Taitreya Upanishad, Class 4

Greetings All,

Chapter 1,Shikshavalli.

Paragraph # 1:

Continuing his teaching of the Upanishad, Swami

Paramarthananda said, Taittiriya Upanishad is written in
prose. The first chapter that we are getting into is called
Shikshavalli and it has 12 anuvakaha’s. Anuvakaha means a
paragraph. It can also sometimes mean a chapter.
Shikshavalli’s first and the last or twelfth anuvakaha’s are
both shantipatha’s.

The content of Shikshavalli occurs between these two

shanitipatha’s. The entire chapter # 1 is Sadhana pradhana and
relates to preparation of the seeker. It does not have any
Vedantic teaching. Many Sadhanas are mentioned for
preparation. The Sadhanas are:

1. Kayika Karmani: Here the physical body plays a role. It

is also called Karma Yoga or Pancha Maha Yagnaha. All
these are required to purify our mind and beat Tamoguna
or laziness. Tamoguna exists at the intellectual as
well, however, physical activity makes one alert.
2. Vachika Karmani: Many karmas are prescribed at the
verbal level. They include: Japam, Parayanam, etc.
Parayanam is chanting of shlokas. It can be performed
knowing the meaning or not knowing the meaning of the
shloka. Chanting, knowing the meaning, is considered
more effective. Japa is repetition of a mantra several
times. Some mantras are chanted even 108 times. In
Parayanam, however, one does not repeat the mantra.

There are two types of Japas.

 1. Gyana Yogyatha Sidhi Japas and
2. Gyana Sidhi Japa.
3. Manas Karmani: These are mental activities. The organs
of speech and organs of body are not involved in this
activity. It is a purely mental activity or Upasana.
Five Upasanas are mentioned in Shikshavalli. They are,
however, not practiced anymore as such they are only of
a theoretical interest to us.

Thus, the three karmani’s, two Japas and five Upasanas are all
part of Shikshavalli.

Paragraph # 2:

The second paragraph starts with the word Shiksha, which gives
the name to the chapter. Mere chanting or parayanam of
scriptures is sacred. During chanting we are in touch with the
Mahatmas who created them. Among parayanams, Veda parayanam is
considered the highest. All others are smrithi’s. Vedas come
from God. In this paragraph Veda parayanam is glorified. It is
very important to chant the Veda parayanam correctly. There
are rules established on how one should chant. There are sign
rules used for chanting. This science of chanting is called
Shiksha Shastram or science of phonetics or proper
pronunciation. Mundaka Upanishad talks about 6 Vedangas. They
are Shiksha (Phonetics), Vyakarana (grammar), Chandas
(Prosody), Nirukta (Etymology), Jyotisa (astronomy) and Kalpa(
sacrificial lore). The rules for pronunciation described in
Shiksha shastram are six in number. They are: 1) Varna, 2)
Swara, 3) Matra,4)Balam, 5) Sama and 6) Santanaha.

Varnaha: It tells us how every letter of the alphabet is

pronounced. It describes from which part of the body the
pronunciation comes out. Eight parts of the body are
recognized. Based on this the alphabets are categorized as
vowels (swaras) and consonants (vyanjan). Consonants are
categorized according to source of body part from which sound
emanates. Thus we have: Kanta, Talu, Murdha, Danta, Oshta,
Nasika, etc.

Swaraha: This describes the accent or intonation or pitch of

sound usually as high, medium or low. The pitch is very
important in Vedic chanting and is usually marked in the text.
The pronunciation is very important as the wrong pronunciation
can change the meaning of the word.

Narrating a story in this context, there was a Devapurohita

named Vishwarupa. Secretly he liked asuras. Indra got angry
with him because of this and killed him. Vishwarupa’s father
Twashta wanted to revenge his son. He wanted a son who would
kill Indra. He performed a Yaga and got a son named Vitrasura,
an Indra Shatru. Instead of him killing Indra, Indra killed
him. The father was very upset about this. He learnt that the
chanting of Indra Shatru was performed in wrong manner. It was
chanted as a Bahuvrihi Samas. The difference between Tatpurush
and Bahuvrihi samas is the pronunciation. Here Tatpurush
became Bahuvrihi and came out, as “I want a son for whom Indra
is the killer”. Thus, due to a wrong pronunciation his son was
killed. It is for this reason that Veda mantras are not
chanted en masse or even from a book. These situations can
lead to wrong chanting of Vedas resulting in results that may
be different from the originally intended one. In mass
chanting errors are covered up by others. Such errors are
acceptable for Nish Kama Karma mantras but not for Kami kama
mantras.

Matra: The measure or length of a vowel. Consonants are

uniform and are of ardha matra. For Swaras (vowels) there are
three measures: Short (hrishwa), Long (dirgha) and very Long
(plutha). A Plutha can be three or more matras long.

Balam: The stress or effort involved in uttering a letter.

Some require more emphasis such as the difference between Ka
and Kha. Effort comes from two sources, the mouth (abhyantra
praythna) and throat ( bahya Prayathna). Abyantras are of five
types while Bahya antra are of eleven types.
Sama: The pace or speed of chanting. It should not be slow or
fast, usually medium pace is suggested. Sama is governed by
certain rules. It is considered Chanting only when one can
chant from memory. One has to learn the chant from a Guru. To
memorize one must chant regularly. While performing Brahma
Yagya, a part of Pancha Maha Yagya, one can chant fast.
However, in a ritual chanting one has to chant the letters
clearly and at a medium pace. When teaching some one to chant
it should be done at a slow pace.

Santanaha: Continuity of words. This is a combination of words

and letters. Chanting rules do not allow splitting and joining
as one likes. Compound words can’t be split. During teaching
one may split but later, it must be compounded. When you
combine, the word can change.

Thus: Sham Naha Mitra becomes Shannomitra. These rules for

combining are called Sandhi rules and are very important.

Usually one learns chanting from a Guru by imitating him. The

above are the six factors to be followed in chanting Vedas.
One should avoid Veda chanting, as wrong chanting may give
adverse results. For Chitta Shudhi non-Vedic mantras can be
chanted as well.

With Best Wishes,

Ram Ramaswamy

Baghawat Geeta Class 72,

Chapter 5, Verses 10 – 13
Greetings All,

Shloka # 10:

रह्मण्याधाय कर्मािण सङ्गं त्यक्त्वा करोित यः।

िलप्यते न स पापेन पद्मपत्रिमवाम्भसा।।5.10।।

Reposing all works in Brahman, he operates without attachment;

he is not stained by sin as a lotus is not by water

Continuing his teaching of Gita, Swami Paramarthananda said,

we saw in the beginning of chapter 5 that Sri Krishna talked
about the two lifestyles of Pravrithimarga ( Grihasthashrama)
and Nivrithimarga ( Sanyasahrama) and that one has freedom to
choose any one of the paths. Sri Krishna himself prefers
Grihasthashrama as it is less risky and one can change over to
Sanayashrama later, if one wishes. In Sanyashrama one cannot
revert back to Grihasthashrama.

Now, Sri Krishna takes up the topic of Sadhanas. Sadhanas are

applicable to both ashramas. First, one has to obtain
Gyanayogyatha and then one has to go to Gyanam. Gyana
yogyatha can be obtained only by performing Karmas. Three
types of Karmas are available to a person to follow. They are:

Kayika (by body),

Vachika (verbal) and

Manasa(mental) Karmani.

Physical body or mind can perform Puja. Shankaracharya has

written several manasa Puja shlokas. Mental visualization is
manasika puja. Chanting is Vachika Karma. Karma alone
purifies a person and gives him Chitta Shudhi. After that one
comes to Vedanta Vichara and then comes to Gyanam. So, follow
karma yoga and purify the mind; then follow scriptures and
acquire knowledge and then obtain Gyanam and be liberated.

Mechanical performance of Karma is not enough. The attitude

while performing the karma is very important for purification.
Karma performed with proper attitude is known as Karma Yoga.

Karma Yoga purifies. What makes a Karma, Karma Yoga? The

following make Karma, a Karma yoga:

1. The Karma should be dedicated to God as a Samarpanam.

This will bring a change in personality. It is a
Sankalpa that converts Karma into worship. What ever I
do, I will do with purity, wholeheartedly, and do my
very best for God.
2. When remembrance of God is there in the karma, it
becomes a Puja.
3. Nishkama karma: means our attitude towards results of
our karmas should be one of dedication to God or
Samarpanam. Sandhyavandanam, going to temple, Japas,
Pancha Maha Yagna, are all exclusive Karmas for
purification. They are dedicated to God and meant for
Chitta Shudhi. The results of these karmas will not
disturb me.
4. Sakama Karma: Examples of this include when one is
working for a salary or building a house etc. The
activity here too should be dedicated to the Lord and
one accepts the results as a prasadam. That is why the
monthly salary check or a new sari is placed in front of
God. Therefore, the karma is performed as an
Ishwararpanam and the results of the karma are taken as
Devaprasadam.

In this manner in both Nishkama and Sakama Karmas, the

anxieties over actions go away. My life goes on smoothly as
there is no violent reaction. I accept everything as God’s
gift to me. I accept everything as my karmaphalam, as what I
deserve and not as what I desire. Everything is accepted as
prasadam.
Sri Krishna says give up anxiety over future (Sangam Tyaktva).
This is Bandha Tyaga. The sign of a devotee is that he is calm
at all times.

What is the benefit of all this?

Such a Karma Yogi will not be affected by papam even if there

are some defects in it. Karma Yogi has no papa bhayam. His
life is like a lotus leaf in water that is not tainted by the
water. The karma yogi too, amidst all his responsibilities, is
not tainted by society.

Shloka # 11:

कायेन मनसा बुद्ध्या केवलैिरन्द्िरयैरिप।

योिगनः कर्म कुर्वन्ित सङ्गं त्यक्त्वाऽऽत्मशुद्धये।।5.11।।

With body, mind, intellect and mere senses, Yogins perform

work without attachment, for the purification of the Self.

Here Sri Krishna says Karma yoga can be performed at any level
such as Kayika, Vachika or Manasika according to one’s
convenience. Even patram, pushpam, phalam and toyam are all
acceptable. Our Vedic religion alone offers so many options to
us. Bhakti is also important. Thus, everybody can perform
Karma yoga.

Kayika karmas are physical actions. Vachika karmas are verbal

actions such as nama-japa and parayanam.

One of the benefits of kayika karma, is beating laziness. One

of the worst enemies of the human being is laziness and kayika
karma helps us overcome this laziness. Manasika karmas
include meditation, upasana, manasa japa and puja. Budhi karma
includes understanding Gita and the scriptures with help of
Indriyas.

Kevalaihi in the shloka means we tend to claim success as our

own while failure we tend to disown. This can lead to
arrogance. Even in success we must remember that it is due to
the organs given to us by God. Be humble even in success,
exhorts god. Do all activities without stress and in calmness.
All these sadhanas are meant for Atma or Chitta Shudhi. In
this shloka Atma means mind.

Because of the many meanings of scriptures there is a special

way to learn scriptures. It is called the Mimasa method that
is used to extract the meaning of the scripture.

Karma Yoga is only to purify the mind it cannot give us

Gyanam.

Shloka # 12:

युक्तः कर्मफलं त्यक्त्वा शान्ितमाप्नोित नैष्िठकीम्।

अयुक्तः कामकारेण फले सक्तो िनबध्यते।।5.12।।

Giving up the fruits of works, the Yogin attains disciplined

peace; the non-Yogin, attached to fruits by the force of
cravings is bound.

Both Karma yoga and Gyana yoga will give us peace of mind. The
mental peace resulting from Karma yoga is relative while the
one obtained from Gyana Yoga is permanent. It is like a first
aid versus a permanent treatment. The first aid is important,
but it is limited. It indicates the need for more aid.

In the shloka Yuktaha means Karma yogi. Karma Yogi obtains

peace of mind. Money can never gives us peace

of mind. Material objects can give us physical comfort but not

mental comfort. Dropping concerns for karma phalam or the
anxiety about future will certainly help in this area.
Planning for future is useful as it makes me more efficient.
However, worry about future will make me inefficient.

It is the same with the past. Regrets about past become a

burden. On the other hand, if I learn lessons from the past,
it makes me more efficient in the present.
Therefore, the karma Yogi is one who uses his past and present
intelligently.

Ayukthaha means one who is not a karma yogi. He does not know
how to use his past and future. Such a person tends to be
pessimistic or fatalistic. He is always anxious about the
future. He does not realize that everything in life is a risk.
True security lies only in surrendering to God. Our real
insurance is God and he alone. The Kami is a shackled Samsari.
Therefore, Arjuna, become a Karma Yogi.

Shloka # 13:

सर्वकर्मािण मनसा संन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्।।5.13।।

Mentally renouncing all works, and self-controlled, the

embodied being happily sits in the nine-gated city, neither
working nor causing others to work.

With shlokas 7 through 12 Sri Krishna has completed the

various stages of Sadhanas. The Shloka’s 13 through 21 are all
about Gyana Yoga. Swamiji says most of the people are not
aware about Gyana Yoga. Many think one does not have to study
scriptures. Sri Krishna now says without study of scriptures
one cannot get knowledge. It is a choiceless choice. Thus,
Gyana Yoga is the central theme of chapter # 5.

Gyana yoga is a systematic study of Vedantic scriptures for a

length of time under a competent Guru. We should note that
Dharma shastras too do not deal with knowledge.

Vedanta alone asks questions about who am I? What is our goal

in life? What is God? Thus, Vedanta deals with the five
topics of Jiva, Jagat, Ishwara, Bandha and Mukti. Once one
goes through Gyana Yoga, you discover that I am not the body,
I am not the mind but I am the consciousness. It is the “I” or
consciousness that is functioning through the body. “I” am
transacting through the body-mind thought complex, but I am
not the body mind complex. When the body dies my transactions
stop. In sleep too our body stops transacting. We know sleep
is not my end, but it is only end of transactions.

Therefore, “I” am the consciousness who is behind the body.

The body may end, but “I” do not die at all. Not only I-am-the
pure-consciousness, I am akarta and abhokta; I do not perform
any action at all.

Like the light on the hand, the light cannot move, as it is

all pervading. Similarly the Gyani discovers the fact that I
am the action-less Atma. Therefore, all the actions are
transferred to the body mind complex; it is a shift in the
identification; and therefore instead of claiming the actions
as mine, I hand over the actions to the body-mind-complex; the
body-mind-complex will have to act in the world and it will
have to reap the result also. It is the body mind complex that
acts, not the “I”.

Thus, the Gyani renounces all actions. How does he renounce

the actions? Shankaracharya quotes this shloka often. It is
one of the very important shlokas of the Gita. So, how does he
renounce the action? He renounces through knowledge and
detachment. He does not physically renounce the action.
Actions will continue at the body and mental level. He,
however, does not claim the actions as his actions, because he
is detached from the body mind complex and therefore he says I
do not act rather in my presence the body-mind-complex acts.
Previously I said I act, but the new perspective is that, in
my presence, the body-mind-complex acts. It is also a fact
that the body-mind-complex cannot avoid action.

Thus, the Gyani renounces through knowledge. Physical

immortality does not exist. “I am not the mortal body” is the
true knowledge. Once I know the immortal Atma and I know the
body is mortal then my biggest fear is gone. With this fear of
death gone, the mind becomes light.
This knowledge removes the weight in my mind. He remains a man
of control without involving in any action directly or
indirectly because he does not perform any action. In his
presence the body mind complex acts.

Take Away:

1. Only Karma performed with a proper attitude is known as

Karma Yoga.
2. Once one goes through Gyana Yoga, you discover that I am
not the body, I am not the mind but I am the
consciousness. It is the consciousness that is
transacting through the body-mind complex.
3. How does one renounce the action? He renounces through
knowledge and detachment. Through a shift in
identification he becomes detached from the body mind
complex and he does not claim the actions as his
actions.

With Best Wishes

Ram Ramaswamy

Taitreya Upanishad, Class 3

Greetings All,

Continuing his introduction to the Upanishad, Swami

Paramarthananda said, in the last class he pointed out that
among many Upanishads ten are most important due to
Shankaracharya writing commentaries on them. All of them are
chosen from the Vedas. Taittiriya Upanishad is from Yajur
Veda. Yajur veda has two branches. Krishna Yajur and Shukla
Yajur veda. Katho and Taittiriya Upanishads are from Krishna
Yajur Veda. Ishavasa and Brihadaranyaka Upanishads are from
Shukla Yajur Veda. Taittiriya Upanishad occurs at the end of
of Taittirya Aranyakam. This Aranyakam has 10 chapters. The
last 4 chapters are philosophical ones. The famour Suyra
namaskra or Aruna Prashna occurs in Taittiriya Aranyakam. Last
four chapters 7,8, 9 and 10 of the Aranyakam are called
Taittiriya Upanishad. Shankaracharya has commented on chapters
7, 8 and 9 only. He did not comment on the last chapter 10
called Mahanarayanam. Taittiriya and Ishawasa Upanishads have
an uniqueness to them. They are used for pararayanam due to
their swaras or intonation. They were preserved in the
sampradaya of chanting. Mundako and Keno upanishad’s were not
preserved in the sampradya of chanting. Brihadaranyaka
Upanishad also has swaras but they are not very popular.

Two reasons are given as to how the name Taittiriya Upanishad

has come about.

The first story comes from the Puranas or is of mythological

origins and is considered more a symbolic one. Once there was
a sage by name of Vaishampayana and he had a great disciple by
the name of Yagnavalkiya. Yagnavalkiya was a brilliant
student. On one occasion he insulted one of his classmates.
Vaishampayana came to know about it. He knew Yagnavalkiya had
a big ego. He wanted to punish him. He asked Yagynavalkiya to
return all the Vedas taught to him. Yagnavalkiya vomited all
the food he had eaten and in that vomit all Vedas were
surrendered as well. He lost all the wisdom he had learnt. In
the vomit was also all his well-digested knowledge. A bird
also digests its food and feeds that to its young. All the
Rishi’s who were with Yagnavalkiya thought it would be a great
idea if they could become birds and eat his vomit, so that
they would get the wisdom very quickly. So all Rishi’s
converted themselves to Tittiri birds (partridge) and they ate
up his vomit. The Tittiri bird is small but it can consume a
lot of food. Thus, all the Rishi’s gained wisdom. It is said
that because the vomit was mixed with some blood it had become
dark or “Krishna”, hence this knowledge is known as Krishna
Yajur Veda. Later, Yagnavalkiya learnt the Vedas from Surya
Bhagavan and he created the Shukla Yajur Veda. All the Rishi’s
who got their wisdom from the vomit, taught others the Krishna
Yajur Veda and thus the Veda spread.

The symbology in this story is that Yagnavalkiya’s vomit was

like teaching the students a second time. Brilliant students
usually grasp information very fast or the very first time.
Others, slower students, need more time. It was not unusual
for a teacher to ask his brilliant student to teach the slower
students or his Co-brahmachari’s. So, Yagnavalkiya is supposed
to have taught the students who were also very eager to learn.
The Tittiri bird also symbolizes a desire to learn quickly.
Thus, like a Tittiri bird they received their teaching.

The second story is a simpler one. There was a Rishi named

Taittiri. It was an Acharyas name not that of a bird. He was
from Yajur veda paramapara. Hence, the name of the Upanishad.

This Upanishad has 3 sections that were commented upon by

Shankaracharya. He did not comment on the fourth section. The
last or fourth section (chapter) is the Narayanavalli and it
is usually chanted while welcoming a Sanyasi. Each of the
three chapters or sections is named after the very first word
used in the chapter.

Thus, chapter 1, beginning with word Shiksha, is called

Shikshavalli.

The chapter 2 begins with Brahma and is called Brahmavalli.

Chapter 3 begins with Brighu and as such is called

Brighuvalli.

Fourth chapter is called Narayanavalli but it is not studied.

First and third chapters are not dealing with Vedanta. Vedanta
occurs only in chapter 2 and is the most important one.
Shankaracharya’s commentary on this chapter is very famous.
Chapters 1 and 2 are about preparation for gaining Gyanam and
deal with Karma Yoga and Upasana.

These two subjects are discussed in chapters 1 and 3. Between

these three chapters they have two shanti pathas. First
chapter has a Shanti patha and chapters 2 and 3 together have
another shanti patha. The invocation Sahana Vavatu comes from
this shanti patha.

Shikshavalli or chapter 1:

The Shanti patha:

May Mitra be propitious to us. May Varuna bless us. May the
blessings of Aryama be with us. May the grace of Indra and
Brihaspathi be upon us. May Vishnu, the all pervading (wide
–striding) be propitious to us. Salutations to Brahman.
Salutations to Thee O Vayu! Thou art the visible Brahman. Thee
alone shall I consider as the visible Brahman. I shall
declare: Thou art the “Right”; Thou art the “Good”. May that
protect me; may that protect the speaker. Please protect me.
Please protect the speaker.

Through shanti patha students are asking for Gyana Yogyatha

prapthihi. All of my organs must be in a fit condition to
receive knowledge. The 17 organs (The karmendriyas,
Gyanendriyas etc.) should also cooperate. During Sravanam my
gyanendriyas must be active, not Karmendriyas. I must obtain
Karana Yogyata prapthihi. Each organ has a Devata. I invoke
these devatas so that they keep my organs fit. Various Devatas
are mentioned in prayers. Prayers ask that there be no
obstacles. Parthibandha Nibhadhyathi.

In this shanti patha following seven gods are invoked. They

are:
Mitra: God of exhalation (outbound breath)

Varuna: Apana: God of inhalation

Aryama or Surya: God of the Eyes.

Indra: God of the hand.

Brihaspati: God of wisdom, intelligence and communication.

The ability to communicate and ask questions is important.
Precision and brevity in communication is required.

Urukruma or Vishnu: Is God of the feet or the ability to move

and sit. Urukrama means one with big strides.

Vayu: is the Hiranyagarbha Devata or the Total subtle body. It

is not visible. The visible part is Prana or Vayu. Samashti
Prana is Vayu. It is total Sukshma shariram.

He is the Mangala Karta perceptible through the breath in our

nostrils.

Students invoke these seven gods for auspiciousness, strength

and Mangala Karta. This prayer includes prayer for fitness of
teacher as well. It prays for teacher’s organs and memory as
well.

Naha: Student and teacher.

Namaha: Prostrating to Hiranyagarbha Tatva as it includes all

Devatas or the Totality.

Hence, we worship the Pancha Maha Bhutas of Prithvi, Jalam,

Vayu, Agni, and Akash Tatvam. All are worshipped during
Sandhya Vandanam as well.

You are the perceptible God. I want to spread the good news.

Ritum: Living a life according to my studies. Not being a

hypocrite.
Satyam: Since I should act according to my knowledge, my
knowledge should be the right understanding. My knowledge
should be right. It should be Right knowledge in keeping with
Shastra, Reasoning and my Experience. When these three sources
of knowledge are right, I have right knowledge. Satyam is
Right knowledge.

Ritum and Satyam are embodied in Hiranyagarbha. All these are

prayers for Yogya Prapthihi.

Prathibandha Nivrithi: means May god protect me. Let the

obstacles go away. May God bless the Guru (Vaktaram) as well.

The Shantihi is chanted three times for removal of obstacles.

These obstacles are Adhidaivika (of divine origin),
Adhibhautika (originated in the physical, material beings) and
Adhyatmika (created by ourselves).

With Best Wishes,

Ram Ramaswamy

Foot Note:

Karmendriyas:

1.pāyu – the excretory organ.

Is the organ of excretion. Associated with the mooladhara
chakra and the earth element.
2.upastha – the sexual organs
This is the generative organ.
3.pāda – the locomotion organ
Legs are the locomotory organs.
4.pāni – the organ of apprehension
Hands are the most complex organ of action as they can
express,feel and touch.
5.vāk – the speech organ

Gyanendriyas: are the five sense organs :1. ghrāṇa – nose

2.rasanā – tongue 3.cakṣu – eye 4.tvak – skin 5.śrotra – ear
Panchamahabhoothas:
1)Prithivi (earth) corresponds to the mooladhara chakra
2)Apas or Jala (water) corresponds to the Svadhistana chakra
3)Agni (fire) corresponds to the manipura chakra
4)Vayu (air) corresponds to the anahata chakra
5)Akasha (ether) corresponds to the vishuddha chakra.

Baghawat Geeta Class 71,

Chapter 5, Verses 7 to 10
Shloka # 7:

योगयुक्तो िवशुद्धात्मा िविजतात्मा िजतेन्द्िरयः।

सर्वभूतात्मभूतात्मा कुर्वन्निप न िलप्यते।।5.7।।

Established in Yoga, his mind purified, his self and senses

controlled, his Self becomes the Self of all living beings, he
is not tainted though he works.

Greetings All,

Continuing his teachings of Gita, Swami Paramarthananda said,

in previous six shlokas Sri Krishna clarified Arjunas doubts
about Grihasthashrama and Sanyasashrama, respectively. He says
there is a choice between the two and that both ashramas are
good. Sri Krishna himself prefers Grihasthashrama as he feels
Sanayashrama poses some risks. He says it is a one-way street.
Even Bhagavatham criticizes a Sanyasi who renounces his
sanyasa later, as a vomit-eater. In Grihasthashrama this risk
is lower. In this ashrama, one can take Sanyasam in
grihasthashrama itself or go the separate route of
Sanyasashrama. This opportunity does not exist in
Sanayasashrama; hence, Sri Krishna’s preference for
Grihastashrama.

After this clarification, now Sri Krishna talks about

Sadhanas. He says one has to go through the rituals of
purification. Both ashramas prescribe purification rituals
called ashrama dharmas.

Following one’s own ashrama dharma can purify everybody. After

chitta shuddhi one then goes to Gyana Yoga.

This is the content of shloka # 7. Here, Sri Krishna is

talking about Grihasthashrama, as he prefers this ashrama.
Yoga Yuktha here means Karma Yogi. Chapter # 3 talks of the
factors that affect a Karma Yogi. The factors are:

He is one who gives priority to inner growth although he

also knows value of material possessions.
He considers spiritual growth more important.
He thinks, what I am is more important than what I have.
His security depends on what I am and not what I have.
His happiness too depends on what I am and not what I
have.
He dedicates his life to God.
All his actions are an offering to God and all his
experiences he takes it as prasadam.

He is a Karma Yogi. This sadhana changes the personality of

the individual. Vedanta measures by personality changes and
not changes in possessions. The transformation is to become
pure minded. What is this purity about? It is freedom from all
unhealthy ways of thinking or from Kama, Krodha, Mada, and
Moha. It is removal of Asuri sampathi and allowing Daiviha
sampathi to come in. He develops positive virtues and gives
up negative ones.

In the words ,in the shloka,Vishud-Atma (pure minded) and

Vijith atma , the word atma has two meanings. One means mind
and the other the body. Vishudh atma means one who has
purified his mind. Vijithatma means one who has mastered the
sense organs. It is like damming a river. While damming the
river saves water, if you do not channel it properly the water
will flood. Therefore, it is important to store and direct the
physical, mental, emotional and intellectual energies in a
proper manner and this is called mastery over sense organs.

Therefore, one who has purified his mind and mastered his
sense organs, he is now qualified for knowledge or he is Gyana
Yogya. Purity of mind and mastery over organs is essential
before Gyanam. Vedapoorva is Gyana Yogyatha and then comes
Vedanta or Karma Kanda or Gyana Kanda.

Sarvabhutatma means the active person is converted to a quiet

person or one transforms from an extrovert to an introvert. He
says following are the stages of Gyana Yoga:

“I” am consciousness, different from the body. It is

like the light is different from my hand. The light
continues even after removal of the hand. It is
independent of the body. Shloka 12-25 in chapter 2
describe them as well.
“I” the consciousness behind this body is the same
behind every body. Just as the same light is in
everything a book, a mike, me etc. It is the one
indivisible, one formless light that is illuminating all
forms. Thus, the one formless Consciousness is pervading
every formed body.

So, the first stage is I-am-the-consciousness behind-my-body.

The second stage of knowledge is I-am-the-consciousness

behind-every-body.

The third stage of Gyanam, Swamiji said, he will describe at a

later time.

Gyana Yogi is one who knows I am the Atma behind my body as

well as all bodies (Sarvabhutatma). This is repeated in
chapter 6 again. Because of this knowledge what benefit
accrues to one? He obtains detachment from Dehabhimanam. I
normally tend to see everything from point of my body. Thus,
one thinks, I am son of so and so; I am so many years old;
etc. Our entire life is based upon Dehabhimana. Now, after
Gyanam, I see consciousness functioning but not the body. From
this process, detachment from my Karma also comes or
Karmabhimana also leaves me. Karmabhimana is body dependent.
Shankaracharya says our problems are based on two abhimanas.
They are:

Identification with body

Identification with properties of the body.

Kurvanapi na Lipyathe means he does not identify with any

action. Even in a fast car You are not the speeder. Here there
is no ahamkara abhimana bhava or no Karma abhimana. One who
identifies with the body becomes a karta and consequently
becomes a bhokta as well.

Thus, Gyani is one who is able to objectify his own body as a

part of creation. He looks at it just like another body. We
are normally objective with respect to other bodies but not
our own. This objectivity leads to Gods laws while
subjectivity leads to resistance.

He accepts God’s laws of birth, growth, decay and death.

Shloka # 8 & 9:

नैव िकंिचत्करोमीित युक्तो मन्येत तत्त्विवत्।

पश्यन् श्रृणवन्स्पृशञ्िजघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्।।5.8।।

प्रलपन्िवसृजन्गृह्णन्नुन्िमषन्िनिमषन्निप।
इन्द्िरयाणीन्द्िरयार्थेषु वर्तन्त इित धारयन्।।5.9।।

Let the integrated sage who knows the truth think “ I work not
at all” even when he sees, hears, touches, smells, eats,
walks, sleeps, breathes, talks, evacuates, grasps, opens, and
closes the eyes, knowing that the senses operate vis-à-vis
their objects.

In these shlokas a wise person’s way of life is discussed. He

is one who has gone through Karma Yoga and Gyana Yoga, He can
be a Grihasta Gyani or a Sanyasi Gyani. He may be an active
Gyani or a quiet Gyani. Bhagawan Ramana Maharishi was a quiet
Gyani, while Shankaracharya moved around the whole of India
several times and did so much work. Yet, both were detached.

The real “I” does not do anything at all. It is an Akarta and

as such an Abhokta. It does not perform any action. It is
exactly like when the hand moves, the light does not move at
all; the light appears to move; but it does not. Even while
understanding he is an Akarta, he still allows body to
function according to his designation in life. He functions
according to needs of society. His motivation in life is love
and compassion towards the ignorant society. This love is a
natural part of Gyanam. Ignorance suppresses Love and
compassion. When abhimana goes, natural love and compassion
automatically express themselves. He helps the needy, the one
requiring knowledge and thus allows the body mind complex to
function according to the requirement without Dehabhimana. He
does not have selfishness. In this state he is identified
totally with creation. In this state, I am with God. All his
actions are Dharmic.

The five Gyanendriyas of seeing, hearing, touching, tasting

and smelling are allowed to function. The five Karmendriyas of
breathing, talking, excreting, taking, opening and closing the
eyes, breathing in and out and even sleeping (svapan, svasan,
pralapan, visarjan, grhnan, unmisan nimisan) continue to
function. The gyani functions just like a normal person. The
only difference is that he has Gyanam. This, nevertheless,
brings about a radical change in his attitude. This also
changes his responses to situations. Citing the story of
lottery winner, the Lottery Company wanted his doctor to
convey his winning to him, as they were concerned he may not
able to bear the shock. The doctor contacted him and asked him
what he would do if he won five lac rupees in a lottery? The
man relied, O great Doctor, you are the reason I am still
alive and I really planned on leaving you half my lottery
prize. The Doctor was so shocked by his comment that he died.
For a Gyani

there is nothing called shock, even if it arrives, it does not

take much time, for changing from “what !”, to so what?That is
Gita; Gita is going “from what” to “so what”?

My body is made up of matter. Interaction of body is

inevitable. One may consider staying away from the world for
peace of mind. Sri Krishna asks how long can you escape the
world? Your Prarabhdha Karma will make you act. Gyani acts
knowing sense organs and objects will interact creating
sensations. So, Gyani remembers this through all such
interactions in an alert manner. He is a Yukta. “ I have a
higher Self” in front of which the lower self is
insignificant.

Shloka # 10:

रह्मण्याधाय कर्मािण सङ्गं त्यक्त्वा करोित यः।

िलप्यते न स पापेन पद्मपत्रिमवाम्भसा।।5.10।।

Reposing all works in Brahman, he operates without attachment;

he is not stained by sin as a lotus is not by water

What happens to a Gyani was discussed in previous shlokas. He

has discovered a higher “I” in front of the lower “I”. Citing
an example, during freedom struggle many Indians were sent to
Andamans. What made them put up with this severe punishment?
They too had two I’s. The physical I suffered but the Indian I
was predominant and therefore suffering was insignificant. You
discover something far superior. Citing another example,
Swamiji says, when we add water in salt and keep diluting it
until salt is not felt at all. Gyanam does not give freedom
from biological pain. Gyanam, however, frees you from the
psychological pain. The “I” becomes insignificant. So,
discovering the higher “I” is very important. Sri Krishna
says, until you discover the higher “I” till then you should
develop develop a love for God. Thus: From World Dependent>God
Dependent>Self Dependent.

Here Sri Krishna comes back from Gyana yoga to karma yoga
again. In Gyana yoga one is dependent on higher “I”, while in
Karma Yoga one is dependent on God.

Until you discover your higher Self, stay in Saguna Brahman or

Ishta Devata. I discover Bhakti and surrender to the Lord. I
dedicate all actions to that lord. Kamya karma and Nish kamya
karma , both are dedicated to God. In kamya karma, when you
get results, accept them as prasadam.

Take Away:

1. Gyani is one who is able to objectify his own body as a

part of creation. He looks at it just like another body.
We are normally objective with respect to other bodies
but not our own.
2. Our problems in life are based on two abhimanas. They
are:
1. Identification with body (Dehabhimana)
2. Identification with properties of the body.
3. The one formless Consciousness is pervading every formed
body.

With Best Wishes,

Ram Ramaswamy
Bagawat Geeta, Class 70:
Chapter 5, Verses 3 to 7
Shloka # 3:

ज्ञेयः स िनत्यसंन्यासी यो न द्वेष्िट न काङ्क्षित।

िनर्द्वन्द्वो िह महाबाहो सुखं बन्धात्प्रमुच्यते।।5.3।।

Know him to be a perpetual renouncer who neither shuns nor

seeks, O mighty-armed! One who is above such contraries is
really liberated from bondage.

Continuing his teachings of Gita, Swami Paramarthananda said

that the teaching of previous three chapters was that there is
no choice between Karma Yoga and Gyana Yoga. The Spiritual
Sadhanas are:

Gyana Yoga for liberation and

Karma Yoga for preparation of mind.

All forms of sadhanas including Patanjali’s yoga of meditation

come under these sadhanas. Even Bhakti Yoga, depending on the
type of practice, comes under one of these two sadhanas. When
Bhakthi yoga is understood as pooja, or any type of saguna
dhyanam it will come under karma yoga. When bhakti yoga is
performed as a Shastric study, it becomes Gyana Yoga, a higher
level of Bhakti Yoga. Thus, Bhakthi yoga is common to both
karma yoga and gyana yoga. Lower level of bhakthi yoga is
called karma yoga. Higher level of bhakthi yoga is called
Gyana yoga; there is no exclusive bhakthi yoga, separate from
Karma yoga and Gyana yoga. Therefore, all the sadhanas will
fall within these two alone.

Regarding life style, Sri Krishna says, there is a choice. We

can be in society and follow both sadhanas or be out of
society and follow both sadhanas. There is even a third choice
in lifestyle. One can follow karma Yoga as a Grihasta then
become a Sanyasi and follow Gyana Yoga. This third option is
the one preferred by the Vedas.

The question is asked, how can one follow spirituality in

Grihasthashrama where there are so many distractions? Sri
Krishna says, in itself there is nothing wrong with
Grihasthashrama. The primary problem for a Grihasta is Raga
and Dvesha. We have expectations about everything, our
children, wife, house, friend etc. One has an ideal in mind
and when others do not meet that ideal, one is disturbed. We
need to manage our Raga Dvesha. Such a person is a Nithya
Sanyasi.

The advantage of Sanyasahrama is that the Sanyasi has no

attachments. Therefore, he usually has a light mind. Even a
Grihasta can enjoy a light mind if he does not have Raga and
Dvesha.

Citing king Janaka as a model of Grihasthashrama, once the

king was with his Guru amidst other Sanyasis. The Sanyasis
looked down upon the King, as he was a Grihasta. The Guru
wanted to teach the Sanyasis a lesson. He created an illusory
fire in the ashram and immediately all Sanyasi’s ran to
protect their possessions. When they came back they found the
king still sitting alone listening to the Guru’s teaching.
Swamiji says, wearing a saffron robe does not guarantee
Sanyasa. Therefore, even a Grihasta can be a Sanyasi
internally.

Swamiji clarified that Sri Krishna is not saying that one

should not have Raga Dvesha. Human beings will have likes and
dislikes. Even Gods have their likes and dislikes. See how Sri
Krishna loves his flute and Saraswathi Devi loves her Veena
and Sri Ganesha loves his carrier, the Mouse. Preferences in
life will be there. Our personality is actually defined by our
preferences or likes and dislikes. Sri Krishna, however says,
do not become a slave to Raga and Dvesha. If you can fulfill
them fine, if not convert it into a non-binding desire. What
is a non-binding desire? Citing through an example, it is not
unusual for a parent to dream of a child becoming an IAS
officer. They try everything to help the child in this
process. However, in the end, the child could become a
Sanyasi. Sri Krishna says, have dreams; but be ready to face
whatever happens; this is called management of ragah-dvesha.
If you have this capability you are a Sanyasi.

O Arjuna, one who has managed the Dvandas (pairs of opposites

or Raga Dvesha), he will definitely attain Moksha even in
Grihasthashrama. Even such a person will have to follow Karma
yoga and then come to Gyana Yoga.

Shloka # 4:

सांख्ययोगौ पृथग्बालाः प्रवदन्ित न पण्िडताः।

एकमप्यास्िथतः सम्यगुभयोर्िवन्दते फलम्।।5.4।।

The thoughtless, not men of discrimination, affirm that

Samkhya and Yoga are different. Properly resorting to either
of them, one wins the fruit of both.

Sri Krishna concludes by saying that both ashramas are equally

efficacious. He calls Grihasthashrama as Pravrithi marga and
Sanyasashrama as Nivrithi marga. Sri Krishna has combined the
four ashramas into two. Thus, Grihasthashrama includes
Bramhacharya and Sanyasashrama includes Vanaprastha. Both
ashramas are good and neither is superior. Only an ignorant
person will say that one of them is superior or that they are
not equal. A wise person will certainly not say such a thing.

There is in Grihasthashrama a guru shishya paramapara as there

is one in Sanyashrama as well. And in fact, among all the
Upanishads, the most important portion is called tatvamasi
prakaranam, where the teaching of tatvamasi comes. This
teaching usually took place between a father and son. Thus,
the scriptures talk about the Grihasthashrama Gyani parampara,
as well as Sanyasashrama Gyani parampara. That these two
paramparas existed indicate that you can get Gyanam in any of
the ashramas.

In both ashramas Gyanam is possible. Sri Krishna advises that

one should take the ashrama most suitable to one’s
inclinations and Prarabhda Karmas.

Many factors influence the type of ashrama one chooses. But

once a choice is made one should follow the requirements of
that ashrama implicitly. It is very important that finally
the inner transformation occurs. Gyanam is also the goal of a
Grihastha Sanyasi.

Shloka # 5:

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरिप गम्यते।

एकं सांख्यं च योगं च यः पश्यित स पश्यित।।5.5।।

The status won by the Samkhyas is attained by the Yogins also.

Only he perceives who perceives that Samkhya and Yoga are one.

Here again Sri Krishna reinforces the same ideas.

Samkhya Sanyasi’s do attain moksha following Karma Yoga and

then Gyana yoga. Purificatory sadhanas are many including the
Sanyasi’s Danda. A sanyasi does not have sacred thread he uses
a danda instead. A danda puja is also performed daily. Both
Sanyasi and Grihasta attain moksha through purification.

While both ashramas are equally efficient each has its plus
and minus points exactly like having your own house versus a
rented house. The one who sees this fact, that person alone,
sees that other people have wrong perceptions.

Sri Krishna says all this so that Arjuna does not run away
from the battlefield. Arjuna, on the other hand, somehow or
the other wants to run away. There is a tension between the
two. If Sri Krishna says sanyasa ashrama is superior then
Arjuna will run away; therefore he says that the one who sees
both as equal, he alone has got the right vision.
Shloka # 6:

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।

योगयुक्तो मुिनर्ब्रह्म निचरेणािधगच्छित।।5.6।।

Indeed, renunciation, mighty armed! Is hard to win without

Karma Yoga. With Yoga, the silent sge attains Brahman without
much delay.

Sri Krishna now adds some new information. He has already said
that both ashramas are equal and efficient. This is like
asking which subject is better, physics or chemistry? All
sciences are equally important. Now, if I have to choose one
of them it is because of my mental make up and inclination.
One of them may be more conducive. Some places are humid and
others very dry. Some may prefer one or the other. In this
context, a prepared mind is better for Sanyasa. An unprepared
mind may feel very lonely in Sanyasa. There will be nobody to
ask him how he feels.

Citing an example, an Indian couple was residing in a small

town USA. The lady was a housewife and was often left alone.
Due to loneliness she gradually became clinically depressed.
Her house was a not a silent ashrama rather it was the silence
of an Shmashana (cremation ground). After some time they came
back to India. Here, now, she feels much better although it is
very noisy.

So, to enjoy Sanyasahrama one needs a level of mind that is

different. So, only a contemplative person and one who likes
Maunam, a Muni, will find it compatible. Such a person, by
practicing Yoga, will attain moksha before long. So, Sri
Krishna says, for majority of people, Grihasthashrama is the
best choice. Sanyasahrama should be taken up only with advice
of a Guru and consent of the shishya.

It is when this is not followed that one reads of the many

problems with Sanyasi’s today.
Shloka # 7:

योगयुक्तो िवशुद्धात्मा िविजतात्मा िजतेन्द्िरयः।

सर्वभूतात्मभूतात्मा कुर्वन्निप न िलप्यते।।5.7।।

Established in Yoga, his mind purified, his self and senses

controlled, his Self becomes the Self of all living beings, he
is not tainted though he works.

Upto shloka # 7, it was a comparative study of the two

ashramas. While both are considered good, a life of activity
is considered better. Now, Sri Krishna talks of Sadhanas that
both Grihastha and Sanaysi have to practice. What are those
sadhanas? This shloka is all about sadhanas and the actions
one has to take in his ashrama. Sri Krishna talks of
Grihasthashrama first, as he prefers it.

Stages:

1. Karma Yoga Yukta: Become a karma Yogi as described in

chapter # 3. Such a person is one who balances
materialistic pursuit with spiritual pursuit. He does
not spend all his time going after material aspects of
life.

Every individual is a mixture of matter (anatma) and spirit

(atma). One should find time to pursue Pancha Maha Yagna for
inner growth. There is nothing wrong in acquiring money.
However, one should also pursue Dharma and Moksha and not only
Artha and Kama. One may have to climb the corporate ladder
initially, but at some point he must change to spirituality.
In his last stages attention should be given totally to
spirituality. Pray to God that just as a mango ripens and once
ripe, falls, while initially I am stuck with worldly things,
later I should be able to detach and become spiritual. This is
called Yoga Yuktatvam. What I am is more important than what I
have. If one can understand this itself one has become a Karma
Yogi.
Vishudhatma in the shloka is one who depends less on external
factors. Dependence is Samsara. Independence is moksha. Thus,
less dependence psychologically is Vairagyam. Thus, detachment
is purity. Raga Rahit Atma is same as Vishudhatma, which is
same as Vairagyam.

Take Away:

We have expectations about everything, our children, wife,

house, friend etc. One has an ideal in mind and when others do
not meet that ideal, one is disturbed. This is Raga Dvasha. We
have to overcome this.

With Best Wishes,

Ram Ramaswamy

Taitreya Upanishad, Class 2

Greetings All,

Introduction:

Continuing his teaching of the Upanishad, Swami

Paramarthananda said, we saw in the last class that Self-
knowledge can be gained through shastra pramanam. It is a
mirror that I need, to reflect my Self. It can, however,
communicate its message correctly only with the help of a
Guru. That Shastra Darpanam gives me knowledge of myself. It
is also called Gyana Yoga. This Gyana Yoga has three specific
exercises. They are Sravanam, Mananam and Nidhidhyasanam.
Thus,

Sravanam: means consistently listening to teachers six fold

clues that are used to extract the core teaching of Vedanta.
The six fold clues or six pramanas are the correct means of
accurate knowledge and to the truth. They are:

1) Pratyakṣa (perception),

2) Anumāṇa (inference),

3) Upamāṇa (comparison and analogy),

4) Arthāpatti (postulation, derivation from circumstances),

5) Anupalabdi (non-perception, negative/cognitive proof) and

6) Śabda (word, testimony of past or present reliable

experts).

Without these clues one cannot get to the core of the

teaching. Now, there are several interpretations of
Upanishads. They include:

3. I am different and God is different.

4. God and I are only partially different and that I am
part of God;
5. I am neither part nor different from God. Rather, I am
that.

These several interpretations indicate the need for analysis

of scriptures or a reverential enquiry into scriptures also
known as Mimamsa. This process of enquiry is known as
Sravanam. Here, I learn that I am Brahman and that there is no
second thing other than Me. I am the whole. I am All. This
process is called Sravanam.

Mananam:

It is meant to remove doubts about teaching. These are the

obstacles between knowledge and conviction. Doubtful knowledge
is as good as ignorance. Citing an example, you see a power
chord and don’t know if it is live. Someone says it is not
live. As you are about to touch it, he says, he is only 99%
sure it is not live. In this case, you probably will not touch
the power chord. Here, even one percent ignorance is
ignorance.

The main Vedantic teachings are extraordinary and unswallow-

able. “I am infinite” is difficult to swallow. I am very sure
that I am a mortal human being who is growing old and will die
one day. My lifestyle is based on the fact that “I am aging
and I will die”. The statement I am infinite is not acceptable
to me.

With respect to the world, Vedanta says, this world that we

are experiencing solidly is not there at all, rather it is a
mistaken version of the formless Brahman. Formless Brahman
alone exists. Form-full world does not exist. Vedanta tells
me, I am something I don’t experience. So, with respect to
Jiva, Jagat and Brahman, all three of them, I find Vedanta’s
position difficult to swallow. Therefore, I am full of doubts.
The reason for the doubt is that my sense organs reveal a
world contrary to the Vedanta. My eyes, ears, nose etc.,
reveal a world of plurality or Dvaitam, while Vedanta asserts
that there is only Advaitam. When there is a clash between
direct experience and scriptures, we tend to believe the
direct experience. Scriptures are, after all, words written a
long time ago by some unknown person(s). So, How can I trust
this knowledge while I am experiencing something different
everyday. This conflict is called Prameya Virodha, or object
revealed only by scripture (Advaitam) rather than by direct
experience (Dvaitam).

Dvaitam and Advaitam are directly opposite to each other. This

intellectual problem can be resolved only through thinking.
This process of removing doubts is called Mananam. It alone
can give me conviction. Only thinking can validate Vedantic
teaching. Many think scriptural teaching has to be proved. It
is not possible to do so. No experience can remove an
intellectual problem. All intellectual problems arise from
non-thinking or wrong thinking. Only right thinking can solve
it. We think meditation and Samadhi will remove these doubts.
This is wrong. It is said that Patanjali never got his
intellectual conviction through his Yoga Samadhi. Samadhi
cannot remove doubts. It can only be removed by the thinking,
“I am Satyam and Jagat is Mithya”.

Nidhidhyasanam:

This consists of different types of exercises. Central aim is

dwelling on teaching for assimilation and internalization.
Here, I am soaked in Advaita Gyanam. Nidhidhyasanam can be
performed in different ways. They are:

1. Repeated Sravanam. Keep listening to teaching again and

again. Be reminded of the teaching again and again.
2. Repeated reading.
3. Writing on the teaching.
4. Students of equal knowledge share their knowledge.
5. Teaching some one who does not have the knowledge.
6. Try to imitate the behavior of a Jivan Mukta. I try to
imitate life of a Gyani, until I get Gyanam. As they
say, fake it to make it. Citing example of namaskara to
elders by children, this should be encouraged. Although
it is initially a mechanical process one can hope that
after some time they will discover the inner reverence
too. Thus, fake namaskara becomes reverent namaskara.
Chapter 2, shlokas 54-72 and other chapters of Gita deal
with Jivan mukta and how they behave. It is called an
alert life.
7. Samadhi Abhyasaha: This is different from other forms
that you can practice any time and at any place. In
this, a sitting meditation is performed in a proper
posture, as per scriptures. The goal is focusing on any
aspect of the teaching or behavioral problem of the
 individual. Some people have Kshama, Depression, Kama,
Madha, Krodha, and Matsarya. One focuses on his or her
area of weakness and meditates on poornatvam.

We don’t insist on a type of meditation. During meditation we

should dwell on the Shastra. Purpose of this meditation is not
Moksha. Moksha is not a future event. It is an eternal fact.
It is the knowledge that “ I am free in spite of the
situation”. Nidhidhyasanam is not for Gyanam. For Gyanam one
performs Sravanam. Nidhidhyasanam is not meant to prove the
knowledge. Proving is only through Mananam. Nidhidhysanam is
not meant for any extraordinary experience. All experiences
belong to Anatma. They come and go. Mystic experiences have no
connection to Self Knowledge. A Gyani may not get any mystic
experience. A Gyani may not have any Sidhi.

In this context four types of people were cited:

1) Gyani and Sidha;

2) Gyani and not Siddha;

3) Sidha and not Gyani;

4) Neither Gyani nor Sidha.

Among these four, only the Gyani is liberated. An Adharmic

Sidha is also possible as known from stories of Rakshasas.
Therefore, Nidhidhyasanam is only for assimilation of
knowledge. What are the signs of assimilation?

Samasaric reactions to life situations will change. Reactions

will be healthy. You will not get a halo. Unhealthy reactions
should come down. As you practice Nidhidhyasanam, there will
be a gradual reduction in unhealthy reactions. This
assimilation can be measured by the following:

1. Frequency of unhealthy reactions will be reduced. There

will be more shanti or Brahmagyana phalam anubhvam.
2. Intensity of reaction is lower. The reaction is usually
 felt in mind, body and speech. Now, there will be no
physical reaction. While mental reaction may occur, I
can control it. I do not respond verbally as well.
3. Recovery period is reduced. In the past it could affect
one for years. Now, it comes and goes in minutes.

Vedanta does not say we should not have a reaction. It just

says we should have a reaction that is healthy. Citing another
example, it is like the bouncing back of a rubber ball versus
the lack of resilience in a clay ball. Thus, psychological
resilience comes from Nidhidhyasanam.

From these three exercises we get Gyana Phalam or Jivan Mukti.

This teaching is called:

1. Vedanta or the end part of the Vedas

2. or Gyana Kandam (Karma is not discussed)
3. or Brahma Vidya
4. or Atma Vidya.
5. or knowledge of myself as the ever-free one and it is
also called Upanishad.
6. Upanishad: Shankaracharya has defined Upanishad as a
teaching in which the freedom is hidden. You are
discovering freedom in yourself.

Take Away:

Vedanta says, this world that we are experiencing solidly is

not there at all, rather it is a mistaken version of the
formless Brahman. Formless Brahman alone exists. Form-full
world does not exist.

With Best Wishes,

Ram Ramaswamy
Taitreya Upanishad, Class 1
Greetings All,

Introduction:

Starting his teaching of the Upanishad, Swami Paramarthananda

said, as a general introduction he wanted to recollect from
his previous discussions on Upanishads. Basic scriptures are
called Vedas also known as sources or instruments of
Knowledge. They are four in all. They are further divided into
two parts. First part is known as Veda Poorva while second
part is known as Veda Anta.

Veda Poorva, also known as Karma Kanda, is dedicated to a wide

variety of karmas or rituals. All these karmas are broadly
classified into three categories. They are:

1. Kayika Karamani: Physical body plays a big part in them.

2. V a c h i k a K a r m a n i : A r e i n t h e f o r m o f J a p a s a n d
Parayanams.
3. Manasika Karmani: It is purely through meditation.

All these karmas are also known as Upasanas. Scriptures

prescribe these three karmas for obtaining different types of
karmaphalams. Therefore, these three karmas are also known as
Sadhanas or means of obtaining different aims in life. Karma
Kandas also calls them as Sadhana Trayam. These Sadhanas can
produce end results called Sadhyams for our benefit. While
there are many goals, these goals have been classified into
three or the Sadhya Trayam. They are:

Upadhi Prapthihi: Goals of improving our organs of

pleasure, better health, better sense organs, improved
mental faculty (intelligence and memory) etc. Thus, the
 Samidadhanam required to be performed by a Brahmachari
is for improved memory and intelligence. It is also for
improved emotional health, (shantihi), for intellectual
health (shradha) etc. Overall purpose is to improve
instruments of living and enjoyment or improving
oneself.

Now, once you feel further improvement is not possible, due to

age, health etc., then one can pray for another good body in
the next birth as well. This too is Upadhi praptihi.

Vishaya Prapthihi: Is to improve objects of enjoyment.

Thus, to obtain a good family, wife children, friends
are all wishes that fall in this category. Each of these
is important else life can become miserable.
Lokaha Prapthihi: The environment of interaction between
Self and objects should be favorable. It should be
peaceful. It means improve present atmosphere or replace
existing atmosphere. An atmosphere of violence, anger,
hatred etc., is after all not very conducive for
happiness.

All above are the Karmas or the three means and their
respective three ends. Even if a person is lucky to enjoy all
of the above three, such a Satvik person will learn from
Life’s Lessons. Important lessons learned are that all three
goals are wonderful, however, inherent in them are
deficiencies or Doshas. While these Doshas are relatively good
(Preyaha) they are not absolute good or Sreyaha. Thus, there
are three Doshas or Dosha Trayam. They are:

1. Dukhamishritatvam: This includes desire for acquisition,

preservation and loss. All three of them can also cause
pain.
2. Atripthihi: They will not give us total satisfaction.
You will always crave for more. You will tend to compare
and there will always be someone with more than you.
3. Bandhatvam: When we have them and use them, we soon also
 become dependent on them. One becomes attached or
addicted. You become more dependent without your own
knowledge.

Most of us do not think of these Doshas. Many of us do not

worry about it. A slum person prefers his slum even if a
better place is offered to him. He will rent the new place and
come back to his slum.

However, some people start exploring some goals that are free
from these Doshas. To such intelligent people, Vedas say,
there are such goals, but they cannot be obtained from Karma
Kanda. Karma Kanda only deals with Preyaha. If you want
Sreyaha you have to go somewhere else. Such an intelligent
seeker is called a Mumukshu. Others are called Bubhukshu.
Karma Kanda cannot serve a Mumukshu. Mumukshu has to go
Vedanta for this.

So, what is this defect free goal? That defect free goal is
Brahman or Moksha. It is not mired in dukha, atripthi and
bandhaha.

Where is this Brahman and how to acquire it? Vedanta says you
can never obtain it because that defect free one is in the
form of the “Seeker” in you. You are that. I also have a very
difficult time swallowing the idea that I am that defect free
Brahman. Everything I have, has defects, including my body,
mind and intellect. They all have limitations. All my
experiences, so far, have proven my limitation. Even my
children tell me that I was a terrible parent. In this context
I have a big doubt if I am a defect free Self. There is a very
big gap between what I think of myself versus what Vedanta
thinks of me. I sometimes feel like dropping the Gita,
Upanishads and the Guru.

If I am born in a culture where Shraddha in scriptures is

important, I will not drop the Upanishad. A boys Upanayana
ceremony lasts four days and on the last day the Brahmachari
worships Shradha Devi. To such a person the Shradha comes that
the Vedas cannot go wrong. I develop deep faith in the Vedas.
So, I need to question my conclusions. I have taken it for
granted, “I am finite”. I need to re-analyze my conclusion.
Therefore, I have to start a Self Enquiry to verify if my
conclusion is valid or not. For a long time human beings
thought the Sun went around the Earth. Then came a person who
said that the Earth went around the Sun or that we are not in
a Geo-centric universe. This scientist was harassed and
rejected.

When I enter into Self Enquiry, I find, I don’t have the

instruments for such an enquiry. Just as we have a telescope
to study the stars and a microscope to study bacteria, I don’t
have an instrument to study the Self. Here I am enquiring into
the Enquirer. Regular instruments are not useful for such an
enquiry. Such regular instruments are also known as Pauresheya
Pramanani because they are extrovert in nature and not useful
for such an enquiry.

I need a special mirror, one to reveal my real “I”. This is

known as Shabda Pramanam or a verbal mirror. When somebody
tells you, “you look jaundiced” (yellow) it is a Shabda
Pramana or a Shabda mirror. When I try to study the Upanishad
by myself, I find they use peculiar methods that are different
from objective science. Shastra has to use words to reveal my
Self.

Other methods will only give us an intellectual and in-direct

knowledge. Other methods tend to objectify. Description of the
Brahman is not one of an object rather it is one of my own
Self. If not, Student will say he has understood but not
experienced the Brahman. This knowledge and experience
dichotomy (or division) does not occur in Brahmagyanam. The
student should not come to a definite conclusion. Therefore, a
Guru alone can make the Upanishad speak to you. What is the
method used by the Guru? He uses six factors in the primary
teaching also known as Tatparyam. It is “ You are what you
want to be in life”. It will teach that you are a secure and
immortal being. This teaching has to be provided consistently,
again and again until the student nods his head in
understanding.

Take Away:

There is a very big gap between what I think of myself versus

what Vedanta thinks of me. It is very difficult to believe
that I am that defect free Brahman.

With Best Wishes,

Ram Ramaswamy

Bagawat Geeta, Class 69,

Chapter 5
Greetings All,

Continuing his teachings of Gita, Swami Paramarthananda

started Chapter 5 today. He said in chapters 2, 3 and 4
respectively, Sri Krishna spoke about two topics. He spoke
about Sadhana and Lifestyle. Recapping those teachings Swamiji
said:

1. Sadhana: Regarding Sadhana he made it clear that

everyone has to go through Karma Yoga Sadhana and Gyana
yoga sadhana. There is no choice. Karma Yoga is the
means towards Gyana Yoga and Gyana Yoga is the means
towards liberation.

Karma yoga is a means and Gyana Yoga too is a means while

moksha is the end. You can have a choice between means and a
choice between ends but not a choice between a mean and an
end. One can choose between pants or shirts. Here, there is
choice. Choice is only between similar. Thus, one can’t choose
between a pant and a shirt. Similarly, one cannot choose
between Karma Yoga and Gyana Yoga. Once you choose an end, it
means the means is a given.

Citing an example, getting into a bus is meaningful only when

you have chosen not only the bus but also the destination. You
cannot choose the bus without choosing the destination. We are
not getting into the bus for a joy ride. Similarly, if you
have chosen a destination, you have to choose the means as
well.

Citing another example, suppose I go to a doctor for stomach

pain and the doctor prescribes a tablet. I cannot get away
from not taking the tablet. If I chose the end of removing
the pain, I have to choose the means as well. Therefore,
choosing the means and end is complementary; one choice will
validate the other choice and the other way around as well.
Thus, Karma Yoga is the way to come to Gyana yoga. Gyana yoga
is the way to Moksha.

Citing another example, it is just like a person occupies both

the father status and son status. With regard to his son, he
is the father and with regard to his father, he is the son.
From Karma yoga’s perspective Gyana Yoga is an end. From
Moksha’s perspective Gyana Yoga is the means.

After explaining quite a bit by Sri Krishna, Arjuna is still

not clear. His confusion is with respect to sadhana. This is
an area of confusion to many people.

There are people who think karma yoga and gyana yoga are
alternative means of liberation. Many still think and talk
about different paths to liberation. Thus, if you are an
active person, you attain moksha through karma and if you are
an intellectual person, you attain moksha through Gyana yoga.

Even Shankaracharya struggled to clarify this confusion. He

too says karma yoga cannot lead you to liberation, it will
take you to Gyana yoga and Gyana yoga will lead to liberation;
this is one part of the teaching;

Then there is second part of teaching with regard to the

lifestyle. A person can lead two types of lifestyles, one is
life of activity in society and the other is life of seclusion
or life of work and life of withdrawal.

or Life in society and life in seclusion.

2.Life style:

Sri Krishna described two types of lifestyle. One is a person

who is active in society and other is one who leads a life of
seclusion.

Active in society is known as Grihasthashrama. While one

leading a life of seclusion is known as Sanyasahrama. In
olden times, after Gurukula, both lifestyles were open to a
person. A lifestyle is also called a Nishta. Sri Krishna
points out that every person has a choice in lifestyle. One
can be a Grihastha or a monk. Whatever lifestyle or ashrama
one adopts in both of them you have to have follow Karma yoga
and then follow up with Gyana Yoga.

Grihasthashrama Dharma is Karma Yoga for householders.

Sanyasahrama is Karma Yoga for monks. Both have their rites,
pujas and rituals prescribed.

Grihastha will have a sacred thread while a Sanyasi has a

danda. Grihastha has got rituals, prayers, pujas and
parayanams. Sanyasi too has rituals, prayers, pujas and
parayanams. The type of parayanams may vary.

For a grihastha Vishnu Sahasranama and similar mantras are

emphasized. For the sanyasi,
Upanishad, Bhashyams, etc. are emphasized.

For a grihastha, saguna ishvara namas are given, like

Namashivaya, Narayanaya etc.; for a Sanyasi, Upanishad
mahavakya mantras are given for japa, or Omkara japa, and
other similar mantras are also given. For both, puja is a
requirement. All these are necessary to develop a mental
conditioning required for reaching Gyana yoga. A sanyasi
should qualify himself to enter Gyana yoga. A grihastha also
has to qualify himself to come to Gyana yoga.

Sri Krishna asks all to follow their Svadharma.

Once ready, both should come to Gyana Yoga. Thus, in sadhana,

there is no choice. In lifestyle, however, there is choice.
Each lifestyle has plusses and minuses. For Gihastashrama the
plus points are he is able to perform Pancha Maha Yagna,
perform noble services for society, he has security through
his children, family and wealth. The minuses are that he has
equal responsibilities. He has to raise his children, provide
education, marry off his daughters etc. He has to face the
fears and anxieties related to raising a family.

In Sanyasa ashrama, however, there is no responsibility, no

wife, no husband, no children and you need not bother about
anything. If you get hungry, ask Bhavathi Bhiksham Dehi;
somebody will give Bhiksha. So, while there is no
responsibility there is also no security.

So, every ashrama has got it’s plus and minus points.
Therefore, Sri Krishna says, take to any ashrama and pursue
both the sadhanas and get liberation.

After listening to all this Arjuna wanted further

clarification. He wants to know about the Nishta, when there
is a choice. Decision-making is always difficult. This is so,
because we don’t want to face the consequences of our
decision.
Arjuna’s mind at the moment is voting for Sanyasa. He does not
want to kill. In crisis, he wants to escape with Sri Krishna’s
blessings. His question is which is better, Grihastha or
Sanyasa? Sri Krishna is going to talk about Sanyasa Yoga.

Shloka # 1: Arjuna said:

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंसिस।

यच्छ्रेय एतयोरेकं तन्मे ब्रूिह सुिनश्ि◌चतम्।।5.1।।

The renunciation of works, Krishna, and again, their

performance you praise. Tell me for certain which of the two
is better.

In spite of Sri Krishna’s clear teaching, Arjuna asks: Sri

Krishna, you glorify both ashramas. You have glorified life of
activity (grihasthashrama). You have also glorified Sanyasa
Ashrama, life of seclusion. The two are contradictory. So,
Sri Krishna, tell me, which one is better of the two? Both are
opposites. I cannot follow both, life of seclusion and life of
activity, at the same time.

In fact, the grihastha is supposed to be the pillar of the

society. He is the one who nourishes all the other three
ashramas because all the three ashramas live on Bhiksha. Thus,
a brahmachari has to live on Bhiksha; a vanaprasthi has to
live on Bhiksha and a sanyasi also has to live on Bhiksha
alone. So, if the three ashramas have to receive Bhiksha,
somebody has to give it. So, he is the one who gives Bhiksha.

Some other monastic religions glorify Sanyasa. Ashrama is a

place of spiritual sadhana. Ashrama can happen in family life
too. Such a person is unaffected even in his family life.
Janaka Maharaja is often cited as an example of a Grihastha
Gyani.

Thus, says Swamiji, it is not a choice between Sadhanas rather

it is a choice between lifestyles.
Shloka # 2:

Sri Krishna said:

श्री भगवानुवाच
संन्यासः कर्मयोगश्च िनःश्रेयसकरावुभौ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो िविशष्यते।।5.2।।

Both renunciation and Karma Yoga promote the supreme good;

but of the two, Karma Yoga is superior to the renunciation of
works.

Sri Krishna says, both ashramas are equally good for both
sadhanas. In Vedanta the term Dvanda is used. It means
everything in creation has a good and a bad aspect to it.

Both ashramas are equally good for following karma yoga

sadhana and Gyana yoga sadhana. Karma yoga can be efficiently
followed in grihastha ashrama; but for Gyana yoga the
obstacles for Grihastha are many while you require an
undistracted life. The many duties of grihasthashrama are all
seen as obstacles. Therefore, in grihastha ashrama, karma yoga
can be ideally followed;

In sanyasa ashrama, karma yoga cannot be ideally followed

because he does not have the resources to do a lot of karmas;
there is no money with them; he cannot do any good karma; he
has to manage with limited activities, like japa, puja,
susrusha, etc. Therefore, there are certain advantages in
following some sadhanas and some disadvantages in following
other sadhanas. However, in both, you can follow the sadhana
and attain liberation; therefore in both ashramas one can
follow the sadhana and attain liberation.

Shastra also talks of the ashrama that fits a type of person.

Sanyasa requires a particular mental make up that is not an
easy one. Sanyasa ashrama is dangerous for an unprepared
person. Sri Krishna, says, for majority of people life of
activity is safer and ideal. In Vedas there are rules when one
goes from Brahmacharya to Grihastha. From Brahmacharya one can
also go to Sanyasashrama with Guru’s advice and Shishya’s
acceptance.

The greatest risk of sanyasashrama is that you can’t go back.

It is an irreversible process.

So, Sri Krishna says, Grihastha Ashrama is a better choice for

majority. He says Gita is for general public, while Upanishad
is for evolved one’s. While Upanishad prefers Sanyasahrama,
Gita considers Grihasthashrama as the best. We should keep in
mind that in Gita, both the Teacher and Student were
grihastas.

Shloka # 3:

ज्ञेयः स िनत्यसंन्यासी यो न द्वेष्िट न काङ्क्षित।

िनर्द्वन्द्वो िह महाबाहो सुखं बन्धात्प्रमुच्यते।।5.3।।

Know him to be a perpetual renouncer who neither shuns nor

seeks, O mighty-armed! One who is above such contraries is
really liberated from bondage.

Now that Sri Krishna has recommended Grihasta Ashrama, is

there any way one can get advantage of both Ashramas? This is
a thought that can come in a person’s mind. Sri Krishna,
addressing this question, says, there is a method. He says one
needs to handle Raga and Dvesha in Grihastashrama.
Householder’s life is influenced by many factors. It is said
nine planets influence a householder. A son-in –law is
considered the tenth planet. He is a planet over which you
have no control. Whatever he does affects your daughter but
you cannot do anything about it.

Thus, there are many relationship that are similar, in which

you have no control. When you get married to a girl and you
place a knot on one neck simultaneously you

are putting knots on many other necks as well. You are

immediately related to the girl’s family. All these knots are
factors that can influence you but you cannot control them.
Therefore, you have to learn to manage your ragah-dveshah.
Whether your likes and dislikes are fulfilled or not, you have
to learn to navigate through life without being affected. This
requires tremendous strength; And therefore Sri Krishna says
a grihastha is a sanyasi, if he has learnt to handle likes and
dislikes; For one who has managed his ragah-dveshah the house
itself is an ashrama That is the trick. Sri Krishna ,
however, does not say how we are to manage Raga and dvesha.

Take Away:

Decision-making is always difficult. This is so, because we

don’t want to face the consequences of our decision.

With Best Wishes,

Ram Ramaswamy

Symbology of Nataraja
This is a power point presentation based on the book “Rambles
in Vedanta” by Rajam Iyer, published in 1946. In his book,
Shri Rajam Iyer shows how Nataraja is represented by vedantic
philosophy and indirectly, gives guidance on how saguna
brahman is connected to nirguna brahman. Download links are
below the power point presentation.
PDF Document: Symbology of Nataraja

Saddarshanam, Class 24
Greetings All,

Shloka # 41:

When there is the sense of bondage, anxiety for liberation is

there. By the inquiry “for whom is the bondage?” one’s own
Self, the ever free, is itself established. Then where is the
thought of bondage and where is the concern for liberation?

Continuing his teaching, Swami Paramarthananda said, all the

Darshanas are systems of philosophy. They all have one goal
and it is Moksha. They all say our Bandhas (attachments) are
the cause of human problems. These Bandhas are also known as
Samsara or Universal bondage. Every Darshanam also presents a
solution for Bandha Vimukti. However, contradicting all this
now, Vedanta says, there is no such thing as Moksha. It says
moksha is neither possible nor required. The problem of
bondage is an assumed problem. In Vedanta, Bandha itself is
non-existent. If so, then where is the question of Moksha?
However, the whole of humanity has been programmed and wants
Moksha. They also want Moksha Sadhana(s) or solutions.
Therefore, Vedanta has to present them solutions for
liberation as well. It is more a marketing tool with the
purpose of getting attention of a seeker. So Vedanta
compromises and says I have moksha Sadhana. It asks the
question Moksha from what? It asks us to look at bondage first
and then discuss Moksha later. Upon enquiry, we find the
nature of bondage as “I”. Who is this “I”? Then, we realize
that “I” has no bondage. This negation of bondage after seeing
the irrelevance of Moksha is figuratively called Moksha.

Citing an example, Swamiji narrated a story. He and others

were getting ready to go to airport to receive Dayananda
Swamiji. The person, a devotee, who was to pick them up, did
not show up. They all panicked. One tried calling a taxi.
Another tried contacting the devotee. Another went inside the
Ashram and called the airport and learned the flight was
delayed. When he came out to communicate the delay, others
were so engrossed in their actions; they did no listen to him.
He had to shout. This is the state with humanity as well. They
don’t listen to a wise person.

So, the solution is Shravanam, Mananam and Nidhidhyasanam to

know that there is no need for Moksha.

If there is the idea of bondage of the Self, who is bound? We

know body is mortal. We know Atma is immortal. If so, who has
the bondage? This is the enquiry. This is a systematic enquiry
of Vedanta also called Guru Shishya Vichara. We will clearly
understand that Svatma, our real nature, is ever free. If so,
where is the thought of bondage? Once body is negated, where
is question of liberation? No Gyani ever says, “ I am “now”
liberated”. A Gyani’s perspective will be that I am beyond
bondage and liberation.

Shloka # 42:

The knowers say that liberation is of three forms- with form,

without form and of the nature of both. The destruction of
that “I” notion which analyses these three is supreme
liberation.

In Vedanta we say that duality and division are the cause of

all problems. Transcending duality is called Moksha. However,
people study Vedanta and then divide it into several types.
Mukti by its nature is division-less, but is now divided, a
contradiction in itself. The three types of Mukti are:

1. Rupini mukti
2. Arupini Mukti
3. Ubhayatmika Mukti

Rupini is embodied mukti. It is attributed to Sage Jaimini.

Thus, Moksha is obtained while body is in existence. This is
also called Jivanmukti.

Arupini Mukti is Mukti without a body. This is attributed to

Sage Badrihi. This is also known as Videha Mukti.

Ubhayatmika Mukti is referencing both types or Jivan mukti and

Videha Mukti.

Bhagwan Ramana Maharishi says people have analyzed different

types of Mukti. However, if you ask me about Mukti, it is the
end of that Ahamkara that enjoys dividing Mukti into several
types.

I am the all-pervading Consciousness with many bodies in me.

Mithya body does not make a difference. Jivan Mukti and Videha
Mukti are all fictitious differences. Ahamkara manages to
continue, in the name of classifying Mukti. Let the
classifying Ahamkara go away. Any classification means
Dvaitam.

When the phrase “destruction of Ahamkara” is used, it means

understanding it is Mithya. Without Ahamkara we wont be able
to perceive this world. Ahamkara is required. Thus, if a Gyani
loses his Ahamkara, he will die. So, destruction of Ahamkara
means it is only a Vyavahrika Satyam. Let Vyavaharika Ahamkara
continue to function. “I” am Paramarthika Satyam. This is
Saddarshanam. To summarize the teaching:

1. Ahamkara is the cause of all problems.

2. It is not the world or people who are the cause of all
problems.
3. Tackling Ahamkara is the only solution. Realizing
Ahamkara will always be with us, what is the poisonous
part of Ahamkara? Our “attachment” of “reality” to
Ahamkara is the poison. Once you realize it is unreal,
you can then wear it as an ornament. (We need detachment
from Ahamkara).
4. Ahamkara can be tackled only by knowing Atma.
5. Atma is of the nature of Sat or pure Existence. It is
not a part or product of the body. It is eternal,
independent of everything, all pervading, ever the
Experiencer and free from all modifications. It is Sat.
Hence the name Saddarshanam.
6. Atma darshanam is possible only through Atma Vichara. It
has to be performed in a systematic manner under a
qualified Guru. It is the study of Vedanta.
This is essence of Saddarshanam teaching.

Shloka # 43:

Vasishta Muni composed this “Sadshana” in the language of the

immortals (Sanskrit), having translated the pure and superb
composition written by Sri Ramana maharsi in the Dravida
language (Tamil).

This shloka is one of the concluding notes about the two

authors.

Bhagawan Ramana Maharishi wrote this text in Tamil. It

was called Ulladu narpadu, “Forty Verses on Reality”.
Vasishta Gapanathy Muni translated this text in
Sanskrit.

It is considered a pure work without any defects such as

Shabda (grammar) or artha (logic) dosha. It is dealing with
Para Vidya or the greatest knowledge or Utkrishta.

Shloka # 44:

The words of the Muni shine like a wall reflecting the rays of
the divine utterances of Sri Ramana, conveying the essence of
the Truth in simple form and giving joy to the seekers of
Liberation.

Here glory of the Sanskrit version is described. It is also an

excellent work. It is giving teaching of Reality in a simple
form. Normally the word “Existence” is used as an adjective.
Here, however, it is used as a noun indicating that it means
the Ultimate Reality. The teaching gives one the great joy of
Moksha Ananda. It gives joy only to a prepared person or
Mumukshu. A Mumukshu is also one who is Sadhana Chatushtaya
Sampana. Ganapathy Muni says his work is only a mirror
reflecting the teachings contained in Ulludu Narpadu. Bhagawan
Ramana Maharishi is described as an extraordinary human being
or an Avatara.
This concludes Saddarshanam.

Take Away:

Our attachment to Ahamkara or ego-consciousness or “I-this

awareness” is the root problem. We need to detach our self
from this attachment.

With Best Wishes,

Ram Ramaswamy