LAGHU VAKYA

VRITTI
by Adi Shankaracharya

---------

18 VERSES
 PRAYERS
OM SAHANA VAVATHU
SAHANAU BHUNAKTU
SAHA VEERYAM KARAVAAVAHAI
TEJAS VINAAVA DHEETA MASTU
MA VIDH VISHAVA HAI
OM SHANTI SHANTI SHANTI HI
May the Lord protect us.
May He make us enjoy our sessions together.
May we both strive together.
May our studies be bright and brilliant.
May there be no misunderstanding between us.
Let there be peace outside and with in.
Om Peace, Peace, Peace.
 Index

S. No. Verse No. Page No.

1. Summary 5
2. Introduction 8
3. Verse 1 19
4. Verse 2 22
5. Verse 3 35
6. Verse 4 44
7. Verse 5 50
8. Verse 6 56
9. Verse 7 62
10. Verse 8 69
11. Verse 9 76
12. Verse 10 80
13. Verse 11 85
S. No. Verse No. Page No.
14. Verse 12 94
15. Verse 13 98
16. Verse 14 106
17. Verse 15 115
18. Verse 16 122
19. Verse 17 127
20. Verse 18 130
SUMMARY
 Summary
18 Verses

Verse 1 Verse 4 Verse 6 Verse 8

- What is gross body - In sleep - Water absorbs - Consciousness

subtle body consciousness heat of fire ever free from
illumines - Intellect absorbs cognitions and
ignorance, Consciousness thoughts
Verse 2 Karana Shariram
only
- What is causal
body Verse 5 Verse 7 Verse 9
- Bodha-bodhabhasa
- Consciousness - Consciousness Example :
realised in Jagrat reveals 5 senses - Pearl – String
Verse 3
also objects - Thought –
- Vikalpas in consciousness
- Discriminate Buddhi
Bodha-Bodhabhasa illumined by
Sakshi
6
 18 Verses

Verse 10 Verse 12 Verse 14 Verse 16

- Necklace has gaps - Practice - I am not Jiva, - With sraddha

between pearls restraint for 1, 2, but Brahman Meditate I am
- Thoughts have gaps 3 moments in - I am Jiva – Brahman
between them between 2 Brahma Aikyam
- Become aware of thought - Without Mind
self. modifications mirror Verse 17

Verse 11 Verse 13 Verse 15 - Meditate, talk,

discuss, get
absorbed in
- Pure Consciousness - Jiva realises - Reflect I am one Brahman
shines between 2 Aham Brahma with Brahman
thoughts Asmi in Jagrat
- Preceding thought Avastha Verse 18
has died
- New thought has - Jeevan Mukti
yet to appear - Videha Mukti
7
INTRODUCTION
Introduction :
• Elaboration of Mahavakya Aham Brahma Asmi – Brihadaranayaka Upanishad

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It
became all. And whoever among the gods knew It also became That ; and the same with sages and men.
The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day
whoever in like manner knows It as, ‘I am Brahman,’ becomes all this (universe). Even the gods cannot
prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and
I am another,’ does not know. He is like an animal to the gods. As many animals serve a man, so does each
man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many
animals? Therefore it is not like by them that men should know this. [I – IV – 10] 9
• Final message, epitome of Vedantic teaching in Mahavakya, liberating message.
Knowledge of Identity,
oneness between

Jivatma Paramatma

Individual Self Supreme Self

Jiva (Empherical Truth)

Reflection of Pure Limitation of Consciousness

Consciousness on Buddhi by Buddhi (Avacheda Vada)
(Pratibimba Vada)

• This knowledge of oneness is means of liberation for a Jiva, to gain.

Mokshapurushartha.
• Vakya Vritti – 53 Verses (Tat Tvam Asti + Aham Brahma Asmi), Laghu Vritti – 18 Verses
(Aham Brahma Asmi)
• Tadatmaya Jnanam between Jivatma and Paramatma.
10
• Jiva Braheiva Bodhakam Vakyam Mahavakyam.
• Dispels ignorance, reveals truth of Jivatma.
• Listen, reflect, gain correct vision of self.

Shuddha Bodha Bodhabhasa

- Unchanging infinite background - Reflection of consciousness
of all phenomena including - Empirical consciousness
movements of body and mind. - Necessary for knowing, willing,
- Birthless, deathless witness of feeling
all that was, is, will be - 3 states – Consciousness with
- Nirvikalpakam, beyond reach of Buddhi Vruttis.
ideas. - Jiva = Reflection of Pure
- Lends light of consciousness to Consciousness on Buddhi
Buddhi. (Pratibmba Vada).
- Above all relativity, called - Jiva = Limitation of
Brahman Consciousness by Buddhi
- Sense of continuity of existence (Avacheda Vada)
in Consciousness - Space limited in a pot
- Self revealed witness different
from 3 states
• What is in background of our mind when one thought is succeeded by another?
• It is the same witness, Shuddha – Bodha, centre of our being. 11
Story :
• Putting 4 Mahavakyas together.
I) Sishya :
• What is Brahman?
Guru : Lakshana Vakya
• Prajnanam Brahma
• Consciousness is Brahman.
Aitareya Upanishad : Rig Veda

Who is this one that we worship as this Self? Which of the two is the Self? Is it that by
which one sees, or that by which one hears, or that by which one smell fragrance, or that by
which one utters the speech or that by which one knows what is tasteful and what is not
tasteful. [III – I – 1]

12
II) Sishya :
• Where is Brahman?
Guru : Upadesa Vakyam
• Tat Tva Asi
• You are Brahman
Chandogya Upanishad : Sama Veda

‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art,
O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will
explain again,’ replied his father. [6 - 8 - 7]
III) Sishya Gets Realisation
Sishya : Anubhava Vakyam
• Aham Brahma Asmi

13
Brihadaranyaka Upanishad : Shukla Yajur Veda

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It
became all. And whoever among the gods knew It also became That ; and the same with sages and men.
The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day
whoever in like manner knows It as, ‘I am Brahman,’ becomes all this (universe). Even the gods cannot
prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and
I am another,’ does not know. He is like an animal to the gods. As many animals serve a man, so does each
man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many
animals? Therefore it is not like by them that men should know this. [I – IV – 10]
14
IV) Sishya :
• What should I do now?
Guru : Anusandhana Vakyam
• Ayam Atma Brahma
• This Atma is Brahman.
• Abide in this knowledge always.
Mandukya Upanishad : Atharvana Vada

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (Parts). [Mantra 2]
• All 4 Vedas have Mahavakyams.
• Mahavakyam of other Upanishads.
V) Isavasya Upanishad :

All this, whatsoever moves in this universe, including the universe, itself moving, is indwelt or
pervaded or enveloped or clothed by the Lord. That renounced, thou shouldst enjoy. Covet not
anybody’s wealth. [Verse 1] 15
VI) Keno Upanishad :

The eye does not go there, not speech, nor mind, We do not know That. We do not know how
to instruct one about It. It is distinct from the known and above the unknown. We have heard
it, so stated the preceptors who taught us That. [I – 3]
VII) Katho Upanishad :

That Atman by which man cognizes form, taste, smell, sounds, and the sexual joys… what is
there unknowable to that Atman in this world? This is verily that (Atman thou hast wanted to
know). [II – I – 3]

16
VIII) Kaivalya Upanishad :

That which is the Supreme Brahman, the Self in all, the ample Support of the Universe, Subtler
than the subtle and Eternal… That alone thou art, thou alone art that.
• Etad Vai Tad – 12 times repeated – Chapter II – IV – 3 to Chapter II – VI – 1]
Katho Upanishad :

He who knows this Atman, the enjoyer of honey, the sustainer of life and the lord of the past
and the future, as very near.. He fear no more thereafter. This is verily That.

• This text makes Vedanta simple, practical, experiential.

• Has technicality and beauty.
• Gives the teaching convincingly, directly in 18 Verses.

17
VERSE 1 TO 18
Verse 1 : What is gross and subtle Body?

The fleshy body is the gross adjunct of the Atman and the one made up of desires together
with the organs of perception and action, the Pranas, the intellect and the mind constitutes
the subtle adjunct. [Verse 1]
Shankara follows :
• Shankha (Branch) Chandra (3rd day – thin semi circle crescent moon) Nyaya..
• To show our real nature as Atman, he starts showing, gross, subtle, causal body.
• From known to unknown.
Tree Sthula Shariram (Physical Body)

Branch Sukshma Shariram (Subtle Body)

Clouds Karana Shariram (Causal Body)

Moon Chaitanyam 19
a) Sthula Manasa Maya Dehaha :
• Gross body is made of flesh, bones, blood, skin.
• Physical body, known through Indriyas.
b) Sukshma Syad Vasanamaya :

Subtle body consists of

- Shubha Vasanas - Ashubha Vasanas

- Noble thoughts - Ignoble thoughts
• Desires, thoughts, Kama, Krodha, Lobah.
• Maya – Predominately.
c) Jnana Karmendriyai Sardham :

Subtle Body

5 Jnana Indriyas (For Perception) 5 Karma Indriyas (For Action)

- Srotram – Ears – Audition - Vak – Tongue – Speech

- Chakshu – Eyes – Vision - Pani – Hands – Grasp
- Rasana – Tongue – Taste - Padau – Legs – Locomotion
- Granou – Nostrils – Smell - Upasthau – Procreation – Organ
- Tvak – Skin - Touch - Payu – Excretory - Organ 20
d) Dhi Pranau :
Subtle Body

Buddhi Pranas

- Mind + Intellect Vital Energy – Life force :

I) Prana – Respiration
II) Apana – Evacuation
III) Vyana – circulation
IV) Udana – Throwing out
V) Samana – Digestion

• Sapta Dasha Kala = 5 Jnana Indriya + 5 Karma Indriya + 5 Pranas + Mind + Buddhi
= 17 Organs
e) Tat Sharira Gau :
• 17 organs are together present in the body.
• The gross body and subtle body is the limitation of Atman.
• Brahman resides in 3 Upadhis.

21
Verse 2 : Important Verse

Ignorance makes the causal adjunct. Pure Consciousness stands behind them all (i.e. the three
adjuncts) as the witness and the illuminator. The reflection of the pure Consciousness on the
intellect (acquiring the sense of individuality due to ignorance) becomes the Jiva – the agent of
good and evil. [Verse 2]
• What is causal Body?
• What is Real SELF?
a) Ajnanam Karanam :
• Ignorance is causal body.
• Ignorance veils the SELF.
• Once SELF veiled, identification begins with Sthula, Sukshma Sharira as the Self.

Ignorance

Cause of 3 Bodies 22
 • Mind and intellect merge in Karana Shariram, hence it is called causal body.
• When do we experience ignorance Ajnanam?
• Bava Rupam
• In Deep sleep, dense nothingness, blankness, absence of gross and subtle body =
Ajnanam.
• What is the purpose of enumerating Sthula, Sukshma, Karana Sharirams?
• To take us beyond the 3 bodies to the true “SELF”.
• What is Ajnanam – Ignorance?
Our identification with 3 bodies as
SELF = Ignorance = Moola Avidya

Sthula Sukshma Karana

- Gross Body - Mind - Restful state

- Part of Me
• Who am I?
• I am the SELF, knower principle, Chaitanyam, who knows the body thoughts, emotions,
ignorance, knowledge.
• 3 bodies seen, not seer, knower.
• Knowingness, sentiency is nature of self. 23
b) Bodham Tesham Vibhasakaha :
• 3 Sharirams are illumined by the “SELF”, Sakshi, Chaitanyam.

Vibhasakaha

Svayam Bhati Anyan Vibhati

- Self shines - Gives Sphuranam, existence

- Bodaha to 3 Sharirams
- Svaprakasha

• To illumine something, make something appear, illuminator has to be first present.

Drk – Drishya Viveka :

This (Consciousness) does not rise (is unborn) and does not set (is immortal). It does not
increase or decay (is immutable). It shines by Itself and It illumines others without any aid.
[Verse 5]

24
 Consciousness

- Does not Rise - Does not set - Doesn’t increase - Shines itself
(Unborn) (Immortal) or decay - Illumines others
(Immutable) without aid
Viseshaka Vibhasakaha :
SELF / Consciousness

- Gives existence - Self Illumines 3 - Ceaseless - Uniform - Remains

to 3 bodies bodies same
- Bodies are - Bodha Svarupa always
Jadam - Illumines without
- Can’t know necessity of
themselves instrumentation to
know
Example :
• To see mobile, need eyes, light, mind.
• Consciousness illumines Body / Mind / Intellect by itself without any instrument.
• What is in you which just knows without requirement of mind, Indriyas?
• Consciousness, Awareness.
• 1st clue of SELF : Sakshi, knower principle, Bodaha, Vibhasakaha. 25
 Who is – I – in this body?

- I as I - Not thought I
- Pure awareness - Vrutti
Consciousness - Adhyasa, Abhasa
- Nature, Svarupa
c) Bodha Abhasaha buddhi Gathaha :
• There is a Abhasa, reflection, appearance, shadow.
Bodha Bodha Abhasa
- Original Consciousness - Reflected – I – consciousness in
- Pure self, without Body / Mind / buddhi
Intellect, World. - Chidabhasa, Shadow, false I
- Has independent existence - Buddhi is in 3 states – Jagrat, Svapna,
- Nitya Mukta, Shuddha Atma. Sushupti
- Buddhi Gathaha
- Consciousness appearing at level of
intellect, Buddhi that I take it to be
real self in ignorance
- It is reflection of my pure self without
mind, body, world
- Buddhi Gathaha – fallen in realm of
matter, Ego I 26
 Ego – I

Perceiver Feeler Thinker Doer / Enjoyer

- w.r.t. Sense - w.r.t. Mind - w.r.t. Intellect - w.r.t. organs of

Organs action
- Karta - Bokta
• Body is doing but I have a sense – I am doing, and I become identified with the body
(Adhyasa).
• Eyes see – Hand writes, Legs walk – Body sits, I say, I – See, I Write, I walk – I am sitting.

Is I

Reflected I Original I

Chidabhasa Sakshi - Chit

27
Gita : Adhyasa in life

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing,
touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses move
among the sense objects. [Chapter 5 – Verse 9]

• The I claiming doership, perceivership, enjoyership is Bodha Bhasa I, not Bodha – ever
free I.

28
d) Karta Syat Punya Papayoh :

I am actually Bodha

I appear as Bodha Abhasa

Vibhasakaha

Due to Punya – Papa Karma of the Body

Noble – ignoble actions of the body

• Now – I feel Karta, Bokta, Buddhi Gathaha.
• Body born as per law of Karma – Punya – Papam.
• Pure Consciousness stands behind 3 bodies all the time, as the witness and the
illuminator.
• The reflection of Pure Consciousness on the intellect (Aquiring the sense of
individuality, due to ignorance) becomes the individual Jiva, the agent of good and evil
action.
• This verse introduces causal body – ignorance, beginningless, indefinable.
• Witness, Sakshi, seer, witnesses all things directly and immediately without any
medium (Nirupadhika SELF – Chaitanyam). 29
Quotes :
I) Jabala Upanishad :
There are sages called Paramahamsas (as in the days of yore, the
sages) Samvartaka, Aruni, Svetaketu, Durvasas, Ribhu, Nidagha,
Jadabharata, Dattatreya, Raivataka and others, wearing no
distinguishing marks, with conduct beyond the ken (of worldly
people) and who behaved as though bereft of their senses though
(perfectly) sane. Discarding all these, namely the threefold staff (of
bamboo), the water pot, the sling (to carry personal effects), the
(alms-)bowl, the cloth for purifying water (tied to the staff), tuft of
hair and sacred thread in water (i.e. a reservoir) by reciting ‘Bhuh
Svaha’, the Paramahamsa shall seek the Atman. Possessing a form as
one just born (i.e. unclad), unaffected by the pairs (of opposites,
such as heat and cold, pleasure and pain), accepting nothing (except
bare sustenance), well established in the path of the truth of
Brahman, of pure mind, receiving alms into the mouth (literally into
the vessel of the belly) at the prescribed hour in order to sustain life,
becoming equanimous at gain or loss (of alms), sheltering himself,
without an abode (of his own), in an unoccupied house, a temple, a
clump of (tall) grass (or a heap of straw), an anthill, the shade of a
tree, a potter’s hut, a cottage where sacred fire is kept, sandy bank
of a river, a mountain thicket or cavity, a hollow in a tree, the vicinity
of a water fall or a piece of clean ground; making no efforts (in any
kind of gainful activity), free from ‘mineness’ (i.e. a sense of
possessiveness), ever meditating on Brahman, devoted to the Self,
ever intent on eradication of the good and bad karman, (the sage)
finally gives up his body in the state of renunciation – (such a sage) is
indeed a Paramahamsa. Thus (ends) the Upanishad. [Verse 6] 30
II) Narada Parivrajaka Upanishad :

The wise man that is in supreme yoga should abandon the outer sutra (thread). He who wears
(in his heart) this sutra of Brahmic Reality is alone Brahmana. Through wearing this higher sutra,
it becomes not a rejected one, not an impure one. Those only whose sutra is internal, having the
holy thread as jnana are the real knowers of the sutra, they are said to possess the yajnopavita
(holy thread). To those whose sikha (tuft of hair) is jnana, whose holy thread is jnana, and whose
meditation is upon jnana, jnana alone is supreme. It is said that jnana alone is able to purify.
That wise man alone who possesses the jnana - sikha like the sikha (flame) of agni (fire) is said to
possess sikha (tuft of hair). Those that have mere sikha are no sikhas. The Brahmanas and other
that are entitled to perform the vedic karmas are allowed to wear the (external) thread, only as
an auxiliary to the karmas. It is only vedic. The knowers of Brahman know that all Brahmanya
(the state of Brahman) accrues to him only that has the jnanamaya sikha (knowledge-tuft of
hair) and the tanmaya (that or Brahmanful) upavita (holy thread). [Verse 84 to 89] 31
III) Katho Upanishad :

The two who enjoy the fruits of their good works being seated in the cavity of the heart, the
Seat of the Supreme, the knowers of Brahman call them shadow and light ; as also the
performer of the five-fold-fire and those who have propitiated three times the Naciketas-fire.
[I – III – 1]

Atman :
• Absolute reality, embodiment of supreme bliss, the SELF, immanent and immutable,
pure existence, consciousness.
• Illuminator of 3 bodies, imparts reality and self expression to them.
• Substratum.
Jivatman :
• Individual SELF.
• Bears sense of agency in regard to worldly existence.
• Bodha Abhsa, Chidabhasa.
• Acts through medium of intellect.

32
Causal Body :
• Ignorance, Avidya, Maya, Prakrti.
• Indefinable power of Brahman (Total SELF) that is responsible for the manifestation of
the phenomenal world.

Maya has 2 powers

Avarna Shakti Vikshepa Shakti

- Veiling true nature - Projects universe subtle to

- In Jagrat, Svapna, Sushupti gross
SELF is covered

Ignorance – of Rope

1st Veils 2nd Projects

Nature of Rope Snake of Rope

33
 Maya – Ignorance of Brahman

1st Veils Projects

Nature of Brahman 3 Bodies, world

Individual SELF

Jagrat + Svapna Sushupti

- Avarna + Vikshepa Active - No Vikshepa Shakti

- Only Avarna operates

• Intellect is predominately sattvic in nature, transparent substance, catches reflection

of the self luminous pure consciousness.
• Intellect aquires the property of knowingness from consciousness on to itself.
• This is referred as Chidabhasa, Bodhabhasa, Jivatma.

34
Verse 3 :

It is this Jiva that is incessantly migrating in the two worlds (here and hereatfter) due to the
resultant force of its own actions (in the form of good and evil). Therefore the supreme
problem of life lies in the effort to discriminate the pure Consciousness from its reflection (i.e.
the Jiva). [Verse 3]

Jiva

- Migrates to different - Why Jiva travels? - Discriminate Pure

worlds like it migrates in - Force of Prarabda Consciousness from its
3 Avasthas Karma Phalam. reflection Jiva.
- Jiva = Traveller

• Jiva experiences life – Existence – Samsara involving pleasure and pain in different
worlds.
35
 Witness Jiva
- Supreme reality - With dawn of Atma Jnana, Sanchita,
- Has no object of experience Agami Karma Phalams end.
- Self evident - Prarabdha exhausted by experience
of pleasure – pain, till death.
- Jiva attains self knowledge and loses
sense of agency, ceases connection
with whatever Actions done through
this body.
Upadesha Sahasri :

The self, its reflection and the intellect are comparable to the face, its reflection and
the mirror. The unreality of the reflection is known from the scriptures and reasoning.
[Chapter 18 - Verse 43]

Just as the reflection of a face which makes a mirror appear like it is the face itself, so, the
reflection of the self in the mirror of the ego making it appear like the self (Is the self). So
the meaning of the sentence, ‘i am Brahman’ is reasonable. [Chapter 18 - Verse 109] 36
Panchadasi :
(Reply) : Being merely conditioned by an object
(such as the intellect), Kutastha does not become
a Jiva. Otherwise, even a wall or a pot which
is also pervaded by Kutastha would become a Jiva.
[Chapter 8 – Verse 28]

“Abhasa” means slight or partial manifestation,

“Pratibimba” is also like that i.e., partial manifestation.
It does not have the properties of the real
entity but resembles it in having some of them.
[Chapter 8 – Verse 32]

As the Cidabhasa is associated and variable, it is devoid

of the characteristics of Kutastha. But as it renders
objects capable of being cognized, it resembles
Kutastha. Such is the opinion of the wise.
[Chapter 8 – Verse 33]

37
Brihadaranyaka Upanishad :

38
(The eye) becomes united (with the subtle body); then people say, ‘He does not see.’ (The
nose) becomes united; then they say, ‘He does not smell.’ (The tongue) becomes united; then
they say, ‘He does not taste.’ (The vocal organ) becomes united; then they say, ‘He does not
speak.’ (The ear) becomes united; then they say, ‘He does not hear.’ (The Manas) becomes
united; then they say, ‘He does not think.’ (The skin) becomes united; then they say, ‘He does
not touch.’ (The intellect) becomes united; then they say, ‘He does not know.’ The top of the
heart brightens. Through that brightened top the self departs, ‘either through the eye, or
through the head, or through any other part of the body. When it departs, the vital force
follows; when the vital force departs, all the organs follow. Then the self has particular
consciousness, and goes to the body which is related to that con-scioṇsness. It is followed by
knowledge, work and past experience. [4 - 4 - 2]

Aitareya Upanishad :

Then He opened the suture of the skull and entered by that door. This is the door named as
the Vidriti or ‘’cleft’’. This is the place of bliss, Nandana. He has three dwelling-places and three
conditions of sleep (dream). This is a dwelling place. This is a dwelling place. This is a dwelling
place. [I – III – 12]
39
Taittriya Upanishad :

He desired, “I shall become many and be born. He performed tapas; Having performed tapas, He
created all this whatsoever (We perceive). Having created it, He entered into it. Having entered it, He
become the manifest and the unmanifest, the defined and undefined, the housed and the
houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists.
Therefore, it is called existence. In this sense, there is the following Vaidika Verse! [2 - 6 - 3]

Bodhabasa

Karta, Bokta

Experience of Sukham – Dukham (Samsara)

Worlds come
40
a) Sa Eva Samsaret :
• Karta which has fallen at the level of Buddhi, is not the truth.
• Karta alone has transmigration.

Bodha Svarupa

Becomes Bodha Avabhasa at level of

Buddhi

Identified with 3 Shariram

Becomes Karta, Bokta

b) Karma Vashat Loka Dvayam Dvaye Sadat :

• Because of fructification of Prarabda Karma Phalam, one does actions.
• With rest, cessation person performs Karma in all Iha and Para Lokas (Svarga).
• Goes in cycle of Buddhigataha Bodhabhasa.

41
 Bodha Bodhabhasa
- Akarta, Abokta, Sakshi, Kevala, - I take myself to be Bodha Abhasa by
Nirgunashcha. error.
- Vedanta says I am Bodha, chit, - Karta, Bokta, Samsari, with mind, and
knower of mind + Chidabhasa body.
reflection - Not aware of reflection of
- They both look similar. consciousness, Bodha.
Problem :
• We identify with reflection instead of Body – Mind – Free Atma
Solution :
• Identify with pure Chit as SELF, Atma, not Anatma – inert – Body – Mind Complex.
c) Bodhabhasa Shuddham Vivichyad Yatnataha :

At the realm of Buddhi Beyond realm of Buddhi

- Anatma - Param Atma
- Bodha Bhasa - Shuddha Bodha
- Samsari Karta, Bokta

• Avvacharo Kruto Baudaha Vicharena Nivartate, Tasmat Jiva Paratmanou Sarva Daiva
Vicharye.
42
 Bandah Moksha
- Caused by non-distinguishing - Caused by distinguishing
- Not seeing the difference - Knowing the difference by putting
effort.

Means :
• Sravanam, Mananam, Nididhyasanam.
• Give up old identity of Jiva.
• Upto Aparoksha Anubhuti, be ready to work.

43
Verse 4 : Consciousness illumines ignorance – Avidya in Sushupti

The relational activities of the reflected Consciousness (i.e. the Jiva) are restricted to the two
states of waking and dreaming : whereas in deep sleep the reflected Consciousness itself
together with the reflector, the intellect, being absorbed in ignorance, the pure Consciousness
shines upon ignorance only. [Verse 4]

• How to differentiate Bodha Abhasa and Bodha?

• Carefully observe both of them.

Immutable pure Consciousness

Shines upon ignorance only

• During deep sleep, even though everything vanishes, the immutable, pure
consciousness remains in itself, being ever unaffected.
44
Brihadaranyaka Upanishad :

That it does not see in that state is because, although seeing then, it does not see; for the
vision of the witness can never be lost, because it is immortal. But there is not that second
thing separate from it which it can see. [4 - 3 - 23]
• World gets absorbed in Consciousness.
• The knowledge of seer never annihilated.
Person rising from sleep remembers

- Experience of Bliss - Ignorance

- Absence of awareness of
everything else
• This text is a deeper analysis of 3 states like Mandukya Upanishad for revealation of
Aham Brahma Asmi.
a) Jagrat Svapnayor Eva Bodhabhasa Vidambana :
• Ego I – Bodha Abhasa masquerades as the Bodha – Sakshi in Jagrat and Svapna. 45
 • Vidambana = Pompous glory of Bodhabhasa, Buddhigata, thought I, Ahamkara.
• Example : Taptaya Pindata
• Black Iron ball + Red hot fire
• Red iron ball burns.
• Tadatmayam – in close proximity, ball + fire seen as one.
b) Suptau Tu Tallaye :
• Ego dissolved in deep sleep because it is Bodha Abhasa. (Reflection of Consciousness,
awareness)
• For Abhasa, reflection to happen, reflecting medium is required, Adhara is required.
• Mirror goes, reflection gone.
• In Jagrat and Svapna only, there is Buddhi.
• In Sushupti, Buddhi gone to Karana Avastha – Agyanam.
• Bodha Abhasa is resolved, released temporarily.
• Bodha can’t illumine anymore, nothing to illumine.
c) Jadyam Prakashayet :
• In deep sleep experience, Jadyam, nothingness, Jadata, ignorance, is our experience.
• That which illumines Jadata, nothingness, Karana Shariram, Agyanam is Bodha,
Consciousness.
• There is Shuddha Bodha, existent consciousness, which illumines Karana Shariram.
• That which you are experiencing in deep sleep Bodha, is real you.
46
 Jagrat, Svapna Susupti
- I – thought, reflection of Bodha. - I – thought not there
- Agyana Avastha
- I – Consciousness am there, illuminator
- Only Bodha exists in deep sleep
• Shankara teaches us in a simple, experiential way in this beautiful text, the truth,
about our real nature as Satchit Ananda.
Bhasakaha / Bodha Bodha Abhasa
- Illuminator, self - Jiva today is without Atma Jnanam, in ignorance
- Actual Jiva Svarupa - In Slipped consciousness
- Jnanam, Consciousness, - Appearance at level of Buddhi
knowledge truth - Buddhi Gataha
- Real you - Identifies with Sthula, Sukshma, Karana
- True Self Sharirams as self.
- Becomes Karta, Bokta on the appearance of
Body – mind complex.
- Body functions
- Senses function
- Pure I – Identified with Body / Mind / Intellect,
becomes Perceiver / Feeler / Thinker.
- Takes appropriate embodiments to experience
Punya – Papam
- Notional self 47
• To save ourself from Samsara, we have to know that we are not the false self.
• True self reveals itself one we distinguish Bodha and Abasa clearly.
• 2 things appear in the same way, as, SELF, look similar – Chit and Chidabhasa.
• Study real self, false self in 3 states.

Real Self False Self

- Active in sleep - Active in waking, dream

Waking Dream Deep Sleep

- False self masquerades as real self - False self is missing
- Reflected self taken as I - Buddhi, reflecting medium is not
- False self there.
- Reflected self is not there, gets
resolved daily in deep sleep.
- I – the real self am there.
Conclusion :
- Reflected SELF can’t be you.
- You, real self exist when false self
is absent.

• Bodha is real SELF, pure consciousness still available, illuminating Karana Shariram.
48
 • Is Bodha, pure Consciousness experienced in deep sleep?
• SELF is always there.
• What is not there always, cannot be the self.
In Sleep :
• Reflected consciousness is not there, but still I am there.
• Therefore, reflected consciousness is not the self.
• Pure self is there distinctly, only in deep sleep and not distinctly in waking, dream.
• SELF is there always, is the experience, we all have always.
Next Verse :
• We do experience Bhasa, pure self even in Jagrat.

49
Verse 5 :

Even in wakefulness, the calm of the intellect is lit up by the pure Consciousness. So also the
activities of the intellect together with the reflected – Consciousness are subject to
manifestation by the pure Consciousness. [Verse 5]

Bhasa – SELF experienced in

- Sattvic Mind - All activities of the intellect

- Non functioning mind lit by with reflected
Chaitanyam Consciousness.

Quiet state By Bhasa alone

2 states of Illumination
Active state in Jagrat By Bhasa and Chidabhasa
50
Panchadasi :
Similarly awareness illumines the space between the thought
modifications in the Subtle Body as well as the absence of
thoughts in deep sleep, but it can only be recognized in the
spaces between the thoughts because it is not absorbed by
the vrittis…or by deep sleep. [Chapter 8 – Verse 3]

That consciousness which witnesses the interval between the

disappearance and the rise of successive Vrttis and the period
when they do not exist, and which is itself unmodifiable and
immutable, is called Kutastha. [Chapter 8 – Verse 21]

For a short time after the waking up the impression of the bliss
of Brahman enjoyed during sleep continues. For he remains
for some time calm and happy, without taking any interest in
the enjoyment of external object. [Chapter 11 – verse 74]

Leave the vain argument alone and know that

whenever happiness is felt in the absence of objects, that
happiness is an impression of the bliss of Brahman.
[Chapter 11 – verse 85]

a) Jagare Api :
• Also in Jagrat Avastha this consciousness is experienced.
Deep Sleep :
• Shuddha Bodha illuminates Agyanam – ignorance. 51
 • When do we experience consciousness clearly in Jagrat?
b) Dhiyaha Tushnim Bavaha Shuddha Bhasate :
• When mind and intellect become still, free of Vruttis.

Stillness

Sleep Waking

- Tamo Guna Pradhana - Sattwa Pradhana

- Mind goes to Laya in Karana - When Sattva Guna high, we
Shariram experience different kind of
- Different kind of stillness stillness
- Tamo Vibuta Sukha Rupam - Tamas low
- Tamo Guna active - Antahkarana becomes Nirvrittika,
- Agyana alone is there free of thoughts
- Shuddha Bodha experienced - Tushnim Bava = Nirvrutti state
- Antahkarana merged into Agyana - Absence of Antahkarana Vrutti
- Absence of Antahkarana

52
 • Do you experience Sakshi when mind is still?
• Do you experience I without any kind of Vrutti?
• That is you.
• Self is everywhere at all times.
c) Dhi Vyaparashcha :

Antahkarana

- Transacts through Vruttis - Still

- I see book, car, space, Vishaya - No transactions, no Vruttis
Jnanam, Vrutti Vichara

• When Vrutti rises only, Consciousness gets reflected.

d) Chidabhasena Samyuktaha :
• Vrutti becomes imbued with Chidabhasa, reflected consciousness.
• No Vrutti, no reflection of Consciousness in sleep.
e) Tad Bhasyat :
• That Vrutti which has Chidabhasa is illumined by Consciousness.

53
 Waking Sleep
- Vruttis are reflecting - No Vrutti
medium for Consciousness - Pure Consciousness
illumines absence of all
Vruttis.

• What happens to pure consciousness in waking state?

• Pure consciousness illumines those thoughts which have got reflected Consciousness.

2 Consciousness

- Pure Consciousness - Reflected consciousness on the

- Has power of knowledge Vrutti = I – Jiva
- I – know the Vruttis = Pramata
- Becomes knower of Vruttis
- I know book, pen, car,
experiences

54
 2 Experiences

Shuddha Bodha Bodha Abhasa

- I know that I know - I know pen

- Chit - Vrutti + knows, takes form of
- I know my eyes are seeing object.
- Capital “I” - Chidabhasa
- I know – I am unhappy, am happy - Small “I”
- I know – my leg has a pain - I am unhappy, happy
- No Vruttis, I know, I am

• Comprehend pure Consciousness, this way.

55
Verse 6 :

Water heated on fire acquires heat and so becomes capable of heating the body; in like
manner, the intellect illumined by pure Consciousness acquires its lustre and thereby illumines
all other external objects. [Verse 6]

Example Intellect
- Water aquires heat of fire, - Intellect illumined by
can scald the body consciousness aquires the
lustre of consciousness and
illumines external objects
- Intellect manifests the
external objects like car,
pot, desk….

56
 2 things required for all
experiences

Intellect illumined by Reflection of consciousness on the

Consciousness intellect

Panchadasi :
An external object, such as a pot, is cognized through the
Vrttis (modifications of the intellect) assuming its form, but
the knowledge ‘I know the pot’ comes (directly) through pure
consciousness, Brahman. [Chapter 8 – Verse 4]

2 Knowledges

- Knowledge of the Pot - Knowledge

- Eyes open, perception happens - I know the Pot
- Removes ignorance of the pot - My knowledge of the Pot
- Job of Vrutti - Job of Kootastha Chaitanyam
- Intellect assumes the Vrutti
57
Panchadasi :

As fire pervades a red-hot piece of iron, so Cidabhasa

pervades I – consciousness as well as lust, anger, and other
emotions. [Chapter 8 – Verse 18]

• Fire pervades cold iron.

• I – Consciousness pervades all emotions of lust, anger, desire, compassion.
a) Vanhi Taptau Jalam :

Water

Heated by fire

b) Tapah Yuktam :
• Nature of water – coldness.
• Because of association with fire, water becomes hot.
c) Dehasya Tapakam :
• Hot water scalds the skin.
• Water gets property of fire.
• As fire scalds, hot water also scalds.
58
d) Chid Bhasya Dihi Tada :

Buddhi Buddhi in association with chit

- Inert - Glows becomes Chidabhasa
- Can’t know by itself

• Buddhi becomes relative knower of external objects.

• Endowed with reflection of chit, Buddhi gets illumining power, knowing power.
e) Anyan Bhasayet Tatha :
• Reflected consciousness changes property of inert Buddhi.
• Buddhi borrows capacity from chit and illumines 5 sense objects through 5 sense
organs.
Sakshi – SELF experiences 2 states
of Buddhi

Resolved state Woken up state in Jagrat, Svapna

- Sleep - Dhi illumines objects

- Illumines Agyanam, I don’t - Ego I Vrutti formed in the
know anything Vrutti. Buddhi.
- Ignorance of the world and
ignorance of the SELF. 59
• I – Sakshi – knows the thoughts which are imbued with Chidabhasa.

I – know – I am I illumine objects

2nd

• I know – I know the thoughts knowing the car, the body, the world.

I – Know The Antahkarana Vruttis

- Chidabhasa - Thoughts of objects
- Thoughts Jadam
- Imbued with reflected
Consciousness.

Consciousness illumines thoughts – in

the intellect by forming Chidabhasa

Thoughts go through sense organs and

know the world of 5 sense objects

• Buddhi influenced by earlier Samskaras.

60
 Experience

I know Object - I

I know the car Like Dislike

• There is an experiential movement of thought.

61
Verse 7 :

Water heated on fire acquires heat and so becomes capable of heating the body; in like
manner, the intellect illumined by pure Consciousness acquires its lustre and thereby illumines
all other external objects. [Verse 6]

Pure Consciousness Intellect

- Only reveals the sense - Superimpose good, evil
objects notions on the sense
- Its free from all objects
modifications - Colours them as this is
good, this is bad.
- Modifications of mind are
unreal and do not affect
Consciousness.
62
Panchadasi :
The Jiva creates these three feelings of happiness,
disappointment or indifference with regard to the gem, but
the nature of the gem as created by Isvara remains the
same throughout. [Chapter 4 – Verse 22]

Objects of experience Enjoyment of objects

- Created by Ishvara - Modifications or functions
- Modification or functions of of inner organs of Jiva.
Maya Shakti of Ishvara

Jiva creates 3 feelings

Happiness Disappointment Indifference

a) Rupadhau :
• In Shabda, Sparsha, Rupa, Rasah, Gandah Vruttis.
• Objects of thoughts are illumined by consciousness, Ishvara Srishti.

63
b) Guna Dosha Dhi Vikalpas :

Buddhi has cognition of

Guna Dosha Udasina

- Goodness - Asamachinam - Neither Love, hatred,

- Raaga - Dvesha indifferent
- Hatred

• Objects are coloured with imagination of Buddhi, Jiva Srishti.

c) Buddhika Kriyaha :
• Action of Buddhi.
Likes, dislikes not in

Pure Consciousness Reflected Consciousness

Revealing sense objects

• They are at the realm of Buddhi Vruttis.
• Likes, dislikes, indifference is a function of Buddhi. 64
• Thoughts cause superimpositions on objects pervaded by Consciousness.
• Our own Samskaras from Karana Shariram, also cause superimpositions.
Buddhi

Under sway of Samskara

Divides world

Like Dislike Ok

• Whole life spent on this circle of Vyavahara.

I – know – that I know

That thought knows the object

Buddhi Vritti says – nice, terrible, ok

(Buddhika Kriyaha)

(Not from Chit or Chidabhasa – but Buddhis

imaginations
65
d) Tataha Kriyaha Vishayaih Saardham Bhasayanti Chitihi Mataha :

Chit

Shuddha Bodha

Pure Consciousness

Experiences sense objects

Experience

Cognitions Buddhi Vruttis

- Perception of sense objects - Like, dislike, neutral

- Shabda – Sparsha, Rupa, - Raaga, Dvesha
Rasah, Gandah. - I cognize thoughts projected on the
- Chitihi Bhasayanti objects, like, dislike.
- Shuddha Bodha experienced in this way - Raaga – Dvesha not part of me but
- Your true nature now part of Buddhi.
- I – Consciousness illumine all objects - Different level
cognized by thoughts - Ups and downs at Buddhi level
66
• What I illumine, I am not.
• I am not desirer, hater of anyone.
• I am on only illuminator of thoughts generated in the Buddhi.
• I am Nirvikara Chitihi.
• Buddhi is – Sa – Vikara.
• I am Shuddha Chaitanyam, Asanga, Untouched, unaffected.
• What happens at the realm of illumined in waking or dream state, does not touch the
illuminator.
• In the midst of all Vyavahara, ups, downs, note, I am the illuminator Chaitanyam.

Chidabhasa observes thoughts of

Samskaras
Buddhi level
Raaga - Dvesha

• Reflected Consciousness, Karta – Bokta – Jiva at level of Buddhi gets affected at

empirical level.
• I am Shuddha Bodha, illumining the Bokta connected with Buddhi.
67
• Bokta perceiving the objects becomes Bokta, colours objects with Raaga – Dvesha,
becomes enjoyer, suffer.
• Nothing happens to me during the ups + downs caused by the Buddhi Vrittis.
• Whole experience is in the Antahkaranam
• I am pure Chaitanyam illumining the Antah Karanam.
• See your SELF that way.

68
Verse 8 :

The absolute pure Consciousness is distinct from the objects of senses as well as from the
notions of good and evil attributed to them by the intellect yet. She (pure Consciousness) it is
that stands behind the cognition of them all as the sole illumine. [Verse 8]

Absolute Consciousness

- Different from objects - Notions of good, evil, - Is only the illuminator of

of senses form, colour, attributed to them by cognitions and thoughts.
taste, smell, touch, the intellect - Ever free
sound - Self luminous
- Untouched by any
modification at the
mind – intellect level.
69
Brihadaranyaka Upanishad :

That man has only two abodes, this and the next world. The dream state, which is the third, is
at the junction (of the two). Staying at that junction he surveys the two abodes, this and the
next world. Whatever outfit he may have for the next world, providing himself with that he
sees both evils (sufferings) and joys. When he dreams, he takes away a little of (the
impressions of) this all-embracing world (the waking state), himself puts the body aside and
himself creates (a dream body in its place), revealing his own lustre by his own light—and
dreams. In this state the man himself becomes the light. [4 - 3 - 9] 70
Yoga Vasishta :
• That by whom you experience sound, taste, form, smell, know him to be the Atman,
the transcendental Brahman, the supreme, over - Lord.
• Differentiate pure consciousness from all cognitions and thoughts.
• Then can see the presence of consciousness in every thought.
a) Rupachha :
• World = Shabda, Sparsha, Rupa, Rasah, Gandha = Vishayas.
= All objects of perceptions + combinations.
= Water – has sweet fragrance.
b) Guna – Doshabhyam :
On Vishaya

Buddhi Colours

Guna Dosha

Normally Mind on

Objects Raaga Dvesha Never on Consciousness

71
 • Go with alert awareness and feel presence of pure consciousness in all humdrum of
life.

What is our experience

- Shabda, - Coated with - Coated with - Kevala Chitihi

Sparsha, Guna Dosha - Consciousness
Rupa, Rasa, - Shuddha Bodha
Gandha - Untouched
Consciousness

Our life today Learn from scriptures,

Guru Upadesa
c) Viviktah Kevala chitihi :
• Observe, watch, differentiate Shuddha Bodha, Kevala Chit from rest of Anatma.
d) Sa Eva Vartate Rupa Rasa Dhinam Vikalpane :
• Consciousness only comes as a single thread holding all the pearls.
• Objects change, Shabda, Sparsha… comes + goes.
• Raaga, Dvesha, Guna, Dosha, Changes.
72
• All Vikalpane.
• What keeps continuing?
• Anuvartate?
• Consciousness, awareness alone travels continuously in all cognitions of Vishayas
without a change.
• You alone, Shuddha bodha, travel without any change.
• This is how you see yourself in Jagrat + Svapna.

Verse 4 Verse 5, 6, 7, 8
Consciousness in sleep state Consciousness in waking + Dream

Big I – Know Ego – I – Small – I – Know

- Never disturbed - Chidabhasa disturbed when thoughts
- In and through all experiences, I – in the Buddhi are disturbed
know has not changed. - When water is shaking, reflection in
- I – know – is unaffected knower water also shakes.
- I illumine objects (Cognitions) and - I am calm, happy = Affected
thoughts generated by Buddhi. knowership
- Sa Eva Anuvartante - Savikara Jnanatrutvam
- Bodha - Bodhabhasa, Chidabhasa
- Changeless - Savikara, changing.
73
 • Beauty of Laghu – Vakya Vrutti is its experiential teaching.
• Moment to moment Shankara helps us to see our SELF.
Kevala Chitihi Vishaya Rupascha Guna, Dosha
- Pure Consciousness - Buddhi Vrittis come to know Vishayas
- Shuddha Bodha - Buddhi paints on Vishayas – Guna –
- Present in each and every Vrutti Doshas, likes, dislikes
- Experience pure Consciousness - Objects of knowledge
- Realm of mind
Katho Upanishad :

This Atman hidden in all beings reveals (itself) not (to all), but is seen (only) by Seers of the
subtle through sharp and subtle intellect. [I – III – 12]

The self-existent (Brahma) created the senses with outgoing tendencies ; therefore, man
beholds the external universe and not the internal Self (Atman). But only some wise man
desirous of Immortality, with eyes averted (turned within and with his senses turned away)
from sensual objects, sees the Atman within. [II – I – 1] 74
 • When you make uturn in the mind, you can see the pervading, permeating,
consciousness in each and every Vrutti.
• Vrittu holds Shabda, Sparsha, Rupa, Rasah, Gandah.
• Cognitions change, Vikalpas change.
• You will find uniformly present, illuming consciousness, does not change.
• Discover and own up that light of changeless awareness as SELF and be ever free.
Gita :

There is nothing whatsoever higher than Me, O Dhananjaya. All this is strung in Me, as clusters
of gems on a string. [Chapter 7 - Verse 7]

75
Verse 9 :

The modifications of the intellect are changing from moment to moment, never so the pure
consciousness though it permeates through all those modifications like the thread in a string
of pearls. [Verse 9]

Pure Consciousness Modifications of Intellect

- Changeless - Changing, variable
- Permeates all modifications of - Pearls
intellect
Example :
- Thread in a string of pearls of
necklace
- Distinct witness

76
Panchadasi :
All modifications are produced one after another
(i.e., with gaps in between); and they all become latent
during deep sleep and in the States of swoon and Samadhi
[Chapter 18 Verse 20]

• Modifications in intellect come with gaps in between.

• Modifications are latent in sleep, Samadhi, swoon states.
a) Kshane Kshane Anyatha Buta :
• Every moment Vrutti changes.
• Parinamina Drishyante.
b) Natu Chitihi :
• What does not change?
• Illumining consciousness does not change.

I – Shuddha Bodha

Illumine

Thoughts in the intellect, knowing the object

Buddhi does colouration, good, bad through thoughts 77

 • Thoughts hold objects and colourations.

Light of consciousness, Illumines Buddhi

constant, morning to
evening Cognitions of Sense Vritti of Buddhi
↓ Organs
Changeless, uniform

• Fact of I – Consciousness – illumining light, uniform, changeless, throughout our life.

• Moment to moment, Vikalpa changes.
• Kevala Chiti Natu Vikalpate.
Brihadaranyaka Upanishad :

That it does not see in that state is because, although seeing then, it does not see; for the
vision of the witness can never be lost, because it is immortal. But there is not that second
thing separate from it which it can see. [4 - 3 - 23]
78
 Mayi Chitihi Vikalpas in Buddhi
- Para Prakrti - Apara Prakrti
- Changeless - Changes
- “I am always there” is my - Changes in Mukta not in Sutra
experience in Jagrat, Svapna,
Sushupti
- This is I – is Chitihi, awareness
- Sutra is stationary, one, uniform
Nirvikara.
c) Muktasu Sutravad Buddhi Vikalpeshu Chithihi Sthitaha :
• Thread – Sutra – Chit – Changeless
• Pearl – Mukta – Thoughts in Buddhi – Change.

79
Verse 10 : important Verse

The thread covered over by the pearls in a string can be seen in between two pearls. Similarly.
The pure Consciousness also, though hidden by the modifications of the intellect, can be
clearly perceived in between any two modifications. [Verse 10]

Thread covered by pearls Pure Consciousness

- String seen in between 2 pearls - Hidden by modifications of
intellect
- Clearly perceived between 2
modifications

• Consciousness, the immutable one, though hidden by the modification of the

intellect shines out distinctly, visible in the interval of 2 modifications or thoughts.
• The pure unaffected consciousness by which the intervals of modifications as well as
their absence are illumined is called the immutable one.
80
Panchadasi :
That consciousness which witnesses the interval between the
disappearance and the rise of successive Vrttis and the period
when they do not exist, and which is itself unmodifiable and
immutable, is called Kutastha. [Chapter 8 – Verse 21]

Consciousness witnesses

Disappearance of one Vritti Rise of new Vrutti Period when no Vruttis

exist

• Consciousness is immutable, unmodifiable, Kutastha.

Example :
• Like Anvil of blacksmith.
Panchadasi :
Since Cidabhasa is a double consciousness we see it
manifested and unmanifested, therefore, it cannot be called
immutable, Kutastha, whereas the other is Kutastha, for it
undergoes no such change. [Chapter 8 – Verse 24]

81
 Chit Chidabhasa
- Kutastha, Sakshi - Reflection of Chit on the
- Kutasta whether it is inside as intellect.
Sakshi or outside as Kutastha, - It is Sattvic manifestation of
substratum of Avidya, it is Avidya or ignorance.
unchangeable, therefore - has Brahman as its substratum.
immutable - It is combination of matter
(Intellect) and sentient
(Kutastha).
- It is born and dies.

a) Muktabhir Avrutam Sutram Muktayor Madhye Ikshate :

• Whole string not covered by pearls.
• No homogeneous experience without string.
• I am illumining all the thoughts, stringing all the thoughts.
• When garland is there, attention goes to the pearls not to the string.
• When experiences are there, attention goes to thoughts, cognitions
• Attention becomes extrovert.
• Ignorant person do not see pearls covering the string.

82
b) Thatha Avruta Vikalpahi Chit :
• In the same way, Kevala Chit, Consciousness, is covered by Vikalpas, cognitions.
• Without Chit, consciousness, we won’t be able to connect Vruttis as wholistic life
experience for us.
• Use reasoning, inference to know Chit.
• Attention goes to Vikalpas, thought, chit forgotten.
c) Spashta Madhye Vikalpayoho :
• You can still see consciousness between 2 Vikaplas in Meditation.
• Need a trained mind to discriminate.
• Spashta Prakashate – clearly illumined in between 2 Vruttis, watch the gap.
• Come to clarity about our Shuddha Bodha, true nature, consciousness.
• When Vrutti comes, attention, consciousness, awareness goes to Vruttis.

Pure awareness can

- Follow the Vruttis Learn to say :

- Most of us do this. - I will attend to it later.
- I need to remain in my true
nature.
83
 • Notice that consciousness in you as your own nature.
Panchadasi :
That consciousness which witnesses the interval between the
disappearance and the rise of successive Vrttis and the period
when they do not exist, and which is itself unmodifiable and
immutable, is called Kutastha. [Chapter 8 – Verse 21]

• In the middle of 2 Vruttis when Vruttis are not there, what shines, is Nirvikara
Kutastha.
Nirvikara Kutastha
Thought 1 Thought 2
Chaitanyam

(Makes all thoughts into

holistic experience)

• How to get Shuddha Bodha?

• In between 2 thoughts you see clearly.
• Other time also you Kutastha are there.
• Without you there is no thought.

84
Verse 11 :

The pure undifferentiated Consciousness shines forth clearly by itself in the interval of two
modifications of the intellect, when the preceding one has died down and another is yet to
appear. [Verse 11]
• How to see consciousness between 2 Vruttis?

2 modifications of intellect

Pure undifferentiated
Thought 1 consciousness Thought 2

Interval
Died down Yet to appear
Tat Tvam Asi

You are That

Shines by itself 85
 • Mind free from modifications is revealed by the immutable, pure, Consciousness.
• Even in Jagrat, verse 5 says :
The Calm unmodified state of the intellect is lit up by the pure Consciousness.

Thou art That

Direct meaning of Thou Implied meaning

- Individual self - Pure Consciousness

- Universal SELF
• Individual self is nothing but pure consciousness, total.
Chandogya Upanishad :

‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art,
O Śvetaketu.’ [Śvetaketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will
explain again,’ replied his father. [6 - 8 - 7]
86
Panchadasi :
That consciousness which witnesses the interval between the
disappearance and the rise of successive Vrttis and the period
when they do not exist, and which is itself unmodifiable and
immutable, is called Kutastha. [Chapter 8 – Verse 21]

Consciousness / Kutastha Witnesses

Interval between 2 Vruttis and in the

absence of all Vruttis in sleep

Panchadasi :

By discrimination of the subtle body (and recognition of its variable, transient character), the
sheaths of the mind, intellect, and vital airs are understood to be different from the self, for
the sheaths are conditions of the three Gunas, and differ from each other (qualitatively and
quantitatively). [Chapter 1 – Verse 40]

Pranamaya Kosha Manomaya Kosha Vijnanamaya Kosha

Rajas Sattva + Rajas Sattva 87
 • Witnessing self is different from 3 Gunas.
Panchadasi :

Avidya (Manifested as the causal body or bliss sheath) is negated in the state of deep
meditation (in which neither subject nor object is experienced), but the self persists in that
state; so it is the in variable factor. But the causal body is a variable factor, for though the self
persists, it does not. [Chapter 1 – Verse 41]

Anandamaya Kosha

Avidya

Bliss Sheath

No subject, object experienced

Self remains

88
Panchadasi :

When the supreme Brahman superimposes on Itself Avidya, that is, Sattva mixed with rajas and
tamas, creating desires and activities in It, then it is referred to as ‘thou’. [Chapter 1 – Verse 45]

Brahman

Sattva mixed with Rajas + Tamas

Creates desires, activities

Referred as “Thou”- Jiva

Panchadasi :

When the three mutually contradictory aspects of Maya are rejected, there remains the one
indivisible Brahman whose nature is existence, consciousness and bliss. This is pointed out by
the great saying ‘That thou art’. [Chapter 1 – Verse 46]
89
 • When Sattva, Rajas, Tamas, effect of Maya Shakti is rejected, there remains the one
indivisible Brahman whose nature is existence, Consciousness, bliss.
• “That thou art”

3 Aspects of Maya

Predominately Tamas Impure Sattva Pure Sattva

Jada Prapancha Jiva Ishvara

Panchadasi :

Similarly, when the adjuncts, Maya and Avidya (the conflicting connotations in the proposition
(That thou art) of Brahman, and Jiva, are negated, there remains the indivisible supreme
Brahman, whose nature is existence, consciousness and bliss. [Chapter 1 – Verse 48]

90
 Tat Tvam Asi

Ishvara Jiva ARE

Maya Superimposed Brahman Avidya superimposed Brahman

• When Maya and Avidya illusory conditions on Brahman are negated, identity between
Brahman and Jiva becomes evident.
• How to experience Shuddha Chaianyam?
a) Nashte purva Vikalpe Tu :
• When earlier thought has ceased.
b) Yavad Anyasya Na Udayaha :
• The next thought has not risen.
• Vikalpas, thought after thoughts goes in a stream in the mind.
• Between 2 thoughts is consciousness.

Watch

One thought ends Gap in between is experience Second thought not come
of Consciousness
91
c) Nirvikalpaka Chaitanyam Spashtam Tavad Bhasate :
• Yavad – one Vritti gone
• Tavad – Next Vritti not yet come
• Till that time, what is experienced?
• Shuddha Bodha is experienced.
• Consciousness without Vikalpa, cognition.
• In between 2 pearls is pure string, in the pearl also string.
• Consciousness is reflected in the thought and in the gap between thoughts also.
• Hence we can say, every thought rises from me the consciousness, appears in
consciousness, resolves into me the consciousness.
• In Jagrat we are engrossed with perceptions and thoughts.
• When thoughts have ceased in Jagrat or Sushupti, we continue to exist as pure
consciousness, awareness,
• Be attentive of the span in between.
• In that span of attention, you will see yourself.
• Self = Svaprakasha Chaitanyam, remains as it is without change.
• Knowing self = Knowing one microsecond of time.
• Svaprakasha itself sees itself.

92
 Consciousness unassociated String unassociated with pearls
with thought is there is there

Light unassociated with drama

stage is there

• This is the clue to catch the pure consciousness.

• In between 2 waking states – sleep state Tamo Guna Pradhana is there.
• What witnesses the Tamo Guna is consciousness.
• See your self, now in waking, not in Samadhi or in sleep.
• How do we concretise and actualize this experience?

93
Verse 12 :

Persons aspiring to the experience of Brahman should, therefore, practice by slow degrees this
restraint of modifications starting with one moment and then extending it to two, three, and
so on. [Verse 12]

• Practice restraining gradually first one, two, three moments to experience Brahman.
• It is possible to realise true nature of pure consciousness by making the mind clear of
all modifications and affections.
a) Brahman Anubava Kankshibihi :
• Those who are eager to have experience of Brahman, supreme reality.
• Not read, reflect but to concretise this knowledge.
• Those who want Aparoksha Jnanam, move from Jnanam to Vijananm (Mumukshus).
• It will not be immediately possible to be in the silence, gap between 2 thoughts as
thoughts are going in jet speed.
94
b) Ekam :
• Initially find one second gap between 2 Vruttis.
• Start with one Kshanam, one second.

Watch the ending of a Watch 2nd Vrutti

Let 2nd Vritti not rise
Vrutti rising

For one second

c) Dvikshanam :
• With Abhyasa, practice, find gap do for 2 seconds, watching the gap.
• Little more clearly, Shuddha Jnanam, Nirvikalpaka Chaitanyam experienced.
c) Tri Kshanam :
• Next make it 3 seconds.

One Vritti ends Silence 1, 2 , 3 seconds Second Vritti Rises

- Don’t look outside you - By seeing another

- Just be thought arises
- Don’t see
95
Ramana Mahrishi :
• Upadesa of Lord Subramanya to Arunagirinatha Muni (Saint).
• Summa Iru, just be, not be quiet, don’t see the be.
• Seeing is objectifying tendency of the mind instrument.
• Pure being = Consciousness.
• Unobjectified Nirvikalpa Chit.
• Cannot be objectified as Vikalpa.
• One Kshana you be, you will be gifted with 2 – 3 – 4 – Kshanams.
Gita :

Little by little, let him attain quietude by his intellect held firm; having made the mind
established in the Self, let him not think of anything. [Chapter 6 – Verse 25]
• No race to win, hasten slowly, let attention be there.
d) Vikalpasya Nirodhanam :
• Antahkarana Vrutti restrained, cognitions restrained. 96
e) Kramena Abhyasatam :
• In steps you practice.
• Slowly work at it.
f) Yatnatha :
• Practice with effort, intensity, energy.
• Don’t give up because of some difficulty.
• I must do it, will do it, strong will required.
• Will not give it up, till I get it.
Bhagavan Buddha :
• Let body fall, I am going to get it, will not leave it.
g) Brahma Anubhava Kankshibihi :
• If you have desire for realizing the self, you do it.
• No desire, leave it
• Pure Chitihi, Shuddha Bodha, Aham Brahma Asmi.

97
Verse 13 :

This individual self (Jiva), which is now affected by modifications of the intellect, will in time
become one with the undifferentiated Brahman by realising the truth of the Vedantic teaching
– “I am Brahman”. That is the idea sought to be conveyed here, in this treatise. [Verse 13]
• Aham Brahma Asmi – is the teaching in this text.
• I am not the suffering individual self, with modifications of the intellect.
• I am undifferentiated Brahman.
• Brahman = Satchit Ananda Svarupa not attribute of the mind (If so, will come and go).

Rope Snake World / Individual Self

- Does not exist apart from Rope - Does not exist apart from
Brahman

98
 Disciplines of student

Sama Dama Uparama Titiksha

Control inner sense Control external Withdraw mind from Forbearance of

organs sense organs sense objects painful experiences
Samadhana Sraddha
- Self contemplation - Faith in teacher, teachings
• Viveka, Vairagyam, Mumukshutvam, Sama Adhi Shatka Sampatti.
Brihadaranyaka Upanishad :

99
This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’
Therefore It became all. And whoever among the gods knew It also became That ; and the
same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, ‘I was
Manu, and the sun.’ And to this day whoever in like manner knows It as, ‘I am Brahman,’
becomes all this (universe). Even the gods cannot prevail against him, for he becomes their
self. While he who worships another god thinking, ‘He is one, and I am another,’ does not
know. He is like an animal to the gods. As many animals serve a man, so does each man serve
the gods. Even if one animal is taken away, it causes anguish, what should one say of many
animals? Therefore it is not like by them that men should know this. [I – IV – 10]

Panchadasi :

The infinite, supreme self remains manifested in this world as the witness of the functions of
the intellect in the body, fit for Self-knowledge and is designated as ‘I’. [Chapter 5 – Verse 3]

By nature infinite, the supreme Self is described here by the word Brahman. The word ‘Asmi’
(am) denotes the identity of ‘Aham’ (I) and ‘Brahman’. Therefore ‘I am Brahman’ (is the
meaning of the text). [Chapter 5 – Verse 4] 100
 Supreme Self = Brahman

Manifests as witness of the functions of the

Intellect in the body

Fit for self knowledge

Designated as I – Aham

• Aham identified as Brahman in Mahavakya – Aham Brahma Asmi.

a) Savikalpaka Jivoyam :
• Before understanding from Guru, what is SELF for us?
• I am Savikalpakaha Jiva Atma.
Jiva After Abhyasa of Bodha, pure
Consciousness
- Chidabhasa - I am ever free, changeless
- Reflection of Consciousness illuminator of Buddhi Vrittis
- Before Guru Upadesha - I am Sakshi Chaitanyam
- Associated with Buddhi Vikalpas - Aham Nirvikalpakam
- Karta Bokta - Shuddha Bodha
- Bodha Abhasa 101
b) Brahmasyat Nirvikalpakam :
• In ignorance, I positioned my SELF as the Jiva.
Atma Bodha :

Just as the person who regards a rope as a snake is overcome by fear, so also one considering
oneself as the ego (jiva) is overcome by fear. The egocentric individuality in us becomes
fearless by realising that it is not A Jiva but the supreme Self. [Verse 27]

As Rope Snake As Ego I

Fear rises Fear Rises

By Rope Jnanam By Brahman

Fear Goes Fear Goes

Adhishtanam

102
 Earlier Now
- Connected with Mind - Unconnected with Upadhi –
- As Upadana Manaha Mind in the waking state
- 3 States with Upadhi + Avidya - As Adhishtana Chaitanyam
(Ignorance) - 3 States without Upadhi and
Avidya.

Brahmasyat Nirvikalpakam :
• Pure Consciousness, Kevala Chitihi, Kevala Chaitanyam.
• What is Upadesha by which we get clarity about our nature?
c) Aham Brahmeti Maha Vakyena :

Jiva Shastra Upadesha

I) Savikalpaka Chaitanyam I) Nirvikalpana Chaitanyam
II) Consciousness associated with II) Aham Brahmasmi, Shuddha
the Vikalpa – I thought as SELF Chaitanyam without
association of Vikalpas as
Satyam, Jnanam, Anantham,
Brahma
- Adhishtanam of whole Jagat
• Whole text meant to give this clarity.
103
d) Saha Ayam Arthaha Abhi Dhiyate :
• Tatparyam of Upanishad.
• Divyoya Murtha Purusha.
• Tamtata Upanishadam Prachhami.
• That Purusha is Brahman.
• Samanya of entire Vedanta.

Aham Taught in simple

practical experiential way

After Jnanam of Laghu Vakya

Now Notion
Vrutti

- I am Jiva - I am Shuddha Bodha –

- Bodhabhasa Svarupa Sakshi Chaitanyam
- Not perfect understanding - Ever free
- Never free

• Why can’t I say I am Savikalpaka Jivaha?

• Consciousness with Vikalpa, Bodha Abhasa?
• Reflected consciousness.
• That is there only in Jagrat, Svapna. 104
 • Not there in Sushupti.
• Shuddha Bodha Svarupa, changeless, always there, pure I am, as Awareness,
illuminator of 3 Avasthas, Adhishtanam.
• I have seen my Nirvikalpaka Avastha between 2 thoughts.
• Its real for me.
• This is the experiential SELF of Brahman, Shuddha Chaitanyam (thread), in between 2
thoughts (2 beads) and in and through all the thoughts (beads).
• It is self evident, existent, awareness, bliss.
Keno Upanishad :

Indeed, he attains immortality, who intuits It in and through every modification of the mind.
Through the Atman he obtains real strength, and through Knowledge, immortality. [II – 4]
• Svarupa Ananda not experiential Priya, Moda, Pramoda Vrutti generated Ananda.

105
Verse 14 : Aikyam verse - Important

The reflected Consciousness, though involved in the modifications of the intellect, that I am
now, is really one with the undifferentiated Brahman. The apparent modifications, which are
self-evident (being always associated with the reflected Consciousness), have only to be
suppressed by all efforts (in order that this realisation of Brahman my come). [Verse 4]

• Reflected Consciousness (involved now with modification of Intellect)

↓
One with undifferentiated Brahman

One suppresses experiences of reflected

consciousness

To realise Brahman

Original Consciousness
106
Don’t keep looking at reflected face in the
mirror

Mind is directed outward

Extrovert

Make a U-turn

Turn mind inward to changeless Bodha

Svarupa, Brahman

Make mind free of all modifications and

affections

Realise self – evident Brahman

Thoughtful experiences are from the

ignorance of the true nature of the SELF

Control, suppress, don’t allow them to

appear in the mind – staff
107
 • Strive to experience the unbroken bliss of the Atman.
• I am not Jiva but Shuddha Brahman.
a) Savikalpaka chid Yoham :
• I am not consciousness associated with Vikalpas (Vishwa – Teijasa – Prajna).
• Jiva itself is Turiyam Brahman.
• Advaitam, non-dual Brahman is the truth of Turiyam.

1st Now
- I am not Jiva, I am Brahman - I am Jiva – Brahman
- Aikyam
- Only Brahman exists
b) Brahma Ekam Nirvikalpakam :
• How do you say that?
• How Jiva itself is Brahman?
• When reflecting medium (Mind – Antahkaranam) is removed, Jiva merges with
Brahman. (Svarupam – Nirvikalpaka Chitihi, Bodha).

Consciousness reflected in thoughts = Jiva

- Buddhi Gataha
- At level of Buddhi = Jiva 108
 • Consciousness associated with Vikalpas = Jiva, itself is Brahman without the
identification of Upadhi in sleep.
• Brahma Ekam Nirvikalpam.
• How do you say that?

You say

- I am not consciousness
- Consciousness associated
associated with Vikalpa.
with Vikalpa, Jiva itself is
- I am Shuddha Chaitanyam
Brahman.
- I am not Jiva
- Why?
I am Brahman
- Pratibodha Abhasa Vada
used in Laghu Vakya Vrutti

• Aham Brahma Asmi crystal clear now.

b) Svata Siddha Vikalpa Aste Niroddham Ya Prayatnata :
• Mind mirror is causing the appearance of Jiva and the world.

109
Dakshinamurthi Stotram :

He who experiences at the time of realization his own immutable Self-in which the Self alone
plays as the universe of names and forms, like a city seen in a mirror, due to the Maya power
as though produced outside, as in a dream, to him, the divine teacher, Sri Dakshinamurthy, is
this prostration. [Verse 1]
• Be yourself, Svata Siddha, that which is clear, Self evident.
• Siddha because consciousness illumines, makes it known itself.
• Aham Brahma Asmi, I alone am without a second.
• This is the ultimate realisation of the Jiva from Guru, Shastra Upadesha.
• Very profound, divine, when mind mirror goes, what appeared as Jiva is you only,
Brahman.

110
 Sleep Waking + Dream
Ignorance Jnanam

- Both illumined by Sakshi, Brahman

- Both exist in Substratum of Brahman

• Only knowledge of Brahman required for Moksha.

Revision :
a) Savikalpaka Chid Yoham Brahma Ekam Nirvikalpakam :
• Savikalpa Jiva himself is Brahman.
• Aikyam verse, Mahavakyam.
• Where can reflection of cosmos go?
• It is in Brahman, substratum, Adhishtanam only.
• As long as reflecting medium, mirror is there, I – Brahman, nondual, appear in the
reflecting medium – mind – mirror.
• When reflecting medium is removed, that Jiva is itself Brahma Eka Nirvikalpakam.

111
 World

Jiva Aneka Savikalpaha Brahma Ekam Nirvikalpakam

Verse 13 Verse 14
- I am not Jiva, I am Brahman - Jiva (Sophadika status) also
- Niruphadika status is me
- When Reflecting Medium, - Reflecting medium removed
mind is there - Jiva appears - Mind is Jiva goes to Passive
Savikalpakam condition.
Gita : - Jiva is back home to its
- Chapter 5 – Verse 8, 9 home based Brahman.
Brahman says :
- Jivatvam also is my
experience
- I alone as Brahman appear
in Vyavaharika plane as Jiva
and Jagat.
- This is final realisation of a
Jnani.
- Big leap in understanding of
one’s “SELF”.
112
Gita :

I do nothing at all, thus would the harmonised knower of Truth think – seeing, hearing,
touching, smelling, eating, going, sleeping, breathing... [Chapter 5 – Verse 8]

Speaking, letting go, seizing, opening and closing the eyes – convinced that the senses move
among the sense objects. [Chapter 5 – Verse 9]

• Without the medium, Jiva is me, Brahman, Paramartikam.

• With the medium, I am Jiva, Vyavaharikam.
• Don’t get confused, realise 2 levels in Vedanta.
113
 • Paramartikam, Vyavaharikam.
• Mind’s manifestation, unmanifestation, makes all the difference.
• Remove medium of Mind, Upadhi, all confusions of Aham Brahma Asmi goes away.
• No objection, remove medium, apply all upanishadic indicative verses to same Jiva.
b) Svata Siddha Vikalpa Aste Niruddham Ya Prayanataya :
• Work at removing Vikalpas.
• When Vikalpas are not there
o Naturally in sleep, or in Samadhi.
o Jiva merges into Brahman
• Highest Vedanta in these 4 verses 2, 11, 13, 14 of Laghu Vakhya Vrutti.
• Jiva is Brahma, Ekam, Advitiyam.
• It is Brahman only.
• Mahavakya mantra of Laghu Vakya Vrutti.
• Niroddhavyah Prayatnataha :
Explained in verse 15.
• In higher texts – Panchadasi, Vichara Sagara, there is deeper dialogue between
Brahman and Jiva.
• Higher – Lower natures.
114
Verse 15 :

If one is able to effect complete suppression of all modifications once for all, then one
becomes blessed with the concentration (Samadhi) which is lovingly cherished by all sages. If,
however, that is not possible, one should pursue with faith the effort to realise his own
Brahmanhood by controlling the modifications for a moment even. [Verse 15]
• Samadhi = Complete suppression of all modifications.
= Blessed with concentration, cherished by Vasishta Rishi
• If unable to control all modifications, try to control for a moment and contemplate
on identity of ones own SELF with Brahman.
Katho Upanishad :

When the five organs of knowledge are at rest together with the mind, and when the intellect
ceases functioning (becomes calm) that state they call the highest. [II – III – 10] 115
The firm control of the senses they regard as Yoga. Then the Yogin becomes free from all the
vagaries of the mind ; for the Yoga is subject to growth and decay.

• When 5 fold sense perceptions repose in the Atman and the intellect knows it is not
waker, such a state is called the supreme goal.
• Firm control of senses = Yoga.
• Then abide in it, become watchful, for Yoga is aquired and lost.
Gita :

When the mind, restrained by the practice of Yoga, attains quietitude and seeing the Self by
the self, he is satisfied in his won Self; [Chapter 6 – Verse 20]
116
When, he (the yogi) feels that infinite Bliss, which can be grasped by the (pure) intellect and
which transcends the senses – wherein established he never moves from the reality;
[Chapter 6 – Verse 21]

Which having obtained, he thinks there is no other gain superior to it; wherein established, he
is not moved even by heavy sorrow. [Chapter 6 – Verse 22]

Let it be known; the severance from the union with pain is yoga. This yoga should be practised
with determination and with a mind steady and undespairing. [Chapter 6 – Verse 23] 117
Panchadasi :
By Continued Practice of all kinds the ego becomes
exceedingly refined. This state is not sleep because
the ego is not completely absorbed; moreover the
body does not, as in Sleep, fell to the ground.
[Chapter 11 – Verse 99]
The Bliss in which there is no experience of duality
and which is not sleep either, is the bliss of
Brahman. So said Lord Krishna to Arjuna.
[Chapter 11 – Verse 100]

Samadhi Sleep
- Forgetting ones own ego - Ego totally absorbed
- Refined ego - Body falls on the ground
- Ego not completely absorbed - Total cessation of duality
- Body does not fall on the ground - Tamo Guna + Ignorance
- One can sit in Samadhi
- No experience of Duality
- Not sleep
- Bliss of Brahman
- Beyond all Gunas, Guna Ateeta
- One can comprehend through
intuitive perception, ones natural state
of bliss 118
a) Shakyaha Sarva Vrutti Nirdhashcha :
• In case it is not possible to put an end to all Vruttis Patanjali Yoga sutra :

Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis). [I – 2]

b) Samadhi Jnaninam Priyaha :

• That Samadhi state becomes the delight of Jeevan Mukta like Vasishta.
• For others, inclination may not be there, effort may not be there.
• Shuddha Bodha Chaitanyam is there when all Vruttis are gone.
• Svata Prakasha Chaitanyam alone is there, free of all Vruttis and objects
comprehended by Vruttis, free of all Vruttis and objects comprehended by Vruttis, free
of Raaga, Dvesha.
• Yoga Vasishta – Jeevan Mukti Viveka…
Gita :

119
Arjuna Said : What, O Kesava, is the description of him who has steady wisdom and who is
merged in the superconscious state? How does one of steady wisdom speak, how does he sit,
how does he walk? [Chapter 2 – Verse 54]

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mind
and is satisfied in the Self by the Self, then is he said to be one of steady wisdom.
[Chapter 2 – Verse 55]

• Samadhi dear to Jnanis.

• After Tattwa Jnanam, what is practiced is this.
c) Tad Ashaktau :
• If Samadhi not within your capacity, if Sarva Vrutti Nirodha is not possible.
d) Kshanam Rudhva :
• For Eka, Dvi, Tri.. Moments, if you can’t sustain…
120
e) Sraddhya Brahma Atmanaha :
• Do reflection.

2 possibilities – for Jnani

- Chitta Vrutti Nirodha - See yourself in pure self

- Samadhi - For a few moments just be
yourself
- See oneness of self, Jeeva
Svarupam with Brahma
Svarupam.

121
Verse 16 :

Having comprehended the real implication of the teaching “I am Brahman,” a person imbued
with faith should meditate unremittingly upon his identity with Brahman to the fullest extent
of his capacity by means of all the faculties of the intellect attuned to that idea. [Verse 16]

• Contemplate I am Brahman with faith.. To the full extent possible.

• Mind should be absorbed in Atman.
• Realise ones own identity with Brahman.
• Don’t allow sensuous desires in the mind.

122
Brihadaranyaka Upanishad :

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’
Therefore It became all. And whoever among the gods knew It also became That ; and the
same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, ‘I was
Manu, and the sun.’ And to this day whoever in like manner knows It as, ‘I am Brahman,’
becomes all this (universe). Even the gods cannot prevail against him, for he becomes their
self. While he who worships another god thinking, ‘He is one, and I am another,’ does not
know. He is like an animal to the gods. As many animals serve a man, so does each man serve
the gods. Even if one animal is taken away, it causes anguish, what should one say of many
animals? Therefore it is not like by them that men should know this. [I – IV – 10] 123
Panchadasi :

The infinite, supreme self remains manifested in this world as the witness of the functions of
the intellect in the body, fit for Self-knowledge and is designated as ‘I’. [Chapter 5 – Verse 3]

By nature infinite, the supreme Self is described here by the word Brahman. The word ‘Asmi’
(am) denotes the identity of ‘Aham’ (I) and ‘Brahman’. Therefore ‘I am Brahman’ (is the
meaning of the text). [Chapter 5 – Verse 4]

SELF

Manifested in the world as witness of

Intellect

Designated as I - Aham
124
 • Before creation, reality one only without second, without name and form.
• Even now it exists in the same way… as “That”.
a) Sraddhalur :
• One who practices with Sraddha, has Sadhana Chatushtaya Sampatti.
b) Svasya Chintayet Buddhi Vruttibhih Vakya Vruttaya Yatha Shakya :

3 Methods

Be in Samadhi as Brahman Few moments experience Have clarity

self as Brahman

• Reflect, meditate upon self’s identity with Brahman.

• Let thoughts not go and perceive objects.
• Let mind reflect upon nature of self being one with pure Brahman with Upadhi of
Jagat.
• What if I can’t do this?
c) With Vakya Vritti – Aham Brahma Asmi, with full clarity, reflect on Brahman.
• Get a glimpse of Brahman.
d) Yatha Shakti :
• As per your capacity, remain in it for one, two, three moments of Sarva Vrutti Nirodha.
125
e) Chintayet…
• With this gain capacity and move forward.
f) Jnatva Hi Abhyasatam Sada :
• Don’t chant or do Japa of Aham Brahmasmi.
• Reflect on the reality, one entity in the universe, Brahman.
• In Samadhi, no Vruttis are there, only Shuddha Chaitanyam is there.
• This is Brahmakara, Akhandakara Vrutti.
• Practice this in deep mind.
• Do Vedanta Chintanam from waking to sleep, till body drops.
• Let your mind be on this alone…

126
Verse 17 :

Meditating upon That, talking on Then lightening mutually on That and in a way getting
oneself absorbed in That – all these together have been known and taught by the wise ones as
constituting the practice of Brahman. [Verse 17]

Practice Brahman by

Meditation Discussions

• Meditate on Brahman with mind divested of all other objects.

• Speak on Vedanta.
• Cherish ones own identity with pure consciousness.
• Know him alone.

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Mundak Upanishad :

He in whom the heaven, the earth and the interspace are centered, together with the mind
and all life-breaths (Prana-s) – know Him alone as the one Self of all, and desist from all other
talk. This is the man’s bridge to the shore of Immortality (across the ocean of life). [II – II – 5]

Brihadaranyaka Upanishad :

The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive
knowledge. (He) should not think of too many words, for it is particularly fatiguing to the organ
of speech. [4 - 4 - 21]
a) Tad Chintanam :
• Think of Brahman.

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b) Tad Kathanam :
• To others speak about Brahman.
c) Tat Paraspara Bodhanam :
• Discuss with others about Brahman.
d) Ekat Ev Paratvam Cha :
This alone is intent of your life, nothing else occupies your mind.
e) Brahma Abhyasam Vidurbudaha :
This is practice of Brahman.
How long to practice and what is the result?

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Verse 18 :

Consummation of this practice lies in the firm conviction of one’s identity with Brahman, like
what conviction is normally there in the sense of identity of the self with the body. One, who
has realised this, is liberated, indeed, without a doubt; his body may then drop off, any time,
any where. [Verse 18]

Consume yourself with

Deha Bava Brahma Bava

- Attain Brahman firmly

- Jiva
- Be liberated
- Normal identity with body
- Let body drop anytime
- Ordinary person
- Divine being

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Upadesa Sahasri :
The knowledge of one’s identity with the pure self
that negated the wrong notion of the identity of the
body and the self sets a man free even against his will
when it becomes as firm as the belief of the man that
he is a human being. All this, therefore, is established.
And reasons have been already given by us.
[ Chapter 4 – Verse 5 ]

• Discard body garment and rest in the infinite nature of Brahman.

• Disembodied liberation – Videha Mukti.
Mundak Upanishad :

When He is seen both in the higher and the lower, the knots of his heart becomes untied; all
doubts are dispelled; and all his Karma-s is consumed. [II – II – 8]

As flowing rivers get themselves disappeared in the ocean losing their special names and
distinct forms, so the wise man free from all his identifications with names and forms goes
unto the highest of the high – the Supreme Divinity. [III – II – 8] 131
Katho Upanishad :

“The wise sage, renounces joy and sorrow by means of meditation on the inner Self,
recognises the Ancient, who is difficult to be seen, is hidden in the cave of the heart,
dwells in the abyss, is lodged in the intelligence and seated amidst miserable surroundings
indeed.” [I – II – 12]

• Identify yourself as perennial existence, consciousness, bliss, Brahman

a) Dehatma Dhivad Brahmatma Dhi Dridhaye :
• When clarity of Aham Brahmasmi is very strong, without Viparita Bavana.
b) Kruta Akrityatvam :
Fulfillment

Atyantika Dukha Nivritti Paramananda Prapti

• Only Brahma Abhyasa can give fulfillment in life.

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Gita :

Thus, this most secret science (Teaching) has been taught by me, O sinless one. One knowing
this a man becomes wise and all his duties as accomplished, O Bharata. [Chapter 15 - Verse 20]
c) Yada Tadayam Mriyatam :
• Jnani has reached fulfillment in life, doesn’t care when he will die.
• Nothing more to be done, knows everything.
• Jeevan Mukta.
d) Muktaha Asau :
• He is already liberated.
• Even before, he was liberated only.

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 Liberated

Earlier Now

Jeevan Mukta Videha Mukta

e) Na Atra Samshaya :
• On this there cannot be any doubt.
• Jnani has known his real nature.
Upadesa Sahasri :
The knowledge of one’s identity with the pure self
that negated the wrong notion of the identity of the
body and the self sets a man free even against his will
when it becomes as firm as the belief of the man that
he is a human being. All this, therefore, is established.
And reasons have been already given by us.
[ Chapter 4 – Verse 5 ]

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 Knowledge – 2 types

Dehatma Brahmatma

- I am body, strong notion - Knowledge of Brahman

arises
- Knows this is what I am
- When Jnanam arises, even
if Jnani doesn’t want, he
will be liberated.
• In this way, differentiating.

Jnanam

Bodha Abhasa Shuddha Bodha

Bound Liberated

• This ends treatise of 18 verses.

• Gives full clarity of Advaita Vedanta.
• Presents truth in an experiential way, direct method of realisation. 135
 Highlights
1. Whole text at Buddhi Vrutti level teaching.
2. Main Teaching :
• Differentiate
o Bodha – Bodhabhasa
o Chit – Chidabhasa.
3. Remain in Samadhi as Bodha Svarupa controlling the 5 fold sense perceptions and the
Intellect which does not waker.
4. Realise Aham Brahman Asmi.

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