Greetings All,

Shloka #26:

The body does not know. Of the Truth, there is no birth. In the middle of these two, another of the size of the body rises, which is of the names ego, knot, bondage, subtle mind, mind, the realm of becoming and the individual.

Continuing his teaching, Swami Paramarthananda said, from shloka # 23 onwards Bhagawan Ramana Maharishi is analyzing the mysterious and mystical nature of Ahamkara. He wants to show us that it is a false entity created by features of both Atma and Anatma.  In creation there is the Chetana Atma and the Achetana Anatma. Ahamkara is a mysterious third entity with features of both Atma and Anatma. The sentiency of Ahamkara is a feature borrowed from Atma.  Modifications of Ahamkara such as Kartritvam are a feature borrowed from Anatma. Thus, a new mythical Ahamkara is created. While my face is reflected and the mirror reflects my face, the Reflected face itself is a third entity. It is a false entity. It has features of the original face as well as the mirror as well. Thus, while the mirror moves, my face does not move. Motion is a feature of the mirror. This motion is transferred to the reflected face. The motion property is borrowed from mirror. Thus, the reflected face has a location not determined by original face. Location is determined by mirror. Location and motion are both borrowed from mirror. Now, Bhagawan Ramana Maharishi says, Ahamkara is similar to this mirror, with features borrowed from Atma and Anatma. Thus, you have the changing features of Ahamkara. Attributes like young, old etc. are features borrowed from the Anatma Body. Ahamkara is neither Shariram nor Atma. It is a mysterious and fraudulent entity.  Ahamkara has birth and death although it is sentient. It is like Narasimha, who has features of man as well as a lion. When you try to get to the reflected face it disappears. Whatever disappears on enquiry is a fraudulent entity.

Ahamkara has the size of the body but is different from the body. Body is insentient while Ahamkara is sentient. It arises only in proximity of the Atma (face) and Anatma (the mirror). If you separate the Atma and Anatma, Ahamkara does not rise. Because it is a fraudulent entity, like a cheat, Ahamkara assumes different names. These names include:

• Ahamkara: Or one who says Aham Karomi Iti. Who says this? Anatma cannot say it. Body is matter. It is inert. How about Atma? Atma does not have a mouth. It is all pervading, like space. Neither say this. So, Ahamkara alone says Aham Brahma Asmi.
• Granthi: Knot. Ahamkara is a knotty entity. It cannot be easily disentangled. It has been there since time started. Actually time itself is a concept generated by Ahamkara. In sleep, Ahamkara dissolves, so time dissolves as well. Even time transcendence requires Ahamkara. Even Bhakthi cannot remove Ahamkara. A Bhakta can still feel he is a great Bhaktha. Thus, we have Narada Bhakthi Bhanga story. Hence it is called Granthi.

Knot also means combining of two things, Atma and Anatma. A wedding also has three knots.

• Vibhanga: means strong bondage or strong Samsara. Here Ahamkara is the problem. Moksha cannot happen if Ahamkara or individuality remains. In some philosophies they say individuality can be retained. Vedanta however says individuality and Moksha cannot go together. Moksha cannot happen, if one still has individuality.
• Sukshma Shariram: It is a thought arising in the subtle body. It is the “I” thought. In sleep, the “I” thought gets resolved. Thought is Sukshma Shariram.
• Cetaha: It is the Mind. Ahamkara is also known as the Mind. When mind is active, Ahamkara rises. It is, however, passive in sleep. So, the mind is figuratively called the Ahamkara.
• Bhava: means Samsara. It can also mean God Shiva, although here it not used to denote Shiva. Individuality is Samsara. Individuality and freedom cannot go together. Individuality means differences, gradations, and resulting jealousies. In some philosophies the individual soul sits in front of God with other souls. This is sure to lead to jealousies. Jealousy can never get us Moksha. Therefore, individuality has to be falsified.
• Jiva: The individual. The one who is born, lives and dies. This is also Ahamkara.

Shloka # 27:

This ghost of the ego is born amidst forms, based on a group of forms, the eater of forms, who has given up and held forms, is by itself formless and runs away at the time of inquiry into itself.

In previous shlokas it was said that Ahamkara is an entity produced from Atma and Anatma. The expression “ I am “ means sentiency. A Conscious entity alone can say so. It is a borrowed sentiency from the Atma. Ahamkara comes in when you say: I am so and so. The “ I am” itself is Atma. However, when an attribute is attached to the “ I am” it becomes Ahamkara. Thus, we say: I am fat; I am angry; I am sleepy etc. The fat, angry, sleepy are all attributes borrowed from Anatma. Attributes from Anatma keep changing. The “ I am” does not change at any age. It is the attribute alone that changes. Ahamkara has many manifestations depending on properties of Anatama. It becomes a Karta and Bhokta. Ahamkara exists due to Anatma.

Ahamkara rises with rising attributes of the body, mind and thought complex. In sleep it gets resolved. Ahamkara moves in the field of attributes such as:  Body is fat, body is thin, body is born etc. When mind is awake, borrowed properties of Anatma are food for Ahamkara.  Thus the feeling: I am doer; I am dreamer etc.

In sleep, however, body and mind are resolved, hence no properties are available, and so Ahamkara is also dissolved.

In meditation, thought is eventually eliminated and one goes to sleep. However, Vedantic meditation involves Ahamkara. It has to be present.

Ahamkara takes many attributes. In front of son, it becomes father. In front of wife it becomes husband and so on. One attribute goes and another one comes in. It is like an actor in a play changing garbs one after another.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 18:

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।

Whoso beholds non-work in work and work in non- work is wise among men; he is integrated; he does all works.

Continuing his teachings of Gita, Swami Paramarthananda said, by way of introducing the nature of karma, Sri Krishna is discussing the essence of the Upanishads in shloka’s 18 to 24.  Of these shlokas, 18th is considered a key shloka; wherein Sri Krishna talks about atma-anatma viveka; the difference between the higher-I in me, and the lower-I in me; the higher-I is called Atma; and the lower-I is called Ahamkaraha.

The higher-I atma has been talked about in the second chapter, where Sri Krishna pointed out that this atma is of the nature of consciousness, distinct from the body and all pervading. It is an akarta as it does not perform any action. It is only a witness. And this akarta-atma, this eka-atma; this poorna atma is my higher nature; and I have got a lower-I also called ahamkara; and this lower-I is nothing but the mind. The mind-principle is called the lower-I. Mind by itself is inert. It becomes sentient through the blessing of Atma. Citing example of a bulb, it is similar to the filament in a bulb that needs electricity to energize it.  Such a mind when blessed by Atmatvam becomes sentient and is called Ahamkara. This finite Ahamkara is my inferior “I” or ego. Ahamkara has to perform action, as it is its nature. Ahamkara, thus, accumulates Punyam and Papam. And this ahaṃkara alone takes another body and again exhausts the punya papam and in the process acquires fresh punya papam; and thus the punarapi jananam; punarapi maranam, samsara cycle continues for ahamkara. There is no way of stopping this ahamkara, because this ahamkara is motivated, activated, because of our identification. Sri Krishna says, by self-knowledge, we learn to own up to the higher-I, rather than the  lower-I.

The moment the shift to higher “I” happens, the lower “I” loses momentum and it will stop. A Gyani is not a patron of Ahamkara. This shift from lower “I” to higher “I” is called wisdom. I own up to my Akarta nature, even while Ahamkara is active. This detachment from Ahamkara is the benefit of the wisdom. The question comes up, as to who is leading the dog? Is it the owner or the dog? Right now Ahamkara is leading me. Ahamkara has a function, but I should not be enslaved by it. The word Swamy means one who is master of his own Ahamkara. The word Aswamy means the opposite of Swamy.

What drives human beings to accomplish things? What is the driving force? In human beings the driving force behind any pursuit is that without those accomplishment(s), I feel small; That is why people always say, I want to be somebody in life; because he or she feels that right now he or she is a nobody.

And therefore I have a sense of smallness. Through accomplishment, I am trying to be somebody, I am trying to become full and complete; fulfillment or poornatvam is the goal. Unfortunately such a person never gets the poornatvam as the finite ahamkara plus finite accomplishment is still equal to finite ahamkara. Previously I was a miserable BA; then a miserable MA; and now a miserable Phd. The misery continues because finite plus finite is equal to only finite and not infinite. It is the finite ahamkara struggling to become poornaha and life becomes a failure.

Gyani knows everything is finite. Ahamkara can never be poornaha. He accepts Ahamkara and lets it perform. He, however, seeks Poornatvam in the higher I. It is ever Poornaha. He enjoys poornaha at higher level, while performing action at lower level. He does not feel fulfilled in completion of projects. Thus, he is ready to quit the world at any time.

Shloka # 19:

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।

Him the wise call a man of discrimination, all of whose undertakings are free from desire-prompted imaginations and all whose works have been consumed in the fire of knowledge.

Once a Gyani has discovered poornatvam , will he be motivated to work? Generally activities are born out of necessity or dissatisfaction. If all people are satisfied then there will be no motive to work. The general belief is that discontentment leads to action or work. This is a misconception, says Swamiji. Sri Krishna says a person can also work out of fullness. Such a person has no axe to grind. A gyani can contribute with contentment. What drives him? Compassion drives him. He has universal identification and universal compassion. It becomes his nature.

Heat can’t be separated from fire or light from the Sun.  So also, compassion is intrinsic to a Gyani. It is compassion without motives. Backed by compassion, he acts according the need of the situation. It is like a mother with a child. Compassion crystallizes into action.

His actions are not due to lacking anything or loneliness. Without performing activity too he is full. He is free from the desire to fulfill himself. He is free from future projections. Thus, we are not comfortable with ourselves. Thus, one asks: How will I look in this dress; with this girl; with this house; etc?  There is a big gulf between the small “I” and the higher “I” in such a person. This causes restlessness in him. I am not happy with the present, I am a dissatisfied “I”. That is why Swami Dayananda Saraswathi says: I have rejected myself and when I cannot accept myself, I cannot accept the world also; I find fault with every person, every job, every set up and every house. The problem is not with the world rather the self-rejection expresses itself in the form of world rejection. Conversely, self-acceptance, expresses itself in the form of world acceptance. Again Swamiji beautifully says: a Gyani is at home with himself as he is and therefore at home with the world as it is. There is no dreaming and projections. He lives in the present. I am fine as I am; and enjoy doing whatever I can do, and whatever I have to do. He does not travel from unhappiness to happiness. He is always in a state of happiness.

There is no connection between set up and poorṇatvam. Set up belongs to the lower level, egoistic level and poornatvam belongs to a higher level. To put it in Upanishadic language, the set up belongs to vyavaharika satya; poornatvam belongs to paramarthica satya; he does not mix up order of reality.  And another interesting thing happens to such a person, the Gyani. When he dwells in the lower “I”, the karmas, the actions, do not produce punyam or papam. Only when I am identified with ahamkara or when there is a sankalpa, only then punyam and papam are produced. Since Gyani does not have the crystalled-ego, it does not

produce punyam and papam. That is why in Tatva Bodha, we saw, Gyani does not generate agami karma.  All his karmas are destroyed. Citing example of a roasted seed although it looks like a normal seed it cannot germinate anymore. So too a Gyani cannot produce any more karma’s.

For roasting Ahamkara you need the Gyana Agni. By this fire Ahamkara is burned down. Such a person is called Pandita. Panda means self knowledge. Chapter 2, shloka 11, also refers to Pandita.

Shloka # 20:

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।

Giving up attachment to the fruits of works, eternally content, independent, the man, engaged in works as he is, does nothing at all.

Sri Krishna pointed out that a Gyani is free from karma and sankalpa. He is a free person. Citing analogy of Thermometer (slave of surrounding) and thermostat (controller of surroundings), Agyani is like a thermometer while Gyani is like a thermostat. Therefore in one, he is a slave of the set up, in

the other, he is the master of the set up and what makes you a master is only Gyanam. Sri Krishna says any person of any status can obtain Gyanam. A gyani is at peace even amidst society while an Agyani is miserable even in an Ashrama. Varna, ashrama, religion, sex, profession and nationality do not matter for obtaining Gyanam. There two types of Gyani’s:

• GrihasthaGyani: A householder can also become a Gyani.  Shlokas 20,22,23 and 24 discuss Grihastha Gyani.
•  Sanyasi Gyani: Shloka # 21 talks of Sanyasi Gyani.

Shloka # 20, second line:

Grihastha Gyani:

He has to perform pancha maha yagyaha. He is also extremely active. The difference is that he does not feel fulfillment through activities. Gyani does not connect fulfillment with his pursuit. His fulfillment is in the higher “I”. Gyani’s satisfaction does not come from the set up. He is equally happy without it. If I give support, it is love. If I seek support, it is attachment.

Once he has poornatvam he does not lean on any external factor. Strength comes from knowledge. He does not have any psychological dependence although he may have physical dependence. He expects results from his actions but he is not concerned about them. In effect he does not worry about results. If expectation is not met what to do? Swami Dayananda Saraswathi used to say, “ Success in life is preparation for failure”. With such a healthy mind a Gyani performs his actions. In philosophical sense, he remembers his higher Self. In a psychological sense, he is free, as his actions do not create any anxiety in him.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 15:

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

Knowing thus was work done by ancient seekers after liberation. Therefore you too do only work, as was done by the ancients in bygone days.

Continuing his teachings of Gita, Swami Paramarthananda said, Arjuna wanted to escape his Sva-dharma that is killing his own kith and kin. It was causing him great mental distress. And also it is said in the scriptures “By actions one is bound”. Whenever we take up any action there is a strain on our personality. Will we succeed or not is a question that bothers us. This causes anxiety. Also the result of action is not fully dependent on our efforts. Result depends on other factors some of which are not in our control. So, future is uncontrollable. Also, results may not be up to our expectation.

Arjuna is experiencing all this on the battlefield. He wants to escape his Karma. Sri Krishna, however, is teaching him not to escape karma. Maximum you can do is you can change the karma from one action to another action; and often you find that when you change

the field of action, it ends up like falling from the frying pan into the fire. While you can change the action you cannot give up the action. Therefore Krishna wants to teach Arjuna how to be involved in action but not be affected by the action.

Sri Krishna says, only through Gyanam can one insulate his or her mind from the tyranny of action. Once insulated, the action will appear like a game, a leela. For a Gyani it becomes a sport while for an Agyani it is a major undertaking. This method of insulation is available to every being. The method is not a new one. Your own forefathers have used it. Why don’t you use it as well?

Shloka # 16:

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।

What is work? What is non-work? In respect of these questions the sages even are deluded. Therefore, I shall elucidate the nature of work, by knowing which you will be delivered from evil.

Sri Krishna presents Gyanam as armor. Once you say Gyanam, the question arises Gyanam about what? It is knowledge of the nature of Karma. Where does it arise? Who does it belong to? This enquiry is important, as we have taken it for granted. Once we thought everything went around the earth. Then science discovered that everything goes around the sun. Thus, when we take action we feel “I am” doing the action. Sri Krishna says “you” are not doing the action.

If you want to get out of stressful situations you need to know about the nature of Karma. It is a very subtle topic.

Even great philosophers are confused about what is action and what is inaction? He says I will deal with this topic now. It is not an academic discussion. It has practical value. By this knowledge you will be freed from all types of Ashudha’s (samsara) or negatives. Do you want to be a thermometer (one that measures a situation) or a thermostat (one that controls a situation)?

An Agyani is enslaved by situations.

A Gyani is master of situations.

Shloka # 17:

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।

 Indeed you ought to know about work; also you ought to know about bad work; and, besides, you ought to know about non-work. Profound is the course of work.

 Sri Krishna says, not only I am going to teach about Karma, but also about its nature, also about wrong Karma (Vikarma) and also about Akarma (inaction).

I will discuss about action, inaction and wrong action. This knowledge you have to work to gain it.

This is an introduction to Gyanam as an insulating material.

Gathihi: in the shloka means, Swaroopam or nature of action.

Shloka # 18:

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।

Whoso beholds non-work in work and work in non- work is wise among men; he is integrated; he does all works.

From # 18-24, Sri Krishna deals with knowledge or solution to all problems. This shloka is the core of chapter #4. It is a very impotent shloka in the entire Gita. It condenses the teaching of all Upanishads.  Hence Gita is also considered an Upanishad. Essence of Upanishad is Gyanam. It is discussed in chapter # 2 of Gita and now in Chapter # 4 as well. Shloka # 18 is very significant and a difficult one to understand. This shloka has language of contradictions.

The literal translation is as follows:

“Wise person sees action in in-action.

Wise person also sees in-action in action.”

The contradiction:

If you see a thing wrongly, can you be a wise person?

Shankaracharya has written a large commentary on this shloka. This shloka has also been called a knotty shloka of Gita.  In chapter 2, shloka 2.69 is also a knotty shloka. These verses are called the knotty verses because when Vyasa wanted Mahaganapathy to become the scribe; Mahaganapathy put a condition that once I start writing, I cannot stop. Therefore, you have to continuously dictate and if you stop for some reason I will leave.  Vyasa agreed to this condition of Ganapathy but he placed a condition on Ganapathy as well. He said when you take down my commentary you should know the meaning of it, as well.

Thus, Vyasa composed knotty verses intermittently, to gain some time and Ganapathy some time to grasp them. Such shlokas are called Grantha Grandhi.

As per Vedanta every individual’s personality consists of two parts:

1) Anatma: Consisting of the body, mind thought complex.

2) Atma: consisting of the Conscious principle that makes the body, mind and thought complex sentient. It can be compared to the electricity that makes the bulb illumine. This invisible principle is all pervading and independent and it continues even when the body is gone. There may be many bulbs but the electricity illumining them is one and the same. Similarly the Atma blesses the body, mind and thought complex and thus makes it sentient.

Wise person also sees in-action in action.”

We discussed Atma and Anatma in chapter 2. While there is only Atma, Anatma’s are many. Atma is all pervading while Anatma is limited in nature.

The Atma being all pervading cannot perform any action. Action involves physical or mental movement. So also it is with space, which cannot perform any action. While air, water, and fire can move, space cannot. Therefore, the all-pervading Consciousness is action- less. Hence, it need not renounce Karma. Consciousness is ever free from Karma.

The Anatma (Ahamkara) can never be free from action. It is a material entity. Matter is in eternal motion. Even a standing wall is full of atoms that are in motion.

In the book “ Tao of Physics” the author describes Nataraja’s eternal Dance. How do you know that he is eternally dancing? If you look at his jata, it is always parallel to the ground; when will the jata be parallel to the ground, it is possible only under one condition; when it is fiercely moving; that is why it is Natarāja’s picture as vishwa roopa that is in eternal motion.

Thus, the smallest of atoms and the largest of galaxies are in motion.

Anatma’s motion can never stop. Even if you see it at rest, it is still in motion in a potential form. Karma cannot be given up in Anatma.

Therefore, focusing on Atma own up to the permanent state of its rest. This inaction is called Gyana Karma Sanyasa.

A wise person sees the permanent peace of Atma even though there is action in Anatma. He discovers peace even in Anatma. So, discover peace amidst outer activity. Citing an example, even when the hand moves, the light illumining the hand is not moving. Similarly even when the body moves, the awareness does not move. Actors move but the screen does not move. Therefore, turn your attention to the screen.

“Wise person sees action in in-action.

Discussing the second part of the shloka, action in inaction, when Anatma is resting (sleep) it appears action-less although actions reside in it in potential form. Thus, in sleep, all actions are waiting in seed form. The wise person sees the potential action in the action less-ness of the body mind complex. It means it is explicitly active or potentially active. Atma is ever inactive.

When action overwhelms me we don’t know how to get out of it. We feel overwhelmed. It is like catching the tail of a tiger, after sometime you will tire while the tiger will not.  You then look for a place without action or shantam or shivam. This place is my own shanta swaroopam.  So a wise person knows how to dip into his own tranquility. Sri Krishna wants to give us a taste of this shantam. This is provided to us during sleep. At that time you don’t have a Karta personality. Deep sleep is absolute Ananda. This is Atma Swaroopam.

For Gyani, this atma ananda is available all the time. He is called a real Yogi or person of fulfillment.

Shlokas # 19-24 are commentaries on shloka # 18.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 24:

The Supreme, having distributed light to the intellect, Himself shines hidden inside the intellect. Having turned the intellect inwards, here within the intellect, by uniting, the vision of the Lord takes place, not by any other method.

Continuing his teaching, Swami Paramarthananda said, in this shloka Bhagawan Ramana Maharishi is pointing out that the Atma alone lends consciousness to the mind. Thus, the mind with this borrowed consciousness appears as if it is Self-effulgent. This mind is then capable of illuminating the external world. It has to work to know the external world. It, however, does not have to work to know the Atma, as the Atma is self -evident. Therefore, Self- knowledge involves turning attention to the ever-experienced Consciousness and understanding the fact that the ever-experienced consciousness is limitless. Intellect is not required for understanding Self Consciousness.

The word Dhiye in the shloka means giving Consciousness to the mind.

This ever- experienced Consciousness is ever present behind the mind.  So, how does Atma remain hidden? If Atma is ever experienced, how can it remain hidden? This is a contradiction, says Swamiji.  Citing an example, it is like the movie screen. Without the movie screen the characters in the movie cannot be experienced. In life the screen is never noticed because of our preoccupation with the movie. Experiencing a thing is different from deliberately paying attention to something. This also true with space to which we do not pay attention to. If asked, what is on my hand, most of us will mention the hair, the fingernail etc.  We will never mention the light on the hand that allows us see the hand. Due to our extroverted-ness we are preoccupied with the movie and don’t pay attention to the screen. The same phenomenon occurs with our mind. We are so busy with our thoughts that we don’t pay attention to the Consciousness, which is silence. So the two steps towards Self-knowledge are:

1. To pay attention to the ever experienced Consciousness.
2. With the help of scriptures negate all limitations of Atma and become aware of its limitless nature.

So, turn your attention away from all inert things (Samsara, body, mind and thought) and turn your attention to the ever-experienced Consciousness that illumines (makes known) the thought. Just as during watching the movie, you are asked to pay attention to the screen, the process followed here is also similar.  It is one of changing the attention of the intellect. This is not a new experience rather it is just new information that the screen is not affected by the events in the movie. Tragedies and comedies do not affect it. Similarly, I, the ever-experienced Consciousness, is not affected by the events going on in my life. Don’t be carried away by the events happening to you. Intellect alone can reveal this to you.

Guptaha in shloka means not paid attention to.

Na Anya means no other darshanam.

Therefore, turn your attention within your mind and connect the Budhi to the ever-experienced Consciousness.

This alone is Ishwara Drishti. Conscious attention to Consciousness is this Drishti. Bhagawan Ramana Maharishi does not consider all other Darshanam’s real. He says they don’t liberate you. Therefore, change your understanding of yourself. Anatma Ishwara is only a Prathibhashika Ishwara or Vyavaharika Ishwara.

Shloka # 25:

 The body does not say, “I am”. Nobody says, “I was not”, in deep sleep. Search with your intellect, the birthplace of that “I”, upon whose rise, everything rises!

 Here Bhagwan Ramana Maharishi talks about the mysterious nature of the ego. Ego is a misconception born out of ignorance. On enquiry it will disappear. Discussing Ahamkara, Bhagwan Ramana Maharishi asks, who is saying, “I am”?

 Body can’t say it and Atma can’t say it either. Anatma body is inert as such it cannot say, “ I am”. Atma cannot say, “I am” as it does not have a mouth. Saying involves an action, the motion of the mouth. Therefore Atma can’t say it. If so, who is saying it? It must be an entity different from Atma or Anatma. Unfortunately there is no other such entity. If so, then who is saying it? The answer is it must be an entity that is a mixture of Anatma and Atma. This is called Ahamkara. It is the one that says, “I am”.  Citing example of a bowl of salad, one can say there is mango, there is orange, there is cucumber etc., but there is no substance called salad. Salad is only a verbal expression. Ahamkara is also a mysterious entity with only a verbal existence.

If body had sentiency, death will never happen. So, someone else is saying, “I am this body”. Nobody would say I was non-existent in sleep. We know “ I” exist in three states of existence. If sleep becomes our death (a state of death), we will never sleep. So, the real “I” exists in all three states.  Does Atma say, “I am”? Atma also does not and cannot say that.  If it said so, in Sushupthi, Atma does not say, “I am”. Therefore there is someone other than Atma and Deha, called Ahamkara that is asleep in sleep, but awake in waking state. It is the cause of “I am”. The Samsari “I” is neither body nor Atma.

All transactions and limitations arise with Ahamkara.  So, attack Ahamkara. So, find the source of Ahamkara (by enquiry) with the help of intellect. Swamiji says it is a misconception that one has to transcend the intellect. As per Bhagwan Ramana Maharishi you require intellect for Self-Knowledge. Intellect is, however, not required to experience the Atma. The Atma is ever experienced. Intellect is required to pay attention to the ever-experienced Consciousness.

Knowledge comes to us during Vedanta Sravanam. In meditation this does not happen. No new knowledge comes from meditation. For knowledge, one needs Guru Shastra Upadesa. This is the Vedantic parampara.

Shloka #26:

The body does not know. Of the Truth, there is no birth. In the middle of these two, another of the size of the body rises, which is of the names ego, knot, bondage, subtle mind, mind, the realm of becoming and the individual.

 Bhagwan Ramana Maharishi continues on the mysterious Ahmakara. Ahamkara has some features of Atma as well as some features of Anatma. Upto Shloka # 27, he discusses Ahmakara.

The inert body can never say, I am. If it can say so, then it will become sentient and it wont die. Can Atma say “I am” the Conscious Being? Atma cannot undergo any modification. If it were to say, it would be “ I am the eternal Consciousness” because it is birth-less. Atma is not mortal.

So this entity has taken properties of body and Atma and is called Ahamkara. It is the one that says I am a mortal sentient being. So this third entity comes into being. It is of the size of the body. It is a localized Ahamkara. It is an imposter I or false I. It has several names. It is called the Knot, as it cannot be easily removed. It has been placed a long time ago. Ahamkara cannot be removed easily.

In spite of Vedantic knowledge Ahamkara will be difficult to remove, hence it is called Granthi. Ahamkara is formed by joining of the two ( Mortal + Consciousness). It is called a Knot or Granthi. A third name is bondage. So, Ahamkara is bondage or Vibhandi. Ahamkara is not freedom.

With Best Wishes,

Ram Ramaswamy

Foot Note:

1. Pāramārthika (paramartha, absolute), the absolute level, “which is absolutely real and into which both other reality levels can be resolved”.^{[web 5]} This experience can’t be sublated by any other experience.^[20]
2. Vyāvahārika (vyavahara), or samvriti-saya^[17] (empirical or pragmatical), “our world of experience, the phenomenal world that we handle every day when we are awake”.^{[web 5]} It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true.
3. Prāthibhāsika (pratibhasika, apparent reality, unreality), “reality based on imagination alone”.^{[web 5]} It is the level in which appearances are actually false, like the illusion of a snake over a rope, or a dream.

It is at the level of the highest truth (paramārtha) that there is no origination.^[7] Gaudapada states that, from the absolute standpoint, not even “non-dual” exists.^[2]

Greetings All,

Shloka # 13:

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।

The fourfold class-system according to the divisions of Prakrti’s constituents and works, has been ordained by Me. Though I am its author, know Me to be the immutable non-agent.

Continuing his teachings of Gita, Swami Paramarthananda said, Sri Krishna is talking about Varna Ashrama Dharma as described by him through the Vedas. According to Vedas, society is divided into four classes. Brahmana, Kshatriya, Vaishya and Shudra. These four classes can also be seen from three other perspectives. They are: Jati (parentage), Karma (profession) and Guna (character) respectively.

When a Jati Brahmana becomes an elected MP, he has become a Kshatriya by Karma. He could even become a Vaishya if he spends a lot of time chasing after money.  Thus, there are many permutations and combinations that are possible.

Are there any gradations among the three?

In Jati, all four are created equal.

In karma too all occupations are equally important for the peace and progress of society. The mantra Purushasuktham says all four are parts of God. The four parts are Face (Knowledge, Brahmana), Arm ( Soldier, Kshatriya), Thighs and Knees ( Money, Vaishya) and legs (Movement or work, Shudra).

Every organ is important. You realize this only when an organ does not function. Thus, there is no difference between professions. Swamiji says India’s caste problems exist because this equality in professions has been violated.

However, in Guna there is gradation. A Noble person is superior to others. He will not demand it but people will themselves respect him. All of us should strive to become Guna Brahmana. Guna Brahmana is superior to Guna Kshatriya, Guna Vaishya or Guna Shudra. This is because he is the one closest to knowledge. He is a Satva Guna Pradhana. Guna Kshatriya is a little away, as he still has to attain knowledge. Guna Vaishya is even further away as he is still selfish, although very active. Guna shudra is lowest. He has not even started selfish activity. He has a long way to go.

Puranic stories such as Nandanar are about a non-brahmin although he was a Guna Brahamana.

Jati: Do we have a choice regarding Jathi?

In Jati, there is no choice. We can’t change our parentage. Moksha does not require Jati as a basis for it.

Guna: Do we have a choice regarding our Guna?

Can a Guna shudra become a Guna Brahmana? Here there is choice. Character change is possible. All sadhanas are to help us in this process. We are born Tamo Guna Pradhana. It is the intrinsic nature of our body to be lazy. In Tatva Bodha we learnt that body is made from Tamas Amsha.

So, we have to move from Tamas pradhana to Rajas Pradhana. Rituals (karmakanda) can help us in this process. And then, move from Rajas to Satva Guna. One should learn to be contemplative. Upasana kandam helps with this change. Thus, after I become a Guna Brahmana, one has to go to the Nirguna state (Ishwara Aikyam) through Gyana Kanda.

Do we have a choice regarding Karma or occupation?

We do have a choice. We can choose our occupation based upon:

1. Jathi or hereditary profession
2. Guna: based upon inclination.

Both have advantages and disadvantages.

Advantages:

With jathi, there is no need to choose. One is already exposed to the atmosphere. Even a child listens to its mothers singing in its womb. Preparation takes place early, including food.

Disadvantages: If he does not like the profession he choses, life can be miserable. Even today, Jathi based jobs are quite common.

Guna:

Advantages: There is no strain in person. He looks forward to Monday. Doing what I enjoy is important to a healthy life.

Disadvantages: I can never get an early training. Inclination becomes evident later in life. I may not choose correctly.

Drona and Vishwamithra are examples where Jathi was dominant.

Shastra warns us; let not money be a basis for profession. If this happens arts and crafts may die.

This is the Varna Vyavastha per Vedas and as per God.

Sri Krishna says even though I have created the four-fold class of humanity; still I am active all the time. However, these actions do not bind me.  So, Arjuna do not escape your Karma. You can, even performing your Karmas, enjoy peace. Even though I do all activity they don’t disturb me. I am not affected.

Shloka # 14:

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।

Works do not taint me; I desire not their fruits. Whoso knows Me to be such, is not bound by works.

Sri Krishna says Karma and its phalam cannot disturb me. I am not concerned about the results of action. Lord will not do any injustice to me.

As per Vedas planning for result is different from worrying about the result. Planning makes me efficient in the present, while worrying about result will make me deficient in present.

How to know if I am planning or worrying?  Planning is a deliberate action. Worrying is not deliberate rather it is only a mechanical reaction. We cannot deliberately worry. It just happens.

Once planned and implemented, don’t worry. I am not concerned about outcome of Mahabharata war. I have knowledge, which is the best remedy for all problems. My knowledge is my weapon. It is my Sudarshana chakra. You can also get this Chakra.

“ So, this is freedom in spite of responsibility. This is the greatest secret. Such a Gyani is not bound by Karma.

Shloka # 15:

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

Knowing thus was work done by ancient seekers after liberation. Therefore you too do only work, as was done by the ancients in bygone days.

Sri Krishna says your forefathers knew this secret knowledge. They did not run away from responsibility. They had inner peace despite external activity. Therefore Arjuna staying in Grihastashrama perform your Jathi based Karma just like your forefathers did.

With Best Wishes,

Ram Ramaswamy

Greetings All,

Shloka # 22:

That vision of the Lord which is without seeing the Seer can only be a mental vision. Indeed the Supreme is not other than Seer. His vision is absorption and abidance in one’s own source.

Continuing his teaching and refreshing our memory of last class, Swami Paramarthananda said, in this shloka Bhagawan Ramana Maharishi is pointing out that real god realization is not possible without Self -realization. The reason is that the real Ishwara is the Atma itself. This is the central teaching of the Upanishad’s as well. Both Keno Upanishad and Brihadaranyaka Upanishad say that whatever God one objectifies such as external (worship of god such in a temple) or internal (during meditation), all these forms are not the Absolute Reality. The God whom you worship outside is Vyavaharika Satyam while the God one worships inside is Pratibhashika Satyam. Both are not Paramarthika Satyam. Thus, both Vyavaharika (outside) and Partibhashika (inside) are both Mithya. Bhagawan Ramana Maharishi calls it Manasika Ikshanam.

Brihadaranyaka, Chapter 3, Section 8, dealing with Akshara Brahmana says absolute Brahman is never experienced; rather it is the Experiencer or Knower. It is ever the Thinker in the thought. Real God is “I” the subject.  Bhagawan Ramana Maharishi says real God being “you” how can you objectify it. So, know your “Self”. Puranas do talk of objectified Gods. However, these Gods are not the real ones. Real one is “you”. Ignoring the subject consciousness (the seer) and seeking any other darshanam is called Manasika Ikshanam.

How do we know if God who came in our dream is real or mithya? It is also a Vyavahrika God as such it is also a Mithya. There is no god other than Atma the experiencer. This is Consciousness (Sakshi Chaitanyam). Experiencer means that which illumines the mind by its mere presence or Chaitanyam. So, how can I experience the real God? Tasya Viksha? It is by abiding in real Consciousness after resolving the very seeker who wants to know. The very attempter (I want to experience God) has to be resolved and focus on “I” am the Consciousness. It is neither Pramata nor Prameya. Abiding in consciousness is abiding in knowledge that “ I “ am . This is the knowledge.

Shloka # 23:

The meaning of the sayings of the Vedas, “one should see the Self”; one should see the Lord” is not easy. If the Self is not seen, then what can be the talk of the Lord? The vision of Him is oneself becoming food unto Him.

Self-realization does not require knowing Self as a new thing. Experiencing anything other than Self requires effort. Thus, if one wants to see a wall, one has to turn and use our eyes to see. Every object in the world is experienced using effort and time. Only Self is experienced as Consciousness all the time. No instrument is required. No process or time is required to experience the Atma. Although Atma is ever experienced, we still need the mind to turn attention to this ever-experienced Atma.

Vedanta asks us to turn our attention to this ever experienced Atma by asking if “ Are you conscious or not”. “I am a conscious being”, once you claim this, then shastra is required to talk about the nature of Consciousness.

Thus, again:

Mind is required to turn attention to Consciousness.

Shastra is required to talk about nature of Consciousness.

Mind and shastra both are not required to experience Consciousness as it is ever Experienced.

When I turn my attention, when I study Shastra, I realize this ever experienced Consciousness is independent, not limited by the body, survives even after body’s death and is non-transacting as well. This ever-experienced Consciousness exists all the time.

This Atma, the Consciousness, lends its sentiency or life or Chiddabsha to the mind. Mind is like a mirror. This mirror becomes bright with this borrowed sentiency and thus becomes capable of performing many things. The inert mind becomes sentient.

Atma continues, as it is all pervading. Reflected Consciousness (RC) and Original Consciousness (OC) remain. OC remains hidden in RC.

So how to discover the OC?

With Best Wishes,

Ram Ramaswamy

Shloka # 21:

It is possible to talk of fate and self-effort for them who know not the source of the two. To them who know well the source of fate and effort, there is neither fate nor effort.

Continuing his teaching and refreshing our memory of last class, Swamy Paramarthananda said, in this shloka Bhagawan Ramana Maharishi is pointing out that any discussion of fate and free will is a useless one. A discussion with an Agyani will never have an end. One can never say if fate influences free will or vice versa. If you say fate is the original influence, we will never be able to trace the beginning as to which is first. It is a like a chicken and egg paradox. That is why it is called Maya or Mithya. In Chapter # 3 of Manduka Upanishad there is a discussion if Janma produces Karma or if it is the other way around.

Bhagawan Ramana Maharishi says for a wise person there is no creation at all, no duality, and no cause and effect. Therefore never enter into a discussion.

Why do we say such a discussion will be inconclusive? This is because fate cannot be established without free will. Who gives fate to an individual? God does not do it. If god does it, he will be charged with partiality. The world is not responsible for fate. Chance also is not responsible for fate. Since the world is harmonious and orderly, fate cannot be an accident or chance.  None of them determine my fate. I determine my fate alone. My past actions are now coming as my fate.

My body, mind, parentage, etc determine my past actions. Therefore my actions are determined by my surroundings. So which determines fate versus freewill is not possible to establish. It is like asking: does body control the mind or vice versa? Is individual controlling society or vice versa? It is impossible to say. Hence such a discussion is futile.

Even though a discussion is futile, we must, as Sadhakas, give importance to one it. We must focus on one. The choice need not be based on logic but more as a working arrangement. Therefore we must decide if the life we wish to lead is a Freewill-based life or fate-based life.

Visishta advaitam and Dvaitam philosophies:

Followers of Visishta advaitam and Dvaitam philosophies feel the following:

I am eternally dependent on God for moksha. You are never free. Only God is free. We are all dependent. Moksha is recognizing that I am a Dasa.

Now, Moksha itself means freedom. So there is a contradiction. So, free will is never our focus here. I am a small person. I have no free will. Therefore, fate dominates my life. Therefore, I learn to use a new language. “Everything is his will etc.” “ I am a Dasa and enjoy serving the lord in moksha”. Here free will is suppressed and fate is expressed.

Advaitam Philosophy: The Advaita Guru teaches us, “ I am cause of my karmaphalam”. “I am responsible for everything” Later this also leads to the claim that Aham Bramha Asmi. Everything is born out of me and everything rests in me. I am the Swamy. I don’t depend on time. Shankaracharya says, in this world (Jiva-Jagat-Ishwara), the Ishwara depends on me. Therefore if you want to know advaita, assimilate free will. Start practicing this now.

Therefore do not get into a debate.

Shloka # 21 (continued):

Discussion of fate and free will occurs only among ignorant. Vidhi is past action by a past “I”. Prayatna denotes the present “I”. So, this is a time connected “I”. Time connected I is Ahamkara. This discussion occurs, as we do not know the moolam of Ahamkara. The timeless I, Atma, is the moolam of Ahamkara.

A debate of Ahamkara is only possible when they do not know the Ahamkara moolam. Once they know it, Ahamkara vanishes.

Note: Shloka # 15 or 17 (depends upon book) discusses time, which is imaginary. Past and future, both are myths. Present is also a myth as it is in relation to past and present.  Thus, there is no Karta “I” or Bhoktha “I”. Therefore in advaita, Aham must be emphasized.

Shloka # 22:

That vision of the Lord which is without seeing the Seer can only be a mental vision. Indeed the Supreme is not other than Seer. His vision is absorption and abidance in one’s own source.

In this shloka all upanishadic teachings are condensed. For some it may even be disturbing.  It captures the essence of Keno and Brihadaranyaka Upanishads.

What we experience is not absolute reality. It is only a relative reality. Relative reality means it is Mithya. “ I” the observer alone am the absolute reality. Whatever is observed is a mithya. This world is mithya, as is my body and as is my mind. We can train the mind to understand this. But what about God? Is God a Mithya or Sathyam?

Upanishad says, it will not answer this question rather it asks you to determine the answer based on the norms it has provided.

What does God mean? If God is someone who is experienced by me (devotee), then God is Anatma. This may disturb some devotees. Upanishad though says a seeker of truth does so without emotions.

Therefore an objective God is a Mithya.

The absolutely real God can only be discussed in one way. When you understand him as “ I” the Experiencer.

Aham Asmi, this is God. The Aham is not the body or the mind. Therefore Ishwara Darshana as an object is a myth. However Darshanam of “I” is real.

For a Karmakandin this Shloka will be disturbing. Vedanta says duality is acceptable till you mature. During Karma and Upasana Yoga duality is acceptable, however, ultimately the _objective god has to be negated.

The shloka: Ignoring I, the Atma, who is the real God and instead going after a God vision (darshanam) as an object does not make sense. God vision is only a mental projection or Mithya. There is no other God than “ I” the observer. Saddarshana is heavily influenced by Manduka karika. Upanishad does not see God as He. Non-advaitic philosophies downplay Upanishads by focusing on shakthi.

With Best Wishes,

Ram Ramaswamy

Shloka # 12:

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।

People in the world offer scarifices to gods, desiring the success of their works. For, in this human world, quick is the success born of works.

Continuing his teachings of Gita, Swami Paramarthananda said, up to shloka # 12 Sri Krishna talked about Avatara’s. He began the chapter by glorifying Vedas. Once Sri Krishna stopped, Arjuna raised a doubt. Answering him Sri Krishna explained how an Avatara happens. And thereafter Krishna said that even by this avathara gyanam one can get

Liberation although most of the people are not interested in Ishvara gyanam, they are only interested in karmas which will produce material result; He said most people are not interested in moksha; rather most are interested in karma. To obtain moksha is not Bhagawan’s decision, rather it is our decision to make. Most people are interested in material goals only. With this Avatara rahasyam is over.

Now Sri Krishna is entering Gyana-Karma-Sanyasa teaching. Arjuna is not interested in doing his duty as a Kshatriya on the battlefield. Rather, he wants to take sanyasa. Arjuna is afraid of Karma. Sri Krishna wants to take the fear of Karma from Arjuna. As long as a human is alive one has to perform Karma. We cannot live even a moment without action. The types of actions we perform may be different. You will always have one job or another. Sri Krishna says you cannot escape Karma. Only death can cease karma. Even the smallest of atoms is active as is the huge Sun. Both at micro and macrocosmic level there is constant action and it is inevitable. Now with Karma there are always side effects. Karma means responsibility, tension, and the end result may not be always the way we desired. Because of this there is also mental disturbance. Sri Krishna says we must accept Karma as a part of life but we also need to find solutions for the side effects. This is much like some of the drugs we take. I should remain in action without being disturbed. To accomplish this one method is adopting Karma Yoga. Here Sri Krishna also talks of Gyanam as another solution. With Gyanam one is not affected by action or its results. Citing example of the ooze coming out of a Jackfruit, Swamiji says this white ooze sticks to your hands. People apply oil in their hands so that the ooze does not stick. So also Gyanam is the oil that prevents Karma from sticking to us. And this is the topic of this chapter as well.

Sri Krishna says look at me and my life. I have gone through a lot including failures. In spite of my activities I remain untouched by action or results of my karma.

Sri Krishna as creator also had a lot of duties. He was a creator, sustainer and destroyer. I also designed a way of life for human beings to lead and it is in a manual called the Vedas. It teaches a life of harmony for both the individual as well as society. Such a life style is the Varna Ashrama Plan. It has Varna, the four fold division of society. This division allows social harmony and growth in individual, community, nation and cosmos.

Ashrama, describes the four stages of life of an individual that is: Brahmacharya, Grihastashrama, Vanaprastha and Sanyasa ashrama.

In this shloka Sri Krishna talks of Varna Ashrama.

Swamiji described Ashrama as follows:

Brahmacharya: This is the life of a student. In this stage he learns about the human goals. One goal is a material goal of how to earn a living. The second goal is a spiritual goal for inner growth. One goal is outward facing while other is inward facing. A balance has to be stuck between outer and inner growth.

Grihastashrama: Life as a householder. This is the implementation stage of the learning from Brahmacharya. It is a Karma Pradhana life. Activities are extrovert in nature. Hinduism also supports material growth and is not just a religion of escapism, as some would have us believe. All desires are fulfilled in a legitimate manner. Background should be spiritual. His desires will gradually be refined. It is a stage full of activity. Pancha Maha Yagna is usually practiced in this stage to purify the mind. Pancha Maha Yagna was detailed in Chapter 3.

3) Vanaprashta: is a stage of turning the mind inward. This is an Upasana Pradhana Ashrama. Inside or outside his house he will turn inwards.

4) Sanyasa Ashrama: He takes Sanyasa either in the house or leaving the house. Either way he will dissociate mentally. He will handover everybody’s responsibility to Ishwara. He is in a more detached state of mind. This is a Gyana Pradhana stage.

Through these four ashramas the individual has catered to Self and Society. This is like a tree that gives fruits for the benefit of others but also produces seeds to ensure its own propagation.

This is known as ashrama vyavastha.

Shloka # 13:

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।

The fourfold class-system according to the divisions of Prakrti’s constituents and works, has been ordained by Me. Though I am its author, know Me to be the immutable non-agent.

Varna Vyavastha:

Broadly there are four varnas. They are Brahmana, Kshatriya, Vaishya and Shudra. While these are the four divisions there are three perspectives on how they are based.

The first basis is Character or Guna or Svabhava. Thus there is Guna Brahmana, Kshatriya etc.

Second is based upon profession or Karma. Thus we have Karma Brahmana, Karma Kshatriya etc.

The third is based upon birth or Janma or Jathi. Thus we have Jathi Brahmana, Jathi Kshatriya etc. Swamiji clarified that Jathi is not the same as caste.

Guna Perspective:

What character makes what?

Guna Brahmana is one in whom Satva dominates, or it is Satva Pradhana. Rajas and then Tamas follow it. Satva pradhana represents tranquility and intellectual efficiency. It has been detailed in chapter # 14 of the Gita.  Rajo Guna is a state of hyper activity.  Tamo guna is a state without Satva or Rajas or during sleep. It suppresses inner and outer activity.

Swamiji classified them as follows:

SRT: Thus in Guna Brahmana it is Satva (S), followed by Rajas (R) and then Tamas (T).

RST: In Guna Kshatriya it is RST. Here one is active, but selflessly.

RTS: Rajo Guna dominant backed by Tamo Guna. He is also active but is very selfish. This is Guna Vaishya.

TRS: Tamo Guna pradhana. Most of his time is spent in sleeping. Unskilled, mechanical person. This is Guna Shudra.

Profession or Karma perspective:

1. Karma Brahmana: All intellectual work. Teaching, research, spiritual and non spiritual etc.
2. Karma Kshatriya: Maintenance of law and order, defense etc.
3. Karma Vaishya: Producing wealth, Industry, Trade and business.
4. Karma Shudra: All activities that help all three above. Unskilled work.

Thus karma Brahmana need not be a Guna Brahmana. A Karma Brahmana selling Gita books may be more a Karma Vaishya.

Jathi Perspective ( by birth):

• Jathi Brahmana. He can also become a Karma Kshatriya.
• Jathi Kshatriya
• Jathi Vaishya
• Jathi Shudra

Thus there are many permutations and combinations of these Varnas.

From Jathi (birth) perspective all four Varnas are considered equal. Thus, birth does not provide any superiority. All jathi’s should be equally respected.

From Karma Perspective as well all professions are equally important. None is superior. Purushasuktham shows the four parts of the body of God as representing the four Varnas.

With Best Wishes,

Ram Ramaswamy

As far as dehathma bava (experience of limitation caused by physical body) is concerned it is same for gyani and agyani.  This experience of limitation is common on jagrada avastas and swapna avasta.  But in sushukthi avasta, there is absence of experience.  There is no third experience in sushukthi as the expreince of limitlessness does not exist.  The very word experience presupposes thrupidi (experience, the experiencing instrument and the experienced object).  The moment thripudi comes, there is limitation.  Experience of limitlessness is a contridction. In sushukthi what we have is not experience of limitation (because the experiencer himself is not there) but the absence of experience of limitation.

You cannot make a difference between gyani and agyani based on their experiences.  Difference between gyani and agyani is not in experience but in gyanam or knowledge that I am the consciousness that pervade the body and universe and as a result, I am poornatvam.  Gyani also experiences but he attributes to the body and not to I the subject.  This is a conclusion and not an experience.  Knowledge need not change the experience.  For example, the experience of sun going around the earth continues even after we gain the knowledge it is actually the earth that goes around the sun.  Knowledge can falsify the experience, even after that the experience can continue.  I am a limited body is a fact for agyani and it is a fiction for gyani.  Therefore, don’t expect experiential difference after the study of vedanta.

Verse 20

The world exists for the ignorance and the Wise Man.  To the former the seen world alone is real.  To the other, the one that has become substratum of the seen, the full, formless Truth shines.

As long as there is duality, there will be limitation.  As long as there is limitation, there will be mortality.  As long as there is mortality, there will be insecurity.  As long as there is insecurity, there will be samsara.

If samsara must be negated, insecurity must go away.

If insecurity must be negated, limitation must go away.

If limitation must be negated, duality must go away.

If duality must be negated, object must go away.

The objective world must be negated for the negation of samsara.  The I the subject alone will be there.

Negation of the world is not the negation of the experience of the world.  It is only the negation of the reality that we have attributed to the world.  Vedanta only changes my perceptive of the world.  That perspective is that the world enjoys a reality which is lesser than my reality.  The world includes the external objects, our own body, our own mind.   Objects plus body plus mind has lower order of reality. Pradhibathika Sathyam and vyavaharika Sathyam are many, but paramarthika Sathyam is one.   Pradhibathika sathyam and vyavahariha sathyam will continue but I, the paramarthika sathyam will not be affected.  World will be experienced by both gyani and agyani.

Perceived world is common to both gyani and agyani and experientially there is no difference, but the gyani knows that the perceived world is mithya and the agyani thinks it is real.

Verse 21

It is possible to talk of fate and self-effort for them who know not the source of the two.  To them who know well the source of fate and effort, there is neither fate nor effort.

Experiential change is not required for liberation.  Cognitive change is enough.  Experiential change can’t give liberation because they are temporary.  If liberation is based on knowledge. it will be permanent because knowledge is permanent.

I create my own fate with my own free will and efforts; free will alone control my destiny.  The counter argument is free will controls your future, but current free will by your past free will.  A debate between fate and effort will be inconclusive and therefore we should never enter into this debate.  Both fate and effort are mithya for a gyani.

श्रीमदभगवद्गीता Chapter 4 Sloka 10

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ।।4.10।।

वीतरागभयक्रोधाः freed from attachment, fear and anger  मन्मयाः absorbed in Me  माम् Me  उपाश्रिताः taking refuge in  बहवः many  ज्ञानतपसा by the fire of knowledge  पूताः purified  मद्भावम् My Being  आगताः have attained.

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.

In Verse 10, Krishna talks about the spiritual disciplines followed by the people of the past. He talks about the various stages that one goes through.

मन्मयाः Obsessed with the thought of Me (God). Keeping Godhood as the primary goal of life. It is an obsession born out of intense yearning; the obsession is Godhood – the primary goal. From the Vedantic angle, Godhood is nothing but our own higher, superior or healthy nature. Vedanta presents God as an external goal but ultimately Godhood is my own secure, healthy, full, contended self symbolized as God. So, मन्मयाः that they are tired of their own mental sickness in the form of raga, dvesha, kama, krodha, that they want to convert that sick mind into a mind of compassion and a mind of love and security. This inner conversion is called attainment of Godhood.

This is not an easy task. No doubt your effort is a must, but it should also be backed by Ishvara anugraha. This is indicated in the words माम् उपाश्रिताः taking refuge in Me or surrendering unto Me. With determination, there is appropriate use of freewill. मन्मयाः corresponds to our freewill and माम् उपाश्रिताः corresponds to Ishvara anugraha.

Once these two are there, you are ready for the journey but what is the direction?  वीत राग भय क्रोधाः you should learn to handle these inborn weaknesses that are in the form of raga, bhayam and krodha.

According to Vedanta, the world is neither a source of joy nor a source of sorrow. I, myself, am the source of joy and sorrow. An intelligent person will understand that the problem is within them and this leads to having raga and dvesha being managed. वीतः one who handles (raga and dvesha); not a slave of likes and dislikes. The first direction is to manage raga-dvesha. Convert all desires into non-binding desires. Consequent to this is भयक्रोधाः wherever there is attachment, there is fear. KrodhaH is the result of obstructed desires. The anger is directed at the person who has thwarted the desire. Anger is also directly proportional to the attachment. Raga-dvesha-krodha-bhayam all go together. The first stage in spirituality is learning to handle them. This can be handled by the wisdom of knowing that I am a contributor not a controller of future events.

If this understanding is not there, the next method is devotion or surrendering to the Lord. Oh Lord, the future is not in my control. At least give me sufficient strength to face the inevitable. As Krishna has said in Chapter 2, Verse 27, 2^nd line: An intelligent person is prepared for the inevitable or choicelessness. Take the help of the Lord.

Either rely on yourself through wisdom or rely on God through surrender to handle intense attachment/hatred/fear/anger. The one who has mastered this is called वीतरागभयक्रोधाः |

Once the mind is purified and is no longer a slave of these four, it is only a pure mind. It is not yet a wise mind. Karma yoga can only give you purity but not wisdom. So, having handled the raga-dvesha of the mind, you have to separately work for knowledge. Krishna calls this ज्ञानतपस् because this is a type of austerity. To come regularly to Gita class, to remember, study and progress, etc. requires austerity.

By the practice of ज्ञानतपस् , पूताः got completely purified. Handling the raga-dvesha is only partial purification. Handling the kama-krodha is also only partial purification. You have to remove the basic impurity of self-ignorance for complete purification. Krishna says that by the practice of jnaana yoga, they rid themselves of the final layer of impurity. Grosser method is used to remove the grosser impurity and subtler method for removing the subtler impurity and the subtlest method to remove the subtlest impurity. It has to follow the stages in order.

The grossest impurity is raga-dvesha, the first layer called malam.

The subtler impurity is extrovertedness, the second layer called vikshepa.

The finest impurity is ajnaanam, the third layer called aavaranam

Malam is likes and dislikes.

Vikshepa is the wandering mind which is subtler.

Self-ignorance is the subtlest one.

 We have to use three processes in the appropriate order to remove the three different types of impurities.

Karma yoga removes malam.

Upaasanam removes vikshepa.

Jnaana yoga removes aavaranam.

 Therefore, बहवः ज्ञानतपसा पूताः many people have totally purified themselves by finally practicing the jnaana yoga. By removing all the impurities, they found मद्भावम् आगताः they discovered that “I minus impurities” is God. God plus impurity is I, the jeevaatma. Jeevaatma minus impurity is Paramaatma. Paramaatma plus impurity is jeevaatma.

 So, Arjuna, you also have to go through these four stages:

Spiritual goal must become top priority. The material goals need not be eliminated but they should be remembered as subservient to spiritual goals. This is setting direction in life.

Resorting or taking the help of the Lord in this grand journey because you can never travel this individually. Surrender to the Lord.

Purification of the mind by reducing the impact of raga-dvesha-bhaya-krodha.

Study the scriptures and gain self-knowledge.

 Arjuna, many have done this and you can too.

 श्रीमदभगवद्गीता Chapter 4 Sloka 11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ।।4.11।।

ये who यथा in whatever way माम् Me प्रपद्यन्ते approach तान् them तथा so एव even भजामि reward अहम् I मम My वर्त्म path अनुवर्तन्ते follow मनुष्याः men पार्थ O Partha सर्वशः in all ways.

In whatever way people surrender unto me, I reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O son of Pritha.

 Krishna gives the suggestion that spiritual goal must be the primary goal but He says that He doesn’t want to impose this goal upon you. Not everyone may be interested in spirituality or in attaining moksha. Krishna says “I suggest and recommend to you that moksha is a worthwhile goal”. Krishna’s philosophy is “As a person seeks, so I will bless him”.

 ये यथा माम् प्रपद्यन्ते let any seeker approach Me with any desire. Let a person seek anything and I will help him. The only condition is for the desires to be legitimate and the means of accomplishing them to also be legitimate. Enjoy life following the rule of dharma. In fact, enjoyment is part of life and then to finally grow out of it. Otherwise it can lead to suppression.

 तान् तथा एव भजामि अहम् I will approach them only with the object they desire. As Vivekananda has said, to a hungry person, the Lord should approach with food. Let a poor person seek money. And for a moksha seeker, Bhagavan will give moksha.

 Why do I bless them with all these goals?

Because मम वर्त्म अनुवर्तन्ते all my devotees approach me through appropriate effort (like puja, karma, japa, upasana).

मनुष्याः पार्थ सर्वशः they have come in the proper method.

श्रीमदभगवद्गीता Chapter 4 Sloka 12

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ।।4.12।।

काङ्क्षन्तः those who long for कर्मणाम् of actions सिद्धिम् success यजन्ते sacrifice इह in this world देवताः gods क्षिप्रम् quickly हि because मानुषे in the human लोके (in the) world सिद्धिः success भवति is attained कर्मजा born of action.

In this world, those desiring success in material activities worship the celestial gods, since material rewards manifest quickly.

Krishna says I have presented two paths in the Vedic scriptures.

The first path is karma maarga – a life of activity; a life of effort where you go through certain processes. The second path of jnaana maarga is presented in the final part of the Veda (called Veda-anta).

Krishna presents both paths which produce the end. The difference in the result is that all the results of karma are finite in nature and it’s full of defects.

Accomplishment is a pain, preservation is a greater pain, and the final loss is the greatest pain. Any amount of accomplishment will not give satisfaction; they will become more dependent on the external factors. These are all defects of karmaphalam.

Krishna says in this sloka, कर्मणाम् सिद्धिम् काङ्क्षन्तः many people are interested only in karma phalam, the finite results or dharmaarthakaamaa. Both the finite and infinite are available for human beings but the intelligent ones choose the infinite whereas the unintelligent or mandaH chooses the finite. Krishna says मन्दः कर्मणाम् सिद्धिम् काङ्क्षन्तः they seek finite results. And once you choose karma phalam, the Vedic rituals are elaborate. It specifies that you should go to that temple, you should offer this item and on certain days; numerous conditions and if you fulfill all these conditions, you may get the result (it’s not definite).

देवताः यजन्ते they go after varieties of Deities. Why?

कर्मजा सिद्धिः क्षिप्रम् भवति because the karma phalam is quicker compared to jnaana marga. In jnaana marga, jnaana phalam is quicker – the result of knowledge is very quick (getting knowledge is very easy) but preparation for knowledge is a tough job. Like a wedding which takes place in one day but the preparation for it starts months ahead. Similarly, jnaanam only requires one statement. “I am what I am seeking”. Drop seeking and own up your true nature. This alone is Vedanta. But for this statement to work, (Swamiji recites Chapter 6, Verse 45, 2^nd line:

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |

अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||

you have to start from many janmas before.

 Krishna says कर्मजा सिद्धिः क्षिप्रम् भवति people are not interested in purification which takes a lot of time. They are interested only in the limited fruits of action.

 श्रीमदभगवद्गीता Chapter 4 Sloka 13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ।।4.13।।

चातुर्वर्ण्यम् the fourfold caste मया be Me सृष्टम् has been created गुणकर्मविभागशः according to the differentiation of Guna and Karma तस्य thereof कर्तारम् the author अपि also माम् Me विद्धि know अकर्तारम् nondoer अव्ययम् immutable.

The four categories of occupations were created by me according to people’s qualities and activities. Although I am the creator of this system, know me to be the non-doer and eternal.

Krishna says by following the prescribed lifestyle, a person can accomplish both material and spiritual end. Normally, spiritual and material ends are diagonally opposite but Bhagavan says the He has designed a unique lifestyle by which a person can accomplish both the spiritual end and material ends. This should be such a lifestyle that a person must be able to fulfill materialistic desires. Vedic lifestyle encourages one to fulfill their desires. While fulfilling these desires, it presents certain disciplines to be followed. If you fulfill your materialistic desires following the Vedic discipline, the beauty is that you gradually grow out of these materialistic desires without suppression. And in that place, you discover the spiritual desire as the most natural one. And you discover this desire to such an extent that the pursuit of spiritual desire will not be considered as a denial of materialistic desires. So, when you come to spirituality, you will not miss anything in life. This gradual conversion must take place. Such a life design is the Vedic life design called varnaashrama dharma.