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Home , Shravana (hearing), Uparati

Sarva---Sara-Sangraha (svsss)

Notes from the lectures given by Swami Paramarthananda

Author: Professor H. K. Kesavan

Copyright estate of Professor H. K. Kesavan 2014 The text

Shankaracharya is the author of this text that contains a little over 1000 verses. Swamiji has lectured on a few select verses taken from the first 250 verses. The long title of the text is abbreviated as SVSSS for ease of reference. The meaning of the title is quite explicit. Vedanta refers to the final portion of the , also called . This is the portion dealing with Vedic philosophy, the study of fundamental concepts dealing with nature of man, world, God, and relations amongst them: Jiva, Jagat, Iswara sambandhaha.

The first portion of the Vedas, called purva mimamsa, constitutes the religious portion. It deals with the way of life as against the view of life. The religious portion appears first since without a religious way of life, philosophical teaching cannot be absorbed. Without that prior preparation, the philosophical study will degenerate into a mere academic study, thus stripping of its real purpose, which is transformation of one’s life. Consequently, Vedic culture is essential for preparing one for Vedanta.

Shankara concentrates only on Vedanta in this text. It does not mean he considers the religious portion as unimportant. He only assumes that the prior condition is fulfilled. The word Siddhanta means the central teaching, which is based on analysis. It refers to an analytically arrived conclusion. The word Saraha in the title means the very essence. Otherwise the treatment becomes voluminous. It dwells only on the essence of Upanishadic conclusions. The word Sangraha in the title means the same as Saraha. The central meaning is ` proper presentation of the essence of Upanishadic teachings.’ It indirectly suggests that the conclusions are not his but only the manner of systematic presentation, the pedagogy, is his. The scriptural teaching, sastric teaching, is called Prakarana Grantha. It is not a commentary (bhashya) but an independent work based on Upanishadic teaching.

Swamiji’s selected verses, some 110 of them, from the first 250 verses of the text deal with qualifications needed for Self- Knowledge. This is singled out for its importance since assimilation of later knowledge cannot be complacent about these preparations.

Invocation

The first three verses are Vedanta slokas devoted to prayer for the removal of obstacles for the study. The first verse is dedicated to the teacher, the : namaskaras to guru. The second verse is on Iswara namaskara, and the third verse in on Vinayaka namaskara. Shankara’s guru is Govinda Bhagavatpada; it also refers to the adi guru. Govinda has several meanings; it can mean one who can be known only through scriptural studies. Teaching step by step is called Upadesa. Knowledge of ultimate reality is called akhanda ananda. Note Shankara does not use or Atman for connoting ultimate reality but prefers the word ananda meaning bliss.

Iswara namaskaram is for surrender to the Lord, also called Iswara saranagati. The devotee entertains the attitude, ` I am dasaha’, or I am a servant of the Lord. The feeling of duality between the devotee and the Lord is maintained. (Both soham and dasoham are correct and are used in different contexts; in soham, one claims identity with the Lord, and in dasoham, and the master—servant relationship is entertained. The standpoint of the former is of a while the standpoint of the latter is of an ahankaraha.) Surrender to God is as ahankaraha and, as an author, Shankara is functioning as ahankaraha. There is no contradiction when the standpoint is made clear. He described the Lord both from his Saguna and Nirguna svarupam, his lower and higher nature. The higher nature is indivisible. It is the nature of sachidananda: existence, consciousness, and bliss. He is inaccessible to all instruments of knowledge. He is incomprehensible which is really my own higher nature. One cannot do namaskaram to this higher nature.

The question might arise as follows. Shankara is a jnani. Does he have a desire arising from the fact that he is surrendering to the Lord who is also described as shelterless shelter? We never said that Jnanis have no desire. Even Bhagavan has desires in creating this universe. But there is a difference: a jnani has non- binding desires which do not disturb the mind. He can only entertain shudda . The second question is: `how can one convert asudha Kama into sudha Kama’? The answer is that vedantic jnanam alone can do the conversion.

The third prayer is for Lambodhara, vinayaka. He is the reservoir of , dhaya. His support will destroy all feelings of insecurity. All bhaktas seek his help. Giving is possible when the other person is prepared to receive. Our true nature (svarupam) is abhayam and we should be able to draw from this inner strength. If this is not evident, there must be some obstacles. The problem is not lack of abhayam but there are some obstacles which are obscuring this fact. Vedanta removes this block. It does not give abhayam afresh. Lord Vinayaka is expected to remove the obstacle so that we can be fearless.

After the invocation, Shankara introduces the text elaborating on the title. The book is on the essence of Vedanta. The audience in mind are the seekers of —internal freedom. One can never be free in the external world because of the several constraints. The person seeking internal freedom is called a mumukshu who is a discerning person who has discovered the main purpose of life by assigning the top-most priority to moksha. One can ask: ` why not learn from Upanishads themselves?’ Why write a separate text? The answer is simple. This text is written for easy understanding of the central tenets of Upanishads by means of a systematic presentation.

Criteria for writing the book (anubandha chatushtayam)

Any author should keep some criteria in mind for writing a book. It is written communication in contrast to verbal communication meant for generating knowledge through sabda . We proceed to enumerate the criteria for writing a book.

Criterion 1: Vishaya—must have a subject matter. One should clearly know what to communicate. Criterion 2: Who is the target audience? Otherwise, it would be a cry in wilderness—vana rodhanam. The candidate is called the adhikari. Criterion 3: Does this communication create any benefit at all? It should produce a benefit either/or to the author and adhikari. This aspect is called prayojanam. Criterion 4: The last criterion is called . It is of academic interest keeping the logician in mind. An example is cited. A hungry man is asking for 10 rupees. Why does he ask for money instead of food? Logician’s answer: money is the means to get to the end. The desire for the end gets transferred to a desire to the means. Desire for knowledge gets transferred to desire for a book: knowledge is sadhya and the book is sadhanam. Jnana ichha gets transferred to grantha ichha. Therefore the book and knowledge should have pramana and prama sambandha.

The above four criteria put together is called anubandha chatushtayam.

Whatever the four-fold criteria of Vedanta, they are also the four-fold criteria of the book because it is just a condensed version of the original. So no special anubandha chatushtayam for this book is required. But why do we talk about the criteria? Candidate can decide for himself whether he belongs to the target audience. The importance of eligibility will be clear in the further discussion of the criteria.

Adhikari

Adhikari in the context of this text refers to the entitlement for studying Vedanta. Four qualifications are mentioned. For being fully qualified, he must have a reasoning mind. Logic or tarka sastra is helpful in acquiring this faculty. Expertise in logical thinking is absolutely necessary. Entire humanity has only one desire and that is ananda. All others serve as means only.

The book is on the essence of Vedanta. But book and Vedanta are not identical. The two have a means and end relationship. Adhikari is expected to have four qualifications in good measure. First is the reasoning intellect. It is only buddhi that can understand the language of logic. Upanishadic knowledge is transferred through logic. Second qualification is that he should be a medhavi which means an absorbing intellect. He must be capable of intense listening, participative listening. Goddess is invoked for getting this faculty. The third qualification is that he should be a vidwan meaning that he should have knowledge of allied topics. Lastly, he should have reasonable command over language. Only when the four qualifications mentioned are satisfied, there could be a consensus about adhikari.

Jivatma—Paramatma . These are not two distinct entities merging together. Each reveals the same substance viewed from a different angle—drishti bheda. The word aikyam means non- difference of jivatma and paramatma. All Upanishads emphasize the aikyam aspect.

When self is within you, shouldn’t you concentrate on the internal aspects only? Why resort to upanishadic studies? It is not an extroverted pursuit. Deeper the study, the clearer becomes the real nature of the Self. Such studies will not be a waste of time. Scriptural study is essential for the removal of obstacles. Revelation of the Self and upanishadic studies are not unconnected. Upanishads and the present book are means to generate Self knowledge. Pramana jnanam is the means and prameya jnanam is the end. The book and subject matter have a revealer and revealed relationship. It is a bodhakam—bodhyam sambandha. Serious study of a vedantic book is useful and necessary for gaining knowledge. There is no other method of generating this knowledge.

The study generates aikya jnanam, that is, knowledge of aikyam. What is the difference between this and other forms of secular knowledge? The latter do not transform us in any way. Secular knowledge, apara , will not disturb our samsara status. On the other hand, Vedic knowledge, , will result in a change in the basic understanding of myself. It results in a transformation from ahankara to sakshi thus ushering in freedom from the bondage of samsara. The secular studies will result in an apara vidya decorated samsari which is only a cosmetic change at best.

Prayojanam

The prayojanam, the benefits of attaining jivan mukti are two- fold. First, the direct benefit, and second, the indirect benefit. Swamiji cites an example to illustrate the difference. Consider a dark room in which we cannot see things clearly. Suppose a light is turned on. The immediate direct benefit is the removal of darkness. It is the sakshat prayojanam. When the room is lighted, we don’t stumble on objects and create problems for ourselves. This is the indirect benefit. Similarly, the direct benefit of Vedanta, in a manner which becomes clear later, is knowledge. The indirect benefit of Vedanta is that I understand myself without any distortion. The jiva-jagat, jiva-Iswara, and jagat-Iswara relations are well lit. All dark corners are removed. Wrong expectations of God are set right.

Which one of the four anubandhas has to be singled out for importance? Prayojanam is by far the most important anubandha. So always highlight prayojanam. What is the logic behind it? Prayojanam (prayojana jnanam) may induce a desire in the seeker more than the other three anubandhas. Desire alone forces a person into a pursuit and that applies to vedantic pursuit also. Generation of desire is the important first step. In Vedanta, the topic of stithaprjna, steadfast intellect, acquires importance. Without expecting a prayojanam, even a foolish person will not take the next step. Does this idea conflict with the idea of nishkama ? We know it is illogical and impossible to undertake pursuits without being driven by desire. The conflict is resolved by properly interpreting nishkama karma. In karma , there is no desire for material benefits. However, the desire for spiritual benefits is very much present.

We further comment on adhikari. We have seen that adhikari is one who enjoys four-fold qualifications: reasoning, absorbing intellect, knowledge of allied topics, and a reasonable command over language. Only when these qualifications are present, vedantic pursuit will be successful. The proof for this conclusion is based on the logic of co-presence and co-absence ( vratirekha). Consider an example to illustrate this logic. How do we prove sugar sweetens things? We can find out by drinking with or without sweetness. Similarly, take 100 vedantic students and subject them to a statistical analysis based on co-presence and co-absence. Divide the students into two groups, one who are beneficiaries and a second who are non-beneficiaries. We will find that the beneficiaries satisfied the four-fold qualifications ( chatushtaya), and the other not. Even if there is deficiency in one of the qualifications, benefits will not accrue. As a corollary, we find students enjoying qualifications in different degrees. These can be grouped under manda, madhyama, and uttama. For manda group, sadhana in all three qualifications is necessary. For madhyama, only two are necessary. And for uttama, sravanam is enough.

It was never the practice to teach Vedanta publicly because it would be ineffective. On the other hand, can be discussed in public; this is not Vedanta. Even upasana is Veda purva. Vedanta comes only at the stage of sravana, , and nidhidhyasana. (An aside comment by swamiji: rudhraksha mala will not get vedantic benefits although it is ever present.)

Sadhana Chatushtayam

We now commence discussing the four principal sadhanams for successful Self- inquiry. These are: 1) discrimination, 2) dispassion, 3) discipline, and 4) desire. Discrimination refers to the faculty which can separate the eternal from the ephemeral. Dispassion is for detachment from the enjoyment of karma phalas of this world and other worlds. The third requirement, namely, discipline, is called shamadi shatka sampathi because it refers to a group of six subsidiary disciplines. The discipline refers to the amassing of inner wealth that helps accomplish big things. Shamadi means mastery of the mind, not suppression of the mind. The fourth sadhanam is called mumukshatvam which is the intense desire for the prayojanam offered by Vedanta.

The disciplines of dispassion and mumukshatvam seem to be contradictory. Detachment is freedom from desires whereas mumukshatvam is a requirement for desire. The contradiction has to be reconciled. It has to be emphasized that mumukshatvam also implies freedom from desires, albeit the desire for moksha. Freedom from other desires promote the desire for Vedanta. Absence of moksha desire is an obstacle. In moksha desire also, there is a gradation: manda, madhyama, and uttama.

One note of caution. Don’t mix up anubandha chatushtayam with sadhana chatushtayam. The former refers to the book while the latter refers to the vedantic student.

The significance of sadhana chatushtayam needs to be highlighted. Although they cannot by themselves give moksha, however, moksha can be obtained only in their presence. They constitute necessary conditions for moksha but not the sufficient conditions.

What is moksha? Jnanam gives moksha only in the presence of sadhana chatushtayam.

Viveka

We shall now start discussing the first discipline, namely, discrimination (). It is the discipline which can discriminate Brahman from everything else. It gives the comparative or contrasting knowledge. Brahman is the terminology in vedantic language; the terminology in religious language is Iswara. Veda purva declares Iswara is permanent (nityam); Vedanta declares Brahman is nityam.

Everything existing in space and time is anityam, impermanent. The objects of the universe are all constantly changing—body will change, mind is impermanent etc. Assimilation of this basic fact is absolutely necessary to avoid wrong expectations of life.

Viveka does not easily take place in the minds of people. The idea is difficult to take deep roots. The first three ashramas are devoted to acquire this ability.

Pramanam

Direct experience is a pramanam—valid means for acquiring knowledge. The conclusion is evident from life’s experiences. Sastra pramana repeatedly asks to hold on to God and deal with others, not vice versa. The vedantic language is different from the language of religion. Next is anumana pramana. We make sruti-based reasoning. Whatever is a product is impermanent—it has a date of expiry. Cause is always nityam. Example: clay and pot. Inference: Iswara is nityam because he is the cause of the universe. Prapanca is anitya since it is a product. Similarly, Brahman is nityam because it is karanam.

But how does one know that the world is a product of Brahman. There is no direct experience. One does not know Brahman even. But we know this fact from the Veda vakyam. It is not said once but repeatedly in the Vedas that creation is from Brahman. It is interesting this statement comes even before we had scientific knowledge about it.

Swamiji made a comment on the definition of time in Vedanta: Time is the relationship between consciousness and spiritual ignorance. It was not elaborated at this stage.

All the lokas are also anityam since they are products. Loka is a field of experience. It is within time and space. The conclusion about anitya applies to vaikuntha, Kailasa etc.

Another logical reasoning is advanced to state that the world is impermanent. Any assemblage of parts as a composite entity is a product of components and therefore anityam. The human body falls in this category. Entire universe is a composite principle, both at the macro and micro levels. A composite entity made of parts is sure to disintegrate.

The viveka pertaining to nitya-anitya is not a mere belief. It is derived through proper arising from Vedas, yukti, and . Scripture- based reasoning: 1) cause and effect; 2) fallibility of a composite entity, and 3) our own anubhava about impermanence.

The concluding verse on viveka speaks about the need for crystal clear discriminative knowledge. Vedantic study is intellectual in nature. Faith in the validity of Vedanta.

Vairagya

We now proceed to the second qualification which is , meaning dispassion. It is a result of viveka. Viveka has led us to the conclusion that ananda derived from anityam is impermanent whereas ananda derived from nityam is permanent. Security from the world is also classified as anitya security whereas security derived from the Lord is permanent. Permanent sukha (saswatha sukham) and permanent security (saswatha security) are worthy goals. A wise mind always chooses this option. Intelligent prioritzation, reorientation of life is vairagya. Objects, people, worldly transactions etc., are all used as means for attaining a higher object.

Nishkamatvam. How do we attain a state of mind to be rid of desires? Prevention is better than cure. Instead of developing a desire and then trying to eliminate it, not getting a desire is better. Kama is born of —previous condition. What is suggested as a remedy to be rid of a desire is not a popular method because it is not normally understood. It is sukshma, very subtle. The method consists of giving up sankalpa which gets converted into Kama in order to nip it in the bud. Returning to normalcy after getting Kama is difficult.

What is sankalpa? Sankalpa is the seed of Kama. Sankalpa has different meanings in different contexts. One meaning is resolve, like sankalpa before performing . Another meaning is planning. These two are positive meanings. Here, it means fancying. It means dwelling on an object constantly. At the time of perception, fancy is momentary. Mind may dwell on the object or not. Object can be anything. Constant dhyanam on the object changes the view of the object. When it is constant, one gets the feeling of I WANT. The chain of thought is like this: object~nice object~worth having the object~I WANT~ focus is on the object again. This mental process is called fancying. It is continuously adding subjective coloration to what it could have been a mere fleeting objective perception. The culmination of the process of fancying results in a positive discomfort in non-possession of the object which can only be overcome by possessing it. It is called craving—an obsession in the extreme.

Fancying can be avoided at the stage of sankalpa by turning from the direction of thinking. A tree is destroyed when the seed is destroyed.

Thought is the building block of Kama. How to handle thought? How to direct it? To achieve the avoidance at the stage of sankalpa, one has to bring in one’s reasoning faculty. Even a rogue elephant is controlled by the use of an ankusha. Mind is the anukasha for initiating the control process to curb fancying. One has to learn to look at an object without superimposing one’s subjective impressions. The mind can entertain the thought that there are many people who are happy and complete without possessing the object that one is aspiring for. The simple conclusion from this is that the object is not required for self-completeness. Before I encountered the object, I was quite happy without it. (An aside comment: Even in marriage ½ + ½ is not 1; ½ x ½ = ¼. This is to explain the fact that the complementarity of a marital relationship is not to create fullness out of two half-complete people. Both should be whole. Two apurnas cannot make one purnam).

Vairagya is for nishkama except for moksha. Remove the cause of Kama which is sankalpa. Learn to handle sankalpa. Methodology of handling it is given earlier. Subjective coloration is because of aviveka. Viveka should be kept active. The primary condition for ananda is purnatvam—infinitude. Objects cannot be the source of knowledge. If an object is a source of joy, it should be so for every one. It is not so. Atma alone is the source of joy whereas misunderstood atma will become a source of sorrow. The world is neither a source of joy nor a source of sorrow. If you become dependent on an object, it will become a source of sorrow.

Wise people declare that intense vairagyam is necessary for moksha. Tranquillity and focus are required for knowledge. Vairagyam should not be a forced detachment. What is needed is gradual sublimation. It should be vairagyam born of maturity.

One could raise doubts about ananda born of knowledge as follows. I have definite understanding about anitya sukham unlike nitya sukham whose glory has been extolled. Why should I stop enjoying certain worldly pleasures in exchange for uncertain Brahmananda? Therefore, I don’t want Vedanta. For allaying the doubts of such people, we present ideas differently. We start by saying to enjoy kamas in a dharmic way. Get to know that there are pleasures and pains in the world. Life is not one unalloyed joy. You need not go after Brahmananda. But remember that your future is unpredictable and so you must be interested in the removal of sorrow in your life. One method is by atma jnanam—just a fleeting reference at this stage. The second method is non-vedantic and it is by performing various pariharams. But the solution to the second method is indefinite and unpredictable. Even if you get the desired solution, it is only temporary in nature; the problem will revert again. So jnanam alone can give permanent solution.

Viveka consists of opting for the absolute remedy in preference to a relative remedy.

Shamadi Shatka Sampathihi: This is the third main discipline after viveka and vairagya. This consists of six subsidiary disciplines which are all meant for integration of personality. The six-fold discipline is now enumerated.

Shamaha: Mental discipline Damaha: Sensory discipline that includes all the 10 sense organs : Forebearance—strength to withstand vagaries of life : Sanyasa: freedom from quiet mind Shraddha: Faith in the validity of the teaching of Guru and Sastras Samadhana: Capacity for one-pointed focus and remain absorbed

The names of some of these six-fold disciplines appear in other Vedic philosophies and these differences will be made clear as the discussion proceeds.

Shamaha means mastery of the mind—mana nigraha. It is freedom from mental slavery resulting in mind as a healthy instrument. The dictionary meaning is tranquil at all times. No violent fluctuations—freedom from violent fluctuations. Shantihi is another word for Shamaha. It is the capacity to maintain the direction of our thoughts towards the main goal of life. Analogy: the ultimate direction of a river is towards the ocean. It is steadily staying with one thought pattern. Moksha is the goal of every human being, knowingly or unknowingly. Converge on the goal like a laser beam. Interestingly, in our traditional branches of learning like , music, dance etc., moksha is stated as the goal.

Within the six-fold discipline, Shamaha and Samadhana are similarly defined. However, there is a difference: Shamaha refers to focus of the mind without knowing moksha whereas Samadhana refers to one-pointedness of the mind after preparation.

How do we cultivate shamaha? All the six qualifications are interconnected. There is a mutual cause and effect relationship. Cultivation of one faculty will, in turn, affect the rest. A feedback cycle.

Ethical life required for shamaha. Success is defined in terms of inner peace. Values do not guarantee external victory, but to internal victory. Values do contribute to Shamaha. Win over six traits: Kama (desire), krodha (anger), lobha (greed), madaha (pride), moha (delusion), and matsara (competitiveness born out of comparison). We don’t seek to eliminate these traits, only to keep them under control. Even Iswara has a desire to create this world. What is expected of the control is only refinement. There is only one exception to this general rule: there can be no refinement to mohaha and therefore its elimination is necessary.

The refinement process consists of removal of unrighteousness— cultivation of moral desires instead of immoral ones. The desires should not be centred on I only; they should extend to family, society, nation etc. The feeling should be that I will be happy if the world is happy. The traits have a capacity to hurt. One must know how to handle hurt by resorting to the fundamentals of karma yoga: Iswararpana buddhi and prasada buddhi; these are discussed elsewhere. Non-binding desires do not cause any hurt.

One more topic that is not discussed in the text. How do we develop these values? 1) Viveka: studying the psychological impact of the presence or absence of the values. For instance, we can weigh the consequences of telling the truth and as against telling lies. 2) Satsanga is glorified. 3) Sankalpa—it is will-based—not destiny-oriented dismissal. I can take charge of the mind—I am going to focus on this weakness. 4) Prarthana—pray to the Lord—Give me patience (and don’t add right now!)—bless me. 5) Prathipaksha bhavana—entertain the corresponding contrary thought. Example: Substitute generosity for greed; discrimination for delusion; humility for pride; and appreciation for other’s success for matsara.

Condition of the mind depends on innumerable factors. Only a small percentage of these is known while the majority of factors are unknown. Even in the known factors, the factors that are controllable are even smaller. Therefore, we have to deal with unknown and uncontrollable factors. To cope with this problem, we take refuge in God. Iswara worship is an integral part of the routine. Peace is not there for him who does not pray God. In our culture, we pay equal attention to God and guru.

The author Shankara proceeds to give a set of virtues which have to be cultivated to enjoy Shamaha. These are: 1) Brahmacharya—a spiritual life-style abiding in Brahman or scriptures; 2) ; 3) Daya—compassion; 4) Integrity; 5) Vairagyam; 6) Dambha visarjanam: free from craze or obsession; 7) Shoucham—internal and external purity; and 8) Freedom from pretension. More virtues are enumerated bringing to a total of 18.

We take up the discussion of brahmacharya. It is called mithuna varjanam. Mithuna refers to a mutually complementary pair. One completes the other. The assumption is that each one by itself is incomplete. The other object in creation which is a member of the pair bonds with the first object and completes the mithuna. In this kind of pairing, the second object becomes indispensable to the first. In Kalidasa’s Shakuntala, she takes leave of trees and other objects in nature.

Bonding is not an instantaneous phenomenon. It happens gradually. Free will has to cooperate in the process. There are eight steps from feeble to total bonding which are now enumerated.

In step 1, sense organs introduce the object to me. Before this takes place, there is no question of bonding. This is the stage of darshanam which means perception through sense organs.

In step 2, the mind contributes to the process. Certain objects appeal to my mind. This may be due to purva janma vasanas also. The object continues to occupy my mind.

In step 3, karmendriyas start contributing. Verbal appreciation of the object is one such—guna kirtana. One starts glorifying the object. Nothing wrong till now.

In step 4, one starts forming an opinion about the object. One gets the feeling that its possession can improve one’s lot. This is the stage where objective appreciation gets converted into a feeling of subjective advantage. I will be full and complete if I possess the object—intellect contributes to this confusion. This is called shobhanadhyasaha.

In step 5, I start developing a liking—image building—preethihi. How do I look in a fashion shop?—improving self-image. This is the stage of raga development.

In step 6, sambashanam—this is applicable to personal relationships—conversation. There are two types of conversation: first meant for transaction—there is a subject matter over a fixed duration which can be either in public or private; there is a second type of conversation where there is no agenda, no subject matter and no time-limit. Privacy is preferred for this type of conversation because it is exclusive. Here bonding is reinforced. Example—mother’s conversation with a child—one sided, no agenda—carried in baby language—bonding is the inevitable result.

In step 7, enjoy the company of the object—transition--`now I begin to feel the absence of the object’—viraha thapaha—at this stage, the object has become a necessity—feel emptiness without it—could be positive or negative depending on whether we want the bond or not. is the bond with the Lord. Viraha thapa is also the advanced stage of bhakti—story of gopikas and . Bonding with anything else is unhealthy bonding—samsara. Wanting perpetuation of the association is the seventh stage—sahavasa.

Step 8 is the final stage. Formalization of the bonding— intellectual conclusion and acknowledgment. I belong to this person (object). If Bhishma and Drona are not alive, Arjuna sees no purpose in living. Nothing in this universe belongs to me but to the Lord is a fact.

Culmination of Brahmacharyam explained in terms of the concept of maithunam—when remedial measures are talken when the several stages of maithunam are carefully examined.

Certain bonds are allowed in the progression of ashramas. In grihastashrama bonding with the spouse is encouraged. Guru Sambandha and Iswara sambandha—sanga must lead to asanga.

Lesser the bonds, more tranquil is the mind.

Ahimsa: Non-injury of any living being—enjoying a sensitive mind that can feel the pain of other beings including animals and plants is a requirement for ahimsa. Pain is caused by speech (vak), thought (manaha), and physical hurt (kaya). Ahimsa is not an absolute value. Violence may have to be used as a last resort, that is, after all non- violent methods are exhausted. Misplaced compassion is uncalled for. Some time gap should be given between the decision to use violence and taking action. Minimum required violence should be used—a calibrated use. Impulsive action should be avoided. Any hurtful method has negative side effects and, consequently, judgment is required before taking action. The consequences have to be carefully weighed.

Comment with regard to vegetarianism: himsa inflicted on less complex organisms—the hurt is less than when inflicted on more complex organisms. Difference between plants and animals.

Daya: anukampa—compassion. Consideration for others—study from other’s angle—gentle handling of other beings. Just as you understand your body and mind, you have to extend the same understanding to others—called empathy. Use your own body-mind complex as the model, as a norm. Determine what factors hurt you in order to be able to properly reciprocate. Watchfulness as a bhokta and a karta— Number of people coming to me with hurt as a result of interaction with me should become less and less. I don’t break the fragile emotions of others—even broken heart can get healed.

Vedantic student is not merely intellectual in nature—he should have qualities of the heart also. Vivekananda, Shankara, Buddha etc., comment on this requirement. Shankara was a well-rounded person in terms of his personality traits.

Integrity: Uprightness—harmony of body (kaya), speech (vak), and mind (manas)—freedom from hypocrisy—In the absence of integrity, there will be a gradual decline in bodily health and spiritual awareness. Integrity is needed not merely to win other’s confidence; we should be able to sense strain caused by lack of integrity. We have to make sure there is no divergence of kaya, vak, and manas.

Vairagyam: Greater the vairagyam, greater the ananda—peace of mind. Freedom from raga and dvesa. Maintain only the optional minimum of likes and dislikes. Convert needs into preferences. Raga and dvesa should be sublimated, not suppressed.

Shoucham: Cleanliness and purity—Two-fold cleanliness: a) external (bahyam) and b) internal (antharanga). a) includes environmental factors up to the body—it also includes orderliness. b) Internal purity is caused by the cultivation of virtues we have discussed. Refer to the 5 values Swamiji has discussed earlier. Internal purity is not externally manifest, but necessary for internal growth. Absolutely necessary for removal of spiritual ignorance. Here, ignorance as used in this context should be interpreted properly. What is referred to be negative tendencies which can be construed as opposite to the results of cultivation of positive virtues? Once inner purity is attained, the criterion regarding external purity can be relaxed. Again this statement has to be interpreted properly. Over emphasis on this is not meant. Physical control is absolutely necessary until mental control is achieved.

Dambha visarjanam: Jettisoning self-conceit or superiority complex. Any action drawing attention drawing attention to oneself. The illustrative example for a dambhachari, one who is self-conceited, is that he will break a pot in the middle of the street in order to draw attention to himself. He may wear exotic clothes. He usually talks about himself for self-glorification. Even if you change the topic, he can convert any topic skillfully to attract attention to himself. He definitely does not know the difference between the higher I and lower I; he might not have heard about the former I either. He should learn to distinguish between glories that are directed towards the Lord and to his own ego. Ahankara glorification is a delusion. (A humorous comment by swamiji: In order to minimize the reference to I, one does not have to converse in this fashion: ` this came yesterday’. That would be spiritual snobbery. The word I can, most certainly, be used for transactional purposes).

Satyam: The word is used in two different contexts. In karma khanda and sastra, satyam denotes transactional truth and the word truth is written with a lower case t. In Jnana khanda, however, satyam denotes absolute reality, ultimate reality in the form of consciousness. The word truth in this case is written with a capital T. Truth has nothing to do with practice. Truth is Brahman. Truth as a path is a virtue and as a destination it is Brahman.

Not every truth need be spoken. If the utterance of a truth causes hurt, desist from giving expression to it. It does not mean one has to speak untruth. One can observe silence with regard to the hurtful truth. Never pass on rumours. Satyam is part of a verbal discipline.

Mamatvam: is feeling of ownership; freedom from it is nirmamatvam. This feeling should be entertained all the time because it is a fact. Lord is the owner. Use worldly benefits keeping in mind the priority of moksha. This idea should be firmly entrenched in the mind. It can be acquired by deliberately contradicting feeling of ownership albeit not jeopardizing transactional truths. It is an internal process. While performing puja, deliberately say: Oh Lord everything belongs to you. Puja, in this sense, is a contract. It is true saranagati. No reaction to the present, no worry for the future. Even before self-knowledge, we would have achieved 75% of peace afforded by moksha. If nirmamtvam is not there, study of Vedanta is not fruitful. Do at least 5 minutes of puja to cultivate saranagati feeling.

Sthiratvam: is steadiness of the mind. In Vedanta, sthula shariram— gross body—does not play an important role but it is sukshma sharira (mind) that is of paramount importance. Steadiness of the mind should be gained in order to be able to dwell on the teaching. This has more to do with one’s thought pattern. We are not talking about physical steadiness in this context. Assuming goal is moksha, steadiness in clinging on to the teaching of guru—guru Vedanta vakyam—is important. Any worldly activity can be made spiritual. Indulge in Vedanta-friendly activities.

Abhimana visarjanam: Freedom from vanity. Humility. The practice of namaskara invented to develop vinaya. Whatever you possess, don’t feel proud about those possessions. Story of Nachiketa in is cited to emphasize the importance of humility. How to give up vanity—there are two ways. 1) Whatever my accomplishments, there are always who have more. 2) All glory belongs to the Lord. Regular Iswara dhyana and seeking association with wise people—satsangam—are recommended. Iswara dhyana is at 3 different levels: a) Jagat nimitta karanam—God as creator—the faith in personal God; b) Viswa-rupa Iswara dhyanam—aneka rupa—the whole universe is God’s cosmic vesture so that any limb can be worshipped; and c) Arupa darshanam—not an object of meditation, but the very subject. Atma dhyanam—sravana, manana, and nidhidhyasana.

Satsangaha: Like a shadow, a seeker should be associated with a wise person. It need not necessarily be physical sangha—association can be with lessons on Vedanta—where the mind dwells is important.Being associated with other seekers is the third alternative. (A humorous comment by the Swamiji: satsang is not sat sang). Commitment to Vedanta is only in terms of sravana, manana, and nidhidhyasana. Maintenance of sadhana chatushti plus commitment to Vedanta is what is aimed at. Sravanam is listening to Guru’s teaching in a sustained way for a length of time; mananam is removal of doubts arising from sravanam; and nidhidhyasanam is application of teaching—the gap between what I know and what I am should be reduced. Slowly give up obsession for religious rites directed towards worldly benefits.

Samanata: Enjoying a balanced stated of mind irrespective of the situation. Poise. One cannot have zero reaction. What is suggested is freedom from violent reaction. One must be able to bring it to manageable proportion. hinata. On the other hand, one should not be carried away by elation either. Even this will numb discriminative power. Control over external events is practically zero. Choiceless situations. But we can exercise control over responses to such situations. Set of controls is the subject matter of karma khanda while response to controls is the subject matter of jnana khanda.

Mana anasakti: Not expecting puja from others. Let all people know that I am an important person, worthy of honour, and let people honour me—freedom from such expectation is mana anasakti. This is called amanitvam in the Gita. This quality is essential for self- knowledge.

Ekanta sheelata: is the habit of returning to seclusion at regular intervals. Curb the tendency for extrovertedness. Escape route to the samsara problem. For instance, overdoing socialization is an obstacle to self-inquiry. Scientists known for seeking seclusion. Need not go to the forest for seclusion. Mounam, keeping silent without interacting with anybody is as good as seclusion.

Mumukshata: is the means for developing shama. The very same topic will come up later as the fourth and last main qualification. It is intense yearning for freedom from samsara. My mind being influenced by external events. No control over the mind. Slave mind is a curse and burden. The desire to overcome the ties of samsara should become the topmost priority. If mumukshatvam is present, there will be more sincerity in developing virtues in a natural course of events. Damaha:

Two definitions are given. First: any process of discipline to attain shamaha is called damaha. Second: this is the definition given in the text Tatva Bodha. It denotes self-control, self- mastery. Sense organs contribute to mental turbulence though sense organs are a blessing for the conduct of life. Observation and trimming of the activities of sense organs is called damaha. It refers to voluntary restraints on external organs. Damaha is called prathyahara in yoga sastra. Indriya nigraha. Avoid indriya chapalyam—temptations due to the five sensory organs; this will lead to peace of mind.

Along with sense organs, mind also moves out. The senses and the mind form a coalition. We lose the freedom to think for ourselves. Sensory licentiousness will lead to pollution of the mind. Self-knowledge has to take place in the mind alone. Wild fire goes in the direction of the wind. Spiritual destruction is due to mind fire. If one keeps feeding sense organs and the mind, they will never get satiated.

A religious life is helpful to keep sense organs healthy. The coalition of sense organs and the mind operate by the law of association. So mind and the sense organs have to be separated and controlled by adopting a divide and rule policy. Once divided, mind can be mastered by vivekaha. Mind loses its impulsiveness. Benefit is one could be free from stress and strain—anayasaha. A relaxed mind is a learning mind. Quality shravanam becomes possible.

Titikshaha:

This is the third subsidiary discipline of the third main discipline. Titiksha is the mental strength to withstand all situations in life. Mind is facing the vagaries of one’s prarabdha karma. There is plenty of unpredictability with regard to this. For some prarabha , there are remedies in terms of prayashista karma. For others, there are no remedies at all. Furthermore, if one does prayashista karmas for all the known obstacles, it may be very time consuming. Inevitably, one has to face choiceless situations. We have to learn to suffer without grumbling. This is titiksha. Otherwise, one will be contagiously gloomy. There are three types of suffering: a) Adhyatmika—self-created problems—there is some control over such sufferings; b) Adibuautika—created by surroundings—one has only partial control over these; and c) Adidaivika—created by unknown factors—one has no control over these.

One has to develop the power of endurance. When this is cultivated, pain loses its capacity to disturb the mind. Unendured pain results in anger. Titiksha avoids this—krodha pariharaha. Anger can easily turn into violence, either verbally or physically. Titiksha is the remedy—himsa pariharaha. Titiksha mind is conducive for , manana, and nidhidhyasanaha.

Should we put up with all kinds of nonsense? Violence by itself can be either positive or negative. Violence born of tolerance is positive—not otherwise. Sastra does not prohibit this kind of violence.

Titiksha should be practiced with understanding. How do we develop endurance? It is developed by practicing endurance. It is a voluntary practice. , vratam, and fasting are practices where we voluntarily invite pain and endure—they are called spiritual .

Titiksha is a sadhana that is instrumental for developing many values. For instance, it helps in the cultivation of brahmacharyam and ahimsa. One can also develop the value of parapekshadi sahanam—ability for putting up with other’s criticism—cannot shut the mouths of others—even Lord was criticized. We should nurture titiksha for accomplishing purusarthas.

The results of prarabdam are unremediable. We have to learn to endure choiceless pains. A cognitive change (change in understanding) will bring about change in perception. As the perspective changes, the corresponding response also changes. The immediate benefit of titiksha is that one saves a lot of time by stopping attempts to change choiceless situations. We save a lot of mental energy by stopping grumbling. Use the time that is saved for getting into vedantic studies: for shravana, manana, and nidhidhyasana. Do it gradually since any crash program is always bound to crash. There are no instantaneous crash programs. It is a life-long process.

Uparamaha or Uparathi

There are different definitions given. In the text Tatva Bodha, it is defined as svadharma anushtanam—activities for spiritual progress will be uplifting whereas activities for material progress will have a downward trend.

There is another definition that is discussed in this text. Uparama is defined as entering into sanyasa —a monastic life style. Shankara is a champion of sanyasa. He states that without sanyasa moksha is not possible; however, he dilutes this statement by extending this reward to grihastas who have cultivated inner detachment. The concept of sanyasa given by Shankara is unique to his times—this concept may seem irrelevant these days.

Significance of sanyasa: Shankara talks about it while refuting a philosophy which was prevalent those days. That philosophy was called Jnana-Karma samuchhaya vada. This philosophy proclaims that moksha is not possible through pure knowledge which was contrary to Shankara’s view. Then, what will give moksha? Jnana should be reinforced with special punyam— adrishta phalam—generated by diligently following Vedic rituals which are prescribed in Veda purva. In other words, what that philosophy was advocating was a combination of veda-purva punyam and Vedanta jnanam for attaining moksha. Therefore, it was emphasized that every seeker should be performing Vedic rituals.

But Shankara’s philosophy proclaimed that Vedic rituals are not necessary for moksha and Jnana can independently give moksha.

Does it follow that Vedic rituals are redundant? Not so. Shankara’s position was that Vedic rituals are important for the purification of the mind. It is a preparatory step—citta suddhi. Vedic rituals become redundant once purification is over. After this stage, the seeker should resort to sravana, manana, and nididhyasana.

An important question raised by the philosophical rivals—if the seeker drops rituals, will he not commit a sin? -–pratyavaha papam—omission. Therefore, one should not give up rituals. Shankara answers thus. I accept. But there is a way out, there is a solution. A person performs rituals through a special contract with Vedas. This contractual obligation itself is a ritual; it is upanayanam meant for gaining eligibility for the performance of rituals.

How can such a person give up rituals and commit to Vedanta? The solution consists of officially ending the contract also. Such an official termination is also a ritual. It is called the sanyasa ritual. He bids goodbye to Gayatri also.

Has the sanyasashrama any relevance today? Because Vedic rituals are seldom observed these days. Those who don’t observe who constitute the majority of the population do not feel that they have reneged on a contract. Only the practical aspects of sanyasa are noticed these days. A sanyasi wears saffron dress; he does not have a family, and has more time for Vedanta.

Renunciation is called uparamathi. Rituals are important up to a point. After the transition stage is reached, they become obstacles to the pursuit of moksha. So, all Vedanta unfriendly karmas are given up. He does not give up karmas like , parayanam, manasa puja etc.

Shankara justifies renunciation of karma after reaching a point. The results of karma are epemeral—anityam. The results are finite in nature. Impermanent rituals cannot give permanent happiness.

The question is raised: how do I know whether my ritualistic practice has resulted in the refinement of my mind? Lord Krishna has answered this question in chapter 6. The signal is that one feels vairagyam. The indication of vairagyam is that spiritual pursuit will appear attractive. There is a definite change of interest.

Uparamaha has 3 different meanings. In this context, sanyasa means a monastic life style. Shankara’s audience is the vedantic ritualists of his times who had taken jnana khanda as a part of Vedas of lesser significance like a barren portion of the country.

The first group devotes all the time to mere rituals. The second group indulges in jnana reinforced rituals. Shankara dismisses their arguments in favour of their pursuits. Finally, Shankara takes the firm stand that karma is a positive obstacle to jnanam. Therefore, a true seeker will perform karmas until refinement takes place and concentrates on jnanam exclusively. All karmas are done in fine time intervals and therefore karma phalam is also finite. Sastras also din in the same idea. How can one rely on karma only when he wants infinite results? Not possible.

Shankara dwells on what karma cannot give. He presents his argument in a technical form. Karmas are classified into 4 types, which are mutually exclusive but all inclusive: a) reaching a reachable place (apyasyaha apihi); b) producing the producible (upadasyaha utpattihi)—agricultural, manufacturing etc., are some of these karmas; c) refining the refinable (samskaraha)— there are 41 samskaras in the vedic culture to take from uncultured to cultured stage of refinement; and d) modification of the modifiable (from vikaraha to vikaryam). It is difficult to think of a karma outside the range of the above 4 types.

Spiritual seeker is interested in moksha—infinitude—Brahman which does not come under any of the four karmas mentioned. Therefore Shankara concludes that karma has nothing to do in the context of Brahman.

Doing sadhana is a misconception. Moksha is not an end product of a process of activity called spiritual sadhana. It is altogether different.

Shankara’s declaration: let every seeker know that Brahman is not any one of the four karmas. Brahman is eternally available. It is nitya siddham in the form of existence, consciousness. What is eternal is not produced. Brahman is ever accomplished because it is all pervading. That which is all pervading is not reachable; only an unreached place can become reachable. The analogy given is which is illustrative of some of our description of consciousness.

Brahman is pure, free from impurity and, therefore, it cannot be refined any further. Brahman is free from all actions and therefore free from modifications. It is nirvikaram, not modifiable. Sruti alone is the source of knowledge of Brahman for which one could cite scriptural support. There is no cause which produces Brahman. Brahman is not a product. It can never be accepted as a producible thing.

Apart from the detailed argument about Brahman based on the fact that it is outside the four types of karmas, there is another direct argument. It says Brahman is not reachable because you are Brahman; there is no difference between traveler and destination. Jivatma and Paramatma are one.

Contact-born impurity is a worldly phenomenon. When Brahman comes into contact with the body-mind complex, will Brahman get sullied? Contact is possible when something moves to come into contact—akriyam. If contact were to come, there is a possibility of getting impurity. That question does not arise in this case. It is like akasha.

Is value addition necessary? We cannot add any superior attribute to Brahman. By its very nature, we cannot have any positive or negative attributes. It is nirguna. It is only an attributed object which can undergo modification.

What about 41 samskaras to jivatma? From cradle to grave, these samskaras are meant to purify the body-mind complex—to anatma. Mind requires purification to know that I don’t need purification.

What about spiritual ignorance? Even ignorance cannot pollute atma, because atma is satyam whereas ignorance is not satyam. Ignorance is of a lower order of reality. Ignorance is mithya. A mithya cannot pollute satyam. Dreams cannot pollute the waking state of consciousness. There are no samskaras for atma.

Moksha is not attained by a metamorphosis. A finite entity alone is available for metamorphosis.

Knowledge as the means for moksha

Moksha cannot happen as an event in time. If it is a finite event, as a result of some process, like any other event it would be fleeting in nature. Brahman in sanatanam. What is eternal cannot be an event.

A possible objection. Svarga loka as a result of Vedic rites reached after death. No one can recall experience of heaven. It is based on Vedas only. Heaven is described as pure ananda, unalloyed bliss—eternal –immortality. So karma can take one to heaven. Shankara does not agree. Vedas tell elsewhere svarga loka is not eternal.

This body is a result of purva janma karma. It is earned from one’s deeds. One cannot blame the Lord for it. Both the svarga loka including sariram have been earned through karma only and so they are bound to perish. In other religions when they say heaven is eternal, we do not agree. What about pure sukha? Svarga loka sukha is also mixed with pain—quotes Upanishads in support of it. There is also gradation in sukha. Once this degree of sukha is admitted, comparisons do arise. For instance, in the , is depicted as an insecure person.

How does one reconcile contradictory Vedic statements regarding heaven? A solution is offered in mimamsa sastra. Whichever statement can be supported by logic should be taken as correct. Logic supports the non-eternity of heaven. Shankara’s conclusion: since heaven results from karmas, it is not eternal.

Then what about the other Vedic statement which supports the eternality of heaven. Can it be summarily dismissed? No. We accept all Vedic statements. The word eternal should be taken in the relative sense of the word; as everlasting. When one says `permanent job’ we understand the sense in which it is said and not confuse that the person holding the job will remain permanently. It only means for a relatively long period.

Final technical question. When it is asserted that moksha is attained through jnana only, isn’t jnana a type of karma? Isn’t jnanam an event in time? Become enlightened? Isn’t enlightenment an event in time? Change from ignorance to jnanam—is it a modification? Moksha, being the result of jnanam, shouldn’t it be taken as an event in time? How can you assert moksha is not an event in time? The concluding answer to this question is: jnanam is not karma; therefore it is not an event.

We proceed to give two reasons for the assertion about the nature of jnana. The first is a technical one. Assume jnana is an event in time for purposes of argument. What has happened in the event of knowledge? An unknown object has become known. What transformation has taken place in the object? Consider the example of a paper clip. Observe the nature of the clip before and after knowledge. Is there any transformation, any physical change in the clip? Since no transformation has taken place, knowledge as an event in time cannot be established. There is no transformation in the clip. But is there any transformation that has occurred in me? I had ignorance about the clip and now I have become a clip-wise person. Is that a subjective transformation? The answer to this question also is definite: You cannot prove this transformation. This transformation, if any, is dependent on the first transformation from an unknown clip to a known clip. The statement about subjective transformation can never be proved without the objective transformation. In fact, they are simultaneous. Knowledge is not event of transformation.

Now the second argument. An event is an event when there is a starting point and also an end point. Knowledge does not have an end point. How can knowledge about myself end? Therefore knowledge is not an event.

As a corollary to the above argument, we can state that experience is an event in time. It has start and end points. Knowledge is different from experience.

The misconception between knowledge and experience arises because the word anubhava is used in connection with both. One should be able to interpret the meaning of the word in the proper context. Knowledge and experience both belong to the mind. But knowledge does not have an upper time limit. So knowledge-based moksha is eternal.

Moksha is understanding the fact that I am the ever free Atma, different from the mind. But I am the Atma whose freedom does not depend on knowledge.

Swamiji goes back to the main theme before he got into a deep discussion of jnana. Ultimate cause alone is eternal. Cause does not end when effect ends. Jagat karanam nityam. What is the cause of the universe? Brahman is the cause. Scriptures repeatedly assert this unassailable fact.

Liberation is only through knowledge and this is supported by sruti statements. It is not one of the means. Swamiji negates the multi-path theory. There could be many doors to the temple, but only one door to the garbha griham.

Sanyasa is natural for a person who has assimilated the information given so far. He is not enamoured by finite objects, no obsession for them. He can never prefer finite things as a goal in life. They can, however, serve as stepping stones for aiming at the final goal. Detachment becomes natural. It is the attachment to the higher goal that loosens the grip on the lower goals. Sanyasa is not a commandment. If it is so, it will become superficial. Rituals can be replaced by Vedanta . If one remains in grihastashrama, observance of panchamahayagya is mandatory. Sruti encourages a mature person to renounce.

There is also a compromised version of sanyasa. It is sanyasa in grihastashrama. Whatever I make use of belongs to the Lord. I am temporarily gifted to them for spiritual growth. Use them and transcend the needs. Cultivate the attitude to hand them back to the Lord with a note of thanks. If I have that state of mind, I am a sanyasi. Internal renunciation is called vairagyaha.

Another purvamimasaka school:

This school states jnanam cannot give moksha by itself. What it recommends is a combination of karma and jnana. It also asserts that this is the intention of the Vedas because both karma khanda and jnana khanda are there inseparably. The two khandas are compared to the two wings of a bird. Jnana Karma samuchhaya vada was prevalent during Shankara’s time.

The example of a lamp, wick, and flame is cited to illustrate the idea. Adjusting the wick, flame becomes bright—wick refining action + flame results in extra brightness. Similarly, study of Vedanta + rituals results in brightness of knowledge. Knowledge will become brighter when combined with karma. When jnana and karma get equal emphasis, it becomes the crux of the jnana-karma samuchhaya vada. One could also take different weights to the two.

The conclusion of the school is that since sanyasi has chosen jnana alone, he cannot get moksha. Shankara refutes this philosophy. The khandanam begins starting from the emphatic statement that Jnana and Karma are contradictory in nature like light and darkness. Five fundamental differences between the two are enumerated. a) adhikari bhedataha—candidates are different b) samagri bhedataha—different conducive factors, different infrastructures c) phala bhedataha—directions are different d) sastra bhedataha—differences in the method of teaching— method of communication different e) Swarupa bhedataha—nature of jnana and karma are different—karma observes vidhi and nisheda but jnana does not. Jnana makes a statement of facts which have to be assimilated in order to abide by them.

The above differences can be applied to any jnana and karma aspects. But the emphasis here is on jnanam of Brahman. First, he deals with the first three. Recall the four types of karma which give finite results.

Adhikari bheda: candidate for jnanam is one who does not have longing for finite things. He would have cultivated vairagyam. On the other hand, candidate for karma khanda has desires for finite things. For jnanam, one needs a guru and no other requirement. Interested in vedantic shravanam—it is an audio- learning system with no other ancillary requirements. Usually, the guru knows the text by heart and the student also is given the training to commit it to memory. On the other hand, the video-learning system needs a lot of expensive equipment. As for karma phala, varnasharama designation becomes essential; for instance, rajasuya yoga is meant only for a and for no other varnas. Varnashrama belongs to ahankara. Phala bheda for is entirely different. Ahankara removal is the purpose of jnana yoga.

Karma khanda addresses ego which is finite. There is some deficiency or the other at any level. It is always about doing something, it is process oriented. Keeps one busy in the improvement of one aspect of or another. Imperative mood.

In jnana khanda, there is no imperative mood. We don’t do anything to improve ourselves. Enjoy being yourself. Actions not required for improvement. There is no fresh requirement. Jnana khanda is full of statement of facts. Pravarthika sastram is the requirement for karmas; nivartaka system is non-requirement of facts characterizes jnana khanda.

A long discussion on swarupa virodhaha ensues. For samuchhaya vada, the analogy of using both hands to lift from the morass of samsara is pointed out. Shankara says that this analogy does not hold. Both hands are of the same nature meant for doing karma. They belong to the same individual. That is why they can act in unison. A similar combination is not possible for Jnana and Karma. They are not under the control of the subject.

Jnanam is cognition of a fact. Cognition can be called knowledge only if it is in keeping with the fact. Any knowledge should be in alignment with a fact. A fact cannot be altered by one’s whims and fancies. Event has already taken place—a past event—deals with an eternal truth—mortality of the body.

Fact is a choiceless entity that does not depend on freewill and therefore, it is unalterable. Knowledge is an understanding in keeping with the fact. Therefore knowledge is also unalterable. Our freewill has no freedom with regard to knowledge and fact. Karma does not function in the field of fact. It functions in the field of possibilities. What is possible depends on freewill. Example: going to Delhi or not going to Delhi—one can change from train journey to air travel. Karma is kartutantram—kartu vasham. This being the fundamental difference between jnana and karma, how can we combine the two? Imagination, visualization come under karma. Knowledge comes under jnana. You have to know as you are—bonded or unbonded.

Etha vastu, etha jnanam—knowledge is generated by jnanendriyam—alterable possibilities are generated by karmendriyas. Eyes cannot alter the colour of objects; they can only report—no choice—pramana vijayate. Either I am finite by nature or I am infinite by nature. If finite, can never be made infinite—If infinite by nature, I need not become infinite in nature—only knowledge of it is an end in itself. Knowledge does not require any karma—fact is not going to be changed by the union of jnana and karma—karma cannot alter the knowledge of the facts—Shankara’s warning: don’t mess up these two. Scientific reasoning cannot alter the data—no questioning.

Vedantic study comes under the pursuit of knowledge, not under the field of possibilities. The study is about an unalterable fact. We have to use an appropriate instrument of knowledge—eyes, ears etc. Expose yourself to the pramana to generate the knowledge. For Self-knowledge, only sruti pramana is the right instrument of knowledge.

Sruti pramanam is compared to the sense organs—significant. Normally, we don’t compare. Verbal pramanam is usually compared to words of common parlance—loukika sabda. Modern vedantins make the latter comparison. Traditional vedantins compare it to the sense organs. Loukika sabda: is it really a source of knowledge? Not so. Reporter has gathered knowledge by witnessing—For him knowledge through eyes and only reported through words. Loukika knowledge is only secondary knowledge because it is not gathered through primary sources.When in doubt, go to the primary source.

Tradition says that vaidika sabda is not like loukika sabda. Vedic words are the primary source of knowledge—no other primary source of knowledge is involved. So Vedic word can only be compared to sense organs, the other primary source of knowledge. No further proof is required when validated by a primary source. I never doubt the primary source of knowledge. I may have to take recourse to the same primary source again when the conditions are not conducive for a proper usage. For instance, if I cannot see the color of an object properly, I will again use my eyes creating proper conditions for viewing—I never use my ears instead of my eyes to view colour.

Question: Should I treat Vedas as primary or secondary source of knowledge? Answer: Never approach me as a secondary source of knowledge. Approach me as you deal with prathyaksha pramana. If you don’t, better you don’t approach me at all. Approaching it as a secondary source of knowledge is a waste of time. It is not book knowledge; no other primary source can validate it. Therefore, Vedas themselves constitute a primary source.

Can mystic experience validate Vedic teaching? The answer is a resounding no. No mystic experience can validate Vedas. Stay away from that ancient confusion.

There is a second group who attempt to validate Vedic teaching through scientific experimentation. Again, science can never validate Vedic teaching because one primary source of knowledge cannot validate another primary source.

Veda uses the expression shradha. It is not translated as faith. Approach me as the primary source of knowledge. Acceptance of verifiable loukika sabda with verification is called faith.

Respect shravanam; don’t go to any other source of knowledge. Jnanam will arise with shraddha. No further sadhanam is necessary. Nidhidhyasana is meant for assimilation, not for transformation. Veda is called prathyaksham.

If eyes are approached with shraddha, it gives knowledge—no karma is necessary; it is an independent producer of knowledge—karma samachhaya not necessary—karma not required for samsara elimination—required up to the preparation of the mind only. The eyes for jnanam are the Vedic words; shravanam, mananam, nidhidhyasanam are the aids.

If a Vedic student does not have clarity, he will face difficulties— All karmas depend on the freewill of the karta—actions are determined by me and me alone—karta. Experiences in life— bhokta—not dependent on you but on karma phalam— and papam. Past karta, past I will determine the present experience, the present I, present action determine future experiences. Don’t blame the planets—only representatives of karmas—relevant: Confirmed knowledge obtained by primary source—called shraddhas.

The whole world is dependent on —avidya—as a corollary to this, jnanam requires pramana operation.

Since jnana and karma are fundamentally different (recall the 5 differences), their combination is not possible. Should loukika karma be given up? If they are an obstacle to jnana, then reduce the activities. Should not deprive you of the time and inner leisure necessary for study—time management is necessary. On the other hand, an active sanyasi will also face problems. An expert karma can be a worthy candidate.

The discussion on uparama is concluded.

Sraddha: is the fifth subsidiary discipline. It is difficult to translate this word into English. The words faith and belief do not fully convey the meaning. Sraddha is our attitude towards a primary source of knowledge in contrast to a secondary source. Whatever is revealed through a primary source is a fact; it is knowledge, not information. No verification is necessary. In fact, any other proof is not possible. In English, the word faith is used a secondary source of knowledge and so could be subject to verification.

Vedas constitute the ultimate source of knowledge of the Absolute. This fact is never questioned. Otherwise, we get only eternal hypothesis. Benefit of Self-knowledge, jivan mukti, which is promised in Veda, is possible only when we look upon Vedas as the ultimate proof. This shradda cannot easily be acquired as shaddha in sensory organs as primary sources of knowledge. The former should be developed from early life. Science can neither prove nor disprove the fact about Vedas as a primary source. It is supra-scientific.

Example: Dissolve salt into water—teacher asks, can you prove through your eyes that there is no salt in water? One has to taste the water to find out the fact. Similarly, consciousness and existence are dissolved in this world and the sense organs cannot identify them. Use the sense organ called the sastra vakyam to find out.

No shraddha in Vedas—they have shraddha in someone’s mystic experiences—different people narrate such experiences differently—waiting without the faintest idea of what it is—it is unverifiable. Vedas not mystic—put shraddha in Vedanta vakyam—see the benefit yourself. Traditional guru will never use mystic language.

Mystics are no teachers—respect a mystic but not as a teacher— For teaching, go to sastra, guru and vedana—take pride in having shraddha in Vedanta—veda pramanam is instantaneous knowledge—information will not give it—benefit of knowledge is also instantaneous—By any other method, Self knowledge is not possible.

Another reason for shraddha is based on tarka sastra. Vedic words come from a reliable source. Therefore we can have shraddha—example Dharmaraya regarding Aswathama—no doubt regarding validity. Sarvagya has no motives for revealing the Truth—verbal testimony.

The question may be raised why shraddha in the Vedas should also be extended to shraddha in the guru who is, after all, a human being—Guru is a person who has studied, internalized, and recognized the fact that he is Brahman. It is not knowledge born of his reasoning but from sastras—He has become one with the Brahman. Mukta purusa, one with Iswara, knowledge derived from Vedas. Therefore, words of guru are as valid as words from Vedas—Guru is deemed as Bhagavan himself— Therefore, shraddha for guru is also not subject to verification to mysticism or scientific reasoning.

Samadhanam: This is the sixth subsidiary qualification of the third main discipline. The word has two meanings: 1) long-term commitment to the goal of moksha as the primary priority in my life—there may be secondary goals arising from the other purusarthas—moksha is attainable only through knowledge— apara vidya should lead to para vidya—para vidya can be realized only through the sastras—it is impossible otherwise—

There is a second meaning to the word sambandham. It means concentration at the time of scriptural studies—Guru’s struggle is for student-100% absorption in sravanam—mananam is then automatic—so it is nidhidhyasanam—this is what happens to the student according to Suresvaracharya—Absorption during shravanam is samadhanam.

Commitment is only a mental qualification—absorption for grasping, comprehending the teaching of the sruti—ever experienced consciousness in the body—Brahman—One does not have to work for the experience of Brahman—if the message is not clear, go back to shravanam-

Significance of absorbed listening—if during listening knowledge does not dawn on one, nothing else will. Conciousness infinite— finite body. Between knowledge and the result of knowledge, there is a gap. Result of knowledge can be experienced.

Shravanam is the primary means—asadharana karanam— Jnanam only through careful listening—repeatedly if necessary— no other way. Attention to quality of listening is a skill that has to be developed. The way to develop this skill is to attach a high value for Self-knowledge. Must be the only thing in the list.

Shraddha and samadhanam are two qualifications that are necessary even for karma khanda. On the other hand, viveka, vairagya and mumukshatvam are obstacles for karma khanda.

How to develop samadhana? Method: Having love for what is concentrated on—value appreciation generates love—mother does not have to be told about concentrating on the child—value for moksha develops a love for moksha. Not one of the desires— should become the only desire of importance—this will not suddenly happen, but in gradual steps—thinning down of other desires should take place to the maximum extent possible—even all sufferings in life have only one purpose—moksha. Jiva is not immune to sufferings, only Brahman is. Discovery of vulnerability for sufferings should goad one on to the moksha pursuit if one has devotion to the Lord.

A second lesson: all human relationships are conditional in nature. There are no unconditional human relationships. A jiva will maintain anything as long as it is comfortable to do so.

A third lesson: I have to discover the fact that I am wanted by the world only as long as I am useful; not wanted otherwise. Old age problem is like that; it could be frustrating and painful—on the other hand, turn to Vedanta to become a better adhikari in next life—I don’t want to be wanted should be the feeling—if the above lessons are learnt love of Vedanta will increase.

In the four main qualifications for self-inquiry that we have discussed, any two are mutually dependent. One reinforces the other.

Two important sadhanas for developing concentration— 1) All japa, manas japa, all upasanas meant for chitta samadhanam—meditation on ishta devata—saguna Brahman— and 2) Ashtanga yoga of —chitta vrtti nirodha—direction away from unwanted things—thought convergence—one pointedness; in yoga which is called samadhanam in Vedanta. Patanjali yoga is not for moksha, not for jnanam— primarily meant for samadhanam—Vedanta starts where ashtanga yoga ends.

Comparative study of values and role of shamadi shatka sampathihi—Both are important but which one is more proximate to moksha—Shamadi shatka sampathihi is more important—values are for bahiranga sadhanani, for external discipline—a noble life will not necessarily lead to moksha. Noblest of noble people have to spend time in shravana—values can never make a person complete though they are important—

One should pay attention to s-s-sampathihi—understanding Vedanta becomes mere book knowledge—chance of going for mystic experience, thus abandoning attention of s-s-sampathihi. Without s-s-sampathihi, even listening to the vedantic message a million times will be futile for the moksha pursuit. So pay attention to it. And then the very shravanam will give the experience.

All moral values are means of developing s-s-sampathihi.

Mumukshatvam: This is the fourth main qualification. The word means to relinquish, desire to drop the shackles of samsara— avidya, Kama, karma, phalam, chain of samsara—physical and psychological journey from one body to the other— transmigration—all these together is called samsara. Intelligent person who has diagnosed the cause of samsara knows Self- knowledge is liberation—Knowledge comes through guru-sastra- shishya upadesa—shishya wants shravana, manana and nidhidhyasana—Crystallised mumukshatvam has these characteristics: samsaram is due to ignorance; ignorance can be overcome only through knowledge; knowledge only through pramana; pramana through sastram; sastram through guru.

Desire for moksha is the primary cause—otherwise, shravanam will be feeble.

Conclusion: Discusses the relative significance of the four disciplines—Gives an imagery to convey the idea. a) Head is viveka—discrimination between the eternal and ephemeral; b) Intense dispassion—body of the sadhana chatushtaya sampathi; c) Shamadi shatka sampathihi—six-fold discipline—two hands, two legs, two feet etc. and d) Mumukshatvam—life of sadhana which is the sustainer of spiritual seeker.

Shravanam is a cognitive process—the vedantic student( jignasuhu) should be intellectually prepared for absorbing the vedantic message—needs analytical study—capable of transforming my life—man of courage—doubtless knowledge— guaranteed—you can try for yourself.

The list of topics discussed in the first 250 verses are: 1) Sadhana chatushtayam—anubandha chatushtayam— a) Adhikari; b) vivekaha; c) shamadhi shatka sampathihi, and d) Vairagyam.

List of values to attain shamaha; analysis of jnana-karma samuchhayaha; refutal as part of uparathihi—sanyasa; 5) mumukshatvam, and 6) upasamharaha.