Greetings All,

Chapter 2, Anuvakaha # 6, Shloka # 3:

 He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Continuing his teaching of the Upanishad Swamiji said, the Anuvakaha six has introduced some questions from a student. The teacher has started answering those questions. There were three questions raised. One was an implied one while the other two were real questions.

The implied question is, is there a Brahman or not? The teacher answering the implied question first says the entire creation comes out of Brahman. He gives seven reasons as proof of the existence of Brahman.

2. Brahman with Maya is the sentient cause of creation. Brahman as the intelligent cause is called Ishwara. He desired, visualized and created the world. He is the nimitha karanam of the world.
3. Now next point is that having created this world Ishwara himself entered the creation as a Jivatma. This process of god entering creation is known as anupravesha. Thus, every Jiva is the Paramatma himself.

Existence of Jivatma is proof of Paramatma.  Citing an example of our dreams, the creation of a dream is similar to the creation of this world. There are certain similarities and differences between swapna and real srishti. Nevertheless a swapna is the closest example of srishti.

If something is 100 percent equal to another thing it is not considered an example. When an example is given, our focus should be on the common features and not the uncommon ones. Thus, if a person is called a pillar of society, it is a comparison to pillars supporting a building. It does not man the person is round like a pillar nor does it mean he is an inert being like a pillar.

Ishwara creates the world by his sankalpa. The same process also creates a dream. Our dream is a projection of our Self while world is a projection of Ishwara.

Everything in a dream has to be experienced. This means an experiencer also has to be there. Who creates the experiencer? I, the creator of Swapna, go into Swapna prapancha and become the dream experiencer.

Thus, the waker-creator becomes the dream experiencer.

How does this process of the dream creator entering and experiencing the dream work? Until dream is created, I am a waker identified with the physical body lying on the bed. The moment the dream occurs (swapna prapancha) a special body for experiencing the dream is created. At that moment I shed this physical body and I create the dream body also known as Vasanamayi Sharira. I, myself, take on the swapna shariram dropping the physical body. It is similar to the process of re-birth after one’s death. I die in jagrit prapancha and take birth in swapna prapancha. In this process the physical body is dropped. We perform this phenomenon every day going from physical body to dream body and back. This is one of the reasons a morning bath is required by our tradition. We need to clean the body.

In swapna sharira we have swapna indriyas and all other faculties. Thus, we have gyanendriyas of shabda, sparsha, rupa, rasa, gandha in dream body as well. Using this swapna body, we travel as well. We even get hungry in our dream. Waker becomes a product in the dream world. I am only limited by dreamtime and dream space. I am the Creator of the dream and I also am the one Created. Thus, I experience swapna. Experiencer of dream is not different from one in waking state. The Experiencer is one and same, the medium alone changes. Waker is with a sthula sharira, while dreamer is with a dream body.

How do you know waker has entered dream world? For a moment suppose that the waker was different? If waker were different, he would never know the dream experience. Reality tells us that upon waking I am aware of the nightmare I had. Thus waker and dreamer are one and the same. When I am within the dream, I never claim to be its creator. I just feel I am part of the dream, experiencing the joys and sorrows of the dream world. The moment I wake up, I dis-identify with the dream body; I now become one with the waking body. So, am I karyam or karanam depends upon which body I am associated with.

In waker-body, I am an individual in the world as a Jivatma. I claim the world is outside of me. The moment I dis-identify from my body, I can claim I am the paramatma. It is through Me that this whole world and creation has come into being. The moment I dis-identify with the body, I become the Creator. In the dream, the dreamer argues that there is no waker creator. The very experiencer of dream, as a Waker he is the creator of the dream. The very experience of the dream is proof of the Waker. So also, the very existence of Jivatama is proof of Paramtama. Paramatma takes role of Jivatma. We all need to see the Paramatma.

Having entered shariram, paramatma has become a karta as well as a bhokta. Paramatma alone, like in a dream, performs all transactions. If you want to get out of this show, you need to wake up and then body becomes falsified. Hence the saying: Brahman Satyam, Shariram Mithya.

Having entered the body, Brahman alone performs all karmas. Both Jagrat prapancha and swapna prapancha are all fields of my activity.  While in each field, I take on a body for my role; I alone am really the Chaitanyam. Jagrat role, dream roles all come and go. The problem is, once I am in a field I feel I am a part of it. Shankaracharya says Jivatma is Paramatma. This is the second proof. Your very existence is the proof of Brahman.

3. Here Brahman is nimtha karanam or intelligent cause or creator. This is just like a carpenter is the creator of furniture.

If Brahman is the intelligent cause, what is the raw material for creation? Just as wood or gold are raw materials for furniture, jewelry etc. respectively; they can be called the material cause.  Generally intelligent cause and material cause are different just as goldsmith and gold are different or a mason and his bricks are different. If Brahman is the intelligent cause, what is the material cause? What is the material cause of the five elements? The elements being: Akasha, Vayu, agni, apaha and prithvi.

Unfortunately there is nothing other than Brahman. Before creation, there was Brahman alone who was both the intelligent cause and material cause. How is this possible? Nimitham and Upadanam are generally separate. Scriptures say there are some exceptions to this general rule. The term Utsarga means general rule while Apavada means exception. Mundako Upanishad says the spider itself is the intelligent and material cause of its web.

Another example cited was, you alone are the intelligent cause and material cause of your own dream. My own vasanas become the material cause. The dream created is solid in the dream; however, it comes from my own abstract mind. Thus, non-solid thought creates a solid dream. Similarly, the non-solid consciousness can create a tangible earth. Creator is the non-solid consciousness. Scientists say energy (intangible) is cause of creation (tangible). Just like I am the intelligent and material cause of the dream world, Brahman is also the intelligent and material cause of the Universe. Ishwara using Maya and Karma produces this world.

Clarifying the terminologies, we say, Carpenter is creator of furniture.  In this sentence the word the verb “create” is used to describe the intelligent cause. For material cause, we say, gold becomes an ornament. Here the verb “ becomes” is used.  So too, Brahman “creates” the world and is the nimitha karanam. Brahman itself “becomes” the creation and is thus also its upadana karanam.

One cannot say this of a carpenter. I create the dream world and then I also become the dream world. Therefore, Brahman has become everything. In the Gita, in Vishvarupa darshanam, God says, I alone have become everything.

Therefore God is everywhere. You are seeing the Vishvarupa everywhere. That is why even when entering a river, one does not place the feet first in the river; one must touch the river and perform Prokshanam and then enter the river. Thus, the tangible universe is Brahman as is the intangible (mind, thought) world as well.

Brahman creates the world with Maya. Maya itself is never created.

In shloka: Sat means sthula prapancha and Tayat means sukshma prapancha. Niruktam means with clearly defined features. Aniruktham means with features not clearly defined such as one’s inner personality. Nilayanam means clearly defined while anilayanam means not clearly defined.

Take away

1. The dream created is solid in the dream; however, it comes from my own abstract mind. Thus, non-solid thought creates a solid dream. Similarly, the non-solid consciousness can create a tangible earth. Creator is the non-solid consciousness.
2. The moment I dis-identify from my body, I can claim I am the paramatma.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 4:

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।

The earth, water, fire, air, space, mind, intellect and the ego-sense constitute My distinctive eight-fold nature.

Continuing his teaching of the Gita, Swami Paramarthananda said, after the first three shlokas of chapter 7, Sri Krishna has now entered the topic of Ishwara Svarupam in shlokas # 4-12. He defines god as the cause of the universe.  God is the intelligent cause and the material cause. Just as material cause evolves into effect, so also God alone becomes creation. God is manifested as creation.

What is God? He is a mixture of PP (para prakriti) and AP (apara prakriti). Both of them are eternal principles. They also have some differences.

PP, higher nature, is nirguna, meaning without properties.

AP, lower nature, is saguna, meaning with properties.

PP is changeless and not a subject of time.

AP is subject to change.

AP is dependent on PP and hence called mithya.

Thus, chetana-achetana; nirguna-saguna; nirvikara and savikara, sathyamithya, this para and apara prakriti put together is God. Symbolically it is presented in our religion as ardhanarishvara tatvam. And this mixture existed even before the evolution of the world.

Sri Krishna now wants to talk about how the universe emerges. Sri Krishna is now presenting the intermediate stage of evolution in shlokas 4 & 5.

In evolution PP remains the same and is not affected by time. In Narayaniyam, Bhattathiri defines God as beyond time and space parameters and because of this the para prakrriti (PP) continues to be the one changeless principle. It is also an indivisible principle.

Change is possible only when something is within time; and the division is possible only when something is within space; and what is beyond time and space, is unchanging and indivisible; therefore the higher principle remains undivided and unchanged; whereas the lower principle called apara prakriti (AP), which is the basic matter principle or energy principle that, divides itself into eight fold sub-principles.

Thus 1PP+ 8 AP’s=9, this is at the intermediate stage of creation.

In the final stage the 8 AP’s become the multifaceted creation. At that time the solar system, body, mind etc., all come into being. Mind is also matter. It is very subtle matter. Mind is part of AP as is the body as well as the entire creation.

Sri Krishna enumerates the eightfold principle consisting of earth, water, air, fire and space. Scriptures talk of two types of pancha mahabhutani. Five are sthula Bhutani that are concrete products and another five are sukhma Bhutani or subtle elements. Subtle are at intermediate stage, while gross are at final stage. Here Sri Krishna is talking about intermediate stage. He is talking about sukshma bhutani  or subtle matter. They include: Bhumi, apaha, agni, vayu and akasha. Three other principles of manaha, budhi, and ahamkara are also mentioned. These three are a part of samkhya philosophy. They are also part of intermediate stage of evolution.

Manaha is a technical word and does not mean mind.

Ahamkara is also a technical word

Budhi is also a technical word and does not mean intellect.

They are all matter principles of the intermediate stage.

With regards to these terms from Samkhya philosophy, Shankaracharya says, Manaha should be replaced by the word Avyaktam.

Thus there are eight principles at intermediate stage. Physical world has not yet come into being. It is still at the subtle stage. It is like the big bang moment where 100 th of a second after big bang is talked about. These eight are the AP.

Now Sri Krishna introduces the PP (Para Prakriti).

Shloka # 5:

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।
जीवभूतां महाबाहो ययेदं धार्यते जगत्।।7.5।।

This is the lower nature; but My higher nature, know to be other than it. That constitutes, mighty armed! The living being by which this world is upheld.

This is an important and significant shloka of the Gita. The eightfold principle is AP, the lower nature. Matter and energy are both part of AP. Scriptures consider consciousness as superior and as PP. Consciousness is neither energy nor matter. Energy is subject to change. Mechanical and electrical energy are thus inter- convertible. Consciousness is however not subject to any change. Conscious as the PP is beyond physical and chemical laws of nature.

Where is this PP located?

It is within creation. If so, where is it? Whatever changes is AP. Anything that does not change is PP. Even space expands and changes, per scientists. They are all AP. Even body changes. Mind also changes. World changes. Whatever I observe is AP.

So, again, where is PP? Whatever you experience is AP; while You the experiencer is the PP, says Sri Krishna.

Therefore the Observer, the Jiva is the PP, while observed world is AP. Hence the phrase, “ Tat Tvam Asi”.

The whole creation is a mixture of the experiencer and the experienced; observer and observed.

Electrical energy is converted into mechanical energy, in the fan and it is further converted into sound energy. Energy is subject to modification, whereas consciousness is that principle which is not subject to modification. Therefore consciousness is neither matter nor energy.

Then what is consciousness? Consciousness is consciousness. Just as electricity activates a gadget, so also the mind body complex is activated by this consciousness.

What is the glory of this consciousness?

Because of this Consciousness principle the entire material universe is sustained. “It” is experienced as the “life” principle.

At the physical body level; the consciousness is experienced in the form of the very life principle; if you have any doubt, touch your body, the body is sentient, means that the body is blessed by the consciousness principle; and as long as there is life, the body is together and functioning; the moment the life principle is not there; the body disintegrates; the dearest body has to be disposed at the earliest; now this body is bathed, dressed and perfumed and all kinds of things are done; it is together; but without life, this will disintegrate. Extend this to the cosmic level; the

whole cosmos is in harmony, only because of the intelligence principle, the chaitanya tatvam; the world is functioning as though a cosmic human being; because of the para prakriti alone, the world is in harmony; and that is why in our religion; we look at the universe itself as a cosmic person; the visible part of the creation is apara prakriti; the invisible sustaining principle is called para prakriti; and the creation itself is called a cosmic person.

Thus, Purusha suktam means the cosmic person; or in Tamil, it becomes Perum All; the whole cosmos is Perum All; combine it and it becomes Perumal, which is same as Bhagavan.

Shloka # 6:

एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।।7.6।।

Know all beings to be born of this My dual nature. I am the source of the entire world as well as that into which it is dissolved.

In this shloka Sri Krishna talks of conversion of intermediate stage to final cosmos. In intermediate stage 1 PP+8 AP’s were there. From these 9 came the creation or gross elements plus elementals. Elementals are produced by the elements. Thus body is an elemental made up of earth, water, fire, vayu and akasha (empty space), all elements. Elements are known as Bhutas while elementals are known as Bhautikam.

Bhuta> Bhautika. It is a PP+ AP mixture. PP+AP is known as Yoni.

And therefore God alone has evolved in the form of this creation. So Sri Krishna is revolutionizing the concept of God. Until we study this, our concept of God is of a person, sitting beyond the cloud; either shiva; sitting in Kailasam; or Vishnu, lying on the adhisesha etc.

So we have an idea of god that is in its infancy. We cannot appreciate God in his true nature in the beginning. Therefore the scriptures introduce God at three levels; God as a person, God as the universe, and God as the nirguna chaitanyam; the property-less Consciousness or the abstract truth.

Very few understand God as an abstract truth. Now Sri Krishna says do not look upon God as a person, learn to look at everything as my own manifestation. Therefore assert in your mind, digest and assimilate this teaching that not only the whole universe evolves out of me; the whole universe rests in me alone.

Pralayam always follows Srishti. Thus the process of expansion and contraction is an ongoing one for the universe. Everything goes to unmanifest state and then comes back as manifestation.

Thus, when we wake up, our thought and actions, all evolve. During night at sleep, everything is withdrawn. This process starts every day and closes every day. When did this all start?

A cycle or circle has no beginning or an end. It is an eternal process. But you can get out of the cycle through moksha.

“ I am the source, origin of the entire universe. In the same manner I am also the graveyard of creation. The whole thing will come to Me alone.”

Scriptures give another example. Out of my mind emerges the dream world. Here even time and space is generated. In a few minutes, the dream (REM) projection comes on. In these few minutes I get married, have children and grand children as well. This is because dreamtime is different from waker’s time. When I wake up, I swallow the whole thing. Similarly God is srishti-sthithi-layam karta of the whole cosmos and therefore srishti-sthithi-laya karanam.

Shloka # 7:

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।।7.7।।

Nothing whatsoever is beyond Me. All this is strung on Me like clusters of gems on a thread.

Normally when we study creation there is one law we observe. Every cause has its own cause.  Thus our parents were products of our grand parents. I am product of my parents. Every cause also has its own cause.

If God is the cause, then who caused God? In effect who is God’s parent? Sri Krishna says I am the parentless cause of creation. Thus:

PP: is anadi or without beginning.

AP: is also anadi or without beginning.

PP+AP: God is also anadi without a beginning.

I am the ultimate cause of creation.

In second line of this shloka an important philosophy is communicated.

God is material cause of creation. God has manifested as creation. Material cause is inherent in all products. All products exist because of material cause.

Thus Pot exists because of the inherent clay. Ornaments exist because of inherent gold.

I being the material cause of creation, I am its inherent cause as well. A mala (garland) has an inherent thread ( sutram) that keeps it together. I am inherent in creation, just like the thread of a mala.

With Best Wishes

Ram Ramaswamy

Shloka # 2:7.2

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।

Exhaustively I shall set forth that knowledge together with its realization; once it is grasped, nothing more will remain to be known.

Continuing his teaching of the Gita, Swami Paramarthananda said, in the first three shlokas of chapter 7, Sri Krishna is introducing the subject of the Ishwara Svarupam. It is discussed in chapters 7 through 12. This topic discusses who is God; what is God etc. This knowledge of God introduces us to two aspects of god; God as Gyanam (lower nature, Saguna) and God as Vigyanam (higher nature, Nirguna). Where God is seen as Saguna, there is duality; with form comes duality. Saguna swarupam is also known as Bheda swarupam. Thus Rama, Krishna and Shiva all have plurality. This is God’s lower nature.

Higher nature is without form; all attributes are eliminated; there is no division. Thus, formless space represents advaitam (nirguna). Since higher nature is without attributes it is difficult for a beginner to conceive. It is too abstract for a beginner. Therefore, everyone has to start with Saguna Ishwara. Therefore scriptures prescribe Gyanam and the Vigyanam. Thus one goes from dvaitam to advaitam. Sri Krishna says, Arjuna, I will give you knowledge of both completely and convincingly. This knowledge will be so comprehensive that all your questions regarding God and yourself will be answered.

Three questions arise within us. They are:

• What is this world?
• What is God? Is there a God?
• Why am I born? Where am I going?

We have asked these questions of our parents but never got a clear answer. Until these questions are answered humans will be curious. Sri Krishna says, I will answer all these questions for you.

Mundaka Upanishad asks, what is that, knowing which everything else will be known? The Upanishad says, it is Paravidya, knowing which everything is known.

Shloka 3:7.3

मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये।
यततामपि सिद्धानां कश्िचन्मां वेत्ति तत्त्वतः।।7.3।।

Just one man among thousands strives to win it; among those who know and strive, only one comes to know Me in truth.

In this shloka Sri Krishna talks about the glory of knowledge of God as Saguna and Nirguna. This knowledge is glorified as “rare knowledge”. Anything rare, we want to possess.  You want something nobody else has. Why is this knowledge rare? Majority of people are busy pursuing other things than Gyanam. The scriptures talk about four purusharthas; dharma, artha; kama, and moksha; artha meaning security or wealth; kama means entertainment; dharma means punyam for higher loka, and moksha means, inner freedom. Most people are running after dharma, artha and kama but not moksha.  Even if one has desire for moksha, most do not know how to get it. Sri Krishna says the only method obtaining Ishwara Gyanam is through Guru Shastra Upadesha Sravanam.

Now number of people wanting moksha are few; among them number of people, who want Ishvara Gyanam are fewer still; and even among majority does not know how to get Ishvara Gyanam. While they try all kinds of things for getting knowledge. They are stiil not able to obtain it.  If there are say six billion people; out of this four billion are not interested in moksha; of the one billion left, fifty percent, they want moksha but they do not know the means to obtain it. And half of that, they know that Ishvara Gyanam is the means but they do not know guru shastra Upadesha is the means; therefore they are all gone; after filtering; there are only very few who know that Shastra Vichara is important.  Among thousands of people only a few strive in right direction of guru shastra sravanam to obtain inner freedom.

Now the word Siddhi in shloka means inner freedom; inner security; because according to shastras; ultimately insecurity is only a notion in our mind born out of ignorance; insecurity is a sense and that is why as long as we do not attack that inner sense of insecurity; whatever be the security you have outside; that will never give the sense of security, because really security does not come from outside. In India, one of our prime ministers was killed by her own security detail.

So a few people have understood and they want to get rid of inner sense of security, but among them also, very few people succeed in discovering that inner security; and therefore even among those who strive in the right direction; a few people gain my knowledge. Here My knowledge is Ishvara Gyanam. So very few people know Ishvara Gyanam in reality; in totality; which should include both saguna, nirguna Ishvara Gyanam. Having glorified this knowledge Sri Krishna now wants to enter the topic proper hereafter.

Shloka # 4:

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।।

The earth, water, fire, air, space, mind, intellect and the ego-sense constitute My distinctive eight fold nature.

Now Sri Krishna enters the main topic of the chapter or its central teaching. Shlokas 4-12 discuss this topic. It is one of the most important portions of the Gita discussing Ishwara Swarupam. All teachings of Gita in this area are based upon Upanishads. Nothing is considered Sri Krishna’s own philosophy. Here he is reviving Upanishadic teachings. To understand this section we have to recapitulate the upanishadic background and upanishadic view.

All Upanishads define God as jagat karanam, or cause of the universe. Everything has two causes. Citing example of a desk, it has: 1) raw materials needed to make a desk; this is known as upadana karanam and 2) An intelligence principle to convert the raw material known as nimitha karanam.

Citing example of a hall, its nimitta karanam is an architect or an engineer while the upadana karanam are the bricks and mortar and all such things, Now the Upanishads point out that the Lord is the cause of the universe; and before the creation came into being; this Lord, which is the cause of the creation or who was the creation alone, was existent Creation includes time and space. If he was alone before creation, what kind of a cause was he? It presents a dilemma. Scriptures say, since he was alone, he was both the causes, intelligent and material. From the standpoint of the intelligent cause, we say God created the world; from the standpoint of the material cause, we say God evolved into this universe. As intelligent cause, God is the creator, and as the material cause, God Himself has evolved into this creation.

How can I accept this as a fact?

Normally intelligent cause and material cause are different. The rice is different from the cook. Cook is different; rice is different; is there any doubt that rice is the material cause and the cook, the intelligent cause? They are also not identical.

How can one principle be, both causes? Upanishads say exceptions to the general law do exist. Mundako Upanishad cites example of a spider. All beings create their living space from external raw materials. A spider’s web, however, is strong, light and is different. It is a wonder of creation. Spider spins the raw material from within itself; thus it is it’s on material and intelligent cause. It is the Abhinna nimitha upadana karanam. God also is such a karanam.

What is nature of such a God? Upanishads say God consists of two principles put together. In our religion Ardhanarishwara symbolizes the two principles.

The two principles are:

1) Apara Prakriti (AP); the lower nature.

2) Para prakriti (PP); the higher nature.

Both have some common features and some uncommon features.

Common features: Both are eternal. Both are never created or destroyed. We can only transform matter.

Uncommon features:

1. PP is chetana Tatvam or the conscious principle. It can’t be created or destroyed. Even some scientists are coming around to this conclusion. AP is material principle. Matter is also never created or destroyed and is known as Achetana. This conscious and material principle mixture is known as God.
2. Consciousness (PP) in pure form is without any attributes. Physical and chemical properties belong to matter. Consciousness is nirguna chaitanyam.  AP is saguna; it has all properties. All of science is studying AP. PP, however, is not available for study. Some scientists also believe it will always be a mystery.
3. Chetana nirguna Tatvam does not undergo change under any conditions. It is free from any modifications.

Whatever changes are happening occur only at matter level; that is why some of the scientists have come to the conclusion that all our studies which are based on the physical and chemical properties will deal with only matter; consciousness will never be available for scientific study.

PP: Nirvikara, no change possible.

AP: Savikara, subject to change all the time.

The book Tao of physics also discusses this phenomenon. It says Nataraja represents the eternal dance of creation.

• PP is said to be Satyam; meaning it has independent existence.  AP is dependent on PP and is a Mithya.  PP+AP=Ishwara, the cause of creation.

Now you can imagine the state of evolution when God alone was there with both AP and PP within him. Then creation evolved and is called Srishti Prakaranam. It happens in two stages:

• Seed to plant;
• Plant to tree.

How does it happen or how does cosmology occur? Cosmology is mindboggling. Many theories exist for cosmology.

Sri Krishna presents evolution as per Samkhya philosophy of Kapila. It is a slightly different view from Vedic point of view. According to this, creation happened at two levels:

At the first level is there is only one para prakriti and one apara prakriti; this is at the pralaya or deluge stage;

Then came the intermediary stage; here the one-apara prakriti multiplies itself into eight-fold principle. It is similar to amoeba that multiplies itself into many.

All the while Para Prakriti, the consciousness principle remains the same. It is the material aspect alone that multiplies into ashtada or 8-fold apara prakriti.

Thus there were 8 fold apara prakriti’s plus one fold para prakriti; totalling 9 at the intermediary stage of God.

And there afterwards comes the final explosion; final magnification wherein the ashtada prakriti multiplies into the manifold universe and now purusha comes into being.

During all this what happens to PP? Nothing happens to PP. It does not change. Conscious principle remains same. Only the materials cause changes.

Where is that para prakriti now? Sri Krishna says stop running; that para prakriti is You the observer. So the very jiva tatvam; the very observing conscious principle, you who are the observer is para prakriti; and whatever is observed is apara Prakriti.

Take away:

So the very jiva tatvam; the very observing conscious principle, you who are the observer is para prakriti; and whatever is observed is apara Prakriti.

With Best Wishes

Ram Ramaswamy

Chapter 2, Anuvakaha # 6, Shloka # 3:

He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Continuing his teaching of the Upanishad Swamiji said, in Anuvakaha 6 of Brahmanandavalli we have just completed discussion of Pancha Kosha Viveka. Now a student raised some questions, anuprashnahas. Two questions were raised and a third was implied.

The first or implied question was, is there a Brahman? Doubts on this existence of Brahman are possible and legitimate as Brahman is not available for transactions. Anything not available for transaction we consider it as non-existent.

The second question was, assuming there is a Brahman; will an ignorant person merge into it upon death? As per shastras, any product will merge into its cause at its destruction. The very definition of destruction is that the product merges into its cause.

The third question is, will a wise person merge into Brahman at death?

Now the teacher answered the first question. In this answer many Vedantic ideas about creation were taught. Seven reasons were given as evidence of existence of Brahman. They are:

• Brahman is existent. It is the nimitha karanam. Nimitha karanam is the intelligent cause behind creation. We can infer this from our experience because any ordinary product has an intelligent cause behind it. A piece of cloth, a mike etc. all has an intelligent cause. Similarly, our complex universe also has an intelligent cause. Concluding that there is no intelligent cause behind creation does not make sense. Even scientists don’t believe anymore that there is no cause behind creation. They know the natural laws of physics and chemistry but they are not able to find the cause of creation. Many scientists believe this cause cannot be found by scientific reasoning. It is this unknown X –factor that is brought out by the shastras. It has to be the Chetana Tatvam. It is a sentient intelligent cause. It has to be an extraordinarily intelligent cause. This is Brahman, the nimitha Karanam.

When you see a wooden desk, do you ask, did a carpenter create this or do you say, it may have been created by a carpenter?  Maybe can also mean, may not be. Did the wood slice itself? So, with respect to desk we accept the carpenter was behind its creation.

Now the question rises, how did Brahman create this universe?

Any creation has three stages to it.

• A deep & intense desire to create must come up. Without it nothing gets produced. Kama avastha and Tirva ichha are required.
• Visualization as to what to create has to occur? When we build a house we visualize how many rooms, bedrooms, bathrooms, puja room etc. are required? The house has to be created in mind before it comes into actuality.
• Actual implementation of the visualization: Here the concrete creation comes out. First and second stages are not visible, only the third stage is visible. Brahman also goes through these three stages of creation.

So Brahman desired to create the universe. I can desire because I have an instrument called the mind. What is the instrument of Brahman? The instrument is called Maya or Ichha Shakti. When Brahman uses Maya, it is called Ishwara. Brahman married to Maya and thus as the householder is called Ishwara.

Why should Brahman desire to create the universe and make us suffer? If there is no creation then there is no samara and no resultant suffering as well.

Desire to create comes out of apurnatvam. Kama is considered a product of avidya. Kama produces Karma and Karma produces Phallam.

Thus: Ignorance>Desire> Action>Result.

Therefore liberation is considered freedom from Kama. A free person is a desire-less person. A person becomes free from Samasara, once all desires are gone.

Now, Bhagawan desired. If the Lord is liberated, how come he has desire?

Bhagawan’s desire is not born out of apurnatvam. It is a desire born out of knowledge as such it is a non-binding desire.

Why does God desire? His desire is meant for fructification of karma phalas of Jiva rashi’s. All jiva rashi’s have karma and phalam, which comes into being only when there is a Samsara.

Now a question comes, if creation is for fructification of punyas and papa’s, how did punyas and papa’s come to be, to begin with? They came to be from a previous Srishti. In present Srishti also Karmas will be there and they will result in a new Srishti. So Bhagawan has to create swarga and naraka. He has to create different lokas. To create all these, he must have knowledge of the karma of all Jivas. Not only does he have to visualize the right environment (where) but he also has to visualize the right bodies (who).

If so, how did past Srishti come about? Also, how did first Srishti come about? As per shastras there is no first Srishti, as the process is not a linear one. Our intellect has to get out of the linear thinking or one with a beginning and an end; else we will be frustrated.

We need to think in terms of cyclic thinking. Everything in creation is cyclic. Once we can think cyclic then the mind gets out of the tyranny of linear thinking. In a circle there is no beginning or end.

If you start and end there is no circle. If I start and come back to beginning point, then it is impossible to say where is the beginning and where is the end.

Scientists also see the circulatory logic. So, every Srishti is an intermediate creation. There was one before and after it. Here we are now discussing the present Srishti. Therefore, Bhagawan creates Srishti for Karma phalam of jivatmas. He creates for the benefit of Jivarashi’s.

Any number of nonbinding desires will not create samsara. The nonbinding desire has to be a pure one for that.

So the desire arose in Brahman that, “Now I am the universal father, let me multiply and become many lives.” Like any father, say one with three children, Brahman also creates many children.

Thus: Aham> Aavam>Vayam.

I>We both>  We All

Let me multiply myself by getting progeny. In creation, every species can reproduce only one of its own kinds. Thus, humans can reproduce humans; buffalo buffaloes etc. Bhagawan, however, is father of all species, because Maya can produce all Jiva Rashi’s.

Once desire has come next is visualization; what appears where etc.? For this visualization, he requires knowledge of papam’s and punyam’s of all respective Jivas’ (humans, insects, plants etc.). Such a Lord has to be omniscient. He has to fulfill karmas of many (parents, children; Guru shishya; brother, sister) etc. It is the result of fructification of visualization. This visualization is called Tapaha. He performed austerity through visualization. This is tapas performed through Gyanam. This tapas is performed with Maya as instrument. God, himself does not have hands and feet and indriyas to form them. Let us remember that nothing has yet been created.

Having performed Tapas for sufficient time (countless yugas) God created the whole universe. Even space and time were created. Just be aware that God has created whatever you experience in front of you.

Next question that arises is that between visualization and implementation there is a lot of effort involved; think of the effort of building a house; how difficult it is? How much time and effort has to be put into it?

However, shastras say, God did not put in any effort; he created the samsara just by his sankalpa.

Now, how is it possible to create by one’s sankalpa? Shastras say, everyone can create by sankalpa. After all we create a dream world every night through our mind and vasanas. It is an effortless process. Dream is an unreal universe. How can you say that? Shastra’s say, this universe is also an unreal universe. Ishwara has created this universe, just like you create your own dream world.

If this universe is unreal, why do I feel it is real? Shastras say, you feel many things; thus, when you are in a dream, you consider it as real. When you wake up you feel the dream was unreal. It is the same with the waking state as well. We will realize it is also unreal, when we wake up to it. Thus, God created mithya universe by Maya Shakti. Thus, God exists.

CH 2, anuvaka 6, shloka # 3: (continued)

Ishwara created the universe. This universe is meaningful only when there are jivas or sentient beings to experience it. A house is useful only when sentient people use it.

God himself enters in the universe as Jiva rashis. Thus all jivas are Bhagawan. This phenomenon of God entering universe is known as anupravesha. Shankaracharya has written extensively on anupravesha. Brihadaranyaka Upanishad also discusses this topic.

In our dream world, who goes there to experience it? I create the dream; I enter the dream as dream individual to experience the dream. Thus, I create the tiger in dream; I enter the dream world and I experience the tiger. Thus, the waker, one in waking state, becomes the dream experience. So also Ishwara becomes part of universe he created.

With Best Wishes,

Ram Ramaswamy

Namathe:

Swamiji has given a special talk for the New Year and the subject of the talk is Glory of Sanatana Dharma.  Please listen to this talk by clicking below:

New Year 2018 Special Talk

Greetings All,

Ch 2, anuvakaha # 6,shloka #1:

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (anandamaya kosa), the Self is the essence.

Swamiji said, with the end of anuvakaha # 6, the Upanishad concludes the topic of Pancha Kosha Viveka, a method used to obtain Brahma Gyanam. This method was presented briefly in the beginning as well. Even though Brahman is all pervading, one has to recognize it in one’s own mind as the witness conscious behind every thought.  

This witness conscious is not available for objectification. One has to claim it as “I” the witness consciousness that observes all states “with thought” and “without thought”.

Thus: Brahman=Sakshi=Myself.

Turning the attention from body, very gross, to consciousness, very subtle, all of a sudden is difficult. It is like climbing a mountain; one needs to get acclimatized at different levels. In Pancha kosha viveka we were taken through such acclimatization at different levels of annamaya, pranamaya, manomaya, vignanamaya, and anandamaya respectively. What you think of, as the blank-less state is not really blank; even that is matter. Then I can go to the final “witness” to the blank state of thought, which is the atma. This is the ananda atma. It is satyam, gyanam, anantam and anandaha. With this Pancha kosha topic was concluded.

Now a student interrupted and asked a question. These questions are known as anuprashnaha.

Chapter 2, Anuvakaha # 6, Shloka # 2:

Thereupon arise the following questions:

Does the ignorant leaving the world, go There? Or does the knower, leaving this world, obtain That?

In the shloka there is a pluthi denoted by number 3. It means a very long vowel. The teacher answers the question, as he does not want to leave the student with a lingering doubt in mind. The questions are based on the teachings. Two questions are asked, about a wise person and an ignorant person. Both questions have been combined into one, in the shloka.

In the teaching Brahman has been presented as the cause of everything. It, Brahman, is the karanam (cause) and Samsara is the karyam (products, things, beings both sentient and insentient). The student applies a principle in the questioning process:

• At time of creation all products originate out of their cause. It is like the rivers and clouds that originate from ocean by evaporation.
• At time of destruction all products merge back into the cause. Thus, the river merges back into the ocean. So, if Brahman is the cause; at time of our destruction we will all merge into Brahman, our cause.

This is a choice-less situation. It is irrespective of the status of a being. All plants, animals, human beings, all must go back to the cause. So, whether a human being is wise or ignorant (one who has not performed any sadhana), after death they must all go back to Brahman.

Now merging into God has been defined as moksha. Keeping all these in mind student asks, “O guru, will an ignorant person merge into Brahman after death or not?”

The teacher is now faced with a dilemma. Whatever answers he gives will be problematic.

Suppose teacher says, ignorant person does not merge into Brahman; then, it means Brahman is not the cause of everything. Remember everything goes back to its cause upon destruction.

If Brahman is not the cause, even a wise person will not merge. Conversely, if I can merge as an ignorant person, why obtain Gyanam at all?

Shankaracharya makes a point here. It is a comment on a grammatical issue in the shloka that also addresses this question. The word anuprashnaha in the shloka indicates the questions are plural or more than two. Sanskrit grammar recognizes singular, two persons and plural, consisting of three persons or more. Reality in shloka is that we have only two questions from the student. Shankara says this means there is a third implied question as well. What is this implied question? If you go back to the previous shloka one will know the implied question. In previous shloka Upanishad says some people accept existence of Brahman while others don’t. The ones who do not accept existence of God say Brahman is not available for objectification since Brahman is considered beyond all transactions. This is the belief of the nastikas. Dvaitins also don’t believe in a nirguna Brahman. If so, is there a Brahman at all? Only after we answer this question can we answer the two questions raised by the student.

The Upanishad answers this implied question in anuvakahas 6,7, and 8 respectively. The answer is a long one. The Upanishad concludes Brahman exists. It gives seven reasons supporting this conclusion. We will take each one of the seven one by one now.

Chapter 2, Anuvakaha # 6, Shloka # 3:( Please note that only the first two lines of the shloka are discussed in the class today.)

He desired, “ I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood and all this whatsoever exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse”

Brahman is existent because it is the intelligent cause of creation.

The principle used here is: If I see a purposeful product, say a box, a mike etc., that has a function to perform, it means that product was visualized, designed and manufactured by an intelligent mind. It means there is an intelligent designer. Even if designer is not visible still we can say this cause existed.

Even behind an ordinary clip there must be a proportionately ordinary intelligence. Extending this idea everything available in front of me is a purposeful product. Thus, I have sense objects and I have food products. Every science reveals the purposeful design of creation. The universe is a well-designed universe. Life is possible due to this intelligent design. Then I infer that this purposeful design must have an organizing principle. Scientists say possibility of creation by chance is almost zero.

If you gave instruction to a computer it can write poetry. A human brain after all created the computer. Can we accept this computer as an accidental assemblage? If not, why should human brain be accidental? So, we think there is an organizing principle called Ishwara.

How would creation come out of this creator? Suppose one has to create cloth? One has to visualize the product. One has to create it in one’s mind. For this one has to consider many factors. Where should heaven, hell and earth be located etc.? This has to come in the Maya Tatvam or Total Mind. In Maya, design is visualized and a desire should come. Desire and visualization both are required. That Brahman desired, visualized and created this creation.

In Sanskrit every word has a gender.

Take away

With Best Wishes,

1. Even though Brahman is all pervading, one has to recognize it in one’s own mind as the witness conscious behind every thought.

Ram Ramaswamy

Greetings All,

Continuing his teaching of the Gita, Swami Paramarthananda started chapter 7 today. He said Gita consists of 18 chapters and they are divided into three groups. Chapters one through six are known as prathama. Chapters seven through twelve are known as madhyama and chapters thirteen through eighteen are known as charama. Since each group consists of six chapters they are known as shatakam. Thus, Shankaracharya’s nirvana shatakam verses are famous.

Each of the six chapter segments deals with three specific topics respectively.

Thus prathama shatakam deals with:

1. Jiva swaroopa or nature of the individual. Individual is neither the boy nor mind. Individual is the chaitanya that is in the body mind container. This satchidananda was brilliantly discussed in the second chapter, from verse 12 to 25; in the third chapter pancha kosha viveka was discussed; in the fourth chapter also, the chaitanya atma was pointed at akarta and abhokta; in the fifth chapter it said (5.13) that consciousness is the essential nature of the individual which does not perform any action.  So this Satchidananda atma which is Jiva svarupam was one of the topics which was there throughout the prathama shatakam; the first six chapters.
2. Karma yoga as an important sadhana was discussed. It was discussed in chapters 2,3,4 and 6 respectively. Chapter 6 discussed karma yoga at the very beginning.  Importance of individual effort and initiative was also discussed. There is a big confusion that Karma theory is fatalistic. Many people say Hinduism is a fatalistic religion and that it is holding back India. The law of karma, however, says that the present is the result of the past; if that is true, the future is the result of the present action that you choose to do; You are responsible for your life. All four destinations of life known as purusharthas are all goals chosen by human beings.
3. Self Effort: Sri Krishna says you have to lift yourself; I can help you when you do so. Therefore, individual effort, free will is emphasized in choosing a course of action. When you choose action you are also responsible for the results. Hence the saying:

Watch your thoughts, it will become your words and actions;

Watch your words and actions; they become your habits;

Watch your habits, they become your character;

Watch your character, it becomes your destiny.

Therefore destiny is decided by character; which is decided by habit; which is decided by your words and actions and which are decided by your thoughts; therefore watch your thoughts; and direct your thoughts; and by directing your thoughts in the present, you are ultimately determining your destiny.  All is decided by thought.

Thus three topics are highlighted by prathama shatakam.

Now in madhyama shatakam three more topics are highlighted. They are:

1. Ishwara swaroopam or nature of God. It represents macro aspect while Jiva swaroopam represents micro aspect of God. Therefore throughout the six chapters, Krishna talks about the definition of God, the nature of God, the function of God; the glory of God, all about God alone.  And while discussing Jiva svarupam we saw that the body mind complex is the container; the cabinet, but the content, the essential Jiva, is satchidananda atma. Similarly for Ishvara also we have got aspects of the container or superficial aspect of God, and then the essential inner nature of God; deha and dehi; Shariram and shariri; anatma and atma. Just as Jiva as a mixture of anatma and atma; Ishvara is also a mixture of both; saguna and nirguna svarupam.  So Ishvara svarupam is topic No.1.
2. Upasana: In prathama while karma yoga is shown as sharira pradhana; physical body is active in karma yoga; whereas upasana is mana pradhana, we are gradually going from the grosser instrument to the subtler instrument. In Karma yoga, you are heavily active serving the society, contributing through pancha maha yagnas; whereas in upasana, you learn to withdraw and focus; So saguna Ishvara dhyanam; upasana; this is the second topic.
3. Grace of God is an important factor. Ishwara kripa or anugraha is very important. Individual effort alone does not accomplish everything. So one should not be overconfident or arrogant about it. Over confidence means I can do anything. Then he faces failure. He then lapses into fatalism. Reality is, “ I accomplish things through my effort boosted by grace of god.” When we start our classes we say the dhyana shloka. It says that my effort boosted by god’s grace is needed. Thus three aspects of Ishwara swaroopam, Ishwara Upasana and Ishwara Kripa were discussed.

Now moving on to chapter # 7, the first three shlokas are introductory.

Shloka # 1:

मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु।।7.1।।

With mind set on Me and dependent on Me and performing Yoga, O Arjuna! hear how you will know Me wholly without any doubt whatsoever.

Sri Krishna says, “ if you follow my teachings, you will come to know Me”. You will get Ishwara Gyanam. There are two aspects to discovering God. First, you will know me completely. I have two natures. A lower nature that is evident in the bodies like Rama and Krishna.

The lower nature is the visible physical nature of God; like Rama shariram; Krishna shariram; which people worship as God. In fact majority of devotees when they think of God; they think only of God only in a particular form; particular body; that is why the dhyana shlokams describe the physical form alone. Sri Krishna says that the visible, tangible form, known as saguna svarupam is also my lower nature.

Saguna svarupam is however subject to arrival and departure. It is limited in space and time and is known as apara prakriti. And Arjuna I have got a higher nature as well; which is invisible, intangible, eternal, all pervading nature, which is called the nirguna svarupam; paraprakrithi; and only when you know both; saguna and nirguna svarupam; finite and the infinite nature of God; your Ishvara Gyanam is complete. And therefore through this chapter, I am going to give you both saguna and nirguna gyanam; only then your Ishvara Gyanam is complete.

Sri Krishna asks how am I going to teach? I will teach so that you are left without any doubts. What are the conditions you need to fulfill? You should have a desire to know Me; else you will be bored. You should have a desire to know if God is your destination. “I” or God must be your goal. Should God be my goal or moksha? God and moksha are identical. In the language of spirituality it is called moksha while in religion it is called Bhagawan.

Every person wants independence;  wants security;  wants ananda and wants peace. Therefore peace, security; fulfillment; these are the destinations of everyone.

God alone is ever secure. Anything finite is bound by time and space; anything bound by time and space is subject to fluctuations and destruction; even the stars cannot escape destruction; they might have a very long life; but you ask the astronomers; they will say that even the Sun will collapse but in a few billion years!; therefore we are saved. But remember, the stars explode which is known as nova; and supernova; which indicates that anything finite is insecure; seeking security from finite thing is the most unintelligent approach; Even stars die eventually. Anything finite is insecure. So true security is available only in the infinite called bhagawan. So, it has a symbol in the form of Rama and Krishna etc. Infinite is called Bhagawan in Religion. Moksha and Bhagawan are synonymous.

If your mind is fixed on Me as the ultimate destination and you work, it is known as devotion. This condition one.

When you fulfill an earthly goal you get fulfillment but you start on another goal; as such they are only intermediary goals. Poornatvam alone gives you complete fulfillment.

Yoga in shloka means all the required sadhanas depending on my level. Thus all children cannot be admitted into the same class; depending upon the level of the student; he is admitted in the first standard or sixth standard etc. Therefore depending upon my need, I have to take to karma, or upasana, or sravanam; whatever is required and practice those relevant sadhanas or put individual effort with the grace of God. A devotee should not challenge God.  Take refuge in God. Citing an example of a long train being hauled by two engines one in the front and another in the back. Spirituality is similarly an uphill climb and while you can be engine that is pulling you still need God’s push. This God’s push is bhakti.

Thus conditions imposed by Sri Krishna are:

• Keep God as destination.
• Do what you should or exert self-effort.
• Seek grace of God.

With these three you will attain Me. The secret of knowing Me is same as attaining Me.

Shloka # 2:

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।7.2।।

 Exhaustively I shall set forth that knowledge together with its realization; once it is grasped, nothing more will remain to be known.

Sri Krishna continues with the introduction. In shloka # 1, he said you would get divine knowledge or saguna and nirguna Ishwara Gyanam.

Saguna Ishwara Gyanam is Dvaita Gyanam.

Nirguna Ishwara Gyanam is Vigyanam or advaita.

A secret: When a person is at Saguna Ishwara Gyanam, there is a difference between God and the individual.

At nirguna Ishwara Gyanam level the difference between God and individual is removed.

Citing example of wave and ocean, as long as you look at the wave and ocean; from the name and form standpoint; they are different; names are different; one is called wave; other is called ocean; forms are also different; wave has got a small wavy form; whereas ocean has got an ocean of vast magnitude; So when you observe at the name and form level you see the difference; but when you go to the essential nature of both; wave is essentially water;  ocean is essentially water; or satchidananda; and you find that wave and water are no more distinct. Similarly saguna gyanam means bheda gyanam; nirguna Gyanam means abheda gyanam.  Bheda means difference between God and Jiva; and abhedananda means oneness; thus Gyanam is equal to bheda gyanam.

Sri Krishna says I will give you this knowledge thoroughly.

What is the benefit of this knowledge? Having gained this knowledge you have nothing more to know.  All your intellectual questions are resolved. Samsara is experienced at three levels:

1. At the gross body level people for whom samsara is only at the physical level; they talk about their diseases;  they talk about their old age; they talk about their death; their samsara is at the grossest body level.
2. At the emotional level they are not bothered about the physical condition; but they feel the emotional needs of life more; they say, I am very fine; my health is very good; my children take care of me very well; but they do not spend time with me; they do not even know whether I am alive or not.
3. At the intellectual level, such as quest of a scientist. He is intellectual. They have questions, regarding the creation; when did the creation come; when did the first human being come; how did life start; what is the individual; what is consciousness; etc.

Vedanta solves all three levels of fulfillment. it gives you emotional fulfillment; it gives you even intellectual fulfillment; you find all the fundamental questions regarding Jiva, Jagat and Ishvara get resolved.

Take away:

1. When you choose action you are also responsible for the results.
2. Hence the saying:

Watch your thoughts, it will become your words and actions;

Watch your words and actions; they become your habits;

Watch your habits, they become your character;

Watch your character, it becomes your destiny.

3. By directing your thoughts in the present, you are ultimately determining your destiny.

Everything is decided by thought.

4. The law of karma says that the present is the result of the past; if that is true, the future is the result of the present action that you choose to do. You are responsible for your life.

With Best Wishes

Ram Ramaswamy

Greetings All,

Ch 2, Anuvakhaha  5, Shloka # 2:

Of that, of the former, this one is verily is the embodied self. Different from this self made up of intellect (vignanamaya) is another self within., formed of bliss (anandamaya). By this, that is filled (by anandamaya the vignanamaya is full). It also  has the shape of man. According to the human form  of  that, is the human form of this. Of it, joy (priya) is the right side, rejoicing (moda) is the left side, and bliss (pramoda) is the trunk. Brahman is the tail support. There is this vaidika verse about it.

Swamiji said we are in the middle of anuvakaha # 5 of Brahmanandavalli. We have gone from vignanamaya to anandamaya. Vignanamaya has now become a kosha. The moment you understand it is a kosha or anatma it means anatma is born out of atma. Vignanamaya is Karyam or it has nama and roopa. Thus, it is not a substantial entity. It only has a borrowed existence. It is Mithya. As such, it is as good as non-existent. This understanding in us is known as Pravilapanam or dissolution. Mithya is dissolved in satyam. Vignanamaya is dissolved in anandamaya.

What is the shape of anandamaya? It is in the container called Vignanamaya, which has the shape of manushya. Thus, anandamaya also is in the shape of the manushya. Ananadamaya does not have a shape of its own as such it borrows its shape from the container. Thus of all the Koshas only annamaya has its own shape, all others borrow from annamaya.

Now coming to the factors, anandamaya atma’s head is priyam. Priyam means happiness. It’s right hand side is Moda. Moda means more happiness. Its left hand side is Pramoda. Pramoda means highest happiness.

How to understand these three terms of happiness being used? It is like happy, happier and happiest. Citing an example: You go to a restaurant and see gulabjamun on menu. You like gulabjamun. The pleasure of seeing gulabjamun is priyam, also known as Ishta darshanaja sukham.

Now you order the gulabjamun and it is brought to you. This owning of object of desire is known as Moda or Ishta grahanaja sukham. Then, when you finally taste the gulabjamun you obtain Pramoda or Ishta anubhavajam sukham. This is highest pleasure when the object of desire and one who desires it, become one. Swamiji says, the food and you become one, reflecting advaita. All these three experiential pleasures are anandamaya. The word maya means it is subject to change. Thus all conditional pleasures are anandamaya. Now the Upanishad says, anandamaya is not atma.

In case of anandamaya there are only three factors instead of the normal five. In fact anandamaya is also not the real atma. The real atma is anandaha. The suffix maya is not added to it. Ananda is the non-fluctuating pleasure, the real atma. It is not a changing, experiential pleasure. Once I know ananda is atma then anandamaya also becomes a kosha. Thus all experiential pleasures are anatma. They are subject to arrival and departure. Thus, they have nama and roopa as well. This anandamaya is a mithya. It is also known as kosha ananda.

Then, what is atma-ananda? It is not an object of experience. It has to be understood as myself. Not only is it myself, it has the support of (pucha) in Brahman. Really speaking the Brahman is only an apparent support rather than a real one. Citing an example, Swamiji says, it is like saying outer space is the support of inner space in a pot. Really speaking outer and inner space is one and the same. It is only a superficial difference.

How do we know that Brahman seemingly supports that atmananda? In beginning of this chapter Brahman was defined as Satyam, Gyanam and Anantam. From this Brahman the creation comes into being. Brahman and Atma are identical.

What is the difference between anandamaya kosha and atmananda?

Anandamaya is an object while atmanada is the subject.

Koshanada is subject to change while atmananda is my self with no arrival or departure.

How can I experience atmanada? Whatever I experience is koshananda. “I” am the experiencer, not the experience.

How can I see my own original eye?

I can never see my own original eye. Even in a mirror we see only the reflected eye. Reflected eye is visible, while original eye is not. Reflected eye can come and go with the mirror while original eye does not change. Even the mirrors reflective quality can change the reflection. The original eye has no arrival or departure.

If original eye cannot be seen and I can see only the reflected eye; if so, what is the proof of the original eye?

The very experience of the reflected eye is proof of the original eye. Every experiential experience is proof of atmananda. So, who am I? I am Satyam, Gyanam, Anantam and Anandaha.

Now the Rig mantra comes in.

Ch 2, anuvakaha # 6,shloka #1:

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (anandamaya kosa), the Self is the essence.

The Rig mantra talks about a serious problem faced by Vedantic students. The student understands annamaya, pranamaya, manomaya, vignanamaya, anandamaya and now seeks the experience of atmananda as well. In general we all wish to seek to experience the objects we come in contact with.

While Atmananda is eternal, I am seeking for the arrival of the eternal atmananda. How can I look for experience of eternal atmananda? Even in Nirvikalpa Samadhi, ananda goes away when you come out of Samadhi and you feel pain. Highest mystic pleasure is really koshananda. Atmananda, you never experience. Students are not able to accept this fact. This is a universal problem. We conceptualize everything. Our study of Vedanta is often an intellectual exercise.

Nastika is one who says Brahmananda is not a subject of experience. Suppose a person negates Brahmananda, it is equivalent to negating himself. Because, Brahmananda is Yourself. Most contradictory statement is,  “ I am not existent”. Therefore, never negate existence of Brahman. Accept Brahmananda is existence even though it can’t be experienced. There is only one thing in creation that is without objectification. It is, “I am”. He himself is existence.

There is another meaning to this shloka as well. Suppose a man says Brahman is not existent, Shankaracharya says, such a person is adharmic. It is adharmic because he can’t have Brahmagyanam as a goal in his life. For such a person all shastras are redundant. The very purpose of dharma shastras is to prepare one for Brahma gyanam.

In a society that values only money and entertainment, god does not exist. Such a society has no dharmic values. Such a society is exclusively focused on artha and kama.

In our culture artha and kama are perfectly acceptable until one reaches his middle age at around 40 or 50 years of age. After that one’s goal is pursuit of god.

Materialists thus become asurah’s. Asu means organs and raha means protector. One who protects his organs for long life. Asuraha is also called Asata.

On the other hand if one believes in Brahman, then Chitta shuddhi and Gyanam become important. He is a spiritual person. He is called a Suraha. Chapter 16 of the Gita discusses asura’s and sura’s.

If a family is only into material pleasures then it can become separated very easily through divorces, remarriages and inter-racial marriages. In India, family was strong although the trend is changing. In all stages of life family is required when the goal is dharma and moksha. So, accept Brahman. One day you will understand that Brahman is “ I am”.

Now the Yajurveda Upanishad has completed Pancha Kosha. This is pancha kosha viveka.

In the beginning three questions were raised. They were:

1) What is Brahman?

2) How to know Brahman?

3) What do you mean by knowing the greatest?

We have discussed what is Brahman and how to know Brahman. Now we move to discussing the third question.

However, before answering the third question, a student interrupts with a question. Questions related to a topic being taught are known as Anu-Prashna. We will discuss this first

Greetings All,

Continuing his teaching of the Gita, Swami Paramarthananda summarized chapter six. It deals with one of the most important topics of spirituality, namely meditation. This chapter is also very important as in the entire body of scriptures it is the only one that has dealt with meditation so extensively. Meditation has two roles to play.

• Meditation to be performed before Vedantic Sravanam. This is an upasana to prepare the mind for Sravanam. It includes a variety of saguna ishwara dhyanam. This upasana will lead to self-knowledge through Guru Upadesha.

Suppose a person has not performed this preparatory upsana? His mind is not considered qualified enough to receive the teaching, when he performs sravanam. In such a person while he will receive the knowledge, it will not assimilate within him. It will be like oil and water, each standing separately. What that person knows and what he is will be different. If it is an unprepared mind gyana-nishta does not occur. For such cases Nidhi dhyasanam or Vedantic meditation is a compulsory requirement.

• Nidhidhyasanam is nirguna ishwara dhyanam. It is also known as atma dhyanam. Let us remember that Upasana is saguna ishwara dhyanam.

In Vedantic meditation; a person dwells upon the teaching received during sravanam; and this dwelling is done for a length of time; so that the knowledge enters my mind; enters my sub-conscious personality. In short, it irrigates my whole personality so that I and the knowledge have become one; and thus Vedantic meditation does not produce knowledge but Vedantic meditation helps in the assimilation of knowledge; it is not the cause of Gyanam; but it is cause of Gyana nishta.

Thus we can summarize the process as follows:

Upasana: Is for obtaining gyana yogyata.

Gyanam: Is to obtain Gyanam.

Nidhidhyasanam : Is to obtain Gyana Nishta.

The word dhyana is used in all three instances, such as upasana dhyanam.

What is the topic of chapter six? Is it upsana or nidhidhyasana dhyanam? Chapter six is focused only on Vedantic meditation or Nidhidhyasana dhyanam. Why does Sri Krishna introduce Vedantic meditation here?

Because, Sri Krishna feels, Arjuna has already done sravanam in chapters 2, 3, 4 and 5 so this chapter is for assimilation of the teaching.

There are six parts to chapter six. They are:

• Bahiranga sadhanani, general disciplines to be followed daily.
• Antaranga sadhanani: Specific disciplines to be followed just before meditation.
• Dhyana Swaroopam: Actual process of meditation.
• Dhyana Phalam.
• Dhyana Pratibhanda Pariharau; remedies to obstacles to meditation.
• Yoga Bhrashta: Sri Krishna answers a pessimistic question of Arjuna.

Detailing each one of them:

• Bahiranga sadhanani: (Shloka 1-9, 16 and 17).

The general disciples to be followed daily include:a) Practice karma yoga; it is very important. A karmi cannot practice meditation.

Sri Krishna says a karma yogi is one who is able to accept all the actions that he has to do in life without grumbling. One source of mental disturbance is doing things without loving that job; when I keep on doingthings; without having a love for that; there is a split in my personality; mind does not want to do it; body has to do it; therefore there is a stress and strain.

Karma Yogi accepts and performs all actions without love or hate for the action.

He performs all actions with Ishwararpana budhi. He also accepts all fruits with Prasada Bhavana. Thus he has a stress free mind. It is a mind without conflict. It is a mind of samatvam. In such a mind there is no violent reaction. Therefore Karma yoga is a must for a dhyana yogi. Sri Krishna says such a man is as good as a Sanyasi.

Have self-confidence. Never look down upon yourself. Even if you feel you don’t have any qualifications, remember that you are a part of the divine. If you feel diffident, surrender to God. God, Guru and Shastra will help you.

Do not be fatalistic; fatalism is un-vedantic. We think karma theory is fatalism; this is the biggest misconception. Nowhere in the Vedas, fatalism is talked about; it always says, take charge of your life.

1. Practice self-control. When you use an instrument you should have control. Sri Krishna says God has given us this body with all the indriyas. All of them will help, if you control them. Make sure that they do not control you.
2. Practice moderation in everything. Don’t indulge too much. Sense pleasures are allowed but don’t over do it. Check yourself once in a while by saying “no” to something you like. If there is a protest it means it is getting hold of you.
3. Antaranga sadhanani: (shlokas 10-15). These are specific disciplines to be practiced before a meditation. Eight disciplines are mentioned. They are:
   1. Place of meditation should be clean, secluded and spiritual.
   2. Time should satvik. Early morning or evening hours are acceptable. The time of meditation should not be one, when you are rajasic or tamasic.
   3. Proper seat to sit upon. Shastras don’t recommend sitting on the floor.
   4. Condition of body. It should be straight but not stiff.
   5. Condition of sense organs. They should be withdrawn. Eyes partially closed focusing on nose or between eyebrows.
   6. Breathing should be smooth and slow. Breath and mind are connected.
   7. Condition of mind, one should become a mental Sanyasi for the duration of meditation. Drop all relationships such as husband, wife, child, son etc. Drop all roles. Just be a bhakta or shishya during meditation.
   8. Condition of intellect or budhi: I must be convinced of the value of meditation. I must have conviction in meditation. I must be convinced that it will transform my personality.

These are the eight factors to be taken care of before meditation.

Dhyana Swaroopam: Shlokas 18-32. Dhyana swaroopam is the process of meditation. Mind dwelling upon a chosen object is meditation; which means the mind is there in meditation; mind is functioning in meditation; and mind entertains thoughts in meditation; therefore never think meditation is silencing the mind. Vedantic meditation is not silencing the mind; it is not stopping the mind; it is not curbing the mind; it is not restraining the mind; but it is directing the mind; which means thoughts are there; but the thoughts are dealing with the subject matter that I chose. And that subject matter is whatever I have learned from the scriptures. And what have I learned? That the body is not the real I; it is an incidental instrument which will be there for a few years and will disappear; similarly sense organs, similarly the mind; they are all instruments that I handle, my higher nature is the very chaitanyam; the consciousness principle, which is aware of all of them.

This topic is discussed extensively in Chapter 2,  shlokas 12-25 in the Gita. All the knowledge learned from this Sravanam is the recording process.  Meditation is the retaining and reliving the teaching. Thus:

Dharana is focus.

Dhyanam is retaining the focus.

Samadhi is becoming absorbed in the subject. Here will is not required.

Sri Krishna gives example of a protected flame to describe the process.

Now seven defintions of Samadhi are provided. They are:

1. Samadhi is that stage, in which chitta uparamanam, mind subsides; mind is absorbed in itself;
2. Atma darshanam; the one’s mind is absorbed in the atma darshanam; owning up one’s own higher nature;
3. Atyantika sukham, I see my own higher nature.
4. Tatva nishta, is being established in one’s higher nature.
5. Atyantika labha, it is a stage in which one has attained highest in life;
6. Atyantika duhkha Nivrittihi; it is stage in which one has withdrawn from and thus one is free from all the sorrows.
7. duhkha samyoga viyogah; a stage in which a person is no more identified with the gains of anatma.

Sri Krishna then discussed Gyana phalam. This meditation transforms a person. The way I look at the world changes. The world does not change; my way of looking at it changes. One obtains freedom from ragah and dvesha. I do not get attached nor do I hate anything. I may have preferences but no attachments. As I said preferences are different from ragah-dveshah. I would prefer to have a cup of coffee is one thing; I need a cup of coffee is quite different. If you say I prefer; it is available, welcome and good; or else, OK. But when I say I need it means if that is not available; I become non-functional.

One obtains samadarshanam. One obtains equanimity. One obtains jivan mukti.

Shlokas 33-36 discusses obstacles to meditation. The specific obstacle of Vikshepa or restless mind is discussed. Two remedies are suggested for Vikshepa. First is Vairagya and second is abhyasa. Vairagya reduces raga and dvesha. Raga dvesha is the single most important internal enemy of a spiritual seeker. We don’t have any external enemies at all. It is raga dvesha that disturbs us. It is our loves and hates that disturb us. I have provided this capacity to disturb me to Raga and dvesha. Vairagyam means reducing the ragah-dveshah slavery.

Abhyasa means practice. So practice of the meditation; here practice makes a man perfect; sheer abhyasa will improve the meditation.

The topic of meditation is now over. Arjuna , now asks a question.

Shlokas 37-45 is a discussion of this question.

“Suppose I fail in my spiritual journey, what will happen to me?” is Arjuna’s question to Sri Krishna.

Sri Krishna answers who ever come to spirituality will gain knowledge and then moksha. Even if he does not obtain moksha he will still obtain swarga. After swarga he will obtain a very conducive birth and continue his spiritual journey taking up from where he left off in previous birth. So don’t be pessimistic Arjuna; enjoy the spiritual journey.

Shlokas 47 and 48 are the concluding verses of the chapter. They are glorification of  Vedantic meditation. Of all meditators the Vedantic meditator is closest to liberation, says Sri Krishna.

This chapter is called dhyana yogah; or atma samyama yoga, because the central theme is directing the mind towards Vedantic teaching.

Take away:

1. Raga dvesha is the single most important internal enemy of a spiritual seeker.
2. Nidhidhyasanam: A person dwells upon the teaching received during sravanam; and this dwelling is done for a length of time; so that the knowledge enters my mind; enters my sub-conscious personality. In short, it irrigates my whole personality so that I and the knowledge have become one

With Best Wishes

Ram Ramaswamy