Greetings All,

Shloka’s 22 & 23:
Continuing his teaching on Kaivalya Upanishad,  Swamiji says, from shloka’s 15-22, the teacher is revealing the nature of Brahman via a subtle method called Adhyaroopa Apavada Gyanam. This method is an important method in Vedanta. Example of this method is given below:

A man has a pot in hand. I want to reveal the clay, the essence of the pot, to him. In his vision, he has a pot, although he really holds the essence, the clay. I teach this to him in four stages.

1. Presenting the pot as a product or Karyam or as an effect. If pot is the product or effect, what is the cause (Karanam) of it? Let us keep in mind that Karyam and Karanam are related.
2. The cause of the pot is clay. It is also called the material cause.  The above two together are called Adhyaroopa stage.
3. If you understand the clay is the material cause, then you realize that, in fact, there is nothing called pot other than clay. All properties belong to clay such as visibility, substantiality etc.  There is no substance called pot. I thus negate Pot as a substance.  Now, Pot is reduced to a mere word that does not have substance. Here,
   only clay has substance.
4. Once you negate the pot, there is only clay as substance. There is no Karya Karanam sambhandam in the same or one substance. Once the Karyam is negated, the clay loses its status as Karanatvam. Once Pot is negated, status of clay is also negated. What is left behind is Karya Karana Vilakshanam.

It was Clay before, in between also it was Clay and then, later too, it was Clay. In between we introduced a word and called it “Pot”. This is the tyranny of word.

Third and fourth stages together are called Apavada stage. Once you go through the two stages we come to the Karya Karana Vilakshana (Vilakshanam means act of distinguishing).

How to apply this Adhyaroopa Apavada principle to the big pot called Samsara?

1. The world is a product. It is created.
2. What causes it? Brahman is the cause or Karanam or Srishti prakriya or Adhya Roopa Prakriya.
3. If Brahman is Karanam and the World is Karyam, then there is no Karyam world. Or we can say there is no substance called World other than Karana Brahman. Whatever we experience as this world is Brahman. There is no world other than Brahman.
4. Once world is negated, how can Brahman be called it’s cause? So,Brahman is not Karanatvam, its Karanam Status has been negated. What is left is Karya Karanam Vilakshanam.

Shankaracharya says do not look for a Brahman. It is the “I” myself. This Brahman is neither Karyam nor Karanam.  With this shloka the teaching is over.

Shloka # 23 & 24:
This shloka describes the benefits of this knowledge.  By the application of the Adhya roopa method one has to know the nature of Paramatma, the one who resides in the mind of everyone. He is not in a thought. He is, in fact, present as a witness or awareness of thought’s very existence.

How many consciousness’s are there? Minds are many but consciousness is only one. Pots are many but space is one. Since it is division less, it is non-dual. It is a witness of everything including inside and outside the mind. Or, it is the internal and external world’s witness. It is beyond Karyam (Asat) and Karanam (Sat). It is Shudham, free from all impurities. This Paramatma roopam one should come to know as myself.

With this knowledge one becomes one with Paramatma.  Swamiji says do not imagine there is a separate Parmatma with whom you merge into. It was always one Jivatma and Paramatma. This was only a psychological division in mind. Knowledge brings about a change in mind. Previously, I thought, I was away from Paramatma; Now, I know I
am Paramatma. It is an intellectual transformation. All these are in intellect only. There is no external change that occurs. There is no physical change that happens. It is my attitude, towards the world, and me that changes and this is called Moksha.

Chapter 2 Shloka 1:
With the previous Shloka Kaivalyam is over. However, Swamiji says, suppose there are students who don’t grasp this knowledge. It is too abstract to accept. Negation of universe is the most difficult part of Vedanta. The solidity of the universe is difficult to negate. The more you negate it, the more it reinforces.

The reason for this is an Obstacle(s) in mind of the student. When Gyana Kanda does not work one has to go back to Karma Kanda (religious life). Religious life includes built in prayaschitam such as Pancha Maha Yagnaha. Pancha Maha Yagnaha can include:

1. Puja
2. Social Service
3. Brahma Yagya
4. Pitra Yagya.

In this Upanishad Brahma Yagya is presented as a solution to such mental obstacles. Brahma Yagya means Veda Adhyayanam or recitation of scriptures in any language.

This Upanishad specifically recommends Rudra Parayanam (from Yajur Veda), although Kaivalya itself is from Atharvana Veda. Rudra is presented as a universal power. Rudram is also considered one of the best Prayaschithams. With recitation of Rudram following papams will go away:

1.  Disrespect to sacrificial fire.
2.  Alchohol consumption related.
3. Brahma Hatya. It may have occurred in some previous life.
4. Krityam: Not doing what is to be done or Acts of omission.
5. And Akrityam: Doing what should not be done. Acts of commission.

By Rudra Parayanam all above papams go away and the Lord Shiva of Kashi protects one. Therefore,Vedantic students should perform Rudra Parayanam. If a man is a Sanyasi, he has to perform Rudram as well.  A Sanyasi is allowed to perform only certain rituals. Rudram is one of them.

Chapter 2, Shloka 2:

What will Rudra Parayanam do?  By this karma Yoga, one attains Gyanam. In due course he will get Chittha Shuddhi and will be eligible for Kaivalya Upanishad knowledge.  He will have to listen to this knowledge and the knowledge will take hold.

Thus, this samsara destroying knowledge is obtained. Thereafter, having known Brahman as per Kaivalyam Upanishad, he gets the infinite Moksha. The word kaivalyam comes from this shloka.

With Best Wishes,
Ram Ramaswamy

This post is to explain Shloka 21, of Kaivalya Upanishads

Adhyasa is of two kinds. When a rope is mistaken for a snake, the snake alone is seen. The existence of the rope is not known at all. Here the snake is said to be superimposed on the rope. This is known as Svarupa-Adhyasa. The second kind of superimposition is when a crystal appears to be red in the proximity of a red flower. Here both the crystal and the flower are seen as existing, and the redness of the flower is attributed to the crystal also. This is known as Samsarga-Adhyasa. Both these kinds of Adhyasa are present in the mutual superimposition of the self and the non-self.

Because of the superimposition of the non-self on the self, the existence of the self is not recognized at all, and the non-self, (that is, the body, mind and organs), is alone recognized as existing. This is Svarupa-Adhyasa. In the superimposition of the self on the non-self, only the existence and consciousness aspects of the self are attributed to the body, mind and organs. This is Samsarga-Adhyasa. The result of this mutual superimposition is that every one identifies himself with the body. This is the root cause of all suffering. Giving up this wrong identification with the body-mind complex and realizing that one is the self which is beyond all suffering and all the pairs of opposites such as heat and cold, success and failure and so on, is Vidya or knowledge. It is this knowledge that is contained in the Upanishads.

Svarupa-Adhyasa is also known as Nirupadhika-Adhyasa or superimposition without a limiting adjunct or Upadhi. The superimposition of an illusory snake on a rope is of this type. Upadhi has been defined by Bhaskararaya in his commentary on the name Nirupadhih (No.154) in the Lalitāsahasranāmabhāsya as Upa samipe adadhati sviyam dharmam that which imparts its own quality to an object near it. A red flower which makes a transparent crystal near it look red is an upadhi. The superimposition of the red colour on the crystal is a superimposition with upadhi and it is known as Sopadhika-Adhyasa, which is the same as samsarga-adhyasa.

In the superimposition of the snake on the rope, the substratum is considered to be the rope. But the snake itself is not real, and is a superimposition on Brahman or pure Consciousness. Therefore it is said in Vedanta that the substratum is Rajju-upahita chaitanyam or pure Consciousness apparently limited by the rope. Every object in this world should therefore be looked upon as Brahman limited by that object or Brahman in the form of that object Sarvam khalu idam brahma. The illusory snake is described as Pratibhasika or illusory; the rope, like everything in this world, is Vyavaharika or empirical reality. Brahman alone is Paramarthika or absolute reality. The aim of Vedanta is to enable one to attain this realization.

Portion of Swamiji’s lecture on Shivarthri:

In the first stage of Ishwara Aradhanam we defined Ishwara as shrithi-shruthi-laya kartha. We use the word jagat kartha but in the second stage, Ishwara jnanam, the language is slightly changed. Instead of the word “kartha” we use the word “karanam”. Now we define God as the cause of the universe, the source of the universe, and origin of the universe. Even modern scientists accept that the universe originated at a particular time which they study in cosmology where they talk about Big Bang etc. We need not go deeper but what I am saying is even the scientists talk about origination or evolution of the universe. Which means from non-origin state the origin state must come for from non-existent thing nothing can come. There is a fundamental cause that exists and this karanam is called Ishwara. And the entire universe is a product evolving or originating from that karanam. That is why Bhagavan is called karaneeshwara which is a famous temple.

Once you understand Ishwara as karanam (cause) and the world is the effect then we can analyse the nature of both Ishwara and the world. The scriptures help us understand that through many examples. Like gold as the karanam and ornaments as the karyam, as clay as the karanam and pots as the karyam, or iron as the karanam and various kinds of hardware as the karyam. Based on these examples given in the Upanishad we have to understand Ishwara. Studying the examples we can know the features of karanam and the important features of karyam. On this auspicious Shivaratri day I will recount four important features of both karanam and karyam that you are all aware as upanishadic students.

1. Gold the cause is ekam (one) and from that lump we have several ornaments. Therefore karanam ekam and karyam anakam. So how many Gods are there? God can only be ONE but HE can be invoked in several forms.
2. The second feature is Gold is the karanam and ornaments karyam. The ornaments cannot exist without gold as gold alone is the content of all the ornaments. Therefore we can conclude karanam is the CONTENT (saaram) for the entire universe which is the karyam. Now tell me where is God? In kailasam or Vaikuntam or etc. Since god is the very saaram, god has to be behind everything. God cannot have a particular location as God is behind all the products which are like different ornaments in different names and forms. So god is saaram and world is asaaram (which is pit less and hollow).
3.  The third important feature is “gold existed before the arrival of ornaments, during the existence of ornaments and after the melting of ornaments. Gold exists in the past, in the present, and the future but the ornaments have got a beginning. And anything with a beginning will also have an ending.” Therefore karanam in nityam and karyam is anityam. God is nityah and the world is fleeting.
4. The fourth feature is “gold, the karanam, by itself exists INDEPENDENTLY. It does not depend on the ornaments for its existence. Therefore swantantra tattvam whereas the ornaments, the products, does not exist independently and they all have borrowed existence. They do not have real existence. Whatever has independent existence is called Satyam and whatever is seemingly existent with borrowed existence, they are called asatyam. Ishwara ekah satyah while jagat is asatyah.

When we get Ishwara jnanam we understand these four features: ekah, saarah, nityam and satyam. God is one, hold or fit, eternal, and the only real one. And the world is nekah, asaarah, anityam and asatyam. By analysing further we discover another important practical message. The ornaments are very useful for beautifying our body. Ornaments are used for hands, legs, neck, tongue and even eye-brows (new and new fashions). Ornaments have got beauty, ornaments have got variety, ornaments have got novelty. But when you want financial security, security does it depend on ornaments or gold? When ornament is brought or sold people only look at the gold. The karyam gives beauty but what gives security? The karanam alone can give security. The world is beautiful, wonderful, it has variety. But whenever you want security, you have to hold on to only God. So if you want security, if you want peace you never depend upon anything in the world (whether they are things, beings, or positions, or possessions for nothing is reliable). You have to hold on to Ishwara and Ishwara only. Initially Ishwara aradhanam and later Ishwara alambanam. If a sanyasi can renounce everything, from where does he get that courage? He does not want to depend on anything he is renouncing. Even after renouncing he has got self-confidence because he feels that his security is not the share market that is crashing every other day, not the bank money whose interest is coming down, not the people around me. I only depend on Ishwara as my alambanam. For me God is the truth beyond all forms and HE is the truth behind everything. The rationalist say God is no where while we Hindus say that the God is NOW HERE. God is there is the speck and also in the pillar. And if Ishwara is everywhere is ekah, saarah, nityam and satyam then that Ishwara must be in me also. This is the first stage of self-enquiry and then we come to the next higher state. It is very subtle and very abstract. And who is the ekah, saara, nitya, satyam Bhagavan residing in me? There are two things that are constantly there in every living being – chaitanyam (consciousness) and achatanam (matter). The body is continuously changing, the thoughts are continuously changing and what is the constant changeless factor? I am aware of all these changes and this chaitanyam is the nature of Bhagavan. The second factor is when I introduce myself as a body, male or young or old. I am old, I am young, I am handsome, I am a man etc. In all of them what is the constant factor? I AM. This is existence or satyam principle. Sat chit ananda is the Karanam Ishwara principle who is everywhere and who is in me also. And when I learn to identify with that core then I can say: aham brahma asmi. This makes my life purnam.

We start from Ishwara aradhanam and go to Ishwara jnanam and understand that Ishwara is in everything and understand that Ishwara is in me and then come to the conclusion that Ishwara is me. This is the journey of a Hindu and it is possible to achieve this purnatvam in one life itself. This teaching has been given in the Vedas and Vedas have been given by the Lord Parameshwara and hence we are always indebted to Bhagavan. Sadasiva samarambham, shankaracharya madhyamam, asmad acharya paryantam vande Guru paramparam. On this auspicious Shivaratri day we do the aradhanam of Ishwara and we receive the knowledge of Ishwara and we have to discover this purnatvam which is the journey for all of us

Greetings All,

Shloka # 19:

Continuing his teaching on Kaivalya Upanishad, recapping last week’s lessons, Swamiji says, in all these mahavakya mantras the Jivatma-paramatma aikyam is revealed.

Jiva and Parama are not intrinsic properties of Atma. Their manifestation depends upon the medium. Just as a face appears different in a convex or concave mirror so also Jivatma and Paramatma are a reflection of the same Atma. It is a seeming distortion. Jivatma is a distortion with inferior attributes, while Paramatma is a distortion with superior attributes. Attributes do change and bring about the distortion. Furthermore, they are superimposed attributes. When Jivatma has limited attributes it appears as Karyam, the product, while Paramatma with many superior attributes appears as Karanam.

Both are fake attributes. Atma is without either Karyam or Karanam vilakshanam.  Atma in Karya vesham is Jivatma and Atma in Karana Vesham is Paramatma. I, the Atma, in reality, am neither of them.

Shloka # 20:

This is a corollary to previous shloka. If I am Karana Paramatma, where am I located? Karanam is not located anywhere. It, Karanam, appears as Karyam. Gold is in the Jewelry, big or small. It is one of the many manifestations of Karanam.

I am the Karanam. I, the One Karanam, am experienced as many Karyams. “I”, the Karanam, appear as manifold Karyams. I am everything. I am in the smallest atom. I am even the largest galaxy.

Why enumerate what I am?

I alone am the cause; I alone am the effect, the universe or Karya Prapancha. This universe is an amazingly (vichitram) pluralistic one.  In Reality:

Karanam + Nama and Roopa=Karyam

As Karanam, since when do I exist? Since the most ancient time or puratanaha. Even Big Bang occurred in me. Being Karanam, I inhere (exist essentially or permanently in). I am the Purusha, the conscious spirit. Karanam alone lends existence to Karyam even as gold alone lends existence to the jewelry. Remove the gold and the jewelry does not exist anymore.

I am the master, (ruler, Ishaha). Karanam is Swatantram or independently existing while Karyam is dependently existing.

From my own standpoint, who am I? In the green room, without make up, who am I? I am the attribute-less Consciousness like Gold. I am Ananda Swaroopa. This is known as Sarvatma Bhava. “I” am all.

Swamiji, I have difficulty believing that “I am all”, is a reasonable question to ask.

With our dreams too we have difficulty believing our dreams. While in the dream, it is very real. At that time I have identified with the Swapna Shariram. Only upon waking up I realize “I” was not the dream. The stronger is our Deha abhimana (identification with body) the more difficult it is to assimilate Vedanta. Transcend this body, this Deha abhimana and this nama roopa.  Be aware of the formless Consciousness, and then Vedanta becomes easy. Transcending the Deha Abhimana is the most difficult part to realize for a Vedanta student.

Shloka # 21:

Here the shloka discusses Atma from two angles. When I look at my face from one angle, one is Nirupadhika and from another angle it is Sopadhika. Nirupadhika is the Absolute I without a medium, while the Sopadhika is the Vyavaharika “I”, through a medium.

When I have these two natures one is Nirguna and other is Saguna. Originally I am Atma (without Jiva or Parama attributes). This original I, am without hands or legs. What is meant here is:

The I through the RM (reflecting medium) with the sthula, sukshma karana sharira and RC (reflected consciousness), this I, now, have a body or nama roopa. It is this  “I”, although it does not have hands and feet, that powers the Gyanendriyas and enables them to move, grasp, see, hear etc.  Thus, I am the Seer without eyes, Hearer without ears etc. All this happens due to my unique Maya Shakthi. Thus, there are two aspects of Atman. One is Paramarthika Drishti (view of Absolute or higher) and other of Vyavaharika Drishthi (view of lower sharira).

OC (Original Consciousness also known as Apramata ) is also the RC (reflected Consciousness), the Knower. Even the knower hood is not my real nature.

We have forgotten our real nature. We do this in dream when we forget the waking state.

I am the knower of everything but I am not known. Knower can never be known. The Eyes cannot see themselves. Strangely, I, the one without a form, cannot be perceived by the sense organs. They need a form to perceive.

If I am not known what is the proof?

What proof do you require? I am the ever-present self, the proven consciousness. It does not require proof. The very search for proof presupposes a consciousness. Camera will not appear in any picture. You do not require a separate proof of camera. All the pictures are proof of the camera.

How to become Chaitanya?  You are already consciousness or Chaitanya.

Shloka 22:

Pramatr (knower)

Pramanam (Proof)

Prameya (Knowable)

The above three are known as Trikuti. In the absolute Brahman, I am not Trikuti, as Jagrat, Swapna nor Sushupthi avasta are not present.

In the empirical Brahman, I have become Trikuti. Thus, in swapna:

Who experiences the swapna? It is the I.

How does he experience the swapna? I, as the instrument, experience swapna.

What does he experience as Swapna? He experiences “I” as the swapna.

If I can become the dream Trikuti, I can also become the Waking Trikuti. So, I am the knowable one through Veda Pramana. I am the Pramatra and Prameya as well. Pramanam is only through Guru. Why Guru? Shastram becomes pramanam only when handled by the Guru.

You attain mortality in Avidya. Hence you need a guru.  Lord himself is the first Guru of the Guru Parampara.

I am Pramatr, Prameyam and Pramanam. As OC, I have neither punyam nor papam. Prarabdham belongs to RC (reflected Consciousness). Nothing belongs to OC. Birth depends on Punyam and papam. Your nakshatra is only an indicator of your punyam and papam.

When I do not have punyam or papam, there is no more Janma. Without Janma, there is no Marana as well.

I don’t have Punyam, papam, intellect or indriyas.

Shloka 23:

Description at Vyashti level.

Shastras declare: “I am not earth, fire, air , water or space.”

How come I am experiencing them solidly is a reasonable question to ask.

It is because of the lower order of reality. In Swapna, swapna prapancha is experienced tangibly. Nobody doubts the dream. But upon waking, the waker negates the dream. Dream is experienced but negated by the higher point of the waker. All such things are called Mithya. So also with this world. The waker experiences it, but it is negated by the OC (original consciousness) or the paramarthika drishthihi.

The non-waker’s chaitnaya becomes the waker or lower order. Thus, the waking state is also a dream. One is a Lying dream, another is a Waking dream

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna wanted to know about Sthita Pragyaha. Sthita Pragyaha is one who has acquired Self Knowledge. Sri Krishna deals with the topic in two parts.

1. Traits of Sthita Pragya or lakshanani and
2. How to become Sthita Pragyaha or the Sadhanani.

Natural traits of sthitha pragyaha were pointed out in previous class as:

1.  One who is happy with himself.
2. He does not depend upon any external condition for happiness.
3. He maintains equanimity in all situations
4. He is free from attachment, fear and anger.

Now, discussing how to become a Sthitha Pragyaha, the first step is to become a pragyaha. A Pragyaha is one who has received self-knowledge. This is obtained by listening to Vedanta Sravanam. Then he has to eliminate all doubts about the knowledge. Swamiji says doubtful knowledge is as good as ignorance. Elimination of doubts is obtained by self-reflection or asking the Acharya. This sravanam and mananam will make me a Pragyaha.

It is the emotional mind that faces the situation and I am not always able to handle it. A transformation in the emotional personality has to occur. A cognitive change (also called intellectual change) to emotional strength to remain balanced at all times has to occur. Attachment, depression, jealousy anxiety are all emotional problems. This emotional transformation takes me from Pragyaha to Sthitha Pragyaha.

Sri Krishna has been describing this process from shloka # 58 onwards. Here he now prescribes three exercises:

1. Sensory control: Sense objects enter the mind through the five sensory controls. Sri Krishna says we need to close the doors to sense objects. If not, all types of rubbish will enter our mind. A word, a picture, they all can excite our senses. This process of sense control is called Damaha. Damaha is very important in our path to knowledge.
2. Even with senses under control, sense objects can slip in and enter our mind. Then, what should I do? Once thought has entered, we need to control them. Do not allow continuation of the thought. This is in my control. Use will power to nip the thought in the bud. Thought discipline is called Kshama. Kshama is also very important in our path to knowledge.
3. Dwelling upon the teaching of the Acharya through reading, writing (notes) or finding some one to share with (or talk to) and relive the shravanam is called Nidhidhyasanam.

So in one form or the other, relive the sravaṇam. Reliving the sravaṇam, reliving the class, is called Nidhidhyasanam. This is an extremely important exercise. Therefore we have to spend time either on the same day or before coming to the class to review your notes.

Relived Sravaṇam helps in assimilating. It gradually transforms the mind.

While I may not be able to claim that I am a Gyani, I can say that, as compared to the past, I do not worry too much about incidents anymore.

Of all the three exercises Sri Krishna emphasizes Sense control or Damaha as most important.

Shloka # 64:

“Approaching objects with senses free from attachment and aversion, and controlled by the mind, the man who has mastered his mind wins serenity.”

Refreshing our mind about this shloka,

Swamiji says, our body is like a vehicle, the sense organs are like the wheels of the vehicle and the mind is like it’s steering. This is the example given in the Kathopaniṣad. We should never lose control of this body vehicle. We need to use the steering to control the wheels and drive cautiously.

A person who is able to live such a disciplined life he obtains Prasadam or tranquility of mind. Such a person is free from violent emotions and the frequency

of his violent reactions are also reduced significantly. As the intensity of his reactions reduces, so does his recovery period as well.

For me, as a student, while they (emotional turmoil) will not be totally eliminated I am now able to better manage them.

Therefore, Arjuna practice these three disciplines.

Shloka #65:

“Serenity won, sufferings come to an end; the reason of that man, whose mind is serene, soon becomes steadfast.”

What is the advantage of an equanimous mind?

Prasada here means Shanthi or balanced or Samatvam. Prasada Budhi provides two benefits. They are:

1. Removal or destruction of all sorrow.  Happiness need not come from the outside world. Outside world cannot give us happiness. “I” am the source of my happiness. Just like for a dog when chewing the bone, the bone hurts his mouth and the mouth bleeds. The dog enjoys its own blood even as it chews the dry bone, thinking the bone is bleeding. So too for a human being, the sense object is like a bone. We bring our own happiness to the dry sense object and enjoy it. By removing mental disturbances we can bring out our own happiness. Once the disturbance is gone joy comes from within.
2. When the mind is calm, Self Knowledge becomes well rooted. When mind is calm Self Knowledge is well assimilated.

Shloka #66:

“The un-integrated mind has no wisdom; nor can such a person have yearning (for Self Knowledge). Wihout such yearning, no peace (is possible). For one lacking peace, how can there be happiness?”

Here Sri Krishna highlights Kshama and Dama. These two disciplines are very important.

Who is a student? One who has the concentration of a crow and the eye of a crane looking for fish on shore of a river.  His food should be less; sleep should be less and dress simple.

We need the qualities of a student for Vedanta studies. For listening, reflecting and Nidhidhyasanam, all three stages, you require Kshamaḥ and Damaḥ. Therefore Arjuna, build up these two values first and foremost.

Yuktaha is one with control of Kshama and Dama. Without this Pragyaha is not possible. Without this control Nidhidhyasanam is also not possible.

Without sravanam, mananam and Nidhidhaysanam peace of mind is not possible. Swamiji reiterated that Gita study is done in a class. Hence he does not use the word ‘Discourse’ or ‘Pravachanam’ ‘Upanyasam’ etc. Here teaching is involved, concentration is involved and there is connection between each class. While purpose is not academic, the purpose is total transformation of the way I look at life and that transformation brings peace of mind.

Therefore, Gita study brings the practical benefit of Shantih. Therefore Arjuna, if you want peace of mind, study and assimilate the Gita.

Shloka # 67:

“The mind that conforms to the roving senses robs (one) of perceptions, just as the wind sweeps the boat off its course.”

Next two shlokas are on sense control. Without sense control Atma Gyanam cannot occur. Even if knowledge does take place, somehow at crucial moments the sense organs will take away the knowledge. Suppose sense organs wander everywhere without my permission and with it the mind also wanders, they will not allow knowledge to take place.

Sri Krishna provides an example. If a man travels on a boat he needs to direct the boat. If not, the blowing wind will take it anywhere it wants. It does not require my permission and the boat may capsize. Similarly, the sense organs can be carried away and can destroy our Budhi.

Here Gyanam is an analogy for the boat. Gyanam takes one across ocean of Samsara. If boat is destroyed, I am also destroyed, due to lack of sense control.

Shloka # 68:

“Therefore, O hero, his wisdom is stable whose senses have been withdrawn on all sides from their (respective) objects.”

With this shloka, Sri Krishna concludes Sthitha Pragyaha Sadhanani topic. Since sense control plays an important role, the seeker’s sense organs must be controlled. Suppression of sense organs is however not prescribed. Western Psychologists consider Eastern religions as suppressing. Eastern systems say both suppression and expression are dangerous. Gita prescribes intelligent regulation. Stopping the river is also dangerous; because if you stop a river, there will be flood; and if you let the river flow in its own direction, then also it becomes waste of water; because it will go into the ocean. If you will not stop the river, nor allow the river to flow into the ocean, what do you do? Dam the river and channelize the water in the direction that you want. Gita prescribes channeling the energies of the sense organs and mind. A lot of our mental energy is wasted any way. We need to use our intelligence and mental energy wisely. We need to get back our capacity for concentration. We had this capacity as children.  We still have that capacity. In the name of growth, we have lost that concentration. We have also lost the photographic mind that we had a child. It is not that we do not have it; we just have not used that faculty. Therefore, a seeker should master the sense organs. Then he can receive the knowledge and the knowledge will be well assimilated as well.

With best wishes,

Ram Ramaswamy

Shloka # 16:

Continuing his teaching on Kaivalya Upanishad, recapping last week’s lessons, Swamiji says,

All these mantras are known as maha-vakyas. They reveal Jivatma-paramatma aikyam. They are not two separate entities. They are essentially one and the same. The Atma manifests itself through Vyashti (micro) and Samashthi (macro) mediums. The mediums are known as Upadhi’s. These mediums apparently transform the Chaitanya.

The OC gets transformed to RC 1 (reflected Consciousness) with inferior attributes. This is the Jivatma.

OC transforms to RC 2 with superior attributes. This is the Paramatma.

The reflecting medium affects and causes the distortion. Because of this the nirguna chaitanya appears as the saguna chaitanya.  Consciousness without going through any medium is just consciousness.

So we need to mentally remove the reflecting medium and retain only the pure consciousness. This method is called Bhaga Tyaga Lakshana (implied meaning arrived at by partial features or attribute removal).

Thus, Jiavtma without its inferior attributes is atma. Paramatma without its superior attributes is also atma.

In the wave and ocean example, if the wave forgets it’s nama and rupa it is left with its essence, water. So also with the ocean, if it forgets it’s nama and rupa it is left with its essence, water. Both are finally only water.

Both the superior and inferior attributes are incidental. They are not my intrinsic nature. Physical body, causal body etc., are just attributes, so remove the body.

Aham Jivatma Paramatma Asmi.  Tat Tvam Eva. Tvam Eva Tat.

In all these sayings there is a subtle significance. Every Tamilian is an Indian. It does not mean every Indian is a Tamilian. It reveals the part to whole relationship. Jivatma is paramatma. But Paramatma is not Jivatma.  Paramatma is a superior reflection of Atma while Jivatma is inferior reflection of Atma; But the original consciousnes is the same in both, similar to Tamilian and Indian are both humans.

Shloka # 17:

Jivatma paramatma aikyam is again revealed in this shloka. Jivatma is consciousness and manifests in Sharira Trayam as illuminator or witness of avastha trayam.

Thus :

• Sthula sharira Is Vishwa,
• Sukshma sharira is Taidasa and
• Karana sharira is Pragyaha.

All three shariras together are Jivatma.

The Jivatma’s attributes are inferior. Consciousness manifests in the body, in all three states (waking, dream and sleep) of the body. Scriptures also talk of a gray area avastha, just like dawn and dusk between sleep and waking and waking and dream states. These avasthas are called Ubhayastha Pragya Avastha.

Thus the witness conscious that illumines all three plus one states is called Jivatma. It is the same as Paramatma.

Benefit: Discussing the benefit, Brahmaji says, as long as I am associated with the Upadhi’s, I am in misery. With upadhi my image moves. This is the RC or reflected consciousness. Use the RC but do not identify with it. Identify with the OC (original consciousness). In OC you do not have the bonds of the RC. Let the mirror break. Let the image go.

Shloka # 18:

This shloka is another mahavakya. There are four sample mahavakyas, one from each veda.

Here again Jivatma is defined. The wave can say “I am the ocean” only if it forgets it’s nama and rupa. It should identify with the water. The “I” should be clearly understood. Aham, the “I”, the witness consciousness, am the real I. Consciousness alone is inherent in me at all times, including in the three states of Sleep, Wake and Dream. Consciousness is my intrinsic nature. It is changeless and the Sakshi. I am different from all of them (objects of experience). Experiencer is different from experienced. The camera takes the pictures. It is, however, not in any picture. I am ever the witness. Whatever “I” witness falls into one of three categories:

1. Bhoktha-The subject,
2. Bhogyam: The Object
3. Bhogaha: The experience or the instrument of experience.

The question arises, am I the subject or am I different from the subject? “I” the consciousness is neither the subject nor the object. With respect to the object, “I” am a subject. However, we should realize that this subject is only a status with respect to the object. Thus, the Guru’s status exists only because of the Shishya. Without Shishya there is no Guru. So also, without an object there is no subject. Therefore, consciousness is alone by itself. The three (Bhokta, Bhogyam and Bhogaha) are known as the Trikuti or Triad. I am pure consciousness. Emotions do not belong to Atma, they belong to the mind.

Thus we have:

“I” (Pure consciousness)>through the medium> “I” (not pure).

Chin matra means Pure consciousness without any objects.

The “ I” consciousness in individual is same as in Universal Self. Shiva is Jiva. Jiva is Shiva. I am Sada Shiva.

Shloka # 19:

This shloka is another mahavakyam.

In last shloka Jivatma’s nature was the focus. Here Jivatma is equated to Paramatma, but the focus is on Paramatma.

Jivatma is Aham. I am that Brahman that is the non-dual Paramatma.  The Universe has come out of that Paramatma (or out of me). Thus:  “I am Jagat Srishti Karanam.”

Swamiji says, many people will find this very difficult to accept. How can the miserable me be the Jagat Srishti karanam.

Here, when the “I” is used, it is the consciousness, not one’s egotistic “I”.  Under these circumstances it is OK to say I am the Jagat srishti karanam.

The problem is, after the class, we lose the awareness of our consciousness and identify with this body, individual and ego. Hence we feel it is not appropriate.

Therefore, I am Srishthi Karanam from a macro point of view.

I am also Srishti Karanam from a micro point of view.

In reality, I am neither Karanam nor Karyam. I am without any Upadhi.

I am the support of the entire creation. Just as a dream arose in me when I fell asleep. In dream I experience I am going through hell. Thus, all three states arise and collapse in me.

Without ego, the statement “I am the Jagat srishti karanam” is wisdom.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Sri Krishna deals with two topics, Sthita Pragya Lakshanani and Sthita Pragyaha Sadhanani, in the final portion of chapter 2.

Sthitha means assimilation of teaching. This is conversion of intellectual knowledge into emotional strength. Kama, krodha, raga and dvesha do not affect him.

How does he come to this knowledge?

He does so by listening to scriptural knowledge from a competent teacher. It is not enough to listen; the student also has to his own homework as well. The Guru can motivate, however, it is for the student to make the conversion.

How to convert?

Sri Krishna teaches three disciplines:

1. Sense restraint: The world through the five sense organs of sabda, sparsa, rupa, rasa, and gandha enters the mind. Anyone of them can agitate the mind. Consider how a word from a person can throw you off. Words can create havoc with us. Once the mind is disturbed we cannot retain the vedantic knowledge. Just like a concrete floor has to be allowed to be set after pouring the concrete, so also our mind should not be agitated after vedantic teaching. It should be allowed to peaceful so that the knowledge sets in.

Sri Krishna recommends avoiding all emotional upheavals caused by sense organs. This is not easy. One has to be very alert to what is going on in the mind. Even a person with restraint can be pulled away by the senses.

Citing example of Sita, Swamiji says she was enticed by the golden deer (senses). It pulled Sita away from Rama, the symbol of spiritual ananda.

Shloka 61:

“Controlling them all, one should sit integrated, deeming ME supreme. Stable is his wisdom who has brought his senses under control.”

Sri Krishna says: Oh Arjuna let the sense organs be your instrument. Do not allow them to control you. Restrain them. However, do not suppress them. There is a difference between restraint and suppression. Suppression is when I am following the advise of somebody. It is not based on my own will. It is an imposed denial. However, if I value the action, then whatever I do is mastery. It is based upon my own will.

To one who masters his senses, Vedantic Self -Knowledge becomes very relevant. This is sense control.

Now Sri Krishna also discusses the second discipline. When senses are pulled from outside pursuits, there is no distraction. However, a mind without distraction should also not be allowed to be idle. Use this time to dwell on me. Dwell on Sri Krishna as Ishwara or as Sri Krishna, the Atma. See me in your-self. Do Atma dhyanam. This Atma Dhyanam is also not easy. However, with integration it becomes easier. This is called Nidhidysanam.

Shlokas 12-25 is description of the Atma.

Dwelling on the essence of Shankaracharya’s famous shloka below also helps.

“manobuddhyahamkaracittani naham

na ca srotrajivhe na ca ghrananetre

na ca vyomabhumih na tejo na vayuh

cidanandarupah sivoham sivoham.”

This is called Nidhidyasanam.

Shloka # 62:

“Attachment to objects” is born when one ponders on them. Of attachment is born desire, and of desire, wrath.”

From this shloka onwards Sri Krishna teaches Thought discipline. Before this he taught sensory restraint. Sensory restraint is easier than restraining one’s mind. This is also called Manonigraha or Kshama.

What happens if you do not restrain your thoughts? When one interacts with the world many things enter your mind. You cannot avoid the world entering your mind. This is called Vishaya Dhyanam. Ishwara Dhyanam is difficult while Vishaya dhyanam is easy. Vishaya means sense objects. Ask yourself if it is healthy and worthwhile to fantasize. If you are alert, you can curb the thoughts. It will stop a feeble thought from becoming a powerful one.

Thus sense objects cause feeble thoughts that by constant reinforcement become strong thoughts.

As per Vedas a word in itself is neither joy or sorrow. We are the one’s who create the joy and sorrow.

When you dwell on something the mind tends to get attached to it. This is called Sangaha or fancy or yearning for something. The mind fantasizes about things and I feel I will be more complete if I get it. As we keep dwelling on it, it then becomes “ I want it” and then “ I cannot live without it”. This can apply to an object or person. Thus, the height of this fantasy is called Kama. One is trapped or enslaved by the thought. When this happens I have forgotten all my teachings.

So here is how it works:

Vishaya Dhyanam> Vishaya Sangaha>Vishaya Kama>Vishaya Krodha>Budhi Nashaha.

Kama, we have already described as the height of fantasy or height of desire. Kama typically has two results.

• If the kama is not fulfilled, it results in anger also called Krodha.
• If Kama is fulfilled it leads to more desire also called Lobha.

Anger is desire in another form. Anger wants to destroy the source of obstruction.

With Lobha, the fulfilled Kama  results in wanting more of it. There is no end to this desire. It leads to greed. Dhamaputra himself gambled and lost because of greed. Thus, kama leads to Lobha.

Shloka 63:

“From wrath arises delusion; failure of memory. Due to this latter, intelligence perishes, and from its loss total destruction ensues.”

When mind is in anger discriminative power, decency, dignity etc. are lost. I forget the person in front of me (father, mother, guru etc.). Americans call it, getting mad. Temporary madness occurs. All learning is not available to me. Knowledge was to be available to me in a crisis. Swamiji calls anger a Virus (vital information resources under seize). Anger is a virus for our brain computer. So, our knowledge is temporarily lost. Then there is loss of memory. Once knowledge is obstructed, discriminative power is permanently lost. This loss of Budhi is loss of human life.

If you want to shout at somebody, do it with thinking, rather than impulsively. In impulsive action we lose our purushartha.

(Note: Puruṣartha means an “object of human pursuit”. It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life. The four puruṣarthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kāma (pleasure, love, psychological values) and Mokṣa (liberation, spiritual values).

Shloka # 64:

“Approaching objects with senses free from attachment and aversion, and controlled by the mind, the man who has mastered his mind wins serenity.”

Now, Sri Krishna comes back to sense control again. He places a lot of importance to Indriya Nigraha. He tells Arjuna: “May you perceive sense objects through the sense organs but do not allow Raga (attachment or an object of joy) or Dvesha (dislike or an object of sorrow) to form. Do not allow this misconception to come in. Never get addicted to anything. Let sense organs obey your mind. It is easy to say no first, later it becomes more and more difficult. This is a life of mastery. This is a person with self-control. In this shloka Atma means instrument or mind. In such a person there is no more violent emotions. He is able to see any situation and act calmly without getting agitated. If an argument develops, he walks away from it. This way, your composure is back very soon. So, you have to be very alert.

The word Prasadam in the shloka means peace of mind or shanthi.

Swamiji says, to stop an argument does not mean I am conceding. It just means I have postponed. It avoids mental turbulence. This is very important in assimilation of knowledge.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his teaching on Kaivalya Upanishad, Swamiji says, after talking about nidhidhyasanam, Brahmaji has come to sravanam and mananam in reverse order. Sri Krishna also does the same when he reverses the order in chapter 2 of the Gita dealing with Gyana yoga first and then coming to Karma yoga. It is the approach of an optimistic teacher starting from a higher level and then going down. Brahmaji also gave example of an Arani as an example of sravanam and mananam. He brought out the Jivatma Paramatma Aikyam as the oneness. Although superficially they are different (jivatma and paramatma) essentially they are one. Jivatma and Paramatma both have Atma in common. If so, what contributes to their difference? The Upadhi or media of their manifestation causes the superficial differences. The face is the same one but it looks different in a concave mirror compared to the one in a convex mirror.

These differences are caused incidentally and are also known as Aupadhika Bheda.  The differences include, one is Vyashti and other is Samashthi.

Vyashthi is microcosmic. Here, in this world it is a miserable entity or Samsari. I create my own dream world and dream body and then identify with it. Until now I was creator, now I have become the creature. Creator of dream has become the dream. Micro upadhi is dominated by Rajo and Tamo gunas. Satva Guna dominates macro upadhi.

When original consciousness is in micro medium it identifies with body rather than the formless Brahman. Thus, he becomes a karta and bhogta (eater) and also gets into a mess or samsara.

Shloka # 13:

Describing the dream state, the jivatma via micro upadhi entering swapna is an enactment of jagrat. Here also he is a sukha dukha bhogta. Here it is not an Ishwara srishthi but a Jiva srishthi. I am in a privately created mind. The micro individual also has micro creative power. This maya shakthi is called kriya shakthi.

So, Jagrat and Swapna states of individual are over. Out of sheer tiredness he switches off the Jiva during sleep. Ishwara prapancha and Jiva prapancha dissolve in sleep. They go into a dormant state. Laya is the sleep of the Jivatma, while Pralaya is the sleep of the paramatma.

Overwhelmed by ignorance, Tamas, Jivatma is in total ignorance. Total knowledge and total ignorance are both blissful. Thus, Gyani and ignorant are both blissful. In waking state we are partially blissful. “I” is known but Atma is not known. Thus, Jivatma suffers Samsara in Avastha Trayam. In sleep also it is dormant.

Shloka # 14:

After sleep what happens? There is no permanent sleep, either in the same body or in another body (after death). Who is responsible for waking one up? Due to its past papams and punyams it has to wake up to exhaust them through its experiences. It has to go through sukha and dukha experiences. In sleep it is in suspended animation. Karma can only be exhausted in dream or waking states. This cycle of sleep-dream-waking continues. This is the begining-less cycle process. It will never end until one gets gyanam. The cycle is an endless one. Thus, micro operation has concluded that jivatma remains in sharira trayam.

Shiva’s third eye burns down the three stages.

Now Brahma shifts to macro. Example of a bald man with a wig was cited. Atma has two wigs. Same Atma in macro is Paramatma.

Effect-Karyam-Micro upadhi.

Cause-Karanam-macro Upadhi.

With the same atma now through a macro upadhi the paramatma is born. Atma is thus Srishthi Karanam. “I” dis- identify from my dream body and wake up and the dream becomes a false projection of mind. Paramatma is adhara of Laya. The avastha trayam dissolves. Same jivatma plays paramatma role. The reality is, it is neither Jivatma nor paramatma, and rather it is the undivided awareness. Karanam and Karyam are both its attributes. This pure Atma is Ananda (never wanting). Jivatma and paramatma are both one and same.

Soham, So Paramatma is a mahavakyam. God and I are one.

Shloka # 15:

From same Atma the whole creation is born. Paramatma becomes the karanam of creation. In this birth of creation following are created: Pranas, Antahakaranas, ten indriyani, akash, Vayu, Agni, Apaha and prithvi.

First level is Micro or individual.

Second level is macro or Srishthi.

Order of creation is:

Subtle elements>subtle elementals>Gross elements> Gross elementals are all born out of paramatma.

Shloka #16: Is a series of mahavakyams.

Teacher says Karanam Paramatma is none other than Karyam Jivatma.

How can Kranam and karyam be same? In an equation, says swamiji, when two sides are not evidently equal, but essentially equal, an equation is required.

Karana Paramatma=Karya Jivatma, because they are essentially same.

Supreme causal Brahman results in:

• Karanam-Subtle –eternal. Example of clay in the pot.
• Karyam is gross.
• Nithyam is eternal.
• You ( Karanam) are that Karyam Jivatma.

With best wishes,

Ram Ramaswamy

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna asked Sri Krishna, what is the life style of a Sthitaprgyaha? How does such a person respond to situations?

Sthita pragyaha is one who has attained self-knowledge. A Karma Yogi also has knowledge. A Karma Yogi is, however, not yet a Gyani. One is called a Gyani only after one who has obtained Jivatma Paramatma aikyam. He has the realization “ Aham Atma Asmi”.

Shlokas 12-25 details the nature of the Atma as Akarta, Abhoktha, Nithyaha etc. This knowledge, which is an intellectual knowledge, must then be converted into emotional strength. Such a person is a sthithapragyaha. I am Atmana Tushtaha (self sufficient without expectations). This is the first attribute of a Sthithapragyaha.

And the second attribute is “because I am as I am; I do not require things to complete me.” Missing things in life is desire. Thus, one has desire for marriage or a home or a car. The seeking for the missing is the beginning of desire. The Sthithapragyaha, however approaches this differently. He feels “I am happy as I am”. He does not miss anything, or need anything. Possessing and needing are different, says Swamiji. Possessing does not mean that the object I possess binds me. However, in case of need it is the need that makes me the possessed one. So, never be the possessed. Sarva Kama Tyaga or no more need for things.

The third attribute of a Sthithapragyaha is Samatvam. He maintains an emotional balance in both favorable and unfavorable situations.

The fourth attribute is Vairagyam. He does not emotionally depend upon anything. Emotional dependence is our biggest problem.

The fifth attribute is a lack of fear. He is ready to lose anything at any time. That preparedness to lose anything at any time is the inner strength. It is also called Abhayam.

The sixth attribute is his freedom from anger. Anger is a converted form of desire. When one has expectation, potential for anger exists. I never want to give freedom to others because I need them, to depend on them. If anybody says: I am happy without you, we cannot stand it. We want everybody to say, I am missing you. Raga, bhaya and krodha all go together. The Gyani is free from all of them.

In Shloka # 57 Sri Krishna says, the Sthithaprgyaha is not carried away by favorable or unfavorable situations. His intellect is not clouded by happiness or sorrow. No person can make my life meaningless. Gyani is not carried away by any situation.

Swami Chinmayananda used to say: We all have come alone, travel alone and go alone. Our intimate feelings, we will not be able to share with anyone.

Shloka 58: “ When he wholly withdraws his senses from their objects, just as a tortoise does his limbs from all sides, his wisdom is stable.”

Upto shloka # 57 Sri Krishna talks of a person who has converted knowledge to emotional strength. Thus, from a pragyaha he becomes a sthitapragyaha. Now, from shloka 58 onwards Sri Krishna changes the subject. He now discusses how can a person converts self-knowledge to emotional strength. This knowledge must be converted to mental strength. Swamiji says there are three disciplines one has to follow for this conversion. They are:

1. Nidhidhyasanam: or Vedantic meditation. Dwelling on the teaching that I do not depend on anything. Aham Atma Asmi. Aham Purnam asmi. Imagine a smoker. He cannot imagine a life without a cigarette. He forgets that he was once happy with out it before he started smoking. He is now used to a particular way of life. Similarly, we think that life is complete only when certain things and people are around and without them life is impossible. Our vasana is very strong here. I have to break that vasana; by repeatedly asserting I do not need the so-called people and situations to be happy.

I may need things for physical survival such food clothing etc. however; I do not need anything for emotional survival.

One must break this emotional dependence on people and things. Just as a child is taught to learn to cycle, where someone holds the back of the bike and then releases the hold as the child starts cycling. The child is not aware that it is now independently cycling. So, also, we need Vedanta to help us realize our emotional independence. This process is called Nidhidhyasanam. This means, after the class, you should spend some time in introspection on the teachings.

“manobuddhyahamkaracittani naham

na ca srotrajivhe na ca ghrananetre

na ca vyomabhumih na tejo na vayuh

cidanandarupah sivoham sivoham.”

Focusing on the essence of this shloka written by Shankaracharya, and internalizing it, is called Nidhidhyasanam.

2. Indriya Nigraha: This is the second discipline of regulation of sense organs. Until knowledge becomes steady, we should avoid violent emotions. They are detrimental to Vedanta. Knowledge must be protected. It is like protecting a sapling from heavy rain, winds etc. Once it becomes a tree it cannot be destroyed. Emotions come through our five sense organs of sabda, sparsa, rupa, rasa, and gandha. This five-fold world is gatecrashing into my mind. They enter the mind through the five doors and any of them can disturb the mind. Avoid such things that can disturb us.

Never get into arguments as they disturb our mind. In an argument more heat is generated than light.

What we want is enlightenment; light is knowledge; in an argument nobody learns anything. Everyone only wants to establish his or her own ego. So, whenever you get into an argument, tell them “I am sorry, I am not interested” and still if he or she continues to talk, quit that place; this is called Indriya Nigrahaḥ; never allow violent emotions.

Anything that provokes, raga, krodha, dvesa, kama, lobha and moha must be avoided.

(Raga: emotional attachment, Likes.

Dvesha: dislikes

Kama: lust, craze, desire

krodha :anger, hatred

lobha: greed, miserliness, narrow-minded

moha : delusory emotional attachment)

This is indriya nigrahaḥ.

3)        Mano Nigraha: This is the third discipline of regulation of thought process.

Someone tells you your comments are nonsense. You get upset. You keep dwelling on his comments and this keeps building up in your mind. Suddenly a molehill of a comment builds itself into a mountain of anger. No event in itself produces a momentary emotion. Rather, it gradually builds up to a powerful emotion. Thought build up is in my hand. I can control it. This is mental regulation. I can observe the event in my mind to learn from it and then drop it.

With Indriya nigraha and Mano nigraha mind becomes quiet and serene and this will transform my life.

Thus the three sadhanas or disciplines required are: Nidhidhyasanam, Indriya Nigrahaḥ, and Mano Nigraha. This is the process of dwelling upon the teaching, regulating the sense organs and regulating the thought process. Of these three processes, Sri Krishna is highlighting the sensory regulation first from verse No.58 onwards up to 61. These four verses deal with sensory regulation.

Swamiji says a Pragyaha is like a sapling that grows into a tree to Sthitaprgyaha.

Expanding on Shloka # 58 Swamiji says, a turtle can be easily killed, as it does not have a weapon. It only has a thick shell. In danger, it withdraws all limbs and its head until the threat is gone. Similarly a pragyaha when he sees raga, dvesha, kama and krodha, provoked by the ego withdraws. It is difficult to withdraw from an argument. So prevent it. One should also withdraw from programs in TV and content in books that provoke your senses. So, a pragyaha withdraws his senses from sense objects (drugs, liquor etc. come to mind). Do not confront sense objects. Say no, in the beginning itself.

Shloka # 59:

“Objects, but not the taste for them, fall off as regards the man who feeds not on them. When he intuits the supreme (Reality), even this taste wanes.”

Addictions are of two types:

1) Sensory and

2) Mental.

Mental addiction is deeper. Even after giving up sensory addictions mental addictions remain. During withdrawal period one has to be very careful to ensure the object of addiction is kept away. It may still be there mentally. This is like person trying to be a sanyasi (physically), but mentally his mind still dwells on worldly pleasures. Growing out is better than suppression.

Even this mental craving will go away when spiritual Ananda in the mind replaces it. This pleasure is much greater than all drugs. Sri Krishna compares this state to having a great lake versus a small pond. It does not mean worldly pleasures have to be given up. The wise person now does not depend on worldly pleasures anymore. Rather, it is a bonus for him.

Shloka 60:

“ The impetuous senses, Arjuna, of even a learned man who strives, forcibly drive the mind astray.”

Sri Krishna says sense regulation is not that easy. If one fails initially do not feel guilty. Control requires a lot of alertness. Be alert with respect to sensory organs.

Pramathini Manthanam means powerful churning rod (sense organs). Our five sense organs are constantly churning our mind. They can churn our mind into violence. Words are the biggest problem. They can take away the mind from Vedanta. One word uttered by someone can disturb us so violently from all the teachings of Gita that temporarily I can become a violent animal. We must be alert and balanced at all times.

With best wishes

Greetings All,

Continuing his talk, Swamiji reminded us that Arjuna wanted to know about the Sthitha Pragyaha. How does such a person respond to situations? Is there any practical benefit to the study of the Gita , asks Swamiji?

Shloka # 55: A person comes to Sthitha Pragyaha by:

1. Following the path of Karma Yoga and leading a religious life to prepare his mind for Gyana Yogyatha.
2. Studying scriptures under a qualified Guru by sravanam and mananam. This is a required step to gyanam.

There is a misconception that in Kaliyuga one does not have to study scriptures.

Through this study one becomes a Pragyaha or a Gyani. It results in an intellectual conviction that I need nothing else to be complete. Right now we may feel we need many things in life to feel complete.  Physical dependence everybody has got; there is dependence on food, clothing and shelter. We are not talking of physical dependence. Emotionally a Gyani is independent of external factors. He is happy in himself. The reality is that we may need only some things to survive. Many rich people with a lot of material possessions are among the unhappiest people.

By systematic vedantic study, I should be intellectually convinced that I do not require anything to be secure; to be fulfilled; to be happy; to be fearless; to be anxiety free and to be self-sufficent. This is an intellectual transformation. It is what we call intellectual conviction. To become a Gyani is to go through an intellectual change.

Karma Yoga> Gyana Yogyatha> Pragyaha>Emotional strength and immunity. This process leads me to a place where I do not get upset at anything in life.

This process is called Nidhidhyasanam.

Thus: Karma Yoga> Gyana Yoga> Nidhidhysanam> Sthitha Prgyaha.

Through sravaṇam and mananam, he gets pragya; through nidhidyasanam, he converts pragya into sthitapragya.

Shloka # 55:

“ When one wholly discards desires of the heart and becomes exclusively content with the Self , one is called a sage of stable wisdom.”

Characteristics of a Sthitha Pragyaha:

1. Gyani does not have any expectations meaning he has performed Kama Tyaga. When an expectation is not fulfilled, I get upset. Expectations are a source of sorrow. I, however, will behave, as I want. If I ask someone to do something, without expectation, it is a non-poisonous expectation. Usually this sort of expectation is for the benefit the other person. Expectation becomes poisonous when my expectation is not met and I become upset. This is called Samsara. Gyani has no expectations from anyone. So, expectations have to be dropped.

2. He is full and complete in himself because he feels, I am “I”. If the completeness is dependent, you are not a gyani. This is called Atma Tushthi or Self Sufficiency.

3. Samatvam: One with a poised state of mind. How often am I disturbed? What is intensity of disturbance? How long is the recovery time? One should consider maintaining an emotional log to discover one’s state of evolution. A gyani is, for most part, not disturbed at all.

Shloka # 56:

“ The silent sage is said to have a stable wisdom when sufferings no longer perturb his mind , when he ceases to cling to pleasures, and he is rid of attachment, fear and wrath.”

All these disturbances gradually disappear. He is not carried away by favorable situations either. He realizes it is temporary.

Raga ( emotional attachment), Bhaya (fear) and Krodha ( Anger) together are known as attributes of Samsara.

Whatever I depend upon (money, people etc.) are insecure. Presently, I am holding on to such things. One should hold on to something secure such as God.

Unintelligent dependence is raga. This dependence causes Bhaya. Anger is directly proportional to Raga. All obstacles make us angry.

Thus: Raga>Bhaya>Krodha.

Gyani has no raga, as such he also does not have fear and anger. Moksha is A-Bhayam. Such a person is a muni or a sage. The internal transformation has made him a sage. Even if he is a family man he is a Muni if he has the right knowledge. The knowledge has become an emotional strength.

Shloka # 57:

“ His wisdom is stable who clings to nothing good or evil when these occur to him; he neither seeks nor shuns them.”

Sri Krishna describing Sthita Pragyaha Lakshanani says he is one who is free. Gyani is Anabhisnehaha. Sneha means attachment or stickiness. One who is in Sneha is attached and as such weak. A Gyani is one who loves everyone but does not get stuck on any one. This psychological freedom is called Anabhisnehaha.

Even a Gyani faces situations that are favorable and unfavorable based upon his Prarabdha karmas. Many people criticize Vedanta for India’s problems. A teacher of Vedanta is also criticized for India’s problems. Gyani faces such situations without being carried away or agitated. He faces everything with Samatvam.

The question is often asked should I meekly surrender to such a situation?  Vedanta does not say one has to surrender to improper situations. It does not mean we have to accept Akramam (Wrong done to one). For any situation we can have three types of responses:

1. Impulsive reaction. Reacting without thinking. This has long-term adverse reaction. It shows lack of self-control.
2. Meek surrender to a situation or abuse. This is unintelligent inaction born out of weakness. Here we will suffer from this abuse.
3. Intelligent action, after thinking about it. If it is a choice-less situation, strengthen your mind to reduce its impact. If choice-ful situation, take thoughtful action. Sama, Dana, Bheda and Dandam are the steps to be followed. If we have to punch the nose, do it consciously. Do not miss the nose! What shastra says is, do not do it impulsively. This is similar to a court that gives capital punishment without impulsiveness.

Swamiji says we normally swing between 1 and 2 above. Shastra’s say both are bad.

With best wishes,

Ram Ramaswamy