तदनन्तरम् ॥ २७ ॥

AUM is verily the beginning, the middle and end of all. Knowing AUM as such, verily one attains immediately to that supreme Reality.

Gold is the only truth. It is the substance that pervades all ornaments. It is substance of ornaments. If you seek gold in ornaments in beginning, middle and in the end it is all pervading, as it alone gives existence to all three ornaments.

Similarly the beginning, middle and end of creation are borrowed from Turiyam. Prana vaha means silence, awareness part of pranava. It is beginning, middle and end; this is true both spatially and time wise. Turiya Chaitanya is content of all.  Owning up to Silence Awareness is Me. At that time there is blankness, there is stillness that is you, as witness of silence. I am that Chaitanyam, Instantaneously one becomes one with Turiya Chaitanyam.

Karika # 28:

प्रणवं हीश्वरं विद्यात्सर्वस्य हृदि संस्थितम् ।
सर्वव्यापिनमोंकारं मत्वा धीरो न शोचति ॥ २८ ॥

Know AUM to be Isvara, the Lord, ever-present in the hearts of all; the man of discrimination realizing AUM as all-pervading does not ever grieve.

Omkara has two meanings. Direct meaning is it is the sound of Omkara; second meaning is the implied silence that follows Omkara.

Silence is the consciousness that makes blankness known. Therefore, Omkara implies Consciousness or it means awareness of Silence. It is Paramatma. Where is he, the paramatma, residing? Lord resides in mind of all and Omkara consciousness is in mind of all, as witness of presence and absence of thought. So consciousness is all pervading. For one who can understand this there is no grief (samasara) in life. He is a Muktaha.

Karika # 29:

अमात्रो‘नन्तमात्रश्च द्वैतस्योपशमः शिवः । 
ओंकारो विदितो येन स मुनिर्नेतरो जनः ॥ २९ ॥

One who has known AUM, which is moraeless and of multiple morae (meaning AUM which is soundless and of infinite sounds) and which is ever peaceful because of negation of all duality in it, is the true sage; none other.

In this concluding karika Gaudapada reminds us of mantra number twelve’s definition of Amatra.

Definition of Amatra: Amatra is one without any limitation; either related to space or time. A is limited; U is limited; M is limited; but Amatra does not have any limitation. In meditation we should not work for relative silence; here sound comes and it displaces silence. However, Vedanta says this is not the truth. The true silence is Chaitanyam that is absolute silence; which is free from duality. It is present in silence and sound. It is ever auspicious; it is never disturbed by sound, just as waker’s silence is not disturbed by dreamer’s noise. This person who recognizes Omkara in this manner is a real Seer, a wise person. With this the Amatra karika is over; Chapter # 1 is over; and Upanishad is also over.

Take Away:

Omkara meditation:

Chant OM and when you come to silence, you have to dwell upon the knowledge that there are two components in that silence, one is silence and the other is consciousness. Then turn your attention from silence to consciousness and claim that you are that Turiyam, consciousness. This is called silence meditation.

With Best Wishes,

Ram Ramaswamy

Mantra # 11:

सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा

 मितेरपीतेर्वा मिनोति ह वा

 इदं सर्वमपीतिश्च भवति

य एवं वेद ॥ ११ ॥

Pragya, whose sphere of activity is deep sleep, is M the third letter of AUM, because it is both the “measure” and also “ that wherein all become one”. One who knows this identity of Pragya and M is able to know the real nature of things and beings, and also come to realize as being the Self of all.

Swamiji said the Upanishad is in Omkara Vichara from mantra # 8 onwards. In Mantra # 8 it pointed out that the four padas of Atma could be equated to four matras of Omkara; that is A U M and the silence following M is known as Amatra.

From mantra # 9 onwards, each matra was equated to each pada in progressive order. Thus Aa was equated to Vishwa or Virat. In Mantra # 10 the second pada Taijasa or Hiranyagarbha was equated to matra U.

In mantra # 11 the third pada of Pragya and Ishwara was equated to M kara.

Incidentally, after equating, the Upanishad prescribed three upasanas. Aim of Upanishad is not upasana but Vichara. Assuming some students may not be ready for Vichara the Upanishad prescribes the three upasanas. Shankaracharya says upasana is not main topic of the mantras.

The main two features of each of the three upasanas were then pointed out as:

Upasana # 1: it is Aptehe and adimatva.

Upasana # 2: Utakarsha and Ubhayatvat

Upasana # 3: Mithi and Apithi .

Once a nishkama upsana is performed by a manda bhakta his mind will be prepared.

Now, instead of going to fourth pada and fourth matra, Goudapada gives us a break in the following karikas where he talks of the three upasanas.

Karika # 19:

विश्वस्यात्वविवक्षायामादिसामान्यमुत्कटम् । 
मात्रासंप्रतिपत्तौ स्यादाप्तिसामान्यमेव च ॥ १९ ॥

When identity of Vishva and the A sound is  to be described, the common features between them are “being the first” in their respective positions as well as similarity of all pervasiveness.

In this karika Gaudapada is summarizing the Mantra # 9. Sampratipathi means identified with a particular mantra. In such a meditation, Vishwa is equated to Atvam or Amatra. Vishwa is Akara. Vishwa also includes Virat, Jagrat prapancha and Sthula prapancha. The entire jagrat prapancha is thus visualized on Aa.

Here the common features are:

1. Aadi: Virat is primary and Aa is also primary.
2. Apte: Both Aa and Virat are all pervading in nature.

This is upasana #1. Its phalam is mentioned later on by Guadapada.

Karika # 20:

तैजसस्योत्वविज्ञान उत्कर्षो दृश्यते स्फुटम् ।
मात्रासंप्रतिपत्तौ स्यादुभयत्वं तथाविधम् ॥ २० ॥

It is clearly seen that Taijasa is of the same nature as U in AUM, the common features being “superiority”. Another reason for fixing such an identity is “being in the middle”.

It is a summary of mantra # 10. Here upasaka is equating matra U with Taijasa, Hiranyagarbha, sukshma prapancha, invisible worlds; and in doing this, all minds must be visualized. With that the U is taken as a part of Omkara. Two common features here are:

1. Utkrishaha: In mantra # 10 superiority of subtle universe is described. It is cause of gross universe. Even as mind is more powerful than body, so is U superior to Aa at time of chanting. Aa resolves in U. U is resolution ground of Akara.
2. Ubhayatvam: means being an intermediary stage or in the middle. Thus, sukshma prapancha is between sthula and pragya. Similarly U is between Aa and M. This is also an aide to meditation.

Phalam will be discussed later.

Karika # 21:

मकारभावे प्राज्ञस्य मानसामान्यमुत्कटम् । 
मात्रासंप्रतिपत्तौ तु लयसामान्यमेव च ॥ २१ ॥

The identity of prajna and M is upon the clear common feature that they are the “measure”. The other reason for such an identity is because “ all become one” in both prajna and M.

Here  M is equated with the third pada that is Pragya or Antaryami, or Karana prapancha or the Universe in its unmanifest form. Before big bang too there was a condensed universe, an unmanifest universe. This is to be visualized on sound M. To aide with this meditation two common features were described.

1. Mithi: Also called Manam in karika, meaning measure. Sthula, sukshma prapancha enter the measure and then come out of it as well. Utkatam means evident. Measure-ness.
2. Laya samanya; Gaudapada uses laya instead of Apithi as used in mantra # 11. Laya is resolution ground; Karana Prapancha is also resolution ground and upon dissolution it goes back to its potential state.

Law of conservation of energy is actually described in Upanishad. It says that sthula suskhma parapancha go back to Laya.

Also Aa and U resolve in M. When we say M is resolution ground it is from a practical point of view as technically M cannot be resolution ground; it has to be Aa alone. By nature of Aa it is the material cause of all other sounds, their karanam; as such all have to be resolved back in it alone.

Upanishad is indicating a practical reality that Mm is end of all talking. This is third Upasana prescribed for the unprepared students.

Karika # 22:

त्रिषु धामसु यस्तुल्यं सामान्यं वेत्ति निश्चितः । 
स पूज्यः सर्वभूतानां वन्द्यश्चैव महामुनिः ॥ २२ ॥

He who knows without doubt what the common

features are in three states, is worshipped and adored by all beings; and he is indeed the greatest sage.

Normally Upasana is for manda adhikari’s. This may give the student an inferiority complex; hence Gaudapada is trying to boost the student by glorifying the upsaka.

That meditator who clearly knows the equation based on common features in all three upasanas becomes a revered one. The three upsanas correspond to the three states of experience. Thus Akara is Jagrat; U kara is Swapna and M kara is Sushupti. This upasaka becomes a revered person among human beings. He becomes worthy of worship. In our culture Upasakas’s are worshipped. Maha muni means great upasaka. What is phalam of this? Phalam was not described.

Karika # 23:

अकारो नयते विश्वमुकारश्चापि तैजसम् ।
मकारश्च पुनः प्राज्ञं नामात्रे विद्यते गतिः ॥ २३ ॥

The sound letter A helps the meditator to attain a well-developed waking personality (vishva). The meditator on U attains a well-developed Taijasa (mind and intellect) and for one who meditates on M reaches Prajna. In the “ soundless” state, after Mkara, there remains no attainment

Therefore this upasana can be practiced as nishkama or sakama upasana. Nishkama makes him ready for Turiyam Gyanam. For Sakama upsaka there also benefits in this life as well as in after life.

Ihaloka Phalam:

As stated by mantra # 9, he will become superior to others and become a common person acceptable to all. For third upasana he will be able to measure and judge. He will become one with God.

Paraloka phalam is not described in Upanishad. Gaudapada says, Akara Upasana does not mean meditating on Akara alone, it means Akara Pradhana Omkara Upasana and how to practice it has not been described. Shankaracharya also does not give importance to upasana.

This upasana will take upasaka after death to Vishwam or Virat Aikyam or oneness with Virat Ishwara. It is like a river merging in ocean. He will lose individuality temporarily until his punyam lasts.

Similarly U kara pradhana Omkara Upasana is when U is equated with Hiranyagarbha. It will lead after death to Taijasa or Hiranyagarbha aikyam. Shikshavalli also describes this aikyam.

Third is M kara pradhana Omkara Upasana will lead after death to Pragya or Antaryami Aikyam. He will merge into God. It is not a Gyani’s merger. Upasaka’s merger lasts only until his punyam and then he starts again while Gyani, after merger, do not come back.

How about Amatra and Turiyam? One who comes to Amatra does not travel after death as he becomes one with Brahman here and now. This is fourth matra.

Let us assume one has practiced this Upasana and prepared the mind for enquiry. How to do the enquiry? What is difference between Upasana and enquiry?

Aa is invoked as sthula prapancha and U is invoked as sukshma prapancha. Normally a word is used to reveal an object. Word is padam and object is padartha. Every padam represents a padartha.

Vedanta asks us to enquire into truth of this, asking us in effect to perform a Vichara.

Padam is a word. Four words are used: Bangle, Chain, Ring and Gold. Each padam must reveal a padartha. Bangle reveals bangle padartha. Ring reveals ring padartha. Chain reveals chain padartha while Gold reveals Gold padartha. Thus four padams reveal four padarthas. But upon enquiry I find gold is substance in front of me, but in the word bangle there is no padartha. Ring also has no padartha, chain too has no padartha. Therefore, upon enquiry three padarthas are dismissed; that is bangle, chain, ring; thus substance is dismissed. Once three padartha’s are negated the corresponding padam’s are also negated as they have no object to reveal. Therefore enquiry leads to dismissal of padartha and later padams as well.

Enquiry leads to resolution of padams and padarthas. So other than Turiyam, the only substratum, all other substances just do not exist. There is no substance called Sthula, Sukshma, Karana Prapancha and correspondingly sthula, sukskma karana Padams are also not there. What is left is Pada padartha vilakshanam or Turiyam. This Turiyam can be represented by silence. So, enquiry leads to dismissing of padam and padartha.

With Best Wishes,

Ram Ramaswamy

Shloka # 30:

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्।।10.30।।

Daityanam, among demons, the descendants of Diti, I am the one called Prahlada. And I am kalah, Time; kalayatam, among reckoners of time, of those who calculate. And mrganam, among animals; I am mrgendrah, the loin, or the tiger. And paksinam, among birds; (I am) vainateyah, Garuda, the son of Vinata.

Continuing his teaching, Swamiji said, we are seeing Sri Krishna enumerate the glories of Ishwara. The entire creation is a manifestation and glory of the Lord. Sri Krishna chooses a few specialties as his glory. They can be chosen to invoke God. Even though all rivers are glorious, Ganga can be used to invoke god. Hence Ganga is considered scared. Everyone enumerated can be an alambanam. Many are identified from mythological stories. Thus he cites in shloka # 30 about Prahlada. Prahlada stuthi in the Bhagavatham is a very well known sthothram; in which we find the highest

Vedanta talked about. In the Bhagavatham there are many stuthis or sthothrams; Dhruva stuthi; Prahlada sthuthi; Kunthi sthuthi; Bhishma sthuthi; each character

glorifies the Lord and the beauty is, in those sthothrams not only the puranic glories are there; the highest Vedanta is also packed in those stuthis and among them Prahlada is also a great one.

It is an important one because even though Prahlada is born an asura, by his spiritual sadhana he could change his character and become a Gyani. Therefore one need not feel bad about one’s janma; jati does not indicate superiority or inferiority;

He was son of an Asura who changed. His jati did not matter. It was his guna that finally mattered. Karma with proper attitude makes one a guna Brahmana.

I am also Kala tatvam to ripen karmas at the right time. Karmas of groups of people also fructify at the same time. A sick person’s papam fructifies. Another person serving me (sick person) is my punyam; while it is his papam that he has to serve me even while losing his sleep. So God becomes kala delivering the right karma at right time to right person.

Among animals I am Lion. Among birds I am Garuda, son of Vinata. Garuda is Vahanam of Vishnu. In Vaishnavism there is a Garuda Alwar or a great devotee.

Shloka # 31:

पवनः पवतामस्मि रामः शस्त्रभृतामहम्।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी।।10.31।।

Pavatam, of the purifiers; I am pavanah, air. Sastra-bhrtam, among weilders of weapons, I am Rama, son of Dasaratha. Jhasanam, among fishes etc; I am the particular species of fish called makarah shark. I am jahnavi, Ganga; srotasam, among rivers, among streams of water.

Among purifiers (ganga jalam, fire, wind etc) I am Vayu. Hence we worship Vayu; we also worship Agni. Among Gods who wield weapons I am Rama with the bow Kodandapani. Thus, gods have weapons to protect dharma.

Thus, Lord Shiva has got his parashu hastha; he has got parashu; he is called Pinakapani; the one who has got a bow called Pinakam; and Rama is called Kothandapani; Vishnu is called Sarngapani; not Sarangapani.

Initially one protects by non-violence. Only as a last resort is violence used. Even Rama gave Ravana one last chance. Even in Mahabharata Sri Krishna met kauravas one last time to avoid war. For Kshatriya dharma yudha is a dharma. It is like a doctor amputating a limb to save a person. In case of devotees, how will god use his weapon? Here too God uses weapon to destroy our inner enemies (kama, krodha, moha etc). So with Sudarashana chakram, right knowledge, Lord destroys Agyanam.

Among water animals I am Makara, the whale. Among rivers I am Janhavi or Ganga. Ganga is a papam remover as well. According to Vedanta Ganga symbolizes flow of spiritual knowledge. Thus following are common features:

1. Ganga originates from Lord Shiva’s head. Brahma Vidya also comes from Lord Shiva.
2. River flows from higher level to lower level. Generally Guru’s are seated at higher level and knowledge flows from Guru to Shishya.
3. Ganga is a perennial river. Brahma vidya also is perennial. What is proof of this? The fact that we are able to learn this Vidya is the proof.
4. When you dip in Ganga you feel refreshed. In same way, Vedanta teaching is also refreshing to one.
5. Even though Ganga flows from Gomukh to Calcutta, you can take a dip in it only at Ghat with steps. So also Brahmavidya, you can only dip at Guru’s Ghat.

Shloka # 32:

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।10.32।।

O Arjuna sarganam, of creations; I am the adih, beginning; ca, and ; he antah, end; ca eva, as also; the madhyam, middle-I am the origin, continuance and dissolution. At the commencement (verse 20) origin, end, etc. only of things possessed of souls were spoken of, but here the mention is of all creations in general. This is the difference. Vidyanam, among knowledges; I am the adhyatma-vidya, knowledge of the Self, it being the foremost because of its leading to liberation. Pravadatam, of those who date; aham, I; am vadah, Vada, which is preeminent since it is a means to determining true purport. Hence I am that . By the word pravadatam are here meant the different kinds of date held by dators, viz Vada, Jalpa, and Vitanda. [Vada: discussion with open-mindedness, with a view to determining true purport; jalpa: pointless date; Vitanda: wrangling discussion. [Jalpa is that mode of date by which both parties establish their own viewpoint through direct and indirect proofs, and refute the view of the opponent through circumvention (Chala) and false generalization (Jati) and by pointing out unfitness (of the opponent) tobe argued with (Nigraha-sthana). But where one party establishes his viewpoint, and the other refutes it through circumvention, false generalization and showing the unfitness of the opponent to be argued with, without establishing his own views, that is termed Vitanda. Jalpa and Vitanda result only in a trial of streangth between the opponents, who are both desirous of victory, But the result of Vada is the ascertainment of truth between the teacher and the disciple or between others, both unbiased.

Among creations, I am beginning, end and middle. Sri Krishna said the same in shloka # 20. How to reconcile this? One indicates spatially while second looks at time wise; Srishti, Sthiti and Laya karanam.

Vidya means any disciple of knowledge; any science is called Vidya and there are so many branches of

knowledge in our tradition such as: the four vedas; shiksha, kalpa, vyakaranam, niruktham, chanda, jyothisham etc.; there are so many branches in the sciences and the modern sciences are many as you know, and among all of them, I am the spiritual knowledge.

Among sciences, I am Atma Gyanam. In chapter # 9 it was called Raja Vidhya, self-knowledge that says Atma is the only reality, all others are unreal.

Thus, Apara Vidya is Avidya and Paravidya is Gyanam.

It is only self-knowledge that liberates a human being from our limitations.

The sense of physical limitation is expressed in the form of our desire to accumulate more and more and more because with myself I feel I am limited; So I have a sense of physical limitation, I have a sense of emotional limitation, that I am not loved by all; I am not loved by own children; no one enquires about me; they do not even check whether we are there or not; so all these are all what; emotional deprivation; emotional sense of limitation; Then the next level of limitation is intellectual; any amount I know, I know that I do not know much; the greater I know, the greater the ignorance is exposed; and therefore, this sense of limitation is samsara and any branch of knowledge other than self-knowledge will not remove this limitation; In fact, not only it will not remove, it will create only further limitation; like Newton said; thousands of discoveries he made and at the time of death, he declared that I was playing with a few pebbles on the shore, while the vast ocean of truth is in front. Therefore, material sciences will only increase the sense of limitation; whereas this is the only knowledge give me poornatvam.

No other branch other than self-knowledge can remove these limitations. Material science will increase sense of limitation while self-knowledge alone will give Poornatvam.

This is also the rarest of knowledge. Many don’t come to this knowledge. The number of people who know this are indeed very rare.

Then the next one Vadaha means a discussion for arriving at the truth. In our tradition, they talk about several types of discussions; anything you take, they have studied thoroughly; they talk about vadaha; they talk about jalpa, they about vithanda; they talk about jathi; they talk about chalam; these are all different types of discussions, And vadaha or samvadaha between guru and Shishya, both are meant for only one purpose and that is arriving at the truth; whereas in all other discussions, arriving at the truth is not the aim, winning the argument is the aim; and hence the expression heated argument.

Doing namaskara to teacher means I will set aside without my ego or notions.

Whenever I am in agreement with you, you accept me; which means what; you hold on to your view alone; this is called filtered listening; whichever is convenient you take and the other things you are not able to drop. That means I lack intellectual honesty; therefore a discussion wherein I set aside my ego; wherein I am ready to openly accept, not mentally verbally accept my mistake and I am interested in listening to other persons; it is the most difficult thing in any discussion or dialogue; our mind is itching to talk; and we are waiting for that person to take a breath; at that time you enter and you finish off your arguments; So if I can listen in a relaxed manner to the other person and similarly I talk, that is called vada or samvada; that alone will lead to discovery of truth; and therefore Sri Krishna claims that I am vadaha.

Shloka # 33:

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।
अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः।।10.33।।

Aksaranam, of the letters; I am the akarah, letter a. Samasikasya, of the group of compound words, I am the compund (called) Dvandva. Besieds, aham eva, I Myself; am the aksayah, infinite, endless; kalah, time, well known as ‘moment’ etc.; or, I am the supreme God who is Kala (Time, the measurer) even of time. I am the dhata, Dispenser, the dispenser of the fruits of actions of the whole world; visvatomukhah, with faces everwhere.

Among letters I am letter Aa. In English language Aa does not exist. In all Indian languages Aa is first letter. It is most fundamental sound, because when you open your mouth, the sound that comes is Aa. All other sounds are modified versions of Aa alone. By changing your mouth you can show teeth and it becomes Ee .Thus Aa’s modifications result in other sounds. Thus, Aa is Karana Aksharam while others are Karya Aksharani.

Take away:

1. It is only self-knowledge that liberates a human being from our mental, emotional and intellectual limitations.
2. Sri Krishna emphasizes non-judgmental and relaxed listening. We need to improve our listening skills.

With Best Wishes,

Ram Ramaswamy

Karika # 18:

विकल्पो विनिवर्तेत कल्पितो यदि केनचित् । 
उपदेशादयं वादो ज्ञाते द्वैतं न विद्यते ॥ १८ ॥

If any one has ever imagined or projected the manifold ideas, they might disappear. This explanation is for the purpose of teaching. Duality in the explanation ceases to exist when the highest Truth is Realized.

Swamiji said in these karikas beginning from # 10 to # 18, Guadapada made an analysis of mantra # 7, the most significant mantra of the Upanishad. He also did a comparison and contrast of the four padas as well.

He said Turiyam has to be known. What is its significance? Once I know Turiyam, immediately Ignorance is removed, just as light removes darkness immediately and automatically.

Once Ignorance is gone, Error and misconceptions along with it also go away. Once rope is not known clearly we see a snake. Once we know it is a rope all misconceptions of rope such as snake, crack in the floor etc go away. There may be many misconceptions; they all go away. Therefore knowledge removes Ignorance and Error. Once both are gone; I know I am the consciousness that is Turiyam, free from Ignorance and Error. As per Vedanta, Turiyam, by definition is, Consciousness free from Ignorance and Error. If Ignorance and Error are there it is Vishwa or Taijasa. If Ignorance alone is there it is Pragyaha. So Ignorance alone can make me an Agyani in all three padas. Once Ignorance goes, one becomes a Gyani with awareness that he is Turiyam.

Once I know I am Turiyam, I can claim all features of Turiyam as my own. One main feature of Turiyam is that it is Shantam, Shivam and Advaitam. In my vision there is no duality at all; all are gone.

Even the idea that I am Gyani has duality in it. As a knower, I am a subject who knows something as an object; this involves dvaitam. With knowledge this duality goes and I am no more a knower. Self-knowledge removes the idea of knowerhood. A gyani loses the idea that he is not even a Gyani?? Then who am I? I am not pramata, prameya or pramanam; but I am Turiyam without all three features of Vishwa, Taijasa and Pragya.

A side point here is when a Gyani says I am non-dual advaitam; dvaitam continues for him; he just does not attribute reality to it.

If this were not true a Gyani cannot even be a Guru, as he has to see at least one Shishya, which means Dvaitam. When we say Gyani is in advaitam, perceptual dvaitam continues but he does not attribute advaitam to it. Sky is perceived as a blue dome over earth. Knowledge is that there is no blue dome, but perception continues even while knowing it is a perception alone. I know ocean water is colorless, but eyes will still report it as with color; however, I will know it is a perception only.

Similarly, sun does not rise rather it is the earth that moves. My perception sees sunrise and sunset, but I know the sun does not rise or set.

I perceive the stationary earth but I know it moves violently around the sun. As per Vedanta, perception does not prove reality.

You see pure blue water, blue dome in sky and a stationary earth. Gyani also perceives these dualities, but he knows the perceived reality is not real.

He knows water is colorless and moving earth is really moving at 60,000 MPH. Our sense organs are not designed to know reality. They are meant to give us a working knowledge of world. Hence newspapers report daily, the sunrise and sunset times. This is for the working knowledge alone. What is working knowledge; it is that, there is duality. Real knowledge is that there is no duality.

Working knowledge is Vyavahrika Satyam. Paramarthika Satyam is Shantam, Shivam, and Advaitam; I alone am; there is nothing else there. I am non-dual Turiyam. The topic that perception does not prove reality is discussed in chapters 2 and 3 elaborately.

This concludes analysis of mantra # 7.

Mantra # 8:

सोऽयमात्माध्यक्षरमोङ्कारोऽधिमात्रं

पादा मात्रा मात्राश्च पादा

अकार उकारो मकार इति ॥ ८ ॥

The same Atman is again Aum from point of view of the syllables. The AUM with parts is viewed from the standpoint of its sound or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U and M.

 I had told that this Upanishad has two types of enquiries.

1. Chatushpada Atma Vichara.
2. Chaturmatra Omkara Vichara.

Omkara analysis is composed of four components to it. We have completed the # 1, Chatushpada Atma Vichara with Mantra # 7. The first mantras from # 2 to # 5 dealt with this including the 18 Karikas.

Now we are in second phase of Upanishad related to Omkara Vichara. The “kara” attached to Om means the word Om. This analysis is from mantra # 8 to # 12.

These are the final mantras of the Upanishad. Word Om is a monosyllable or one sound Om. It has four parts like atma. For atma they were called the four padas; in same manner Om is a compound syllable with four parts to it.

In Atma each was called pada while in OM each is called matra or letter.

1. Akara Matra: In English there is no akara at all. In Indian languages Aa is first and significant letter. Scriptures say Aa is most significant alphabet of all. It is the sound that comes automatically from mouth.
2. U kara Matra: There is no U in English language as well. Hence Om can’t be written in English. In Sanskit, as per grammar or Sandhi rules, Aa+ U=O.
3. M kara matra: It is a consonant.
4. Amatra: is the silence that follows the Om.

We can equate Atma and Om in all respects. Atma is a compound with four parts to it as is OM. Since both have four parts, one can equate each part to a part of Om respectively. What is the advantage of this equation? Once you equate Om and Atma, we can use it for meditation. When we chant OM all four padas of atma come up by association. Then we can claim Turiyam. For Turiya Dhyanam, Omkara is an ideal symbol.

Atma analysis leads to pure consciousness while Omkara analysis leads to pure silence. The silent consciousness is my inner most nature while all our talking is Samsara. This is the analysis.

This atma with four padas is Omkara.

Thus: Total Atma= Total Omkara.

If you dismantle the components of both, each pada equates to each matra and vice versa.

Om has A U M and Silence (amatra). Silence is discussed in mantra # 12. Amatra means the silence that follows.

What about the four padas of Atma? We already discussed the four padas from mantra # 2 to 5, both at macro and micro level.

Mantra # 9:

जागरितस्थानो वैश्वानरोऽकारः

प्रथमा मात्राऽऽप्तेरादिमत्त्वाद्वाप्नोति

ह वै सर्वान्कामानादिश्च

भवति य एवं वेद ॥ ९ ॥

He who is Vaishvanara having for his sphere of activity the waking state is Aa the first letter of AUM, on account of its “ all pervasiveness” or on account of “ being the first”- these two are the common features in both. One who knows this surely attains the fulfillment of all his desires and becomes the first or the foremost among all.

In this mantra each matra is equated to each respective pada. The sound Aa is hidden in Om and is the first letter of Om. It is equated to First pada of Atma or Jagrat Sthana, the Waker principle or Vaishvanara.

Aa equals Waker “I”.

Why is Aa the first pada or Vaishwanara or Virat? In Shastra there is a rule that when a symbol is used for an object, both should have common features. Green is shown in Indian flag for prosperity. Why so? Prosperity means a lot of wealth, a lot of greenery etc. Without greenery it will indicate draught conditions; hence association with green.

What connects Aa with Virat? Because of its pervasion it connects with Virat. All-pervasive is the character of Virat and alphabet Aa.

Virat is all pervading or Vishwa Rupa Ishwara or cosmos; hence all pervading AA is also all pervading.

How do you say so? In Phonetics or Shikshashatram, Aa is the basic sound produced just by opening the mouth. The very same Aa becomes Ee when you show your teeth by modifying the mouth. Aa becomes Uu by spouting the mouth. Aa is basic material that is transformed into all other letters. Aa is the material cause, karana akshara, while others are karya aksharani. Thus one gold becomes many jewelry. The cause pervades all effects. Gold pervades all ornaments. Letter Aa pervades all alphabets. All alphabets are manifestations of Aa. For each alphabet there is a devata. For Aa, it is Brahma as Karanam for whole creation. Aa is Sarvavyapi; Virat is also Sarvavyapi. Apte in shloka means Sarvavyapi.

There is a second common feature. Virat is born first before creation of individual being. Macro is born first then individual being(s) come about. Aa is also first born sound. Adimatva means Primary. So, both are all pervading and primary. May you meditate on Aa as a symbol of Virat just as we meditate on a Linga as a symbol of Lord Shiva. So, perform Akar Virat Aikya dhyanam.

Take Away:

When a Gyani says I am non-dual advaitam; dvaitam continues for him; he just does not attribute reality to it.

As per Vedanta, perception does not prove reality.

With Best Wishes,

Ram Ramaswamy