Atmabodha

तऩोभब् ऺीणऩाऩानाां शान्तानाां वीतयागिणाभ ्

भुभुऺूणाभऩेक्ष्मोऽमभात्भफोधो ववधीमते ॥१॥

Day 1-12/11/2013

Atmabodha has been written for Mumukshu. Now who is Mumuksu ?. One who
wants to be free from all limitation. Mumukshu in beginning is not Brahman
because he does not know Brahman. He is ignorant. Jiwa is limited by Time, Space
and object. Meaning of limitation in time and space. I am confined to particular
time and space. Limitation of object. Any quality which objectify a thing. This is
mobile. This is dog is quality. Every definition makes somebody small. I become
small. I do not like to be small, therefore I want to break the shackles of
limitation. The root cause of all seeking is I am small and limited. Very few people
will appreciate this.
The karma of every person depends on what we see the problem. If we see
different problem, then we will work to remove that problem. Considering small
small thing of life as problem. We will work to remove these problem. Once we
realize that our own limitation is problem, then we will work to remove this
problem. No education system tells us this. If we consider us to be limited, we will
suffer.
Limitation is the real bondage. Therefore Mumukshu is one who has realized that
nothing is problem. Only limitation of space, time and object is problem. In
Sanskrit दे श, काऱ और वस्तु ऩररक्षेद ! jiwa has all these limitation. Brahman is
दे श, काऱ और वस्तु ऩररक्षेद शून्यं ! Brahman is free from the limitation of time,
space and object. Those who have atleast vaguely also realized that world is
natural and beautiful. There is nothing wrong with world. The only thing is I am
limited. Now what ?. For them Shankaracharya says that, I am going to write this
book. Moksha is not temporary peace.
Becoming thoughtless for sometime is not Moksha. Quietitude is consciously
done. But this is not Moksha.
Shankaracharya says that I am writing this book for Mumukshu so that they are
free from all limitations.
To escape from problem is not solution. In mediation we are in peace for
sometime, away from problem. Its like sleeping and thinking that problem has
gone away. This is ostrich mentality. Every entertainment is also ostrich work.
Going to movie etc, entertaining, picnic etc. is escaping temporary from problem.
Again, I have to face the same world. Being limited and switching off for
sometime will not remove the problem. Manytime meditation is also escape. But
this is not moksha.
Moksha require, I do not escape, but enquire, study, get knowledge. It is only by
knowledge that moksha is got. We go to our teachers / scriptures to get
knowledge.
My notion that I am limited person is required to be handled.
For such a person who want to handle the issue of limitation, Shankaracharya
says that I am going to write this book for them.
There are three more qualities. if you have them then you will find easy to get this
knowledge.
First quality is kshinpapanam- ऺीणऩाऩानाां . Devoid of evil mind. If mind is evil,
you will find difficult to have knowledge. Free from evil. In the process of fulfilling
my desire, I become insensitive to need of other. This is evil. No feeling for others.
My desire, my fulfillment, my comfort, my food is more important. Selfish desire.
Insensitive is important here to know evil. Insensitive to whole world because he
is desparate to get his ego fulfilled. In evil mind, intelligence keeps on going down.
It is inversely proportional to evil mind. Robbers / thief are evil. Corrupt
shopkeepers etc. Evil mind thinks of themselves only. They are more bothered
about themselves. They have to become punyatma- virtous/ sensitive/ caring to
understand knowledge. Loving and caring person are punyatma. There mind are
beautiful and sensitive. Such a person, If also become mumukshu then he is right
person. We test such person. We have to work to remove evil in us. This is
conscious work to be done by effort. If a person is evil in beginning and
afterwards, if he realize then he is also right person. A person has to help himself.
By Tapas, papa is removed. Do not bother about past. The present is important.
Life of tapas is life of simplicity / austerity. I can be happy anywhere. A person
sometime should live in forest. Such person desire are minimum basic need. Very
less dependent and yet be happy person. Feeling very blessed. They are very
positive people. Simple /loving and caring. Simple, pure, good, gratified mind.
They can feel the blessing of god and thank him again and again. Punya is
beginning of fulfillment.
In tapas, your requirement keeps on dropping. Tapaswi sleeps very well. Evil
people have sleep problem. Good sleep, simple food, enjoying everything
whatever comes are qualities of Tapaswi.
When kshinpapanam comes i.e the moment evil goes or is majorly reduced, the
shantanam comes.
Shanti / peace is natural when there is no paap.

End of file.

Day 2-13/11/2013

Evil is ego centric insensitive living. Do not bother about anybody. Highly selfish
desperate living and I do not care about anything. Evil mind is insensitive and
unintelligent. Evil person are like empty cup and require to fill their cup from
outside. Every evil person are very small from inside. Such a person can not be
given Vedanta knowledge. Contrast to this punyatma is very positive and feel
blessed that he has got everything. He does not seek anything from outside. By
Tapas punya can be developed.
Shatanam means one who have quiet mind. A person is happy from inside. No
disturbance. Paap alone bring about disturbance. Removing paap will bring shanti.
When there is kshinpapa, then it will lead to shanta. When shanta then vitraga.
When vitraga then mumukshu. This is step by step process. Simple living/ Tapas is
starting point.
If somebody is not mumukshu then we inspire / educate such people to live
simple / tapas life. We show / educate them that simple living is more good than
living life of desire / luxury.
Shantanam means person with quiet mind. But can the mind become quiet?. Yes
Mind can become quiet with right knowledge. Shanta mind means mind which
can live in present. Ashanta people either live in future or in past. Generally old
people live in past and young people in future. The present moment is the only
living moment.
A person who is shanta can be alone taught the knowledge. Such a person can
understand the deeper meaning.
When Gurudev went to study to Param Pujya Swami Tapowan Maharaj. Tapowan
Maharaj was having only one cottage. Gurudev has to make hut himself and bring
food in bhiksa from nearby village. Swami Tapowanam told that if you want to
study make hut for yourself and bring bhiksa from village. One condition for study
is that I will not repeat the teaching. You have to be in present moment and hear
what I am saying. You have to live the life of Tapaswi. You have to be in alert
mind. If your mind is running here and there then sorry I will not teach you. At
that time there was not taping etc. Inspite of all that they have to study. There
was no electricity. Only street light. No toilet. Go outside.
Living in present moment is best way to make your mind more shanta. Learn to
be awake to this present moment. Pranayam will help in making mind quiet.
Purak, Rechak and Kumbhak. Kumbhak will make your mind quiet. Rechak will
exhaust bad air in lungs. Purak will inhale good air. Kumbhak will retain good air
inside.
After kshinpapanam second thing to do to quieten the mind is Pranayam. Inhale-
Purak, Retain-Kumbhak and Exhale- Rechak. Take full air inside. Full breath.
Complete inhalation., retention and exhalation. Antar Kumbhak – Take air inside
and retain it. Bahir Kumbhak- Exhale fully and retain it for sometime. Antar
Kumbhak will increase energy level. Bahir Kumbhak will help to quieten the mind.
Both are equally important. Mind will be energetic. Awake and focused. Its not
like quietitude of sleep.
Patanjali Mahrishi in first page of Yoga Vasishta says “Yoga is chitt vritti nirodha”.
Yoga is capacity to quieten the mind. The body, prana effect the mind. They
should be healthy.
Yoga will not bring about knowledge. It is only a science to quieten the mind.
Every tapaswi is yogi.
Surya Namaskar is very good. In morning when sun is rising. There is mantra for
Surya Namaskar. At least ten surya namaskar in morning. Your health will be
allright till old age.
There are two things, first lead life of Tapaswi and second practice surya
namaskar. Third thing to make mind shanta is “Thanking god”. Always thank the
Teachers who gave knowledge.’” Sadashiv Samarambham , Shankaracharya
Madhyama, Asmadacharya Paryantam, Vande Guru Paramparam”. Thanks
everyone who help you. We are lucky to be born in these blue planet. Thank and
gratitude will make the mind quiet.
Thank you in Sanskrit is “namaskar”. Quietitude of mind has to be by various
means. Means are 1) Tapovi kshinpapapanam 2) Pranayama 3) Thanks / Gratitude
and 4rth one is Mumukshu. Intense desire for knowledge. Intense desire will keep
the mind focused. If one desire become very intense, then other desire will fade
away. Dream that, think that, pray that.

End of file.

Day-3-14/11/2013
Quiet mind is not quiet by effort. It should be effortlessly / naturally quiet. Then
you can focus on your study. By word shantanam we refer to those people whose
mind has become naturally quiet. If you put effort to quieten your mind, then you
will not be able to put your effort for study. A mind which is truthful/ healthy /
positive is naturally quiet.
A person with shanta mind will give full concentration to whatever work they do.
Full 100% attention will be there. Indication of quiet mind is , it lives in present
moment. Peacuful mind is fulfilled mind and they alone can love others. Shanta
person is focussed/ contented / no ego problem. One who got very good shanta is
really happy. Teaching is possible only when mind of student is very quiet and
shanta.
Next quality is vitraga. Free from attachement. Attachement is not Love. You have
to see the difference. Whenever we are dependent on something we are not free.
It is a kind of relationship where I am dependent on something. Continously we
have to depend on something. It will make us dance and we will never be free. In
case of relationship of attachement is there, we are binding each other.
Vitraga is very tall order. If I say student of Vedanta should be vitraga, then I am
rejecting majority of them. Chilli is very hot, yet you enjoy it. Attachement is like
this. Attachement is a kind of relationship where dependence is there. There is a
better way of relationship. Smart / intelligent relationship. You can have
relationship with anybody. No problem. This can be without attachement.
Whenever attachement is there shanti of mind will disappear.
In relationship of attachement one thing is common i.e your fulfillment, your
desire. Basic motivation is my self interest. I am not bothered about myself, but
the interest of other person is a relationship of non attachement. Healthy
relationship. Attachement is selfish and self centered.
Person who has got this attachement, you can not give them knowledge. Change
to healthy relationship. Relationship will always be there, but it has to be positive
and healthy. Relationship free from dependence.
Such relationship is possible when joy of a person comes in giving and not taking.
You enjoy helping others. No worry about myself. Then wherever you go, you will
win the heart of everybody. Everybody will love you.
Reducing your requirement will also reduce attachement. Always live in such a
way that you become blessings for everybody. Help everybody in whatever way,
you can. I may have limitation but I want to help. I can not give what I do not
have. But whatever I have, I will be happy to help everybody with that. I enjoy
serving. Such people are called vitraginam.
Suppose you live as ragi, dependence and worry will be there. You will be
unhappy and calculative. If you are vitragi, you will not bother much about
yourself. No evil and simple living. Basically another word for vitragi is loving
person.
If these qualities are available in person then such person are ready to take the
prasada of Atmyagyan. They are called Adhikari. Anybody can not get Atmagyan.
There have to be some prerequisite. If you have these qualities, I will tell you this
Atmagyan. Nobody can stop you to get this.
In first sholka, he has told two two thing. One, the subject matter of the book and
another who is the right person to get this beautiful knowledge.
Befor we take next shloka, I will tell what other books / scriptures of Vedanta tells
about Adhikari. In Tatwabodha it is four fold qualities called Sadhan Chatusteye
Sampatti. Sadhan mean, they are means of knowledge. Chatusteye means four
and Sampatti means qualities.

End of file
Day-4-15/11/2013

The qualities of student of Vedanta are called “Sadhan Chatusteye Sampatti”

.साधनचतुष्टये संऩत्तत. Sadhan-Means. Chatusteye- Four,. Sampatti-Qualities.
Sampatti also means wealth. These four qualities are like wealth to student of
Vedanta. These four qualities are called 1) Viveka 2) Vairagya 3) Samadi satt
sampatti 4) Mumukshutwam. These qualities are described in book Tatwabodha
very directly and in Atmabodha indirectly. The first and third qualities are
described by Tapovi Kshin Papanam Shantanam Vitraginam.

Viveka is nitya –anitya vastu viveka. Nitya is permanent, deathless, beyond time.
Anitya is changing and not permanent. Capacity to discriminate between real and
unreal is viveka. We want to discover nitya. We want to slowly discover nitya.
Anitya we know. I have to directly experience nitya. It is not intellectual
knowledge or belief. That student is good student who is always thinking about
nitya and anitya. Whatever is changing in this world, outside it is anitya and inside
subtle is nitya. Viveka are of many kind. Businessman, Doctor, Soldiers are having
viveka in their profession. Capacity to separate two thing which are intermingled
nicely. Person cooking in kitchen will have viveka i.e what and how much to put to
make good / healthy food. Doctor will have viveka of good health and illness.
Businessman will have viveka of how to earn / multiply money.

For Atmagyan different viveka is required. It does not relates to profit / loss, good
health / bad health. This will not help us in moksha.
Student of Vedanta will not know viveka but atleast he is desirous of this viveka. If
he know Viveka he will be Atmagyani. The energy of student of vedanta is
constantly diverted in nitya / anitya vastu viveka.

Nitya is hidden inside every anitya. In all anitya, the nitya is hidden. One day you
will discover that the whole world is basically nitya. The anitya is outside
constume only, which is changing and impermanent. Intellectually we can
understand nitya / anitya, but direct knowledge should be there so that we are
never deluded.

Just like businessman is focused in profit. A student of Vedanta should be focused

and always think of nitya / anitya. With eye of knowledge we should see that
inside there is nitya and outside anitya is there. I need to have this desire to get
viveka of nitya / anitya. We should think, dream, pray only for viveka. In
vivekachoodamani Shankaracharya says that this viveka is like jewel.

Further we should know that more important is to see first the anitya as anitya.
You should not give more importance to anitya. You may use day to day worldy
objects and also do all actions but clearly see Anitya from the eye of knowledge
and not give much importance to it. Till you die you will see anitya. What is
important is they are not important for you. You heart / mind goes only to nitya.
Anitya you see and still you do not see. Whatever comes is to accept as prasada
and whatever not comes, no problem. Anitya will always be an object of your
seeing. They will be there, but you are not attached to it.

Seeing / not seeing is not important, but they should be in your plan. Do not run
from anitya or give much importance to it. Whatever you give importance alone
can enter your mind.

A person who does not have viveka runs away from everything, but a person who
have viveka stands undisturbed in midst of everything.
Other names for nitya / anitya is like Atma/ Unatma, Brahm / Maya, Changeless/
Changing , Permanent / Impermanent.
Even scientist are trying to discover permanent. Nuclear physicist are doing that
only. The difference between student of Vedanta and scientist are Student of
Vedanta are searching this permanent inside but scientist are searching it outside.
Student of Vedanta are Antarmukha, while scientist are Bahirmukha.
Every person in the world wants something permanent. The person who does not
have real viveka will go on searching permanent in different direction.
Journey towards nitya is very subtle journey which require great smartness and
intelligence. You have great value for viveka and you know that slowly with help
of knowledge and guru you will be able to discover nitya, makes you eligible for
this knowledge.
Second quality is vairagya. No attachement. You are not running away from
anything. Unreal things do not bother us. I am not afraid of unreal. No aversion
should be there. No attachement or aversion. Asanga, detached and unaffected.
Your shadow is always there with you since your birth. He is very faithful friend.
But still you do not bothered about it. What is you relationship with shadow. Are
you attached with shadow or running away from it. Vairagya is absence of likes
and dislikes towards unreal. Likes / Dislikes started when you give importance to
something and consider it real. Likes and dislikes will be there till notion of reality
in something. Knowing anitya as anitya is vairagya. Relationship with shadow is
ideal relationship. You have to have this kind of relationship with everything in
the world.
Now two more qualities are Sam Adi Satt Sampatti and Mumukshutwam.
End of file
Day-5-17/11/2013
Viveka implies value, desire and wish of the person to clearly differentiate
between what is real and what is unreal. Everything is combination of two thing
i.e real and unreal. Whoever realizes the unreal can realize the real and be a
mukta.
It is not only that I do not know the real but I take the unreal as real. Taking unreal
as real is aviveka. This aviveka is only problem of all kind of suffering. Unreal is not
giving pain but the real cause of pain is my inflated , bloated, excessive
expectations. Aviveka is also called moha. Moha is wiprit gyanam.
Light which is manifesting through bulb will die away so also the light manifesting
through body. There is subtle, permanent consciousness behind it which I do not
know. If we start taking manifested consciousness as real me, it is moha. Aviveka
is real cause of all bondage. Viveka has to be appreciated very deeply. Once it is
done, I will not remain jiwa, I will not be different from everybody. The basic
consciousness is everywhere. Once you are small person and everything is
different from you, thereafter you start the journey of endless seeking. Whether
it is jiwa, ishwara or jagat, anything and everything has two component of real
and unreal. I have got an iron ball. Red / Hot iron ball. Viveka implies even when
Iron and fire are together you should have capacity to see them as two separate
component. Physical separation is not required to see it. Fire has no form.
Whatever object is put, it will look like that. Trying to separate two intermingled
object and see them separately is viveka. Consciousness is pervading this entire
body and because of maya it has taken form. Both are intermingled together. We
have to separate two intermingled object and see them separately. In mind also
every thought has two component i.e real and unreal. You should have the
capacity that in whatever form consciousness comes to you, you can recognize.
This viveka is required.
Brahman is of the nature of satchitananda. Actors have got capacity to play
different role very nicely. Whenever you see movie, though actor is in different
character, you can easily recognize him. Viveka is capacity to see in and through
costume/ unreal. In drama parents can recognize their child even if they are in
different costumes. In viveka your outer eye will show something, but the third
eye/ gyan chakshu will give you viveka to recognize real.
When you are studying scriptures, you are opening your third eye. Guruji does
that. By teaching you, now that operation is going on to bring that third eye.
Aviveka is fall from sublime to ridiculous. Its disastrous. I need to see the
disastrous consequences of aviveka. I need to diagnose the real problem. Once
you appreciate the importance of viveka and see the disastrous consequence of
aviveka, you become student of Vedanta.
Capacity to be free from likes / dislikes even when you are experiencing good and
bad is vairagya. Do not be like careless person i.e I do not care attitude and
become insensitive. Be sensitive to situation and people. Caring , loving and
helping everyone. But in and through everything you know that there is
something higher.
Insensitivity and viveka does not go together. Nitya is very very fine and subtle.
Sensitivty implies capacity to see very very small thing. If you are sensitive, then
only you will be able to see subtle thing. Vairagya does not mean you are
insensitive.
Now the third quality is Sam Adi Satt Sampatti. Six qualities beginning with Sama.
These qualities are qualities of mind. Viveka / Vairagya is connected to intellect.
Sam Adi is also connected to intellect, but more connected to mind. Samah,
Damah, Uparati, Titiksha, Sraddha and Samadhanam.
Samah-Mano Nigrah- Capacity to quieten the mind. Peaceful mind. Whenever
good and bad situation comes, you will feel ups and downs. In such a situation
also I can quickly quieten my mind at my wish. This capacity to quieten your mind
whenever you wish is samah. Switch off your mind whnever you wish. It is not
insensitivity or remain quiet all the time. I should be master of situation. No
hangover of the situation. Forget it. Do not live in past. Live like a master of your
mind. Its like your chariot. Move it according to your wish. Fully focused on one
thing and completely detached. Full attention on whatever you do.
Second quality is Damah- Indriya nigrah- Mastery over sense organs. Not a control
of dictator, but a loving / intelligent control. They should become your friend.
Mind should help me whenever my intellect want me to go somewhere. There are
five gyanidriya and five karmendriya. From five gyanendriya, I get knowledge.
When sense organ keeps on reacting and not thoughtful acting, then it is not
good. Sense organ should act in thoughtful and deliberate manner. Damah is
quality that whatever good or bad comes we are in command. Reaction is ego
centric and action is out of freedom. Action is out of intelligence. Reaction is
helpless and programmed. No mechanical reaction should be there. Have the
extra wisdom. Damah implies capacity to live your viveka. You have to see and
check out what is good and bad. We should act and not react. Action is debilerate
and reaction is helpless. First freedom in our day to day life is action. In reaction
somebody else is controlling and in action my viveka is controlling me.
End of file
Day 6-19/11/2013
In last session we have discussed the qualities of student of Vedanta in different
scriptures. In Atmabodha the author has given four qualities and in this four
qualities all other qualities are incorporated directly or indirectly. We were
discussing third quality Sam Adi Satt Sampatti. We have already seen Sama and
Dama.
Mind and Intellect should be coordinated and should work together. Sama and
Dama refers to integrated / holistic personality. Mind and intellect should go hand
in hand. Forceful control is not required. They should become friend of yours.
Mind is your beloved friend and should love you. Mind goes here and there to
bring happiness to you. The intention is to give happiness to you. It’s I only who
has programmed the mind to go here and there. So it is just doing what I wanted
it to do. Mind is not my enemy. It goes to that direction only which I want. Like a
faithful servant it goes in that direction where I want. Mind should not be
controlled but should be befriended and understood. Attention, feeling, memory
is possible only by mind. If this is not available to you, you will not be able to gain
knowledge. Its all about complete and full attention. All the various literature of
world is revealing the play of mind and intellect in various ways.
In Mahabharata Lord Krishna gave choice to Arjuna and Duryodhana to choose
between him and his Army. Arjuna choose Krishna as his charioteer and
Duryodhna took the whole Army. Arjuna said that he wanted Krishna only as for
him external resources is not important but the knowledge is important. These
has been explained in Kathopanishad. It is explained that Good personality can be
compared with chariot. Body of chariot is your physical body. The sense organs
are like horses. The mind is like reins/rope. The intellect is the sarathi. The sarathi
is handling the whole system. He alone have the knowledge. He knows where to
go, how to go and how to handle. Jiwa is like master sitting behind. Depending
upon the understanding of the intellect and desire of the mind, it works. Intellect
and mind keep on working for appeasement of ego. All the good qualities revolve
around this important quality that intellect has to be predominant driver of your
life. Samah means, the mind is working as per intellect. Damah means sense
organ is also working as per the direction of your intellect. Sense organs has their
own individuality and unique role. In case you do not integrate your personality
properly,they will work independently. Samah and Damah are those quality
where your mind has realized the importance of the wisdom of intellect and all
your sense organ also respect the wisdom of your intellect. Sense organ has
appreciated that you are not their enemy. Intellect should also be very
compassionate to sense organs and see their needs. Intellect has to be Very Very
understanding. Sensitive to the need of others. Should know the truth and should
also know that mind and sense organs has their need. Then only mind and sense
organs will become friend. He should be like good general who understand the
need of all soldiers and get their respect. Whatever he commands everybody will
respect. Samah and Damah is basically befriending of mind and sense organ
towards your intellect.
The third is uparati. It means introvertedness. Antarmukha. Capacity to revel in
self. Have the capacity to be conscious of what you are. Uparati is, upa means
near and rati means revel. Revelling in the innermost reality in you. In
attachement you forget yourself. Most of the time people wants attachements in
order to be happy and forget their pain. In uparati you never forget yourself.
Capacity to turn within and always be conscious of yourself. Experience of “I am”
is always there. First you are and then you can do anything. I can keep on teaching
Atmabodha to you, but one corner of mind is always conscious of me. An
extrovert person will see the world and consider it to be real. But an introvert
person will also see the world but will know that its unreal and be conscious of
real. He is somebody who knows that something inside is real. Other thing are
fine and temporary. Whether in outside he gets something or not, whether he
wins or loose, it does not matter to him. Attention is not the criteria, importance
is the criteria. An introvert person will also work with full attention in outside
world, but he gives least importance to the reality of actions. In the beginning
start turning your attention inside.
Titiksha is fourth quality. The capacity to bear the ups and downs of life. Respect
and insult. Heat and sorrow. Happiness and Sorrow. Both extremes are dwanda.
They always come in this world. In right situation, you can give full attention.
However there are moments, when I get disturb. Various uncordial situation
disturbs us. Titiksha implies that you remain undisturb in all situation. Outside
world will not change. It will have both extremes. However person with Titiksha
remain undisturb in all situation. Titiksha is like bullet proof jacket. Nothing
effects you. Do not pray that ‘God do not give me bad situation”. In such situation
you can see that whether capacity to think in subtle way is maintained. One has
to consciously work for all these qualities. It will not come on its own.
Fifth quality is Sraddha. Sraddha is belief in two sources. One is those scriptures
which are revealing your infinite timeless nature. Not all scriptures. But only those
scriptures which tells you that “you are that one Brahman”. Also belief on
Teachers who teaches us such scriptures. Sraddha is belief on Guru and Sastra
Vakya, who are tallking Vedanta.
Final quality is Samadhanam. It is quality of Antahakarna to retain your wisdom. It
is something like memory, but not a memory. It is also indicated as capacity to
make your mind and intellect work together. Uparati was turning inside,
Samadhanam is revelling inside.
So these are the six qualities. Sama, Dama, Uparati, Titiksha, Sraddha and
Samadhanam.
Mumukshutwam is intense desire for freedom. The desire is I want to break all
bondage. It is intense desire to wake up to knowledge.
So all these are four fold qualities.
End of file

Day 7-20/11/2013
Mumukshutwam is state of mind which is full of charged with desire for freedom.
Such person who is endowed with these desire, Shankaracharya is writing this
book for them. This desire is positive desire. Desire is energy to change / to do
something. Desire and thoughts is not a problem. It should be there. However
desire for impermanent is problem. Thoughts are required for good meditation
and contemplation. Desire for impermanent will always keep you apurna. You will
be endless seeker. Desire for knowledge of truth is blessing. Desire is fuel, which
makes you do something. Negation of desire and thought is not required. We
respect those people who really want to be free and complete. Removing desire
and thought will not bring enlightenment/ Samadhi. Basically we can not quieten
the mind.
Continously putting effort to quieten the mind will be endless. Once effort is not
there again thought will come. In knowledge, naturally the mind is quieten and it
is permanent.
Just like a diseased person does everything to cure himself and he has a strong
desire to be healthy. Similarly a person should have desire for moksha. Without
desire nothing is possible.
Desire for freedom has two stages. First stage is called mumukshutwam. Second is
when you understand the nature of bondage and freedom. At first you are not
clear about this. There is a vague knowledge that something is missing / lacking.
My lack within, my insufficiency. We try everything but unable to find. Even
emperors feels insecure/afraid. They are always seeking. Real bondage is only
that I am lacking and limited. Nobody is happy with this. Nothing is helping. Life
has gone. I am old man and still seeking.
Moksha is not any blissfull experience. The very fact that I need a blissfull
experience is bondage. The real bondage is conclusion that I am limited and
incomplete. Moksha is not about experience or fulfillment. Its realization that you
was always fulfilled. Getting fuflfillment shows that you are incomplete. Every
endeavour to get some experience shows incompleteness. By doing something, I
want to get complete. Whether it is acquiring (pravritti) or getting rid off (nivritti)
something, will not help. Pravritti means life of action. Always do something.
Nivritti means not doing something. Quiet / not doing anything. Basic goal in
pravritti is to get fulfilled by fuflfilling desire. In nivritti we give up everything.
Tyagi / Sanyassi. No thoughts . No desire. The reason behind Nivritti is also to get
fulfilled. The basic drive in both these case is may your cup be fulfilled. In both
case we have worked hard very truthfully and nicely. In pravritti and Nivritti we
have momentary joy. In both case I am still a seeker.
One who realizes this problem that whatever you do whether pravritti or Nivritti
you are not moving ahead and your cup is still not filled. It is this realization that
whatever you do, you are still incomplete. Now the question is- Is there any third
way out to fill the cup?. Mumukshu is one who realizes this.
 Mumkshu is one who wants to be free from that deep sense of lack that I am
incomplete. How should I be free?.
There are two stages of Mumukshu. First is Mumuksa and second is Jigyasa.
Desire is called Mumuksha. Once you very clearly appreciate that your cup is not
filled and you want to be complete. I am lacking and wants to get fulfilled. This
desire is called Mumuksha. Mumuksha is being free from deep rooted lack in
yourself. But mere mumuksha is not enough. You should be jigyasu. I do not know
clearly that why this baseless conclusion has come. So I go deeper and investigate
and realizes that it is my baseless conclusion brought about by ignorance about
myself. After desire to be be free from deep rooted lack, now I want to know
myself. From mumukshu to Jigyasu. The real culprit is ignorance and I want to just
know myself is stage of Jigyasu. In order to get rid of lack / limitation, I should
know myself in very valid way. Who am I?. Jigyasa is transformation of
mumukshutwam into more clear desire. Now it is, Please give me Atmagyan to
know myself.
Do not believe / depend in experiences, but investigate and know the truth. Even
scientist do not believe in experience , they will investigate. My experience shows
that it is snake, but truth is rope. Too much dependence on experience means you
have taken yourself to be limited.
After jigyasu you try to know , read scriptures and go to experience teachers.
Shankaracharya says that I am going to write this book for such people.

End of file

Day 8-21/11/2013

We associate ourselves with different adjectives and make us limited. We try to

remove this limitation by either doing or not doing something or combination of
both. There are so many experiences which gives us Joy, but they are momentary.
They disappear in short time and again make us thirsty. Because of this we
become a constant seeker. The truth is I am not limited , I transcends the realm of
Time, Space and objectivity. No effort or karma will ever bring a moksha. Very few
people are really mukta. This is very beautiful knowledge. In this knowledge do
not believe but reexamine your conclusion with a open mind. The moment we
realize all seeking, fear, anxiety are gone. Sadhna / Upasana are required to make
myself ready for knowledge. Moksha is also called as Param Purushartha. It is
ultimate goal. Purushartha means , it will not happen in itself, you have to do
something. Clear and intelligent effort are required. One day everybody should
try for Moksha. There are four purushartha i.e Dharma, Artha, Kama and Moksha.
Without effort nothing will happen. The first three purushartha are preparatory in
nature. They prepare us for moksha.Out of these four let us start with Artha.
Artha means getting some capacity to generate resources. Let us say money.
Money is resources by which you get some security in life. Without effort it will
not happen. Even if you get money from your millionaire father, you should know
how to maintain it, otherwise you will loose it. This is important for me, family
and society. Everybody knows. This is the goal.
We need to realize that though money bring comfort, security and fulfillment to
certain extent. However it will not bring permanent fulfillment. Running madly
towards money is a real problem. It will make me dull and arrogant. If I require
more, other people will not get there share.
No .2 is Kama. It is capacity to fulfill the desire. Everyone has desire, but very few
people know how to best fulfill the desire. You can enjoy music, food, talking etc
fully , if organize and adjust all your sense organs in right way.This is an Art
required to learned. In music, food, relationship finer things are there. You should
be very sensitive towards it, then only you can enjoy. Just there are Artha sastra,
there are Kamasastra. There are scriptures which talks about fulfillment of sexual
desire. Bottomline is to make best of everything. For this you have to make your
mind sensitive. If your mind is beautiful, your joy and fulfillment depends on that.
The objective of Kama is to experience happiness.
The objective of Artha is to experience security. Artha will only bring limited
security. It does not give us complete security. Too much money will not make us
secure. Instead it will make us insecure.
In kama we get joy. We should learn to make best use of it. It require a quiet,
sensitive and available mind. Too much bothering about oneself will not bring joy.
It require an intelligent and smart approach. Intelligent and smart people can only
make best use of Kama.
3rd is Dharma. It implies while everybody of us initially working for Artha and
Kama. This Artha and Kama is more to satisfy our own need. Dharma implies you
should not only be sensitive to your requirement but requirement of others also.
Start becoming sensitive to the requirement of other also. The essence of Dharma
is whatever I wish for me I wish for others also. It also reveals our ethics. It
suddenly makes our life very beautiful. Whoever is giving you something good
give them more of that thing. Dharma teaches us art and science of living
sensitive and caring life. You start seeing, divinity and god in everyone. Everybody
will start liking you. There are so many infinite way of taking care of others.
Money is not only thing to help. It can be anything like selfless love, sewa, good
words etc. Without dharma ego is there. In dharma ego is effaced. When a person
follows principles of dharma nicely / carefully, he gets sadhan chatusteye
sampatti. By dharma you become good person but it will not bring moksha by
itself.
There is time when you have to keep all thing aside and address the fundamental
problem of the conclusion that you are small and limited jiwa.
Artha and Kama has to be properly understood and intelligently handled so that it
provide the maximum benefit. Dharma is also to live lovingly. There has to be
right education on Dharma, Artha and Kama. Otherwise these three can play
havoc if not properly understood and intelligently handled. Insensitive people
who madly run towards money and who highly indulge on kama create disastrous
circumstances for themselves. Dharma has lead to all the war / terrorism/
problem in the world because it has not been understood in right way.
Moksha is the param purushartha and ultimate goal of life. All the four are
purushartha. All these four has to be understood very clearly so that it does not
lead to disastrous circumstances. There are Dharmashatra, Arthasastra,
kamasastra and Mokshashastra to understand this. Proper understanding and
intelligent handling of Dharma, Artha and Kama purushartha prepare us for the
ultimate goal of Moksha, which is param purushartha.

End of file
Day 9-22/11/2013

We studied subject matter of the book and who is the right student i.e adhikari
(given in this book and also given in other scriptures). By Tradition, few things are
mentioned in any book which prepare you for the study. These are four things.
They are called as Anubandha Chatusteye. In brief it tells the fundamental text of
the book. First thing is Adhikari, Second is Vishaya (subject matter). Third thing is
prayojan i.e benefit of studying this subject. Fourth thing is called sambandha. It is
relationship between Vishay and prayojan. In Atmabodha subject matter is self
knowledge and prayojan is Moksha. For example, A student of Agriculture learn
to grow crop. He study the book with objective to do agriculture. Here the
sambandha is of the Application. The knowledge has to be applied. Most of the
knowledge in the world needs action i.e it has to be applied. Then only we can get
fruits. Only knowledge will not bring fruits. Application has to be there. This is
technically called as chodya-chodak sambandha. When along with the knowledge,
I also inspire to action/ for application, its chodya-chodak sambandha.
There are knowledge where no application is required. Like in the case I put my
spectacles in head and forgot. I start searching it everywhere. But when someone
comes and tell me that its in my head. Then I immediately get the spectacles by
knowing only. The relationship between vishay and prayojan is Pratipadya-
Pratipadak Sambandha. Pratipady means enumeration / revealing and pratipadak
is object. The moment everything about object is enumerated / revealed, the
communication is complete. Story of ten children.Ten children was studying in
village school. In nearby village fair was celebrated. The teacher permitted the
children to fair and asked eldest children to looked after everyone. They have to
cross small river to reach the fair. After fair they crossed the river again. It was
dark. At some distance before entering school, when they counted they found
that only 9 children was there. They started searching and got worried. The eldest
children was feeling guilty. One old man passing by saw them worried. After
seeing them he realized the truth and then told them that I know where is tenth
child. After counting everyone he pointed to eldest child and said you are the
tenth child. He said you were not counting yourself. He said “Twam Dashmoshi”.
They were very happy. Here in the story, the moment they knows, they got the
tenth child. No application of the knowledge was required.
In chodya chodak sambandha, after getting knowledge, application is required. In
such case the thing you want is away from you. After getting knowledge you try to
get it by applying the knowledge. Such knowledge enlighten and inspire you.
In pratipadya-pratipadhak sambandha the thing your require is with you only, but
you have forgotten it due to ignorance. I want to know about myself. It is already
there and not apprapt(अप्राप्त). No application is required. It is only knowing.
Anything which is limited will be away from you. Infinite can not be away from
you. It is here and now. Sambandha in Atmabodha is pratipadya-pratipadhak.
These sambandha is there in all the scriptures revealing Atmagyan.
In chodya-chodak sambandha knowledge become secondary and action come
first. Action will give you fruit. Knowledge has to be applied otherwise I will not
get benefit. Benefit is dependent on Karma. In prtipadya Pratipadak Sambandh ,
there is no application, so knowledge become extremely important. In first kind of
sambandha knowledge, is not important. Its action which become important. But
in second kind of Sambandha knowledge alone is important.
In first shloka three thing i.e Adhikari, Vishay and Prayojan has been told, but
fourth thing i.e Sambandha is indirectly applied.
In Pratipadya Ptaipadak Sambandha, you have to know only. No action is
required. If you appreciate this Sambandha, then you will give complete attention
to knowledge. As infinite is everywhere, nothing has to be done to realize it. You
have to know only.
This is the reason we have this tradition of Sanyasa. The sanyasi appreciate this
sambandha and he agree that he has not to do any action to realize. Not by action
or any karma, but by knowing only. So giving highest importance to knowledge,
he / she takes sanyasa. Whatever you acquire by karma is always limited and
perishable. It is not permanent.
To the extent you appreciate this knowledge, you are done. You do not have to
become something, you have to know only. Ignorance is the only problem. You
have to very very deeply meditate on knowledge.
Upanishad are the source document of knowledge, which says that “Gyanat ew tu
kaiwalyam”. By knowledge alone a person is liberated. Knowledge alone is
sadhna.
Minute – 1.01- Start Second Shloka

फोधोऽन्म साधनेभ्मो ही साऺान्भोऺैकसाधनभ

ऩाकस्म वह्ननवज्ज्ऻानां ववना भोऺो न भसध्मतत ॥२॥

Day-10-23/11/2014
In last class we saw Anubhanda Chatusteye. They were Adhikari,
Vishaya, Prayojan and Sambandha. Sambandha is relationship
between Vishay and Prayojan. We also saw chodya-chodak
sambandh where knowledge is inspiring and guiding and we have
to apply the knowledge to get the fruit. Another kind of Sambandha
was Prtipady-Pratipadak sambandha. In these kind of sambandha
the knowledge is revelatory. Application of Knowledge is not
required. Mere knowledge is means to bring about all benefits which
I want to acquire. No action is required. Knowledge alone is
important. Whenever such knowledge is to be acquired, we have to
be free from all type of karma.
Law of karma says that you can do anything. You can dream then
do effort and fulfill your dream. However whatever you achieve by
karma is momentary and perishable.
People who wants to achieve nitya have to drop karma. They do
not require anything which karma gives. Such people are able to
concentrate on knowledge. In karma you remain in duality and all
desire related to karma will disturb you. Profound dissatisfaction with
present is motivation of all karma. You will not be able to
concentrate in knowledge.
Whenever we want to fulfill some goal by karma, then it shows that
knowledge is not important. Duality will continue. We are more
bothered about what should be there in future in such case. The
concept of idealism. This is the right thing, that is good,this is good
it should be like that. Such thought turn our attention to something
apart in future. In the process we are denying the present.
Those people who appreciate partipady-pratipadak sambandha, will
have more importance of “what is right now” and not “what should
be”. “What should be” is result of karma. People in “what should
be” lives in duality denying their present. They remain continuously
in never ending journey. Always seeking. This is called samsara.
By karma you can create your own heaven here. Dream and do the
right effort. It is possible to create heaven here. Heaven is highest
level of comfort and satisfaction from sense organs. People who
lives in luxury with good health are in heaven. They dream/ think
and fulfill their desire. Most of people doing karma, consciously or
unconsciously is persuing for heaven.
Karma never bring about permanent satisfaction. Therefore I do not
want that knowledge which motivates me for karma. I will have
vairagya from karma. Vairagya from action does not mean we will
stop moving our body. A person interested in knowledge is not
bothered about fruits of action. He is aiming for something else.
Something higher.
For knowledge of atmagyan full availability and concentration is
required. There should not be any burden of karma. Therefore there
is need to fully appreciate this pratipadya-pratipadak sambandha.
Those people who fully appreciate this needs only aaptavakya i.e
words of such person who have already acquired this knowledge.
Such enlightened masters words will help in waking up.
While studying give complete attention to the words of teacher.
Leave everything aside. Nothing related to future karma in mind.
Second sholka is connected to first shloka. This is called sangati.
This connection between first and second shloka helps in flow of
knowledge.
There are many kind of sadhna like Japa, Meditation, tapas
etc.They are very helpful. However various sadhna are like
medicine. Every medicine is good for somebody depending upon the
illness. Which sadhna has to be done is always dependent on
expert advice of guru. All different sadhna are secondary. They are
preparatory in nature. They makes us good human being. Good
concentration. Better intelligence level. Healthy body. Greater will
power. Reduced ego. It also wash off various paapa.
So many sadhna has helped us because of which we have become
good student.Thank to these sadhna and we respect them. There
are another thing which is bodha / revelatory. Teacher is now going
to tell about this Atmabodha.
Now you see two category of sadhna. First is preparatory in nature.
Second is revealatory in nature. Yoga, Dharma, Religion,Tapasya
etc is preparatory sadhna.
Second shloka talks of different viveka. Out of various sadhna some
sadhna are preparatory in nature and one sadhna is revelatory.
Every sadhna is done to prepare ourself to get knowledge.
Atmagyan is not preparatory sadhna. It is the end. No further
action. This is indicated as bodha here. It is pramana / aapt vakya
of elightened one. You need a praman/ aapt vakya to get
atmagyan.
Whenever you get chance to know revealatory knowledge you can
keep aside everything. “साऺान्भोऺैकसाधनभ” means directly it is only this
knowledge and by no other means moksha is possible. No application or karma
required. The moment this knowledge is given the tenth child is discovered. In
second line he give an example. “ऩाकस्म वह्ननवज्ज्ऻानां ववना भोऺो न भसध्मतत ”.
ऩाकस्म means cooked food. Just like fire (वह्नन) is most important means for
cooked food, so also without knowledge Notes
moksha is not possible.

Meaning of tapobhi (simple living with minimum basic needs) ,

In second shloka he talks about
khinpapanam (devoid two
of eviltype
mind. of
Onesadhna. By very
who is sensitive simple
to need of example he
has presented aothers),
very shantanam
important principle.
(one In allpeace.
who is in natural subsequent
Kshinpapanamshloka,
will one simple
example will bebring
therepeace)
andand
onevitragnam
principle(freewill
of attachements).
be presented. Adhi ikari. Sadhan
Chatusteye Sampan (Vivek (discrimination of satya and asatya),
Vairagya (no likes and dislikes) , Sam (mano nighrah) Adi Satt Sampatti
End of file Dama (indiriya nigrah), Uprati (Antarmukh), Titiksha (not to be
disturbed in adverse circumstances), Sraddha (Guru and Vedanta
Vakya), Samadhanam( capacity to retain the knowledge, Always Revel
Day -11-25/11/2014
in it ) and Mumukshutwam(Desire to be free from limitations) .
We do not say that other sadhna are not required. Every sadhna
Anubandha Chatusteye i.e Adhikar, Vishya, Prayojan and Sambandha.
Sambandha is the relationship between Vishay and prayojan. Here it is
has role to play.
PratipadyIt Pratipadak
may be(noimportant
karma required.toJustperson,
by knowingdepending
task is upon
his stage of sadhna. It depends upon where he is standing. I am
accomplished) and not Chodya Chodak Sambandha ( After knowing
karma is required to accomplish the task)
open to every sadhna. No attachement to sadhna. If it is
required, then I will do it otherwise I will drop it.
The knowledge of self is very easy. However it is very subtle
knowledge. There are obsctacles in knowing myself. These
problem are three. First is mull, second is viskhep and third is
awaran.
Mull means my mind has got very strong likes and dislikes. Likes
/ dislikes closes our mind. Thinking is not done. Therefore such a
person is not available for anything else. Those who have likes /
dislikes will never go for the unknown. They have very small
world and will only go for fixed thing. Likes / dislikes bring
unhappiness. It will bring attachement , fear and insecurity. They
are not good for somebody who wants to go for unknown. There
are certain sadhna which helps in removing likes / dislikes. The
word meaning of mull is dirt. Likes / dislikes are like dirt to me.
There will be good and bad. In food whatever is good I will like
it and what is not good I will not like it. There may be good and
bad people. I will like good people and not like bad people.
There are fine difference between right thing and what I like.
Dharma is all about appreciating good and right thing. Right is
something which will be good for everyone. Like food has to be
good, clean and healthy. Such a food is universally good. But like
is something which is personal. Likes which is personal are
dependent upon some notion and impression. It is programming
of mind not dependent on Dharma or right knowledge. In world
most of the people are programmed. To come out of the
programming is not an easy job. It is a great bondage. Personal
likes and dislikes based on my ignorance is wrong. But we are
not saying that nothing are good and bad. There is a difference
between when knowledgable person says likes / dislikes and
when ignorant person says likes / dislikes. Knowledable person
will use everything and will never get attached to it. Likes /
dislikes of ignorant person are dependent on personal whims /
fancies. But appreciation of right and wrong are not based on
personal whims / fancies. Mull is that programming of likes /
dislikes which are based on personal whims / fancies. They are
not based on knowledge and not universally applicable. Example
of karela. Karela is good for reducing blood sugar level. A very
good food prescribed by Ayurveda. However we do not like the
taste of it on personal preferences. Story of how Guruji in one of
the gyan yagna went for lunch and eat karela first to gulp it
down in order not to experience its taste. But the householder
misunderstood it that Guruji liked it. So it was spread to everyone
in the place and for seven days Guruji has to eat karela
everywhere. Later on when everyone came to know about it, they
laughed. At time when you do not like something and still it
comes to you, its difficult to remain Tapaswi at that time.
Base your life on right and wrong and not personal likes and
dislikes. If somebody can grow over likes and dislikes, then this
is very big leap.
Every sadhna has its purpose. I will use Sadhna as advised by
guru to cure myself and then leave it as per the advice of guru.
No attachement to sadhna. Karmayoga comprising of Devotional
practice / right living help us to grow over my likes and dislikes.
Sadhna basically prescribed to efface mull is karmayoga.
Karmayogi is caring and loving person. Arjuna was stopped by
Lord to take the life of sanyasi because of his likes and dislikes.
He still has the personal likes and dislikes. He was not looking
towards the situation from Dharma point of view. Likes / Dislikes
are also called Raaga and Dwesha. Till the time we are not free
from mull, Atmabodha will not start.
Second problem is vikshepa. It means unsteady mind. It is not
focused. It is like monkey mind jumping here and there. There is
no concentration. It is habitual problem. For this some meditative
sadhna are there. Devotion and yoga also help. In 6 th chapter of
Bhagwad Gita Krishna tell Arjuna to do meditation and focus the
mind. Arjuna tells that its very difficult and I can not do it. Just
like boat is taken away by wind my mind goes here and there
and I am unable to focus. We have so many upasana to remove
viskhepa. Upasana is special type of meditation where you are
inspired of something great. Upasana is that meditation in which
we are exposed to something great.
Third problem is the problem of Awaran. It mean cover / veil.
Just like curtain it hides something. Ignorance is that awaran.
Handling ignorance is required. Here the scriptures of Vedanta
comes for help. For removing awaran we go to teacher and he
removes the awaran. First you are told something new and then
resolve the question. Now you not only know but live the
knowledge. Awaran is removed by Guru kripa i.e by blessing of
teacher. In this process of removing awaran there are three
stages i.e Shrawan, Mannan and Nidhidhyasan. In sharawn you
listen with open mind. In manan you resolve your question. In
habit you are taking yourself as jiwa. In Nidhidhyasan you grow
over your habitual error.
The problem of Mull, Viskhep and awaran are programmed mind,
Unsteady mind and ignorance. All sadhna which helps us to grow
over mull and vikshepa are only preparatory in nature.
Sadhna should not be given up in hurry. Its like antibiotic where
full course is required to be cured.
Just like cooked food can not be prepared without fire, similarly
moksha can not be attained without Atmagyan. It is this
knowledge alone which will liberate you.
End of file
Day 12 – 26/11/2013
All sadhna are helpful, but ultimately, it has to be given up at
some point of time. One category of Sadhna are preparatory in
nature and another category i.e knowledge is revealatory in
nature. In first category application is required and in another
category application in not required. Knowledge are also two type.
Knowledge in which application are required to get fruit. They are
informative knowledge and part of karma. In another type of
knowledge, no application / karma is required. From now onward
I will use knowledge word for second category of knowledge and
karma for first category of knowledge.
In knowledge you wake up and nothing is to be done thereafter.
This is true liberation. This knowledge is called para vidya. The
first kind of knowledge where application is required and is
informative in nature is called apara vidya.
Apara vidya is also very important. It bring about all the cultural
beauty. All actions are performed by using para vidya. The
knowledge which makes the person loving / caring/
compassionate/ helps you in good health/ working truthfully and
efficiently is apara vidya. There are bad apara vidya also, which
is not good. Those who follows good apara vidya become good
person and those who follow bad become bad person. The
details of para and apara vidya was given first time in mundako
Upanishad. Know very clearly the apara and para vidya.
Liberation is possible only through para vidya which has no
further application. It wakes you up. There is also one
uniqueness about para vidya. It negates everything. You will
realize that continuously things are dropping off. In Upanishad it
is called neti neti. In para vidya you will always experience that
effortlessly things are dropping off.
In next two three shloka discussion about karma and gyana will
be there. So discussion about para and apara vidya is backround
for next shloka.

End at Min 37

अववयोगधतमा कभम नाववदमाां ववतनवतममेत ्

ववदमा ववदमाां तनहन्त्मेव तेजह्स्तभभयसङघवत ॥3॥

Day 12 – 26/11/2013
From Min 37

Apara vidya has to be applied and it requires karma to get the

benefits. But karma is endless and benefit out of it is temporary/
momentary. You have to focus your complete attention in para
vidya. Doing karma and knowledge together is keeping your two
leg in two different boats. Ultimately you will not reach anywhere
and meet with an accident. I have to priortise and give
importance to only those action which prepare us for para vidya.
Problem with karma is, it is not opposed to ignorance of self. We
have to remove our ignorance of self. No karma will remove this
ignorance. Rather than removing ignorance, karma is possible
only because of ignorance. First you have to forget who you are,
then only karma start. Karma will always be dependent on
ignorance.
Karma do not have capacity to remove avidya. You keep on
doing karma very nicely, but it will not remove ignorance. Once
you know the importance of it you will not spend your limited
action in karma. You will optimally utilize your energy and focus
your energy in knowledge.
After doing karma in very good way, learn to be very silent
without doing anything. No action good or bad. Keep the karma
aside. You should be master of karma and not slave of karma. In
case you can not keep aside all karma, then you are not the
master. Karma is your master and it is making you do everything.
The capacity to keep aside all karma does not mean you are
insensitive. You are very sensitive to everything but you do not
want to change. See and accept the thing and be sensitive. Early
morning is best time to do such practice. Start your day with
complete relaxation.
Karma is not oppose to avidya. It means where karma is there ,
then avidya is also possible. For example when light is there
darkness is not at all possible. It means light is opposed to
darkness.
There must be something which should oppose to ignorance.
Para vidya is opposed to ignorance / avidya. The moment I
switch on the light, darkness is gone.
I will do all necessary karma, but we are not bothered too much,
because karma can not remove the basic ignorance. The
objective of my karma is to focus attention/make myself
quiet/shatanam etc.
Amtagyan is opposed to avidya. The moment we get Atmagyan,
the ignorance is disappeared.
End of file
Day 13- 27/11/2013
Karma has got infinite capacity. I can do great thing. Many
people in the world has done great thing because of karma.
World has completely changed. See the prehistoric cities and the
modern cities. Huge change has been made in technology,
comfort and luxury. This is possible only through karma.
But all fruits of karma are always changing and momentary. It
also leads to duality. Whenever we do karma, we are in dwaita.
Karma purifies the mind. It prepare us for next level for
knowledge. It also gives us all necessary / basic things need to
maintain the body.
Whenever we are pursuing knowledge, never take side. Student
of knowledge do not like and dislikes. He will not say, I will not
do karma. He should only see thing as it is. See the positive and
negative aspect of everything. He will do all karma whenever
required, but he will clearly know that karma can not give us
knowledge.
Karma has got four objective. Appyam, Utpadyam, vikaryam and
Samskaryan. It can create something or change something or
produce something or obtain something. But none of this thing
will be ever permanent. Whatever you earn by Karma will help
you for sometime but for temporary. Karma is always in dwaita
and we are extrovert. We focus in something apart from us, then
only we can do karma. In karma I always want change. Such
people are driven by “what should be” and not “what is there at
present”. In karma we are always dissatisfied by what is there at
present. There is sense of lacking and we want to change
something.
In karma we always start with some kind of limitation. Majority of
the people in the world have profound faith on karma. They
believe karma can bring anything.
On the other hand there is gyan / knowledge. Gyan is not trying
to change anything. There is profound belief that when I know
something I will be fulfilled. There is nothing to change, but to
know only. No desire to create, change,acquire or produce.
Person on karma belief that fulfillment will come after change but
person in knowledge knows that fulfillment will come by knowing
only. Therefore person in knowledge have only quiet mind and
wants to go deeper. Person in knowledge gives up the motivation
for karma. They use their limited energy / time to realize the
truth.
I may belief that everything is Brahman, but I may not be
knowing. I have not personally / directly experience it. I want to
humbly know it.
In quantum / metaphysics (philosophical aspect of physics) , they
are very near to Advaita. Energy does not have intelligence.
Brahman is not energy. Energy you can make inert object to
work, but it can not be living being. Living being require
intelligence which is consciousness. Scientist are nearing to it.
Many scientist today talk of consciousness.
Person who persue gyan is somebody who belief that basically
everything is pure consciousness/ Brahman/divine. They have
infinite capacity. Therefore they try to know only. The wish is to
wake up to truth only.
This gyan and karma does not go together. In karma you have
become limited and in gyan you are limitless. In karma you want
to change outside and gyan does not require any change outside.
They are not good compatible partners. Divide your life into two
phases. First stage do good karma. Karma is not merely doing.
In karma there is sankalpa for change. Learn to do karma nicely.
After basic thing is fulfilled then draw a line. You can retire then
and focus fully in knowledge. Karma has to be given up at a
particular time after guidance from your guru.
Tommorow we will go into another topic that “Is gyan a belief
only? What is gyan?
End of file.
Day-14-28/11/2013

Throughout our life, everybody starts from karma. Understand

karma properly. Know the power of karma and the objective of
karma. Karma can either make our life hell or heaven. Good
karma or bad karma depend upon motivation of a person.
Selfless person do good karma. We need to know clearly about
karma, before we can go into gyana. We learn to do everything
in integrated way. The activity alone should be focused point and
not fruit of karma. Live in present moment and do karma nicely.
You can not make everything a business. For some person
everything is business. He always think what I will get by study
or by particular karma. In such case karma is compromised. Full
attention to work is not there. Better thing is to enjoy your work.
Start loving what you do. Full attention will create a masterpiece.
Art of doing right karma is to discover your love and see what
you love to do and focus your complete attention in it. Have
belief in existence of supreme intelligence. If creation is there
then there must be a creator. Not only I have belief in God, but
a profound respect for God. I also see his profound love for
everyone. The world is beautiful and I am already a beneficiary
of his love. Somebody is showering blessing in us. In good
karma we believe in God and feel blessed and loved. Just like
child in the lap of mother. A person who appreciates the
presence of god become very careful. Good karma is all about
getting connected to benovelent, profound, highly powerful,
omnipotent (sarwashaktiman), omniscience (sarwagya),
omnipresence (sarwavyapi), having all good qualities
(sarwagunsampanna).
Every situation is karmafala and it is prasada of ishwara. In fact
when we do pooja we learn to accept prasada. Attitude of
accepting everything is called pasada buddhi. Methodolgy of
thanking god is by mantra called “Namah”. We need to train our
mind to feel the blessing of god. This was receiving karma.
Another component of karma is how we respond to it. Whatever
you do, do it as offering to the great beloved.
Good karma is all about doing everything with love. You are not
burdened with anything. It is like connecting with god.
Blessedness is not because of receiving special package of
grace. Intelligent and wise people see the grace of god in
everything. I do not know the form of god. It is only for
convenience we create a form of god. Just like flag of the
country is symbol of greatness, every idol in the temple is
symbol. To see the god is the door for all blessedness.
There is duality in karma. Even if it is there we can prepare
ourselves for non duality by good karma. Good karma will help
us in graduating to knowledge. Bhagwad Gita is guide. We have
to do sattwic karma. In dominance of Tamoguna a person is Dull,
in Rajoguna he is Egoistic and in Sattwaguna person live nicely
by feeling the presence of god.
I see as send by God and also see God in you. I will do all to
nicely and lovingly give knowledge to you and forget it. This is
how I have trained myself through knowledge of Srimad Bhagwad
Gita.
Good Karma will not give you knowledge but will prepare you for
the knowledge. Karma in itself will not bring moksha. However it
will take you to the great height and level.
When you enter the portal of gyana and realize that you are
Brahman. This is fact. But Today the truth is I am individual who
wants to wake up and experience that directly. Have that direct
knowledge. I am not Brahman, but I have belief in Brahman. I
have to tell my mind everytime that I am Brahman. But this is by
effort and I can forget it. I am still a limited individual.
In third shloka teacher says that, it is direct knowledge which will
liberate you. We will see the difference between belief in
Brahman and the direct knowledge of Brahman.
End of file.

Day-15-29/11/2013

Basically everything is infinite and good and I do not want to

change anything outside. I humbly want to know only to wake up
to my truth. But today I am in duality. Due to duality, we are
already in the realm of karma. There are two kind of karma , one
binds and another makes us free. So we start with such karma
which makes us free. These are selfless karma done out of love.
Love should be properly understood. It is not love of attachement.
It has to be vitraga. We are serving everybody with no personal
agenda. When you are with some selected people and then feel
love, then it is attachement. Just you feel love for some selected
people, you have to feel this for everyone without any
discrimination, then it is love. We should have Love and care for
everybody. We should think for the well being of everyone. When
our karma are motivated by such love, then it makes our mind
beautiful. Karma can not free us but it prepare us for knowledge.
Though we are in duality, we start the preparation towards
knowledge.
We can become a great person if we start doing good karma.
We will be like God and liked by everyone. Doing such type of
karma means living dharmic way of life.
What does gyan means?. Just as light removes darkness, so also
gyan will remove agyan. There are para and apara vidya. There
is one knowledge which is informative and another is experiencal
or direct knowledge. Knowledge having pratipady-pratipadak
sambandha is direct knowledge. Informative knowledge having
chodya-chodak sambandha inspires us. This knowledge is good
but it will not free us. The intelligent way is that your informative
knowledge should lead you to para vidya.
When you have informative knowledge you require activities of
sadhna. But when you have direct knowledge you do not require
any such activities. Direct knowledge is something else. You are
awakened soul. It will give to you dispassion, vitraga. There is
difference between belief in Brahman and direct knowledge of
Brahman. It is sraddha / belief only and direct knowledge is
something else. Direct knowledge does not require any thinking.
You directly see it. When you see sun rising, different flowers,
you do not think, but just see it. How does informative knowledge
culminates into direct knowledge. Apara Vidya to para vidya.
Apara vidya will never reveal the truth directly. Direct realization
starts with nitya. Today a samsari person neither knows the truth
of nitya or anitya. In para vidya first you realize the truth of
anitya. See that everything is changing / ephemeral and anitya.
Like in the mirror you see same person standing, but actually he
is not there. You see sky as blue, but it is not so. It is illusiory,
just like mirage in desert. So many things are seen but it is not
real. Because of ignorance we see everything in world as real.
Direct knowledge has to start with what is anitya. One has to
realize this anitya very very clearly and directly. Only focus on
unreal. In case you directly focus on nitya it becomes
imagination. Even thoughts are dependent on something and it is
unreal. The thinker, thoughts and thinking are all unreal. Simply
keep on repeating / chanting “I am Brahman” will not work. There
are people who keep on chanting these, but they do not have
any direct knowledge. First start with direct experience of that
which is directly available. Deep and clearly. When you know the
anitya as anitya, then it will not even come in your mind. It is
direct knowledge of object of experience as unreal. First put all
your attention on negation and these negation can only be done
by knowledge. Proper knowledge and not any karma will negate
the thought. By karma avidya can not be removed.

End of file
Day-16-30/11/2014
There are two kind of knowledge. First one having chodya-chodak
sambandha inspire me and prepare me for the second kind of
knowledge. Such knowledge inspire me to do something. Second
kind of knowledge having praipady-pratipadak sambandha just
wake me up. Nothing is required to be done after getting this
knowledge. These two knowledge is also called apara and para
vidya. Apara vidya is more of information. If I loose my memory I
will forget apara vidya but not direct knowledge of para vidya.
When the goal of para vidya is clear, you will never get attached
to anything. I will always remember that my goal is awakening. It
is only when I directly realize i.e have aparokshanubhuti then
only ignorance will be removed.
Fourth shloka has connection to present shloka. Student asked
teacher, why do you say karma is not required. The reason is
that problem is only of ignorance. So nothing has to be done.
You have to know only. In Christianity they say that we suffer
because of original sin of adam and eve. Accordingly we have to
accept Christ as a redeemer to redeem this sin. This idea which
is basis of Christianity is very very different from principle of
Vedanta which says you need only a teacher to make you
realize. Christianity says you are a sinner but Vedanta says you
are basically a divine soul.
Tapas and good Karma will help remove papa / sin. No redeemer
is required for this. Ignorance can only be removed by
knowledge. Ignorance is not a sin because it is not a karma.
Why should we become sinner and then live a life. This is
harmful and will create a world where there will be lot of
problems. Religion who talks of this will not help people to
realize the truth. Whether it is chritstianity, Islam or even
Hinduism some sect are there who not even reach Vedanta. We
should live a godly life and we are not a sinner.
The problem is only of ignorance and not of sin. In next shloka
shankaracharya ji talks of this.

End of 3rd shloka at minute 49

ऩरयच्छन इवाऻानात्तञाशे सतत केवर्।
स्वमां प्रकाशते नमात्भा भेघाऩामें ऽशुभातनव ॥4॥

Day 16 – 30/11/2013
From Min 49
Let see each word. Paricchin means small / finite/ limited. Today
we have concluded that I am limited. Paricchin ewa. Ewa means
-as though / illusory. I am not actually limited but by illusion we
have taken ourselves to be limited. We do not know the truth
because of ignorance of truth, I imagined something. And
therefore “Tannase satikewla”. Tann means Tatt which means
ignorance. The moment ignorance is removed you are kewla i.e
one without a second.
Second line- The moment ignorance is removed the light is
revealed naturally, just like the sun is revealed naturally when the
cloud is removed.
All the sect / religion talks of different problems and it is to be
corrected by someone from outside. Everything is imagined. This
is duality. Vedanta says that the problem is of ignorance only.
Ignorance is removed and duality is removed.
Always aims for right knowledge to remove the ignorance. The
same discussion the teacher continues in next shloka.
End of file

Day-17-01/12/2013
It is very important that we should have clear viveka of end
(sadhya) and means (sadhan).
The means is only knowledge and everything is preparatory.
Always remember the fact that today you are small and limited
person. Jains are very great Tapaswi. Digambars do not wear
clothes also. They train their body like this. They have discussion
with Shankaracharya that why hurting of body is required to get
enlightenment. They argued that just like you have to clean the
cooked utensils by scrubbing, like this your atma has to be
cleaned of various dirt collected over years. They do not even
hurt bacteria which is coming to mouth. The beautiful thing about
India is, everyone is free to pursue their philosophy. There are
many philosophies and freedom of thought. We has astik and
nastik darshan. Those who does not follow Vedas are nastik, just
like Buddhist , Jains etc.. There was a system of sastrartha in
India. It was open house discussion. Everybody used to study
others philosophy.
Thus Jains believe Atma has become dirty. Shankaracharya says
that no sir, Atma has never become dirty. Dirt is there but only
at the level of mind. Consciousness never become dirty. Hurting
body for this purpose is not required. Simply live a simple life.
Learn to be free from attachement. When I get attached to body
because of the problem of mind, the body become my problem.
Be free from body. When I become attached to object, the
problem of object become my problem. The nature of attachement
is that you will suffer and you will feel the limitations of that
object. I feel the pain when my new car get scratch in road
because of accident, If I am attached to that car.
Atma can never become dirty. Suppose after all discomfort to
body you have cleaned your atma, then again it will become
dirty. It means my liberation is also not permanent. This is
baseless knowledge and not truth.
We need to be very clear that every problem is because of
ignorance.
In kumbh mela once I went with group called virakt mandali.
They do not enter any villages for sometime to make their mind
beautiful. They taught us to make small grass hut and we used
to crawl inside it in night. Kumbh mela was in winter so there
was freezing cold. These virakt mandali will also not enter any
village for food. We went for bath in gangaji in early morning.
One swamiji used to taught us by sitting near the tree.
Thus Tapasya is good to prepare us for gyana. Atma is never
dirty and not required any cleaning.
Story of robber ratnakar who become sage valmiki and wrote
ramayana. Ratnakar was a robber who used to rob passerby to
live his life and maintain his family. Once he tried to rob Narada.
Narada told him to go and ask his family whether they will share
his papa done by him. Ratnakar went his home and asked all his
family member who refused to share his papa. This was eye
opening for Ratnakar. Narada said to him Paap and punya is
only at the level of mind, your atma is clean today itself. He left
everything and become sage Valmiki.
Karma is done to prepare ourselves for knowledge. Once we are
prepared then we have to drop all karma and focus fully on
knowledge.
In earlier days there used to be yagyopawit. A person used to
become houselder and also learn Vedas only after yagyopawit.
Once you are ready for sannyas, then your yagyopawit is cut. It
may be during old age or young age depending upon whether a
person is ready or not. After sanyaas there is no requirement of
any rituals or any karma. Fully focus on knowledge.
The moment agyan is removed all duality / fragmentation is
removed. Knowledge is very very subtle. Unprepared mind will
not appreciate. I have to prepare the student slowly and slowly. I
have to be very sensitive and keep them inspiring slowly and
slowly. Proper communication is required. Very dynamic process.
My every lecture is different. I am tallking about gita from last 30
years. If I talk on any topic today on gita, it will be completely
different from what I have talked earlier.
Our goal is only to communicate the knowledge properly.

End of shloka-4 at minute 56

अऻानकरुषां जीवां ऻानाभ्मासादववतनभमरभ ।
कृत्वा ऻानां स्वमां नश्मेज्ज्जरां कतकये णुवत ॥5॥

Very beautiful and famous shloka . Every individual is inflicted by

problem of ignorance. That alone I see in everyone. Beyond mind
everyone is pure. Nothing else but agyan is problem. Therefore
we are only votary of knowledge. Once ignorance is there all
imagination starts. Ignorance is never a sin. It’s a simple problem
that “I do not know”. When they turned towards knowledge
ignorance is removed. Karma will not remove ignorance. Effortless
activity is not karma. Only deliberate and conscious effort is
karma. So reflex action is not karma. By karma we can make our
mind beautiful only. By continous reveling in knowledge we can
realize the self.

Even the knowledge is not necessary after certain stage.

Knowledge has beauty that it will remove ignorance and after that
it will drop off.
End of file
Day-18-02/12/2013

It is very very important that we need to be very clear of the

point that the problem is of the ignorance. All type of the person
deep down is very good. Self of everyone is pure divinity. All the
problem we see is created by ignorant mind. Whole imagination
has been created by ignorant mind just like spider create whole
web. While the spider do not get entangled to web, we get
entagled to the web of samsara. The moment mind is sidelined
everything problem is removed. So we do not need rocket
science to prove that the problem is at mind level. The moment
you quieten the mind by any means, the problem is removed.
Afte diagnosis of this problem, all we have to do is to make my
mind know. My whole life is based on assumption, suppositions
and presumptions. The conclusion by way of imagination is
baseless.
You see the history that every problem started at the level of the
mind of a person who started problem.
Every karmfala in world is impermanent. Its all based on my
imagination and they have no validity. Realise that I am only
entangled at the level of the mind.
I should be master of mind using the mind. Such a person is
called manish. Ish of mind. When you see the play of mind, then
ask question that who is the master of mind.
We are living at the realm of imganition. The dream world. The
moment we question our conclusion, we relaise that it is only
projected by mind. Deep down everything is good. Therefore
vedantic master never agree that Atma has become maligned.
Whatever is projected in screen, screen will remain unaffected.
No imagination will ever affect anything beyond mind. Only my
mind is ignorant.
Huffington post says that president of Russia is the richest man
in the world. This is not the good scenario. Politician main aim
should be to serve people and not to amass wealth. Certainly he
is the smallest and most insecured person. He need Vedanta
because any amount of money is not going to make him secure.
Saddam Hussain is also the example. Many king / emperor all
has gone. Knowledge of Vedanta is badly needed in this world to
see that we are in mad rat race created out of ignorance. All the
suffering are only because of ignorance.
The problem is because of ignorance due to which we have put
ourselves in the endless trip of baseless imagination. Trying to
acquire thing outside and hoping that I will get fulfilled. This is a
very fundamental error.
Even religious people fails to appreciate the truth of the problem
in this way. Leave apart those who are atheist.
The very problem that we have concluded in our mind that “I am
limited and apurna”. Every religion and philosophy of the world
talks everything only at the level of mind.
End of file
Day-19-04/12/2013
Today what we know about ourselves is not a valid knowledge.
The problem is half ignorance and half imagination. In case of
rope / snake example, if we do not see the snake, we would not
have imagined rope as snake. Atleast a vague knowledge is
required. One scenario is we have complete ignorance, then there
is no imagination. The example is state of deep sleep. The
baseless imagination of mind create all turmoils and sufferings.
When the mind sleep there is no problem.
The solution therefore for all the problem of this world is right
knowledge. Just try to know the truth. Now stop imagination and
start seeing thing. Seeing thing does not require imagination.
Imagination is short cut to knowledge. Enquire properly and then
know.
The problem of human being is only agyan. See the thing as
they are. Do not imagine. What you are , I am not going to tell
you. I will give you direction so that you turn to yourself and see
it yourself. Knowledge is only to see the thing as it is.
Till now I was thinking that I was small space in pot. Now we
say that this small space is actually the big whole infinite space.
This is ridiculous. How can small space become big space. The
limited jiwa without negating the limitation, without going deep
into error about myself and without stopping imagination says that
I am Brahman. Today my mind has concluded something about
myself. First I have to enquire whether my mind is right or not.
Go deeply into your conclusion.
Imagination has no limit. I can create anything. I can see
anything in a rope (as snake) or a piece of wood (as somebody
sitting). I can even fear the snake and some person sitting. I can
even see all details of snake and person. I can even experience
them. But the truth is, it is rope and piece of wood and nothing
else.
Story of professor who releases ammonia gas in test tube and
asked the different groups in class to note down the time it takes
to reaches them. Different group noted different time. Afte it was
over the teacher told the class that no ammonia gas was actually
released and it was all their imagination. So even ammonia gas
was created because of imagination and it was also experienced
by the whole class.
Another example of how we imagined the bollywood actor pran to
be dangerous villain. When he was spotted in Mumbai in real life,
there was fear of him. We we do not want to confront him. But
when we actually meet him, he was such a good person. All
these years we imagined to bad man. He was great friend of
friends. He was helping everyone. So imagination of mind is
terrible. It is just like dream, where you not only see things but
also experience. Mind is Brahma, Vishnu and Mahesh, the
creator, preserver and destroyer. Use your imagination for
creative purposes only. But if you use your imagination for
discerning the truth of something without any investigation
problem starts.
Practise knowledge to remove this imagination. The knowledge is
to be practiced by Shrawan, Mannan and Nidhidhyasan. Shrawan
means studying the scriptures from the right teacher from the
beginning to the end to discern the real message. It is that
teaching by which you come to appreciate the real message of
scriptures. The main message/ tatparya is known. This process is
called Shrawan. It has to be complete text and has to be studied
deeply. No half study, but complete picture.
In mannan, uptil know I was having different conclusion, but now
I have got new knowledge. Thus mind has now question and
doubts. Its about raising doubts with reference to my earlier
conclusion and the new knowledge which I have got know.
Manan is always about resolving the doubts. Mannan is complete
when you can hadle any question which comes.
You are habitually taking yourself to be small even after
Sharawan and Mannan. Even though you do not have any
doubts, habitual problem are there. Handling these habitual
problem and assimilating this knowledge is Nidhidhyasan. The
knowledge become natural and effortless to me. Naturally I am
Brahman. There are special practice by which habitual errors are
corrected.
Shrawan, Mannan and Nidhidhyasan helps to get vritti gyan.
Being conscious of something and seeing it yourself is vritti gyan.
Vritti gyan will remove all ignorance and then it will settle down
itself. This is the nature of atmagyan. Vritti gyan settles down just
like alm get settle in water. After vritti gyan Shrawan, Mannan
and Nidhidhayasan is not required. No need to study and the
knowledge now is effortless.
Sixth shloka starts at 1.00. This samsara is like dream. It is not
easy to take this world as dream. But there is way out and you
can be free from this terrible dream.
End of file.

सांसाय् स्वप्नतुल्मो हह यािव्दे षाहदशांकुर्।

स्वकारे सत्मवद्भातत प्रफोधे सत्मसद्भवेत ॥6॥

Day 20 – 05/12/2013

In sixth shloka teacher is saying that in the process of negating

everything which the mind has projected in order to awake to non
dual truth you have to negate untruth i.e the duality. When we
want to negate, then one problem comes is how can we negate
this so real world. I want to negate everything in this world.
Negate means considering it not to be important. Permanently
negating so many thing in the world is too much. This world is
so real. So nice thing and good people are there. How can I
forget everything. Negation does not mean, that you do not see
the world and do not interact with it. Perception of object is not a
problem. What is mean by non duality? It does not mean
absence of perception. Even if perception is there we do not see
them as independent reality. They do not have independent
reality of their own.
In mirror even if we see many of us, its only illusion. Because of
nature of mirror these thing has been created. Seeing other is
not problem. The problem is when we see other as independent
reality. We do not serve two cups of tea to two of us in mirror.
Likes and dislikes starts only when we know that its an
independent reality. All these thing are not permanent and having
independent reality. This does not mean you do not take care of
anything. You take care of everything but give greater importance
to consciousness. I do not give much importance to that which is
changing. The real valuable thing is inside, and body is cover
only. Anything which is anitya, we should redefine our relationship
with them. No attachement to anything.
Likes and dislikes is there when we see others as having
independent reality. Its likes / dislikes which create problem and
not the world. Complete negation of likes / dislikes is possible
only when we negate anitya. Desire create likes / dislikes. Desire
is there only when we see objects as real.
The first stage is giving them reality and then everything will
follow. It is only when we take anitya as nitya all problem
follows. Anitya is projection of mind. Not only of your mind
(vyasti) but also of total mind (samasti). Those people who
have viveka, they accept everything as it is. The real definition of
Love is complete acceptance of thing as they are without any
reaction.
Raag / dwesha alone is cause of all problem and they are borne
out of ignorance. Endless trip of seeking fulfillment outside due to
ignorance is called samsara.
Likes and dislikes are personal preferences but dharma and
adharma is not personal preferences.
Why we should not eat meat at all. There are many reasons.
One simple reason is human body is not made to eat meat.
Animals who eats meat and human who eat vegetables have
totally different teeth. Its not good for health also.
Person on the path of spiritual life has to be very sensitive to
whole planet. If you disrespect life, then forget about realization.
Eating meat supports violence and leads to pollution damaging
planet. Muslim kills animals to eat and they kill it slowly. This is
very insensitive. You can eat fruits / vegetables given by plant
and live. In this way plant does not die and give more fruits.
Eating meat and not eating meat is not a matter of likes and
dislikes but a matter of dharma and adharma. Its adharma to eat
meat. Whole scriptures are there to know dharma / adharma.
Dharma and adharma is universal fact which is applicable to
everyone. Its law based on facts. There are reason on which they
are based.

End of file
Day 21 – 06/12/2013

Likes and dislikes creates Samsara, which leads to endless

journey of seeking. We are never fulfilled and continue to remain
thirsty man and seeking is continuously increased. We have to
follow the path of dharma / adharma and not likes / dislikes. In
one of the Upanishad i.e kathopanishad this two path is called
preya and shreya. Preya means what you like or dislike. Shreya
means what is right. Shreya is intelligent living. When you follow
your likes and desire then it is the path of preya.
Wise people first enquire / investigate “what is good?” and then
like it.
Intitially child has no like / dislike. Slowly it enters the mind.
Constant and positive exposure to something creates likes /
dislikes. In advertising you are constantly bombarded with positive
exposure and then you start liking the product. Like is something
which is created in you. In none of the advertisement no thinking,
meditation or enquiry is required. If you are not alert others will
make you puppet in their hand. I have to be in driver seat. I can
not allow my life to be driven by something else. Likes and
dislikes are personal preferences.
You should keep on doing sadhna and study till it become
effortless for you.
When we are in dream, its so difficult to realize that we are in
dream. When the person woke up from dream, then he realizes
that whatever was there was imagination. When the dream is
going on, it appears to be very real. But prabodhe sati. Sati
means “when”. When we wake up it all become unreal. In
Sanskrit two words can join together and become one word and
is called sandhi / samas. When you wake up, you do not need
any proof that everything in dream was unreal.
The three states of consciousness i.e waking, dream and deep
sleep which every person has to go through, provide us a great
lesson. While dreaming everything appear real and in waking up
everything was dream is realized. In case you wake up from
samsara it is like waking up from dream. We do not need any
proof. Everything is very clear.
The question student ask in 7th shloka is - I know everything to
be so real, but how long it will be so real. I will wake up one
day, but how long it will take.

तावत्सत्मां जित्बातत शह्ु ततकायजतां मथा ।

मावन्न ऻामते ब्रनभ सवमगधष्ठानभदवमभ ् ॥7॥
While wallking on the sea beach you take sea shell as silver.
How long you going to realize that it’s a sea shell and not silver.
The moment you realize the truth, the imagination is gone.
Imagination is dependent on ignorance. Till ignorance is there
imagination will be there.
The electricity in various physical body is same. The
consciousness in them is same. Further there is nothing apart
from consciousness. If these knowledge has come to you then
the world will stop appearing as real. The moment I know, the
imagination of sea shell as silver or a separate world / likes /
dislikes appearing as real will end. Aim for realizing the truth of
yourself. First thing to realize is you are that consciousness.
Second is just as consciousness is atma of your body, it is atma
of everybody. Third is there is nothing apart from consciousness.
Everything is illusion.
In next 8th shloka we will see – How do this world come about ?
End of file.
Day 22 – 07/12/2013
In 7th shloka we saw the answer to the question that – how long
the delusion, moha or erroneous knowledge will last. The answer
is till we realize very directly that Brahman is sarwadhistanam
and adweyam. First Brahman is self of everyone. It is atma of
everyone. Second it is adweyam i.e there is nothing apart from
pure consciousness.
Brahm alone is nitya and everything is anitya. All these thing are
very clear when we are in silence and in meditation. But we
again come back to samsara. It does not stay permanently. The
fuflfillment / joy of completeness is temporary. Why it does not
always stay with me permanently and effortlessly. Why I forget
that I am not a limited individual but an infinite consciousness.
Do I need to keep on practicing that “I am Brahman”. What
should I do?.
It is important that we first appreciate the question in shloka.
Know its complete meaning.
The answer is in order to take yourself as Brahman effortlessly,
what you need to appreciate is not you, but the world. The first
thing to do is to see that everything is Brahman. It is atma of
everything in this world. Second is Brahman alone is non dual /
changeless reality. There is nothing apart from Brahman in this
world.
When we are doing activities outside, in that moment we become
individual and forget our real nature. This happens effortlessly.
The solution to this problem prescribed by teacher in shloka is
the factor responsible for diversion of your attention towards inert
world is your habits. So what you do is to focus your full
attention towards world to enquire into their real nature. Do not
feel guilty that your attention is again diverted towards the world.
Enquire into their real nature deeply. If you have lot of desire,
then do not try to fight the desire. Enquire into real nature of
desire.
We have created duality out of ignorance. We have concluded in
our mind that apart from me there is something powerful and
beautiful. Instead of trying to bring about complete awareness of
yourself by all force, try to see Brahman in every object of the
world. See goodness in every people. See everyone as divine /
infinite and beyond any change. Other may be ignorant , but see
the Brahman in them. Everything in this world is that nitya tattwa
which is manifesting in these anitya world. See the Brahman as
Sarwatma. In this way awareness of Brahman will always be
there. Do not pull your mind back from the world. Enquire deeply
into their nature and see that they are also Brahman. It is in the
nature of Satt, Chitt and Ananda. Satt means pure existence.
Chitt means consciousness / life. Ananda means very very
blissfull. Even if you are thinking about mountain, rivers etc.,
which are inert object, see them as satt. In living people see
them as chitt. When your mind goes to some experience then
see them as ananda. You have to intelligently use your mind to
see that way and then use it as platform to again airborne.
Brahmgyan is not hard work but intelligent work. Instead of
thinking that we are going in wrong direction use the flow
intelligently. Do not punish yourself. See the truth of everything
as Brahman. Therafter another thing is adweyam. Everything is
sattchidananda. So inside / outside all is sattchidananda so there
is no duality.
Space, air, earth, sun and moon are same everywhere. The
fundamental material of everything is one. You need to revel in
that truth till all duality is removed. One water is manifesting as
million of waves. There is whole ocean of sattchidananda. Once
there is no duality, thereafter there will be no distraction. Just as
one gold is presented in so many ornaments form, similarly
Brahman is presented in different forms. Gold is one, ornaments
are many, similarly sattchidananda is one and forms are many.
It’s a sea of sattchidananda. Maya present different forms.
Wherever your mind goes, let it go as everywhere is Brahman.
See the Brahman and say “Hello Brahman how are you”. From
Brahman point of view there is no inside / outside. Its only from
body point of view. The shloka in Srimad Bhagwad Gita says
“Brahma Arpanam Brahmhawi …………” . The eater, food, hunger,
spoon, plate is Brahman. Everything is divinized. Wherever the
mind goes, do not worry, let it go because there is nothing
except Brahman.
End of file

Day 23 – 09/12/2013
Because of attachement with Body Mind Intellect (BMI), I have
become very small individual.
Whenever we see our reflection in someone we start liking him.
We love our children because we see our reflection in them. This
is the reason why we become very happy when we see our
children or our own people. The secret of love is seeing yourself
in somebody.
This knowledge is the source of infinite love. We learn to see
ourself in everybody / everything of this world. This is the reason
why those wise man having this knowledge have infinite Love.
There is very famous Sanskrit saying “vasudebha kutumbakam”.
The whole world is my family. There is no boundary for me.
Though for law keeping purpose visas / boundaries are there,
when it comes to perception there is no discrimination. There
may also be difference on the outer look and way of living. Still
everyone of this world is family. I love everyone. This is what
this knowledge has taught me. So vedantic philosophy is very
universal philosophy. It is one such philosophy which will
integrate all the countries one day.
Consciousness is that which has seen all the changes. We see
that something is coming and going at different point of time.
This consciousness is always there to see the changes. This
consciousness is beyond time and complete. When you see
consciousness in every person then your knowledge will be
effortless.
If you do not realize yourself to be substratum of everything, that
non dual reality, you will continue to give importance to
superficial factor like name, forms, countries, religion etc. One
who sees this fundamental truth all the time, he will never fall
down from this knowledge.
The world is like wave on the surface of ocean and they are all
different forms of water. With this example the teacher gives the
8th shloka.
End of 7th shloka at Min-32

उऩादानेऽखिराधाये जिह्न्त ऩयभेश्वये ।

सिमह्स्थततरमान ् माह्न्त फुदफुदानीव वारयखण ॥8॥

Day 23 – 09/12/2013
Min-32
In every shloka you will have one beautiful example. Budbudaniwi
warini- means Like bubbles / waves in water . Every wave is
individual, having date of birth and then death. Waves was born,
then youth, then full grown man, then old age and then death.
This is the also story of human race. Sit down in the side of
river and see the waves. They rise from water, exist in water and
then go back to water. Before manifestation, the wave was water
only. At every stage the wave is water only. Water is not coming
and going but only waves. When we say that somebody is born,
then it is form which is born and not consciousness. Just like
wave is born in water. Further when wave is born / dead water is
not increased or decreased. It is same quantity of water. If I take
away water from waves then nothing is left. Just as when gold is
taken from ornaments then nothing is left. If you takeaway the
content from anyform, then nothing is left. Forms do not have
separate existence. They are for namesake only.
The basis of everything is Brahma. Various names and forms are
created from one basic material which is Brahm. The names and
forms are created, exist and grow and dies in the basic
substratum called Brahm. Everyday the whole dream world comes
from you , stays in you and goes back in you. Its in your mind
from where it comes, stays back and goes back to you. In dream
you will not agree to it that everything is unreal, as everything
seems real. But when you wake up, you know the truth. In next
9th shloka teacher says that, this substratum is in the nature of
Satt Chit Ananda.

सह्च्चदात्भन्मनस्
ु मत
ू े तनत्मे ववष्णौ प्रकह्ल्ऩता ।
व्मततमो ववववधा् सवाम हाटके कटकाहदवत ् ॥9॥

Satt Chit Ananda is three word but one object. This is the basic
material of everything. Just like different forms plays on the
surface of gold and provide substance to it, similarly different
manifestation of the world are forms which plays on substratum
satt chitt ananda.
End of file
Day 24 – 10/12/2013

Shankaracharya is a great teacher. Unlike teachers of other

religion he never says that he has come to redeem everybody.
The teacher with the help of simple example of our day to day
activities is making us understand the truth. Example from the
kitchen, river etc is given.

River not only are useful in our day to day life but also provides
us an opportunity to learn the great truth by example of wave
and water. In our tradition the mother ganga has great
importance. It’s a life giving river. Many rituals are performed in
the bank of river. Even we give sanyas in the Bank of river.

Sattchidananda pervades everything, just as water pervades the

waves, the gold pervades the ornaments, the mud pervades the
pot. It pervades all the manifestation. Manifestation means that
which are available for our experience. This are vyaktah i.e
manifested. That’s why we call an individual as vyaktih. Lord
Rama and Krishna are avatar purush. God is manifesting himself
at your desparate request. They do not have birth. Their coming
is temporary only. Everything which is vyaktih is having date of
birth, will grow, stay and then decays. In these temporary
manifestation, we can either become yogi or bhogi. Intelligent
people become yogi and then obtain knowledge.
When we say vyaktih there are two possibilities.. First it has
birth, grow, stays and decays. It now becomes small and limited.
However this is not the truth. The basic material never have
birth, grow, stays and decays. The basic material is eternal and
beyond death.
When you shift your attention from wave to water, the story
become totally different. It become infinite and beyond death.
That which is basic substratum of all vyaktih is infinite.
Taking form is important as you can experience sattcchidananda
by your sense organs. You can not see unmanifested by your
sense organs. All names and forms manifest in your life and give
you a good lessons. The real truth of you is sattcchidananda. It
is the real truth of all vyaktah. Those who know it are happy all
the time. Those who does not know it suffer all the time.
Sattchidananda is not three objects but one. Words are three but
object is one. Satt means existence. Satt is manifesting in
everyone as “I am” and in everything as “it is”. Isha is. Yoga is.
Sun is. Moon is. Star is. It is there. The existence of it. Anything
which is blessed by existence is available for seeing. Light falling
on the fan, we can see light is. Can we just turn our attention
towards only “is”. It is not a matter of faith or belief but a very
valid scientific experience.
 Taking up a form will depend upon the values the mind
cherises. Mind is a projector, Ego the producer and intellect is
the director. Raw Material is existence. We are so obsessed with
likes and dislikes that we do not see the basic material. We are
unconscious of it. At all the places, all the time and all the object
the existence pervades manifestations. Let there be any forms,
maybe alien from other space or some new human form by
genetic engineering, one thing will be common i.e existence.
All the form are temporary. If you hang on to it, you will cry
and suffer. If you know the fact and wants to enjoy the forms
you can do it. Most of the people live at the level of forms.
Always thinking about forms. This has become habit over a
period. It has become so hard that it will require lot of hard work
to come out of it.
Anything which is revealed by itself is called chitta.
Whenever we require some light to see something that object is
called jad or inert. Even thoughts are jad. Mind is required to see
the thoughts. The mountain, river, flowers, bird are known
because of the blessing of sun god. However even when lights of
world/eyes/ear/mind / thoughts are switched off, we know that “we
exist”. The feeling of “I am is there”. No lights is require to reveal
you. You reveal the thing outside. It is in the light of your
consciousness, everything is moving. Every existence require
light, but the chitt / atma does not require any light to reveal
itself. Every jad require the light of others to reveal itself.
However chitt does not require light to reveal itself. It also
provides light to everything. It blesses everything to light.
Because of chitt I can speak. It is self revealing and provides life
to everything. Most of our meditation and other practice hovers
around chitt.
The third is Ananda. Everybody love the self. I got to take
care of myself and my family. Because self is in the nature of
Ananda. We love anybody because we get Ananda from other. If
we stop getting ananda we will not love him. Even in suicide we
do it because we do not want our mind to be unhappy. We are
ready to suicide in order not to give sorrow to mind. This is
because atma is of the nature of Ananda.
When you get this wisdom and start looking at
sattchidananda then you see sattchidananda everywhere. On
sattchidananda alone various names and forms are projected.
Just like in white screen we are projecting the film. In whole
world sattchidananda is screen and the world is projection. Earlier
I was seeing from form point of view. Now its only
sattchidananda. Infinite and deathless. Complete and all
pervasive.
Hatkekatkadiwat. Just like goldsmith makes ornaments of
different forms but gold remain one, similarly sattchidananda is
substratum of everything/everyone of world.

End of file.
Day-25-12/12/2013
We have been playing so many roles since childhood. The role
comes and go but the actor behind it remains the same. I can
play any role in this world and still understand that the reality
behind the roles is the actor who always remain. The man of the
knowledge never run away from the role, he plays just for the
pleasure of it. There are no stakes involved in it. Everything of
the world will come and go , but the truth i.e sattchittananda will
always remain.
In Advaita Makrand the teacher says that there are three
experiences. Aham Asmi-That I am. No need to add anything to I
am. By adding I am rich man, wise man,knowledgable man etc,
we make ourselves small and unfulfilled. Whatever changes
comes on us whether we are child, young, old age etc, I am and
will remain same. It will not change or increase or decrease. It is
like infinite space which can not be filled more or it can not be
reduced also. In gita Lord Krishna compared the self with ocean.
Many rivers are coming and adding to the ocean, but the ocean
never increases. Inspite of all heat the ocean does not decreases
also. The entire self knowledge is about appreciating your Truth
which is always there. Which exist at all point of time without any
changes. If you appreciate the real nature, then ups and downs
will not matter to you.
My guruji used to give example like a light house in the ocean. It
helps the boats and ship to navigate. Look at these light house.
In huge storm also light house remain unaffected and stand still.
In chitt it is self revealing. It is effortless. For doing many things
efforts are required. Whenever you require effort to be complete,
then it is a life of a samsari. Whenever no effort is required you
are complete and fulfilled.
The evolved human being is fulfilled and complete. Wherever
they go they create fulfilled atmosphere. Everyone is happy to
see them. Even nature smiles in their presence. Wherever Ramji
used to go there was fulfillment, security, knowledge etc. His
presence used to create Ayodhya.
The story of Rama in short. There was a kingdom in north called
Ayodhya. Very prosperous kingdom. Rama was son of Dasaratha
who was very good king. Dasaratha used to take care of
everyone in his kingdom very nicely. He has given very good
education to his children by sending them to sage vasistha.
Education of administration, management, warfare, spirituality
etc was provided to them. Dasharatha was having three wife. As
he was not having children he has done yagna and invoked
blessing for sons. Later on all his three wife conceived.
Everybody was very happy. When Rama was ready then
Dasaratha wanted to handover his kingdom to his eldest son
Rama. He consulted everyone including his queens in his
kingdom for this. The second queen kaikai was very ambitious
and egoistic. The eldest kausalya was very dignified and
contented. Yet kaikai used to like Ram very much. There was
servant of queen who thought of playing politics that kaikai
should become powerful and her son should become king. Her
name was manthra. She went to second queen and told kaikai
that in case Ram become king she will be second in number and
has to serve Ram’s mother who will become Rajmata. She
instilled all kind of fear in the mind of kaikai. Then kaikai thought
that she will not let this happen. She remembered that once she
went to warfare with the king. King was surrounded by enemy
and she saved the life of the king. King was very happy and told
kaikai to ask for any two boons. She said the she does not need
anything at present. However the king insisted. She said ok I will
ask later on when I need something. My two boons will be
pending. The king said OK, no problem you ask it later on. The
queen and the servant remembered two boons. The servant said
her to immediately go to the king and encash these two boons.
She said the first boon she should ask was Ram should go to
the forest as Tapaswi without any army / servants and live there
for 14 years and second was my son bharat should become king.
Dasaratha was very shocked to hear this. All the preparation for
Ram becoming king was underway. This was a terrible
punishment for so good person whom the king love very much.
Everyone Love Ram very much. He said queen not to ask this
thing. But she was adamant. There was no option for King. He
called Rama and told everything to him. Ram said his father not
to worry. He will go to forest. Early morning Ram went to forest.
King has heart attack and he died. Bharant was out of station.
When Bharat came he was very angry with his mother.
Wherever Ram went he made the place heaven. He was liked by
everyone. He was blessing for everyone.
When Ram was about to leave he called his wife and said I
have to leave. He asked her wife to stay in kingdom and serve
the parents. He asked Laksham, his younger brother also to stay
in kingdom. However both refused and insisted to go with him.
They said wherever Ram is, there is Ayodhya. Accordingly all the
three left for forest. 14 years they were not allowed to enter any
city. Ram was sleeping on floor and eating herbs.
Anything which is got by effort, it is perishable / temporary. If it
is by knowledge, then it is permanent. Ram was knowledgeable
Avatar Purush and his life was based on knowledge.
It is extremely wise and intelligent truth that I appreciate my truth
as sattchidananda. All the manifestation are by that entity, stay in
that entity and goes back to that entity. Just like ornaments are
imposed on gold similarly names and forms created by maya are
imposed on sattchidananda.
In next shloka acharya says that this sattchidananda is like sky.
Sky is infinite. You can not imagine the beginning and the end.
You are that sky / space. Even if things are inside space, the
space is not divided. We can say kitchen space, dinning space
etc, but actually space is not divided. We may say animal, god,
man consciousness, but in real there is no division of
consciousness.
End of shloka 9 at Min 1.07
Shloka-10 from Min-1.07
Just like space it is infinite one and all pervasive. Because of
some upadhi, like walls etc, space seems to be divided. You
negate this upadhi and discover that non dual infinite truth.
End of file

मथाकाशो ह्रषीकेशो नानोऩागधितो ववबु् ।

तद्भे दातद्भन्नवद्भातत तन्नाशे केवरो बवेत ् ॥10॥
Shloka-10 from Min-1.07
Just like space it is infinite one and all pervasive. Because of
some upadhi, like walls etc, space seems to be divided. You
negate this upadhi and discover that non dual infinite truth.
End of file
Day-26-13/12/2013
Just as sky/space is infinite, so also that which is very cause of
space. Sky/space is that which gives place for everything to exist.
When the maya creates the creation the first thing to come is
space. From space everything comes out. From space, air comes,
from air, fire comes, from fire water comes and from water earth
comes. This all comes in sequence. Space is creating everything
within itself.
The Brahm is pure consciousness while the space is inert. In
Brahm everything is created by maya. Just like Brahm, space has
magnanimity of creating everything in space.
Though after creation we see apparent division in space, in truth
space is never divided. From wordly point of view space appear
to be divided and we use it also. Different division are free to
live their own culture. We protect it by border and army. All the
different countries are all about freedom of man to live in their
cultural belief. When people built houses / flats etc, space is
sold. This is real illusion. Space would laugh on it. However we
can keep playing on this division and live happily. Space is
giving place to everybody. There is a point of view from worldly
perception and from the space perception. Be the space and then
discover how you are.
Every activities start with rising of sun. The day starts with rising
of sun. The sun becomes creator of time because of sun, day
and night happen. Day and night is the basis of time. There is
infinite amount of energy in sun. Solar energy one day will
become major energy source for everything. Sun is providing
energy, it is basis of time and its provides life. It is silently
blessings. Yet if you look at the sun from sun point of view, sun
will not even know that it is creator of time, it does not know day
or night. It is just a ball of energy. There are nuclear explosion
happening inside sun. Sun does not even know that it gives
energy to many life forms which exist because of sun. But sun
has no doership. He does not know that so much has been done
because of its existence.
Similary it is the case with space. From worldly point of view we
thank space for giving us so much place to do so many thing.
We feel gratitude and thank you to space. But space says that
from my point of view I do not know even that I have does all
these. I am never divided. I am just one space.
That is how meditation is done. You just look at one thing and
look them from two point of view. From worldly point of view it is
my consciousness, your cnsciousness, sun consciousness etc. But
from consciousness point of view there is no separate
consciousness. No division. Only one consciousness. Worldly
point of point of view is ignorant point of view. Wisdom is to see
the truth that there is no division either in space or in
consciousness. It is ony because of different forms and from
forms point of view one appears to be many, divided and
manifested. Space and consciousness is never divided.
It is this knowledge which bring you out of fragmentation and
make you so big. Because of ignorance we have brought
ourselves down to such small and petty level. In truth we are
infinite.
It is ok to look after the health and body. Body is nice blessings.
But giving too much attention to body is not required. It will lead
to obsession to body and you will look from body point of view
only. This means making yourselves small and limited to body.
You can give some comfort and relaxation to body till you are
not obsessed to it.
Explore yourself about the requirement of your body and live in
minimum. I have explored that I can live in minimum requirement.
I have not brought any cloth for myself over years. Everything
comes as per requirement if it is minimum.
Learn lesson from space. Differences is only because of forms.
Negation of forms will make us infinite. Negation means not
giving importance to forms yet intelligently using them and seeing
them. Negate the body, sense organs, emotions, thoughts, ego ,
individuality etc. The moment we negate we discover the infinite.
We have to explore that how much importance we are giving to
our body, to our thought etc. Space remain infinite and yet you
see the role and play of pot. Kewal means one non dual infinite
entity. The process of becoming kewal is just negating the
upadhi.
In next shloka the teacher tells us the consequences of division
of upadhi. Chanting of 11th shloka.
नानोऩागधवशादे व जाततवणामश्रभादम् ।
आत्भन्मायोवऩतास्तोमे यसवणामहद बेदवत ् ॥11॥

End of file
Day-27-14/12/2013
10th shloka was lesson from sky, 11th shloka is lesson from
water. Just as in water we add different taste like sugar,salt and
lemon etc. These are called different rasas. The base is water
and different taste is added to it. We can separate water,sugar
and salt by some chemistry / distillation process. If we add
different colour to water, it will have that colour. Water is the
basis. It holds the different taste/ colour . Colour and taste can
be removed from water by chemical process/ RO process etc.
Water basically remains water, yet it appears as blue, green, red
etc.
In some temple there is sphatik linga. Whatever flower you put in
that linga it appears of that colour. Sphatik can reveal the
property of anything brought near to it. However it does not get
affected / attached by it. It is vitragi.
Whatever upadhi is brought near to Atma, it will reveal it
properties. However Atma remain unattached/ unaffected by it.
Whatever is brought near to sphatik or atma, even when upadhi
is near to it , it remain unattached / unaffected.
Atma was free at every point of time. The knowledge it was
never affected by upadhi makes you free. My mukti does not
require that all upadhi should be removed. It is knowing only
which will make me free.
There are people who try to bring quietitude by changing the
situation. They will go to jungle and meditate or make sound
proof room. However this will not work. Even in a place where
there is silence some or other noise is there. Outside noise
removal will not give you the real peace. This is not real
knowledge. The beauty of real knowledge is you realize that self
is in the nature of sphatik. Whether noise or not, you will not get
disturbed if it is seem by third eye of wisdom.
Experience of quietitude and knowledge of quietitude is different.
Experience is temporary while the knowledge is permanent. Most
people create environment of quietitude which is motivated by
likes and dislikes. When we go to quiet place we try to create an
experience of quietitude. It is created on the basis of likes and
dislikes. Accordingly, its temporary.
Sphatik or water appears to be of different colours according to
type of colour it is exposed to. In fact it is only appearance and
in truth Sphatik and water never changed its colour. Similarly it is
with Atma, it appears to be of different forms. But it in fact Atma
was pure as it is and never affected by any forms and it never
changed forms.
Varnas are based on inclination and interest of the person.
Different varnas are Brahman, Kshatriya, Vaishya and Sudra.
They are Thinkers, Leaders, Businessman and Labour Class.
Varna is quality of the mind. Consciousness has got capacity to
take different varnas and yet remain unaffected by it. All the
different qualities are projected in screen i.e Atma. I can act like
a actor in this world. Playing different roles and keeping in mind
that I am not the character which I play.
So by this 11th shloka one section of Atmabodha is complete.
Now the specific detail of upadhi will be there from next shloka.
End of file

Day-29-26/12/2013
Chanting of Shloka 12 to 14th
ऩांचीकृतभहाबूतसांबवां कभमसांगचतभ ् ।
शयीयां सुिद्ु िानाां बोिामतनभुच्मते ॥12॥
ऩांचप्राणभनोफवु िदशेह्न्िमसभह्न्वतभ ् ।
अऩांचीकृतबूतोत्थां सूक्ष्भाङ्िां बोिसाधनभ ् ॥13॥
अनादमववदमातनवामच्मा कायणोऩागधरुच्मते ।
उऩागधत्रित्मादन्मभात्भानभवधायमेत ् ॥14॥

That which can not be revealed by words are revealed by

scriptures. This is done by adhyarope apwad nyaya. Hearing
some pravachans and reading some books and then fully
believing that “I am Brahman” is not the correct approach. The
problem is “jiva” continue to exist and I then give jiva some new
knowledge. Still after this knowledge I continue to be very big
and powerful jiva. You can say I am Brahman, Limitless, Joyful
and infinite. But the fundamental error is I continue to remain jiva
and jiva pats its back. If you are really Brahman, you will never
say I am Brahman. The jiva by this knowledge is required to be
negated. In the process of negation jiva finds out new way to
live. Try to smuggle itself to some new form. Justify itself. In this
way it still exist.
This is the ancient secret knowledge of atmagyan. Those who
does not know this unsconciously get themselves in trap. The
stories in purana are lot of such examples. Story of
Hirankashyapu where he believed himself to be god. He
considered himself to be Brahman. He said everyone to worship
him in temples. He was very smart himself. So many people in
world considered them to be fulfilled and they say they do not
require atmagyan. They say that they have family, money, good
life and now they do not require anything to be fulfilled.
Your goals are required to be redefined. Focus very very clearly
on how this jiva has come about. Enquire into that. Think about
that. Let us check our various presumptions/notions/imaginations.
Can we go into secrets of Jiva. I wanted to know “How this jiva
has come about”. Jiva very smartly keeps its existence and then
tries to pat its back.
Scriptures are not to reduce the burden of problem. This is
childish and simply stupid. It is to understand that problem comes
because I take myself as individual entity / jiva. Do not aim for
experience, but for knowledge. If I want a better and new
experience, then I am not interested in knowledge. You are not
mumukshu. Atmabodha is not for you.
Situation is good or bad when I want something. When I do not
want something/ there is no expectation, then everything that
comes is good.
This knowledge requires profound humility. Simply have the goal
to know. Do not crave for any experience. Brahman is not
something which can be experienced by the jiva. The dreamer
has to die, then only waking state can be experienced. Negate
the jiva. Just negate that this rope is not a snake.
I have to understand that what is there in my mind that support
/create jiva, sustain jiva and what can efface jiva. I have to get
rid of all the imaginations by intelligently appreciating the truth.
Do not try to kill jiva. Just understanding is required. You have to
know only. Jiva is there because I do not know. I have to clearly
know jiva.
From this shloka onward teacher is following the methodology of
sharirtrya viveka. It’s the appreciation of body very deeply that its
not atma. I negate this.
Sharirtrya viveka is methodology to classify anatma. First sarir is
sthul shrarir i.e gross body. Next Shrarir is sukshma sarir. This
subtle body can not be seen by sense organs. While gross body
can be seen by sense organs. Third body is karan sarir i.e
causal body. These are three level of body. Sukshma sarir is in
mind so ego can experience it. But causal body can not be
known by mind and intellect. Causal body can be known by
inference only. If there is smoke we can infer that there is fire.
These bodies are anatma. First focus and completely know the
anatma.
Knowing anatma as anatma is to be done. We will see every
level of body. Investigation of truth of various body so that we do
not fall in the trap of anatma.
End of file
Day-30-27/12/2013
Chanting of Shloka 12 to 14th
We have to do the viveka of anatma as anatma. This is the
beginning and important principles of Vedanta. We should not
immediately start with knowing atma as atma, otherwise
imagination will start. Mind will imagine something and go wrong.
Those who do not know this principle get imagine something and
revel in it.
We have to first appreciate the entire spectrum of anatma. Do
not be in hurry to experience atma / imagination. Anatma are
those things because of error / mistake I start taking it as atma.
Most of the people of this world continue to take themselves as
body. Body is not we and it is anatma. It’s a mistake to take
body as atma.
I have love / emotions for many thing but they are not me. I
may Love my children, but I am not my children. I may love my
body, but I am not body. Anatma is all gamut of thing which is
not me.
The three bodies are three level of anatma. Even though they
are not me I inadvertently start taking them as me. The first body
is sthul sarira. In 12th shloka teacher describe the sthul sarira. By
which material sthul sarira is made. All sthul sarira is made of
five basic elements. Space, Air, Fire, Water and earth. Fire is the
first one which creates form. Shabd, Sparsh, Roop, Rasha and
Gandha. These elements creates everything including my sthul
sarira. Elements was created one by one from Space to earth.
When they come first they are not seen. Then they are called
subtle elements. They undergo a unique process called
panchikarnam. After panchikarnam they become gross. They are
called panchikrut mahabhut. Sthul sarira is made of panchikrut
mahabhuta. Even any aliens come to earth and if we can see
them, then they are made of panchikrut mahabhut. Whatever is
seen by sense organs, they are made of panchikrut mahabhut.
Body of everybody is different. Karma is reason for uniqueness of
everybody. He will get that body which is best suited for his
karma to be utilized in this world. Karma customized the body
and also the place where that body can best utilize its karma.
God has customized manufacturing factory where he
manufactures unique individual according to their Karma.
Some karma are called Prarabdha Karma. Its like arrow which
has left the bow. We have to bear this type of karma. We can
not change prarabdha karma. These type of karma has already
fructified.
All kind of experience is possible in body only. It is called sarira.
It means that which continuously changes and decay. It changes
from birth to death. Death is of physical body. We have to be
ready that physical body dies. Till the time you are in physical
body, live intelligently and nicely. It has to be protected for the
goal of moksha. The physical body is anatma.
End of file

Day-31-28/12/2013
Chanting of shloka 12 to 14
The viveka of atma and anatma is trying to appreciate the
subject and object. Whatever we hang to we consider it to be us.
Similarly with body. We consider it to be us. It is very useful and
profoundest blessing. Yet while it is beautiful, the master of it is
beyond all description. We want to experience far more beautiful
thing than body. The body is platform to experience various thing.
Body is bhogayatnam. Handle the body as object. Then the
possibility of taking object as subject will not be there.
In next shloka No. 13 description of subtle body is give. What all
things constitute the subtle body. In all there are 17 components
which forms subtle body. Five Pranas, Ten Sense Organs – Five
Gyanindriya and Five Karmendriya, Mind and Intellect. All are
subtle. The eyes you see is not the indriya. Its only physical. It’s
the subtle light inside which let you to see. The five sense object
of the world are Shabd, Sparsh, Roop, Rash and Gandha. In
case awareness is detached you will not be able to see.
Sometime you are thinking and going in the road and your eyes
sees your friend but still you do not see him because your
awareness is somewhere else. By indriya we implies the light in
the sense organs. The five pranas or energy are Pran, Apan,
Saman, Udan and Vyan. Yogis have developed the science of
controlling all the pranas. They get power also by handling
pranas. Diseases can be handled, power can be get, endurance
capacity of body can be increased, energy level of the body can
be increased by controlling pranas. But managing pranas will not
give you intelligence.
Five gyanendriya are like five windows, which reveals the
different world altogether. There are people who dedicate their life
for shabd, sparsh, roop, ras and gandha. Shabd helps in hearing.
Music is big industry today. People dedicate their whole life to
music. We can enjoy sparsh and feel all the emotions. Sex is
sparsh only. We can see lot of things in this world. People
dedicate their life to Travelling to see whole world, Trekking etc.
We can see drama, films to enjoy. Ras refers to taste. We enjoy
different kind of taste in this world. Even one life is less to enjoy
food of this world. Gandha refers to smell.
By this five karmedriyas we can express our feelings, thoughts,
karmas etc. Speech, Hands, Leg, Genitals and Anus. If anyone of
it is not there then we miss so much in life.
The next two are mind and intellect. Mind is capacity to think and
enquire various things. Intellect is a boss and a decision maker.
Mind thinks and implement the decision of the intellect. Mind is
of the nature of awareness. It feels also. Computer has data and
information but no feelings. Human mind have feelings.
These seventeen components are my subtle body. They are
sakshi bhasya. Means, I will know every experience, but can not
be seen by sense organs. Subtle body is my baggage in every
life. It does not change with different life. Gross body changes
with every life. A person who makes subtle body better is an
intelligent person.
The birth is described as entry of sukshma sarira into another
new body. Subtle body is instruments by which we can get all
worldly experience.
The sukshma sarira never dies. It go on changing the bodies. Till
the time you do not have atmabodha, till that time sukshma
sarira continue to exist. It is ignorance of myself which sustain
the subtle body. It makes the subtle body run here and there.
The third body is causal body. It is just ignorance / avidya. It is
beginingless. Further we can not say it is real and we can not
also say it is unreal. It is aanirwachinya. The moment we get
vidya, the avidya is gone. It does not have beginning but it has
an end. Till the time you have avidya, you will have karan
sharira. It can not be seen like gross body, but it is there and it
has an end.
These three body are called upadhi and you are different from
these bodies.
The avidya in the intellect has to be removed by direct realization
of truth. Till the time it happens, the karan sarira will continue to
exist.
End of file.
Day-33-31/12/2013
Chanting of 15th and 16th shloka.
ऩांचकोशाहदमोिेन तत्तन्भम इव ह्स्थत् ।
शि
ु ात्भा नीरवस्िाहदमोिेन स्पहटको मथा ॥15॥

वऩुस्तुषाहदभब् कोशैमत
ुम तां मुतत्मवघातत् ।
आत्भानभन्तयां शुिां ववववञ्चच्मात्तण्डुरां मथा ॥16॥

Seeing anatma as anatma is the beginning of knowledge. To see

very clearly without doubt. Make yourself free from all the
limitation of anatma. Body is mine, but I am not body. Never let
the dharma of panchakosha become your dharma. Always treat
them as anatma.
In 16th shloka teacher says-Wapustusadibhi. Wapu mean body
and tusadi means rice. There is covering of rice called husk. This
covering is called tusadi. You have to break open the husk by
right kind of hitting. Similarly you have to logically separate the
panchkosha from you. Your body is like dress.
See what you are not. Do not get into what you are.
Just as the grain is covered by husk, the body is covered by five
sheath. Just as you remove the husk from rice very lovingly and
intelligently and discover tandulam (pure rice), similarly you
remove the five sheath by viveka and discover atma.
Min-36-Chanting of Shloka 17th

सदा सवमितोऽप्मात्भा न सवमिावबासते ।

वुिावेवावबासेत स्वच्छे षु प्रततत्रफम्फवत ् ॥17॥

Swaprakash means it does not require any light to light itself.

Satt and Chitt you cahitt is an experience but Anand is
experienced later on. Even if a slight dwaita is there Ananda can
not be experienced. When satt and chitt is also realized as
advaita, then Ananda is realized. When you experience bhakti of
god and god is separate then satt and chitt is also realized. But
Ananda can not be realized until and unless these dwaita is
removed. Negate the duality and thereafter you experience the
Ananda. Bliss is experienced only in advaita. It is experienced
when I am one with my beloved. When I am very near to natural
place and become one with it. When I get laddu and I eat it i.e
become one with it. Ignorance person give importance to
achievements. But bliss is from inside. Outside thing like laddu,
beloved, natural place does not give bliss. We from inside give
much importance to them and it appears that they give bliss.
Atma is nitya and everything is anitya.
The five kosha are unique to everyone. There are 84 lakh yonis.
But behind this sattchittananda is one. Everybody is Brahman.
But everybody needs to first turn within. Brahman is all pervasive.
But he is not visible everywhere. It is visible in your own
heart/intellect. You have to turn yourself inside. By becoming
introvert and doing viveka.
In quiet mind ‘I’ is experienced. Outside places of worship help
me to turn within. Do adyarop-apwad and negate the limitations.
Atma is present everywhere but it can be seen only when we
turn within.
Chanting of shloka-18
दे हेह्न्िमभनोफुविप्रकृततभ्मो ववरऺणभ ् ।
तदवह्ृ त्तसाक्षऺणां ववदमदात्भानां याजवत्सदा ॥18॥

Teacher is continuing here that we require to turn within to know

the atma. He prescribe a simple sadhna here which will help us
to turn within and investigate.
End of file

Day-34-01/01/2014
If atma alone is everywhere then why does student of Brahman
should turn towards themselves. Can even the scientist who have
discovered God particles can discover Brahman. The answer is
no. Nyayika and Vaishesikha investigated into outside world and
given us anu / parmanu. The investigation was not by modern
instrument, but by human mind. We can develop our mind to see
very subtle thing and modern equipment are not required. After
investigating the outside world they discovered that Brahm can
not be discovered outside. The reason is when you go outside
you are in dwaita. In Apara vidya (knowledge of outside world)
we are in fragmentation / dwaita and we are always dependent
on mind which is maya. We always have imagination in such
case.
Chanting of shloka 18th
Know yourself to be like a king in the palace. Whenever king is
there whole place is active. But when king has gone outside on
tour everyone is dull and passing time. In same way in this body
you are king and body/sense organs / mind/intellect are people of
your kingdom. Prakriti means beautiful creation. BMI is created by
prakriti and is prakriti itself. Thoughtful people will pause and
think that who have created this beautiful prakriti. The prakriti is
object and I see all these thing as subject. This is called Drig
Drishya Viveka. The entire properties of every object which is
seen is not the properties of subject. Therefore subject has to
negate it. Try to be witness to the whole world. Try to be of
sakshi bhawa. The moment you become a witness, a seer, a
sakshi you will not have any likes and dislikes and you will be
able to see everything very objectively. In a sakshi bhawa, during
a moment of happiness or sorrow you will be able to analyse
both situation without getting attached to it.
Sakshi Bahwa helps us to be detach and see everything
objectively. It helps us to enquire nicely. The thoughts are flowing
in your mind like river. You are sitting in the side of river as
witness of all your thoughts. Sakshi Bhawa is not the end but it
is the beginning. Sakshi Bhawa is in duality. There is knower and
the known. Slowly with drig drishya viveka sadhna and further
knowledge we come to know that the only truth is drishta /
subject and there is no seer and seen and only pure
consciousness. The moment you negate the drishya/ object you
become a pure consciousness.
Chanting of shloka 19 and 20
व्माऩत
ृ ेह्ष्वह्न्िमष्वात्भा व्माऩायीवावववेककनाभ ् ।
दृश्मतेऽभ्रेसु धावत्सु धावह्न्नव मथा शशी ॥19॥
आत्भचैतन्मभागश्रत्म दे हेह्न्िमभनोगधम् ।
स्वकिमाथेषु वतमन्ते सूमामरोकां मथा जन् ॥20॥

The great king is doing nothing. He just sits around. Yet from the
point of view of the people he is very active. Similarly I am
thinking and doing but still “I” is doing nothing. There is a
process called “anya-on-adhyas”. The people who does not know
the king will superimpose the work of other as his work. Those
who know the king knows that king only blesses all the work. He
never run around for the work. In modern day organization ceo
does nothing. He is there to employ the right people and
motivate them.
The dharma of somebody else is imagined on king. King does
nothing. This superimposition of dharma of other on king is called
“anya-on-adhyas”.
There are two entities. You are not very alert or know about the
truth of both. Then dharma of one is superimposed on other This
is called anya on adhyas and it is because of lack of clarity or
knowledge. In reality it has not happened. It is seen so because
of lack of knowledge.
End of file

Day-35-02/01/2014
Chanting of shloka -19
We need to check all our fundamental conclusions. There are
certain basic assumption on which we build our life. The objective
of sakshi bhaw is to analyse everything in very detached way.
You use sakshi bhaw to analyse all your conclusion. Look every
conclusions of yours as third party then you will be able to see
everything in very clear way. If you develop this capacity and see
everything very clearly, then it’s a real blessings.
You have given importance to everything. Without your consent
nobody can make you happy or unhappy. If you can develop the
capacity of sakshi bhaw and is able to detach from all
circumstances these can be done.
To inflate and deflate the importance of anything in life is in your
command. Just detach and see everything as third party. Noone
gives you happiness or sorrow. Everything is your creation. You
are only responsible for your happiness or sorrow.
It is me alone who have decided that I am body and I have to
die. This conclusion is because of ignorance and baseless.
Enquire and get the deeper knowledge.
One thing people take for granted is their experience. Experience
makes us small individual, a doer, an experience. Experience can
be false also. Do not conclude that because experience is there,
it is truth. I get experience that sky is blue, earth is not moving.
But these experience are baseless. Similarly by experience if you
see that you are body, an individual, doer. Please do not believe
it to be true.
Its an illusioary world. Please do not believe what you see.
Always analyse your experience. There is black spot in moon
which looks like rabbit. Its gives a feeling that Rabbit is running.
But its not real.
You can turn on and see any experience you want. When you
are sitting in window of running Train, it seems everything is
running. But you want that only Train should move, focus your
attention on one selected Tree. Similary if you focus your
attention on cloud, moon will move and if you focus your
attention on moon , the cloud will move. You have to just shift
your attention. There are two thing consciousness and body. You
focus on body and death is yours. You will consider yourself as
body. If you focus your attention on consciousness, you will
become free from limitations of body.
Those who are not having clear knowledge, they think that Atma
is doing all actions when sense organs are acting / working.
My possible birth and death is because of aviveka , I have
considered myself as body. I have taken the movement of cloud
as Dharma of the moon.
In aviveka opposite experience will come. In viveka you analyse
the experience and see the truth and be free from Dharma of
body.
In 20th shloka teacher says, well the movement of BMI, Sense
Organs etc are inert, but still they are dynamic because of your
blessing. You are providing life to everything because of
importance given to them.
Atma is not doing anything. In its presence things happen.
Everything get energized because of presence of Atma. From Sun
point of view nothing is happening. But from the worlds point of
view Sun gives energy to everything. Similarly in presence of
Atma everything is blessed. There is no effort on the part of
Atma. In case you do not see this truth, then the Dharma of
panchakosa will be your Dharma and there will be birth, death,
sorrow and you will suffer endlessly.
Chanting of 21 and 22nd Shloka
दे हेह्न्िमिुणान्कभामण्मभरे सह्च्चदात्भतन ।
अध्मस्मन्त्मवववेकेन ििने नीरताहदवत ् ॥21॥
अऻानान्भानसोऩाधे् कतमत्ृ वादीतन चात्भतन ।
कल्प्मन्तेऽम्फि
ु ते चन्िे चरनाहद मथाम्बस् ॥22॥

The properties and activities of body and indriyas is taken as

properties of Atma because of ignorance / illusion. This is
because of aviveka. Really speaking we have not become body.
Because of aviveka, we take ourselves as body.
The truth of fire is heat. Heat will never comes and go. Similarly
in case of Sky , its truth is space. Space will never come and
go. But its colour will come and go. This proves that Sky is not
of blue colour. Colour changes.
In 21st shloka teacher gives example of deh and indriya, in 22 nd
shloka he gives example of mind. The sense of doership of every
action is in mind. All kind of experience happen in mind. This is
properties of mind and not of Atma. The person not having
viveka will imagine the properties of mind as properties of Atma.
The doership is only in mind and not in Atma.
While sitting near the bank of lake in the night when still moon is
seen in the water. But when some half eaten fruit fell down in
water, the water is disturbed. Due to this vibration, the moon
becomes wavy. It vibrates and move. But this is not the truth, the
moon never moves. Similarly we impose / imagine the doership
of mind in Atma.
In next shloka he continues about the Dharma of intellect
imposed / imagine in Atma.
Chanting of Shloka-23
यािेच्छासुिद्ु िाहद फुिौ सत्माां प्रवतमते ।
सुषुप्तौ नाह्स्त तन्नाशे तस्भादफुिेस्तु नात्भन् ॥23॥
End of file
Day 36- 03/01/2014
Chanting of Shloka-22
Chanting of Shloka-23
Just as we studied about the existence of aviveka at the level of
deha, indriya and mind, now we will see it in intellect. Intellect is
decision maker. Mind has all the thought. After decision is taken,
the mind start working for implementation. I am jiva and god is
separate from me is decision taken by intellect and then mind
start implementation in that direction. As long as intellect is there
these basic conclusion will be there. In deep sleep all thoughts
goes into seed form i.e awyakta form. It goes into unmanifested
form. Before going to deep sleep and while waking up, reserve
that period for very important thinking on subject very important
to you. Keep laying on bed for some period. This will change
your personality according to your thinking.
All the attachements, desires, likes and dislikes etc are dharma
of intellect. They arise and we consider them as our Dharma,
because of conclusion in the intellect that I am Body, Mind and
Intellect. In deep sleep it is not felt as it goes into unmanifested
form.
Pachkosha is my dress only. The dharma of panchakosha is not
my dharma. The problem comes when I consider dharma of
instrument as my dharma. I will take care of panchakosha but I
am not panchakosha. Panchakosha in Anatma. So all the dharma
of it is Anatma and not the dharma of Atma. Then what is Atma
?. What is the Dharma of Atma?. In next shloka this is explained.
Chanting of Shloka 24
प्रकाशोऽकमस्म तोमस्म शैत्मभग्नेमथ
म ोष्णता ।
स्वबाव् सह्च्चदानन्दतनत्मतनभमरतात्भन् ॥24॥
Teacher says I will tell you small simple method to know
yourself. Just check what is changing and what does not change.
Sun can be seen in different forms, but what is it which is
always there in Sun. It is light which is always there. Colour of
sun varies, but light will always be there. Another example is fire.
Heat is unchanging in fire. Colour of heat can vary. Do the
viveka in that way. Water is always cool in its natural state. We
can make it hot, but that hot will be temporary. To appreciate
truth of anything, see what is changing and changeless aspect of
something.
The problem is we take ourselves as that, which I am not. We
are not that which is changing. Whenever we become dependent
on something which is changing, we suffer. If you are changeless
and world is changing, then nothing is problem. If we can just
remain what we are, the unchanging reality, then we will be
infinite.
We are sattchidananda free from any mull i.e free from dharma
of anatma. The baseless conclusion that we are panchakosha is
mull. It is just ignorance and aviveka. Wherever there is problem
of anya-on-adhyas, actually it has never happened. Similarly when
we see that we are sorrowfull / joyfull etc. at that time also atma
is free from all these happenings.
Chanting of shloka 25 and 26
आत्भन् सह्च्चदां शक्ष्च फुदघेवह्मृ त्तरयतत दव्मभ ।
सांमोज्ज्म चावववेकेन जानाभीतत प्रवतमते ॥25॥
आत्भनो ववकिमा नाह्स्त फद
ु वेफोधो न जाह्त्वतत ।
जीव् सवमभरां ऻात्वा ऻाता िष्टे तत भुनमतत ॥26॥

The knower, thinker, the doer are not real but manifestation
because of aviveka.
End of file.
Day 37- 04/01/2014
Chanting of shloka 25 and 26
We were seeing various application of principle of anya-on-
adhyas. We become limited because of superimposition of
Dharma of Atma on anatma.
How come the doership comes about ?. One who is doer is jiva.
The perceiver, feeler and thinker is the product of mind. As long
as intellect exist , these product exist. Once intellect goes to
unmanifested form, it is not there. When you go to sleep, this
knower is not there. One side is pure Atma and another side is
vritti of buddhi. Because of not knowing the dharma of two
clearly, I take the dharma of vritti as dharma of Atma. I take that
I am knowing it, I am doing it. Really speaking it is intellect
which is knowing and doing. All knowing / doing is happening in
intellect. Whenever we know and do, we should be aware that it
is intellect only and not the real me which is knowing and doing.
In 27th shloka teacher says, that Atma never changes. Its
changeless. My buddhi, mind, sense organs are all inert things.
Buddi by itself does not have light of consciousness. But on the
other hand consciousness is comlete in itself. It is not dependent
on anything for light of consciousness. Whenever consciousness
blesses anything it becomes living. Body become living because
of your presence.
The infinite become finite because of aviveka and anya-on-
adhyas. It is this baseless conclusion that we are the knower /
doer/ body that creates all the problem.
Knowledge is about seeing the truth that we are already
Brahman. Knowledge is not about reaching anywhere. You may
be having this body, but you are not limited fellow. Because of
ignorance of your truth you associate yourself with your body /
mind. Whatever you attach to, you become that.
In next 27th shloka the teacher gives example of rope and snake.
I have fearful memory about snake. Every animal are by nature
peaceful and loving. This can be seen when they take care of
their children. They attack, only to protect themselves. Every
living being has right to protect themselves.
The moment you take yourself as jiva, all the fear and
insecurities come. The moment you take rope as snake, the fear
come. Exactly when you take sattchidananda as limited jiva, the
fear / insecurities and all dharma of jiva come. This is aviveka.
Fear is only due to aviveka. So freedom from fear can be by
viveka. Sometime you have to take care of your body. This is
necessity and not fear.
I am not this jiva, I am pure consciousness. The moment you
realize this you become fearless. There was a time when this
knowledge was common. Now it is not there. Mughals and
Britishers came and ruled and tried to convert everyone. They
damaged the institution of such knowledge. They questioned the
self respect of the people.
People nowadays are managing their fear and insecurity in
various wordly ways. The real thing is in order to become
fearless you have to do viveka. The moment I educate myself
and make myself conscious of this truth I become fearless. If we
think we are doer, feeler and thinker you are jivatma. If you
realize that you are satchiddananda then you are parmatma.
In next shloka same thought of viveka will continue.

Day 38- 06/01/2014

Chanting of 27th shloka.
यज्ज्जुसऩमवदात्भानां जीवां ऻात्वा बमां वहे त ् ।
नाहां जीव् ऩयात्भेतत ऻातां चेह्न्नबममो बवेत ् ॥27॥

Really speaking there is no problem. It is imaginary and born out

of aviveka. Because of wrong understanding there is disastorous
consequences. Accordingly we are endlessly seeking. Sometime
there is failure and sometime success.
The kings / emperor all have gone. Their palaces has gone. All
these is inevitable, if you continue to take yourself as limited
person. The solution is just that you realize your truth.
The fear arises only when I do not know my real nature. I am
living in agyan about my Atma. The moment I believe I am born,
then all insecurities and fear come. Human being was already
there in unmanifested form. How he has been manifested?.
Where from he has come? We have to go deep into these subtle
questions. The best scerets of life are hidden. You have to go
deep into these questions. One who have manifested is
imaginary. From where you have manifested?. There is something
which is there even before this manifestation started. Wave is
form which have manifested from that which have no form. From
water. The pure existence which have no form you have
manifested from it. Even I am seeker, a limited, small, fearful
person, I always exist. The moment you realize truth of yourself
the problem is gone. It is self revealing, self effulgent, fearfull
existence. The fear is gone, if you really see this truth. This
knowledge alone can make you aware of this truth. Nothing has
to be done. You have to know only. Liberation is only by
knowledge. It is not by great karma. Never take yourself to be
somebody which is imagined by mind.
Even if in all dream, sleep and waking state I am there. The
problem is aviveka. My ignorance about myself. The moment I
am aware of this Truth, then I am free. Meditate and think on
that. Negate all the kind of possible misaaprehensions,
misunderstanding, delusoary baseless understanding. We do not
want that Temporary consolations. Pure existence is imperishable,
does not die, free from any modifications. Its transcends the time.
Projection can not malign the screen.
There are no different path for moksha. Raj yoga, different yoga,
meditation , devotion etc. They are good in the beginning. But
moksha is by knowing only.
We are only following somebody. I go where others are going.
But do not blindly believe anyone. Question and realize the truth
yourself.
In next shloka it is self revealing nature of Atma which is
discussed.You are of the nature os consciousness. We will study
28 and 29 th shloka.
Chanting of Shloka 28 and 29
आत्भावबासत्मेको फुिमाहदतनह्न्िमाण्मवऩ ।
दीऩो घटाहदवदत्स्वात्भा जडैस्तेनामवबास्मते ॥28॥
स्वफोधे नान्मफोधेच्छा फोधरुऩतमा ।
न दीऩस्मान्मदीऩेच्छा मथा स्वात्भप्रकाशने ॥29॥

What are you.? What is the truth of you.?.

You are that king who is constantly seeing all the acitivities. You
are aware of whole thing. Witness to whole process. I know that
existence of thing and absence of thing. The problem is that I
am not aware that I am that consciousness. I am that
consciousness who is constantly reveling in everything. You
attach with smething and then alone they can bring happiness
and sorrow to you. You give importance to something to give
sorrow and happiness. You devalue the other thing and it is
gone. Do not give that capacity to other persom to make you
sorrowful and also sometime happiness. Do not dance like a
puppet in somebody’s hand. Atma is that which reveal everything.
You are the light under which we see entire show going on. You
do not need any light to reveal you.
The thoughts, body and world is reveal by you. See the world
and get a lesson that you are the light. You are the light which
is revealing the change. You are self revealing and you reveal
others. Can this sun reveal you ? or you reveal the sun?. If you
are not conscious of sun, the sun is not there. Even if sun is not
there you are there. In Ganga Stotram see how Swami Tapowan
see Gangaji. I have never seen Gangaji like this. So beautiful. In
case you learn to see everything nicely you will be able to see
the truth then. Learn to realize the truth of everything. Not a
business deal. Just a knowledge. Every experience will tell you
something. Let everything. Every experience tell you that you are
that light. I have to be conscious of everything then only
experience will come.
Now nice example- Just as we light a candle and it reveals
everything,similarly we are like candle which reveals everything.
Nothing reveals the light. You are not dependent on anything.
Everything is dependent on you. My teachers scriptures helps
reveal this truth to me. I was ever existing all the time. This is
called sat chit. Let every experience give this lesson that I am
light. Teachers and scriptures are like mirror who help me to
reveal myself. For the realization of light you do not need any
other light. You do not need bigger light to see the light. Do you
need torch to see whether sun has risen. One burning lamp does
not require any other burning lamp to see whether it is burning,
Every experience is telling me I am the knower. I am that light.
Chanting of shloka – 30 and 31
End of file
39-07/01/2014
Chanting of shloka – 30 and 31
Sense organs are required to know anything apart from us. When
it comes to the knowledge of Atma, it is something different from
the object of the world.
In gita lord Krishna says “I am that light which transcends the
darkness and light” . Where light exist, darkness can not. Light
does not know the darkness. Wherever this light goes darkness
disappear. But you know the darkness. You reveal the darkness.
This is because of light of consciousness. It is that light which
does not require external source to know itself. It is also opposed
to darkness or ignorance or evil. It reveals the external light.
Examples are good. But they only help us to know. They can not
clearly help us to know the principles. Drishtant (examples) and
Drashtant (principles). There can not be any example which can
be like drashtant. There is nothing like Atma. It is class by itself.
Every example has its own limitation. It can not be exact parallel
to truth. No example is complete. There is no definition of Truth.
Only that which is limited can be defined. That which is not
limited can not be defined.
In which light do you know your dream. How you are conscious
of your dream world. That is light of consciousness. In deep
sleep there is complete non existence of everything.
Consciousness reveals even non existence of everything. It
reveals both existence and non existence of everything. This light
of consciousness is always been revealed. This consciousness is
something which is your true nature. You become conscious of
this consciousness. Negate importance of other thing. Negation is
negating possibilities of independent existence of anything. That
which does not have independent existence is called mithya.
Mithya can be seen by eyes, but it is unreal. We see rainbow
but it does not have any independent existence.
The moment we know the truth of seer and seen, knowledge and
knower, it has no real existence.
When we identify yourself from one house, then other house
become different from you.
When I am attaching myself to the sense of knower, then the
knowledge become different. Everything is relative here. The
knowledge of truth is trying to discover which is absolute. That
which is not relative. That which is not dependent on anything.
The different states like dream, waking and deep sleep comes
and go. But you are always there.
This realization that everything is relative is actually negation.
Everything in this world is relative and dependent on something.
Everything is so inter dependent on eco system.
Vedanta is all about that which is trying to appreciate absolute
and not which is dependent. I do not mind anything which is
relative but I am interested in knowing it deeply and negate it .
They are mithya. Mithya refers to relative existence of something.
Turning your attention to real source and devaluing everything
which is relative.
Today is Russian Christmas and Merry Christmas to you. Today
jesus Christ comes to earth and done a very good job. But Christ
is dependent on father on heaven. He is son of God. He is
dependent on God. As student of Vedanta, I will pray him, do
worship for him but I will be interested on father on heaven. The
objective of religion is spirituality. Religion is day to day activities
i.e dharma. Spirituality is getting Moksha. Very less people in
world today require Moksha. They follow dharma and remain
there.
The objective of all religion is good living / dharma. It helps you
become Tapovi, Kshinpapanam, Shantanam, Vitraginam.
Thereafter you go to discover the ultimate truth i.e father in
heaven.
Father in heaven is like the Brahman of Upanishad. But no one
is interested in father in heaven. Even priest or maulwih are not
interested to know father in heaven or Allah. Even in Hinduism
there are differences. Vaishnawi or Shiva sect are there who are
not interested in Brahmgyan.
Consciousness alone does have any further creator. It is not
dependent on anything. So that alone is father in heaven. This
pure consciousness.
By neti neti negate all the unreal thing, then you will realize the
consciousness. You are father in heaven. You are Christ. Not the
Ram or Swami, but that pure consciousness which is beyond
time/ birth and death. Negate the differences between jiwa and
parmatma and realize the God. The objectives of all religion is
this only.
The moment you take the life of dwaita, then its complete
seeking. The day when all the religion of the world become
gateway to spirituality then they will fulfill its purpose. But today
Church, Mosque and Temple has become powerful. It’s a power
game.
The subject matter of next shloka is how can an individual and
god become one.
End of file
File-40-8/01/2014
Turn your attention towards light of consciousness. The light
because of which we know our mind, intellect, different awasthas,
upadhis etc. It is always there and sat. It does not require any
light to light itself i.e chitt.
Waking is possible only when dream ends. Apart from your Truth
let everything drops. Discover your identity with God. Out of
ignorance I got attached to body / mind things. I am turning
within myself and discover that there is this existence and I
become aware of satt chitt. The truth of individual is truth of
whole creation. The separation of individual and total was
because of ignorance and remove that. Thoroughly investigate. It
is not my arrogance that I am saying that I am Shiva. I am not
saying individual to be shiva. We have to remove the ego then
only we will be one with Shiva.
We can do good chanting of “I am Shivoham”. A good singer can
also sing in a very good voice. This is not because the singer
has realized the truth. Temporarily it may feel that the singer has
realized the Truth. But its only professional expertise. It may also
be because of faith. In faith also the singer can sing in a
beautiful way. But the singer has not yet woken up, not negated
the ego.
Vedanta should be told only to those people who are ready for
this knowledge. It is like medicine. Concentrated dose should not
be given to children.
It is Upanishad who dare to say that You and God are one.
Mahavkya of Upanishad should not be given to person who are
not ready. Keeping the ego you can not say that you are god.
Such a people will do harm to society. Hiranyakashyapu was
such person. Saddam Hussain in modern time was like this. First
negate the ego. Negate everything. That which remains after
negating everything, then that is Shiva.
I am Sattchidananda and everyone is sattchidananda. When you
know yourself as sattchidananda and also to be one with God.
When you say that I am one with God, then do not think that
you have qualities of God. Jiva is consciousness attaching itself
to small upadhis and the consciousness attaching itself to the
Total Upadhi is God. Maya upahit chetna is ishwara and jiwa is
avidhya upahit chetna. Consciousness +Ignorance and association
with Panchakosha is Jiwa. Consciousness + total cosmos is God.
Here is somebody who is very small but there is somebody who
is very big and powerful.
The methogology to know the oneness with God. On one hand
you negate your upadhi / undress. Other hand you negate all the
upadhi of ishwara i.e negating maya. You have to do viveka.
Both at the cosmic level and at the individual level. Its atma /
anatma vivek. Technically called twam pad sodhanam. At cosmic
level its called tat pad sodhanam. Four Mahawakya . First is
called - Pragyanam Brahman – Lakshana Vaykya- Pointers. From
Aitrya Upanishad. Second is Tat Twam Asi – You are that. From
Chandogya Upanishad. Teacher says that you are one with God.
Consciousness identified with individual upadhi is called Twam.
Tat stands for ishwara. It implies consciousness + upadhi of
whole universe. Story of Swetketu and Rishi Uddalaka. Swetketu
was his son. After studying in Gurukul when he come back.
Father asked what you have studied. He arrogantly says that he
has studied everything. Then father said “ Have you studied that
by knowing which everything is known” . The son was amazed he
says no. Father says forget it. The son requested father again
and again to teach that knowledge to him. Then he says to
swetketu “Tat Twam Asi”. Deeply investigate who is individual and
who is God. When you stop seeing God as big and you as small
then you negate the upadhi and the difference is removed.
Individual is consciousness manifesting through small upadhi and
God is consciousness manifesting through big upadhi. The truth
of God and Individual is sattchidananda, See the truth of both as
pure consciousness. Then there is no problem to see the
identity.Then we can say “Chidananda Roopam Shivoham
Shivoham”.
I am not interested is anything which is changing. This is
detachement. If you can detach at Individual and total level then
what is left behind is called vidya aiycheyam. Without negating
upadhi aiycheyam is not possible.
I see the beauty, love, amazing power of god. I respect him and
do namaskar to him, but I do not need anything. I prefer to
detach myself from upadhi. I do not need anything. Neither I
bother about my upadhi or upadhi of god. I do not see myself as
inferior and god as something very big. Its dress only. God is a
fact of life as much as jiwa is there. God is equally real as jiwa
is there. If individual upadhi is there, then total upadhi is also
there. Discover the identity of jiwa and parmatma. That is
possible by bhag tyag lakshna. One part of jiwa and another one
part of ishwara is seen as perishable and insignificant and is to
be negated. The first Mahawakya is “Pragyanam Brahnma”.
Second is “Tat Twam Asi”. Third is “Ayam Atma Brahma”. Fourth
is “Aham Brahmasmi”.
Every Upanishad has Mahavakyas. But these four are important.
Shankaracharya gave his four Mahavakyas to his four disciples.
For four disciples he established four mutt, Sringeri Mutt, Dwarka
Mutt, Jyotir Mutt and Jagannath Puri. It was established as centre
of learning. Now it is more like tourist places. Busy in giving
blessing to many people. Big people and politician.
Out of four ”Tattwamasi” become famous, which is directly used
in teaching. The methodology of investigation in four mahavakyas
is Bhag Tyag Lakshana. Negate the changing aspect and see
what is changeless. Negate and drop the upadhis. Let it be
insignificant. No consequences to you whatsoever. Unconditioned
consciousness is Brahman.
We have to assimilate and practice that. How can we do that is
given in next three shloka.
Chanting of Shloka 31 to 33.
Starting from karan sharira, sukshm and sthul sharira is
perishable. They are just like bubble Coming and going. In the
same way look towards the whole world. That which is destroyed
is called sharira. I am different from these sharira. I am
conscious of the change.
Because I am not this sthul sharira, I do not have any birth and
death. It does not mean I do not take care of body. I take care
of many thing, but that does not mean I am that. Consciousness
does not have sense organs. I do not have any fear or sorrow.
All these are only at the level of mind.
Who are you? In next shloka
End of file
File-41-9/01/2014
Chanting of Shloka 33 and 34
Instrument through which the god manifest is so beautiful. Worthy
of singing the glory. All the bhajans and all the prayers are
basically directed at beautiful upadhis of god. The world is so
beautiful. God is amazing and beautiful and therefore a person
should sing the glory of god. Instead of singing Bhajans of Jiwa
one should sing glory to God. Such a person is sensitive to
supreme intelligence. There is love in animals, bird and creator.
We should see this. The one who is embodiment of love has
created this world. There is amazing love and knowledge in the
world. One should become conscious and be sensitive to such a
god. Such a person will be very sensitive and will not eat meat
and kill anybody to fill his stomach. Only good people can feel
the love and get love from them.
Upadhi of God is amazing, purifying and magnanimous. You need
extremely sensitive mind to appreciate the upadhi. In very hurry
do not say that these are maya and are required to be rejected.
You have to become conscious of upadhi then only you can
become conscious of Atma. You require very subtle and sensitive
mind to appreciate upadhi. I will appreciate the quality of god,
guru etc and be sensitive to them. Appreciate beauty wherever
beauty is there. Always sing the glory of creation with gratified
mind and see the greatness of creator. Love god and be one
with god. In moment of complete identity with god, the quality
become insignificant.
Subsequent practice is all about being aware of your truth. Just
be aware of your truth whether you are doing anything. Habitually
various thing will come to mind. Old habit die hard. I was taking
myself as body for long time. Now just use body, sense organ,
mind etc. When you will use it then only you will be aware that
these are unatma. Fearlessly use the body, mind, intellect. But
retain the consciousness, awareness of your true nature i.e
Brahman. Somewhere behind the corner of your mind, you are
aware of your truth and then use everything. That is the way of
assimilation of knowledge. This is called gyan nistha. To get
knowledge is one thing and to assimilate knowledge is another
thing. This is the purpose of manan and nidhidhyasan.
Shrawan, Manan and Nidhidhyasan are three steps. The objective
of Shrawan is to appreciate the exact message of scriptures.
Shrawan is hearing from Guru till the time you appreciate the
real message of scriptures. With a open mind we should hear the
Guru remaining humble. Hear the right guru and appreciate the
complete message of scriptures. This is called Shrawan. In
manan various possible doubts are removed. Resolving the
possible questions which are revealing some different perception
so that you reconcile with all possible question. Appreciate why
they are wrong and why they are right. Now your doubts are
resolved but just because of old habits sometime I again say that
I am this body. This is called as habitual error. Wiprit Gyan.
Handling the problem of habitual error and revelling all the time
in your true nature is Nidhidhyasan. There are two thing in
Nidhidhyasan when we are talking at the level of assimilation of
knowledge. One sadhna is living in quiet place alone and very
intensively thinking of all these things, so that you be in your
true nature. Another part of nidhihyasana is actively used your
upadhis in various activites which should be different from what
world is doing. Try to help the ignorant people. Do whatever is
necessary for the well being of ignorant people. While doing this,
I am doing Nidhidhyasana.
In vedantic meditation you know something and you do not do
something. In yogic meditation you do something. Mukti is only
by knowledge and not by doing something. Negating is by
knowledge and not by doing something. The moment I really see
that its unreal, I drop. When I peel banana, I do not do effort to
drop peel. When you really see something to be ephemeral, you
do not require effort to drop it. Even if I will try to hold on I can
not. In gita Lord says that there is no other factor than
knowledge which can purify you completely.
Another part of Nidhidhyasan is use the upadhis. If you can do
this then your knowledge will be firm.
Chanting of Shloka 34
All the words are negating something. Nir means negating. It
refers to free from. Nirguna- Free from gunas. Niskriya – Free
from any activities. Nityo- It is eternal. Nirwikalpo- Free from all
modifications.Niranjana- It is free from all impurities. Nirwikaro-
Free from any change. Nirakaro- It is free from all akar i.e forms.
Nityamukto – It is ever free. I do not have to be free. I was
always free. Nirmala – I am free from all mala i.e impurities.
Unconsciously I may take myself as body. Therefore I have to
use this thoughts as sadhna for negation. But these sadhna are
not to be done always. A Brahman will not always roam and say
that “I am Brahman and not body”. These are not to be done
permanently. These are special sadhna like antibiotics which are
to be given in limited dose to those who have possibility of
falling down to the level of body.
Don’t say these thing to anybody who is not ready. These are to
be kept in mind only.
Chanting of shloka 35 to 36
These are thoughts which are brought in meditation. I am like
space and not body. I am that consciousness which is like space.
Like Space I am inside and outside everything. I am inside the
body and outside the body. I am everywhere. I have never fallen
down to the level of individual. All these are dream. Because of
ignorance I was just dreaming that I was individual. In any
condition I am same. I am pure. I am free from attachements. I
am free from any movements or any possible impurities. I am
nitya suddha. I was always pure and will be pure. I am
completely free. Always of the nature of sattchidananda which is
infinite. This is my real nature. I am one without second. When
you are contionously reveling in this knowledge, you will be free.
Waking up is not so easy. One has to be very very intensively
involved in this. This knowledge alone removes the ignorance. It
is opposed to darkness. It removes the ignorance. By akhandakar
vritti alone ignorance is removed. Viskhep is product of ignorance.
Just like medicine remove diseases, the knowledge remove the
ignorance.
Chanting of Shloka 38
After completing your study you have to be alone and practice. In
next shloka these sadhna will be told.
End of file
File-42-10/01/2014
Chanting of Shloka 38
Shrawana is described as Tatparya Gyanam. Tatparya means
exact message of scriptures. Exact message of scriptures is
known when you study right from the beginning till its end. Not
studying here and there or part. Sometime real message is
unfolded only at the end. Not only read but study. Study means
go deep thoroughly and appreciate the importance of every word
and whole book. Atmabodha study is studying one book. You see
how much time and depth it has. It requires deep study and
relection.
Merely reading the word meaning is not enough. Person has to
get the knowledge from right teacher. Appreciate each and every
word and go deep into it. Right from begining to end. Shrawan
sadhna is not merely listening. It is listening from right teacher
right from beginning to end so as to discern the exact meaning
of the scriptures.
In our tradition we study three categories of books called
pasthantrya. Its pillar of Vedanta. In any Ashram today we have
to study these three categories. One of them is Upanishads.
There are many Upanishads. Every Upanishads is dialogue
between disciple and teacher.They are source of knowledge and
part of Vedas. The main are 11 upanishads. They are important
because the great teacher like shankaracharya wrote commentary
on that. We study these 11 upanishads. One by one slowly.
Study takes time its not reading.
Other textbook who helps us to understand Upanishads are called
prakran grantha. Atmabodha/ Bhagwad Gita is prakran grantha.
When people has limited time then best thing to teach is prakran
grantha. Prakran means topics. One particular topics is dealt
thoroughly.
In Sanskrit original source is paninin sutra. Sutras were style
developed in olden days to pass on the original knowledge as
there was no printing system.
Every sage was like scientist who were doing different work. Ved
Vyas Ji compiled the knowledge and has done extensive work. In
Mahabharata Bhisma Parwa 18 chapters is called Bhagwad Gita.
There is system called purwa paksha and siddhanti. In Manan we
take up purwa paksha to know what other says. Logically we
clear all doubts by discussion with opposite camps. The views of
the opposite camps is heard with open mind, then we present our
views to those people with open mind.
In nidhidyasan, you do not have any doubts. You are clear and
can handled any doubts. Now there is habits only. Due to habits
we take ourself as body. Deep is the wiprit bhawna. My
unconscious mind has all the type of difference and advaita.
Even in dream we see dwaita. My conscious mind is clear about
the knowledge. But because of years of thoughts and belief the
dwaita of old habits of taking ourself as body has gone deep into
us. So these knowledge also has to go deep into us. “I am
Brahman “ these knowledge has to be impressed into us very
thoroughly. Your heart should feel. Intellect gives us the logic but
knowledge is assimilated only at the level of heart. You feel that
and you live it. Heart means the centre of your personality. Your
feelings. Your love.
Whatever is there in the intellect you have to put effort. If it there
in the heart you will not require any effort to do it. Likes /
Dislikes, Anger, Desire is in the heart because these thing comes
effortlessly. I am body and small individual is also in the Heart,
so it comes effortlessly. I have to see that “I am Brahman”
should also goes to my heart, then only it will be effortlessly and
nature. The knowledge becomes yours only when it comes down
to your heart.
We do not prescribe meditation in the beginning. The only
meditation we prescribe is focus your mind. This is actually
dharna. For meditation you need to have lot of knowledge in the
beginning. What is meditation and how and for what it is done.
You should know on what to meditate. What is atma and what is
unatma. A person who can not do viveka and does not know
anything about viveka will never be able to meditate. Seeing the
truth of anything is meditation. Not merely quietitude. Mediation is
not required only for peace. Mediation is only after you have
done shrawan and manan.
Viviktdesha also means karmsanyas. Be free from any karmas.
Anything doing for anyone has to be avoided. Till the time you
have any thoughts to help other is immaturity. Such thoughts
should go.
Do not bother about past and future and completely concentrate
on this knowledge. The roots of this knowledge should go deep
in both conscious and unconscious mind.
Ananda is not just peace of mind but positive ecstatic bliss. Its
not experience of bliss but you yourself is bliss. Any effort to
experience joy or fulfillment means you are still devoid of bliss. In
nidhidhyasan you practice to be Ananda. After Sharawan and
Manan is complete then go for Nidhidhyasan. In Nidhidhyasan
there should be any external disturbances. You should not carry
mobile, laptop etc. to get yourself connected with whole world.
You should not try even to think of any type of karma for this
world. No thought of any karma. Just be with yourself. No
thought of outside world that there will be emergency and you
will be required. If you do that then you continue to remain in
fragmented world. You have to do only two things, see that and
be that. Let it go down to your heart and it become effortless in
you. There is no thought of any doership. Even in your mind you
are alone. No dream, no future, no revolution, no planning.
While sitting you should not change the posture for about 45
minutes. It will not disturb your attention. Practise asan siddhi. Do
not even think of anyone for whom you have special corner. No
attachement. Be the master of your sense organs.
I am not interested in any experience but in experiencer. This is
what I am going to investigate and realize the truth. Sense
organs should be friendly with you and obey you properly. No
sense of doership but complete energy for realizing the truth of
yourself. Turn your attention towards infinite and changeless.
Discover and go deep into that. Just be that which is one without
second. Let this knowledge come down to your heart.
Tadbhawbhawit. Too long you are living in dream world. But now
wake up. Let no other thoughts come to you. Exact nature of
meditation in next two shlokas.
Chanting of shloka 39 to 42.
What is the nature of knowledge in dhyan?. In which direction
you should turn, so that you wake up?

End of file
File 43-11/01/2014
Chanting of Shloka 38 to 41
Having completed the shrawana and also the manana, now is the
time of assimilation/ direct realization and rather being that. The
tips are for such a sadhna at this stage of knowledge. Being
alone before getting knowledge is not preferable thing. Whenever
you have choice, the choice should be only of satsang and not to
live alone. It should not be stress relieving or holidaying. You
should love your work. It should never be a burden. Thank good
its Friday and on Saturday there will be no work and we will
enjoy. People who think so never love their work. Let your karma
will never be a burden.
You should prefer the company of enlightened people. Even any
type of religious pilgrimage should be dropped for the satsang
and company of religious people. Forget about any tours. No
going around. Prefer the company of enlightened / wise man. I
will prefer to go deep into the knowledge and company of wise
people. Prefer only knowledge and do viveka between atma and
unatma. Not knowing the truth, I was taking myself as body. It
was because of aviveka and association with unatma. After this is
complete, you can go all alone. Now you know what to do there.
Do not take anything with you, when you are alone. No tablet,
laptop etc. No electricity etc. No connection with anything. Having
gone in such place, the teacher advises that turn your attention
towards this knowledge and just be that with all the feeling and
love. Meditation is not about being quiet. It is to be with all
intention and intensity to be that. That infinite. I am empowered. I
am complete. I am that. Let the world see your action, but do not
reveal your knowledge until and unless someone really seek for
it. I know people suffer sometime, but do not interfere. Suffering
is a great teaching. Do not dilute it. Let them learn from the
process.
Do not tell anybody about your knowledge. You do not need a
certificate that you are knowledgable. Does a doctor give you a
certificate after you have become healthy that you have become
healthy.
The objective of meditation is not to become thoughtless. This is
Buddhist meditation. We completely condemn this type of
meditation. This is for common man who wants to be stress free
for some period of time. The objective of meditation is not this,
but self knowledge.
At present there is seer and seen. But now let the objects of
knowledge resolve into you, The dwaita ends. Every seen and
object resolve into atma. You need to resolve everything with
your understanding, Its only a matter of understanding. The object
of knowledge is different and I am different is not truth. This is
product of mind and not truth. We are out of ignorance taking
this as reality.
The whole creation is dependent on your seeing. It is because
you see, the world is there. It is called dristi / sristi. I see
therefore it is there.
Your thoughts is dependent on thinker. Whenever thinker wants, it
can drop. Only you give importance to something and then it
enters your life.
Notion of separate identity is creation of your mind. If you see
clearly that every though , the notion of separatness is creation
of my understanding, then I am in command and I can drop it.
Its delusion / moha of my intellect and I can drop that. Take the
journey of negation of duality. Creation of drushya is product of
my mind. Every drishya has relative existence.
Existence plus ignorant mind is world of duality. Consciousness
plus enlightened mind is god, who does not see any separatness.
Knowledge and ignorance is connected with mind and not with
consciousness.
“Man ewa manusyanam karna bandha moksho”- Amrit Bindu
Upanishad. Your mind is the only reason of Bandhan and
Moksha. Bandhan is only in mind. Only awareness will root out
the ignorance.
I am that substratum from which world sprout, remains and then
goes back.
Gyatru, Gyan and Gyeam. Knower, Known and Knowing. Drishta,
Drishya and Darshanam. Seen, Seer and Seeing. They are called
Triputi. In English it is called tried. Fundamental necessity in
wordly of living. Considered to be separate in samsara. Actually
triputi is creation of ignorant mind. Especially notion of
separatness. Perception of separatness is not problem. Seeing is
not the problem. Notion that triputi is separate is problem. In
enlightened state such notion does not exist. Negate this
separatness. Seeing separtness is not a problem.
Chanting of shloka 42 to 44.
One who does this type of meditation then what happen to him is
subject matter of next shloka. Meditation is not thoughtless but
dynamic. The objective of meditation is to understand the truth
and resolve the notion of dwaita in you.
End of file
File 44-13/01/2014
Chanting of shloka 41 to 44.

We need to believe that I can not help others. I can create an

environment where others can help themselves. Real help is got
to be within everyone oneself. Everything is divine. Everyone is
Brahman. Such person who always want to help others are
egoistic person who does not believe that others are also
Brahman. He considers others as small and also himself as
limited and unsatisfied. I am special and others are stupid fool
will bring about duality and ego.
I need to help them to discover that the other is very big. No
creation of dependency. Create environment and give them
chance to discover. No feeding of security from outside. They
have to learn to wallk themselves.
Everybody in this world is Brahman and complete. Do not make
your solitude impure by thinking about others and your
responsibilities. Be free from all responsibilities. No thoughts and
no feelings. A person who live with such an attitude can alone
be free and can stay in solitude.
If I want moksha for myself then I work for moksha of everyone.
Everybody has to take pilgrimage to myself. This is my nature of
help to everyone.
I am never tired of my work so I do not need weekend. Weekend
is only required by weak people. I am not tired of my work, but I
am happy and love it. Such people only can live in solitude and
try to acquire knowledge. Those people who run away from their
responsibilities because they are tired and will not be able to get
knowledge. The objective to acquire knowledge should be that I
have greater priority for it than any other work in the world. Its
my priority that’s why I am leaving other work it. I am not leaving
my other work only because I am tired or got bored out of it.

Sat, Chitt and Ananda is presented as Triputi. The gyata, Gey

and Gyanam. The knower, knowing and the knowledge.
Vedantic meditation should be done after nice sleep. You should
be very active. No mobile, no meetings, no responsibilities and
no other thinking. Only deep thinking of highly subtle knowledge.
This should be done in meditation. Very very deep appreciation
of knowledge. Final conclusion is you see the unity. Not just
believe but seeing.
Going deep into the matter of something should become your
hobby. You should fall in love with this. There should be deep
investigation. Believing is for tamsic people. It is not for
enlightened one. You should discover Brahman only by deep
investigation and not by mere belief. Learn to investigate very
deeply and thereafter discover the truth. Aprokshanubhuti is not
about believing but seeing the fact by deep investigation.
Scientist who have seen that everything is energy is by deep
investigation only and not merely due to belief.
When the by deep contemplation we invoke the knowledge, then
its like churning of arani invoking fire. All the ignorance is burnt
in the fire of this knowledge.
Let every session of mediation should be like churning. You
should go deep into every conclusion of yours which supports
fragmentation. Fall in love with deep thinking and knowledge.
Effortlessly go deep into it.
Go deep into what is the thought, who is the thinker . See it
clearly. When this thinking is done then this is called vedantic
meditation. Take up any question. Take up any thought and go
deep into it. Enjoy the knowledge. Keep on doing the manthan till
you see.
The seven days of week are seven horses of sun god. Different
aruns comes before sun rises. The darkness stop ending much
before the sun rises. In fact when all the darkness is gone then
sun rises. Before directly realizing Aham Brahmasmi all the
doubts has gone.
Such a person who has been invoking arun, after invoking arun
alone sun rises. So go for arun, i.e removing all doubts before
you realizes. In every meditation you take one question and
resolve it till it is gone. Take up this path of intelligent
meditation. Once you invoke the fire of knowledge. Every sitting
in meditation should be very dynamic. No question of relaxation.
End of file
File 45-14/01/2014
Chanting of 44 and 45th shloka
Karma will not bring something which is permanent. The person
of karma try to achieve something and try to change the
situation. This will not help when it comes to Moksha. Realisation
of permanent is by knowing only. Truth is covered only because I
have imagined something. So I have to know and investigate.
Anything which is false will not stand the equiry. The very word
meditation implies contemplation. It is deep enquiry to see the
truth. There is no desire of change. We just want to discover. Sit
up and discover the truth like Atma is Nirgun, It is nirakar, Gyata
and Gyey bhed do not exist. Sit in meditation and enquire and
discover this truth.
In karma we try to attain something which we do not have. Here
in meditation we do not require any karma. Atma is already
attained. It is not required to be attained.
Every person is suffering absence of fulfillment, absence of
suffering and believe that it is not there. But it is only because of
ignorance. The moment ignorance is removed, we know the truth.
Snake is subsequent creation of ignorance. First I do not know
and then I know it wrongly. Our whole life is based on baseless
conclusion.Ignorance is not a problem. Subsequent imagination is
problem, Ignorance is like deep sleep. The first stage is called
awaran and vikshep. Awaran is simply I do not know. Vikshep is
wrong conclusion. I have to first handle my viskhep i.e various
wrong conclusion.
Its very important that you should keep karma away. You have
golden chain in your neck. But due to ignorance you forgot it and
searching all over.
The jiwa bhaw is imaginary. Atma is not imaginary. You are not
jiwa but Atma. Not knowing yourself, you take Atma as Jiwa.
Chanting of 46 and 47 shloka.
When you directly see your true self. True self means not your
imagination. Mind has to be made understand the wrong notion.
Handle the wrong notion intelligently. Your mind has to see that ,
feel that and should be convinced. Its like wife. Handle it.
Outside wife can be divorced but mind can not be. Seeing the
truth is immediate but the process is slow.
The moment “I” has become infinite, the whole world becomes
you. Everything becomes yours. Earlier few things were mine.
Now everything is mine. My world has become big. Earlier I
could love me and my family. Nothing beyond my family. Now my
world has become very big. My same love is available for
everyone.
Till the time you do not know yourself you was digbhramit. It was
total confusion. After you know yourself this confusion is
removed. Aham and Muma is indication of disease.
Samyak Gyanwan means intellectually convinced that he is
Brahman. Samyak Vigyanwan means he has direct realization.
This is only possible when you negate everything. Samyak
Gyanwan does not require negation. A samyak gyanwan can be
one who has not removed his ego, desires etc. Vigyan require
vairagya. Gyan does not require any vairagya.
Atmagyan is like great pilgrimage.
If you are very clear that you are not this body, then give up
these attachements and see what happens. Discover the truth
yourself. Learning Vedanta is not so difficult. Its easy to
understand. What is difficult is giving up your attachements. This
require great sense of convictiou on.
Once you know the truth of yourself the world exist in you. If you
are in ignorance and consider yourself as body then you are in
the world. Everything is in me and I am in everyone.
When you see yourself in anyone then it’s a matter of profound
love. Why parents love their children. This is because they see
themselves in their children.
With the eyes of wisdom gyani see everything in them and him
in everything and everyone. Physical eyes will show you the
difference. Physical eyes can not see the consciousness.
Consciousness in not that which eyes sees but that by which
eyes sees.
End of file
File 46-15/01/2014
Chanting of Shloka 48 to 50
Jiwanmukta and Videh Mukta. Both are free and liberated.
However there is subtle difference. Jiwanmukta meanwhile
wielding the body you are aware of the fact that you are
consciousness. They are fearless and not afraid of anyone.
Everyone feel comfortable in presence of Jiwanmukta. They stand
out in their simplicity and goodness. The beauty is all these are
without any effort. It is naturally done. They are intelligent,
common sense and can handle people. Even alone they are
happy and even in midst of people they are happy. Jiwan mukta
is one who knows Aham Brahmasmi when he is still in body. In
Bhagwad Gita lord has given name to such person as
stithpragya. Last 18 shlokas of second chapter. They are like
tortoise. In a second they can turn attention towards themselves.
Once prarabdha karma of jiwanmukta is exhausted the body dies.
After body dies it is symbolically called videhmukta. These
difference is from world point of view.
The difference between Table and me is Table does not have
sukshma sharira. Even table has consciousness like me. But
since it does not have sukshma sharira manifestation of
consciousness is not there. The radio wave is already there in air
/ space. Transistors helps radio waves to convert in the form
which I can experience. Consciousness is all pervasive. The entry
of sukshma sharira and exit of sukshma sharira is called Birth
and death. So there is two level of consciousness i.e manifested
and unmanifested. Jiwanmukta is one who has awaken to
unmanifested consciousness also. As long as your own existence
is not questioned you should never try to kill anyone. No killing
of anyone for sport or eating. However you should protect
yourself and your children and country. This is dharma. If
required you should kill others to protect yourself. This is not
himsa. Our every god has got weapon. Even goddess are fully
armed. But the bueaty is even when the wife was kidnapped,
Rama did not used his weapon immediately. Even after reaching
Lanka he called Angad and instructed him to go to Ravana and
ask him to leave Sita and if he does so then he will get one
more chance and Rama will forgive him. Even in Mahabharata
Lord goes to Hastinapur and ask kaurava to keep their promise
to return back their kingdom to Pandava. But kaurava laughed
and said that warriors should fight and take back the kingdom.
Then lord suggested different other formulas i.e give half kindom,
give five villages etc. However kauravas said that not even an
inch of land they will give. Ultimately there was no choice but to
go for war.
With the eyes of wisdom you see divine in everybody. They exist
in you ad you exist in everybody. But this is not complete
knowledge. This shows that you are one and there are many in
which you exist. Actually it is not that I am electricity and there
are many bulbs. It is that ki I am electricity and I am bulb. As
satt I am the Atma, As chit I am the consciousness and as
Ananda I am the experiences. By turning towards consciousness
in me I can realize Brahman. In order to help you turn yourself
inside, it starts with dwaita. I have to slowly turn my attention
towards the drishta, the sakshi and the seer. Now see this fact
that every unatma is atma just like every wave is water. Every
thought is Brahman. In order to know Brahman, I have to negate
everything. Only after negating everything you come to know
meaning of the word Brahman. Neti Neti. That what is left behind
after negating everything you see it as Brahman.
It is not that Atma is also there and Unatma is also there and I
am believer of Atma. Not at all. Only Atma is there.
Meditation
1) With the eyes of wisdom try to see divine in everybody.
They exist in you and you exist in everybody.
2) But this is not complete knowledge. Go ahead. This shows
that you are one and there are many in which you exist.
Actually it is not that I am electricity and there are many
bulbs. It is that ki I am electricity and I am bulb. Try to see
that you are both Atma and Unatma
3) As satt I am the Atma. See that every existence is because
of Atma. Everything exist and you see them because of
Atma. I exist because of Atma.
4) As chit I am the consciousness and as Ananda I am the
experiences.
Meditate on Sattchidananda

Sattchidananda is not three objects but one. Words are three but
object is one. Satt means existence. Satt is manifesting in
everyone as “I am” and in everything as “it is”. Isha is. Yoga is.
Sun is. Moon is. Star is. It is there. The existence of it. Anything
which is blessed by existence is available for seeing. Light falling
on the fan, we can see light is. Can we just turn our attention
towards only “is”. It is not a matter of faith or belief but a very
valid scientific experience.

Taking up a form will depend upon the values the mind

cherises. Mind is a projector, Ego the producer and intellect is
the director. Raw Material is existence. We are so obsessed with
likes and dislikes that we do not see the basic material. We are
unconscious of it. At all the places, all the time and all the object
the existence pervades manifestations. Let there be any forms,
maybe alien from other space or some new human form by
genetic engineering, one thing will be common i.e existence.
All the form are temporary. If you hang on to it, you will cry
and suffer. If you know the fact and wants to enjoy the forms
you can do it. Most of the people live at the level of forms.
Always thinking about forms. This has become habit over a
period. It has become so hard that it will require lot of hard work
to come out of it.
Anything which is revealed by itself is called chitta.
Whenever we require some light to see something that object is
called jad or inert. Even thoughts are jad. Mind is required to see
the thoughts. The mountain, river, flowers, bird are known
because of the blessing of sun god. However even when lights of
world/eyes/ear/mind / thoughts are switched off, we know that “we
exist”. The feeling of “I am is there”. No lights is require to reveal
you. You reveal the thing outside. It is in the light of your
consciousness, everything is moving. Every existence require
light, but the chitt / atma does not require any light to reveal
itself. Every jad require the light of others to reveal itself.
However chitt does not require light to reveal itself. It also
provides light to everything. It blesses everything to light.
Because of chitt I can speak. It is self revealing and provides life
to everything. Most of our meditation and other practice hovers
around chitt.
 The third is Ananda. Everybody love the self. I got to take
care of myself and my family. Because self is in the nature of
Ananda. We love anybody because we get Ananda from other. If
we stop getting ananda we will not love him. Even in suicide we
do it because we do not want our mind to be unhappy. We are
ready to suicide in order not to give sorrow to mind. This is
because atma is of the nature of Ananda.
When you get this wisdom and start looking at
sattchidananda then you see sattchidananda everywhere. On
sattchidananda alone various names and forms are projected.
Just like in white screen we are projecting the film. In whole
world sattchidananda is screen and the world is projection. Earlier
I was seeing from form point of view. Now its only
sattchidananda. Infinite and deathless. Complete and all
pervasive.

5) slowly turn my attention towards the drishta, the sakshi and

the seer. Now see this fact that every unatma is atma just
like every wave is water.
6) Every thought is Brahman. In order to know Brahman, I
have to negate everything. Only after negating everything
you come to know meaning of the word Brahman. Neti Neti.
That what is left behind after negating everything you see it
as Brahman.
Just like all the waves are water, all the pots are nothing but
mud so also all the form are atma only. Everything is divine and
Brahman.
Do not believe in physical / subtle eyes but only on eyes of
wisdom.
All the worldly identities are brought about by attachement to
some upadhis. We become Doctor, Engineer, Police, Army,
Mother , Father and takes these forms because of attachements.
Every role is because of my association and attachement with
some upadhi. Manifestation is temporary, I will rather prefer to be
consciousness than become manifestations.
Jiwanmukta is free from all attachments. He does all work in this
world like an actor. He see himself in all other. There is no do’s
and don’t’s for Jiwanmukta. Whatever they do will be good only.
From Cocoon, the caterpillar comes out. The Larva becomes
Honey Bee. The small Larva keeps on looking for honey bee and
he becomes like full grown honey bee. Jiwanmukta is also
revelling like this always in Brahman. Becoming anything in
outside world is very tough. Becoming industrialist, president,
good job etc is very tough and difficult. You have to do effort to
become that which you are not. While for reveling in Brahman
you are reveling in your real nature. Its easy.

End of file
File 47-16/01/2014
Chanting of Shloka -50
The story of life of awakening is same as story of Rama. For an
ordinary person story of Rama reveals certain aspect of life which
pertains to dharma and day to day life where we require certain
divine qualities.
Rama also used to keep his body / panchakosha in good health.
If body is diseased then concentration will be on disease. The
body part which is diseased will call you for help. So things need
to be good. So when the things is good that is the time when
you should go beyond. Body and mind is healthy. It will never be
perfect but relatively good. The personality of Ram was very
good at level. But this is story of Ram for whole world. There is
story of Rama in different aspect. The Atmabodha is story of
Rama. His whole life was like self realization.
In 50th shloka, the teacher is saying.
In the outer world you do anything, you will always remain
seeker. Our day in outer world starts with seeking, today I will do
this, today I will complete this work, today I will earn so much
money, today I will do that thing for others, today I will create so
much security etc. Still we are not happy and continuously
seeking. Life of ignorance and moha can be compared to ocean
where you can not see the ends. Even people who follow
Dharma fears. They are in ignorance.
Rama crossed the ocean of ignorance to get his wife who was
his self realization / end / happiness. She was protected by many
demons. In worldly life also you have to fight many demons to
cross the ocean of moha and after the fight is over you get your
happiness.
The story of Ram is also the Story of getting your peace of mind
back, which is in short objective of moksha and leading a life of
fulfillment.
Re examine your presumptions and conclusions. My moha has
two fundamental conclusion. First I being a limited individual.
Second is the source of fulfillment is always outside myself.
Thereafter seeking continues and it become endless journey. The
truth is you are Brahman, pure consciousness and already
fulfilled individual.
Moha can not be removed by taking it to be ture. We have to
reinvestigate it.
The world is always changing. It does not remain same always.
The world itself is not permanent, so I can not get permanent
satisfaction and happiness from it.
Question the erroneous conclusion. Do a deep investigation into
all such conclusion. There is no fulfillment in this world. There is
no satisfaction in getting more money. It will not given
fulfillments. There is no question of any fulfillment. The reason is
we start with fear and go on creating different attachements to
remove fear and get fulfillment. But we never get it from outside.
I am already fulfilled. This truth is known when you question your
moha. We itself is source of Ananda and Ananda itself. After
crossing the ocean of knowing this truth intellectually you still get
rakshah . These rakshah are rakshah of rag and dwesha. That is
likes and dislikes. For me worldly problem and success are not
so important.
Such a yogi who has become one with peace i.e Rama becoming
one with Sita. He will revel in fulfillment. The one who
intelligently handle rag dwesha can do this.
Valmiki was the original Rishi who alone wrote Ramayana. He
also wrote Yog Vashist. Different people at different level get
different lesson from Ramayana. The whole life of Rama was
commentary on Atmabodha.
Being conscious of all the time is vritti gyan.
End of file
File 48-17/01/2014
Chanting of 50th shloka
Just like Rama crossed ocean to save her wife sita, similarly you
have cross the ocean of MOHA and handle the rakshasha of
likes and dislikes and then you will get your peace. Thereafter
you will be atmaramovirajte.
Till the time I question my limitation and negate it, I can not
become limitless. As long as jiwa exist there is no end of
seeking. The endless seeking is gone. Till the time I question it
and negate it by knowledge, I will not be able to cross the ocean
of moha.
Investigate every desire and see that it is not required, we are
already fulfilled.
The truth of Jiwa is, it is Brahman. Not knowing rope we take it
as snake. Jiwa is like this. You can not define electricity as
something manifesting through bulb. It is not right definition.
There is electricity flowing in wire also. Ignorant person take
manifested consciousness as I and me. Just seeing
consciousness as consciousness is the goal of yoga. Manifested
consciousness has birth and death. Unmanifested consciousness
does not have that. Unmanifested consciousness is certainly very
subtle. We require quiet and subtle mind to realize unmanifested
consciousness.
Chanting of 51 to 53 shloka.
Earlier my world was outer world centric. My heart was reveling
outside. If I get everything, I was successful otherwise
unsuccesfull. This was my life. I was attached to all these worldly
activities. I was dependent on them. Without them I was
incomplete and insecured. Husband attached to wife. Wife
attached to husband. Attachement to god. In all relationship of
world mutual attachement is there. Vitraga does not mean yo do
not relate yourself to other people. We can have relationship
where I take care of need of others and still remain unattached.
In Gita lord says to Arjuna that when you are contended in
yourself and by yourself then know yourself to be jiwanmukta.
Sthitpragya. They are not dependent on BMI. Since they are not
dependent on body , the old age , disease and death does not
affect them. While they are seeker / sadhak the have to depend
on BMI and make it sattwic, but when they become siddha then
they are not dependent on BMI. The life of seeker and siddha
are different.
A person having vairagya does not have any likes / dislikes. This
does not mean he converts his likes to dislikes and dislikes to
likes. It has to be converted to detachment. Even likes and
dislikes are because of expectation and detachment is I have no
expectations. True acceptance of everybody and you really love
everybody. Vairagya is very healthy relationship. In Vairagya you
are free and fearless also. Read Vairagya Shatakam by
Bharatahari. 100 shlokas on vairagya. Ramkrishna Mission
bookstore has published it with English translation.
How does a Jiwanmukta goes around ?. They can stay anywhere
comfortably. In any situation they stay unpreturbed. The age of
body also does not affect them. Whether childhood, young or old
age. Disease will always come with age. Be ready for it. Do
everything to control it. Disease need home to stay. But even if
disease or pain, jiwanmukta always remain unaffected by it.
Detached from body.
Live like very simple man. Do not show your knowledge to
others. Be happy and contented with yourself. Whether anyone
recognizes you or not. If you want to serve, then serve, but do
not think that anyone will recognize you. No social recognition
required like ignorant man.
Jiwanmuktas are like asset to the mankind.
In next 52nd shloka acharya says that when Jiwanmukta becomes
one with Brahman, then what is the nature at that time.
Jiwanmukta remain unaffected by good or bad quality of body.
Even when pain in body, stomatch not ok, disease etc, you
should not be affected by it. Remain detached. But keep
compassion to body.
Such jiwanmukta are unattached and goes around where the wind
moves.They have no desire but live as per desire of god. They
are truly free and liberated people and assets to the mankind,
In next shloka what is the nature of merger of Jiwa with
Brahman, acharya explains with example.
End of the file.
File 49-19/01/2014
Chanting of shloka 52nd and 53rd shloka. What should be life of
jiwanmukta after he had completed three fold sadhna of Srawan,
Mañana and Nidhidhyasan.
There is book written by Swami Tapowan Maharaj. He wrote all
his biography as some other person. Saying that child , that man
and that swami.
After going through all these knowledge / study/ realization, three
things are to be taken care of. They are called eshna’s. After you
be careful of three things, it is chance that you revel in the
knowledge all the times. There are many people who does very
good sadhna and are knowledgable people, but they sleep when
it comes to these three things. They are Viteshna, Putreshna and
Lokeshna. Eshna is desire. These three things are possible only
from jiwa point of view. Viteshna is desire for wealth. Putreshna
for Children’s. In case of Swami it could be Devotees / Disciples.
Lokeshna means, I want to be respectable and famous in this
world. They come inside very unconsciously in their life. These
Swamis get detached from many things in life, but when it comes
to being healthy and have more followers, they get trapped. All
these three things will come to you even if you do not ask.
There is possibilities that being famous will come to you even if
you do not desire. Let it come or not come. You should not have
desire for it. Even if detached you should be conscious of Aham
Brahmasmi. The most important is to keep awareness of “Aham
Brahmasmi” all the time. From my side there is no desire,
calculation, dream, prayer, priorities, nothing special to had lot of
respect. If everybody’s revels in their own self then they are
loving me. Then I should be happy. Just be yourself. Let the
world run after anything they want. They are ignorant. They are
deluded. They are in moha that they are jiwa. You feel no money
will bring insecurity. Who will then feel insecure. If without money
you are insecure and with money you are secure, then do I need
to say anything more that where you are standing. I will
voluntarily live life of a poor man. Its not that I love being poor. I
neither love being poor nor love being rich because both these
thing are from point of jiwa. Money is not in my agenda. From
my side viteshna has no role.
I will prefer just to be truthful to knowledge. Do not live like
famous jiwa with lot of following. Majority of Swamis fails in this
test. Just be sincere and truthful to the Ahma Brahmasmi. Even
in thinking I should not become Jiwa. I have to be very very
alert.
I do not require certificate from the world that I am knowledgable,
respected, celebrity and is famous. No effort to get all these. If
require remain a simple man and reveal in knowledge. The most
important should be you should be truthful to knowledge. If it still
comes without your calculations, you will remain detached.
Be free from eshna treya (three eshna) and lead a very simple
and knowledgable life. Do not require certificate from people.
Ignorant people can not give you certificate. Be detached and
keep on going around like wind.
How did these two lovers i.e Jiwa and Brahman become one.
What is the nature of their mergers. We will see it in 53 rd shloka
in next session.
End of file
File 50-20/01/2014
Chanting of 53rd shloka.
The nature of merger between jiwa and ishwara. No man, even a
faithful can ever think of this. It will be blasphemy.
Whenever you have love for anything, you want to be one with it.
Whether it is some article or your beloved or anything. One
simple example is Rasogolla. When you see it you want to eat it.
When it melts in your mouth, you feel very good, peaceful and
ecstatic. This is Advaita. Love always gravitates towards advaita.
There is a method to merge with god. You have to do viveka.
The real me is always different from my upadhi.
Both God and Jiwa is sattchidananda.The difference is one is
manifesting through small upadhi and another from big upadhi.
So upadhi alone is different. Sattchidananda is my truth all the
time. Arrogance is when small petty fellow start saying I AM BIG.
This is wrong.
You are pure, blissfull and ever existing consciousness. Upadhi
wilayat Vishnu. When upadhi merges with Vishnu. Vishnu means
truth / pure consciousness which is all pervasive. Wilay of
anything is by appreciation of the cause of anything. All the
upadhis are manifested from these consciousness. When you
know the cause of upadhi, the effect become unimportant.
By proper analysis and viveka alone every upadhi is
negated.Upadis has to be merged back and you have to see that
very clearly. Only saying is not enough. See very clearly and you
will realize that all these upadhis is because of ignorance. Merger
with Brahman is effortless. It has no meaning.
All upadhis are indicated by some vishesh. Vishesh is that by
which something is defined. For example body has form and form
is the vishista of this world. Some properties. It is only through
vishesh you experience upadhi. By negating this upadhi, the muni
enters nirvishesh. He is awaken to that realm, where unattached
pure consciousness is there. Just like water merges into water.
The two words jale (Ishwara) and jalam (jiwa). Really speaking
there is no merger as water is always water. IIt’s a fact of
discovery and not some action. Merger is discovery only, there is
no action for becoming. Consciousness is all pervasive. Its
everywhere. By giving up all the identifications you become
untouched and pure.
If you become one with something with effort, then rest assured
that you will become separate from god someday.
What is the nature of those who have become Brahman. Various
Indicators of those who have become one with Brahman is given
in subsequent shlokas. What is it to be Brahman.
Chanting of shloka 54 to 57th

One line is common “Tadbrahma awdharyet”. Discern the fact that

when these indication are seen , that is what Brahman means.
End of file
File 51-21/01/2014
Chanting of Shloka 53 to 57
In all these shloka the last line is “awdhareyet i.e nischay”. Know
that to be Brahma. Till now you were imagining about Brahma.
Till now I was in Paroksha Gyana. The teacher gives good
describtion of jalebi for those who has not eaten it. But the
experience of eating jalebi is different. Intitially teacher in
Atmagyan also describes to student this knowledge in very good
way using logic , poetry etc. But whatever way we describe the
atmagyan, the experience of direct knowledge is different.
The one who has seen can not describe. The one who describe
has not seen. Description is only by someone who has never
seen. Neverthless there is no other option but to describe. God
defined is god defiled.
Right knowledge will help you to negate mithya, mind ,
imagination.There is a time where you yourself comes to
realization.
Know that alone to be Brahman. There is no greater gain than
these to realize. No gain can ever be dreamt of which can be
compared with gain of self realization.
In Taitriya Upanishad it is defined, how 100 time of human bliss
is equal to bliss of Gandharva and then further and then further
and finally reaces that 100 times of bliss is equal to Brahmaji.
This is one drop of ocean of ananda of Brahmagyan.
Yel labhat na paro labho yat sukhat na param sukha. It is so
beautiful and worthy to be revealed to everybody. Nothing has
more gain than this. Yaj gyanat na param gyanam. Directly
realize this knowledge as there is no gyan compared to this.
There is no greater knowledge to be known.
Knowing this knowledge logically has also lot of Ananda. There
are many scholars, pundits, yogis, swamis etc who have very
good knowledge of scriptures and they can teach very nicely,
chant very nicely, but they are far away from realization. They
stuck to this Ananda and never goes ahead to get the real
realization of Ananda. They have never imagined the real stuff.
Words can not bring joy to us. Its only to help us to realize. Do
not get hold to it. Do not depend on mind too much. Mind is
small and limited.
There is direct experience compared to which there is nothing in
universe. Whenever there is any experience under duality/triputi
(seer,seen and seeing ) it is ephemeral. Do not believe in such
experience under triputi format. Negate this. Direct experience is
that which you have never imagined in this world.
The worst disease in the world is Bhawa Roga. Never happy.
Always want to become something. The whole story of trying to
become something starts with being limited.
Gyeyam is the object of knowledge. After knowing Brahman there
is no gyeyam.
Repeat- 1.03 min
Min-1.05