Mandukya Bhasyam

SWAMI PARAMARTHANANDAJI’S CLASSES ON MANDUKYA BHASHYAM
NOTE: Swami Paramarthananda has not verified the

transcription of talks. The transcriptions have been done
with Swamiji’s blessings by his disciple.
001-Mandukya Bhashyam- Introduction (26-02-2016) www.arshaavinash.in

Swami Paramarthananda’s Lectures on Mandukya Bhashyam 2
Class Notes on
Māṇḍūkya bhāṣyam
(Based the Lectures of Swami

Paramarthananda Saraswati).
Transcription by Sri A. Venkatesan

NOTE: Swami Paramarthananda has not verified the transcription of talks.
The transcriptions have been done with Swamiji’s blessings by his disciple.
Contents www.arshaavinash.in
Contents
001 - Introduction ............................................................................................................................................................. 6
002 - Introduction (cont’d) ..........................................................................................................................................13
003 - Introduction (cont’d) ..........................................................................................................................................21
004 - Introduction (Cont’d)..........................................................................................................................................29
005 -Introduction (cont’d) ...........................................................................................................................................36
006 - Introduction (Cont’d)..........................................................................................................................................43
007 - Chapter 1, Mantras 1 & 2 ...................................................................................................................................51
008 - Chapter 1, Mantras 2 - 5 .....................................................................................................................................58
009 - Chapter 1 Mantra 3 ..............................................................................................................................................65
010 - Chapter 1 Mantra 3 ..............................................................................................................................................73
011 - Chapter 1 Mantra 3 ..............................................................................................................................................81
012 - Chapter 1 Mantras 4-5 ........................................................................................................................................90
013 - Chapter 1, Mantra 5 .............................................................................................................................................98
014 - Chapter 1, Mantras 5-6 .................................................................................................................................... 106
015 - Chapter 1, Mantras5-6 ..................................................................................................................................... 114
016 - Chapter 1, verse 2.............................................................................................................................................. 122
017 - Chapter 1; verse 2 ............................................................................................................................................. 130
018 - Chapter 1 verse 2............................................................................................................................................... 138
019 - Chapter 1 verse 2............................................................................................................................................... 145
020 - Chapter 1 verse 2............................................................................................................................................... 152
021- Chapter 1 verses 5-6 ......................................................................................................................................... 159
022 - Chapter 1 verses 6............................................................................................................................................. 166
023 - Chapter 1 Mantras 6 ......................................................................................................................................... 173
024 - Chapter 1 Mantra 7 ........................................................................................................................................... 181
025 - Chapter 1 Mantras 7 ......................................................................................................................................... 189
026 Chapter 1 Mantra 7 ............................................................................................................................................. 197
027 - Chapter 1 Mantra 7 ........................................................................................................................................... 205
028 - Chapter 1 Mantra 7 ........................................................................................................................................... 212
029- Chapter 1 Mantra 7 ............................................................................................................................................ 220
030 - Chapter 1 Mantra 7 ........................................................................................................................................... 228
031 - Chapter 1 Mantra 7 ........................................................................................................................................... 236
032 - Chapter 1 Verses 10 to 12 .............................................................................................................................. 243
033 - Chapter 1 verse 12 ............................................................................................................................................ 250
034 - Chapter 1 Verses 12 to 14 Bhashyam ........................................................................................................ 257
035 - Chapter 1 verses 14 to15 ................................................................................................................................ 264
036 - chapter 1 verses 15 &16 ................................................................................................................................. 271
037 - Chapter 1 verses 16 to 18 ............................................................................................................................... 278
038 - MB Chapter 1 Mantra8-9 Bhashyam .......................................................................................................... 284
039 - Chapter 1 Mantras 9-10 .................................................................................................................................. 291
040 Chapter 1 Mantras 10 &11 ............................................................................................................................... 298
041 - Chapter 1 Karika 20 to 23 .............................................................................................................................. 305
042 - Chapter 1 Mantra 12 verse 24 ...................................................................................................................... 312
043 - Chapter1 Mantras 25 to 29 ............................................................................................................................ 319
044 - Chapter 2 Mantra 1 ........................................................................................................................................... 326
045 - Chapter 2 mantra 1-2 ....................................................................................................................................... 332
046 - Chapter 2 verses 3&4 ....................................................................................................................................... 340
047 -chapter 2 verse 4 ................................................................................................................................................ 348
048 -Chapter 2 verses 5&6 ........................................................................................................................................ 355
049 - Chapter 2 verse 7............................................................................................................................................... 363
050 -Chapter 2 verse 8................................................................................................................................................ 370
051 - chapter 2 verses 6 -10 ..................................................................................................................................... 378
052 -Chapter 2 verses 10 to 13 ................................................................................................................................ 386
001-Introduction
Having completed, the Taitireeya भाष्यम्, of Sankaracharya, now we are going to study,
Sankaracharya’s भाष्यम् on माण्डू क्यउप�नषद्, and माण्डू क्यका�रका. And you are familiar with the
difference between माण्डू क्यउप�नषद् and का�रका, whichI would like to remember in this context.
माण्डू क्यउप�नषद् belongs to the अतवर्णवेद whereas माण्डू क्यका�रका is a work, writtenby Gaudapada
Acharya, who is Sankaracharya’s guru’s guru. Grand guru. परमगु� guru. माण्डू क्यउप�नषद् itself is
a very small text consisting of only 12 मन्�ा:. Whereasमाण्डू क्यका�रका is a relatively bigger work.
Consisting of 215 का�रका verses. माण्डू क्यउप�नषद् contains, a cryptic and profound teaching,
regarding the nature of आत्मा. And माण्डू क्यका�रका is going to be an elaborate study, of the
teachings given in माण्डू क्यउप�नषद्. Extracting all the hidden meanings in the उप�नषद्. And because
of this reason, the उप�नषद् and का�रका, happen to be complimentary pair of works. And therefore,
we generally study, माण्डू क्यउप�नषद् and माण्डू क्यका�रका together. And the 12, मन्�ा: of the उप�नषद्,
and the 215, का�रका verses, put together, or divided into 4 chapters. The first chapter, titled
आगम�करणम्, is a mixture of both उप�नषद्मन्�ा: as well as GPAका�रकाs. In fact, the entire उप�नषद्
comes, as a part of the first chapter. Along with 29 का�रकाs. So, 12मन्�ा: +29 का�रकाs, verses put
together is the आगम�करणम्. And the second chapter titled वैथत्य�करणम्, consists of only का�रका
verses. Because उप�नषद् is over in the first chapter. And this वैथत्य�करणम् consists of 38 का�रका
verses. Then the third chapter titled, अद्वै त�करणम्, has got 48 का�रका verses, and the 4th chapter
अलातशा�न्त�करणम्, the biggest one, has got 100 का�रका verses. And even though the second and
third and fourth chapters do not have उप�नषद्ic मन्�ा: all those three chapters are also analysis of
the उप�नषद् only. They don’t have an independent existence of their own. Therefore, regularly,
there is reference to the माण्डू क्यउप�नषद् mantra. And AdiSankaracharya has written,
commentaries on both the उप�नषद:,as well as the का�रकाs. In short, all the 4 chapters,
Sankaracharya has commented upon. I did conduct classes on, माण्डू क्यउप�नषद् and
का�रकाbefore. But in the classes before, I have dealt with only the मूलम्. There I have not read
भाष्यम्, line by line. And Therefore, I call them मूलम् classes. Whereas now what we propose to do
is study the भाष्यम् itself along with the मूलम्.
And Therefore, I would like to remind you, the suggestion that I regularly give. The भाष्यम्study
will be effective, only if one has studied the मूलम्. Without मूलम् study, भाष्यम् study won’t be a
waste. But it will not have the full impact. Therefore, my recommendation to all भाष्यम्students
is make sure that you hear the मूलम् classes. And even those students, who have studied the मूलम्,
my recommendation is, may you be familiar with the moola classes. Then the भाष्यम् will be more
effective. With this background, Iwould like to enter into the text. And since माण्डू क्यउप�नषद्,
careful not मुण्डक, or मण्डू क. It is neither मुण्डक nor मण्डू कउप�नषद्. It is माण्डू क्यउप�नषद्. And since it
belongs to the अतवर्णवेद, it will have the santi pata which is common to all the
001- Introduction (26-02-2016) www.arshaavinash.in

अतवर्णउप�नषद:which is the well known भ�ं कण��भ: since you are all senior students and you know
the शा�न्तपाठ, Idon’t propose to take the शा�न्तपाठ separately. We will chant the santi pata together
first. Thereafter we will go to the text.
ॐ भ�ं कण��भः शृणुयाम दे वाः ।

भ�ं पश्येमाक्ष�भयर्ज�ाः ।
�स्थरैरङ्गै स्तु�ुवाग्ँTसस्तनू�भः
।
�शेम दे व�हतं यदायूः ।
स्व�स्त न इन्�ो वृद्ध�वाः ।

स्व�स्त नः पूषा �व�वेदाः ।
स्व�स्त नस्ता�य� अ�र�ने�मः ।
स्व�स्त नो वृहस्प�तदर् धातु ॥
ॐ शा�न्तः शा�न्तः शा�न्तः ॥
And through the शा�न्तपाठ we invoke the grace of the lord, to complete this relatively bigger
project. Without obstacles. And we are going to follow, the माण्डू क्यउप�नषद् publications of the
Gorakhpur. And therefore, the page no I refer to will be the Gorakhpur edition. If you have
some other book, then the page no may not tally. And like other उप�नषद् commentaries
Sankaracharya begins with an introductory भाष्यम्. In the other उप�नषद: the introductory भाष्यम्
started straightaway. But in तै�तरीयभाष्यम् we had some ध्यान�ोका: The well knownयै�रमेगु��भ:
पूव�पाद:वाक्य�माणात:is abeautiful, ध्यान�ोका written by AdiSankaracharya in his taitireeya
introductory भाष्यम्. And as in the case of taitireeya भाष्यम्Sankaracharya considers,
माण्डू क्यभाष्यम् also as an important one. Therefore, here also he starts with two मङ्गल�ोका:,
whichare profound �ोका:sumamrising the माण्डू क्यउप�नषद् itself. And both are bigger
�ोका:Profound�ोका:Whichsummaries the माण्डू क्यउप�नषद्ic teaching. So, we will also start with
those two मङ्गल�ोका:First we will read मङ्गल�ोका no 1. Page no 22, आगम�करणम्, मङ्गल�ोकाno 1.
I will chant. You can repeat after me.
�ज्ञानांशु�ातानै �स्थरचर�नकराख्या�प�भ�ार्प्य लॊका

भुक्त्वा भोगान्स्थ�व�ान्पुनर�प �धषणोभ�ा�सतान्कामजन्यान्
पीव्ता सवार्�न्वशेषान्स्व�प�त मधुरभुङ्जयया भोजय�ो
मायासख्यातुरीय परममृतमज �� य��तोऽ�स्म ॥ १ ॥
So,in the 5th line hetakes यत्��तत्अहम्नत: अ�स्मI offer mysalutations to �� the absolute reality.
Which is the very subject matter of माण्डू क्यउप�नषद् and का�रका. And then he describes in the
following words. मायासङ् ख्यातुरीयं,it is known by the name तुरीयं. The word मायासङ् ख्याI will explain

later. We will see the word तुरीयंतुरीयं is the name of आत्मा��न् the absolute reality. And what type
of तुरीयं? परम्. Absolutely real. अमृतं. Which is immortal.Deathless. And ajam which is birthless
also. That ��न्I salute. And in the first three lines he says, that ��न् alone is at the �ावहा�रक
level, empirical level, appearing as जीवा. ��न् alone at the absolute level is appearing at the
empiricallevel as the जीवा: and how does ��न् appear as जीवा? ��न्s nature is oc. This OC, forms
reflections or �चदाभास in every body mind sense complex. Thus every Body Mind Senses (BMS)
serves as a darpana: a mirror. So many bodies are there. Each body is like a mirror. In the
mirror,��न् extends itself.And how does it extend? By forming reflection. Eventhough ��न् is
one, how many reflectionsare there? Infinite reflections. Like rays coming from Surya, from��न्
the rays of �चदाभास��त�बम्भचैतन्यम् comes as it were, and they get reflected in the BMS. And
eachजीवा is one �चदाभास: And that जीवा alone, that जीवा is ��न्’s empirical अवतार. So,every one of
us is an अवतार of ��न्.And this जीवा alone, goes through or ��न् in the form of जीवाalone, goes
through जा�त्avastha waking state and becomes the waker. That ��न् alone, in the form of जीवा,
goes through स्व�ावस्था becomes a dreamer. And that ��न् alone, what type of ��न्? Extended
��न्? जीवा rupa ��चदाभास rupam ��. ममैवअम्सोजीवलोकेजीवभूतसनातन:��न्a: अंसभूत: जीवा: alone
goes through deep sleep state and becomes the sleeper. Thus,��न् is empirically available as
जीवा. Playing the roles of waker,dreamer and sleeper. And since it is empirical reality it is not
absolute truth. And that is said in the first three lines in the first line जीवा is defined �ाज्ञअंस�तानै:
�तान:means extension. �तान् to extend. To expand. Extension of what? Oc. So �ज्ञानं means oc.
�ज्ञानंअम्सु means RC. अम्सु: means the reflection. So ��न् through its extensions which are in the
form of �चदाभास rupa जीवा: Thus, in the form of �चदाभास rupa जीवा: ��न् expands itself. If there
are 10 mirrorsin front of me. I the original one expands and spreads here? In every mirror,I
extend myself. No doubt the mirror extension is mithya. But still is my own extension. Thus,
there is one ��न् in the center. And around ��न् there are infinite mirrors in the BMC. In each
mirror expands, extends and forms जीवा:Therefore, �ज्ञानंअम्सु�तानै: means in the form of �चदाभास
extension. जीवा: are available. I am cutting into smaller sentence. The whole �ोका is a very long
grammatical sentence. I am cutting into smaller sentences. ��न् is available in the form of
�चदाभास which are ��न्’s extension as जीवा:. Where are जीवा:located�स्थरचरनकर�स्थरचरmeans
स्थावरजङ्गमजीवा:Sthavaram means non-moving body. What is non-moving body? Every plant is a
non-moving body. And चर means what? Moving bodies. Like human animals etc. And each body
is like a darpana one is a moving mirror. And another is non-moving mirror. In both these
mirrors, �ा�भ: Vyapi means reach out. What reaches out? �चदाभास reaches out. So �ा�भ:
reaching �चदाभास reaching जीवा:Thus, upto �ा�भ: is the description of जीवा. That is what we have
to note. �ज्ञांसु onwards upto �ा�भ: is the description of जीवा: as �चदाभास or ��त�बम्भचैतन्यम्. And
these जीवा: who are going to experience, three types of experiences’ स्थूलभोगासू�मभोगा and
आनन्दभोगा. स्थूलभोगा means gross experiences in which state? In जा�त्अवस्थायां. Therefore, we

have to supply जा�त्अवस्थायां in the waking state. लोकान्�ाप्य. The word लोक: means स्थूलभोगा.
स्थूलभोगान्. Gross sense objects. So लोक: means sense objects bhogya
�वषया:कमार्�ुत्प��.लोक्यतेइ�तलोक: भोग्य�ाप्यmeans contacting. Who is contacting? जीवा is contacting
gross sense objects. And who is जीवा? The lower version of ��न्. And Therefore, who is
experiencing? ��न् alone in its lower version as जीवा, is contacting the sense objects. And after
contacting what does it do? स्था�व�ाभोगान्भुक्त्वा second line स्था�व�ाभोगा: means gross experience’s.
Because gross objects will give gross experiences. And what do you mean by gross? In the
waking state sense objects are भौ�तकm. It is भौ�तकobjects, whereas in स्व� sense objects are
मानसm. So भौ�तक�वषयं is स्थूलम्. मानस�वषयंisसू�म. So, to differentiate the मानससू�म�वषया:in जा�त्वस्था
we say भौ�तक, स्थूल�वषयाम्: and those senseobjects,स्थ�व�ान्भोगान् the gross experiencesभुक्त्वा-
भुक्त्वा means the जीवा enjoys experiences,goes through. So भुक्त्वा is in complete. But for our
convenienceभुङ्�े. The जीवाexperiences. But in Sankaracharya’s’vision, he doesn’t want to say
जीवाexperiences. He wants tosay ��न् in its inferior जीवा version, experiences. Therefore,
क:भुङ्�े? ��भुङ्�े. Because all these are descriptions of ��न् described in the 4th chapter. So, we
will get a doubt how can you claim��न्s experiences. It is ��न् in its lower version is
experiencing. Just as waker in his lower version experience’s dream. Like that ��न् in its lower
version. So स्थ�व�ान्भोगान्भुक्त्वा. And this जीवा gets the name �व�: the �थमपाद:So, when I say
�थमपाद: those students who attended माण्डू क्यमूलम् and by chance remembers, I can use the word
�थमपाद: it will make sense for you. For other students, it is another word. It is called �व�
otherwise वै�ानर:भव�त. ��एव�व�: वै�ानर:: �थमपाद:: भव�त.
कथम्?स्थ�व�ान्भोगान्भुङ्�ाकथम्भुक्त्वा?�चदाभासजीवा�पेणभुक्त्वा. So, this �व� status of ��न्. Act no1.
Then the very same ��न्as जीवा goes to the second state. Not in the class. But other times.
Upto स्थ�व�ान् is �व� description.And then comes तैजस. पुन:अ�प and again,
�धषणउद्भा�सतान्कामाजन्यान्सू�मn भोगान्भुङ्�े. सू�मभोगान् we have to supply. The very same
जीवा,experiences subtle sense pleasures.And what do you mean by subtle. Not भौ�तकभोगा: but
मानसभोगा: The sense objects are mental, not material. And what type of subtle sense objects
theyaredescribed�धषणउद्भा�सतान् presented by the mind itself. �धषण means mind. And उद्भा�सतान्
means highlighted or presented. Or projected. So �धषणउद्भा�सतान् means mind projected sense
objects. And how does the mind project? कामाजन्यान्. Here the word कामा represents, either वासना,
or �ारब्धकमार्. कामा means वासना,.so वासनाजन्यान् is one meaning. Another meaning is
�ारब्धकमार्जन्यान्because the type of dream depends upon our पुण्यपाप. If we have पुण्यम् good
dreams come. If we have पापम्, bad dreams come. Therefore,कामा represents �ारब्धकमार्, or वासना.
And when you say वासना what does itmean? During the waking state, all the experiences get
recorded and registered and recordings are called वासना. And that वासना: by the कमार् the वासना:
are activated. Which वासना should be activated will be decided by कमार्I might have gone to a
temple, and on the way,I might have seen an accident. Accident also is registered. Temple is also

registered. But in dream either accident can come or temple can come. Who decides? �ारब्ध
decides whether accident should come in dream or temple should come. And Therefore,
कामजन्यान्,�ारब्धउध्भुतवासनाजन्यान्.And you have to supply सू�मभोगान्भुङ्�े. Experiences the subtle
sense objects.And gets a new name. तैजस: �हरण्यगभर्: �द्वतीयापाद::. Which is alone an inferior
version of ��न् only. Therefore, instead of saying तैजस: भुङ्�े we take ��एवभुङ्�े. And then what
happens? After जा�त् and स्व�, पीत्वासवार्�न्वशेषान् –all the attributes of कतार्, भो�ा, �माता, ��ण: क्ष��य:
��चारीगृहस्ता.All these attributes obtaining in जा�तवस्था and स्व�ावस्था, theyare all resolved, in
सुषु�प्त. So सवार्न् so up to कामजन्यान् is तैजस topic. Now weare goingto �ाज्ञ in the third
line.सवार्�न्वशेषान्पीत्वा- literally पीत्वा means drinking, swallowing. Here it means resolving.
So स्व�प�त-the जीवा goes to sleep. And who is जीवा:? ��न् in its inferior version goes to sleep.
Lower version goes to sleep.And at the time of sleep also जीवा enjoys. What does it enjoy?
मधुरभुङ्मधुरम् means आनन्द. सुषु�प्तआनन्द: andआनन्द:: ��यमोद,�मोदआनन्द: Is called here मधुरभुङ्.
मधुरभुक.is the word .भुक्भुजौभुज: इ�त�पा�ण. जगारान्त: पु�ल्लङ्ग:मधुरभुज्शब्द: . भुक,भुजौ,भुज:. So, all
theseare ��न् itself �ावहा�रकversion is called जीवा. But to give the कमार्फलम् for जीवा, we require
another �ावहा�रक version. कमार्कतार् is not enough. कमार्फलदाता is required. And जीवा is only
कमार्कतार्. जीवा is not कमार्फलदाता. Therefore, we require, another thing, कमार्फलदाता. Who is he?
ई�र: and ई�र is also what? Another version of the same ��न्. And another version is पारमा�त�क
version or �ावहा�रक version. In पारमा�त�कं no versions. It is absolute and one. Therefore,जीवा is
also �ावहा�रक version. ई�र is also �ावहा�रक version. Both of them are not absolute reality.
Disturbing news. In अद्वै त�करणम् he is going tostart saying whoever उपास्यउपासकद्वै तं worshipper
worshipped द्वै तं whoever is in that द्वै तं he is an unfortunate person.
उपासना��तोधमर्: जाते��णवतर्ते�ागुत्प�ेरजंसवर्म्तेनासौकृपण: स्मृत: ||
मण्डू क्याका�रकाis a unique version where भ�ा is described as unfortunate one. Everywhere भ�ाis
glorified. But in माण्डू क्य, that is why we should never start with माण्डू क्य. Because भ�ा is in
उपास्यउपासनाद्वै त.ं Why is unfortunate. Because उपासना is also �ावहा�रकversion. उपास्यं also is
�ावहा�रक. ��न् transcends both of them. Therefore, that ई�र is introduced. माययाभोजयन्. So
ई�र�पेण, ��न् makes, जीवा experience कमर्फलम्. Look at the sentence verycarefully. In the form
of ई�र the �ावहा�रक version, ��न्itself, makes the जीवा, experience जा�त्भोगा, स्व�भोगा and
सुषु�प्तभोगा. जीवाexperiencesई�र give the experience. So जीवा: भुङ्�े. ई�र: भोजय�त. जीवाexperiences.
ई�र causes he जीवा to experience. And how is ई�र able to do that? What ��न् is not able to do?
मायया through the मायाश��, which is �ावहा�रकंor पारमा�त�कं? �ावहा�रकं.Because ई�र is also another
reflected consciousness only. जीवा is a �चदाभास in BMSC. ई�र is the reflection in the माया the
samashti. In the 6th chapter of PD which we are seeing in Adyar cases, Vidyaranya is going to
elaborately present जीवा is micro reflection. ई�र is macro reflection. Both of them
��त�बम्भचैतन्यम्only. Therefore, मायया means माया��त�बम्भचैतन्य�पेणभोजयन्-causal. ई�र makes the

जीवा experience. And whom does he make experience? Na: na: means all of us जीवा:. न: is
�द्वतीयाब�वचनम्.मांमा,आवाम्नौ,अस्मा�:. �द्वतीयाब�वचनम् object of भोजयन्. And here also
Sankaracharya doesn’t want to sayई�र makes. He says ��न्. So ��न् in the form of ई�रवेषं –let
us understand like that- ��न् in the form of ई�रवेष,ं does that?��न् with जीवावेषं does that. One
��न् alone has got जीवावेषं also. ई�रवेषं also. If you remove the वेष,ं वेषहानत: we have read
somewhereवेषहानत:स्वात्मदशर्नंईशदशर्नंस्वात्म�पत:| ईशजीवयोव�षद��पता. Therefore, ��न् alone is जीवा
also. ��न् alone is ई�र also. Just as waker alone divides himself in this स्व�ावस्था. One ��न्alone
divides in the form of जीवा and ई�र. And जगत् also. It is not mentioned. We have to understand
that also. एकं��जीवाजगत्ई�र�पेण, trifurcates. All for what? Fun. But even though it started as
fun, it has become a serious problem. Why? माण्डू क्य we don’t study. Therefore, fun becomes
problem. And that ��न्, now you have to connect to 4th line. That ��न् which hasजीवावेषं and
ई�रवेष and that one which is ��न्, without वेषं, that alone I offer नमस्कार. And eventhough that
��न् is अद्वै तं and one only, if you take the empirical versions of ��न् there are three �ावहा�रक
versions. What are they? �व�जीवा: तैजसजीवा; �ाज्ञजीवा: three �ावहा�रक versions are thereAnd if
count them as 1, 2, 3 the original वेषं less ��न् will be counted as fill up the blanks. If you count
the वेषmed ��न्I don’t know what language it is., if you count ��न् with three वेषंs, वेषं means
costume. ��न् with three different costumes, you call as �व� ,तैजस, �ाज्ञजीवा:;. Then the ��न्
without costume will be countedas the 4th, the green room version. Will be called the 4th. But the
counting of the 4th is only from �ावहा�रक��. But from ��न्s own standpoint it can never be
counted s 4th. Because it is non-dual. It is like, if you count the mirror versions as 1,2,3,4 –
imagine 3 mirrors are there. And there are 4 manes. 1,2,3/ and if the first three mirror
reflections you count as 1,2,3 the original I can be counted as the 4th. And 3th within inverted
comas. To put the inverted commas, Sankaracharya says, मायासङ् ख्यातुरीयं. ��न् is the 4th as it
were, when you count along with the �ावहा�रक 3 versions. When ��न् is counted along with the
three �ावहा�रक versions, the original ��न् will be called तुरीयं.and to that तुरीयं, which is the
subject matter of 12 मन्�ा:, +215 का�रका verses, the hero of this book, I offer नमस्कार. And how to
नमस्कारm to तुरीयं? As Ramana maharishi says in saddarsanamतस्यस्मृ�तस्त��डैव�न�ाRamana
maharishi asks the question how can I offer to तुरीयं, which is not an object.
Therefore,तुरीयनमस्कार is only in one form. Ramana maharishi says in
saddarsanam.तुरीयनमस्कारm is only in one form. Remembering the fact, what fact? ThatI am the
तुरीयं. सआत्मसआत्मास�वज्ञेय: so by claiming I am the तुरीयं, तुरीय�न�ाएवतुरीयनमस्कार: நன்னா இருக்க
பாருங்ேகா.तुरीय�न�ाएवतुरीय�पेणअवस्थानंएवतुरीयनमस्कार:that I do. So this is the first मङ्गल�ोका. The

�ोका itself is a profound summary.Now the next �ोका is also मङ्गल�ोका. It is almost the
repetition. These two �ोकाs are very similar the sub commentators try to differentiate these
मङ्गल�ोकाs. But very difficult to differentiate. Almost difficult. आनन्दgiri tries to differentiate.
First one is �व�धमुक,मङ्गलाचरणम्the second one is, �नषेदमुखामङ्गलाचरणम् because in the 4th line it

says. �हत्वासवार्�न्वशेषान्.So one is positive मङ्गलm, another is negative managalam. Thus they try to
make subtle distinctions. But it is really the difference between Tweedledum and tweedledi. We
will read �ोका no2.
यो �व�ात्मा �व�धज�वषयान्�ाश्य भोगान्स्थ�व�ा

न्प�ाच्चान्यान्स्वम�त�वभवाज्ज्यो�तषा स्वेन सू�मान् ।
सवार्नेतान्पुनर�प शनै स्वात्म�न स्थाप�यत्वा
�हत्वा सवार्�वषॆषा�न्वगतगुणगण पात्वसौ नस्तुरीय ॥ २ ॥
So go to the 4th line. असौतुरीय; न: पातु may the तुरीयआत्मा or ��न्, protect, us .again न; is
�द्वतीयाब�वचनम्. So if you want to make another hair splitting difference, in the first मङ्गल�ोका,
तुरीयं is नपुंसक�लङ्ग:, in the secondone तुरीयं is पु�ल्लङ्गं . नपुंसक�लङ्गम्refers to tad पाद: lल�याथ��.
पु�ल्लङ्गं refers to त्वंपाद:ल�याथर्आत्मा.Therefore, one �ोका is from तत्पाद: lल�याथर्: another is from
त्वंपाद:ल�याथर्. We can make another form of difference.Because they will ask why two �ोकाs?
Some difference we have to pint out. Therefore, तुरीय;असौन: पातुपातुmeans, protect.
How?ज्ञान�धानेन. Here protection, is by ज्ञान�ा�प्त. And what is that तुरीयं. That which is तुरीयं in its
original versebecomes �व�जीवा: in its empirical form. That is described in the first line. य : तुरीय:
�व�ात्माभव�त. In it empirical �चदाभास version, that we have to borrow from the first �ोका. In the
form of �व��पजीवा:which is �चदाभास.in स्थूलशरीरं reflection. What does it do? सथ�व�ान्भोगान�ाश्य .
स्थ�व�ाभोगा means gross sense objects, which is भौ�तकभोगा.�ाश्य means having experienced. �ा+
अश्धातु, 9th conjugation to eat,consume. �ाश्य is ल्यप्यन्दं अ�यम्. So experiences gross pleasures. And
who will determine the quality of the experiences? �व�धज�वषया�न्व�ध: means, �व�हतकमार्. �व�ध
means वेद�व�धवेद�व�ध means वेद�व�हतकमार्. वेद�व�हतकमार् represents पुण्यम्. And पुण्यम् includes पापम्.
Therefore, �व�धज�वषया:पुण्यपापकमार्�वषया: so the sense objects which come in frontof us, because
of our पुण्यम्and पापम्,.if that day there is पुण्य�ारब्ध ,everyone you meet including autoriksha
driver will be smooth. He will talk nicely. For that also you require some पुण्यम् especially
autoriksha. You require lot of पुण्यम्. So �व�धज�वषयान् means पुण्यपापज�वषयान्.जम्means born out
of. जन्यं,�ाश्य –so that is ��न् with �व�costume. And thereafter what does he do? �व� costume he
drops and puts on the dreamer costume, तैजस costume. That is said in the second line, which we
will see in the next class.
ॐपूणर्मदःपूणर्�मदं पूणार्त्पूणर्मुदच्यते।
पूणर्स्यपूणर्मादायपूणर्मेवाव�शष्यते॥
ॐशां�तःशां�तःशां�तः॥

002 -Introduction (cont’d)

मङ्गल�ोका no2. I will read you can repeat after me.
यो �व�ात्मा �व�धज�वषयान्�ाश्य भोगान्स्थ�व�ा

न्प�ाच्चान्यान्स्वम�त�वभवाज्ज्यो�तषा स्वेन सू�मान् ।
सवार्नेतान्पुनर�प शनै स्वात्म�न स्थाप�यत्वा
�हत्वा सवार्�वषॆषा�न्वगतगुणगण पात्वसौ नस्तुरीय ॥ २ ॥
Sankaracharya starts, the माण्डू क्यभाष्यम् with these two मङ्गल�ोका: And in both of them he is
invoking the तुरीयंवस्तु alone which is the central theme of both the उप�नषद: and का�रका. In the first
मङ्गल�ोका he said, य�ुरीयंतद्नत:अ�स्मI offer नमस्कार to that तुरीया he said. In the second मङ्गल�ोका
the आचायार् says तुरीया: न: पातु. May that तुरीयं protect us from संभूत,ं bygiving knowledge? Even
though, तुरीयं is not available for any �वहार, and Therefore, it cannot be even an object of
worship or the giver of blessing also. We have to translate तुरीयं as तुरीया in ई�र�प: We have to
assume. And then he points out, that one तुरीयं alone is appearing in the form of �व�तैजस and �ाज्ञ
in the three अवस्था: We saw the 4th line first in the last class. �वगतगुणगणा: असौतुरीया: न: पातु. May
the तुरीया which is free from all the attributes. That is, May the �नगुर्णतुरीयं protect is the prayer.
And in the first three lines, आचायार् says तुरीया alone at the �ावहा�रक level is appearing as�व�तैजस
and �ाज्ञ. In the first line, the �व� the waker is described. य: �व�ात्मा. तुरीयं in the form of �व� or
वै�ानर:. �व�धज�वषयान्सथ�व�ान्भोगान्�ाश्य. �ाश्य means experiences or having experienced. In the last
class we saw, �+अश्धातु to consume to eat. अ�ा�त ,अ�ीत:: 9th conjugation. This is ल्यबन्धंअ�यं.
After experiencing. सथ�व�ान्भोगान् the grossest sense objects. स्थ�व�ा is the superlative degree of
स्थूलम्. स्थूलंस्थवीयान्स्थ�व�ा: gross grosser the grossest. And what kind of sense objects which
present themselves because of our पुण्यपापकमार्. �व�धज�वषयान् vidhi means धमार्: which
includesअधमार्. Therefore, �व�धज means born out धमार्धमार्पुण्यपाप. And �वषयान् means sense objects
and sense pleasures. That is कमर्फल�पभोगान्. �ाश्य. This is the first stage of �व�. Up to this we saw
in the last class. In the second line, the तैजस is presented. प�ात्. After experiencing the waking
state, when the कमार् for waking state is exhausted, the very same कमार् brings, स्व�ावस्था, because
according to शास्�ास्व�ा is also determined by कमार् only. So प�ात्-जा�त्भोगक्षयेस�तस्व�भोगजन्म�नwhen
that कमार् ripens, अन्यान्सु�मान्भोगान्-भोगान् we have to supply. In the form of dreamer or तैजस, the
तुरीयं itself experiences, the subtle pleasures. �ाश्य we have to supply. Taken from the first line.
So, the very same तुरीया in तैजसवेष, only when तैजसवेष is there it comes to �ावहा�रक plane. Minus
तैजसवेषतुरीया is beyond all transactions. अ�वहारं is तुरीयं. But with तैजसवेषंतुरीयं can experience. So
सु�मान्भोगान्�ाश्य. And how the subtle is pleasures created in dream? It is not the external objects,
because during dream the external objects are not here. We experience the internal world. And
who creates the inner world. Our own mind itself out of the वासना: will create.The internal

world. So स्वम�त�वभवान्. Born out of one’s own mind स्वम�तजन्यान्, स्वम�तउद्भ�तान. And even though
all वासना: are there, which वासना: must activated will be determined by �ारब्धकमार् alone will
decide, whether good वासना: will be activated or bad वासना:So स्वम�त�वभवान्सू�मस्व,अ�त�वभवान्
should be adjective to सु�मान् which is adjective to भोगान्सु�मान्भोगान्�ाश्य. And for experiencing the
world, we require a light. As in स्वयम्ज्यो�त��ाणं. During the day time सूयर्�काश is there. During the
night time चन्��काश is there. If both are absent अ�ग्न�काश is there. So, so many luminaries are
there to illumine the world. For the inner dream world what is the light? That is given.
स्वेनज्यो�दषा. Caitanyam itself lends the light. स्वेनज्यो�दषाचैतन्यज्यो�दषास्वयम्ज्यो�दषा. स्वयम्ज्यो�दषा�ाश्य. It
experiences with the help of the light of the self itself. अ�यंपु�ष:स्वयम्ज्यो�तभर्व�तis
Brihadaranyaka vakyam. And when both the �ारब्धा: are suspended. Both �ारब्ध means
जा�त्भोग�त�ारब्ध. And स्व�ाभोग�त�ारब्ध when both �ारब्ध subside सवार्न्एतान् all these attributes as
well as experiences, स्वात्म�नस्थाप�यत्वा- theyare all the drawn and theyare kept dormant in the
आत्मा itself. So, in the अ�ध�ानंआत्माकारण�पआत्मा, �ाज्ञआत्माइत्यथर्: in the कारणआत्मा, �ाज्ञआत्मा,
ई�रआत्मा��ात्मा,��ीतात्माany word you can use. In that आत्मा, सवार्न्एतान्स्थाप�यत्वा. All of themare
resolved and kept in unmanifest condition. How do you know it is not destroyed? Next day it
again comes back. शनै:शनै: means gradually in �म.पुनर�पस्थाप�यत्वाit is brought to अ��अवस्था
once again. Why does the आचायार् use once again? Because it is a repeated process. ��ा to अ��.
And againअ��. To��ा.And again,��ा to अ��
अ��ा��य सवार्ः �भवन्त्यहरागमे ।

रा�यागमे �लीयन्ते त�ैवाक्य�संज्ञके । ८-१८ ॥
avyaktāvyaktaya sarvāḥ prabhavantyaharāgamē |
rātryāgamē pralīyantē tatraivākyaktasaṁjñakē | 8-18 ||
To indicate that this is not a one-time affair. But it is a repeated cycle. He uses the word पुनर�प
We have to repeat पुन:पुन: it does that. स्वात्म�नस्थाप�यत्वा. And these are the only three states
possible for an अज्ञा�न. अज्ञा�न has got , either manifest attributes in जा�त् and स्व�ा. Or he has got
unmanifest attributes, in सुषु�प्त. The अज्ञा�न never becomes �नगुर्ण. He is सगुण in manifest or in
unmanifest form. Whereas when the अज्ञा�न becomes ज्ञा�न, .so the 4t line is the description of a
ज्ञा�न which is not possible for a अज्ञा�न. And what does the ज्ञा�न do? ज्ञानअवस्थायां-at the time of
ज्ञानm. सवार्�न्वशेषा�न्हत्वा –he eliminates, removes all the attributes. All the attributes mean�व�
status, तैजस status, �ाज्ञ status. All the statuses �हत्वा – and how does he drop the attributes?
Dropping the attributes is not a physical event. It is falsification by knowledge. Dropping the
attributes is falsification by knowledge. ज्ञानेनभा�तत्वात्. So, all the attributes he negates or falsifies
through knowledge.
नान्यंगुणेभ्यःकतार्रंयदा��ानुपश्य�त|

गुणेभ्य�परंवे��मद्भावंसोऽ�धगच्छ�त||१४- १९||
nānyaṁ guṇēbhyaḥ kartāraṁ yadā draṣṭānupaśyati |
guṇēbhyaśca paraṁ vētti madbhāvaṁ sō:'dhigacchati ||14- 19||
He understands I am �नगुर्ण: to claim I am �नगुर्ण: you must be सगुण. Therefore, the claiming can be
done by only �व�: as �व�, in जा�तावस्था, not �न�व�कल्पकसमा�ध, not तुरीयाअवस्था. In जा�तावस्था, it with
the help of शास्�ा�माणं, remaining as �व�, he understands, and my �व� status is �मथ्या. But I am
तुरीयं. When? All the time. जा�त्स्व�ासुषु�प्त in all अवस्था:, I am तुरीयं. The transition is purely
intellectual. It is a cognitive transformation. Externally physical body and mind will all be there.
Everything will continue. But they are as good as not there. Because it is understood as �मथ्या.
That is why ज्ञानेनभा�तत्वा. �वगतगुणगणा: so the तुरीयं in the case of a ज्ञा�न claims the तुरीयं status. तुरीयं
cannot claim, I am तुरीयं, in the case of अज्ञा�न. तुरीयं gets an opportunity to claim I am तुरीयं .poor
तुरीयं because तुरीयं by itself can never claim I am तुरीयं. Register this carefully. तुरीयं by itself can
never claim I am तुरीयं. तुरीयं gets an opportunity only when one becomes a ज्ञा�न. तुरीयं is able to
claim I am तुरीयं. So �वगतगुणगणाय: तुरीय:; ज्ञा�नअ�भ��ाभव�त.ज्ञा�न it is evident. May that तुरीयं, पातु-
पातु, means protects? Not as तुरीया. But as ई�र may that protect us. Here protection from where?
Not from worldly problems.So may, protect us from the अज्ञानं,self-ignorance. So thus, through
these two मङ्गल�ोका: not only Sankaracharya offers मङ्गलाचरणम् but summarises the entire
उप�नषद् also.And there are several commentaries for the माण्डू क्यभाष्यम्. Ananda giri has written
on the commentary on the भाष्यम्. And one अनुभू�तस्व�पाचायर्has written a commentary on
माण्डू क्यभाष्यंsub commentary on माण्डू क्यभाष्यम्. And Ananda giri makes an academic observation.
Though not relevant for us.
Just an observation. So, the first �ोका, is in a metre called �द्धदारा metre. Which has got 21
letters. �द्धदारा . And the second verse, is ina metre called मन्धा�ान्ता which has got 17 syllables.
�द्धदारा has got 21. मन्धा�ान्ता has got 17. But here peculiarly in the second मङ्गलाचरणम्, the first
three lines are in मन्धा�ान्ता. 17 syllables. But the 4th line we won’t observe all these things. The
4th line has got 21 syllables’ and it is �द्धदारा. Therefore, three lines one metre. Fourth line
another metre. And normally it is considered a �वषमवृ�aं n irregular metre. And that irregular
construction is called घाटवृ�घ
ं ाट means an irregular metre where some lines are in one metre.
And some lines are in another metre. Called घाटलक्षणपद्यं. And Therefore, Anandagiri says, it is
not a mistake. Such things are there acceptable. Anyway, that is an aside note. Now we will enter
into the introductory भाष्यम्.
ऒ�मत्येतदक्ष�मदं सवर्म् ।

अनुबन्ध �वमशर्ःतस्योप�ाक्यानं वेदान्तथर्सारसं�ह भूत�मदं �करणचतु�यमोमेत्यतदक्षर�मत्याध्याब्यर्ते । अंत एव न

पृथवसम्बन्धा�भधेय�योजना�न व��ा�न । यान्येव तु वेदान्त सम्बन्धा�भधेय�योजना�न तान्येवेह भ�वतुमहर्�न्त । तथा�प
�करण �ा�चरक्यासुना संक्षॆपतो व�या�न ।
So, first Sankaracharya mentions the beginning part of the मन्�ा which is within inverted comas
ओ�मत्येतद्अक्षरंइदं सव�is the first मन्�ा. And तस्यउप�ाख्यान is also part of the मन्�ा. This is to indicate
that I he is going to comment upon this उप�नषद्. So, this is called �तीकं�हणम् generally they
mention the line of the मूलम्, to indicate that this the भाष्यंon this मूल�न्था. So, mentioning the part
of the मूलम् is called �तीकं�हणम्. And after तस्योप�ाख्यानं there must be full stop. And
Sankaracharya says, इदं �करणचतु�यंआरभ्यते. So Sankaracharya, doesn’t take the उप�नषद् as a
separate entity. Because the उप�नषद् is presented as a part of the first chapter of माण्डू क्यका�रका.
Therefore, instead of mentioning the उप�नषद्, he says I am commenting upon the 4 �करणा�न of
गौडपादका�रका. So �करणचतु�यं means the 4 �करणम्. �करणम् means vedantic treatise. And why
doesn’t he mention the उप�नषद् because the उप�नषद् becomes the part of the first chapter of the
�करणचतु�यं. Therefore, he says �करणचतु�यं the 4 chapters. And how does it
begin?ओ�मयेदत्अक्षरंइत्या�दbeginning with ओ�मयेदत्.Even thoughओ�मयेदत् is उप�नषद्, he doesn’t say
उप�नषद्. He says �करणचतु�यं because this is part of �करणम् only. आरभ्यते. And what is the content
of these 4 chapters? He says, वेदान्तअथर्भूतंसं�हभूत.ं सं�हभूतं means extract. In this context सं�ह must
be translated as extract. Extract of what? सार:. सार; means essence. So, the extract of the essence,
essence of what? वेदान्तअथर्, the teachings of वेदान्ता. So, the extract of the essence, of the teachings
of वेदान्ता. Is this �करणचतु�यं. इदं आरभ्यते.
And all the �करण�न्था: are not considered original शास्�म्. So, what is the original शास्�म् of वेदान्ता,
if you ask, ��सु�ाare considered वेदान्ताशास्�म्. Because BS analyses all the उप�नषद्s, and presents
the entire teaching, and Therefore, BS, is defined as, वेदान्ताशास्�म्. And all other vedantic texts are
taken as, वेदान्ता�करणम्. Thus we make a difference between वेदान्ताशास्�म् and
वेदान्ता�करणम्वेदान्ताशास्�म् is the original. And वेदान्ता�करणम्are based on what? वेदान्ताशास्�म्.And
Therefore, what we are now studying is शास्�म् or �करणम्? We are studying the �करणm not the
original शास्�म्. And Therefore, Sankaracharya makes a general rule.Whenever a शास्�म् has to
be studied, we always should mention the 4, factors called अनुबन्ध. Associated with the शास्�म्.
Because very शास्�म् has got its own unique अनुबन्ध or 4 factors.So वेदान्ताशास्�ा also has got its own
अनुबन्धचतु�यं .and whatare they? अ�धकारी, �योजन, �वषय, संबन्ध. In Sunday class,I gave CBSC C
standing for candidateB standing for benefit. S standing for subject matter. C standing for
connection. So CBSC you can remember because, your children and grandchildren are involved
in state board and CBSE board. Of course, there it is CBSE; here it is CBSC. Candidate, benefit,
subject matter and connection. These 4 must be presented for every शास्�म्. वेदान्ताशास्�म् also
talks about अनुबन्धचतु�यं. In अथातो��जज्ञाससू�. And Sankaracharya observes, since
वेदान्ता�करणम्, is only following the वेदान्ताशास्�म्, for �करणम्, separate अनुबन्धचतु�यं will not be

there. A �करणम् will not have separate अनुबन्धचतु�यं, why? Because अनुबन्धचतु�यं, of �करणम् will
be borrowed from where? वेदान्ताशास्�म्.
And Therefore, �करण�न्था: need not mention अनुबन्धचतु�यं.
And if somebody asks what is the अनुबन्धचतु�यं? Our answer will be whatever, is the वेदान्ताशास्�म्
you have to only put ditto mark. Therefore, Ata: eva. Since the 4 chapters happens to be
वेदान्ता�करणम्, संबन्धअ�भधेय�योजना�न.In short अनुबन्धचतु�यं, CBSC. पृथक्नव��ा�न. Need not be
separately mentioned. Because already it has been discussed in वेदान्ताशास्�म् called ��सू�ा�ण. BS
is official वेदान्तादशर्नम्. So पृथक्नव��ा�न we need not mention. We can borrow it from BS.
Therefore, he says, यान्येवतुवेदान्तेसंबन्धअ�भधेय�योजना�न. Whatever अनुबन्धचतु�यं has been
mentionedin the original शास्�म्, वेदान्ते means in the original वेदान्ताशास्�म्��सू��न्थे.ता�नएव, the
same CBSC should be extended here also भ�वतुंअहर्�न्त. And Therefore, Gaudapaada
Acharyadoesn’t mention अनुबन्धचतु�यं. Straightaway he starts his का�रका. He doesn’t mention
अनुबन्धचतु�यं. And now Sankaracharya says, even thoughGaudapaada Acharyadoesn’t
mention, because he expects us to borrow thesame from Brahma Sutras (BS).Therefore, he
says, I the commentator, have the job of reminding the student. Therefore, don’t worry. I will
pluck it from BS. And I will present it. Therefore, he says तथा�प- still even though we need not
mention.�करणम्��चख्यासुना by a commentator who is interested in commenting upon the
�करणचतु�यं. ��चख्यासु��ुंइच्छु .��चख्यासु desiderative. सा�न्�ूपंतृतीयाएकवचनम्. संक्षेपत:: व��ा�न. I
have to present in a summary form. And if some of you remember �वचार sagara (VS), in VS, two
full chapters were dedicated exclusively for अनुबन्धचतु�यं. Not one page or two pages. Two full
chapters. The first chapter of VS is अनुबन्धचतु�यसामान्य�न�पणम्. General discussion on
अनुबन्धचतु�यं. One chapter for that. And the second chapter was titled अनुबन्धचतु�य�वशेष�न�पणम्.
Specific discussion on अनुबन्धचतु�यंso what was discussed in two chapters in VS, Sankaracharya
is going to give. In a nutshell. Therefore, he uses the word संक्षेपत: That means, if you want
elaboration, go to VS, chapter one and chapter two. All extra ordinary पुवर्पक्षा�णwere raised,no
�योजनंispossible. No अ�धकारीis possible. �वषय is no possible. All kinds of objection and defense.
And now आचायर् is going to present. We will read.
त� �योजनवत्साधना�भ��कत् एना�भधेयसंबध्दं शा�ं पारम्पय�ण �व�श�सम्बन्धा�भधेय �योजनवभ्द्व�त ।
So before introducing the अनुबन्धचतु�यSankaracharya makes a fine distinction, a hair-splitting

distinction between two things. The �करणचतु�य the उप�नषद् and the का�रका: are called �करणम् or
शास्��करणम्. And this शास्�म् or �करणम् happens to be शब्ध�पं. It is in the form of words and
sentences. And Therefore, it comes under शब्ध�माणं. So ��सू� is also शब्ध�माणं. उप�नषद् is also
शब्ध�माणं. माण्डू क्यका�रकाis also शब्ध�माणं. And in the class, we are studying शब्ध�माणं alone. We
are analyzing. And by the analysis of शब्ध�माण what do we expect? �माण�वचार should lead to

what? Enquiry of �माणं should lead to �मा or ज्ञानम्. So शास्�म् and �करणम्, generates ज्ञानम्. So, in
Sanskrit, �मा. �माणं ,�मा. �माणं produces �मा. Now Sankaracharya asks, the अनुबन्धचतु�यं is
associated with ज्ञानम् or शास्�म्. अनुबन्धचतु�यं, that we are discussing, is for the ज्ञानम् or शास्�म्? So,
when you talk about candidate, candidate for ज्ञानम् of शास्�म्? And he says, whenever we discuss
अनुबन्धचतु�यं, primarily it is associated with ज्ञानम् only. ज्ञानस्यअ�धकारीis
साधनचतु�यसंप�:.ज्ञानस्य�वषय:: is जीव��ऐक्यं. ज्ञानस्य�योजनंis मोक्षा. Not शास्�स्य�योजनं. Are you able to
see the difference? �माणं doesn’t give मोक्षा. Are you able to see the difference? �माणं doesn’t
produce मोक्षा. �माणंproduces ज्ञानम्. And what produces मोक्षा? ज्ञानम् alone produces मोक्षा.
Therefore, मोक्षा�योजनंbelongs to ज्ञानम् only. Therefore, primarily अनुबन्धचतु�यं is connected with
ज्ञानम् only. And ज्ञानम् itself is produced by शास्�म्. Therefore, शास्�म् is connected to ज्ञानम्.
Therefore, अनुबन्धचतु�यं, through ज्ञानम् is connected to शास्�म्. So Therefore, अनुबन्धचतु�यं directly
belongs to ज्ञानम्. And अनुबन्धचतु�यं indirectly belongs to शास्�म्. And thus, there is अनुबन्धचतु�यं for
ज्ञानम् also. अनुबन्धचतु�यं for शास्�म् also. ज्ञानम् is directly connected. शास्�म् is indirectly connected.
Therefore,Sankaracharya says पारम्पय�ण. So पारम्पय�ण means indirectly through ज्ञानम्, the शास्�म् is
associated with अनुबन्धचतु�यं. Now look at his वाक्यम्. त� –शास्�म् look at the second line. शास्�म्
here शास्� means शास्��करणम्इत्यथर्:.शास्��करणम्पारम्पय�ण, indirectly,
�व�श�संबन्धअ�भधेय�योजनवत्भव�त. Is indirectly associated with अनुबन्धचतु�यं. �व�श� means unique.
Unique अनुबन्धचतु�यम्. Sankaracharya mentions three of them अ�भधेय means �वषयthe subject
matter. संबन्ध means connection. �योजनMeans benefit. Then the 4th one missing is अ�धकारी. That
we have to supply. So शास्�म्पारम्पय�ण, is only indirectly connected. Not directly. And once you say
indirectly connected the question will come? Through what?Indirect connection must be
through something. There is intermediary required. And what is that?
�योजनवत्साधनअ�भ��कत्वेनa . By way of generating अ�भ�न्जकhere means generating. साधनम् –
साधनम् means ज्ञानम् here. By way of generating ऐक्यज्ञानम्, and which ऐक्यज्ञानम् is �योजनवत्-which
has got result directly. So शास्�म् doesn’t directly produce the �योजनं. शास्�म् produces ज्ञानम् which
is directly connected with �योजनं. �योजनंmeans अनुबन्धचतु�यं,Therefore, �योजनवत् means
�योजनस�हत,�योजनयु�. साधन-साधन here means ऐक्यज्ञानम्. अ�भ��कत्वेन.
शास्�म्अनुबन्धचतु�यवत्भव�त. So, in short शास्�म् doesn’t directly give any benefit to us. शास्�म्
produces knowledge. And through knowledge alone we get �योजनं. And from
�योजनंअ�धकारी�वषयeverything is connected. And if शास्�म् should produce ऐक्यज्ञानम्- very
interesting question. If शास्�म् should produce ऐक्यज्ञानम् what should be the subject matter of
शास्�म्. One weeks’ time. I can give if शास्�म् produces ऐक्यज्ञानम् what should be the subject matter
of शास्�म्?ऐक्यम्Therefore, अ�भधेयसंपद्दं शास्�म्शास्�म् which is connected अ�भधेयm the subject matter
called ऐक्यm. So thus, what will be the sentence? Looks very complex, शास्�म् connected with
ऐक्यम् by producing ऐक्यज्ञानम् give the मोक्षा. शास्�म् with the subject matter of ऐक्यm, by way of
producing ऐक्यज्ञानम् gives the benefit of मोक्षा. And Therefore, what is the bottom line/ शास्�म् also

has go अनुबन्धचतु�य indirectly. That is all the message. शास्�म् has got अनुबन्धचतु�यं indirectly. ज्ञानम्
has got अनुबन्धचतु�यं directly. Only note these two sentences.
Continuing,
�क� पुन स्तत्�योजन�मत्युच्यते, योगातर्स्येव रोव�नवृ�ौ स्वस्थता । तथा �ःखात्मकस्त्यात्मनो द्वै त�प�ोपशमे
स्वस्थता । अद्वै वभावः �योजनम् ।
So, in the अनुबन्धचतु�यं the most important factor is �योजनम्. The benefit is the most important
factor in Anubhanda Chatustayam (AC). Because people are interested in �योजनम् only.
�योजनम्अनु�दश्यनमन्धोऽ�पप�वतर्त.े Even the dullest person, will not pursue something without a
�योजनम्. �योजनम् also will be dull �योजनम्. But he has an expectation. Therefore, always you have
to mention �योजनम्. Therefore,Sankaracharya asks the question �क�पुन:तत्�योजनम्. What is the
blessed benefit of वेदान्ता? इ�त this is उच्यते. Is mentioned by me. What is the benefit? स्वस्थता-
abiding in our own, real nature, is the benefit. Abiding in our real nature. स्व means स्व�पं.स्थ
means abiding. स्थ is abstract noun. Abidance in the स्व�पं. स्व�पअवस्थानं. आत्म�न�ा. Abidance in
one’s own real nature is the benefit. Like what? He gives an example. Just as a sick person, after
taking the treatment, again abides in his healthy nature. Just as by taking medicine, a person
removes ill-health and by way of removing ill health, he abides in his own healthy nature. That
is the example. रोगातर्स्यइव-like a sick person. स्वस्थता has got abidance in his own healthy nature.
And when does it happen? रोग�नवृ�ौसत्यां. स�तसप्तमीWhen the disease is removed he is at ease
with himself. And Sankaracharya deliberately chooses this example. By treatment, both the
doctor and medicine, remove only the ill health. They are not giving us health. Neither the
doctor produces health. Nor the medicine produces health because health is the normal nature
of a person. Therefore,medicine doesn’t produce the benefit, because if it produces the benefit
what will be the problem? What is the problem? All these are, youare supposed to be senior
student. In Mundaka Bhashyam we saw चतु�व�धंकमर्फलं. Let me see how far, you remember?
आ�प्त:उत्प��;संस्कार: and �वकार: The fourfold कमर्फलं are generated by कमर्. And if it is generated, it
will be अ�नत्यं. Similarly, if मोक्षा is also generated it will be अ�नत्यं. Therefore,Sankaracharya
wants to say मोक्षा is not generated by शास्�म्. मोक्षा is not generated by ज्ञानम्. Then मोक्षा is our
nature. And disease is caused by ignorance. We are only removing the obstacles. We are not
producing the benefit. Therefore, the first part is example. रोगातर्स्यइव –इव must be translated as
यथा. So just as a person abides in his nature by taking medicine, तथा –in fact after स्वस्थताFS
should not be there. तथा –in the same way, what is our disease? And what is our real nature? He
says, अद्वै तभाव: is our nature. Non-duality is our nature.And what is the disease. If अद्वै तं is स्व�पं,
what is the disease? द्वै तं is the disease. He doesn’t sayसंसार. He doesn’t use any word. Not even
�:खं. He says द्वै तम् is रोग. Why? �द्वतीयात्वैभयंभव�त.उदरमन्तरंकु�तेअत:अस्यभयंभव�त.So द्वै तंससार:.द्वै त�नवृ��:
is the benefit of the ज्ञानऔषधं. So, the knowledge medicine doesn’t produce अद्वै त. Knowledge
medicine removes द्वै त.ं And what is the nature of द्वै त?ं �:खस्व�पंद्वैत.ं And Therefore, every संसारीis

afflicted by the �:खंcalled द्वै तं. And �:ख�पत्वद्वै त�न�ी�त: is the direct �योजनम्. And indirect �योजनम्
is abidance as अद्वै त. So �:खात्मकस्यआत्मन: for the जीवात्मा, who is now in the form of �:खं. He
doesn’t say endowed with �:खं. You take �:खं, and give hands and legs. That is Mr. So and so.So
�:खअत्मकस्य means �:खस्व�पस्य. Here it is not स्व�प. �:ख�व�श�स्यआत्मन:जीवात्मान:. द्वै त�पन्चउपशमे
when the entire द्वै तis falsified. स्वस्थता- this is regularly proved. Regularly proved when? सुषुप्तौ-in
DSS there is no जा�त anxiety. No स्व�ाanxiety. In sushupti we are all abiding.
सतासोम्यतदासंप�ोभव�तस्वंअपीतोइत्याचक्षसे. We saw in छान्दोग्यष�ाध्याय. That is called स्वस्थता. In
positive language अद्वै तभाव: �योजनम्. The benefit is abiding in non-duality.
ॐपूणर्मदःपूणर्�मदंपूणार्त्पूणर्मुदच्यते।

003 -Introduction (cont’d)

Page 23, भाष्यम् second paragraph fourth line.
�क� पुनस्तत्�योजन�म�त, उच्यते – रोगातर्स्येव रोग�नवृ�ौ स्वस्थता, तथा �ःखत्मकस्यात्मनो द्वै त�पञ्चॊपशमे
स्वस्थता, अद्वै तभाव �योजनम् ।
Sankaracharya is introducing the 4 �करणा�न of GPA called माण्डू क्य�करणम्. And when we use the
word माण्डू क्य �करणम् it is a common name for both the उप�नषद् as well as का�रका. Therefore,
instead of saying माण्डू क्यउप�नषद्, or माण्डू क्यका�रका, we use a compound word माण्डू क्य�करणम्.The
word �करणम्includes the उप�नषद् as well as का�रका. And this माण्डू क्य�करणम्which is a mixture of
उप�नषद् and का�रका, Sankaracharya introduces, pointing out that all the �करण�न्थाs are based on
an original शास्�. That is why, a there is a definition for a �करण�न्थाI have pointed out on some
occasions.शास्�ैकदे श संपद्धं शास्� कायार्न्तरे �स्थतम् आ�:�करणम्नाम �न्थ भेदं �वप��त: so शास्�एकदे शसपद्धं a
�करण�न्था doesn’t focus on entire शास्�. Entire which शास्�? वेदान्तशास्�. But शास्�एकदे श संपद्धं. It only
focusses on one aspect or the other of शास्�. For example,माण्डू क्य�करणम् is concentrating only on
the अद्वै त teaching. It doesn’t dwell on कमर्योग which is part of शास्�ं which doesn’t deal with
उपासनयोगso many other topics covered in BS. BS is the whole शास्�ं. The whole शास्�ं is not
covered. Only a particular part of the शास्�ंजीवात्मापरमात्माऐक्यम्. Therefore,शास्�एकदे शसपद्धं.And
शास्�कायार्न्तरे �स्तथं . The function of the�करणम् is not giving the knowledge.�करणम्only clarifies
certain aspects of the शास्�ं. And removes the doubts possible in that particular part. शास्�ं as a
whole alone is meant to give the �योजनम्. Therefore,शास्��करणम्is only assisting the शास्�ं to do
the job. And Therefore, the function of the �करणम्is not the function of the शास्�ं.�करणम्helps in
clarifying the शास्�ं. शास्�ं helps in giving the �योजनम्. Therefore, it is said to be शास्�कायर्अन्तरे�स्तथं-
a function which is other than the function of the शास्�. That means a�करणम्assists the
शास्�ं.�करणम्is an अङ्गम् of the शास्�ं. The �योजनम् of the अङ्गम् is not the �योजनम् of the angi.
Therefore,शास्�कायार्न्तरे �स्तथं आ�:�करण नाम. And such a text is called�करणम्. �न्थाभेद. It is a type of
text book. A type of composition. �न्थभेदम् bheda: means varieties. A variety of �न्था. �वप��ता:. The
wise people declare so. And since शास्��करणम्is an अङ्गम् of the शास्�ं, assisting the sastric
function, the ac of the शास्�ं and the ac of the�करणम्is not separate at all. अङ्ग�पत्वात्�कारणस्य. And
Therefore,Gaudapaada Acharyadoesn’t write anubhanda chatustaya, while writing the का�रका.
Sankaracharya says, eventhough,Gaudapaada Acharyadoesn’t write I the commentator have the
responsibility of introducing the anubhanda chatustaya. And in the anubhanda chatustaya, the
most important component is, �योजनम्. Whatis the benefit of the शास्�ं? The direct benefit of the
शास्�ं? The indirect benefit of the�करणम्will have to be mentioned. Because �योजनम् alone
attracts a person towards the text. �योजनम् is the advertisement for the शास्�ं. And what is the

�योजनम्. Sankaracharya introduces. Justas medicine removes the ill health and helps us discover
the health which is already our nature. A medicine removes the ill health and help us not get the
verb should be appropriate. Medicine doesn’t get us the health. But helps us discover the health
which is already our nature. In the e same way, the शास्�ज्ञानं doesn’t give us मोक्षा. But removes
what? The disease called द्वै तम्. संसार disease is removed. द्वै तम् disease is removed. When संसार and
द्वै तम् are removed अद्वै तम् we don’t get. But अद्वै तम् which is our nature, we discover. That is why in
English the word ‘discover’ is a beautiful word. Discover means it only disses the cover. It only
removes the obstacle. It doesn’t give anything new at all. Since मोक्षा is discovered as the nature,
that मोक्षा will remain eternally. Therefore, he says, रोग �नवृ�ौ यथा रोगातर्स्य स्वस्थता भव�त.यथा रोग
�नवृ�ौ रोगातर्स्य स्वस्थता भव�त. Justason the elimination of the roga, the diseased person gets at the
ease with himself. तथाद्वै त�पञ्चउपशमे, you have to changes the order
द्वै त�पञ्चउपशमेआत्मन:स्वस्थताwhen the द्वै त�पञ्च goesaway the आत्मा, remains, in his own nature.
What is the nature? अद्वै तस्व�पे स्वस्थता भव�त . And why should we remove the द्वै त�पञ्च? Because
as longasद्वै त�पञ्च is there as real, आत्मा will not be परमात्मा.आत्मा will be
�:खात्मकजीवात्मा.Therefore,�:खात्मकस्यजीवात्मन: for the जीवात्मा who is associated with �:खं how
long? As long as द्वै त �पञ्च is there. That �:खात्मकजीवात्मा will abide in अद्वै तस्व�पं. So for this DS
gives abeautiful example. The more I see the universe, the picture of me from the stand point of
the universe, I am an insignificant one. When I see myself as a member of the family, I will see
myself as significant. And member of the humanity my insignificance will become more. And
when I see myself as one of the living beings my insignificance will become sill worse. And when
I look at the whole galaxy and says among so many galaxies there is one galaxy. And in that
there is one solar system. In the solar system, there is one thing called earth. In the earth, there
are several continents. One isAsia. There one country is India. There in state is TN. There is one
district is madras. And there one street. There ina house. There one room. There I am occupying
a corner. The more I see the vastness of the universe, I will see myself as smaller and smaller
and smaller. The sense of smallness is संसार. And when I dismiss the whole cosmos, and say that
there is nothing else other than myself. The smallness is replaced by the infinitude.
Therefore,द्वै तम् makes me small.द्वै त�नवृ�� makes me all.So, smallness to all ness is मोक्षा. And the
smallness will not goaway unless द्वै त is eliminated. Therefore, he says, अद्वै तभाव: So how many
things are there in the world I alone am there? What type of I? In the morning class. अहम्एव
पुरस्तात्अहम्अधस्तात्अहम्उप�र�त:अहम् paschat अहम्उ�रत:: अहम्द�क्षणत:: अहम्एवइदं सव�. That alone will
give me पूणर्त्वं. So he says अद्वै तभाव: non duality is the benefit. Up to this we saw, in the last class.
Continuing,15.23
द्वै त�पन्चस्यचा�वध्यकृतत्व�द्वद्यया त�पशम स्य�त�त ��स्य चा�वध्याकृतत्वा�द्वध्यया अस्यरम्भ ��यते । ’य� �ह द्वै त�मव
भव�त’ ’य� वान्य�दव स्या��ान्योऽन्यत्पश्येदन्् योऽन्य�द्वजानीयात्’ ’य� त्वस्य सवर्मात्मैवाभू�त्केन क पश्ये�त्केन क
�वजानीयात्’ इत्या�द�ु�तभ्योऽस्यथर्स्य �स�द्द ।

So now comes the question how can the शास्�ज्ञानम् or आत्मज्ञानम् remove द्वै तम्?Because from our
common experience no knowledge can eliminate something. Knowledge has got the capacity to
reveal a thing which exists. Knowledge doesn’t have the capacity to eliminate something. How
can you choose a revealing knowledge to eliminate something? Carpet knowledge reveals the
carpet knowledge or eliminate carpet? Imagine if carpet knowledge eliminates the carpet, as
even you enter the hall. Carpet will go away. You look at the chair. Chair will go away. It doesn’t
happen at all. कथम्ज्ञानेनद्वै तस्यनाश: भव�त. ज्ञानेनतस्या�पIनाश; भव�त. कथम्द्वै तस्यनाश: भव�त?नाश is always
कमर्फलम्. Not ज्ञानफलम्. You take a treatment course.Disease नाश; भव�त or you take a knife and cur
something that will get destroyed. By action you destroy things. By ज्ञानम् you can never destroy
anything. So how can वेदान्तजन्यज्ञानम् eliminate द्वै तम्? So this question canarise. What is our
answer? Yes, it is possible under certain conditions. Any ज्ञानम् will directly destroy ignorance.
ज्ञानम्doesn’t destroy anything else. But ज्ञानम् has the capacity to destroy ignorance. And then the
ज्ञानम् can destroy another thing also. If because of ignorance, there are some false notions, born
of ignorance, then the false notions also will go away. Destroyed by whom? ज्ञानम्doesn’t destroy
false notion directly. But what happens? When ignorance goes away, false notions automatically
goes away.Why?Ignorance is कारणम्. False notions are कायर्म्. कारणनाशात्कायर्नाश: तन्तुनाशेपटनाश;
bacteria नाशे disease नाश: by what rule?कारणनाशेकायर्नाश: So thus ज्ञानेनअज्ञानम्नश्य�त. साक्षात्. Then
�म: अ�पनश्य�त. How? कारणनाशात्. What कारण? अज्ञानकारणनाशात् ,अज्ञानकायर्�प�मनाश:. So this is a
general rule. Therefore,ज्ञानम् destroys 2 things. One directly. Another indirectly. What is directly
destroyed? अज्ञानम्. Indirectly destroyed �म: or अध्यास: and what is the well-known example?
रज्जुसपर्ज्ञानेन, रज्जु: na नश्य�त. Nobody says रज्जुनश्य�त. रज्जुmeans rope. But by that 2 things are
destroyed. रज्जुअज्ञानम्नश्य�त. And अज्ञानजन्यसपर्: which is called अध्यास or �म:
Therefore,सपर्अध्यास:सपर्�म; चनश्य�त. Thus,knowledge can destroy, अज्ञानम् and अध्यास:ज्ञानम् can
destroy अज्ञानम् and अध्यास: Then a person will ask. OK accepted. ज्ञानम्destroys अज्ञानम् and
अध्यास:. How can ज्ञानम् destroy द्वै तम्? He says द्वै त�नवृ�ौ. And for that what is Shankaracharya’s
answer. My dear Mr. The whole द्वै त�पञ्च is अध्यास: Whole द्वै त�पञ्च is अध्यास:It is an erroneous
perception. Therefore, it can be destroyed by ज्ञानम्. So द्वै तस्यअध्यास:�पत्वात्, ज्ञानेननाश: संभव�त.
Then what will be the next question? Howdo you say the whole द्वै त is अध्यास? How do you say
the whole द्वै त –I can accept रज्जुसपर् is अध्यास:शु��रजतं is अध्यास: and how do you extrapolate from
this, to the entire द्वै त�पञ्च? Sankaracharya says, शास्�ं, �माणम्.शास्� reveals, that the entire
द्वै त�पञ्च is an अध्यास:; it is a �म: and it is अ�वद्याकालेएवअ�स्त. यथारज्जुसपर्; अज्ञानकालेअ�स्त.
ज्ञानकालेना�स्त. यथाशु��रजतंअज्ञानकालेअ�स्त ,ज्ञानकालेना�स्त. एवम्द्वै त�पञ्च: अ�पअज्ञानकालेअ�स्त.
ज्ञानकालेना�स्त. Who says? शास्�ं says. What better proof you want to show द्वै तम्is �म:? Therefore,
he says, very beautiful paragraph. Very tightly argued paragraph. द्वै त�पञ्चस्यअ�वद्याकृतत्वात्. The
entire द्वै त�पञ्च is superimposed by अ�वद्या. Then the next question is what अ�वद्या? Not make a
general अ�वद्या. रज्जुसपर् is born out of whatअ�वद्याa? Rope snake is born out of what

ignorance?Rope ignorance. Shell silver is born out of shell ignorance. द्वै त�पञ्च is born out of
rope ignorance or shell ignorance?. It is born out of ��ात्मअ�वद्यया. Soअ�वद्ययाhere means
��ात्मअ�वद्यया. Which is otherwise called मूलाअ�वद्या. So मूलाअ�वद्याकृतत्वात्. Therefore, rope snake
will go away by rope knowledge. Shell silver will go by shell knowledge. द्वै तम्will goaway not by
rope knowledge or shell knowledge. It goes away by ��ात्मज्ञानम्. Therefore, he says, �वद्यया –
�वद्यया means ��ात्म�वद्ययाy त�पशमस्या��पशम; means द्वै तउपशम; स्यात्. इ�त– इ�तहेतो: ��वद्या�ाकाशनाय.
To eliminate snake, you have to reveal the rope. To eliminate the silver, our silver, you have to
reveal the shell. To eliminate द्वै तम्, you have to reveal, what? ��आत्मा. Thus,शास्�ं is the torch
light, which the गु� uses, to reveal what? ��ात्मthe अ�ध�ानं.When the अ�ध�ानं is known entire
द्वै त�पञ्च, is भा�तदं भव�त.And the word भातis a technical word. I have used I this भाष्यम् class itself
which is different from नाश. We don’t talk about द्वै तनाश. But we talk about द्वै तभात. कमर्produces
नाश. ज्ञानम्causes भात. कमर्�न�म�नाश; and ज्ञान�न�म�भात: are different. I have talked about this
before. But being very important I am repeating it. When कमार् destroys the pot, I destroy the pot.
Pot is gone. And pot is absent after the destruction. You talk about the absence of pot only after
the act of destruction. That means, I will say pot is not there now. And what does it mean by
saying now I am admitting pot was there. And when कमार् destroys pot, I will say pot is not there
now. So कमार्नाश: makes me add the word now. But when I negate the snake through ज्ञानम्, when
I negate the snake through ज्ञानम्, I say the snake is absent. When? I don’t say now. If I say the
snake is absent now, it means I have not got knowledge. If I get knowledge my statement is
snake was, absent. Is absent. Will be anent. Therefore, in नाश, प�र�च्छ�काल, अभाव we talk about. In
भात, सवर्कालअभाव we talk about. In नाशप�र�च्छ�काल, प�र�च्छ�काल means it is not here now. It will
not be there in future but we don’t says सवर्कालअभाव; because pot was there before.
Therefore,भात is �ैकालअभाव�न�य: नाश is वतर्मानकाल,भ�वकाल, अभाव: That is called द्वं साभाव:कमार्
causes द्वं साभाव; whereas ज्ञानम् causes �मथ्याभाव; are you able to see the difference. Therefore,द्वै तम्
will be भा�तत not न�म्. In the past present and future द्वै तम् is not there. Then what is there?
अद्वै तम्.अद्वै तम् is there. This is called �ैका�लक�नषेद��तयो�गत्व�. Therefore,त�पशम; स्यात्इ�त. The word
उपशम; means भात; not नाश; भात: स्यात्इ�त–Therefore,इ�त means हेत्वथ�. ��वद्या�ाकाशनाय. For the
sublation. The English translation they use for भात is technical word. You don’t use the word
destruction, elimination, or negation also. Sometimes we use. In technical word coined in
अद्वै तशास्� for the word भात, the English translation sublation. Snake is not destroyed. Snake is
not negated. Snake is not eliminated. Snake is sublated.that is the appropriate word. इ�त–
Therefore,��वद्या�ाकाशनाय, for revealing ��न्, अस्यआरम्भ: अस्य means माण्डू क्य�करणस्य. Hereafter
when I use the word�करणम्you should understand as उप�नषद्+का�रका�करणम्. You should not ask
whether it is उप�नषद् or का�रका.�करणम्means mixture.आरम्भ: ��यते. Now Sankaracharya quotes
relevant �ु�तवाक्य to show अज्ञानकालेद्वैतम्.ज्ञानकालेद्वैतअभाव; very important quotation
य��हद्वै तंइवभव�त.Where there is the seeming presence of duality. Iva means seeming presence of
duality. Once you say is seeming it means it is a notion, not real. I have given you example. You

are seemingly intelligent means, so it is not glorification. It is criticism. So द्वै तम्इवभव�त. This is
one quotation. Then य�वाअनयत्इव– wherever there is something appearing as it were. So, the
sub-commentators use the word य��हद्वै तंइवभव�तreveals अथार्ध्यास: य�वाअनयत्इवअन्योन्यपश्य�तis
ज्ञानाध्यास: if you can remember what is अथार्ध्यास:and ज्ञानाध्यास based on the अ�नवर्चनीयख्या�त
discussion of VS it is fine. If you done know the difference doesn’t matter
अन्यत्इवस्यात्अन्यअन्यात्पश्येत.् A person seemingly experiences.perceives duality. Seemingly knows
duality. So here the word yatra means what? अ�वद्याअवस्थायां. Whereas the उप�नषद् itself says
य�वाअस्यसव�आत्मैवअभूत.् �वद्याअवस्थायां ,ज्ञानावस्थायां, what is there?/ सव�आत्मैवअभूत.् Everything is
nothing but आत्मा. Again c/o छान्दोग्यभूम�वद्याआत्मापुरस्तात्आत्माप�ात्आत्माद�क्षणत: etc. सव�आत्मैवअभूत.्
तद्केनकंपश्येत्?Which person with what instrument will perceive what object? Who will perceive
what with what? Who represents the कतार्. Will perceive whatrefers to object. With what refers
to instrument. Therefore, subject is negated with क: with कं, object is negated. केनinstrument is
negated. Subject object instrument all of themare negated by asking the question who will see
what, with what? And these are not questions. आक्षेपाथ��क�?Who will perceive is not a question.
Nobody will perceive in ज्ञानावस्था a second thing. इत्या�द�ु�तभ्य:.and reference nos are given.
Brihadaranyaka second one also Brihadaranyaka, the third one is इशावाश्यउप�नषद्. So
इत्या�द�ु�तभ्य: From these �ु�त statements अस्यअथर्स्य�स�द्ध:this idea is established. And once I say
this idea you should ask what idea? Entire द्वै तम् is अध्यास:Therefore, it can be eliminated by
knowledge. द्वै तस्यअध्यासत्वात्ज्ञानेन�नवृ��; संभव�त. That is the message द्वै तस्यअध्यासत्वात्ज्ञानेन�नवृ��;
संभव�त. And Therefore, also, Sankaracharya is indirectly refuting ज्ञानकमार्समुच्�वाद: ज्ञानमा�ेण
rope snake can be eliminated sublated let me use that word. Rope snake can be sublated by
mere knowledge. After ज्ञानम् you need not take a stick and beat the snake.ज्ञानमा�ेणसपर्�नवृ��:,
continuing.
त� तावदोकार�नणर्य �थम
�करणमागम�धानमात्मत�व��तप�युपायभूतम् । यस्य द्वै त�पञ्चस्योपशमे अद्वै त��तप�� रज्जवा�मव

सपार्�द�वकल्पोपशमे रज्जुत�व��तप��, तस्य �द्वतस्य हेतुतो चैतथ्य��तपादनाय �द्वतीय �करणम् । तथा
अद्वै तस्या�प वैतथ्य�सङ्ग�ाप्तौ, यु��तस्तात्व��तपादनाय तृतीय �करणम् । अद्वै तस्य
तथात्व��तप��वपक्षभूता�न या�न वादान्तराण्यवै�दका�न स�न्त,
तेषामन्योन्य�वरो�धत्वादतथाथर्त्वेनत�पप��भरेव�नराकरणाय चतुथर् �करणम् ॥
So, the अनुबन्धचतु�यम्consist of अ�धकारी�वषय�योजन and संबन्ध. CBSC. Candidate benefit subject
matter and connection. Of these 4 अनुबन्ध- अनुबन्धचतु�यम्2 of them are the most important ones.
Therefore,Sankaracharya deals with only two of them �वषय and �योजनम्. अ�धकारीand संबन्ध he
doesn’t mention. But we can guess. How we can we guess? अ�धकारीis whoever wants मोक्षा is the
अ�धकारी. Because the benefit being मोक्षा,संसार�नवृ��. Whoever is interested in the benefit is the

अ�धकारी. That we can know byअथार्प�� or अनुमानम्. Then संबन्ध also has been indicated by the
शास्�ज्ञानम्.द्वै त goes away. अद्वै तभाव�योजनम् comes. Therefore,between ज्ञानम् and the �योजनम्, the
संबन्ध is what? Cause effect संबन्ध. कायर्कारणसंबन्ध. Or जन्यजनकसंबन्ध. ज्ञानम्is जनकम्. मोक्षा: is जन्य:
Producer produced connection also has been indirectly pointed out. Thus,�वषयSankaracharya
wants to focus on. Until now he has talked about �वषय generally as ��न्or अद्वै तं. By using the
word ��वद्या�काशनायhe has indicated the subject matter as ��न्. So ��न् which is the अद्वै तवस्तुis
the subject matter. Then the next question is, if ��न् is only one subject matter why should you
have 4 chapters? And Therefore, he wants to talk about the general subject matter is ��न्. The
specific subject matter of each�करणम्. In each chapter. He wants to mention. आगम�करणम्is the
first chapter वैतथ्य�करणम्is the second chapter. अद्वै त�करणम्and अलातशा�न्तthe very title reveals
the subject matter. आगम�करणम्is आगम�धानम्. The subjectmatter is
माण्डू क्यउप�नषद्.वैतथ्य�करणम्deal with वैतथ्यं.अद्वै त�करणम्deals with अद्वै तम्. So thatis what he is
going to clarify now.
त�–among the 4 chapters. चतुषुर्�करणेषुमध्ये–�नधार्रणेसप्तमी.तावत्- �थमम्.

�थम�करणे�कार�नणर्य:.�कार, analysis. �थम�करणम्. Is the first chapter. So the first chapter is
meant for �कार analysis.Then the �करणम्must be titled �कार�करणम्. Then why do you call it
आगम�करणम्?Sankaracharya says �कार analysis is done with the help of the उप�नषद्. GPA
doesn’t independently do that. He does �कार analysis by way of analyzing the उप�नषद्. And
उप�नषद् is part of वेदा. And वेदा is known by another name आगम: So, the word आगम can refer to
non-vedic literature also. When it is referring to वैष्णवआगम,शैवआगम etc. In that context, the word
आगम is स्मृ�त�न्थ:All तन्�शास्�ा�णare called आगम. �ी�वद्याalso is called आगम. शा�आगम. Thus, the
word आगम can refer to non-vedic literature also. The word आगम can be used for Vedic literature
also. Here the word आगम is in the sense of the वेदा. माण्डू क्यउप�नषद्. Therefore, he says,
आगम�धानम्, the first chapter is उप�नषद्�धान. वेदा�धान. आगम�धान.then the next question is whydo
you call it आगम�धानम्? No word is taken for granted. Because the first chapter is not only
उप�नषद्. Therefore, you can’t say the first chapter isउप�नषद्. Because the first chapter is a mixture
of उप�नषद् and का�रका. Both of themare there in the first chapter. Of these, both components,
उप�नषद् component and का�रका component, between these two, which one is मुख्यं? And which
one is अङ्गं ? Sankaracharya says, in the first chapter उप�नषद् is the leader. GPA is only a humble,
simple अङ्ग:He projects the उप�नषद् and GPA stands behind the उप�नषद्. Like an obedient servant
of the वेदा. But when the second chapter comes, GPA becomes prominent. So, to indicate the
subservience of GPA and prominence of the उप�नषद्, the first chapter is titled
आगम�करणम्.Therefore, he says, आगम�धानम्�करणम्,आगम�करणम्.मध्यमपदलोपसमास:. Then what will
be the next question?Everything you raise a question and answer. What is the next question?
Sub commentators use this method only. I will just try this method for some time. What is the
next question? You said उप�नषद् is meant for revealing ��न्. And you say now I am going to bring

आगम the उप�नषद् which is going to analyse �कार. Whenwe are interested in ��ज्ञानम् why are
you bringing in �कार? What I want is ��न्. What youare talking about is �कार? Whyare you
talking about �कार, when I am interested in ��ज्ञानम्? Sankaracharya says I know you will ask
this question, if you are an observant student. The answer is, �कार has been talked about as a
means of knowing ��न्. Therefore,�कार is relevant. Therefore, he says आत्मतत्व��तप��उपायभूत.ं
�कार analysis is a means to know, आत्मतत्वं or ��तत्वं. And Therefore, first chapter deals with
उप�नषद.उप�नषद् deals with �कार. And �कार deals with ��न्. And Therefore,आगम�करणम्.
�कार�करणम्. ��करणम्it tallies very well. So then, the next question isif the entire first chapter
gives ��ज्ञानम्, why should we study, second chapter? That he says,
यस्यद्वै त�पञ्चस्यउपशमेअद्वै त��तप��. ��न्will be understood as अद्वै तम्, only when the द्वै तम् is negated
through knowledge. Mere ��ज्ञानम् will not give मोक्षा. ��ज्ञानम् is ज्ञानम् only when you know ��न्
is अद्वै तम्. And ��न्’s अद्वै तम्status will come only when द्वै त is deliberately negated.In the first
chapter अद्वै तम्, is revealed. द्वै तंis not deliberately negated. There are indications of द्वै त negation.
Like �पञ्चउपशमम् etc. Theyare negated indirectly. Indirect negation of द्वै तम् will not be powerful
enough, only direct negation of द्वै तम् is powerful. Therefore,अद्वै त�स�थ�द्वैत must be
negated,consciously. I am आत्मा is not enough? Every problem that family gives, every problem
that the relationship gives. I should see every problemas �मथ्या. Deliberate perception of �मथ्यात्वं
of द्वै तम् in general and every problem. Body as we growold, body will give more and more
problem. Thus, whatever gives problem, I should be able to see its �मथ्यात्वं. Otherwise आत्मा will
also be there. And problems also will co-exist. Previously I say, as husband I have problem. As
wife,I have problem. Now I will say, as आत्माI have problem.We will only change the word. I will
continue to say thereare problems. Problem �मथ्यात्वदशर्नम् is compulsory for मोक्षा.
Therefore,वैतथ्य�करणम्is meant for that purpose. Therefore, he says, यस्यद्वै त�पञ्चस्यउपशमे. So, in
the उपशम- what is the correct translation?Sublation. In the sublation of the द्वै त�पञ्च alone, so
स�तसप्तमी. In the sublation of द्वै त�पञ्च,अद्वै त��तप��; I will understand,��न्, myself as non-dual
��न्. There is no second source of problem. न�बभे�तकुत�ने�त.When I say I have problem, I have to
name the problem. And as long as I name the problem, I will say I have problem. Therefore,
naming of the problem should goaway. And how will it go away? By saying, there is no second
thing, which I can call problem. There is no second thing, which I can call as problem. Only when
I do that, I can say, I am मु�: Therefore,अद्वै त��तप��: स्यात्. I will recognise myself as second less
one. Sanskrit students, अद्वै त��तप�ीlong ती is written because of सं�धrule. If you split the सं�ध it
must be ��तप��: short �त and �वसगर्: That problematic द्वै तम् must be deliberately negated so
मनोबु�द्धअहंकार�च�ंपञ्चअनात्मा. In my language पञ्चअनात्माmust be negated. Only then अद्वै त�स�द्धwill
come. So, first chapter focusses on अद्वै तज्ञानम्. Second chapter focusses on द्वै त�नवृ��: and what is
the example?रज्जुसपर्�नवृ��: is the example. The details we will see in the next class.


004-Introduction (Cont’d)
Page 24, bhashyam 2nd para
त� तावदोङ् कार�नणर्याय �थमं �करणमागम�धानं आत्मत�व��तपत्युपायभुतं| यस्य

द्वै त�पञ्चस्योपशमेsद्वै त��तप�ी रज्ज्वा�मव सपार्�द�वकल्पोपशमे रज्जुत�व��तप��तस्य द्वै तस्य हेतुतो
वैतथ्��तपादनाय �द्वतीयं �करणम् |
Sankaracharya as an introduction to theमाण्डू क्य�करणम् is presenting the अनुबन्ध चतु�यं of the

शास्�ा; of that two अनुबन्धा: are being enumerated. Theyare �वषय and �योजनं. अ�धकारी and संबन्ध are
not mentioned. We have to assume them. Of these 2 �योजना�न has been mentionedas abiding in
one’s own अद्वै तस्व�पं, just as by eliminating disease a person abides in his own healthy nature.
Similarly, by negating द्वै तम् has to abide in one’s own अद्वै तस्व�पं that has been called मोक्षा that is
the �योजनं. Then what is the �वषय or the subject matter, is the question. That he has indicated in
general as अद्वै तम्�� or अद्वै तआत्मा is subject matter, which happens to be one’s own real nature.
So अद्वै त��ात्मस्व�पं is the subject matter of the entire माण्डू क्य. And having presented the general
subject matter as ��न्, now Sankaracharya has come to the specific subject matter of each
�करणम्. Of them the first chapter has been already mentioned. It is called आगम�करणम् because
the उप�नषद् otherwise called आगम or वेदा plays a prominent role in the first chapter. In the later
three chapters उप�नषद्doesn’t come. Only in the first chapter it comes. And the उप�नषद् plays
dominant role GPA plays only subservient role. Therefore, it is आगम�धान�करणम्.
मध्यमपदलोपसमासा. आगम�धान�करणम्आगम�करणम्. आगम =वेदा=उप�नषद्=माण्डू क्यउप�नषद्. And through
the उप�नषद:, Sankaracharya says �कार analysis is done. And through �कार analysis आत्मास्व�पं
is revealed. So this the subject matter of first chapter consisting of 12 मन्�ा:/ and 29 का�रका.
And thereafter he is now sumamrising the second chapter. In the first chapter आत्मा the तुरीयं is
revealed as अद्वै तम्. If आत्मा is revealed as अद्वै तम्, then what about the status of अनात्मा? Because if
अनात्मा is included, आत्मा will not be अद्वै तम्. There will be द्वै तम् duality. So naturally the question
comes, when अनात्मा is there how can you say, आत्माis अद्वै तम्? You cannot say अनात्मा is absent.
Why? Because we are experiencing through all the sense organs. Why sense organs? All �माणा�न
reveal अनात्मा. Therefore, you cannot say अनात्मा is absent because अनुभुयमानतवात्. You cannot say
अनात्मा is present, why? Then there will be द्वै तम्. Therefore, what is the status of अनात्मा must be
discussed. The first chapter doesn’t discuss the status of अनात्मा. First chapter only says आत्मा is
अद्वै तम्. The status of अनात्मा is not explicitly discussed. And Therefore, we have to analyse and
come to the unique status of अनात्मा. It is not absent, because it is experienced. It is not present;
then there will be duality. Neither absent nor is it present. Therefore,सदसद्भ्यां अ�नवर्चनीयं . It
comes under a third category. What is that? Neither non-existent nor existent. Then what is it?
Seemingly existent category.And by seemingly existent what do we mean? Available for

experience. But doesn’t have an existence of its own. And Therefore, it is called �मथ्या. And for
the word �मथ्या several other Sanskrit wordsare there. One word is अनृतम्. Another word is �वतथं.
So �मथ्या, अनृतम्, �वतथं etc. are synonymous. Revealing the intermediary status of अनात्मा. And the
second chapter uses the word �वतथं. �वसथैस�शासंत; अ�वतथाइवल�क्षता: �वतथ : or �वतथम्. And �वतथं
means �मथ्या. That is unreal. And its abstract noun is वैतथ्यम्, �वतथंmeans unreal. वैतथ्यम्, means
unreality. So, the second chapter focusses on the unreality status of आत्मा or अनात्मा? Or you
awake? अनात्मा. Therefore,अनात्मन:द्वै त�पन्चस्यवैतथ्य��तपादे न�करण�म्द्वतीयं establishing the unreality
of the अनात्मा the द्वै त�पञ्च is the subject matter. And Therefore, it is called वैतथ्य�करणम्.
Again,मध्यमपदलोपसमासा. If you take it as वैतथ्य�करणम् directly it will mean�करणम्is �मथ्या.
Therefore, you should take it as मध्यमपदवैतथ्यप�त�पाद�करणम्,वैतथ्य�करणम्. मध्यमपदलोपसमासा. Like
head ache pill. Head ache pill can be anything. Can be anything- are you getting it? It can be a pill
that, causes head ache or removes head ache. Therefore, you should say मध्यमपदलोपसमासम्.
Removing pill head ache pill. The word removing must be part of the compound. But it is
dropped. Because we will understand in the context. Whenever a word is dropped from the
compound in Sanskrit it is called मध्यमपदलोपसमासा. So वैतथ्य��तपादे न�करणम्वैतथ्य�करणम्and that is
said here. And in the second chapter GPA takes the well-known example of स्व��पञ्च because
the dream is the best and universal experience to understand �मथ्या. भगवान् has given two
important experiences. One is dream another deep sleep state (DSS). Both of them are not only
useful for physical and mental health. But dream and DSS are very, very useful for अद्वै तज्ञानम्.
The dream serves an example for द्वै त�मथ्यात्वं. DSS serves as an example for अद्वै तस्व�पत्वं.
Remember of the 6th chapter of छान्दोग्य. Sleep is taken
सतासोम्यतदासंप�ोभव�तस्वमपीतोभव�ततस्मादे नंस्व�पतीत्याचक्षते|| १|| thus dream is an example for
unreality of द्वै तम् sleep is example for real अद्वै तम् nature of oneself. So,GPA uses dream example.
Now here Sankaracharya gives the well-known rope snake example. We saw in the
class.द्वै त�पञ्चस्यउपशमे on the negation of द्वै त as �मथ्या. For उपशमI gave you a special English word.
Sublation. It is a very, very profound with a special meaning. I don’t want to repeat it. Better you
should remember the word sublation. It is a very, very special Vedantic word. द्वै त�पञ्चस्यउपशमे
on the sublation of द्वै तम्,अद्वै त��तप��:भव�त. There is the knowledge of myself as non-dual. Like
what? रज्ज्वा�मवसपार्�द�वकल्पउपशमे. By taking a torch light when you light up the rope, then what
happens?(1) Two things happen; all the misperceptions resolve. (2) And parallelly, theyare two
sides of the coin. Resolution of �मथ्या and the revelation of सत्यं. Theyare like the two sides of the
coin you cannot say which causes which. Because of revelation �मथ्या is resolved. Because of
resolution सत्यं is revealed. Bothare simultaneous. Therefore,अद्वै त��तप��;
रज्ज्वसपार्�द�वकल्पउपशमे.�वकल्प; means superimposition. सपर् means snake. आ�दmeans etc.
Misconceptions are always many. Therefore,उपशमेस�त-स�तसप्तमीरज्जुत�व��तप��इवSo,just as we
knowthenon-dual rope, in the same way one has to sublate द्वै तम्. In the first chapter द्वै तम् is

sublated, with the help of �ु�त-�माणं. And what is the �ु�तवाक्यम्�पञ्चउपशमम्. �ु�त�माणं sublates
द्वै तम्. in the first chapter. In the second chapter, यु��माणं is used for sublation.
Therefore,Sankaracharya says हेतुता; so हेतुता; means by reasoning with the help of स्व��ान्ता
and two important reasonings are given we will see that in the second chapter. One हेतु is
�श्यत्वात्. द्वै त�म्मथ्या�श्यत्वात्. स्व�द्वै तवत्. Very simple. जा�त्द्वै त�मथ्या. Why? Because youare seeing.
What a logic?द्वै तम् is unreal. Why? You are seeing it. अद्वै तम् is सत्यं because you don’t see it.
Because youare the seer अद्वै तम्. So द्वै तम् is unreal. Because yousee it. Like what?स्व�वत्. This is
reason no.1 �श्यत्वहेत;ु and the second reason is अ�नत्यत्वात्आध्यन्तत्वात्.जा�त्�पञ्च is �मथ्या because it
arrives and departs. When doesit arrive? During जा�त्अवस्था. Whendoes it depart? During the
other two. So Therefore,जा�त्�पञ्च is subject to arrival and departure. Therefore, it is �मथ्या. Like
what? Sameस्व��पञ्चवत् which is subject to arrival and departure. What is the second reason?
आगमपा�यत्वात्आध्यन्तत्वात्अ�नत्यत्वात् any one word you can take. That is here called हेतुता;
वैतथ्यप�त�पादनाय –to establish the unreality of the द्वै त�पञ्च, �द्वतीयं�करणम्, the second chapter
isdedicated which is full of only GPAका�रका. 38 verses. Up to this we saw in the last class.
Continuing.
तथाद्वै तस्या�प वैतथ्��सङ्ग�ाप्तौयु��तस्�थात्वदशर्नाय �ी�तयं �करणम्|
So, the third chapter is dedicated to negate the possible objection. If द्वै तम् is �मथ्या, then
extrapolating the same, अद्वै तं also �मथ्या. Like the शून्यवाद who says, objectives also �मथ्या. The
observed is also �मथ्या. The observer is also �मथ्या. And he has to give some reason or the other.
He may give the reason. What? You can imagine any reason. अद्वै तं�मथ्या.
वेद��तपद्यत्वात्,वेद��तपद्यद्वै तत्वात्. Just as the द्वै तम् which is talked about in the पूवर्काण्डकमर्काण्ड you
say �मथ्या. Then अद्वै तं is also �मथ्या. It is revealed by वेदा. Because both are revealed by वेदा if
वेद��तपद्य द्वै तम् is the �मथ्या then वेद��तपद्य अद्वै तं also is �मथ्या he may argue. And Therefore, in the
third chapter by logical reasoning GPA establishes अद्वै तं is सत्यं. And what is the well-known
argument to establish that? It is not given here. But we give a well-known argument. It is worth
noting registering, remembering.
Whenever we talk about �मथ्या our experience is a �मथ्या; doesn’t exist without a अ�ध�ानं which is
सत्यं. What is the example? Rope-snake requires rope-अ�ध�ानं.Mirage water requires sand
अ�ध�ानं.Shell silver requires shell-अ�ध�ानं. Dream requires waker-अ�ध�ानं. य�य��मथ्यात्वं,
त�त�सत्य-अ�ध�ानत्वं. So, you cannot say everything is �मथ्या because without a सत्य-अ�ध�ानंyou
cannot talk about �मथ्या and सत्य-अ�ध�ानं we say is अद्वै तं. And Therefore, you cannot say अ�ध�ान-
अद्वै तं is �मथ्या. Then even if you say अ�ध�ान-अद्वै तं is �मथ्या, then what will be the question for
that?You require some other अ�ध�ानं.If you say ‘x’ is अ�ध�ानं, then I will say that is called अ�ध�ान-
अद्वै तं. Therefore,सवर्�मथ्यात्वं or शून्य वाद is illogical. सवर्�मथ्यात्वं or शून्य वाद is illogical. Because you

require सत्य-अ�ध�ानं; because it is based on logic. And Therefore,अद्वै तं is सत्यं. That is said here.
तथा- तथा means extending the 2nd chapter अतस्या�प वैतथ्� �सङ्ग �ाप्तौ . When the शून्य वाद� claims
अद्वै तअ�ध�ानं also �मथ्या, इ�त �सङ्ग �ाप्तौ-�सङ्ग �ाप्तौ means शंसय�ाप्तौ. Then such a doubt or objection
arises यु��त:तदात्मदशर्नया. We have to carefully note. First chapter stablishes or establishes अद्वै तं
through �ु�त�माणं. Third chapter reveals अद्वै तं through यु��माणं. Thus, both second and third
chapters are यु��माणं. यु�� means logic. 2nd chapter logically reveals unreality of अनात्मा. Third
chapter logically establishes reality of आत्मा. So यु��त:तथात्वदशर्नाय-तथात्वदशर्नायmeans
सत्यत्वदशर्नया. तृतीयं �करणम् . OK, then what is the content of the 4th chapter. That is said. We will
read.
अद्वै तस्य तथात्व्��तप��तपक्षभुता�न या�न वादान्तराण्यवै�दका�ण तेषामन्योन्य�वरो�धत्वादतथाथर्त्वेन त�पप��भरेव

�नराकरणाय चतुथ� �करणम् |
So, the 4th chapter concentrates on refutation of all the non-Vedantic schools of thought.
Because only when the other schools are refuted, our conviction in अद्वै तं will get stronger.
Otherwise we will always think this is one of the possible दशर्नम्.We will not have strong hold on
that. Therefore, we always insist that the study should involve not only the understanding of
वेदान्ता. It always involves the refutation of other systems which is called स्थाणु�नखनन न्याय: मननं is
called स्थाणु�नखनन न्या य:Suppose you fix poles so that you can tie clothes line. துணிையகாய
ைவக்கறதுக்கு you use that ெகாடி. So, for that what do you require? 2 poles. And after fixing the
poles strongly then alone you can tie the string. If the poles are weakand you put wet clothes on
the thread, the pole will give way and clothes will fall down. And you will have again to do the
washing.Therefore, not only you fix the pole and thereafter shake the pole for what purpose? To
make sure that the pole will not be shaken by the wind or anything. Therefore, you have to make
the poles strong; not only fix the pole. You have to make it unshakeable. And you yourself shake
it and see, and if it is shaking what will you do? Put some more stones around, try shaking.
Therefore, fixing includes shaking and making sure that it is unshakeable. Only then the clothes
line will serve the purpose. Similarly, our tradition says, वेदान्ता can be used in your life, like a
clothesline, वेदान्ता can be used in your life, only when it isfixed strongly in your mind. And strong
fixation includes, un-shakeability. Un-shakeability. I don’tknowwhether this is English
word.Non-shakeability in the case of pole it is by the hand. In the case of knowledge, un-
shakeability by other schools of thought.And before they come and shake what do we do? Just as
we ourselves try, the study includes trying to shake वेदान्ता by other systems like
साङ् ख्या,योगन्यायवैशे�षकाद्वै तं�व�श�ाद्वै त.ं We should try all others and see. Whether my ज्ञानम् is
shakeable. And Therefore, refutation of other systems is in integral part of ज्ञान योग . ज्ञान योग
consists of three exercises.�वणम्is fixingtheवेदान्ताpole. मननं is trying to shake वेदान्ता by bringing
the objections raised by other schools of thought. And I should be able to push aside all of them
and stand firm in my conviction. Therefore, refutation is not a wrong thing. You need not talk to

them and refute. That is not required. But within our own mind we have to rise and refute which
is compulsory. And then �न�दध्यासनं is refutation of our own past habits. In the form of I am
दासोऽहं. दासोऽहंhabit must be replaced by सोऽहं habit. Which is a very disturbing proposition;
many people are such great devotees; where the very भ�� becomes obstacle to ज्ञानम्. भ��should
promote ज्ञानम्. But भ�� will become an obstacle, if दासोऽहं doesn’t allow me to get established in
सोऽहं. And Therefore, we have to go from द्वै त-भ�� to अद्वै त-ज्ञानम्. That is what Lord Krishna said
in the BG;तेषां ज्ञानी �स�ा यु�: एक -भ��व�शष्यते.एक-भ�� means a भ�� in which duality is absent.
Any way they are all aside notes. Not said in the भाष्यं. Sankaracharya hints at that.
अद्वै तस्यतथात्व��तपक्ष भूता�न.तथात्वम् means सत्यत्वं; the validity, the authenticity of अद्वै त दशर्नम् .
पर�तप�� means conviction. And for that conviction ��तपक्ष भूता�न ,all दशर्ना�न including द्वै तदशर्नम्.
Varieties of द्वै तदशर्ना�न are there. In BS second chapter शैवदशर्नम् were refuted and also वैष्णवदशर्नम्.
All of them; all the आगमदशर्ना�न are द्वै तं. All आगमदशर्ना�न are द्वै तं. In BS, Vyasacharya relentlessly
refutes all of them. Why? Because they are all obstacles to अद्वै त-assimilation.पर�तपक्ष means
obstacles or enemies. पर�तपक्षभूता�नया�नवादान्तरा�ण –all schools of thought in the 4th chapter
साङ् ख्या,योग are refuted न्याय,वैशे�षका are refuted भौद्ध मतं is refuted. All of them are refuted.
या�नवादान्तरा�ण.वादान्तरा�ण means schools of thought. And all of them are what? अवै�दका�न. They are
all वेद�व�द्ध. And all of them raise a very big question. How do you say वेदाis talking about अद्वै तं
when वेदपुवर्भाग is talking about द्वै तं and दासोऽहं? How do you say द्वै तं is अवै�दकं? For that GPA
answers, वेदा teaches द्वै तं only as astepping stone. Not as the ultimate reality. वेदाdiscusses दासोऽहं
not as the ultimate reality but only as a stepping stone. Thus,माण्डू क्य�करणम् is very powerful
andall those people who have got traces of द्वै तं, they all will be disturbed. Therefore, I had given
the warning in माण्डू क्य moolam class. I will give the warning in the Mandukya Bhashyam class
also. Because माण्डू क्य will appear a threat to भ��.माण्डू क्यwill appear a threat to भ�� because it
refutes दासोऽहं philosophy. And Therefore,अवै�दका�न; theyare non-vedic. तेषाम् अन्योन्य
�वरो�धत्वाद्.Sankaracharya says, I need not refute them because शुन्द् उपशुन्दन्न्यायेन . I have talked
about this sometime before; they themselves fight with each other and help us. अन्योन्य �वरो�धत्वाद्
-अदतथाथर्त्वेन means �मथ्यात्वेन they all are �मथ्या. Unreal. And Therefore, त�पप��रेव with the help of
their own reasoning.So, Dayananda Swami jocularly says, when you have got a very powerful
opponent, you should not try to fight him with the help of a stick. You think that with the help of
the stick you can beat him. You know what happens if you meet a strong opponent.
The first thing he will do is take your own stick from your own hand, he will give left and right.
You may wonder if I had gone empty handed; I will get bows with his hand. Now I took stickand
got attacked with the stick. Similarly all the other schools come with logical reasoning and
powerful अद्वै तीन: uses their own logic, and refutes their own conclusion. No Vedantic reasoning.
Their own reasoning we use that is what is said here. त�पप��भ:; एव पुवर्प�क्ष यु��भ:एव�नराकरणाय
for refutation-all this we get in BS second chapter ,second section. 2-2. चतुथ��करणम्. So with this
he has given a broad outline of all the 4 chapters.Up to this is general introduction to all the 4

chapters of माण्डू क्य. Now starts specific introduction to the first chapter. So before entering the
first chapter he gives a specific introduction. We will read.
थं पुनारोङ् कार�नणर्य अत्मत�व��तपत्युपायत्वं ��तपद्यत इत्युच्यते – “औ�मत्येतत् (क.उ. १|२|१५”
एतदालम्बनं (क.उ.) एतद्वै सत्यकाम (�. उ } औ�मत्यात्मानं यु�ीत(मै�ुयु)” औ�म�त �� औङ् कार एवेदं सव�इत्या�द
�ु�तभ्य:|
So, in the previous general introduction Sankaracharya mentioned the subject matter of the
first chapter. And there Sankaracharya said in the first chapter through माण्डू क्यउप�नषद्�कारः
analysis is done. And through �कारःanalysis आत्मा is revealed. Now a student is asking the
question, how �कारःanalysis can help us in self-knowledge. After all,�कारः is a word or a
syllable.And byanalysing a word which is outside, how can I get the knowledge of आत्मा which is
inside. What is the connection between �कारः and आत्मा a person may wonder? And for that
Sankaracharya says वेदा itself answers this question. वेदा itself answers this question, in several
उप�नषद्s. What is the Vedic answer? �कारः can be used as a means to understand the आत्मा.
�कारः can be used as a means to understand the आत्मा. Which we will be elaborately seeing in
the उप�नषद् by going to अकार. अकार to उकार .उकार to मकार. मकार to silence. When you come to the
silence the 4th quarter of �कारः we are in consciousness principle. Thus,�कारः analysis will
help. And not only that. Elsewhere it is an aid. �कारः can be used as a symbol also, for
meditating on ��न्. Both सगुणं�� and �नगुर्णं�� can be used, can be meditated upon by using
�कारः as a symbol. Thus,�कारः is a word also. �कारः is asymbol also. Normally words are not
symbols. Symbols are not words. Rama Krishna Vishnu etc. They are words but they are not
symbols. शा�ल�ाम, �शव�लङ्गflame மஞ்செபாடி- turmeric power etc. are symbols.They are not
words. Generally, words are not symbols. Symbolsare not words. Whereas �कारः is the most
unique one, which can serve as word also,which can serve as a symbol also. Thus, it is very, very
useful in knowing what? सगुणं��. In knowing �नगुर्णं��. In meditating upon सगुणं��. For the
meditation of �नगुर्णं��. Thus,�कारः can be used in several ways. It is the most versatile मन्�ा
available in the entire Vedic literature. And the versatility of �कारः is said in several मन्�ा:s. That
is said here. कथं पुन : how indeed, �कारः�नणर्य:; the analysis of �कारः, आत्मतत्व��तपत्युपायत्वं.
Becomes a means of knowing the आत्मा. How can �कारः analysis ever become the means of
knowing the आत्मा. इ�त-इ�त means if such a question is asked, उच्यते the reply is given. How?By
quoting the वेदामन्�ा. So, the first one Om iti etat- I am not going to elaborate because most of
them are taken from उप�नषद्s we have studied.So if I am going to explain each मन्�ा, we will not
move forward at all. If you are interested in detail you have to refer back to the उप�नषद्ic notes
or memory whichever is available. If you say both are not available, my prayers are there for
you. Therefore,ॐ इत्येतत्-कठउप�नषद् . 1-2-15. एतत्आलम्बनम् again KU 1-2-17.आलम्बनम् means
symbol �कारः is symbol. In Sanskrit, it is called �तीकं. Then the next one is एतद्वै सत्यकाम.

��उप�नषद्. The chapter 2ndमन्�ा. The entire 5th chapter is �कारःध्यानम् in प��प�नषद्. Both
सगुणध्यानम् as wellas �नगुर्णध्यानम्. So, the word सत्यकाम is the name of the student in प��प�नषद्. The
name of the गु� is �पप्पलाद:
Then the next quotationॐ इ�त आत्मानं यु�ीत. More explicit. With the help of �कारःमन्�ा may you
fix your mind on आत्मा. मै�ीउप�नषद् 6thchapter 3rd section. And it comes in महा नारायणउप�नषद् also
towards the end.
Then the next quotation is ॐ इ�त��, तै�तरीयउप�नषद्.
Then �कारः: एव इदम्सवर्म् . छान्दोग्यउप�नषद् 2-23-3. Second chapter 23rd section, 3rdमन्�ा. Ityadi
�ु�तभ्य: from all these �ु�तवाक्यम्, the sentence is completed. Sanskrit students should connect it
with the previous sentence �कारः�नणर्य:अत्मत�व��तपत्युपायत्वं��तपद्यते because of these मन्�ा: we
know that �कारः can be used for knowing the आत्मा. And if you are still not clear, when we study
the माण्डू क्यउप�नषद् we will get the details in the first मन्�ा itself �कारः is introduced.
And then 8th, 9, 1011 and 12. Last 5 मन्�ा: First मन्�ा and last 5 मन्�ा: the उप�नषद् itself shows how
�कारः can take us to silence consciousness. Silence consciousness is called अमा�. अमा�स्च्तुथ;र्
अव्य्वहायर्:�पन्चोपशम: �शव: अद्वै त: एवं�कारःआत्मैव. We will see the details there.
And hereafter he wantsto give the specific introduction to the first मन्�ा; how he gradually
focusses. Like in cricket match the whole field will be shown. Then the players will be shown;
then the bowler, his face with the rising eyes that Muttiah Muralidharan you should see.
Therefore, we will focus. Similarly, here also atfirst, he focussed on the entire 4 �करणम्. Then he
came to first �करणम्; that is this paragraph. Now he gives specific introduction to first मन्�ाॐ
इत्येतत् अक्षरं इदं सव�. Ityetat aksharam इदम्सवर्म.् The whole creation is �कारः. How? He wants to
introduce that, which we willsee in the next class.

005-Introduction (cont’d)
Page 25, bhashyam 3rd line.
कथं पुनरोङ् कार�नणर्य आत्मत�व��तप�युपायत्वं ��तपद्यत इ�त, उच्यते — ‘ओ�मत्येतत्’ (क. उ. १ । २ ।

१५) ‘एतदालम्बनम्’ (क. उ. १ । २ । १७) ‘एतद्वै सत्यकाम परं चापरं च �� यदोङ् कारः ।
तस्मा�द्वद्वानेतेनैवायतनेनैकतरमन्वे�त’ (�. उ. ५ । २) ‘ओ�मत्यात्मानं यु�ीत’ (ना. ७९) ‘ओ�म�त ��’ (तै. उ.
१ । ८ । १) ‘ओङ् कार एवेदं सवर्म’् (छा. उ. २ । २३ । ३) इत्या�द�ु�तभ्यः ।
In the previous portion of the introduction, आचायर् introduced the entire माण्डू क्य�करणम्as a
whole and gave a bird’s eye view of the subject matter discussed in each chapter. And then in
this paragraph which we read now, Sankaracharya is specifically introducing the first chapter
in which �कार analysis is done as a means of recognizing the आत्मा. And
Therefore,Sankaracharya raised a question ~ what is the connection between �कार analysis
and self- knowledge. And for that Sankaracharya gave only शास्��माणं in almost all the उप�नषद्s
�कार is presented as means of knowing the आत्मा, means of meditating upon the आत्मा also and
Therefore, by way of �कार analysis self-knowledge is possible. And in the very माण्डू क्यउप�नषद्
that is going to be demonstrated. Therefore,इत्या�द�ु�तभ्य; based on the sruti quotations given
above. The sentence is complete we have to add�कार�नणर्य:;
अत्मत�व��तपत्युपायत्वं��तपद्यतेTherefore,�कार can lead us to the आत्मा. So, with this specific
introduction to the first chapter is also over. Now in the following paragraphs Sankaracharya
gives introduction of the first मन्�ा of the उप�नषद्. The first मन्�ा introduces �कार as
everything.And thereafter �कार analysis will be done in मन्�ा 8 to 12. First मन्�ा is introduction
to �कार analysis. But the actual analysis will be done from the 8thमन्�ा up to 12thमन्�ा. Thus
1,8,9,0,11,12; 6 मन्�ाs deals with �कार analysis. There theउप�नषद्says, especially in the first मन्�ा,
�कार is everything ओ�मत्येतत्अक्षरंइदं सव�. The whole creation is nothing but the �कार with only
syllable. Ekam अक्षरम् means a word consisting of only one syllables the whole creation is that.
Naturally the question will be, how a mere word can and that too a word with one syllable be
takenas the entire creation/ it is not clear or explicit. Therefore,Sankaracharya feels it requires
an explanation. And for that, he is introducing a very, significant and unique discussion, which is
relevant to माण्डू क्य only. We will enter into that.
रज्ज्वा�द�रव सपार्�द �वकल्पस्यास्पदो sद्वय आत्मा परमाथर्: सं�ाणा�द�वकल्पस्यास्पदो यथा तथा सव�ऽ�प
वाक्�पञ्च:�ाणाद्यात्म�वकल्प�वषय औङ् कार एव| स चात्मस्व�पमेव तद�भधायकत्वात्|
So, in this portion Sankaracharya presents an idea which we already know from the study of
other उप�नषद्s. Therefore,Sankaracharya takes it for granted. What is that idea?आत्मासत्या:
अनात्म �पञ्च: �मथ्या. That he takes it for granted and says, आत्मा the चैतन्यं is the अ�द�ान and upon

that अ�द�ानआत्मा the entire universe is superimposed. And the universe he defines as
�ाणा�द�वकल्प�वषय: the word �ाण means �हरण्यगभर्: because �हरण्यगभर् is the first creation. And
Therefore, he uses the word �ाणा�द. �ाणा�दmeans the universe beginning with �हरण्यगभर्. And the
word �वकल्प means superimposition or adhyasa.Thus, the entire universe which is an adhyasa, is
supported by आत्मा. How? You are supposed to know. Because we are in the
6thउप�नषद्.Therefore, we are supposed to remember that basics. And to show that आत्मा is the
अ�द�ान of the entire universe, generally we give the example of rope-snake. So, he says, it is
exactly like the rope is the अ�द�ान for varieties of superimposition upon the rope. Rope-अ�द�ान
is one. The superimpositions are not one. Different people according to their vasanas they may
mistake the rope as snake or माला or water hose. Or it can be crack on theearth or a streak of
water. Superimpositions are many. But अ�द�ानआत्मा is one.These two are taken for granted by
Sankaracharya.Whole world is superimposition on the आत्मा; just as different erroneous
perceptions are there on the rope. Up to this is what we already know.
For �कार analysis Sankaracharya introduces another part also which is unique to माण्डू क्य.
What is that? In the place of the universe, which is called the world of object, we have got a
corresponding world of names also. Because very object has got a relevant name also.
Therefore,Sankaracharya says, there is not only world of objects. Parallelly there is a world of
words. If there is an object we have got a word wall. If there is an object there, we have a word
ceiling. If you are sitting on something we have got a word carpet. Therefore,अथर्�पञ्च, is
associated with शब्द�पञ्च. Therefore, you have to divide the world into two;अथर्�पञ्च. अथर्means
objects. शब्द�पञ्च means world of words.It can be called वाक्�पञ्च and अथर्�पञ्च. Or it can be
called नाम�पञ्च and ना�म�पञ्च. नामmeans name. ना�मmeans objects. So, corresponding to the
world we have got what? World of words.And corresponding to आत्मा, which is the अ�द�ान of the
world we have got a अ�द�ान for the शब्द�पञ्च also. If अथर्�पञ्च has आत्मा as the अ�द�ान, शब्द�पञ्च
also has a अ�द�ान. And what is that अ�द�ान?�कार is theअ�द�ान of शब्द�पञ्च. So, parallel to the
snake is the world. Parallel to the world is the word. Parallel to rope we have the अ�द�ान of
आत्मा. And parallel to आत्मा we have got �कार: So now 3 pairs. Snake and rope. World and आत्मा.
Words and �कार. Snake and rope. World and आत्मा. Words and �कार. Of these 3 pairs, snake is
�मथ्या. World is �मथ्या. Words are �मथ्या. Rope is सत्यं. आत्मा is सत्यं. �कारis अ�द�ानसत्यं. This is point
no 1.
Then the next point is, if rope is the अ�द�ान of snake, we can present it in another way. Rope
alone appears as snake etc. Similarly,आत्मा is the अ�द�ान of the world. How can you present.
आत्माalone appears as the world. Parallelly,�कार is the अ�द�ान of all the words.
Therefore,�कार alone appears as all the words in which language. In all the language. And
elsewhere the उप�नषद्itself gives the logic also; sub commentators refer to that. उप�नषद्itself
gives the logic. �कार alone appears as all the words in the universe. How? I have talked about in

some मूलम् class. I am just going to remind. The first letter of �कार is अ nor ओ. Because ओ itself
is a mixture of अ and उ. Therefore,the first part of �कार is अ. And वेदा says elsewhere
अकारोवैसवर्वाक्. All the words are only modifications of one basic sound. What is the sound? The
sound that comes when you open the mouth. If you open the mouth and produce the sound
what will be the sound. A. Whether it is an Indian who is opening or Chinese who is opening.
Eventhough it may காங் மாங். Even a Chinese when he opens the mouth what is the fundamental
sound.अ only. In all languages of all over the world first letter is अ. And that अalone modifies
into different letters. When you make faces. When you show your teeth, and produce the sound.
If you go to dentist ஆ காட்டு ெசால்ல மாட்டார்.ஈ காட்டு ெசால்லுவர் Therefore, you show your
teeth and produce sound it will become इ. Thus, all the alphabetic letters are sopadika अकार:
अकार with different upadhi appears as different alphabetic letters in which language? In all the
languages. So, Therefore,अis all letters. And later join together makes words.
Therefore,अकारोवैसवर्वाक्. And �कार also contains अकार only. Therefore,�कार alone appears as
all the words. Thus rope appears as snake. आत्मा appears as world. �कार appears as all the
words. This is the first statement.
रज्ज्वा�दसपार्�द�वकल्पस्याआस्पद:भव�त.We can add the verb bhavati and put a full stop. So, rope etc. is
the आस्पद: आस्पद: means the basis, the अ�ध�ानम् for what? �वकल्पस्य�वकल्प means adhyasa:
superimposition. It is a technical word. Very often it will be sued �वकल्प means superimposition
of sarpadi �वकल्पस्य of snake etc. Rope is the अ�ध�ानम्. Then in the first line there is the word इव:
that we will take it as यथाand make the next sentence. यथाevam तथा advaya: आत्मा –in the same
way. In the same way means like the rope. In the same way the non-dual आत्मा, paramअथर्; san
being the ultimate reality �ाणा�द�वकल्पस्यआस्पद:भव�त. Again,भव�त we have to supply. �ाणा�दis a
technical word for the whole cosmos. And why is it called �ाणा�द. Prana means �हरण्यगभर्. And
�हरण्यगभर् is first born. Therefore,�ाणा�द; what type of �हरण्यगभर्?�वकल्पस्य. �वकल्पmeans �मथ्या poor
�हरण्यगभर्.In one-wordSankaracharya sets aside as superimposition like �हरण्यगभर्. For that
आस्पद:आत्मा is the अ�ध�ानम्. This is the second message. Up to this is known message.
Now he goes to the unknown part. यथातथा is the same way, like the rope like the आत्मा�कार is
the अ�ध�ानम् of वाक्�पञ्च; look at this. सव�ऽ�पवाक्�पञ्च: the world of words. So, you have to take
all the dictionaries available in all the libraries. In which a language. All languages; take all the
dictionaries; not abridged one. The original unabridged each one is like a pillow. Every year they
add new words; you take all the words they will come under वाक्�पञ्च. The world of words. And
these worlds of words are dealing with what/ dealing with the world. Revealing the world.
Therefore,�ाणा�दआत्मा�वकल्प�वषय:.ब��ी�ह. Sanskrit students. All the words which reveal the
world of objects. So, the world of words, which reveal the world of objects. So �ाणा�दआत्मा�वकल्प;
�ाणादय; आत्मा�वकल्प; एव�वषया:, or �वषय; यस्य वाक्�पञ्चस्य. ब��ी�हAdjective to वाक्�पञ्च. And what is
the अ�ध�ानम्? �कार is the अ�ध�ानम्.And instead of saying �कार is the अ�ध�ानम्, Sankaracharya

slightly changes; instead of saying �कार is the अ�ध�ानम् of words, he says �कार alone is in the
form of words. �कार is the अ�ध�ानम् of words. Means �कार alone appears in the form of words.
OK. Now a question will come. if we think. But we cannot think; we have to struggle to
understand’ then only thinking further. Suppose we think further, we will have a question.
Now we talk about अथर्�पञ्च and शब्द�पञ्च. For अथर्�पञ्च what is the अ�ध�ानम्? आत्मा. And for the
शब्द�पञ्च what is the अ�ध�ानम्? �कार. Therefore, for two �पञ्चs we are talking about
twoअ�ध�ाना�न. Then does it mean that there are two realities? So Sankaracharya imagines we
may think and ask this question. He says no. Eventhough we refer to by two words, both of them
are essentially one only. Later we will see. शब्द�पञ्चस्यअ�ध�ानम्�कार: will be revealed as silence;
consciousness. So �कार will be revealed as Amatra silence consciousness. The अ�ध�ानम् of
अथर्�पञ्च, will be existence. The existence which is the अ�ध�ान of अथर्�पञ्च, the consciousness
which is the अ�ध�ानम् of शब्द�पञ्च; they are not two separate ones. सदे व �चत् . �चदे व सत् .
Therefore,आत्मा and �कार are not separate अ�ध�ानम्. There is only one. One and the same truth
when it is अ�ध�ानम् of words, we call it �कार: When it is अ�ध�ानम् of the world we call it आत्मा.
नामभेद: नतुअ�ध�ानभेद: Therefore,Sankaracharya says, स; च. स; चmeans that �कार: So the topic
gets profound. We will have to do lot of मननं. So that �कार is आत्मास्व�पमेव is essentially आत्मा
only. They are not two separate अ�ध�ानम्. Why?तद�भधायकत्वात् because �कार ultimately reveals
आत्मा as its essential nature which is silence. We ae going to see those details there.
तद�भधायकत्वात्since �कार reveals आत्मा as its very nature.�कार is not different from आत्मा.
Therefore, there are no twoअ�ध�ाना�न. There is only one अ�ध�ानम् named differently. It is like a
person being called husband from the stand point of wife. The same person is called parent from
the stand point of children. Thus, based on शब्द�पञ्च one is called �कार. Based on अथर्�पञ्च the
same अ�ध�ानम् is called आत्मा. Therefore, it is the only stand point; not two different अ�ध�ाना�न.
And then another question may come, if we think further. So Sankaracharya imagines that
possible question and answers that. Going little bit deeper. We will read.
औङ् कार�वकारशब्धेयस्चदा�भधेय� सवर्: �ाणा�दरात्मवीकल्पोs�भधान ��तरेकेण ना�स्त|
So, in the previous section Sankaracharya made three statements. Rope appears as snake etc.
आत्मा appears as the world. �कार appears as the words. Now the question is:can we say, �कार
alone is all the words in the world? Understandable because �कार alone. especially the अकार
part is appearing as everything. So �कार alone is in the form all the words of the universe can
be said. And you can say आत्मा alone is in the form of world we can say. But we cannot say, �कार
is alone in the form of all the objects you cannot say. Are you able to get the point? You can say
�कार is in the form of words. आत्मा is in the form of objects. You cannot say �कार is in the form
of words and �कार is in the form of objects also you cannot say.But what does the मन्�ा say?
ओ�मत्येतत्अक्षरइदं सव�.So now the doubt is: how you can say �कार is in the form of words
also?�कार is in the form of:Can you fill up the blank? Objects also. Can be in the form of words.

OK. But how can it be both शब्द�पञ्च and अथर्�पञ्च? And for that Sankaracharya gives a
reasoning. This is based on the छान्दोग्यउप�नषद् 6th chapter. Anything that is a product, doesn’t
have an existence of its own. Anything that is a product doesn’t have an existence of its own.
And Therefore, it exists in the form of a word. वाचारम्भणं�वकार: this statement you have to bring
from छान्दोग्य,. Every product exists only in the form of a name. And in छान्दोग्य I have explained.
Therefore, I am not supposed to explain in माण्डू क्य. But since you are staring at me, I will tell you
what I said there. When you say there is a desk in front of me. Then what is the thing in front of
me? Wood. So what is there is nothing but wood, in a particular shape. And for the sake of
transaction, we are using the word a desk. Desk is the word, we don’t have a corresponding
object for the desk. This is mind boggling vedantic object. We have a word desk. But there is no
blessed object called desk. Then what is the object/ wood alone. Chair is a word, there is no
object. Similarly, cot or dais is a word; not anobject. From this we are generalizing the entire
world of products, entire world of products are non-substantial. Or non-substantial. They exist
in the form of words only. Therefore, what is akasa; according to वेदान्ता? Word there is no thing
called space. No vayu, other than the word vayu. So akasa vayu theyallexist only in the form of
words and those wordsare nothing but �कार. And Therefore,�कार is in the form of words.
Word is also in the form of words. World is in the form of words only. Whatare those words?
�कार. Therefore,�कार alone is शब्द�पञ्च also. This is the fresh message. Previously we said
�कार is शब्द�पञ्च now the additional message �कार is not only शब्द�पञ्च but is also अथर्�पञ्च
why? What is the logic? Because there is no अथर्�पञ्च other than what? शब्द�पञ्च.Therefore, both
शब्द�पञ्च and the so called अथर्�पञ्च is nothing but �कार: eva.So सव��कार eva. It is logically
possible. What is the law? �वकार: वाचारम्भणंनामधेय.ं Any product is a word only.In fact, what is
�मथ्या? �मथ्याmeans it has got a wordy existence. My English it has got only a wordy existence.
And the उप�नषद् says world exists on your tongue. On your tongue means, because you use the
word world it is there. But there is nosuch thing called worldat all. Now look at this sentence.
Very profound.
सवर्: �ाणा�द:- �ाणा�द: means it is atechnical word for the universe. आत्मा�वकल्प: which is nothing
but आत्मा’s superimposition. Superimposition on the आत्मा. So, the entire universe which is as
superimposition on thattheseare descriptions of the world. Superimposition on the आत्मा. And
शब्दअ�भधेय� and which universe is revealed by different words. These are all the advantages of
Sanskrit language. They can make just make a compound. In English translation is very difficult.
The entire universe which is superimposed on आत्मा and which is revealed by different words.
शब्दअ�भधेय: अ�भधेय: means revealed by words. And what type of words? Whichare superimposed
on �कार. Because wordsare noting �कार manifestation. So, different –I don’t know how to tell.
The different objects of the world which are superimposed bon आत्मा which are revealed by
different words which are superimposed on �कार. I will try to make o my own compound. आत्मा
superimposed objects are, revealed by �कार superimposed words. आत्मा superimposed objects

are, revealed by �कार superimposed words. And these objects do not exist separate from
words. If you understand I am lucky. I cannot go one and on. Therefore, he says
�कार�वकारशब्दअ�भधेय� so revealed by words whichare superimposed on �कारसवर्�ाणा�द:
आत्मा�वकल्प; in short, the objects अ�भधान ��तरेकेण ना�स्त objects do not exist separate from
words. Words do not exist separate from �कार. Therefore,�कार is everything? Ok we will read.
I don’t know whether we read.
“वाचारम्भणं �वकारो नामधेय”ं (छा उ ६ | १ |४.”तदस्येदं वाचा तन्त्या नाम�भदार्म�भ: सव��सतं“सव� हीदं नामा�न
“इत्या�द�ु�तभ्य: |
So, these quotations are very important quotations. To show that, world exist only in the form of
words. There is no such thing called world at all. Very, very difficult to swallow. But we have to
swallow if we come to माण्डू क्यand if we don’t, second chapter third chapter and all GPA
thoroughly show that न �नरोधो न चोत्प��: न पद्धो न साधक: no creation no existence no resolution.
They are all only your verbal expressions only very important quotation first quotation we have
seen in छान्दोग्य�वकार; नामधेयं that alone is relevant for us. �वकार; means any product नामधेयं means
is a word only. Not a substance. And what is a word? वाचारम्भणं initiated by our tongue.Then
another quotation here the reference is not given but in some other editions reference is given it
is from ऐतरेयआरण्यकम्. Not उप�नषद्. ऐतरेयआरण्यकम् we have not seen.2-1-6. 2-1-6. So”तदस्येदं वाचा
तन्त्या नाम�भ: दाम�भ: सव�हीदं it is a highly imaginative expression. Now in the olden days the people
had lot of cattle at home. And cattle were the wealth in those days. And cattle they take for
grazing and bring back. And how do they lead cattle to the grazing ground and bring back home?
By using two types of ropes. One is called general rope. And another is specific rope. And what
do you mean by specific rope. That is the rope which is toed on the neck of all cattle. Each
individual member of cattle has got one neck tie as it were. A rope around the neck. It is called
�वशेषतन्तु:. And if the leader has to handle every cow, he will have to hold so many ropes. And he
has got only two hands. Therefore, these �वशेषतन्तु are tied together with another सामान्यतन्तु:
which connects all the �वशेषतन्तु: and this person handles the cattle or cow, with the help of the
सामान्यतन्तु which is connected to �वशेषतन्तु. Thus, the person handles all the cow. This is the
example. Man handling several cows with the help of general तन्तु. General rope and specific
rope. सामान्य�वशेषतन्तुभ्यां. Similarly, humanity handles the world. So, when you have a meeting for
an important function. You have to talk about so many people; so many objects. If you have a
wedding, you have to talk about food items, dining table, cook, and the people and all. So how do
you handle so many people? You use your वा�ग�न्�यं. And the वाक्सामान्यवाक्, will become the
general rope. It is with the वाक् in general you are handling. I am conducting the class dealing
with so many things. I bring to your mind-I hope; I bring to your mind शब्द�पञ्चअथर्�पञ्च so
many things. I am carrying to the class room and presenting in front of you by a सामान्यतन्तु called
वाक्.So, one hour what am I using. वाक्, वाक्, वाक्, वाक्.And सामान्यशब्द cannot deal with specific
object. Therefore, the सामान्यशब्द I use, to utter �वशेषशब्द. So सामान्यवाक् is used for the utterance of

�वशेषशब्द. �वशेषशब्द doesn’t exist without सामान्यशब्द. First, we have to tell what? What is Swamiji
doing? Speaking. That is सामान्य. And within the speech we have got �वशेषशब्द. And Therefore, just
as the cattle are handled with the help of a general and specific ropes, the humanity handles the
world with the help of general and specific word. There is no specific word separate from
general there is no word without specific. Both of them are together only. That is the Vedicमन्�ा.
Very, very beautiful मन्�ा. वाचातन्त्या the general rope is called त�न्त: त�न्त: they used to tell தந்தி for
wireless. And what is त�न्त? वाचा - वाक् means शब्दसामान्यम्. So, in
Brihadaranyakamधुन्धु�भ:शब्दवीणशब्दशङ् कशब्दसामान्य�वशेष we have discussed briefly मै�ेयी �हामणं
if you have notes you can refer to there so वाचा तन्त्या with the help of general rope and नाम�भ:
दाम�भ: So, the specific words are likewhat? /दामदाम means specific rope which is tied on the neck
of a particular cow. So, we require both general and specific. Otherwise in one hour I only make
one sound mmmmmmmmmmm.!!!, you will run a way. Or simply ஓம் ெசால்ேறன் வச்சுங்குங்ேகா.
You will run away I have to produce शब्द. It has to be specific also. So वाचातन्त्यानाम�भ:दाम�भ:.वाचा
तन्त्या means वा�ूपतन्त्या. नाम�पदाम�भ; सव��सतं. सव�means entire universe is connected to words
only �सतं. Means connected network. Www. सव� �सतं संबद्धं and another quotation in the same
ऐतरेयआरण्यकंसव��ह इदं नाम�न�सतं ;�सतं we have to supply. Everything is linked to नाम words only.
That is why you imagine we don’t have organ of speech. Almost all transactions will come to a
standstill. One of the major differences between animals and humanbeings. Animals how
manytransactions are there? Eat, produce, and die. That is the only thing they have. If we are
having 100s and thousands of industries, institutions, classes note books shops for selling them
all CDs, all transactions if you analyse it is all वाक्,वाक्, वाक्only. Therefore, the world is tied by
the two=fold rope. Iti ityadi �ु�तभ्य:; and all these words are resting on �कार. Therefore,
सव��कार eva is the beginning of माण्डू क्यउप�नषद्. Therefore, by analysing �कार you are analysing
the whole universe. Later we will see अकारrepresents स्थूल �पञ्च , उ representsसू�म �पञ्च
मrepresents�पञ्च�पञ्चsilence represents अ�ध�ानं brahma. Thus, by simple analysis of �कार we
cover not only the adhyasta �पञ्च. But the अ�ध�ान also. Therefore,�कार is worth analysing. And
Therefore, the next class is worth coming to.

006-Introduction (Cont’d)
Page no 26 भाष्यम् top line,
‘वाचारम्भणं �वकारो नामधेयम ्’ (छा. उ. ६ । १ । ४) ‘तदस्येदं वाचा तन्त्या नाम�भदार्म�भः सव� �सतम ्,
सव� ह�दं नाम�न’ (ऐ. आ. २ । १ । ६) इत्या�दश्रु�तभ्यः । अत आह —
In this portion which we completed in the last class, Sankaracharya gave an introduction to the
first मन्�ा, which is the introduction of �कार�वचार: I said the उप�नषद् introduces �कार�वचार in the
first matra and the actual enquiry is done in मन्�ाs 8 to 12. In between, from the second मन्�ा up
to the 7thमन्�ा, it is अवस्था�य�वचार: Thus two enquiries are there, �कार�वचार and अवस्था�य�वचार. Or
आत्म �वचार . Of these two भाष्यकार is highlighting �कार�वचार, because that is introduced in the
first मन्�ा. And the उप�नषद् introduces that by making a statement which cannot be normally
accepted. And what is the statement? �कार is the entire world. And since it is an abnormal
statement Sankaracharya himself explains, by quoting the छान्दोग्यमन्�ा, he pointed out, products
do not exist independently. They are all in the form of नाम only. For the desk, there is no object
at all. For the word wood, there is an object. But for the word desk, there is no object separate
from the wood. Therefore, the word desk is a product which is nothing but a नाम. Therefore, the
world doesn’t exist as a substance. The word existed in the form of वाक्�पञ्च; and the entire
वाक्�पञ्च doesn’t exist separate from �कार. Because �कार alone represents all the alphabetic
letters. Therefore,�कार is वाक्�पञ्च. वाक्�पञ्च is अथर्�पञ्च. Therefore,�कार is अथर्�पञ्च.
Therefore, the whole universe is only �कार. So thus, he justified the उप�नषद्ic statement in the
introduction. And he will restate the same thing while commenting upon the first मन्�ा also.
Before entering to that we will read मन्�ा no 1. And enter the first chapter of माण्डू क्य �करणम् .
Page 26. Chapter 1. मन्�ा 1.
ओ�मत्येतदक्षर�मदं �सव� तस्योप�ाख्यानं भूतं भवद्भ�वष्य�द�त सवर्मोङ् कार एव। यच्चान्य�त्�कालातीतं
तदप्योङ् कार एव ॥ १ ॥
First, I will give you the gist, of this मन्�ा. The उप�नषद् makes a sankshepa वाक्यम् or सू�वाक्यम्. That
�कार is everything. And the word everything in a particular context can have a restricted
meaning. Or in an appropriate context it can mean everything without exception. Generally, we
give the example. When in a function somebody comes and says all of you come. Lunch is ready
they wait for lunch. All of you come. The lunch is ready. There he uses the word all. And that
word all doesn’t mean all the people of the world. There the word all refers to what? All the
invited people who have assembled and who are ready for lunch. This is called the restricted
meaning of the word all. This is called संकोज; सवर्पदसंकोज: and here the उप�नषद् uses the word
006-Introduction (01-04-2016) www.arshaavinash.in

�कार is all. So naturally the question will come, is the word all, with संकोजअथर् or whether it
really and literally means all. Now the उप�नषद् wants to say that, here it is nor संकोजाथर्; �कार.
But the word all literally means all. And Therefore, the उप�नषद् itself explains the meaning of the
word all. ओ�मत्येतत्अक्षरम्इदम्सवर्म् is सू�वाक्यम्. And the उप�नषद् itself explains that sentence. By
using later sentences. So, what are the later sentences? तस्यउप�ाख्यानं we have to transfer to the
end of the मन्�ा. अस्य उप�ाख्यानं must be transferred to the end. Now we are getting
सवर्पद�ाख्यानम् by the उप�नषद् itself. The उप�नषद् says भूतंभवत्भ�वष्यत्इ�तसवर्म्�कारएव. That means
what? The word all refers to the entire cosmos of the present, the entire cosmos of the past. The
entire cosmos of the future. Everything is �कार. That means what? सवर्म् doesn’t have a
restricted meaning. But it has got an unabridged meaning. And, when you use the word past
present and future, it refers to the universe, which is within time. Because past present and
future refers to the world within time. Then it will be a restricted meaning. Therefore, the
उप�नषद् says, not only the world within time, but anything that is beyond time that also is
nothing but �कार. Therefore,कालअ�व�च्च��पञ्च:कालअन�व�च्छ�: �पञ्च: सवर्: अ�प�कारएव.
Therefore,उप�नषद् says, यच्चअन्य��कालअतीतम्. ��काल means भूतकाल, भवत्काल, भवत् means
बतर्मानकाल and भ�वष्यत्काल. Is ��काल. अतीतम् means what? That which transcends; Like माया. May is
the creator of the time itself. मायाक�ल्पत दे शकालकालना, since माया is the creator of time, माया must
exist even beyond time. कालकरणत्वात्कालातीत:If माया is कालातीत; what about ई�र who is the owner
of माया the master? ई�र also is कालातीत: what about �नगुर्णम्��? Of course. Therefore,��कालअतीतम्
means माया, ई�र, ��न् they are also nothing but �कार. In short सवर् means, सवर्. Everything
without exception. And one of the sub commentators for Sankaraभाष्यम् there are other
commentaries, Anandagiri has written a commentary on, Sankara’s commentary भाष्यट�का. Sub-
commentary (SC) is called ट�का. And there is one स�च्चदानेन्�सरस्वर्�त. He has written a ट�का, SC on
Sankara भाष्यम्. And there is another आचायर्,अनुभू�तस्व�पआचायर् he has written a ट�का. Thus, there
are several SCs on भाष्यम्; one of them, that is स�च्चदानेन्�सरस्वर्�त makes an interesting observation
being an interesting I am referring to that. He says the जा�त्काल. जा�त्काल means time available
during the waking state. जा�त्काल exists only within जा�त्अवस्था. Correct, isn’t it? Only when you
are in the waking state what is available? जा�त्काल is available. And स्व�काल is available when?
When youare in स्व�अवस्था; in स्व�ावस्था, स्व�काल is available. Therefore, he asks an interesting
question, जा�त्काल is within जा�त्अवस्था. Since जा�त्काल is within जा�त्अवस्था,जा�त्अवस्था cannot
be limited by जा�त्काल. Why? Because जा�त्अवस्था is not within जा�त्काल. Why? You have to do
some meditation. जा�त्अवस्था is not within जा�त्काल, because, जा�त्काल is within जा�त्अवस्था .
Youare within this room. Therefore, the room is not within you. Correct isn’t it since you are
within the room, the room cannot be within you. आधार cannot be आधेय. Similarly,जा�त्काल is
within जा�त्अवस्था.Therefore,जा�त्अवस्था cannot be within जा�त्काल. Therefore,जा�त्अवस्था is
कालअतीत:You have to meditate on this. जा�त्अवस्था is कालअतीत: Similarly स्व�काल is within
स्व�ावस्था. Therefore,स्व�ावस्था is not within स्व�काल. Therefore,स्व�ावस्था is also कालअतीत:

Therefore, on enquiry, all the three अवस्था: are कालअतीत: A very ingenious observation. To
assimilate this idea yo have to spend lot of time. எப்படி? You have to spend lot of timeto
understand that the अवस्था: themselves are कालातीत: Thus, everything which is beyond काल, is
also �कार. Therefore, everything within काल, everything outside काल, everything without
exception is �कारएव.Thus,�कार is everything is without any restrictions. And Therefore,by
analysing �कार, youare analysing what? Everything. So, the truth of �कार will be the truth of
everything. Therefore,�कार�वचार is a worthy enquiry. And now you have to read the left-out
sentences. तस्य I said you should transfer. तस्य�कारस्यइदम्उप�ाख्यानं. So, the following उप�नषद् is
an उप�ाख्यानं. An intimate and intense analysis of that �कार.
सवार्त्मक�कारस्यउप�ाख्यानं�वचार:. This is the gist of the मन्�ा. With this back ground, we will go
into the भाष्यम्.
“औ�मत्येतदक्षर�मदं सवर्�म�त”|य�ददमथर्जातम�भधेयभूतं
तसया�भधाना�ा�तरेकात्अ�भधानस्यचोङ् ग्कारा��तरेकादोङ्गकारएवेदंसव�|परम्व��ा�भधाना�भधेयोपायपुवर्
कमेवगमयत इत्योङ् ग्कारएव|
ओ�मत्येतत्अक्षरम्इदम्सवर्म्इ�त. The first sentence is within inverted commas. You have to put a dash
indicating that Sankaracharya wants to comment upon this portion. This is called �तीत�हणं. You
make the first statement to indicate the entire उप�नषद्. So इ�त�थमाध्याययस्यआरभ्यते. And now he
says य�दतंअथर्जातं. अथर् means what?The object. The world of objects. And every object is what?
The meaning of a word. And in Sanskrit a meaning can be called अथर्: or Sankaracharya
introduces a word, better, you register this word, because it will be often used in the भाष्यम्. The
meaning of a word is called अ�भधेय.ं शब्दस्यअथर्: पदस्यअथर्: is known by another Sanskrit word
अ�भधेय.ं So thus,अ�भधेयं refers to what? Every object in the creation. Because every object is the
meaning of any word only. A relevant word only. And a word which reveals the objects, which is
normally called पदम् or शब्द; Sankaracharya uses a new word. This also you register in mind.
Because repeatedly this Sanskrit word we will use अ�भधानं. अ�भधानं means word. अ�भधेयं means
themeaning, the relevant object. The word wall is अ�भधानं. The object wall is अ�भधेय.ं The word
chair is अ�भधानं. The object chair is अ�भधेय.ं Thu the whole world is a mixture of अ�भधान and
अ�भधेय.ं
Now Sankaracharya says according to छान्दोग्यउप�नषद् the अ�भधेय�पञ्च; doesn’t exist separate
from अ�भधानं. According to what?छान्दोग्यवाक्यंवाचारम्भणं�वकार:; every product is only an अ�भधानं.
There is no such thig called अ�भधेय.ं Therefore, he says य�दतंअथर्जातं. The entire world of objects,
अ�भधेयभूतं which is the meaning of words. अ�भधेयभूतं or अ�भधेय�पं whichare all meaningof the
words. तस्यअ�भधानअ��तरेकअ��तरेकम् means non-difference. So, these objects are non-different
from, do not exist separate from अ�भधानं. Separate from words. Based on

वाचारम्भणं�वकारोनामधेयम्and if you remember छान्दोग्य, the उप�नषद् takes, every object like आ�दत्य;
अ�ग्न: etc. अपागात्आ�दत्यात्आ�दत्यत्वं. On enquiry, the Sun stops to be Sun because there is no object
called Sun. Sun becomes what? Sun means, I know you all havesons. I am not talking about that.
That Sun is only a word. There is no object called Sun. Beautiful expression
अपागात्आ�दत्यात्आ�दत्यत्वं-सूयर् loses the status of सूयर्, चन्� loses the status of चन्�. Desk loses the
status of desk. Because there is no such thing called desk. What is?There isnothing but wood
only. Like that everything loses its status; what is there is nothing but अ�भधानं eva. And parallelly
we have another powerful मन्�ा in Brihadaranyakam also. Brihadaranyakam first chapter
6th�हामणं�यंवाइदं नाम�पं कमर्जगत्- the world is nothing but names and forms only. There is no
substance at all. Thus,अ�भधान��तरेकात्. There is no अ�भधेयं separate from अ�भधानं. So thus, we
have resolved object into words. Now what is the next step? He says,
अ�भधानस्यच�कारअ��तरेकात्. And all the अ�भधाना�न areswallowed by �कार. अ�भधेयsं are
swallowed by अ�भधानं. अ�भधानं is swallowed by �कार. Therefore, what is there? �कार alone
swallows a everything. अ�भधानस्यच�कारअ��तरेकात्. अ��तरेक means अ�भ�त्वात्. Non-different
from �कार. तस्मात्�कारएवइदम्सवर्म.् So, this is one profound message of माण्डू क्य. Then in the next
sentence Sankaracharya enters another profound topic. This is also very important in माण्डू क्य. I
will try to preset it now as an introduction. We will be seeing the details later.
Now Sankaracharya says, later the �कार as a word, is going to be equated to ��न्. Later this
�कार, as a word, is going to be equated to ��न्. We havecompleted one topic. The whole world
is nothing but �कार.
That topic is over. Don’t mix up that topic with the coming topic. The coming topic is a fresh
topic. That is �कार as a word is equal to ��न्. So �कार means अ�भधानं. And ��न् becomes what?
अ�भधेयं the meaning of the word �कार.
Now we will see, �कार has got 4 components. Will be told later. Whatare they?अ उ म silence.
Silence will be called the ल�याथर्. अ उ म are वाच्याथर्; directmeaning. The silence is ल�याथर्; indirect
meaning. Similar ��न् has got 4 components. Whatare they? �वराट् �हरण्यगभर्, अन्तयार्मी and
तुरीयं�नगुर्णम्. �वराट् �हरण्यगभर्अन्तयार्मी and �नगुर्णतुरीयं. The firstthree are वाच्याथर् of the word ��न्. The
वाच्याथर्��न् is सगुण�वराट् सगुण�हरण्यगभर्सगुणअन्तयार्मी together called सगुणई�र: and then the 4th
component is what? �नगुर्णतुरीय. So thus,�कार has 4 components. ��न् has 4 components. When
you take वाच्याथर् primary meaning it will be what?अउम. Here the primary meaning is
�वराट् �हरण्यगभर्अन्तयार्मी. And the उप�नषद् says अ represents �वराट्. U represents �हरण्यगभर्. And ma
represents अन्तयार्मी. All these we will be seeing in माण्डू क्य itself �थमपाद;�द्वतीयपाद; and तृतीयपाद.
And when youare equating अ and �वराट्, उ and �हरण्यगभर्,म and अन्तयार्मी, the equation is not
absolute. Because अ is a sound. Whereas �वराट् is the entire creation. अ as a sound, is अ�नत्यं and
प�र�च्छ�ं. It is temporary and it is also limited. The limited अ can only represent �वराट्; cannot be
equal to �वराट्. Because it is only a sound. It can only reveal �वराट् . It cannot be equal to �वराट्.

Therefore, the equations are not absolute equation. Justas the word chair, can reveal the chair
but the word chair cannot be chair. The word sugar can reveal the object sugar. But the word
sugar cannot be actual sugar. If the word sugar is actual sugar, then you don’t have to purchase
while drinking coffee, say, sugar, sugar, sugar and drink. It will be sweet. Therefore,अ�भधान and
अ�भधेय have only revealer, revealed connections. They cannot be actually equal. Therefore,अ
and �वराट् are not actually equal.उ and �हरण्यगभर् are notactually equal. म and अन्तयार्मी are not
actually equal. Therefore, when you take वाच्याथर्, the equation will not fit in. Why?Because अउम
sound cannot be equally to �वराट् �हरण्यगभर्अन्तयार्मी. Therefore,वाच्याथर्�कार and वाच्याथर्�� cannot
be equal. But the उप�नषद् equates ॐ to ��. The उप�नषद् equates �कार to ��न्. अ�भधानअ�भधेयं it
equates. But if you take वाच्याथर् it cannot be equal like chair the word and the chair the object
cannot be equal. Supposing you say, chair, chair, and chair, and sit somewhere—perhaps you
can try in the next class. But keep a doctor ready. The word chair cannot be used to sit up on.
Therefore,�कार and �� cannot be equal if you are taking वाच्याथर्. But the उप�नषद् equates them.
Therefore, what you have to do? Like महावाक्यंजीवात्म परमात्मऐक्यं ,वाच्याथर् you cannot equate
because �व� and �वराट् ,�हरण्यगभर्and �हरण्यगभर्and �ाज्ञःand अन्तयार्मी; they cannot be equal.
Therefore, what do you do? You go in for ल�याथर्. The same methodology you have to use in this
new equation. There we are used to जीवात्मपरमात्म equation through महावाक्यं. Here we have got
another equation. �कार=��. Here also वाच्याथ� fails. Therefore, you have to do what? Go to
ल�याथर्. The ल�याथर् of �कार is सगुणअकार, सगुणमकार, �वलक्षणअमा�ा the silence. Silence representing
�नगुर्णचैतन्यम्. In silence what is there? Don’t say nothing. Silence what is there is consciousness
which reveals silence. Therefore,अमा�ा is what? �नगुर्णचैतन्यम्. Similarly, what is the ल�याथर्m of
��न्? Not सगुण�वराट्, not सगुण�हरण्यगभर्, not सगुणअन्तयार्मी. But �नगुर्णतुरीयं. �पञ्चउपशमंशान्तं�शवम्अद्वै त.ं
We are going to see that in the 7thमन्�ा. So �नगुर्णचैतन्यम् is the ल�याथर्m of �कार. �नगुर्णतुरीयं is the
ल�याथर् of ��न्,. And when you come to ल�याथर् what is their relationship? It is not that they are
revealer, revealed. They are not revealer revealed they are not related entities. Then what? They
are one and the same. Therefore, by analysing the equation you arrive at what?One
�नगुर्णचैतन्यतुरीयं in which तुरीयंअ�भधानअ�भधेयसंबन्ध is not there. Because संबन्ध requires what? You
have to take ज ातकं. Only when you take ज ातकं you can become संब�न्ध of someone. And get in to
trouble or give trouble as the case may be. So संबन्ध requires द्वै तं only in वाच्याथर् there is
अ�भधानअ�भधेय revealer- revealed. Through the equation, the उप�नषद्, forces us to go from वाच्याथर्
to ल�याथर्. Once you come to ल�याथर् you will come to अ�भधानअ�भधेय�वलक्षण.
अ�भधानअ�भधेयअ�ध�ानभूत�नगुर्णचैतन्य rउपतुरीयं��अव�शष्यते. So thus, by going through
अ�भधानअ�भधेय�वचार we will come to �नगुर्णं��. Thus,�कार helps us in arriving at, �नगुर्णं�� also.
How? By taking the equation. What equation? Not जीवात्मपरमात्म equation; new equation.
�कार�� equation द्वार, equation अतीत , �न�व�कल्पक�नगुर्ण��न् can be arrived at. Therefore, also
�कार�वचार is useful.

Now look at this very profound line परंच��, this �नगुर्णं�� also, अ�भधानअ�भधेयउपायपूवर्कं. By
tallying the equation of अ�भधानं and अ�भधेय, what is अ�भधानं? �कार. What is अ�भधेय?ं ��. By
taking the equation of �कार as ��न्. उपाय as अ means. And when you start the enquiry there is
duality. अ is अ�भधानं. �वराट् is अ�भधानं;उ is अ�भधानं;�हरण्यगभर् is अ�भधेय.ं म is अ�भधानं. अन्तयार्मी is
अ�भधेय; they have got संबन्ध . Revealer-revealed संबन्ध is there. By using that, उपायपूवर्कं, you land
where? अ�भधानअ�भधेय�वलक्षणंपरम्��. अ�भधानअ�भधेय�वलक्षणं you have to add the adjective.
अ�भधानअ�भधेय�वलक्षणपरम्��.
Another word Sankaracharya uses वाच्यवाचक�वलक्षणं. अ�भधेयं another word is वाच्यm. अ�भधानं is
also known by the word वाचकm. So वाच्यवाचक�वलक्षणपरम्�� -गम्यते, गम्यते means ज्ञायते.
अवगम्यते,अ�तगम्यतेज्ञायतेइ�तअथर्: इ�त�कारएव. Therefore,परम्�� is also, �कार. What type of �कार?
ल�याथर्�प�कारएव.
Continuing
तस्यैतस्य परापर��पस्याक्षरस्यो�मत्येत्स्योप �ाख्यानम्;��तपत्युपायत्वाद्��समीपतया �वस्प�ं

परकथनमुप�ाख्यानं �स्तुतं वे�दत��म�त वाक्यशेष:|
So, this paragraph ideally can be read at the end. But Sankaracharya gives in its legitimate
position itself तस्यएतस्यअक्षरस्य of this word ॐ. ओ�मत्येतस्यअक्षरस्य. All
सामाना�धकरण्यंतस्यएतस्यओ�मत्येतस्यअक्षरस्य of this word ॐ, and what type of ॐ? पराअपरा��पस्य.
Which itself exists in the form of अपरं��. And which itself exists in the form of परम्��. अपरं��
means what? सगुण�वराट् �हरण्यगभर्अन्तयार्मी. All these put together is अपरं��. सगुणं��. And परम्��
means �नगुर्णं��. So अपरं is third पादा:परम् is the 4thपादा:परापर��पस्य. And what is that? �कार
itself. �कार is in the form of परापर��. उप�ाख्यानं is in the moolam. So, it consists of three
portions. उप�वआख्यानं. उपअपरम्आख्यानं. उप means what? He says, ��समीपतया. ��समीपतया. उप
means very closely intimately. And what do you mean by intimately? ��तपत्युपायत्वात्. As अ म.
Clearness of knowing ��. ��तप�� means ज्ञानं. �कार is going to be analysed as means of knowing
��न्. Very intimately closely. Because means has to be connected to the end. Therefore, means
is always समीपं to the end. Therefore,��समीपतया is the meaning of the word उप. And then
�ाख्यानं have got �व + आख्यानं. That �वmeans what? �वस्प�ं. Clearly. So, it is going to be very clearly
commentedupon in theमन्�ाs 8,9, 10 ,11 and 12. So �व= �वस्प�ं. And अ there. आख्यानं. अ=�. �कटनं in
the भाष्यं he has said. That �is the meaning of अ. So उप= समीपतया. �व= �वस्प�ं. अ= �. � means �कष�ण
completely,comprehensively. Clear and comprehensive. �व stands for clarity. अstands for
completeness. कथनं analysis is going to be done. And the sentence is incomplete.
Therefore,Sankaracharya adds two words to complete it. �स्तुतं�स्तुतंmeans is initiated. वे�दत�ं
thus you should understand. �स्तुतं means initiated. �कार�वचार is initiated. Thus, you understand.
Iti vakya sesha: you have to add to complete the sentence grammatically.

Continuing
भूतं भवत् भ�वष्यत् इ�त काल�यप�रच्छे द्यं यत्, तद�प ओङ् कार एव, उ�न्यायतः । यच्च अन्यत् ��कालातीतं
कायार्�धगम्यं कालाप�रच्छे द्यम�ाकृता�द, तद�प ओङ् कार एव ॥१॥
So भूतंभवत्भ�वष्यत्.भूतं means past. Bhavat means present. भवत् is present active participle
तकारान्तपु�ल्लङ्ग or नपुंसक�लन्गाभवत्शब्द:. भवान्भवन्तौभवन्त: or भवत्भव�तभव�न्त. Either gender you can
take. नपुंसक�लन्गाis contextual. And भ�वष्यत् means future. In short Sankaracharya says
काल�यप�रच्छे द्य.ं In short whatever is conditioned by three-fold time?The entire universe
conditioned by time. The time bound universe. तदा�प�कारएव. That is also �कार only. How? By
applying the special logic mentioned before. उ�न्न्यायत:उ�न्न्यायत; based on the logic mentioned
before. What is the logic?Chandogya logic? World is a product. Product doesn’t exist separate
from word. Words do not exist separate from �कार. Therefore,�कार alone is everything?
उ�न्न्यायत” वाचारम्भणं �वकारो नामधेयंइ�तन्यायत: Then the next one. यच्चअन्य�त्�कालातीतंnot only time
bound universe. Butthe things which are beyond time. And according to शास्�ा beyond time also
is not one thing. Many things are there beyond time. What are they? अ�ाकृत आ�द .अ�ाकृतं
means माया. �कृ�त. And आ�द means etc. Indicating there are many things. What arethey? ई�र is
also beyond time. According to Anandagiri �हरण्यगभर् also beyond the time. Because in BU which
he quotes, there is a मन्�ा which says �हरण्यगभर् created काल: And Therefore, he is कालातीत: He
says. Therefore, माया, ई�र, �हरण्यगभर्.Of course,�नगुर्णं�� theyare all कालातीतं Now the next question
is if माया is कालातीतं, how do you know it exists?Sankaracharya says कायर्अ�धगम्यं. Which can be
inferred from the universe. So just as your great, great,great grandfather I don’t see. But still I
know he is there. Why? अनुमानेन. कायार्नुमेया- VC-कायार्नुमेयातु�रयैवमायाययाजगत्सवर्�मदं �सूयतेSo
Therefore, कायार्�धगम्यं means कायर्अनुमेयं inferable through the universe. And which is
कालअप�रच्छे द्यw
ं hich is not limited by time. तदा�प�कार: एव. And Therefore,�कार enquiry is
worthy enquiry. Just like in the puranic story there was a competition between Subramanya and
Ganesha. Competition is going around the world. Subramanya immediately took his peacock and
went around the world. And Ganesha even for getting up, it will take so much time. Therefore, as
you put on more and more weight you will always look for short cut. So please take that pen.
ஏவரதுக்கு நமக்கு நன்னாெதரியும். So similarly, what did Ganesha do? He used the logic. What is
that?वागतार्�ववसं��ौवगतर्�त्प�ये.जगत:�पतरोवन्दे पावर्�तपरमे�रौ. �शवand पावर्�तare
जगत्कारणं.कायर्�पञ्च:कायर्��तरेकेणना�स्तकारण��द�क्षणम्कायर्��द�क्षणसमानम्एव.So, what did he do? Went
around and got the mango, ate it and went to sleep. Poor Subramanya going and went all round.
Why am I telling this story? �कार= the whole universe. Therefore, if you want to know the truth
of the universe, you try to know the truth of �कार.


007- Chapter 1,Mantras 1&2

Page 27 भाष्यम् 2nd paragraph,
भूतं भवद्भ�वष्य�द�त काल�यप�रच्छे द्यं य�तप्योङ् ग्कारएवो�न्यायत: | यच्चान्य��कालातीतं कायार्�धगम्यं

कालाप�रच्छे द्यम�ाकृता�द ततप्योङ् ग्कार एव ||१||
The उप�नषद् introduces �कार�वचार in the first मन्�ा and indirectly points out that by �कार�वचार
we can know the truth of the entire universe. That is possible �कार alone, is in the form of the
entire universe. Which includes whatever is within time. And whatever is beyond time.
Everything is �कार only. And Therefore, the उप�नषद् itself mentions, that �कार�वचार is
worthwhile and Therefore, it is going to be done. Even though�कार�वचार is introduced in the
first मन्�ा, the actual �वचार will be done only in मन्�ा 8 to 12. This is introduction. The next मन्�ा
will introduce आत्मचार or ��वचार; that will be introduced in the second मन्�ा. And then from the
third मन्�ा to 7thमन्�ा, आत्म�वचार will be conducted. Thus,�कार�वचार and आत्म�वचार will be both
simultaneously done. So, we have completed the भाष्यम् of the first मन्�ा. Now I will give you the
अन्वय of the मन्�ा.
इदं सव� “ॐ”इ�तएतत्अक्षरं(भव�त)|”भूत,ं भवत्, भ�वष्यत् “इ�तसव��कार:एव (भव�त)| यत्चअन्यत्

��कालातीतंतद् अ�प�कार: एव (भव�त)| तस्य उप�ाख्यानं (आरभ्यते)|
Now we will enter into the introduction toमन्�ा 2.
अ�भधाना�भधेययोरेकत्वैsप्य�भधान�ाधान्येन�नद� श:कृत:ओ�मत्येतदक्षर�मदं सवर्�मत्या�द | अ�भधान�ाधान्येन

�न�द��स्य पुअनर�भधेय�ाधान्येन�नद� शोs�भधाना�भधेययोरेकत्व��तपत्यथर्: |इतरथा
��भधानतन्�ा�भधेय��तप��रत्य�भधेयस्या�भधानत्वं गोण�मत्याशङ् कास्यात्|एकत्व��तप�े�
�योजनम�भधाना�भधेययोरेकेनैव�यत्नेनयुगपत्��वलापयंस्त�द्वलक्षणम्��तपद्येते�त| तथाचव�य�त“पादा
मा�ामा�ा�पादा:” (मा. उआ � ८)इ�त |तदाह-
So, one of the important ideas conveyed in माण्डू क्यउप�नषद् is �कार is the name of ��न्. �कारhe
calls अ�भधानम्. अ�भधानम्means name. ��is अ�भधेय.ं It is the meaning. So thus,अ�भधानम् means
�कार. अ�भधेयm
ं eans ��. And even though they are related in the form of the name and the
meaning. The उप�नषद् wants to convey, that the word ॐ itself, if you take the ल�याथर् it is ��न्. So,
the ल�याथर् of the word �कार itself is तुरीयं, and the ल�याथर् of the word ��न् also is तुरीयं. And in the
last class I said, ल�याथर् means the अमा�ा: अउमउं. So, the ल�याथर् of �कार is अमा�ा. अमा�ा is तुरीयं.
Similarly,��न् also means, �वराट् , �हरण्यगभर् and अन्तयार्मी. And the ल�याथर् of ��न् is �नगुर्णम्तुरीयं.
Therefore,�कार also refers to �नगुर्णतुरीयं. And ��न् also refers to �नगुर्णतुरीयं. SoTherefore, one
�नगुर्णतुरीयं can be referred to by ॐalso, same �नगुर्णतुरीयं can be referred to by the word ��न् also.
007-Chapter 1 मन्�ा: 2-5 (01-04-2016) www.arshaavinash.in

ॐ and ��न्. And when you refer to �नगुर्णतुरीयं by using the word ॐ, Sankaracharya calls it
अ�भधान�धान�नद� श:अ�भधान�धान�नद� श: means �नगुर्णतुरीयं referred to with the help of �कार which is
अ�भधानम्. So अ�भधान�धान�नद� श:ॐ. �नगुर्णतुरीयं can be referred to by the word ��न् also. And when
the word ��न् is used to refer to �नगुर्णतुरीयं, Sankaracharya calls it अ�भधेय�धान�नद� श:; both refer to
�नगुर्णतुरीयं only. ॐalso �नगुर्णतुरीयं. ��न्also is �नगुर्णतुरीयंand when you use he calls
अ�भधान�धान�नद� श:. �नद� श:of �नगुर्णतुरीयं.And ��न् is called अ�भधेयं�धान�नद� श:�नद� श: means reference.
Now in the first मन्�ा it was said सव��कार:So there Sankaracharya says, सव��कार is
अ�भधान�धान�नद� श:. The second मन्�ा says, सव��. And he calls it अ�भधेय�धान�नद� श: both are right.
सव��कार: is also correct. सव�� is also correct. First मन्�ा says सव��कार which is
अ�भधान�धान�नद� श: second मन्�ा says सव��. It is अ�भधेयं�धान�नद� श: Now from these two statements
what is the corollary we get? सव��कार: is one statement. सव�� another statement. If you study
these two statements what is the corollary you can get? �कार is ��न्सव��कार: सव��.
तस्मात्�कार: = ��न्. So thus the two मन्�ा:s indirectly equate, �कार, and ��न्. Directly these two
मन्�ा: do not equate. Directly what do they say? Firsts मन्�ाsays �कार is everything’s second मन्�ा
says ��न् is everything. This is direct message. The indirect message is Therefore, �कार=��न् is
the indirect message presented by the first two मन्�ा: of the उप�नषद्.
Now the next thing he says in the introduction is, if �कार and ��न् are equated, what is the
advantage we will get? As I said in the last class, �कार and ��न् can be equated only if you take
the ल�याथर्. If you take वाच्याथर्,�कार and ��न् cannot be equal. Why? Because अकार refers to
स्थूल�पञ्च(STP). उकारrefers to सू�म�पञ्च(SKP). मकार refers to कारण�पञ्च(KP). They cannot be
equal. अकार cannot be स्थूल�पञ्च. अकारcan only represent स्थूल�पञ्च. How can the small अ be the
स्थूल�पञ्च? Similarly,उकार can only represent SKP; they cannot be equated. Therefore, because
शब्ध and अथर्, can never be one and the same. Do you remember what I said? If the word sugar
and the object sugar both are identical,you say sugar, sugar, sugar you feel sweet, if you take
वाच्याथर् the शब्ध and अथर् can never be equal. Therefore, to equate �कार and ��न् you will have to
take ल�याथर्. And the ल�याथर् of �कार is not the शब्ध. But it is the silence that comes in the end.
And that silence refers to �नगुर्णचैतन्यंतुरीयं. Which is going to be called अमा�ा. Similarly, what is the
ल�याथर् of ��न्. Not �वराट् not �हरण्यगभर् not अन्तयार्मी. But �नगुर्णम्तुरीयं alone. Therefore, when you take
the ल�याथर्,�कार and ��न् will be identical as �नगुर्णतुरीयं. This is one purpose of equation.
What is the purpose? ल�याथर्is one and the same w.r.t ॐand ��न्.
Then there is another message also which Sankaracharya casually says. But we have to arrive at
that. He says, when we analyse �कार, the वाच्याथर्, the वाच्याथर् will get dissolved into ल�याथर्.
��वलापनम् will take place. If you analyse the वाच्याथर्, there will be the resolution of वाच्याथर्. How
does it take place? We have to carefully note. Now we said, the entire universe is a कायर्�पञ्च. It is

a product. And we said, the product doesn’t exist by itself. Therefore, there is no such thing
called creation. So, the creation which we called अथर्�पञ्च doesn’t exist. Why? कायर्त्वात्. And what
is the example we studied? The desk as a product doesn’t exist. What exist in front of me is not
desk. What is there is only wood. कायर्म्ना�स्त. And then what is कायर्म्? वाचारम्भणं�वकार: नामधेयम् desk
is only a word. There isno substance. So, our procedure is, first negate the substance.
And point out that there is no substance separate from the word. Then the next step is, once you
have negated the desk, by saying there is no such thing called desk, the question comes, the
word desk also will become meaningless. Why? Can you understand why? Because once you
have negated the object of a word, once you say the desk doesn’t exist as a substance. When the
substance itself is not there. What is the relevance of the word? which is meant to wordis meant
for what? Reveal the object. When the object has been negated the word also will be resolved. So
अ�भधेयं�नषेदेनअ�भधानस्या�प�नषेद: भव�त. वाच्य�नषेदेनवाचकस्यअ�प�नषेद: भव�त. अथर्�नषेदेनशब्धस्या�प�नषेद:
भव�त. Therefore, on enquiry, first you negate the अथर्�पञ्च. Once अथर्�पञ्च is negated, शब्ध�पञ्च
also will be non-relevant. Because reveler is relevant only when there is something to be
revealed. On enquiry, we resolve शब्ध, and अथर्. अ�भधानand अ�भधेय.Thus, the अ�भधानअ�भधेयं
duality is resolved. And once all these three pairs are resolved, अ and STP. उand SKP. मand KP,
all of them you resolve;2stages. First you negate the object. Then you negate the world also.
Then what will be left behind? Only one �नगुर्णतुरीयं will be left behind which cannot be called
either अ�भधानम् or अ�भधेय.ं Thus अ�भधान,
अ�भधेय�वलक्षणअ�भधानअ�भधेयअ�ध�ानभूत�नगुर्णतुरीयंअव�शष्यते. Thus, you start with �कार. वाच्याथर्you
negate. वाच्याथर्of both. �कारस्यवाच्याथर् also. ��ण: वाच्याथर् also. वाच्याथर्of both will go. ल�याथर् will be
left behind. In the left behind ल�याथर् there will be neither वाच्यं nor वाचकं. This is what he says in
this powerful introduction. Look at this
अ�भधानअ�भदे ययो:एकत्वेअ�प. Even thoughअ�भधानम् means �कार. अ�भधेय means ��. Even though
both of them are one and the same from ल�याथर्�ष्ट्या. That is understood.ल�याथर्�ष्ट्या. What does
the उप�नषद् do? अ�भधान�ाधान्येन�नद� श:कृत:.�नगुर्णतुरीयं is talked about in the first मन्�ा from
अ�भधान�ाधान्य��. अ�भधान�ाधान्यं means �कार�ष्ट्या. How the मन्�ाrun? He does quotes
“ओ�मत्येतदक्षर�मदं सवर्�मत्या�द” Thisis within inverted comas. And one correction. after �नद� श:कृत:
fullstop is not required. इत्या�द�नद� श:कृत: is a continuous sentence.
Now in the second मन्�ा what is going to be done? The same truth is revealed by using the word
��न्. That means अ�भधेय�ाधान्येन�नद� श:; that is said here. अ�भधान�ाधान्येन�न�द��स्य.सवर्स्यसव�इत्यस्य
which has been equated to �कार from अ�भधान angle. पुन; once again in the second मन्�ा,
अ�भधेय�ाधान्येन�नद� श:.सवर्is said to be ��न् from अ�भधेय angle. Why does the उप�नषद् do that? Is it
not पुन��दोष:: he says no by making these two separate मन्�ा:What is the corollary? He says
�नद� श: अ�भधानअ�भधेययो: एकत्व��तपत्यथर्: everything is �कार. everything is ��न्. Therefore,�कार is

��न्. Which is called अ�भधानअ�भधेययो: एकत्व��तपत्यथर्म्��तप��: means ज्ञानम्for knowing the

oneness of �कारand ��न्. And the उप�नषद् wants to say, this equation is absolute and not a
figurative equation. What is meant by absolute equation and figurative equation.
In normal convention when you say this is chair. You show the object and say chair you are
equating the word chair and object. When you point out this is chair, you are using the word,
chair for the object. Even though you are using the word chair for the object, in the conventional
expression this equation is not absolute. Because the word chair is not chair the object chair.
Even though the word only reveals the chair, word is not the chair. Word only reveals the chair.
Instead of saying this is the object which is revealed by chair, what should be the exact
expression? This is an object which is revealed by the word chair. But what do we do? We don’t
do all those things. We say this is chair. When you equate the object and chair in conventional
expression this equation is only figurative equation indicating revealer, revealed संबन्ध. In
common language when you say this is chair, the word chair and the object chair we do equate.
But they are not identical. On the other hand, they have revealer revealed relationship.
Therefore, this is called गौणऐक्यं. When you say this is a chair, there equation is called गौणऐक्यं.
Whereas in the case of �कार and ��न्, the उप�नषद् wants to say, it is not गौणऐक्यं. But it is
absolute ऐक्यं only.Why? Because when you enquire into this equation, what will happen, the
वाच्य-वाचकwill get resolved. What will be the left
behind?वाच्यवाचक��त�र�वाच्यवाचकअ�ध�ानभूतएकंवस्त्एवअव�शष्येत. इतरथाइतरथा means if the उप�नषद्
did not equate �कार and ��न्in this manner; .in this manner means in which manner? By
saying �कार is everything. ��न्is everything.Therefore,�कार is ��न्. This kind of equation is
not done.इतरथा means otherwise. What will happen? We will think, it is like chair and object. We
will think the equation is only figurative. Therefore, he says, otherwise
अ�भधानतन्�अ�भधेय��तप��:इ�त-thatanobject is dependent on the revealing word. The knowledge
of the object is dependent on the revealing word. लौ�ककन्न्याय: knowledge of the object is
dependent on the revealing word अ�भधानतन्�तन्� means dependent on. And what is dependent?
अ�भधेय��तप��:; the knowledge of the object is dependent on the word. And Therefore, their
equation is not absolute. Only revealer, revealed संबन्ध only they have. They are not equal.
इ�तअ�भधेयस्यअ�भधानत्वं the equation between अ�भधेय and अ�भधानम्गौणम्इ�त आशङ् कास्यात् . Will be
taken as figurative. As in the case of what the chair word and the chair object. The equation is
figurative. You may extend that general rule and mistake �कार and ��न्, also as figuratively
equal. But they are not figuratively equal. They are really equal. So
अ�भधेयस्यअ�भधानत्वंगौणम्इ�तआशङ् कास्यात्. गौणम्means we have got the example. What? He is a
lion.சிங்க குட்டி தமிழ்ல ெசால்லேறாேமா இல்ைலேயா .When you say he is a lion, it means गौणम्.
figurative only equation. Similarly, we may think �कार reveals ��न्. Not actually one with ��न्
we may take. To avoid that. OK then what is the next question? Now Sankaracharya said �कार
and ��णare not figuratively equal but actually equal. Now the question will be so what?

Because theseare subtle. We may wonder what �योजनम्so by saying that theyare not figuratively
equal but actually equal what blessed benefit you get? That he says. There is a benefit. By
enquiring into either or both, you can arrive at the same.�नगुर्णतुरीयं. Once theyare absolutely
equal �कार can also take you to �नगुर्णतुरीयं. ��न्also can take you �नगुर्णतुरीयं. Both can help you to
land in तुरीयं. That is what he says. एकत्व��तप�े� by understanding their actual equality as
different from figurative equality. So एकत्वम्, between �कार and ��न्. ��तप��: means ज्ञानम्. Here
एकत्वं is मुख्यएकत्वं. Not गौणएकत्वं. So मुख्यएकत्वं��तप�े��योजनम्. What is that?
अ�भधानअ�भधेययो:एकेनैव�यत्नेन. In one single effort, you can resolve the वाच्याथर् of ॐ also. The
वाच्याथर् of ��न् also. You can resolve both of them. How? By saying there is no STP existing. Why?
First you should negate STP. By using what logic? कायर्त्वात्वाचारम्भणं�वकारोनामधेयम् very powerful
argument the whole creation is a product. Product doesn’t exist. Therefore, to remove the STP,
by resolving into सू�म. And once स्थूल�पञ्चis resolved, अकार doesn’t have any job. Why? अकारis
there to reveal STP. Once STP is gone the word अ also will be automatically resolved. So, if
yousell your car, thereafter in your day to day transaction car-word will not be there. Object
अभावे word अभाव: Object ��वलापने world ��वलापनम्. स्थूल�पञ्च��वलापनेअकारस्य��वलापनम्. युगपत्.
युगपत् means simultaneous.
Similarly,सू�म�पञ्च��वलापनेउकारस्य��वलापनम्.Similarly,कारण�पञ्च��वलापनेमकारस्य��वलापनम्. Thus,
once the equation is made you can resolve simultaneously both sides. Then
What will be left out? अ�भधानअ�भधेययो:; अ�भधानmeans अउम and अ�भधेय mans स्थूलसू�मकारण�पञ्च
both of them एकेनैव�यत्नेन in single effort, because once STP isresolved, you need not separately
resolve अकार. It will automatically get resolved because if object is not there where is the
relevance for अ�भधानम्? So एकेनएव�यत्नेनयुगपत्. Simultaneously,��वलापयन्. ��वलापनम् means
resolving. Resolving. All these छान्दोग्य ष�ाध्यायअपाघात् अग्ने:अ�ग्नत्वंअपाघात्आ�दत्यात्आ�दत्यत्वं
�ी�ण�पा�णइत्येवसत्यंम.् There we resolved. The only difference between other उप�नषद् and माण्डू क्य
is the other उप�नषद: talk about resolution of अथर्�पञ्चonly. माण्डू क्यintroduces the resolution of
शब्ध�पञ्च. That is the only addition.��वलापयन्सं�ध rule Sanskritstudent ��वलापय�कार has become
अनुस्वार:��वलापयन् present active-participle. And it should be connected
अ�भधानअ�भधेययो:��वलापयन्. त�द्वलक्षणम्. Once you have resolved three pairs. Only in the first three
पादा: pair will bethere. Once you resolve all the three pairs, in the 4thपादा, अ�भधानम् is also not
there. अ�भधेयम्is also not there. यतो वाचो �नवतर्न्ते अ�ाप्य मनसा स: So ��वलापयन्. त�द्वलक्षणम्-त�द्वलक्षणम्
means अ�भधानअ�भधेय�वलक्षणम्. ��,here �� refers to �नगुर्णतुरीयं. In fact, he should not use the
word �� because there is neither word nor object. But here he has to write some word. And
Therefore, he uses the word ��. But remember in तुरीयं the word �� also cannot exist. So
��तपत्येद. And Therefore, this equation is very, very important. And Sankaracharya says this
equation is not only at the total level. But this is also at component level. I will explain. Equation
is not only at total level. But the equation is at the component level also. Total level equation

means what? �कार=��. Component equation means what? अ-�वराट् or STP. उ= SKP. म=KP.
अमा�ा=तुरीयं. So, the 4 levels the उप�नषद् makes the equation by using an important मन्�ा. That is
what he quotes. Did we read this तथा च व�य�त?At component level also the उप�नषद् refers to the
equation.How?पादामा�ा: मा�ापादा: पादा: refers to 4 components of ��न्. �वराट्,
HG,अन्तयार्मी,�नगुर्णतुरीयं. That is पादा; मा�ा: means the 4 components of �कार. अउम and अमा�ा. अमा�ा
means silence. इ�तAnd Therefore, we are going to take �कारalso,��न् also. And take the 4
components also. And simultaneously resolve both शब्ध�पञ्च and अथर्�पञ्च and abidesas
�नगुर्णतुरीयंअत्यं तद् आह. That is being said in the second मन्�ा. We will read the मन्�ा.
सव��ेतद्��ायमात्मा��सोऽयमात्माचतुष्पात्॥ २ ॥
So, you can understand. This entire universe which was equated to �कार before अ�भधान
�धानेन.Now I is equated to ��न्; how?अ�भधेय�धानेनसव�एतत्��. And then the उप�नषद् gives the
महावाक्यम्अयंआत्मा��. So अयंआत्मा –this self, the I, the self, is ��न्. That means, just as ��न् has
got 4 components, �वराट्,�हरण्यगभर् अन्तयार्मी and�नगुर्ण तुरीयं. Similarly, I the self, as have got 4
components. �व� तैजस �ाज्ञा and तुरीय. Therefore, this आत्मा is ��न्. Therefore,महावाक्यम्.
अयंआत्मा��. And सोऽयमात्मा चतुष्पाद्. Just as ��न् has 4 पादा:आत्मा also has got 4 पादा:. पादा means
components, parts,or facets are there. This is the gist of the मन्�ा, we will go the भाष्यम्.
सव� �ेतद्��े�त | सव� य��मोङ् कारमा��म�ततदे तद्�� | तच्च �� परोक्षा�भ�हतं �त्यक्षतो �वशेषेण
�न�द�श�त –अयात्मा ��े�त | अय�म�त चतुष्पात्वेन ��वभज्यमानं �त्यगात्मतया�भनयेन �न�द�श�त –
अयमात्मे�त |
So सव��हएतत्��इ�त–so here सव� refers to everything. And when the उप�नषद् says सव�� you have to
borrow from the first मन्�ा and re read. सव��भूतं भवत्भ�वष्य�तइ�तसव��एव . Then
यच्चान्य��कालातीतंतदा�प��एवतस्य उप�ाख्यानं .all these we have to saywith reference to��न् also,
��न् is everything within time. And ��न् is beyond time. And that ��न् is also going to be
analysed in मन्�ा: 3 to 7. Because 8 to 12 is ओङ् कार�वचार. Therefore, 3 to 7 is ��वचार:Therefore,
तदे तद्��.And now the उप�नषद् says that ��न् is none other than this आत्मा. So look at this
तच्च��and that ��न्. परोक्षेणअ�भ�हतं which has been introduced as परोक्षवस्तु.परोक्षवस्तुmeans some
other object. �त्यक्षत�वशेषेण �न�द�श�त. Theउप�नषद् reintroduces as something available in the form
of the very I. So �त्यक्षत: here means अपरोक्षत: As intimately available, it reveals. And intimacy is
indicated by the word अयं. अयंmeans this. And when the उप�नषद् uses the word this, it doesn’t
show the finger outside, it uses the word this, by touching the heart. Imagine उप�नषद् or guru you
can take. �त्यक्षेणअयंआत्मा. Therefore, he says, �वशेषेण�न�द�श�तअयंआत्मा��इ�त.

Now the question is what you mean by अयंआत्मा.Sankaracharya says in माण्डू क्य everything will
have 4 components. ओङ् कारhad 4 components. ��न्had 4 components. And if ��न् is equated to
आत्मा, then आत्मा also will have 4 components. Therefore, he says, अयंआत्मा. This self the I.
चतुष्पात्वेन��वभज्यमानंwhich is going to be divided or apportioned into 4 parts. Divided into 4
parts. Whatare the 4 parts? Sankaracharya doesn’t mention here. It will be mentioned later.
��वभज्यमानं present passive participle, adjective to आत्मा. ��वभज्यमानंआत्मानं. �त्यगात्मतयाअ�भनयेन
�न�द�श�तit is revealing as subjective self. By अ�भनय; अ�भनय; means by मु�ा. By indication. By a
gesture. Appropriate gesture. And why this अ�भनय is important? Because the word अयं means
this. The word this can refer to an object also. But here the word this, doesn’t refer to object.
Therefore,अ�भनय is required in what way. This आत्मा, अ�भनय is touching the heart. So अ�भनयेन-
�दयस्पश�न�न�द�श�तall sub commentators are there. All are happy. They go on and on. Anandagiri
endlessly writes. And Sachidanandendra Saraswathi has written माण्डू क्यरहस्य�ववृ�त:; elaboration
of the secret of माण्डू क्य. Both write very elaborate commentary for the भाष्यम् itself so
अ�भनयेन�न�द�श�त.How अयंआत्मा��इ�त. So here you have to closely follow the मूलं. सव�एतत्��. That is
commented. अयंआत्मा�� is the next sentence. Three sentences are there. अयंआत्मा�� is the
second sentence. Up to this commentary has been done. Now Sankaracharya has to comment
upon सोsयमात्माचतुष्पाद्. This subject आत्माhas 4 components. Those details we will see in the next
class.

008- Chapter 1,Mantras 2-5

Page 28, मन्�ा 2 भाष्यम्
सव� �ेतद्��े�त | सव� य��मोङ् कारमा��म�ततदे तद्�� | तच्च �� परोक्षा�भ�हतं �त्यक्षतो �वशेषेण
�न�द�श�त –अयात्मा ��े�त | अय�म�त चतुष्पात्वेन ��वभज्यमानं �त्यगात्मतया�भनयेन �न�द�श�त –
अयमात्मे�त |
In the first मन्�ा the उप�नषद् pointed out that the entire creation is �कार: And Therefore, by
analysing �कार we are analysing the entire creation. And that �कार analysis will be done from
the 8th मन्�ा up to the 12th मन्�ा. Now in the second मन्�ा the उप�नषद् says everything in the
creation is nothing but ��न्. And previously it was said everything is ॐ. Now it is said
everything is ��न्. Therefore, Sankaracharya says, in the vision of the उप�नषद्�कार and ��न् are
identical. So, by analysing �कार also you can arrive at the truth �नगुर्णतुरीयं. By analysing ��न् also
you can arrive at the truth �नगुर्णतुरीयं. And thereafter the उप�नषद् points out that ��न्, which
people may think, as a remote reality, which is away from us is not so. Really speaking it is not
परोक्षं, a remote entity. That ��न् is nothing but आत्मा. Which is available as अपरोक्षअहम्. And
Therefore, the उप�नषद् makes the महावाक्यम्अयंआत्मा��. You have to reverse it because since ��न्
has been talked about you should read it as that ��न् is nothing but अयंआत्मा. Therefore, he said,
तच्च��परोक्षअ�भ�हतं; that ��न् which was referred to as a परोक्षवस्तु, �वशेषेन�न�द�श�त, which is
specifically indicated as परोक्षआत्माअयंआत्मा��इ�त. And the word अयं indicates this. This means
intimately available. Intimately available means अपरोक्षतया available. Not as an object but the
very subject and not only it is intimately available as subject. And this आत्मा alone is going to be
talked about in the following मन्�ा: as चतुष्पात्आत्मा. Therefore,Sankaracharya says
चतुष्पात्वेन��वभज्यमानंwhich आत्मा is going to be divided into 4 quarters. Which is आत्मा is going to
be divided into 4 quarters and which is intimately available as the subject itself. �न�द�श�त the
उप�नषद् is referring by as though touching the heat. So, the word अ�भनयेन indicates by a physical
gesture. And you have to imagine the physical gesture as touching the heart. अयंआत्मा. And by
this महावाक्यम्, the उप�नषद् has pointed out that, the consciousness named आत्मा, and the
consciousness named ��न् are one and the same. There is no question of division of
consciousness. Therefore, hereafter we should not think of आत्मा as a separate consciousness
and ��न्as a separate consciousness. Hereafter we have only एकंचैतन्यं. चैतन्यएकत्वं has been
revealed through महावाक्यम्. The उप�नषद्doesn’t want to elaborate महावाक्यम्. Because it is done in
the other उप�नषद्. महावाक्य�वचार is not there in माण्डू क्यउप�नषद्. There is only statement of महावाक्य
from which we have to understand there is only one चैतन्यं in all the individuals as well as

outside the individuals also. एकंचैतन्यंअ�स्त. And to know more about that चैतन्यं, the following
enquiry is going to be made. How?
The next part of the मन्�ा is सोऽयंआत्माचतुष्पात्. And Sanskrit students should note that this second
मन्�ा must be divided into 3 sentences. Sarvam hi etat ��bhavati one sentence. ��अयंआत्मा
bhavati second sentence. सोऽयंआत्माचतुष्पात् bhavati is the third sentence. Now Sankaracharya
enters the third sentence. Sankaracharya also doesn’t elaborate the mahavaakya. Perhaps he
assumes that we are all senior students who have done महावाक्यम्in other उप�नषद्s.
Therefore,Sankaracharya also doesn’t elaborate. Therefore, he goes to the next sentence.
सोऽयंआत्मा. We will read.
सोयमात्मा ओङ् कारा�भधेय: परात्परत्वेन �व�तस्था�तुष्पात्काषार्पणव� गौ�रवे�त
Soसोऽयंआत्मा and this आत्मा�कारअ�भधेय:ं which is represented by the word ॐ. Previously we

said, �कार represents ��न्. Then ��न् has been equated to आत्मा. Therefore, quietly
Sankaracharya replaces the word ��न् by आत्मा. So previously we said, the meaning of �कार is
��न्. Now we are saying the meaning of �कार is आत्मा. Why? Because आत्मा and ��न् are
identical through महावाक्य. Therefore, quietly he writes �कारअ�भधेय:ं ;अ�भधेय:ं means meaning.
�कारअ�भधानस्यअ�भधेय:ं ;�कारशब्धस्यअथर्:अ�भधेय:ं means शब्धाथर्: and what type of �कार?
परात्परत्वेन�व�तस्था: which one �कार alone represents both अपरं�� as well as परम्��. अपरं��
means सगुणं��. परम् means �नगुर्णम्��. So परात्परत्वेनसगुण�नगुर्णत्वेन�व�तस्थावतर्मान: and that �कारand
whose meaning is now mentioned as आत्मा. And what is आत्मा? चतुष्पात्. चतुष्पात् means having 4
quarters. That is the contextual meaning. The word चतुष्पात् has got another meaning also. That
which has got 4 legs is also called चतुष्पात्. A cow is also चतुष्पात्. And a chair also is चतुष्पात्. What
is the Tamil word for chair? நாற்காலி. நாற்காலிmeansendowed with 4 legs. So one meaning of
चतुष्पात् is endowed with 4 legs. Here in the case of आत्मा, when you say चतुष्पात् don’t imagine
आत्मा has got 4 legs like a cow. Here the word पाद should not be translated as legs. It should be
translated as quarters. Therefore, he says, चतुष्पात्, चत्वार:पादा:यस्य स:चतुष्पात् . And what is the
example for the चतुष्पात्In this context नगौ�रव. Don’t compare it with a cow which has 4 legs.
Because आत्मा doesn’t have 4 legs. य�द�े ष्यम�ा�मगो�मवणर्मचक्षु:�ो�ंतद्अपा�णपादंIt is not like a cow.
Then it is like what? He gives an example काषार्पणवत्.काषार्पणं is the name of one unit of a
currency. Like one rupee. काषार्पणं means one unit of a currency is called काषार्पणं. It can be one
gold coin. Or as in India one rupee. And when you say a rupee is चतुष्पात्, it doesn’t mean a rupee
note or a coin has 4 legs. Then what do you mean by चतुष्पात्? A rupee can be for the sake of
transaction, we can divide a rupee into 4 quarters. Which is only an imaginary division. Not
anactual division. Therefore, just as a rupee can be divided into 4 quarters, which is an
imaginary division for the sake of transaction;similarly,आत्मा also, for the sake of teaching, we
have divided into 4 quarters. Not actual division, but imaginary division. And how do you know

it is imaginary? Because previously,just 50 years before, even during our own younger days, one
rupee was divided in another form;I don’t know whether you remember? It was divided to 16
annas. �प anna paisa. So, at one time it was divided into 16 annas which division is not available
now. Since the division is changing from time to time, it is clear the division is not intrinsic
belonging to rupee. It is only an imaginary division. Similarly,आत्मा doesn’t have actual division.
But it has got an imaginary division like a rupee. Therefore, he says काषर्आपणवत्चतुष्पात्. Not गौ:
इव. गौ: means like a cow it is not. So, the bottom line is the division of आत्मा is imaginary, actual
division doesn’t exist. That is the message. Now the question is if आत्मा has got 4 पादा:Later we
are going to enumerate the 4 पादा: as, �व�, तैजस, �ाज्ञ and तुरीय. And each one is called a पाद. �व� is
called �थमपाद: तैजस is called �द्वतीयपाद. Similarly,�ाज्ञ and तुरीय. When you call each one a पाद, what
is the meaning of the word of the पाद in the vedantic context? Sankaracharya wants to give the
etymological derivation. Grammatical derivation of the word पाद. This is especially for Sanskrit
grammar students. Others can have a short nap if you want. The word पाद is derived from the
root पद् to reach. And it can be derived in two different ways. One is called कारण�ुत्प��. Another
is called कमर्�ुत्प��. कारण�ुत्प�� means a derivation in which the word पाद will mean an
instrument of reaching. कारण�ुत्प�� means a derivation, which means an instrument used for
reaching the destination. When our legs are called पाद, it is कारण�ुत्प��. Why? Legs are
instruments, by which we reach, our destination. Therefore,पद्यतेअनेनइ�तपाद; our legs are called
पाद. What derivation it is called. Instrumental derivation.
And कमर्�ुत्प�� means a destination which is reached after travel. The destination is also called
पाद. And there the word पाद is derived not as an instrument but as an object of reaching. Or a
destination of reaching. Therefore, the derivation is called कमर्�ुत्प��. In Sanskrit, we should ay
पद्यतेइ�तपाद;पद्यतेइ�तपाद; I will tell you in
Tamil.எதனால்அைடயப்படுகிறேதாஅதுபாதம்ெசால்றேபாது;that is
instrument.எதனால்அைடயப்படுகிறேதாஅதுபாதம்ெசால்றேபாதுபாதம்is instrumental derivation.
எதுஅைடயப்படுகிறேதாஅதுபாதம்ெசால்றேபாதுபாதம் is कमर्�ुत्प��. It is destination. Now, I am
giving you head ache. When you say �थमपाद: a �द्वतीयपाद: and तृतीयपाद;, the first three पादा: are
instruments are destinations? First three?புரியைலநிைனக்கிேறன்பரவாயில்ைலநான்complete
பண்ணேறன்.First three are not destinations by themselves. Because we are going to use the first
पाद, as a means to reach the second पाद. Which we will use as a means to reach the third पाद. And
which, we will use as a means to reach the 4th पाद. Therefore,पाद 1, 2, 3 are instrumental. They
are staircase. Therefore, in the first three, पाद is what derivation? Instrumental derivation.
Whereas what about the 4th one?तुरीयं? That you cannot say an instrument because through that
we are not going to reach something else. तुरीयं happens to be a 4th पाद which is not an
instrumental पाद. It is going to be destination पाद. Therefore, first three पादा:are कारण�ुत्प��. 4th

पाद is कमर्�ुत्प��. And instead of using the word �ुत्प��Sankaracharya uses the word साधना; now
look at this portion. We will read.
�याणां�व�ाद�नांपूवर्पूवर्पूवर्��वलापनेनतुरीयस्य��तप��र�तकरणसाधन:पाद्शब्ध:|
तुरीयस्यपद्यतइ�तकमर्साधन:पादशब्ध: ||२||
So �याणां�व�ाद�नां –in the case of the first three पादा: beginning with �व� etc. पूवर्पूवर्पूवर्��वलापनेनby
way of dissolving each one into the other,because each one is a कायर्म.् �व� is a product because it
is स्थूल�पञ्च which is produced out of सू�म�पञ्च. सू�म�पञ्च is कायर्म्. कारण�पञ्च is कारणम्. So स्थूल
will be dissolved is सू�म. And सू�म will be dissolved in कारणम्कारण will be dissolved in ��न्. So,
each one is going to help in dissolving and reaching ��न्. Therefore,पूवर्पूवर्पूवर्��वलापनेन
तुरीयस्य��तप��; by means of them तुरीयं is going to be reached, [��तप��; means �ा�प्त:ज्ञानंच both
meanings are there. इ�तहेतो . Iti is हेत्वथ�. कारणसाधना; पादशब्ध; the word पाद has got an instrumental
meaning in the case of the first three. तुरीयस्य, whereas in the case of तुरीयंपद्यतेiti-it is a destination
reached. Not an instrument इ�तहेतो; कमर्साधना; पादशब्ध: the word पाद is कमर्�ुत्प��; कमर् here means
object. Not सं�चतकमर्, आगा�म कमर्. Here कमर्means object or destinations. Grammatical object
�द्वतीय�वभ��साधना; इत्यथर्: so suddenly he gets into a grammar discussion. So, with this the second
मन्�ा is over. I will give you the अन्वय:
सव��हएतत्��भव�त|��अयंआत्माभव�त(��उद्धे स्यं ,अयंआत्मा�वधेयp

ं redicate) अयंआत्मा(भव�त)|and
स:अयंआत्माचतुष्पाद्भव�त (the word चतुष्पाद्should be translated as endowed with 4 quarters,4
aspects,4 expressions, 4 facets etc. Hereafter ��वचार and आत्मा�वचार will be synonymous.
Why?��न् and आत्माhave been equated by अयंआत्मा��. Therefore, we are replacing the word
��वचार by आत्मा�वचारwhich is going to start from मन्�ा 3 up to मन्�ा 7. आत्मा�वचार�करणम्.We will
read the introduction.
कथं चतुष्पा�व�मत्याह—
जाग�रतस्थानो ब�हष्�ज्ञ: सप्ताङ्ग: एकोन�व�श�तमुख: स्थूलभुग्वै�ानर: �थम: पाद:
Now कथंचतुष्पा�वम्how do you say, आत्मा is endowed with 4 quarters? What are the 4 quarters of
the आत्मा? Sankaracharya raises a question. उप�नषद् itselfdefines each आत्मा. Third मन्�ाtalks
about the �थमपाद. 4th �द्वतीयपाद:; 5th and 6th two मन्�ा:,for तृतीयपाद: then मन्�ा no 7 तुरीयपाद: this is
how the मन्�ा:s are distributed. And what is the going to be the development. I would like to give
the bird’s eye view of thedevelopment because it is an ingenious method that is used. The main
teaching of उप�नषद् is ��सत्यम्जग�न्मथ्याजीवो��ैवनापर: ��न् is reality. जगत् is �मथ्या or unreal. And
जीवा is none other than ��न्. Of this जीवो��ैवनापर; is जीवात्मपरमात्मऐक्यंrevealedby महावाक्यं.
महावाक्यं reveals जीवात्मपरमात्मऐक्यं. And by that it points out consciousness is only one. But
महावाक्यम्doesn’t reveal, the �मथ्यात्वं of अनात्मा. Very important pint. महावाक्यम् is not the complete
teaching of the वेदा. Because महावाक्यम् reveals only जीवात्मपरमात्मऐक्यं. महावाक्यम्doesn’t talk about

the status of अनात्मा or �पञ्च. The teaching becomes complete only when you know अनात्मा the
�पञ्च is �मथ्या. Therefore,all the उप�नषद्s should talk about जीवात्मपरमात्मऐक्यंalso. All the उप�नषद्s
should talk about अनात्मा�पञ्च�मथ्यात्वं also. Without that अद्वै तं cannot be established. So
अद्वै त�स�थ�अनात्मा�पञ्च�मथ्यात्वं is extremely important. And this �मथ्यात्वं, is not revealed by
महावाक्यम्. Therefore,�मथ्यात्वं has to be revealed by some other method. Not by महावाक्यम्, because
it doesn’t deal with that. So, what is the method of revealing the �मथ्यात्वं of अनात्मा? In all the
other उप�नषद् they use a standard procedure. SOP. Standard Operation Procedure is used in all
otherउप�नषद्s. It says, entire �पञ्च is a product. अनात्मा is a product born out of आत्मा.
आत्मावाइदं एकएवअ�आसीत्नान्य�कञ्चन�मषत्ऐतरेयंसअम्भोम�रचीमर्रमाप;etc. आत्मा is in traduced. Then
अनात्मा is presentedas a कायर्म् product. In तै�तरीयं, तस्माद्वाएतस्मात्आत्मनआकास:संभूत: the अनात्मा�पञ्च
is कायर्म्. In छान्दोग्यउप�नषद् 7th chapter आत्मत:�ाण:आत्मत:आशाआत्मतस्मर:आत्मतइदं सव� from आत्मा
alone, everything comes. Therefore, the SOP, the general method of establishing �मथ्यात्वं is
कायर्त्वात्जग�त्मथ्या. वाचारम्भणं�वकार:नामधेय.ं Any product doesn’t have an existence of its own. �मथ्या
means doesn’t have an existence of its own. Product always borrows existence from the कारणम्.
Whereas in माण्डू क्य, the method is not that prakriya. It is going to use अध्यारोपअपवाद��या, in a
different way. By introducing 4 पादाs. And how is this accomplished by this 4 पादा: methods? The
उप�नषद्, says, the first quarter of आत्मा, is nothing but the all-pervading चैतन्यं, in association with,
jagrat अवस्था and through that in association with स्थूल�पञ्च. What is the first quarter? चैतन्य with
स्थूल�पञ्च through जा�त्अवस्था. So स्थूल�पञ्चस�हतचैतन्यं is first quarter.
Now youcan imagine. What is the second quarter? The same चैतन्यं in association with
स्व�ावस्थाand throughthat सू�म�पञ्चस�हतचैतन्यं is second quarter. Then what is the third quarter?
कारण�पञ्चस�हतचैतन्यं is third quarter. So, joining these three, �पञ्च�यस�हतचैतन्यं is quarter 1, 2
and 3. Then what is the 4th quarter? Now you will look for another �पञ्चस्थूल�पन्चquarter 1.
सू�म�पञ्चquarter2, कारण�पञ्च no3. So, the 4th quarter the उप�नषद् says �पञ्च�यर�हतचैतन्यं is 4th
quarter. �पञ्च�यस�हतचैतन्यं is quarter 1 to 3. �पञ्च�यर�हतचैतन्यं is quarter 4. I am using Sanskrit
words. �पञ्च�यंmeans threefold universe. Gross subtle and causal. स�हत means along with.
These three universes; the consciousness. Which consciousness. There is only one all-pervading
consciousness because जीवात्मपरमात्मऐक्यंwe have talked about. Therefore, only one
consciousness. So thus we have got �पञ्च�यस�हतचैतन्यं. And �पञ्च�यर�हतचैतन्यं. Now based on this
we have to do lot of homework. Based on this we have to do lot of homework. Sankaracharya
does. Therefore, we are able to extract.
Now one consciousness itself cannot be �पञ्च�यस�हतं and �पञ्च�यर�हतं. Because, if consciousness
is associated with three �पञ्च:, how can the consciousness be without the three �पञ्चा:So one
and the same consciousness cannot have both attributes. �पञ्च�यस�हतत्वं and �पञ्च�यर�हतत्वं.
Association with these;dissociation with these is not possible because logically opposite

attributes cannot co-exist in one locus. If you say Rama is dark, you cannot say he is fair. If Rama
is fair, you cannot say, he is dark. You can say Rama is dark; Lakshmana is fair. In different loci,
it is possible. In one and he same locus opposite attributes cannot logically exist
Therefore,�पञ्च�यस�हतचैतन्यं if youaccept �पञ्च�यर�हतचैतन्यं how do you explain logically? And
experientially also if consciousness is associated with �पञ्च�यं, we can never have an experience
of consciousness without �पञ्च�यं. Because the अवस्था:s available are only three. In jaagrat
avastha, there is sthoola prapancha; inSwapna avastha, sookshma kaarana prapancha;
inसुषु�प्तअवस्था, kaarana prapancha. मरणअवस्था again �पञ्च is in potential form. In �लयंalso �पञ्च
is there or not? In �लयं also it is there. What about योगीc समा�ध? Can a योगी in समा�ध be free from
�पञ्च�यर�हत and be �नष्�पन्चचैतन्यं. Is it possible? No. If during समा�ध�पञ्चा: are not there. Then he
will never come out. The very fact that योगी comesout of समा�ध, means even during समा�ध�पञ्च�यं
was not there. He was not aware because he has withdrawn his mind. Therefore, experientially
also you can never talk about �पञ्च�यर�हतचैतन्यं. Logically also it is not possible because opposite
attributes cannot co-exist. But उप�नषद् says. In the 7th मन्�ा it says नान्त:�ज्ञंनब�हष्�ज्ञंनोभयत:�ज्ञं
न�ज्ञानघनंअ��ंअ�वहाय�अगा��अलक्षणम्अ�चन्त्यंअ�पदे श्यम्एकान्त�त्ययसारं�पञ्चउपशमं. �पञ्चउपशमं means
what? �पञ्च�यर�हतं. Therefore, only अद्वै तं. So now the question is how are we to understand, that
there is world in चैतन्यं. There is no world in चैतन्यं. In fact, this alone Lord Krishna borrows in the
9th chapter. If youare able to remember fantastic. Otherwise ok. What is the very important rare
statement of Lord Krishna in the 9th chapter मत्स्था�नसवर्भूता�ननचमत्स्था�नभूता�न. And remember he
doesn’t use in two different times. He doesn’t say now the world is in me. And in �लय, world
isnotin me; he doesn’tsay. He says, now the world is in me. And now itself the world is not in me.
How are you going to resolve this contradiction? In 9th chapter we have already resolved. That
we have to remember in this context. Only one way you can explain. The world is experientially
available. And Therefore, from experience angle, चैतन्यं is �पञ्च�यस�हतं. Experientially we
acknowledge the availability of the world. This acknowledgement of experiential-availability of
the world, and using the word �पञ्च�यस�हतचैतन्यं is called अध्यारोप.अध्यारोप: means
acknowledgement of experiential availability of the world. अद्वै तीन: accepts the world is available
experientially. So, the first three पादा: are अध्यारोपपाद: doing what? Acknowledging the
experiential-availability of �पञ्च�यं. Then in the 4th पाद, there is अपवाद. अपवाद is what? Inspite of
experiential-availability. the world doesn’t have factual existence of its own. So, the negation of
factual existence is called अपवाद. And even when I negate factual existence, experientially it will
be available or not? Remember experientially world will be always there, either in manifest
form or unmanifest form. Therefore, never try to experientially negate the world. Never try to
experientially negate the world. Why? Because experientially world can never be negated.
Because it will always be there, either in �� or अ��पेण. Even समा�ध. द्वै तं is there in अ��पं.
So, our aim is not experiential-द्वै तं. Our aim is inspite of experiential-द्वै तं. Inspite of experiential
द्वै तं, may you negate, the factual existence of �पञ्च�यं. How? By knowledge. अद्वै तं is cognitive, not
experiential. अद्वै तं is invariably cognitive. Cognitive means in terms of understanding. What type

of understanding? �पञ्च�यंwill always appear. But it doesn’t have existence of its own.
Therefore, it is as good as non-existent. Dayananda Swamiji says, keeping the pot in hand, you
should say, there is no pot. That is wisdom. Keeping the pot in hand, we should say, there is no
pot. There is another method. So, negation of pot is breaking the pot. But there is another
negation, which is purely intellectual, seeing the pot, I say, there is no such thing called pot.
What is there is only clay. When the ‘is’ness of the clay, is borrowed by pot नाम and �प, with
borrowed existence, pot appears as though it is a thing. And Therefore, first three पादा: s talks
about �पञ्च�यस�हतचैतन्यंअध्यारोप. 4th पाद talks about �पञ्च�यर�हतचैतन्यं by which time we know
the world has experiential-existence, with borrowed-existence. But it doesn’t have intrinsic-
existence of its own; that means at the end of the 7th मन्�ा, you know चैतन्यं is always free from
�पञ्च�यं. Even when �पञ्च�यंappears, चैतन्यं is सवर्दा�नष्�पञ्चं. अनुभवकालेअ�प�नष्�पञ्चं. At other
times also that is सुषु�प्तअवस्थायांअ�प�नष्�पञ्चं. सवर्दा�नष्�पञ्चंचैतन्यंअ�स्त.स:आत्मा. स:�वज्ञेय:; that
�नत्य�नष्�पञ्चचैतन्यंअहम्अ�स्म. This is the method. अध्यारोपअपवादाभ्यां�नष्�पञ्चं�पञ्च्यते. �शष्याणां
उपदे शाथ�तत्वज्ञै:क�ल्पत�म:So now स�पञ्चचैतन्यंOne is going to be introduced now. Then one more
point. स्थूल�पञ्चitself is divided into two. Stoola prancha means gross universe. And it is
available only in jaagrat avastha. Stoola prapancha is divided into STS that is ��. And स्थूलजगत्
the सम��. And consciousness is associated with both स्थूलशरीरं and स्थूल�पञ्च. And when you look
at consciousness associated with STS, it is called �व�. The same consciousness seen in
association with STP, it is called �वराट् . Therefore,�थमपाद; is �व�, �वराट�प�थम; पाद: तैजस�हरण्यगभर्�प;
�द्वतीय: पाद:. �ाज्ञअन्तयार्मी�प: तृतीयपाद; �नगुर्ण�नष्�पञ्चचैतन्य�प: तुरीय:पाद; this is the message. Now
look at this. So in the मन्�ाजागृतस्थान is the common name for �थमपाद;. And there are 2
descriptions. One from micro angle and another from macro angle ब�हष्�ज्ञ: is from ��व�:
एकोन�व�श�तमुख: is from micro angle;��. स्थूलभुक् is from micro angle ��.Thus, three
words are ��,ब�हष्�ज्ञ:एकोन�व�श�तमुख:; and स्थूलभुक्, whereas the word सप्ताङ्ग; and वै�ानर:; is
from सम�� angle. Thus, first quarter has got both �� and सम��. You should not count twice.
Both together is first quarter. So, this is the gist of the मन्�ा. Now Sankaracharya will comment
upon this. The details we will see after vacation.

009- Chapter 1 Mantra 3

Page29, मन्�ा no 3.
जाग�रतस्थानो ब�हष्�ज्ञ: सप्ताङ्ग एकोन�व�श�तमुख: स्थूलभुग्वै�ानर: �थम: पाद: ||३||
In the first two मन्�ाs of the उप�नषद्, two enquiries were introduced in the form of �का�वचार and
आत्मा�वचार. Pointing out �कार is the truth of everything. And आत्मा is the truth of everything.
Therefore, knowing �कार is त�वज्ञानं. Knowing आत्मा is त�वज्ञानं. Having introduced the two
enquiries �कारआत्मा�वचार, now from the third मन्�ा onwards आत्म�वचार is started. From मन्�ा 3 to
7 will be आत्मा�वचार. From मन्�ा 8 to 12 will be �कार�वचार. And as part of that the उप�नषद् said
सोऽयं आत्माचतुष्पात् . आत्मा which means the I, the self, the subject, the experiencer or the
consciousness principle.I am चतुष्पात्Endowed with 4 पादा: or 4 quarters or 4 aspects. And
whatare the 4 पादा: or quarters will be the question. The उप�नषद् defines each पादा. The third
मन्�ाtalks about the first पादा. 4th मन्�ा second पादा. 5th and 6th मन्�ाthird पादा. 7th मन्�ा will be the
4th पादा. And while talking about these 4 पादा: or quarters the उप�नषद् uses the method of
अध्यारोपand अपवाद. The उप�नषद्doesn’t mention it. But we have to note. And what do you mean
by that? While talking about the first 3 पादा:, the उप�नषद् says, the three पादा: are consciousness
associated with threefold universe. Consciousness+ जा�त्�पञ्च is �थम:पादा:; consciousness along
withस्व��पञ्च is �द्वतीय. Then सुषु�प्त�पञ्च is तृतीय. So thus, the first three पादा:s are consciousness
associated with �पञ्च. I will use the word स�पञ्चचैतन्यम्. स�पञ्चचैतन्यम् means consciousness in
association with �पञ्च. �पञ्च means the universe. Then naturally when you come to 4th पादा, you
will wonder: consciousness is associated with which �पञ्च? Because we have covered three.
Then what will be the �पञ्च in the 4th पादा? The उप�नषद् says 4th पादा is consciousness free from
�पञ्च. The पादा is �नष्�पञ्च चैतन्यम् . So, the first three पादा:s are स�पञ्चचैतन्यम्.4th पादा is
�नष्�पञ्चचैतन्यम्. And when we make an analysis of that, we should see the contradiction. Only
through this contradiction, उप�नषद् teaches the truth. What is the contradiction? If consciousness
is स�पञ्चचैतन्यम् how can it be �नष्�पञ्च? If it is alongwith the universe, how can it be without the
universe? If it is without the universe, how can it be with the universe? Therefore,स�पञ्चचैतन्यम्
and the �नष्�पञ्चचैतन्यम् being contradictory, it is not possible. And eventhough it is logically
contradictory, the उप�नषद् uses that expression to convey something normally un-conveyable.
And whenever the स�पञ्च, �नष्�पञ्च topic comes we have to understand it is अध्यारोप and अपवाद.
स�पञ्च is called अध्यारोप. अध्यारोपmeans, accepting the universe. �नष्�पञ्चअपवाद. अपवाद means
negation. So, acceptance, and negation.And then you must be reminded of the 9th chapter BG
वाक्यम्. मत्स्था�नसवर्भूता�न नचमत्स्था�नभूता�न. Lord Krishna says. World is inMe. World is not in Me.
And he doesn’t say, now the world is in Me. Later it is not in Me. He doesn’t give a time
reference. Now is there later it is not there he doesn’t say. That means now itself it is there; now
009-Chapter 1 मन्�ा: 3 (10-06-2016) www.arshaavinash.in

itself it is not there. How is it this blessed idea possible? And वेदान्ता says, howdo you resolve this
contradiction. Youare all supposed to be senior students. What is the answer? World is there,
world is not there means world is seemingly there;factually not there. World is there; world is
not there means, world is seemingly there. And Therefore, factually as good as not there. Or you
can say world is experientially there. Factually not there. So, this idea of experiential availability
and factual non-existence is called �मथ्या. And what is the example? Inमाण्डू क्यitself second
chapter we are going to see. स्व��पञ्च the dream is experientially-available whenwe are in
dream. But it is factually not there. Thus first 3 पादा:s are called अध्यारोपअपवाद: and the 4th पादा is
अपवादपादा. अध्यारोपअपवादाभ्यांजग�न्मथ्यात्वंand चैतन्यसत्यत्वं is talked about. And what is that चैतन्यम्?
We should not look up and down. That चैतन्यम् is I the observer. स: आत्मास�वज्ञेय: I am the अ�ध�ानं .
The whole world appears in me. This the development.
So, to establish the �मथ्यात्वंof the universe, उप�नषद् uses three different methods. This is an aside
topic. To prove the �मथ्यात्वंof the universe the उप�नषद् uses three different methods. One is called
कायर्कारण��या by showing the world is a कायर्म् a product the उप�नषद् says वाचारम्भणं�वकारोनामधेयं.
Whatever is a product doesn’t have an existence separate from the कारणम्. So, one method is
called कायर्कारण��या otherwise called srishti ��या is one method. And the second method
which will be in the second chapter is the toughest method. World is �मथ्या because you see
it.Terrible argument. World is �मथ्या because you see it. And you are सत्यं because you don’t see
yourselves. You don’t see yourself. So, subject is real because it is never objectified. Object is
unreal because it is always objectified. This is called �श्यत्वor आगमाप�यत्वहेत:ु This is a second
method. Both will be used in 2nd chapter. Theseare all aside. Not in this मन्�ा. And the third
method used is अध्यारोपअपवाद. Accept the world and then instantaneously reject the word so
yousay yes;and you say no. When you say yes and no, it means what? Seemingly there. This is
going to be the development of आत्मा�वचार. Since we are using जा�त्स्व�सुषु�प्त�पञ्च it is also called
अवस्था�य�वचार: Of this now we have entered into the �थम:पादा: the first quarter defined in the
third मन्�ा consciousness associated with जा�त्�पञ्च is the first quarter.
And this first quarter itself will be given two names from �� micro angle, the first quarter will
be called �व�: and from the macro angle, the same first quarter will be called, do you remember?
वै�ानर:and what is the �थम:पादा? �व�वै�ानर �प : that is �द्वतीयपाद; तैजस�हरण्यगभर्�प; what is the
third पादा? �ाज्ञाई�रor अन्तयार्मी�प:. And what is the 4th पादा? तुरीय�नष्�पञ्चचैतन्य�प:. And in the last
class, before the vacation, once upon a time, while giving the gist of the first मन्�ा, I referred to
those words which refer to the micro angle. And those words which is from macro सम��.
Whatare they? ब�हष्�ज्ञ:स्थूलभुक्and एकोन�व�श�तमुख: so ब�हष्�ज्ञ:एकोन�व�श�तमुख:and स्थूलभुक्is the
�थम:पादा looked from individual angle. And सप्ताङ्ग: and वै�ानर: is from the सम�� angle. And
जाग�रतस्थान is from both angles. Which is common to both. And this one. So स�पञ्च चैतन्यम् one is
�थम:पादा: So now having seen the essence of the third मन्�ा, we will go the भाष्यं.

जाग�रतंस्थानमस्ये�त जाग�रतस्थान:|
ब�हष्�ज्ञ:स्वात्म��त�र�े�वषये�ज्ञायस्यसब�हष्�ज्ञोब�ह�व�षयेव�ज्ञा�वद्याकृतावभासतइत्यथर्:
|तथासप्ताङ्गान्यस्य“तस्यहवाएतस्यात्मनोवै�ानरस्यमूध�वसुतेजा�क्षु�व��प:
�ाण:पृथग्वत्मार्त्मासंदेहोब�लोव�स्तरेवर�य:पृ�थ�ेवपादौ” (छा०उ०५|१८|२)
So now the word in the मूलम् is जाग�रतस्थान:for that Sankaracharya gives the �व�हवाक्यं. It is ब�
�ी�ह for Sanskrit student’s जाग�रतंस्थानंयस्यस: जाग�रतस्थान: So, the consciousness associated with
the waking state is called the waker आत्मा. The consciousness associated with the waking state
is called the waker आत्मा. जाग�रतंस्थानं. स्थानं means the field of experience is जाग�रतस्थान:. Then the
second description is ब�हष्�ज्ञ; this is also ब��ी�हसमासा ब�ह: �ज्ञायस्यस: waker consciousness is that,
which is turned outwards. So, the waker is that, whose consciousness is turned outwards. That
is the literal meaning. Sankaracharya says the word ब�ह; means outwards. Externally. And
outward means what? स्वात्म��त�र��वषये. So, it is turned towards that field which is other than
itself. So स्वात्म��त�र�म्means other than the आत्मा. And what is other than the आत्मा? Anआत्मा.
Therefore,स्वात्म��त�र�=अनात्म�वषयेwith reference toअनात्मा�ाज्ञा. The one whose consciousness is
turned. In simple English extrovert consciousness, the one who has got. Because in dream our
consciousness is not extrovert. In dream, our consciousness is turned introvert.
Therefore,ब�ह�व�षया�वषये�ाज्ञायस्यस: ब�हष्�ज्ञा:ब��ी�हसमासा.
And then Sankaracharya himself feels a hitch there. A problem there. You won’t see. For us
everything looks ok. But he analyses and Therefore, he sees aproblem and solves also. What is
that? How can you say, consciousness-I turned outwards because consciousness being all-
pervading there cannot be anything that is can you fill up the blank? That isoutside. Outside can
be only from the stand point of the body. But from the stand point of consciousness, you can
never use the word outward. Therefore, Sankaracharya says, as though outwards. It is outward
from the standpoint of the body. But it is seemingly outward from the standpoint of
consciousness. Therefore, he says ब�ह�व�षया:इव. It is as though external
�व�ंदपर्ण�श्यमाननगरीतुल्यं�नजान्तगर्तंपश्य�ात्म�नमाययाब�ह:इव- that इव. So ब�ह:इव or ब�ह�व�षया:इव�ज्ञा. And
how it appears outwards? Eventhough it is really not outwards. Why does it appear outward?
अ�वद्याकृता. Because of ignorance,we talk about an external world. From ज्ञा�नन: angle there is no
external world. Why? Because for jnani, the entire world is inside him. �नजान्तगर्त.ं And
Therefore,अ�वद्याकृता. Because of ignorance, consciousness is seemingly turned outwards.
अवभासते it appears. So, in keeping with ignorant people’s misconception, the उप�नषद् uses the
word ब�हष्�ज्ञा: So, extrovert consciousness really doesn’t exist but in keeping with the popular
misconception, the उप�नषद् uses the word extrovert consciousness. Therefore, Sanskrit students,
�ज्ञा�वद्याकृतावभासते is there. You have to split the word properly. �ज्ञाis one word. अ�वद्याकृताis
another word. अवभासतेis another word. So �ाज्ञा appears outwards. अ�वद्याकृता; because of the
ignorance. इ�तअथर्:. Then the next word in the मूलम् is सप्ताङ्ग: सप्ताङ्ग: means the 7 limbed one. That

�थम:पाद; which is endowed with 7 limbs. Again,ब��ी�हसमासा. सप्त अङ्गा�न यस्य . So naturally we
won’t know what the 7 limbs are. Which,one? We have so many limbs. 70 limbs we have got. Not
the उप�नषद् says just 7 limbs. How to understand this?Theseare the places where we should
know service done by Sankaracharya. He says, सप्ताङ्ग refers to the �वराट् ई�र: सप्ताङ्ग: refers to
�वराट् ई�र: And how can सप्ताङ्ग refer to �वराट् ई�र? Because the 7 limbs of �वराट् ई�र, are described in
another उप�नषद्. And when we study one उप�नषद्, we would not have studied the other उप�नषद्.
Or, we would have studied and successfully forgotten. And Therefore, Sankaracharya reminds,
that सप्ताङ्गवै�ानर is described in छान्दोग्यउप�नषद्. The reference is there in this book. छान्दोग्यउप�नषद्
5th chapter, 18th section, second मन्�ा. A very important portion titled वै�ानर�वद्या. �वद्या meaning
उपासना. वै�ानरउपासना or �वराट् उपासना is talked about in छान्दोग्य. And different sishyas come to the
guru and each sishya says, I meditate upon one particular part of the universe. Then the guru
says, if you are meditating only on one part, it is an incomplete उपासना. You will not get the
benefit. Like they give the example of 7 blind men looking at tan elephant. One person saying
elephant is like wall. And another saying elephant is like the pillar. Etc. Each one looks at one
aspect of �वराट् ई�र. The guru who is a क्ष��य�वाहनजैव�ल्ह: he says you have to look at the totality.
And you have to meditate the whole as �वराट्. The he describes the �वराट्. And that description is
this मन्�ा where you get the 7 limbs of �वराट् ई�र: And this I have mentioned in my मूलम् class. If
you are revising the मूलम् class parallelly you will see the familiarity. Look at this मन्�ा. So,
quotation because it is taken from छान्दोग्य. So तस्यहवाएतस्यवै�ानरस्यआत्मन:वै�ानर: here means
what? �वराट् ई�र; the �व��पई�र: So the 11th chapter of the BG. So, for this �वराट् ई�रमूध�एवeva सुतेजा.
So, the bright higher लोका, called the heavenly world, सुतेजा; means स्वगर्लोका: the heavenly
world,is मूधार्,is the head. That is limb no 1. 7 we have to enumerate. Then चक्षु: �व��प:. �व��प;
means the Sun, Sun means what? Write the spelling properly I know you love your son. But here
it is Sun. And here the उप�नषद् says सूयर्: with different colours. �व��प:
�व�ा�नब��न�पा�णवणार्:यस्य.The multi coloured सूयर्भगवान्. So, from this it is very clear that the
rishis knew, that even thoughसूयर् is only white. That contained the rainbow 7 colors were there.
That is why in सूयर्सप्त्स्वरतमा�ढम्; the 7 colors are mentioned. Therefore, here the name of the सूयर्
is multi coloured, Sun. And this सूयर्: is what? चक्षु: is the eye of �वराट् ई�र. So, you should remember
the Vishnu Sahasranamaध्यान�ोका. भूपादौयस्यना�भ�व�यतसुर�नलचन्�सूय�चने�.े So, the second limb is
over. You have to put the comma properly मूधार्इवचसुतेजा:चक्षु:�व��प, limb no 2. Then
�ाण:,पृथक्वत्मार्त्मा. கடபுடாேபர். पृथक्वत्मार्तमा is the name of वायु:. Why can’t the उप�नषद् say वायु:? So,
it is called पृथक्वत्मर्आत्मा. Why it is called so. पृथक्means in different directions. वत्मार्means
movement. आत्माmeans nature. So, the one whose nature is movement in different directions. So
differently moving wind is called पृथक्वत्मर्आत्मा. पृथक्संचरणंआत्मस्वभाव:यस्य And that wind moves in
different directions we know. We have got south west monsoon. Thank God it has set. Later it
will become NE monsoon. We have talked westerlies easterlies etc. Therefore,वायु: and what
does this उप�नषद् convey here. वायु:is the �ाण:, the breath of �वराट् ई�र. This is the third limb. So,

the वायु: the all-pervading wind is the �ाण: of �वराट् ई�र. That means when वायु: is polluted भगवान्
will have asthma problem. So Therefore, don’t pollute, and give asthma problem to भगवान्. Ok.
So �ाण:�ुथक्वत्मार्त्मा after that comma, limb no 3. Then the 4th one संदेहोब�ल:ब�ल:means the vast.
आकाश. ब�ल: means the vast one. Here the vast one means आकाश:. आकाश: is the संदेह: संदेह:
means the central body of �वराट् ई�र. Because he is everywhere. So the body of �वराट् ई�र is the
very आकाश. In तै�तरीयउप�नषद्, आकाशशरीरं��. तस्यात्म�ाण:रामंमनआनन्दं. So आकाशशरीरः That is no4.
And the 5th one is व�स्तरेवर�य: So, after ब�ल: you have to put a comma. 4th limb is over. So here
the word र�य: means ocean. Contextual meaning is ocean. The whole ocean is like the bladder of
the �वराट्. वस�त: or ब�स्त: also reading is there. So, this, after र�य: comma, the limb no 5. Then the
6th one पृ�थवीएवपादौ. So, from the top it is coming. Slowly descending down. Therefore, the head,
then the eyes, then thebreath andthereafter the body. Then the bladder. And then the sixth one
पृ�थवीएवvपादौ. You can understand. The earth is the feet of �वराट् ई�रभुपादौyou should remember.
And then, the next one in the उप�नषद् is mouth of �वराट् ई�र, is normally described in every face as
the अ�ग्नतत्वं. In the eleventh chapter of the BG also, mouth is fire.
भूपादौयस्यना�भ�व�यतसुर�नलचन्�सूय�चने�,े कणार्वासा�शरोध�मुर्खंअ�पदहन:-दहन: means अ�ग्न:. Why अ�ग्न is
called दहन:you know. दह�तइ�तदहन:. it burns you. And Sankaracharya says in the छान्दोग्यउप�नषद्,
instead of using the word अ�ग्न, in general, the उप�नषद् refers to a ritualistic fire. What do you
mean by ritualistic fire. All these you must be knowing. So ritualistic fire is a fire specially
kindled, ina proper manner, with proper मन्�ा: that sacred fire is called ritualistic fire. And it is
called ritualistic fire because it has to be used for performing ritual. And many types of
ritualistic forces are said in शास्�ा:कमर्काण्ड. And one ritualistic fire is आहवनीयअ�ग्न:.आहवनीयअ�ग्न:
It is that ritualistic fore in which most of the rituals. 90% of the ritualsare done, in that fire only.
And the उप�नषद् says, for the �वराट् ई�रआहवनीयअ�ग्न: is the mouth. आहवनीयअ�ग्न: is mouth. Now
Sankaracharya wants to explain, why does, छान्दोग्यउप�नषद् refer to the आहवनीयअ�ग्न as the mouth.
It could have said अ�ग्न is the mouth. That is what is said everywhere. Why आहवनीयअ�ग्न? He
gives the reason taken from छान्दोग्य context. He says, after talking about the वै�ानर, the उप�नषद्
talks about the वै�ानरउपासका. And then it says, whenever a वै�ानरउपासका eats food, he should
look upon that eating of the food as, agnihotra ritual. He must visualize? Who? �वराट् उपासका must
be so much alert and aware, that everything is �वराट् only and when I am eating food, even now a
traditional person doesn’t dump the food straightaway. Youcan see the people in buffet
program. As even they put in the plate watching they go oneating. It is all no Vedic approach.
You can ever casually eat food. Youare supposed to sit down. Rule no 1. Never eat standing. Sit
and thereafter offer prayer and then as a �ाण:अ�ग्नहो� it should be done. It is ageneral rule and it
is a specific rule for वै�ानरउपासका. And for him, eating means �ाण:अ�ग्नहो�ं. And अ�ग्नहो�ं is done is
which fire? आहवनीयअ�ग्न.and since वै�ानरउपासका should treat his food as an offering into the
आहवनीय fire, the उप�नषद् says the mouth of the �वराट् is आहवनीय. Looks very complicate perhaps I
don’t know. That is said in the following portion lookat this.

इत्य�ग्नहो�कल्पनाशेषत्वेनाहवनीयोs�ग्नरस्य मुखत्वेनो� इत्येवं सप्ताङ्गा�न यस्य स सप्ताङ्ग: |
So, he says अ�ग्नहो�कल्पनशेषत्वेन. In keeping with the imaginary अ�ग्नहो� which comes later in
छान्दोग्य, and what is that imaginary अ�ग्नहो�? The regular eating itself is to be imagined अ�ग्नहो�.
In keeping with the imaginary अ�ग्नहो� which is going to come alter, now itself the उप�नषद् itself
the mouth as what? Not ordinary अ�ग्न. आहवनीय. Therefore,शेषत्वेन means in connection with शेष
means connection. In connection with the imaginary future अ�ग्नहो� the mouth is defined as
आहवनीया�ग्न now itself. शेषत्वेनआहवनीय: अ�ग्न: अस्यमुखत्वेन. मुखत्वेन means as the mouth of the
�वराट् ई�र. उ�: is mentioned. In fact, if you go to छान्दोग्य, not only आहवनीया�ग्न: even गाहर्पत्या�ग्न they
are also mentioned. Since we don’t require that in this context Sankaracharya doesn’t mention
because with आहवनीया�ग्न as the mouth 7 limbs are over. If you take गाहर्पत्या�ग्न what will happen?
8 limbs will come. Therefore, very intelligently Sankaracharya takes this as the 7th अङ्गं इ�तएवंin
this manner सप्तअङ्गा�नयस्यस: There are 7 limbs for �वराट् . And what is this �वराट्? �थम:पाद: is the
first quarter of चतुष्पात्आत्मा.
Continuing
तथैकोन�व�श�तमुर्खान्यस्यबुधी�न्�या�णकम��न्�या�णचदशवायव��ाणादय:प�मनोबु�द्धरहङ् कार��म�तमु
खानीवमुखा�नतान्युपल�ब्धद्वाराणीत्यथर्:सएवं�व�श�ोवै�ानरोयथो�ैद्व�र:
शब्दाद�न्स्थूला�न्वषयान्भुन्भुङ्ग्तइ�तस्थूलभुक्|
So, ब�हष्�ज्ञा is from micro angle. सप्ताङ्गis from macro angle. Now again the उप�नषद् goes back to
the �� the micro angle. What is the next one in the मूलम्?एकोन�व�श�तमुख: so मुख: or मुखम् means
the gateway. Counters. For transaction. So, since the waker is continuously transacting during
the waking stage, the waker requires counters to transact with the world. And how many
countersare there? एकोन�व�श�त19 counters for continuous transactions. And transaction involves
two things. Giving out and taking in. Output and input. You put out and you put in. Bothare
there. Therefore,Sankaracharya says this compound again is ब��ी�ह समास. एकोन�व�श�तमुखा�नयस्य.
So naturally the question will come?Whatare the 19 counters?Again,उप�नषद् just says 19.
Sankaracharya explains beautifully बुद्ध��न्�या�ण you can understand ज्ञाने�न्�या�ण. So, 5 sense
organs of knowledge here बु�द्ध: means ज्ञानं Then कम��न्�या�ण you can understand 5 sense organs of
action. One is for input. Another is for output. So, then चदशदश means joining them together दश
ten organs. Then वायव��ाणादय:the पञ्च�ाणा:So, the 5 �ाणा: are the next 5 counters. The sub-
commentator Anandagiri explains how do you say the पञ्च�ाणा:are counters. We don’t use them
for any transaction. Because theyare not करणं or instrument of transaction either for giving or
taking. Therefore, Anandagiri says theyare indirect counter because they energies the counters.
And Therefore, counterasya-counter likes �ो�स्य-�ो�ं. Like �ाणा is very important. If �ाणा is not
there, eyes will become dull. And Therefore, theyare as though counters. Anandagiri observes
minutely. Anandagiri’s commentary is also very elaborate. Then there is another sub-

commentator called स�च्चदानेन्�-he also writes very elaborate. माण्डू क्यis full of commentaries. So
पञ्च�ाणा. Then मन: बु�द्ध: �च�म्अहंकार: you can understand.So, the word पञ्चshould be connected
with �ाणादय: on the left-hand side. Don’t read it पञ्चमन; five minds. One mind itself we are not
able to handle. If we have got 5 minds we would have gone to mental hospital long before in fact
mental hospitals doctors will have toughtime because they have to handle 5 mins. Therefore,
very careful. After �ाणादय: you should put a comma. After दश one comma. After पञ्च another
comma. Then mano बु�द्धअहंकार�च�म् you can understand mind representing doubting faculty.
बु�द्ध: representing assertion faculty. Which eliminates doubt. Then अहंकार; अहंकार is the
coordinating factor. So that eye which connects the sense organs. When the eyes see and ears
hear imagine there is no connecting coordinating one what will happen? What the eyes see the
ears won’t know. What the ears hear the eyes won’t know.And we require one eye which
connects all of them and says, I see those dishes on the plate and I eat. And I lift the food by the
hand. That coordinator is called the अहंकार: सवर्�अ�भमानकतार्. Is the अहंकार: Then �च�म् very
important. The memory. Otherwise the second day you won’t know whether to eat the plate or
food. So, you know the difference betweenplate and food. Someof themare directly transacting.
Some of them indirectly helping the transaction. So, theyare all मुखा�नइवमुखा�न. Theyare all as
though the counters of the waker I. So मुखा�नइवमुखा�नयस्यस:So, with the help of these 19 counters
what does the waker do? He contacts the universe which is gross. So, thedefinition of gross
universe is, it is amaterial world whereas the internal universe is thought world.स्थूल�पञ्च
means material universe. सू�म�पञ्च means mental universe. Because स्व�म् is not meant made of
पञ्चभूता�न. It is not made of 5 elements. The dream world is made up of our own thoughts only
वासनामय�पञ्च. Therefore, he uses the word स्थूल.ं So, after इत्यथर्: commentary on एकोन�व�श�तमुख: is
over. In fact, you can put a full stop here instead of comma.
Then स: onwards Sankaracharya comments on the next word. What is the next word in the मूलम्
स्थूलभुक्. So स; means the waker. एवं�व�श�:वै�ानर:; in this context the word वै�ानर: should be
translateda s �व�; the waker �व�. यथो�ै: द्वारै:. Through the abovementioned counters.
शब्दाद�न्स्थूला�न्वषयान्भुङ्ग्ते. भुङ्ग्ते means experiences which means enjoys or suffers. The word
experience is common word enjoying also suffering also. So, experiences what?
शब्दाद�न्शब्दस्पशर्�परस andगन्ध. The 5-fold sense objects. Which are स्थूला�न्वषयान्. They are not
made up of thought. The external world is made up of matter. So स्थूला�न्वषयान्.
भुङ्ग्तेइ�तस्थूलभुक्कतृर्�ुत्प��स्थूलंभुङ्ग्तेइ�तस्थूलभुक् here it is printed as भुङ्ग्त इ�तBecause of सं�ध rule. If
you split it, it should come as भुङ्ग्ते. अत्मनेप�त7th conjugation. So now what is the next word in
the मूलम्. So जाग�रतस्थानोlook at the मूलम्. जाग�रतस्थानोब�हष्�ज्ञा, सप्ताङ्ग: एकोन�व�श�तमुखस्थूलभुक्.Up to
that we have seen. Next word is वै�ानर:, which Sankaracharya comments now which we will see
in the next class.


010 - Chapter 1 Mantra 3

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स एवं�व�श�ोवै�ानरोयथो�ैद्व�र:शब्दाद�न्स्थूला�न्वषयान्भुन्भुङ्ग्तइ�तस्थूलभुक्|
The उप�नषद् has entered into चतुष्पात्आत्म�वचार; the 4 quarters of the आत्मा. And we saw the
development the उप�नषद् is going to take. आत्मis the consciousness. Consciousness associated
with स्थूल�पञ्च is the first पाद. Associated with सू�म�पञ्च second पाद; associated with कारण�पञ्च
third पाद; Dissociated from or free from the three �पञ्चs, �पञ्च�यर�हतकेवलचैतन्यंis the 4th पाद. Of
them the first पाद is defined in मन्�ा no 3, which we were seeing. Sankaracharya is explaining
each word. We have seen जाग�रतस्थानोब�हष्�ज्ञ:सप्ताङ्गएकोन�व�श�तमुख:स्थूलभुक्. Up to स्थूलभुक् we have
seen. स्थूलभुक्means, the experiencer of the gross universe. By gross universe we mean external
universe made up of matter. Because internal universe is madeup of thoughts. Thereafter it is
सू�म. External is gross. And consciousness illumines that. Thereafter it is called स्थूलभुक्.
Thatalone we saw in the last class. स:एव�व�श�ा:वै�ानर:यथो�ै:द्वारै: means through the 19 counters.
एकोन�व�श�तद्वारै:शब्दाद�न्स्थूला�न्वषयान्भुङ्ग्तेThe external world consisting of शब्दस्पशर्�परसगन्धinstead
of enumerating the object the tradition always enumerates the पञ्चगुणा:; so if youare
enumerating the objects theyare too numerous. If you are enumerating the गुणा: theyare only 5.
शब्दस्पशर्�परस गन्ध. Therefore,he says शब्धाद��न्वशयानभुङ्ग्ते. It should be भुङ्ग्ते. Because of सं�धrule
it is writtenas भुङ्ग्त it is स्थूलभुक्. Up to that we have seen. The next word वै�ानर: Sankaracharya
gives 2 derivations for this word.
�व�ेषांनराणामनेकधानयनाद्वै �ानर:| यद्वा�व��ासौनर�े�त�व�ानर: | �व�ानरएववै�ानर: |

��पण्डात्मानन्यत्वात्स�थम:पाद:|एतत्पूवर्कत्वा��रपादा�धगमस्य�ाथम्यमस्य|
So he gives two meanings for the word वै�ानर: the first meaning is that god or ई�र who leads all
the individual जीवा:, to their destinations. In the form of कमर्फलm. So �व�ेषांनराणाम् here the word
नर: refers to all the living beings in general not only manushya: but all जीवा:. अनेकधानयनात् the
one who takes in various directions. For what purpose? Experiencing the relevant कमर्फल. Not
only in one जन्मा. But from one जन्मा to another also. The जीवा: are led to either higher लोका; or
lower लोका; by �वराट् ई�र only. Therefore,�व�ेषांनराणाम्, अनेकधा in manifold ways, high low etc.
नयनात् the one who carries, leads or takes. This is one kind of derivation. Or, he says, he takes the
second derivation as वै�ानर:is not the leader of the living beings. But वै�ानरis in the form of every
living being. Because भगवान् being उपादानकारणम्, instead of saying that he takes all the people,
the second method is he is in the form of all the people. Because भगवान् alone manifestsas
everyone. Therefore, he says �व��असौनर�वै�ानर is in the form of a नर: a जीव, aliving being. Who
is �व�none other than the waker? So, the one who is in the form of every waker जीव. The one
010-chapter 1 मन्�ा: 3 (17-06-2016) www.arshaavinash.in

who is in the form of every waker जीव. What is the previous one. The one who leads every waker
जीव. Here the one is in the form of every waker जीव. So �व��असौनर�इ�त�व�नर; and this �व�नर
himself is called वै�ानर: स्वाथ�त�द्धत�त्यय�व�नर; alone is called वै�ानर: and how can you say �वराट् is
in the form of every जीव? The reason is ��पण्डात्मअनन्यत्वात्. Because the सम��ई�र is non-
different from every ��जीव:. So �पण्डात्म means what? ��जीव: अनन्यत्वात्. Means non-different.
Just as one ocean alone is in the form of every wave. One �वराट् alone is in the form of every �व�:.
So सवर्�पण्डात्म that means सवर्��अनन्यत्वात्. Being non-different. In fact, after वै�ानर; full stop is
there. Instead that fullstop should be taken to the next line. �पण्डात्मअनन्यत्वात्. After that the
fullstop should come. After वै�ानर:will be better. So �व�नरएववै�ानर:, सवर्�पण्डात्मअनन्यत्वात्. That is
the हेत:ु . So with that commentary on वै�ानर is over.
Now Sankaracharya comes to the last word. What is the last expression? �थमपाद; he says, स: so
the above mentioned, above described consciousness, associated with स्थूल�पञ्च is called
�थमपाद; the first quarter. Now Sankaracharya wants to find out, why do we take, consciousness
associated with स्थूल�पञ्चas the first one? Why can’t we take in the reverse order? Why can’t you
take karana �पञ्चस�हतचैतन्यम् as �थमपासू�म�पञ्चस�हतंas�द्वतीय. And स्थूल�पञ्चस�हतंतृतीया. After
all,कारण�पञ्च is superior and it is the original cause. Therefore, whyshouldn’t you start with the
कारण�पञ्च which is अना�धand original. For that Sankaracharya says the reason is while knowing
the तुरीयं, we have to travel from grosser to subtler. In creation, we travel from subtler to grosser.
But in understanding, what is the easiest one we can understand? Gross. And not only that. To
go to तुरीयं, you have to resolve. Each पाद into the next one. Subtle cannot be resolved in gross. On
the other hand, gross will have to be resolved. Therefore,स्थूल has to be resolved in सू�म because
सू�म is the कारणम् of स्थूल. Then सू�म has to be resolved into the कारणम् because कारणम् is the कारणं.
Therefore, in knowing, the order has to be always from, स्थूल to सू�मonly. Therefore, he says,
एतत्पुवर्कत्वात्. Only with the help of this as the first stage उ�रपादअ�धगमस्यउ�रपाद means later पाद,
the सू�म and कारणअ�धगम: means ज्ञानं. अ�धगम here means ज्ञानं. So the understanding of the later
पादा:, depend upon the understanding of this स्थूलपाद. So, when you are wearing the dress, you
start with banian then shirt to coat. Don’t ask whether we wear coat in Madras. For शरीर�यंI am
saying three. While putting on you have to start from banian shirt coat. While removing, why
can’t you start from banian? It won’t come. Therefore, while removing you have to start in the
reverse order. We are going to तुरीयं. Therefore, remove स्थूलम्first, सू�मं next then कारणम्. And
Therefore,अस्य�ाथम्यम् has to be the first stage.
Continuing,
कथमयमात्मा��े�त�त्यगात्मनोsस्यचतुष्पात्वे�कृतेद्युलोकाद�नांमूधार्द्यङ्गत्व�म�त|15.19
So here Sankaracharya raises a general question regarding the very definition of the first
quarter. He says in the 2nd मन्�ा the उप�नषद् saidसव��ेतत्��and thereafter it said अयंआत्मा��. It

went to everything. From everything it came to ��न्. From ��न् it came to अयंआत्मा. And the
word आत्माis used for the self the individual. आत्मा means self. Self means I. And once you come
to आत्मा the self, it is used generally in the sense of the individual only. आत्मा is the self. Self is the
जीवात्मा the individual. And the 4 quarters of the individual has been introduced. सोऽयंआत्मा the
individual self चतुष्पात् has got 4 quarters. So then naturally what will we expect? The 4 quarters
of the individual must be �व�तैजस�ाज्ञतुरीयं. And what should be the definition of �व�self-
associated with स्थूलशरीरंWhat should be thesecond पाद?Self-associated with सू�म शरीरं. Therefore,
we expect the 4 quarters as the consciousness associated with 3 शरीरा�ण. And then शरीरर�हतआत्मा.
Now while we are expecting such a description, instead of mentioning शरीर�यं the उप�नषद् is
presenting it. How can the individual self be associated with �पञ्च�यं? Are you able to get the
question? आत्मा means individual self. Individual self should be associated with three शरीरा�ण.
How can it ever be associated with three �पञ्च? So, starting with �� you are suddenly going to
सम��. The word सप्ताङ्ग refers to सम��. How can you mix up �� discussion with सम�� discussion?
I expect �व�तैजस�ाज्ञ. You are quietly introducing �वराट् �हरण्यगभर् and अन्तयार्मी. And started with
what? So अयंआत्मा. अयं itself means this self. Thisself means individual. So how do you mix up
�� and सम��? So, this is the question. “कथंअयंआत्मा. ��इ�तअयंआत्मा��”within inverted commas
referring to मन्�ा no2. सव��ेतत्��अयंआत्मा��. That he is referring to. इ�त�त्यगात्मन:. �त्यगात्माmeans
the individual inner self. So अस्य�त्यगात्मन:चतुष्पात्वे. चतुष्पात्वं means the 4 quarters of the individual
self is introduced. �कृते having introduced or started with द्युलोकाद�नांअङ्गत्वं how can you talk
about �वराट् �हरण्यगभर् and अन्तयार्मी. Having the heaven as the head. सप्ताङ्ग. The heaven as the head.
सूयर्and चन्� as the eyes. Wind as the prana etc. They all belong to सम��. How can you mix up सम��
with ��?द्युलोकाद�नांमुधार्�दअङ्गत्वंकथम्? How can you do that? So, this is the पूवर्पक्ष. So कथंonwards
up to इ�तis पूवर्पक्ष. So, in the Hindi translation nicely they have put सङ् का. Not conch. Conch
எல்லாம்இங்கவரப்படாதுसङ् का means doubt संखा: means conch; here it is first क. सङ् का means
doubt. Then समाधानं means reply. We will read.
नैषदोष:|��स्य�पञ्चस्यसा�धदै �वकस्यानेनात्मनाचतुष्पात्वस्य�वव�क्षतत्वात्|
So here, Sankaracharya gives an important reply. This is significant. And which is the
uniqueness of माण्डू क्य also. Normally in all other उप�नषद:, we talk about परमात्मा as the
��कारणम्. And from that the whole creation came. And ई�र with मायाउपा�ध we introduce as
तद्पदाथर्. And thenwe talk about the जीव. And then negate भाग्त्यागलक्षणयास्थूलशरीरं,सू�मशरीरं etc. And
we come to the जीवात्मा. And while talking about जीवात्मपरमात्मऐक्यं, what do we do? We negate
the उपा�ध of ई�र. Consisting of PT. We negate the उपा�ध of जीव consisting of शरीर �यं,negating both
�� and सम��उपा�ध we arrive at the equation that I am the consciousness, which is ��न् all-
pervading. So thus, I am not the consciousness confined to this one body. But I am the all-
pervading consciousness. Thus, by claiming the all-pervading consciousness, we think वेदान्ता
ends. Now what the उप�नषद् wants to say is the three ��उपा�ध, and the three सम��उपा�ध, which

we have negated during the महावाक्य�वचारंwe have to bring them back. The teaching is complete,
only when we bring back शरीर�यं, and �पञ्च�यं. And शरीर�यं is the individual and �पञ्च�यं is the
सम��. Then this micro and macro difference, exist only at the level of शरीर�यं and �पञ्च�यं. There
is no micro, macro difference at the level of consciousness. And after महावाक्य�वचार, I have
claimed what? I am the consciousness. Micro or macro. குட்டுவாங்கணேமா? No micro no crow. I
am the one all-pervading consciousness behind both micro and macro. I am the one
consciousness behind both micro and macro. Therefore, I alone am I the form of
�व�तैजस�ाज्ञalso. Then fill up the blanks. Without any reservation, without any hesitation, boldly
I should say, I alone am in the form of enna? �वराट्, �हरण्यगभर्and अन्तयार्मी.
अणोरणीयान्अहमेवतद्वत्महानहं�व�महं�व�च�ं पुरातनोऽहंपु�षोहमीश:�हरण्मयो sहं�शव�पम�स्म; not only I am
available in the form of �व�तैजस�ाज्ञ. I am in the form of �वराट् �हरण्यगभर्अन्तयार्मी also. Mere चैतन्य
Ikya alone, is not enough. Vedantic meditation includes what? Inviting all the three pairs. Three
pairs mean what? स्थूलशरीरं,स्थूल�पञ्च,सू�मशरीरं; सू�म�पञ्च, नचमत्स्था�नभूता�न must be followed by
मत्स्था�न. नचमत्स्था�नெசால்லி,don’t stop with negation. Mere negation may lead to escapism. Mere
negation of अनात्मा, may lead to escapism. Therefore, vedantic meditation requires, inviting all of
them. Let the whole world come including problems. From that problem, also I should never try
to escape. Problem being �मथ्या I don’t mind, they being, in me. Because I am 4th capsule. I am
never affected by any events that happens. Therefore, instead of escaping from the world, I
should invite the world and say, let it remain with me. Therefore,माण्डू क्यउप�नषद् wants us to say,
my �थमपाद is �वराट्. Instead of saying, �व�, माण्डू क्यउप�नषद् wants us practice special invitation. My
�थमपाद: is don’t say �व�. �वराट्. I alone am in the form
�हरण्यगभर्अहम�स्म�थमजाऋतास्यஎங்க?भृगुवल्लीअहम�ंअहम�ादोअहम�स्म�थमजाmeans what? I am in the
form of �हरण्यगभर् also. Thus,चतुष्पात्आत्मध्यानं, is very, very important. Mere �नगुर्णध्यानं is not
enough. We have to bring back the सगुणध्यानंHow?Seeing that I am in the form of �नगुर्णं��. I alone
am in the form of सगुणई�रalso. I welcome the गुणा: because it is �मथ्या which cannot taint me.
Therefore, Sankaracharya says in माण्डू क्यध्यानम्. I am not �व�तैजस�ाज्ञ: alone. I am �वराट् �हरण्यगभर्. I
hope youare seeing the significance of that. Very important.DS repeatedly says
मनोबु�हन्कार�च�ा�ननाहम्–in that meditation, there is a problem. That we go one negating and
getting away from the world. Negating and getting away is not only escapism. It is accepting
duality also. Because அெதல்லாம்நான்இல்ைலேயTherefore, duality also. Therefore, negation
must be followed by invitation. So, I have the mind. I have the body. I allow all of them inclusive
of all problems. I welcome back to me. मत्स्था�नता�न. And I am not afraid of their existence in me,
why? असङ्गोऽहंअसङ्गोऽहं. Just as the screen need not escape from the movie. Screen can welcome
the movie and say, I am शुद्धपट: अ�स्म. So very important topic. नैषादोष: so this mixing up of ��
and सम�� is not a defect because माण्डू क्य wants us to see ourselves as both �� as wellas सम��.
So सवर्स्य�पञ्चस्य. The entire स्थूल�पञ्चसा�धदै �वकस्यalong withअ�धदै व.ं अ�धदै वं means �वराट् . Along
with�वराट् देवता, so the entire स्थूल�पञ्चalongwith the �वराट् देवताअनेनआत्मना, along with�व� the

�थमपादचतुष्पात्वस्य in the 4 quarters. �वव�क्षतत्वात्should be included. So, when you look at the
�थमपाद as �व�, it should include what? �वराट् also. Then what is the advantage? He says, एवंचस�त
��पन्चोपशमेsद्वै त�स�द्ध:|If this is not done, what will be the adverse consequence? Suppose I take
my 4 पादा:�व�तैजस�ाज्ञ and तुरीयंand I resolve the स्थूलशरीरंसू�मशरीरं and कारणशरीरं. I will be
resolving �व� into तैजस; तैजस into �ाज्ञ and �ाज्ञ into तुरीयं. And I will say I am the तुरीयं the अ�ध�ानं
of this �व�तैजस and �ाज्ञ.This �व� means what? The individual waker dreamer and sleeper, I am
the अ�ध�ानं. And every जीव will have his own �व�तैजस�ाज्ञ. And each one will have its own
turiyam. And how many तु�रया�णarethere? As many �व�ा: are there so many तु�रया�ण willbethere.
And thus, we will end up in आत्मब�त्वावाद:So, I the consciousness am अ�ध�ानं of my शरीर�यं. You
have a consciousness which is the अ�ध�ानं of your शरीर�यं. We may end up in what? Many आत्मा.
Not only may we end up. Sankaracharya says this blunder has been committed by all the
philosophers. Why because साङ् ख्या philosopher says, there are many all-pervading;அதுேவற all-
pervading आत्मा. And that is I why when योग philosopher says योग�च�वृ��नरोध;
तदा��ु :स्व�पेअवस्थानं by removing all the thought you will abide in the आत्मा. Remember when the
yogi says by removing thought I will abide in आत्मा you know what he means? I will abide in my
आत्मा. And when you do �च�वृ��नरोध you will abide in your आत्मा. Therefore, remember
��स्व�पेMany vedantic people are quoting that, forgetting the message of योगसू�. योगसू� doesn’t
talk about एक��रअवस्थानाम्,in them, for them ��ा means your आत्मा. And Therefore, they talk
about what? Many आत्मन: And each अनात्मा having its own आत्मा. This blunder you cannot avoid
as long as you see, many �व� many तैजस and many �ाज्ञ. Therefore,माण्डू क्यउप�नषद्wants to abolish
many �व�ा: by equating �व� with �वराट्. Once �व� is equated with �वराट् how many �वराट्s are
possible? स्थूलशरीरंcan be many. स्थूल�पञ्चा: can be only one. Therefore, once �व��वराट् ऐक्यम् is
presented in the beginning itself, when you resolve �व�तैजसand �ाज्ञ, you have parallely resolved
�वराट् �हरण्यगभर् and अन्तयार्मी. Then how many आत्मन: can be there? Only one आत्मा. Therefore,
Sankaracharya says एवंचस�त. once the plurality of �व� is negated, by �वराट् ऐक्यम्, सवर्�पञ्चउपशमे ~
along withशरीर�यं, you are resolving �पञ्च�यंalso. Then once you cometo consciousness, how
many consciousnesses will be there?Unlike साङ् ख्या,योग, न्याय; न्याय philosopher also have got
many all-pervading आत्मा.वैशे�षक many all-pervading आत्मासाङ् ख्याmany all-pervading आत्मा.
योगmany all-pervading आत्मा. எல்லாரும்ஒேரமாதிரி. We the अद्वै �तन: only talk about एकात्मावाद. So
अद्वै त�स�द्ध: And this not only Sankaracharya asserts in माण्डू क्य. In तै�तरीय also when पञ्चकोश�ववेक
is done, at the end of every कोश a ऋग्मन्� is quoted ततप्येष�ोको भव�त. In each ऋग्मन्�, अ�मयकोश
and अ�म् the सम�� are equated. अ�ाद्वै �जा�जायन्ते. Similarly,�ाणमयकोश and सम��ाण,
पराणान्दे वअनु�ान�न्तand there also Sankaracharya makes the same observation. ��सम��ऐक्यम् you
have to see. Then you should come to आत्मा. Then there will be one आत्मा. Without that if you
resolve, you will end up in आत्मब�त्वं. A very important observation of Sankaracharya. I don’t
know whether youaregetting the significance of thisobservation.

सवर्भुतस्था�ात्मैको��; स्यात्��भूता�नचात्म�न|“यस्तुसवार्�णभूता�न “(ई. उ. ६) इद्या�द�ुत्यथर्

उप्सं�त�ैवंस्यात्|अन्यथा�हस्वदे हप�र�च्छ�एव�त्यगात्मासान्ख्या�द�भ�रव��:स्या�थाचसत्यद्वै त�म�त��तकृ
तो�वशेषोनस्यात्, सान्ख्या�ददशर्नेना�वशेषात्| इष्यतेचसव�प�नषदां
सवार्त्मैक्य��तपदगत्वं|अतोयु�मेवास्याध्या�त्मकस्य�पण्डात्मनोद्युलोकद्याङ्गत्वेन�वराडात्मना�धदै �वकेनैकत्वम
�भ�ेत्यसप्ताङ्गत्ववचनम्|
So सवर्भुतस्था�आत्मा normally we talk about ऐक्यम् only at the चैतन्यम्level. At the स्थूलशरीर and
स्थूल�पञ्च level generally ऐक्यम् is not talked about. We talk about only the differences at the
��सम��level. But here the unique approach is ऐक्यम् is started at the first level itself. Because
after knowing चैतन्यऐक्यम् we have to claim, I am �व� also. I am �वराट्also in keeping withthat.
Therefore, he says सवर्भुतस्था�आत्मा-the consciousness which is inside every livingbeing एक:��वत्
will be understood as one. And not only there is one आत्मा in every living being. The reverse also
true. All the living beings are in one आत्मा. So, one आत्मा is in all. And all are in one आत्मा.So आत्मा
is the content of all the bodies. When you say आत्मा is in all. Which means आत्मा is the content of
all the bodies. All the bodies arein आत्माWhen you say, you should not say all the bodies are
content of आत्मा. When you ay आत्मा is in all it should be translated as it is the content of all.
When you say all are in आत्मा, there you say, आत्मा is the अ�ध�ानं of all. आत्मा is the content of all.
आत्माis the अ�ध�ानं of all. So सवर्भुतस्था�आत्मासवर्भूता�नचआत्म�न
सवर्भूतस्थमात्मानंसवर्भूता�नचात्म�न|
ईक्षतेयोगयु�ात्मासवर्�समदशर्नः||६- २९||
योमांपश्य�तसवर्�सव�चम�यपश्य�त|
तस्याहंन�णश्या�मसचमेन�णश्य�त||६- ३०||
sarvabhūtasthamātmānaṃ sarvabhūtāni ca''tmani|

īkṣatē yōgayuktātmā sarvatra samadarśanaḥ|| 6.29||
yō māṃ paśyati sarvatra sarvaṃ ca mayi paśyati|

tasyāhaṃ na praṇaśyāmi sa ca mē na praṇaśyati|| 6.30||
Both we have to see. It is the content. It is the अ�ध�ानं. Both you must see. So
सवर्भूता�नचआत्म�न��:स्यात् you have to supply. And this idea is there in ईशावास्यउप�नषद्यस्तुसवार्�ण
भूता�नआत्मनएवअनुपश्य�त. सवर्भूतेषुचात्मानंततोन�वजुगुप्सते is the ईशावास्यमन्�ा no 6.इत्या�द�ुत्यथर्:this �ुत्यथर्
will be उपसं�त:चस्यात्उपसं�त:means reinforced. Validated. Explained. Substantiated.
Corroborated. Any word you can take. अन्यता if this is not done, that ��सम��ऐक्यम् is not seen at
the beginning level itself if it is not seen. Then what is the possible problem? अन्यता otherwise

स्वसेहप�र�च्छ�एव�त्यगात्माconsciousness will be seen as confined to the body. Because we use the

word inner self. The word inner will convey what idea? So when you say Rama is inside the
house, what is the idea you get? He is not outside. Similarly, when you say आत्मा is the inner self,
we will conclude, my inner self is confined to my body. Your inner self is confined to your body.
That mistake will be committed. So स्वसेहप�र�च्छ�एव�त्यगात्माthe inner self will be misunderstood
as confined to the body. Like what? सान्ख्या�द�भ; इव like the साङ् ख्या philosophers. Eventhough
hesays आत्मा is all-pervading, they say आत्माs are many. So सान्ख्या�द�भ: इव��; स्यात्. It will be
wrongly seen by us also.After स्यात्full stop. Then तथाच next sentence तथाचso what? If you say
each one has got inner self. Then तथाचस�तअद्वै तंइ�त�ु�त��तो�वशेष:नस्यात्. So here you should read
the word properly सत्यद्वै तम्is there. You should not read as सत्यद्वै तrं eal duality. We have to split it
as स�तअद्वै तं. And स�त must be read along withतथाच. तथाचस�त. In such an eventuality, अद्वै तं iti the
advaitic teaching, �ु�त��तो�वशेष: which is unique to the उप�नषद्. �वशेष:: means what? The unique
teaching of the उप�नषद् is what? आत्माis one. आत्माएकत्वं is the uniqueness of वेदान्ता. And that
unique vedantic teaching नस्यात्. Will not be communicated at all. And as Dayananda Swamiji
says beautifully, you don’t have to study वेदान्ता, because previously before studying वेदान्ताYou
are You. I am I. Andafter several years of studies I have understood what? You are you’ I am I.
அதுக்குபடிப்பாேன? Therefore, for discovering द्वै तं, you don’t have to study �स्थान�यमूलं ,
�स्थान�यभाष्यंतकर्मीमांसा�ाकरणwe don’t have to study to say God is God. World is world. I am I.
Why should study the scriptures for this? Therefore, scriptural study is to understand the
seeming triad is nothing but आत्माएकत्व�वद्या��तप�ये. So, all of them will be missed. And the irony
is, the साङ् ख्याphilosophers are आ�स्तकाpeople accepting वेदान्ता�माणम्. And वेदान्ता repeatedly says
सआत्माशान्तं�शवंअद्वै तं it clearly says. They read that मन्�ा. They accept वेद�माणा. And finally declare
what? आत्माs are many. If a Bouddha does that it is understandable because he doesn’t accept
वेद�माणा. These people after वेद�माणा and remember the yogi entering �न�व�कल्पकसमा�धis not a
great issue because he goes to �न�व�कल्पकसमा�धto discover what द्वै तं or अद्वै तं. He goes
into�न�व�कल्पकसमा�धto arrive at द्वै तं. That is why we say �न�व�कल्पकसमा�धcan never establish द्वै तं.
Why? The yogi went into �न�व�कल्पकसमा�धand arrived at द्वै तं. That is why we don’t give any
importance to �न�व�कल्पकसमा�धbecause it cannot prove अद्वै तं at all. अद्वै तंrequires not समा�ध. But
अद्वै तं requires alert study of the उप�नषद् and understanding a non-duality which is in spite of the
experience of duality. Any way suddenly எங்ேகேயாேபாயிட்ேடன். Let me get out of the समा�ध.
Let me wake up. So �ु�त��तो�वशेष:न स्यात् . Why?साङ् ख्या�ददशर्नेनअ�वशेषात् because वेदान्ता will not be
different from a�वशेष:It means what? वेदान्ताwill be the same as साङ् ख्या,योग etc. And that should
not be our conclusion because इष्यतेचसव�प�नषदांwhen you analyse all the उप�नषद्s we find all the
उप�नषद्s have got only one central message. यस्तु सवार्�ण भूता�नआत्मन्एवानुपश्य�त. Yasmin next मन्�ा-
य�स्मन् सवार्�ण भूता�न आत्मैवाभूत् �वजानत:त� कोमोहक: शोक:एतत्वंஅப்பறம்என்ன?एतत्वं अनुपश्यत:उप�नषद् is
talking about, एकत्वं only. Therefore,सवर् उप�नषदां all the उप�नषद्s,सवर् आत्म ऐक्य ��तपादकत्वं they are

only conveying आत्माएकत्वं as their central message. All the उप�नषद्s are conveying आत्माएकत्वं as
their central message. That you should never, never forget.

011 -Chapter 1 Mantra 3
Page 31 last 7 lines.
अतोयु�मेवअस्यआध्या�त्मकस्य�पण्डात्मनःधु-
लोकाद्यङ्गत्वेन�वराडात्मनाआ�धदै �वकेनएकत्वम�भ�ेत्यसप्ताङ्गत्व-वचनम्।“मूधार्ते�प�तष्यत् (छा. ५.१२.२)
इत्या�द-�लङ्ग-दशर्नाच्च।
After commenting upon the 3rd मन्�, which presents the 1st पाद of the आत्मा, Shankaracharya is
raising a general objection and gives the answer. And that objection is, while talking about the
�थमपादः, the उप�नषद् is presenting �व� and �वराट् as though both of them are one and the same.
जाग�रतस्थानोब�हष्�ज्ञः etc. refers to �व� from �� level, सप्ताङ्गःवै�ानरः refers to सम�� and the उप�नषद्
is equating �� and सम�� and this cannot be logically accepted because �� is full of limitation
whereas सम�� is full of virtues and limitlessness. �व� is अल्प�ा�प and �वराट् is सवर्�ा�प, �व� is
अल्पज्ञः, �वराट् is सवर्ज्ञः. When both of them have got diagonally opposite features, how can they be
equated? In fact, we are doing the भागत्यागलक्षण only because they are not equal at the वाच्याथर्
level. That being so, how can �व� and �वराट् be equated? And for that we have to give two
answers.
The first answer is, even though actually �व� and �वराट् are not equal they are equated keeping in
mind the final benefit. Keeping in mind the benefit because the aim of the उप�नषद् is not to talk
about �व� or �वराट् or their attributes also. They are only used as stepping stones to travel to
तैजस and तैजस is going to be used as a stepping stone to �ाज्ञा and later to तुरीयम्. And, Therefore,
the final aim is to arrive at the चैतन्यम् or the तुरीयचैतन्यम्. At the तुरीयम् level ��सम��भेद is not
there. That is, the consciousness तुरीयम् behind �व�, तैजसा, �ाज्ञा and the consciousness तुरीयम्
behind �वराट् , �हरण्यगभर् and अन्तयार्�म, the consciousness is going to be equal because at
consciousness level ��सम��भेद is not there, the consciousness being indivisible whole.
Therefore, since at the final level equation it is possible, in the beginning stage itself, even
though equation is not possible, the उप�नषद् is equating them with the intention that after all
they are going to be resolved. And Therefore,��सम�� equation at the �थमपादः level is a
compromise done with an intention to equate the चैतन्यम् at the तुरीयपाद level. And not only this
compromise has been done, this has to be done also, because if this ��सम��भेद is approved and
retained, what will the परमानन्द�शष्या do? Retaining the ��सम��भेद at the ��तीयपाद level, finally
he will conclude the ��सम��भेद at the तुरीय level also. To avoid that problem and to avoid the
problem of pluralistic आत्मा, each ��पाद�यम् has got one चैतन्यम् and there will be how many
चैतन्यम्s? As many �व�ाs are there, so many चैतन्यम्s are there, such a mistake may be committed.
To avoid the mistake उप�नषद् deliberately compromises and equates �व� and �वराट् even though

strictly speaking they cannot be equated. And Therefore, what is the single word answer? To
avoid plurality of आत्मा, the compromise ऐक्यम्is maintained at the first पाद level itself, even
though that ऐक्यम् is not really possible. वाच्याथर्ऐक्यम् is not possible. This is answer 1.
And the 2nd answer that I gave in the last class also should be remembered. And what is that?
Even though ��सम��भेद is retained in the beginning, ultimately, we have to equate the
consciousness at the 4th level. �व��वराट् are different, तैजस�हरण्यगभर् are different, we also accept.
And then we have to do भागत्यागलक्षण and we have to arrive at the consciousness and we have to
say at consciousness level ��सम��भेद is not there. And after gaining this knowledge, that is the
knowledge of indivisible consciousness, the ज्ञानी has got an important exercise, which is
important. I said whatever अनात्मा have been negated in the beginning, they have to be brought
back, to avoid the duality. Otherwise अनात्मा will be separate, आत्मा will be separate,
मनोबुध्यहंकार�च�ा�ननाहम�चदानंद�पः�शवोहम्, �शवोहम्, till that, and till this, that is different and this is
different and we will end up in द्वै तम्. Therefore, to avoid the सांख्या blunder, after gaining ज्ञानम् ‘I
am the चैतन्यम्', I have to do a second meditation in which I invite both the ��यम्, श�रर�यम् and
सम��यम्i.e.�पन्च�यम् or �व�, तैजसा, �ाज्ञा and �वराट्, �हरण्यगभर्, अन्तयार्�म, they have to be brought
unto me and I should state मत्स्था�नसवर्भूता�ननचमत्स्था�न– all of them are in me and Therefore, I
alone am putting on ��वेशम् also and I alone am putting on सम��वेशम् also. Therefore, I am �� I
am सम��, thus we have to equate by saying I am both �� and सम��. Since this has to be done
post knowledge – i.e. after knowledge, the उप�नषद् says let us start that now itself. Let it be the
resultant claiming I am �व� I am �वराट्. Therefore, also ��सम�� compromise equation is done.
(11.35). Of these two arguments, the second argument I have added, first argument alone is
Shankaracharya's and what is Shankaracharya's argument – to avoid plurality of आत्मा,
��सम��ऐक्यम् must be introduced in the 1st पाद itself. I hope you are getting the fine print.
Therefore, we saw in the last class, अतोयु�मेवअस्यआध्या�त्मकस्य – आध्या�त्मका means �व� – and
�वराडात्मनाआ�धदै �वकेन - आ�धदै �वक means �वराट् - एकत्वम्अ�भ�ेत्य - compromise equality is done as a
rehearsal in the beginning itself to avoid आत्मब�त्वम्, which is the blunder committed by सांख्ययोग
people.
And then Shankaracharya gives another support also for equating व्यिष्ट and समिष्ट, �वश्व and
�वराट्, borrowing an idea from छान्दोग्योप�नषद्. And there, number is given -5.12.2, 5th chapter,
12th section, 2nd मन्त्र in छान्दोग्यउपासना. Because you know in छान्दोग्य, the first five chapters are
उपासना and the last three chapters are वेदान्ता. This portion is taken from उपासना.
And to understand this portion, you should know the background of the छान्दोग्य. There, some
disciples go to a गु�, a क्ष��य King, and each one talks about the �वराट् उपासना they practice. And
instead of taking the whole universe as �वराट् they are taking different portions of the universe as

�वराट्. So truncated �वराट्. So, one �शष्य says “I meditate upon the heaven as �वराट्", another person
says “I meditate upon सूयर् as �वराट्". Another one says “I meditate upon the central body as �वराट्".
Thus, each one says. And the गु� who is a क्ष��य and �ा�णाs are disciples, and the क्ष��य says “if
you do this meditation, you won’t get full benefit and not only that, you will have a disadvantage
also". And what is that? When you take the heaven as the �वराट् what is the mistake you are
committing? The heaven happens to be only the head of �वराट्.
भूपादौयस्यना�भ�व�यदसुर�नलस्चन्द्सूय�चने�ेकणार्वाशाः�शरोधौः - �शर: धौः– the heaven is not the full �वराट्;
heaven is only the head of �वराट् . That means what is the mistake you are committing? You are
taking the head as the total �वराट्. Another person is taking the सूयर् as the total �वराट् while the
truth is what? सूयर् is only चक्षुः. Thus, they are all doing �स्थउपासना as though it is समस्थ�वराट्. Do
you understand? They are doing �स्थउपासना for meditation mistaking the part as the whole. So,
there is hole in your उपासना. You should get the spelling right. It is not a whole-leeउपासना it is a
hollyउपासना. And then what he says, if you do such a blunder what will happen? If you take the
heaven as the full �वराट् which is only the head, for that mistake what will happen, you will lose
your head. There is a मन्� - “मूधार्ते�प�तष्यत्इ�तवचनात्।
Then to the second disciple he says you are taking सूयर् as the total �वराट् and for that mistake
what will you lose? You will lose your eyes. Thus, for each disciple he says for that incomplete
meditation you will lose that part of your body. And Shankaracharya ingeniously takes this
portion. Just see how he connects. He says from this it is clear that in the vision of the King that
the heaven which is the head is equal to the सम�� head of the �वराट्, must be equal to your head.
Because he says your head will go and not your leg. So, by giving the punishment of losing a
corresponding limb, by talking about the punishment of loss of a corresponding limb, the क्ष��य
is indirectly sending the message of ��सम��ऐक्यम्. The head of the student and the heaven
which is the head part of the �वराट् both are equal. Similarly, eye of the student and सूयर् which is
the eye of the �वराट्, they are equal. This is only one sample. if you read the whole छान्दोग्य portion,
he will say you will lose your eye, you will lose your leg, thus he says for each part. If you have
got patience and time, go back and read. And then after giving the punishment, he says that
thank God you reached me before you lost your head!! So, I am giving you the correction.
Hereafter what should you do? Meditate upon the �वराट् with the totality and it is that मन्� which
we saw before. Where did we see- better look at the book – page no. 29, previous page भाष्यम्-
“तस्यहवाएतस्यआत्मनःवै�ानरस्यमूध�वसुतेजाः, चक्षु�व��पः, �ाणःपृथग्वत्मार्त्मा, सन्दे हःब�लः, ब�स्तरेवर�यः,
पृ�थ�ेवपादौ” (छा. ५.१८.२) that मन्� which was quoted, it is the मन्� given by the क्ष��यगु� after telling
that you are doing partial उपासना for which you will lose your corresponding limb. Therefore,
how do you do your meditation - मूध�वसुतेजाः, चक्षु�व��पः, etc. This is the word of the गु� and
Therefore, look at this ingenious quotation. I don’t know whether you understood how
quotation drives home. Shankaracharya doesn’t explain. I am struggling to tell you so much.
Shankaracharya says “मूधार्ते�प�तष्यत्इ�तवचनात्। And he does not even say where this वचनम्

comes. So, you have to go through the whole portion. Whether you understood whatever I said
or not, what is the bottom line? From this quotation, it is clear that the individual head and the
heaven which is the head of the �वराट्both of them are equated. If you understand that, it is
enough. So इत्या�द�लङ्गदशर्नात्– �लङ्ग means clue or indication.
Continuing. Page 32
�वराजाएकत्वम्उपलक्षणाथ��हरण्यगभार्�ाकृतात्मनोः।उ�ंचैतद्मधु-
�ा�णे“य�ायमस्यांपृ�थ�ांतेजोमयोऽमृतमयःपु�षःय�ायम्अध्यात्मम्” (बृ. २.५.१)
इत्या�द।सुषुप्ता�ाकृतयोःतुएकत्वं�सद्धमेव�न�व�शेषत्वात्।एवंचस�तएत�त्सद्धं भ�वष्य�तसवर्द्वैतोपशमेचअद्वै त�म
�त।।३।।
And you have to extend this rule- what is the rule? – ��सम��ऐक्यम् rule discussed in �थमपाद,
you can extend to the 2nd and the 3rd पाद also. So �वराजाएकत्वम्- �व��वराजएकत्वम् - उपलक्षणाथ� - is
an indication, a clue for what? - �हरण्यगभार्�ाकृतात्मनोः - here we have to be careful. �हरण्यगभर् and
अ�ाकृत are one is not the message. So, it looks as though �हरण्यगभार्�ाकृतात्मनोःएकत्वम् – No – It is
�हरण्यगभर्- तैजसएकत्वम् and अ�ाकृतात्मा i.e. अन्तमर्या�म-�ाज्ञाएकत्वम्. Very carefully you have to
understand. �हरण्यगभर्तैजसोः or तैजस�हरण्यगभर्योः, �ाज्ञा�ाकृतात्मनोःचएकत्वम् – we have to see. And
what is the �माणम् for that?
He gives another quotation taken from बृहदारण्यकउप�नषद्. He takes from छान्दोग्यो and
बृहदारण्यकउप�नषद्s. उ�ंचैतद्- एतद् means तैजस�हरण्यगभर्-ऐक्यम् have been talked about in मधु�ा�णम्
and the number is given बृहदारण्यकउप�नषद् 2nd chapter, 5th section, 1st मन्�. And what is the मन्�?
“य�ायमस्यांपृ�थ�ांतेजोमयोऽमृतमयःपु�षः - here the तेजोमयोऽमृतमयःपु�षः refers to the दे वता�दसू�मशरीरम्,
part of the पृथ्वी. So पृथ्वी the earth is स्थूलम् and behind this स्थूलपृथ्वी there is a corresponding
पृथ्वीदे वता and पृथ्वीदे वता is the सू�मशरीरम् of पृथ्वी and that is called here तेजोमयोऽमृतमयःपु�षः. Just as
behind the सूयर् we perceive, सूयर्देवता is there, सूयर्मण्डलम् is स्थूलशरीरम् and सूयर्देवता is सू�मशरीरम्.
Thus, the उप�नषद् talks about the सू�मशरीरम् behind the दे वता and the सू�मशरीरम् behind the
individual also in मधु��णम् and thus talks about the सू�मऐक्यम् between �� and सम��. So
“य�ायमस्यांपृ�थ�ांदेवतातेजोमयोऽमृतमयःपु�षः– be very careful here. पु�षः does not refer to आत्मा. पु�षः
means दे वता and दे वता always refers to the सू�मशरीरम्. It is तेजोमयः because चैतन्य��त�बम्भम् is there,
दे वता is alive. That is why when you pray to सूयर्भगवान्, the सूयर्भगवान् listens to the prayer. How?
Because behind सूयर्मन्डलम् which is स्थूलशरीरम् there is सूयर्देवता the सू�मशरीरम् and ��त�बम्भचैतन्यम् is
there. So अमृतमयपु�षः and य�ायम्अध्यात्मम् - the corresponding पृथ्वीदे वता which is the सम��, at the
individual level behind every body. अध्यात्मम् means behind the individual body. Also, what is
there is - the सू�मशरीरम् is there and the उप�नषद् uses तेजोमयोऽमृतमयःपु�षः there also. So, what does
that mean? The सू�मशरीरम् behind the body and the सू�मशरीरम् behind the earth. So, behind the
��सू�म and सम��सू�म, behind तैजसा and �हरण्यगभर्, what is there? The मन्� says सःएकः in मधु�ा�ण.

Shankaracharya doesn’t quote the full मन्�. The later part of the मन्� is सःअयमेव, सः - it comes.
अयमेवसः means this �� alone is that सम�� . So sometimes the quotation can be understood only
when we are familiar with the original text book. If we are not familiar with the original text
book, the quotation instead of clarifying things – what will happen? – the quotation will become
a problem. If quotation is problem that what do you do? Drop the quotation. So that is the idea.
The message is at the सू�म level also ��सम��ऐक्यम् is there. Therefore,तैजस�हरन्यगभर्ऐक्यम्. it is
मधु�ा�ण.
Then what is the third ऐक्यम्. �ाज्ञा-अन्तयार्�म. Now Shankaracharya says, “For that I need not give a
quotation”. Thank God. We are saved. Otherwise, another quotation headache will come. So, I
need not give a quotation because �ाज्ञा and अन्तयार्�म are associated with कारणम्. And कारणम्
means what – where differences have resolved. कारणम् means where कायर्म्s, differences are
resolved. So, since the differences are resolved in कारणावस्था, in कारणा, ��सम��भेद is not
experienceable, recognizable. Therefore, they are one and the same. Therefore, he says
सुषुप्ता�ाकृतयोःतुएकत्वं- and you should remember the previous one is �द्वतीयपादः– justification of
�द्वतीयपादः – and this one is the ��सम��ऐक्यम् as ��तीयपादः. So सुषुप्ता�ाकृतयोः - अ�ाकृताम् is
another name for अन्तयार्�म or ई�रः. एकत्व – it is going to come in मांडुक्यउप�नषद् itself in मन्� No. 6 -
एषसव��रएषसवर्ज्ञ:- it is going to come. एकत्वंतु�सद्धमेव - it is evident. Why? - �न�व�शेषत्वात् because in
कारणावस्था, differences are not recognizable. Why differences are not recognizable in कारणावस्था?
If it is asked – when differences are not recognizable then it is called कारणावस्था– Therefore, in
कारणावस्था it is not recognizable. Therefore, �न�व�शेषत्वात् - in English we call it undifferentiated.
Therefore,एकत्वं�सद्धमेव. That is why during sleep you do not know whether your world is
resolved or total world is resolved, you do not know the difference. Why? Because there is no
difference between the resolution of your world and the resolution of the total world because
everything is resolved for you. So �न�व�शेषत्वात्।एवंच - OK through all these discussions what am I
arriving at?
Sometimes शब्दझालम्महारण्यम् - we will discuss too many things and we don’t know what is the
blessed purpose of this discussion. Is it to create migraine or some other purpose.
Shankaracharya writes the bottom line. That is significant.
एवंचस�त - this being so; this being so means which being what? Since �� and सम�� are one and
the same at all the three पादा levels, �थम, �द्वतीय, and ��तीयपाद levels, micro and macro are one
and the same, सवर्द्वैतोपशमे- when you resolve the �� parallelly you are resolving the सम�� also.
Therefore,सवर्द्वैतोपशम takes place. You need not separately go and resolve all the Sun, the moon
etc. You go to sleep and everything is resolved. So सवर्द्वैतोपशमे when both �� and सम�� are
resolved – what will be available? अद्वै तम्भव�त, भ�वष्य�त�सद्धम्भ�वष्य�त - अद्वै त�म्सद्धम्भ�वष्य�त - अद्वै त will
be automatically be remaining as the अ�ध�ानं when the द्वै तम् is resolved. So, when you resolve
द्वै तम्, अद्वै तम् is automatically attained. And Anandagiri writes a beautiful note. What is that? If we

can arrive at अद्वै तम् by mere dissolution of द्वै तम्, then everybody can go to either सुषु�प्त or समा�ध
in which all द्वै तम् will be resolved and he will arrive at अद्वै तम् and मोक्ष. And Therefore, Anandagiri
says, उपशमेचअद्वै तम्- that word च in the भाष्यम् signifies one thing. द्वै तम् should not be merely
resolved by withdrawal. Because if it is merely resolved by withdrawal what will happen? When
you wake up the resolved द्वै तम् will come back. Therefore, mere withdrawal and going to सुषु�प्त
or समा�ध will not be equal to द्वै तउपशम. That is why I said in the last class, the योग people also, like
Patanjali, they resolve by talking about �न�व�कल्पकसमा�ध but in spite of �न�व�कल्पकसमा�ध, they
could not come to अद्वै तम्. Remember Patanjali is द्वै �तन् or अद्वै �तन्? Therefore, mere उपशम – उपशम
means resolving, will not solve the problem. Anandagiri says द्वै तउपशम should take place by
understanding its �मथ्यात्वम्. So, resolution of द्वै तम् should not be a physical event but it should be
an intellectual event. Resolution of द्वै तम् should not be a physical event. Why? Because it did not
help Patanjali – for one. It will not help us also because again it will come. समा�धअवस्था is
followed by �ुत्थानअवस्था. Therefore, in अद्वै त, resolution of द्वै तम् is an intellectual event in the
form of understanding that द्वै तम् is �मथ्या and Therefore, even when I experience द्वै तम्, it is as
good as not there. मत्स्था�नसवर्भूता�न– next statement – with eyes open- we will say
नचमत्स्था�नभूता�न. Therefore, wherever the word उपशम comes, it can be ज्ञानेनउपशमः or
ध्यानेनउपशमः? ज्ञानेनउपशमः or ध्यानेनउपशमः– which one we highlight? ध्यानेनउपशमः will not help.
When ज्ञानेनउपशमः, गु�शास्�उपदे शेनउपशमः – this Anandagiri says, the चकार says
गु�शास्�उपदे शेनद्वै तउपशमेअद्वै त�स�द्धः. Very brilliant note. I was so happy that I thought of sharing
with you. Just see how much has been extracted from a mere चकार.
So ध्यानेनउपशमःवाज्ञानेनउपशमःवा – if this is asked what should be the answer? – ज्ञानेनएव.

ध्यानेनउपशमः is destruction, ज्ञानेनउपशमः is sublation. These two words if you can remember, I will
be happy. Otherwise O.K. ध्यानेनउपशमः is destruction, ज्ञानेनउपशमः is sublation. What we want is
sublation. Sublation happens only by understanding. O.K.
Now I will give you the अन्वय. Did I give अन्वय for the first two मन्�ाs? Go home and see. I don’t
know whether you remember. I will give you अन्वय for the third मन्�. The अन्वय is very simple.
the whole मन्� is in अन्वय only.
जाग�रतस्थानःब�हष्�ज्ञःसप्ताङ्गःएकोन�व�श�तमुखःस्थूलभुवै�ानरः�थमःपादःभव�त।।
Only add भव�त and put a full stop.
O.K. Now we will go to मन्त्र 4 पाद 2. We will read the मन्त्र.
स्व�स्थानोऽन्तः�ज्ञःसप्ताङ्गएकोन�व�श�तमुखः��व�व�भु�ैजसो�द्वतीयःपादः।।४।।

So to come to the gist, it is very simple. स्व�स्थानः is the name of the चैतन्यम्. Remember each मन्� is
referring to the consciousness. जाग�रतस्थानः is the name of neither जाग�रतम् nor स्थानम् – all ब��ी�ह
– it refers to the consciousness associated with waking state. Similarly स्व�स्थानः – that is why
ब��ी�ह is called अन्यपदाथर्�धानोब��ी�ह. So स्व�स्थानः is the name of consciousness associated with
the dream state and many words are similar -
एकोन�व�श�तमुखः - because in the dream also we have got the dream body, there also -पञ्च�ाण,
ज्ञाने�न्�या, कम��न्�या. Therefore, that is also एकोन�व�श�तमुखः - but instead of ब�हष्��ज्ञः, it is अन्तः�ज्ञः –
because we are not earned extrovert but we are turned inwards, because the world is not a
भौ�तक�पञ्च, it is मानस�पञ्च. स्व�म् is mental world. Mental world will be outside or inside? Inside.
Therefore, अन्तः�ज्ञः etc. The other words भाष्यकार himself will explain. We will go to the भाष्यम्.
स्व�ःस्थानम्अस्यतैजसस्यस्व�स्थानः।जा�त्�ज्ञाऽनेकसाधनाब�ह�व�षयाइवअवभासमानामनः-स्पन्दन-
मा�ासतीतथा-भूतंसंस्कारंमन�सआध�े।तन्मनःतथासंस्कृतं�च��तःइवपटःबा�-साधनानपेक्षम्अ�वद्या-काम-
कमर्�भः�ेयर्माणंजा�द्वद्अवभासते।तथाचो�म्“अस्यलोकस्यसवार्वतःमा�ाम्अपादाय”इ�त।
So स्व�स्थानः is the first word. Shankaracharya gives the �व�हवाक्यम्ब��ी�ह.
स्व�ःस्थानम्अस्यसःस्व�स्थानः. And that consciousness gets the name तैजस. So �व� is the name of the
consciousness, तैजस is the name of the consciousness only and what is the name
तैजसस्यसः�द्वतीयपादः will come later. Now he wants to give the phenomenon of dream. How does
dream take place? Even though we know, he wants to give the Vedantic explanation. What is
that explanation?
Waker has got several experiences. How? Gained through the पञ्च�ाणे�न्�या�न, ज्ञाने�न्�या�ण,
कम��न्�या�ण, अन्तःकरणम् etc. which contact the external world and out of that contact is generated,
the waker’s experiences. Point No.1. Then Shankaracharya says this waker’s experiences get
recorded in the mind. Just as we can record the talk in a tape or CD, similarly the mind not only
serves as a experiencer, the mind serves as a recorder also. And Therefore, waker’s experiences
form the waker’s वासनाs. So जा�दनुभव produces जा�द्- वासना. अनुभव-जन्य-वासना. Experience
creates impressions. वासना is otherwise called संस्कारः – both are synonymns only. वासना or
संस्कारः. And संस्काराs will remain in the mind as long as we are in waking. The संस्काराs will remain
in the mind as long as we are in the waking. The moment we withdraw from the waking, then
the संस्काराs gets activated. And the activation of संस्काराs, is governed by what? Do I decide what
should be my day’s dream? Like having a home theatre. You have got so many movie CDs and
which movie you want to see you put up. Generally, it won’t work, that is a different thing. You
put all and see. Like that can we switch on – today I want to see Venkatachalapati. So who
decides? – जीव decides or ई�र decides? Shankaracharya says neither. Neither ई�र decides, nor
जीव decides and what decides is the कमर्, the �ारब्धकमर्, अ�वध्याकामकमर्�भः�ेयर्माणं – so activated by
our कमर्, it projects a world. It is मानस�पञ्च, वासनामाया�पञ्च, mental universe. And we don’t use
the regular sense organs for perceiving. Regular sense organs we have to use for perceiving the

outside world. Why? Very interesting note. We have not discussed. Why do we use the sense
organs to perceive the world? Because the sense organs carry the �चदाभासा –
नाना�च्छ�घटोदर�स्थतमहाद�प�भाभास्वरम्ज्ञानम्यस्यतुचक्षुरा�दकरणा– �चदाभासा is the light. And when the
�चदाभासा painting takes place – like the reflectors on the road. Your car will have to give the light
on the reflector. Then the reflector will reflect. Similarly, I have to carry the �चदाभासा and
envelop the object with �चदाभासा, then the object becomes bright. So
इ�न्�यसहायेन�वषयाः�कश�पाःभव�न्त. They shine means they are experienceable. Just as the light is
falling on you now, like that �चदाभासा light. But when there are mental objects, you don’t require
the sense organs to carry the �चदाभासा light. Why? When in dream the objects are mental objects
you don’t have to carry the �चदाभासा because �चदाभासा is already there and Therefore, every
object in dream is �कश�पम् - तेजोमय�पत्वा�ैजसःइत्युच्यते. That is what he says. OK. I am just
generally discussing that. Therefore,�चदाभासा is already there and Therefore, every projected
object is automatically shining with �चदाभासा. Whereas external objects in जा�दवस्था, they won’t
automatically shine, we have to lend the shine of �चदाभासा through the वृ��- वृ��ाप्य and
फल�ाप्यच. So, this is the mechanism of dream.
Now look at the भाष्यम्. जा�त्�ज्ञा –�ज्ञा here means experiences, अनुभव . So जा�द्अनुभवःअनेकसाधनः–
ब��ी�ह – which are generated by different instruments like ज्ञाने�न्�यम्, अन्तःकरणम् etc. and of
course the physical body is required because sense organs can function only when the गोलकम्s
are there. And गोलकम्s belong to which शरीरम्? Don’t ask me what is गोलकम्? गोलकम् belongs to
the physical body. Therefore,इ�न्�य, गोलकम्, शरीरम्, external light these are all instruments
required for जा�दनुभव. Therefore,अनेकसाधनः– singular number only – अनेका�नसाधना�नयस्या: सा�ज्ञा.
And ब�ह�व�षयाइवअवभासमाना – which experiences are centered on external objects. ब�ह�व�षया –
again ब��ी�ह – ब�हः�वषयाःयस्याःसा�ज्ञा. So, every waker’s experience is external object centered.
And Shankaracharya uses the word ‘इव’ as though external. No word should be glossed over.
These are all the greatness of commentators. They will never gloss over a वाक्यम्. Every word –
Anandagiri you have to see – for 3 lines of Shankaracharya he writes 20 lines. His commentary
on Shankaracharya’s भाष्यम् is very elaborate. There is another who is more elaborate than him –
Sachchidaanandendra Saraswathi – he writes 3 pages. Therefore, भाष्यकारा’s word should not be
glossed over. That means when you study भाष्यम्, you should have patience. An impatient
restless person can never study the भाष्यम्. He should have all the time for relaxed study. Why
ब�ह�व�षयाइव? So, the world is external, the objects are external – only from the standpoint of the
body but it is not external with regard to consciousness. Therefore, it is as though external but
really everything falls within consciousness only. So ब�ह�व�षयाइवअवभासमाना - we see as external
and मनः-स्पन्दन-मा�ा – all the experiences in the waking are in the form of thought modification.
So घटअनुभवः means what? घटवृ��. पटअनुभवः means पटवृ��. �ःखअनुभवः means what- �ःखवृ��. All
are in the form of thoughts only. And what is a thought? – मनस्स्पन्दनम् – it is स्पन्दनम् of the mind,

the modification of the mind, the vibration of the mind, the throbbing of the mind etc. स�त – स�त
means being so. तथा-भूतंसंस्कारं – every experience generates a similar वासना. The experience itself
doesn’t become वासना. Experience ends once when the object is gone or sense organs are turned
away. That experience will die and after the death of the experience or before the death of
experience, experience generates what? A वासना and type. Therefore, the fine point I want to
make here is experience is not वासना, experience doesn’t become वासना, experience generates
वासना. अनुभवः is कारणम्, वासना is कायर्म् . कायर्कारणसम्बन्ध is there. And what type of वासना? तथा-भूतं –
very similar. Elephant experience will generate what वासना? Elephant वासना only and not donkey
वासना. Therefore, तथा-भूतंसंस्कारः.

012- Chapter 1 Mantras 4-5

Page 32 मन्�ा 4 भाष्यम् last 3 lines.
तन्मनस्तथासंस्कृतं�च��तइवपटोबाह्य्साधनपेक्षम�वद्याकामकमर्�भ:�ेयर्माणंजा�द्वदवभासते
The उप�नषद् is discussing चतुष्पात्आत्मा from मन्�ा 3 onwards. Of those 4 पाद the first पाद in the
form of जाग�रतस्थान is over. Now the second पाद in the form of स्व�स्थान is being discussed. In
English, we generally translate as waker and dreamer. And both these words refer to the चैतन्यं
only; the consciousness only. And Sankaracharya first explains the phenomenon of dream which
paragraph we were seeing in the last class. First in जा�त्अवस्था, the waker uses the mind and
sense organs. And with the sense organs he becomes extrovert. And experiences the जा�त्�पञ्च
the भौ�तक�पञ्च. And those experiences create वासना�न or संस्कारs in the mind. And when the
dream state comes, the waker is turned inwards. The sense organs are not functioning and
Therefore,he is not contacting the external world. But the mind which has registered the
जा�त्वासना, that mind becomes active. And Sankaracharya gives the example �च��त; पट: इव like a
canvas has been painted. Or to give a modern example like a film in which the picture has been
taken. The film can be projected and a movie can be seen. Similarly, the mind serves like a film.
And in the mind, ordinary film can only register a limited information. But the mind can have
संस्कार, not only of one जा�त�पञ्च but all the precious जा�त्अवस्था. If we have lived 60 years, 60
years of जा�त्अवस्था is registered. Not only the current जन्मा. You have to imagine all the past
संस्कारा: Infinite वासना�न can be stored in one mind. You can imagine the power and capacity of
the mind. And from those infinite वासना�न a set of वासना�न will be allocated, for a particular night
dream. And the question is who decides the type of dream. Does जीव decide? Or ई�र decide.
Neither can decide. I cannot decide what dream is going to come tonight. And ई�र also cannot
decide, because ई�र functions only according to the laws of कमर्. And Therefore, ultimately who
decides is only कमर्. And that is why we say, part of our �ारब्ध get exhausted in स्व�ा also.
�ारब्धexhaustion can take place in स्व�ा. But we cannot acquire fresh आगा�म in स्व�ा. For acquiring
fresh कमर् you require जा�त्. Whereas exhaustion can be done in जा�त्also, in स्व�ा also. Two
अवस्था:s for भोग. One अवस्था for कमर्. And Therefore, Sankaracharya said in the last line
बा�साधनअनपेक्षं adjective to मन; नपुंसक�लङ्गं . Qualifying the word मन: two lines before. So the mind
without requiring external sense organs. Because during स्व�ा mind cannot use the sense organs
because they are all closed. In fact, according to वेद, the sense organs have withdrawn from the
गोलकं. It is not merely closed. ज्ञाने�न्�या�ण have withdrawn from the गोलकं. And they have gone to
a दे सअन्तकरणआकाश:त�स्मन्शेतaे ll the sense organs take rest in �द्याकां. Therefore, the mind cannot
use them. Therefore, Sankaracharya says बा�साधन. Here साधन means इ�न्�यअनपेक्ष.ं Without
relying upon them. And that mind is activated by whom? अ�वद्याकामकमर्�भ:�ेयर्माणं. So, the mind is
activated by the अ�वद्याwhich is universal.अ�वद्या is common to all. But the dreams are variable

not because of अ�वद्या; because अ�वद्या is common to all. What does vary from जीव to जीव. कामand
कमर्. So अ�वद्याकामकमर्�भ�ेयर्माणं. Again, adjective to mind. Passive participle. Present passive
participle. �ेयर्माणं the activated mind. जा�त्वत्अवभासते. The mind itself becomes the perceiver, the
perceived, the instrument all of them. The mind itself divides into all of them. And not only has it
divided into all of them. The moment we enter the स्व�ा, we forget the fact that it is स्व�ा. And
remember my favoritestatement? For a dreamer, dream is not dream, in dream. Very, very
important. Therefore,Sankaracharya says जा�त्vat. The dream is experienced exactly like
जा�त्अवस्था. Up to this we saw, in the last class. Continuing.
तथा चो�ं –‘अस्यलोकस्यसवार्वतोमा�ामपादाय “( बृ उ ४ ३ १ )इ�त | तथा “परे दे वे मनस्येक�भव�त”(� उ ४ २ )इ�त

�स्तुत्य “अ�ेष दे व: स्व�े म�हमानमनुभव�त “( पर उ ४ ५)इत्याथवर्ण|े |
So तथा cha उ�ं. तथाcha means to substantiate this idea, to corroborate this idea उ�ं. The
following �ु�तवाक्यं is there. And what is the first one. BU, 4-3-9 which defines स्व�ावस्था. What
does the mind do in स्व�ा it is said?अस्यलोकस्यसवार्वत: मा�ंअपादाय. The mind extracts a portion of
जा�त�पञ्च, when it is going to dream. अस्यलोकस्य means जा�त्�पञ्चस्य, सवार्वत: the जा�त्�पञ्च
which is associated with all the organs. And why do we say, जा�त्�पञ्च is associated with all the
organs. Because this ज्ञाने�न्�या�ण and कम��न्�या�णetc. Are available in जा�त�पञ्च. In स्व�ा they are
not. Therefore,जा�त्�पञ्च is called सवार्वत; which means सवर्उपकरणस�हत: associated with all the
instruments. एकोन�व�श�तमुखत्वं all the instruments. सवार्वत: is adjective to लोकस्यष�ीएकवचनम्. And
what does the mind do? After experiencing the जा�त् mind only takes the वासना from the world.
Here the word मा�ा means an imprint, a वासना. Not a वासना. Abunch of वासना�न it extracts. In the
form of संस्कार, अपादय. The sentence is incomplete. InBU, it is completed. That
स्वयं�व�त्यस्वयं�नमार्यस्वेनभासास्वेनज्यो�तषा�स्व�प�तअ�ायंपु�ष: स्वयंज्यो�तभर्व�त is the full वाक्यं.Having
extracted, the mind uses the संस्कार to project the external world is the BU वाक्यम्. Next quotation
is from ��उप�नषद्. तथ:. तथाmeans moreover.परेदेवेमन�सएक�भव�त. इ�त�स्तुत्य. ��उप�नषद् 4th chapter
2nd मन्�ा. It talks about स्व�ावस्था, सुषु�प्तअवस्था and आत्मस्व�पं. And there while talking about
स्व�ावस्था the उप�नषद् says, during स्व�ा, all the sense organs are withdrawn and it gets resolved
into the mind. And it gives the example of rays of the setting-Sun. Just as at the time of sunset, all
the rays whichwere pervading theearth, they withdraw from the earth and they go back to the
Sun. Similarly, the sense organsare like the rays which travel and perceive the universe. At the
time of स्व�ा, the sense organs like the setting sun, they withdraw all of them and they merge
into what? परेदेवेमन�सएक�भव�त. It withdraws into the mind. Which is called परदे व: supreme light.
Because mind alone lends light to the sense organs. How do yo know mind lends light to sense
organs? If your mind is not in the class, you are here. My favorite statement. But you don’t hear.
Why? Because the ears do not get the light from the mind. Because the mind is distracted. There
is a BUवाक्यं.अन्य�मनाअभूवंनअदश�. My mind was elsewhere. Therefore, I did not see the person
who is standing right in front. अन्य�मनाअभूवंनअ�ौषं.Therefore, mind lends light to sense organs.

Therefore, compared to the sense organs, mind is called supreme light.

Therefore,परेदेवेमन�सएक�भव�त. And this sentence is quoted for what purpose? To point out that
during dream sense organs are not available. इ�त�स्तुत्य. Having pointed this fact,if the sense
organs are not available then how does a person experience sabda sparsa �प rasa and gandha
in dream? Natural question. When the sense organs are not available, how come one experience
शब्दस्पशर्�परसगन्ध in dream. If such a question is asked, ��ोप�नषद् answer अ�एषादे व:
स्व�ेम�हमानंअनुभव�त. The mind experiences its own glory. Because the experiencer is also mind.
The experienced is also mind. The experiencing instrument also is mind. One mind itself divides
itself into ��पुट�.and experiences a स्व�ा.That means mind has got सवार्त्मभाव as it were.
Therefore,��ोप�नषद् says, म�हमानंअनुभव�त. So एषादे व; means the mind. स्व�ेin स्व�ा. अ�and स्व�े
should be connected अ�स्व�ेएषादे व: this powerful mind. अनुभव�तexperiences. स्वस्यम�हमानं its own
glory. And of course, when we say mind experiences, you have to supply mind backed by चैतन्यं.
So, either we say mind experiences backed by चैतन्यं. Or we say चैतन्यं experiences, through the
mind. Either you emphasise the चैतन्यं and say the mind is an instrument. Or you emphasise the
mind and present चैतन्यं as the backup. Here the उप�नषद्emphasizes the mind as the experiencer.
We have to add, backed by the चैतन्यं. इ�तआथवर्ण.े आथवर्णेmeans what? ��उप�नषद्. Why
is��ोप�नषद्is called आथवर्ण?े It belongs to अथवर्णवेद. And whatabout माण्डू क्यउप�नषद् don’t scratch
your head. अथवर्णउप�नषद्.
Continuing.
इन्�्यापेक्षयन्त:स�वान्मनासस्तद्वासना�पाचस्व�े�ज्ञायास्यन्त:�ज्ञ:|�वषयशून्यायां�ज्ञायांकेवल�काशस्व�पा
यां�वष�यत्वेनभवती�ततैजस:|�व�स्यस�वषयत्वेन�ज्ञाया:स्थूलायाभोज्यत्वं|इहपुन:
केवलावासनामा�ा�ज्ञाभोज्ये�त��व�व�ोभोगइ�त|समानमन्यत्| �द्वतीय:पादस्तैजस:|
So, with the previous para Sankaracharya concludes his commentary on the first word in the
मूलंस्व�ास्थान: that has been commented. And the next one is अन्त:�ज्ञ:अन्त: |�ज्ञ:means having
internal experiences. Or introvert experiences. So naturally will come, we have said, for a
dreamer, dream is not dream in dream. Therefore, dreamer experiences the world inside or
outside. If I ask the question what will be the answer? Carefully think. When the dreamer
experiences the world, does he experience the world inside or outside? What should be the
answer? You shouldn’t answer. Whenever tricky questions come, you don’t answer. You ask the
question, from whose stand point? If you are going to look at the Dreamers’ universe from
dreamer’s body standpoint, he experiences it as though outside only.
पश्यन्आत्म�नमाययाब�ह�रवोत्भूतंयथा�न�याब�ह:उद्भ�तंइव. Therefore, from dreamer’s standpoint, dreamer
also is ब�हष्�ज्ञ: only. From dreamer’s own standpoint, dreamer is also ब�हष्�ज्ञ: but since we are
discussing the dream in which state? Now we are in whichstate? Since weare discussing the
dream in जा�तवस्था, from the standpoint of जा�तवस्था, from the stand point of waker’s mind, the
dream world is inside. Therefore, the उप�नषद् uses the word, अन्त:�ज्ञ: | Therefore, he says,

इ�न्�यअपेक्षया. Compared to the sense organs.That is the waker’s sense organs. अन्त:; स�वात् मनस:
since the mid of the dreamer is turned inwards it doesn’t function through the sense organs. So
मानस: अन्त:स�वात्. Therefore,तद्वासना�प�ज्ञायास्य.Sanskrit students. तद्वासना�प should beconnected
with �ज्ञ:. So तद्वासना�प�ज्ञ: means मनोवासना�प�ज्ञ:So, the experiences are in the form of
वासनामयexperiences. Whichare in turn, internal. Therefore,यस्यस:अन्त:�ज्ञ: | So
अन्त:ब��ी�हसमास.SanskritStudent’s अन्त:वासना�प�ज्ञ: –�ज्ञ: means experiences यस्यस:अन्त:�ज्ञ: So
waker has got external experiences. Dreamer has got internal experiences. So with this
commentary on अन्त:�ज्ञ: is over. And Sankaracharya skips the next two words. Whatare they?
सप्ताङ्ग:and एकोन�व�म्स्तमुख:; for those two words Shankaracharya’s�ाख्यानं is at the end.
समानंअन्यत्. The commentary for सप्ताङ्ग: and एकोन�व�म्स्तमुख: is very similar to my commentary in
the previous मन्�ा. That we should remember these two words have occurred in the previous
मन्�ा. We should be alert. Otherwise we will be blank. We should be alert. समानंअन्यत्means
सप्ताङ्ग: एकोन�व�म्स्तमुख:पदद्वयस्य�ाख्यानं. And what is the next word in the मूलं? ��व�व�भुक्. Literally
the word ��व�व�म् means distinct or difference. Therefore,��व�व�भुक्, experiencer of different
types of objects. Who? Dreamer is the experiencer of different type of object. ��व�व�म्means
different. Naturally the question will come.Different from what? Different from the object
experienced by the waker. Therefore, waker’s object and dreamer’s objects are different.
Eventhough dreamer will not know this at the time of dream. Eventhough he doesn’t recognise
that, objectively analysing in the waking state, we know that, waker’s objects are पाञ्चभौ�तकं.
Dreamer’s objects are मानसं; is material object. And the dreamer has got mental object. That is
the difference. Then what is the difference between amaterial object and mental object.Very fine
distinction he makes. As I said in the last class, material objects are outside and theyare inert in
nature. And they begin to shine for us only under one condition. How do they shine? Through
my sense organs, the �चदाभास through the वृ��.
नाना�च�घटोतर�स्तथइवद�प�भाभास्वरंज्ञानंयस्यतुचक्षुरा�दकरणद्वारा; the �चदाभास will have to go out through
घटवृ��Through the घटवृ�� which is called, फल�ा�प्त. �चदाभासgoing out is called फल�ा�प्त. That
फल�ा�प्त should contact the �वषय. And only when the �चदाभास comes incontact the object
becomes bright enough for me to recognise. The wall behind me doesn’t shine for me; why?
Because my �चदाभास, doesn’t pervade the wall behind. Therefore, the wall is in darkness. This
wall is bright because of �चदाभास pervasion. What is the technical word? Because of फल�ा�प्त
wall in front is bright. Because of the absence of वृ��ा�प्त and फल�ा�प्त the wall behind is not
bright for me. Thus, external world becomes bright because of the वृ��. Created by the sense
organs. Whereas when it comes to the mental objects, mental objects need not wait for the
sense organs to operate. And �चदाभास to pervade. No effort is required; why? As even the mental
objects arise, they arise alongwith �चदाभास. Why? �चदाभासis already in mind. Therefore,वेद says,
mental objects are self-shining. Mental objects are �काश�पा:;whereas external objects are
अ�काश�पा: Mental objectsare �काश�पा: another Sanskrit word is तेजो�प�वषय:. So the dreamer

experiences, तेजो�प�वषय: Dreamer experiences तेजो�प�वषय: are you able to follow? तेजो�प�वषय
means �चदाभास is with dream tiger is associated with �चदाभास. Dream space I, dream time every
dream object is naturally associated with �चदाभास. Therefore,�काश�प�वषय:; तेजो�प�वषय: are
experienced by me. Therefore, dreamer is called तैजस:. तेजो�प�वषयस्य�वष�यत्वात्. �वषयीmeans
experiencer. तेजो�प�वषयस्य�वष�यत्वा�ैजस: इ�तउच्यते. That is the sentence, very beautiful.
�वषयशुन्यायां�ज्ञायां. So, in the waking state, when there is a tiger thought, there is a tiger object
outside. In the waking state, when there is a tiger वृ��,�ा�वृ��., it is associated with �ा��वषय:But
the dream �ा�वृ��is there. But there is no corresponding �ा��वषय: neither outside there is no
tiger. And inside there is no place for tiger. And Therefore, it is केवलवृ��: �वषयर�हतवृ��: Therefore,
Sankaracharya says, �वषयशुन्यायां�ज्ञायां. Here the word �ज्ञ: must be translated as experiences. All
the experiences in dream are, without the relevant objects. And not only that. केवल�काश्स्व�पायां.
Whichare all self-evident. Why self-evident? Because �चदाभास is already there. When does the
�चदाभास come? As even the dream tiger comes it comes along with�चदाभास.
Therefore,केवल�काश्स्व�पायांwhich is in the form of bright object. And the adjective केवल is to
highlight the absence of objects. केवलmeans �वषयर�हत�काश�पायां. �वष�यत्वेनthe dreamer, is the
�वषयी.�वषयी means the experiencer of the dream experiences. So �वष�यत्वेनभव�तइ�ततैजस: So
तेजो�प�वषयसंब�न्धत्वा�ैजस:इत्युच्यते. And since there is no corresponding external object, all the
dream objects are called सू�म�वषय; because the objects are in the form of bright thought only.
Since the objects are in the form of thoughts theyare called सू�म�वषय; whereas in the waking
state, objects are स्थूल�वषय.OK. So, you have to make anote here. He is writing the commentary
��व�व�भुक् and तैजस:In his commentary he is changing the order. First, he comments upon the
word तैजस:And later he comments upon the word ��व�व�भुक्. Normally he doesn’t do that. He
goes in the order of मूल�मonly. But here he changes the order. So, he is going to explain
��व�व�भुक् now. What is that? �व�स्यस�वषयत्वेन,since waker goes through the experiences along
with a relevant external object. स�वषयत्वेन means along with external object. �ज्ञाया his
experiences are called स्थूल experiences. And if you want a final distinction,स्थूल experiences are
also वृ��पं only. Waker’s experiences are also what? Thoughts only. Dreamers’ experiences are
also thoughts only. When both of themare thoughts how can you say one is स्थूलभुक् another is
सु�मभुक्. Sankaracharya makes afine difference. Eventhough in both अवस्थाs, experiences are in
the form of thought only, one is called स्थूलं because the waker’s experiences are in the form of
thoughts whichare associated with external objects;whereas dreamer’s experiences are again in
the form of thought. But what is the difference? Without association with external objects.
Therefore,स�वषयवृ�� is called स्थूल. �न�व�षयवृ�� is called सू�म. That is what the difference is. So
स�वषयत्वेन�ज्ञाया:|�ज्ञा means experiences are called स्थूलाय gross experiences or objects for the
waker. Whereas इहपुन: whereas for the dreamer, केवलवासनमा�ा�ज्ञा the experiences are mere
memories. Memory like experiences without a relevant external object. So �न�व�षयत्वात्, ��व�व�:

भोग: the dreamer is called ��व�व�भुक्. Or another name सु�मभुक्. And what is the meaning of the
word भुक्. Not English book. In Sanskrit भुक् means भो�ा. भुङ्ग्तेइ�तभुक्कतृर्�ुत्प��भुक्जकारान्त:
पु�ल्लङ्ग:भुज शब्द:भुक्भुजौभुज:भुजंभुजौभुज:इ�त�पा�ण. And समानम्अन्यत्. The other words are similar.
And when he says other words which one? सप्ताङ्ग: and एकोन�व�श�तमुख: and then he
concludes,�द्वतीय:पाद:तैजस: This तैजस:is called the second, facet of आत्मा. Ok. I have to give the
अन्वया. But अन्वया is easy.The मन्�ा itself is in अन्वयाonly.
Therefore,स्व�स्थान:अन्त:�ज्ञ:सप्ताङ्ग:एकोन�व�म्स्तमुख:जस:�द्वतीय:पाद:भव�त. In Hindi they put है, है,-so in
the Hindi translation, what they do, is they keep all the Sanskrit words and at the end write
है,Sanskritised Hindi. OK Now Sankaracharya introduces, the third पाद: We will read.
Introduction to मन्�ा 3.
दशर्नादशर्नवृत्योस्तत्वा�बोधलक्षणस्यस्वापस्यतुल्यत्वात्सुषु�प्त�हणाथ�य�सुप्तइत्या�द�वशेषणं|अथवा��ष्व�प
स्थानेषुत�वा��तबोधलक्षण:स्वापोs�व�श�इ�तपूवार्भ्यांसुषुप्तं�वभजते-
य�सुप्तोनकञ्चनकामंकामयतेनकञ्चनस्व�ंपश्य�ततत्सुषुप्तं|सुषुप्तस्थानएक�भूत:�ज्ञानघनएवानन्दमयो�ान
न्दभुक्चेतोमुख:�ाज्ञा�स्�तीय:पाद: ||५||
So, you can understand the introduction only if you look at the first part of the मन्�ा. Therefore,
before talking about the introduction, first we will see the मन्�ा. The firstsentence in the मन्�ा
defines सुषु�प्तor deep sleep. The उप�नषद् did not define जा�त्अवस्था because the उप�नषद् feels
जा�त्अवस्था is evident. Therefore, it doesn’t define. It only says जाग�रतस्थान is waker. It doesn’t
say what isजा�त् अवस्था. Similarly,उप�नषद्doesn’t define dream also. It takes for granted. But
when it comes to deep sleep state the उप�नषद् feels it has to define the sleep. So the firstsentence
is the definition. य�सुप्त: deep sleep state is that state, in which a sleeper, doesn’t desire any
object and doesn’t experience any dream. Deep sleep state is that state, in which, a sleeper
doesn’t experience an external object. And doesn’t desire an external object. And doesn’t
experience a dream world. Now Sankaracharya wants to give two meaning to the word sleeper.
सुप्त: in this मन्�ा means a sleeper. And Sankaracharya the word sleeper can be interpreted in two
ways. One is the conventional interpretation. A sleeper means a sleeper. And once you say a
person is a sleeper. It is very clear that he is not a waker. Because the sleeper is not a waker. But
when you use the word sleeper he can be in one of these two possible stages. Because he can be
a dreaming sleeper or a dreamless sleeper. Therefore,the word sleeper itself doesn’t indicate, in
which state he is. A sleeper can be a dreaming sleeper or a dreamless sleeper. Therefore, if you
want to define deep sleep state, first you say a sleeper. By saying the sleeper, you have negated
the waking state. Now you have to point out whether this person is dreaming sleeper or
dreamless sleeper. Therefore, the उप�नषद्says य�नकञ्चनकामंकामयतेनकञ्चनस्व�ंपश्य�त he doesn’t
desire, any objects. Doesn’t experience any dream. By these two descriptions the उप�नषद् says
the sleeper is a dreamless sleeper. How? By giving two descriptions. What are the two
descriptions? A state in which, a sleeper, doesn’t desire any object, doesn’t experience any

dream. These two descriptions exclude what? Dreaming sleeper. So, the word sleeper excludes,
the waker. The very word sleeper excludes the waker. Then the next two descriptions, sleeper
who doesn’t desire any object and who doesn’t experience any dream these two descriptions
exclude what? The dreaming sleeper. Therefore, finally you get, deep sleep state is that, in which
a sleeper doesn’t dream. So, this is commentary no.1 wherein the word sleeper has got a
conventional meaning.
Now Sankaracharya wants to give a second vedantic interpretation. According to वेदान्ता, sleep is
self-ignorance. अना�धमाययासुप्त: यदाजीवपपुद्यते that is whyself-knowledge is called awakening. If
self-knowledge is awakening, self-ignorance is sleep only. Therefore, in the second
interpretation, the word sleeper means, sleeper includes, waker, dreamer, and sleeper. All the
three are included by the word sleeper. Why? All the three have got sleep. What is the special
meaning of the word sleep? Self-ignorance. Therefore,सुप्त: means अज्ञानीपु�ष:. And waker अज्ञानी
also is sleeper. Dreamer अज्ञानी also is sleeper. Sleeper अज्ञानी is of course sleeper. Therefore, the
word सुप्त: is referring to all the three; waker, dreamer and sleeper. And Therefore, if you want
to talk about sleeping sleeper, புரியறேதா-? If you want to talk about a sleeping sleeper, you have
to exclude two. Exclude two means which two? Waking sleeper and dreaming sleeper. And
Therefore, two descriptions नकञ्चनकामंकामयते is a description to negate waking sleeper. And
नकञ्चनस्व�ंपश्य�तis to exclude dreaming sleeper. In the first interpretation, the word सुप्त: will
exclude waker. Therefore, you have to only give the description to exclude dreaming sleeper
only. But in the second description, the word सुप्त:, doesn’t exclude the waker because spiritually
ignorant person is called सुप्त: Therefore, you require two descriptions to exclude waking
sleeper and dreaming sleeper.
Now let me consolidate. According to the first interpretation the word सुप्त: will exclude waker.
Then नकञ्चनकामंकामयतेनकञ्चनस्व�ंपश्य�तBoth descriptions will exclude, dreamer.
नकञ्चनकामंकामयतेनकञ्चनस्व�ंपश्य�तboth descriptions will exclude the dreamer. Then who is left
out? The dreamless sleeper. In the second interpretation, the word सुप्त; will not exclude waker,
in the second interpretation, the word sleeper, will not exclude waker. Because every self-
ignorant person is a sleeper, even if he is awake. And Therefore, since the word sleeper
according to the second interpretation will not exclude the waker you require two descriptions.
One to exclude waker. Another to exclude dreamer. Which description does that?
नकञ्चनकामंकामयते excludes the waker अज्ञानी.नकञ्चनस्व�ंपश्य�त excludes dreamer अज्ञानी.
Therefore,सुप्त: refers to what? Sleeper अज्ञानी. What type of sleeper? Dreamless sleeper अज्ञानी.
Now let us go to the introduction first he gives interpretation one. So according to interpretation
one, the word सुप्त; has got a conventional meaning, a sleeper. And in conventional the very
word sleeper will exclude the waker. Therefore, now look at this दशर्नअदशर्नवतर्यो:
OK. And again, an aside note. For this expression दशर्नअदशर्नवृ��; 2 commentators interpret
slightly differently Anandagiri gives one interpretation. And Sachidanendra Saraswathi gives

another interpretation. Of these two, I find Sachidanendra Saraswathi’s interpretation is slightly

simpler and easier. And Therefore, now my interpretation is not Anandagiri based. But
Sachidanendra based. And according to this interpretation दशर्नवृ�� means dream state. दशर्नवृ��;
means dream state. Because dream state is a state in which a person has got दशर्नo
ं f what?
Dream. दशर्न�पावृ��:यस्यांअवस्थायांसास्व�ावस्था, दशर्नवृ��:इ�तउच्यते. So really, we are going through
complicated portions of the भाष्यम्. Now you will wonder what the difference between मूलं class
and भाष्यम् class is. These are the finer things we will have to spend. And अदशर्नवृ��; is the name
of सुषु�प्तअवस्था. See what Akramam Sankaracharya does? Why can’t he simply say
स्व�ावस्थासुषु�प्तअवस्था. Uses the word दशर्नवृ�� for स्व�ावस्था. And अदशर्नवृ�� for सुषु�प्तअवस्था. You
know the reason. Because in सुषु�प्तअवस्था there is no दशर्नम्. अदशर्न�पावृ��यस्यांसा अदशर्नवृ��: And
सप्तमी�द्ववचनंदशर्नअदशर्नवतर्यो: means in dream and sleep state, तत्वअ�बोधलक्षणस्यस्वापस्य. The
conventional sleep. First, we are taking sleepas the conventional sleep. And what is the
definition of conventional sleep? तत्वअ�बोधलक्षणम्. Here the word तत्वdoesn’t mean आत्मा. But the
general fact, I am a waker. That knowledge we don’t have. So तत्व means जा�त्पु�षस्यअ�बोध: I do
not know I am a waker comfortably lying down in an AC room. That fact. The relative fact he
doesn’t know. Which is called sleep. तुल्यत्वात्. So, this ignorance of the surrounding is common in
what? In sleep state also. In deep sleep also. In dream state also and in deep sleep state also. I
hope it is not confusing. Both in dream state and deep sleep state, conventional sleep is
common. What is conventional sleep? Ignorance of the surrounding. The person who sees
svapna also doesn’t know the surrounding. Deep sleep person also doesn’t know the
surrounding. तुल्यत्वात्–being common. The word सुप्त; when you use the word sleeper. You do
not know whether it is referring to sleeper or dreamless sleeper. Because sleep is common for
both of them. So Therefore,सुषु�प्त�हणाथ�So to differentiate the conventional sleeper from
thedreamer. Conventional dreamer, सुषु�प्त�हणाथ� must be translated as to differentiate the deep
sleep from dream. स्व�सुषु�प्त�ववेकाथ� to differentiate sleep from dream. Why differentiation is
required? Because both of them are sleeping. Both of them are not aware of the surroundings.
So both are technically sleepers only. How to know who is in deep sleep? And for that य�सुप्त;
इत्या�द�वशेषणं the उप�नषद् gives two descriptions in the मन्�ा. More in the next class.

013 - Chapter 1, Mantra 5

Page 34, मन्�ा no 5.
य�सुप्तोनकञ्चनकामंकामयतेनकञ्चनस्व�ंपश्य�ततत्सुषुप्तं |
सुषुप्तस्थानएक�भूत:�ज्ञानघनएवानन्दमयो�ानन्दभुक्चेतोमुख:�ाज्ञा�स्�तीय: पाद: ||५||
So as per the first and second पाद, the waker आत्मा and dreamer आत्मा have been talked about.
Now the sleeper आत्मा is to be defined.And the definition is given in the first half of the मन्�ा. And
Sankaracharya gives 2 interpretations by taking the word सुप्त: in two different meanings. Of
them in the first meaning, सुप्त: refers to the sleeper जीव. which is the conventional meaning. And
when you say sleeper जीव, the very word sleeper will exclude the waker जीव. But the word
sleeper जीव can mean either dreaming sleeper जीव or dreamless sleeper जीव. And to exclude the
dreaming sleeper जीव, the उप�नषद् gives two descriptions. The one who doesn’t have desires. The
one who doesn’t have dreams. The one who neither desires nordream both these descriptions
are to exclude the dreamer जीव. Then who is left out is the dreamless sleeper जीव. This is the
first meaning which we were seeing in the introductory भाष्यदशर्नादशर्नवृत्यो:; previous page last
para दशर्नादशर्नवृत्योवृत्यो: means in dream and sleep, तत्वअ�बोधस्वापस्यतुल्यत्वात्. Here the word
तत्वअ�बोधmeans the ignorance of the fact of the waker. We are not talking about the spiritual
ignorance. Here the ignorance of the surrounding. So, the ignorance of the surrounding fact is
there for that sleeper जीव. That स्वापस्यतुल्यत्वात्. This ignorance of the surrounding is common for
the dreaming sleeper also as well as s the dreamless sleeper. तुल्यत्वात्सुषु�प्त�हणाथ� to exclude the
dreaming sleeper and to separate the dreamless sleeper, what does the उप�नषद् do?य�सुप्त:
इत्या�द�वशेषणं-�वशेषणं means two adjectives are used. Whatare the two adjectives? नकञ्चन कामं
कामयतेइ�त�वशेषणं . Here the word �वशेषणं means �वशेषणद्वयं.
नकञ्चनकामंकामयतेइ�तनकञ्चनस्व�ंपश्य�तइ�त�वशेषणद्वयं is to exclude the dreaming sleeper. This is
interpretation one. Then comes the second interpretation. अथवाfrom Vedantic angle the word
सुप्त: doesn’t mean sleeper जीव. But the words सुप्त: means ignorant जीव. Because in Vedantic
context the philosophical meaning of the word sleep is spiritual ignorance. And that is why वेदा
asks everyone to wake up. उ��तजा�त if वेदा should ask allof us to wake up it means in the vision
of वेदा we are all sleeping. Therefore,सुप्त; refers to the ignorant जीव. And ignorant जीव can be
waker जीव or it can be dreaming जीव. Or it can be dreamless sleeper जीव. All the three
possibilities are there. When the word सुप्त; is translate ignorant जीव. ��षुअ�पस्थानेषु in all the
three states तत्वअ��तबोधलक्षण:स्वाप:अ�व�श�:sleep in the form of self-ignorance, sleep in the form
of self-ignorance is अ�व�श�; अ�व�श�: means is common. So that means waker जीव is also सुप्त: in
philosophical sense. Waker जीव is also सुप्त: in the second interpretation. And once सुप्त: is
translated as ignorance जीव, waker जीव is also ignorant जीव.Dreamer जीव is also ignorant जीव.
Sleeper जीव is also ignorant जीव. All the three can be meant by the word सुप्त: and Therefore, to

specify the sleeper जीव you have to exclude two of them waker जीव also has to be excluded.
Dreamer जीव also has to be excluded इ�तपूवार्भ्यां, so to exclude the two जीवा:, the two adjectives
are to be used. Whatare the two adjectives? The one who doesn’t desire is to exclude the waker
जीव. And the one doesn’t dream is to exclude dreamer जीव. And once both of them are excluded,
the word सुप्त; will refer to sleeper जीव: only. I hope I have communicated. I can’t do more
beyond this.Now we will go to the भाष्यं.
य�य�स्मन्स्थानेकालेवासुप्तोनकञ्चनस्व�ंपश्य�तनकञ्चनकामंकामयते|न�हसुषुप्ते
पूवर्यो�रवान्यथा�हणलक्षणंस्व�दशर्नंकामोवाक�न�वद्यते|तदे तत्सुषुप्तंस्थानमस्ये�तसुषुप्तस्थान:
So now he gives a general meaning. Simple meaning. It can be taken, in both interpretations. य�
is in the मूलं= य�स्मन्स्थानेकालेवा.So in which state of experience. Or काले. In what time. Or at what
time. Both meanings can be taken. सुप्त: a sleeping जीव, नकञ्चनस्व�म्पश्य�त doesn’t dream anything
by which the dream state is excluded. नकञ्चनकामंकामयते and one doesn’t desire any external
object. By this the waking state is excluded. तत्सुषुप्तं. We have to complete that by adding
तत्सुषुप्तंभव�त. So सुषुप्तं is the name of the state of experience. The word सुप्त: refers to जीव: but the
word सुषुप्तं refers to the state of deep sleep state. सुषु�प्त: and सुषुप्तं are synonymous. Only
genderis different. And that Sankaracharya confirms based on our own experience. न�हas we all
experience regularly सुषु�प्त; in the deep sleep state, पूवर्यो: इवunlike the previous two states पूवर्यो:
means जा�त्स्व�यो:इव here it is ��तरेक��ान्त:; you have to translate इवas unlike. Unlike the waking
state and the dream state, स्व�दशर्नं�वद्यते. There is any dream. And what is the माण्डू क्यdefinition of
dream?माण्डू क्य has got special definition. अन्यता�हणं dream is that in which we mistake
everything. Mistaking state is called dream. And this definition is extended to waking also
because during waking also we are committing the mistake. What is the mistake? Taking I am a
waker is amistake. Then what is the take? Opposite of mistake. What is the take? They ask, isn’t
it? I am तुरीयं is the take so other than that if you say I am a waker we are all in dream only.
Therefore,अन्यता�हणलक्षणं mistake which is otherwise called स्व�न�वद्यते. Is not there, कामोवाक�न
and there is no desire also in sleep. Desire is there in waking also desire is there in dream also.
Only in sleep desire is not there. And for Sanskrit students the word काम doesn’t mean desire.
काम is to be taken कमर् �ुत्प��. And the word कामmeans sense objects. And नकामयते means one
doesn’t desire. So काम्यतेइ�तकाम; इ�न्�य�वषय: नकामयते–one doesn’t desire a sense object. So
कामोवाक�नन�वद्यते. So तद्सुषुप्तं भव�त. Thereafter fs. And then तदे तत्सुषुप्तंस्थानं अस्य in that sentence
Sankaracharya has gone to the second half of the मन्�ा. सुषुप्तस्थानएक�भूत:; in the first sentence the
state of deep sleep state is defined. In the second half of the मन्�ा weare talking about the
consciousness associated with the state. First half of मन्�ा refers to state of sleep. The second half
of मन्�ा refersto consciousness associated with the state which consciousness is called
सुषु�प्तस्थानTherefore,तदे तत्सुषुप्तंmust be the next para. तदे तत्सुषुप्तंmust be in the next para. And
Sankaracharya says सुषुप्तस्थानis ब��ी�हसमास. For Sanskrit students तदे तत्सुषुप्तं; this deep sleep

state is the स्थानम्, is the field of experience. अस्य–अस्य refers to चैतन्यस्यfor which consciousness.
स: that consciousness is called सुषुप्तस्थान; which is the third पाद of the आत्मा.So here an aside note
is,in each पाद, आत्मा is what? Consciousness only. In each पाद, आत्मा is consciousness only. Then
why do you callइ�तजाग�रतस्थानetc. when the consciousness is illumining the waking state it is
called �थम पाद. When itisillumining the dream state it is called स्व�स्थान: when it is illumining the
sleep-state based on the object of illumination, the same consciousness is known a waker,
dreamer and sleeper. There is no difference in the consciousness itself. There is difference only
in what the consciousness illumines. Well known example is the same person is called son.
Husband. And father. Depending on who is standing in front? Person is the same. 88 kg. Solid
fellow. The person is the same person only. No difference in height weight or complexion. The
very same person is given three names. One name is the son. When the parents are standing in
front. The same heavy fellow is called husband when the poor wife. Ok wife is standing and the
very same person is called father when children are standing. The difference is not वस्तुभेद; it is
only औपा�दक भेद: Standpoint alone is different. There is no difference in consciousness per se. So
अस्यइ�तसुषु�प्तस्थान:
continuing
स्थानद्वय��वभ�ं मन:स्प�न्दतं द्वै दजातंतथा�पाप�रत्यागेना�ववेकाप�ंनैशतमो�स्त �मवाह:स�पञ्चमे�कभुत�मत्युच्यते|
So Sankaracharya goes to the next description of the third पाद; एक�भूत: So, the entire duality or
plurality obtaining in जा�त्अवस्था as wellas the duality or plurality obtaining in स्व�ावस्था they all
have merged into one undifferentiated mass as far as the sleeper is concerned. जा�त्द्वै दं and
स्व�द्वै दं has merged into undifferentiated mass which the sleeper experiences as the blankness.
So, the blankness of सुषु�प्त is the undifferentiated mass of duality because duality has resolved.
That is meant by the word एक�भूत; dissolved into undifferentiated mass. So here Sankaracharya
wants to make a clarification. What is that? When I go to sleep the जा�त् and स्व��पञ्च do not
dissolve actuallybecause they continue to be dualistic only.When there is no actual dissolution
why do you call it dissolved mass? Because I know even though I am experiencing blankness the
toy is very much there books arethere wall is there द्वै दं continues to be there. Then why do you
call it एक�भूत.ं For that Sankaracharya says it is not actually एक�भूत.ं But the ignorance has. Which
ignorance?सुषु�प्तअज्ञानम् has enveloped the द्वै द�पञ्च. So, the सुषु�प्तअज्ञानम् or मूला�वद्या has
enveloped the जा�त्�पञ्च and स्व��पञ्च because of the enveloping we are not able to differentiate
onething from the other. Therefore, experientially it is un-differentiated mass. Even though
factually it continues to be differentiated only experientially it becomes un-differentiated mass
cause by the अज्ञानम् covering both जा�त् and स्व�. And Sankaracharya says if you do not
understand I will give you an example. Imagine you are standing on your balcony and youare
seeing the road outside where manyare walking and vehicles are going with light. And there is
sunlight also. And imagine the darkness falls. And all the light of thecar everything is switched
off. The whole area is enveloped in नैशकं: That is Sankaracharyawords तम: means darkness. But

here what type of darkness. नैशतम: नैशं means –�नशायांभाव:नैशN

ं octurnal. Nightly darkness.
नैशm
ं eans nightly. Word is nocturnal. I am translating it as nightly darkness. When the darkness
envelopes the whole area, eventhough differencesare there,as far as my experience is concerned
the whole world becomes one un-differentiated mass. एक�भूत:. So Therefore, Sankaracharya
compares अ�वद्यातम:: to नैशतम:In both अ�वद्याआत्मा: and नैशतम: duality doesn’t disappear. But
duality is enveloped. Therefore, for our experience it becomes and un-differentiated non-
dualistic mass. Look at this. स्थानद्वयं��वभ�ंद्वै दजातं. The entire group of duality जातं means group.
Which is differentiated in स्थान्द्वय: means both in the waking and aswell as in the dream. So, the
waking duality and dream duality. मन:स्प�न्दतंwhich is experienced in the form of मनोवृ��:.This is
cycle This is car. This is wall. This is house. Each one I could have distinct वृ��. But when
alllightsare switched off, street lights are not there. Vehicle lights are not there. It is Amavasya;
moonlight is not there. And sunlight of course has set.Therefore, the perception doesn’t have
dualistic experiences. Therefore,मन:स्प�न्दतं द्वै दजातं -तथा�पाप�रत्यागेना without actually becoming a
mass. तथा�पं means the differences. Without actually giving up the differences. But
experientially it has become अ�ववेकआप�ं. I am not able to differentiate the duality due to what?
The envelopment of avidya. And what is the example. नैशतमो�स्तम्अहइव. अह: means day time.
नकारान्त: नपुंसक�लङ्गअहन्शब्दःअह:अ��अहनी, अहा�नअह:अ��, अहनीअहा�न, अ�ाअहोभ्यांअहो�भ: is the �पं.
Here अह;�थमा�वभ��एकवचनं.Like the अह: here अह: refers to what? The dualistic day. As just as
the dualistic day नैश तमो�स्तं . When it is enveloped by the nocturnal darkness, it becomes what?
An undifferentiated mass. The same thing happens internally. Externally the darkness is
nocturnal darkness. During sleep, there is internal darkness which is अ�वद्यातम:.नैशतम: also
envelopes. अ�वद्यातम: also envelopes. द्वै दं remains द्वै दं. But experientially it becomes एक�भूत.ं
Therefore,स�पञ्चं. The entire duality alongwith dualistic experiences along with dualistic
objects. All of them; both dualistic experiences as well as dualistic objects. What is the difference
between these two? Dualistic experiences in the form of thought in the mind. Dualistic objects
are in the form of things outside. One द्वै दं is inside. Another द्वै दं is outside. All द्वै दंएक�भूतh
ं as
become an un-differentiated mass. Iti उच्यते. The उप�नषद् saysit is a figurative expression. There is
no actual resolution. Actual dissolution happens when? महा�लयं.
Continuing
अतएवस्व�ाजा�न्मन:स्पन्दना�न�ज्ञाना�नघनीभुतानीवसेयमेवास्था�ववेक�पत्वात्�ज्ञानघनउच्यते|
So, this seeming dissolution of duality happens with regard to objects also. Happens with
reference to experiences also. Now there are dualistic objects outside. Correspondingly dualistic
experiences also, wall वृ��, carpet वृ��, chair वृ�� etc. Sankaracharya says एक�भूता; refers to the
dissolution of objects. �ज्ञानघन: refers to the dissolution of the experiences. One is external
dissolution. Another is internal dissolution. वृ��वषयएक�भाव:. वृ��jnana एक�भाव:.अथार्ध्यासएक�भाव:
ज्ञानाध्यासएक�भाव:. If you remember these two words, it is as good as I have got मोक्षा. Otherwise

also ok. So एक�भूतः refers to अथार्ध्यासएक�भाव: And �ज्ञानघन: refers to ज्ञानाध्यासएक�भाव: That is what
is said here. अतएवस्व�जा�न्मन:स्पन्दना�नमन:स्पन्दनम् means वृ��ज्ञानाध्यासम्.Which are available in
both जा�त् and स्व�. �ज्ञाना�न which are called experiences. �ज्ञाना�नmeans वृ��ज्ञाना�न. अनुभाव�पा�ण.
�वशेषअनुभाव�पा�ण. घनीभुतानीइवThey aresolidified as it were. Not actually solidified. But because
of enveloping it appears solidified. That is why इव. घनीभुतानीइव.So, we can for convenience we
can write a verb and full stop. घनीभुतानीइवभव�न्त. भव�न्तyou supply and put a full stop. Then next
साइयंअवस्था. This particular state सेयम् isthere you have to spit it as सा इयम्अवस्था. अ�ववेक�पत्वात्.
Since it is in the form of un-differentiated state, popularly known as �न�व�कल्पकअवस्था.So, whether
it is समा�ध or सुषु�प्त experience is the same only. �न�व�कल्पकसमा�ध I deliberately bring that state. In
सुषु�प्त if naturally happens, in both of them, there is �न�व�कल्प–�मातृ�माण�मेय�वकल्प:नस�न्त. That is
why we say; no knowledge is possible why? Thevery knower �माता is the cause.
साइय�ुपत्वात्�ज्ञानघन:. It is called a mass of consciousness. Or a mass of experience. �ज्ञानघन: And
you have to carefully note, the word �ज्ञानघन: is taken from the मूलम्. So Sankaracharya is
commenting on the word �ज्ञानघन: in the previous sentence he has completed एक�भूत: Now he is
referring to �ज्ञानघन:. घनं means mass. What is the mass? Un-differentiated.
Continuing
यथारा�ौनैशेनतमसा�वभज्यमानंसव�घन�मवतद्वत्�ज्ञानघनएव|एवशब्दा�जात्यन्तरं�ज्नान��तरेकेनास्तीत्यथर्:
|
So यथारा�ौalready he has given the example beforein the top line of the page नैशतमो�स्तां that
word he is explaininghere. So यथारा�ौ�नशायां�नश and रा��are synonymous. रा�ौनैशेनतमस् because of
the darkness caused by the night. Nightly darkness. सव�अ�व�भज्यमानं,everything is not separable.
The mind can separate them. सव�घनम्इव. It is asthough they have merged into one. They have not
actually merged. But they have as though merged into one. तद्वत्�ज्ञानघन: एव. And our knowledge
also. Our knowledge emotions all of them also in सुषु�प्त.It is a mass of consciousness only.Then
एवशब्दात् because of the word एव occurring in the मूलं. Where does it occur? Look at the second
line. �ज्ञानघनएव. What is the significance of the word एव. नजात्यन्तरं�ाज्ञाअ�र�तकेन अ�त. Other than
the consciousness principle no matter principle is available. जात्यन्तरंmeans anything belonging
to another species. And what is another species other than consciousness? Matter. So, there is
no material world at all. Material body not there. Amaterial mind not there. A material word
notthere. A material thought not there. And we may wonder is it कारण शरीरं there which is
material. Remember कारण शरीरं is there when do we say?In जा�तवस्था. Because everything comes
back by inference we are saying. But at that time, we don’t experience a कारण शरीरंseparate from
आत्मा.
यद्वै त�पश्य�तपश्यन्वैत�पश्य�तन�ह��ु ��े�वप�रणोभो�वद्यतेअ�वना�शत्वत्न�धवत्न�ध�त्द्वतीयं�स्तततोन्यत्अन्तरं. -
स्वयंज्यो�त�हामणं. We don’t experience anything other than the consciousness. And Therefore,

experientially there is no difference between �ाज्ञा and तुरीयम्. Experientially we don’t have any
difference. That is why for मोक्षा the nearest example is what? सुषु�प्त. That is why in
स्वयंज्यो�त�हामणंसुषु�प्त is elaborately discussed यद्वै त�पश्य�तAll सुषु�प्त description only. And
मा�ंउपजीव�न्त and all the आनन्दा experienced are the आनन्दा obtained in सुषु�प्त.
स्वयंज्यो�त�हामणंexplains �ाज्ञा as तुरीयitself because experientially we don’t have a कारणशरीरं; only
problem is what? We will come back. Whereas once we recognise I am तुरीयम्, there is no
question of coming back at all. Because in all the three states I claim I am mithya तुरीयम्.
Therefore,technically �ाज्ञा and तुरीयम् are different; but experientially there is no difference at all.
Therefore, he says �ज्ञानघनएव. So एवशब्दात्नजात्यन्तरं�ज्ञानइ�त��तरेकेण other than consciousness
there is no such thing called matter at all. इ�त अथर्:continuing,
मनसो �वषयी�वषय्याकारस्पन्दनायास�ःखाभावादानन्दमय आनन्द�ायो नानन्द एव । अनात्य�न्तकत्वात् यथा

लोके �नरायास�स्थतः सुख्यानन्दभुगुच्यतेऽत्यन्तानायास�पा हीयं �स्थ�तरनेनानुभूयत इत्यानन्दभुक् “एषोऽस्य
परम आनन्दः” (बृ.उ.४ । ३ । ३२) इ�त �ुतेः ।
So now Sankaracharya goes to the next word in the मूलम्आनन्दमय: आनन्दमय: the word
differentiates �ाज्ञा from तुरीयम्. While referring to तुरीयम् we don’t call it आनन्दमय. तुरीयम्is आनन्दा:
�ाज्ञा: is आनन्दमय:. Eventhough experientially they resemble the same. Still they are different
because सुषु�प्तआनन्दा is available, when? In सुषु�प्त. सुषु�प्तआनन्दा is available only in सुषु�प्त. Whereas
��ानन्दा is available when? Carefully answer. ��ानन्दाis all the time there. That is, if, of course, a
student asks Swamiji I done experience. I feel miserable. How you say ��ानन्दा is available all the
time. I don’t experience. Remember, all the past classes. Otherwise this will be confusing.
��ानन्दा an never be experienced it is a matter for claiming. Never for experiencing because
��ानन्दा is experiencer, Inot an object of experience. आनन्दमयobtained in सुषु�प्त and समा�धthat is
what समा�धआनन्दा isalso not ��ानन्दा why? समा�धआनन्दा obtains in समा�ध. And those people who
are addicted tothat complain when I come out we feel so miserable like coming out from
AC.Therefore, both of them are anआनन्दमय; that he is explaining. And anaside note; the word
माया suffix is sometimes takenas �वकाराथ�; sometimes taken �ाचुयार्थ�. Either way it is ok. It is not
आनन्द्. Either you say it is a modified version of आनन्दा. Or it is a dominant version of आनन्दा. But
it is not original आनन्दा. In तै�तरीय and Brahma Sutra, we take �वकाराथ�. Here आचायर् takes as
�ाचुयार्थ�. It is only a technical difference. And thenSankaracharya asks the question how come a
person experiences happiness in सुषु�प्त. You cannot say it is अत्मानन्दा. Because he is ignorant. He
doesn’t knowIt is अत्मानन्दा. Then how come? For the experience of अत्मानन्दा, whatever obstacles
are generally there, those obstacles in the form of अहंकार, ममकार, राग and द्वे ष; all these four
whichare obstacles for आनन्दाअनुभव;अनुभवानन्दाthose obstacles are not there. Therefore, he
enjoys experiential आनन्दा. That is said here. मनस:�:खअभावात्. �:खअभावात् in the second line. For
the mind, there is no pain.When? In सुषु�प्त. And what type of pain? The pain generally obtaining

in जा�तवस्था and स्व�ावस्था. And what kind of pain? Entertaining thoughts. Because thought is the
one which is becoming burden. What is burden? Worry. What is worry? Thought. What is
depression? Thought. What is anxiety?Thought. What’s hatred? Thought. Therefore, mind
entertaining the thought; what type? �वषय�वषयीआकारस्पन्दनं. �वषयmeans objects. �वषयीmeans the
subject-I. Waker-I or dreamer-I. And �वषय means waker’s objects or dreamer’s objects. �वषयी
means waker-I or dreamer-I. This two-fold thoughts, subject-object-thought, which is आयास
which is really burdensome. When we think of certain persons we will get BP. Therefore, there
are certain things.In fact, if you want to get a list, in waking what comes to your mind, write.
Therefore, whatever is, certain situations, certain objects, certain people; they generally
come,when you wake up or when you try जपं. This आयास; आयास: means struggle. आयास�:ख.
That pain of the struggle. अभावात्. Is not there in sleep. Therefore,आनन्दमय:; this person is
saturated with आनन्दा. मायात्�ाचुयार्थ.� �ायस् means �ाचुय� predominant. But Sankaracharya is careful.
It is not original आनन्दा. Then sleep will give मोक्षा.Therefore, he adds, नआनन्दा: एव. It is not
original आनन्दा. Because original आनन्दा is non-experiential.सुषु�प्तसमा�धआनन्दा are experiential.
And how do you know that? अनात्य�न्तकत्वात्. अनात्य�न्तकम्means अ�नत्यं. Sankaracharya writes
अनात्य�न्तकत्वात् means अ�नत्यत्वात्. So, with this आनन्दमय commentary is over. And now comes the
word आनन्द्भ�क्. So, since the original consciousness in the form
साक्षीचैतन्यंयद्वै त�पश्य�तपश्यन्वैत�पश्य�तन�ह��ु ��iे s the Brihadaranyaka वाक्यम्. So that state of आनन्दा,
relaxed state, is illumined by the साक्षीचैतन्यthe original आनन्दा, in the form of consciousness it
illumines. That illuminating consciousness is called the experiencer, of आनन्दा. So, experiencer
within inverted comas. Changelessly it illumines. So यथालोके �नरायास�स्थत: Justas in the world
when a person is seated relaxedly in theevening in the easy chair, he is just reclining and
relaxing. So, what do we say? ஆனந்தமாஇருக்கான். So, because the sorrows are so many. That the
very absence of sorrow, is called आनन्दा. Even though he doesn’t know that I am आनन्दस्व�प; the
very absence of �:खम् is called happiness. Therefore,�नरायास�स्थत: a person relaxing. सुके उच्यते Is
said to be happy and आनन्द्भ�क्. Experiencer of आनन्दा. आनन्दात्माsitting down.
आनन्द्भ�क्उच्यते.एवंअत्यन्तअनायास�पइयं�स्थ�त?So, the sleep state also is height of relaxation. In easy
chair, some kind of relaxation may be there. In deep sleep state, it is the highest state of
relaxation. Therefore,एवंअत्यन्तअनायास�पइयं�स्थ�त: अनेनअनुभूयते. Is experienced by the sleeper
consciousness. अनुभूयतेइ�तआनन्द्भ�क्. It is called आनन्द्भ�क्. And Sankaracharya quotes the BU
मन्�ाएष: अस्यपरम: आनन्दा: the nearest आनन्दा to मोक्षानन्दा is सुषु�प्तआनन्दा only. Therefore,the उप�नषद्
says एष:सुषु�प्तआनन्दा: परमइ�त उच्यते . It is said to be highest experientially. इ�त �ुते . Then only
एक�ैवआनन्दस्यअन्या�नभूता�नमा�ांउपजीव�न्तetc. And thereafter in BU, आनन्दामीमांसमन्�ा comes.
मनुष्यानन्दागन्धवार्नन्दा, etc. That portion he is referring to. So, with this आनन्द्भ�क् word is also
explained. Then what is the next word चेतोमुख: and that he explains in the next paragraph which
we will see in the next class.


014- Chapter 1,Mantras 5-6

Page 35 भाष्यं last 5 lines
यथालोके�नरायास�स्थतःसुख्यानन्दभुगुच्यतेऽत्यन्तानायास�पाहीयं�स्थ�तरनेनानुभूयतइत्यानन्दभुक्“एषोऽस्यप
रमआनन्दः”(बृ.उ.४ । ३ । ३२)इ�त�ुतेः ।
The third भाष्यं is defined in this 5th मन्�ा. Sankaracharya commenting upon that. has to come the
word आनन्दभुक्.सुषुप्तस्थान:एक�भूत: �ज्ञानघन:एवआनन्दमय: �ह आनन्दभुक् . When the उप�नषद् says �ाज्ञ is
आनन्दभुक् the experiencer of आनन्दा, there is no clear subject-object-division of �ाज्ञ knowing that
I am the experiencer.आनन्दा is an object of experience. Such clear distinctions are not there. But
it is a state where जीव is totally resolved and relaxed. And Sankaracharya says whenever a
person remains in a relaxed state without any disturbance, we use the expression that the
person is enjoying happiness. Similarly,�ाज्ञ also remain in a state of total relaxation. So
यथालोके�नरायास�स्थतः; सुखीआनन्दभुक्उच्यते. When you have to add तथा since the sentence stars with
यथातथाअत्यन्तअनायास�पा�हइयं�स्थ�त:अनेनअनुभूयतेइ�त.इ�तहेतो:हेत्वथ�इ�त. Because of this reason we say
�ाज्ञ is आनन्दभुक्. That he is experiencing आनन्दा we come to know by अथार्प��माणं. Because after
waking up the �ाज्ञ says I was happy in सुषु�प्त. And since one recollects the happiness in the
waking, we presume, that in the sleep, the experience must be there. Because what is not
experienced cannot be recollected. And Therefore, we say, in सुषु�प्त also ��पुट� is there in
potential form. �ाज्ञ is the experiencer.कारणशरीरवृ�� we accept.A thought in कारणशरीरं relevant to
the experience of अज्ञानं and आनन्दा. Therefore,कारणशरीरवृ�� otherwise called अ�वद्यावृ�� is there.
And the object of experience is अज्ञानं and आनन्दा: Therefore, in वेदान्ता we accept ��पुट� in सुषु�प्त.
But the ��पुट� is in सू�म form. Therefore, we call it �न�व�कल्पकअवस्था. Not strictly �न�व�कल्पकम्. But it
is अ��. स�वकल्पकअवस्था is figuratively called �न�व�कल्पकम्. Absolute �न�व�कल्पं is only ��. �ाज्ञ is
not absolutely �न�व�कल्पं. And Therefore, he is called आनन्दभुक्. And this has been said in
Brihadaranyaka Upanishad also. “एषोऽस्यपरमआनन्दः”इ�त�ुतेः।.Up to this we saw in the last class.
Then the next word चेतोमुख: in the मूलं. Sankaracharya gives two interpretations for that we will
read.
Page 36. भाष्यं 2nd para.
स्व�ा�द��तबो�धचेतः��त द्वारीभूतत्वाच्चेतोमुखः।बोधलक्षणंवाचेतोद्वारंमुखमस्यस्व�ाद्यागमनं�ती�तचेतोमुखः।
So,two interpretations he gives based on two meanings of the word चेत: In the first
interpretation चेत: means �वशेष अनुभव: or specific experiences belonging to स्व� and जा�त्. So
स्व��वशेषअनुभव: and जा��त्वशेषअनुभव: is the meaning of the word चेत: �वशेषअनुभव: or particular
experiences caused by वृ��ज्ञानं. And this �वशेषअनुभव: is there in जा�त्अवस्था also and that is there
in स्व�ावस्थाalso. �व� also has �वशेषअनुभव:.तैजस also has �वशेषअनुभव:. Now the word चेतोमुख: means
014-Chapter 1 मन्�ा: 5-6;(15-07-2016) www.arshaavinash.in

�ाज्ञ is the corridor, the link connecting स्व��वशेषअनुभव: and जा��त्वशेषअनुभव: So that means from
स्व��वशेषअनुभव: one doesn’t directly go to जा��त्वशेषअनुभव:Similarly, vice versa.जा�त�वशेषअनुभव:
also.From that one doesn’t directly go to स्व��वशेषअनुभव:For both there is an intermediary
corridor. �ाज्ञ is the corridor. Therefore,स्व��वशेषअनुभव: that is �व� through �ाज्ञ will become तैजस.
�व� never becomes तैजस directly. But through the medium of �ाज्ञ,�व� becomes तैजस.
Similarly,तैजस also doesn’t directly become �व�. He goes through �ाज्ञ alone to become �व�. And
what is the logic? In the मूलंclass I have given the logic. When �व� wants to become तैजस he has
to dis-identify from स्थूलशरीरं. and re-identify with सू�मशरीरं. Since there is dis-identification, like
changing the dress and identification with the other, there is an intermediary stage when there
is dis-identification from one is over, and the re-identification has not yet come. There is that
small gap; however small it may be. Then alone one identifies. Similarly, dreamer also
withdraws from dream body during that withdrawal; he becomes briefly �ाज्ञ and then becomes
�व�. Therefore, since dis-identification and re-identifications are involved in-between; there is
�ाज्ञअवस्था. Anandagiri gives another reason which is more interesting and technical. And that
reason is �व� and तैजस come under कायर्. �व� is also a product. तैजस is also a product because
स्थूलशरीरं and सू�मशरीरं are कायर्म्. And �ाज्ञ comes under what? कारणभाष्यं:because कारणशरीरंis कारणं.
And Anandagiri’s argument is one कायर्म् cannot directly become another कायर्म्. One कायर्म् has to
merge into कारणम् and then alone it can become another कायर्म.् And Therefore,�व�तैजसयो:
कायर्त्वात्, कारणद्वारा एवअन्यतर�ा�प्त: भव�त. Therefore,�ाज्ञ becomes मुखम्. मुखम् means corridor. The
gateway linking �व� and तैजस. So स्व�जा��त्वशेषअनुभवयो:मुखम्द्वारंइ�त. ष�ीतत्पु�षसमासा:; is the first
interpretation. That is what is given here स्व�ा�द��तबोधचेतः | ��तबोधचेतःmeans �वशेषज्ञानं,
�वशेषअनुभव:for that द्वारीभूतत्वात्. Since �ाज्ञ is the corridor connecting link,चेतोमुख: इत्युच्यते |
चेतसोमुखंचेतोमुख.ं This is interpretation one.
Now the second interpretation is कमर्धारयसमासा. In this interpretation,चेत: means चैतन्यं. Not
�वशेषज्ञानं. But स्व�पज्ञानं. And मुखम् means द्वारम् or gateway. And it is ब��ी�हसमास |चेत:
स्व�पचैतन्यंएवमुखम्द्वारम्यस्य�ाज्ञस्य |�ाज्ञ has got consciousness as the means. �ाज्ञ has got
consciousness as the means to come to �व� and तैजस status. So �ाज्ञ uses consciousness as the
means to become तैजस and �व�. Why? Because through consciousness alone �वशेषज्ञानं is possible.
Consciousness alone is the means to get �वशेषज्ञानं because consciousness alone, associated with
वृ��, becomes �वशेषज्ञानं | चैतन्यं +घटवृ�� =घट�वशेषज्ञानं | चैतन्यं+ पटवृ�� =पट�वशेषज्ञानं. Any �वशेषज्ञानं is
possible only when चैतन्यं is there. Thus,�ाज्ञ uses its चैतन्यं, as the doorway or the means to
become �व� with �वशेष ज्ञानं and तैजस with �वशेषज्ञानं. Therefore,चैतन्यं eva द्वारम् |
�व�तैजस�वशेषअनुभवं��त |चैतन्यंएवद्वारम्यस्य which is ब��ी�हसमास. A very fine distinction. I don’t know
how far I communicated. If you understand, it is fine. Otherwise take the first interpretation. �ाज्ञ
connects �व� and तैजस. That is easier. So that is said here;बोधलक्षणंवा here in the second
interpretation.बोध means स्व�पचैतन्यं. The first interpretation चेत: means वृ��ज्ञानं. In the

second,चेत: means स्व�पज्ञानं. And Sankaracharya says word बोधलक्षणं | बोधmeans स्व�पज्ञानंवाचेत: |
चेत: means चैतन्यंद्वारम् | मुखम् is the means for �ाज्ञ to become �व� and to become तैजस. So, with this
चेतोमुखcommentary is over.
Then the next word is �ाज्ञ: For �ाज्ञ: also, normally two interpretations are given. In �ाज्ञअवस्था or
सुषु�प्त, जीव and ई�र difference cannot be experienced. �� and सम�� merged into one. That is
why it is called कारणअवस्था. जीव has merged into ई�र, who is the कारणम्. So, since जीव has merged
into ई�र, both of them are there in undifferentiated form. In सुषु�प्त, जीव and ई�र have mingled.
Therefore, bothare there in un-differentiated form. And Therefore, you can focus on the
resolved जीव. Or you can focus on ई�र because both are there. If you focus on जीव, we take �ाज्ञ:
as the जीव, who is in total ignorance,because जीव is there, with total ignorance. He doesn’t have
दे हअ�भमान alright.अध्यास is absent. But ignorance is very much there in जीव. If ignorance is
notthere, what will happen? He will get liberated. And he will come out and says do you know
अहं��ा�स्म. So अध्यास:नअ�स्त. But अज्ञानं is there. Therefore, who is �ाज्ञ? None other than जीव with
total ignorance. This is one interpretation we give in Tatva Bodhaand वेदान्तसार and all. We say
�कष�णअज्ञ:�ाज्ञ: | �ायेणअज्ञ:�ाज्ञ: |�ाज्ञ is जीव with total ignorance. This is one approach. Whereas in
माण्डू क्य the approach is different. So, the first approach, the current approach I said we saw in
Tatva Bodha and वेदान्तासार. Sankaracharya doesn’t mention that here. Here we are going to the
second approach. During सुषु�प्त, जीव is resolved. Therefore,जीव is not there. Because the one who
is resolved is not there. Then what is there? ई�र alone is there into whom जीव has merged.
Therefore,�ाज्ञ: is none other than ई�र: |तथासोम्य, तदासंप�ोभव�त; the ष�ाध्यायand all take that
approach only in छान्दोग्य. And if you say �ाज्ञ is none other than ई�र because जीव has resolved,and
ई�र should not be defined as totally ignorant. And Therefore, we have to say, ई�र is �ज्ञ:
|�कष�णसव�जाना�त�ज्ञ: |ई�र: and �ज्ञ: एव�ाज्ञ: इ�तउच्यते. स्वाथ� धीगर् : न�कष�णअज्ञ: �कष�णज्ञ. And that is the
interpretation Sankaracharya gives. We will read.
भूतभ�वष्यज्ज्ञातृत्वंसवर्�वषयज्ञातृत्वमस्यै�त�ाज्ञः ।
सुषुप्तोऽ�प�हभूतपूवर्गत्या�ाज्ञोच्यते।अथवा�ज्ञ�प्तमा�मस्यैवासाधारणं�प�म�त�ाज्ञइतरयो�व��श�म�प�वज्ञानम
�स्त।सोऽयं�ाज्ञस्तृतीयःपादः ॥५॥
So Sankaracharya gives two interpretations. Here also like चेतोमुख: the first interpretation is
सवर्ज्ञ; omniscient. So, he says, भूतभ�वष्यत्ज्ञातृत्वं | �ाज्ञ has got the capacity to know all past and
future. And सवर्�वषयज्ञातृत्वंई�र not only resolves one जीव. But ई�र includes all the जीवs. And
Therefore, all the knowledge of all the जीवs are included in ई�र.
Therefore,सवर्�वषयज्ञातृत्वंअ�स्तइ�त�ाज्ञ:, because in कारणम्, not one individual mind but all the minds
are resolved. Therefore, he says, भूतभ�वष्यत्, past and future knowerhood,सवर्�वषयज्ञातृत्वं, the
capacity to know all the things of the creation. And the one who has, the �ाज्ञ:.Then
Sankaracharya himself expects a question. In �ाज्ञअवस्था, the ��पुट� is resolved. Knower-known-

knowledge, everything is resolved. The knower doesn’t know I am the knower at that time.
When the ��पुट� is resolved, how can you call �ाज्ञ as the knower of everything? Because he is not
even knower of one thing. Because to know you require what? ��पुट�. Therefore, Sankaracharya
says, eventhough at that time the ��पुट� is resolved, remember the ��पुट� is all there in potential
form. So, when anything is in potential form, you can say it is there also. You can say it not there
also. So, when a person has got milk, and suppose somebody asks, is there butter or ghee? You
can say it is not there,why because you don’t have butter or ghee for use. It is not there if you
say it is correct.Suppose somebody says it is there, then also it is correct only. Why? It is there in
potential form. Therefore, whatever is there in potential from one angle we can say it is, because
it is potentially there. From another angle, you can say it is not there,because it is not functional.
Here Sankaracharya says, since everything is potentially there, keeping the past knowledge in
mind from that angle we are saying. So भूतपूवर्गत्या. Keeping the ��पुट� which was there in the
other two states. So, keeping the knowerhood obtaining in the other 2 states. भूतपूव� means in the
past. In the past means �व�अवस्था and तैजसअवस्था. Keeping the knowerhood available in �व� and
तैजसअवस्था and remembering that, that knowerhood alone is potentially available in �ाज्ञअवस्था,
we are saying it is the knower. If you want, you can say potential knower. So भूतपूवर्गत्या, from the
standpoint of previous knowerhood �ाज्ञ: उच्यते. This is meaning no 1. Omniscient ई�र potentially.
Then another meaning he gives. Now totally three meanings are there. �कष�ण अज्ञ : from Tatva
Bodha.�कष�णसवर्ज्ञ: meaning no 1 here. Now he gives the third meaning. According to that,�ाज्ञ:
means consciousness itself. अथवा, �ज्ञ�प्तमा�म् अस्यअसाधारणं�पम् | �ाज्ञ is of the nature of pure
consciousness. It is close to or as good as तुरीयं itself. अस्यअसाधारणं�पं is the uniqueness of �ाज्ञ:; iti
�ाज्ञ: iti उच्यते. What about �व� and तैजस? Sankaracharya says, �व� and तैजस also have got
consciousness as their essential nature. But in �व� and तैजस, the consciousness is overshadowed
by the particular knowledge. �वशेषज्ञानं is there in�व� and तैजस. Therefore,सामान्यज्ञानं is
overshadowed. Therefore, he says इतरयो: for the other two, for the other two means, �व� and
तैजस. �व�श�ं�वज्ञानंअ�स्त. There is �वशेषज्ञानं,वृ��ज्ञानं. Therefore, what does वृ��ज्ञानं do? It overpowers
the स्व�पज्ञानं,whereas for a �ाज्ञ the �वशेषज्ञानं is not there. Or it is only potentially there which is
as good as absent. Therefore, sleeper is as good as pure objectless-consciousness. Sleeper is as
good as pure objectless-consciousness. Because all particular knowledge is resolved in a
sleeper. So thus, the third meaning is, pure consciousness is �ाज्ञ: |सोऽयं�ाज्ञ: तृतीय: पाद:. Little bit
complex भाष्यं: Sleeping is easy. Understanding the sleeping is very difficult even in waking.
Ok. I will give you the anvaya: or I will give you the anvaya later. Today I will try to conclude, the
next मन्�ा also. We will read. मन्�ा 6.
मन्�ः ६
एषःसव��रएषसवर्ज्ञएषोऽन्तयार्म्येषयो�नःसवर्स्य�भवाप्ययौ�हभूतानां॥६॥

So thus, we are looking at sleeper from a positive angle. One way of looking at sleeper is, sleeper
is totally ignorant-जीव. It is one way of seeing. Another way is sleeper is resolved-जीव. And
resolved-जीव, resolved into ई�र. And since he has merged into ई�र, what is sleeper is none other
than ई�र. Therefore, this is a positive way of looking. So, whenwe are all sleeping who are we?
We are all gods. Make sure we are sleeping.Whenwe wake up स्व�पं will come. So, during sleep
we are none other than god only. This is माण्डू क्य approach. Nice approach.And
Therefore,description is what? He is omniscient, omnipotent etc. And waking up you ask the
question; how do you say I am omniscient. I don’t know the spelling of the word
omniscient.Thenyou say, as a waker identified with a particular mind, youare not omniscient.
But during sleep youare not identified with any particular mind. Therefore, what is left behind is
omniscience only. This is the description. We will go to the भाष्यं.
एष
�हस्व�पावस्थ:सव��र:सा�धदै �वकस्यभेदजातस्यसवर्स्ये�शतानैतस्माज्जात्यन्तरभूतोsन्येषा�मव|�ाणबन्धनं�ह
सोम्यमन:”(छा उ ६ ८ २ ) इ�त �ुत:े |
एष�ह this �ाज्ञ remains in his own कारणस्व�पंई�र स्व�पं. Because whenever कायर्म् resolves, it goes
back to the कारणस्व�पं only. So एष�हmeans this �ाज्ञ alone.स्व�पअवस्था: is abiding in his
कारणस्व�पं,which is सव��र:, who is the Lord of all is in the मूलं= सवर्स्यई�शता |ई�शता means ruler,
governor. ई�र:= ई�शता. Of what? सवर्स्य; of the whole creation. And what do you mean by whole
creation?भेदजातस्य the creation consisting of the entire differentiated universe or plurality.
भेदजातम् means plurality. Differentiated version of the universe. साआ�धदै �वकस्य, along with all the
corresponding दे वता:. Because themoment thecreation comes, for everything there is a relevant
दे वता also. ज्ञाने�न्�यदे वता, कम��न्�यदे वता; अन्तकरणदे वता: |For all the दे वता:s also this �ाज्ञाalone is the
controller.भीषास्मात्वात:पवतेetc. Therefore,सा�धदै �वकस्य along with the दे वता: he is the ruler. And
एतस्मात्जात्यन्तरभूत: न; there is no other material thing other than ई�र
|सदे वसोम्यइदम्अ�आसीत्एकमेवअ�द्वतीयं. In �ाज्ञअवस्था there is only चैतन्यं. There is no matter available
distinctly from consciousness. Remember matter as a distinct entity is available only in जा�त्
and स्व�ा. In sushupti, matter is not available as a distinct entity. Therefore, Sankaracharya says
जा�तअन्तरभत: another species called matter species. एतस्मात्other than the consciousness
principle matter as a distinct species of objects, नअ�स्तis not there. अन्येषांइव . Unlike �व�and तैजस.
For �व�consciousness is also available. Matter is also available. तैजसalso चेतन�पञ्च;
अचेतन�पञ्च.For �ाज्ञ:,अचेतन�पञ्च is not there at that time. So जात्यन्तरभूत: अन्येषांइव–like the others.
And Sankaracharya says this is talked about in छान्दोग्यउप�नषद् also. Reference is given 6-8-2.
There also the उप�नषद् doesn’t say, जीव is there in sleep. The उप�नषद् says, ई�र is there in sleep. So
�ाणबन्धनं�हसोम्यमन; the quotation creates more confusion than clarity. So here the word �ाण:
means the ई�र: And मन: means जीव: The details are there in छान्दोग्यउप�नषद्. I don’t want to get

into those details. Note this much.�ाणबन्धनं | बन्धनं means culmination. The final state. For whom?
For the जीव.So जीव travels all over in the waking state. जीवtravels all over in the dream state.
After all the travels, the जीव gets tired. And Therefore, it wants to go back to its original place.
Just as the bird during the sunset going back to its own roost,the जीव goes back to its original
basis. What is that basis? �ाण: or ई�र. From ई�र the जीव came. Unto ई�र the जीव goes. Inछान्दोग्य
the example is given.Justas abird goes all round and comes back to its own and resting place.
Similarly, hey सोम्य;सोम्य is उद्दालका, addressing Svetaketu. He Svetaketo,मन: means
मनउपा�धकजीव:,�ाणउपा�धकई�रेअव�त�तेabides. बन्धनंmeans culmination resting place. So, this is एष
सव��र: commentary is over. Then the next word is एष: सवर्ज्ञ: This ई�र is omniscient because, in
the सम��कारणम् alone, all the कायार्�ण are there. For all the minds are where? In one ई�र only. So,
whatever knowledge belongs to any mind that belongs to ई�र only. Therefore, he says अयं एव �ह.
सवर्स्यज्ञाता. This �ाज्ञा alone becomes the knower of everything. We have not read it. OK we will
read.
अयमेव�हसवर्स्यसवर्भेदावस्थोज्ञातेत्येषसवर्ज्ञ:|एषोsन्तयार्म्यन्तरनु��वश्यसव�षांभूतानां�नयन्ताप्येषएव|अतएवयथो�ंसभेदं
जगत्�सूयतइत्येषयो�न: सवर्स्य | यतएवं�भाव�ाप्यस्च�भवाप्ययौ�हभुतानमेषएव || ६ ||
So, in the Adyar class, I am doing पञ्चदशी.So, therein पञ्चदशी, I am doing the 6th chapter. There in
the 6th chapter, Vidyaranya wants to analyse the nature of ई�र and he says the nature of ई�र is
defined in माण्डू क्य 6thमन्�ा. And he quotes the 6thमन्�ा in verse no 158. पञ्चदशी 6th chapter. And
having referred to the माण्डू क्य definition, what is the definition? सव��र: सवर्ज्ञ: सवार्न्तयार्मीसवर्यो�न:
these 4 words. And Vidyaranya himself writes a commentary on each word. What do you mean
by सव��र:; what is सवर्ज्ञ:; what is सवार्न्तयार्मी; what is सवर्यो�न: and पञ्चदशी is in verse form.
Therefore, he writes a commentary in verse form, you know how much he writes? 30 verses on
this one मन्�ा. Therefore, those people who have done पञ्चदशी and who would like to do cross
reference you can gothere. पञ्चदशी 6th chapter �च�द�प�करणम् 158 to 188 or so. Elaboration is
there. So now he says अयंएवसवर्स्यज्ञाता. Because �ाज्ञ: we are not making individual total
distinction. If you are going to take an individual-sleeper separately he can never said to be
omniscient. You can understand this मन्�ा clearly only when you remember that at the sleeper
कारणअवस्था, individual total difference is not there. Therefore, we are taking the individual
sleeper as the totality;Therefore, ई�र. And this ई�र alone, later identifies with which STS? And
SKS? Not a particular STS. This ई�र alone later identifies with all the SKS and he becomes how
many तैजसा? He becomes infinite तैजसा. Because at तैजसा level ��-सम�� is separate. Therefore,.,
one ई�र becomes so many तैजसा. And one ई�र becomes so many �व�ा: also. Therefore, you
should remember ई�र identified with each mind. One ई�र alone through all the minds knows
everything.Therefore, whatever knowledge belongs to any scientist how should yousay? One
ई�र through Einsteinian intellect is the knower of Einsteinian knowledge; through plutonian
one,ई�र has plutonian knowledge. Thus, all the libraries in all the universities they are all the

knowledge of one ई�र known through so many intellects. Therefore,Sankaracharya says

सवर्भेदअवस्था: remaining in every state of every जीव. Identified with every जा�त्अवस्था and every
स्व�ाअवस्थाof every जीव. सव�षुभेदेषु अवस्थानांयस्य. ब��ी�ह. The one who remains in all the bodies and
minds in both waking and dream state. ज्ञाताbecomes individual. Knower. Iti एष: सवर्ज्ञ: And for
details PD 6th chapter. Then the next word एष: अन्तयार्मी. That is मूलम्.Sankaracharya says अन्त:
अनु��वश्य. Having entered every SKS and STS.So �ाज्ञ is behind every �व� and every तैजसा |अन्त:
अनु��वश्यसव�षांभूतानां. The controller of all the living beings.And there Vidyaranya explains how
ई�र controls all the living beings. Because in all the KS, the पुण्यपापकमार्�ण are there gradually
fructifying. Through the fructifying कमार्, not independently, through the कमार्�ण of each जीवई�र
makes one जीवhealthier. Another जीवmore sick. How? Through the पुण्यंand पापं. ई�रalone gives
all the experiences.Therefore, he is the controller through the कमार्-string. The invisible string of
कमार्, is the medium through which �ाज्ञई�र controls �व� and every तैजसा. So
सव�षांभूतानां�नयन्तया�मmeans �नयन्त, controller. अन्त: means what? He controls, not sitting in
Vaikunta. He controls by remaining within everyone. ई�रसवर्भूतानां�द्दे शेअजुर्न�त��त | �ामयान्
सवर्भूता�नयन्�ा�ढा�णमायया. A he quotes that �ोकाalso. Each word Vidyaranya very elaborately
analyses. अन्तयार्मीparticularly, very elaborately. Then what is the last description? एषयो�न:;यो�न:
means उपाधानकारणं material cause. Therefore,Sankaracharya says अत: एव, being �ाज्ञ:, the
सम��karana sariram, यथो�ंसभेदंजगत्�सूयते. This ई�र alone generates. �सूयतेmeans generates.
Because सम��karana sariram generates what? सम��STS and सम��SKS.And सम��means total. So
यथो�ं –यथो�ं means previously mentionedin the first two पादा:. सभेदंज गत् the universe with all
the differences. And why does he give this adjective. Because in कारणावस्थाdifferences are
invisible,whereas in तैजसा�व�अवस्थाs the differences are three-foldआध्या�त्मकं,आ�ददै �वकं,
आ�दभौ�तकं | सभेदंजगत्�सूयतेgenerates इ�तएष: सवर्स्ययो�न:. And what do you mean by
सवर्भूतानांउपाधानकारणम्? He defines. उप�नषद् itself defines यतएवंअत:Therefore,�भव�अपाप्यस्च |
�भवाप्ययौ.�भव: means ��कारणं. अपाप्यय: means लयकारणम्. द्वन्ध्वसमास�भव�अपाप्य�. �भवाप्ययौ. So,
this ई�र is ��कारणम्. As wellas लयकारणम्. The third one we have to supply. Which one
�स्थतीकारणं also. Of what? भूतानां; of all living beings.So thus, third पाद is अ�भ��न�म�उपाधानकारणम्
of the entire universe.
And an aside note. The word सवर्ज्ञ: and सव��र: refer to �न�म�कारणम्. And यो�न; refers to
उपाधानकारणम्. Thus, one ई�र is both intelligent and material cause of everything. And Therefore,
we say �व� and तैजसा are कायर्पादं . And �ाज्ञ is कारणपाद. The word पाद: don’t forget. We have said
that atma has got 4 पादा:s. सोऽयं आत्माचतुष्पाद्. We haveseen �थमand �द्वतीयपादs. Both come under
काय� product. �ाज्ञthe third one is कारणपाद and तुरीयं will be कायर्कारण�वलक्षणपाद: They are all aside
notes. GPA will deal with that. So with that the first series of मन्�ा: are over. Hereafter GPA will
take over and write few का�रका: commenting upon the first 6 मन्�ाs of the उप�नषद्. I will give you
the anvaya of these two मन्�ाs.

In fact anvaya is the same only
य�सुप्त: कञ्चनकामंनकामयते | कञ्चनस्व�ंनपश्य�त,तत्सुषुप्तं(भव�त). सुषुप्तस्थान; एक�भूत:

�ज्ञानघन:एवआनन्दमय:�हआनदभुक्चेतोमुख:�ाज्ञ:तृतीय:पाद:(भव�त).
एष:सव��र:एष:सवर्ज्ञ: | In fact you make each one a sentence.एष:सव��र:(भव�त). एष ;

सवर्ज्ञ:(भव�त)एष:अन्तयार्मी(भव�त). (अन�य�मननाकरन्त: )एष:सवर्स्ययो�न ;(भव�त). (एष:
)�हभूतानां�भवाप्ययौ(भव�त).OK.we will enter into the का�रका: in the next class.

015- Chapter 1, Mantras5-6

Page 37 भाष्यं first para last 3 lines.
यतएवं�भव�ा�पय��भवाप्ययौ�हभूतानामेषएव॥६॥
The उप�नषद introduced 2 enquiries in the first 2 मन्�ा:. And they are �कार�वचार and आत्मा�वचार.
चतुमार्��कार�वचार; चतुष्पाद्आत्मा�वचार they were introduced. And thereafter the उप�नषद starts the
enquiry in the reverse order. Even though �कार�वचार was introduced first, आत्मा�वचार, was
introduced second, the उप�नषद starts first with आत्मा�वचार. From the third मन्�ा onwards. And
आत्मा was presented with चतुष्पाद् having 4 quarters. And each मन्�ा introduced one quarter.
Third मन्�ा introduced �थमपाद. Which is �व�, वै�ानर: so �थमपाद we have to understand as �व�-
वै�ानर. Because we are not differentiating the waker and जा�त्�पञ्च. Together we are taking as
�थमपाद: then 4thमन्�ा talked about तैजस�हरण्यगभर्. And in one मन्�ा itself both �� and सम�� was
equated. Only in the case of the third पाद, 2 मन्�ा: are presented. One मन्�ा for ��. Another मन्�ा
for सम��. And of them the 5thमन्�ा is ��सुषु�प्त was defined and सुषु�प्तस्थान: was presented as the
�ाज्ञा: Andlater that �ाज्ञा is equated with अन्तयार्मीई�र. That is कारणई�र in मन्�ा no 6, which alone
we completed in the last class. Therefore, 5thमन्�ा and 6thमन्�ा should be read together. And they
are �ाज्ञा, अन्तयार्मी as the third पाद. And the उप�नषद् defined ई�र a rare occasion in which all
features of ई�र, सवर्ज्ञ: सवार्स��मान्, सवर्अन्तयार्मीसवर्कारणम्. कारणम् is termed as यो�न:. And सवर्ज्ञ: and
सवार्न्तयार्�म refers toसवर्ज्ञ: and सव��र: refer to �न�म�कारणम्. सवर्यो�नrefers to उपाधानकारणम्. And that
was completed in the last class. We saw the भाष्यं, यत: evam and we have to complete that by
adding अत: |यत: एवंअत: |�भवाप्ययौ�हभूतान्यत: means यस्मात्यो�न: भव�तयस्मात्एष:उपाधानकारणम्भव�त,
तस्मात्एष: भूतानां�भव: �भव: means ��कारणम्. आप्यय: means लयकारणम्.
Then as an aside note we should differentiate �न�म�कारणम् and उपाधानकारणम्. �न�म�कारणम् is

defined as ��कारणम्. उपाधानकारणम् is defined as ��स्थ�तलयकारणम्. That is why
�भवआप्ययौ�हभूतानां.So with this the first three पादा: have been talked about which is called
अध्यारोप�करणम्. Now the 4thपाद will have to be revealed by अपवाद. The negation of all the three
pairs. �व��वराट्. तैजस�हरण्यगभर्. �ाज्ञाअन्तयार्मी. माण्डू क्यis a disturbing उप�नषद्. In which ई�र also, gets
negated in अपवाद. And since अध्यारोप portion is over, now we are getting a small break. Small
coffee break after अध्यारोप. Because hereafter अपवाद has to come, in the 7thमन्�ा which defines the
4thपाद, the तुरीयं. And now we are getting as I said in the last class, GPA’sका�रका:. Just analysing
the first three पादा:.And we should note GPAका�रका: doesn’t go through word to word
commentary. Not only in the first chapter. In the first chapter alone he doesn’t comment upon
the उप�नषद्s word by word. It is an analysis of he उप�नषद्ic teaching. Only Sankaracharya is
commenting word by word. GPA only analyses this. And that is going to be the following nine
का�रका:s. So we have to count as no.1. मन्�ा6 is over. का�रका:one begins. Up to का�रका: 9, मन्�ा will

not come. After का�रका: 9, मन्�ा 7 will come. Therefore, in the first chapter we will get mixture of
मन्�ा and का�रका:. You should not get confused. Now we will enter into का�रका:.
अ�ैत�स्मन्यथो�ेऽथर्एते�ोकाभव�न्त
So here अ�ैते�ोका:भव�न्त is a sentence of GPA. Not Sankaracharya. अ�ैते�ोका:भव�न्त is GPA’s

words. GPA says अ�– with reference to the first three पादा: etc. �ोका: means etc.का�रका:or एता:
का�रका: The following का�रका:भव�न्त. are there.And for that GPA वाक्यं, Sankaracharya l is writing
a commentary. What is Sankaracharya’s commentary? अ�– so अ� is whose words? GPA’s
words. अ�भाष्यकार quotes that= एत�स्मन्अथ�. with reference to the teaching, what type of
teaching? यथो�े mentioned in the above उप�नषद्मन्�ा. So with reference to the teaching
�वषयसप्तमी.अ�is �वषयसप्तमी. With reference to the teaching occurring in the उप�नषद्मन्�ायथो�े –
which was seen until now. And what are the उप�नषद्मन्�ा:with reference to the three पादा:.
यथो�ेअथ� means ��षुपादे ष.ु एते�ोका:the following का�रका: occur. We will enter the का�रका:.
ब�हष्�ज्ञः�वभुः�व�ो�न्तः�ज्ञस्तुतैजसः।घन�ज्ञःतथा�ाज्ञएकएव��धास्मृतः॥१॥
So GPA makes general observation regarding all the three पादा: from मन्�ा no 3 to मन्�ा no 6. And
what is the �थमपाद? ब�हष्�ज्ञा: �वभु: �व��थमपाद: भव�त. The first पाद is the �व� the waker. What type
of �व�? �वभु: who is non-different from वै�ानर: the �वराट्. So the word �वभु: means the all-
pervading one. And in this context the all-pervading one should be understood as �वराट्. So �व�:
�वभु: means �वराट् अ�भ�: �व�. The waker who is non-different from the �वराट्, and who is ब�हष्�ज्ञा:
who is with the consciousness turned outwards? Is the �थमपाद: that we have to supply. भव�त. So
this is the summary of मन्�ा no 3. जाग�रतस्थानोब�हष्�ज्ञासप्ताङ्गएको�व�श�तमुख:that he summarises. He
doesn’t comment upon सप्ताङ्ग: he doesn’t comment upon एको�व�श�तमुख: all this only
Sankaracharya commented. GPA doesn’t want to do all that. Then what is �द्वतीय:पाद: अन्त�ाज्ञा:
तैजस: तु�द्वतीय:पाद: the second पाद is तैजस the dreamer, the self-shining dreamer, why self-shining?
Because for seeing the dream he doesn’t carry any light from the world. He doesn’t carry any
light. Why? He has got internal light. Therefore,तैजस. तेजोमयअन्तकरणवृ��पत्वात्, तैजस:and you
have to supply who is non-different from �हरण्यगभर्: | �हरण्यगभर्अ�भ�: |भाष्यकारा will tell that. So, the
तैजस: who is non- different from �हरण्यगभर्: and who is अन्त�ाज्ञा: and who is turned inwards, from
the standpoint of the body is �द्वतीय:पाद: Then what is तृतीयपाद: घन�ज्ञ:So तृतीयपाद is sleeper in
which all differentiating experiences are resolved. �ज्ञानघन is in the मन्�ा. For the sake of metre,
�ाज्ञाघन. GPA reverses and says घन�ाज्ञा: घनम् means undifferentiated; not heavy. घनmeans
undifferentiated mass of consciousness in which all experiences are there.
�मातृ�ाज्ञा,�माण�ाज्ञा,�मेय�ाज्ञा. All the differentiating experiences are dissolved into one. And that
one is �ाज्ञा: who is non-different from ई�र. That we have to supply. ई�र�भ�: �ाज्ञा: घन�ाज्ञा:
तृतीयपाद: भव�त. And then he adds a note which is not there in the मन्�ाwhich is based on the 7th

मन्�ा. He says really speaking, all the three quarters are none other than one चैतन्यंonly. We don’t
have three different चैतन्यं external consciousness internal consciousness as of consciousness as
though they are different. But really speaking the externality internality etc. Belongs to the mind
only. Consciousness is neither external nor internal neither differentiated nor un-differentiated.
It is only one तुरीयं. Therefore, eka: तुरीय: eva.Eventhough तुरीयंhas not been introduced by उप�नषद्,
GPA could not resist. He introduced here itself. एक: तुरीय: एव��धाis masquerading as the three-
fold waker, dreamer and sleeper. With the मन upadhi: Because of the mind-upadhi, one
consciousness appears as extrovert, introvert and undifferentiated. So एक: तुरीय: एव��धास्मृत:
appears in three different roles. And as I said before Sankaracharya l writes not only
commentary on the उप�नषद्, he writes commentary on the का�रका: also. So now we will see,
Acharya’s भाष्यं.
ब�हष्�ज्ञइ�त।पयार्येण��स्थानत्वात्सअह�म�तस्मृत्या��तसन्धानाच्चस्थान�य��त�र�मेकत्वंशुद्धत्वमसङ्गत्वंच
�सद्ध�मत्य�भ�ायः।महामत्स्या�द��ान्त�ुतेः॥१॥
So Sankaracharya l doesn’t write word to word commentary to का�रका: here. He makes a

general observation पयार्येण��स्थानत्वात्. So waker, dreamer and sleeper, all these three are
mutually exclusive. You can never be simultaneously waker and dreamer. Eventhough
sometimes, when you feel so drowsy you may be a semi thing. But simultaneously you cannot be
an effective waker and effective reamer. Therefore,Sankaracharya l says पयार्येण. पयार्येण means
sequentially only. Not simultaneously one becomes the waker dreamer etc. Since sequentially
one becomes waker, dreamer and sleeper it is very clear, that the one behind all the three is
only एक: And that is why simultaneously you are not able to become the three. Because to
become dreamer you have to drop wakerhood and take on dreamerhood. And to become a
sleeper, you have to drop the dreamer hood. Since you have to drop the other two for becoming
the third, it is very clear that one alone is playing all the three different roles. So, because of the
sequence in these three roles, what is the conclusion? Only one आत्मा is appearing as three.
एकत्व�स�द्ध: each one is a हेतु.पयार्येण��स्थानत्वात्एकत्व�स�द्ध:.
Then the second argument is सोऽहंइ�तस्मृत्या��तसन्धानात्. The waker, identifies with the dreamer, in
the waking state. He identifies with the dreamer and says, “I dreamt”. He doesn’t say:“dreamer
dreamt something and I am the waker”. While referring to the dreamer, he says: “I dreamt”. And
while referring to the sleeper he says: “I slept”. This is called �त्य�भज्ञा. �त्य�भज्ञा: means the
equation of the past and present. Equation of past and present means what? The past dreamer
and the present waker are identical. The past sleeper and the present waker are identical.
Thus,�त्य�भज्ञा reveals the oneness of sleeper, dreamer and waker.That �त्य�भज्ञा is called सोऽहं
exactly like सोऽयंदेवद�ा is �त्य�भज्ञा between past दे वद�ा and present दे वद�ा. सोऽयं�त्य�भज्ञा is the
equation of past sleeper, past dreamer and present waker. You should not say past waker. You
are supposed to be waking. And this �त्य�भज्ञा is equating waker dreamer and sleeper. Now how

do you understandthis equation. Superficially seeing the equations is illogical. Why? Waker can
never be dreamer. Why? Because waker is waker. Dreamer is dreamer. How can you say waker
is dreamer? Dreamer can never be a sleeper. Therefore, equation is not possible. Therefore, the
impossible equation is made by the waker, through �त्य�भज्ञावाक्यं. What is �त्य�भज्ञावाक्यं. स:
अहंअ�स्म. The impossible equation of waker, dreamer, and sleeper, is made by, the waker,
through the �त्य�भज्ञावाक्यं. And what is the �त्य�भज्ञावाक्यं? स: that one who dreamt so and so, am
now the waker. And whenever an equation between two impossible things is made by a sensible
person,you have to look for the message. Exactly like सोऽयंदेवद�ा: this equation is illogical. Why it
is illogical?स: refers to younger दे वद�ा. Ayam refers to older दे वद�ा. Black haired, white haired.
Lean, fat. Like that.How can the older and younger be equated? The older and younger can never
be equated. Why?Because theyare mutually exclusive. So when such an equation is made by
�त्य�भज्ञा what do we do? We apply भागत्यागलक्षण. Through भागत्यागलक्षणyou remove the older
features and younger features. And you recognise the one जीव, behind the old दे वद�ा and young
दे वद�ा. Which जीव behind is neither old nor younger. Similarly,सोऽहं�त्य�भज्ञा is equating waker
dreamer and sleeper. As long as you keep these three features equation is not possible.
Therefore, what should you do? Waker-wakerhood. Dreamer-dreamerhood. Sleeper-sleeper
hood. These three hoods, you have to negate by भागत्यागलक्षण. For the equation to be sensible.
And how do you remove the three hoods? Each hood is because of अ�भमान. So जा�त्अवस्थाअ�भमान
wakerhood. स्व�ावस्थअ�भमान dreamerhood. सुषु�प्तअवस्थाअ�भमानsleeper hood.
अ�भमान�य�नषेदेअ�भमानंmeans what? Identification. Then what is left behind? अ�भमानर�हतचैतन्यंरीयं.
So thus �त्य�भज्ञाreveals, the तुरीयं behind all these three. �त्य�भज्ञmeans equation. The �त्य�भज्ञा.
And Sankaracharya l uses the word स्मृत्यin the भाष्यं. We should note the word स्मृत्यmeans
�त्य�भज्ञयय. In English �त्य�भज्ञा is translated as recognition. What is the recognition? स:अहं.
स:अहंmeans that dreamer is this waker. That dreamer is this waker. This is called �त्य�भज्ञा which
equates. Always �त्य�भज्ञा equates. So स्मृत्या��तसन्धानात्. Theyare objectified. Theyare identified as
equal. So the meaning of the word I, the real meaning of the word I is what? एक: तुरीय:. Who is
behind the waker vesham?Dreamer vesham. Sleeper vesham. So एकत्वं�सद्धं . So the oneness of the
तुरीयं behind the three is established. So तुरीयं is different from all these three. And तुरीयं is in and
through all the three. So एकत्वं�सद्धं . And शुद्धत्वं�सद्धं . Since the wakerhood, dreamerhood, and
sleeper hood are vesham. All the problems belong to the vesham only. So since these three are
vesham, the problems belong to the vesham. That is the waker’s problem belongs to
स्थूलशरीरंbecause स्थूलशरीर अ�भमान. Dreamer’s problem belongs to sookshma karana sariram;
because सू�मशरीरअ�भमान. Sleeper’s problem of ignorance belongs to karana sareeram because of
कारणशरीरअ�भमान. Therefore, the आत्मा by itself, doesn’t have any problem. Therefore,शुद्धत्वं. And
असङ्गत्वं. असङ्गत्वंmeans what? These three hoods. Not snakes hood. Three hoods mean
wakerhood, dreamerhood and sleeperhood they are intrinsic to me or incidental. These three
are intrinsic or incidental. It has to be incidental, not intrinsic. Why? If wakerhood is intrinsic, I
will be eternally waker. Never dreamer or sleeper. If dreamer hood is intrinsic, it will be

permanently there. The very fact that I am taking on and taking off, theyare all incidental.
Therefore,I am असङ्ग:. असङ्ग: means I don’t have themas my intrinsic nature. All are �सद्धं . And
Sankaracharya l says, if it is not clear, you have to refer to
brihadaranyakaस्वयंज्यो�त�हामणंwhere अवस्था�य�वचारis there. And there an example is given
महामत्स्या�द��ान्त�ुत.े तद्यदामहामत्स्यउभेकूलेअनुसंचर�त
पूवर्ञ्चापरञ्चएवमेवायंपु�ष:उभावन्तावनुसञ्चर�तस्व�ान्तञ्चबुद्धान्तञ्चइ�तमन्�ा.And what is the essence of
that mantra? Sankaracharya ldoesn’t explain. He has assumed that you know. And in the foot
note, the hindivale, so theyare explaining that. Don’t read now and miss the class. You can go
home and read. But I will tell you the essence. So, the example of महामत्स्यं is a huge fish, in a very
big river. A huge fish moving in a big river. The big river has got, right bank, and left bank. Two
banks are there. Being a huge river the two banksare very apart.Best example is the
Brahmaputra river, near Dibrugarh. The width of the river during rainy season it is 14 kms.
And during dry season 7 kms. Now when you are in the middle of the river you cannot see the
two shores. Imagine such abig river and a महामत्स्यं-, is a big fish why the adjective महामत्स्यं. It is
not influenced by the current of the river. If it is a small fish its movement will be determined by
the river force or current. This मत्स्यं against the current also, or in spite of the current also, what
does it do? Sometimes it goes near the right bank जा�त्अवस्था. Sometimes it goes to not to the
bank. Near the left bank. स्व�ावस्था. And sometimes it is in the middle सुषु�प्तअवस्था. When it is in
the near the right bank, it witnesses the events of the right bank but not affected by the event. It
is only the साक्षी of the bank-events. But not affected. And when it goes to the left bank it
experiences the events of the left bank. Peopleare sitting etc. But not affected by those events.
And when it is in the middle, it doesn’t experience either of the events. But the essence is, it is
ever unaffected by whatever happens in the banks or on the banks of the river.
Similarly,Brihadaranyaka says the आत्मा is sometimes in the waking state witnessing the
problems in the waking state. Then like the fish it drops that bank. And goes to the dream state.
And witnesseses the events. And sometimes it comes to the middle. And the मन्�ा goes later,
अनन्वागतंपुण्येनअनन्वागतंपापेनतीण��हतदासवार्न्शोकं��दस्यभव�त. In this मन्�ा,अ��पताभव�तमातामातालोका–
after telling all these things, अनन्वागतंपुण्येन;
अनन्वागतंपापेनतीण��हतदासवार्न्शोकं��दस्यभव�तइ�तआत्मन:असन्गत्वंis revealed, through
महामत्स्य��ान्त:आत्मनः असङ्गत्वं. आत्मा is not अवस्था�यवान्. It is अवस्था traya सा�क्ष. What is the
difference? If yousay अवस्था�यवान्associated with अवस्था�यम्.अवस्था�यसाक्षीmeans not associated.
It is onlyअसङ्ग साक्षी.
So, now look at the foot note. Let me read some Hindi. Neither गुणा nor दोषा.
अन्य�धमार्त्अन्य�अधमार्त.् Why because नजायते��यते�वप��त्. That is the next example given in
Brihadaranyaka. That he adds. Similarly, the bird goes to different places and comes back to its
roost. �दयेस्थानं . Ok just for a change. Ok. Look Brihadaranyaka 4-3-18,19. And why he gives
both ��ान्त: Because Sankaracharya l says महामत्स्यआ�द. आ�दmeans etc. So etc. Means there
must be some more. Therefore,महामत्स्य is example one. Etc. Refers to the सा�क्ष ��ान्त:.

तद्यदाएक�स्मन्आकाशे. It comes. �वप�रपत्य�ान्ता:It comes. That one. Ok now we will go toअन्वय:ब�ह�र्ज्ञ:

| �वभु:�व�आ�द(�थम:पाद:भव�त)अन्त�ज्ञ:तुतैजस:(�द्वतीय:पाद:भव�त), तथाघन�ज्ञ:�ाज्ञ:(तृतीय:पाद:भव�त).
एक:(तुरीय:)एव��धास्मृत:. One Atma alone is mistaken, as waker. Mistaken as dreamer. And
mistaken as sleeper. Since that is a mistake only, we have to do apavada, of them. Ok.
Continuing, introduction to का�रका 2.
जाग�रतावस्थायामेव�व�ाद�नां�याणामनुभव�दशर्नाथ�ऽयं�ोकः
So, the purpose of the second �ोका, I have given a particular purpose in the मूलम् class. Now
here Sankaracharya l in his भाष्यम् gives the purpose of the �ोका in a slightly different way. We
have not seen in the मूलम्. That approach we are getting here. The �ोका says, �व� is in the right
eye. Residing in the right eye.,तैजसा is inside the mind. �ाज्ञा is inside the �दयेआकाश. �व�is in the
right eye. तैजसा is in the mind. �ाज्ञाis in the �दयेआकाश. This is the essence of the �ोका. Why GPA
mentions the location of these three. I had given a simple interpretation. What is that? उपासनाथ�;
eventhough waker is all over the physical body. For the sake of उपासना, temporarily a location is
given. What is the location? The right eye you have to see waker �वराट् ऐक्यउपासना you have to do
right eye उपासनाथ�स्थानं. But Sankaracharya l gives slightly different interpretation. He says, when
you take the waker and dreamer and sleeper obtaining in three different avasthas they appear
to be totally different. Because waker is available in the waking state. Dream is available in the
dream state. Therefore, since the states themselves are different one may think they are
different. And Therefore, we have to use different logics. Pratyabhijna pramanam we have to use
to establish all the three are one. Now Sankaracharya l says, in the second �ोका by saying or
presenting the location of all these three, the उप�नषद् wants to say, that, in the waking state itself,
one experiences �व�,तैजसा and �ाज्ञा. I will explain now. You will get a doubt. Just note this much.
This is a proposition. What is the aim of this �ोका? Sankaracharya l says through this �ोका, GPA
wants to show that in the waking state itself we play the three roles of waker, dreamer and
sleeper. Proving that, all the three are one and the same. Therefore, he says, the explanation we
will see later. Look at the introduction. जाग�रतअवस्थायांएवin the one waking state itself,
�व�ाद�नां�याणां –all these three,waker,dreamer and sleeper. अनुभव�दशर्नाथ�ऽयं. To show that we
are experiencing the experience of them in one state o itself. अयं�ोका:.What is that �ोका?
द�क्षणा�क्षमुखे �व�ो मनस्यन्तस्तु तैजसः । आकाशे च ��द �ाज्ञ�स्�धा दे हे �व�स्थतः ॥२॥
So, the superficial meaning of this �ोका isthe location of these three. So just I will give you the
gist and essence of the भाष्यम्. Then we will go to the भाष्यम् later. �व�द�क्षणअक्षीमुख.े द�क्षणअक्षी
means the right eye. Literally द�क्षणम् means the southern eye. Then why do you say the right eye
because generally in our tradition for all कमार्�ण we face the east. Because the sun rises the days
starts. If youare facing the east, the right side will be south. Correct is it not? So, when you are

facing the east, the right side will be south. And Therefore, द�क्षणम् =south=the right eye. And मुख
is in the opening. In the outer opening of the right eye. �व�: the waker is located. And
Sankaracharya l later points out really speaking the waker is not located in the right eye. Waker
is all over the body. Then why should the उप�नषद् position in the right eye. Later, Sankaracharya
says, among all the sense organs, the most important and used sense organ is the eye. Because
to use the other sense organs you require what? Suppose you want to eat. For eating what do
you require? Hand and mouth. But to go the dining hall and to see where items are there, you
require what? The eye. Eye is the common medium, in which all the �वहारा:are done.
Therefore,चक्षु, अक्षी is the most important sense organ. Therefore, the उप�नषद् says, waker is in
the eyes. To show the importance of the eyes. And in the moolam class I have said also, when
you address a person whom you love, we call கண்ேணகாேத,மூக்ேகெசால்லபடாதுகண்ேண,
கண்மணிேய. அதுேவற.So Therefore, the eyes are important. Then the next question is why right
eye? Sankaracharya l says generally between these two eyes.Just a general observation. More to
justify the वेदवाक्यं. That right eye is generally powerful. Therefore, the उप�नशद says द�क्षणा�क्षis
said in Brihadaranyaka. Sankaracharya l will quote. Therefore, waker is as though in the right
eye for उपासनाpurposes. Then मन�सअन्त:तैजस:. तैजस is in the mind. Now Sankaracharya l says, we
can experience the dreamer in the waking state itself. He says, whenever you see something,
close your eyes, and then imagine the same thing. Then whatare you doing? You see and get the
form registered in the mind and youare imagining what is registered. Therefore, when you are
picturing something mentally, you are as good as experiencing dream only. Because what
happens in dream? Whatever is registered in the mind, is opened up and experienced. And in
the waking state also, when you see something even on the road, you see something, and
thereafter you visualise that mentally. You are experiencing तैजस. Either automatically you
visualise or deliberately you visualise. For दे वताध्यानम् and all they recommend, have the picture
of the इ�दे वता and look at the इ�दे वता for some time. शान्ताकारंभुजगसयनंkeep the picture and then
what do you do? Close the eyes and try to visualise. And if you do that you are तैजस only. In day
dreaming also, you are तैजस only. Sitting तैजस. And Therefore,मन�सअन्त: तैजस:
जा�तअवस्थायांएवअनुभूयते. Whenever you visualise. And then आकाशेच��द�ाज्ञा:�ाज्ञा the sleeper
during the deep sleep state, he withdraws from all the sense organs and mind and he abides in
the �दय आकाशं it is said, during sleep. Now Sankaracharyasays, in waking state also, when your
mind is tired, and you don’t see anything, and you don’t want to visualise anything also, when
you observe mental silence, with closed sense organs when you are observing mental silence
either for meditationor relaxation;at that time, you are �ाज्ञा: only. Because in that silence there
is neither the external world nor an internal world. Absence of external world shows waker is
not there. Absence of internal world shows dreamer is not there. That intermediary state
however small it might be,that mental silence is sleeper in waking state. Or black out happens.
So, I used to give the example. In Anaikatti ashramam elephants used to come. Not used to.Even
now it comes. Imagine one day you come from the room and the elephant stands in front. What

avastha comes? �ाज्ञा. You won’t know what to do. You get stunned. So thus, what is the essence?
We experience all the three in the waking state. Therefore, there is only one.

016- Chapter 1, verse 2

Page 38, का�रका verse no 2.
द�क्षणा�क्षमुखे�व�ोमनस्यन्तस्तुतैजसः ।आकाशेच��द�ाज्ञ�स्�धादे हे�व�स्थतः ॥२॥
We have entered into, GPA’S का�रका verses sumamrising the first 6 मन्�ाs of the उप�नषद्, of which
we are seeing the second verse. In the first verse, GPA summed up the three पादा:; �व�,तैजस and
�ाज्ञा: and then he madean observation which is not in the मूलम्. And that observation is: one real
आत्मा the तुरीयं, alone is playing the role of �व�, तैजस and �ाज्ञा: ~ they are not three separate
consciousnesses. But all of themare nothing but one and the same consciousness with three
different उपा�ध. Only the costumes are different. स्थूलशरीरअ�भमान,सू�मशरीरअ�भमान and
कारणशरीरअ�भमान. So naturally the question come show do we prove all these three are one and
he same. For that Sankaracharya gave the हेतु in his भाष्यम्. And that is �त्य�भज्ञ�माणम्. �त्य�भज्ञ is
self-recognition in which we equate all these three. �त्य�भज्ञ is translated as recognition. And
generally,�त्य�भज्ञ is a combination of perception and memory. Perception alone is called �त्यक्षं.
Memory alone is called स्मृ�त: When you combine perception and memory, and recognize one
and the same objects, it is called �त्य�भज्ञ. For example, to take the well-known example. I see
Mr.दे वद�ा for the first time, then he is right in front and have cognition of दे वद�ा.It is called �त्यक्षं.
And after Mr. दे वद�ा, has left the place, I recollect him, but at the time of recollection दे वद�ा is not
in front of me. But I remember, that recollection is called स्मृ�त: So, in perception, object is in
front. In recollection object is not in front. Suppose the person, sees दे वद�ा for the second time.
And while seeing him for the second time, he sees दे वद�ा, but not only has he seen दे वद�ा. He
recognizes, the present दे वद�ा is the same, as the दे वद�ाI saw in the past. Therefore, in this it is
not mere cognition. Because, he recognizes. Therefore, it doesn’t come under cognition also. It
doesn’t –because in cognition memory is not involved; it isnot recollection. In recollection
perception is not involved. In cognition memory is not involved. In memory perception is not
involved. But when I see दे वद�ा for the second time, there is perception also. And I also
remember it is the same दे वद�ा as the one whom I perceived before. In the second cognition,
there is a mixture of perception and memory. How do you indicate, the mixture of perception
and memory? By using the word recognition. Re indicates the memory component. Cognition
indicates perception component. Therefore, recognition is a mixture of perception and memory.
In English, I recognise him. And whenever you say, I recognise that person, there is a mixture of
what? Mixture of perception also and past memory also. And in Sanskrit this mixture which is
termed recognition is called �त्य�भज्ञ. And �त्य�भज्ञ is a �माणम्, to prove the continuity of दे वद�ा.
Recognition is a proof to show that, that दे वद�ा and this दे वद�ा are one and the same. That means
in between, eventhough I didn’t perceive दे वद�ा, he has been surviving. What is the proof? I am
recognizing him. Therefore, recognition proves the continuity of one and the same
entity.�त्य�भज्ञis a �माणम् for अन्वय:. Continued existence. And here Sankaracharya is talking
016- Chapter 1 Verse 2 (29-07-2016) www.arshaavinash.in

about the �त्य�भज्ञ. Of not दे वद�ा but self �त्य�भज्ञ. And what is self �त्य�भज्ञ? The one who slept, the
one who dreamt, that I who slept and that I who dreamt, alone is this I who is awake. And
because of this �त्य�भज्ञ, there is something; some I which is continuously inhering. And inherent
continues;I is indicated by सोऽहं�त्य�भज्ञ. An inherent, continuous I is indicated by सोऽहं�त्य�भज्ञ.
Now the question is who is this continuous I?You cannot say waker. Because waker is not
continuous. Because waker, dreamer and sleeper are mutually exclusive. When waker is there
dreamer is not. When dreamer is there no sleeper. When there is sleeper no waker. Therefore,
we are referring to a continuous I which has to be different from all the three. And which has to
be in and through all the three. So thus �त्य�भज्ञ,as a �माणम् to reveal a continuous I, which is
inherent in �व�तैजस�ाज्ञा andwhich is different from �व�तैजस�ाज्ञा. And that continuous I has to be
साक्षी the तुरीयं only. Therefore, the continuous साक्षी, the तुरीयंis revealed by सोऽहंइ�त �त्य�भज्ञानात् .
Who said? भाष्यकार said, in his commentary on the first का�रका.
Now in the second का�रकाSankaracharya pointed out in the introduction, whichwe completed in
the last class;eventhough there is one तुरीयंinhering �व�तैजस�ाज्ञा, that �व�तैजस and �ाज्ञा are
essentially one and the same.We might have difficultyinaccepting. Because each one is
experienced in a totally different state. Waker is available in जा�तअवस्था. Dreamer in
स्व�ावस्थाand sleeper in सुषु�प्त. Because of the distinction of अवस्था, one may find difficult to
accept that waker dreamer and sleeper are one and the same. Even though it has been proven
by a �माणम्. What�माणं? �त्य�भज्ञ�माणेन. Eventhough it has been proved by Sankaracharya in his
commentary on का�रका no1,still GPA wants to prove their oneness through another method. By
showing all the three are available in one state itself as asingle I. All the threeare available; the
waker, dreamer and sleeper are available in the waking state itself. In a slightly different way.
And what is that? That alone he said. That when a person experiences something he is a waker.
And he registers the experience inthe form of वासना, and suppose he closes the eye, and
visualizes the objects with the help of the वासना, it is an experiencing of an internal object
projected by वासना. In which state? In the waking, itself. It is experience of an internal object
projected from the वासनाitself. And Therefore,this I, is as good as dreamer I only because, in
dream also we are doing the same thing only. The same thing means what? Experiencing an
internal object, projected out of the registered वासनाs. Only thing is, indream we are
continuously doing that. Whereas in waking whenever you visualize an experienced thing with
closed eyes you are तैजस. And at the time of visualisation, we never get a doubt whether the
experiencer and visualizer are one or different.I am experiencing and I am visualizing.From that
it is clear, that �व� and तैजस are one and the same. And suppose youare tired of experiencing
and visualizing. Am I going fast. I hope not. Suppose you are tired of experiencing and
visualizing and you choose to relax without lying down. You just fall on to an easy chair or
anordinary chair. So, when you relax, without experience and visualisation, eventhough we are
not reclining, in that state, we are neither waker, nor dreamer, we are the sleeper. Not a new
sleeper. The same I is the sleeper also. Therefore, in जा�त्अवस्थाitself we play all the three

different roles. And Therefore, what is the message? I am तुरीयं. I am the साक्षी playing three
different roles not only in three different states. In one and the same state also I do play three
different roles. This is the gist of verse no2. We will go to the भाष्यम्.
द�क्षणम�येवमुखं त�स्मन्�ाधान्येन ��ा स्थूलानां �व�ोऽनुभूयते| “इन्धो ह वै नामैष योऽयं द�क्षणेऽक्षन्पु�षः” ।

इ�त �ुतेः । इन्धो द��प्तगुणो वै�ानरः । आ�दत्यान्तगर्तो वैराज आत्मा चक्षु�ष च ��ैकः ।
So, the description occurring in का�रका is explained. द�क्षणा�क्षमुखब��ी�हसमासा.

द�क्षणम्अ�क्षमुखंअस्यस:द�क्षणा�क्षमुख:�व�:. So द�क्षणम्अ�क्षmeans the right eye. मुखम् means the
gateway to experience the universe. Eventhough all the sense organsare available,
theउप�नषद्chooses the eye; that being important. I told you in the last class. And among the two
eyes also the उप�नषद्chooses the right eye as a representative gateway. So द�क्षणम्अ�क्षएव. अ�क्ष
being नपुंसक�लङ्गम्.द�क्षणम्.अ�क्षअ�क्ष�णअक्षी�ण. इ�त�पा�ण. इकारान्त: not नकारान्त: इकारान्तनपुंसक�लङ्ग. And
this right eye alone is मुखम्.मुखम् means the counter to contact the external world. अस्यस:: we
have to supply. स: �व�: Then next sentence त�स्मन् in that right eye �ाधान्येन��ा-��ा means the
waker experiences is �ाधान्येन��ा. Is experiencing primarily through the eye because for all
transactions we require what? The light and light is meaningful only when there is eye. That is
why whichever room you enter, the first job is what? Switch on the light. Whether youare
goingto read or write or work you have to switch on the light. Because you have to sue the eyes
for alltransactions.Therefore, eye is the �धानं.So त�स्मन्द�क्षणा�क्षने�ाधान्येन��ा. �� means waker-
experiencer. Of what? स्थूलं of the स्थूलपताथार्नां of gross objects of the universe. And who is he?�व�
is called �व�अनुभूयते. It is experienced by all of us.
And here Sankaracharya wants to enter into an additional discussion. Which is not here in the
का�रका. But Sankaracharya enters into a discussion based on the मूलम्. So this is a का�रका
explaining �थमपाद.�थमपाद has been explained in the मूलम्, मन्�ा no 3. And in मन्�ा no 3, while
explaining first पाद as �व�:, the उप�नषद् equated��व� and सम��वै�ानर: So
जाग�रतस्थानोब�हष्�ज्ञ:सप्ताङ्गएकोन�व�श�तमुख:स्थूलभुक्वै�ानर: �थमापाद.Therefore,��सम��ऐक्यम् is in the
मूलम्. GPAdoesn’t mention that. Therefore,Sankaracharya says you have to add that. And
eventhough the �माणम् is मन्�ा no.3 for that. Sankaracharya wants to quote another�माणम् for
�व�वै�ानरऐक्यम्. And what is the �माणम् he chooses?बृहदारण्यकउप�नषद्. Reference is given 4-2-2. 4th
chapter second section second मन्�ा called कूचर्�हामणं. And what is the मन्�ा?
इन्दोहवैनामैष:योऽयंद�क्षणेक्षन्पु�ष;इन्द; refers to �वराट् वै�ानर: द�क्षणेक्षन्पु�ष: refers to पु�ष.Thus the मन
reveals �वराट्- �व�ऐक्यम्. That Sankaracharya himself explains. Details are in बृहदारण्यकउप�नषद्.
But he gives a brief commentary on that इन्द; the word इन्द: occurring in बृहदारण्यकमन्�ा refers to
द��प्तगुण; that which is shining. And available in सूय.र् So �वराट् is generally represented in सूय.र्
Therefore,आ�दत्यअन्तगर्त: obtaining in सूयर्:,आ�दत्य representing �वराट्. And सूयर् is the shining one.
Therefore,इन्द: means shining �वराट् पु�ष: represented in सूय:र् सूयर्मण्डलं. द��प्तगुण: is the meaning of

the word इन्द: इन्द:=द��प्तगुण:,�ाकाशवान्. Because it is derived from the root इन्द्, इन्दतेto be bright. 7th
conjugation इन्दे . And who is this इन्द:? वै�ानर: is the �वराट् पु�ष; and आ�दत्यान्तगर्त:वैराज:आत्मा. That
�वराट् आत्माrepresented in आ�दत्यमण्डलं, is चक्षुचएक:That �वराट् is available in the individual STS
also. Especially in the right eye. So चक्षुच is ��. चक्षु�ष��ाrefers to �व� the ��Both of them are
one and the same. So this is an extension not mentioned in the का�रका but taken from the
मूलउप�नषद्,मन्�ा no 3 with the support बृहदारण्यकउप�नषद्वाक्यं��सम��ऐक्यम् not at चैतन्य level even
at �थमपाद level itself the ऐक्यम् is mentioned. Now a पुवर्प�क्ष comes. Now we are getting into a
diversion topic. So the पुवर्प�क्षargues.
नन्वयो�हरण्यगभर्ःक्षे�ज्ञोद�क्षणोऽ�क्ष(क्ष)ण्य�णो�न�यन्ता��ाचान्योदे हस्वामी।
So ननु refers to पूवर्पक्ष. So, he says how can you equate �वराट् आत्मा and �व�: |�वराट् आत्मा is macro,all-
pervading. �व� is micro which is finite who is not evenhall-pervading. He is sitting on a corner of
a room on a chair. How can the all-pervading �वराट् and non-pervading �व� be equated? They are
different. So अन्य: �हरण्यगभर्: ~ we have to carefully note �हरण्यगभर्: refers to �वराट् आत्मा only.
Because that is the topic mentioned before. Therefore,�हरण्यगभर्: - वै�ानर: �वराट् अन्य. He is different.
क्षे�ज्ञ: after �हरण्यगभर्:; and क्षे�ज्ञ:. क्षे�ज्ञ: means ��व�. क्षे�ज्ञ: the micro �व� the waker. द�क्षणेअक्षन्
who is prominently functioning in the right eye, all technical portions. So prominently obtaining
in the right eye. And what is the job of the �व�, the waker?अ�णो: �नयन्ता who is the master of his
own two eyes. अ�णो: �द्ववचनं the controller of his two eyes. Not the controller of others. So he has
got only limited powers. He can choose to see in this or that direction अ�णो: �नयन्ता: is to indicate
the limited power of �व�: So �नयन्ता��ाअ�णो:;ष�ी�द्ववचनं the controller of the two eyes.��ाचअन्य:
दे हस्वा�म. That waker �व� the controller of a pair of eyes and who is दे हस्वा�म. Who is the master of
one body? His own body स: अन्य: |अन्य: means different. In short what is the essence of the
sentence? �व� is different from �वराट्. They cannot be equal. Micro is micro not macro. Macro is
macro not micro. How can you equate these two crows? Theyare different.Ok. Now
Sankaracharya gives the answer.
नस्वतोभेदानभ्युपगमात्। “एको दे वःसवर्भूतेषुगूढः”(�े.उ.६ । ११)इ�त�ुतेः।“क्षे�ज्ञंचा�पमां�व�द्ध�सवर्क्षे�ेषुभारत”।(गीता

१३ । २) “आ�वभ�ंचभूतेषु�वभ��मवच�स्थतम्”।(गीता १३ । १६)इ�तस्मृतेः ।
So, he says no doubt �व� and �वराट् are distinct or different. One is micro and another is macro.
But this difference is only incidental and superficial. Like घटाकाशand महाकाश: |आचायर्doesn’t give
this example. We can take it. Pot space and total space. Are superficially different because pot
space is small; total space is big. Therefore, in the form of small and big there is a difference. The
difference is only superficial, incidental apparent not intrinsic. And why do we say so? Because,
even though we number space as two, pot space no 1. Total space no 2. Eventhough we count
them as two, you cannot count space as two because, and space is indivisible. Therefore, since
the space cannot be divided by the walls of the pot,space cannot be counted as two at all. Only if

space is divided into two, then you can give the adjective small big etc. When there are no two
nouns, how can you have two adjectives? Therefore, the difference is only seeming difference.
Exactly like the seeming difference; two seeming spaces, similarly �व� and �वराट्are space like
consciousness principle only. Micro, macro adjective is inappropriate. Therefore, he says स्वतः
intrinsically, भेद ~ भेद between micro consciousness, individual consciousness and total
consciousness are not intrinsically different. And Therefore, the adjective individual
consciousness and universal consciousness, two adjectives are popularly given. We don’t accept
the two adjectives at all because two nouns are not there. There is only one. So भेदअनभ्युपगमात्.
And what is the �माणम्? In the case of space,I can understand, because I see it. But in the case of
consciousness how do I know. That is why study शास्�ं. In the scriptures, it is clearly said एकोदे व:
So, individual universal adjective to consciousness is an erroneous adjective. Because एक: दे व:
|दे व: means चैतन्यं. दे व: don’t translate as god. दे व: means चैतन्यस्व�प; आत्मा. द��तइ�त
स्वयं�काषतेइ�तदे व:is the derivation. सवर्भूतेष-ु in all the beings. भूतेषु means शरीरेष,ु in all the bodies.
गूढः is hidden. Svetasvatara chapter 11thमन्�ाइ�त�ुत:े ; thereare so many other �ु�तs. If you want to
do homework you can find out other वाक्यम्s. Then one स्मृ�त�माणं,well known क्षे�म्चा�पमां�व�द्धअजुर्न
may you understand, क्षे�ज्ञ the individual जीवात्मा is मांis nothing but the total परमात्मा. Individual-
total difference is seeming, but not factual. सवर्क्षे�ेषु in all the bodies.Bhagavat Gita 13th chapter
second verse. Second verse, based on the version in which in first अजुर्नउवाच is not there. If it is
added then third verse. Then next quotation आ�वभ�ंचभूतेषु�वभ�ंइव�स्थतम्. Even though
consciousness is indivisible, consciousness is seemingly divided because I have got
consciousness in my body. You have got consciousness in your body. And in between there
doesn’tseem to be consciousness atall. Therefore, it looks as though thereare so many
consciousnesses in so many bodies. What is the fact? Consciousness in your body and my body
is not only the same;but in between your body and my body also there is the continuation of
consciousness which is indivisible. So आ�वभ�ंचभूतेषु | भूतेषु means शरीरेषु and eventhough it is
indivisible �वभ�ंइव –it is seemingly divided. इ�तस्मृत.े And Therefore,�व��वराट् ऐक्यम् must be
remembered while studying �थम:पाद:
continuing,
“सव�षुकरणेष्व�वशेषेऽ�पद�क्षणाक्षण्युपल�ब्धपाटवदशर्ना��वशेषेण�नद� शो�व�स्य।
So, the waker is prominently present in the right eye, is the discussion. GPA said, waker is
prominently present in the right eye. But that is not GPA’s views. But it is borrowed from वेदमन्�ा.
GPA doesn’t say from which वेदमन्�ा he selected. He connected this idea, Sankaracharya gave the
reference. What is that? Brihadaranyaka 4-2-2 refers to right eye. And once the उप�नषद् mentions
right eye, our job is what? Don’t question. You have to justify that always justify the उप�नषद्ic
statements. Therefore,Sankaracharya says, सव�षुकरणेषुअ�वशेषेअ�प.Eventhough the waker is
functioning in all the 10 sense organs equally. सव�षुकरणेषु means ज्ञाने�न्�येष,ु कम��न्�येषु in all of them,

waker is equally functioning. What is the proof? Youare hearing through the ears hopefully. And
you are writing notes also. You are doing quickly. Hear and write. Therefore, you hear and write.
That means, all only if you attempt you will know. When time to read the notes. Simply I said. So
in all the organs the waker is present. Then why do you say, eye and that too right eye.
Therefore, Sankaracharya says, अ�वशेषेअ�प, अ�वशेष: means समानेअ�प. What is समानं? The waker’s
presence is equal in all the organs. द�क्षणअ�क्षणीSankaracharya says the right eye, पाटवम्.पाटवम्
means efficiency or more power. दशर्नात् is generally there. As I said don’t question too much.
Because for many people, left eye is more powerful. Right eye is so-so. So Therefore, it is a
general observation. More to justify वेदवाक्यम्. Because in all this there is no तात्पय�. So wherever
तात्पय� is not there, we don’t argue with the वेद too much. Because if you say in द�क्षणा�क्ष�न no, it is
only वामअ�क्षणी suppose you say. Ok keep it. Therefore, after all for the sake of upasana one
representative organ is required. If you don’t like this way, you can take any one. So, where
there is no तात्पय�, unnecessarily don’t waste your energy arguing. Therefore, Sankaracharya will
never argue where argument is not required. He always saves his intellectual energy.
Therefore,Sruti says द�क्षणा�क्ष.Therefore,justify it. Generally, the right eye is more powerful.
दशर्नात्. त�- त� means in the right eye, �नद� श:�व�स्य, the waker is said to be residing or located. So
now Sankaracharya comes to the second quarter. द�क्षणा�क्षमुखे�व�: is over. मनस्यन्तस्तु तैजस. तैजस
can be experienced even in the waking state. That is the discussion here. We will see that in the
next para.
द�क्षणा�क्षगतो�पं
��् वा�नमी�लताक्षस्तदे वस्मरन्मनस्यन्तःस्व�इवतदे ववासना�पा�भ��ंपश्य�त।यथा�तथास्व�े।अतोमनस्यन्त
स्तुतैजसोऽ�प�व�एव।
So द�क्षणा�क्षगत: So, the waker, who is functioning through especially the right eye द�क्षणा�क्षगत:
�व�: the waker, �पं��् वा, he plays the role of a waker seeing a particular form or colour. And
�नमी�लताक्ष and it is so beautiful and he wants to relish and rejoice in that beautiful form.
Therefore,�नमी�लताक्ष: he closes his eye. As I said, for meditation also this method can be used.
You take a photo or murthi and look at the शान्ताकारंभुजगशयनंपद्मनाभंसुरेशeं tc. There and after a few
minutes you close the eyes and try to visualise that within.
Similarly,�नमी�लताक्ष:,ब��ी�ह�नमी�लतंअक्षंयस्य or �नमी�लतंअ�क्षयस्य-�नमी�लताक्ष so this closed eyed
waker, तदे ववासना�पम्. �भ��ंतदे व means the same form he visualizes internally. And that form is
not the internal form. But it is a projected internal form. Projected out of the वासना which was
formed during perception. So, the rule is anubhava जन्यवासना,वासनाजन्यस्मृ�त: So तदे वस्मरन्.
मन�सअन्त: within his own mind. वासना�पम्, अ�भ��ंपश्य�त. अ�भ��ं means the projected version
of the external object. And the perceiver also, perceiver of thee external object and the perceiver
of the internal object both are one or different. Both are one and the same only. Therefore,�व�
and तैजस are एक:. So यथाअ� just as he remembers or projects during waking state अ� means

जा�त्अवस्थायांतथास्व�े also he becomes तैजस.And Therefore, what is the conclusion? The bottom
line is अथ: मन�सअन्तस्तुतैजस.The तैजस who is inside the mind is none other than the waker only.
With a different costume. Costume he has changed. But the fellow is the same. So तैजस: अ�प�व�:
एव. And this one is an explanation of what? का�रका no 1. 4th quarter you see एकएवं��धास्मृता: the
4th quarter of का�रका 1, is explained in this portion. Both are one and the same. तुरीयं only.
Continuing,
आकाशे च ��द स्मरणाख्य�ापारोपरमे �ाज्ञ एक�भूतो घन�ज्ञ एव भव�त मनो�ापाराभावात् ।

दशर्नस्मरण एव �ह मनःस्प�न्दते तदभावे �द्येवा�वशेषेण �ाणात्मनावस्थानम् । “�ाणो �ेवैतान्सवार्न्संवृङ्�े”
(छा.४ । ३ । ३) इ�त �ुतेः । तैजसो �हरण्यगभ� मनःस्थत्वात् । “�लङ्गं मनः” (बृ.उ४.४.६) । “मनोमयोऽयं
पु�षः” (बृ.उ५ । ३ । १) इत्या�द�ु�तभ्यः
Now, Sankaracharya goes to the second line of the का�रका. The third quarter. आकाशेच��द�ज्ञा. To
indicate that in the waking state itself whenever we are relaxing and we are not experiencing
anything we are in mental silence. It is as good as �ाज्ञअवस्था of सुषु�प्त. Mental silence in the
waking state, is the same as �ाज्ञअवस्था in सुषु�प्त. ��दआकाशे within the �दयाकाश,
स्मरणाख्य�ापारउपरमे. When the recollection exercise is also not there, .so previously he has
withdrawn from perception. Then he visualised the �पं. Now Sankaracharya says he has
stooped the inner visualisation also. So, when both perception and visualisation activities of the
mind have ceased,�ाज्ञ: so that person is �ाज्ञ: the sleeper. Who is घन�ज्ञ; according to
माण्डू क्यउप�नषद्. Of course, the उप�नषद्uses the word �ज्ञानघन: Sankaracharya reverses it as घन�ज्ञ;
and एक�भूत; एक�भूत: means all the external experiences and internal experiences have resolved
during mental silence. A yogi can practice this for a longer time by practicing समा�ध by
समा�धअभ्यास a yogi can extend this silence which is �ाज्ञअवस्था only. So घन�ज्ञ; एवंभव�त.
Why?मनो�ापारअभावात् because mentalactivities have ceased; ended. And why do you say mental
activities have ended. Because mental activities are twofold only. Either perception. Or
visualisation. But perception is external visualisation is internal perception makes
�व�visualisation makes me तैजसा. When perception and visualisation end, mentalactivity end,
�व�तैजसा ends.
புரியறேதா. Perception-visualisation end, mental activity end. �व� and तैजसा cease. Then who is
there? So दशर्नस्मरणेएवso प�रणामभूते.वृ��पेइत्यथर्मनस्पन्दनं means वृ��. वृ��वकार; responsible for �व�
and तैजसा to be active. तदाभावे when both of them end. Neither external world nor internal world
तदाभावे�दे व within the heart. अ�वशेषेणअ�वशेषेण means without any distinction. So, no difference
between one �ाज्ञ and another �ाज्ञ. We cannot differentiate when we are sleeping we can
differentiate sleeper and waker. And we cannot differentiate one sleeper and another sleeper
also. Suppose in a dormitory 23 peopleare sleeping. During sleep if you have slept how many
peoplearethere. There is no differentiation. That एक�भूततत्वं is indicated by the word अ�वशेषेण.

�न�व�कल्पेन. अ�ाकृत�पेण | अ��पेण�ाणात्मना | �ाणात्मनाmeans �ाज्ञआत्मनः in the form of �ाज्ञ.

अवस्थानां. One abides. And �ाज्ञ has got another name �ाण;it is a peculiar name given by the वेदा
itself. Now Sankaracharya wants to elaborately discuss that eventhough का�रका also doesn’t use
the word �ाण. And उप�नषद् also has not used the word �ाण. But Sankaracharya somehow feels
that he should introduce this topic. Because later it will be useful we have also have not very
elaborately discussed this topic elsewhere. What is the topic? �ाज्ञ: can be named �ाण: why ?
Next class.

017- Chapter 1; verse 2

Page 40 bhashyam 3rd para 4th line,
दशर्नस्मरणएव�हमनःस्प�न्दतेतदभावे�द्येवा�वशेषेण�ाणात्मनावस्थानम्।“�ाणो�ेवैतान्सवार्न्संवृङ्�े”(छा.४ ।
३ । ३)इ�त�ुतेः।तैजसो�हरण्यगभ�मनःस्थत्वात्।“�लङ्गं मनः”(बृ.उ४.४.६)।“मनोमयोऽयं पु�षः”(बृ.उ५ । ३ । १)
इत्या�द�ु�तभ्यः
Sankaracharya is commenting on, the second का�रका of GPA, in which the Acharya points out
that �व�तैजस and �ाज्ञ all the three can be experienced in जा�तअवस्था itself. Eventhough generally
these three are experienced in three different अवस्थाs in जा�तअवस्था itself all the three are
possible. And Therefore, he pointed out द�क्षना�क्षमुखे�व�: �व� the waker experiences the external
world. through all the sense organs. The right eye according to शास्� being prominent. And that
is the waker experienced in the waking state. मनस्यन्तस्तुतैजस: according to Sankaracharya means
even in the waking state, after experiencing something, when we close our sense organs, and
visualise the experienced objects, within the mind itself, experiencing the internal world, is as
good as तैजस only. We need not actually go to dream. When we experienced a visualised internal
world it is तैजसbecause in dream also we experience वासना projected objects. In visualisation
also we are experiencing a वासना projected object only. Therefore,तैजस: is experienced in the
waking state within out mind as the experiencer of the internal world. And then Acharya came
to third quarter आकाशेच��द�ाज्ञ: this is the experience of �ाज्ञ in the waking state itself. And how
does it happen? When one doesn’t experience the external world and when one doesn’t
experience an internal world also, both worlds are experienced in the form of thoughts.
दशर्नवृ��is also thought only. वासनाजन्यवृ��also is thought only. When both worlds are not
experienced all the thoughtsare resolved. And at that time, we are experiencing internal silence
or mental silence. That experience of inner silence cannot be called �व� the experiencer cannot
be called �व�. Cannot be called तैजस, he or the experiencer is �ाज्ञ only. So, during a moment of
silence we are �ाज्ञ. This internal silence may naturally happen when we are in a conducive
atmosphere. Or by practice of योग. By entering समा�ध a person can artificially create inner
silence. Or it may happen during deep sleep state. But that we are not taking now. In the waking
state, either natural silence or artificial silence generated inside makes me �ाज्ञ:and according to
शास्�, a �ाज्ञ resides in the �दयं. Therefore, he said, तदभावे which we saw in the last class. तदभावे
means मनोवृ��अभावे. What type of मनोवृ��? Corresponding to external world or internal world
when both of themare absent.So, for Sanskrit student’s तद्means
दशर्नमरण�पअम्नस्पन्दनअभावेस्पन्दनं meaning वृ��अभावे. ��दएव. One resides in the heart even in the
waking state temporarily. And how does he reside? अ�वशेषेण without experiencing any division
or distinction. जीव =जीवभेद is not experienced. जीव–जगत्भेद is not experienced. जीव–ई�रभेद also is
not experienced. Therefore,अ�वशेषेण means सवर्भेदर�हतेन. Which is called �ाज्ञ or ई�र: In the मन्�ा
017-Chapter 1 Verse 2 (05-08-2016) www.arshaavinash.in

no 5 and 6,�ाज्ञ and ई�र were presented as the third पाद. And as I said in the last class,
Sankaracharya is introducing a new topic which is not there in the मूलं also. In the का�रका also. He
wants to introduce a topic which occurs in छान्दोग्यउप�नषद्. And what is that topic? �ाज्ञ can be
called �ाण:. �ाज्ञ can be called �ाण: a sleeper can be named �ाण and extending that the
corresponding सम��ई�र also can be called �ाण. At �� level �ाज्ञ can be called �ाण. At the सम��
level अन्तयार्मीई�र can be called �ाण. He wants to introduce that topic. I don’t know why? But he
wants. And it is not totally out of place because this word occurs in छान्दोग्यउप�नषद्shashtadhyaya
which the Acharya will quote and the discussion is going to be there. Here he introduces the
topic. The discussion will come later.
Later means next page second para ननु onwards that discussion is going to come. And here he
makes a proposition अ�वशेषेण�ाणात्मनइ�ंभावेतृतीया in the form of �ाज्ञई�र which is called �ाण:. So,
during internal silence in waking state a person resides in the form of�ाज्ञ or ई�र which is
otherwise called �ाण: अवस्थानं he abides. And he gives a brief reasoning for that based on sruti
quotation. Later he will make a logical analysis.The sruti quotation is during sleep all the
functions are resolved. ज्ञाने�न्�या�ण do not function. कम��न्�या�णalso consciously do not function. A
person may move his hands and legs in sleep. But there is no conscious deliberate function. So
ज्ञाने�न्�या�णकम��न्�या�ण�ापार and even अन्तकरणम्�ापार,मन:बु�द्ध:: �च�म्अहंकार they also don’t function.
That is why during sleep we cannot say I amasleep. If you say I amasleep it means youare not
sleeping. Now eventhough all the �ापारs resolve there is one �ापार; �ापार means function,
which doesn’t resolve.Thank God! What is that one? पञ्च�ाणs. We will generally call
�ाण�ापारcontinues. That is why during sleep we breathe. Respiratory function is there. And
digestive function is there. That is why many get up hungry and all other excretory function
separating the waste after dinner all of themare functioning. Circulatory systems functioning.
Therefore,�ाण is functional during सुषु�प्त. And Therefore,शास्� says it is the functioning �ाण that
resolves the function of all other organs. It is the functioning �ाण which resolves all the other
functions. And Therefore, �ाण is given the title संवगर्: the resolver. Because during sleep �ाण
continuing to function resolves all other �ापार. And this not only at the �� level, at the सम��
level also during �लय the सम��ाण, the vayu त�वं resolves पृ�थवीत�वं, जलत�वं, अ�ग्नत�वं all of them
it resolves. So, during sleep ��ाण resolves all the other functions. During �लयं, सम��ाण
resolves all the other functions. And Therefore,�ाण is called संवगर्: and this is mentioned in
छान्दोग्यउप�नषद् and it is a very famous portion known संवगर्�वद्या. �वद्या meaning उपासना. Meditating
on �ाण as the great resolver. And Sankaracharya quotes that’s संवगर्�वद्या from छान्दोग्य. So, chapter
4 section 3 मन्�ा 3. �ाणो�हएव the �ाणत�वं alone during sleep एतान्सवार्न् – सवार्नr् epresents all the
�ापारs of ज्ञाने�न्�या�ण कम��न्�या�ण ,अन्तकरणम्. वृङ्�ेवृङ्�े means dissolves. Swallows.
�ृङदातुवृङ्�ेसप्तमघण: and that is called संवगर्�वद्याderived from the root वृच्. And this he gives the
quotation only and from this we have to understand �ाज्ञ can be Therefore, called संवगर्�ाण: More

discussions will come later. So, with this the �ाज्ञ experience in the जा�त्अवस्था is over. In fact, the
discussion is so elaborate we may miss the track of what is happening. It looks like we are in the
forest of some discussion. What is happening you have to read the bhasyam again to again to get
the total picture.The aim is to show all the three are experinceable in the waking state itself and
second point that Sankaracharya wants to show is, not only all three are in the waking state,the
second one is ��सम��ऐक्यं also he wants to indicate. Of this the ��सम��ऐक्यं of �व� and �वराट्
has been indicated in the का�रका by the word ब�हष्�ज्ञो�वभु�व��:The word �वभु: means all-pervading
corresponding to �वराट् . And �व�: refers to ��. �वभु:: �व� in the का�रका indicates �व��वराट् ऐक्यं. And
similarly,�ाज्ञई�रऐक्यं has been shown in the मूलं itself in the 5th and 6th मन्�ा. Now
तैजस�हरण्यगभर्ऐक्यंSankaracharya wants to mention here in the bhashyam because GPA doesn’t
mention that. Therefore, he wants to add that. That is what he says. तैजस: �हरण्यगभर्: at the तैजस
level also ऐक्यं between �� and सम�� must be remembered. And what is the �माणं for that?He
quotes the उप�नषद्वाक्य.So �लङ्गं मन: it is one quotation taken from BUwhich talks about the travel of
a dying person where the जीव is presented as �लङ्गं मन: which travels after death according to the
काम the desire.सदे वस�सह्कमर्णै�त�लङ्गं मनोय��नष�मस्य�ाप्यान्तंकमर्णसस्यैय�त्कन्चेहकरोत्ययंतस्मैलोकायकमर्ण.े
There the travelling जीव, the तैजसis presented as �लङ्गं मन; the mind which is the prominent part
of सू�मशरीरंand thenelsewhere in another quotation in BU, मनोमयोऽयंपु�ष: the सम��हरण्यगभर् called
पु�ष: is described as मनोमय:So जीव is described in the previous quotation as मन; �हरण्यगभर् in the
second quotation is described as मनोमय. What is common to both?मन:iscommon to both
indicating their identity. See how ingeniously they are doing things. So जीव is called मन: in the
first quotation. �हरण्यगभर् is called मनोमय in the second quotation. So both are one and the same.
The difference is �� and सम��. The word मनोमय: referring to the सम��. So thus consolidating
this discussion until now GPA has conveyed two main points. That all the three are
experinceable in the waking state. And the �� and सम�� are essentially the same.
Now in the following portion, he is going to analyse the new topic he introduced. What is that?
How can �ाज्ञ be called �ाण:? So पुवर्प�क्ष raises this question. So, this objection is for what? In the
previous page, 6th line from the bottom �ाणात्मन:अवस्थानं is the statement. �ाज्ञ abides in the form
of �ाण. That statement is being challenged now. Which statement? �ाणात्मन:अवस्थानं which is the
6th line from the bottom in the previous page. And that being challenged. What is that? We will
read.
ननु�ाकृतः�ाणःसुषुप्ते।तदात्मका�नकरणा�नभव�न्त।कथम�ाकृतता
So this is a पूवर्पक्ष. And he says during सुषु�प्त�ाण: is functioning. Not only is it functioning. It has
got 5-fold distinct functions in the form of �ाणअपान�ानउदान and समान. Therefore, during
सुषु�प्त�ाणis differentiated or undifferentiated? During सुषु�प्त,�ाण is differentiated; differentiated
means with distinction or without distinction? Is it स�वकल्प or �न�व�कल्प if you ask? During सुषु�प्त,

�ाण is स�वकल्प only; differentiated only; distinct functions of circulation.Digestion, respiration,

etc. are all there. And Therefore, �ाण: is �ाकृत: ��; स�वकल्प: whereas �ाज्ञ: has been defined
before the sleeper as, सुषुप्तस्थानएक�भूत:�ज्ञानघनएवआनन्द्मयोक्यानन्दभुक्येतो मुख�ाज्ञ:तृतीयपाद:So, in the
8th मन्�ाof the उप�नषद्�ाज्ञ has been defined as एक�भूत: undifferentiated. So �ाण is differentiated.
�ाज्ञ is undifferentiated. Now पुवर्प�क्षसू�मशरीरं, how can �ाकृत�ाण, and अ�ाकृत�ाज्ञ, be equated?
How can differentiated �ाण and undifferentiated �ाज्ञ, be equated? So ननु�ाकृत: �ाण; सुषुप्ते-during
sleep. And करणा�नतदात्मका�नभव�न्त. All the other organs have resolved in the �ाण. All the organs
mean their functions have resolved in the �ाण. And that �ाण continues to be differentiated. कथम्-
how can that differentiated �ाण be equated to �ाज्ञ which is अ�ाकृत:? So कथम्? Sanskrit students
should note कथं �ाकृत�ाणस्यअ�ाकृतताभव�त . How can you call it as अ�ाकृत�ाज्ञ: for that
Sankaracharya has to answer.
नैष दोषोऽ�ाकृतस्य दे शकाल�वशेषाभावात् । यद्य�प �ाणा�भमाने स�त �ाकृततैव �ाणस्य तथा�प

�पण्डप�र�च्छ��वशेषा�भमान�नरोधः �ाणोभवतीत्य�ाकृत एव �ाणः सुषुप्ते प�र�च्छ�ा�भमानवताम्
So,I will give you the gist of the answer. Then we can see the meaning of the sentences.
Sankaracharya says, I do admit, that �ाणा is differentiated in सुषु�प्त. But eventhough the �ाणा is
differentiated, during सुषु�प्त, we don’t identify with the differentiated �ाणा. We don’t have
�ाणअ�भमान,because during सुषु�प्त sthoola शरीर mana we have dropped;सू�मशरीरअ�भमान we have
dropped. And सू�मश�ररे; �ाणःवतर्ते.That �ाणअ�भमान also we have dropped as far as the sleeper is
concerned for him the experience of �ाण is as good as not there. Factually �ाण continues to be
differentiated. But if you look from the stand point of the sleeper, for him, because he has
withdrawn from सू�मशरीरअ�भमान, he doesn’t know he is alive. He has got �ाण. And �ाण is
functioning. I am breathing etc. In जा�तअवस्था we know distinctly. But during सुषु�प्त we don’t.
Therefore, from the experiencer’s stand point �ाण is as good as resolved. Actual resolution will
take place in मरण or �लयं. In सुषु�प्त, actual dissolution doesn’t take place. But experientially, the
�ाण is as good as dissolved. And that is why, not only he doesn’t experience the internal
differences of �ाण,which is respiratory, which is digestive, which is circulation; internal
differences. Even difference between one individual’s �ाणand another individual’s �ाण which we
experience now. I have my �ाणमयकोश. You have got your �ाणमयकोश. This plurality of �ाणमयकोश
also we don’t experience. புரியறேதா?. Plurality of �ाणमयकोश which is called सजातीयभेद. And
within one �ाणमयकोश itself internal differences called स्वगतभेद. Neither सजातीयभेद; between one
�ाणमयकोश nor another �ाणमयकोश. Nor स्वगतभेद of one �ाणमय itself as �ाण,अपान,�ान. And even
the difference of ��ाणमय and सम��ाणमय; all the differences are resolved from the standpoint
of this sleeper. And Therefore, for him, it is as good as �लयं only. For him it is as good as
सजातीयभेद, �वजातीयभेद, ��सम��भेद, सव�षांभेदानांलय: सुषुप्तस्यसंभव�ततस्मात्एवएक�भूत:. We are saying.
And Therefore, the word �ाण, can be used for �ाज्ञ:. Eventhough �ाण is �ाकृत in सुषु�प्त, �ाणis as

good as अ�ाकृत:. For the sleeper. �ाण is as good as अ�ाकृत: for a sleeper. Therefore, from the
standpoint of the sleeper, the अ�ाकृत�ाण:-अ�ाकृत�ाण: and अ�ाकृत�ाज्ञ: both are one from the
stand point of the sleeper. अ�ाकृत�ाण: and अ�ाकृत�ाज्ञ: are same from the standpoint of the
sleeper. Why? �ाकृत�ाणअ�भमान, अभावात्. This is the हेतु. �ाकृत�ाणअ�भमानअभावात्. Because of the
lack of identification with differentiated �ाण. And when I say differentiated all. Differentiation
between one �ाणमय and another �ाणमय differentiation within one �ाणमय as �ाण, अपान, �ान. And
differentiation of ��ाणमय and सम��हरण्यगभर् or सू�ात्मा. All of them are as good as अ�ाकृत.
Now look at this नैषादोष: there is no such contradiction, incompatibility. Why?

अ�ाकृतस्यदे शकाल�वशेषअभावात्. For �ाण to be अ�ाकृत�ाण, what is the condition? For �ाण to be
अ�ाकृत, undifferentiated what is the condition? It should not have दे शकाल specification. �ाण
should not have time,space specification; the moment specification comes distinction comes.
That �ाणमय is there. This �ाणमय is here. And �ाणis in the nostrils. अपान is down below.
Therefore, as long as दे शकाल�वशेष are there it will be �ाकृत. दे शकाल�वशेषअभावे it is अ�ाकृत. That
is the condition. अ�ाकृतस्य so undifferentiated �ाण is undifferentiated under दे शकाल�वशेषअभावात्.
In the absence of time space specification location. Then he explains that further. Have we read
this? We have. So यद्य�प�ाणअ�भमानेस�त. In the waking state, when I have अ�भमान in the
सू�मशरीरंand �ाण, -so यद्य�पजा�तअवस्थायांduring the जा�तअवस्था�ाणअ�भमानेस�त when there is
identification with सू�मशरीरं and consequently �ाणअ�भमान is the�ाकृतएव�ाणस्य. �ाण comes under
differentiated version. Both सजातीयस्वगत�वशेषस�हत: | तथा�प–still, after तथा�प, you go to the last 2
lines in the भाष्यं; सुषु�प्तप�र�च्छ�अ�भमानवतां. So, during सुषु�प्त, at the time of deep sleep state, for
those people who had �ाणअ�भमान in the waking state, for the same people during deep sleep
state, then go back to the 4th line.; during सुषु�प्त�वशेषअ�भमान. The identification with a specific
�ाणmay be. This is my �ाण. That is your �ाण. �वशेषअ�भमान in what? �पण्डप�र�च्छ��ाणे. In the �ाणमय
which is confined toस्थूलशरीरं. �पण्डmeans physical body. So, the identification with one �ाणमय
which is enclosed within the physical body, that identification ends. As long as that
identificationis there I say I am here. And youare there. All differentiation. That is why �ा�ण. We
have so many �ा�णs. Each having its own distinct �ाणमय. During सुषु�प्त��ाणअ�भमान�नरोध:
cessation भव�त. Happen.prane; with reference to�ाण; for whom? Not the otherWaker’s. But for
the sleeping person. सुषु�प्त�ाणेभव�त. That �ाणे should be connected with अ�भमान�नरोध. The end of
identification with ��ाण takes place. इ�त after भव�तइ�त is there. For sanskrit students इ�तहेत्वथ�.
Therefore,अ�ाकृत: एव�ाण: during सुषु�प्त individual �ाणमयdoesn’t exist. There is only one
अ�ाकृत�ाण: which is dissolved condition. Now Sankaracharya says the same thing happens
during मरणम्also. That is why after death we don’t have individuality. That is why the one who
travels after death, the departed soul, eventhough it travels with सू�मशरीरं, it travels with
पञ्चज्ञाने�न्�या�ण and पञ्चकम��न्�या�ण; the departed soul never knows that I have left my Chennai
address. Old no new no etc. All of them I have left and now I am travelling watching around

whatare भूलोक, भुवल�क no such experience. Exactly as in sleep departed soul completely loses
the individuality. All these we discussed elaborately in BS 4th chapter when the travel of
शुक्लग�तwas discussed. So, then the question came there if the individual doesn’t know who
decides the direction of travel. Because ‘I am’ not there. In the waking state,I know. Therefore, I
can decide; let me go to samskrita bharati attend माण्डू क्यभाष्यंclass. Who decides when there is
no free will no individuality; then the answer was given अ�तवा�हकदे वता. It is the दे वता:Theyare
specially named अ�तवा�हक-अ�तवा�हक means अ�तवह�त they carry the जीवा:. Or guide the जीवा:
These I am saying this; why, don’t ask. That we don’t have individuality once we have
withdrawn from स्थूलशरीरंEventhough सू�मशरीरंcontinues,सू�मशरीरंcentered individuality we
cannot experience without स्थूलशरीरं. I will repeat. सू�मशरीरंcentered individuality cannot
beexperienced without स्थूलशरीरं. Therefore,सुषु�प्त,मरणम् etc. are called अ�ाकृतअवस्था only.
Therefore, he says, यथा�ाणलये –�ाणलये means मरणअवस्थायांप�र�च्छ�अ�भमा�ननांWe will read.
यथा�ाणलयेप�र�च्छ�ा�भमा�ननां�ाणोऽ�ाकृतस्तथा�ाणा�भमा�ननोऽप्य�वशेषाप�ाव�ाकृततासमाना�सवबी
जात्मकत्वंतदध्यक्ष�ैकोऽ�ाकृतावस्थः।
सोयथा�ाणलये�ाणलयेmeans at the time of मरणम्; departed soul is in अ�ाकृतअवस्था. Eventhough

individual सू�मशरीरंcontinues to there as far as he is concerned the experience �लयअवस्था only.
So �ाणलयेप�र�च्छ�अ�भमा�ननां those who had प�र�च्छ�अ�भमान during जा�तअवस्था. For those जीवा: at
the time of मरणम्�ाण:अ�ाकृत: एव. �ाण is experientially undifferentiated eventhough �ाण
continues to be individualistic experientially it is as good as अ�ाकृत; tatha in the same
way;�ाणअ�भमा�नन: for the जीवअ�पअ�वशेषात् for the �ाणअ�भमा�न,the live जीव also. �ाणअ�भमा�न
means for the living जीवalso during सुषु�प्त the same experience alone. So same between what
and what? मरणअवस्था and सुषु�प्तअवस्थाin both �ाण continues to be individualistic. But
experientially �ाण is as good as resolved. So अ�वशेषअप�ौ means अ�ाकृतत्वअप�ौ. �न�व�कल्पअप�ौ.
अप�ौसत्यं.Sanskrit students. स�तसप्तमीअप�ौ. अ�ाकृतता if you split the sandhi you have to split
properly �ाणाअ�भमा�नन:अ�पअ�वशेषआप�ौअ�ाकृतता. And Therefore,�ाण�ाज्ञ and ई�र all these three
words are synonymous. �ाण�ाज्ञ and ई�र all theseare synonymous correspond to third पाद. All
three come under the third पाद only.And not only has that Sankaracharya added one more
additional note. Not only the third पाद is undifferentiated you should remember another status
also. Anything undifferentiated is the कारणं with regard to the differentiated creation. Anything
undifferentiated is कारणंअ�ाकृतm is always कारणं for �ाकृतं. अ��ं is always कारणं or ��ं.
�न�व�कल्पम्is always कारणं for स�वकल्पं. And that is called कारणstatus. �ाज्ञ is कारणंwith reference
to�व� and तैजस. �ाज्ञ is कारणंwith reference to�व� and तैजस. ई�र is कारणंwith reference to fill up
the blank. �वराट् and �हरण्यगभर्. Thus, both at �� and सम�� level the कारणं status is there.
Then an aside note is when we are talking about कारणं status we should not say �� and सम��
also.Once you go to अ�ाकृतअवस्था even ��सम�� word we should not use. We are using the

word in जा�तअवस्था. In सुषु�प्त, �ाज्ञ is ��कारणंई�र is सम��कारणं there is no such difference also. I
hope you are following all these discussions. And the कारणंSankaracharya doesn’t use that word.
Already head ache this माण्डू क्यउप�नषद् and का�रका, Sankaracharya also does mischief.Instead of
using the word कारणं he says �सवबीजात्मकत्वं. �सव means सृ��. That is why in maternity ward we
say �सव: that is सृ�� and बीज means कारणं�सवबीज means सृ��कारणम्. �सवबीज and आत्मक means
status. So अ�ाकृत has the status of कारणत्वं also. �सवबीजात्मकत्वंचवतर्त.े And not only that. Now he
says, not only the कारणं is एकं. कारणं is एकं. That is at the karya अवस्था whatever differentiation of
different sthoola शरीरम्different sukshma शरीरम्whatever differences are there, those differences
are not there in कारणं. Now he says not only at शरीरम्prapancham level but at chaitanya level also
differences are not experienced. At the time chaitanyaजीव level also not only at the शरीरम्level
but at the sareeri level also no difference. Not only at अनात्मा level एकत्वआत्मा level also there is
एकत्वं. During जा�तअवस्था, जीवा:s are many or one? During जा�तअवस्थाthere were many जीवा:s
And one जीव and another जीव we talked about difference. Therefore, at the जीव level- what is the
difference between what we said before and now? Previously, the जडशरीर level. But here now
चेतनजीव level it is only one. तद्अध्यक्ष�; the presiding consciousness behind all the bodies also
become un-differentiated. So अध्यक्ष� means जीव: दे हीएक: This you can understand only when
you contrast it with जा�तअवस्था. In जा�तअवस्था not only we talk about शरीरभेद we talk about
जीवभेद: This जीव is different from that जीव. Thus differentiation are made at जीवalso. That is also
not there. So तद्अध्यक्ष�एव; अ�ाकृतअवस्था. अ�ाकृत: अवस्थायस्यब��ी�हOk. Next sentence also I will
introduce.
प�र�च्छ�ा�भमा�ननामध्यक्षाणांचतेनएकत्व�म�तपूव��ं�वशेषणमेक�भूत�ज्ञानघनइत्याद्युपपन्तम् ।
त�स्म�ु�हेतुत्वाच्च ।
So previously he talked about �ाणएकत्वं.Now he talks abut जीवएकत्वं�ाण is अनात्मा. जीव is आत्मा.
अध्यक्ष refers to चेतनजीव:. And havingtalked about the एकत्वं of the चेतनजीव:, Sankaracharya says,
because the चेतनजीवा:is undifferentiated in सुषु�प्त, because the चेतनजीवा:is undifferentiated in
सुषु�प्त from the stand point of the sleeper- for others who are awake, जीवा: will be different. But
for sleeper all the चेतनजीवा:is undifferentiated. Because of this reason only in the उप�नषद्मन्�ा
while defining �ाज्ञ; सुषु�प्तस्थानएक�भूत: the word is used. He connects it to मन्�ा there. Therefore,
he says प�र�च्छ�अ�भमा�ननांअध्यक्षाणांthose जीव who were differentiated in the waking state.
प�र�च्छ�अ�भमा�न means differentiated जीवा:. So those जीवा: who were differentiated in the waking
state, एकत्वं you have to do during sleep for all of them, एकत्वं happens. Experientially. They have
not actually resolved. Experientially all the differences have gone. Father mother brother sister
all differences are not there. त��पताअ�पताभव�त,माताअमाता; वेदाअवेदा’ तेनोअसतेन;
पल्कसौअपल्कसौ;�मण;आ�मण;तापस:;अतापस:; all सुषु�प्त अवस्थायां Brahmin is not a Brahmin. That is
why somebody said. Very nice example. This fellow very conservative, orthodox travelling
intrain and nearby somebody sitting. He doesn’t want to touch him because शौचं and train was

moving. And then daga-daga and nice sound also. And the body also nicely gets. What happens?
He slept off. Slept of; you lose the balance and he fell on the lap of the other. And nicely sleeping
like a child;sleeping on the lap of the mother. During that time �हामणा�हामाणा:भावै.There is no
protest; suddenly he woke up. The moment he woke up अ�भमान came again; he pushed away.
What does it mean? During सुषु�प्तजीवभेदs are resolved; so तेनएकत्व�म�तपूव��ं. पूवर् means
ष�उप�नषद्मन्�े. पूव�क्थं�वशेषणं, �वशेषणं means description of �ाज्ञ. एक� भूत:: �ज्ञानघन:” bothare within
quotation इत्या�दउपप�ं. And he adds त�स्मन् उ� हेतुत्वाच्च .this also I have to explain a little bit.
Therefore, we will do that in the next class.

018-Chapter 1 verse 2
Page 42 भाष्यं third line from top.
प�र�च्छ�ा�भमा�ननामध्यक्षाणां च तेन एकत्व�म�त पूव��ं �वशेषणमेक�भूत �ज्ञानघन इत्याद्युपपन्तम् ।

त�स्म�ु�हेतुत्वाच्च
Sankaracharya is commenting upon the second का�रका in the first chapter in which GPA points
out, that �व�तैजस and �ाज्ञ can be recognised in जा�त्अवस्था itself. Indicating that all these three
are essentially one तुरीयं only. Based on 3 upadhis one तुरीयं is called �व�,तैजस and �ाज्ञ. And in that
द�क्षणा�क्षमुखे�व�: मनस्यन्तस्तुतैजस: आकाशेच��द�ाज्ञ; Sankaracharya is now commenting upon the
third quarter ��दआकाशे in the �दयाकाश, �ाज्ञ obtains. Not only �ाज्ञ obtains during deep sleep
state, in the waking state also one becomes a �ाज्ञ when the mind is silent. Because in silent mind
there is neither external world nor is there a projected internal world. Association with external
world will make �व�; association with internal world will make तैजस. When both are not
there,�व� status andतैजस status both are relinquished by the तुरीयं. And in that silence, there is
the �ाज्ञ the deep sleeper, in the �दयाकाश. And this much alone is necessary for this sloka.
But Sankaracharya enters into an academic discussion. It is a clean मीमांस�वचार.Unless you have
that mental makeup for interpretational study, this portion will appear a dry portion. You have
to tolerate. If you can have an interest, it is a beautiful discussion. Sankaracharya made a
statement, in the silent mind one remains as �ाज्ञ:,which is identical with ई�र:. �ाज्ञ is at the ��
level. ई�र is atthe सम�� level. Therefore, without any difference अ�वशेषेणअवस्थानं;अ�वशेष means
there are no distinction between one sleeper and another sleeper atthe time of sleep. And there
is no difference between sleeper and ई�र in �लयअवस्था. This much alone is required. But
Sankaracharya introduces a word for �ाज्ञ which leads to an interpretational analysis. And that
word is �ाण: �ाज्ञ can be named �ाण:. And naturally पुवर्प�क्ष raised a question, how can �ाण and �ाज्ञ
be equated. Because �ाण is �ाकृत: subject to division. �ाण comes under कायर्आत्मा. �ाज्ञ comes
under कारणआत्मा. How can कायर्�ाण: and कारण�ाज्ञ: be equated was the question. And
Sankaracharya gave a logical reply. And that reply was ~ from where it started? Page no 41
second para onwards नैषादोष: and how did he justify? By saying, that eventhough during sleep
state �ाण continues to be �ाकृतं subject to division;not only there are स्वागतभेद like �ाण,अपान,�ान
there is also सजातीयभेद between one �ाणमयand another �ाणमय. Eventhough that is a fact during
sleep, the sleeper doesn’t identify with �ाण. A sleeper is not aware of the fact that I am alive. �ाण
functions are involuntarily continuing. I am an individual sleeper. All these details the sleeper
doesn’t know. And when he doesn’t have the identification with �ाण, �ाण is as though resolved.
As though is important. It is not actually resolved. But from a sleeper’s angle �ाण is resolved
and Therefore, स्वागतभेद is not there. सजातीयभेद is not there. ��,सम��भेद is also not there.

Therefore,�ाण can be taken as अ�ाकृत�ाण: How? Experientially. Not factually. Experientially �ाण
can be taken as अ�ाकृत: And he concluded that by saying प�र�च्छ�अ�भमा�ननांअध्यक्षाणांच. Not only
all the �ाणs are resolved into one mass. अ�ाकृतं�ाणअ�भमानीचैतन्या�न also have merged into one
ई�र. As long as identification with �ाण is there, I am called जीवात्मा. Because the definition of जीव
is according to पा�ण�नसू�,जीव�ाणधारणे. �ाणअ�भमान makes me a जीव. And once I lose �ाणअ�भमान in
सुषु�प्त,I lose my जीवभाव temporarily. But temporarily I lose जीव bhava. Therefore, not only
�ाणऐक्यम्, but जीवई�रऐक्यम् also takes place. And that is here called अध्यक्षं. Here the word अध्यक्ष
means अ�भमानीजीव: So, all the जीवा:s merge in deep sleep. Not actually but experientially all the
जीवा:s merge. Therefore,तेनएकत्वं- and that is why in the माण्डू क्यउप�नषद्मन्�ा also सुषुप्त:स्थान:the
word एक�भूत: is used where there is no duality. Therefore, he said पूव�क्थं.पूव�क्थं must be taken as
पञ्चममन्�ोक्थं. So �वशेषणंएक�भूत:�ज्ञानघनइत्या�दउपप�ं. And upto this we saw in the last class. Then I
said the last sentence requires some explanation.
त�स्मन्with reference to the fact, �वषयसप्तमीत�स्मन् is �वषयसप्तमी. And when you say with reference
to this fact, which fact? ��सम��ऐक्यम्. With reference to this fact, उ�हेतुवांचI have already given
another supporting reason before. He is making us do homework. There’s another supporting
reason given by me before. Naturally what is the question? What is the reason and where it is
given?I know you don’t have time for homework.Therefore,I will give you reference. Page no 31,
from top line नैषादोष: onwards. In fact, the entire page,which I elaborately discussed in this class
also. And what was discussed there. It was said, �� and सम��, are really not one at the level of
�थमपाद,�द्वतीयपाद etc. Because �व� is finite. �वराट् is limitless all-pervading. तैजस is अल्पज्ञ: �हरण्यगभर्:
is सवर्ज्ञ:: �ाज्ञ is sareera कारणम्. ई�र is �पञ्चकारणम्. Therefore, in the first three पादs ��सम��ऐक्यम्
is actually not there. The ऐक्यम् is there only bhaga tyaga lakshanaya. When you come to तुरीयं
then alone ऐक्यम् is possible. But Sankaracharya says, eventhough you cannot talk about
��सम��ऐक्यम् at the first three levels, उप�नषद् compromises and talks about ��सम��ऐक्यम् at
the beginning level itself. And why should the उप�नषद् do the compromise? So that our mind gets
habituated to ��सम��ऐक्यम् at �थमपाद level itself; so that by the time we come to the तु�रयपाद,
the ऐक्यम् would have become factual. And Therefore, the would be ऐक्यम् is introduced at the
beginning stage itself. Not only in माण्डू क्य. I said in तै�तरीयं also when each kosa is discussed, the
उप�नषद् quotes the Rig मन्� equating ��अ�मय and सम��अ�म्. ��ाणमय and सम��पूण�अ�ाद्वै
�जा�जायन्ते,�ाणन्दे वाअनु�ाण�न्त etc. It is done sometime so that we will be ready. Otherwise what
will happen? ��सम�� level difference we get used to. Then after coming to आत्मा level also what
will happen? We keep the same difference; which blunder is committed by whom?
साङ् ख्ययोग,न्याय, वैशे�षकphilosophers. Not only had they talked about difference at अनात्मा level.
They talked about difference at आत्मा level also. To avoid that blunder in the beginning itself
ऐक्यम् is talked about. I elaborately discussed in that portion. Therefore,I would like to refer that.
And note. That is उ�हेतु: उ�हेतु means आत्मब�त्व�नराकरणाथ�. आत्माब�त्व�नराकरणाथ� which mistake

साङ् ख्यand others committed. So उ�हेतुत्वाच्च continuing till the technical discussion continues.
Highly academic. And these are called मीमांस.
कथं�ाणशब्दत्वम�ाकृतस्य । “�ाणबन्धनं �ह सोम्य मनः”(छा.उ. ६ । ८ । २)इ�त �ुतेः।ननुत� “सदे वसोम्य”

(छा.उ६ । २ । १)इ�त�कृतंसद्��ाणशब्दवाच्यम्.
So Sankaracharya presents this �ाज्ञ can be named �ाण. That is his topic. And पुवर्प�क्ष asked the
question how is it possible? And Sankaracharya gave the justification by giving the logic. And
what is the logic he gave? Eventhough �ाण is काय� only; even during सुषु�प्त�ाण is as though
resolved in सुषु�प्त, from whose stand point? From sleeper’s standpoint. And based on the as’-
though-resolution Sankaracharya uses the word �ाण. Because as-though-resolution once it
happens the �ाकृत�ाण becomes अ�ाकृत�ाण. In as though resolution कायर्�ाण becomes कारण�ाण.
�ाकृत�ाणbecomes अ�ाकृत�ाण��ाण becomes अ��ाण in as though resolution. Pp says how
can you base your argument on an as though case? As though itself means what? I am as though
rich means what? Lottery it would mean. Therefore, how canas though resolution be taken, as
though actual resolution. And then treat �ाण as अ�ाकृत and then equate that to �ाज्ञ. All this
seems to be your adamancy.Whyare you so adamant? In equating �ाज्ञ with �ाण? Are you getting
मोक्षा? Because the �ाज्ञ is not equated with �ाण, we are not going to lose anything. Whyare you
equating it and somehow giving the justification by as though resolution logic? Whyare you so
insistent? That is the question of पुवर्प�क्षकथं�ाणशब्दत्वंअ�ाकृतस्य how can the word �ाण, which is
�ाकृतं�ाकृतं means differentiated. Be used for �ाज्ञ which is un-differentiated. So how can a word
�ाण which refers to differentiated entity be used to �ाज्ञ which is un-differentiated entity. And
whyare you so adamant? By that if मोक्षा is possible at least I can let. No मोक्षा benefit. Whyare you
insistent? Here also Sankaracharya gives his real intention. He says in छान्दोग्यउप�नषद्, the वेदा
itself uses the word �ाण for �ाज्ञ, and the ई�र. In छान्दोग्यउप�नषद्, वेदा itself uses the word �ाण, for
�ाज्ञ, or ई�र; both of themare अ�ाकृतं. But still वेदा uses the word �ाण. And Shankaracharya’s
contention is once वेदा uses an expression, our primary aim is to justify. Only when we can never
justify by any method, then alone we have to change the meaning. But if we justify somehow, we
should try to justify the Vedic words. Why? Because, वेदा is �माणम्. And revere the वेदा.Revere the
expressions of वेदा. Try to justify somehow or the other. And then the next question is, where
does the उप�नषद् uses the word �ाण to convey the meaning of �ाज्ञ, or ई�र? Sankaracharya says
we will do.
Now the analysis is going from माण्डू क्यवाक्यं to छान्दोग्यवाक्यंमीमांस. Once you enter into
interpretational discussions to justify one interpretation, you take the support of another
वेदावाक्यं, then naturally you get into an interpretation of the other. Now from माण्डू क्यवाक्य�वचार,
we are entering into छान्दोग्यवाक्य�वचार:which is in more detail than छान्दोग्य itself. So what is the

छान्दोग्यवाक्यं? He says �ाणबन्धनं�हसोम्यमन: This is the statement for �वचार:;�वचार: means enquiry. इ�त
�ुते:. Now पुवर्प�क्ष raises an objection with reference to the छान्दोग्य quotation also.
So now we have to enter the छान्दोग्य discussion. Be prepared. Now पूवर्प�क्षasks a question ननुत�
we have read this already. ननु;पुवर्प�क्ष’s question त�सदे वसोम्यइ�त�कृतंसद्��ाण sabda वाक्यं- for
conducting the enquiry you should remember the context. So, what is the छान्दोग्य portion?
Atleast referenceno is given. छान्दोग्यउप�नषद् 6th chapter eighth section, second
मन्�“�ाणबन्धनं�हसोम्यमन:”.Then the next quotation is सदे वसोम्य which is मन्� 6-2. 8-8-2 is the
maindiscussion �ाणबन्धनं�हसोम्यमन:, 6-2-1 is the quotation made by पुवर्प�क्ष. Now I have to explain
the छान्दोग्य context. In the छान्दोग्य 8th section, उद्धालक, the गु� addresses the disciple �ेतकेतु. He
says we have to enquire into सुषु�प्तअवस्था. स्व�ान्तंमेसोम्य�वजानीही�तय�ैतत्पु�ष:स्व�प�तनामसतासोम्यतदा--
संप�ोभव�त.When a जीव goes to sleep, the जीव resolves. Because he doesn’t have the individuality
and he doesn’t have the objective world also. The subject-object-duality, subject-object-
instrument ��पुट� all of themare resolved for the sleeping जीव. Now when the जीव and the �पञ्च
resolves, where does it resolve is the question. Then the उप�नषद् or उद्धालक wants to say,
whenever a product resolves, it will resolve into its cause. When ornament resolves, you melt, it
resolves into gold. When the earthen-wares you destroy it will merge into earth. So when the
entire universe, is resolved into सुषु�प्त experience ~ not for other waker’s; for them it is not
resolved. For the sleeper, when it is resolved where will it go? It will go to the कारणम्. Now
naturally the question comes what is the कारणम् of the universe? You cannot say gold. Gold is the
cause of ornament. Earth is the cause of earthen-wares. During sleep, we are not talking about
the resolution of ornaments or earthen-wares but the entre subject-object-duality
भो�ृभोग्य�पञ्च,चेतनाचेतन�पञ्च resolves. Where it will resolve?उद्धालक wants to say ~ in the
beginning of the first chapter teaching I have introduced जगत्कारणम्.कारणम्. And how was it
introduced.सदे वसोम्यइदम्अ�आसीत्. No 6-2-1. So, since सत्कारणम् is कारणम्, during sleep, we are all
merging into कारणम्�� only. Since कारणम्�� is जगत्कारणम्, since during sleep everything is
resolved, in sleep, we are all merging into कारणम्;कारणम्, which is called सत्. Therefore, the
उप�नषद् saysसतेवसोम्यतद्सप
ं �ोभव�त.संप�: means merged ए�कभूत:: सतेव तृतीय vibhakti with
सत्कारणम्.कारणम्, the जीव and the universe becomes one.
And then the उप�नषद् gives an example of a bird, which leaves the perch. Imagine the bird is tied
to a perch or seated on a perch. And during the day time it can be a tree also the bird travels all
over, going in search of food etc. And it becomes tired. And in the evening the bird comes back to
what? Its original residence. That is the tree.
सयथाशकु�न:सू�ेण�बद्धौ�दशं�दशंप�तत्वान्य�ायतनमलब्ध्वाबन्धनमेवोप�यत; बन्धनं means the original
residence, the tree perch. Similarly, the जीव bird during जा�तअवस्था knocks about the world. Not
only during जा�त्अवस्था,in स्व�ा also, part of the journey part of the shopping continued there
also. And after getting tired in जा�त्अवस्था journey, and स्व�ावस्था journey, in सुषु�प्त the जीव bird

comes back to the original source, the perch from which it came out. From where it came, there
itself it goes. And before giving this example the उप�नषद् has mentioned सतासंप�ोभव�त; it goes
back to its कारणंसत्कारणम् it has been said. But after the bird example, the उप�नषद् repeats the
same thing. And while repeating the उप�नषद् says, �ाणबन्धनं�हसोम्यमन: Just as the बन्धनं-बन्धनं
means the perch of the bird is the next or the tree.Similarly, the perch of the जीव bird, �ाण: First
it said सत्; now the word सत् is replaced by �ाण:And the word मन: there refers to जीव. Because
the जीव alone with the mind travels all over. Therefore,�ाणबन्धनं�हसोम्यमन: means,
जीवा:यआधार:�ाण�पंकारणम्.कारणम्�ाणबन्धन�म्हसोम्यमन:; मन: means जीव:.मन:उपा�धकजीव:. बन्धनं means
as its base. Perch the आधार:, the अ�ध�ानं, in what? �ाण: That means the सत्कारणम्,कारणम् which
was mentioned before, is now restated by the word �ाण:. Therefore,Sankaracharya’s argument
is what? The सत्कारणम्��, and the word �ाण: must be Therefore, synonymously used. And what is
सत्कारणम्�� is nothing but �ाज्ञ: ई�र: because कारणम् is what? �ाज्ञ: ई�र. We saw in माण्डू क्यम्. I hope
youarenot getting into problem. सत्कारणम्.कारणम् is the �ाज्ञ:ई�र: because while defining
ई�र:,�भवाप्ययौ�हभूतानांएषयो�न:सवर्स्य it is given.Therefore,�ाज्ञ:ई�र: कारणम्कारणम्, सत्कारणम्�ाण:. All
theseare synonymous. �ाज्ञ: ई�र: कारणम्��,सत्कारणम् –सत् of what? सदे वसोम्यइदम्अ�आसीत्. The
सत्कारणम् and �ाण: in छान्दोग्य they all must refer to the same. And in माण्डू क्य language, all of them
refer to the तृतीयपाद: All of them refer to the तृतीयपाद: And Therefore,�ाज्ञ is �ाण: when I say, I
have the support of what? छान्दोग्य. Justas Sugriva challenged Vali, keeping Rama behind,
Sankaracharya equates �ाज्ञ and �ाण, keeping behind what? छान्दोग्यमन्�. Not yet over. पुवर्प�क्ष says,
I won’t agree. I will agree this much. That �ाण refers to सत्,I will agree. Why? Because
सतेवसोम्यसतासंप�ो भव�तउप�नषद् says. Therefore,�ाण and सत् are equal;I will agree. But you cannot
say it is �ाज्ञ; ई�र: कारणम्��. Then सत् refers to what? पुवर्प�क्ष says, refers to तुरीयंकारणम्. Not third
पाद. But it refers to the 4thपादतुरीयं. Why? पुवर्प�क्ष says सदे वसोम्यइदम्अ�आसीत्एकंएव
अ�द्वतीयं;सजातीय�वजातीयस्वागतभेदर�हतं pure existence has been introduced in छान्दोग्यमन्�. Which
मन्�? 6-2-1. 6-2-1 is introducing सत्एकंएवअ�द्वतीयं which is सजातीय�वजातीयस्वागतभेदर�हतं. Therefore,
pure existence. And pure existence is neither काय� nor कारणम्. It is कायर्कारण�वलक्षणतुरीयं.
Therefore,the word �ाण should refer to the तुरीयंसत् only. कारण�वलक्षणम्सत् only; he cannot refer to
कारणम्कारणम्. Therefore, now what is our मीमांस. The word सत् and �ाण, in
छान्दोग्यमन्�,सुषु�प्त�वचारछान्दोग्यमन्�, the word सत् and �ाण, refers to तुरीयंकारणम्कारणम् sorry
तुरीयंअकारणम्कारणम्. Or तृतीयपादकारणम्कारणम्. I hope you are not getting head ache. So what is our
debate? பட்டிமன்றம். So, the word सत् and �ाण, in सतासोम्यसतासंप�ोभव�तand �ाणबन्धनं�हसोम्यमन:,
the word सत् and �ाण refers to कारणम्��or अकारणम्��. तृतीयपाद or चतुथर्पाद. What does पुवर्प�क्ष say?
He says, the उप�नषद् has introduced pure existence, and Therefore, it must be तुरीयं only. That is
पुवर्प�क्ष’s contention,whereas Sankaracharya’s contention in the सुषु�प्त�वचार, the सत् and �ाण refer
to �ाज्ञई�रअ�भ�कारणम्��. मायास�हतंकारणम्, मूलअ�वद्यास�हतं�� only. So, in sleep ��न्alone is not
there. मूला�वद्या otherwise called माया is also there. Not pure ��न्.This is going to be the

Sankaracharya’s reply. For which he is going to give supporting argument. Before argument
पूवर्पक्षwe will understand.
ननुत�सदे वसोम्यइ�त�ाकृतंसद्कारणम्�ाणशब्धवाच्यं. The word �ाण in the सुषु�प्त�वचार refer to �ाकृतं.�ाकृतं

means the topic of discussion. And what is that? सद्��. And when पुवर्प�क्ष says सद्�� what is in
his mind? तुरीयंकायर्कारण�वलक्षणम् ��. And that is �ाणशब्धवाच्यं referred to by the word �ाण. So, to
say �ाण is सत् there is no controversy. But कारणसत् or अकारणसत्. Or another word Sankaracharya
uses is सबीजसत् or �नब�जसत्. सबीजं or �नब�जं? Now Sankaracharya does a brilliant analysis. These
are all brilliant मीमांस portion which I quietly avoided in the moolam class. People ask what is
the difference between मूलम् and भाष्यं? All these discussions will not come in moolam. Whereas
in भाष्यंI will give you headache. The idea let us go to the भाष्यं
नैषदोषोबीजात्मकत्वाभ्युपगमात्सतः।यद्य�पतद्��ाणशब्दवाच्यंत�तथा�प
जीव�सवबीजात्मकत्वम�परत्यज्यएव�ाणशब्दत्वंसतःसच्छब्दवाच्यताच।
So Sankaracharya’s reply is this. No doubt when the उप�नषद् introduces ��न् in the beginning
which refers to तुरीयं only,because, the knowledge of ��न् gives liberation when you say,
तु�रय��ज्ञानं gives liberation or तृतीयपाद��ज्ञानं,कारण��ज्ञानं if you ask, कायर्कारण�वलक्षणतु�रय��ज्ञानं
alone gives liberation. Therefore, the उप�नषद् introduces, that �नगुर्णम्��न्alone for the sake of
liberation. But the उप�नषद् finds the students are not able to understand �नगुर्णम्��न्. Therefore,
they stare at the teacher. And Therefore, the उप�नषद् is forced to reveal ��न्, by using an
appropriate methodology called अध्यारोपअपवाद�करणम्. And for that the उप�नषद् introduces the
कारणम्��न् by adding Mrs. ��न्. What is Mrs. ��न्? माया or मूला�वद्या c/o �वचारसागर class.
मन्दअ�धकारी. So, you give कारणम् status to Mrs. ��न् and then you introduce a world, and give काय�
status to the world. And thereafter what do you do? Negate the world by saying what?
वाचारम्भणं�वकारोनामधेयA
ं ny product doesn’t have an existence of its own. Negate the काय�, and once
the काय� is negated, ��न् loses the कारणम् status also. Therefore, begin with अकारणम्��न् but soon
it comes down to कारणम्��न्. This is the methodology of उप�नषद्.Infact, we are discussing this in
Panchadasi 6th chapter also. A पुवर्प�क्ष raised this question by quoting Sureshvaracharya’sवा�त�कं.
All that came there. I don’t want to go into those details. There we gave the answer. When in
��ानन्दवल्ली the उप�नषद् introduced ��न्, सत्यंज्ञानंअनन्तं��न् when it defined, the ��न् is कारणं or
अकारणं? There अकारणं only. Because only by knowing that, because अकारणं��न् alone is सत्यं.
कारणं��न् is not सत्यं. Because कारणं status is �मथ्या. Therefore,अकारणं��न् is introduced as
सत्यंज्ञानंअनन्तं. Then in the next मन्� the उप�नषद् says, तस्मात्द्वायेतस्मात्आत्मन:आकाश: संभूत: எப்படி? So
सत्यं��न्पारमा�त�कसत्यं can never be a कारणं. How can you talk about आकाशसंभूत: वायुetc. What we
will do? Quietly we get ��न् married quickly. In some muhurtham and in some mandapam we
will conduct marriage for ��न्. Because the bridegroom has come in 3 weeks leave. Like that

between सत्यंज्ञानंअनन्तं and तस्मात्द्वायेतस्मात् marriage is over. And that refers to what? कारणं��न्.
And later also सोकामयतकारणं. And then while concluding all in Panchadasi Vidyaranya says, it is
all not my story. All Panchadasionly. यतोवाचो�नवतर्न्तेअ�ाप्यमनसास: while concluding the उप�नषद्
again goes back to अकारणं. Similarly, in छान्दोग्य also, तदे वसोम्यइदम्अ�आसीत् is अकारणं��न्. Then
the उप�नषद् says तदै क्षत. எப்படி in तै�तरीयंसोकामयत comes; exactly like that in छान्दोग्य,तदै क्षत.
ब�स्यां�जायेये�त. तदतेजोसृजत . In छान्दोग्यतेजस् is the first one. Therefore, Sankaracharya says, you
should not blindly take the word सत्or कारणं or अकारणं. You have to see the context. When जीवा
merges into ��न् during सुषु�प्त, it is कारणं or अकारणं? If it merges into �नगुर्णम्कारणम् what is the
advantage? There is no more कारणं. There is no more मूला�वद्या. And there is no माया. Therefore,
you go to sleep and you are liberated. Since the जीवा comes back, you should note जीवा merges
into मायास�हतं��. मूला�वद्यस�हतं��alone. That is said here; look at it. बीजात्मकत्व अभ्युपगमात्सत: So
the word सत्, occurring in सुषु�प्त�वचार�करणम्.And what is the छान्दोग्यवाक्यं;तदासोम्यसतासंप�ो
bhavati. जीवा merges into सद्��. And when in सुषु�प्तजीवा is said to merge into सद्�� that सद्��
refers to third पाद or 4thपाद? He says बीजात्मकत्वम्-बीजात्मकम् means
कारनात्मकंमायास�हतंगृहस्त��न्.so बीजात्मकत्वअभ्युपगमात्सत: This is संक्षेपहेतु:सू� वाक्यं . This is going to
be elaborated now.यद्य�पतद्��ाणशब्दवाच्यं. So, in the statement �ाणबन्धनं�हसोम्यमन:, the word �ाण
refers to सद्�� only. त� –त� means in छान्दोग्यसुषु�प्त�वचार�करणे,�ाण refers to सद्�� only. You have
to only ask,अकारणसद्�� or कारणंसद्��? And on enquiry what do we find?
तथा�पजीव�सवबीजात्मकत्वम्; it refers to a कारणंकारणम् in which जीवा’s self-ignorance is there in
what condition? अ�� अवस्था . So �थमबीजंmeans कारणअज्ञानं,मूला�वद्या, which is जीव�सवस्य;�सव
means उत्प��जीवाउत्प�े: बीजंwhich is अ�वद्यास�हतंकारणम्. अप�रत्यज्य –that मूला�वद्या is not dropped in
सुषु�प्त. During the waking state, we have ignorance also. दे हअ�भमानं also. During which state? In
the waking state अज्ञानं is also there. अ�भमान: otherwise called अध्यास, that is also there. In स्व�ा
also अज्ञानं is there. अध्यास is there. मूला�वद्या and कायार्�वद्या. कारणा�वद्या and कायार्�वद्याअध्यास. And
during sleep, we only give up, अध्यास part. दे हअ�भमानं we give up. But we don’t give up –we are so
much attached. We don’t give up our self-ignorance during सुषु�प्त. दे हअ�भमान:we give up. But we
never give up दे हअ�भमान:कारणभूतमूला�वद्या–कारणा�वद्या. अज्ञानं we don’t give up. If only we give up
अज्ञानं during सुषु�प्त–शास्�ंwill not be required;गु� will not be required. Friday class will not be
required. Because if you sleep अज्ञानं will goaway. But we know it doesn’t go away. Details in the
next class.

019 - Chapter 1 verse 2

Page 42 bhashyam last paragraph
नैषदोषोबीजात्मकत्वाभ्युपगमात्सतः।यद्य�पतद्��ाणशब्दवाच्यंत�तथा�पजीव�सवबीजात्मकत्वम�परत्यज्य
एव�ाणशब्दत्वंसतःसच्छब्दवाच्यताच।
Commenting upon the second का�रका of this chapter, द�क्षणा�क्षमुखे�व�: etc. Sankaracharya enters
into the 3rd quarter of the का�रका which mentions आकाशेच��द�ाज्ञा: �ाज्ञा is the sleeper I. And at
the corresponding सम��level �ाज्ञा alone is called ई�र also. You should remember the important
मन्�ा no 6. एषसव��रएषसवर्ज्ञ; एषअन्योन्तयार्�मएषयो�न:सवर्स्य . Eventhough in जा�त्अवस्था we make a
difference between �� and सम�� and we make a difference of �ाज्ञा and ई�र also. �ाज्ञा as the
कारणम् of the individual स्थूलसू�मशरीरं and ई�र as the कारणम् of सम��. Remember this difference is
only when we talk about जा�त्अवस्था. In सुषु�प्तअवस्था, from experiential angle ��, सम��
difference is never felt. And Therefore, only, in माण्डू क्यउप�नषद्, �ाज्ञा and ई�र are equated.
Therefore, throughout the discussions we should remember, during sleep, we are equated to
ई�र. Because we have lost our individuality and we have merged into सम��. Therefore,��सम��
bheda is not there in the third पाद. And that time a person is in the �दयेआकाश, where there is no
external world also. There is no internal projected world also. In a moment of silence, we are
only �ाज्ञा: And with this the commentary on का�रका is actually over. But Sankaracharya
voluntarily entered into an aside discussion which is purely academic and technical. And that
discussion started in page no 40. 5th line from the bottom �द्येवअ�वशेषेण�ाणात्मनाअवस्थानं. That
one sentence is the seed for the whole discussion. And what does Sankaracharya say? �ाज्ञा who
is none other than ई�रwho obtains in deep sleep state is called by शास्�ं as �ाण:.And then पुवर्प�क्ष
made lot of furore, like the opposition coming to the well of the Parliament. How can �ाण: and
�ाज्ञा be equated? First Sankaracharya gave a logical answer saying that it is based on our
experience. During सुषु�प्त, �ाण: is there. But it doesn’t have individuality. Because individual
doesn’t identify.Even though the experience based logic was given पुवर्प�क्ष was not satisfied. And
Sankaracharya knows पुवर्प�क्ष will not be satisfied. He had a stronger answer which we have
reserved and it is this stronger answer which he is giving now,which has led to further
discussion. What is the stronger answer? The सुषु�प्तvichara occurring in छान्दोग्यष�ाध्याय eighth
section. There the उप�नषद् says, during सुषु�प्त, जीवात्मा merges into सत्. सतासोम्यतदासंप�ोभव�त. संप�:
means एक�भूत:.सता means this सत्. And the word सत् in the छान्दोग्यष�ाध्याय refers to कारणम्��
introduced in the beginning. सदे वसोम्यइदं अ�आसीत्. And after saying that the जीवात्मा merges into
सत्, the उप�नषद् gives the example of a bird, just as a bird travels allover, and comes back to its
roost or nest. Similarly,जीवात्मा after travelling in जा�त्�पञ्च and स्व��पञ्च comes back to the
जीवात्मा’s nest. जीवात्मा’s nest is परमात्माई�र
019-chapter 1 Verse 2 (19-08-2016) www.arshaavinash.in

only.सयथाशकु�न:सू�ेण�बद्धौ�दशं�दशंप�तत्वान्य�ायतनमलब्ध्वाबन्धनमेवोप�यतएवमेवखलुसोम्यतन्मनो�दशं�दशंप�त
त्वान्य�ायतनमलब्ध्वा�ाण्मेवोप�यते�ाणबन्धनं�हसोम्यमनइ�त||२||6-8-2
In the मन्�ा, the जीवा which is referred to by the word मन: and �करणम्मन: means जीवा: after
travelling in jaagrat avasthaand Swapna avastha, the mind as well as the जीवा resolves into
ई�रwhich is its बन्धनं. बन्धनंmeans the resting place. And what is the name of that बन्धनं? उप�नषद्
changes the word here. �ाण:बन्धनं instead of using the word सत्, it uses the word �ाण:. And
Sankaracharya says this is the �माणं to show that जीवा merges into ई�र. And ई�रis called here
�ाण: Therefore,�ाज्ञाई�र and �ाण: are synonymous. Highly semantic. It is a discussion on words.
Then पुवर्प�क्षraised an objection. The word �ाण: refers to सत्�� alright. But ��न् can be of two
types. कारणम्�� and अकारणम्��. The ultimate reality is कारणम् or अकारणम्? You are supposed to
be senior student. कारणम्�� is the ultimate. And with माया or अ�वद्या it becomes, कारणम्��. The
word sat refers to अकारणम् or कारणम् is the question. Purvapakshi said,
सदे वसोम्यइदं अ�आसीत्एकमेवा�द्वतीयं refers to अकारणम्��only. And Therefore, �ाण: must refer to
अकारणम् and not कारणम्. अकारणम् is the 4thपाद. कारणम् is the third पाद. Now Sankaracharya says,
no. The word �ाण: refers to सत् and that सत्, which is �ाण:, into which जीवा resolves during deep
sleep state, it must be only कारणम्सत्. Not अकारणम्सत्. Now Sankaracharya has to elaborate. Up
to this we have seen in the last class.
Now Sankaracharya gives the reason to show that जीवा during sleep, merges into कारणम्सत्, and
not अकारणम्सत्. बीजात्मकत्वअभ्युपगमात्सत:So सत्in that सुषु�प्त�करणम् refers to बीजात्मकंसत्only.
बीजात्मकं means कारण�पंसत्only. मायास�हतंसत् only. मूलाअ�वद्यास�हतंसत् only. So बीजात्मकत्वम्=
मायास�हतं,मूलाअ�वद्यास�हतंसत्only जीव merges into. This is संक्षेपउ�रं it is elaborated. We were seeing
thisin the last class.यद्य�पतद्��ाणशब्दवाच्यं; the word �ाण: in which मन्�ा? �ाण:बन्धनं�हसोम्यमन: in
that �ाण: refers to सद्�� only. There is nocontroversy. त�-त� means सुषु�प्त�करणेछान्दोग्यवाक्ये and
the वाक्यं is 6-8-2. So त�must be connected with �ाण:शब्धवाक्यं. तथा�प still the सद्�� occurring in
the सुषु�प्त�करणम् is जीव�सवबीजात्मकत्वम्अ�परत्यज्यएव��न् includes,the कारणम् status.
�सवबीजात्मकत्वम्is a கடபுடா word. It means कारणत्वं. And अ�परत्यज्यmeans without excluding. It
means including. Without excluding कारणत्वं means including कारणम् status only the word सत्is
intended there. And that �ाण:�ाज्ञाई�र is the कारणं. कारणम् of what? Remember, the माण्डू क्य 4 पादा:,
the third पाद is the कारणम् for the first पाद and second पाद. First पाद means what? The �व� and the
�वराट् स्थूल�पञ्च. Second पाद means तैजस and सू�म�पञ्च. Thus,सद्�� is the कारणम् for �व� and it is
कारणम् for तैजस and it is कारणम् for स्थूल�पञ्च and it is कारणम् for सू�म�पञ्च. So here in the भाष्यं the
word जीवा refers to �व�तैजस�पजीवा:.�सव means उत्प��. So �ाज्ञा is the cause for the उत्प�� of
�व�जीवा: and तैजसजीवा:.�ाज्ञा is the कारणम्, most of the word I amusing are in Sanskrit. English
wordsare very, very less. That means you must be familiar with all Sanskrit words. The moment
youare unfamiliar the whole class will be blank. So thus �ाज्ञा, is the कारणम्, for the उत्प�� of

�व�जीवा:. And तैजसजीवा: that is what भाष्यकार says. जीव�सवबीजात्मकत्वंकारण�पं. अ�परत्यज्य.

अ�परत्यज्यmeans including that कारणम् status alone �ाण:शब्दत्वं the word �ाण: is used in 6-8-2.
�ाण:शब्दत्वंसत: and सच्छब्दवाक्यताच the word सत् also reveals कारणम्�� only. The word सत्can refer
to अकारणम्�� only as a ल�याथर्. That is why he uses the word वाक्यता. The word refers to कारणं��
as the वाच्याथर्. The word सत् refers to अकारणम्�� only as ल�याथर्. Here it is वाच्याथर् only.
Continuing.
य�द�ह�नब�ज�पं�वव�क्षतं��ाभ�वष्यत् “ने�तने�त” (बृ.उ.४.४.२.२४.५.१५) “यतोवाचो�नवतर्न्ते” (तै.उ.२.९)

“अन्यदे वत�द्व�दतादथा�व�दतात्” (के.उ३)इत्यव�यत “नस��ास�च्यते” (गीता.१३.१२)इ�तस्मृतेः
So here Sankaracharya says, if अकारणम्�� is to be revealed उप�नषद् doesn’t have any direct word
to reveal that ��न्. Because यतोवाचो�नवतर्न्तेअ�ाप्य; it cannot be revealed through any word
positively. Even the word सत्can only directly refer to कारणं�� not अकारणं. Therefore, he says
य�द if any �ु�त wants to reveal �नब�ज�पं that is तुरीयपाद, the 4th पाद. �नब�जं means अकारण�पं which
is not a cause. बीजं means कारणं. �नब�जं means अकारणम्��, तुरीयपादं , �वव�क्षतं that is want we want to
reveal, ��अभ�वष्यत् if that were the intention of the �ु�त, all ऋन्ग्अभ�वष्यत्. Then the words will be
what? In the form of �नषेदवाक्यं only. ने�तने�त; the उप�नषद् would have used the language of
negation. अस्थूल,ं अननुअकस्वंअद�ग�अलो�हतंetc. Or another expression यतोवाचो�नवतर्न्ते. The उप�नषद्
will say ��न् is that from which all the words will come away without revealing. Or another
expressions“अन्यदे वत�द्व�दतादथा�व�दतात्”; it is other than the known and unknown. इ�तअव�यात्. The
उप�नषद् would have mentioned that. अव�यात् is also ऋन्ग्. And why? Because in the 13th chapter
��न् is said to be different from सत्and different from असत् also. So 13th chapter “नस��ास�च्यते”
ज्ञेयंय�त्�व�या�मयज्ज्ञात्वामृतम�ुते|
अना�दमत्परं��नस��ास�च्यते||१३- १३||
jñēyaṁyattatpravakṣyāmiyajjñātvāmr̥tamaśnutē|
anādimatparaṁbrahmanasattannāsaducyatē||13-13||
तुरीयम्�� cannot be referred by word सत् also. It cannot be referred to by the word असत् also.
Then the word sat can refer to only कारणं�� and not अकारणम्.So “नस��ास�च्यते”इ�तस्मृत.े
Continuing.
�नब�जतयैवचेत्स�तलीनानांसुषुप्त�लययोःपुन�त्थानानुपप��ःस्यात्
।मु�ानांचपुन�त्प��सङ्गोबीजाभावा�वशेषात् ।
and not only that. There will be further problems also. Problem in what? If you take �ाणा, as
अकारणम्�� then it will mean, in the सुषु�प्त�करणम् that the जीव is merging into अकारणम्��. And

that means what? ��न् without माया,that means ��न् without मूला�वद्या. And if the जीव merges into
that शुद्धं�� it will be equal to मोक्षा itself. Thus, all the sleeping जीवs will get मोक्षा and not only
that they will not come back also. Therefore, he says, �नब�जतयाएव�वव�क्षतंचेत.् We have to supply,
the word �वव�क्षतं.If �ु�त intends अकारणम्�� in the सुषु�प्त�करणम्, and what is the
सुषु�प्त�करणम्.सतासोम्यतदासंप�ोभव�त.�ाणाबन्धनं�हसोम्यमन: in that particular portion if �ु�त means जीव
merges into अज्ञानर�हतं�� during सुषु�प्त then what will happen? स�तलीनानां here स�त is not
स�तसप्तमी. स�त means अकारणम्��. So अकारणे��णलीनानांजीवानां they will not go to the third पाद.
During सुषु�प्त they will go to the 4th पाद. And स�तलीनानां what will happen? सुषुप्तौ�लयो: not only in
सुषु�प्तduring �लयंपुन�त्थानअनुपप�त: स्यात्. जीव: will not return after सुषु�प्त. And not only that. After
�लयंभगवान् cannot create the next सृ��. भगवान् will be regretting. I don’t know why I caused the
�लयं now I have become unemployed. Because all the जीवs will merge into अकारणम्��. So
पुन�त्थानअनुपप�त: स्यात्. They will not come back. And suppose the purvapakshi argues. We have
to supply an in-between argument. Suppose the purvapakshi argues. No,no, no, जीवs will merge
into अकारणं�� during सुषु�प्तand �लयं. But even after merging into अकारणम्��जीवs will come
back. Merges into अकारणम् only. But जीवs will come back. I will pass a new rule. In Parliament
with majority I will pass a new ordinance. What is the new ordinance? In सुषु�प्त and �लयजीवs
will merge into अकारणं�� and they will come back also. Then Sankaracharya says the problem
will be all the ज्ञा�नन:s who will merge into अकारणम्�� through ज्ञानं. They went through
कमर्योगउपासनयोगand �वणंमननं�न�दध्यासनंwriting notes listening to cds repeatedly they attain मोक्षा.
And merge into अकारणं��. Suddenly they find theyare reborn. That means what? ज्ञानसाधना will
become meaningless, futile. Therefore, he says मु�ानांच so all the liberated people like the
sleeping people, पुन�त्प��सङ्गो: there will be the possibility for a rebirth for a मु�ा also. Not only
that. There will be further problems also.What is that we will read?
ज्ञानदा�बीजाभावेचज्ञानानथर्क्य�सङ्गः।तस्मात्सबीजत्वाभ्युपगमेनएवसतः�ाणत्व�पदे शःसवर्�ु�तषुचकारणत्व
�पदे शः ।
And not only that. All the traditional concepts will get into trouble. Now what do we say? Our
traditional approach is during सुषु�प्त and �लय, जीव doesn’t merge into अकारणम्��. जीवmerges
into कारणं�� which is called �ाज्ञ: or ई�र: and what is the definition of कारणम्��? ��न् with माया
or मूला�वद्या. During sleep, no doubt we merge into ��न्. But अज्ञानं continues during sleep.
Eventhough during sleep अध्यास is absent. दे हअ�भमान�पअध्यास is absent. दे हअ�भमान�पअहंकार is
absent. कतृर्त्वंभो�ृत्वं all of themare absent. Which are all born out of अज्ञानं. अज्ञानकाय� are not there
is सुषु�प्त. But very careful. During सुषु�प्तअज्ञानकायार्�ण are not here. What is अज्ञानकायार्�ण? अध्यास:
अध्यास: means दे हअ�भमान. Eventhough that is not there, we repeatedly emphasis अज्ञानं continues
to be there in सुषु�प्त. That is why again he wakes up. And अज्ञानकाय� also comes. दे हअ�भमान comes.
कतृर्त्वं comes. भो�ृत्वंcomes अहंकारममकारcomes. संसार also happily or unhappily comes back. And

we differentiate. However, in the case of a ज्ञानी, अज्ञानं he has removed. Therefore, at the time of
ज्ञा�नन:स्मरणं, ज्ञानी merges intoकारणं or अकारणम्��?अज्ञानस्यन�त्वात् he merges into अकारणम्��. And
Therefore,ज्ञानीdoesn’t come back. अज्ञानी comes back. All these weare able to say. And how the
ज्ञानी becomes free from अज्ञानं?Whata question? How ज्ञानी becomes free from अज्ञानं? By getting
ज्ञानं. So Therefore, we are able to talk about the utility of ज्ञानं. That in the other case अज्ञानं
continues in the ज्ञा�नन: case अज्ञानं is gone we are able to say. Therefore,ज्ञानं becomes relevant
and meaningful. If the पुवर्प�क्ष view is taken, during सुषु�प्त all the अज्ञा�नन: will merge into
अकारणम्��. That means अज्ञानंwon’t be there and if अज्ञानं is not there, we won’t require, ज्ञानं. Are
you able to understand?During सुषु�प्त anyway अज्ञानं is not there. Therefore, he will merge into
��न् and attain मोक्षाम्. By going to sleep itself one becomes free from अज्ञानं you don’t have to
work for ज्ञानं through �वणमनन�न�दध्यासनं. Therefore, he says ज्ञानदा�बीजअभावे if the seed of
ignorance, so here the word बीजं means the seed of ignorance, and what type of seed? ज्ञानदा�ं
which has to be removed by ज्ञानसाधन. So, if the seed of ignorance which has to be removed by
ज्ञानं is not accepted in सुषु�प्त, what will happen? ज्ञानअथर्क्य prasanga. ज्ञानयोगसाधन will become
redundant. Because by going to sleep we will merge into ��न्. Therefore, he is not acceptable.
We say during सुषु�प्तअज्ञानं is there or not? There is अज्ञानं. And there is anaside discussion. So in
सुषु�प्तthere is अज्ञानं. Whatअज्ञानं? आत्मअज्ञानं. What is another name for that? मूलाअ�वद्या. So we say
सुषु�प्त there is अज्ञानं. There is मूलाअज्ञानं. There is मूलाअ�वद्या we say. Now the question is, is अज्ञानंan
absence of knowledge in the form of अभाव�पं? Is अज्ञानं obtaining during सुषु�प्त which makes it
कारणत्वस�हतं��, is the self-ignorance obtaining in सुषु�प्त a mere absence of knowledge? Is a very
technical question asked? अज्ञानंअभाव�पंवानवा. Because the word अज्ञानंmeans absence of ज्ञानं. So,
there are some people who say अज्ञानं is अभाव�पं. And for that we give the answer. If अज्ञानं is
absence of knowledge, if it is अभाव�पं, you need not gain ज्ञानं to remove अज्ञानं. Why? If अज्ञानं is
अभाव�पं, it means it is absent. We need not do anything to remove अभाव�पंअज्ञानं because
already it is अभावम्. Therefore,we say, it is ज्ञानदा�ं. It is not in the form of absence. But it is
something negated by ज्ञानं. It is not अभाव�पं. It is something which is ज्ञानेनदा�ंज्ञानं cannot burn a
अभाववस्तु. ज्ञानंneed not burn something which is absent. Therefore,it is ज्ञानदा�ं and also it is बीजं.
बीजं means कारणं for the �व�तैजसकाय�. And by using the word बीजं, Sankaracharya says indirectly,
अज्ञानं cannot be अभाव�पं, because an अभावं cannot be a कारणं for something. So two arguments. If
अज्ञानं is अभाव�पं you don’t have to acquire ज्ञानं for eliminating why? अभाव�पं. And if अज्ञानं is
अभाव�पं it cannot be the बीजं. बीजं means the कारणं of something. Why a non-existent thing
cannot be the कारणं. If non-existent thing can be कारणं,so with a non-existent rice you can
produce idly dosai अ�ं all of them. What is required? Non-existent rice. Remember
अभावस्यकारणत्वंना�स्त. अभावस्यदा�त्वंना�स्त. अज्ञानस्यज्ञानदा�त्वात्अज्ञानस्यबीज�पत्वा�. It is not अभाव�पं.
Very important, Anandagiri takes some time to establish. अज्ञानंनअभाव�पं. मूला�वद्यानअभाव�प.
नअभाव�प means नअस�ूप. अभाव means असत्. Then he will ask, if it is not अस�ूप then do yousay

मूला�वद्या is स�ूप? Suppose you say it is स�ूप, then what will be the problem? Several problems.
There will be द्वै तं. Not only that. स�ूपअ�वद्या cannot be negated by anything including ज्ञानं. If
स�ूपअ�वद्या can be eliminated by ज्ञानं, what will happen? After sometime स�ूपं��न्also will
disappear. Remember, whatever is सत् cannot be eliminated. Whatever is असत् need not be
eliminated. If अज्ञानं is असत्, it need not be eliminated. If अज्ञानं is सत्, it cannot be eliminated.
Therefore, we say मूला�वद्याअ�नवर्चनीया. सदसद्भ्यांअ�नवर्चनीयं. Therefore, during सुषु�प्त there is ��न्
and अ�नवर्चनीयमूला�वद्या. So, during सुषु�प्त, there is ��न् and अ�नवर्चनीयमूला�वद्या. And this
अ�नवर्चनीयअज्ञानं alone we negate by what? ज्ञानं.
Therefore,ज्ञानदा�अ�नवर्चनीयअ�वद्या�पबीजअभावेज्ञानदा�अ�नवर्चनीयअ�वद्या�पबीजअभावे if you don’t
accept an अ�नवर्चनीयबीजंज्ञानआनथर्क्य�सङ्ग:ज्ञानं will have no utility at all. So, through ज्ञानं what
ignorance we are removing,if somebody asks the question, I am not removing असत् ignorance. I
am not removing सत्ignorance. I am removing अ�नवर्चनीय ignorance. That is what Anandagiri
clearly establishes in this ट�का. Look at this. So
ज्ञानदा�अ�नवर्चनीयअ�वद्या�पमूलाअ�वद्या�पबीजअभावेचज्ञानआनथर्क्य�सङ्ग: तस्मात्. Therefore, what is the
meaning of the word �ाण? �ाण is �ाज्ञ. It is ई�र. It is ��न् with मूलाअ�वद्या. So तस्मात्सबीजत्व–
सबीजत्वंmeans मूलाअ�वद्यास�हतत्वं which is otherwise called माया also. मायास�हतत्वं. अभ्युपगमेनएवyou
have to accept कारणंसत् during सुषु�प्त�करणम्with the help of �ाणशब्दवाक्यं. सत: �ाणत्वं�पदे श: that is
called �ाण. And सवर्�ु�तषुचin all the उप�नषद:, this �ाण�ाज्ञई�र is called जगत्कारणं. And that is why,
our journey doesn’t end with कारणं��न्. We start with काय��न् in the �थमपाद and �द्वतीयपाद. We
proceed to कारणं��न् through the तृतीयपाद. And our journey is not over. Because शुद्धं��न् is
अन्य�धमार्त्अन्य�अधमार्त्अन्य�अस्मात्कृताकृता. We have to go to the 4th पाद. That is why all the उप�नषद:
start with अकारणं��न्. Then introduces कारणं��न् and finally negate कारणंstatus and goes to
अकारणम्. So कारणत्वंअध्यारोप is done. Then कारणत्वअपवाद is done. And in
माण्डू क्यका�रकामृल्लोक�वस्पु�लङ्गाद्यै��यार्चो�चतान्यताउपाय:स:अवतारायना�स्तभेदकदञ्चन. Just an aside note.
If you are going to introduce कारणत्वं in the beginning through अध्यारोप and negate कारणत्वं at the
end, why introduce at all? There is a proverb �क्षालना�ध्भपङ् कस्य�रात्अस्पशर्नंवरंthere is a proverb.
Instead of getting into mud, and later washing the mud, why get into mud at all.
�क्षालना�ध्भपङ् कस्य-पङ् क means mud. Instead of having the mud and washing it later
�रात्अस्पशर्नंवरंyou could have avoided mud. Why introduce कारणत्वं and then wash? Remember
for the assimilation of apavada, the mind must become an अ�धकारी. अपवाद requires अ�धका�रत्वं.
For अ�धका�रत्वं,कारणं��न् has to be introduced. We require ई�र in the beginning. दासोऽहं in the
beginning. With दासोऽहं, get all the qualifications through कमर्योगउपासनयोग etc. And finally, from
दासोऽहं to सोऽहं.And I give generally the example. A pole vaulter uses the pole, goes up, and
pushes the pole and goes to the other side. Suppose this person quotes this proverb any way the
pole has to be dropped after why take the pole at all. This is one அசடு. Another fool says I am
using the pole to go up to that level. I should be very, very grateful to the pole. It is not proper to

drop it after. In Malayalam,பாலம்கடக்குகும் வேர, நாராயண ;பாலம்கடந்நால்கூராயணா. So

Therefore,I should not be ungrateful to the pole. I will hold on that also won’t work.
Therefore,कारणत्वं is the pole. You use to get साधनचतु�यसंप��. And after साधनचतु�यसंप��
ruthlessly you have to negate the कारणत्वं of ई�र and कायर्त्वं of जीव:.एकमेवसदनेककारणं,
कारणान्तर�नराशकारणं , कायर्कारण�वलक्षणंस्वयं,��तत्वम�सभावयात्म�न. So, this sampradhaya you should
not forget. Therefore, he says सवर्�ु�तषुचकारणत्वं is given. More we will see in the next class. I am
stopping early deliberately.
ॐ पूणर्मदः पूणर्�मदं पूणार्त् पूणर्मुदच्यते ।

पूणर्स्य पूणर्मादाय पूणर्मेवाव�शष्यते ॥
ॐ शां�तः शां�तः शां�तः

020- Chapter 1 verse 2

Page 43, Bhashyam 2ndपर: graph last 4 lines.
तस्मात्सबीजत्वाभ्युपगमेनएवसतः�ाणत्व�पदे शःसवर्�ु�तषुचकारणत्व�पदे शः
Commenting on the second का�रका, Sankaracharya takes to the third quarter, आकाशे च ��द �ाज्ञ :
And �ाज्ञ and ई�र has been equated in the उप�नषद् itself. In the 6th मन्�ाएषसव��रएषसवर्ज्ञ: etc. Now
Sankaracharya took a diversion. It is ending now. And in that diversion, Sankaracharya wants us
to establish, that this �ाज्ञ or ई�र, is known by the name �ाण also in the सास्�ा. And to establish
that he quoted the छान्दोग्यसुषु�प्त�करणमन्�ा, �ाणबन्धनं�हसोम्यमन: And Therefore, during सुषु�प्त the
जीव is resolving into �ाज्ञ which is otherwise called �ाण: The पुवर्प�क्ष raised a question that in that
context �ाण should mean सत्��onlybecause the उप�नषद् itself says सतासोम्यतदासंप�ोभव�त. For that
Sankaracharya replied yes; it is very true. �ाणmeans सद्�� only. But you should understand the
सद्�� as मायास�हतकारणम्�� only. Not pure सत्. If a जीव merges into apure सत्during सुषु�प्त what
will happen? He will attain moksha and will never come back. Therefore, you should assume,
that जीवmerges into सद्�� only and not pure सत्. But सत्along withमाया otherwise called
मूलाअ�वद्या or मूलाअज्ञानं. And this मूलाअ�वद्या or माया alone is negated by आत्मअज्ञानं. And Therefore,
it is called ज्ञानदा�बीजं. So ज्ञानदा�बीजं = मूलाअ�वद्या. =माया. That is very much there along with��न्
at the time of सुषु�प्त. And Therefore, what is the bottom-line? The �ाण word in छान्दोग्यमन्�ाrefers
to सत्. But शुद्धसत्. But मायास�हतकारणसत् only. And that he concluded here.
तस्मात्सबीजत्वअभ्युपगमेनएव.So, the word सत्in the सुषु�प्त�करणम् is सबीजसत्. बीजंreferring to
माया,मूलाअ�वद्या. And सत: that सबीजंसत् alone is called �ाण in the मन्�ा. And that �ाण which is �ाज्ञ,
which is ई�र alone, is the कारणम् of everything. सवर्�ु�तषुचकारणत्व�पदे शः.
And this is the third पाद.And other than the third पाद, there is a 4th पाद also, which is the
सत्without माया or मूलाअ�वद्या which is the absolute ��न्. कारणम्also is �ावहा�रकं. काय�is also
�ावहा�रकं. Third पाद is �ावहा�रकंकारणम्. Second पाद is �ावहा�रकंकाय�. First पाद is �ावहा�रकंकाय�. 4th
पाद is पारमा�थ�कं, neither काय� nor कारणम्. And the उप�नषद् reveals the 4th पाद which is beyond the
कारणम्. The उप�नषद् reveals everywhere. He gives certain references to that. We will read. Up to
this we saw in the last class.
अत एव “अक्षरात्परतः परः” (मु.उ२.२) । “सबा�ाभ्यान्तरो �जः” (मु.उ२.२) । “यतो वाचो �नवतर्न्ते”

(तै.उ२.९) । “ने�त”(बृ.उ४.४.१२) इत्या�दना बीजवत्वापनयनेन �पदे शः
।तांबीजावस्थांतस्यैव�ाज्ञशब्दवाच्यस्यहा�दसंबन्धजा�दा�दर�हतांपारमा�थ�क�पृथग्व�य�त
।बीजावस्था�पन�क�ञ्चदवे�दष�मत्यु�त्थतस्य �त्ययदशर्नाद्दे हेऽनुभूयतएवे�त��धादे हे�व�स्थतेत्युच्यते॥२॥
And since �ाज्ञ or ई�र is the third पाद and this third पाद also cannot liberate a person, so using the
first three पादा: as a stepping stone, the उप�नषद् reveals the 4th पाद,which alone gives liberation.
And the 4th पाद is revealed in the current उप�नषद्. As quoted in this paragraph. अतएव –

अतएवmeans, since �ाज्ञई�र is only third पाद, and it cannot liberate a person, and Therefore, only
“अक्षरात्परतःपरः”`~मुण्डक 2-1-2. Here the word अक्षर, I am not going to the details because it is a
मन्�ा which is analysed in मुण्डकउप�नषद्. And also in ��सू� it is analysed. And the conclusion
alone I am saying. I am not giving the analysis here. In this मन्�ा the word अक्षर refers to माया or
मायास�हतचैतन्यं. The third पाद. And परत:पर: Beyond this third पाद, the अक्षर, is पर: the 4th पाद; the
�नगुर्णं��. So thus, as transcending the third पाद, the 4th पाद is revealed in मुण्डकउप�नषद्. Then in
the same मुण्डक, there is another quotation “सबा�ाभ्यान्तरो�जः” (मु.उ२.२).So, this also I am not
analysing. The final meaning alone Anandagiri explains that. बा�ंand अभ्यन्तरं refers to कायर् and
कारण. And अज: refers to the �नगुर्णअ�ध�ानं. So, I am giving the final meaning only. I am not
explaining the details. अज: refers to �नगुर्णं��अ�ध�ानं. And upon that अ�ध�ानं�नगुर्णं�� alone, it is
associated with what? सबा�अभ्यन्तर:.सmeans along withकायर् and कारण. So �नगुर्णं�� the अ�ध�ानं, is
along withकायर् and कारण. Thus, by the word अज: the 4th पाद is revealed. The previous quotation
पर: refers to the 4th पाद. In the next quotation अज: refers to the 4th पाद. This is मुण्डक. Then what
about तै�तरीय।“यतोवाचो�नवतर्न्ते”(तै.उ२.९)In that मन्�ा the 4th पाद is revealed. By using the
expression that the 4th पाद cannot be verbally described. And again, it is revealed in BU, ने�त-ने�त.
So कायर्म् and कारणम् are revealed through मूतर् and अमूतर्. And �नगुर्णं�� is revealed as ने�त-ने�त by
negating the मूतर्कायर्म् and अमूतर्कारणम्. कायर्कारण�वलक्षणं is revealed by ने�त-ने�त. One ने�त for
कायर्�नषेद. Another ने�त for कारण�नषेद. What is left behind is कायर्कारणअव�दअ�ध�ानंइत्या�दना. In all
these मन्�ा:बीजवत्वअपनयनेन –by negating the कारणम्-बीजवान् means कारणम्. So
बीजवत्वअपनयनेनकारणत्वअपनयनेन the �नगुर्णं�� is revealed.�पदे श:. And not only it is revealed in all
the other उप�नषद्s, in this उप�नषद् itself we have seen only six मन्�ा: I hope you are aware of what
is happening. Wehave seen 6 मन्�ा: in which the first three पादा: have been talked about. The hero
is going to come in the 7th मन्�ा only. So, before the arrival of the hero, we are taking a small
break by bringing the का�रका of GPA. Therefore,�पदे शः says in the माण्डू क्य itself, later the 7th
मन्�ा is going to come. The 7th मन्�ा will talk about the तुरीयं the 4th पादम्. Therefore, hesays
तांअबीजंअवस्थांअबीजअवस्था means तुरीयं.अकारण�पम्. सबीजmeans कारणम्. अबीजmeans �नकार्रणं. सबीज
is third पाद. अबीजis 4th पाद. अबीजवस्थां –तस्यैव�ाज्ञशब्दवाच्यस्य,which तुरीयं alone is appearing as �ाज्ञ.
We should not think �ाज्ञ and तुरीय are totally different. तुरीयं alone is appearing as �ाज्ञ. Therefore,
he says तस्यैव�ाज्ञशब्दवाच्यस्यwhich तुरीयं alone is appearing as �ाज्ञin which state? In the �ावहा�रक.
So that तुरीयं which is appearing as �ाज्ञ in �ावहा�रक,तु�रयत्वेन which is going to be revealed as तुरीयं
in the 7thमन्�ा, and which is दे हा�दसंबन्धजा�दा�दर�हतां which तुरीयं is free from जा�त्etc. Etc. Means
स्व�ा and सुषु�प्त. दे हा�दसंबन्धwhich is free from दे हा�दसंबन्धalso. पारमा�थ�क�which is the absolute
reality. पृथक्व�य�तis going to be separately revealed in the 7th मन्�ा. So, what is the bird’s eye
view? I have told this before. Consciousness associated with jaagrat avastha is first पाद.
Consciousness associated with स्व�ावस्था is second पाद. Consciousness associated with
सुषु�प्तअवस्था is third पाद. Consciousness is disassociated from all the three अवस्था:s. Associated

ones are three पादs. The dissociated consciousness, pure consciousness is defined as
तुरीय.Therefore,जा�दा�दर�हतां–र�हतmeans dissociated. पारमा�थ�क�very important word which is the
पारमा�थ�कचैतन्यंपृथक्व�य�तis going to be separately taught.नान्त�ज्ञम् each नकार negates
जा�त्स्व�ानब�हष्�ज्ञ is negation of jaagrat avastha.नअन्त�ज्ञं, स्व�ाअवस्था | न�ज्ञानघनं; सुषु�प्तअवस्था; each
one is negated.शान्तं�शवंअद्वै तंचतुथ�मन्यन्तेis going to come. And बीजास्थाअ�प.With this the aside
discussion is over. What is theaside discussion;�ाज्ञ can be called �ाण. That is the aside
discussion. That is over. Now Sankaracharya comes to the original discussion. What is that?
�व�तैजस and �ाज्ञ can be distinctly experienced in three different अवस्था:s. But an additional note
is �व�तैजस�ाज्ञcan be experienced in jaagrat avastha itself; in this body itself. And how do you
experience �व� in this body? He said in the introduction. When I am seeing a person, I am �व�.
And in the waking itself तैजस can be experienced; when? When I close my eyes and visualise that
person, internally experience that person, at that time I am तैजसonly. And when am I �ाज्ञ?
Whenever I am observing silence. There is neither external world nor internal world; I am at
that time �ाज्ञ. Not only that. Sankaracharya says after waking up from deep sleep state, suppose
somebody asks the question, what did you experience in sleep? Somebody asking a question to
the waker. I have woken up. Somebody asking me what did you experience in सुषु�प्त. Then the
waker says; I did not know anything. When he is declaring I did not know anything, I am a
waker referring to आत्मअज्ञानं. When I am referring to the absence of all experiences which I had
in deep sleep state, which I am recollecting in the waking state. And I say I didn’t know anything,
I am the consciousness principle revealing the ignorance. Because I am referring to the
ignorance. As an illuminator of ignorance, at that time who am I? I am �ाज्ञ onlyin the waking
state in this body itself. Therefore, Sankaracharya says बीजअवस्थाअ�प, so the blank state of
सुषु�प्तबीजअवस्था means blank state of सुषु�प्त; then go the next line. दे हेअनुभूयते that blank state is
experienced in the waker’s body in the waking state, and when is it experienced? When he is
declaring? Who the waker, who is declaring “न�क�ञ्चत्अवे�दषं” “I did not know anything. So I am
recollecting सुषु�प्तअज्ञानं. So न�क�ञ्चत्अवे�दषंrefers to therecollection of सुषु�प्तअज्ञानअनुभव:
|इ�तउ�त्थतस्य-उ��थ: means the woken-up person. When he is recollecting the सुषु�प्तअज्ञानं in the
waking state, at that time he is �व�तैजस or �ाज्ञ? Sankaracharya says he �ाज्ञ: only. And he is �ाज्ञ in
which state? The waking state. अनुभूयतेएवइ�त��धादे हे�व�स्थता:. ��धादे हे�व�स्थताcomes where? The
का�रका you would have forgotten GPA. Now go back to page no 38. Come to का�रका no 2. And last
part ��धादे हे�व�स्थता: Sankaracharya says:Therefore, in the waking state itself, in the sthoola
sarira itself, we are experiencing �व�तैजस�ाज्ञ. That is the conclusion of commentary.One
seemingly innocent का�रका has taken so much commentary. But we are going to get a
compensation. In the next 2 �ोका:Sankaracharya says I have nothing to write. So he wrote so
much on the second का�रका. In the next 2 का�रका: he says I have nothing to write. We will read.
OK I have to give अन्वय: का�रका 2 अन्वय:

द�क्षणा�क्षमुखे�व�:अनुभूयते; अन्त:मन�सतुतैजस:(अनुभूयते); ��दआकाशे�ाज्ञ:च(अनुभूयते)एवं(एक:

तुरीय:एव)दे हे��धा�व�स्थत:.
Continuing page 44, का�रका no 3,
�व�ः�हस्थूलभुङ्�नत्यंतैजसः��व�व�भुक्।आनन्दभु�था�ाज्ञ�स्�धा भोगं�नबोधत॥३॥
स्थूलंतपर्यते�व�ं��व�व�ंतुतैजसम्।आनन्द�तथा�ाज्ञं��धातृ�प्तं�नबोधत॥४॥
उ�ाथ��ोकौ॥३-४॥
So Sankaracharya says �ोकौअथ�; the meaning of these two �ोका: have been already told by me
when I was commenting upon the relevant उप�नषद्मन्�ा. And whatare the मन्�ा:? मन्�ाno 3,4 and 5.
Because 3rd talked about �थम:पाद. 4th �द्वतीय. And 5th तृतीय, and
Therefore,तृतीयचतुथर्पञ्चममन्�ेषुउ�ाथ��ोकौ. We will see the running meaning of the �ोका:
|�व�स्थूलभुक्. The waker is experiencer of the gross universe, the material universe. When?
�नत्यं.�नत्यं means always. Always means whenever he is a waker. So waker always experiences.
Gross universe. तैजस: ��व�व�भुक्. The dreamer always experiences a different thing.
��व�व�doesn’t mean सू�म. ��व�व�means a different world. And in this context different means
other than gross. What is other than gross? Subtle. Therefore, the contextual meaning of
��व�व�म् is सू�मम्. And here ��व�व�ं means mental universe. So waker experiences material-
universe. Dreamer experiences mental-universe. So तथा-तथा means similarly, so also
�ाज्ञ:,आनन्दभुक्.The word ��व�व�भुक् and आनन्दभुक्have occurred in the मन्�ा itself. And the word
भुक् means what? Not English book. भुक् is Sanskrit भुक् derived from the rootभुङ्�े to experience.
भुक् means experiencer. जगारन्त:पु�ल्लङ्ग:भुज्शब्द:भुक्भुजौभुज:, भुजंभुजौभुज:; भुजाभुग्भ्यांभु�ग्भ:; इ�त �पा�ण.
So �ाज्ञ: the sleeper is आनन्दभुक् experiencer of सुषु�प्तआनन्दा.��त�बम्भआनन्दा: Not �बम्भ.
��त�बम्भआनन्दा. In this manner ��धाभोगं�नबोधत. Thus, all the experiences can be classified into
three types. स्थूलसू�म and आनन्दा:, आनन्दा can be translated as कारणअवस्था also. स्थूल �पञ्च ,
सू�म�पञ्च and कारण�पञ्च. कारण�पञ्च is experienced as blankness. So in सुषु�प्त blankness doesn’t
mean nothingness. According to वेदान्ता the nothingness in सुषु�प्त contains the whole universe in
potential unmanifest form; it is like zero. Zero should not be taken as nothingness. You will
know the value of zero, when it follows number one. Zero when you write in cheque on followed
by 2 zeroes. I ask you, it is only zero;so put more zeroes. Every zero youadd makes
multiple.Therefore, zero is not nothingness. Zero is everything in potential form.
Therefore,आनन्दा:=कारणम्. So thus 3-fold experiences are there. भोग: means experiences. And in
the next �ोकाGPA says every experience brings out a relevant fulfillment also. Therefore,तृ�प्त
born out of भोग is also three-fold. So any भोग: ��वधा: भोगजन्यतृ�प्त; अ�प��वधाभव�त. And that is said
in the next �ोका. स्थूलं�व�म्तपर्यते. Sanskrit students should note स्थूलं is�थमा�वभ��. �व�म्is
�द्वतीय�वभ��, object of तपर्यते. So स्थूल�पञ्च fulfils or gives satisfaction to the waker. So स्थूल�पञ्च-
तपर्यते means gives satisfaction. �पतृतपर्णं. During Amavasya children do. �पतृतपर्णं, there तपर्णं

means what? We think rituals. तपर्णंis derived from the root तृप्. तपर्य�तmeans to satisfy, to please.
तपर्णंmeans pleasing ritual. And that iswhy they say तृप्यततृप्यततृप्यत. They don’t know how to say
this. तृप्य, ततृप्य, ततृप्य. ततृप्यகிைடயாதுतृप्यत, तृप्यत, तृप्यत,the comma must be after
त.Therefore,स्थूलं�व�स्यतपर्णंकरो�त. ��व�व�ंतैजसस्यतपर्णंकरो�त.सू�म�पञ्च pleases तैजस. Satisfies तैजस.
Similarly,आनन्दा; the कारण�पञ्चSatisfy the �ाज्ञ. And Therefore, satisfaction is also three-fold.
��धातृ�प्त�म्नबोधत. So since we have dealt with the मन्�ाs 3,4 5 Sankaracharya says,
उ�ाथ��ोकौ.Sanskrit students note, उ�ाथ� is ब��ी�ह. उ�:.अथर्:ययो:लोकयो:तौउ�ाथ�, ब��ी�ह.
Continuing, का�रका no 55
��षुधामसुयद्भोज्यंभो�ाय��क��त�तः।वदै त�भयंयस्तुसभु�ानोन�लप्यते॥५॥
So this is an additional note written by GPA. It is not in the उप�नषद्मन्�ा. So he adds an aside note.
And what is that note? One तुरीयं alone puts on three costumes; with स्थूलशरीर costume तुरीयं
appears as �व�. And you should note carefully I don’t say तुरीयं becomes �व�. तुरीयंcontinues to
remain असङ्ग: and तुरीयं appears as �व� with स्थूलशरीरम् costume. The same तुरीयं appears as तैजस
with सू�मशरीरं costume. As �ाज्ञकारणशरीरं costume. With three costumes तुरीयं becomes 3-fold
भो�ा:. “Becomes’’ should not say; appears as 3-fold भो�ा. And correspondingly he gets
associated with three-fold भोज्यं, स्थूल�पञ्च,सू�म�पञ्च and कारण�पञ्च, otherwise called आनन्दा. So
thus, I put on 3 veshams. And I become three-fold भो�ा. And I experience three-fold भोज्यं. And I
know what is तुरीयं. And that तुरीयं is always असङ्ग: And Therefore, these costumes really do not
affect me. पश्यन्स्पृस�न्ज�न्. अहंनैव�क�ञ्चत्करो�म; इ�न्�या�णइ�न्�याथ�षुवतर्न्ते; गुणगुणेषुवतर्न्ते. 14th chapter
भाष्यं we saw भाष्यं only in the morning. So, I am putting on 3 veshams on three stages. And I go
through the भोग. They are all dramas only. Really nothing happens to me. Thus, the one who
knows. Eventhough तुरीयज्ञानं is going to come later only, GPA cannot resist the temptation. Even
before the 7th मन्�ा came, GPA says, whoever knows I am तुरीय, भो�ृभोज्यसंबन्ध is �ावहा�रकसंबन्ध. I,
the पारमा�थ�क, am never affected.
त�ैवंस�तकतार्रमात्मानंकेवलंतुयः|
पश्यत्यकृतबु�द्धत्वा�सपश्य�त�मर्�तः||१८- १६||
tatraivaṁ sati kartāramātmānaṁ kēvalaṁ tu yaḥ |
paśyatyakr̥tabuddhitvānna sa paśyati durmatiḥ ||18- 16||
यस्यनाहंकृतोभावोबु�द्धयर्स्यन�लप्यते|
हत्वाऽ�पसइमाँल्लोका�ह�न्तन�नबध्यते||१८- १७||
yasyanāhaṁkr̥tōbhāvōbuddhiryasyanalipyatē|
hatvā:'pisaimām̐llōkānnahantina nibadhyatē||18- 17||

अजुर्ना, even if he murders someone don’t tell outside. Even if he murders someone really
speaking he doesn’t do the murder. And he doesn’t get the phalam also. नह�न्तन�नबध्यते.
अकतार्अभो�ाइ�तय:जाना�त, स:That ज्ञा�न, भु�ान: अ�पन�लप्यते. Even when he goes through varieties of
prarabdha, he is not tainted by anything. So thus,GPA presents तुरीयज्ञानं and तुरीयज्ञानफलम् in
advance itself. So, this isthe next week’s program they say;முன்ேனாட்டம். Or trailer. Similarly,
GPA is giving a trailer in this �ोका. We will see the भाष्यं.
��षु धामसु जा�दा�दषु स्थूल��व�व�ानन्दाख्यं भोज्यमेकं ��धाभूतम् । य� �व�तैजस�ाज्ञाख्यो भो�ैकः स

अह�मत्येकत्वेन��तसंधानाद्��ु त्वा�वशेषाच्च �क��त�तः । यो वेदैत�भयं भोज्यभो�ृतयानेकधा �भ�ं स
भु�ानो न �लप्यते । भोज्यस्य सवर्स्यैकस्य भो�ुभ�ज्यत्वात् । न �ह यस्य यो �वषयः स तेन हीयते वधर्ते वा न
��ग्नः स्व�वषयं दग्ध्वा का�ा�द तद्वत्॥५॥
��षु धामसु in the मूलं=in the three states of experience like जा�त् etc. ��षु धामसु = जा�दा�दषु
,अवस्थासु.धाम literally means abode. In this context, it means अवस्था. Three अवस्था:And there are
three भोज्यम् in each one of them. स्थूल��व�व�आनन्दाख्यंभोज्यं. So, the object of experience is three-
fold. What are they? स्थूलं��व�व�म् आनन्द , स्थूलं one,��व�व�ं two. ��व�व�ं =सू�मं.आनन्दा =कारणम्.
आख्यान्त means named. So Sanskrit student’s ब��ी�हस्थूलं��व�व�ंआनन्दा: इ�तआख्या:यस्य
भोग्यस्यइ�तब��ी�हसमास. एकं��धाभूतम्. All of them put together will come under one भोग्यं only. But
one भोग्यं itself is sub divided into स्थूलभोग्यंसू�मभोग्यंअ��भोग्यं. इ�त subdivided into three.
Therefore, he says एकंएव��धाभूतम्. Similarly,भो�ा also is one तुरीयं only. But with three costumes.
We name the very same भो�ा as �व�तैजस�ाज्ञ.
Therefore,यच्च,�व�तैजस�ाज्ञाख्या:;again,ब��ी�हभो�ाएक: only one भो�ा. That is called सा�क्षचैतन्यं. So
when तुरीयं is associated with �व�तैजस it is named सा�क्षचैतन्यं. So one सा�क्ष alone, whichis एक: भो�ा
is only one. एकोदे वसवर्भूतेषुगूढःसवर्�ा�पसवर्भूतान्तरात्माकमार्ध्यक्षसवर्भुता�दवास:साक्षीचेताकेवलो�नगुर्ण�so एक:
सा�क्षभो�ा in the 13th chapter.
उप��ानुमन्ताचभतार्भो�ामहे�रः|
परमात्मे�तचाप्यु�ोदे हेऽ�स्मन्पु�षःपरः||१३- २३||
upadraṣṭānumantā ca bhartā bhōktā mahēśvaraḥ |
paramātmēti cāpyuktō dēhē:'sminpuruṣaḥ paraḥ ||13- 23||
That भो�ा alone is named as �व�तैजस�ाज्ञ; इ�तआख्या:यस्य. And how do you know the experiencer
is only one and not three different ones. Because of recollection. Idon’tsay somebody dreamt.
Somebody slept. “I am awake’’ we don’t say. We always say I slept, I dreamt now I am awake.
Since we are recollecting the sleeper state and the dreamer state it is one and the same person
only. Therefore,स: अहंइ�तएकत्वेन��तसंधानात्. ��तसंधानं is called �त्य�भज्ञा. So
�ागस्वाप्स�म�त�बोधसमयेय:अ�भ�ज्ञायतेज्ञानं here means �त्य�भज्ञा because of the recognition of dreamer
and sleeper as I the waker himself. And �� त्वअ�वशेषचnot only that. All the three have got one and

the same common status. Experiencer. Or witness. So status being one and since that is
recollected by everyone as the same, एक: इ�त�क��त�त. So up to this is the first half of the मन्�ा. In
the second half, he says य:वेदा. Whoever understand this truth;what truth? One तुरीयं alone with 3
costumes is playing three different roles. And thus, who knows, he is never affected by the
experiences. That is the commentary on the second पाद, which we will see in the next class. I am
stopping early deliberately.

ॐ शां�तः शां�तः शां�तः ॥

021- Chapter 1 verses 5-6

Page 45 का�रका no 5 भाष्यं 6th line. Last word.
योवेदैत�भयंभोज्यभो�ृतयानेकधा�भ�ंसभु�ानोन�लप्यते।भोज्यस्यसवर्स्यैकस्यभो�ुभ�ज्यत्वात्।न�हयस्ययो
�वषयःसतेनहीयतेवधर्तेवान��ग्नःस्व�वषयंदग्ध्वाका�ा�दतद्वत्॥५॥
GPA in these का�रका: is sumamrising the essence of the first 5 मन्�ा:, of the उप�नषद् which talked
about waker, dreamer and sleeper and also the corresponding object experienced by them. �व�
the waker, is स्थूलभुक्. तैजस the dreamer is सु�मभुक्. And �ाज्ञ the sleeper is आनन्दभुक्. Thus �व�,
तैजस and �ाज्ञ are three भो�ा; स्थूल,ं सू�मं and आनन्दare three भोग्यं. So भो�ृ�यं and भोग्य�यं are
introduced in the first 5 मन्�ा: And GPA, summarised that topic. And now in the 5thका�रकाGPA is
adding a note which is not there in the मूलं. And what is that? One तुरीयं alone is appearing as the
three-fold भो�ा and threefold भोज्यं also. भो�ा and भोज्यं status comes because of �मथ्यानाम�प.
Behind the �मथ्यानाम�पthere is only one तुरीयं. So तुरीयं is the truth of all these three pairs. And
then GPA adds whoever knows this truth तुरीयं, which the उप�नषद् has not yet introduced. तुरीयं is
going to come only in the 7thमन्�ा. I said GPA like முந்திரிெகாட்ைட introduces तुरीयं. तुरीयज्ञानंand
तुरीयज्ञानफलंalso. So, the one who knows this सभु�ान; अ�पन�लप्यते. So, the second half we are
seeing now.योवेदएतत्उभयं; so the one who knows the truth behind the भो�ा and भोज्यं. उभयं means
the pair of experiences and experienced. The one who knows. We have to add, the one who
knows the truth behind this pair. That is तुरीयआत्मा,स: that ज्ञानी, भु�ान्अ�प, eventhough he
continues to play the role of �व�तैजसand �ाज्ञ always he remembers
पश्यनशृण्वन्स्पृस�न्ज��ैव�क�ञ्चत्करो�म; गुणा: गुणेषुवतर्न्ते; इ�न्�या�णइ�न्�यात�षुवतर्न्ते;
अहंअकतार्अहंअभो�ाइतज्ञानेन; by this knowledge स:, तुरीयज्ञानीन �लप्यते . न�लप्यते means, he is not
contaminated. For that Sankaracharya is writing the bhasyam which I introduced in the
class;योवेदैतदाउभयं is from मूलं. And what does it mean? भोज्य भोक्�ुतय अनेकधा �भ�म् in the form of
भोज्यं and in the form of भो�ा which has been divided. अनेकधा because भो�ा is also of three types.
�व� तैजस �ाज्ञ भोज्यं is also of three types स्थूल सू�म and आनन्द;: so अनेकधा. �भ�म् .that one वस्तु
behind all these three pairs य: वेद. Whoever knows? Not only has he known the तुरीयं. How does
he know the तुरीयं?Very careful. He doesn’t say तुरीयं is outside me. He doesn’t say तुरीयं is inside
me. He saysतुरीयं is me. Neither inside nor outside. तुरीयं is me इ�त य: : वेद. स: भु�ान; अ�प. Even
though he experiences the �ारब्ध from the �ावहा�रक angle, as a जीवन मु� , he exhausts the �ारब्ध.
But न �लप्यते. He never thinks I am going through भोज्यं or भोग:. He says in my presence the अनात्मा
is going through its �ारब्ध. So स न:�लप्यतेI told the 18th chapter beautiful �ोका:
त�ैवंस�तकतार्रमात्मानंकेवलंतुयः|
पश्यत्यकृतबु�द्धत्वा�सपश्य�त�मर्�तः||१८- १६||
021-Chapter 1 Verse 5-6 (02-09-2016) www.arshaavinash.in

यस्यनाहंकृतोभावोबु�द्धयर्स्यन�लप्यते|
हत्वाऽ�पसइमाँल्लोका�ह�न्तन�नबध्यते||१८- १७||
tatraivaṁ sati kartāramātmānaṁ kēvalaṁ tu yaḥ |
paśyatyakr̥ tabuddhitvānna sa paśyati durmatiḥ ||18- 16||
yasya nāhaṁkr̥ tō bhāvō buddhiryasya na lipyatē |
hatvā:'pi sa imām̐llōkānna hanti na nibadhyatē ||18- 17||
That is why we say ज्ञानीdoesn’t have आगा�मपुण्यंand पापं. न�लप्यते means आगा�मपुण्यपापर�हत:हवा�त.
And what is the reason? He says, भोज्यस्यसवर्स्य एकस्यभो�ु:भोज्यत्वात्. So the first (भोज्यस्य) is putin
bracket that is not required. सवर्स्य the entire creation, is एकस्यभो�ु; for one भो�ा the सा�क्ष चैतन्यं .
For one भो�ा the सा�क्षचैतन्यं, eventhough सा�क्षचैतन्यं is seemingly divided in many bodies. But
actually there is only one भो�ाक्षे�ज्ञंचा�पमां�व�द्दसवर्क्षे�ेष.ु So सवर्सा�क्षण:; for
thatएकसा�क्षण:सवर्स्यभोग्यत्वात् the entire universe is an object of experience. For that one सा�क्ष, the
तुरीयं, the entire universe is an object of experience. The सा�यं. So naturally the question will
come. Ok the entire creation is सा�यं for one सा�क्ष. Therefore, what? How can you say Therefore,
सा�क्ष is not affected? How do you conclude thatway? I am willing to accept सा�क्ष is एक;I am
willing to accept everything सा�यं it is object of experience. Based on that how do you conclude
that सा�क्ष is unaffected. For that Sankaracharya gives the logic. Illuminator is never tainted by
whatever it illumines. Any illuminator is never tainted by positively influenced or negatively
influenced by whatever it illumines. Illuminator is intimately in contact with the illumined. But
it doesn’t get affected. What is the example?
सूय� यथा सवर्लोकस्य चक्षुन्र् �लप्यते चाक्षुषैवार्�ादोषैः ।

एकस्तथा सवर्भूतान्तरात्मा न �लप्यते लोक�ःखेन �ा�ः ॥ ११ ॥
Again यथा अ�ग्न; यथा वायु: etc. The sunlight pervades the entire earth. Sunlight illumines the entire
earth. How? By spreading over the earth. But the good attributes or bad attributes of the earth
doesn’t contaminate the sunlight. Therefore, illuminator is un-affected. This can be extended to
the अ�ग्नतत्वं also. Sankaracharya will give. It can be taken for the sense organs also. Sense organs
illumine the objects. The sense organs are not affected by what it illumines. The mind may react.
we are not talking about that. But the illuminating sense organs the चैतन्यंdoesn’t get tainted. So
that is what he said भोज्यत्वात्एकस्यभो�ु: that he explains further यस्यय; �वषय:; whatever is object
of any illuminator. Whatever is an object of any illuminator you can take सूयर्�काशचन्��काश; or
any illuminator including the sense organs. स:; तेनहीयतेवधर्तेवानSo that illuminator is never
increased or decreased by what it illumines. नहीयते means it is not decreased even qualitatively
it is not. For example, I have got a particular power in the eye. With that eye, I see an object

which is a defective object. Now because eyes saw a defective object what has happened? The
eyes have become defective. No. The illuminator eyes can never become defective or more
effective. Because of the effectiveness or defectiveness of a perceived object. Similarly
illuminating revealing ears, cannot become more effective or defective, because of the
effectiveness or defectiveness of the sound that is heard. Suppose a musician sings wonderfully.
And I heard that music for one hour. And when I came out my ears have improved. Why?
Because I heard a better music. Another day I attended another music program. Onlyअप�ु�त;
अपतालंand I heard a poor music, and after one hour the ears have become
defective?ஆஹுேமா?The illumining instruments, can never be improved or decreased because
of its object.Now Sankaracharya gives another example. I don’t know whether this example will
work or not? न�हअ�ग्न ;the fire, नहीयतेवधर्तेवाyou have to supply na हीयतेdoesn’t decrease.
नहीयतेवधर्तेवाor increase दग्ध्वा after burning or because of the burning of its objects like का�ा. का�ा
means log of wood.So, by burning the logs of wood, the अ�ग्न the burning fire, doesn’t increase or
decrease. Now hearing this we may get the doubt when you put lot of fuel अ�ग्न seems to
increase, ह�वषाकृष्णवत्मेवभूयएवअ�भवधर्तiे t is said. Sankaracharya says by adding fuel, it doesn’t
increase or decrease. Therefore, to understand this example what I would suggest instead of
having alog of wood you imagine there is a candlelight. And you have got several papers pages
after pages. Youwant to destroy; theyare all confidential materials. Now suppose you take that
paper and you have got that flame and you go on burning papers. 25 papers you have burnt. And
what happens to flame? Remains same. And you burn 25 papers. Flame will be the same only.
You cannot say that after 25 papers the size is little bit more. After 50 papers, it is stillmore; you
can say. Justasthe flame doesn’t get affected because of the object it burns, similarly the
consciousness doesn’t get affected. And that is why I said, instead of अ�ग्न example which can
create a doubt you take सुत्य�काश example. It never changes. No value addition or value deletion.
Or I gave the example of sense organs there also. So, what is the essence of this
�ोका.तुरीयज्ञानीनभद्यते. The knower of तुरीयं is unaffected by संसार. Before that I have to give you the
अन्वय:.
��षुधामसुयद्भोज्यं (भव�त,),य; चभो�ा�क��त�त;- एतद्उभयंSanskrit students, both are �द्वतेया�वभ��. Object

ofवेद य; तु वेदand वेद is averb not a noun य; तुवेदस: भु�ान;(अ�प)न�लप्यते.
Continuingpage 46 का�रका no 6.
�भवः सवर्भावानां सता�म�त �व�न�यः । सव� जनय�त �ाण�ेतोऽ◌ंशून्पु�षः पृथक् ॥६॥
So in the previosu 5 का�रका:s, GPA has summarised the first 5 मन्�ा:. 5 मन्�ा:, 5 का�रका:. Now GPA
wants to comment upon the 6thमन्�ा. We have studied the first 6 मन्�ा: of the उप�नषद्. Of them 5
मन्�ा: are summarised in 5 का�रका: Now the 6thमन्�ा, GPA wants to treat separately. And reason is

the 6thमन्�ा is equating �ाज्ञ and ई�र, by an important

मन्�ाएषःसव��रएषसवर्ज्ञएषोऽन्तयार्म्येषयो�नःसवर्स्य�भवाप्ययौ�हभूतानांपराज्ञ; the sleeper =ई�र. Very, very very
rare message. When we are sleeping who are we at least; for that you should sleep. Because
when we sleep the उप�नषद् says we are all ई�र:. Not bound by time. Not bound by space.
Limitless existence we are. सन्मा�ई�र:So third पादis�ाज्ञ, ई�र:. And then the उप�नषद् says, this ई�र:
the thirdपाद is the cause of everything. एषयो�न:सवर्स्ययो�न: means what? कारणम्. That is why we
call the third पाद as कारणपाद; the first 2 पादs are कायर्पादयं. Third one कारणपाद. In short ई�र: is
कारणम्. The entire universe is कायर्म्. ई�र: is कारणम्. The entire universe is कायर्म्. By giving this
message the उप�नषद् has indirectly introduced सृ��करणम्. Through this 6thमन्�ा the उप�नषद् has
indirectly introduced सृ��करणम् which is a very, very big topic in all schools of thought. Because
all of them talk about the creation of the universe. And they all study how the creation comes.
We also will be studying in detail in the third chapter. Some schools talk about सत्कायर्वाद. Some
schools talk about असत्कायर्वाद. Someschools like अद्वै �तन्talk about �मथ्याकायर्वाद,सत्कायर्वाद, of
साङ् ख्यायोग we will discuss elaborately later. In मूलम् also we have studied, if you remember
सत्कायर्वाद. And all from our मूलम् classes. I will be extremely happy. I said भाष्यं students must be
familiar with the मूलम् classes. In the मूलम्, I have elaborately discussed. If you remember, as even
I say सत्कायर्वाद if your mind ticks off,I will get special liberation. And similarly,असत्कायर्वादalso.
And GPA will discuss this elaborately later. But in these few �ोका: he wants to talk about सृ��.
And in this �ोका, GPA is negating असत्कायर्वाद. And indirectly negating सत्कायर्वादand establishing
�मथ्याकायर्वाद: Now what do you mean by that. असत्कायर्वाद says a non-existent product alone is
created. And what is their reason? An existent product need not be crated why? Existent.
Therefore, non-existent product alone is created; Is called असत्कायर्वाद. GPA just brushes aside, in
this �ोका by using the word सतां. That one-wordसतां in this �ोका negates असत्कायर्वाद. And GPA
doesn’t give the logic. We have to supply. If a non-existent product is created, from any seed, any
tree can originate. From mango seed, coconut tree can originate. From coconut seed, mango tree
can originate. We find from coconut seed what tree comes; only coconut tree comes. From
mango seed; only mango tree comes. What is the reason; the reason is in the mango seed alone;
mango tree is potentially existent or non-existent? Existent. In the coconut seed alone coconut,
tree is potentially existing. And in the human parents also then you will understand. Human
children are potentially existent otherwise suddenly one day the human parents will give birth
to donkey children, since it doesn’t happen, a specific कारणम् is required to produce, specific
कायर्म्. Iti कायर्कारण�नयम: वतर्ते a specific cause is required to generate a specific effect. From that it
is clear that, in that specific cause alone, that specific product is potentially there. In the
sugarcane alone sugar is potentially there. In the oil seed alone, oil is potentially there. Similarly,
in ई�र: the creation must be there or not? Creation must be there. Therefore,सतांपदाथार्नांएव, how
सतां.? Potentially सतांपदाथार्नांएवउत्प��:भव�त. A non-existent creation can never originate. So
thus,असत्कायर्वाद is negated by what expression? सतां. So now look at the �ोका. I am giving the
gist of the �ोका. Later we will go to the भाष्यं.So सतांसवर्भावानांएव�भव:;�भव: means origination; is

only for those objects which are potentially existent in whom? तृतीयपादई�र:. What is the
message? What is potentially existent or potentially existent things alone can originate from,
ई�र. Therefore,ई�र: doesn’t create a universe. ई�र: only converts the potential universe, un-
manifest universe into manifest universe. ई�र: doesn’t produce even one milligram of matter.
Matter is there in ई�र: in dormant form.
So thus the word सतां, negates असत्कायर्वाद. But there is a problem? What is that? Once you say
सतां it will mean GPA is accepting सत्कायर्वाद. Then the साङ् ख्या philosopher will jump up and
down. Look at here सत्कायर्वाद. And Therefore, commentator’s BP goes up. And Therefore, the
commentary they say, the world, which was existent in ��न्, without being different from ��न्.
Having no independent existence. They add a clause. The world was there existent in ��न् with
borrowed existence. Just a as the world was potentially existing in ई�र in माया form, the world
was potentially existing in ई�रमाया form. With borrowed existence; once you say borrowed
existence साङ् ख्या is gone because साङ् ख्या world exists potentially and independent of ई�र. Since
he accepts independent existence it becomes सत्कायर्वाद. Since we talk about dependent existence
it becomes �मथ्याकायर्वाद. This will be detailed discussed in 3rd chapter where GPA with focus
dismisses सत्कायर्वाद. Very, very elaborately. We are going to head ache. साङ् ख्या�नषेदसत्कायर्वाद�नषेद
ore कायर्म,् कारणम्. Etc. In the third chapter it will come. The first line of the का�रका is the seed for
the सत्कायर्वाद. �नषेद of the third chapter. And इ�त�व�न�यः; this we are very, very sure. Ok; then in
the second line, GPA talks about how one ई�र creates 2 parts of the universe. चेतना part and
अचेतना of the universes. चेतनाअचेतना�पंजगत्, one ई�र creates by making use of his won 2
components. ई�र is a mixture of चैतन्यं and माया. परा�कृ�त and अपरा�कृ�त. The परा�कृ�तpart is
responsible for the चेतनाजीवसृ��. The परा�कृ�तमाया part is responsible for अचेतनाजगत्सृ��. Thus,माया
will be busy creating पञ्चभूता�नand पाञ्चभौ�तक�पञ्च including पाञ्चभौ�तकशरीरं; पाञ्चभौ�तकमन; all
the माया part will create. And consciousness part will create the जीव very simply what the
चेतनम्has to do? The reflection of the चैतन्यं the �चदाभास is formed in the सु�मशरीरं. In all the three
शरीरंs. The moment the �चदाभास is formed the �चदाभास in स्थूलशरीरं becomes �व�. In सु�मशरीरं; तैजस;
of course, backed by cit. Whenever I say �चदाभास never think of �चदाभासindependently. वेदान्ता
will be confusing. Whenever I say �चदाभास it is always backed by cit. Because the very ‘is’ness of
�चदाभास is given by cit. Therefore, I am not mentioning the cit. But you should always remember
�चदाभासin सु�मशरीरं is called �व�. सु�मशरीरंतैजस. कारणशरीरं�ाज्ञ. Thus,चैतन्यअंशgenerates �व�तैजस�ाज्ञ.
The मायाअंशgenerates स्थूलसू�म�पञ्च: That I said here. �ाण: so here GPA uses the word �ाण, only a
few days before நான்ஒங்க பிராணைன வாங்கிேனன். We elaborately analysed the word �ाण can be
used in the meaning of �ाज्ञई�र. By quoting a छान्दोग्यवाक्यंDo you remember the वाक्यं? If you
remember Ok. �ाणबन्धनं�हसोम्यमन; we analysed. And Sankaracharya established the word �ाण can
be used for ई�र. Now GPA himself uses the word �ाण; for ई�र in the second line. �ाण means
माया�धानई�र:. �ाण: means ई�र from माया angle. माया�धानई�र:सव�जनय�त . Creates the entire inert

universe. सव� means अचेतनम्जगत्. The माया part of ई�र, generates the अचेतना�पञ्च:. And पु�ष; पु�ष;
means चैतन्य�धानई�र, the ई�र from the stand point of परा�कृ�त the consciousness. What does he
do?Consciousness cannot be called he. Some pronoun we have to use. Therefore,पु�ष; the
consciousness �धानई�रचेतोम्सून; चेतोम्सून; means �चदाभास: Literally अम्सु; means rays. Every
�चदाभासis treated as a ray of original consciousness. Every reflected consciousness is treated as
a ray of original consciousness. That is why in dhyana sloka itself the first sloka
�ज्ञानांशु�तानैः�स्थरचर�नकर�ा�प�भ�ार्प्यलोका,where? मान्�क्यभाष्यं . Sankaracharya starts with 2
dhyana sloka. The first dhyana sloka first line he uses �ाज्ञनअम्सु;. अम्सु; here also. चेतअम्सु: means
�चदाभासin what form.�व��चदाभासतैजस and �ाज्ञ. And not only in on शरीरं. In all the bodies चेतोम्सून्.
पु�ष; �धानई�र. �ृथक् जनय�त . ई�रseparately creates the �चदाभास rupa. The माया part creates the
अचेतना�पञ्च. Thus, it is a joint venture. After all any srishti is husband and wife joint venture.
Here also परा and अपरा�कृ�त jointly creates चेतना and अचेतना�पञ्च. This is a very profound verse.
7th chapter of BG you can connect.
भू�मरापोऽनलोवायुःखंमनोबु�द्धरेवच|
अहंकारइतीयंमे�भ�ा�कृ�तर�धा||७- ४||
अपरेय�मतस्त्वन्यां�कृ�त��व�द्धमेपराम्|
जीवभूतांमहाबाहोययेदंधायर्तेजगत्||७- ५||
एतद्योनी�नभूता�नसवार्णीत्युपधारय|
अहंकृत्स्नस्यजगतः�भवः�लयस्तथा||७- ६||
bhūmirāpō:'nalōvāyuḥkhaṁmanōbuddhirēvaca|
ahaṁkāraitīyaṁmēbhinnāprakr̥tiraṣṭadhā||7- 4||
aparēyamitastvanyāṁprakr̥tiṁviddhimēparām|
jīvabhūtāṁmahābāhōyayēdaṁdhāryatējagat||7- 5||
ētadyōnīnibhūtānisarvāṇītyupadhāraya|
ahaṁkr̥tsnasyajagataḥprabhavaḥpralayastathā||7- 6||
All these are condensed in one sloka. Ok this the gist. Now we will see the bhasyam.
सतां �वद्यमानानांस्वेना�वद्याकृतनाम�पमायास्व�पेणसवर्भावानां�व�तैजस�ाज्ञभेदानां�भवोत्प��ः ।
Soसतां is in the मूलम्=�वद्यमानानां /already existent potentially �वद्यमानानां means potentially existent
in ई�र. Then go to the third line. सवर्भावानां-is in the मूलम्= �व�तैजस�ाज्ञभेदनम्. So all the जीवा;,
potentially existent जीवा. And who are those जीवा; �व�तैजस�ाज्ञजीवानां. The जीवा; in the form of
�व�तैजस�ाज्ञ. So thus all the जीवा; are already potentially existent with ई�र with bundles of
सं�चतकमार्. And that कमार् is the basis of ई�र to give appropriate स्थूलशरीरंand appropriate सू�मशरीरं.

And on what basis भगवान् will create स्थूल,सू�मशरीरं; all कमार्s only. And potentially existent when
you say, here only we get into सु�मशरीरंand to differentiate सु�मशरीरं from ours, he uses the word
स्वेन. And the word स्वेन should be connected with �वद्यमानानां. Potentially existent, स्वेन here means
अ�ध�ान�पेण, as non-separate from the अ�द�ानं��. स्वेन means existent non separately from
अ�द�ानं, or to put in positive language potentially existent with borrowed existence. So after that
Sankaracharya is going to say, that the rope snake which is projected on the rope, is potentially
existent on the rope, in rope ignorance. Rope is there. And rope ignorance is there. In the rope-
ignorance the rope snake is potentially existent. And just as the projected snake has got
borrowed existence, projected rope snake has got only borrowed existence borrowed from the
rope. Similarly, when the rope snake was previously there in potential form, that potential rope
snake also has got borrowed existence. So projected rope snake also has got borrowed
existence. And before the projection, the rope snake was potentially there. Where? In rope
ignorance. In the rope ignorance, potential rope snake was there. And that potential rope snake
also has borrowed existence. Once you accept that the product is potentially there it is called
सत्कायर्वाद. Once you add a note, the product is potentially there, then add with borrowed
existence it is called �मथ्याकायर्वाद. I will repeat. Product is potentially existent is सत्कायर्वाद.
Product is potentially existent with borrowed existence is called �मथ्याकायर्वाद. Just as rope snake
is potentially existent in the rope. How/ with borrowed existence. That �मथ्या potential rope
snake alone became �मथ्या projected tope snake. So thus that word स्वेन is avery significant word.
The word स्वेन differentiates �मथ्या karya vada from सत्कायर्वाद. This is Shankaracharya’s ingenious
words. GPA doesn’t do that. Therefore,स्वेनअ�ध�ात्मन�वद्यमानानांजीवानां. �मथ्याजीवानां. �भाव; उत्प��;
भव�त. Therefore, the word satam in the मूलम् negates असत्कायर्वाद. The word स्वेन in the bhashyam
negates सत्कायर्वाद. Therefore, now wehave got a cozy corner. We are �मथ्याकायर्वाद:
Details in the next class.


022- Chapter 1 verses 6

Page 46 का�रका no 5. भाष्यं
सतां�वद्यमानानांस्वेना�वद्याकृतनाम�पमायास्व�पेणसवर्भावानां�व�तैजस�ाज्ञभेदानां�भवोत्प��ः
In these 4 का�रका no 6 to 9, GPA is analysing the 5th मन्�ा of the उप�नषद्. And in the 5th मन्�ा the
third पाद of आत्मा is talked about. And the 3rd पाद is called कारणपादwhich is called �ाज्ञ or ई�र:
And this कारणपाद, third पाद�ाज्ञई�र, is described in the 6th मन्�ा and the उप�नषद् says, from this
ई�र alone the entire universe has emerged. This ई�र is both �न�म�कारणम् and उपाधानकारणम्. And
once you say ई�र is कारणम्, naturally we have come to the topic of सृ�� or creation. And
Therefore, GPA wants to make, a few observations regarding creation. And first observation he
makes is, only what is potentially existent, alone can originate. From the mango seed mango tree
originates because mango tree is potentially existent in the mango seed. And that is why mango
tree doesn’t originate from coconut seed. Why? Because in the coconut seeds mango tree is not
potentially existent. And Therefore, every product exists potentially before its origination. And
this is called सत्कायर्वाद of साङ् ख्या. And by taking to सत्कायर्वाद, GPA is negating aसत्कायर्वाद.What is
not potentially existent cannot originate, But Sankaracharya wants to make some amends in his
commentary because we don’t accept the सत्कायर्वाद of साङ् ख्या also. And Therefore, we make a
revised सत्कायर्वाद, it is called �मथ्याकायर्वाद; सदस�त्वल�ण�मथ्याकायर्वाद: (MKV). And how do you
define MKV? We say, initially we look like साङ् ख्या. That is a product is always potentially
existent before its origination. But after saying it is potentially existent we add a clause. If we
don’t add that clause it will be सत्कायर्वाद. If you add that clause it will be MKV. And what is that
clause? I said before, but since one-week gap is there whether it is potentially existent in your
mind I don’t know. What is that clause? The product is potentially existent with borrowed
existence. Once you add the clause with borrowed existence it becomes MKV of अद्वै त.ं And MKV,
will mean what? Details we will see in the third chapter. When you say something is existent
with borrowed existence, it means as goodas non-existent. When you say it has got only
borrowed existence it means it doesn’t have original existence. It is only seemingly existent. So
that which is potentially and seemingly existent, that alone originates later. This is called MKV. I
will repeat. Whatever is potentially and seemingly existent alone, later originates in the form of
a product which means it is �मथ्याकायर्म.् And once you say, it is �मथ्याकायर्म,् it means a seeming
creation and as seeming product. �मथ्याmeans seeming. Everywhere you have toaddseeming. It is
seemingly existent. And it is seemingly originating. And it is seemingly, a product. Thus वेदान्ता
says, the whole सृ�� is a seeming सृ��. So MKV is seeming सृ��. And then what is its corollary?
Once you say it is seemingly born it means really it is not born. So both statements are two sides
of the same coin. Seemingly born =really not born. I will give you this example. You will
immediately understand. Suppose I say you are seemingly beautiful; isit a compliment or insult.
It looks compliment. Seemingly beautiful means really not. So when you say there is seeming

creation it is called MKV. When you say there is no real creation, it is called अजा�तवाद: Thus MKV
and अजा�तवादare synonymous only. MKV and अजा�तवाद are synonymous only. Exactly like
seemingly beautiful, really not. Both are synonymous only. Developing country, essentially
means un-developed country. Therefore, bothare synonymous. When you use the word
developing country you feel proud. That is the only thing. This is what the statement. Now look
at the भाष्यं.सतां�वद्यमानानांएव�भव; उत्प��भव�त . So whatever is potentially existent alone originates.
�वद्यमानानांwhat is the English translation? Potentially existent. �भव:; origination happens. And
this statement by itself is SKV of साङ् ख्या. But I said in the last class, the word स्वेन of भाष्यकार is
significant. स्वेनshould be connected with �वद्यमानानां. Not स्वेनअ�वद्याकृत. Anandagiri makes it sure
that स्वेन should be connected with �वद्यमानानां. स्वेनmeans because of the अ�ध�ानं existing because
of अ�ध�ात्मन:�वद्यमानानाम्इत्यथर्:. And अ�ध�ानं�वद्यमानानां means potentially existing with borrowed
existence. For that only. �भव:उत्प��:भव�त. That is 4th line. And whatare those things? Third
line.सवर्भावानां all the things of the creation. So it includes पञ्चभूता�न and शरीरा�ण चतुदर्श भुवना�न
everything without exception सवर्भावानां which includes �व� तैजस �ाज्ञ भेदानां . Which alone later
obtains in the form of �व� तैजस and �ाज्ञ. Both भो�ा as well as भोग्यं. So, theyare समाना�धकरण्यंAll
Sanskrit students should note सतां�वद्यमानानांसवर्भावानां�व�तैजस�ाज्ञभेदानां; all these 4 words are
समाना�धकरण्यं, referring to the same creation. उत्प��:; origination भव�त. And how is its origination.
Go tothe second line. The second line should be connected with उत्प��: second line and 4th line
should be connected. First line and third line should be connected in अन्वय; and how does it
originate.अ�वद्याकृतनाम�पमायास्व�पेण; herethe word माया means �मथ्या. And this position must be
rearranged. नाम�पमाया must be reversed मायानाम�प.And मायाmust be translated as �मथ्या. So, in
माण्डू क्यभाष्यं, lot of words are there. Therefore,नाम�पमाया must be reversed as मायानाम�प. And
मायानाम�प should be understood as �मथ्यानाम�पेण. So, in the form of the unreal नाम�प. And why
is it unreal.अ�वद्याकृत,which is projected by moola avidya which is projected by ignorance or माया.
So thus, the potentially existing universe alone originates in the form of unreal names and forms
is the message. And �भव: is in the मूल.ं Sankaracharya translates it as उत्प��:Therefore,�भव:
=उत्प��: And then GPA says असत्कायर्वाद will be engaged later in the का�रकाitself. That he reminds.
We will read.
व�य�तच“वन्ध्यापु�ोनत�वेनमाययावा�पजायते”इ�त।
This is with reference to a future का�रका; का�रका no is given in the Hindi translation. �करणम्. That
is अद्वै त�करणम्का�रका no 28. What does GPAsay there वन्ध्यापु�; a non-existent son of a वन्ध्या.
वन्ध्याmeans a barren woman who cannot give birth to a child. वन्ध्यापु�; comes under सत् or
असत्or �मथ्या. वन्ध्यापु�is an example for सत् or असत् or �मथ्या?. Therefore,वन्ध्यापु�means a non-
existent child. नजायते. Can never be born. त�वेनमाययावा. Either really or seemingly. A non-existent
child can never be born really also. Can never be born seemingly also. So if the world were असत्,

then the world cannot be born really also. World cannot be born seemingly also. But we see
theworld is born seemingly. Therefore, the worldcannot come under वन्ध्यापु�; असत्category. I
hope you are following. So Therefore, असत्कायर्वाद is not acceptable. And not only is that in
असत्कायर्वादthere another problemalso. Very, very subtle argument what is the problem?
य�द�सतामेवजन्मस्याद्��णोऽ�वहायर्स्य�हणद्वाराभावादसत्व�सङ्गः
।��ंचरज्जुसपार्द�नाम�वद्याकृतमायाबीजोत्प�ानांरज्ज्वावन्ध्यापु�द्यात्मनासत्वम् ।
So here he refers to a problem. In असत्कायर्वाद(ASKV) a very subtle argument. Suppose the world
is non-existent. And the non-existent originates. It is only a hypothesis. Non-existent world
cannot originate. But for argument sake a non –existent world originates. Then ��न्cannot be
said to be the कारणम् of the universe. ��न्not be said to be the कारणम्because, ��न् and the
universe has no connection. The universe was non-existent and it has come to existence. As far
as ��न् is concerned it has no connection at all. And if the ��न् and world has no connection,
because of asatkaryavaada there will be a very serious problem. ��न् can never be revealed by
सास्�ा. ��न् can never be revealed by सास्�ा, because at present सास्�ा is able to reveal ��न् as
जगत्कारणम्. Every उप�नषद्, यतोवाइमा�नभूता�नजाय�न्तयेनजाता�नजीव�न्त; everywhere ��न् is primarily
revealed as जगत्कारणम् as तटस्थलक्षणं. That method cannot be used in asatkaryavada because a
non-existent world which is unconnected to ��न् has come. Therefore, ��न् cannot be revealed
as जगत्कारणम्. And ��न् cannot be revealed directly also. Why? Because ��न् is सवर्�माणअगोचरं.
Therefore, direct revelation of ��न् is not possible because सवर्�माणअगोचरं. Indirectly ��न्
cannot be revealed as जगत्कारणम् because in ASKV ��न् is not जगत्कारणम्. I hope I am
communicating. Therefore, in ASKV neither directly nor indirectly can ��न् be revealed and if
there is no �माणं to reveal ��न् that ��न् is as good as non-existent. Therefore, a very ingenious
argument, a unique problem is ASKV is that ��न् will become असत्, �माणअभावात्. Very ingenious
argument. So he says, य�तअसतांएवज्ञानं. If non-existent things of the universe, जन्मorigination
happens, जन्मस्यस्यात्, then ��न्; अव्य्वहारस्य that ��न् which is beyond all transactions and
Therefore, सवर्�माणअगोचास्य. That ��न् which is सवर्�माणअगोचरं. �हणद्वारअभावात् it cannot be
revealed through the world also. Why? Because world can help in revealing ��न्, only if there is
a कायर्कारणसंबन्ध. But in ASKV that only route is also ruled out. So �हणद्वारअभावात्,
जगत्कारणत्व�प�माणअभावात्�हणद्वारअभावात्. Here �हणम् means not solar or lunar eclipse. �हणद्वार
means �माणं. �हणम् means ज्ञानं. द्वारं means �माणं. So �हणद्वारंmeans �माणं. So �माणअभावात्
असत्व�सङ्ग; ��न् will become असत्. Because of the rule मानाद�नामेय�स�द्ध: anything is revealed as
existence, only through �माण. If �माणं is not there, it cannot be revealed. If it cannot be revealed,
how can you talk about its existence? Without �माणं if you can talk about existence,then there
will be no �वस्ता. Somebody will say that there are 20 elephants in the hall. And I ask how you
prove? No proof. It is there. No �माणं. So without �माणं you start accepting. Another will say why

do you say 20? Why can’t you say 100? �वस्ताअभावेanybody can say anything. And
Therefore,अस�व�संग; अस�व�संग; should be connected with ��ण: ��न् will become non-existent.
Therefore, ASKV is not acceptable. Then now he explains our सत्कायर्वाद itself with a different
example. Our सत्कायर्वादmeans �मथ्याकायर्वाद: That he explains with रज्जुसपर्��ान्त: So what is the
example? रज्जुसपर् example. A very nice observation. We have not seen the point before. We have
talked about the origination of snake. Because of rope ignorance. Rope by itself cannot be cause
of snake. Then what will happen? Everywhere there is rope, you will experience snake problem.
Therefore, mere rope is not problem. Rope associated with ignorance. And ignorance by itself
also cannot be the कारणम् because ignorance cannot exist by itself.
Therefore,अज्ञातरज्जु:सपर्स्यकारणम्. Unknown rope is the cause for unreal snake. Unknown rope is
the cause for unreal snake उत्प��. Now Sankaracharya is raising the question; before the
experience of the unreal snake, the origination of the unreal snake, was this unreal snake
existent on unknown rope or not? Can I repeat the sentence? Before the origination of the
unreal snake, was this unreal snake, existent in the unknown rope or not? And what is his
answer? Unreal snake was existent. Unreal snake was existent.Why? वन्ध्यापु�: an unreal non-
existent snake can never originate really also, a non-existent snake cannot originate seemingly
also. So, since seeming origination of the unreal snake is happening, this snake must be existent
only. Therefore, before the origination, the unreal snake was potentially existent in unknown
rope. Shall I repeat? Before the origination, the unreal snake was existent potentially in the
unknown rope. You should not say unknown snake was potentially existing in unreal rope. So
unknown unreal you should not exchange. And when we say the unreal snake was potentially
existing in the unknown rope, we should remember the clause unknown snake was potentially
existent with borrowed existence. Borrowed from rope. From unknown rope, the unreal snake,
has borrowed existence, and it was potentially sitting there. Waiting for this fellow to come. Ok,
now look at this. ��ंचcha, and it is a fact. What is that? रज्जुसपार्द�नां; the unreal rope snake
etc.अ�वद्या��तमायबीजउत्प�ानां, which are born out of unreal seed,which is the potential seed. All
the unreal seed; here also the word माया should be translated as �मथ्या. So, there was an unreal
seed for the unreal snake. There was unreal seed in the form of the potential snake. And why is
unreal? अ�वद्याकृत. Because of ignorance alone it is there. Therefore,अ��मथ्यासपर्:; also is
अ�वद्याकृतं. ��मथ्यासपर्: is also अ�वद्याकृतं. Both are because of ignorance. So अ�वद्याकृत, �मथ्याबीज,
here बीज is the seed of unreal snake. �मथ्याबीजउत्प�ानां all the unreal snake etc.,. How was it
potentially existent? रज्ज्वा�दआत्मन:. Theywere potentially existent non-separate from unknown
rope. OK the sentence must be carefully used. The potentially existing unreal snake, was non-
existent non-separate from unknown rope. Non-separate from unknown rope, means existence
being borrowed from the unknown rope.
The moment you accept the potential existence of a snake, without borrowed existence it will
become साङ् ख्या. The borrowed existence word if you don’t use, we will end up साङ् ख्या.
Therefore, the difference between साङ् ख्या and वेदान्ताis, वेदान्ता also talks about potential universe.

साङ् ख्या also talks about potential universe. And वेदान्ताalso, calls potential universe as �कृ�त.
वेदान्ता also calls it �कृ�त. साङ् ख्या also andवेदान्ता also calls the potential universe as �कृ�त. But
where we differ?We ask the साङ् ख्या�कृ�त has got borrowed existence or own existence?
स्वतन्�स�ाor परतन्�स�ासाङ् ख्या says, �कृ�त has existence of its own. Therefore, he comes under द्वै तं.
वेदा�न्तन् says, �कृ�त has borrowed existence. And to indicate the borrowed existence alone, we
use another word for �कृ�त which vedantin alone uses. Not साङ् ख्या. What is another word? माया.
Our �कृ�त is माया. माया once you say it means borrowed existence. But साङ् ख्या will never use the
word माया. So Therefore, रज्ज्वा�दआत्मन:means with borrowed existence. सत्यं. It enjoys existence.
न�ह�नरास्पदारज्जुसपर्मृगतृ�ष्णकादयःक्व�च�उपलभ्यन्तेकेन�चत् ।यथारज्ज्वां�ाक्सप�त्प�ेरज्ज्वात्मनां सपर्ः

स�ेव आसीदे वं सवर्भावानामुत्प�ेः �ाक्�ाणबीजात्मनैव सत्वम् । इत्यतः �ु�तर�प व�� “��ैवेदम्”
(मु.उ२.२.११) “आत्मैवेदम� आसीत्” (बृ.उ.४.१) इ�त ।
So all these are establishing �मथ्याकायर्वाद(MKV) distinct fromसत्कायर्वाद(SKV)and

असत्कायर्वाद(ASKV). Therefore, this entire para from first line सतां�वद्यमानानांup to the end of this
page, the whole thing is essence of MKV as distinct from SKV and ASKV. And this para is a
profound para and this will be elaborated in the entire third chapter.अद्वै त�करणम्is elaboration
of this para only. It is very profound para. Now Sankaracharya explains that with rope-snake
example. न�ह�नरास्पदारज्जुसपर्मृगतृ�ष्णकादयः, the rope snake etc. रज्जुसपर्मृगतृ�ष्णका;मृगतृ�ष्णका means
mirage water etc. �नरास्पदा; without an अ�ध�ानं a real अ�ध�ानं to lend existence without. �नरास्पदा;
means without अ�ध�ानंउपलभ्यन्ते. They don’t exist at all. So�नरास्पदा; �वसगर् is dropped because of
सं�धrule. �नरास्पदा: is adjective to मृग तृ�ष्णकादयःक्व�चतउपलभ्यन्ते you can never experience. And then
he extends the example यथा just as रज्ज्वां in the unknown rope, unknown adjective is very
important अज्ञातरज्ज्वां. In the unknown rope �ाक्सपर्उत्प�े: Before the origination of unreal snake,
सपर्: that unreal snake was potentially existent. सन्एवआसीत्. It was there. The observer doesn’t
produce a new snake. The observer doesn’t produce a new snake. But it is already there. So
सन्एवआसीत्स�ेव how do you split? सन्एवआसीत्. It was existent. And you should add a clause with
borrowed existence borrowed from unknown rope. How much hairsplitting goes in all these
sentences? एवम्in the same manner, पु�ष is comparable to unknown rope. And the entire �कृ�त
with the whole world in potential form, that �कृ�त is compared to the potential unreal snake.
Therefore, he says, evam in this manner, सवर्भावानांeverything and being in the creation, उत्प�े:
�ाक् before their origination, सत्वंthey all existwith borrowed existence. And how?
�ाणबीजात्मनाएव. �ाणबीजात्मना isthe technical term for ई�र:. And when we hear the word �ाण, you
should remember the discussion of �ाणtaken from
छान्दोग्यसुषु�प्त�करणम्�ाणबन्धनं�हसोम्यमन:ெசால்லிஒங்கபிராணைனவாங்கிேனன்நான்That discussion if
you remember it is fine. If you don’t remember doesn’t matter. �ाणबीजात्मना =ई�र: So the world
exists non-separate from ई�र: Before creation, the world exists non-separate from ई�र: OK the

question will come. You are keeping on saying on many things. What is the �माणम् for all these
things? What is the �माणम् to show that the world is non-separate from ई�र:? What is the �माणम्
for showing the world is non-separate from ई�र: In साङ् ख्या philosophy world is separate from
ई�र:Because remember in साङ् ख्या philosophy ई�र is only �न�म�कारणंई�र:is only �न�म�कारणं.
Therefore, ई�र: is different. World is different. In साङ् ख्यादशर्नaं lso. In योगदशर्नaं lso. That is why we
say योग is द्वै तीन् or अद्वै तीन्? pucca द्वै तीन्. During �न�व�कल्पकसमा�ध, योगी is a द्वै तीन only. Therefore,
world is separate from ई�र: for साङ् ख्या. For वेदा�न्तन् world is non-separate from ई�र. What is
�माणम्? He quotes very important �माणम्. इ�तअत:.In fact, after सत्वं, fullstop, should not be there.
Only dash must be there इत्यत:Therefore, only �ु�त: अ�पव��ु�तdeclares ��ैवइदम्सव�. ��ैवmeans
ई�र:: एवकारणं�� alone is इदम्सव� in the form of the entire universe. And when you say ई�र: alone
is in the form of universe, it means there is no universe separate from ई�र: This वेदा�न्तन् alone
can say. साङ् ख्याphilosopher can never say this. This is from MU.2-2-11. And another quotation
अत्मैवेदंअ�आसीत्. बृहदारण्यकउप�नषदin ऐतरेय also almost a similar statement is there. आत्माagain
here refers to कारणई�र:.परमात्माकारणपरमात्मा. तृतीय:पाद:. आत्मैवइदम्अ�े. ई�र:alone was there. There
was no universe separate from ई�र:इ�तand if you have to assimilate what is the best example.
Rope snake is one example. Another powerful example is what?Already you know. What is that?
Dream. The dream world, which youare, why you? we are going to project tonight. That is there
in us now. Today’s dream is already there. In what form? वासना�पेण; potentially it is there. And
can that dream world exist separate from me? It is not separate. If it is separately existent,
before going to sleep you have to take it from the almirah like people seeing the video program.
Just an aside note. Not very important, there is home theater. And there will be almirah where
there are so many CDs. Ten Commandments. Like that so many. And before staring that what
they should load. Similarly, you alsohave to do. Before going to bed you have to see which वासना
I should load in my dream? You don’t have to do anything. No almirah; no cd;no home theatre.
The head touches the pillow comes the स्व�ा. So justas the स्व��पञ्च is non-separate from the
waker, जा�त्�पञ्चा is non-separate from ई�र: Remember स्व�ा��ान्त also साङ् ख्या philosopher can
never give. All these examples, only वेदा�न्तन् can afford.इ�त.
Continuing. With this commentary on the first line of this का�रका is over. How relaxedly he
proceeds. We may be in a hurry. But Sankaracharya is very relaxed. Now he goes to the second
line. We will read the भाष्यं.
सव� जनय�त �ाण�ेत�ऽशूनंशव इव रवे��दात्मकस्य पु�षस्य चेतो�पा जलाकर्समाः �ाज्ञतैजस�व�भेदेन

दे व�तयर्गा�ददे हभेदेषु �वभा�माना�ेत�शवोयेतान्पु�षः
पृथ�ग्वषयभाव�वलक्षणान�ग्न�वष्फु�लङ्गवत्सलक्षणा�लाकर्वच्च जीवलक्षणां�स्त्वतरान्सवर्भावान्�ाणो
बीजात्मा जनय�त “यथोणर्ना�भः” (मु.उ.७) “यथाग्नेः क्षु�ा�व�स्फु�लङ्गाः” (बृ.उ.२.२०) इत्या�द�ुतेः ॥६॥

A very long and complicated sentence. So now we will go to the second line of the का�रका. And in
the second line, from the ई�र:, the �मथ्यापपञ्च origination is talked about. Now that he has
established the MKV now he says �मथ्यापपञ्च originates from ई�र: which is the third पाद. Don’t
forget because whole मान्�क्यisचतुष्पाद्आत्मा. You should not forget the पादdevelopment. And in
this का�रका second line, the origination of the universe is divided into two. One is चेतनसृ��;
another is अचेतनसृ��; because the universe consists of sentient experiencer and insentient
experienced universe. भो�ृभोग्यपपञ्चचेतनअचेतनात्मकपपञ्च. One ई�र: alone, creates the अचेतनम्
also. From his अचेतन�धानमाया. From the माया component of ई�र:, the अचेतनपपञ्च originates. From
the माया component of ई�र:, the अचेतनपपञ्च originates. Then the चेतनपपञ्च originates how? From
the consciousness component of ई�र:. चैतन्यंcomponent of ई�र: The चेतनजीवा: are born. And how
are the चेतनजीवा: born? because of the formation of reflected consciousness. The OC, forms, the
RC. And where does it form? Wherever possible. RC cannot be formed in the wall. Then the wall
willalso; வாள் வாள்னு கத்த ஆரம்பிச்சுடும் So Theyare not formed in the wall. Not formed in
पञ्चभूता:, not in the river. Not in the mountain. Wherever स्थूलसू�मशरीरा�णis there the चैतन्य
component projects. Doesn’t willfully do? Automatically �चदाभासare formed स्थूलशरीरRC becomes
�व�सू�मशरीरRC is तैजसा. कारणशरीरRC which is potentially there that is called �ाज्ञ. Thus, in the
form of �चदाभास�पेणजीवा: also originates from ई�र: And here the word सव�जनय�त�ाण: refers to
अचेतनसृ��. �ाण; सव�जनय�तrefers to अचेतनसृ��. पु�ष; चेत�शून्जनय�त. Refers to चेतनजीवसृ��: �ाण;
सव�जनय�तrefers to अचेतनजगत्सृ��; पु�ष; सव�जनय�तपु�ष; चेत�शून्जनय�तrefers to चेतनजीवसृ��: And in
both �ाण: means ई�र: How confusing? The word �ाण: means ई�र: based on our analysis,
�ाणबन्धनं�हसोम्यमन: In that analysis Sankaracharya established �ाणcan mean ई�र: That analysis
you should atleast note. If you don’tremember the logic doesn’t matter. Atleast note the page
no.where it comes. �ाण; can meanई�र:. So here �ाण; means ई�र: And what ई�र:? माया�धानई�र:.
अचेतनम्जगत्जनय�त . So �ाण; means माया�धानई�र: Then the second half, पु�ष: also means ई�र: But
what ई�र:? चैतन्य�धानई�र: To remember 7th chapter of the BG,
अपरा�कृ�त�धानई�र:.परा�कृ�त�धानई�र:. More we will see in the next class.


023 - Chapter 1 Mantras 6

Page 47 bhashyam last 5 lines of the first paragraph.
�ाणोबीजात्माजनय�त“यथोणर्ना�भः” (मु.उ.७) “यथाग्नेःक्षु�ा�व�स्फु�लङ्गाः” (बृ.उ.२.२०) इत्या�द�ुतेः॥६॥

Sankaracharyais commenting upon the 6th का�रका of GPA in which GPA is commenting on the
6th मन्�ा of the उप�नषद्. And the 6th मन्�ा says, ई�र the third पाद is both the �न�म� and उपाधानकारणं
of the universe. And ई�र alone is the कारणं of चेतन�पञ्च also and also the inert चेतन�पञ्च. And
when we are talking about the sentient universe we have to say चैतन्य�धानई�र; is the cause of the
चेतनजीवा: Because जीवा: come because of the reflection of the original consciousness. And
माया�धानई�र, the माया component of ई�र is irresponsible of the inert universe. So in the का�रका,
�ाण:सव�जनय�त is there. �ाण:; refers to माया�धानई�र: सव�अचेतनम्जगत्जनय�त. Then पु�ष: refers to
चैतन्य�धानई�र; चेतोम्शून्जनय�त-चेतोम्शून् refers to the sentient जीवा or the living being. And that
Sankaracharya is introducing in the top of the paragraph we were seeing सव�जनय�त�ाण: And that
is taken from the का�रका. And that particular line should be connected only at the end. So lot of
rearrangements are required in this long sentence. Sanskrit students have lot of homework.
सव�जनय�त�ाण:; will come at the end �ाणोबीजात्माthere only it will be connected. So after �ाण: Then
the word चेतोम्शून्is there. That you should make a complete sentence byadding
चेतोम्शून्पु�ष:पृतकजनय�त. And that is being elaborated in the भाष्यंnow. So चेतोम्शून्: literally means
rays of consciousness. Justas we have got the rays of सूयर्: the solar rays, जीवा: are the rays of ��न्
the OC. That is the literal meaning. And in this context the word rays means not race. Rays; so
the rays of OC is the literal translation. But inhis context each ray refers to a reflection in the OC.
Every �चदाभास reflected consciousness is compared to ray of OC. So चेतोम्शून्पु�ष:पृतक्जनय�त we
have toadd and put a full stop. Now he explains चेतोम्शूनंशव: he says अंशव:इवरवे. Like the rays of
the सूय,र् �चदात्मकस्यपु�षस्य-for the OC, which is पु�ष: the ई�र: चेतो�पा:�चदाभासा: the sentient �चदाभास,
we can supply the word �चदाभासा:,चेतो�पा:�चदाभासा:; the sentient reflected
consciousness’s,whichare ललाकर्समा; like the sun reflected in many bowls of water. Or many
mirrored. So each reflected सूयर् is called अकर्: So each �चदाभास is like the reflected सूय.र् And �ाज्ञ,
तैजस�व�भेदेन because three शरीरा�णare there; the reflectionsare also three; स्थूलशरीरreflection is
called �व�. सू�मशरीरreflection is called तैजस. Similarly,कारणशरीरreflection. So �ाज्ञ,तैजस, �व�भेदेन-
दे व�तयर्गा�ददे हभेदेष–ु दे हभेदेषु the three; शरीरा�णare not only for human beings. Theyarethere for
celestials. They have also got Sarira Trayam. �तयर्गात्The animals also have got शरीर�यं. And
ofcourse मनुष्य. So मनुष्यभेदेषh
ु ere भेदmeans varieties. Varieties of living beings. �वभा�माना;
appearing or exprienceable. What is the proof? When you pinch your body you will know
whether you have got �चदाभास or not. Therefore, pinch your body, not neighbour’s.Do pinch your
body to check whether you have �चदाभास. So दे हभेदेषु�वभा�माना: appearing. तोम्शूनंशवभव�न्त . You
have to supply भव�न्तand put a full stop. So for the sake of convenience I am putting a full stop.
Otherwise grammatically the whole thing is one complex sentence. ये is relative pronoun. That

we are putting in a bracket andput a full stop. Then तान्, those �चदाभासजीवान्. The infinite no of
जीवा:, in the form of reflected consciousnesses, पु�ष:जनय�त. जनय�त we have to supply. पु�ष:, what
is the meaning of पु�ष:?चैतन्य�धानई�र:ई�र with consciousness component prominent.So
पु�ष:पृतक्जनय�त. पृतक् means distinctly. And why do you say distinctly? To indicate that the जीवा:
are different from the inert universe. Therefore,�वषयभाव �वलक्षण means distinct from all the
insentient objects of the universe. �वषयभाव: means insentient objects �वलक्षनान् means distinct.
This is the commentary on the word पृतक्. So पृतक्= �वषयभाव�वलक्षनान्. And what is distinct from
inert object? The जीवा:, the sentient जीवा: are different from the insentient objects. And he gives
2 examples. अ�ग्न�वस्पु�लङ्गवत्सलक्षनान्. Just as these sparks originating from a fire, have got a nature
similar to the fire. Fire also has got heat and light. The sparks originating from the fire also has
got heat and light. Therefore, sparks are called सलक्षण: |सलक्षण:means having nature which is the
sameas the fire. In the same way, ई�र is like fire, every जीवा is like the spark. Becauseई�र is also
sentient. जीवा: are also sentient. Therefore,जीवा: are called सलक्षण:. Like what? Sparks. Are
सलक्षण:Therefore,अ�ग्न�वस्पु�लङ्गवत्सलक्षणान्. And second example जलाकर्वच्चसलक्षणान्. You have to
read it again. जलाकर्वत्सलक्षणान्. ज लाकर्meansreflected sun. Reflected sun is also like the original
sun. सल�णं means what? Similarto the cause whereas the inert sense objectsare not सल�णं. The
inert sense objectsare �वल�णं. Therefore, जीवा:s are सल�णजीवाand which are named जीवलक्षणात्.
which are called the जीवा:पु�षजनय�त. We have said जनय�त That we have to add here and put a
full stop. So Sanskrit students have a lot of work जीवलक्षणपु�ष:जनय�त. You should add and put a
full stop. In fact पु�ष:जनय�तcomes three lines beforewe should join here. पु�ष: जीवलक्षणन्जनय�त.
So up to this is commentary one चेतोन्शून्पु�ष:पृतक
Now Sankaracharya comments on the previous part सव�जनय�त�ाण: He is reversing and

telling.सव�जनय�त�ाण fromtop line it was there. That has to be brought here. So सव�जनय�त�ाण;
means इतरान्सवर्भावान्. So all the other insentient objects. So �वलक्षणपताथार्न्�ाण:बीजात्माजनय�त.�ाण:
means the ई�र:. what type ई�र?माया�धानई�र. In जड, in the insentient creation माया plays
prominent role. In sentient creation ��चैतन्यं plays prominent role. One அப்பா�धानसृ��: Another
is அம்மா�धानसृ��: I don’t want to say which is which. Then, you will getwild. So �ाण:
बीजात्माजनय�त. And here you should carefully note the word�ाण: means ई�र. Don’t take पञ्च�ाणा
and get confused, �ाण:ई�रजनय�त. And here Sankaracharya wants us to note that ई�र alone is
both the �न�म�कारणं and उपाधानकारणं in वेदान्ता, whereas in साङ् ख्या,योग, न्यायand वैशे�षकई�र is only
�न�म�कारणं. The उपाधानकारणंthe raw material is different one. Therefore, Sankaracharya gives the
well-known example e the side which is both intelligent and material cause. So he quotes यथा
उणार्�भ: I am not elaborating. It is insult to you. Therefore, you know that मुण्डक 1-1-7. And the
fire and spark example also comes in MU. 2-2-2, I think. Go and check 2nd chapter firstsection
first मन्�ा. तदे तत्सत्यं यथा सुद�प्तात्पावकाद �वस्पु�लन्गा: instead of quotingमुण्डक मन्�ा Sankaracharya
quotes Bruhadaranyaka example. “यथाग्नेः क्षु�ा�व�स्फु�लङ्गाः just as from one fire several sparks

originate. Similarly, from one ई�र several जीवा: originate. And an aside note is this यथोणर्ना�भः: in
the Gorakhpur edition is taken as Mundaka edition. But the spider example comes in
Bruhadaranyaka also. And you know in which mantra it comes. The next one quoted अ�ग्न
�वस्पु�लङ्ग 2-1-20 is there. In 2-1-20 BU उरणना�भ example also is there. Therefore, we need not go
to मुण्डक. 2-1-20 BU, both spider and fire spark examples are there. And that is why they
generally say, anything you don’t know from where say Bruhadaranyaka. Two reasons. One is
generally it will be right because in Bruhadaranyaka everything is there. Second thing is nobody
can go and checkup because it is so vast.Who will go and check. So we can safely say. Any way.
Thus ई�र is जगत्कारणं.So I will give you the अन्वय later. Iwill see whether we can finish these
का�रका: today. Let me try.No 7.
�वभू�त��सवंत्वन्येमन्यन्तेसृ��चन्तकाः।स्व�मायास�पे�तसृ��रन्यैः�वक�ल्पता॥७॥
So here GPA says, different philosophers analyze the creation and give their own opinion. And
he says, as far as वेदान्ता is concerned, वेदान्ताdoesn’t want to spend too much time on the
discussions of creation.By using the word माया, it conveys that it is अ�नवर्चनीयं, logically in
explicable. Therefore, it uses the word माया. And by saying that it doesn’t want us probe into
cosmology. So one reason is, it is अ�नवर्चनीयं. And the second reason is वेदान्ता talks about the
creation only temporarily because in the final teaching of वेदान्ता, there is no creation at all
existing. It is only an appearance without having an existence of its own. The creation’s
existence is the existence of the observer only. If I lend existence it is there. If I don’t., it is not
there. Exactly like स्व�ा, I lend existence and experience स्व�ा. Similarly, I the observer alone lend.
And since the creation is to be negated later.Therefore, also don’t spend too much time. The first
reason is creation is logically un-categorisable. Therefore, don’t waste your time. Use only one
word. माया. What is the second argument? We will only temporarily accept the creation. Since it
is going to be negated later –अध्यारोपकाले only we accept. अपवादकाले we are going to negate.
Therefore, Don’t Waste Too Much Time. While this is our approach, all other philosophers spend
too much time, in analyzing and each one comes up with different views also. And some of the
views are mentioned here. We will go the भाष्यं.
�वभू�त�व�स्तारे�रस्यसृ��र�तसृ��चन्तकामन्यन्तेनतुपरमाथर्�चन्तकानांसृ�वादरइत्यथर्ः।“इन्�ोमाया�भःपु��पेयते”
(बृ.उ.२.५.१९) इ�त�ुतेः।
�वभू�त: these are all the views of different philosophers which we don’t want to accept or negate.
We say finally it will be negated. So �वभू�त: is in the मूलं=�वस्तार:. �वस्तार; means the projection or
expansion. Throwing. Of ई�र. ई�र throws a creation out of himself. And that creation is real. That
is to be underlined. And that is as real as ई�र. So thus ई�र creation is a really expanded power of
ई�र.इ�त ��चन्तका मन्यन्ते . Some cosmologists may consider. After मन्यन्ते full stop. And by saying
some cosmologists think like that it is very clear we don’t say that. Then if we don’t say that,
then what is our view? We are not very particular. We are only loose.न तु परमाथर्�चन्तकानां .so

wewho are interested only in the absolute reality सृ�ौआदार: ना�स्तWe don’t give over importance
to सृ�� which is not परमाथर् which is not सत्यं? which is only �मथ्या. Thereare people who analyse
dream. Some western philosopher called Yung has written books on how to read thedream. We
say this universe itself don’t give over importance. These people analyse dream and say,
இதுஇப்படிவந்துதுநல்லதா. அபப்டிவந்துதுநல்லதா. Don’t analyse. So सृ�ौआदार; आदार: means over
significance. ना�स्तWe don’t give. It is like analyzing the rope snake. Will it come under viper
category? Or whether it is python or cobra? And how do you know सृ�� is �मथ्या? He quotes the
�ु�तइन्�ा; माया�भःपु��पईयते. Through his मायाश��इन्�ा; means ई�र: Not दे वेन्� Here इन्�ा; means
परमे�रतृतीय: पद पु��प ईयते Seemingly becomes many. And how do you know it is seemingly and
not really. For that GPA, will make a report पु�षशू�ं; अजायमानोब�दा�वजायते. So many things are
born without being born. अजाय मान: the creation without being born or without originating, it
originates. How can it originate without originating?? It is possible only in one way. When it is
seeming origination, then alone you can say without really originating, it seemingly originates.
Thus �ु�त�माणंsays creation is �मथ्या. And then Sankaracharya quotes one of the magic shows
which were prevalent during his time.
And what is that magic show? One magician will have a rope it seems. And he will just throw the
rope upwards. And the rope will stand vertically in the sky without any support. And then this
magician with a sword will climb up the rope. That means not only it stands without any
support. It is able to hold the magician also. And the in the sky, he will start fighting with
enemies.Invisible enemies whose roaring and shouting we can hear. And there is a fight
between this magician and the enemies. And in that fight, the magician who is in the sky is cut
into pieces by the enemies. Theyaremany. Therefore, he is not able to stand them. And
Therefore, the limbs of the magician, gets cut one by one. And it falls down. And with blood, the
limb falls; all the audience are able to see. And then naturally they are disturbed. And after
sometime the magician comes. That means the original magician was on the stage only. But he
has become invisible by his trick. Therefore, पारमा�थ�कमायावीभूमौएव�त��थ.
�मथ्यामायावीरज्जुद्वारउप�रगच्छ�त. And that�मथ्यामायावीis cut into pieces. सृ�� and लयंboth. And cut into
pieces. And pieces fall down. And whenwe are disturbed, the पारमा�थ�कमायावीwho became
invisible, he just comes and walks. And then Sankaracharya says, that we are no more worried
about the cut-magician. We are not worried because once the original one is seen all these
things we ignore. Because they are all seeming phenomenon. That is said here. Look at this.
माया�वनं this मायावी magician. Here मायावीmeans magician सू�ंआकाशे�न�क्षप्तेDid we read. Let us
read.
न�हमाया�वनंसू�माकाशे�न�क्षप्यतेनसायुधमा��चक्षुग�चरतामतीत्ययुद्धेनखण्डश�श्छ�ंप�ततंपुन��त्थतंचपश्यतांतत्कृतंमा
या�दसतत्व�चन्तायामादरोभव�त ।
So मायावी themagician, सू�ंआकाशे�न�क्षप्य. सू� means the thread or rope. आकाशे�न�क्षप्य. He sends
upwards. तेन –तेन means तेनसू�ेण with the help of that rope itself सायुधम्आ�� with a sword he

climbs the rope. And चक्षुग�चअतीत्य. Then a fight takes place between the magician, the magician
also has now become invisible. And the other enemies also are invisible. Both are invisible. But
the fight is going on. So चक्षुग�चअतीत्य. But even though both of them are not visible. What
happens? युद्धेनखण्डश; �छ�ं. During the fight, the body of the magician is cut into several pieces.
खण्डश:�छ�ंप�ततं. We only see the limbs falling down with blood. प�ततं. And what is the good
news? पुन:उ��थंच;Thereafter the original magician rises up. So like the Christ rising up. They say
he did that only. So पुन:उ��थंचपश्यतां. These people have witnessed both. Of these two, what is
that? The original magician has now appeared. In between all these disturbing events happen.
People give more values to this one or that one? He says now the same the magician is safe and
sound. Once they have understood, then they don’t want to go to the details about how युद्धं took
place; by which sword he was cut, etc. Al those details we are not interested. He says पश्यतां
Sanskrit students श�ु�त्यायान्तpresent active participle. ष��ब�वचनंपश्यन्पश्यन्तौपश्यन्त:पश्यतांजनानां.
For those people who are witnessing this scene तत्कृतं माया�दसतत्व�चन्तायाम् . They don’t want to
know how we are experiencing all these things. Going up. How it happened? How does the rope
stand in the sky? We don’t want to enquire. We just enjoy or go through that experience. We just
give only one label. माया, magic. Once we label it as a magic show, we are not interested in the
details of it. आदार:ना�स्त. माया the सतत्व. सतत्व means the fact and the details regarding the मायावी
the magical event. आदार:ना�स्त. We are happy with reference to one thing. Magician remains
असङ्ग:, अद्वय:अखण्ड: very important. अखण्ड; स:�त��त. That is enough for us.
Continuing:
तथैवायं माया�वनः सू��सारणसमः सुषुप्तस्व�ा�द�वकासस्तदा�ढमया�वसम� तत्स्थः �ाज्ञतैजसा�दः ।

सू�तदा�ढाभ्यामन्यः परमाथर्मायावी स एव भू�म�ो मायाछ�ोऽ�श्यमान एव �स्थतो यथा तथा तुरीयाख्यं परमाथर्त�वम्।
Now from the example he comes to the original. The तुरीयं, like the original magician
मायावी.स्थूलसू�मकारणशरीरा�ण are like the rope which is standing. And �व�तैजस�ाज्ञ: are the
duplicate unreal मायावी. Because unreal मायावी climbs the rope. Similarly, the �चदाभास,�व�तैजस�ाज्ञ
climb स्थूलसू�मकारणशरीरा�ण. Don’t be obsessed with शरीर�यं. Don’t be obsessed with �चदाभास�यं.
May you turn your attention to the �चत् which is तुरीयं. That is the message. So ततैवअयंमाया�वना:;
सू��सारणसमःsimilar to throwing of the rope is सुषुप्तस्व�ा�द�वकास: The arrival of सू�म, स्थूलशरीरंand
availability of कारणशरीरं. So these शरीरा�ण should be compared to the rope. �वकास:,�वकास: means
manifestation तदआ�ढमायावीसम�तत्स्थः; �ाज्ञतैजसा�दःतत्स्थः; means शरीरस्थ: �चदाभास: The three
�चदाभासा: reflected on the शरीर�यं is to be compared to the climbing unreal magician. Who is
going to be cut? Similarly,�चदाभास is going to be cut left and right. In life because of �ारब्ध,
�चदाभास is going to get injured by all the events of life. Just as the unreal मायावी is injured,
similarly the three �चदाभासा:s also get affected by all the events of life. So
तत्स्थः�ाज्ञतैजसा�दः�चदाभास: And सू�तद्आ�ढाभयंअन्य. Other than the rope and the unreal climbing
magician, अन्य: there is another one, the original magician who is भू�म�; very much on the भू�म.

But when theyare seeing the fight and the limbs falling down, the original magician is not
visible. Here also, the तुरीयं is not visible. Because of what? अज्ञानं. So Therefore, सएवभू�म�मायाछन्:
we don’t see the original magician whenweare lost in the unreal magician. So मायाछन् covered by
the magic. Here माया means the magic. கண்கட்டிவித்ைதெசால்லுவாஇதுக்குேபரு. The magician is
able to conceal. अ��ष्यमान:एव�स्तथ; he remains. How long? Until all the limbs fall down. And weare
disturbed. Until that time. The original magician is not visible. At the end he will become visible.
तथा in the same way the तुरीयाख्यं the तुरीयं –पारामाथर्तत्वं. So even during संसार when all the
problems are happening, I the original I, who is �व�तैजस�ाज्ञ�वलक्षणतुरीय, पश्यनशृण्वन्स्पृस�न्ज�न्;
नैव�क�ञ्चत्करो�म;नायंह�न्तनहन्यते; तुरीयाख्यंपारामाथर्तत्वं. And Therefore, what?
अतस्त�च्चन्तायामेवादरोमुमुक्षूणामायार्णांन�नष्�योजनायांसृ�वादरइत्यतःसृ��चन्तकानामेवैते�वकल्पेत्याहस्व�
मायास�पे�त।स्व��पामायास�पाचे�त॥७॥
अत:Therefore, त�च्चन्तायांएवHere तत्means तुरीयंपारमाथर्तत्व�चन्तायांएव. Only in enquiring and

comprehending the तुरीयतत्वंalone मुमुक्षूणांआदार:स्यात्. There must be focus by the
मुमुक्षूणांcommitted students. And that is why in Vichara Sagara class we said whether it is
एकाज्ञानं,अनेकाज्ञानं��त�बम्भवाद; अवच्छे तवाद;whichever is convenient you take. But don’t get obsessed
with various ��या. So, this the �माणं we get. For Vichara Sagara the source is this. Very
important वाक्यं. So मुमुक्षूणांआयार्णां. The आयार्; that means वै�दका:. वेद�धानंआदर; ��ष्�योजन�म्�स्तौNot
in the enquiry into creation. Use by creation, knowledge no पु�षाथर् is said in the शास्�ा. Nowhere
it is said सृ��ज्ञानेनमोक्षोभव�त. Nowhere it is said. ��ज्ञानेनमोक्ष:.
��ज्ञानस्य�नष्�योजनत्वात्आदार;तात्पय�ना�स्तइत्यथर्:. आदार:means तात्पय�ना�स्त. That is why in Vichara
Sagara we said in �म also, there is no तात्पय�. What is the order of creation? Don’t bother too
much. इ�तTherefore, whoever is obsessed with creation they are all other philosophers;never
अद्वै तीन् इ�त इत्यत:सृ��चन्तकानंएव. Only for other philosophers or cosmologistsएते�वकल्पा; all the
different views. As mentioned in verses 7,8 and 9, theyare all views of other philosophers. And
some philosophers compare creation to स्व� and माया. And this can create a confusion. Because
स्व� and माया are magicis a सृ��चन्ता used byअद्वै तीन् himself he gives स्व��ान्त. Here
Sankaracharya says these are the views of other people.Therefore, अनन्द�ग�र says, there are other
philosophers who also compare सृ��to स्व�and magic. But their problem is they give this
comparison and say it is real. And Therefore, it comes under other systems. The best example is
�व�श�ाद्वै तीन् himself. He says world is real like स्व�. Because according to him, स्व� is created by
भगवान्. We say our mind projects स्व�. �व�श�ाद्वै तीन्says स्व�is also a creation by ई�र. And
Therefore, it is सत्यं or �मथ्या: It is सत्यं only. Therefore, those philosophers GPA are referring to.
Similarly,माया a magician materializing things, that also is real they say. Therefore, theyare all
पूवर्पक्षमतंonly.
Continuing.

इच्छामा�ं�भोःसृ��र�तसृ�ौ�व�न��ताः।कालात्�सू�त�भत
ू ानांमन्यन्तेकाल�चन्तकाः॥८॥
भाष्यंइच्छामा�ं�भोःसत्यसंकल्पत्वात्सृ��घर्टा�दःसंकल्पनामा�ंनसंकल्पना�त�र�म् । कालादे व सृ��र�तके�चत्॥८॥
And there are some philosophers who claim the creation to be real creation by भगवान्. And they
say भगवान् creates this world by mere संकल्पमा�ा. सत्यकाम; सत्यसंकल्प in वेदा itself. Therefore, they
say इच्छामा�ं. There इच्छा means संकल्प; by mere will भगवान् creates, �भो:; and who is the
Lord?संकल्पस्य. He says सत्यसंकल्पसत्यसंकल्प means the one whose Will will never be falsified. So
being सत्यसंकल्प: he alone creates सृ�� in the मूलं- घटा�द:. Everything like pot etc.
Everything.संकल्पनामा�ंनसंकल्पनअ�त�र�म्. Thereis nothing involved. There is not even raw
material. By mere संकल्प he can project. This is some people’s view. And we also use the word
संकल्प to talk about �मथ्यासृ��. But they use the same word संकल्प. But the problem is सृ�� is सत्यं.
And there is another group which says कालात्. Evolution theory. The modern science which
didn’t accept ई�र at all, using the Darvin theory of creation says thatmatter of all the galaxies
comeout of matter only; consciousness also is generated at the appropriate time. All because of
कालतत्वं. The time modifies everything. So कालात्एव; from time itself in the form of evolution,
withoutrequiring ई�र the creation originates. इ�तके�चत्Some other people say.
Continuing,
भोगाथ�सृ��र�तअन्ये��डाथर्�म�तचापरे । दे वस्यैषस्वभावोऽयमाप्तकामस्यकास्पृहा ॥९॥
So those who talk about evolution theory, they need not talk about any purpose of creation.
Because there is no sentient being involved. Matter just involved. That also not with a purpose.
They don’t believe in any purpose of creation. They say the whole evolution is a random
accident. Accidentally solar systems, came. Accidentally earth came. Accidentally unicellular
organisms came. Accidentally we are here. Everything accident only. This is called random
theory of evolution, because no भगवान् is involved. So, they need not answer the question
ofpurpose. Because in their theory, there is no purpose involved. But once you say भगवान्
creates this universe, this question comes: why? ெசத்தசிவேனன்னுஇருந்திருக்கபடாேதா. He could
have remained quiet. Therefore, different philosophers give different answers. That is given in
the भाष्यं. We will read.
भोगाथ� ��डाथर्�म�त चान्ये सृ�� मन्यन्ते । अनयोः पक्षयो�र् षणं दे वस्यैष स्वभावोऽय�म�त दे वस्य
स्वभावपक्षमा��त्य सव�षां वा पक्षाणामाप्तकामस्य का स्पृहे�त । न �ह रज्ज्वाद�नाम�वद्यास्वभाव��तरेकेण
सपार्द्याभासत्वे कारणं शक्यं व�ुम् ॥९॥  
And those people who talk about real created by ई�र they have to answer the purpose. And
some people say भोगाथ�ई�र wanted to enjoy. He was bored. And Therefore, he wanted to have
some enjoyment. And some others say ��डाथ�, ई�र wanted to have some fun. So it is लीलासृ��. For

his sport, he created a real creation इ�तअन्येसृ��मन्यन्ते. And GPA negates those theories.
अनयो:पक्षयो;�षणं. Both these theories are negated. भगवान् want enjoyment. भगवान् wants fun etc.
Both of them are negated in the second line. दे वस्येषस्वभवोsयंआप्तकामस्यकास्पृहा. That also you have
to add. The आप्तकामस्यकास्पृहा; alone is the refutation. And what is its meaning? If भगवान् is
already पूणर्: why should he create something for his own enjoyment of fun. The question of
enjoyment or fun comes when ई�र is not happy or fulfilled within himself only, he requires
external fun. If भगवान् is defined as आप्तकाम, why does he require भोग or काम. Therefore,
स्पृहाmeans where is the desire for भोगा or काम when भगवान् is आत्मकाम:; already fulfilled with
himself. So इ�तदे वस्यस्वभावपक्षंआ��त्य. Our answer is दे वस्यएषस्वभाव: That we will explain later. So
based on this approach, GPA negates the two theories by using the word आप्तकामस्यकास्पृहा. Or
Sankaracharya gives another interpretation. The expression आप्तकामस्यकास्पृहा. Where is desire
for ई�र. This not only refutes the previous two theories भोगाथ�सृ��:, ��डाथ�सृ��:, this refutes the
previous theories also. That means verse no 8. Various theories were
mentioned.इच्छा,आ�ंकाला�सू�त�etc. And also in the 7 �व�भ्तं�सवंTherefore, all the theories are
refuted by one question. How can भगवान् have a desire to create something? Thisrefutes two
immediate theories or all theories. In short none of themacceptable. Then what is our view?Our
view is भगवान् never creates a universe. Why? It is in the form of माया. The universe is already
there non-separable from ��न्. स्वभाव means non-separable fact. Creation in the form of माया, is
स्वभाव. the nature of��न्. Here the word nature means non-separable from ��न्. And Therefore,
he needs not create anything.माया was there. And this माया alone changes into सृ��. And again
सृ��changes into माया. भगवान् doesn’t do anything. माया convers into �पञ्च. �पञ्च converts into
माया; because the nature of माया is what? Continuous change. And Therefore, creation is non-
separable from दे व:दे व: means ��न् or ई�र:So अयंस्वभाव; it is a non-separable feature. But of a
lower order of reality. And that heconcludes by saying; when the rope appears as snake, you
don’t ask for purpose. Why should rope appear as snake. Today it appears as snake. The other
day it appeared as streak of water. What is the purpose? You don’t enquire into the purpose of
the appearance of rope in the form of various things. Therefore, रज्ज्वाद�नांअ�वद्यास्वभाव��तरेकेण.
Other than ignorance, सपार्�दआभासत्वे with regard to the appearance of snake etc.कारणंशक्यंव�ुम्.
You cannot talk about any other purpose. Ignorance, which is non-separable. Orमाया which is
non-separable. That is the creation.


024 -Chapter 1 Mantra 7

Page 50, bhashyam top paragraph
न �ह रज्ज्वाद�नाम�वद्यास्वभाव��तरेकेण सपार्द्याभासत्वे कारणं शक्यं व�ुम् ॥९॥
These 4 का�रका:, happens to be the explanation of the 6th मन्�ा of the उप�नषद् in which the third
पादhas been defined as �ाज्ञ or ई�र. And this ई�र has been said as the कारणं of the entire universe.
And when we talk about the creation, we are not articular about the details of the creation
because for us the creation is a form of अध्यारोप:the technical name for सृ�� is अध्यारोप which itself
means temporary acceptance of the creation. And since it is a temporary acceptance, we will be
negating the creation soon in the form of अपवाद. मत्स्था�नसवर्भूता�न. Immediately नचमत्स्था�नभूता�न.
Therefore, वेदान्ता discusses the creation without much तात्पय�. सृ�ौतात्पय�ना�स्त. And to convey this
idea the later का�रका: come from the 7th to 9th, 3 का�रकाs, wherein GPA introduces several
theories of creation given by others. And then he concludes none of these theories will work
properly. Because भगवान् cannot require any need or purpose for creation. आप्तकामस्यकास्पृहा?
Then what is our approach to the creation? Very important, answer? एषादे वस्यस्वभाव:very
important statement. First of all, we have to note, that there is no such thing called creation
because the world existed already. भगवान् doesn’t produce the world afresh. The world was
already existent before in the form अ��पञ्च. And before that it was existing as ��पञ्च. And
before that it was existing as अ��. Thus, अ��पेण��पेणवा�पञ्च: सवर्दाअ�स्त. Therefore,
there is no question of a creation at all. The first point is सृ��: सवर्दा अ�स्त. And once we accept सृ��
always being there, naturally the question will be beingthat द्वै तं. If the world is also eternally
there ��न् also eternally there. Aren’t you getting into the trap of द्वै तं. That is why the word
स्वभाव:The word स्वभाव: is a very significant word which can be translated roughly as �मथ्या. That
is which is non-separate from ��न्. So, the world cannot be counted as no 2. Because it is non-
separate from ��न्. That means the existence of the world doesn’t belong to the world. It
belongs to ��न् only. And since world doesn’t exist independently it cannot be counted as, no 2.
Justas you cannot clay and pot. We have two words but only one substance. And when we want
to say माया is non-separate from ��न्, the word we use is स्वभाव: Whereas,consciousness is said
as स्व�पं of ��न्. Thus we have to note the difference between स्व�पं and स्वभाव: |सत् is स्व�पं of
��णा. �चत् is स्व�पं of ��न्. आनन्दा is स्व�पं of ��न्. माया is स्वभाव: of ��न्.And what is स्व�पं is
पारमा�थ�क सत्यं. What is स्वभाव: is �ावहा�रक सत्यं. And because it is �ावहा�रक सत्यं only it cannot exist
separately. AndTherefore, एष: �पञ्च: सृ��प�पञ्च: दे वस्य, here the word दे व: means ��ण:स्वभाव:
|स्वभाव: means non-separate.And this माया, which is non-separate from ��न् can never remain
the same. This also I said in the last class. ��न् is changelessly eternal. माया is changingly eternal.
��न् is कूटस्थ�नत्यं. माया is प�रणा�म�नत्यं. And since माया is प�रणा�म�नत्यं, it will never be the same all
the time. It will gradually change into पञ्चभूता�न. That is its nature. And it will change into 14
लोका: Morning class,अध�ऊध्व��सुतास्तस्यशका. And all these changes will happen according to कमार्.
024- chapter 1 Verse 7 (30-09-2016) www.arshaavinash.in

And कमार् is also is an integral part of माया. And, when did कमार् begin? குட்டுேவணேமா. कमार् is as
much अना�द as माया. Therefore, माया at any time will have infinite कमार्�ण influencing its
modification. So, today’s माया or todays �पञ्च is associated with infinite कमार्�ण of infinite जीवा;
which will determine tomorrows condition,which, will determine day after tomorrow’s
condition. Therefore, माया is अना�द. Jiva is अना�द. कमार् the sancitam of all the जीवा; you should not
imagine माया was sitting there. And slowly कमार्joined there. Nothing joins माया. कमार् is already
there. Because, ignorance is अना�द. Everything is अना�द. avani avittam संकल्पं; अना�दअ�वद्यावासनया.
Therefore, अना�द. कमर् is अना�द | माया is influencing its अना�द transformation. And it doesn’t have a
beginning. And it will not have an end also. नान्तोचआ�द:नसं��त�. Then through ज्ञानं will माया end?
Remember, end of माया is falsification of माया. माया doesn’t have a physical end. It will be always
there in ��न्. After ज्ञानं, the world will continue to appear. But the world doesn’t have meaning
in my understanding; and world loses its existence. Understanding the fact that the world,
doesn’t have existence of its own, is figuratively called the end of the world. Understanding of
the fact that the world doesn’t have isness of its own. This is figuratively called the end of the
world. Physically the world cannot end. It can go अ�� avastha. Again, it will come to
��avastha. Similarly, the end of माया also understand that माया doesn’t have isness of its own.
That alone is figuratively called the end of माया. In Panchadasi, �वद्यारण्य,beautifully defines
नअ�ती�त:तयोभ�द:�कन्तु�मथ्यात्व�न�य: End of the world is not its disappearance. End of world is its
falsification of its experience. End of world is not the end of its appearance. But end of the world
is its falsification in spite of its continued appearance. And such a world or माया is called
��ण:स्वभाव:ई�र also cannot eliminate माया. If we can eliminate he would have done long back.
Because he would also have got freedom. Because of माया only he has to do what? सृ��स्थ�तलय .
How many times? Endlessly. Not only he has to create the world he has to give suffering also. So,
if माया could have been eliminated,भगवान् would have eliminated. The very fact माया continues
indicates there is no physical end to माया. It is only in the form of �मथ्यात्व�न�य; through ज्ञानं.
When did भगवान् do �मथ्यात्व�न�य of माया? भगवान् need not do. भगवान् being भगवान् he always
knows माया will continue to be there. I will continue to do ��; पश्यन्, शृण्वन्, स्पृसन्, सृ��म्कुवर्न,्
�स�थ�कुवर्न,् लयंसवर्दाकुवर्न,् अहंनैव�क�ञ्चत्करो�म. ई�रknows. तस्यकतार्रंअ�पमां�व�द्दअकतार्रम्अ�यं;
नमाम्कमर्�ण�लम्प�न्तनमेकमर्फलेस्पृहा, इ�तमांयोऽ�पजाना�तकमर्�भनर्सबध्यते; all comes in BG. 4th chapter. Once
you know भगवान् is free from that in spite of creation, we can also say the same thing. I am also
free in spite of the experiences of the world. Therefore, don’t ask the question, why did भगवान्
create the world. And Sankaracharya concluded that by giving the example of rope snake. Don’t
ask why did rope snake came. Or why it should be snake and not mala. Why should it be mala
and not snake? Don’t ask too many questions;Know the rope and falsify the snake. Thus, very
important line. दे वस्यएष: स्वभाव:. So, with this the 6th मन्�ा commentary or analysis is also over.
Thus, we have seen 6 मन्�ाs and 9 का�रकाs.

Now we have to enter the 7th मन्�ा. And before that I have to give you the अन्वयof I think 4
का�रका:. I have to give. I think. 7th का�रकाI don’t know I have given. Has anybody written.
�भावात्सवर्भावानांसदा�म�त�व�न�य:. So 6th? 6 and all I have given. O 6th I am telling. �भव; I have not
given? Are you sure? I will repeat it if I have given ok. Verse no 6
“सतां सवर्भावानां (एव) �भव: (भव�त).” �भव: meansorigination. उत्प��. इ�त �व�न�य: (अ�स्त.).
�ाण: सव� जनय�त; पु�ष: चेतोम्शून् पृथक् (जनय�त)
Verse 7.
अन्ये सृ�� चन्तका: तु �सवं �सव: alsomeansउत्प��originationof the world. �सवं (ई�रस्य) �वभू�त�
मन्यन्ते. “सृ�� स्व� माया स्व�पा (भव�त)” इ�त अन्यै: �वक�ल्पता.
Next verse no 8
“सृ��: �भो: इच्छा मा�ं (भव�त) “ इ�त (के�चत्) सृ�ौ �व�न��ता:. सृ�ौ �वषय सप्त�म. काल �चन्तका:
कालात् भूतानां �सू�त� मन्यन्ते.
Next verse no 9
“सृ��: (ई�रस्य) भोगाथ� (भव�त)”इ�त अन्ये (मन्यन्ते). “सृ��: (ई�रस्य) ��डाथ� (भव�त)”.इ�त अपरे च
(मन्यन्ते). एष: दे वस्य स्वभाव: (भव�त). आप्तकामस्य का स्पृहा (अ�स्त)?
Even though? It is आक्षेपाथ��क�? What desire is there is the question. No desire is there for
भगवान्.So, with this the का�रकाpart is over. Now we are entering मन्�ा part once again. The crucial
and main मन्�ा of माण्डू क्य. The 7th मन्�ा being the most important one Sankaracharya gives an
elaborate introduction to that मन्�ा. We willenter into page 50. Second paragraph.
चतुथर्ः पादः �म�ाप्तो व�� इत्याहनान्तः�ज्ञ�मत्या�दना । सवर्शब्द�वृ��न�म�शून्यत्वा�स्य

शब्दान�भधेयत्व�म�त �वशेष��तषेधेन एव च तुरीयं �न�द��दक्ष�त ।
So चतुथर्ःपादः; the 4th पाद of the आत्मा. �म �ाप्त:: which has come sequentially. Because we have
covered the first three पादs. Therefore, by natural order that is �म �ाप्त; by natural order the 4th
पाद has come. Therefore, व��:Therefore, the उप�नषद् has to define the 4th पाद. इ�त आह .
Therefore, the उप�नषद्defines. And how does it define? नअन्त�ज्ञं;नब�ह�ज्ञं etc. The उप�नषद् doesn’t
define positively. But the उप�नषद् is giving negatively. Definition is 2-fold. �व�धमुखलक्षणं. And
�नषेदमुखलक्षणं. Or ��तशेदमुखलक्षणं. �व�धमुखलक्षणं is directly defining. �नषेदमुखलक्षणं is negating all the
other things. And what will be left behind will be that. When a couple have 2 children I said we
should never do. But they do. This boy is very good in studies. When one boy is good in studies,
then I have already talked about the second buy without talking anything. Because by excluding
one boy the other boy is indirectly said. Thus, by negating or excluding all the other tings what is
left as reminder without talking about is called �नषेदमुखलक्षणं. And for many things in the
creation both are possible. �व�धमुख and �नषेदमुख, in the case of ��न्, �व�धमुखलक्षणं; direct

definition is not possible. And why it is not possible? Sankaracharya himself will explain. And it
can explain ��न्, indirectly through words. Direct definition of ��न् is not possible. But indirect
definition is possible. Sankaracharya is not considering the indirect definition in this context. He
says direct verbal definition is not possible. Therefore, the negative approach. �नषेदमुखलक्षणं is
taken. Therefore, he says सवर्शब्द�वृ��म�म�शून्यत्वात्. All these in the मूलंclass and even in Gita
bhashyam we have seen the same topic is coming here. We have to remember. It is a reminder
and not a fresh teaching. To reveal something with the help of the word, the something to be
revealed should fulfill any one or more of 5 conditions. So, 5 conditionsarerequired for verbal
revelation. Verbal functioning. शब्द�वृ��means verbal function. �न�म�ं means condition.
शब्द�वृ��न�म�ं means the condition for verbal function or verbal revelation. And five are
generally mentioned. In the case of ��न्, all the 5 conditions are absent. Therefore, the word शून्यं
means absent. So, since all the 5 conditions required for verbal revelations are absent in ��न्,
��न् cannot be positively revealed through words. Therefore, the उप�नषद् resorts to negative
revelation. Soसवर् –सवर् means all the 5. पञ्चशब्द�वृ��न�म�शून्यत्वात् means अभावा��हत�वात्इत्यथर् |
तस्य–तस्यmeans चतुथर्पादस्य, the तुरीयपाद. शब्दअन�भधेयंतु�रयपादis not describable through words
अन�भधेयm
ं eans non describable non revealable by wordsइ�तहेतोइ�तहेत्वथ�. Therefore,
�वशेष��तशेदेनएव. By way of negating all the �वषेषा�णand a what are they? Wakerhood is one �वशेषम्.
Dreamer hood is another �वशेषम्. Sleeper hood is another �वशेषम्अन्त�ज्ञत्व, ब�हष्�ज्ञत्व; घन�ज्ञत्व;
�वशेष �नषेदात् all the statuses. �वशेषम् means status. �नषेदेनैव��रषेदैनैवतुरीयं�न�द��दक्ष�त. The उप�नषद्
desires or intends. Desiderative. �नद� �ुंइच्छ�त; �न�द��दक्ष�त. Intends to reveal by way of negating all
the statuses. So now a purva paksi says, if the उप�नषद्negates everything nothing will be left
behind. A listener, will conclude, it is nothing. It is blank. It is zero. It is शून्यं. This we saw in सत्यं,
ज्ञानं, अनन्तं,��. If by chance, if you remember three words. In तै�तरीय, उप�नषद्,��ानन्दवल्लीvery
elaborately we saw. And he quoted a �ोका also. मृगतुष्णा�ब�हस्नात:सपुष्प��तशेकर:;
एषावन्ध्यातुतोया�दशशशृङ्गधनुधर्र; ok So शून्यमेवत�ह�. त�ह�means सवर्�नषेदेस�ततुरीयंपाद:शून्यमेवस्यात्.We will
read.
शून्यमेव त�ह� तत् । न �मथ्या�वकल्पस्य �न�न��म�त्वानुपप�ेनर् �ह रजतसपर्पु�षमृगतृ�ष्णका�द�वकल्पाः

शु��कारज्जुस्थाणु�षरा�द ��तरेकेणावस्त्वास्पदाः शक्याः कल्प�यतुम् ।
Here we have to apply our mind. When �ु�त wants to reveal, the तुरीयं by negating everything,
because ब�ह�ज्ञ:the first पाद is �व�and �वराट्. Second पाद is तैजस and �हरण्यगभर्. Third पाद is �ाज्ञ and
ई�र. If these are negated, in short everything is negated. So, the first lesson we have to learn is
this. Sankaracharya doesn’t elaborate. We have to do a lot of homework. Whatever is negated
comes under what category? What is the degree of reality of the negated entity? This I have
talked about. You have to remember. This a very important point in वेदान्ता. What is existent,
cannot be negated. Why? Existent. What is non-existent need not be negated. Why? Non-
existent. Therefore, existent category ask cannot be negated. Non-existent category also cannot
be negated. Therefore, whatever is negated must belong to a third category. A third category

other than sat and asat. Existence and on-existent. That third category we have to arrive at �नषेद
vakyam. Any negation in वेदान्ता should bring to your mind �मथ्यात्वंयत बाध्यं त�त्मथ्या . This is
powerful logic. Negation should bring to your mind �मथ्यात्वं. �मथ्या means third category.
ெரண்டுங்கட்டான். இப்ேபாஎன்ெனல்லாேமாெரண்டுங்கட்டான்எல்லாம்வந்திருக்கு. I don’t want to go
into those details. This is the first thing. Negation means सव� �मथ्या. बाध्यत्वात् रज्जु सपर्वत्. जगत् �मथ्या
शास्� बाध्यत्वात् .शास्� �माणं बाध्यत्वात् �नषेदमुख �माणं बाध्यत्वात् रज्जु सपर्वत् . And once you know
everything negated is �मथ्या, then there must be a सत्यं. Even though no words, are used to reveal
that. Mere negation itself will bring in the presence of सत्यं. So first negation to �मथ्या we should
travel from �मथ्या we should travel to सत्यं. Even though it is unsaid. Why you should come to सत्यं.
The reason is �मथ्या exists or appears with borrowed existence.�मथ्या appears with borrowed
existence. And that is why it comes under seemingly existent category. It becomes seemingly
existent it appears by borrowing existence. And if the negated one borrows existence, there
must bea lender of existence. Even though शास्�ं doesn’t talk a word, the word �मथ्या posits a सत्य
अ�ध�ानं. It is called �नषेदअव�ध: �नषेदअव�ध is the technical word to talk about the अ�ध�ानं.So
�नषेदअव�ध�पेणअ�ध�ानंसत्यंअनु�ंअ�पअव�शष्यते. �नषेदअव�ध�पेणसत्यंअ�ध�ानं, अनु�ंअ�पअव�शष्यते. That
सत्यंअ�ध�ानं is called तुरीयं. And Therefore, the उप�नषद् reveals तुरीयं without revealing.
ெசால்லாமல்ெசால்லிேகட்காமல்ேகட்டுபுரியாமல்புரிஞ்சுமுக்திஅைடயாமல்அைடயேவண்டும்.In
वेदान्ता everything is paradox. So, the गु� must teach without teaching. Sishya must listen without
listening. And understand without understanding. And get liberated without liberated. All
वेदान्ता. And if you say you don’t understand that is called वेदान्ता. And that is what he says. Look at
this. न you cannot say शून्यंbecause once �मथ्या is negated, what is the remainder is not शून्यं . The
remainder is सत्यं. That is the difference between Buddhism and the वेदान्ता. माद्या�त्मका: said शून्यं.
We say सत्यं. So �मथ्या�वकल्पस्य, �वकल्प means the first three पादा: whichare �मथ्या�वकल्प. Whichare
false appearances. �वकल्प meansअध्यास. �मथ्याअध्यासस्य�पञ्चस्यपाद�यस्य. So
�मथ्या�वकल्पस्यअध्यासस्यपाद�यस्य�न�न��म�त्वअनुपपते:; here �न�म�त्वं means अ�द�ानत्वं is not possible
without an अ�ध�ानं to lend existence. So �नर�द�ानत्वअनुपपते:it is illogical. And he gives the well-
known example. रजतरजत means shell silver which is one �मथ्या. सपर् –rope snake. पु�ष.पु�ष means
the fake man, falsely seen on the stump of a tree called स्थाणुपु�ष:. So here पु�ष; means post-
ghost. So, the ghost seen on the stump of a tree is called पु�ष; here पु�ष: doesn’t mean पूणर्त्व, पु�ष;
��त्व and all. So पु�ष means स्थाणुपु�ष; 4th one मृगतृ�ष्णका,mirage water. All these 4 appear,
borrowing existence from, their relevant अ�ध�ानं. So �वकल्पा:; �वकल्पा:; means अध्यास:; this is an
idiom; note in your mind. Sankaracharya uses the word �वकल्पा:; in the meaning of अध्यास:; the
अध्यास:; शु��कारज्जुस्थाणुऊशरा�द. Respectively. शु��का is the अ�ध�ानं of रजतं. रज्जु is the अ�ध�ानं of
सपर्. स्थाणु is the अ�ध�ानं of पु�ष. And ऊषरा: ऊषरा: means dry land is the अ�ध�ानं of mirage water.
��तरेकेणindependently separately. अवस्तुasपाद; अवस्तु means शून्यं. शून्य asपाद; they cannot exist
upon शून्यअ�ध�ानं. अवस्तु asपाद; शून्य asपाद:. कल्प�यतुम्शक्याः; very careful. नis there is in the

beginning. That न must here be connected. नशक्याः and Therefore, by negating three पादा:s, the
4th पाद is indirectly revealed as their अ�ध�ानं. Continuing.
एवं त�ह� �ाणा�दसवर्�वकल्पास्पदत्वा�ुरीयस्य शब्दवाच्यत्व�म�त न ��तषेधैः �त्याय्यत्वम् । उदकाधारादे �रव

घटादे ः ।
So then a पुवर्प�क्षraises a technical question. This based on the 5 conditions mentioned for verbal
revelations. Those conditions will be mentioned later. We have also seen before in several
texts.जा�त, गुण , ��या, ��, संबन्दः We will be seeing later. Among the 5 conditions one is संबन्ध:
|संबन्ध: means relationship.And for example, suppose on the table there is a particular gadget.
And I want a person to bring that gadget. And if I use the name of the gadget, this person won’t
understand, because newer and newer gadgetsare daily coming. Therefore, instead of naming
that,I simply say bring that which is over the table. So I have revealed the object through
relationship. What is the relationship आधारआधेय संबन्ध what is आधारं? Table is support. And
gadget is supported I have revealed that peculiar object through a relationship of आधार and
आधेय. कायर्कारणसंबन्ध:. So many संबन्धare there.If संबन्ध is there-संबन्ध means relationship, then
that is one of the शब्ध, �वृ�, �न�म�ं. And if शब्ध�वृ��न�म� is there, and if शब्ध�वृ��न�म� is there,
then words can describe. Now the पुवर्प�क्ष catches Sankaracharya. You say ��न् is the अ�ध�ानं.
तुरीयंis the अ�ध�ानं for पाद�यं. Therefore, पाद�यं and तुरीयं, have got a relationship. What is that?
अ�ध�ानअध्यास, आधारआधेयसंबन्ध,and संबन्ध is one of the शब्ध�वृ��म�न�ं. Therefore, शब्दवाक्यं. So
since तुरीयं has got संबन्ध and संबन्ध is one of the शब्ध�वृ��न�म�ं. Therefore, तुरीयं is शब्दअ�भधेय.ं
When it is शब्धअ�भधेयं how did you tell in the introduction that it is not
शब्धअ�भधेयंतस्यशब्धअन�भधेयत्वात् second Para 4th line. शब्धअन�भधेयत्व�म्न�म�अभावात् why did you
say. Because �न�म�ंअ�स्त. संबन्ध�प�न�म�ं. That is what पुवर्प�क्षasks, एवंत�ह�. So in your own
admission, because he gave examples रज्जुसपर् etc. �ाणा�दसवर्�वकल्पआस्पदत्वा�ुरीयस्य. तुरीयं is the
आधारं the अ�ध�ानं of �ाणा�दपराणन्. The word पराण refers to ई�र; the third पाद. आ�द means the
second and the first पाद. So �ाणा�दसवर्�वकल्प means पाद�य. आस्पदत्वात्अ�ध�ानत्वात्. That is why in
14th chapter. ��णो�ह��त�ाहम्, Sankaracharya gave three explanations. The third meaning was
सगुणई�रस्यअ�ध�ानं�नगुर्णं��न् So सवर्�वकल्पआस्पदत्वा�ुरीयस्यशब्धवाक्यत्वं. It can be revealed is
theअ�ध�ानम् of पाद�यं. इ�त.Therefore, इ�तहेत्वथ�न��तषेधैः�त्याय्यत्वम्you need not reveal it through the
method of negation. Because it can be revealed positively. Then why should you go for negative
method,��तषेधैः�नषेदमुखा�माणेन�त्याय्यत्वम्means ज्ञेयत्वं. It need not be known by the method of
negation. �त्याय्यSanskrit students ��त+ईधातु . �त्ये�तmeans to know. And its causal form is
�त्यया�तmeans to teach. That त्ये�तto know �त्यया�तmeans to make one know. To make one know
means teach. And �त्याय्य is potential passive participle. Teachable. त्वंmeans the status.
Teachabality through negation. So तुरीयं doesn’t have the Teachabality through negation is the
literal translation. तुरीयं doesn’t have the Teachabality through negation. That means तुरीयं need

not be taught through negation. Why? Because positively it can be revealed.संबन्धसत्वात्. And he
gives an example उदकआधारादे ; इवघटादे ः। Just as water is आधेयं and pot is आधारंpot and water have
got आधारआधेयसंबन्ध. Therefore, water can be revealed as the content of this pot. You need not
tell whatever it is. You can say what is in the pot,bring it. You indirectly revealed. Directly
through संबन्ध your revealed उदकआधारादे ; इवघटादे ः. Up to this is पूवर्पक्ष.Careful where did the पूवर्पक्ष
start एवंत�ह�Fortunately in Hindi transition that classification is nice. Now the answer should
come.
न �ाणा�द�वकल्पस्यासत्वाच्छु ��का�द�ष्वव रजतादे ः । न �ह सदसतोः संबन्धः शब्द�वृ��न�म�भागवस्तुत्वात्

। 54.38
In fact, we do use this method of revealing Brahman by showing its connection to the world. We
do define ��न्positively based on its connection with the world. And Therefore, the method
�व�धमुकलक्षणंWe do in so many places whenever you define ��न्as जगत्कारणं. It is based on the
कायर्कारणसंबन्ध between जगत् and ��न्, [so यतोवाइमा�नभूता�न जायन्ते } In BS itself जन्माद्यस्यअथ:
bhagvatam first sloka itself is जन्माद्यस्ययतोन्वय; Therefore, we do admit. But Sankaracharya
doesn’t take that stand now. Therefore, he says that also cannot be accepted. Because that is a
compromised acceptance. Therefore, Sankaracharya wants to negate that. The reason he says
for that is this. When you talk about, pot and the water and the आधारआधेयसंबन्ध, we can accept
that संबन्ध supporter supported relationship because both of them have the same order of
reality. Therefore, संबन्ध also is real. Same order of reality. But between ��न्and the world, or
the 4th pada and the first three पादा:, reality is not the same. One is सत्यं. And another is �मथ्या.
And the relationship between the realand unreal will be real or unreal, very interesting
question? The relationship between the realand unreal.A person and his dream son. The
relationship. What relationship? Parent-child relationship. Between the waker and dream child.
When the dream child is unreal, the parenthood of the waker-the waker is real. But the
parenthood which is based on an unreal child, that is also unreal. Therefore, तुरीयस्य अ�ध�ानत्वं,
status is सत्यं or �मथ्या? So, the आधार status, अ�ध�ानम् status of तुरीयं is �मथ्या. Therefore, even if we
use that status for revealing, after sometime you have to negate that status also. You reveal ��न्
as a कारणं. But since the कारणं status is �मथ्या, finally you are forced to what? Negate the कारणं
status also. Therefore, ultimately you have to negate. Are you able to understand? Even if you
use a positive definition and say ��न् is कारणं and अ�ध�ानम्etc., that cannot be accepted because
from पारमा�थ�क�स��न्is neither कारणं nor अ�ध�ानम्. जगत:एवअभावात्कथंअ�ध�ानत्वं?. That is why in
अपरोक्षानुभू�त, काय�:कारणंपश्येत्प�ात्कायर्�म्वसजर्येत्कारणत्वंतथोअव�श�ंभवेत्मु�न:First you introduce कायर्
prapancha. Then you say ��न् is कारणं. Then you negate the world. Then you negate the कारणं
status of ��न्. Therefore, Sankaracharya says I cannot accept this relationship, because the
relationship is �मथ्या. And Therefore, it cannot be used to reveal सत्यं��न्and even if you use, you
will have to negate later. This is going to be the answer. The exact meaning in the next class.



025-Chapter 1 Mantras 7
Page 50 last 2 lines at the bottom,
एवं त�ह� �ाणा�दसवर्�वकल्पास्पदत्वा�ुरीयस्य शब्दवाच्यत्व�म�त न ��तषेधैः �त्याय्यत्वम् । उदकाधारादे �रव

घटादे ः ।
Sankaracharya is introducing the 7th मन्�ा in which the 4th पाद of theआत्मा is revealed. And the
मन्�ा starts with the negation of �व�तैजस and �ाज्ञ. And he gives the reason for that. In the case of
the other three पादs, it could be revealed as the consciousness associated with, जा�तावस्था.
Similarly associated with स्व�ावस्था. And if तुरीय is the consciousness associated with the 4th state,
then the उप�नषद् would have said, that there is a 4th state called तुरीयअवस्थासमाधीअवस्था, and
consciousness associated with तुरीयअवस्था is तुरीय. The उप�नषद् could have asked. Since the उप�नषद्
doesn’t say it is very clear that there is no such state called 4th state. And Therefore, he says it
cannot be directly revealed like the first three पादs. Therefore, theउप�नषद् is forced to use the
language of �नषेद. Because of the 5 conditions required for verbal revelation are not therein तुरीय.
And then पुवर्प�क्ष raised a question. If the उप�नषद् goes on negating �व�तैजस and �ाज्ञ, the entire
universe consisting of�� and सम�� will be negated. And if everything is negated what will be
left behind is शून्यं? And Therefore, we will end up in शुन्यवाद, पुवर्प�क्ष said. For that Sankaracharya
answered, it will not be शुन्यवादbecause when the उप�नषद् negates everything, then they all will
be �मथ्या. Because, whatever is negatable will come under �मथ्या. यथाबाध्यंतथा�मथ्या. यत्अबाध्यंतत्स्तय्म्.
Therefore, the negation will prove everything is �मथ्या. Then if everything is �मथ्या there must be
an अ�ध�ानं which has to lend existence.Therefore, by negating everything, what will be left
behind is not शून्यं. But सत्यं. So �नषेद�माणेन, �मथ्याजगत्अ�ध�ानभूतसत्यतुरीयउपलभ्यतेनशून्यताप��:because
सत्यं is the अ�ध�ानं of �मथ्या; आधार of �मथ्या. Then the पुवर्प�क्ष raised another पूवर्पक्ष. That means there
is a�मथ्या�पञ्च and सत्यं is the support. And Therefore, there is a संबन्ध, between �मथ्या�पञ्च and
satya तुरीय. By your own admission there is a संबन्ध. What is the संबन्ध? तुरीयis the अ�ध�ानं. �पञ्च is
the अध्यस्तं or आधेय.ं So अध्यासअ�ध�ानसंबन्ध:वतर्ते. आधारआधेयसंबन्ध: वतर्ते. That you are admitting.
Then Sankaracharya says Ok, so what? संबन्ध is there. तुरीय is a samelike you. Then पुवर्प�क्ष says,
once you accept संबन्ध,संबन्ध happens to be one of the 5 conditions for verbal expressions. That
you should not work जा�त, गुण��या, ��संबन्ध; later we will be seeing. Once तुरीय and �पञ्च have
got संबन्ध, then तुरीय can be positively revealed as the अ�ध�ानं of �पञ्च. And when
शब्द�वृ��न�म��पसंबन्धस्यसत्वतशब्दवाच्यस्यसत्वंशब्दवाच्यस्यसत्वे, �कमथ��नषेदमुख�माणं�योग:? Are you able
to follow? That is the question which we saw in the last class.
एवंत�ह��ाणा�दसवर्�वकल्पअस्पदत्वा�ुरीयस्यआस्पदंmeansआधार. Thatword आस्पद reveals संबन्ध. That is the
crucial.And once संबन्ध is there,शब्द�वृ��न�म�ं is there. Once शब्द�वृ��न�म�ं is there शब्दवाच्यत्वं is
there. Very,very tersely argued पूवर्पक्ष. So तुरीयस्यआस्पदत्वात्संबन्ध;
संबन्धायसत्वात्शब्द�वृ��न�म�सत्वंशब्द�वृ��न�म�सत्वात्शब्दवाच्यत्वं

|तस्मा�त्नषेदमुख�माणस्यअनपेक्ष.Therefore, इ�त इ�तहेत्वत�. Therefore,न; न��तषेधैः�त्याय्यत्वम्.�त्याय्यत्वम्.I

said in the lastclass बोध्यत्वं. It need not be revealed by negative method, because of positive
method is available. And he himself gives an example. उदकआधारादे इवघटादे ः. So please bring that
pot in which water is there. Or bring that in which water is there. The pot has been revealed as
the container, of the water. Similarly,तुरीयcan be revealed. Up to this is पूवर्पक्ष. For this
Sankaracharya gives the answer. As I said we can admit that it is possible. But Sankaracharya
gives an answer. We will see.
न �ाणा�द�वकल्पस्यासत्वाच्छु ��का�द�ष्वव रजतादे ः। न �ह सदसतोः संबन्धः शब्द�वृ��न�म�भागवस्तुत्वात् ।
So Sankaracharya says the पुवर्प�क्ष argument is not acceptable. Because in the case of the
example the पुवर्प�क्षgave, that pot is the आधारम् support for the water. There the word used based
on संबन्ध and the relationship is acceptable because pot also is real. Water is also real. And
between these real entities, the relationship is also real. And Therefore, we can say संबन्ध: अ�स्त
|तस्मात्शब्द�वृ��न�म�त्वंअ�स्त |तस्मात्शब्दवाच्यत्वंअ�स्तin the case of pot and water. But in the case of
तुरीय and �पञ्च, they do not enjoy the same order of reality like rope and snake.What is the
relationship between rope and snake you cannot say even if you talk about अ�ध�ानअध्याससंबन्ध;
thatअ�ध�ानंstatus is real or unreal? It is unreal only because, it is the अ�ध�ानं of an unreal �पञ्च.
And Therefore, the अ�ध�ानंstatus is also unreal. Even if we call it अ�ध�ानं later we will have to
negate अ�ध�ानत्वं. Therefore, संबन्धस्य this is answer in a nutshell. संबन्धस्य�मथ्यात्वात्,संबन्ध: ना�स्त.
And why संबन्ध is �मथ्या? Because one of the संबन्धी is �मथ्या. So संब�न्धन�मथ्यात्वात्संबन्धस्य�मथ्यात्वं.
तस्मात्शब्द�वृ��न�म�स्य�मथ्यात्वं. तस्मात्शब्दवाक्यस्या�द�मथ्यात्वं | �मथ्यात्वं means it is as goodas not
there.ननmeans what? शब्दवाच्यत्वंन.कस्मात्? �ाणा�द�वकल्पस्यअसत्वात्. The entire universe beginning
with �ाणा. And what is themeaning of�ाणा? Remember ई�र: what is the �माणं |
�ाणाबन्धनं�हसोम्यमन:; छान्दोग्यष�ाध्यायसुषु�प्त�करणम्8th section. �ाणा�द�वकल्पस्य finally means the
entire universe. Theword�वकल्पअध्यासस्य; it is an idiom आचायर्often uses �वकल्पmeans अध्यारो�पतंor
अध्यस्तं. असत्वात्. Being �मथ्या, like what? शु��का�दषुइवरजतादे ः. Like the silver superimposed on shell.
So रजतादे ः, Sanskrit students पञ्चमी�वभ��हेतौपञ्चमी. And the साध्यंis असत्वात्. असत्वं. And that is
explained later. न�ह. Indeed. सदसतोःbetween one real entity and another unreal
entity;ष�ी�द्ववचनंसदसतोः; between two संबन्ध: there cannot be a real संबन्ध. And Therefore,
शब्द�वृ��न�म�भाग्नभव�तThat न should be connected with शब्द�वृ��न�म�भाग्; that संबन्ध cannot
become one of the conditions for verbal revelation.It cannot be�न�म�भाग् means that relationship
cannot enjoy the status of being one of the conditions of verbal revelations. Why it cannot be
one of the conditions. अवस्तुत्वात् |अवस्तुत्वात् means �मथ्यात्वत्. It being �मथ्या. And Therefore, संबन्ध:
cannot be accepted as the conditions for verbal revelation. Now Sankaracharya wants to talk
about other conditions for verbal revelations. In 5 we have covered one of them which is संबन्ध.
Now the other 4 conditions he enumerates saying that they are also not there.

ना�प�माणान्तर�वषयत्वंस्व�पेणगवा�दवदात्मनो�न�पा�धकत्वाद् ।
गवा�दव�ा�पजा�तमत्वम�द्वतीयत्वेनसामान्य�वशेषाभावात्।ना�प��यावत्वंपाचका�दवद�व��यत्वात्।ना�पगुणवत्वंनीला�दव
��गुर्णत्वात्।अतोना�भधानेन�नद� शमहर्�त
So the 5 conditions are discussed here. Sometime back we discussed the same in the गीताभाष्यं
also. शब्द�वृ��न�म�ा�न. Those who have got time and interest, a tough task. Because I am not
giving you any clue. I am making a general reference in the Gita Bhasyam sometime back we
saw the same. OK. What is the next one he wants to take up us ��ढ: |��ढ: means well known
because it is �त्यक्ष�वषय. So ��ढ: means well knownness is condition. Because it is an object of
regular experience. Because when for example a wall is there. We come to know of the wall
because of experience. And somebody felt this particular object we represent by the word wall.
First time one elder introduces the word wall. And the next one who doesn’t know the word
wall, he sees the connection between the शब्ध and अथर्. This is called वृद्ध�वहारजन्यज्ञानं. Because I
also experience the wall. You also experience the wall. I know the word wall. You don’t know the
word wall. What do I tell? This one in English is called wall. And now the word and the object,
you have connected in your mind based on what? �त्यक्ष�वषयत्वं. This is called ��ढ: and thereafter
wherever I use the word wall, even though it is not in front you are able to connect the word and
object based on what? Experience based connection is called ��ढ: Experience based connection
between what and what? Pada and पदाथर्ः So the sun the moon etc. sometimes you want to
explain what is millet. Or what is சாைம. Now you try to explain; youare not able to
communicate. What do you do. You go and bring and show this is called சாைம. Once I connect
the grain and the word it has become ��ढ: |In the case of ��न् that is not possible. Why?
��ण:अ�त्यक्षत्वात्इ�न्�यअगो�त्वा�ू�ढ��ण:: नसंभव�त�माणान्तर�वषयत्वं |�माणान्तर�वषयत्वं, here �माणान्तर
refers to�त्यक्ष�वषयत्वं. स्व�पेण –स्व�पेण by itself ��न् is not available for sensory perception like
गवा�दवत्. Like a cow, buffalo etc. and this is the negation of ��ढ: which is the most famous
शब्द�वृ�� nivrittam. So स्व�पेण�माणान्तर�वषयत्वंना�स्त=��ढ:ना�स्त. ��ढ: means wellknownness is not
there. Why? आत्मना:�न�पा�धकत्वाद्. Since आत्मा by itself doesn’t have any उपा�द or any attribute for
being �माणं�वषयं. In fact,इ�न्�यअगोचरत्वात् is the meaning. �न�पा�धकत्वाद्�त्यक्षअ�वषयत्वात्.
इ�न्�यअगोचरत्वात्. Then what is the second condition? Second condition is called जा�त: जा�त: means
you come to know a particular tree. A tree you come to know when somebody introduces the
three and says this is a tree. Now the word tree and the object you have known by �त्यक्षअनुभव.
Now based on the word tree, not only I can reveal that particular tree, thereafter I can use the
word to reveal any tree, which is not the same. But any other tree belonging to the tree species.
And here, what is the condition that is helping us understand? जा�त: is helping. I am able to
reveal another tree because other trees have got the same जा�त like the tree that I introduced.
Even though the new tree you have not experienced, the unexperienced tree can also be
revealed because the experienced-tree and the un-experienced tree have got the commonness
in the form of जा�त: जा�त isotherwise called सामान्यं. In English, it is universal. So thus, universal

treeness is another condition to reveal all the trees with the help of the word tree. Even
thoughthe other trees are not �त्यक्ष�वषयं now. This can be extended to cow also. Once you know
one cow, the word cow can be used to reveal any other cow having the same species.And an
additional note that we should add is that universality which is common to all the trees, is called
treeness. Treeness is जा�त: or सामान्यं. And every individual tree has got treeness. And a particular
individual tree, which has got the treeness, that individual tree is called ��: particular. So,
every particular tree, all theseare तकर्शास्�ं.In तकर्शास्� theyare all fundamental lessons. Every
particular tree is called ��: all the �� have got the treeness as जा�त: So thus जा�त, pervades
��. जा�त pervades ��. Universal pervades particular or individual. Universal, pervades
individual. In Sanskrit universal is called सामान्यं or जा�त. Individual is called ��. Every �� is
pervaded by जा�त. And तकर्शास्� people say that जा�त is एकं. The treeness which is in all the trees
that treenessis one. But the particular trees are many. Therefore, always�� areअनेकं. जा�तs is
एकं. Therefore, inतकर्सं�ह, the जा�त is defined as, �नत्यं. एकं. अनेकअनुगतंजा�त: सामान्यं�नत्यंएकं,
अनेकअनुगतं. Inhering many members is the universal. And the beauty is even when the individual
perishes the universal will not perish. Even when the individual perishes, because it will be
replaced by fresh trees. But the treeness will be there throughout. Thus, from one ��
experience, you understand the जा�त, and through the जा�त, I can reveal, any no of ��. Can I
repeat? Through the experience of one �� or a few �� individual, you understand the जा�त,
the cowness. And with the help of the cowness, I can reveal any no. of cows. whichare spread all
over. Therefore,जा�त becomes शब्द�वृ��न�म�ं. And Sankaracharya says in the case of cow it is
possible. Because cows are many and inthosemany cows there is सामान्यं cowness is there. But in
the case of ��न्not possible. Why?��न्ness is possible only when there are many ��न्s having
the common property of ��न्hood. So ��ण: एकत्वात् , सामान्यंनैवसंभव�त. That is what he said here
गवा�दवत् like cow etc. ना�पजा�तमत्वं there is no सामान्यं universal. जा�तमत्वं��ण: why?
अ�द्वतीयत्वेन;��न् being one. सामान्य�वशेषअभावात्. So there is no ��न्ness as a species also. And
Therefore, only you cannot talk about one particular ��न्. Why? There is no question; particular
word can be used only when manyare there.So सामान्यंअ�पअ�स्त. �वशेष:अ�पना�स्त.सामान्यं is the
condition for �वशेष: to be there; so सामान्य�वशेषअभावात्. That is why ��न् is often called
�नस्सामान्य�वशेषं��स्सामान्य�वशेषं��न्So we have negated संबन्ध. We have negated ��ढ. We have
negated जा�त. Another word for जा�त is सामान्यं. And when I use the word जा�त here, don’t think of
the caste system. That is not the subject matter. In this context. ना�प��यावत्वंnor can you reveal
��न् through a particular action like cook. Please call the cook means then the other people are
able understand the person through his profession called cooking. Please call the driver. Please
call the manager. Please call the director. Please call the teacher. Call the students, student is
called student because he studies कतृर् �ुत्प��:; study करो�तइ�त student.Therefore,all these words
reveal the people through their function or profession. Now ��न् cannot be revealed through his
function or profession because ��न् doesn’t have function or profession.Therefore, he says

पाचका�दवत्ना�प��यावत्वं; पाचक:means cook. ��न् is �न�व�कारं. And Therefore, अ��यं. अ��यत्वात्इ�तअथर्:

So with this condition no 4 is over. Now the last one is गुण: ना�पगुणवत्वंनीला�दवत्, �नगुर्णत्वात्. A thing
can be revealed in terms of its attributes. Please bring the rose. Rose is called rose because of
the attribute roseness. Please bring from some blue for washing. There blue is called blue
because it is blue. It is called नीलं. In fact कृष्ण is called कृष्ण because of कृष्णवणर्: �ौपद� is called
कृष्णाbecause वणर्. So Therefore, attribute also can reveal. And ��न् cannot be revealed through
attribute because, �नगुर्णत्वात्. So ना�पगुणवत्वंनीला�दवत् like blue etc. �नगुर्णत्वात्.Therefore,what is the
conclusion? शब्द�वृ��न�म�अभावात्नशब्दवाच्यत्वं. Therefore, only way of revelation is �नषेदमुख�माणं
only. So अत: last line अत:नअ�भधानेन –अ�भदानेन means through the verbal expressions.
शब्दे नइत्यथर्अ�भधानं means शब्द: शब्दे न�नद� शंनअहर्�त. ��न् is not eligible candidate for verbal
revelation. Then comes a very interesting question. Very beautiful.
Continuing.
शश�वषाणा�दसमत्वा��रथर्कत्वं त�ह� । नात्मत्वावगमे तुरीयस्यानात्मतृष्णा�ावृ��हेतुत्वाच्छु ��कावगम इव

रजततृष्णायाः । न �ह तुरीयस्यात्मत्वावगमे सत्य�वद्यातृष्णा�ददोषाणां सम्भवोऽ�स्त । न च
तुरीयस्याऽत्मत्वानवगमे कारणम�स्त सव�प�नषदां तादथ्य�नोपक्षयात् । “तत्वम�स” (छा.उ.६.८.१६) “अयमात्मा
��” (बृ.उ.२.५.१९) “तत्सत्यं स आत्मा” (छा.उ.६.८.१६) “यत्साक्षादषरोक्षाद्��” (बृ.उ.३.४.१)
“सबा�ाभ्यन्तरो �जः” (मु.उ.२.२) । “आत्मैवेदं सवर्म”
् (छा.उ.७.२५.२) इत्याद�नाम् ।
So पुवर्प�क्ष raises another question which is similar to previous question. Previously he asked if
only �नषेदमुख�माणं and everything is negated nothing is positively reveled. Then ��न्will be
understood as शून्यं. That was the previous पूवर्पक्ष. For that Sankaracharya said it is not शून्यं.
Because शून्यं cannot be अ�ध�ानं of �मथ्या. Because,शून्यं cannot lend existence to �मथ्या. Therefore, it
has to be same only.Now here he says, OK ��न् is existent not शून्यं but it is सत्यं. But that सत्यंतुरीयं,
is free from attributes. Not available for sensory perceptions. It doesn’t have any action also. So,
it doesn’t अ��यत्वात् we said. It is not a कतार्. It is not available for sense organs it is describable
for words. Practically it is not available for any transactions. सवर्�वहारअगोचरं. In fact, the 7th
mantra itself is going tosay अ�वहाय�. It is going to be. So previously it is non-existent. Now he
says ok it is existent. But it is not available for any �वहार. Then what benefit we will get? From
that तुरीयं? You cannot use it for any purpose. Everything will give either by taking or by giving
up. दानं and उपादानं all the transactionsare in the form of taking or giving up. Some people give
happiness wherever they go. Some people give happiness whenever they go. Therefore, they do
give happiness either by coming or going. Now this तुरीयं, cannot come, cannot go, and cannot do
anything. Therefore, it is absolutely useless. And in fact, the aside note is ��न् is really speaking
absolutely useless only. And what is the use of learning about that useless ��न्. Whyare
youwasting your and our times? Very interesting शश�वषाना�दसमत्वात्. Previously he said
शश�वषाणम्Now he says शश�वषाणIt islike शश�वषाणम्;only even though it is existent �नरथर्कत्वं. ��न्

become useless.�योजनमनु�द्दश्यनमन्दोऽ�प�वतर्त.े Without utility why should we study?Sankaracharya

gives a very brilliant answer. Very important. He says that, वेदान्ता is not going to reveal तुरीयं as
one of the entities for you to contact one way or the other. If your aim is to contact ��न्, see
��न् experience ��न् realize ��न् take ��न् give ��न् then it will be useless. तुरीयं is revealed as I
who am ever existent. Who am existent?तुरीयं is revealed as myself. And therefore, there is no
necessity of taking तुरीयं or dropping तुरीयं. Because I am तुरीयं.
Now the पुवर्प�क्ष will ask so what? Now I know I am not �व�; not तैजस; not �ाज्ञ. But I am तुरीयं. Now
what is the benefit again? Sankaracharya says there is a very, very big benefit. I know I am the
तुरीयं which means I am ever पूण�. Therefore, it need not acquire anything for पूणर्त्वं. I am पूणर्तुरीयं.
Therefore, I need not acquire anything for पूणर्त्वं. And not only that. Everything else other than
me is �मथ्या. And it cannot give पूणर्त्वं. Like a fake 100-rupee note cannot enhance your income.
Therefore, �मथ्या cannot improve me. And I the पूणर् need not be improved. World cannot improve
me. I don’t need for improvement. Therefore, once I know I am तुरीयं, सवर्काम�नवृ��: The whole
संसार is because, I am not satisfied with, me or things related to me. So अपुणर्त्वं is the cause of काम.
Once the पूणर्त्वं is attained, अ�वद्या�नवृ�ौकाम�नवृ��:; काम�नवृ�ौकमर्�नवृ��:; कमर्�नवृ�ौफल�नवृ��:;
फल�नवृ�ौजन्म�नवृ��:. जन्म�नवृ�ौसंसार�नवृ��:: the mere knowledge gives me मोक्षा: Soyou say no
�योजनं. Whereas we say the greatest �योजनं. This knowledge alone can give. In fact, anything else
cannot give any �योजनं at all. Therefore, न- न means न�नरथर्कत्वंतुरीयंज्ञानं is not useless. Why?
तुरीयस्यआत्मत्वअवगमे. I have told 1000 times. Only way of knowing तुरीयं is claiming I am the तुरीयं.
आत्मत्वअवगमे while claiming I don’t objectify anything. I don’t try to objectify even तुरीयं without
attempting to experience तुरीयं I claim I am तुरीयं. And the moment I claim I am तुरीयं;all these
Sankaracharya will explain later but it is worth noting here; 3 adhyasas are eliminated. Claiming
तु�रयत्वंsimultaneously displaces three statuses of mine. Whatare the three statuses? You can tell;
it will be wonderful otherwise. It is ok. अहंअन्त�ज्ञ; the dreamer status. ब�हष् �ज्ञ:: the waker status
.and घन �ज्ञ : the sleeper status. In short, my अहंकार status is eliminated. Which is the kingpin
causing अपुणर्त्वं. अहंकार status is the one which causes अपुणर्त्वं . If as अहंकार I don’t have अपुणर्त्वं, I
ignore because, Swamiji, my life is almost over I don’t want anything. And they won’t put
fullstop. If they I don’t want anything, I will be surprised.पूणर्त्वं has come because this person
says I don’twant anything from you. But Swamiji, my son in law; my daughter in-law; my
grandchild so many ममकारs are there which is full of अपुणर्त्वं. Their marriage is not working well.
ममकार-centered குைறbecomes अहंकार-குைறTherefore, I can never do नमस्कार without praying for
removing that குைற Something or the other will be there. Therefore, अहंकारcentered अपुणर्त्वं, and
ममकारcentered अपुणर्त्वं, is संसार. Claiming तुरीयं displaces, अहंकार and ममकार. Therefore, I don’t
think of अपुणर्त्वंat all. स्पशार्न्कृत्वान�हबार्�ान्चक्षु:चैवअन्तरे�ुवो:; अत्मसंस्तंमन:कृत्वान�क�ञ्चत्अ�प �चन्तयेत् .
Therefore, अ�वद्याकामकमर्�नवृ��:एव�योजनं. Therefore, he says, आत्मत्व अवगमे तुरीयस्य when the तुरीयं
is understood as myself. अनात्मतृष्णा�ावृ��हेतुत्वात्. All the desires centered on अनात्मा. अनात्मा

centric desires are complaints. अनात्माcentered complaints. In my language अहंकारममकार

centered complaints. �ावृ��हेतुत्वात्. कस्यज्ञानस्यतुरीयंज्ञानं is the cause for the negation of all
complaints centered on अहं and मम. Like what? �श्�काअवगमे. So when there is the knowledge of
the shell.रजततृष्णाया so the desire centered on silver; justas it disappears. Because
सवर्स्य�मथ्यात्वात्.And that is explained. न�हतुरीयस्याआत्मत्वअवगमेस�त; very careful so that स�त and
अ�वद्या you have to split. You should not split it as सत्य�वद्याIt is not सत्य�वद्या. But it is
स�तस�तसप्त�मआत्मत्वअवगमेस�त.When I know I am the तुरीयं and I mean I am the तुरीयं. So when
should this knowledge come? Whenever the mind isin a complaining spree. Either withothers.
Or withourselves. Whenever we are quiet what is running in themind we have to watch. Night
before going to sleep early morning getting up. Whenever we do नमस्कार to someone what all
comes. All these complaints should not exist. That is the indication of ज्ञान�ा�प्त. Otherwise
नान्त�ज्ञं; theyare all verbal I can learn by heart. I can study the मूलं also. I have studied the
भाष्यंalso. And all the notes are well preserved. And as I give the example of the football match.
At the end of the match they give percentage of ball possession. So team A possessed the ball
60% of the time. And team B possessed the ball 40 % of the time naturally you will think team A
superior. Then at the bottom Team b won you know why they possessed the ball only 40% but
during the time they hit the goal. The other party possessed the ball. But it didn’t go where it
should go. Similarly, how many years is study वेदान्ता is like ball possession; one student can
study वेदान्ता for 25years. And may be failure. Another student studies for 5 years but hits the
goal. That is what matters. And how to know. Watch your mind in privacy. And, whenever we do
नमस्कार. Because, at that time real I comes. Anyway, I don’t want to disturb you too much
तुरीयस्यआत्मत्वअवगमेस�त once knowledge has taken place. अ�वद्यातृष्णा�ददोषाणां.ignorance and
consequent complaints and freedom from that complaints seeking that. All these दोषा:,all these
evils, all these problems together called संसार. Any complaint is called संसार. दोषाणांसभ
ं व:अ�स्त;ज्ञानी
is incapable of seeing any complaint with reference to himself. And then पुवर्प�क्षmayask the
question. OK if तुरीयं is understood as me, then there is no problem. What is the �माणं, for
understanding तुरीयं as myself. Soonce understood संसार�नवृ��: But the question is like they had
all the rats had the meeting how to solve the cat problem. All of them consented you just tie a
bell on the neck of the cat. And the meeting was about to be over. Minutes written. when about
to saying janagana or whatever is the conclusion; one said I have a question sir. Who will tie the
bell? Similarly, the question is your knowing तुरीयंmyself there is freedom. What is the �माणं to
know that? Sankaracharya says महावाक्यंis the �माणं. Every उप�नषद् has got, this alone as the
bottom-line.उप�नषद्ic study is for claiming I am free here and now. Therefore, he says,
तुरीयस्यआत्मत्वअनवगमेकारणंअ�स्त. There is no reason for not knowing तुरीयं double negative. There
is no reason for not knowing तुरीयं. That means what?There is main reason for knowing the तुरीयं.
And what is the reason? �माणस्यसत्वात्. So तुरीयस्यअनवगमेअनवगं means in non-understanding there
is no Karanam. That means there is karanam for understanding. Why? सवर्उप�नषद्म् all the

उप�नषद:are only driving home this idea, which is binary format. I am ever पूणर्. And everything
else other than me is of a lower order of reality. So तादथ्य�नmeans what? With that message. What
message? I am free तुरीयं. उपक्षयात् with this teaching, all the उप�नषद्s withdraw. That means what?
They have no other purpose. If there is someotherpurpose after teaching the उप�नषद् willdo
something. After teaching तुरीयं all the उप�नषद्s withdraw. तद्दाख्य�वजज्ञौ6th chapter of
Chandogyaतद्दाख्य�वजज्ञौतद्दाख्य�वजज्ञौ. Therefore, तादयर्थ्ये न.Withthat message अपक्षयात्withdraw
they end. Andhe gives a few samples which we willsee in the next class.


026Chapter 1 Mantra 7
Page 52, Bhashyam 6th line end
न च तुरीयस्याऽत्मत्वानवगमे कारणम�स्त सव�प�नषदां तादथ्य�नोपक्षयात् । “तत्वम�स” (छा.उ.६.८.१६)

“अयमात्मा ��” (बृ.उ.२.५.१९) “तत्सत्यं स आत्मा” (छा.उ.६.८.१६) “यत्साक्षादषरोक्षाद्��” (बृ.उ.३.४.१)
“सबा�ाभ्यन्तरो �जः” (मु.उ.२.२) । “आत्मैवेदं सवर्म”
् (छा.उ.७.२५.२) इत्याद�नाम् ।
Sankaracharya pointed out that the उप�नषद् is employing the method of negation because तुरीयं is
not available for positive revelation. Because the conditions required for verbal revelations are
absent. Then first the पुवर्प�क्ष asks, then will it not mean that तुरीयं becomes sunyam or
nothingness. Then Sankaracharya said तुरीयं cannot be nothing. Because it has to be the अ�ध�ानं
of �व�तैजस and �ाज्ञ which are �मथ्या. And अ�ध�ानं cannot be sunyam. It has to be सत्यं only. Then
the पुवर्प�क्षraised another question. It may be सत्यं. And through उप�नषद्�माणंnegation one may
know the तुरीयं also. But since it is not available for any transactions, knowledge transactions,
action transaction or verbal transactions सवर्�वहारअगो�त्वात्. Knowing that तुरीयं is not going to
add any value to our life. Because it is not useful for any �वहार. Therefore, the�योजनं is nil. This
was the next पूवर्पक्ष for which Sankaracharya is giving a brilliant answer. If तुरीयं is an entity other
than me, then knowing that तुरीयं will be absolutely useless. If तुरीयं is an entity other than myself
then the knowledge of the तुरीयं or the acquisition of तुरीयं will make no difference in my life.
Because, it is of no use at all. But fortunately,वेदाdoesn’t reveal तुरीयं as another new entity we
have to discover or attain. वेदा reveals the तुरीयं as I myself, the student, who is seeking the तुरीयं.
And that means I am forced to claim तुरीयंas myself. I have to claim because शास्� is a �माणं. When
�माणं reveals that त�वंअ�स, I have to accept it. And when I accept myself as तुरीयं, then it will
contradict with my other three statuses.
Whatare the other three. �व�त्वं, तैज सत्वं and �ाज्ञत्वं statuses will not gel with तुरीयंstatus. And
Therefore, I am forced to another job. While claiming तुरीयं status I have to simultaneously drop
the other statuses as misconceived status.I have to understand my wakerstatus, dreamer status
and sleeper status aretransferred statuses,transferred from themind. So, the mindalone has got
the other statuses. And theyare transferred to me wrongly. Therefore, while claiming the तुरीयं I
will have to displace the other three. Whenthe other three are gone, then, that becomes
अनाहत�नवृ��; संसार�नवृ��: claiming तुरीयं status and displacement of संसार will happen
simultaneously. And other thanसंसार�नवृ�� what better �योजनं you want?
All the other worldly accomplishment did not displace संसार. Previously graduate संसा�र then
post graduate संसा�र,then doctorate संसा�र. Then post doctorate संसा�र/bachelor संसा�र. Husband
संसा�र. Then father संसा�र. Then grandfather संसा�र. All the other accomplishments did not disturb

संसारstatus whereas claiming तुरीयं is a unique status which alone displaces the संसा�र status.
Therefore, how can you say it is useless. In fact, we say, that is the only useful
thing.इहचेत्अवेद�तदसत्यम�स्तनचेत्इहअवेद�महती�वन��and Therefore, not only it is not useful in fact
this alone is the only useful thing in the entire life. Therefore, he says,
नआत्मत्वअवगमेतुरीयस्यअनात्मतृष्णा�ावृ��हेतुत्वात्छु ��कावगमइवरजततृष्णायाःThat is संसार�नवृ��फलम् is
there.
Then the next question the पुवर्प�क्षwill ask is what is the �माणं to understand तुरीयं is myself. If I
understand तुरीयं is I, then, the other three statuses get displaced. But what is the �माणं for that?
�माणअभावा�ुरीयस्यआत्मत्वअवगम:नैवसंभव�त.This is the objection for which Sankaracharya says,
there is very much �माणं. Rarest of rarest �माणं is वेदान्तशास्��माणं. And the entire वेदान्तशास्�म् has
only one message. Tonnes and tons of words are written with only one message. त�ुरीयंत्वं अ�स.
Other than this one message no other message is there. त�ुसमन्वयात्इ�तसू�.े In समन्वयसू�,ं it has
been established. Therefore, तुरीयस्य आत्मत्वअनवगमेकारणमअ�स्त. There is no reason for not
knowing. Double negative. No reason for not knowing. How do you out positively? There is
enough reason for knowing. And what is the reason?वेदान्तशास्��माणंएव. That is why तुरीयं is called
औप�नषद: पु�ष: |��न् is called औप�नषदम्��. सवर्म्��औप�नषदम्why is it called? why is ��न् called
औप�नषदम्? It is revealed only through one �माणं. उप�नषद्�माणमा�ज्ञेयंऔप�नषदम्.So, what are you
talking? That is Shankaracharya’s taunting. And in support of that he gives several महावाक्या�न.
And equivalent of महावाक्यं. I am not explaining these वाक्या�न. Because we have seen all of them.
तद्त्वंअ�स–छान्दोग्यमहावाक्यं . तद्referring to तुरीयं��. अयंआत्मा�� –again ��न् means तुरीयं. Then
तत्सत्यंसआत्मातद्.तद्means तुरीयं) “यत्साक्षाद्अषरोक्षाद्��”. Again,��न् means तुरीयं. अपरोक्षात्पञ्चमीmust
be converted into �थमा�वभ��Sanskrit students. Therefore, the sentence should be read as
यत्साक्षाद्अपरोक्षंतद्��; whatever is self-evident, is ��न्. And the only thing that is self-evident in
the entire creation. What is that? I. Everything else becomes evident to me by the operation of
one �माणं or the other. Everything else becomes evident to me after the operation of one �माणं or
the other. There is only one thing which is evident even before the operation of the �माणं. And
what is that? I the आत्मा. And Therefore, साक्षाद्अपरोक्षं means �माणंनैअपरोक्षेण�काशं. Without
requiring �माणं, that which is evident. Then “सबा�ाभ्यन्तरो�जः”; मुण्डकउप�नषद् where in अज; refers
to तुरीयं. The beginning of that मान्तरा�द�ोहमुतर्पु�ष; the word �द�: referring to चैतन्यं. Then finally
“आत्मैवेदंसवर्म”् when the उप�नषद्says आत्मा alone is everything; that means anything other than
आत्मा is only appearing. But it doesn’t have an independent existence.So thus, he has until now
justified, the method of negation, as a means of revealing तुरीयं. So, justification of methodology.
So now he wants to come to the मन्�ा proper. For that the introduction is given.

सोऽयमात्मा परमाथार्परमाथर्�प�तुष्पाद इत्यु�स्तस्यापरमाथर्�पम�वद्याकृतं रज्जुसपार्�दसममु�ं

पाद�यलक्षणं बीजाङ् कुरस्थानीयम् । अथेदान� बीजात्मकं परमाथर्स्व�पं रज्जुस्थानीयं
सपार्�दस्थानीयो�स्थान�या�नराकरणेनाह नान्तः �ज्ञ�मत्या�द ।
So before entering into मन्�ा�ाख्यानं he makes a general observation with reference to the nature
of the fourपादा:s,which is not explicitly mentioned in the उप�नषद्. But it is arrived at only after
later enquiry. But that observation being important he makes it here. The उप�नषद् has mentioned
fourपादा:s by saying सोऽयमात्माचतुष्पाद् in the second मन्�ा. चतुष्पाद् means endowed with 4 quarters.
Now Sankaracharya says, of these 4 quarters three of them are �मथ्या. They are �ावहा�रकं only.
And he uses the word अपरमाथर्; and which three? The three that we have completed. Therefore,
अन्त�ज्ञा:,ब�हष्�ज्ञ: and घन�ज्ञ; �व�, तैजस, �ाज्ञा: are अपरमाथर्�पं |अपरमाथर्: means �मथ्या, असत्य: And
then the 4th पाद, to be revealed is परमाथर्�पसत्य:Thus,�मथ्यापादा: +one सत्यपादम् together is the
आत्मा.
Thus, every individual is a mixture of सत्यं and �मथ्या. सत्यानृते�मथुनीकृत्यअहंइदं अमेत�म�तलोक:�वहार:

Every time we use the word I,the word I is neither purely real;nor, purely unreal. It is a mixture
of real and unreal. This is first observation.
The second observation is among the unreal three पादा:s also, two of them are कायर्पादs. One of
them is कारणपाद. All the three are �मथ्या. And two are कायर्�मथ्यापाद; one is कारण�मथ्या पाद: Which
two? not any two. It is not lucky dip. �व� and तैजस, and corresponding macro also, �वराट् and
�हरण्यगभर् both of them are �मथ्या and कायर्पादौ. Whereas �ाज्ञा and अन्तयार्मीई�र:, both of them are
कारणपाद and �मथ्या. And Therefore, तुरीयं has to be सत्यं. And, not only that. It is काय� or कारणं?
Carefully answer. कायर्कारण�वलक्षणं. It is beyond cause and effect. And that transcendental
कायर्कारण�वलक्षणपरमाथर्पादतुरीयं is going to be revealed. This is the introduction. सोऽयमात्मा; so this
आत्मा, which is I myself;उप�नषद् is talking about me. Don’t forget that. That I,
परमाथर्अपरमाथर्�प:,which is a mixture of परमाथर्,the सत्य, and अपरमाथर्, �मथ्या components.
चतुष्पाद्इ�तउ�ंhas been revealed as चतुष्पाद्. 4 quartered in मन्�ा no 2. उ�ं means �द्वतेयमन्�ेउ�ं. After
उ�:,तस्य of that आत्मा, composite आत्मा, अपरमाथर्�पंअ�वद्याकृतं,the �मथ्यापाद which is projected by
मूलाअ�वद्या;अ�वद्याकृतं�मथ्या�पंअ�वद्याकृतं;रज्जुसपार्�दसमं. Which is equal to the rope-snake. That is the
example. रज्जुसपार्�दसमंउ�ं. This has been already talked about;without sayingthat it is �मथ्या. Then
if the उप�नषद् doesn’t say it is �मथ्या, how did Sankaracharya get the courage to say it is �मथ्या? For
that the answer is during अध्यारोप, the उप�नषद् will never say, �मथ्या as �मथ्या. Why? अध्यारोपकाले, it
will not stay. Then how will you know it is �मथ्या? Because अपवादकाले, later in the 7th मन्�ा which
we are yet to see �पञ्चोपशमंशान्तं�शवम्अद्वै त.ं Through these words, the उप�नषद् is going to negate
them. From that future negation, future अपवाद,we come to know that it is अध्यारोप. And
Therefore, it is �मथ्या we come to know. Therefore, रज्जु सपार्�दसमंउ�ं. What is that?पाद�यलक्षणं.
That उ�ं must be at the end. So, you take the उ�ं out now. रज्जुसपार्�दसमं;पाद�यलक्षणं which is in

the form of first three पादा:. And बीजअन्कुरस्थानीयं means कायर्कारण�पं. बीजं means कारणं. अङ् कुरं
means काय�. Later we are going to see अ�हणअनयता�हण�पं etc.; lot of jargons will be introduced
later. So बीजं means कारणं. कारणं refers to which पाद; third पाद. अन्कुर refers to first and second पाद.
They have been उ�ं in the first 6 मन्�ा: |अथइदान�, now start the original project. अबीजात्मकं.
अबीजात्मकं means the तुरीयं which is not a cause; and effect that we have toadd.
अबीजान्�स्थानीयंइत्यथर्:. Which is different from both cause and effect? परमाथर्स्व�पं which is
पारमा�थ�कसत्यं, absolutely realAnd, रज्जुस्थानीयं . Which is equivalent, to the rope behind the snake.
रज्जुस्थानीयं. रज्जुस्थानीयं,आहतुरीयं we have to supply. तुरीयंआह. The तुरीयं the उप�नषद्reveals. By using
what method? The methodology said सपार्�दस्थानीयउ�:स्थान�य�नराकरणेन.The language is also terse.
माण्डू क्य is also terse. Its भाष्यंalso terse. So स्थान�य�नराकरणेन, by way of negating, the first three
पादा:And what are they?सपार्�दस्थानीयउ�:. Which are similar to the सपर् the माला here also we have
to put threeof them सपर् that is snake. माला a garland. And, a crack on the earth भु�च�. Because,
three �मथ्याs is required for three पादा: |सपर् is only one �मथ्या. You have to include मालाभु�च�. That
is why सपर्आ�द. Thatआ�द indicates माला, भु�च�, स्थानीय. स्थान�य�नराकरणेन. आह. �ु�त; and how?
नान्त�ज्ञंइत्या�द.So thus a grand introduction has been given.Now we will enter the मन्�ा proper.
मन्�ः ७
नान्तः�ज्ञं न ब�हष्�ज्ञं नोभयतः�ज्ञं न �ज्ञानघनं न �ज्ञं ना�ज्ञम् ।
अ��म�वहायर्म�ा�मलक्षणम�चन्त्यम�पदे श्यम् एकात्म�त्ययसारं �पञ्चोपशमं शान्तं �शवमद्वै तं चतुथ�
मन्यन्ते । स आत्मा स �वज्ञेयः ॥७॥
So instead of revealing the तुरीयं, positively, it just wants to reveal the तुरीयं as the very three पादा:
themselves. Just a note to be added. तुरीयं is not a fourth entity, distinct from �व�तैजस and �ज्ञ. If
तुरीयं is a distinct entity, either located in a particular place or located in a particular state like
समा�ध. The उप�नषद्can take the student to that particular place or that particular sate and reveal.
This is तुरीयं. But तुरीयं is not distinct from, the first three पादा: Because the उप�नषद् says चतुथ�मन्यन्ते.
It is not the 4th one really. Because it is not a distinct entity. So तुरीयंis not distinct. Not distinct
from what?अन्त�ज्ञ,ब�हष्�ज्ञ and घन�ज्ञ. So, once you say it is not different from �व�तैजस and �ज्ञ,
then the student will ask the question, the what do you mean to say �व� is तुरीयंतैजस is तुरीयं�ज्ञ is
तुरीयं. Do you mean to say? That will be the question. Now the उप�नषद् says no. It is different from
�व�तैजस and �ज्ञ; then you will ask is it the 4th one? No; it is not the 4th; not different also. Then
what do you want to say: is it different or not different? So, the उप�नषद् wants to say, it is
different and not different. It is different, and not different. It is neither totally identical. Nor is it
total different. That means what? The message is तुरीयं is different from �व�तैजस�ज्ञ. At the same
time, it is not a distinct entity. But it is in and through all these three. It is the non-variable,
inherent factor in all the three. It is the non-variable, inherent factor in all the three. Without the
superficial differentiating features. It is the invariable inherent factor, without the

differentiating superficial features. Therefore,take all these three,remove the superficial

differences. What is there is the so called fourth. Take all the three, remove the superficial
differences. Then arrive at the content. It is the seemingly 4th one, the तुरीयं. What is the
example? This person has got bangles, chain and ring. And he asks the question what is
gold?Can he say gold is bangle? Gold is chain? Gold is ring? He cannot say because gold is not
totally identical with these three because the bangleness etc. are not intrinsic features.
Therefore, you cannot say gold is bangle. Gold is ring. At the same time, you cannot say gold is
different from them also. Therefore, what do we say: gold is different and non –different. Then
what is the message? The idea is gold is bangle, chain and ring, without the superficial
bangleness,chainness and ringness,which are the superficial differentiating features. Gold is
different from all these three. But it is the invariable one in all the three. It is different from all
the three. It isinvariably inherent in all the three without the superficial differentiating features.
Whatare the superficial differentiating features? Bangle minus bangleness. Chain minus
chainness. Ring minus ringness. = the inherent gold. The bangleness chainness and ringness are
the incidental नाम and �पsuperimposed on gold. Thus, waker minus Wakerhood, which is
transferred form the extrovert mind. Dreamer minus dreamer hood which is transferred from
introvert mind. Sleeper minus sleeperhood, transferred from passive mind. எப்படி?
Wakerhood,dreamerhood and sleeperhood these three hoods aretransferred from the mind.
You remove these attributes. What is left out is a consciousness, which is neither extrovert, nor
introvert, nor passive.So अन्त�ज्ञ minus अन्त: which, belongs to the mind. ब�हष्�ज्ञ minus ब�ह;
which belongs to the mind. घन �ज्ञ :minus घन: again which belongs to the mind. What is left
behind?�ज्ञ:. That is called �ज्ञानं. �ज्ञ: means �ज्ञानं. And what is that �ज्ञानं; �ज्ञानं��. Therefore, तुरीयं
Is different also. Non-different also. Thus, by saying both different and non-different the उप�नषद्
wants us to understand �व� तैजस �ज्ञ as तुरीयं. Minus the superficial attributes. Which belong to
the mind only.This is the gist of the मन्�ा.
Now Sankaracharya introduces a पूवर्पक्ष.
नन्वात्मन�तुष्पात्वं ��तज्ञाय �ाद�यकथनेन एव चतुथर्स्यान्तः �ज्ञा�दभ्यो अन्यत्वे �सद्धे नान्तः �ज्ञ इत्या�द
��तषेधोऽनथर्कः ।
So the पूवर्प�क्ष says the very मन्�ा is wrong.मन्�ा is using redundant expression. What is that? He
says, the उप�नषद् has said आत्मा has got 4 पादा:s. And I am keenly listening to know what are the 4
पादा:s. Then the उप�नषद् said this ब�हष् �ज्ञा . No 2 is अन्त�ज्ञा: no 3 is घन�ज्ञा. The first three पादा:
have been enumerated.Now I am interested in knowing the 4th पाद. Now when I want to know
the 4th पाद, I know 4th पाद is not first पाद. Because you have talked about first पाद. You have
talked about second पाद. It is just like naming each one.This is राम; this is ल�मण; this is भरता,and
then I want to know who is the 4th one. You should say स�ुग्न. Instead after enumerating राम,
ल�मणand भरता, when I am looking to know the 4th one this is not राम. I know it. Already you
have excluded by enumerating the others. Why should you say this is non-राम. This isnon-ल�मण.

This non-भरता. This is revealing something which is already known. So why should the उप�नषद्
unnecessarily mention तुरीयं is not ब�हष्�ज्ञा. तुरीयं is not अन्त�ज्ञा. Not घन�ज्ञा; it is redundant. The
उप�नषद्should say तुरीयं is what? Why should it repeat the already known पुन��दोष;�प�पेषन्न्याय:;
that is the पूवर्प�क्षs question. ननु to object. आत्मान:च्तुष्पाद्वं ��तज्ञाय. After proposing or presenting,
the 4 quarters of the आत्मा, पाद�यकथनेनएवthe first three पादा: have been already named. ब�हष्�ज्ञा,
अन्त�ज्ञा etc. and by naming them as ब�हष्�ज्ञा etc. it is very clear that. The 4th पाद is not अन्त�ज्ञा.
Not ब�हष्�ज्ञा is already known. पाद�यकथनेनएवचतुथर्स्य we know that the 4th पाद is अन्त�ज्ञा�दभ्य;
अन्य:. It is different from the previous three पादा:s. Why it is the 4th पाद. So
अन्त�ज्ञा�दभ्य;अन्यत्वं�सद्धं . It is already known by the law of exclusion. �सद्धे नअन्त�ज्ञंइत्या�द��तषेद: So
saying that it is not अन्त�ज्ञा etc. is अनथर्क:. It is redundant. पुन��:�सद्धसाधनदोष:In तकर् शास्�they
call it �सद्धसाधनम्. �सद्धसाधनम् means what is already established by youare re-establishing. This is
the पूवर्पक्ष. For that Sankaracharya gives the answer. Theyare subtle questions and subtle
answers. And if these topics if we clearly understand, we will not sit in meditation, separately
for realizing तुरीयं. Many people are sitting in meditation, for realizing the तुरीयं. Theyare all
blunders committed not understanding these important भाष्या�ण. If we understand these भाष्या�ण
very clearly, we will never meditatefor realizing the तुरीयं because तुरीयं is already available as I
the अन्त�ज्ञा, ब�हष्�ज्ञा. We don’t require realizing a new thing. We only require dropping the
misconceptions about me. Therefore, other than dropping the misconception, after saying I am,
whatever description I give should all be eliminated. Then who am I? तुरीयं. After I am, whatever
is available in the world I am adding. I am so and so. What is required is
�सद्धातेव.Inतत्वम�स�करणम्, उपदे शसाह�ी, Sankaracharya says I am already evident. तुरीयं is already
evident as I. In the ever evident I, we have added certain adjectives. Other than knocking of the
adjectives, there is no separate realizations of तुरीयं. Other than knocking of the superimposed
wrong-adjective, nothing else is required, to realize the तुरीयं.Therefore,Shankaracharya’s
answer is very important.
न सपार्�द�वकल्प��तषेधेन एव रज्जुस्व�प��तप��वत्�यवस्थस्य एवात्मनस्तुरीयत्वेन ��त�पपाद�य�षतत्वात् ।

So he wants to say that in the case of राम,ल�मण,भरत and श�ुघ्न;श�ुघ्न is a distinct entity different
from the other three. Whereas here a person wants to realize gold, keeping bangle chain and
ring. He is negating them and wants to separately realize gold. So, the first I want to say that
gold is bangle. Gold is chain. Gold is ring. First, I have to say, gold is identical withall the three.
Then he will think that three golds are there. Why? One is bangle, one is chain and one is ring.
Therefore, he will think there are three golds. And each gold different from the other two and
each one is limited by the other. Therefore, I have to say gold is all the three. But at the same
time gold doesn’t have bangleness or chainness or ringness. Similarly, the उप�नषद् wants to say,
that तुरीयं is �व�, तैजस and �ाज. So, look at this. Third line. ��अवस्थास्यएवआत्मन: the आत्मा which
obtains as �व�तैजस�ाज�वस्थां mean the आत्मा which is now available as �व�तैजस�ाजतस्यएव –that
one alone, रीयत्वेनतु�रयत्वेन��तपादइ�षतत्वात्. The उप�नषद् wants to reveal as तुरीयं. How? by using the

word चतुथ�मन्यन्ते. By saying that, people think तुरीयं as the 4th. By saying they think, तुरीयं as
different. उप�नषद् conveys what?They think it is the 4th; means what?It is not really the 4th. तुरीयं
is �व�. तुरीयं is तैजस, तुरीयं is �ाज. It is identical with all the three. Then the उप�नषद् faces a problem.
Once the उप�नषद् says तुरीयं is �व�तैजस�ाज, then the student will include the limitations of all
these three.What is the limitation? Each one obtains only in a particular state. Therefore, the
limitation he will include.Therefore, to exclude the limitation the उप�नषद् says, तुरीयं is different
from �व�,तैजस,�ाज. So, it is identical with �व�, तैजस, �ाज it is inherent in all the three. It is
different from �व�, तैजस if we say it is different. It is free from the limitations of all the three.
Like �ो�स्य�ो�ंetc. It is अन्त:�ज्ञस्यअन्त�ज्ञ; ब�हष्�ज्ञस्यब�हष्�ज्ञ. It is all the three. It is different from all
the three, it is in and through all the three. It is free from the limitations of all the three. This is
the subtle method the उप�नषद् has to teach. Therefore, �� अवस्थास्यएव. means �व�तैजस�ाज्ञंएव,
आत्मन; the very same आत्माalone, तु�रयत्वेन,as the तुरीयं, ��तपादइ�षतत्वात्, the उप�नषद् wants to reveal.
It doesn’t want you to look elsewhere. But look at in the waker himself to locate the तुरीयं. Look
at the dreamer himself to locate the तुरीयं. And looking there remove the limiting factors. What
will be left behind is the consciousness principle. And how does it do? By �नषेदेन, by negating
thethree. Negating the three,means negating the limiting factors belonging to the three. And he
gives the example here. सपार्�द�वकल्प��तषेदेनएव. So, imagine a person is looking at the rope a
snake. Another person is looking at as माला. Another as भु�च�ं . Then the teacher says no. no. no.
there is rope. Now the student wants to see the rope elsewhere. So, he is leaving aside.सपर्माला
and भु�च� he is looking for a rope outside these three. Now the teacher cannot reveal a rope
outside सपर् why? Because rope is not the 4th entity other than सपर्, माला and भु�च�. Therefore, the
teacher saysसपर् is rope. माला is rope. भु�च� is rope. So that he will not look outside. Therefore,
when he says सपर्मालाभु�च� is rope, he is saying that don’t look outside. Rope is there in the
whatever you are seeing only. Therefore, the teacher says, those three are rope. Once he says
those three are rope, then he will include snakeness and मालाness etc. Therefore, he says all the
three are ropes minus snakeness, which is superimposed by you. The मालाness superimposed by
you. To remove the ness, he is negating all these three. Therefore, he says, सपार्�द�वकल्प��तषेदेन. By
negating these snakeness etc. रज्जुस्व�पं��तप��वत्. Like understanding the rope asthe inner
essence of all the three,minus the distinguishing features. In the same way
तु�रयत्वेन��तपादइ�षतत्वात्. ��तपादइ�षतंSanskrit students ��तपात�यतुंइ�ं the �ु�त intends to reveal. And
that is why in the other classes I say, when the उप�नषद् says त�वंअ�स, then I have to know ��न्
only in one way. What is the only method?Knowing ��न् is only in the form of claiming I am
��न्. So, the first step is,never attempt to know ��न्. Learn to claim ��न् this is the firststep.
Then the next step is while claiming I am ��न्, learn to take only the consciousness component
in the word I. While claiming I am ��न्, only take the consciousness component. Which is not a
new entity; but is available when? All the time available. Consciousness component you include
in the word I. And while including the all the time available consciousness component, parallelly

learn to exclude the body component; Mind component; Intellect component; Thought
component. Even �चदाभास component; Learn to exclude the other components. And include only
consciousness component. And it is not anewly revealed entity. The consciousness component is
already available. Thus, inclusion of one part and exclusion of other part. For the inclusion part,
it says youare the तुरीयं. For the exclusion part, it says, it is different from अन्त�ज्ञ, ब�हष्�ज्ञetc. this
is the peculiar method. Like what? तदत्वंअ�सइ�तवत्Exactly like तत्वम�सin which inclusion is also
store? Exclusion isalso there. Inclusionis of consciousness. Exclusion isof the body mind
complex.More I we will see in the next class.



Page 53, bhashyam last paragraph.
नसपार्�द�वकल्प��तषेधेनएवरज्जुस्व�प��तप��वत्�यवस्थस्य एवात्मनस्तुरीयत्वेन
��त�पपाद�य�षतत्वात्|“त�वम�स” (छा.उ.६.८.१६) इ�तवत्||
�ाज्ञ, is commenting upon, the 7th मन्�ा, which is defining the तुरीयं the 4th पाद. And here, a पुवर्प�क्ष
raises a question with reference to the first sentence of the 7th मन्�ा which says
नान्त�ज्ञंनब�हष्�ज्ञंनोभयात्�ज्ञं etc.,which means तुरीयं is not अन्त�ज्ञ not ब�हष्�ज्ञ not घन�ज्ञ. We should
remember अन्त�ज्ञmeans तैजस. ब�हष्�ज्ञ means �व� and घन�ज्ञ or �ज्ञानघन means �ज्ञ; so �व�तैजस
and �ज्ञ in English waker dreamer and sleeper. The उप�नषद् says तुरीयं is not �व� not तैजस not �ज्ञ.
Now PP asks why should the उप�नषद्declares,because once �व�तैजसand �ज्ञ have been defined
already in the previous मन्�ा. And the उप�नषद्wants to reveal तुरीयं.We already know the तुरीयं the
4th पाद must be different from the first second and third. Therefore, why should it make a
statement which is already known,is a question. And by way of answering this question, �ाज्ञis
conveying a very, very important and subtle message. And that is the answer
नसपार्�द�वकल्प��तषेदेनैव. So, the essence that �ाज्ञconveys is this. The उप�नषद् doesn’t want to reveal,
तुरीयं as a 4th and new entity. Because तुरीयं doesn’t exist as a new entity unknown to us. तुरीयं
doesn’t exist as a new 4th entity unknown to us, in the vision of the उप�नषद्.तुरीयंis already
known to us. And Therefore, there is no question of revealing a new entity. Because तुरीयं is
already known. Then what is our problem? Our problem is तुरीयं is already known, but known
wrongly. तुरीयं is already known but known wrongly as �व�. Wrongly as तैजस. Wrongly as �ज्ञ: So,
our whole problem is that तुरीयं has been known by us wrongly. Therefore, the aim of this मन्�ा is
not revelation of a new entity. The aim of the मन्�ा is not at all the revelation of a new entity. The
aim of the मन्�ा is correcting a mistake. वेदान्तस्य aim is not revealing a new entity. But making a
correction. So, whenever we talk about self-knowledge, we are not knowing a new self. Self-
knowledge should be understood as, correction of, a self-conclusion. Wrong self-conclusion.
Therefore, seventhमन्�ा is a corrective मन्�ा, not a revealing मन्�ा. And what is the correction the
मन्�ा wants to do.It wants to say, what you already know as �व�, is तुरीयं. What you already know
as तैजस is तुरीयं. What you already know as �ज्ञ is तुरीयं. Therefore, the message is �व� is तुरीयं.
तैजसis तुरीयं. �ज्ञ is तुरीयंmistaken. �व� is तुरीयं mistaken. तैजस is तुरीयं mistaken. �ज्ञ is तुरीयं. And once
we understand �व�,तैजस and �ज्ञ as तुरीयं then the mistake is corrected. And what happens in the
correction of the mistake? What is the process that happens, in the correction of the
mistake?The process is, I understand, the �व� status as a fake superimposed, status. तैजस is a
fake superimposed statuses mistake means what?Fake superimposed status. �ज्ञ is fake
superimposedstatus. तुरीयं is real natural status. Therefore, theउप�नषद् wants to say, �व� is तुरीयं
with fake �व� status. तैजस is तुरीयं, with fake तैजस status. And �ज्ञ is तुरीयं with fake �ज्ञ status. And

in this understanding the तुरीयं status is claimed displacing �व�तैजस and �ज्ञ statuses. In this
correction of mistake, तुरीयं status is claimed, displacing �व�तैजस�ज्ञ status. That is why I have
been repeating,knowing the आत्मा happens only in one way. You don’t know a new आत्मा.
Knowing the आत्मा or तुरीयं is do you remember? Do you remember? Claiming the तुरीयंstatus.
Self-corrective measure. Claiming is correction. I claim, the आत्मा status ��न् status, तुरीयं status,
and the very claiming of आत्मा status automatically displaces, the waker, dreamer and sleeper
status. And Therefore, correction alone is done, no revelation is done. And for this �ाज्ञ wants to
give an example. The well-known example. A rope is in front which has been mistaken as a
snake. And in the vision of this mistaking person what is there is snake,which is nothing but
mistaken rope which he doesn’t know. And then somebody pointsout that there is a rope.
Somebody points out that there is a rope. Now hearing the word rope, this person wants to
know; he repeats a new entity, setting aside the snake. This बृहस्प�त, wants to keep the snake
aside, which snake is nothing but the rope. Keeping the snake aside, he wants to know a new
rope because somebody has said there is a rope. Now, I cannot reveal a new rope, other than,
the rope snake. Why?Because there is no new rope. Therefore, what should I do?What should I
do, because the problem is not missing the rope, but it is mistaking the rope.Therefore, I have to
say, what you think as snake, is nothing but rope. So, I have to say, the snake,the so-called snake,
is nothing but rope. And this statement is not a revealing statement. It is astatement of
correction. And when I say the snake is rope, what type of correction is taking place? Snakeness
is displaced. The superimposed snakeness is displaced. And the real ropeness is claimed. The
real ropeness is claimed, displacing the snakeness. And therefore,नअन्त�ज्ञं. Should not be taken
as setting aside the अन्त�ज्ञ. नअन्त�ज्ञं is not setting aside अन्त�ज्ञ. नअन्त�ज्ञं means अन्त�ज्ञं is तुरीयं
without अन्त�ज्ञ status. Because it is superimposed. Without the superimposed अन्त�ज्ञ status. Na
ब�हष्�ज्ञं means what?ब�हष् �ज्ञ is तुरीयं,without the ब�हष्�ाज्ञ status really or with superimposed
ब�हष्�ाज्ञ. नअन्त�ज्ञंmeans अन्त�ज्ञं is the तुरीयं with superimposed अन्त�ज्ञ status which is not there.
Similarly,नब�हष्�ज्ञं etc. is revealing अन्त�ज्ञ a तुरीयं. And dismissing the नis what? Dismissing the
superimposed अन्त�ज्ञ status. Therefore,what is the important message of this very profound
paragraph. 7th मन्�ा is a correcting मन्�ा. Not a revealing मन्�ा. So now he says, न. न means what
you say is not correct. सपार्�द�वकल्प��तषेदेनएव. Here the ��तषेदेन means replacing or displacing. The
superimposed status of snake hood. �वकल्पmeans superimposeसपर् means सपर्त्वं. By displacing the
superimposed status snakehood itself, रज्जुस्व�पं��तप��तात्. Justas the mistaken snake is
understood as rope, just as the mistaken snake is understood as rope by the negation of
superimposed snakehood. என்னSentence
பாருங்ேகாநீளக்கெசால்லிண்ேடேபாேறன்எனக்ேகெகாஞ்சம்So just as the rope is understood by
negation,just as the mistaken rope is understood as rope, by negating the superimposed
snakehood upon that. रज्जुस्व�पं��तप��तात्. In the same way, ��यवस्थस्यआत्मन:; the तुरीयं itself,
which is mistaken as ��यवस्थ; mistaken as �व�, तैजस and �ज्ञ;आत्मन: that mistaken �व�तैजस�ज्ञ
itself तुरीयत्वेन the उप�नषद् wants to correct as तुरीयं; point out as तुरीयं. Therefore, negation is not of

the substance. But the negation is of the statuses of the substance. He is not negating the snake.
But negating the snakehood retaining the substance. Negation of the waker is negation of the
waker status and what is the substance is what? तुरीयं. तुरीयत्वेन��तपाद्इ�षतत्वात्Like
what?तत्वम�सइ�तवत्. Justas the उप�नषद् corrects by the महावाक्यंतत्वम�स. How does the महावाक्यं
correct the mistake? So how does the महावाक्यं correct the mistake in the mind? A very, very, nice
study of the mental process. When the महावाक्यं works for a student. I have to tell that. When the
महावाक्यं works for astudent; what is the mental process, that is taking place? The महावाक्यं says,
that ��न् you are. And the student converts that statement, student doesn’t tell the गु� you are
��न्. The student says, I am ��न्. And when he says I am ��न्; what is happening? Only
correction of a mistake is taking place. Student is not expected to know something new. Student
is to correct a mistake in the form of self-conclusion. What is the wrong conclusion regarding
the ever-evident self? The wrong conclusions is I am a जीव:; the जीवभाव is falsely superimposed
on I, which is already dreamt. When I claim I am ��न्, the superimposed जीवभाव is displaced by
the ��भाव, which I claim, from the महावाक्य. Thus, claiming the ��भाव and displacing the जीवभाव
is self-correction. Self-correction is figuratively called self-knowledge. Actually, speaking there
is no such thing called self-knowledge. Why?Already self is known. What is our
problem?Wrongly known. That wrongly must be made rightly. That known is same only.
Therefore, I am तत्वम�स; just as जीवभाव is displaced by ��भाव here,�व�तैजस�ज्ञभाव is replaced by
तुरीयंभाव. There is no new thing revealed. So, this is the संक्षेपवाक्यं that he is going to explain
further.
य�द �ह �यवस्थात्म�वलक्षणं तुरीयमन्य�त्��तप��द्वाराभावाच्छास्�ोपदे शानथर्क्यं शून्यताप��वार् ।
So the blessing, the good fortune, that we have is, I, the ��, �व� is तुरीयं. Already I the तैजस am
तुरीयं. I the �ाज्ञ am तुरीयं. These claiming these facts I am तुरीयं.This process of displacing the
Wakerhood, dreamerhood and sleeperhood as attributes of mind or ahamkara. And Therefore,
what is the blessing?��व� is तुरीयं. तैजस is तुरीयं. �ाज्ञ is तुरीयं.
Now �ाज्ञ says, suppose this is not the truth. And तुरीयं is a separate entity, other than ��व�तैजस
and �ाज्ञ,the tragedy is, such a तुरीयं can never be revealed by शास्�म्. If तुरीयं is a separate entity
other than ��व�तैजस and �ाज्ञ the तुरीयं can never be revealed by शास्�म्; why? Because in the
introduction we have already said तुरीयं doesn’t fulfill the condition for verbal revelations.
Therefore, ifतुरीयं is a new entity nobody can know. Or either I don’t know तुरीयं. Or it can be
known in one way. It is शून्यं. Either you don’t know it. Or you know it only as शून्यं if तुरीयं is a new
entity. But fortunately,तुरीयं is not a new entity. It is already பைழயெபருச்சாளி. I, the same I only,
பைழயis not the word. It is the oldest one. Anadi kala pravritti जीव. I the ��व�तैजस�ाज्ञ alone
am तुरीयं. What is required is only claiming and displacing the wrong status. Therefore, self-
knowledge is self-correction. If you don’t accept that a तुरीयं can never be known. Very important

message य�द; suppose. �यवस्थात्म�वलक्षणं;�यवस्थात्मmeans, �व�तैजस�ाज्ञ:. ब��ी�ह.

�त�अवस्थाएषांते�व�तैजस�ाज्ञा. And आत्मा is common to all three. �व�ात्मातैजसात्मातु�रयात्मा�वलक्षणं
other than the already available ��व�तैजस�ाज्ञ, तुरीयंअन्यात्स्यात्. If तुरीयं is a new separate distinct
entity, then what will be the tragedy. This is what people are waiting in meditation for. They
want to get a fresh mystic experience which will reveal the तुरीयं. Very unfortunate expectation.
And �ाज्ञ says that expectation will be eternal. எப்ேபாவருவாேரா storyonly. So तुरीयंअन्यात्स्यात्. If
तुरीयं is a fresh entity, then what is the tragedy? तत्��तप��द्वारअभावात्. There is no �माणं, to reveal
that तुरीयं. Even शास्��माणं, which is अपौ�षेय�माणं, that also cannot reveal if तुरीयं is a new entity.
Why?शास्��माणं cannot reveal.You should go back to the introduction. Because शास्��माणं is
शब्द�माणं. If शब्द�माणं should function, 5 conditions are required जा�त,गुण, ��या, ��, संबन्धAll these
5 are required. We saw it and I said we have seen in BG also. I will tell you the reference. 14th
Chapter 12th sloka. ज्ञेयंय�त्�व�या�मयज्नात्वातं�तम�ुतेअना�दमत्परमं��नस�ानसद्युच्यते. In that
commentary, नास�नसत, Lord Krishna says ज्ञेयं, ��doesn’t have शब्द�वृ��न�म�ा�नTherefore,
��तप��द्वारा here refers to शब्द�वृ��, �न�म�अभावात्. Since theyare not there, शास्�उपदे शआनथर्क्यं; the
sastric teaching will become redundant. Or शून्यताप��वार्. A student will conclude तुरीयं is शून्यं. On
the other hand, if तुरीयं happens to be ��व�तैजस�ाज्ञ itself, because of mistake, then शास्� can
reveal within inverted commas “reveal” तुरीयं by doing a corrective measure by saying ��व� is
तुरीयं only. And for that �ाज्ञ gives the rope-snake example. How do you reveal the rope? By saying
the so-called snake, is the rope. Correction is revelation. That is said here.
रज्जु�रव सपार्�द�भ�व�कल्प्यमाना स्थान�येऽप्यात्मैक एवान्तः �ज्ञा�दत्वेन �वकल्प्यते यदा तदान्तः

�ज्ञत्वा�द��तषेध�वज्ञान�माणसमकालमेवात्मन्यनथर्�पञ्च�नवृ��लक्षणफलं प�रसमाप्त�म�त तुरीया�धगमे
�माणान्तरं साधनान्तरं वा म मृग्यम् । रज्जुसपर्�ववेकसमकाल इव रज्ज्वां सपर्�नवृ��फले स�त
रज्ज्व�धगयस्य।31.30
So तुरीयं revelation should be understood as self-correction. Correction with reference to the

conclusion, that I already have. Only if you understand in this manner, this मन्�ाwillbe
meaningful. Otherwise the मन्�ा will not work. Therefore, रज्जु�र व,as in the case of rope being
mistaken as snake, रज्जु:इव, सपार्�द�भ; �वकल्पस्यमाना which is mistaken in threefold ways. As snake,
मालाand crack on theearth. So just as rope is mistaken in threefold ways, in the same way,
एकएवआत्मा, one and the same तुरीयं is already known to us. As I am. तुरीयंis already known to us as
I am. But known in what form?Wrongly; as what? आत्माएक:एवा here आत्मा means तुरीयं. One तुरीयं
itself is अन्त:�ज्ञा�दत्वेन�वकल्प्यते. Is mistaken as �व�तैजस and �ाज्ञ; waker, dreamer and sleeper.
Suppose this is the situation. So, the problem is; mistake only is the problem. Suppose.
यदातदाmeans suppose this is our problem. Then what should वेदा do? वेदाneed not reveal
anything new. वेदा only should make a correction. तदाअन्त�ज्ञात्वा�द��तषेध�वज्ञानसमाकालमेव; means
at the time of self-correction itself. Without,revealing anything new, at the moment of self-

correction itself. That self-correction is expressed though a long compound. What is the
compound अन्त:�ज्ञात्वा�द��तषेध �वज्ञानसमाकालं . At the time of self-correction is the final meaning.
And what is self-correction?Self-correction involves 2 processes. One is: claiming the real तुरीयं
statusis one part of self-correction. And the second part is displacement of superimposed
statuses;waker,dreamer,sleeper statuses. Or in simple words जीवभाव. Claiming ��भाव and
displacement of superimposed जीवभाव.जीवभाव=�व� status+तैजसstatuses+�ाज्ञ.
अन्त:�ज्ञात्वा�दmeans fake जीव status. ��तषेधdisplacement of the fake जीवभाव or
�व�तैजस�ाज्ञभाव�वज्ञान –�वज्ञान means grasping. So, by grasping the displacement of the fake status.
How?By claiming the तुरीयं status. That we have to supply. By way of claiming the तुरीयंstatuses
displacement of �व�तैजस�ाज्ञstatus when they grasp this message. समकालं. That at the time itself
तुरीयं is known.There is no separate knowing. As I say, claiming is knowing. So समकालंएवyou have
to supply तुरीयंज्ञानंभव�तitself is the तुरीयंज्ञानं. What is तुरीयंज्ञानं. Correcting the mistake is तुरीयंज्ञानं.
And not only तुरीयंज्ञानंtakes place. आत्म�नअनथर्�पञ्च�नवृ��लक्षणफलंच. And also, we get the benefit of
removing the fake status of संसारी. Because what is संसारी?�व� +तैजस+�ाज्ञ status is called
संसारी.Therefore, अनथर् �पञ्च–अनथर्�पञ्च means �व�तैजस�ाज्ञ statuswhich includes
�वराट्,�हरण्यगभर्,अन्तयार्मी,status also. So आत्म�न –आत्म�न means upon me the तुरीयं,the अनथर्�पञ्च, the
problematic universe in the form of 3-fold fake status;�नवृ��लक्षणम्,the removal takes place.
Remember removal of जीवभाव is nothing but understanding the �मथ्यात्वं of जीवभाव. Nothing is
physically removed. Body will remain there. Knee pain will be there. Nothing is removed.
Removal in वेदान्ता means understanding the �मथ्यात्वं. द्वै तremoval=understanding द्वै तम् is �मथ्या.
Waker removal means not the waker goes away, if he goes class out. So waker removal is
understanding the waker is �मथ्या. Removal is not there in वेदान्ता. They use the word �नवृ��,��तषेध
etc. Anywhere the word removal comes it should be translated as understanding the �मथ्यात्वं. For
a jnani world is not the means; for a jnani world is �मथ्या. Without that nothing else is there.
Therefore, �नवृ��लक्षणफलंप�रसमाप्तं. The whole process is over.Therefore,
इ�तइ�तहेतो:तुरीयंअ�धगमे�माणान्तरंसाधनान्तरंवाममृग्यम्.After the self-correction, you need not work for
तुरीयंज्ञानं separately,other than self-correction. What is the self-correction; I am तुरीयं and not VSP.
Other than the self-correction you need not separately look for another �माणं to reveal तुरीयं
separately. Why/ because तुरीयं is not a separate entity. Therefore, तुरीयंअ�धगमे.For a fresh
knowledge of तुरीयं, वेदान्ता have all been read. Now we should meditate this is the problem. I have
to go to तुरीयंअवस्था. And in the तुरीयंअवस्था I have to know तुरीयंSankaracharya says these are all
not required. �माणान्तरंनमृग्यम्।don’t look for a new �माणं. For what?तुरीयंअ�धगमे for knowing the
तुरीयं because you are the तुरीयं. Therefore, you need not know the तुरीयं because you are the
blessed तुरीयं. So तुरीयअ�धगमे�वषयसप्त�म. With reference to the knowledge of तुरीयं, you don’t
require a new �माणं other than correcting �माणं. Or साधनान्तरंवा you need not practice any new
साधना like meditation. So साधनान्तरंवाममृग्यम्. Understanding the 7th mantra the job is over.
ேகாவிந்தநாமசங்கீர்த்தனம்தான்No other thing is there. Thereafter if there is

something;�साद�व�नयोग: That stands for जीवन्मु��. भोग. आनन्दभोग: No साधना is involved. Like
what? He connects to the example. What is that?In the case of rope-snake, let us connect the
whole process. This person said want to realize the rope. And he has set aside the snake.
Because this is snake. I want to know the rope. Therefore, turning the mind away from the
snake, he wants to realize the तुरीयं. And he approaches the informed person. And who is the
guru; informed person who knows the so-called snake is the rope. Don’t look elsewhere. And
what does he do to reveal the rope?He doesn’t try to reveal the rope. He wants to make a
corrective statement. The statement is not revealing statement. It is only a corrective statement.
And what is the corrective statement. He says this snake is rope. This snake is rope. And when
this corrective statement is made, what happens in the mind of the other person? What is
supposed to happen? If the guru has done punyam, what will happen in the mind of guru? Guru
should have lot of पुण्यं to get good students, like you. OK.Therefore, what happens? He says this
one, which I have mistaken as me is nothing but the rope. Correction itself is the knowledge of
the rope. After this correction, he need not work separately for knowing a rope.
रज्जुसपर्�ववेकसमकाले वा . As in the case of the example, at the time of सपर्रज्जु�ववेक itself, and
रज्जुसपर्�ववेक should be translated as displacing the snakeness by the ropeness which is the real
status. रज्जुसपर्�ववेक=displacement of the snakeness by the ropeness. At that time समकालेएव, at
the time of that correction itself, रज्जुज्ञानंभव�त. That we have to supply. Not only the
understanding of the rope, in the form of claiming the ropeness. That is to be supplied.
रज्जुअ�धगम:. And रज्ज्वांसपर्�नवृ��फलंच. And also, the elimination of this snakeness, which is
superimposed on the rope. Both of them happen simultaneously. And the रज्ज्वांसपर्�नवृ��कालेस�त.
Once that has happened, रज्जुअ�धगमस्य, for the sake of रज्जुज्ञानं,the sentence is incomplete. You
have to supply �माणान्तरंसाधनान्तरंवाममृग्यम्. One need not look for another new �माणं or another
new साधना. I am meditating to realize the rope means என்னபண்றது?Continuing, the whole
section is very significant section. And he adds one more general note in this context.
येषां पुनस्तमोऽपनय��तरेकेण घटा�धगमे �माणं �ा��यते तेषां

छे द्यावयवसम्बन्ध�वयोग��तरेकेणान्यन्यतरावयवेऽ�प�च्छ�द�ार् ��यत इत्यु�ं स्यात् ।
So here he is making a very general and technical observation. And that observation is a �माणं,
really doesn’t a reveal a new object. A �माणं, doesn’t really reveal an object at all. An object, is
associated with, is connected with, either with ignorance or mistake. Until we employ a �माणं,an
object is associated with ignorance, and mistake or ignorance alone. So, every object is
enveloped by ignorance sometimes. The ignorance always. And sometimes ignorance and
mistake. Every object is associated with that. Which Sankaracharya calls तम:. तम: should be
understood as ignorance along with mistake. And the job of a �माणं is only separating the object
and the तम: which it is associated with. So �माणस्य job is only separation of �वषय and तम:. And
once the तम: is negated, separated by �माणं, the �वषय need not be revealed. �वषयis already
known. Therefore, a �माणं doesn’t reveal an object. A �माणं need not reveal an object. And a �माणं,

cannot reveal an object. Because �माणं by itself, is जडं only. �माणंby itself, is जडं only. Therefore,
it doesn’t.It need not. And it cannot reveal an object. It only separates the संबन्ध.
�वषयतमसंबन्धछे तनंseparation alone it has to do. Like cutting an object into two. Like knife cutting
a banana into two pieces. When knife is doing a cutting job, the knife only, removes the
connection that is existing between the two parts of the banana. The left part and the right part.
The knife doesn’t do anything, separately to the two pieces. It doesn’t add a new attribute to the
pieces other than segregating. Similarly,�माणं, doesn’t add any new attribute to the object.
�माणंonly just peels off as itwere, the अन्धकार or अध्यासा: which is connected to the object. And
this has been analyzed by सास्�कारा: technically. And there are some people who say, that �माणं
removes the ignorance and reveals the object. And object is given anew attribute. There are
some people who say, �माणं removes the ignorance, and �माणं adds an attribute to the object.
And what is that new attribute? Anunknown object becomes known. That knownness is one
attribute. Or unrevealed object is revealed. That revealedness is a new attribute. And that new
attribute they give a technical name. And that word they use is �ाकट्यम्.�कट:भव�त . The non-
evident object becomes evident. �कट: means evident. The abstract noun of that is
�कटस्यभाव:.�ाकट्यम् or is �कटा That is a new status added to the object. Sankaracharya says: a
�माणं can never add any attribute. Then �माणं, will become a कारकं, not a ज्ञापकं. कारकं means doer
of a कमर्. कमर् means adding anew attribute is like painting the wall. It becomes an additional कमर्.
Adding a new attribute will become an additional कमर्, A�माणं can never do a कमर्. Just as
कम��न्दया�ण can do कमर्, ज्ञाने�न्�या�ण cannot do any कमर्. �माणं cannot do any कमर्. The object remains
the object. Knownness is not a new attribute. Thus that philosophy of �ाकट्यवाद, it is मीमांसकमतं.
That �ाकट्यवाद, Sankaracharya is refuting in this paragraph.There is no �ाकट्यम्attribute added.
Then, what does it do?Just removes the ignorance covering the object. Very technical sentence,
the exact meaning we will see in the next class. Already it is heavy. We don’t have to go more
now.



Page 54, bhashyam last 3 lines at the bottom,
येषां पुनस्तमोऽपनय��तरेकेण घटा�धगमे �माणं �ा��यते तेषां

छे द्यावयवसम्बन्ध�वयोग��तरेकेणान्यन्यतरावयवेऽ�प�च्छ�द�ार् ��यत इत्यु�ं स्यात् ।
Sankaracharya is commenting upon the 7th मन्�ा of the उप�नषद् which reveals the तुरीयं. And there
in the beginning of the मन्�ा the उप�नषद् says तुरीयं is not अन्त:; �ज्ञं ब�हष् �ज्ञं etc. तुरीयं is not the
waker, not the dreamer not the sleeper. Sankaracharya says this negation must be understood
carefully. When the उप�नषद् says तुरीयं is not the waker, generally we try to set aside the waker
completely. Dreamer also completely. Sleeper also completely. And setting aside these three, we
may look for तुरीयं as a 4th and distinct one.Sankaracharya says we should know, तुरीयं is not the
4th one, distinct from the waker dreamer and sleeper. Because तुरीयं is the consciousness, which
is included in the waker, dreamer and sleeper and since तुरीयंis very much included in the three,
once you set aside this three like throwing the baby with bath water, तुरीयं also will be set aside.
Then we will not be able to find तुरीयं as the 4th distinct entity. Therefore, the first important
message तुरीयं is included in the waker, dreamer and sleeper,in the form of the very
consciousness which is the meaning of the word I. Then what is the aim of negating,
नअन्त:�ज्ञंetc.? The उप�नषद् doesn’t negate the waker totally. Retaining the consciousness which is
the non-variable in all these three the उप�नषद्wants to negate only the waker attribute or status.
That, incidental attribute. Similarly, the incidental attribute dreamer. Similarly, the incidental
attribute sleeper. That attribute alone the उप�नषद्negates. नअन्त:�ज्ञं means नअन्त:�ज्ञत्वं. So waker
minus Wakerhood is the consciousness. Dreamer minus dreamer hood is the consciousness.
Sleeper minus sleeper hood is the consciousness. This consciousness minus these three
incidental attributes is the blessed तुरीयं. And why do you say, these are incidental attributes/
which is not described here. But worth noting. Consciousness itself doesn’t have the attribute of
waker, dreamer etc. But when the mind is extrovert, the extrovertedness of the mind, in which
state, in the waking state, is mistaken as the extrovertedness of the consciousness.
Consciousness is extrovert or introvert. It is no vert. So, consciousness itself doesn’t have any of
these. When the mind is extrovert, the extrovertedness of the mind is transferred to the
consciousness. And consciousness is mistaken as extrovert. And that extrovert” consciousness is
called waker. In dream, the mind is introvert. The introvertedness of the mind, is falsely
transferred to the no-vert consciousness. And we mistake consciousness as introvert. And then
consciousness gets the name dreamer. And similarly, when the mind is neither extrovert nor
introvert but passive, that passive condition of the mind, dormant condition of the mind, is again
transferred to the consciousness. And we think the consciousness is dormant. Therefore,
sleeping. Who is sleeping?Consciousness is sleeping. And that passiveness transferred to
consciousness and seen as passive consciousness is called sleeper. Therefore, when you transfer
the attributes of the mind, consciousness appears as waker, with transferred attribute1.

Consciousness appears as dreamer, with transferred attribute 2. Similarly, consciousness

appears as the sleeper with transferred attribute no 3. Therefore, waker contains what?
Consciousness and transferred attribute. Dreamer contains consciousness and transferred
attribute. Andsimilarly, sleeper also. And that consciousness per se is called तुरीयं and Therefore,
from the waker if you have to arrive at तुरीयं what should you do? Just negate the transferred
attribute. So waker minus wakerhood, namely extrovertedness. Dreamer minus dreamerhood
namely introvertedness; sleeper minus sleeperhood namely passivityor passiveness.If you do,
what is left behind is the consciousness. And the consciousness is the तुरीयं. And,how to see that
तुरीयं? குட்டுேவணேமா? Never see the तुरीयं. Learn to claim the तुरीयं. And, divesting the तुरीयंof
these three attributes is not a physical job. You need not go to a 4th state to become pure
consciousness. Because this the problem of student. Now Swamiji I am waker not तुरीयं,
Therefore, I want to go to the 4th state. चतुथ�मन्यन्तेYou need not. remaining the waking state
itself, understand that the attribute belongs to the mind. Hand over the Wakerhood to the mind.
And using that mind, claim I am the तुरीयं. If you drop the mind what will happen; there is nobody
to claim. Therefore, you will be in the 4th state. So called -there is no 4th state. Why? Because
the mind will be always there in समा�धalso. Mind is going to be there in passive condition. It is
sleep state. The only difference between sleep and समा�धis when the mind becomes passive
naturally, it is called sleep. That is the lying posture. When the mind becomes passive, artificially
in sitting posture, it is called समा�धbut in both states mind is there or not? Mind is going to be
there. Therefore, we don’t want to go a 4th state. But remaining in the waker state, transferring
the wakerhood attribute to the mind, use the mind; which mind ~ waker mind. Use the waker
mind, to claim, that I, the consciousness, am तुरीयं; when? All the time. Remember the example
the crystal is colorless even it appears as red, because of a flower nearby. You don’t have to
remove the flower to make the crystal, colorless. You need not remove the flower to make the
crystal colorless. We have to understand, even when the flower is there, even when it appears
red, it is colorless. Similarly,I am तुरीयं in the waking state when I appear to be the waker.
Similarly, when I appearsas the dreamer; when I appears as the sleeper;I appears variedly. But I
am तुरीयं. And this claiming can be done only one in particular state;which state youare supposed
to be in the class,I hope,because, in dream I cannot claim. There is no will. In sleep, nothing.
Therefore,in the waking state, नअन्त:�ज्ञं means अन्त:�ज्ञं minus अन्त:�ज्ञत्वं is तुरीयं. ब�हष्�ज्ञ minus
ब�हष्�ज्ञत्वं is the तुरीयं.Therefore,this �माणं, is not revealing the तुरीयं. Because it is already evident
as I. The �माणं is only negating the transferred attribute of Wakerhood, dreamer hood and
sleeper hood. Therefore,�माणं, doesn’t reveal. �माणं negates ignorance and transferred attribute.
And ignorance and transferred attribute Sankaracharya calls तम:; तम: means अजानं + अध्यास:.
What is the अध्यास: Wakerhood. Dreamerhood. That is called three hooded अहंकारsnake. अहंकार
snake has three hoods. Whatare the hoods?Wakerhood, dreamerhood, deep-sleeperhood.
Remove that. And Therefore, �माणं removes तमस्only. It doesn’t do anything to reveal. Justas
what?He gave an example. Just as a knife, which is used to cut any object.Let us take a banana

which is used to cut the banana, into two portions. Before the operation of the knife, the two
parts are joined together. They are joined together. The knife only separates them. But knife
doesn’t add any value to either of the bit.
Knife only destroys the संयोग:,संयोग: means connection. What is the job of the knife?संयोग�नवृ�त or
संयोगअपनय: It only destroys the connection. Other than that it doesn’t do anything to either of
the two parts. Similarly,�माणं is like a knife. The आत्मा and तम: Like two parts of banana. Now
waker has got 2 parts. तुरीयं and wakerhood. Theyare joined together. Joined twins like siamese
twins. It is conjoined. Similarly,तुरीयं and dreamerhood, this is joined together.�माणस्य job is only
separating these two. तुरीयं and तम::. And तुरीयंतम:संबन्धअपनयनम्��तरेकेण.तुरीयतम:; संबन्धअपनय. The
�माणं knife removes those connections. It de-links these two. Other than removing �माणं; doesn’t
do anything to either of the two. It doesn’t do anything to तम: also. It doesn’t do anything to तुरीयं
also. Even though we use the word revealed,the revealedadjective, doesn’t convey, the addition
of an attribute. I will repeat. When you say �माणं reveals तुरीयम्, the revealed तुरीयं, we are adding
an adjective. Revealed-adjective. That adjective is not addition of a new attribute. It is exactly
like when you switch on the light in the hall, before switching on the light, the book or the
letters were un-revealed. Now the moment the light is switched on, you use the expression, now
the book is revealed. ‘Now revealed’ is an adjective youare adding to the book. But normally an
adjective indicates anattributelike a painted wall. But when the light is on, in the book there is
no additional attribute,even though we use the expression revealed book. Similarly, when I see
the book,light is revealed adjective is added. That adjective is not an additional attribute. Before
seeing the book, the book was ‘unseen’. Because I was looking elsewhere. Now I see this ‘book’.
Now we say previously it was ‘unseen book’. Now it is seen-book. Now youare adding an
adjective ‘seen’. Now can you say, the adjective seen is an addition of an attribute to the book?
No. Then what is happening? That is the mystery. Therefore, knownness is not an attribute.
Seenness is not an attribute. Revealedness is not an attribute. Even though we use the word
revealed, seen, known etc. I hope it is not too much hair-splitting.
Now,suppose a new attribute is added. Hypothesis. Suppose a new attribute is added, then what
will happen? Youare bringing about a transformation in the book. So, the moment you switch on
the light, revealed book, one transformation. And i.e., it becomes seen-book. Now the revealed-
book has become the seen-book. Another transformation is: every time the book is illumined,
revealed or known, the book is getting, a new attribute. Then there is a transformation taking
place. If a transformation is taking place, it will become कमर्फलंand not ज्ञानं. Because we say
transformation is one of the 4 कमर्फलंs. I don’t know whether you remember all these. If you
remember wonderful. Otherwise no transformation in the student. Whatare the 4 results?
आ�प्त:उत्प��:संस्कार�वकारThe transformation will become one of the कमर्फलंs. Everytime I know
the book or see the book, or the other people know the things will undergo change but we know
that properties of the book, the physical properties chemical properties of the book whether it is

pure or impure or impure, all the features of the book will remain the same before lighting after
lighting. Before knowing, after knowing. Therefore, ज्ञानं doesn’t make any value addition. So
what does a �माणं do? removes the तम:. We completed this para. तेषांछेद्यअवयवसंबन्ध��तरेकेण. If
you say �माणं is adding an attribute to the object तुरीयं. It will be like saying the knife is adding a
value to either of the cut-bits. It doesn’t happen. It only separates. But it doesn’t do anything.
�ार्��यतेइत्यु�ंस्यात्.Together. And because it is written together because of sandhi rule, thereare
two चs.If you separate the sandhi they are two separate wordsअ�प is a separate word;�छ�दwith
one च; that is the second चalone is theactual word the first चhas come because of sandhi
rule.�च्छ�द�ार्��यतेइत्यु�ंस्यात्. Now Sankaracharya says it is not only in the case of आत्माज्ञानं. In
other knowledge �माणं removes तमस्. अजानं or आवरणं only it removes. �माणं doesn’t do any job.
In the next paragraph it is said.We will read.
यदा पुनघर्टतमसो �ववेककरणे �वृ�ं �माणमनुपा�द�त्सततमो�नवृ��फलावसानं �छ�द�रवच्छे द्यावयवसंबन्ध�ववेककरणे

�वृ�ा तदवयवद्वै धीभावफलावसाना तथा नान्तरीयकं घट�वज्ञानं न तत्�माणफलम् ।
So he is only consolidating this message; extending it to worldly knowledge also like घट�वज्ञानं.
First, we will see the example part which comes in the third line �छ�द: इव�छ�द: means the process
of cutting. Cutting process is called �छ�द:स्�ी�लङ्ग and what is the cutting process involved
छे द्यअवयवसंबन्ध�ववेककरणे�वृ�ा. छे द्यअवयवम्means the two portions of the things to be cut. So, the
two portions of an object that is to be cut like the banana,which has got two अवयवम्. The right
and left part. Theyare called छे द्यअवयवम्, to become cut portions. Before cutting they are in संयोग.
By cutting we are going to do संयोग�वयोगछे द्यअवयवसंबन्ध�ववेककरणे. �ववेक means separation.
Delinking. करणे�वृ�त; engaged in separating the two portions. What is engaged �छ�द; the act of
cutting. करणे�वृ�त. �वृ�त is स्�ी�लङ्ग. Because �छ�द: is स्�ी�लङ्ग: and what is the culmination of the
cutting process?तदअवयवद्वै धीभावफलअवसाना. The culmination is the two portions are separated.
And one banana has now become two bits or twoportions द्वै धीभाव means converting to two
parts. Parting has happened. द्वै धीभावmeans parting into 2,which is the अवसान, the culmination of
the cutting press ब��ी�हसमासा. Adjective to �छ�द; so तदवयवद्वै धीभावफलम्एवअवसानयस्यासा;
�छ�द:ब��ी�हसमासा. And exactly like the cutting process; separate the 2 portions;when you use a
�माणं to reveal any object.
Here in the object of घट; now we will go to the pot; the knowledge of the pot. Go to the first line
of the Para. घटतमसो; �ववेककरणे�वृ�ं�माणं. The �माणं is also doing a cutting operation. Cutting,
separating घटतमसो. Theyare the 2 अवयवं. Because pot and darkness or ignorance are mixed
together. So, pot ignorance mixture, now the �माणं is knifing. So घटतमसो: द्वन्द्वसमासाष�ी.
घट�तम:�घटतामसी; तयो:�ववेककरणे�वृ�.ं The �माणं is engaged in separating. And separating
अनुपा�द�त्सततमो�नवृ��फलअवसानं and the culmination of �माणं, operation is separation of the आवरण.

Ignorance is separated. And what type of ignorance. अनुपा�द�त्सततम् means

unwanted.अनुपा�द�त्सततम् means unwanted ignorance. Why do yousay it is unwanted? That is
why you areusing the �माणं. We use the instrument of knowledge to peel off the unwanted
ignorance. எப்படி? We use the instrument of knowledge to peel of the unwanted ignorance. So,
ignorance is called अनुपा�द�त्सततम्Sanskritstudents; desiderative उपादातुंइ�ंउपा�द�स्ततंdesiderative
past passive participle. Then नन्ज्तत्पु�षनअनुपा�दस्तंनउपा�दस्तं. Sanskrit is also interesting. So,
ignorance is gone, �माणं removes the ignorance. The pot gets revealed. And here an aside note.
How you can say, the �माणं only reveals ignorance and when the ignorance is removed pot
becomes known. In the case of आत्मा, आत्मा is self-revealing. But in the case of pot, pot being जडं
it is not self-revealing. Therefore, not only ignorance has to go away. The pot has to be revealed.
Why Sankaracharya doesn’t mention that. �माणं reveals the pot. He says �माणं removes only
ignorance. He doesn’t say �माणं reveals the pot. He just says pot gets revealed. Pot is not
स्वयं�काश like आत्मा. How can you say that? Because normally whenever we describe the
knowledge we talk about वृ��ा�प्त and फल�ा�प्त. The वृ��part removes darkness. The
�चदाभासpart reveals the pot. This is what we have learnt. I don’t know you are getting these
points. Theseare all interesting technical points.
புரிஞ்சாநல்லது;இல்லாட்டாவிட்டுடுங்ேகாउपा�द�स्ततआत्मा. Why doesn’t Sankaracharya talk about
फल�ा�प्त. �माणं revealing the pot he doesn’t say. He only says �माणंremoves ignorance. In the
case of आत्मा it is acceptable. In the case of pot, how can yousay so. The answer is: if the question
is understood, no doubt �माणं reveals the pot through फल�ा�प्त; through the �चदाभास. But
Sankaracharya doesn’t want to give credit to the �माणं. Because �चदाभास is not intrinsically
belonging to �माणं. The very fact that you say it is reflected consciousness it doesn’t belong to
the �माणं. �माणं is जडं. वृ�� is also जडं only. Therefore, we cannot give the revealing credit to the
�माणं. Even though �चदाभास is there in the वृ��, even though �चदाभास reveals the pot,
Sankaracharya doesn’t want to give the credit to the वृ��. Then he wants to give the credit to the
आत्मा or �माता only. Consciousness originally belongs to me �माता. The �माणं is only borrowing
the consciousness. And thatalone reveals. That is why in Dakshinamoorthy
Sthothram,नाना�छ�घटोदर�स्थतमहाद�प�भाभास्वरम्; ज्ञानंयस्यतुचक्षुरा�दकरणद्वाराब�ह:स्पन्दते; the �चदाभास
which belongs to the �माता is already there in that area. The moment I look in that direction, the
�चदाभासbelonging to �माता is already there. Therefore, the घटं is already enveloped in
consciousness as it were. The credit belongs to the �माता. And �माणं. What does it do?It only
removes the आवरण. The revealing the �माणं cannot do. Therefore,�माणं removes the darkness
only. And Therefore, he says, तदातदा means when the �माणं removes the आवरण called ignorance;
then the pot which is already in the medium of the �चदाभास which belongs to the �माता.
नाना�छ�घटोदर now when my eyes are open only, all of you have fallen the range of �चदाभास.

Then suppose I want to know, a particular student has come or not. Because now when I am
looking at the class; it is generally falling in �चदाभास. And suppose I don’t register, registration is
done by अन्त: करणवृ��. When I pay attention, and look for that particular student. Somebody
phoned up and asked:Is there class on Deepavali hoping that I will give holiday. And I said there
is class. Then the student said she or he willcome. I wanted to know. When I sit in class, already
you all have fallen within the range of �चदाभास. And when I focus the वृ��, that such and such a
student आकारवृ��; what does it do? It only clicks the camera, it only removes darkness. That वृ��
need not reveal. Why?Because already you are floating in my �चदाभास. புரியறேதா? If you want to
give credit to वृ�� you can give.It islike asking whether moonlight illumines the earth on
pournami night or whether it is sunlight? You can give the credit to the moon,and say moon and
moonlight is revealing. Ok but if you are an informed student, you won’t credit to the moon. It is
the sunlight that is revealing. Similarly, Sankaracharya doesn’t want to give any credit to �माणं;
even in the case of घट �वज्ञानं . In घट�वज्ञानंitself �माणंdoesn’t do revelation; what to talk of
आत्मा�वज्ञानं where even �चदाभास is not required. Are you enjoying? I am thoroughly enjoying.तथा,
when the वृ�� clicks, like registering, that student – तदाघट�वज्ञानंनान्तरीयकं.So, when the �माणं
removes the darkness, pot knowledge is instantaneous. It is inclusive नान्तरीयकं means it is
inclusive. It is automatic. No separate process is required. So नान्तरीयकं means अन्तगर्तं. What is
अन्तगर्त?ं घट�वज्ञानं is natural when the �माणं removes darkness. And नतत्�माणफलम्�माणं; it is not.The
घट�वज्ञानंis not the result of �माणंoperation. So, knowledge is not the result of �माणंoperation.
Ignorance removal alone is the result of �माणंoperation. Because the objects are already within
the medium of consciousness.
Continuing:
न च तद्वदप्यात्मन्यध्यारो�पतान्तः �ज्ञत्वा�द�ववेककरणे �वृ�स्य ��तषेध�वज्ञान�माणस्यानुपा�द�त्सतान्तः

�ज्ञत्व�द�नवृ��तरेकेण तुरीये �ापार उपप��ः । अन्तः �ज्ञत्वा�द�नवृ��समकालमेव �मातृत्वा�दभेद�नवृ�ेः ।
तथा च व�य�त “ज्ञाते द्वै तं न �वद्यते” (माण्डू .का.१८) इ�त ।
Another subtle technical point Sankaracharya adds here. In the case of pot knowledge �माणं
removes the ignorance. Then the �चदाभास has to illumine the pot. That illumination credit should
go to the �माणं or �माता is the question. Whether illumining the earth should go to the moon or
sun. Similarly,in the revealing of pot, credit should go to �माणं or �माता. Sometimes we give
credit to �माणं. Sankaracharya says that cannot go to �माणं;�माता alone. And then let us assume
that तु�तु�जर्नन्न्यायेन:Ok I am willing to compromise. At least in the case of pot,�माणं has to
remove the ignorance and reveal the pot. Two jobs are required. Why? Because घट happens to
be जडंTherefore, वृ��ा�प्तhas to remove ignorance. And फल�ा�प्तhas to reveal object. So, in the
case घट�वज्ञानंat least you can admit �माणं does two jobs, through वृ��ा�प्त and फल�ा�प्त. But in
the case of आत्मा, even those two jobs are not there. आत्मा, the Original Conciousness, need not

be revealed by reflected consciousness;फल�ा�प्त. Therefore, at least in the case of pot there is a

job of revelation. In the case of तुरीयं, you have to only remove the Wakerhood,dreamerhood and
sleeperhood. I minus these three attributes am तुरीयं. And I neednot be revealed by anyone.
Because I am the one who reveals everything;तमेवभान्तंअनुभा�दसव�तस्यभासांसवर्�मदं �वभा�तTherefore,
in the case of तुरीयं, �माणंhas to only remove the ignorance. More than that, remove false
transferred attribute. तद्वत�दLike that आत्म�नअध्यारो�पतान्तः�ज्ञत्वा�द�ववेककरणे�वृ�स्य. Very, very
involved sentence. Very big job for Sanskrit students. In the case of तुरीयं, ज्ञानं�माणंis involved in
what job. �माणं is like a knife. What �माणं. ��तषेध�वज्ञान�माणम्Why, because नअन्त:�ज्ञंनब�हष्�ज्ञं. The
word नindicates ��तषेधम्-��तषेध means remove of waker status removal of dreamer status since
he is removing he calls it ��तषेध�वज्ञान�माणम्. It is a technical jargon. This ��तषेध�वज्ञान�माणम्, like a
knife, is engaged in what?�वृतस्य. �वृतम् means engaged. Engaged in separating the तुरीयं and the
waker statuses whichare mixed together. What is तुरीयं? Consciousness. What is the waker status
transferred from the mind?Thus, the transferred-waker status and the consciousnesses are
joined together. And ��तषेध�वज्ञान�माणम् is ‘sawing’. Sawing means cutting. So आत्म�नआत्म�न
means तुरीये upon the तुरीयं, आरो�पतं is falsely transferred;अन्त�ज्ञत्वम्, the status of dreamer,waker
and sleeper. �ववेक करणे�ववेकं means segregating separating. Because we are not going to do
separately; the whole separation is a cognitive process. When you are separating the moonlight
from the moon and attributing to the sun. You are not physically scraping the light. You continue
to experience moon and light together. Only cognitively you say moon light is not moon light.
Why? Moon doesn’t have light. So, you continue to see the moon light. But cognitively through
knowledge, separate the moon light and attribute to the sun. Similarly, the statuses are taken
away from तुरीयं, and given to the mind. Therefore, अन्त �ज्ञत्व�द�ववेककरणे�वृतस्यand what is
engaged in that? ��तषेध�वज्ञान�माणस्यand ��तषेध�वज्ञान�माणम्means the 7th मन्�ा. So 7th मन्�स्य and
what does it do?It only separates. Peels of the three attributes. So अनुपा�द�त्सतअन्त�ज्ञत्व�द; these
three attributes whichare unwanted attributes. Whatare the three unwanted attributes; waker
dreamer sleeper. Why?Theyare unwanted? Because these three attributes make me अहंकारा.
Minus these three attributes I amअहं. अहं means तुरीयं;I add the three attributes;अहं gets poisoned
and becomes अहंकारा. காரம்means what? You shed tears from the eyes. And Therefore,
अनुपा�द�त्सतम् means unwanted attributes. Unwanted अहंकारा status. Unwanted कतृर्त्वंबोक्�त्वं
Unwanted सं�चतआगा�म�ारब्धकमार्�ण. All these –like noodles if you want. Noodles,seva if you take
one, so many things willcome. Like getting married. You get married to only one person. Like
noodles; all in laws will come. Similarly,अहंकारा brings in the entire range of संसार. Therefore, it is
unwanted. So अनुपा�द�त्सतअन्त�ज्ञत्व�द�नवृ��. The �माणं only separates them. �माणं doesn’t reveal
the तुरीयं; �माणं need not reveal the तुरीयं. �माणं cannot reveal the तुरीयं, because तुरीयं happens to be
self-evident. Therefore, the whole thing involves claiming अहंतुरीयंअ�स्म .




Page 55 bhashyam last paragraph
न च तद्वदप्यात्मन्यध्यारो�पतान्तः �ज्ञत्वा�द�ववेककरणे �वृ�स्य ��तषेध�वज्ञान�माणस्यानुपा�द�त्सतान्तः

�ज्ञत्व�द�नवृ��तरेकेण तुरीये �ापार उपप��ः ।
Sankaracharya is discussing, 7th मन्�ा functions as a negative �माणं in revealing the तुरीयं without
actually revealing the तुरीयं. And while discussing that he is analysing the role of a �माणं and
while discussing the role of a �माणं he incidentally brings the opinion of मीमांसक and negates
their opinion. Even if we don’t want to discuss that topic, at all it will not affect our main
discussion. It is a technical diversion in these 2 paragraphs. 54th page last Para. And 555th page
2nd Para. These paras are मीमांसकमत�नराकरणं. I will just summarise that. You can try to follow it.
If you can follow it is fine. Otherwise also fine. Because it is मीमांसकमत�नराकरणं. Normally we say
a �माणं removes the ignorance of the object. And also reveals the object. Thus,�माणं does a
twofold function - ignorance removal and object revelation. Removal and revelation. In the case
of worldly object, we say �माणं does that by generating a relevant thought. And the thought has 2
components. One is the thought itself. And the other is Reflected Consciousness. वृ��and �चदाभास.
�माणंgenerates वृ��. And �चदाभास is instantaneously formed. This वृ��चदाभास mixture does the
two-fold jobs. The वृ�� part removes ignorance. The �चदाभास part reveals the object. One is called
वृ��ा�प्त other is फल�ा�प्त. And Therefore, we say �माणं, and when I say �माणं through वृ�� and
�चदाभास understood. �माणंremoves ignorance. �माणंreveals object. And this we generally say and
it is ok. But the मीमांसक also makes a same statement. मीमांसकalso says �माणं does two-fold jobs.
One is removing ignorance and another is revealing the object. Now when पूवर्मीमांसक makes the
same statement; Sankaracharya says:“your statement I cannot agree’’. If I sayright. If yousay, it
is like the mother-in-law business. If the daughter-in-law says no பிச்ைச go. She won’t. MIL has
to come and say that. That is adifferent thing. Now why Sankaracharya doesn’t accept मीमांसक
statement is our discussion. मीमांसकalso says �माणं removes ignorance and reveals the object.
Sankaracharya doesn’t accept because when मीमांसक says �माणं reveals the object, he says the
object gets an additional attribute. In Sanskrit, it is called अ�तसयआधानं. Like adding a polish to
theobject or shining to the object. He says object gets an additional value. It is called
अ�तसयआधानं. He gives a technical name. �ाकठ्यम्. So thus,�माणं removes the ignorance. And as
�ाकठ्यम् to the object. And when revelation means addition of attribute; Sankaracharya says that
kind of revelation which means addition of attribute that I won’t object. In my statement when I
say “object is revealed’’ no additions of attribute are there; the object automatically shines in the
presence of चैतन्यं which is already there. That is said in that crucial introductory Para. 54. Last
paragraph. For Sanskrit students, I will give a tip. Instead of एषांपुन: you can take it as य�द.
029 - Chapter 1 Verse 7 (04-11-2016) www.arshaavinash.in

य�दतमोपनय��तरेकेणघटा�दगमे�माणं�ा��यते. If पूवर्मीमांसकsays that �माणं functions in 2-fold ways,

whatare they? तमोपनय: means removal of ignorance. And ��तरेकेण means in addition tothat. And
also,��तरेकेणmeans and also घटा�दगमे. घटा�दगमे means revelation of knowledge of pot.
�माणं�ा��यते if yousay �माणं does 2 fold functions of removing the ignorance and adding the
attribute of �ाकठ्यम् - that is brightness of the subject. तत्नसाधु. We have to put a FS. तत्नसाधुthat is
not acceptable to us.And why it is not acceptable? He gives an example. The example is taken
from तकर्सास्�ा. Naturally what happens? When you take a तकर्सास्�ाexample since we are not
familiar with तकर्सास्�ा, instead of simplifying the matter the example complicates. That example
is तेषांछेद्यअवयवसम्बन्ध�वयोग��तरेकेणअन्यन्यतरअवयवेऽ�प�च्छ�द�ार्��यते. Any way I will talk about the
तकर्सास्�ा concept. तकर्सास्�ा talks about several attributes for an object. And they enumerate 24
attributes. And they give alist of those 24 attributes. And in those 24 attributes we have to note
two; one I call संयोग: means togetherness of two things. Like the hands being together.
Therefore, हस्त has got the attribute of संयोग: this हस्त has संयोग with Right हस्त. Right हस्त has got
संयोग with left संयोग. Thus,संयोग is a गुणा; and they say when you separate the two hands, now
both of them have become separate from the other. This also is another attribute which he
names �वभाग: when hands are together they have संयोग attribute. When they are separated now
they have �वभाग attribute.Now Sankaracharya says supposes there is a संयोगattitude with these
two hands or anything, and some body uses an instrument to separate the two joined things.
�वभागीकारणं. When they are separated the संयोगगुणा ages away. When the 2 hands are separated
by a process, either by myself or somebody pulling them together. Then संयोगगुणा ends. And
suppose the संयोगगुणा ends then they develop what गुणा now? �वभाग. Now Sankaracharya asks the
question after ending संयोगगुणा, should you put forth an additional effort to introduce �वभागas a
गुणाபுரியறேதா. संयोगகுணத்ைத end பண்ணிணதுக்குஅப்புறம்do you require a separate effort to give
an additional attribute to the 2 hands? What is the additional attribute? I have ended संयोग. Now
I am giving �वभाग. You don’t have to have a separate effort to add the attribute of �वभाग. The end
of संयोग automatically makes the attribute of �वभाग. Two separate functions are not required.
संयोगस्यनाश: एव, �वभागस्य�ा�प्त ; संयोगनाश and �वभागउत्प�� need not be attained through 2 separate
efforts. And if a person says, that the �स्थ�त��या. �स्थ�त��याmeans process of separating. Thus, the
2-fold job of संयोगनाश and �वभागउत्प��, if a person says, 2 jobs are done, how it is wrong?
புரியறேதா? Two jobs are not required. Why? The moment the संयोगनाशtakes place the 2 hands
are separate. End of togetherness itself is the availability of separateness. To end the
togetherness and to begin the separateness you don’t require 2 distinct operations. One
operation which puts an end to संयोग. Automatically what is there. That is theword नान्तरीयकं.
नान्तरीयकंmeans the end of संयोग is the उत्प�� of �वभाग attribute. For that separate effort is
required. And if a person says, separate effort is required that statement is wrong statement.
Therefore, just as संयोगनाश, and �वभागजन्म are not 2 separate processes. Similarly,अज्ञाननाश, and
�वषय�काश, are not two separate functions. That is why he says छे द्यअवयवसंबध�वयोग��तरेकेण other

than separating the 2 hands, अन्यतरअवयवेअ�पyou don’t require separate action on the 2 hands, to
add the attribute of �वभाग:. So, the द�क्षणहस्त as anAttribute of what? वाम हस्त�वभाग: and वामहस्त
has got the attribute of द�क्षणहस्त�वभाग: these 2 attributes need not be separately separated.
Similarly,�माणं has to only remove the darkness. It need not bring a light at all.Which itself is
explained in the next paragraph.Which also we have completed in the last class. I am only
consolidating. Because, last class created lot of churning in the mind of some students. Lot of
churning. In this last paragraph which we completed in the last class, Sankaracharya entersinto
a अप्युभेद्यवाद. अप्युभेद्यवादis what? Let us suppose that in the case of external object, �माणं does 2-
fold jobs. Let us assume. What we have said 2-fold job is not required तमोअपनय: itself is
�वषय�काश: we have said. But suppose for argument sake let us assume there are two jobs
वृ��ा�प्त and फल�ा�प्त. अज्ञान�नवृ��. And �वषय�काश; let us assume there are 2 jobs.Sankaracharya
says, even if those 2 jobs are there in अनात्मज्ञानं, in the case of atma or तुरीयं, certainly these 2 jobs
of वृ��ा�प्त or तमोअपनय:; or तुरीयं�काशनम्these 2 are not required because तुरीयं happens to be
स्वयं�काशचैतन्यं,which is all the time shining as what? अहं, अहं, अहं, इ�त�काशते. We have only added
three attributes. Waker. Dreamer. Sleeper. These three attributes are added to the very evident
तुरीयं;तुरीय is ever evident as what? अहं. So, the ever evident तुरीयं I, three attributes are added. We
have to openly negate the three attributes. Then, what is left behind?Ever evident तुरीयं. But now
without these three attributes. Therefore, since the तुरीयं is ever evident, �माणं need not function
to reveal the तुरीयं. Even in the case of pot it is not required. But assuming it is required in the
case of pot. In the case of तुरीयं it is not required. So that is what is said here. तद्वद�प means as in
the case of pot, where �वषय�काशनम् is required, in the case of तुरीयं revelation is not required as a
separate function.
So तद्वद�प means घटे इव. आत्म�नअध्यारो�पतअन्त�ज्ञत्वा�द�ववेक करणे . I have explained all these before.
You will have to hear last class and this class repeatedly a few times. Then alone you will get the
clarity. So, when the �ु�तnegates the three attributes from the already evident तुरीयं;and तुरीयं is
evident as I, all the time. That is the message. So अन्त�ज्ञत्वा�द�ववेककरणे. When the 3 attributesare
negated, and how do you negate the 3 attributes? Not by going to समा�ध.Very careful. Remaining
in the waking state negation of any अनात्म, this also, we have to repeatedly meditate. I had said
before knowing the तुरीयं is only in one form.Claiming alone is knowing; I have said.That is one
important statement. Now another very important statement. Negation of any अनात्म in वेदान्ता,
any blessed अनात्म, is only in one way. It is not a physical negation by going to समा�धवेदान्ता, we
don’t negate anything by going to समा�ध. Negation understands. First underline that. Negation is
understanding in which अवस्था? Waking अवस्था. Understanding what? Whatever I want to negate,
I understand, as �मथ्या. �मथ्यात्व�न�य: एवअनात्म�नषेद:. �मथ्यात्व�न�य: एवअनात्म�नषेद:. Negating
Wakerhood is understanding that the Wakerhood is �मथ्या. Negating dreamerhood is
understanding the dreamerhood is �मथ्या. Thus, I understand Wakerhood is �मथ्या, using

whichstate? Waking state. In waking state itself, remaining as I understand this waking state is
an attribute of the mind. When the mind itselfis �मथ्या, the attribute of Wakerhood which is an
attribute of the mind. ध�म�णा:एव�मथ्यात्वकथंधमर्स्यसत्यत्वंस्यात्? Therefore, mind is also �मथ्या. The
Wakerhood of the mind is also �मथ्या. Understanding this clearly is called �नषेद.Therefore,
अन्त�ज्ञत्वा�द�ववेककरणे=�मथ्यात्व�न�ये�वृ�स्य. And this is done by what? ��तषेद�वज्ञान�माणस्य. With the
help of the ��तषेद�वज्ञानं is a technical name for the 7th मन्�ा. 7th मन्�ा is called ��तषेद�वज्ञान�माणं.
And what does that �माणं do? This is also another technical point. When you negate there is no
blue sky saying there is no blue sky you negate the blue sky. We continue to see the blue sky.
The negation vakyam makes me understand, the experienced blue sky is �मथ्या;if we have
understood this clearly.Whatwe have done?We have negated the blue sky. And always negation
should be done bya �माणं. �माणंalone has the power to negate.Nothing else, can do the negation.
So रज्जुसपर् negation is done by which �माणं? चक्षु�माणं. When I go near the rope snake with a torch
light, what negates the rope snake is the �माणं. What �माणं?�त्यक्ष�माणं negates. Negating
understands रज्जुसपर् is �मथ्या. And जग�न्मथ्यात्वम् or जग��षेदis also done by a �माणं. What �माणं? Not
�त्यक्षा�द.�त्यक्षा�द�माणं will only show the world. They will never negate the world. Suppose my
eyes tell there is nowall. What do youcall it? You don’t call it wisdom. You call it cataract.
Therefore,�त्यक्षा�द�माणं can never, never negate the world.Therefore, they can never establish
the �मथ्यात्वम्of the world. Only one powerful �माणं, can negate the world. Andby way of negation,
established the �मथ्यात्वम्. �मथ्यात्व�न�य�प�नषेद: or �नषेद�प�मथ्यात्व�न�य; both are synonymous.
Only one �माणं can do. What is the �माणं? सास्�ा�माणं which is the 7th मन्�ा. That is said here.
��तषेद �वज्ञान�माणस्य when it is �वृ�eं ngaged in that. What does it do? It doesn’t do 2 jobs. It only
does one job of negating ignorance and also the three अध्यासs of wakerhood etc. Therefore, he
says, अनुपा�दत्सअन्त�ज्ञत्वा�द�नवृ��तरेकेण. It only removes ignorance and adhyasas. It doesn’t
reveal the तुरीयं. At least in the case of घट,it may do the job. Because घट happens to be inert.
Therefore, you canat least by the revelation. But even when we accept the revelation by �चदाभास
we will not accept that it is addition of an attribute, ெகாஞ்சம்ஒத்துப்ேபாம். We will accept
�चदाभास reveals the pot. We will never accept �चदाभासadds an attribute to the pot because, the
moment you talk about an addition of an attribute it will come under karma. Because, it will be
one of the 4. आ�प्त,उत्प��,संस्कार�वकार. It willno more be ज्ञानफलम्. It will become कमार्. Therefore,
we will say �चदाभास will reveal the pot. But we will never accept revelation is addition of
attribute we won’t accept. Even if we accept revelation in the case of pot, in the case of तुरीयं even
that revelation we don’t accept. Therefore, तुरीये �ापारउपप��न. That न, in the first line. Should be
added to �ापारउपप��: And for that he wants to give another technical reason. Whole technical
portion. Very interesting technical reason. I don’t know whether we read this portion in the last
class. Page no 56. Top line
अन्तः �ज्ञत्वा�द�नवृ��समकालमेव �मातृत्वा�दभेद�नवृ�ेः । तथा च व�य�त “ज्ञाते द्वै तं न �वद्यते”

(माण्डू .का.१८) इ�त ।

Very interesting technical reason. He says the शास्��माणंnegates ignorance and the
superimposition. Superimposition of waker,dreamer sleeper hood. And Sankaracharya says
only in the superimposition of waker or dreamer, then alone I, the तुरीयं, will become a knower.
Wakerhood or dreamerhood attribute makes me a knower. Once these attributes are not there, I
cannot become a knower. That is why in deep sleep when the Wakerhood and dreamerhood are
resolved I am not a knower. Therefore, Sankaracharya says once: 7thमन्�ा�माणं removes
ignorance and superimposition. I the listener student have lost my knower hood. So, I the �माता,
before the operation of the �माणं, I was �माता. After the operation of �माणं I have lost- falsified
the �माता status. Becauseonly when I join the �मथ्या mind I become a knower. Separated from the
mind I the pure consciousness am not even a knower. Therefore, Shankaracharya’s ingenious
argument is once ignorance is removed and superimposition is removed I have lost my knower
hood. Once the student I lose the knowerhood statement, status �माणं loses its �माणंstatus.
Because �माणं is a �माणं only for a �माता. �माणं is knowing instrument. Knowing instrument enjoy
the status of knowing instrument only as long as the knower is there. Once the अज्ञान�नवृ��takes
place �माता is dissolved. And the �माता is dissolved, �माणं loses its �माणं status. And if �माता and
�माणं are gone where is �मेयं. Therefore, the��पुट� itself is gone once ignorance is removed. So,
when �माण removes ignorance and superimposition, the ��पुट� itself is falsified or dissolved. Not
physical dissolution. Means falsification. Shankaracharya’s ingenious argument is once the �माणं
has lost its �माणं status itself how can it continue to function to reveal the तुरीयं? Therefore, two
jobs are not there. Our original topic is �माणं; doesn’t do 2 jobs because मीमाम्सक said 2 jobs.
Removal of ignorance, and revelation of object. Now Sankaracharya argues with the first job, i.e.
Removal of ignorance itself ��पुट� is gone. And when ��पुट� is gone, where is the question of �माणं
surviving as �माणं, to reveal the तुरीयं and make the तुरीयं a �मेयं. Where is the question of �माणं
doing a job of �माणं and making तुरीयं a �मेयं and revealing? These are all stories. With the first job
��पुट� is falsified. That is why I said, knowing is claiming I am the तुरीयं. Thereafter there is no
more operation of knowing the तुरीयं. Ignorance when once it is gone I negate Wakerhood
dreamerhood, sleeperhood. And in that negation, I have “become” I am तुरीयं. And after claiming I
am तुरीयं, there is no operation in the form of knowing the तुरीयं. Why? ��पुट�अभावात्. I hope you
are getting this point. Very subtle, but beautiful point. अन्तः�ज्ञत्वा�द�नवृ��समकालमेव even during
the first operation of negating the 3 fold attributes; Wakerhood ,dreamerhood, sleeper hood
�नवृ��समाकालंएवSimultaneously during the first operationof �माणं�मातृत्वआ�दभेद�नवृ�े:. भेदbheda
means the ��पुट� in the form of �माता,�माणं, �मेयं.This ��पुट� is removed. And removed means
falsified. �नवृ��? �मथ्यात्व�न�य: इत्यथर्:. OK how do you know all these things? He says in का�रका it is
going to come if you survive.तथाचव�य�त future tense. So, support of my contention GPA who is
the revered grand गु�, is going to support me. तथाचव�य�तज्ञाते. When the ज्ञानं tales place, that is

ignorance is removed, द्वै तंन�वद्यते. There is no ��पुट�. द्वै तंhere corresponds to ��पुट�is not there. इ�त.
Continuing,
ज्ञानस्य द्वै त�नवृ��क्षण��तरेकेण क्षणान्तरानवस्थानात् । अवस्थाने चानवस्था�सङ्गाद्द�वैता�नवृ��ः ।

तस्मात्��तषेध�वज्ञान�माण�ापारसमकालैवार्त्मन्यध्यारो�पतान्तः �ज्ञत्वाद्यनथार्�नवृ��र�त �सद्धम् ।
And then अद्वै �तन्are very particular in adding a note. When we receive the message of I am not
अन्त:�ज्ञा, I am not ब�हश�ज्ञा. I am not �ज्ञानघन. I am the तुरीयं. When that ज्ञानवृ�� takes place, I am
तुरीयंज्ञानवृ�� takes pace, that removes the ��पुट� in the form of �माता�माणं�मेय.ं Since the entire
��पुट� is gone द्वै तंन�वद्यते. द्वै तंis negated. Therefore, what is left behind is अद्वै तं. And then a hair
splitting question comes. Aham तुरीयं asmi this claiming thought tis there. The claiming thought
is the knowledge. And that knowledge negates all the द्वै तं. So, the claiming thought which
Sankaracharya calls ज्ञानवृ��. ज्ञानवृ�� negates the entire द्वै तं. And therefore, what is left behind.
अद्वै तं only. Then somebody raises the question ज्ञानवृ�� –वृ�� means thought – ज्ञानवृ�� negates द्वै तं.
But there is ज्ञानवृ��. And Therefore, now also, there is द्वै तं. Whatare they? I the तुरीयं. And I am the
तुरीयंज्ञानवृ�� is there. Therefore, duality. And suppose to remove that ज्ञानवृ�� you entertain
another ज्ञानवृ�� then the second ज्ञानवृ�� will remove first one. Still there will be द्वै तं. For that you
will require another ज्ञानवृ��. You will find there will be infinite regression. Therefore,
वेदा�न्तन्says ज्ञानवृ�� falsifies or negates not only the entire द्वै त�पञ्चज्ञानवृ�� negates the ज्ञानवृ��
itself. What that well-known example? कटकरेणुवत् in the आत्मबोध; अज्ञानकलुषांजीवंज्ञानाध्यासात्
�व�नमर्ल;ं कृत्वज्ञानंस्वयंनश्येत्जलंकटरेणुवत्. Like you add a powder, in the water to remove all the dust
particles. The particles went away. That powder is there. The beauty of powder is, it takes the
dust particle and that also settles down. Similarly,ज्ञानवृ�� negates द्वै त�पञ्च and ज्ञानवृ�� negates,
ज्ञानवृ�� itself.And what do you mean by negation? Falsification. The ज्ञानवृ�� is also �मथ्या. And that
is why somebody ask the question अद्वै तज्ञानम् is सत्यं or �मथ्या? What is our answer?Should boldly
say अद्वै तज्ञानम् also is as much �मथ्या as अज्ञानम् and समानस�कयो: एवसाधकभधकभव:.We discussed
this elaborately in Vichara Sagara. To remove the dream this what type of water youwant?
Dream water only. Similarly ज्ञानम् also is �मथ्या only. Therefore, ज्ञानस्यद्वै त�नवृ��क्षण��तरेकेण, ज्ञानम्
remains, only until the द्वै त�पञ्च is negated. Because that is its job. Until the entire द्वै त�पञ्च or
��पुट� is completely wiped out. Until that. How much time? क्षणं. During that क्षणं the ज्ञानवृ��
remains. Once the job is over, ज्ञानवृ�� also �नवृ�े:That is what he says द्वै त�नवृ��क्षण��तरेकेण. Other
than the moment required to remove duality, क्षणान्तर another moment, अनवस्थानात् it will not
remain. अवस्थानेचsuppose it remains what will have? Again, there will be द्वै त for that you require
another ज्ञानम्.So अवस्थानेच; अनवस्थ�सङ्गात्. There will be infinite regress. Once infinite regress
means what? द्वै तंwill always be there requiring another ज्ञानवृ��. And Therefore, what is the
conclusion? वेदान्ता negates everything including itself. That is why in बृहदारण्यकउप�नषद्;
त�भेद:अभेद:भव�न्त. So तस्मात्. very important तस्मात्. ��तषेद�वज्ञान�माण�ापारसमकालाएव. At the
moment of the operation of the 7th मन्�ा which does the negation of the -old attributes or

knowerhood. In simple language knowerhood. समकालैवis there. समकालis स्�ी�लङ्गब��ी�हadjective

to अनथर्�नवृ��; at that time itself अध्यारो�पत, अन्त:�ज्ञत्वा�दअनथर्�नवृ��: all the problems in the form of
superimposed ��पुट�. So according to Sankaracharya knowerhood itself is संसार. We will have to
meditate a lot. The knowerhood is संसार. Therefore, even if you say, I know ��न्, you are संसारी.
Therefore, what should we do? First you say I don’t know ��न्. Then you say I know ��न्. Then
you say I am beyond both ignorance and knowledge. That is why I;मनीषापञ्चकं��ैवन��वत्. The
all over the world they glorify he is a jnani. And jnani will quietly say theyare all committing a
mistake. I am not a jnani also. Thenare you a अज्ञा�न. NO. Because to claim either I should be a
knower. I am neither. अनथर्�नवृ��इ�त�सद्धं.This is established. So, what is the bottom line? The
bottom line is 7th मन्�ा doesn’t reveal the तुरीयं. It only helps us claim, I am the तुरीयं. 7th मन्�ा
doesn’t reveal the तुरीयं. It only helps us claim I am the तुरीयं. You should continue study 7th मन्�ा
how long? Until, without batting the eyelid, boldly, firmly, I can claim I am तुरीयं the 7th मन्�ा
should go on. With that claiming the 7th मन्�ा job is over. You don’t know anything new. You
don’t know anything new. If तुरीयं is a new entity you know. तुरीयंagain will become another
object. Then all kinds of problem. OK continuing
नान्तः �ज्ञ�म�त तैजस��तषेधो न ब�हष्�ज्ञ�म�त �व��तषेधः । न उभयतः �ज्ञ�म�त जा�त्स्व�योरन्तरालावस्था��तषेधः ।

न �ज्ञानघन�म�त सुषुप्तावस्था��तषेधो बीजभावा�ववेक�पत्वात् । न �ज्ञ�म�त युगपत्सवर्�वष�ज्ञातृत्व��तषेधः ।
ना�ज्ञ�म�त चैतन्य��तषेधः
So, with the previous para Sankaracharya has concluded the discussion of how the 7th
मन्�ाfunctions as a unique �माणं. It is unique because it doesn’t reveal anything new. But still it is
a �माणं because it helps me claim I am तुरीयं. And in claiming I am तुरीयं what is the corollary. In
claiming I am तुरीयं there is automatic disclaiming of I am waker, dreamer or sleeper. Or I am
�माता, or I am जीव: So, disclaiming the जीवभाव is the corollary. Claiming the तुरीयंभाव is the
purpose. This is how the 7th मन्�ा functions uniquely. In all other cases, a �माणं will reveal a new
�मेयं. This is a rare case where a �माणं has the status of a �माणं without revealing a new �मेयं. That
is uniqueness of this �माणं. This message is conveyed in a very important discussion.
Hereafter he wants to give the word meaning of the मन्�ा which is relatively simple so
नअन्त�ज्ञंइ�तThat इ�तmeans within inverted commas. The expression नअन्त�ज्ञं. इ�तthrough that
तैजस��तषेद: the dreamer is negated but we have to revise it. Dreamer is not negated. The
dreamerhood of me is negated. And dreamerhood of me is negated means dreamerhood of me is
falsified as �मथ्या. नब�हष्�ज्ञंइ�त�व��तषेद; the expression नब�हष्�ज्ञं negates the waker. Negates the
waker; negates the Wakerhood of me; of me ேபாட்டுக்கணும். Of me. And negation of the
Wakerhood is understanding that the Wakerhood is �मथ्या. If �मथ्या is disturbing say it is
�ावहा�रकसत्यं. Like developing country means what? Undeveloped. Developing countrymeans

we inspire. Similarly, the word �मथ्या disturbs you say �ावहा�रकसत्यं. So �व��तषेद: Now
उभयत�ज्ञंइ�तजा�त्स्व�यो: so here there is a correction after जा�त्स्व�यो:; there is a fullstop. It is not
required. अन्तरालावस्थाmeans intermediary stage. ெரண்டுங்கட்டான். And what do you mean by
intermediary stage? You are neither awake nor asleep. But you are in sleepy condition. Can
happen in the class also. You hear some words. Some dozing off if it is too dry. So, you hear don’t
hear. In which state you are? That is called अन्तरालाअवस्था. It is called उभयत�ज्ञ. And that is
negated by नोउभयत�ज्ञम्. So you have to read it as जा�त्स्व�यो:; अन्तरालाअवस्था��तषेद:; then
न�ज्ञानघनंइ�तby the word न�ज्ञानघनंसुषुप्तअवस्था��तषेद: negation of sleep state. Negation of sleep
state, negation of sleeper hood. Negation of sleeper hood means falsification of sleeper hood.
Why sleeper had been also falsified? बीजभावअ�ववेक�पत्वात्. This I will explain in the next class.


030-Chapter 1 Mantra 7
Page 56 bhashyam 2nd paragraph
नान्तः �ज्ञ�म�त तैजस��तषेधो न ब�हष्�ज्ञ�म�त �व��तषेधः । न उभयतः �ज्ञ�म�त

जा�त्स्व�योरन्तरालावस्था��तषेधः । न �ज्ञानघन�म�त सुषुप्तावस्था��तषेधो बीजभावा�ववेक�पत्वात् ।
Sankaracharya gave an elaborate to the 7thमन्�ा,pointing out that the 7thमन्�ा reveals the
तुरीयं,without actually revealing it as an object. The 7thमन्�ा reveals the तुरीयं in a different manner.
And that is by helping us claim that I am the तुरीयं. This alone is called revelation of तुरीयं. Because
there is no तुरीयं knowledge other than claiming I am the तुरीयं. So, this unique nature of the
��तषेद�वज्ञान�माणं, Sankaracharya established in the elaborate introductory portion. Now he has
come to पदपदाथर् word meaning. नान्त�ज्ञं negates the तैजस;नब�हष्�ज्ञं negates �व�;नउभयत�ज्ञ negates
the intermediary states between जा�त् and स्व�,स्व� and सुषु�प्त; and सुषु�प्त and जा�त्. Any
intermediary state is called अन्तरालअवस्था. तस्य��तषेद: and then comesन: �ज्ञानघनं. So here
Sankaracharya wants to point out the word �ज्ञानम् in this context doesn’t refer to the pure
consciousness. Then it will become तुरीयं itself. And Therefore, he wants �ज्ञान refers to वृ��ज्ञानं.
�वशेषज्ञानं the specific knowledge of object obtaining in जा�त् and स्व� is called �ज्ञानम्.
�वशेष�वज्ञानंवृ��ज्ञानं. And suffix घनं indicates, all the �वशेषज्ञानंs are together in an undifferentiated
form. So, it is not �न�व�शेषचैतन्यं. But �वशेषज्ञानं; all jumbled together in un-differentiated form is
called �ज्ञानघनं. And this all the �वशेष�वज्ञानं in an un-differentiated form is available in which
अवस्था? सुषु�प्तअवस्था. Therefore, न�ज्ञानघनंइ�तसुषु�प्तअवस्था��तषेद:. And he defines सुषु�प्तअवस्था here
बीजभावअ�ववेक�पत्वात्. सुषु�प्तअवस्था is in the form of बीजभावं the seed condition. Seed condition of
what? The जा�त् and स्व�. So जा�त्स्व�यो:बीजभाव: And not only it is बीजभाव: अ�ववेक�पस्चin which
the distinction of different types of knowledge is absent. न�वद्यते, �ववेक: य�स्मन्a state in which
distinction of different knowledge like English knowledge, Sanskrit knowledge, Hindi
knowledge physic and chemistry knowledge. Theyare all in सुषु�प्त. But theyare not distinctly
available न�वद्यते�ववेक: �वशेषज्ञानंयस्यस: अ�ववेक�प�बीजभाव�बीजभावअ�ववेक�प: And Therefore, only
we should remember, in सुषु�प्त we have got a non-dual state because duality is absent, in सुषु�प्त.
But non-dual state we are not interested in because, any non-dual state is really not non-dual.
Any non-dual state is not non-dual, because it is astate in which duality is not absent. Duality is
very much present in potential form. That is why वेदा�न्तन् is neither interested in सुषु�प्त. Nor
interested in समा�धalso because, समा�ध is also a non- dual state. But duality is there in potential
form. How do you know? Because fromसमा�ध that person comes out. Therefore, we are not
interested in non-dual state. We are interested non-dual truth which is available in which state?
In all the states. We are not interested in non-dual state; weare interested in non-dual truth,
which is available, in all the states. And even though non-dual truth is available in all the states,

the knowledge of the non-dual truth is possible in which state? Are you awake? The knowledge
of non-dual truth; not non-dual state; the knowledge of non-dual truth is possible only in
जा�त्अवस्था,because then alone �माणं�मातागु� are all available. Therefore, whether it is सुषु�प्त or
समा�ध, non-dual state we are not interested in. अद्वै तअवस्था is not important. अद्वै तवस्तु is
important. Continuing,
न �ज्ञ�म�त युगपत्सवर्�वष�ज्ञातृत्व��तषेधः । ना�ज्ञ�म�त चैतन्य��तषेधः
So न�ज्ञं is in the moolam. Here the word �ज्ञ: means simultaneous knower of everything. Like
�वराट् �हरण्यगभर्ई�र, they are all knowers of all. Therefore, they are �ज्ञ: सवर्ज्ञ:अगोचरं: Therefore,he
says युगपत्सवर्�वषय�ज्ञातृत्वम्. युगपत् means simultaneous. सवर्�वषय means everything �ज्ञातृत्वम् means
knowerhood. And न�ज्ञं negates that also. तुरीयं is neither, knower of few things. तुरीयं is not a
knower of everything also. Because तुरीयं is not a knower at all. To be aknower is to undergo
transformation. Therefore, तुरीयं is neither small knower, nor is it, all knower. எப்ப�. It is
neither small-knower. Nor all knower. Why? It is not a knower. It is pure consciousness only.
Therefore, युगपत्सवर्�वषय�ज्ञातृत्वम्=सवर्ज्ञत्वं. तस्य��तषेद; that is negated by the word न�ज्ञं. Then what
is the next word?नअ�ज्ञं. अ�ज्ञं means what? A जडवस्तु is called अ�ज्ञ: that which doesn’t have �ज्ञ,
knowledge or sentiency. अ�ज्ञ means insentient,जडं. तुरीयं is नअ�ज्ञं. Means it is not insentient.
Because when it is not non-knower we may think it is जडंbecause every जडवस्तु is a non-knower.
If तुरीयं is a non-knower one may think is जड, the उप�नषद् negates also. It is neither insentient. Not
knower of one thing. Nor the knower of everything. It is pure consciousness. अचैतन्य��तषेद;
जडत्व��तषेद:. Continuing.
कथं पुनरन्तः �ज्ञत्वाद�नामात्म�न गम्यमानानां रज्ज्वादौ सपार्�दवत्��तषेधादसत्वं गम्यत इत्युच्यते ।

ज्ञस्व�पा�वशेषेऽपीतरेतर��भचारा�ज्ज्वादा�वव सपर्धारा�द�वक�ल्पत भेदवत्सवर्�ा��भचाराज्ज्ञस्व�पस्य
सत्यत्वम्
So, an aside note. Sankaracharya said that by using the expression नान्त�ज्ञं etc. the उप�नषद् is
negating waker, dreamer and sleeper,or Wakerhood, dreamerhood, and sleeperhood. The
उप�नषद् is negating. Negating means revealing that they are absent. What do you mean by
negation? Negation means revealing their absence. When I negate the snake on the rope what is
the message of the negation; there is no snake at all. Therefore, negation always reveals असत्वं or
अभाव.Now a पुवर्प�क्ष raises the question: how can �ु�त negate these three-waker, dreamer,
sleeper;or Wakerhood, dreamerhood and sleeperhood. How can these �ु�तnegate and reveal
their absence when we are experiencing them? How can you negate something that we have
experienced or we are experiencing? This is the question of the पुवर्प�क्ष. कथंपुन: should be
connected withthird line असत्वंगम्यते. असत्वं means absent.गम्यते means known. How is the absence
of these three understood? How is the absence of these three;these three waker dreamer

sleeper.गम्यते means अवगम्यते,ज्ञायते is known. ��तषेद. Merely by the negation of the sastram. Why
this doubt comes?आत्म�नगम्यमानानां; because we are experiencing all the three statuses. I know
now I am a waker. During dream, I enjoy dreamerhood. All these three statuses are intimately
experienced by us. How can the intimately-experienced-statuses be revealed as non-existence
by mere nisheda? So गम्यमानानां means अनुभुयमानानं. What is अनुभुयमानम्? These 3 statuses. आत्म�न
means in me, in myself, in the तुरीयंइ�तइ�तचेत.् If such a doubt is raised, the answer is given. What
is the answer? Because theyare all variable factors, if only theyare really existent, they will not
be absent, in the other states. Each status of me is mutually exclusive. Wakerhood is absent,
during dream. Dreamerhood is absent in waking. Both of them are absent in sleep. Since theyare
mutually exclusive, since theyare temporary, Therefore, theyare �मथ्या. आदौ
अन्येचय�ा�स्तवतर्मानेस�तानासतो�वद्यतेभाव: नाभावो�वद्यतेसत:Therefore, in simple language it means
theyare all variableand the logic Sankaracharya gives us is what is variable is untrue. So, it is as
good as non-existent. Like what? Potness of the pot, jugness of the jug; theyare all variables.
Therefore, वाचारम्भणं �वकारोनामधेय.ं They are �मथ्या. Therefore, ज्ञस्व�प:अ�वशेषअ�प,even though their
essential nature of consciousness is non-variable, even though their essential nature. What is
the essential nature? What is common to all these three. अन्त�ज्ञ; ब�हष्�ज्ञ: घन�ज्ञ; in all these three
words what is common? ज्ञ; अन्त�ज्ञ: ब�हष्�ज्ञ:. That ज्ञस्व�पंis अ�वशेषम्. अ�वशेषm
ं eans सामान्यं. Non-
variable,whereas अन्त�. ब�हष्�, घन�, these three �s, all these ‘pigeons’, they disappear.So
Therefore, Tamil�றாMalayalam ്രപാവ്ெசால்�வா. So, all these three adjectives are variable
only ज्ञस्व�पं, the consciousness component is uniform. अ�वशेष:; means non-variable.
इतरेतर��भचारात्. Wakerhood, and dreamerhood, etc. Are mutually exclusive. Subject to arrival
and departure. If the Wakerhood were my real nature, what would have happened.If
Wakerhood is my real nature, I will be ever waking. Similarly, dreamer hood and sleeperhood.
So इतरेतर��भचारात्; like his favorite example. रज्ज्वादा�ववसपर्धार�द�वक�ल्पतभेदवत् like the
superimposed snake.धारा means streaks of water etc. whichare superimposed on the rope,and
which are variable because on enquiry they disappear. भादयमानत्वात्अगोचरं; they are subject to
negation�वक�ल्पतभेदवत् after भेदत्वात्. And Sanskrit students should complete that’s sentence as
इतरेतर��भचारा�असत्वंगम्यते. We have to know their absence.
रज्ज्वादा�ववसपर्धार�द�वक�ल्पतभेदवत्इतरेतर��भचारा�अन्त�ज्ञाद�नंअसत्वंगम्यते. We have to supply and put
a full stop. Then सवर्� onwards, the next sentence, Sanskrit students,
सवर्�अ��भचारातज्ञस्व�पस्यसत्यत्वम् on the other hand which is inherent in all the three, that
conscious being non-variableअ��भचारात् means non-variable.Non-
negotiable;अभाद्यमानत्वा�त्नत्यत्वात्अनागमापा�यत्वात् that being permanent, ज्ञस्व�पस्य the
consciousness component is सत्यं. This is not in theमन्�ा. This is Sankaracharya ’s crucial addition.
That there is non-variable inherent consciousness. It is not said in the मन्�ा. Sankaracharya
wants us to note.
Continuing,

सुषुप्ते ��भचरती�त चे� । सुषुप्तस्यानुभूयमानत्वात् “न �ह �वज्ञातु�व�ज्ञाते�व�परलोपो �वद्यते” (बृ.उ.४.३.३०)

इ�त �ुतेः ।
So, in fact next paragraph is not required. It is the continuation of the previous Para. There
Sankaracharya said the consciousness is inherent in all the three and permanent. अ��भचारात्
means it is non-variably present in all the 3 states. Now that statement is questioned by a
student or a पुवर्प�क्ष. His question is how you say consciousness is non-variable in all the three
states. Because in सुषु�प्त consciousness is not available. Because during sleep, neither I have self-
awareness, that I am sleeping awareness is not there. Nor is there the awareness of the objects.
Neither subject-awareness noris there object-awareness in deep sleep state; there is only blank
experience. Therefore, how do you say consciousness is there in सुषु�प्त. It is जड like अवस्था. So,
this is the पुवर्प�क्ष. सुषुप्तेmeans सुषुप्तौ; in deep sleep state, ��भचर�त the consciousness is variable.
Variable means is absent. Based on what? Our experience. During sleep,I do not know myself
nor there is नात्मानंनपरंचैवनसत्यंना�भचानृतं�ज्ञा�कञ्चनसंवे�� तुय�स्तसवर्��ग्सदा. Where, in मान्�क्यका�रका.
Gaudapadacharya is going to says नआत्मानंजाना�तपर�जाना�त. In सुषु�प्त; neither the subject nor the
object is known. That means consciousness is absent. Who says? पुवर्प�क्ष. इ�तचेत.् If you ask such a
question. न- why सुषुप्तस्यअनुभूयमानत्वात् because सुषु�प्त experience is there. There is सुषु�प्त
experience which nobody can question. How do you know सुषु�प्त experience is there? If there is
no सुषु�प्त experience, you cannot talk about सुषु�प्त. Therefore, since we talk about सुषु�प्त in
जा�त्अवस्था, we should have had the experience. If we did not have the experience, we wouldnot
have referred to it. Therefore, सुषुप्तस्यअनुभुयमानत्वात्जा�तअवस्तायांस्मयर्माणत्वात्परामृष्यटयमानत्वात्च Not
only there is अनुभव�माणंओरअथार्प��माणं; Sankaracharya says शास्��माणंis also there.
न�ह�वज्ञातु�वज्ञाते:�वपरीलोपो�वद्यते. �वज्ञाते: means consciousness. �वज्ञातु: means of the knower. The
consciousness of the knower, �वप�रलोप:न�वद्यते;will never end, at any time. The consciousness of
the knower, or consciousness of the experiencer, never ceases to exist. It is
there.सुषु�प्तअवस्थायां,मरणअवस्थायां�लयअवस्थायां. It is there. That is why during the definition of the
5 features of consciousness, we say even when everything is resolved, consciousness continues
to exist. But it is not available for transaction because of the absence of the medium. Not the
absence of consciousness itself. �वज्ञातु�वज्ञाते:�वज्ञातु:चैतन्यस्य�वप�रलोप:=नाश: ना�स्त . This is said in
Bruhadaranyaka 4-3-30 स्वयंज्यो�त�हामणं. Therefore, consciousness is variable or non-variable? It
is non-variable only.
Continuing
अत एवा��म् । यस्माद��ं तस्माद�वहायर्म् । अ�ा�ं कम��न्�यैः । अलक्षणम�लङ्ग�मत्येतदननुमे�यत्यथर्ः । अत

एवा�चन्त्यम् । अत एवा�पदे श्यं शब्दै ः ।

Now Sankaracharya goes to the next description in the मन्�ा.अतएवअ��ं; since तुरीयं is of the
nature of pure consciousness, it is never, an object of experience. अतएव-
चैतन्यस्यस्व�पत्वा�त्वज्ञातु:स्व�पत्वात्, न�वज्ञेयं. अतएव means �वज्ञातु:स्व�पत्वात्, अ��ं. अ��ं means it is not
an object of ज्ञाने�न्�यं. Literally अ��ं means not available for चक्षु�र�न्�यं That we have to उपलक्षणं for
सवर्ज्ञानइ�न्�यअगोचरंइत्यथर्:Then we will skip the next sentence, and go to अ�ा�ं. अ�ा�ं means what?
कम��न्�यै:न �ा�ं ; not graspable through the कम��न्�या�ण also. So अ��ं means ज्ञाने�न्�यअगोचरं. अ�ा�ं
means कमे�न्�यअगोचरं. And when you can go to the previous portion. अत: एवअ�वहायर्म.् Since it is
unavailable for any organs, it is not available for transaction. �वहारअतीतं. Very important
definition. Very,very rarely there. Only inमाण्डू क्यं. So ��न् is not available for any transaction.
Then only Sankaracharya asks; then it is useless? Like 1000 rupee note. Therefore, it is useless,
it is invalid, permanently. Therefore, Sankaracharya said it looks useless but it happens to be
myself. Knowing that I am such ��न् removes all my sense of limitations. Therefore, ��न् is
useful. How it is useful? By claiming I am ��न्, I can free myself from संसार. Not by transacting.
But by claiming I am ��न्. Therefore, अ�वहायर्म.् Then the next word is अलक्षणम्. So here
Sankaracharya says, the word लक्षणम् has a special meaning. Normally the word लक्षणम् means
definitionतटस्थलक्षणम्. स्व�पलक्षणम् etc. Are different definitions of ��न्. That is the normal
meaning. But in this context लक्षणम् means a clue which can reveal, something. A revealing clue is
called लक्षणम्. In Sanskrit, it is called �लङ्गं . An indicatory mark. And what is the well-known
example; smoke is the �लङ्गं or लक्षणम् for a clue which will reveal the invisible fire. And in the
case of ��न्, it doesn’t have any clue at all. Therefore, you cannot know ��न् through any �लङ्गं .
Therefore, he says, अलक्षणम्=अ�लङ्गं इत्येतत्. इत्येतत् means is equal to. In Bhashyam wherever the
word इत्येतत् comes, it should be understood as is equal to. And if it doesn’t have any �लङ्गं what
does it mean? It is not available for अनुमान�माणं. Therefore, he says, अननुमेयंइत्यथर्:; it is not
inferable. So �त्यक्षअगोचरं. अनुमानअगोचरं. अतएवअ�चन्त्यं. Therefore, it is not mentally conceivable.
Because it is not an object. अ�मेयत्वात्अ�चन्त्यं. It is not mentally conceivable. अ�चन्त्यं is in the
moolam. We have to closely follow the moolam. And अतएवअ�पदे श्यं; since it cannot be mentally
conceived, you cannot verbally express it. In fact, many things if we can mentally conceive itself
we cannot express. Many mentally experienced things we are not able to express. What to talk
of mentally unconceived things. It cannot be expressed. Therefore, अ�पदे श्यं means
शब्दै :�पदे श्अयोग्यं. And in the introduction, he had given another reason also.
शब्द�वृ��न�म�अभावात्. The conditions required for verbal expression are absent also.Do you
remember?Continuing.
एकात्म�त्ययसारं जा�दा�दस्थानेष्वेकोऽयमात्मेत्य��भचारी यः �त्ययस्तेनानुसरणीयम् । अथवैक आत्म�त्ययः

सारं �माणं यस्य तुरीयस्या�धगमे त�ुरीयमेकात्म�त्ययसारम् । “आत्मेत्येवोपासीत” (बृ.उ.४.७) इ�त �ुतेः ।

So, the next word, is एकात्म�त्ययसारं. Sankaracharya says two interpretations. In the first
interpretation, एक:आत्माइ�त�त्यय: that is �व�हवाक्यं. So how the तुरीयं should be known;तुरीयं should
be discovered, with the help of the understanding, that आत्मा, the consciousness is non –
variable, so जा�दा�दस्थानेष.ु In all the three states, एक: =अ��भचारी. एक: and अ��भचारी should be
connected. एक; in the मन्�ं refers to अ��भचारी-non –variable is what? आत्मा. The आत्माwhich is of
the nature of consciousness. So आत्मा, the consciousness is one non-variable entity inherent in
all the variables. So, consciousness is one non-variable entity in and through all the variables.इ�त
�त्यय; this understanding; �त्यय; means ज्ञानं. This understanding तेनअनुसरणीयं. Through this
understanding, we should arrive at the तुरीयं. अनुसरणीयंmeans should be traced. So तुरीयं should be
traced, through the understanding, of the consciousness, as one non-variable entity inherent in
all the variables. This is one interpretation of एकात्म�त्ययसारं. In short what is the essence? तुरीयं is
non-variable consciousness available always. Simple English. तुरीयं is non-variable
consciousness, available always. This is one method. Now what is the second interpretation?अत
वाएक: आत्म�त्यय:.the previous interpretation एक; आत्मा ; इ�त �त्यय :. In thesecondinterpretation,
एक: आत्मा�त्यय:.आत्म�त्यय; means what? Self-awareness. Aham �त्यय: and एक: आत्मा�त्यय: means
what? Non-variable self-awareness.Because of which I say I slept. I dreamt. I amawake.in all
these three the word Ireferring to self-awareness, is non-variable. Waking varies. Dream varies.
Sleep varies. The self-awareness is non-variable. Indicated by what? I slept. I dreamt. I am
awake.So, this non-variable self-awareness is called, एक; आत्मा �त्यय : Which was previously
called �त्य�भज्ञा; recognition. That I am the same in all the three states इ�त �त्य�भज्ञानं. And this non-
variable self-awareness is the सारं.सारं means �माणं. �माणं means the means for recognising तुरीयं.Is
the means for recognising तुरीयंतुरीयस्यअ�धगमे. अ�धगम means recognising �वषय सप्तमी . सारं= �माणं.
OK. What is the bottom-line. The bottom line is तुरीयं should be understood as the non-variable
self-awareness, obtaining in all the states.
बाल्या�दष्व�पजा�दा�दषुतथासरवासुअवस्थासुअ�प, �ावृ�ासुअनुवतर्मानं.And अनुवतर्मानं meansit is continually

there. Body has changed. Hair has changed. So Therefore, everything has changed. Body,mind
have changed. But here is one I continuously there. This non-variable self-awareness should be
the means of claiming I am the तुरीयं.Therefore, when I claim I am the तुरीयं, you should take
what? Non-variable consciousness part. You should not include body mind etc. Therefore, that
one is called एकात्म�त्ययसारं. So, the second interpretation is very important. Because through
this alone we talk about claiming I am the तुरीयं. So एकात्म�त्ययसारं. And how do you know this?
Sankaracharya says आत्माइत्येवउपा�धच. So, this idea is conveyed in BU. 1-4-7. Very important मन्�ा.
1-4 is the पु�ष�वदा��ाणं.And there the उप�नषद् talks about the variable one as, �ाण�ेव�ाणोनंभव�त;
वदन्वाक्पश्यन्चक्षु�ुण्वन्�ो�ंमन्वानोमन;So, I claim I am a talker, hearer, smeller etc. There talker is
available only when talking action is actually going on. Hearer is available only when hearing
action is going. These roles are variable. But in all of them what is non-variable? I am. This I am
self-awareness is the आत्माइ�त उपासीत . Here उपासीतmeans जानीयात्. That non-variable self-

awareness available as I am as the आत्मा, excluding, the roles of talkerhood, hearerhood,

doerhood, eaterhood. These variables you exclude. Non-variable I am. Self-awareness may you
meditate as understand as आत्मा. That is the message conveyed through एकअत्म�त्ययसारं.
Therefore, when is आत्माavailable? Always another केनोप�नषद्मन्�ा;��तबोध�व�दतं. In all knowledge
consciousness is non-variable. Therefore, you don’t have to go to a special अवस्था. समा�ध,
समा�धெசால்லி ப�ராணைன வாங்காேதங்ேகா .You won’t have to goto any special

अवस्था. Because it is available in all the अवस्था:s.This isthe most important description
एकात्म�त्ययसारं.
Continuing,
अन्तः �ज्ञत्वा�दस्था�नधमर्ः ��तषेधः कृतः । �पञ्च उपशम�म�त जा�दा�दस्थानधमार्भावोच्यते । अत एव

शान्तम�व��यं �शवं यतोऽद्वै तं भेद�वकल्पर�हतम् । चतुथ� तुरीयं मन्यन्ते �तीयमानपाद�य�पवैलक्षण्यात् । स
आत्मा स �वज्ञेय इ�त �तीयमानसपर्भू�छ�दण्डा�द��त�र�ा यथा रज्जुस्तथा त�वमसीत्या�दवाक्याथर् आत्मा
“अ��ो ��ा” (बृ.उ.३.७.२३) “न �ह ��ु �र्�े�वप�रलोपो �वद्यते” (बृ.उ.४.३.२३) इत्या�द�भ��ो यः । स �वज्ञेय
इ�त भूतपूवर्गत्या ज्ञाते द्वै ताभावः ॥७॥
So until now various statuses or attributes of the आत्मा has been negated. To arrive at the
तुरीयंआत्मा, the three roles of the आत्मा, whatare they? Wakerhood. Dreamerhood. And
sleeperhood. Which are the roles of the आत्मा. Here आत्मा is called स्था�न. And the roles are called
धमार्:. So स्था�नधमार्; means the roles of the आत्मा. And what are they? अन्तः�ज्ञत्वा�द, the Wakerhood,
dreamerhood, and sleeperhood which are स्था�नधमार्. स्था�न means आत्मा. Why आत्मा is called स्था�न
because आत्मा is associated with the three स्थानंजाग�रतस्थानंस्व�स्थानंसुषु�प्तस्थानं. स्था�न means
associated with स्थानं. स्थानं means अवस्था. State of experience. So स्था�नधमार् the attributes are roles
��तषेद:कृतः; they all have been negated by what? नान्त:�ज्ञंनब�हष्�ज्ञंनब�हष्�ज्ञं etc. All these words
used until now; theyare meant to negate the attributes of the आत्मा. Then
�पन्चोपसमंइ�तजा�दा�दस्थानधमार्अभाव: the attributes of the three अवस्था: earlier we said स्था�न. Now
स्थानं. स्थानं refers to three अवस्था:.And धमार् means the attributes. So the attributes of the three
अवस्था:, are now negated. Whatare the attributes of these three अवस्था: Peculiar expression. The
three �पञ्चा: are called the attributes of the three अवस्था: I will explain. The three �पञ्चा: three
�पञ्चा: mean जा�त्�पञ्च is the attribute of जा�त्अवस्था. स्व��पञ्च is the attribute of स्व�अवस्था.
Each �पञ्च is the attribute of each अवस्था. Now why do you say, each �पञ्च is the attribute of the
अवस्था; because they are not separable. The अवस्था and the �पञ्च cannot be separated.
य�,य�अवस्थात�,त��पञ्च. When जा�त्अवस्था is there जा�त्�पञ्च is there. When जा�त्अवस्था is not
there, then जा�त्�पञ्च is not there.Since theyare non-separable, theyare called attributes it is a
गौण�योग: So since the �पञ्चs are non-separable, theyare called attribute. Just as attributes
cannot be separated from substance, the �पञ्चs cannot be separated

fromअवस्था:Therefore,धा�म�धमार्भाव; गौण�योग:. So स्थानधमार्भाव; �पञ्च�यअभाव:Is said by what

expression �पञ्चउपसमं. उपसमा means अभाव. Therefore, what is the world? It is not there.
अत:एवशान्तं. Because the whole world is not there, there is no disturbance. Therefore, शान्तं, it is
totally tranquil. That means what? A �व��यम् unaffected, undisturbed.What is undisturbed?तुरीयं.
OK. And �शवं. �शवं means आनन्दस्व�पं. मङ्गलस्व�पंअभय स्व�पं .That is not given by Sankaracharya.
Sub commentators get the meaning. Then अद्वै तं. अद्वै तं means what?भेद�वकल्पर�हतं. Free from
duality. �वकल्प means �मथ्या. �मथ्याभेदर�हतंअध्यस्तभेदर�हतंभेदअध्यास र�हतइत्यथर्: :. And Sankaracharya
says यत्:Therefore, Sanskrit students should note यत:; अद्वै तं tasmat �शवं. Because there is no द्वै तं.
Therefore,there is no fear. द्व�तीयाद्वै भयं भव�त . Therefore, it is �शवंमङ्गलस्व�प�मत्यथर्: Then चतुथ� is in
the मूलं= तुरीयं. इ�त मन्यन्ते . It is not actually the 4th. But it I as though 4th. Why? Because
�तीयमानपाद�यवैल�णयात्दण्डा4th. Not actually 4th. Then स; आत्मा. In fact, this alone is the real आत्मा.
And स:�वज्ञेय: and that आत्मा should be discovered and claimed. Like what? Example. यत:रज्जु:
�तीयमानसपर् भु�च्छ� दण्डा�दभु�च्छ� दण्डा�द��त�र�ात् .just as rope is discovered as different from the
three superimposed entities. Whatare they? Snake, streak of earth, crack on the earth and दण्डा.
दण्डा means a stick. Just as rope is understood as different from all these three and inherent in all
these three. Similarly,तुरीयं must be understood as different but inherent in all these three. OK.
We will conclude in the next class.



Page 58, भाष्यं last 4 lines at the bottom.
त�वमसीत्या�दवाक्याथर् आत्मा “अ��ो ��ा” (बृ.उ.३.७.२३) “न �ह ��ु �र्�े�वप�रलोपो �वद्यते” (बृ.उ.४.३.२३)

इत्या�द�भ��ो यः । स �वज्ञेय इ�त भूतपूवर्गत्या ज्ञाते द्वै ताभावः ॥७॥
Sankaracharya is commenting on, the final part of the seventh मन्�which is the definition of तुरीयं:
and if we look at the definition, the first sentence is revealing तुरीयं, as different from �व�, तैजस,
and �ाज्ञ. And all these three come under �माता, or knower. And by saying that तुरीयं is different
from them, the उप�नषद् says तुरीय is �मातृ�वलक्षण; doesn’t come under knower category. Doesn’t
come under subject category. Then in the second part of
मन्�अ��ंअ�वहाय�अ�ा�ंअलक्षणम्अ�चन्त्यंअव्य्पदे श्यं. Up to अव्य्पदे श्यं the उप�नषद्says, that तुरीयं is not an
object of any �माणम्. अ��ंअ�ा�ंetc. �त्यक्ष�माणगोचरं. अलक्षणम् is अनुमान�माणअगोचरं. The अव्य्पदे श्यं is
शब्द�माण अगोचरं . It is सवर्�माणअगोचरं. Not available for any �माणम्.And whatever is available for
�माणम् is called �मेयं. And whatever is �माणअगोचरं is that which is अ�मेयं or �मेयं�वलक्षणं. So, first
part says �मातृ�वलक्षणम्. Second part says, �मेयं�वलक्षणम्. तुरीयं is neither knower nor known.
Neither subject, nor object.This is the second part. Then the third part is �पञ्चउपशमं. Very
significant. Because when you say तुरीयं is different from �माता and �मेयं we are indirectly
accepting the existence of them. Is it not?. When I say तुरीयं is different from �माता,तुरीयं is
different from �मेयं, then indirectly youare accepting that there is �माता and �मेयं. Therefore,the
word �पञ्चउपशमं means it is not only �मातृ�मेयं�वलक्षणं, it is �मातृ�मेयंर�हतं. It is free from the
duality of knower known. First, we say it is different from knower and known. Later we say it is
free from knower and known. Indicating, that the knower and known are �मथ्या. It is different
from �मथ्या�माता and �मेयं. �माता and �मेयं being �मथ्या, it is as good as non-existent. So, both are
important. �मातृ�मेयं�वलक्षणम्, �मातृ�मेयंर�हतं. �मातृ�मेयंअ�ध�ानं. Three words. Third one we have to
supply. �मातृ�मेय�वलक्षणम्. �मातृ�मेयर�हतं �मातृ�मेयअ�ध�ानभूतं . So, this is the third part. First
�मातृ�वलक्षणम् second part is �मेय�वलक्षणं; third part is �मातृ�मेयर�हतं. Then 4 and final part is if तुरीयं
is all this, how do you recognize this तुरीयं? Because the moment you recognize it will become
�मेयं. Therefore,you have to recognize तुरीयं without making it �मेयं.
அறியாமல்அறிந்து,ெசால்லாமல்ெசால்லிெதரியாமல்ெதரிந்து in Tamil; beautiful sayingsare there you
have to know it without knowing it. Because if you know it, it will become a �मेयं. Therefore, it
has to be known only in one form, by claiming I am the तुरीयं which is indicated by
एकात्म�त्ययसारंSo it is to be claimed in the form of I, the self-awareness,which is in waker,
dreamer and sleeper,which is different from waker, dreamer and sleeper,which is inherent in
waker dreamer and sleeper. That inherent self-awareness is तुरीयं. The Wakerhood etc. is an
031 -Chapter 1 Verse 7, 10 (18-11-2016) www.arshaavinash.in

incidental अध्यास. In the intrinsic self-awareness, obtaining when?In all the three states upon the
inherent self-awareness, Wakerhood, dreamerhood and sleeperhood, are incidental,
superimposition.
So thus,एकआत्मा�त्यय,एवसारं�माणं. सारं here means �माणम्. �माणम् means clue. What is clue? The
inherent self-awareness is the clue to claim the तुरीयं.And then the later words are the
descriptions. And what is that? शान्तं�शवंअद्वै तं चतुथ�मन्यन्ते . Thus, this मन्� will have to be divided
into several sections. �मातृ �वलक्षणम् is one part.�मेयं�वलक्षणम्is second part. �मातृ�मेयंर�हतं is third
part. That is �पञ्चोपशमं. Then एकआत्मा�त्ययसारं is the 4th crucial part. You know तुरीयं by claiming
I am the तुरीयं. And then the last part is this तुरीयं is शान्तं, �शवं, अद्वै तंचतुथ�मन्यन्ते. That we have seen in
the last class. And why do we say चतुथ�मन्यन्ते. Considered to be 4th. Because अद्वै तत्वात्. When there
is only one, how can you call it 4th. Therefore, अद्वै तत्वात् , मायासंख्यातुरीयंपरममृतंअजं��य��तो�स्म. Do
you remember where it comes. In the introduction to Mandukya भाष्यं Sankaracharya gave two
important �ोका: In one sloka the 4th line is मायासंख्यातुरीयं. When youare counting the तुरीयं from
the standpoint of �मथ्या�व��मथ्यातैजस, �मथ्या�ाज्ञ it is called तुरीयं. Really speaking it cannot be
तुरीयंbecause it is only अद्वै तं. Then सआत्मास�वज्ञेय: is the last part which now Sankaracharya is
commenting. So, look at the भाष्यं last portion. सआत्मास�वज्ञेय:इ�त. Sanskrit students, after इ�तwe
have to put a dash. Because he is quoting the मूलम्. सआत्मास�वज्ञेय;” and after quoting the मूलम् we
have to put a dash. Of this the सआत्मा part he is commenting now. What is that
‘�तीयमानसपर्भु�च्छ�दण्डा�द��त�र�ारज्जु:यथासपर्भु�च्छ�दण्डाद�नांआत्माभव�त. We have to supply. How
totranslate in English; the rope which is different from snake,streak of water etc. is the आत्मा,
the truth of these three. The rope which is different from snake etc. is the truth of snake etc.
Similarly,तुरीयं, which is different from �व�तैजस�ाज्ञ is the truth of �व�तैजस�ाज्ञ. That truth is called
आत्मा. Therefore, Sanskrit students should add a lot of words.
�तीयमानसपर्भु�च्छ�दण्डा�द��त�र�ारज्जु:यथासपर्भु�च्छ�दण्डाद�नांआत्माभव�त|तथा�व�तैजस�ाज्ञ�वलक्षण:तुरीय:
�व�तैजस�ज्ञानांआत्माभव�त. So �वलक्षण: तुरीय: तेषांआत्माभव�त. All this we have to supply and put a full
stop. After तथा you havetoadd all these and put a full stop. Then the next sentence should begin
with सआत्मा. That is आत्मास:तुरीयंआत्मा that तुरीयं is आत्मा, and what type of आत्मा? य: that य: comes
in the next page second line. य:तुरीयंआत्माय: त�वमसीत्या�दवाक्याथर्आत्मा. तुरीयं is that आत्मा which is
revealed by the महावाक्यंin the Chandogyaउप�नषद्. स:तुरीयं: आत्माय:; त�वमसीत्या�दवाक्याथर्: आत्मा.Then
य: and who is which is “अ��ो��: “न�ह��ु �र्�े�वप�रलोपो�वद्यते” इत्या�द�भ: उ�: And तुरीय is that आत्मा,
which has been described in Bruhadaranyaka. So previously Chandogya. तुरीय is that आत्माwhich
has been described in chandogyam as तत्वम�स. And तुरीय is that आत्मा which has been described
in Bruhadaranyaka. And how is it described in Bruhadaranyaka.“अ��ो ��ा ” (तुरीयं is never the
experienced but is ever the experiencer सा�क्ष. It is never the experienced. Ever the experiencer.
And when we use the word experiencer,I don’t want to get into that. We have discussed long
before. The experiencer is divided into 2 portions. The changing experiencer. The changeless

experiencer.The mind and �चदाभास comes under changing experiencer. And the original
consciousness which is pervading the mind and �चदाभास is called the changeless experiencer
सा�क्ष. So, in the Bhagavad Gitaभाष्यं, क्षे�ज्ञभाष्यं, at the end I had nearly 45 minutes discussion of
this topic. Consciousness is called changeless experiencer सा�क्ष, when it pervades mind and
�चदाभास. Consciousness is not called सा�क्ष when it is pervading the wall. Consciousness gets the
title सा�क्ष only under one condition. When it is inherent in mind and �चदाभास. Therefore,
theoriginal consciousness pervading the mind and �चदाभास is called the changeless experiencer
सा�क्ष. And that सा�क्ष is here called ��ा: in Bruhadaranyaka मन्�ा means the changeless experiencer
सा�क्ष. �न�व�कार��ा. Adjective we should put�न�व�कार��ा. And what type of �न�व�कार��ा? अ��: which is
never experienced by anyone. So, if people ask how to get आत्मानुभव; what should you do.
Immerse them in water. If anybody asks how to experience the आत्मा; immerse them in water.
Then people will ask: if you immerse them will you get? There is no such thing called
आत्माexperience. Let it be very clear. So अ��: this is one description in Bruhadaranyaka. The
next description न�ह��ु ��े:�वप�रलोपवतर्त.े तुरीयआत्मा is that consciousness, which is described as
‘permanent awareness’, obtaining in the knower. We have seen this before. Inthe last class, itself
we have seen. Iwill give you reference. Page 57. 2nd Para from the bottom.
“न�ह�वज्ञातु�व�ज्ञाते�व�परलोपो�वद्यते” the same idea is in ��ु :��े: �वप�रलोप; ��ु : means knower. ��: means
consciousness. So ��ु : ��: means knowers consciousness. ��ु : ��:means knowers
consciousness. �वप�रलोप: means end. न�वद्यते is not there. So, there is no end for the consciousness
of the knower. Knower may stop to be a knower. When during sleep etc. Even when the knower
stops to be a knower, the knowerhood ends. But the consciousness of the knower never ends.
The knowerhood of the knower ends, but the consciousness of the knower never ends. That
consciousness is called तुरीयं in Bruhadaranyaka स्वयंज्यो�त�हामणम्.Ok. “अ��ो��ा” is 3-7
अन्तयार्मी�हामणम्. This स्वयंज्यो�त�हामणम्. So that य: is there hanging. We have to supply
स:छान्दोग्यबृहदारण्यकेउ�:सतुरीय: भव�त. That is how it should be completed. Then comes a problem.
After defining तुरीयं as different from �माता and �मेयं the उप�नषद् says, that तुरीयं which is not
knowable one should know. स:�वज्ञेय:. So that unknowable, तुरीयं may you know. So, contradicting
the whole thing at the end. Therefore, Sankaracharyahas to clarify the contradiction. Therefore,
he says, स: �वज्ञेय: इ�त. The expression is to be known, is भूतपूवर्गत्यis based on the अध्यारोपकाल,
expression. That is when we are talking about �व�तैजस and �ाज्ञ. For junior students. For junior
students in the beginning of the teaching during अध्यारोप�करणं we say तुरीयं is to be known. After
completing अपवाद, the word �वज्ञेयwill be taken aside. Therefore, भू तपुवर्गत्य means
अध्यारोपकाले�वज्ञेय; अपवादकाले�वज्ञातृ�वज्ञेय�वलक्षण; अध्यारोपकाले�वज्ञेय; अपवादकाले, �वज्ञातृ�वज्ञेय�वलक्षण:
During for junior students आत्मा is to be known. For senior students आत्मा is to be claimed.
First, we say knowit. Later we say claim it. Butभूतपुवर्गत्यfrom the stand point of junior students.
So ज्ञानातेस�तज्ञानाते means अपवादकाले, so once the तुरीयं has been claimed. ज्ञानाते means when तुरीयं

has been claimed, द्वै तअभाव:. There is no question of subject object, duality. So ज्ञानाते means at the
time of claiming, which is अपवादकाल, which is senior student. At that time ज्ञानातेस�त.
स�तसप्त�मज्ञानातेसप्त�मद्वै तअभाव; I am neither knower. तुरीयं is also not known. Then what is the
relationship between I and तुरीयं.? So, in वेदान्ता -so if a student insists on relationship,because all
the time used to संबन्ध. So Therefore, if youare very particular that I and तुरीयं should have some
संबन्ध, ज्ञातृज्ञेयसंबन्ध is notpossible. Then वेदान्ता coins a word अभेदसंबन्ध:अभेदसंबन्ध: means a
relationship in which both are one and the same. That mean no संबन्ध is possible. Because I and
तुरीयं are two words, but theyare not two distinct entities. I am तुरीयं and तुरीयं is I. And Therefore,
only an aside note; an important note. In �वहार, वेदान्ता looks upon an अज्ञान� as �व�,तैजस and �ाज्ञा.
In �वहार, वेदान्ता looks upon अज्ञान� as �व�तैजसand �ाज्ञ. In �वहार who is तुरीयं or what is तुरीयं if you
ask, in �वहार, �वहार mean empirical worldly context in the vision of वेदान्ता; ज्ञा�न is तुरीय: So, if
you want to show the तुरीयं, show a ज्ञा�न. Or if you have the courage show yourselves. Where is
the तुरीयं?I am that blessed तुरीयं. This you remember we will be using it very often. So
ज्ञानातेद्वैतअभाव: With this at last the 7th मन्� is over. How is it over? I am तुरीयं. Now I will come to
अन्वय:.
तुरीयं (अन्त �ज्ञं न भव�त), ब�हशपज्ञंन(भव�त )उभयत�ज्ञंनभव�त), �ज्ञानघनंनभव�त).

�ज्ञंनभव�त)अ�ाज्ञंनभव�त)|
(तुरीयं)अ��ंअ�वहाय�अ�ा�ंअलक्षणम्अ�चन्त्यंअ�पदे शष्यंएकात्मा�त्ययसारं�पन्चोपसमंव्शान्त�म्शवंअद्वै
तं (भव�त).|
Sanskrit students तुरीयं is the subject; all the others are subjective complement.
भव�तनपुंसक�लङ्गं �थमएकवचनंall �थमएकवचनंनपुंसक�लङ्गं . Next sentence (tat) चतुथ�मन्यन्ते | स:आत्मा |
स:�वज्ञेय:स: is पु�ल्लङ्गं �वधेय�ाधानपु�ल्लङ्गं .स:�वज्ञेय. �वधेय�ाधान्यं. Ok with this the main teaching of
माण्डू क्यउप�नषद्, the first half is over. You remember the introduction. 2 topics were introduced
one is आत्मा�वचार another is �कार�वचार. In the first 2 मन्�ा:s. From the third मन्� up to the 7th मन्�
आत्मा�वचार was given चतुष्पाद्आत्मा�वचार. Then from the 8th मन्� to the 12thमन्��कार�वचार. What
type of �कार? चतुमार्��कार�वचार; चतुष्पाद्आत्मा�वचार is the first part. चतुमार्��कार�वचार is the
second part. First part is now over. And before the second part has to come GPA, comes and
wants to make notes. Write notes on the 7th मन्�. So previously 9 verses were written. 9 का�रका:
were written on what? The first 6 मन्�s. Hereafter we are going to get 8 का�रका:, 8 verses, on, the
7th मन्� only. So analysis of the 7th मन्� by GPA in 8 का�रका:. 10 to 18. 9 का�रका: 10 to 18 how 9 is
inclusive of both. So thus 9 का�रका: on the first 6 मन्�s. 9 का�रका: on the 7th मन्� only indicating
how important it is. And here Gaudapadacharya makes beautiful corollaries whichare not found
in the मन्�s. Very, beautiful portion. We will enter into that. Page 59. का�रका:.
अ�ैते �ोका भव�न्त �नवृ�ेः सवर्�ःखानामीशानः �भुर�यः । अद्वै तः सवर्भावानां दे वास्तुय� �वभुः स्मृतः ॥१०॥

So अ�एते�ोकभव�न्त. These are the words of GPA himself. अ� means सप्तममन्�अथ�. With reference
to the teaching of the 7thमन्�; �वषयसप्त�म. एते�ोकthe following 9 का�रका:, �ोका:भव�न्त are
presented. First, I will give you the gist. Then we will go to the भाष्यं; सवर्�:खानां�नवृत;े there is a
printing mistake in the Gorakhpur edition. After �नवृते there must be a �वसगर्;
�नवृते:पञ्चमी�वभ��हेत्वथ�पञ्चमी. So GPA says. तुरीयं is free from all problems. �:खं means
problems,pain. ப��ங்கல்கள் in Tamil. So तुरीयं is free from all pains. Because all pains belong
to �माता and �मेयं, and their interactions. So �माता, �मेयं and the interactions alone are
responsible for all the �:खं. Since तुरीयं is �मातृ�वलक्षणम्, �मेयं�वलक्षणं and �मातृ�मेयंर�हतं, So all these
portions GPA comments by one word. सवर्�:खानां�नवृत:े this is commentary
onनान्तः�ज्ञंनब�हष्�ज्ञंनोभयतः�ज्ञंन�ज्ञानघनंन�ज्ञंना�ज्ञम्।अ��म�वहायर्म�ा�म्up to�पन्चोपसमं; allof them he
covers in one expression सवर्�:खानां�नवृत:े तुरीय is free from all these problems. And Therefore,
ईशान: तुरीयं is master. �भु: Capable of being free from all these अध्यासा:अ�ध�ान�पत्वात्it is free.
न�हअध्यस्तस्यगुणेनदोषेणवाअणुमा�ेणअ�पस:नसंपद्यतेअध्यासभाष्यं. And then in the second line
सवर्भावानां�मथ्यात्वात्. You have to supply the word �मथ्यात्वात्. Because all the previous ones are
�मथ्या. Previous ones means �व�तैजस�ाज्ञ, �वराट , �हरनगभर् ,अन्तयार्मी; all. Therefore, all of them
govinda. Therefore, सवर्भावानां the first 3 पादा;�मथ्यात्वात् being �मथ्या. अद्वै त: तुरीयं is not the 4th really.
It is considered 4thमन्यन्ते. It is considered 4th. Really it is अद्वै त:. How can it be both 4th also and
non-dual also. Is it not contradiction? �मथ्यात्वात्. Because the first 3 are�मथ्या, the uniqueness of
�मथ्या is, based on experience �मथ्या can be included as existence. Based on its �मथ्यात्वं, you can say
it is not there. �मथ्याஇ�க்�ன்�ம் ெசால்லலாம் Why because it is experienced. �मथ्या is not
there also you can say because it is �मथ्या. Therefore, based on experience you take �व�तैजस�ाज्ञ
into account, based on experience. So if you take them into account based on experience तुरीयं is
called चतुथ�. It is the 4thso based on experience it is the 4th. And since it is �मथ्या it is as good as not
there. Therefore, you don’t take them into account. Then तुरीयं will be अद्वै तं. So thus, we can take
them into account and you need not take them into account. Take them into account तुरीयं. Don’t
take them into account अद्वै तं. And when you take them into account based on what?
Experientially they are available. �पञ्च is not here saying I am looking at all of things.
Experientially you take into account. Factually you don’t take into account. Therefore, it is like
saying sky is blue. Sky is blue. Sky is blue, experientially. Sky is not blue, factually.
मत्स्था�ननचमत्स्था�न. 4th non-dual. Where is the problem? So, this is the glory of तुरीयं.
दे व:तुयार्:�वभु:स्मृता: Now we will go to the भाष्यं.
�ाज्ञतैजस�व�लक्षणानां सवर्�ःखानां �नवृ�े ईशानस्तुरीय आत्मा । ईशान इत्यस्य �ाख्यानं �भु�र�त ।

�ःख�नवृ�� त �भुभर्वतीत्यथर्ः । त�द्वज्ञान�न�म�त्वाद्द�ःख�नवृ�ेः ।
So Sanskrit students you have to make the sentence तुरीयआत्माईशान: bhavati. तुरीयआत्माईशान:;the
master. The Lord तुरीय;आत्मा is the subject. And ईशान: is the predicate �वधेय: and ईशान: means

ईशान:शील: the master, the Lord the glorious.And why तुरीयआत्मा is the Lord? सवर्�:खानां�नवृते:
Becauseit is free from all the pains. �नवृ�� is हेतौ. तस्मात्ईशान:. ईशान: is साध्यं. So being free from all
forms of pains, तुरीयं is called the master, the swami. That is why swamis are always called so and
so आनन्द: Swami so and so आनन्द: Others are ஆசாமி. ஆசாமிmeans so and so द:खम्. द:खम् is not
added in the name because look at the face. It is known. Therefore, it is not written that is all.
Therefore, �नवृ��; being free from all the pains, what do you mean by pain? �व�, तैजस, �ाज्ञलक्षणं
which is in the form of �ाज्ञ, तैजस and �व�. So �व� and तैजसhave experienced pains. And �ाज्ञ has
got potential pain. Therefore, all these three are pain. So, they are pain means, they are the
cause of pain. द:खआधारत्वात्, द:खम्इत्युच्यते.आनन्द�ग�र. द:खआधारत्वात्द:खम्इत्युच्यते. And not only तुरीयं
is free from pain. तुरीयंis called �भु also. The next word is �भु. So Sankaracharya says that there is
a problem. He sees problem which we don’t see. Because the word ईशान:also means master. The
word �भु; also means master. Now why do you say master twice?तुरीयं is master, master.
Therefore, he says, so the first master, is explained by the second word master. Therefore, he
says, ईशान:इत्यस्यपदस्य�ाख्यानं. The commentary upon the word ईशान: is �भु: ईशान: =�भु: OK. How
does it avoid the repetition problem? The word ईशान:means master who is free from
problem.And the word �भु: means the one who is capable of freeing one from problem. The first
one means free from problem. The second �भु: is derived from the root �भू�भावतीmeans capable.
Since तुरीयं is capable of removing, making one from problems. So, since तुरीयं is capable of
making one free from problem. Therefore, तुरीयं is free from problem. OK very subtle difference
only. Like beadledom and beadledee in English there is an expression. The difference is very
subtle only. How do you say तुरीयं is capable of making one free from problem? He says,
द:ख�नवृ��त�भु:भव�तइत्यथर्: with regard to the elimination of sorrow, �भु: bhavati. तुरीयंis capable.
How do you say so? Because त�त्वज्ञान�न�म�त्वात्द:ख�नवृते:. So here he says, when the तुरीयं is not
known, the unknown तुरीयं is the cause of samsara. Unknown तुरीयं is the cause of samsara. Like
the unknown rope becomes the cause of problem. How? It becomes snake. Whereas the very
same rope, once it is known, we get free from the problem of snake. Therefore, the knownness
of the तुरीयं, makes one free from problem. Therefore, we say, तुरीयं is capable of removing the
samsara, when it is known. Therefore, त�त्व ज्ञान�न�म�त्वात्, because of the knowledge of तुरीयं,
द:ख�नवृते:; freedom from pain takes place. And therefore,it is called �भु:
अ�यो न �े�त स्व�पा� ��भचरती�त यावत् । एतत्कुतः । यस्मादद्वै तः सवर्भावानां रज्जुसपर्वन्मृषात्वात्स एष दे वो

द्योतना�ुरीय�तुथ� �वभु�ापी स्मृतः ॥१०॥ 
So the next description of तुरीयं is अ�य; अ�य; means non-changing or non-decaying. अपक्षयर�हत.
So अ�य: अ�य: = स्व�पात्न�े�ततुरीयं never changes from being the तुरीयं. स्व�पात्means from its
तुरीयं nature, it never undergoes any change. And that means what? Even when because of
ignorance, तुरीयंitself appears, as �व�तैजस and �ाज्ञ. Therefore,तुरीयं alone manifests as �व�तैजस�ाज्ञ.
But when तुरीयं becomes �व� and तैजस, it becomes without undergoing a change.

�ववथर्उपादनत्वा�ुरीयस्य.It becomes �व�तैजस, without becoming. Like rope becomes snake without
becoming. Therefore,स्व�पात्न�े�त. Doesn’t undergo any change. And that is why in Sanskrit
grammar an indeclinable is called अ�यं. And what is the translation of अ�यं. In declinable. That
which cannot decline. And what is the definition in Sanskrit grammar. Do you remember:
शब्दम�री स�शं��षु�लङ्गे षुसवार्सुच�वभ��षु | वचनेषुचसव�षुय��े�ततद�यं|| It doesn’t have gender
difference. अ�यंword doesn’t have masculine gender, feminine gender etc. So नम: is अ�यं. It is
masculine, feminine or neuter / there is no gender to it. So ��षु�लङ्गे षुस�शं. सवार्सुच�वभ��षु. You
cannot say नम: नमौनम; नमंनमौनमान् there is no declension. And वचनेषुचसव�षुsingular no dual
number plural number. Number-wise no change. Gender-wise no change. Vibhaktiwise,
declension-wise no change. Therefore, that word is called अ�यंin declinable. तुरीयंis called अ�यं.
Because it doesn’t undergo any change. The तुरीय word is declinable.The word तुरीयं it has
masculine gender. Masculine gender of तुरीयं is तुरीय: That is was come in the sloka also. तुयार्:. तुयार्:
means तुरीय. तुरीय is masculine gender. तुरीयंis neuter gender. The word has got three genders. But
consciousness the तुरीयं is अ�यम्. न��भचरतीइ�तयावत्. इ�तयावत्means =एतत्कुतः. Why?It doesn’t
undergo any change? He says because it is अद्वै त: Because it is non-dual. यस्मात्अद्वै त: तस्मात्अ�य:.
OK. What is the connection between non-dual and non-changing/ because it is non-dual it is
non-changing. What is the connection? The connection is the change must be caused by some
extraneous factor. A change is caused by an extraneous factor. If no extraneous factor is
involved, time and place also is the cause of change. Now for तुरीयं, there is no second factor
including time and space to bring about a change. And therefore,�द्वतीयस्य, �यकारणस्यअभावात्,
�यअभाव:कारणअभावेकायर्अभाव:Therefore,अद्वै तवात्, अ�य:इत्यथर्: Then what is the next
question?How can तुरीय be non-dual when there are �व�तैजस and �ाज्ञ?For that the answer is
सवर्भावानांमृषात्वात्. Since �व�तैजस�ाज्ञ are mithya. Those details in the next class.


032-Chapter 1 Verses 10 to 12
Page 60. भाष्यं top line.
सवर्भावानां रज्जुसपर्वन्मृषात्वात्स एष दे वो द्योतना�ुरीय�तुथ� �वभु�ापी स्मृतः ॥१०॥
From the 10th का�रका, GPA, comments upon the crucial 7th मन्�ा of the उप�नषद्. Which defines the
तुरीयं. And the first line of this verse which we completed in the last class, GPA says, तुरीयं is the
master. ईशान: means the Lord or master. And why is तुरीयं called the Lord? He said सवर्�:खानां�न��:
because तुरीयं is not affected by anything that happens in �व�,तैजस and �ाज्ञ. And not only that.
The �व�, तैजस, �ाज्ञ are dependent on तुरीयं,whereas,तुरीयं is independent of �व�, तैजस, �ाज्ञ. So, the
one who is independent is called master, स्वा�म. The one who is dependent is called
दास:Therefore,�व�, तैजस, �ाज्ञ are as though दास: because theyare परतन्�ा: तुरीयं is as though स्वा�म
because तुरीयं is स्वतन्�ा. Because तुरीयंlends existence to �व�तैजस�ाज्ञ. But तुरीयं itself doesn’t
borrow existence from anywhere. Therefore, it is ईशान: one word. And then the next word is
�भु:, the one who is capable, powerful etc. And Sankaracharya gave a special meaning. Not only
तुरीयं is free from being संसारी, तुरीयं is capable of making others free from संसारी. Itself free and it
can make others free also. So naturally the question comes, how can तुरीयं make a संसारी free? For
that Sankaracharya gave the answer that a संसारी gets freedom only through knowledge
ज्ञानात्एवतुकैवल्यं. And what ज्ञानम् gives freedom? Not any ज्ञानम्. It is the तुरीयज्ञानम् that gives me
freedom. So, by being the object of liberating knowledge, तुरीयं helps a person. And therefore,it
has a liberating capacity. Just by being, the object of knowledge, for a संसारी. Sotherefore,तुरीयं is
master. It makes others master. It is स्वा�म and it makes others स्वा�म. And then in the second line
GPA resolved a seeming contradiction which occurs in the मन्�ा. And what is that contradiction?
तुरीयंis said to be non-dual. If you remember the मन्�ाशान्तं�शवंअद्वै त.ं Is one word. And the next
word is चतुथ�मन्यन्ते; the 4th one. So what is the seeming contradiction? If तुरीयं is non-dual how
can it be 4th. If it is 4th how can it be non-dual? And what is the answer? Since �व�तैजस�ाज्ञ are
�मथ्या, you can choose tocount �व�, तैजस, �ाज्ञ based on experience because that are
exprienceable. You can choose to not count them because theyare �मथ्या.So �मथ्याs unique status
is you can count. You need not count. �मथ्याhas got that intermediary status. I gave the example.
You can say the sky is blue and not blue also. How do you say sky is blue? Based on experience.
How do you say sky is not blue? Based on facts. Similarly,�व�, तैजस, �ाज्ञा are based on
experience. Theyare not based on facts. If you account them तुरीयं will be the 4th one. If you
discount them –account or discount- you account it is 4th. Discount it is not dual. Therefore,
Sankaracharya said सवर्भावानांमृषात्वात्. Did you get?Page no 60. माण्डू क्यउप�नषद्. And भाष्यं top line
सवर्भावानांमृषात्वात्. Here सवर्भाव refers to �व�, तैजस, �ाज्ञानां�मथ्यात्वात्.मृषाmeans �मथ्या. Therefore, दे व:
is in the मूलं. द्योतनात्दे व:. तुरीयं is called दे व: not because it is one of the celestials in the heaven. So
here the word दे व you should not take वाच्याथर्; you have to take यौ�गकअथर्, etymological meaning,
032 - Chapter 1 Verse 10 to 12 (25-11-2016) www.arshaavinash.in

derived meaning. It is derived from the root �दव्, द��त, to be self-revealing. �काशते. So
द��तस्वयं�काशतेइ�तदे व:. Therefore, Sankaracharya says द्योतनात्दे व: द्योतनम् means स्वयं�काशात्. So is
तुरीय: तुरीय: is in मूलं. In the GPA का�रका. And that तुरीय: =चतुथर्: तुरीयं means चतुथर्म्. Of course, in the
�ोका, the word is तुय:र् you should note तुय:र् and तुरीय: are synonymous only. Both means the 4th
one चतुथर्: Then the next word in the का�रका is �वभु: �वभु:= �ा�प. �ा�पmeans all-pervading. That is
limitless इत्यथर्:. इ�त स्मृतः: This is said in the शास्�ं. Now I will you give the अन्वय:
सवर् �:खानां �नवृ�े: तुयार्: दे व: ईशान: �भु: अ�य: (भव�त)| सवर् भावानां (�मथ्यात्वात्) (स: )
स;referring तुरीय अद्वै त: �वभु:स्मृता:
ok continuing. Introduction to next का�रका. Verse 1.
�व�ाद�नां सामान्य�वशेषभावो �न�प्यते तुयर्याथात्म्यावधारणाथर्म्
In the following �ोकाGPA is making an interesting analysis which is not in the उप�नषद्. But he
himself voluntarily presents. And this is called comparing and contrasting the 4 पादा: Comparing
meaning, you mention the common features. Contrasting means you refer to the un-common
features. So compare, contrast study of the 4 पादा: This is especially employed in tarka sastra.
For clarity of understanding. And this compare, contrast study, in तकर्सास्�ा is called
साधम्यर्वैधम्यर्�वचार:.साधम्य�means common feature. भाष्यकारsays सामान्य. And वैधम्यर् means unique
features which is �वशेष: so सामान्य�वशेष:भाव. साधम्यर्वैधम्यर्�वचार:�न�प्यते is presented.
�व�ाद�नांचतुणा�पादानां. For the 4 पादा: of the आत्मा. For clarity of understanding, and also to clearly
know the तुरीयं. So he says तुयर्याथात्म्यअवधारणाथ�तुयार् means तुरीय. याथात्म्यम् means स्व�पं. So
तुरीयस्व�पंअवधारणाथर्म.् For ascertaining, the real nature of तुरीयं. And that is the most important
one because तुरीयज्ञानम् alone is liberating knowledge. You cannot say I have understood the first
3 पादा: verywell. Only 4th पादा I don’t know. You cannot miss. The तुरीयं is the liberating one.
Therefore, for clarity. We will read the �ोका.
कायर्कारणबद्धौ ता�वष्येते �व�तैजसौ । �ाज्ञः कारणबद्धस्तु द्वौ तौ तुय� न �सध्यतः ॥११॥

I will give you the gist of the �ोका. Thenwe will go to the बाष्यं. So �व� and तैजस are common in
the sense, both of them are conditioned by both cause and effect. Conditioned by, associated
with, enclosed within; these are the words we can use. Conditioned by, enclosed within,
associated with; both cause and effect.So thus,तुरीयं with cause and effect is �व�. तुरीयंwith cause
and effect is तैजस.And तुरीयं with cause alone, is �ाज्ञ. तुरीयं with cause alone is �ाज्ञ. तुरीयं with
neither of them, neither of them means neither cause nor effect is तुरीयं per se. So �व�तैजस are
associated with 2 factors. �ाज्ञis associated with one. तुरीयंis associated with none. Now the
question is what do you mean by cause and effect? We can explain that based on our common
understanding you can give one explanation. But in माण्डू क्य we are going to give a special
meaning. I will come to the special meaning later. We will take a general meaning based on our

previous knowledge. If you take the three bodies of individual, Sthoola sarira,Sukshma sarira
and Karana sarira. Of these, 2 of them are effect. One of them is cause. Is it too difficult for you?
Stoola sarira and Sukshma sarira are both कायर्म् product. Because both are born. Now only in
Vichara Sagara class, elaborately we saw how एतेषांपञ्चतत्वानांसा�त्वकाम्सा�ाजसांसात् etc. We saw.
Sukshma sarira is product. Sthoola sarira is product. Karana sarira is, don’t blindly say, another
product. Karana sarira is never a product. In Tatva bodha, Karana sarira is defined as
अ�नवार्च्यअना�दअ�वद्या. So Karana sarira is only कारणं. It is not a कायर्म्.So �व� is associated with
कायर्म् and कारणं means, it is associated with all the 3 शरीरा�ण. कायर्म,् 2 शरीरा�ण. कारणंone शरीरं.
Therefore, in the waking state, theyare associated with all the 3 शरीरा�ण. In dream also, we are
associated with कारण शरीरं and सू�म शरीरं . Of this sukshma sarira is कायर्मa् nd Karana sarira is
कारणं. Therefore, �व� is associated with कायर् and कारण. 2 कायर्s and one कारणतैजस is associated
with one कायर् and one कारण. That means both of them are associated with कायर्म् and कारणं. That
is the common feature. कायर्कारणबद्धौ�व�तेजसौ. Whereas �ाज्ञ is neither associated with कायर्;
sthoola शरीरं. Nor associated with कायर्; सू�मशरीरं. But �ाज्ञ is associated with only कारणशरीरं.
Therefore, �ाज्ञ : कारण बद्धास्तु .बद्ध: means condition, associated, enclosed etc. And what about
तुरीयं? तुरीयंis not associated with कायर् and कारण. Why? तुरीयस्यपारमा�थ�कसत्यत्वात्.
शरीर�यस्यसत्यत्वा�ुरीयं is not contaminated by, associated with all the 3. They being �मथ्या. So this is
one approach. शरीरं based approach. But in माण्डू क्य it is going to be presented differently. What is
that? During sleep state, we have tostart with sleep. Sleep topic. During sleep, I am ignorant of
my तुरीयंnature. So तुरीयअज्ञानं is there in sleep. But only ignorance is there. There is no
misconception. I don’t have any misconception about myself. Therefore, it is only ignorance
अज्ञानमा�ं. Whereas in waking and dream, not only I am ignorant of the fact that I am तुरीयं. But it
is also associated with self-misconception. I claim I am �व� the waker. Or I am तैजस the dreamer.
Not only have I claimed I am a waker. Along with that huge list I am அப்பாஅம்மாI am husband
wife. I am �हामणाक्ष��यावैश्यशु��चारीगृहस्ता. All these superimposition अध्यास are there. In �व� and
तैजस.And misconception are always products of fill up the blanks. Misconceptions अध्यासare
always products ofअज्ञानं. So रज्जुअज्ञानात्, सपर्अध्यास:;शु��काअज्ञाना�जतअध्यास:. Therefore, अज्ञानं is
कारणं, अध्यास is कायर्म.् In English ignorance is cause, misconceptions are effect. Now from that
angle, �व� the waker is associated with 2. Fill up the blank. Both, ignorance and misconception.
अज्ञान and अध्यास. H/o�व� the waker. And तैजस also has got ignorance and misconception. Dream
misconception. And when both of them join together, अज्ञानं and अध्यास, then alone संसारी will
come. This combination creates problem. Which combination? अज्ञान-अध्यासcombination creates
problem. That is an aside note. That is not said in का�रका. Whereas, during sleep, we have got
only ignorance. Without misconception. And ignorance alone will never create any problem.
That is why the popular saying. Ignorance is bliss. Bliss for the sleeper. So, I have told, whenwe
sleep others also get मोक्षाfrom us. Therefore, bliss for them also. So केवलअज्ञानं doesn’t create any
problem. Only when अध्यास comes, संसारी comes. That is why for brahma sutra introduction

Sankaracharya did not write अज्ञानभाष्यं. Sankaracharya wrote अध्यासभाष्यं. So thus,�व� has
अज्ञानअध्यासौ. तैजस has अज्ञानअध्यासौ. �ाज्ञ has अज्ञानमा�ं. तुरीयं is free from, uncontaminated by,
unaffected by – न�हअध्यस्तस्यगुणेनदोषेणवाअणुमा�ेणअ�पस:संपद्यते. Therefore, in this �ोकाकायर्म् should
be translated as अध्यास the misconception. कारणं should be translated as ignorance of तुरीयं. With
this background, we will go to the भाष्यं.
काय� ��यत इ�त फलभावः । कारणं करोती�त बीजभावः । त�वा�हणान्यथा�हणाभ्यां बीजफलभावाभ्यां तौ

यथो�ौ �व�तैजसौ बद्धौ संगृहीता�वष्येते । �ाज्ञस्तु बीजभावेनैव बद्धः । त�वा��तबोधमा�मेव �ह बीजं �ाज्ञत्वे
�न�म�म् । ततो द्वौ तौ बीजफलभावौ तत्वा�हणान्यथा �हणे तुय� न �सध्यतो न �वद्येते न सम्भवत इत्यथर्ः ॥११॥
So कायर्म् is in the का�रका. He gives the derivation ��यतेइ�तकायर्म् is that which is produced. A
product कमर्�ुत्प�ी. इ�त फल भाव: a product. Here what is the product? 2-fold misconceptions(MC)
in the waking the mc that I am the waker. In dream, the misconception that I am dreamer. The
MC can be translated as जीव भाव also. In fact, that is the best way. Therefore, कायर्म्
misconception=जीवभाव; in sleep, we don’t have जीवभावसतासोम्यतदासंप�ोभव�तस्वंअ�पतोभव�त.
जीवभाव we don’t experience in sleep. Whereas in waking and dream we have जीवभावअध्यास. So
फलभाव: means misconception अध्यास: Then the word कारणं. What is the derivation?
करो�तइ�तकारणं–कतृर्�ुत्प��. That which produces is called कारणं. A producer, a generator is called
कारणं. And what is the producer?बीजभाव: a seed is always a producer a tree is always a product.
So, misconception is like a tree. Ignorance is like aseed. And that Sankaracharya explains
तत्वअ�हणअन्यथा�हणाभ्यां. And what is the seed or cause here? तत्वअ�हणं. अ�हणंmeans ignorance.
Non-apprehension. So the favorite words of Swami Chinmayananda is, non-apprehension and
mis-apprehension. अ�हणंis non-apprehension which means ignorance. And mis-apprehension
means mis-understanding. So तत्वअ�हणं. Here तत्वं is तुरीयं. So, the ignorance of तुरीयं and
अन्यथा�हण. Misunderstanding of तुरीयं as a जीव,which are बीजफलभावाभ्यां whichare the seed and
sprout as it were गौण�योग:तौयथोक्थौ–तौis there in the मूलम्= यथोक्थौ. यथोक्थौ means discussed in
the माण्डू क्यउप�नषद्. So तौ= यथोक्थौ. And whatare they? �व�तैजसौ the waker and the dreamer. बद्धौis
in the मूलम्= संगृहीतौ-संगृहीतौ means conditioned. Conditioned, enclosed, influenced, associated
etc. So, they are the उपा�ध. If you have to use a technical language both of themare the उपा�धs for
तुरीयंअज्ञानउपा�ध makes तुरीयं a �ाज्ञ. अध्यासउपा�ध make तुरीयं into �व� and तैजसा. काय�पा�धरयंजीव:
कारणोपा�धई�र: there is a famous saying also. So बद्धौ= संगृहीतौSanskrit students, संगृहीतौ it should
be split, and इष्यते –इष्यते means considered. So, this is the common feature of �व� and तैजसा.
Whereas �ाज्ञ is different from both of them in what way �ाज्ञ is different? �ाज्ञ: तुतु, indicated वैधम्य�.
साधम्य� is over now वैधम्य�. Unlike waker and dreamer, �ाज्ञ: the sleeper is बीजभावेनएवबद्धा: is
conditioned by only the causal ignorance. बीजभावेन, मूलाअ�वद्या. बद्धा:.बद्धा; means conditioned. And
what is that बीजभाव the causal factor? He says तत्वअ��तबोधमा�मेव�हबीजंत�अ��तबोधम् means the

ignorance of the reality. The ignorance of the reality is the बीजं the cause. �ाज्ञत्वे�न�म�म् which
serves as an उपा�ध for �ाज्ञ. �न�म�म्means उपा�ध. Serves as a condition or उपा�ध for �ाज्ञ.
And an aside note. There is avery big discussion in advanced वेदान्ता discussions. That what is
ignorance? Is ignorance mere absence of knowledge which is a negative entity? Or is it a positive
factor? ज्ञानअभाव: अज्ञानंवा or ज्ञान�वरो�धअज्ञानं? And there is a group claiming that अज्ञानं is mere
absence of knowledge only. That means what? There is nothing positive here. It is absence of
ignorance. So,one group is claiming that. And the tradition discounts that and says अज्ञानंis if it is
an अबाव�पं – अज्ञानस्यभाव�पं,that अबाव�पकारणं cannot produce any effect.
Because,misconception is a product. It is a product. And misconception as aproduct exists or
not? It is an available product. And if the कारणं must produce a कायर्म,् the कारणं must be अबाव�पं
or भाव�पंअबाव�पकारणं cannot produce any effect including misconception and Therefore,
theअज्ञानं cannot be ज्ञानअभावं. Sankaracharya uses the word बीजं. A बीजं cannot be अभाव�पं.
अभाव�पबीजं cannot lead to the production of anything. And Therefore, tradition vehemently
argues अज्ञानं is not अभाव�पं. It is not ज्ञानअभाव. But ज्ञान�वरो�ध. It is avery big discussion. Books
and books are written.There is a group of people originating from Holenarasipur
स�च्चदानन्दसरस्वतीwho is champion among अद्वै तीन:itself. Prolific author. His Sanskrit is very chaste
and in a beautiful language he has written commentary on various उप�नषद् also.
माण्डू क्यरहस्य�ववृ�द्धis an important book by him. Not only he has written in Sanskrit.
Commentaries as wellasindependent work. He has written in English and in kannada. Because
that place is in Karnataka. And he vehemently argues that अज्ञानं is ज्ञानअभाव:. And the traditional
people do not agree. Here the word तत्वअ��तबोधम्he argues is the absence of ��तबोध,whereas the
traditional people say,absence cannot be aबीजं. It cannot be a seed because its absence is the
seed.It means there is no seed. If ज्ञानभाव is the seed, then there is no seed. And if thereis no seed,
how can there be अध्यास? This is the traditional approach. A very big debate. Is raging even now.
They go on giving theirarguments. We give our own arguments. It is in fight within अद्वै तीन:s. And
I belong to the traditional one. We accept भाव�पमूला�वद्या. When we say भाव�प, we do not mean
it is पारमा�थ�कसत्यं. भाव�प means �ावहा�रकसत्य�पमूला�वद्या we accept. मूला�वद्याis not अभाव�प is our
stand. So �ाज्ञत्वे�न�म�म्. अज्ञानंis the conditioning for �ाज्ञ. तता: तता: Therefore, means since all the
three are �मथ्या, �याणां�मथ्यात्वात्, द्वौतौ both of them, now we have to go to the मूलम् and see. We
have to closely follow the का�रका. The का�रका second line द्वौतौ is there. Means,both of them. Both
of them means कारणं and कायर्म्. कारणंand कायर्म् means अज्ञान and अध्यास. बीजफलभावौ. Whichare in
the form of cause and effect. बीजmeans कारणंफल means कायर्म.् = अज्ञान and अध्यास. Sankaracharya
himself says तत्वअ�हण that is अज्ञानं. And अन्यथा�हणेअध्यास, both of them being �मथ्या,तुय�न�स�त:;
theyare as goodas not there in तुरीयं. So �मथ्या is as good as not there why? It is �मथ्या;
मत्स्था�नसवर्भूता�न; नचमत्स्था�नभूता�न. अज्ञानं and अध्यासं are in तुरीयं. अज्ञानंand अध्यासare not in तुरीयं. Are
you able to understand? They are in तुरीयंmeans तुरीयं is the अ�ध�ानं for अज्ञानं for अध्यासं also.

Therefore, both of them are located in तुरीयं. मत्स्था�नसवर्भूता�न. And both of themare not there in
तुरीयं. नचमत्स्था�नभूता�न. Why theyare not there? �मथ्यात्वात्; Being�मथ्या. Anandagiri writes
�न�प�यतुंअशक्यत्वात् means �मथ्यात्वात्. So तुरीये both of them in तुरीयंन�स�त: or not factually present.
And �स�त: is in the का�रका = न�वद्येत,े because 2 are there dual no न�वद्येते= नसंभवतइत्यथर्:.
नसंभवतagain, �वसगर् is dropped because of sandhi rule. students.संभव�तसंभवत:संभवता ; dual no.
Because �व�तैजसौ. OK. I will give you the अन्वय:.
तौ�व�तैजसौकायर्कारणबद्धौइष्येतेइष्येतiे s also dual no passive voice

कमर्�ण�योगआत्मनेप�तलट् �थमपु�षा:�द्ववचनं–इष्येत|े �ाज्ञ:तुकारणबद्ध:(इष्यते)|तुय�. तुय�means तुरीये is called
तुय�सप्तमी�वभ��. तौद्वौन�स�ता:.and here we have to carefully note द्वौतौ means both कायर्म्and
कारणंare not there. But even though we say कायर्म् and कारणं we have to remember the two means
three. Two means three. You may wonder. Remember कायर् means �व� and तैजसा. And कारणं
means �ाज्ञ. Therefore, when you count two कायर्मs् and one कारणं that means one ignorance and
both misconceptions. स्व�जीवभाव and जा�त्जीवभाव all the three are not there. Not there means as
goodas not there in तुरीयं. Even though from empirical angle theyare all there in तुरीयं.
Factually,theyAre not in तुरीयं.Did we read the भाष्यमcompletely? Right. OK introduction to
12.48.22
कथंपुनःकारणबद्धत्वं�ाज्ञस्यतुरीयेवात�वा�हणान्यथा�हणलक्षणौबन्धौन�सध्यतइ�त।यस्मात्
So, in the 12th का�रकाSankaracharya is explaining the second line of the 11th का�रका. �ाज्ञ:
कारणबद्धा: �ाज्ञ has got कारणं. तुरीयंhas no कारणं. So �ाज्ञ is associated with one उपा�ध. तुरीयंis
�न�पा�धकं. So, this contrast between �ाज्ञ and तुरीयं is explained in the का�रका. For that
Sankaracharya gives the introduction. How do you say so कथंपुन:; how do you declare
�ाज्ञस्यकारणबद्धत्वं�ाज्ञ is associated with भाव�पमूला�वद्या the causal ignorance which is the seed of
this conception. कारणबद्धत्वंmeans causal ignorance. The seedy ignorance. Seedy means not CD.
Seedy, my CD. Therefore, causal ignorance which is not अभाव�पं because अभाव cannot be the
cause of anything. So �ाज्ञस्यकारणबद्धत्वं, तुरीये and in तुरीयतत्वअ�हणअन्यथा�हणलक्षणबन्धौन�स�त:How
do you say तुरीयis free from both the कायर्म् and कारणं. Ignorance and the misconception. So,
अ�हण, that is causal ignorance and अन्यथा�हण misconception both of them बन्धौ which are
bondage.उपा�ध is the cause of bondage. बन्धौन�स�त: �वसगर् is dropped it is
�द्ववचनं�स��त�स�त:�स��न्तइ�त. यस्मात् because of the following reason said in the का�रका verse no
12. We will read.
नात्मानंनपरा�ैवनसत्यंनअ�पचानृतम्।�ाज्ञः�कञ्चनसंवे��तुय�तत्सवर्�क्सदा ॥१२॥
I willgive you the gist. Second line �ाज्ञ�कञ्चननसंवे��ाज्ञ the sleeper doesn’t know anything. He is
enveloped in total ignorance. And ignorance only without any misconception. Misconception
free, total ignorance is associated with �ाज्ञ:�कञ्चननसंवे��. And what do you mean by total

ignorance? GPA gives a big list. 4 items he says आत्मानंनसंवे��. �ाज्ञdoesn’t know himself. आत्मानंis
reflexive pronoun. Himself which is तुरीयं. So आत्मानं both meanings we can take. तुरीयंalso we can
take. Reflexive pronoun we can take. But I prefer reflexive. Doesn’t know himself. नपरा�ैवnor
others. Neither himself nor others. Sleeper never says at the time of sleep I am sleeping. Sleeper
in sleep doesn’t know or declare I am sleeping. If a person says, I am sleeping, what does it
mean? He is not sleeping. Therefore, neitherself-knowledge nor other knowledge. 2 items.
नसत्यंना�पअनृतn
ं either he knows the real. Nor does he know the unreal. Neither आत्मा nor अनात्मा.
Neither सत्यंnor �मथ्या. This is the explanation of �कञ्चन. So �कञ्चन= आत्मानंपराङसत्यंअनृत.ं 4 put
together is the meaning of the word �कञ्चन. So thus,�ाज्ञ is associated with ignorance. What type
of ignorance? Not mere absence of knowledge. If ignorance is अबाव�पं, he says �ाज्ञ is associated
with something what does it mean. It is not associated with anything. It is associated with
something which is absent means it is associated with nothing. And तुरीयं is also not associated
with anything. �ाज्ञand तुरीयं there will be no difference at all if अज्ञानं means absence of
knowledge. Are you able to understand? If अज्ञानं is absence of knowledge there will be no
difference between �ाज्ञ and तुरीयं because if �ाज्ञ is associated with something. What is that
something which is absent?So, associated with absence and not associated, both of them are
same only. Therefore, to differentiate between �ाज्ञ and तुरीयंwe have to say अज्ञानं is �मथ्या�पं. Not
अभाव�पं. So, we say अज्ञानं is �मथ्या. They say अज्ञानं isअभाव That is subtle difference between them
and us. So thus,�ाज्ञ is associated with �मथ्याअज्ञानं. तुरीयंतत्सवर्�क्,whereas तुरीयं is as good as free
from all of them because theyare all �मथ्या. So, this is the gist. The bhashyam we will see in the
next class.


033 - Chapter 1 verse 12

Page 61. का�रका no 12.
नात्मानं न परा�ैव न सत्यं न अ�प चानृतम् । �ाज्ञः �कञ्चन संवे�� तुय� तत्सवर्�क्सदा ॥१२॥
In these का�रका verses, GPA is making, a compare and contrast study of the 4 पादा:s.�व�तैजस�ाज्ञ
and तुरीय. He wants to say that �व� is associated with कारणं and काय�. तैजस is also associated with
कारणं and काय�. �ाज्ञ is associated with कारणं only. तुरीयं is not associated with either कारणं or काय�.
And these 2 words कारणं and काय�, cause and effect he is replacing by different words. We should
be familiar with all these words which GPA plays with. 4 words are synonymous. कारणं, �न�ा,
अ�हणं, and अज्ञानं. अज्ञानंI am adding. कारणं, �न�ा, अ�हणं and अज्ञानं. कारणं means cause. �न�ा means
sleep. अ�हणं means non apprehension of तुरीयं. And अज्ञानं is ignorance of तुरीयं. These are the 4
words GPA plays with. Then parallelly,काय�, स्व�ा, अन्यथा�हणं, and अध्यास. These 4 synonymous.
काय�–काय�means product. स्व�ा means dream. अन्यथा�हणं means misconception. अध्यास means
superimposition. So, you have to note the word misconception and word superimposition are
both one and the same. Similarly,स्व�ा is the sameas misconception. Similarly,कायर्.Therefore,
काय�, स्व�ा, अन्यथा�हणं, अध्यास,कारणं, �न�ा, अ�हणं and अज्ञानं. These 8 words we must freely move
about intellectual agility are required. This is no 1. And before entering into our �ोका, one more
aside note I would like to add. We say �व� is associated with कारणकाय�. तैजस is associated with
कारणकाय�. �ाज्ञ is associated with कारणं.तुरीयं is not associated with either. And when we are
repeating these words, we may think we are talking about 4 separate entities,as though �व� is
sitting here associated with two. तैजस is siting second and �ाज्ञ is sitting in the third chair. Only
कारणं is there. In the first two, mother and child are sitting कारणंकाय�. Second also, either father
and child. So, parent and child. And in third chair only parent is sitting. 4th chair empty chair.
Don’t imagine we are talking about 4 distinct entities. Remember �व�तैजस�ाज्ञ are not different
from तुरीयं. तुरीयं alone is called �व�. तुरीयं alone is called तैजस. तुरीयं alone is called �ाज्ञ. Therefore,
when I say �व� is associated with कारणं and काय�, really the fact is तुरीयं alone is associated with
कारणं and काय�. Why? Because there is no �व� other thanतुरीयं. If �व� is other than तुरीयं, what will
be the problem?तुरीयं will not be non-dual because there will be another thing called �व�.
Similarly, when I say तैजस is associated with कारणं and काय� what we mean is तुरीयंisassociated
with कारणकाय�. And when I say �ाज्ञ is associated with कारणं it means तुरीयं is associated with कारणं.
Therefore, from the three statements, we know तुरीयं alone is associated with कारणं and काय�. Now
in the 4th time we say, तुरीयं is not associated with कारणं and काय�. How can you say,तुरीयं is
associated?तुरीयं is not associated. So, we should get confused. And if you don’t get confused my
job is to create confusion. Remember, in all the 4 statements; remember तुरीयं alone is associated
with कारणकाय�. तुरीयं is alone not associated with कारणकाय�. Now the question is how can you say,
these are contradictory statements? So, if you resolve this contradiction, Mandukya you have
digested. Resolving this contradiction is crucial. What contradiction? तुरीयं alone is associated

with कायर्कारणं. And तुरीयंalone is not associated. Then what is the resolution method? We should
know कारणं and काय� both are �मथ्या. Whether you call them as शरीर�यंor whether you call them
ignorance and superimposition. All of themare �मथ्या. कारणं is �मथ्या. काय� is �मथ्या. To remember,
otherwise, all the 3 पादा:, �थमपाद and �द्वतीयपाद bothare काय� is �मथ्या. तृतीयपादकारणं is �मथ्या. First
important lesson to remember is both काय� and कारणं are �मथ्या. And this �मथ्याकारणं and �मथ्याकाय�
are located in तुरीयं.तुरीयं is सत्यं or �मथ्या? I hope you won’t drive me away from this class. तुरीयं is
सत्यं. So, upon one सत्यंतुरीयं, काय� no1, काय� no. 2 कारणं, all are superimposed �मथ्या.�मथ्या is that,
which is experientially available but factually not there. Like what example? Blue sky. When I
say blue sky blueness of the sky is experientially available. But there is no blueness in the sky
actually. So �मथ्या means experientially available, factually not available. And since �मथ्याhas got
this two-fold status. What are the two-foldstatus? Experiential availability factual non-existence.
Since these 2 statuses are there, from experiential angle you can include them. From factual
angle, you can exclude them. Once you know �मथ्याand �मथ्या you have thefacility to include, as
wellas exclude. This is the advantage of wisdom. What wisdom? �मथ्याइ�त wisdom. Not �मथ्या
wisdom. The wisdom that कायर्म् and कारणंare �मथ्या. This clear knowledge gives me the facility of
including or excluding. What? कायर् and कारणं. When you choose to include,the तुरीयं is renamed
�व�, तैजस,�ाज्ञ. When you choose to include, the same तुरीयंis named �व�तैजस and �ाज्ञ. When you
exclude, based on the knowledge, what knowledge? Being �मथ्या they are as good as not there.
When you exclude, the very same one is called तुरीयं. So, we are not introducing 4 things. One
तुरीयं is named, �व�तैजस�ाज्ञतुरीयं this is what Lord Krishna said. मत्स्था�नसवर्भूता�न. Means I am
�वराट्,�हरण्यगभर्, अन्तयार्मी. When you include everything saying मत्स्था�नसवर्भूता�न. भगवान् is what?
�व�तैजस�ाज्ञ. And immediately भगवान्says what? नचमत्स्था�नभूता�न. Theyarenot there. And the very
same भगवान्is called �नगुर्णं��. Thus,सगुणं��and �नगुर्णं�� are two names of the very same
consciousness. When you choose to include the world, you call it सगुणं��. When you choose to
exclude the world, the same thing is called �नगुर्णं��. The difference between सगुण and �नगुर्णंare
not external. The difference is purely in your intellect. If your intellect includes �मथ्या it is सगुण.ं If
your intellect excludes �मथ्या it is �नगुर्णंतुरीयं. Therefore, the difference is only in your intellect. So
भगवान्is सगुणं or �नगुर्णं? He is always both. You choose to call either ई�र or ��न् based on your
google.Therefore, in all these portions when we are differentiating �व�तैजस�ाज्ञ, don’t imagine 4
of them are sitting in 4 different chairs. No.This is an important aside note, I want every senior
student to remember. Therefore, I am �व�, तैजस, �ाज्ञ or तुरीयं? If somebody asks what should be
my answer. Am all the 4. If I choose to include the स्थूलशरीरं, I am called �व�. If I choose to include
सू�मशरीरं, I am called तैजस. If I choose to include कारणशरीरं only, I am called �ाज्ञ. Through
knowledge,not by going somewhere, sitting here itself, by knowledge I say all these three are
�मथ्या. They are as good as not there in me. When? All the time. Therefore, whenI exclude them
intellectually I am called तुरीयं. Thus,I am तुरीयं all the time,in spite of claiming the roles of
�व�तैजस�ाज्ञ. पश्यन्�ृण्वन्, स्पृशन्, �ज�न्,नवद्वारे पुरे दे �ह नैव कुवर्� कारयन् ॥ ५.१३॥ सुखं आस्ते.
न कतृर्त्वं न कमार्�ण लोकस्य सृज�त �भुः ।

न कमर्फलसंयोगं स्वभावस्तु �वतर्ते ॥ ५.२४ ॥
नाद�े कस्य �चत्पापं न चैव सुकृतं�वभुः ।
I am free from everything here and now.Ok. Now coming to the 12th �ोका, which I introduced
in the last class, GPA is differentiating �ाज्ञ and तुरीयं.He says �ाज्ञ, is associated with अज्ञानं. And
whatare the other 3 words of अज्ञानं? अज्ञानं, =अ�हणं=कारणं=�न�ा. �न�ा is associated with अज्ञानं.अज्ञानं
is सत्यं or �मथ्या? It is �मथ्या. And what is तुरीयं? तुरीयं is that which is free from अज्ञानं; when? All the
time. It is free because �मथ्याअज्ञानं is as good as not there.And therefore,he said, तुय�तत्, सवर्�क्सदा.
तुरीयं is pure तुरीयं all the time. Pure चैतन्यं. �क् means चैतन्यं. All the time. Uncontaminated by
ignorance also,uncontaminated by misconceptions also. Now we will go to the भाष्यं.
आत्म�वलक्षणम�वद्याबीज�सूतं बा�ं द्वै तं �ाज्ञो न �कञ्चन संवे�� यथा �व�तैजसौ । तत�ासौ त�वा�हणेन
तमसान्यथा �हणबीजभूतेन बद्धो भव�त ।
So �ाज्ञ:; look at the second line;�ाज्ञ: �कञ्चननसंवे��. �ाज्ञ doesn’t know anything. �ाज्ञ means the
sleeper, the तृतीयपाद. Doesn’t know anything. And what do you mean by anything? He explains
that आत्म�वलक्षणम्. Anything other than itself. And what is that?अनात्मा. आत्म�वलक्षणम्means
अनात्मानं. And what is that अनात्मा? अ�वद्याबीज�सूतं which is generated by
अ�वद्याबीजंअ�वद्याएवबीजंअ�वद्याबीजं. कमर्धारय. So that which is born out of अ�वद्याबीजं in the form
स्थूलपञ्चand सू�म�पञ्च. Here the अनात्माrefers to both स्थूल�पञ्चand स्थूलशरीरं.सू�म�पञ्च and
सू�मशरीरं. Both of them are born out of अ�वद्याबीजं. What is अ�वद्याबीजं? कारणशरीरंor कारण�पञ्चं.Born
out of that. which is बा�ंद्वैत,ं which is called the external duality.�ाज्ञ: �कञ्चननसंवे��. And what are
they? अ�वद्याबीज�सूत,ं means everything he generally says. Sankaracharyadoesn’t comment upon
the first line word by word. We have to note.आत्मानंनवे��. In the last class,I said �ाज्ञdoesn’t know
itself. परा�वे��. �ाज्ञdoesn’t know others. सत्यंनवे��. �ाज्ञ doesn’t know real. अनृतंनवे��. �ाज्ञdoesn’t
know the unreal also. In short nothing it knows. यथा�व�तैजसौhere यथा is unlike example. Unlike
the waker and dreamer. So, unlike the waker and dreamer means, waker knows himself as
waker and others also. Dreamer also knows himself as well asothers. Unlike them, sleeper
doesn’t know anything. So यथा here must be taken as वैधम्य��ान्त: and तताच. Therefore, असौ-असौ
means this �ाज्ञ is तत्वअ�हणेन here the word तत्वअ�हणं is there. अ�हणं means अज्ञानं,�न�ा or कारणं.
तत्वअ�हणेनतमसा, which is otherwise called तमस्. Darkness. And what kind of अ�हणं?
अन्यथा�हणबीजभूतेन which is the seed of अन्यथा�हणंअनयता�हणबीजं is
ष��तत्पु�षसमास.अन्यथा�हणस्यबीजं which is the seed of misconception. What is the seed of
misconception?Ignorance is always the seed of misconception. बद्धा: बद्धा: means
conditioned.And who is conditioned? �ाज्ञ: the third पाद.Continuing.
यस्मा�ुरीयं तत्सवर्�क्सदा तुरीयादन्यस्याभावात्सवर्दा सदै वै�त सव� च तद्द��क्चे�त सवर्��स्मा� त�वा�हणलक्षणं

बीजं त� ।

So where as तुरीयं is free from, the अ�हणं as well as अन्यथा�हणं. So, since we are differentiating
�ाज्ञ and तुरीय, we need not discuss अन्यथा�हणं or misconception.While contrasting �ाज्ञ and तुरीय
we have to talk about ignorance only. In �ाज्ञ ignorance is there. In तुरीयं ignorance is also not
there. Thus, we need not talk about अध्यास while comparing �ाज्ञ and तुरीय. And why do you say
तुरीयं is free from अज्ञानं? And for that Sankaracharya ingeniously take the word सवर्�क् and gives a
special interpretation. सवर्�क् word is occurring in the karika. And that word he gives a special
meaning,instead of taking the common meaning. Now the question comes what is the common
meaning? If I don’t know the common meaning itself where is the special meaning? Therefore,
let me clarify what is the common meaning. So सवर्�क्. �क् means seer. सवर् means everything.
सवर्�क् means seer of everything. For Sanskrit students ष��तत्पु�षसमास. सवर्स्य�क्सवर्�क्.
सव�पश्य�तइ�तसवर्�क्. So, this is the normal meaning. The seer of everything. And Sankaracharya
doesn’t want to take this meaning. Once you say तुरीयं is the seer of everything, then you are
admitting 2 things. புரியறேதா? The two things arethe seer and everything.There will be द्वै तं. So
Sankaracharya, instead of taking ष��तत्पु�षसमास he takes it as कमर्धारयसमास.And what is that?
सव�चतत्�क्च.सव�चतत्�क्च. And what does कमर्धारयसमास mean? That which is �क्. �क् here means
चैतन्यं. That which is of the nature of consciousness, and सव�च, and that which is of the nature of
everything.That which is consciousness and that which is everything.We should not say
conscious of everything. We will be in trouble. Not conscious of everything. But that which is
consciousness and that which is everything. Ok. What is the advantage in this interpretation?
Once you say consciousness itself is everything, then what is the corollary? If consciousnessis
everything there is nothing other than consciousness. Onceyou say consciousness is everything,
there is nothing other than consciousness.Ok. So what? If there is nothing other than
consciousness, even अज्ञानं and अध्यास, even ignorance and misconception also, are not there
other than तुरीयं.Even ignorance doesn’t exist separate from तुरीयं. There is no misconception also
other than तुरीयं. So, since there is no ignorance other than तुरीयं, what a brilliant thinking? Since
there is no ignorance other than तुरीयं, तुरीयं cannot be contaminated by ignorance. तुरीयं cannot be
contaminated by ignorance. Why?I hope you are not ignorant. If you don’t understand you are
�ाज्ञ. If you understand you are तुरीयं. You decide which one w you want? तुरीयं cannot be
contaminated by ignorance. Why? Because there is no such thing called ignorance other than
तुरीयं. Shall I give a gross example? Clay cannot be burdened by pot. Why? Clay cannot be
burdened by pot. Why?There is no such thing called pot other than clay. If there is one thing
called clay and another thing called pot, there are 2 things. And one thing can sit over the other
and the down below one will be sadly sitting down. Why? Clay is weighed down by pot. அசடு
clay cannot be burdened by pot because there is no pot other than clay. Ignorance cannot
contaminate तुरीयं because there is no ignorance other than तुरीयं. Why there is no ignorance
other than तुरीयंसवर्त्वात्. तुरीयं being सव� nothing including ignorance exist other than
तुरीयंTherefore, Sankaracharyasays यस्मात्since, त�ुरीयंसवर्�क्. Since the तुरीयं is consciousness
which is everything. Since तुरीयं is consciousness which is everything, that means there is nothing
other than तुरीयं. सदा when? Not after knowledge. सदा. Even when the अज्ञा�न says, I am burdened

by the world. I am burdened by family. Even when an अज्ञा�न says I am burdened what is the fact?
He is not at all burdened.So सदा all the time. तु�रयात्अन्यस्यअभावत्. Since there is nothing other
than तुरीय;nothing in this context ignorance also doesn’t exist other than तुरीयं.सवर्दासदाएवइ�तहेतो:.
Since this is the fact all the time, and how did you get this meaning? By a special �व�हवाक्यम्?
Sankaracharya gives the कमर्धारयसमास. सव�चतत्�क्चइ�तसवर्�क्.It should be in brackets. तस्मात्that
यस्मात् is in the beginning of the sentence. तस्मात्. What is the meaning of तस्मात्? Since ignorance
doesn’t exist separate from तुरीयं. That is the logic. Therefore,नतत्वअ�हणलक्षणंत�.So त�means in
the तुरीयं.बीजंना�स्त there is no बीजं. That न is there in the previous page. You should not leave it.
नत�and what is the meaning of बीजं. बीजं is तत्वअ�हणलक्षणं which is अ�हणं. Whatare the other 2
words? कारणं and अज्ञानं. That is not there.So this is the difference between �ाज्ञ and तुरीयं. Include
ignorance it is called �ाज्ञ. Exclude ignorance. The same is called तुरीयं.
Continuing,
तत्�सूतस्यान्यथा �हाणस्याप्यत एवाभावो न �ह स�वत�र सदा �काशात्मके

त�द्व�द्धम�काशनमन्यथा�काशनंवा संभव�त |” न �ह ��ु ��े�व�प�रलोपो �वद्यते “(इ�त �ुत:े
So not only, in तुरीयं not only अज्ञानंis absent. Now he takes the corollary. In the तुरीयंअध्यास is also
absent. So, so तत्�सूतस्य here तत्�सूतm
ं eans अज्ञानजन्यस्य. तत् means अज्ञानं. �सूतं means
जन्यंअज्ञानजन्यस्य the product of ignorance. अन्यथा�हणस्य. What is अन्यथा�हणम्? Misconception. अ�प
that also; अत:एवकारणअभावेकायर्अभाव; बीजअभावेअन्कुराभाव:; ignorance अभावे misconception अभाव;
एवअभाव:. Then he gives an example. न�हस�वत�र–in the सूयर् the sun, how can there be darkness at
any time. So स�वत�र,सप्तमी�वभ��अ�धकरणे. In the सूयर्; and what is the nature of the sun? �काशात्मके,
which is of the nature of light. त�द्व�द्धं अ�ाकाशनं. How can there be darkness which is opposed to
light.?Soसदा�काशात्मकेत�द्व�द्धम्अ�काशनम्; here the word अ�काशनम् means अज्ञानं. And
अन्यथा�काशनम्वा. अन्यथा�काशनम् means अध्यास. Misconception. वानसंभव�त. Therefore, ignorance
cannot be there in तुरीयं. Because, ignorance is darkness. तुरीयं is brightness. Darkness and
brightness cannot co-exist. Therefore, ignorance and तुरीयं cannot co-exist.Now this should
create confusion.He said �व�तैजस and �ाज्ञ are associated with अज्ञानं and अध्यास. �व�तैजस and �ाज्ञ
are associated with अज्ञान and अध्यास. And in the beginning of the class I said,�व�तैजस and �ाज्ञ are
none other than तुरीयं.In the beginning only, I said in the तुरीयं only, अज्ञानं andअध्यास are there.
Because �व� is noneother than तुरीयं. Therefore, yousaid in the beginning thatअज्ञानंand अध्यास are
in the तुरीयं. Now quietly and shamelessly youare saying अज्ञानं cannot be in the तुरीयं. If you can
resolve this contradiction, you have assimilated Mandukya. You are free. I also will get freedom.
So here he says just as in the Sun darkness cannot bethere. In the तुरीयं ignorance cannot bethere.
If in तुरीयं ignorance cannot be there,how तुरीयंcan becomes �व�तैजस�ाज्ञby the addition of
ignorance? Remember, light and darkness cannot co-exist when they belong to the same order
of reality.When they belong to same order of reality.Suppose there is a room in the waking state.
In that room, there is bright light. Then in that room, if light is there, darkness will not be there.

And in the room, darkness is there, light cannot be there. Because both belong to the same order
of reality. Suppose in the dream youare in aroom. In the dream room. In thedream room, if there
is brightness, therewill not be darkness. And if there is darkness there cannot be brightness.
Because both of themare opposed to each other. Thus, even though they cannot exist in the
same room during dream also. In the same room during waking also. But there is one
possibility. You go to bed.And switch off all the lights. And you are surrounded by what?
Darkness. And then in the same room you go to dream. You go to dream. Dream comes. And in
the dream youare in a shop.T.Nagar jewellary shop.If you cannot buy jewellary in waking state
at least why can’t you buy in dream state and jewellary shops are so brightly lit. Now youare
sleeping in dark room. And you are dreaming bright light. Now how can darkness and light co
exist? It can co-exist because they belong to two different orders. One is �ावहा�रकं. Another is
�ा�तभा�सकं. Between two things of different reality there is no �वरोध. We had along story in
�वचारसागर.समानस�कयो:एवसाधकबाधकभाव:; remember the king went to bed. There was a
शृङ्गालbiting,injuring foot and all he took a लगुडाand hit and went out with a pain and a doctor
gave the medicine. All those elaborate story. So the dream medicine can curedream disease. But
dream medicine cannot cure waker’s disease. In the same way, तुरीयं is very, very bright. And
अज्ञानं is very, very dark. The bright तुरीयं, and dark अज्ञानं can co-exist under one condition. What
is that? अज्ञानं is �ावहा�रकसत्यं. तुरीयं is don’t say �ा�तभा�सकं. Not �ा�तभा�सकं. तुरीयं is पारमा�थ�कसत्यं.
तुरीयं is absolute reality. अज्ञानं is empirical reality. Therefore, they can co-exist. Here
Sankaracharya says they cannot co-exist if the belong to that you have to add. If they belong to
the same order.So स�वत�रनसंभव�ततुरीये. पारमा�थ�कसत्याज्ञानंनसंभव�त. What is the sentence?
तुरीयेपारमा�थ�कसत्यअज्ञानंनसंभव�त. परन्तुतुरीये�ावहा�रकसत्येअज्ञानंसंभव�त. What is the proof? Every one
of us.Is a proof or was a proof? I hope you will say was.And he quotes a beautiful बृहदारण्यक मन्�ा.
“न�ह��ु ��े�व�प�रलोपो�वद्यते”. The consciousness of the ��ा, the तुरीयं is never covered by
ignorance.�वप�रलोप: we should translate as it is never concealed by ignorance. And that is why,
during sleep, ignorance covers everything. But ignorance doesn’t cover the चैतन्यं. Ignorance
covers everything. Ignorance doesn’t cover the चैतन्यं. Because the very ignorance is revealed by
the चैतन्यं only. And how do you know ignorance is revealed by चैतन्यं. If ignorance is not revealed
by चैतन्यं you will never talk about ignorance. You will never know ignorance. And if you don’t
know ignorance you will never attend the class. Because why does a person attendany class?
What is the purpose of attending any class? For gaining knowledge. Why do you want gain
knowledge? To remove ignorance. Why do you want to remove ignorance? Because you know “I
have ignorance”. Remember ignorance can never conceal चैतन्यं totally. It can cover partially. But
never totally.Continuing.
अथ वा जा�त्स्व�योः सवर्भूतावस्थः सवर्वस्तु�गाभासस्तुरीयैवे�त सवर्�क्सदा “नान्यदतोऽ�स्त ��ृ ”

(बृ.उ.३.८.११) इत्या�द �ुतेः ॥१२॥का�रकाद्वै तस्या�हणं तुल्यमुभयोः �ाज्ञतुयर्योः । बीज�न�ायुतः �ाज्ञः सा च
तुय� न �वद्यते ॥१३॥

So now Sankaracharya comes to the popular meaning of the word सवर्�क्. And he says that
popular meaning also can be taken. But we have to understand it properly. What is the popular
meaning of सवर्�क्? The seer, the witness of everything. ष��तत्पु�ष. The special meaning is
कमर्धारय. What is the popular meaning? ष��तत्पु�ष; ष��तत्पु�ष; means तुरीयं is the seer of
everything. And in this context how should you interpret, that during the three states of
experience, during the three states of experience, the same तुरीयं alone, in the form of �व�, तैजस
and �ाज्ञ, the तुरीयं alone illumines everything. So अथवा–अथवा means to come to the popular
meaning.जा�त्स्व�योः during the other states of waking and dream.सवर्भूतअवस्था:सन्. Residing as
सा�क्ष in every being. सवर्भूतेषुअव�स्थता; is सवर्सवर्भुतावस्था. So, residing in the form of सा�क्ष in all the
beings, in जा�त् अवस्था and स्व�ावस्थातुरीय: एवसवर्�क्. The तुरीयं alone is the witness of everything.
including अज्ञानं and अन्यथा�हणं. That is understood.सवर्�क्. But here Sankaracharya says you
should add an expression. It is aseeming-seer of everything. Instead of saying seer of everything
you use the word seeming-seer.And why should you say seeming see? Because if you really say
seer, youare admitting, the seen duality. Once you say it is सा�क्ष, then youare admitting the सा�यं.
Therefore, duality will come. Therefore, to avoid the duality he says, the world is �मथ्या. And
आत्मा is the seeming seer ofthe seeming world. आत्मा is the seeming seer of the seeming world.
Therefore, सवर्�क् आभास:तुरीय; एवइ�त;It is called witness. And witness is what type of witness?
Seeming witness of the seeming universe. Really speaking it is not a witness also. Really
speaking it is not a witness also. Why? Because there is nothing else other than तुरीयं.And in
support of that he gives another quotation. “नान्यदतोऽ�स्त��ृ ” (बृ.उ.३.८.११)इत्या�द �ुतेः . Because in
बृहदारण्यक it is said, there is no experiencer, other than तुरीयं. I will explain this in the next class.
Note this much. There is no experiencer other than तुरीयं. That means तुरीयं alone is the
experiencer also. Only you have toadd a word. Seeming experiencer. We will see it in the next
class.


034-Chapter 1 Verses 12 to 14 Bhashyam

Page 62, भाष्यं 2nd Para
अथ वा जा�त्स्व�योः सवर्भूतावस्थः सवर्वस्तु�गाभासस्तुरीयैवे�त सवर्�क्सदा “नान्यदतोऽ�स्त ��ृ ”

(बृ.उ.३.८.११) इत्या�द �ुतेः ॥१२॥
In these का�रका:, known as तुरीय का�रका : GPA is making a compare contrast study, of all the 4
पादा:.First, he talked about the commonness between �व� and तैजस and the commonness as both
of themare associated with ignorance also. Both of them area associated with misconceptions
also. अज्ञानम् and अध्यास are there in �व�. अज्ञानम् and अध्यास are there in तैजस also. And now he is
making a comparative study of �ाज्ञा and तुरीय, and their commonness is �ाज्ञा is also free from,
अध्यास misconception. �ाज्ञा is the sleeper. Sleeper has self-ignorance. But sleeper doesn’t have
any superimposition or अध्यास.Therefore, freedom from अध्यासम् or misconception is common to
�ाज्ञा also. Common to तुरीयम् also. So अन्यथा�हणं is absent both in �ाज्ञा and तुरीय. Then, the next
question is, if both of them are free from अन्यथा �हणं or अध्यास, what is the difference between
�ाज्ञा and तुरीय? And the difference is �ाज्ञा is associated with अज्ञानम्. तुरीयम् is not associated with
अज्ञानम्.And if �ाज्ञा is associated withअज्ञानम्; what अज्ञानम्? That was said सवर्अज्ञानम्. So �ाज्ञा the
sleeper doesn’t know the others also. The sleeper doesn’t know himself also, as a sleeper.And
sleeper doesn’t have the knowledge of सत्यंalso. Sleeper doesn’t have the knowledge of �मथ्या also.
सवर्अज्ञानम् the sleeper is associated with. But तुरीय is not contaminated with anything including
ignorance. And that तुरीयम् is free from the association with ignorance including misconception is
mentioned in the final part of this 12th�ोका, which,we are seeing now. तुय�तत्, सवर्�क्सदा. So the
word is सवर्�क्. And this सवर्�क् alone Sankaracharya gives 2 meanings which we saw in the last
class. I don’t know whether you remember. One unique meaning. Another conventional
meaning. What is the unique meaning? कमर्धारयसमास. तुरीयम् is सव�. तुरीयम् is �क्.�क्must be
translated as चैतन्यं.So तुरीयम् is चैतन्यं. And तुरीयम् is everything. This is meaning no 1. And by
saying तुरीयम् is consciousness and तुरीयम् is everything, what is the corollary? Corollary is more
important in this context if तुरीयम् is everything; there is nothing other than तुरीयम्. If तुरीयम् is
everything, then there is nothing other than तुरीयम्. If there is nothing other than तुरीयम् there is
no ignorance also other than तुरीयम् very important. There is no ignorance also other than तुरीयम्.
That means ignorance is �मथ्या. And since there is no ignorance other than तुरीयम्, ignorance
cannot be associated with तुरीयम्. Because,association requires how many things? There must be
contact between two things. तुरीयम् and ignorance can have contact under what conditions?
तुरीयम् and ignorance can have contact only when there are2 things. One तुरीयम् and one
ignorance. Since we say that there is no ignorance as a second thing other than तुरीयम् where is
the question तुरीयअज्ञानयो: संबन्ध:?तस्मात्संबन्ध: ना�स्त. I gave the example. Clay and pot, cannot have
a relationship.In fact, we will never think like that. Normally what we will think? Later we will
034 - Chapter 1 Verse 12 to 14 Bhashyam (09-12-2016) www.arshaavinash.in

analyse this in माण्डू क्यका�रका. Normally we say clay and pot have कायर्,कारण, संबन्ध. This is our
non-thinking conclusion. Thoughtless conclusion. Clay is कारणम्. Pot is कायर्म्. We have been
saying this ever since our birthday. For long. GPA alone challenges this and says, clay and pot
cannot have any relationship. Including कायर्कारणसंबन्ध. Why? We should know the reason
because, there is no such thing called pot. Other than clay. If there are 2 things you can talk
about संबन्ध. When there is only one thing, 2 names but one thing. 2 names mean clay and pot
are two words, but how many substances are there? Only one. And if a person doesn’t
understand that, we will say his brain also is that one substance.That �ोका is,
नास्त्यसद्धे तुकमसत्सदसद्धे तुकंतथा।सच्चसद्धे तुकंना�स्तसद्धे तुकमसत्कुतः॥ ४० ॥
One கட�டா�ोकम् which starts with असद्धे �कंसत्. From non-existent cause non-existence effect
cannot come. From existent-cause existent-effect cannot come. From non-existent cause
existent-effect cannot come.From the existent-cause non-existent effect cannot come. So thus
we are going to get a �ोका alter. It starts with ना�स्तअसद्धे �कंअसत्. In माण्डू क्यका�रका itself. There
we will say clay and pot do not have कायर् कारण संबन्ध because clay and pot are 2 words. There is
only one substance. In one substance relation is not possible. Therefore, तुरीयम् and अज्ञानम्,they
are not 2 separate entities to have any relationships. This is interpretation one to show that
तुरीयम् is not associated with अज्ञानम्.Then we came to the second interpretation of सवर्�क्. This is
where I concluded in the last class. I am reviving that now.
What is the second meaning of the word सवर्�क्? Assuming you remember the first meaning.
What is the second meaning? ष�ीतत्पु�षसमाससवर्स्य�क्सवर्��ुरीयम् is साक्षी of everything.And साक्षी of
everything. साक्षीmeans witness. Witness of everything means including अज्ञानम् and अध्यास. For
everything तुरीयम् alone is the witness. One तुरीयम् alone witnesses everything. In all the living
beings as the साक्षीचैतन्यं. सवर्भूतअवस्थ:. सवर्भूतअवस्थ: means सवर्शरीरेषुवतर्मान:. Remaining in all the
bodies as what? साक्षीचैतन्यं�पेणवतर्मान:. तुरीयम्एवसव�पश्य�त.अज्ञानम्अ�पपश्य�त. अध्यास: अ�पपश्य�त. And
then the question will come. If तुरीयम् is the witness of everything including अज्ञानम् then there
will be a संबन्ध. What is the संबन्ध? Witness,witnessed. साक्षीसा�यसंबन्ध will be there. And how can
you say तुरीयम् is not associated with अज्ञानम्? It is associated. As साक्षीसा�य�पेण.And this problem,
assuming this problem, Sankaracharya solves by saying, it is not साक्षी. It is seeming-साक्षी.It is not
साक्षी. It is seeming-साक्षी. Why? Because सा�यं being �मथ्या, the साक्षी status is also �मथ्या. If I am
possessor of �मथ्या money, �मथ्या money means500 and 1000 rupee notes. So if I am the possessor
of �मथ्या money, my richness will be what type of richness? �मथ्याrichness. So, association with
�मथ्यावस्तु will give only a �मथ्या status. Therefore, साक्षी is only seeming साक्षी. Before सा�यं is �मथ्या.
Therefore, there is no संबन्ध between, the तुरीयम् and the अज्ञानम्. Because तुरीयम् is सत्यं. सा�यं अज्ञानं
is �मथ्या. Therefore, �ाज्ञा is not associated with अज्ञानम्.I hope all these are clear. There what is the
crucial word? सवर् �क् आभास : that is the crucial word. सवर्�क्आभास: साक्षीआभास:. And आभास:
means what? Seeming-साक्षी it is. इ�तसवर्�क्. And what is the �माणं to show that one साक्षी alone is
the witness of everything in all the living beings? What is the pramanam? He gives

नअन्यत्अतो�स्त��ृ . Other than तुरीयम्�� there is no other witness in all the living beings.
एकोदे व:सवर्भूतेषुगुढ:सवर्�ा�पसवर्भुतान्तरात्मा|कमार्ध्यक्ष:सवर्भूता�धवास:साक्षीचेताकेवलो�नगुर्ण�(Sv.Up,6th
chapter 11th mantra). Therefore, तुरीयम् alone is the seeming witness in all. OK, what is the
bottom line? Lot of confusing discussion. What is the bottom line? तुरीयम् is not associated with
ignorance. Because of 2 reasons.one is there is no ignorance other than तुरीयम्. Second reason is
ignorance is �मथ्या. Therefore, तुरीयम् is not associated.OK, I will give you अन्वय:
�ाज्ञ:�कञ्चन(न)संवे��-आत्मानंन(संवे��);परान्चएवन(संवे��); सत्यंन(संवे�� ); अनृतंचअ�पन(संवे��)that is in the

first sentence the word �कञ्चनis there nothing itknows. That �कञ्चन is explained by these 4
words. आत्मानंपरान्सत्यं, अनृतं�कञ्चन.That is explained. त�ुय�सदासवर्�क्(भव�त)|continuing.का�रकाverse
१३.
द्वै तम्स्या�हणं तुल्यमुभयोः �ाज्ञतुयर्योः । बीज�न�ायुतः �ाज्ञः सा च तुय� न �वद्यते ॥१३॥
So the first line talks about the common feature of �ाज्ञा and तुरीयम्. The second line talks about
the uncommon feature. And what is the common feature between �ाज्ञा and तुरीय. Both are free
from duality. द्वै तम् experience is द्वै तम् is absent. So absence of द्वै तम् is common to both. This is the
common feature. What is the uncommon feature. �ाज्ञाhas got potential द्वै तम् called अज्ञानम्. �ाज्ञा is
associated with ignorance which is potential duality or misconception whereas तुरीयम् is not
associated with अज्ञानम्. The same thing. Second line is repetition of previous �ोका. Second line
is repetition of previous �ोका. And what is that? The uncommon feature. �ाज्ञाis with ignorance.
तुरीयम् is without ignorance. This is the essence. We will go to the भाष्यं.
�न�म�ान्तर�ाप्ताशङ् का�नवृत्यथ�ऽयं �ोकः । कथं द्वै ता�हणस्य तुल्यत्वात्कारणबद्धत्वं �ाज्ञस्य एव न

तुरीयस्ये�त �ाप्ताशङ् का �नवत्यर्ते ।
So Sankaracharya introduces this �ोका by pointingout that a doubt may come for a thinking
person. A doubt may come for a thinking person. So �न�म�ान्तर�ा�प्तआशङ् का.आशङ् काmeans doubt.
�न�म�ान्तर�ा�प्तcaused by another reason. Another reason. What is another reason? Will be given
again. He says another following reason may create a doubt. And �नवृत्यथर्: to remove that
possible doubt.Remove that possible doubt. So Sanskrit students �ाप्ताशाङ् का�नवृत्यथर्: isone word.
That is why there is hyphen to indicate the continuation �ाप्ताशाङ् का�नवृत्यथर्:is one word.
अयं�ोका: then कथं. कथं? How does the doubt come? Sankaracharya wants to give the reason for
doubt. Then the doubt. And the solution also.So कथं? How does the doubt come? He says
द्वै तम्अ�हणस्य तुल्यत्वात् . Both �ाज्ञा and तुरीय have got one common feature. What is the common
feature? द्वै तम्अ�हणं. Absence of misconception. So absence of misconception is common to both
�ाज्ञा and तुरीयम्. And based on this common feature, a person may conclude, the following
wrongly. What is the following possible wrong conclusion? Because misconceptions are absent

in both. Misconceptionsare absent in both.A person may conclude that ignorance also, is absent,
in both.Because misconceptionsare absent in both. In both means, �ाज्ञा and तुरीय. Therefore,
ignorance also, must be absent in both. Or, if you say ignorance is present in �ाज्ञा, then ignorance
will be present on both. Either you say ignorance is absent in both. Or ignorance is present in
both. In �ाज्ञा and तुरीयम्. So, this Anandagiri, Anandagiri commentary is very useful in fact many
gaps which we see because of our मन्दबु�द्ध, all those possible gaps, Anandagiri splendidly packs
off. His commentary on माण्डू क्य and बृहदारण्यक, without Anandagiri I sub commentary, we will
have a tough time. Anandagiri gives beautiful अनुमानवाक्यं. He says तुरीयम् अज्ञान स�हतं. कस्मात् ?,द्वै तम्
or अन्यथा �हणं or अध्यासस्य अभावात् . अध्यास अभावात् . �ाज्ञाVat. Because in �ाज्ञअध्यास is not there.
Therefore, it is associated with अज्ञानं. And तुरीयम् also must have अज्ञानम् like �ाज्ञा both are free
from द्वै तम् अ�हणं . Therefore, this must be common. इ�तशङ् काmay come. That
अनुमानंSankaracharya here indicates. After कथं? द्वै तम्अ�हणस्यतुल्यत्वात्. द्वै तम्अ�हणंabsence of द्वै तम्,
misconception तुल्यत्वात्, being common to both कारणबद्धत्वं, the presence of कारणम्, बद्धत्वं
meansassociation conditioning of कारणम्. And what is the meaning of the word कारणम्? अज्ञानम्,
or �न�ा 4 words.कारणम्, अज्ञानम्, बीजम्, �न�ा. I would have asked you to write imposition. 4 words.
कारणं अज्ञानम् बीजम् and �न�ा.अ�हणं also. अज्ञानम् or अ�हणं .अज्ञानम् I add. अ�हणंGPA uses. If you add
that it will be five.So therefore,कारण बद्धत्वं अ�हण बद्धत्वं . �ाज्ञास्य एव न तुरीयस्य –how can you say
अ�हणं is only for �ाज्ञा.? And not for तुरीय. आक्षेपाथ�कथंthat means what? How can you say तुरीयम् is
without ignorance? That means तुरीयम् also must be with ignorance. What is the reason? �ाज्ञा is
associated with ignorance. इ�त �ाप्ताशाङ् का.�ाप्त आशङ् का also Is ok. आशङ् काis also ok. �नवत्यर्ते. That
is being eliminated by the following �ोका.What is that? We will read the भाष्यं.
यस्माद्ब�ज�न�ायुतस्त�वा��तबोधो �न�ा । स एव च �वशेष��तबोध�सवस्य बीजं सा बीज�न�ा तया युतः �ाज्ञः ।

सदा �क्स्वभावत्वा��वा��तबोधलक्षणा �न�ा तुरीये न �वद्यतेऽतो न कारणबन्धस्त�स्म��त्या�भ�ायः ॥१३॥
So now he connects to the second line. ज�न�ायुत�ाज्ञ: so the word बीजं and �न�ा mean what? अ�हणं,
or अज्ञानं or कारणं. He says यस्मात् बीज�न�ायुत : कमर्धारयसमास: बीजं एव �न�ा बीज�न�ा .So, sleep is called
the seed. Why sleep is called the seed. Because, in the sleep all misconceptions are in potential
form. Therefore, sleep is called the seed of misconception. So बीज�न�ायुत; isin the मूलम्=तत्व
अ��तबोध: �न�ा. He himself explains �न�ा as self-ignorance.तत्वM means तुरीयं अ��तबोध : means
ignorance. Ignorance of तुरीयं is the technical name for sleep.So what is he doing? He is sleeping=
he is ignoring तुरीयं. He is sleeping means he is ignoring is he meaning of sleeping.So �न�ा. स एव च
�वशेष��तबोध�सवस्यबीजं सा एव . That sleep itself. Is बीजं. बीजं is the seed .for the �सव: �सव; means
उत्प�� origination of �वशेष��तबोध: �वशेष��तबोध:means all misconception in the form of I am �व�.
And I am तैजसा. Here �वशेष��तबोध: means वृ��ज्ञानं. वृ��ज्ञानं refers to all types of misconception.
Because according to वेदान्ता, whatever description you give about yourself is misconception. So
�वशेष��तबोध: means whatever idea you have about yourself. I am father. I am mother. Start with I
am human being is a �वशेष��तबोध: it comes under what? Misconception. So all �वशेष��तबोध:

means self-misconception is born out of self-ignorance. So सा बीज �न�ा कमर्धारयसमासा. तया युतः�ाज्ञ:
�ाज्ञ is associated with the बीज �न�ा. Self-ignorance. Whatabout तुरीयं?सदा �क्स्वभावत्वात्. Since तुरीयं
is always, of the nature of consciousness. �काश �पत्वात् . Remember the example he gave in the
previous का�रका. In the bright सूयर्: there can be no darkness at all. Therefore, अज्ञानं and चैतन्यं
cannot co-exist. Therefore, he says, सदा �क्स्वभावत्वात् चैतन्यं स्वभावत्वात् तत्व अ��तबोध लक्षणा �न�ा. The
sleep in the form of self-ignorance or अज्ञानं which is अन्धकार: darkness.तुरीये न �वद्यते ;ignorance
and consciousness can never co-exist.तुरीये न �वद्यते . What is the reason? �क् स्वभावत्वात्. Because it
is of the nature of consciousness. That means consciousness and ignorance are like तम�काशवत्
�व�द्धस्वभावत्वात् they cannot co-exist. And remember स�वत�र. That स�वता where did it come?
Better I give you reference.Ok I don’t get it. You can see. It is your homework. Next class I will
give you the reference. The स�वतु ��ान्त don’t search for that now. OK. Kindly don’t search for
that now.So justa s there cannot be darkness in the सूयर्. Swami Chinmayananda,gives a story.
When the subject matter is so tight he feels there is tension in the student. He comes up with
some story. Somebody told surya bhagavan that there is a very beautiful girl. And her name is
Ms. Nisha. There are some girls who keep the name nisha. Nisha means darkness or night. She is
so beautiful surya bhagavan thought I should marry her. Therefore, he went in search of
darkness. And where was the darkness? On the other side of the earth. Therefore, he travelled in
search of Nisha. Nisha went to other side. And then it went to the other side. In fact, surya
bhagavan is still going round and round for finding darkness and to get married. But it is never
possible. So why this story? You are relaxed a little bit Now let us come to our topic. अज्ञानं and
चैतन्यं cannot co-exist because सम �काषवत् �व�द्ध स्वाभावात्. Then this will lead to another very big
question. How do you say चैतन्यं and ignorance are opposed to each other. In other classes you
have told, generally students won’t remember. But if the student remembers we have said चैतन्यं
and ignorance are never opposed to each other. Here you say चैतन्यं and ignorance are opposed.
Elsewhere in some other class, you have vehemently argued. चैतन्यं and ignorance are not
opposed to each other. Not only that. चैतन्यं alone is the अ�ध�ानं for अज्ञानं. चैतन्यं alone supports
अज्ञानं. चैतन्यं alone reveals अज्ञानं. They can co-exist you have said somewhere. Now you say they
cannot co-exist. Now tell me, which one is your stand? You are blowing hot and cold. At least I
hope the doubt is clear.What is our answer? चैतन्यं and ignorance,are opposed and not opposed.
How? Whenever we say चैतन्यं and अज्ञानं are not opposed, we mean they belong to two different
order of reality. This also I told in the last class by quoting the Vichara Sagara example. समान
स�ाकयो: एव साधक बाधक भाव : is the law. अज्ञानं �ावहा�रक अज्ञानं and पारमा�थ�क चैतन्यं , can never be
opposed to each other. In fact, they belong to two different orders of reality. But you cannot talk
about a पारमा�थ�क अज्ञानं in चैतन्यं. Because they will be opposed to each other. Therefore, पारमा�थ�क
अज्ञानं and पारमा�थ�क चैतन्यं , are never possible. Here Sankaracharya is negating what? पारमा�थ�क
अज्ञानं, and पारमा�थ�क चैतन्यं are never possible. That is what he says �क् स्वाभवत्वात् –�काश स्वाभवत्वात्
अन्धकार �प अज्ञानस्य न संभव : it is not possible.�न�ा तुरीये न �वद्यते . अत न कारण बन्ध: त�स्मन इ�त :
अ�भ�ाय:.Therefore, तुरीयं is free from real अज्ञानं.इ�त अ�भ�ाय:. OK.Now I will give you अन्वय: So the

note is we will say अज्ञानं is. अज्ञानं is not पारमा�थ�क; अज्ञानं is not in तुरीयं. �ावहा�रक अज्ञानं is in तुरीयं.
And since �ावहा�रक अज्ञानं is �मथ्या, �मथ्या is in तुरीयं you can say. And whatever is �मथ्या, you can
include, or youcan exclude. Being �मथ्या, it is experientially available. Therefore, you can include.
Factually not available. Therefore, youcan exclude. If you choose to include, the तुरीयं will be
named �ाज्ञ: if you exclude, it will be called तुरीयं. OK.
अन्वय:
उभयो:�ाज्ञ तुयर्यो: द्वै तस्य अ�हणं तुल्यं (भव�त)| �ाज्ञ: बीज�न�ायुत: (भव�त)उ सा च तुय� न �वद्यते.|
continuing. का�रका verse 14.
स्व��न�ायुतावाद्यौ �ाज्ञस्त्वस्व��न�या । न �न�ां नैव च स्व�ं तुय� पश्य�न्त �न��तः ॥१४॥
This �ोका is the repetition of का�रका no 11. 11 and 14 have the same idea. Only the words have
been changed. In the 11th verse, the word कारणं, and काय� are used .in this verse the word कारणं is
replaced by �न�ा and काय� is replaced by स्व�ा. Only the words have been changed. But the concept
is the same. �व� is associated with ignorance and misconception. तैजस is associated with
ignorance and misconception. �ाज्ञ is associated with ignorance only. तुरीय is associated with
none of them. This is the message given in 11 and 14. There कारणं and काय� are used. Here �न�ा
and स्व�ा are used. Just to facilitate so that we can use any word. This is the essence. We will go
to the भाष्यं.
स्व�ोऽन्यथा�हणं सपर् इव रज्ज्वाम् । �न�ो�ा त�वा��तबोधलक्षणं तम इ�त । ताभ्यां स्व��न�ाभ्यां यु�ौ

�व�तैजसौ । अतस्तौ कायर्कारणबद्धा�वत्यु�ौ । �ाज्ञस्तु स्व�व�ज�तकेवलैव �न�या युत इ�त कारणबद्ध
इत्यु�म् । नोभयं पश्य�न्त तुरीये �न��ता ��वदो �व�द्धत्वात्स�वतरीव तमः
That स�वत�र Sankaracharya for our sake brings here itself. So स्व�: is in the मूलम्=अन्यथा�हणं.
अन्यथा�हणं means misapprehension or misconception. And when yousay misconception you
should know the bottom-line. I am a waker. This notion is a misconception. I am not a waker. I
am the witness of the waking state of the mind. The waker is only the mind.Therefore, what is
knowledge? I am the witness of the waking state of the mind is the knowledge. Instead if I say I
am a waker it is स्व�: I am in dream.According to वेदान्ता, if you say, I am a waker you are in,
dream. Because,you are not waker. You have misconception. Similarly, I am a dreamer also is a
dream only. Therefore, अन्यथा�हणं. Self-misconception. Whenever I say misconception note self-
misconception. And whatare they? I am waker is one misconception. I am dreamer is another
misconception. Like what? सपर् इव रज्ज्वाम् . His favorite example. Like the misconception of snake
upon the rope.So, this is the meaning of the word स्व�. Then what is �न�ा? �न�ा उ�ा. �न�ा has been
already defined in the previous �ोका. Because in the previous �ोका the word �न�ा came.
Therefore, he says I have already defined �न�ा in the previous �ोका. But Sankaracharya is not

sure whether wewill remember. Therefore, he repeats it तत्व अ��तबोधं तम: तम: means ignorance.
तत्व अप�त�बोध -in the form of non-apprehension of तुरीयं.So तम: the darkness in the form of the
ignorance of तुरीयं. तत्वm means तुरीयं.इ�त ताभ्यां –ताभ्यां means both ignorance and misconception
यु�ौ. यु�ौ means so ताभ्यां - स्व� �न�ाभ्यांयु�ौ . In the मूलम् it is युतौ that युतौ =यु�ौ. युतौ we have to
supply. स्व� �न�ाभ्यां युतौ =यु�ौ. यु�ौ means conditioned. Who are they? �व� and तैजस waker and
dreamer. अत:Therefore, only, in the 11th verse, तौ कायर् कारण बद्धौ इ�त यु�ौ . Therefore, only in the
11th verse they were said to be associated with कायर्म् and कारणं. कायर्म् corresponding to स्व�.
कारणं corresponding to �न�ा. This has been mentioned.Whereas �ाज्ञा: तु- तु means unlike �व� तैजस.
�ाज्ञा is स्व� व�ज�ताय �ाज्ञा the sleeper doesn’t have any misconception at all. Sleeper never says I
am a sleeper. If sleeper says I am a sleeper he is not sleeper. Therefore, he is free from all the
misconception. I am waker the misconnection is not there. I am dreamer misconception is not
here. I am sleeper misconception is also not there in sleeper. The misconception comes after
waking up. He says I was a sleeper. Which he doesn’t say in sleep. Therefore, स्व� व�ज�ता, without
misconception, केवलया एव �न�या , pure ignorance alone,युता: युता: we have to supply. In the मूलम्
itself. �न�या युता : इ�त.Therefore, in the 11th �ोका, कारणबद्धा इ�त इत्य उ�म् . In the 11th �ोका
instated of �न�ा the word कारणं was used.इ�त उ�ं . That उ�ंmeans एकादशेउ�म्.न उभयं पश्य�न्त .
Whereas in तुरीयं, उभयं न पश्य�न्त . उभयं means both ignorance and misconception, तुरीयेनपश्य�न्त.
Who do not see. �न��ता- �न��ता: is in the मूलम्= ��वदा, the wise people do not see.Do not see
them means, the wise people see them as �मथ्या.So, wise people do not see both of them. That
means they see both of them as �मथ्या only.�न��ताकतर्�र�ा��वदा: and why theyare not really
there? �व�द्धत्वात्स�वतरीव तमःअज्ञानं can exist in तुरीयं only in one way. Only as �मथ्या it can exist. But
as satyam, it can never exist why? �व�द्धत्वात् . Real darkness and real light can never co-exist.
Therefore, Satya ajnanam can co-exist with तुरीयं. Therefore, अत्य अज्ञानं doesn’t exist at all. There
is no such thing called satya ajnanam. So स�वत�र, तम: इव स�वत�र सप्तमी �वभ��. Just as Ms.Darkness
and Mr. Sun can never get married.To remember swami Chinmayananda.


035-Chapter 1 verses 14 to15

Page 63, का�रका no 14, bhashyam last 3 lines
नोभयं पश्य�न्त तुरीये �न��ता ��वदो �व�द्धत्वात्स�वतरीव तमः ।
In this 14th verse also, a comparative study of the 4 पादा: is presented which is very, very similar
to the verse no 11. Only the wordings are changed. In �व� and तैजस, the waker and dreamer,
self-ignorance is also there. Self-misconception also is there in the form of जीवभाव: self-
misconception means जीवभाव: The waker looks upon himself as an individual जीव. The dreamer
also looks upon himself as an individual जीव. Dreamer doesn’t say, I am a dreamer very careful.
Dreamer doesn’t say I am a dreamer. But he looks upon himself as an individual जीव. And this
self-misconception in the form of जीवभाव is because of self-ignorance. Therefore, misconception,
always co-exist with ignorance. Misconception always co-exists withignorance. Therefore, �व�
also has both. तैजस also has both. And this ignorance was called कारणं in the 11th verse. The
same ignorance is called �न�ा in this verse. Therefore, कारणं of 11, and �न�ा of 14, both refer to
self-ignorance. And self-misconception, जीवभाव, is referred to as कायर्म,् in the 11th verse. And
स्व�ा, in the 14th verse. Therefore, theकायर्म् of the 11th and स्व�ा of the 14th both refer to self-
ignorance. Sorry self-misconception which is called जीवभाव:, whereas, in the third पाद, that is
�ाज्ञा, there is self-ignorance, without misconception. So, from this we get a general rule.
Misconception is always along with ignorance. Misconception is always along with ignorance.
But you cannot say, ignorance is always with misconception you cannot say because �व� and
तैजस ignorance is with misconception. Whereas in �ाज्ञा ignorance is without misconception.
Therefore, we say �ाज्ञा is associated with कारणं only in the 11th verse. �ाज्ञा is associated with �न�ा
only in the 14th verse. And now what about तुरीय? That is whatwe are seeing now. In the verse,
last quarter �न��ता: तुरीये�न�ाम्नपश्य�न्तस्व�म्नपश्य�न्त. And that is commented here. �न��ता: means
��वता:अत्म�वता: तु�रय�वता:कर��ा�न�स्चतमन्ता:. In the तुरीयम्, उभयंनपश्य�न्त. उभयंmeans neither
ignorance, nor misconception. That means what? They do not see both of them means. They see
both of them as �मथ्या. They see both of them, both of them means ignorance is also �मथ्या.
Misconception is also �मथ्या. And once you say both of themare �मथ्या, then the very word �व� is
named तुरीयम्. �व� is called �व�, when you see ignorance and misconception as सत्यं. The very �व�
becomes तुरीयम्, once you understand both of themare �मथ्या. Don’t imagine there is a separate
तुरीयम्. �व� is तुरीयम्. Once I know both अज्ञानं and अध्यास are �मथ्या. So why ignorance is not there in
तुरीयम् he gave the reason. Justas in the सूयर्darkness cannot exist. In चैतन्यं�पतुरीयम्, अज्ञानं cannot
exist. अज्ञानंcan exist as vyavaharika सत्यं. But अज्ञानं cannot exist, as paramarthika सत्यं. Why?
�व�द्धत्वात्. स�वत�रइवसम:.and in the last class I was trying to look for the example which came
before. Now it is thee in the previous page. Top Para third line. एवअभाव after that there must be
a full stop. I don’t know whether I said in class. एवअभाव:

न�हस�वत�रसदा�काशात्मकेतद�व�द्धं अ�ाकशनंअन्यथा�काशनंवासंभव�त. That is repeated here. So up to this

we saw in the last class. Continuing page 64 top line.
अतो न कायर्कारणबद्ध इत्यु�स्तुरीयः ॥१४॥
So, in this sentence Sankaracharya is connecting the 14th verse with the 11th verse. In the 14th
verse it issaid that तुरीयम् is free from �न�ा and स्व�ं. Whereas in11thतुरीयम् is said to be free from
कारणं and कायर्, that is what he says here.
अत: �न�ाया कारणत्वात् स्व�स्य कायर्त्वात् च अत:. तुरीय: : the 4th पाद is , न कायर् कारण बद्धा : .neither is
associated with real कायर्म् .that we have to understand. Neither is it associated with real कायर्म्.
Nor is it associated with real कारणंइ�त उ�ा:एकादशे �ोके . Or एकादश्यां का�रकायां . Ok I will give you
the anvaya of the 14th का�रका,
आद्यौ स्व� �न�ायुतौ (भवत: ) and the word आद्यौ refers to �व�तैजसौ आद्यौ means �व� तैजसौ .�ाज्ञा: तु स्व�
�न�या युत: अस्व� �न�या (युत: ) �न��ता तुय� �न�ां न पश्य�न्त स्व�ं च एव न पश्य�न्त . Ok, introduction to the
15th का�रका.
कदा तुरीये �न��तो भवतीत्युच्यते

अन्यथा गृ�तः स्व�ो �न�ा त�वमजानतः । �वपयार्से तयोः क्षीणे तुरीयं पदम�ुते ॥१५॥
So तयोःक्षीणेwhen they come after the two dots, the letter क्षcomes. And the rule of pronunciation
that �वसगर् should be completely pronounced. We should add तयोःक्षीणे. तयोः: should be fully read.
And क्षीणे. That is the reading rule. So introducing this का�रका, Sankaracharya says, कदा. कदा?
Means when does, तुरीये�न��ता: भव�त? A spiritualseeker, becomes convinced about तुरीयम्. Will get
clear, knowledge about तुरीयम्. So when will a spiritual seeker get clear, knowledge about तुरीयं.
�न��ता: �न�यज्ञानवान्भव�तइत्यथर्:. And what is going to be the answer? Simple. तुरीयम्is defined as
that which is free from ignorance and misconception. And Therefore, as long as I have ignorance
and misconception, I will be either �व� or तैजस or �ाज्ञा. I will be going around with these three
only.
सएवंमायाप�रमो�हतात्माशरीरमास्तयाकरो�तसवर्;�स्�य�पाना�द�व�च�भोगै:;सएवजीवप�र�ु�प्तमे�त;स्व�ेसजीवसुख�:ख
भो�ास्वमाययाक�ल्पत�व�लोके;सुषु�प्तकालेसकले�वनीनेतमो�भमूदस्सुख�पमे�त;
पुन�जन्मान्तरकमर्योगात्सएवजीवस्व�प�त�बुद्धा: you know where it comes. कैवल्यउप�नषद्. How the
जीवgoes round and round. स्व�ा, जा�त्, सुषु�प्त. Therefore, as long as self-ignorance and
misconception are there, I will be one of the first three पादा: only. So if I should claim, the 4th पाद,
I should eliminate what? Ignorance and misconception. And therefore, in the first line, the
Upanishad says, a person, who is in misconception, he is either �व� or तैजस. The one who is in
self-ignorance only, he is �ाज्ञा:This is the essence of the first half. In the second half GPA says
when a person eliminates both of them. Both means ignorance and misconception. In this �ोका
theyare called �वपयार्स: �वपयार्स: means the �मथ्यापदाथर्: literally �वपयार्स; means superimposition. In
this context, it means the unreal factors. �वपयार्स: means �मथ्यापदाथर्:. Or unreal factor. And

whatare the 2 unreal factors.? Ignorance is one unreal factor. Misconception, don’t say
knowledge is another unreal. Misconception is another unreal factor. Both of them, are क्षीणे.
When both of themare negated. So when both of them are negated I have neither self-ignorance,
nor, do I have self-misconception, I can happily claim, नान्त�ज्ञं, नब�हश�ज्ञं, न�ज्ञानघनंतुरीयम्अहंअ�स्म. I
can claim. Therefore, what is required is elimination of ignorance. Ad how do you eliminate
ignorance? Only one way. Therefore, only knowledge can eliminate ignorance, justas only light
can eliminate, darkness. And what knowledge? In this context, तुरीयज्ञानम्, will eliminate,
तुरीयअज्ञानं. This is the essence of this verse. We will enter into the भाष्यं.
स्व�जाग�रतयोरन्यथा रज्वां सपर् इव गृ�तस्त�वं स्व�ो भव�त । �न�ा त�वमजानत�स्तसृष्ववस्थासु तुल्या ।

स्व��न�योस्तुल्यत्वा�द्व�तैजसयोरेकरा�शत्वम् । अन्यथा�हण�ाधान्याच्च गुणभूता �न�े �त त�स्म�न्वपयार्सः
स्व�ः । तृतीये तु स्थानेत�वाज्ञानलक्षणा �न�ै व केवला �वपयार्सः ।
So स्व� जाग�रतयो : waking and dream, अन्यथा गृ�त तत्वं Sanskrit students should rearrange. तत्वं
अन्यथा गृ�त : तत्वं here means तुरीयम् nature. अन्यथा गृ�त : means mistaking. So तुरीयम् is my real
nature. In waking and dream, I mistake the तुरीयम् as, �व� the waker. I mistake the तुरीयम् as
तैजस.Therefore, mistakingतुरीयम्as �व� and तैजस, takes place in जा�त् and स्व�ा. Therefore, what is
the order? Sanskrit students. तत्वं अन्यथा गृ�त :; so तुरीयम् nature is mistaken. Like what mistake?
रज्ज्वां सपर् इव . Like mistaking the rope as snake. Here in the position of rope, what is there?
तुरीयम्. In the position of snake, what is there? �व� and तैजस,which I call as individuality or जीव
भाव. Or we can take it a अहंकार also. In my moolam class, I have taken it as अहंकार. �व� is also
अहंकार. तैजस is also अहंकार:. Individuality. तत्वं भव�त . And this misconception is called here called
as स्व�ा: Misconception is called स्व�ा: Therefore, what is the uniqueness we have to note here? In
GPA’s vision, waking state also, another type of dream only. Therefore, according to GPA, ज्ञा�न is
the only, waker. According to GPA, ज्ञा�न is the only waker. All अज्ञा�नs are dreamers only. And
theyare in dream no 1, or dream no 2. They are roaming between, dream one and dream 2. And
when theyare tired of dream one and dream 2, where do they go? Sleep. Therefore, dream 1
dream 2 sleep. Dream one dream two, sleep. The only waker is तुरीयज्ञा�न. That we have to note.
Unique approach. Therefore, he says, स्व�ा: So, ignorance person experiences स्व�ा one, or स्व�ा 2,
in the form of what? जीव भाव;. And, �न�ा,whereas the sleep is what? तत्वं अजानत:. Is for the one
who is ignorant of the reality, the तुरीयम्. Therefore, whoever is spiritually ignorant, he is in
sleep. Whoever is spiritually ignorant, he is in sleep. And Sankaracharya carefully adds, sleep is
there, in which state? Very careful. Sleep is there in which state? Normally, we think, sleep is
during the sleep state. Here very carefully note. Sleep is there in all the three states. What sleep?
Spiritual sleep. Therefore, he says, �न�ा the self-ignorance, for whom? तत्वं अजानत:. For the one
who doesn’t know the तत्वं of तुरीयम्. �त�ुषु अ�प अवस्थासु . In all the three states, we are all asleep.
That is why in कठोप�नषद्, it is talking to all the people, saying you wake up. If the कठोप�नषद् is
waking us up, in the vision of कठोप�नषद् we are all what? We are sleeping. And Therefore, sleep
is there in all the three states. Only difference is the so-called waking is dreamful sleep. The so-

called dream is, dreamful sleep. The so-called sleep is dreamless sleep. I will repeat. The so-
called waking is, dreamful sleep. The so-called dream is dreamful sleep. The so-called sleep is
dreamless sleep. I hope you are getting the point. Therefore, �त�ुषु अवस्थासु. अवसथा being स्�ी�लङ्गं
it is �त�ुषुतुल्या;is common, to all the three states. Thus, dream is in 2 states. Dream is in 2 states.
Sleep is in all the three states. Waking is not at all there. So Therefore, in the vision of वेदान्ता, we
are all sleeping walkers. Somnambulism. There is a word called somnambulism. There are some
people, who walk in their sleep. It is a phenomenon. And it is a mysterious phenomenon, they
wake up. And what do they do? Sometimes they take the key, and open the door, and go out. And
come back. And go to sleep. They do all these things in sleep itself. And we think that they have
woken up and they went out. No as part of sleep itself they do all these things. And they go to
bed and sleep. And next morning when they wake up you ask, they will say, I didn’t know
anything. Thus, there is a phenomenon called sleep-walking. According to वेदान्ता, the entire
universe is sleep walking. And when does it end? When you wake up. That is going to come in
the later �ोका.अना�द मायया सुप्त: यदा , जीव: �बुध्यते. That waking takes place only through वेदान्ता
शास्�ा, and Therefore, he says, स्व�ा �न�यो:तुल्यत्वात्, �व� तैजसयो:. �व� and तैजस, both are associated
with sleep and dream. ��யறேதா பா�ங்ேகா . �व� and तैजस are both associated with sleep.
What is sleep? Self-ignorance. And the dream. Dream means what? Self-misconception. Since
both of them, have got both of them, uniformly, since both of them have both of them uniformly,
GPA, clubs them together.Therefore, ए क रा�शत्वं . Waker and dreamer, are clubbed together
because both of them havedreamful sleep. Dreamful is my English word. Dreamful means along
with dream they have sleep.Therefore, ए क रा�शत्वं means they belong to one group. Therefore,
now 4 पादा:s have been divided into three groups. 4 पादा:shave been divided into 3 groups. and
whatare they? First and second पाद, together is one group. The third पाद, is one group. One group
means one member. And 4th पाद is one रा�श. Therefore, रा�श �यं पाद चतु�यं is now made into रा�श
�यं. Because first 2 पादा:sare similar. That is what he says, एक रा�शत्वं. �व� and तैजस.30.31and then
he says in waking and dream, there are two non-real factors I said, two �वपयार्सs I said. Do you
remember the word �वपयार्स? I said a few minutes before. And I said two unreal factors are there.
Associated with �व�and तैजस. What are they? अज्ञानं and अध्यास are self-ignorance and self-
misconception. For waker also. For dreamer also. Now here Sankaracharya makes an
observation. What is that? Even though both are associated with both, what is dominant in
waking and dreaming. Ignorance is dominant or misconception is dominant?He asks himself
and Sankaracharya himself answers; misconception is dominant, because right from waking up,
he acts as father, mother, husband,wife.कतार् भो�ा �मात. कथर् भो�ा �मात. कथर् भो�ा �मातsince three
fold ego , the three fold jiva bhava is functioning prominent throughout the waking state,
throughout the dream state. Even though sleep is there in the form of self-ignorance, the sleep is
in the it is only secondary in the back side. And in Sanskrit that it is subservient as secondary is
called गुण भूता. The word गुण: means not prominent. So here the word गुण; should not be taken as
सत्व गुण रजो गुण . The word गुण: means अमुख्यं. अमुख्यं means secondary. Only பக்க வாத்யம்.
Sleep is पक्का वाद्यं . Who is the मै एव सकलं जातं in artist? Misconception कतार् भो�ा �माता are the

original artist;Therefore, it is called मुख्यं. Therefore,he says, अन्यथा �हण �ाधान्याच्च . अन्यथा �हणं
which is the self-misconception क�ुर्तव्म भो�ृत्वं �मातृत्वं �ाधान्यात् is prominent, when? In �व� and
तैजस,which we have takenas together.�ाधान्यात्, गुण भूता �न�ा. �न�ा is गुण भूता. That is why in waking
state you don’t usethe word I am sleeping. Even though we are sleeping in the spiritual sense
that is not prominent. Therefore, गुणभूताis adjective to �न�ा. So, by using the word गुण भूताwhat
does Sankaracharya say? During waking state, sleep is not absent. Sleep in the form of self-
ignorance is present but it is not dominant. It is present but not dominant; Therefore, is called
गुणभूता. “Playing the second fiddle”;there is an idiom in English. Playing the second fiddle. �न�ा
इ�त त�स्मन् . त�स्मन् means in the first group. So here the word त�स्मन् means the first group. First
group consists of �व� and तैजस. �व� तैजस द्वये त�स्मन् ,- �वपयार्स:,the prominent unreal factor �वपयार्स:
is the prominent, �वपयार्स: is स्व�ा:. So in the first group the prominent �वपयार्स: is स्व�ा:. स्व�ा:
means self-misconception. कतृर्त्वं भो�ृत्वं �मातृत्वं. So with this the first group has been covered.
Now we are going to the second group, consisting of only one member. And what is that? �ाज्ञ:.
So he says, तृतीयेतु in the third पादा, which is the second group, one-member group.
तृतीयेतुस्थानेत�वअज्ञानलक्षणाtheself-ignorance, is the �वपयार्स:. The unreal factor. The first group
misconception is unreal factor, the prominent one. In the second group ignorance is the
prominent �वपयार्स:, the unreal factor. In the sleep also misconception is there. But it is dormant.
But ignorance is dominant. Misconception is not dominant in sleep. In waking misconception is
dominant. Ignorance is behind. �न�ाएवकेवल. केवल is adjective to �न�ा. केवल�न�ा. That is dreamless
sleep. Misconceptions ignorance is �वपयार्स:. Thus in all the three पादा:, �वपयार्स:, is there. In all the
three पादा: �वपयार्स: is there. In the first 2 पादा:, misconception is �वपयार्स:. In the third पादा,
ignorance is the �वपयार्स:. And as long as this �वपयार्स: is there, we cannot be, तुरीयं. Therefore, we
have to push the �वपयार्स:. And that is said in the second line of the �ोका. We will read the भाष्यं.
अतस्तयोः कायर्कारणस्थानयोःअन्यथा�हणा�हणलक्षण�वपयार्से कायर्कारणबन्ध�पे परमाथर्तत्व��तबोधतः

क्षीणे तुरीयं पदम�ुते । तदोभयलक्षणं बन्ध�पं त�ापश्यंस्तुरीये �न��तो भवतीत्यथर्ः ॥१५॥
So, second line GPA says �वपयार्सेक्षीणे, when the 2-fold�वपयार्स, I am retaining the Sanskrit word
�वपयार्स, thenonly the impact of this sloka will be there. Therefore, deliberately I am not
translating hoping that the Sanskrit word conveys meaning to you. When the twofold �वपयार्स
belonging to �व�तैजस and �ाज्ञ. Therefore, he says. अत:: Therefore,तयो:-तयो: means in both the
groups. Group is both. But how many पादा: are there. Three पादा:sare there. So तयो: राश्यो: but
पादा�ये. In those three, कायर्कारणस्थानयो: which are associated with कायर्म् and कारणं. That also I am
not deliberately translating. You have to remember कायर्मa् nd कारणं. कायर्कारणस्थानयो:; in those
three पादा:s which are associated with कायर्मa् nd कारणं or �न�ा and स्व�ाassociated with them.
�वपयार्से when the twofold �वपयार्स, consisting of what? अन्यथा�हणं and अ�हणं. The two-fold �वपयार्स
consisting of अ�हणं and अन्यथा�हणंand he himself translates. कायर्कारणबन्ध�पे; all words.�न�ास्व�ा,
अ�हणंअन्यथा�हणंकारणंकायर्m. All of them and बन्ध�पे Sanskrit students, should connect बन्ध�पे

with क्षीणे, in the next page बन्ध�पेक्षीणे, sati. When both �वपयार्सs go away. क्षीणmeans when
theyare eliminated. Literally exhausted. But here it means eliminated. So when ignorance also
goes, misconceptions also go. And the beauty is, you need not eliminate misconception
separately. Once ignorance goes away, misconception will automatically go away. Why? Because
misconception is a product of ignorance. And therefore,अज्ञाननाशे, अध्यासनास:.कारणनाशे, कायर्नास:.
तन्तुनाशेपटनास:. When the thread is burnt, the cloth is burnt. So क्षीणे means when both of them are
eliminated. How? That is said here. ��तबोधत:. Through knowledge. Through knowledge. And
here in the उप�नषद्, GPA uses the word only knowledge. We have toadd the entire journey of the
seeker until he comes to the knowledge. 5 levels of साधना. कमर्योग, उपासनायोग, �वणयोग,
मननयोग,�न�दध्यासनयोग. कमर्योगेनमल�नवृ��:; उपासनायोगेन�वक्षेप�नवृ��;. �वणयोगेनअज्ञान�नवृ��;
मननयोगेनसंशय�नवृ��: �न�दध्यासनयोगेन�वपयर्य�नवृ��: कमर्योग removes mental impurity. उपासनायोग
removes, mental preoccupation. �वणयोग removes mental ignorance. मननयोग removes mental
doubts. �न�दध्यासनयोग removes, mental habits. What is the habit? “I am in the world’’ is a habitual
thinking. ‘I am in the world’’ is habitual thinking. Then what is the right thinking? “I am in the
world” correct only. Swamiji what happened to you? “I am in the world” is the wrongest act.
Wrongest is my English. According to वेदान्ता, I am not in the world. Then what is the truth? “The
world is in me”.And in fact, in me is not मैएवसकलंजातं. Theworldrisesin me. World rests in the-
three Rs -. Rises in me rests in me. And resolves in unto me. Exactly like a dream. So thus,
habitually my mind should think, I am not in the world. World is in me. That is the habit
removal. Therefore, impurity removal, pre-occupation removal, ignorance removal, doubt
removal. Habit removal. The five-fold removals through 5-foldयोगs is the spiritual journey which
gives ��तबोध; ��तबोध: means ज्ञान�न�ा.In what तत्वा? In the तुरीयतत्वम्? And what type of तुरीयं?
परमाथर्तुरीयं. परमाथर्here means what? पारमा�थ�कसत्यं; absolute reality. When he knows तुरीयंGPA says,
he attains तुरीयं. Knowing is attaining. Only in वेदान्ता, knowing and attaining is identical. Not in
the world. Knowing a Benz car, if it is extendable to Benz car, I know the benz car and I got one.
Unfortunately, not possible. But in वेदान्ताknowing तुरीयं is attaining तुरीयं. Why? Because तुरीयं is
known only in one way. My favorite statement has come. You can know ��न् in only one way.
You can know atma only in one way. You can know तुरीयंonly in one way. In वेदान्ता:, knowing
exists only in the form of claiming I am तुरीयं. Since I claim, I am तुरीयं, I have attained within
inverted commas, तुरीयं like the dreamer, asking the dream गु�, if I wake up, will I meet the
waker? Who is the creator. सृ��स्थ�तलयकतार्. Who is that? The waker. So, the dreamer asks the
dream गु�, if I wake up can I meet the creator. What will the गु� say? He cannot say you will meet.
And he cannot say, you won’t meet. Then he will not attend class. So, if he says you won’t meet
the waker he won’t attend the class. If he says you will meet the waker it is abluff. Because when
he wakes up, he doesn’t meet the waker. He claims I am the waker. Therefore, तुरीयंपदं अ�ुते. And
तदा, at that time, उभयलक्षणंबन्ध�पं, both kinds of bondage. And what are both? Ignorance and
misconception. त�अपश्यन्त�means in the तुरीयं –I the तुरीयेअपश्यंis therebecause of सा�धrule. If you
split it,it will be अपश्यन्. so being free from both of them तुरीये�न��तोभव�त; that person will have
clear knowledge about तुरीयं; doubtless knowledge about तुरीयं. And what is that knowledge? I am

that blessed तुरीयं. And not only he says I am the blessed तुरीयं. I was, even when I misclaimed I am
�व�; then also I wasतुरीयं all the time. So �न��तोभव�तइत्यथर्: Ok, I will give you the अन्वय:
अन्यथागृ�त; ( पु�षस्य ) and Sanskrit students गृ�त: is present active participle

श�ु�त्ययान्तं�पंष��एकवचान्मगृ�न्गृ�न्तौगृ�तत: गृ�त: गृ�तो; गृ�तांगृ�त:;पु�षस्यस्व�: ( भव�त) and here
अन्यथागृ�त: refers to �व�तैजस�पस्य. both are included. �व�तैजस�पस्यपु�षस्यस्व�; (भव�त) �व�वध:
स्व�: भव�त| तत्वंअजानत: पु�षस्यअजानत: also श�ु�त्ययान्तंष��एकवचनंनन्ज्तत्पु�ष: अजानन्अजानन्तौअजानन्त:
|अजानत: अजनतो; अज्ञानतांष��एकवचनंपु�षस्यunderstood. तत्वंअजानत: पु�षस्य �न�ा ( भव�त)| तयो:
�वपयार्सेक्षीणे (स�त). तुरीयंपदं अ�ुते


036 -chapter 1 verses 15 &16

Page64.last 3 lines at the bottom.
अतस्तयोः कायर्कारणस्थानयोःअन्यथा�हणा�हणलक्षण�वपयार्से कायर्कारणबन्ध�पे परमाथर्तत्व��तबोधतः

क्षीणे तुरीयं पदम�ुते । तदोभयलक्षणं बन्ध�पं त�ापश्यंस्तुरीये �न��तो भवतीत्यथर्ः ॥१५॥
In the first line of this 15th का�रका, GPA, pointed out that �व� contains two unreal factors in the
form of self-ignorance and self-misconception. तैजस also consists of ignorance and
misconception. �ाज्ञ consists of only one. That is ignorance. Thus, in the first three पादा:
signorance and misconceptions are there. And both of them are �मथ्या. And both of them are
superimposed on तुरीयं. And therefore, we should remember has तुरीयं as the very अ�ध�ानं. तैजस
also has got तुरीयं.�ाज्ञ also has. तुरीयं is not a separate entity located elsewhere. And since �व� तैजस
�ाज्ञ all these three are तुरीयं with these two unreal factors, namely ignorance and
misconception,once we remove these two, �व� is तुरीयं. तैजस is तुरीयं. Therefore, what is required
to arrive at तुरीयं is removal of ignorance and misconception. And both these unreal factors are
named here as �वपयार्स;.�वपयार्स: literally means superimposition;or mistakes or misconception. I
am translating as two unreal factors. And �वपयार्से क्षीणे Sanskrit students note �वपयार्से is सप्त�म एक
वचनं. And it is sati सप्त�म. क्षीणे स�त means when both of them are negated. And that is said here in
the last paragraph which we were seeing in the last class. अत: तयो;तयो:is in the मूलम्. =कायर् कारण
स्थानयो:; so in कायर् स्थानम् -कायर् means �व� and तैजस. कारण स्थानम् means �ाज्ञ. In �व� तैजस and �ाज्ञ
�वपयार्से क्षीणे. �वपयार्स he himself explains as अन्यथा �हण;अ�हणलक्षणं; लक्षणं means in the form of. So
the unreal in the form of ignorance and misconception whichare also in the form of कायर् कारण
बन्ध. The shackles in the form of causal shackles as well as effectual shackles. कारण बन्ध and कायर्
बन्ध. What is कारण बन्धम्? Ignorance is a shackle. And it is कारणं. Misconception is a shackle. And it
is in the form of कायर्म्. कायर्म् refers to misconception. कारणं refers to ignorance. So कायर् कारण बन्ध
�पे this is also सप्त�म�वभ�� एकवचनं adjective to �वपयार्स.े And as I said in the last class, कायर् कारण
बन्ध �पे should be connected with क्षीणे in the next page.And क्षीणं literally means theywear out.
And here wearing out is nothing but negation by falsification.So technically बाध: क्षीणे स�त बा�धते
स�त. And how will they go? Only through knowledge.��तबोधत:तत्व ��तबोधत:Whatतत्वं? परमाथर् तत्व
��तबोध:That is the absolute reality. Knowledge of the absolute reality will remove both
ignorance and misconception. Then what is left behind. तुरीयं पदं अ�ुते . He attains तुरीयं. And
attains within inverted commas,by claiming, I am the तुरीयं. I am the तुरीयं in which state?I am the
तुरीयं always. I don’t have to become तुरीयं, by going to समा�ध. If you talk about समा�ध,I will send
you to marina beachபுரியறேதாconnection? So therefore, I am तुरीयं not in समा�ध. I am तुरीयं, all the
time. This understanding is called attainment of तुरीयं. And that itself is explained. तदा. At that
time, at which time? ज्ञान काले ; �बोधकाले.उभय लक्षणं बन्ध �पं . उभयलक्षणं means both ignorance and
misconception.Which is the shackles or bondage. त� अपश्यन् . त� means तुरीये.In the अ�ध�ान तुरीयं .
036 - Chapter 1 Verse 15 & 16 Bhashyam (23-12-2016) www.arshaavinash.in

Bothare absent.And therefore,तुरीये �न��तो भव�त. A person is very, very clear regarding तुरीयं.Up to
this we saw, in the last class. I will give you the अन्वय: of this �ोका. अन्वय has been given? Very
good. So we will go to next �ोका.
अना�दमायया सुप्तो यदा जीवः �बुध्यते । अजम�न�मस्व�मद्वै तं बुध्यते तदा ॥१६॥
So I will give you the gist of the �ोका. So अना�धमायया सुप्त: |अना�धमाया here refers to both
ignorance and misconception. Both of them are अना�ध. So when do I become ignorant we should
not ask. We never become ignorant. We are always ignorant. From when? अना�ध कालत: :. And
because of the ignorance alone I am called a जीव. Minus the ignorance जीव himself is तुरीयं.
Therefore, this जीव, �बुध्यते. �बुध्यते means wakes up. Here waking up is not the regular waking
up. But according to वेदान्ता the waker is also in spiritual sleep only. So here awakening refers to
spiritual awakening which is ज्ञानं.यत् साक्षात्कु�ते �बोध समयेस्वात्मानं एवात्मयं. . Then he recognizes I
am the तुरीयं. And तुरीयं is given 4 descriptions. अजं अ�न�ं अस्व�ं and अद्वै तं.अ�न�ं means what?
Without �न�ा,�न�ा means sleep. Sleep refers to अज्ञानं or कारण शरीरं. So अ�न�ं , अ�न�ं means कारण शरीरं
र�हतं.And अस्व�ं means what? Without dream. And the dream according to Mandukyaका�रका is
misconception. Therefore, अस्व�ं means free from the misconceptions or superimpositions. We
can take it as सू�म शरीरं र�हतं . अ�न�ं is कारण शरीरं . अस्व�ं is सू�म शरीरं र�हतं .And अजं means what?
Without ज्ञानं or birth. Birth is always from the standpoint of sthoola शरीरं. And Therefore, अजं
means sthoola शरीरं र�हतं .And Therefore, अजं अ�न�ं अस्व�ं means what? Sthoola सू�म कारण शरीर
र�हतं. र�हतं means without. We should carefully understand. Without body doesn’t mean body will
not disappear. The jnani understands that thebody is �मथ्या.Therefore, it is as good as absent.
मत्स्था�न सवर् भूता�न न च मत्स्था�न भूता�न . And Therefore, only अद्वै तं, the non-dual reality.He
understands.This is the essence. We will go to the भाष्यं. Very important �ोका.
योऽयं संसारी जीवः स उभयलक्षणेन त�वा��तबोध�पेण बीजात्मनान्यथा�हणलक्षणेन चाना�दकाल�वृ�ेन

मायालक्षणेन स्व�ेन ममायं �पता पु�ोऽयं नप्ता क्षे�ं पशवोऽहमेषां स्वामी सुखी �ःखी क्ष�यतोऽहमनेन
व�ध�त�ानेन इत्येवं�कारान्स्व�ान्स्थानद्वयेऽ�प पश्यन्सुप्तः
So योऽयंसंसारीजीवः; so this typical संसारीजीवः: the universal individual. स; सुप्त: the word स: in the
first line, should be connected with सुप्त; in the last line of the paragraph. स; सुप्त: the जीव is
eternally sleeping. In the spiritual ignorance. Here सुप्त; refers to what? Spiritual sleep has
engulfed him. And what type of sleep. Go to the 4th line. अना�धकाल्�वृ�ेनमायालक्षणेनसुप्त:because of
the sleep called माया, which is अना�धकाल�वृ�ेन which has been existing from beginning less time.
So अना�धकाल्�वृ�ेनजीव: सुप्त: is the main sentence. Thathas been described. Therefore, it has
become along sentence. He says this sleep consists of two versions.one is self-ignorance. And
the second is self-misconception. What is known before he is consolidating. So उभयलक्षणेन which
माया consists of two versions or two forms. And what is the first form? तत्वअप�तबोध�पेण. First
form is what? I do not know, I am ��न्.I said the vedantic perception and my perception is

totally different diagonally opposite. I have said what is, how it is diagonally opposite. I am in
the world, is our perception. I am a small dot, in the world is our perception. What is vedantic
perception. The whole universe, is a dot. Imagine the vision. The whole universe, is a dot.
Where? In me. So first I should say, world is in me.I am in the world. This is one opposite. I am a
speck in the world. World is a speck in me. What a diagonally opposite vision?Therefore, this is
called ignorance. महाignorance. So तत्वअप�तबोध,today in newspaper there is a news. They have
found another cluster of galaxies. எப்ப�?New cluster of galaxies. Cluster means what? Bunch.
Bunch of what? Not mountains. Galaxies. And each galaxy will have billions or trillions of
stars.And another new cluster they have discovered. Now if you have that astronomical vision,
how will I look at myself? Not even dot.Because this is an insignificant galaxy in that one star is
sun. In that one planet is earth. And in that one continent is Asia. There is India hanging. DS says
abridged version. Because lot of areas lost we have lost everything.And last small hanging one. 2
tsunamis can swallow. Swallow that itself there we have got Tamil Nadu, Chennai, Ranganathan
street.And third floor 400 sq feet house.So now when I feel so insignificant, वेदान्ता removes that
sense of insignificance. By saying this is not you,all galaxies are rising and setting. मै एव सकलं जातं
. What a vision? Whether we understand or not. Even for hearing it is so cool. मै एव सकलं जातं .
Galaxies are bubbles in me the ocean of consciousness. What a vision? And therefore,तत्व
अ��तबोध �पेण बीजात्मना. They should be read together. That ignorance is बीजात्मा. बीजात्मा, means
बीज �पं इत्यथर्: And अन्यथा�हणंलक्षणेनच.And also,अन्यथा�हणंmeans self-misconception. उभयलक्षणेन;
that is the explanation of उभयलक्षणेन. And उभय लक्षणेन should be connected with
अना�धकाल�वृ�ेनमायालक्षणेन. Both of themare अना�ध. Both of them together, is called, माया in this
�ोका. This is the explanation of the word माया occurring in this �ोका. That is माया is मूला अ�वद्या
इत्यथर्: And स्व�ेन. And in fact,स्व�ेन should be connected with अन्यथा �हणं lलक्षणेनस्व�ेनच. So, the
wordsare strewn all over. We have to link it properly. Theyare all homework for Sanskrit
students, others can be blissfully ignorant. अ��तबोधyou can remain in ignorance.So, all these
together is called माया. And in this माया thehuman being is busy. What is his business? First, he
mistakes himself or herself as an individual. Finished. Once I think I am an individual. We are
booked.And that is the starting of अहंकार. Once the अहंकार raises what is waiting? ममकार.And
what is the ममकार? Sankaracharya gives a list. What is that?अयंमम�पता. This is my father.
ममकारno 1. अयंममपु�:. This is my son. Three generations. So, father previous generation. Son,
next generation. I am sandwiched between them. Not only that. अयंनप्ता. नप्ताmeans great
grandson. So, you have to add in between पौ�; without grandson, how can there be great
grandson.Therefore, �पता पु�:, पौ�: नप्ता. �ासंव�स� नप्तारं शकते: पौ�ं पराशर . आत्मजं सुख दातम् . 4
generations not only �ासाevery one of us got all these 4. Once I have got a family I want a
land.Therefore, क्षे�ं .This my land.So real estate. Why it is called real estate. Dayananda Swami
says why it is called ever silver. Because it is never silver. Therefore, why it is called real-estate.
Because it is never real. So thereforeक्षे�ं real estate.Then पशव:;पशव: means animals which
represent varieties of wealth. Because of cattle were considered the wealth in the olden days.
Therefore, पशव: And अहम्एषां स्व�म. I am the owner of them. I belong to them. They belong to me.

The असङ्ग becomes ससङ्ग. असङ्गI loses my असङ्ग status. Remember ममकार is the enemy for असङ्गत्वं.
ममकारand असङ्गत्वं, can nevergo together. That is why Lord Krishna tells in the Gita, �नमर्म
�नरहङ् कार.So we should, we have forgotten that. Therefore,अहं एषां स्वा�म . And once I am
connected to that, their ups and downs will become my ups and downs. Even though I the तुरीय
चैतन्यं, never has ups or downs, now, I am subject to ups and downs in the form of सुखी.
सुखीmeans happy. And then immediately what?�:खी. And अहं अनेन क्ष�यता: because of this event I
have become prosperous. Why? The share markets, because of some event in share market
bullish and bearish. So because of a bullish market I am ��गता: I am prosperous. And because of
bearish market, I have lost everything. So अहं अनेन व�ज�ता: अनेन व�ज�त: अनेन क्ष�यता: क्ष�यता : means
lost. व�ज�ता: means gain. And all of themare what? What Sankaracharya writes see. इय�वं �कारान
स्व�ेन. All these are nothing but long dream. Only.One is called short dream. Another is called
long dream. स्व�ेनwhen? स्थान द्वये अ�प . So, the short dream is in the so-called dream state. And
long dream is in the so called waking state.So स्थान द्वये अ�प means जा�त् स्व�यो: अल्प स्व�ं and
द�घर्स्व�ांच. In अद्वै त मकरन्त ,द�घर्स्व�ासु पुणर्त्येते स्वग� मोक्षा�द बु�मा:द�घर्स्व� is waking state.And so,
experiencing the short and long dream, this person continues in what? सुप्त:. He is in the sleep
called spiritual ignorance.And then after several जन्मा: पशु पक्षी मृगा�द यो�नषु अनेकदा पुन:पुन:ज�नत्वा ,
after taking several जन्मs, in several bodies, at last he gets an opportunity.मनुष्यत्वं मुमुक्षुत्वं महा पु�ष
संसय:somehow he comes to human birth. And there also he comes to know about spiritual
liberation. And there also he finds a गु�, to assist him. That is going to be said in the next
paragraph. So that is commentary on यदा जीवः �बुध्यते .So Sanskrit students should note योऽयं
संसारी जीवः स: सुप्त: is the main sentence. All the others should be connected to this sentence the
entire paragraph is one grammatical sentence.Continuing.
यदा वेदान्ताथर्त�वा�भज्ञेन परमका��णकेन गु�णा नास्यैवं त्वं हेतुफलात्मकः �क� तु त�वमसी�त

��तबोध्यमानस्तदै वं ��तबुध्यते31.5
So यदा because of some पुण्या, not the पुण्यम् earned in one life. But पुण्यम् earned in several
livesअनेक जन्म सं�सद्ध:ततो या�न्त पराम्ग�त� . So, we have to go on add पुण्यम् after पुण्यम्. When it
fructifies what happens. He is taught. So, in the next page ��तबोध्यमान: comes that we should
connect here. तथा ��तबोध्यमान: भव�त then that fortunate human being is taught by a गु�.And who
is a गु�; that is defined वेदान्तथर्तत्वअ�भज्ञेन means the one who clearly knows the तत्वम्. Completely
knows the तत्वम्. तत्वम् means तुरीयं. �� न�:. And वेदान्त अथर् which is the message given by वेदान्त
शास्�ं. Indicating �ो��यत्वं. वेदान्त �वज्ञान सु�न��ताथार् : that is the message. So �ो��य �� न� गु�णा .
��न�त्वं is to indicate that the गु� must know what he isteaching. �ो��यत्वं means he should know
the method of communicating,वेदान्त शास्�ा hasintroduced, several methods of communication.
Like अवस्था �य �वचार ,पञ्च कोश �ववेक: etc. All these methods he must know. Therefore, the word
�ो��य is said.Andif you remember in मुण्डक we divided the गु� himself into 3 types. �ो��य �� न�
is उ�म गु� . Theone who knows ��न् and the one who knows to communicate the nature of ��न्.

And मध्यमगु� is केवल�ो��य: the one who knows the scriptures. But he himself is not established in
��न्. But he knows the scriptures. He is considered मध्यम गु� because even though he doesn’t
have अपरोक्ष ज्ञानं , he will not mislead the student because he will only teach what is said in the
शास्�ं.Therefore,केवल �ो��य is supposed to be मध्यम गु�. And केवल �� न� is one, because of his पूवर्
जन्म संस्कार, he got knowledge in this जन्म. Without गु� and शास्�ा.How did he get the knowledge?
Because of the पूवर् जन्म संस्कार . Now he knows ��न्. But he doesn’t know the शास्�ं or गु�.
Therefore, he doesn’t know how to communicate. So, a wise person, without the method of
communication, is called a mystic. A wise person, without the method of communication is
called a mystic. His statements will be true.But he would not know how to guide the students to
come to that. Therefore, mystic ज्ञान: -Dayananda Swami says, deserve respect, and
prostration.But never, never, learn from them.Because they do not the know the methods.
Therefore, we will not be able to receive the teaching. Not only that. We may be confused also.
Therefore, between केवल �ो��य and केवल��न� who is a better गु�? केवल�ो��य. Who is liberated?
Very careful. केवल ��न� is better off because he is liberated. केवल �ो��य will not be liberated
because he has got only paroksha ज्ञानं. Therefore, केवल��न� is liberated. But he is not an ideal
गु�. केवल�ो��य is not liberated. But he is a preferred गु�.If there is a केवल �ो��य not केवल -�ो��य
��न� பழம்நழுவிபாலில்விழுந்தது.wonderful.But that is �लर्बं. OK. अथवा यो�गनामेव कुले भव�त धीमतां
एत�द्भ:�लर्बदरं लोके ज्ञान यद��शं. In the 6th chapter of the Bhagavad Gita. Anyway, वेदान्तथर् तत्व अ�भज्ञेन
means �ो��य ��न� गु�णा . परम का��णकेन , and who has got the compassion also to share the
knowledge. Because क�णा alone is the only reason for sharing that. Because he doesn’t want
anything in return. He doesn’t have any axe to grind. He is not interested in name or fame. He is
not interested in big गु� द�क्षणा . He is notinterested in anything. Only motive can be what?No
motive. And if there is no motive and still he is blessing humanity the reason can be only one
thing. He is helplessly compassionate. Therefore, पर मका��णकेन. So by अहेतुकदया�सन्धु: in
Vivekachudamani. So by a sucha गु� he is taught. And what is the teaching“ना�स्त एवं त्वं ” you are
not what you think yourself to be. You are not what you think yourself to be. And how do we
think our self to be? अहंकतार्. And भो�ा. And of these two, कतार् is the हेतु. हेतु means the cause to
become भो�ा,”because the doer is the हेतु the cause to become the experiencer. So कतार् भो�ा
means हेतु फलं . Thus, I am the result of my past कमार्.And I am going to be the cause of my future
experience. So thus, cause effect. Cause effect. Cause effect. This is called संसार:And you can
never get out of these cycles, because कमार् is endless. You can never exhaust the कमार् at all. Even
if we exhaust some कमार्�ण we are going to earn, fresh one. Because we cannot keep quiet. And
therefore,this कमर् फलम् , हेतु फलं is endless. The only way to get out is ज्ञानं. And Sankaracharya
uses the word हेतुफलात्मक: because later GPA himself says, getting caught in cause-effect is संसार:
As long as you are lost in cause-effect realm which is �ावहा�रक realm, you cannot have संसार:
That is why we say मोक्षा is not the result of something.If मोक्षा becomes the result of the साधना,
then still youare caught up in what? Are you able to understand? साधना becomes cause. मोक्षा
becomes result. That means still youare stuck in cause-effect. And therefore, in the initial days, if

गु� tells the students, you do the साधना, and you will get मोक्षा. And �शष्या who is in the orientation
of cause and effect, thinks that I will be doing the साधना, साधना, साधनाand one day, I will get
मोक्षा.But remember, if you get मोक्षा one day, you are finished. Because youare caught up again in
cause- effect. Therefore, ultimately, a senior student understands, I won’t get मोक्षा one day.As a
junior student, he hoped to get मोक्षा one day. As a senior student, he understands I am not going
to get मोक्षा. From hope to hopelessness. what is that? The knowledge tells him that मोक्षा is not a
thing that is going to come but it is something to be claimed as my very nature. Thus knowledge
helps me, claim the eternal मोक्षा. Claiming is said to be a result. But it is not a result. All these we
are going to see very elaborately. The word हेतु फल. Just took me off the track. I lost my balance.
The words GPA is going to give is यावद्धे तुफलावेशस्तावद्धे तुफलोद्भवः। क्षीणे हेतुफलावेशे संसारं न �पद्यते॥ ५५
॥ as long as you are obsessed with cause and effect,you are a संसारी. When you transcend the
cause and effect you are मु�: this is the powerful verse. Sankaracharya remembers that and uses
that word हेतुफलात्मक: So that means you are neither कतार् nor भो�ा. Then who am I? �कन्तु. �कन्तु
what? तत्वं अ�सYou are that ��न् which is अकतार्, अभो�ा. हन्ता चेन्मन्यते हन्तुं हत�ेन्मन्यते हतं | उभौ तौ न
�वजानीत: नायं ह�न्त न हन्यते ||नाद�े कस्य�चत् पापं न चैव सु�दं �वभु: अज्ञानेन आवृतं ज्ञानं तेन मु��न्त जन्तव: . All
confusion, I am neither कतार्, nor भो�ा. इ�त एवं��तबोध्यमान: भव�त.भव�त understood. He is taught by
his गु�. Consistent and systematic teaching for a length of time under the guidance of consistent
and systematic learning under the guidance of a competent acharya.Because it has to be
received, retained, and assimilated.Therefore, it takes long time. तदाthen, एवं ��तबुध्यते . He
understands in the following miner.He understands in the following manner. Eva means in अजं
अ�न�ं अस्व�ं अद्वै त,ं तुरीयं अहं अ�स्म,so now he comes to the second line commentary.
कथम्? ना�स्मन्बा�माभ्यन्तरं वा जन्मा�दभाव�वकारोऽस्त्यतोऽजं सबा�ाभ्यन्तरसवर्भा�वकारव�ज�त�मत्यथर्ः ।

यस्माज्जन्मा�दकारणभूतं ना�स्म��वद्यातमोबीजं �न�ा �वद्यत इत्य�न�म् । अ�न�ं �ह त�ुरीयमत एवास्व�ं
त��म�त्वादन्यथा�हणस्य। यस्माच्चा�न�मस्व�ं तस्मादजमद्वै तं तुरीयमात्मानं बुध्यते तदा॥१६॥
So, in the previous para I said within inverted commas, in the previous page नास्यैवं onwards is
the quotation. It is the teaching of the गु�. नास्यैवं how do you split न अ�स एवं . एवं त्वं . So त्वं एवं न
अ�स.These are all the words of the गु�. And it continues in the next page also up to तत्वं अ�स. That
is the inverted commas. The words of the गु�. Youare not कतार् भो�ा. You are तुरीयं.And कथम्? How
does the �शष्या claim himself to be? In the second line, the first description is अजं. That he
explains now. So न अ�स्मन्-अ�स्मन् means in this तुरीयं. बा�ं आभ्यन्तरंवा –बा�ं means काय�.
आभ्यन्तरंmeans कारणं. So, in this तुरीयं there is neither काय� nor कारणं. तुरीयं is beyond cause and
effect.Cause and effect fall within time. Whereas तुरीयं transcends time. So न अ�स्मन् बा�ं काय� अ�स्त.
आभ्यन्तरंवा अ�स्त . And Therefore, जन्मा�दभाव �वकार: अ�स्त.That न must be connected here also. So
also, the 6 modifications are not there in तुरीयं. What are the 6 modifications अ�स्त जायते वधर्ते
�वप�रणमते अपक्षीयते �वनश्य�त . Thank god. You seem to remember that names. I needn’t translate.
So, 6 modifications are not there.After अ�स्त, अथःअजं. Therefore, it is said to be unborn.And in the

third line, there is an alternative better reading. In other editions, there is a different reading
which is better. That you can note. सबा�ाभ्यन्तर is there. That should be separated.And it should
be सबा�ाभ्यन्तरो�ज: which is a mantra from मुण्डकोप�नषद्. सबा�ाभ्यन्तरो ; the �ज: within inverted
commas. इ�त �ुते :.So तुरीयं is अजं. Based on this मुण्डक वाक्यं . सबा�ाभ्यन्तरो�ज:Even though the
quotation is long, what is relevant for us is the word अज: that अज: part is the quotation.And
after that full stop. Therefore, the reading will be अतो अजं सबा�ाभ्यन्तरो�ज इ�त �ुते : Then the next
sentence is सवर् भाव isthere in this line itself. सवर् भाव �वकार व�ज�तं इत्यथर्: Even though the word अजं
is negating only birth, Sankaracharya says the negation of birth will negate growth old age
disease death.All the modifications are negatedby the word अजं.And what is the reason? He
explains that. यस्मात् जन्मा�दकारण भूतं , न अ�स्मन् अ�वद्या तमोबीजं �न�ा �वद्यते . Here also the words are
strewn all over.We have to rearrange the words. The mains sentence is अ�स्मन्अ�वद्या तमो बीजं न
�वद्यते.अ�स्मन् in this तुरीयं. There is no अ�वद्या तमो बीजं . अ�वद्या =तम:. तम:= बीजं. All these three words
indicate self-ignorance. So, in this तुरीयं, self-ignorance is not there. And for this ignorance
another word is also used. �न�ा,which is called, spiritual sleep. So self-ignorance which is called
spiritual sleep is not there in this तुरीयं. यस्मात् Therefore, it is अ�न�ं . Therefore, it is called अ�न�ं .
This is the explanation of the word अ�न�ं in the मूलं. So, since there is no ignorance, there is no
�न�ा.Because �न�ा is another word for ignorance. And since there is no �न�ा, तुरीयं is called अ�न�ं . It
is called without �न�ा.And one more explanation is given for ignorance. जन्मा�दकारण भूतं which is
the cause for birth etc. So अ�न�त्वात् अजं इत्यथर्: So यस्मात् जन्मा�द कारण भूतं �न�ा ना�स्त . That is called
हेतु गभर् �वशेषणं यस्मात् जन्मात् कारण भूतं �न�ा ना�स्त . Tasmatतुरीयं अ�न�ं इत्युच्यते . अ�न�त्वात् अजं भव�त So
then the next word is अस्व�ं. That is explained in the nextsentence which we will see in the next
class.


037 - Chapter 1 verses 16 to 18

Page 66 भाष्यं 2nd Para 6th line
अ�न�ं �ह त�ुरीयमत एवास्व�ं त��म�त्वादन्यथा�हणस्य । यस्माच्चा�न�मस्व�ं तस्मादजमद्वै तं तुरीयमात्मानं

बुध्यते तदा॥१६॥
In the 16th का�रका, GPA talks about the self-knowledge, which removes self-ignorance and self-
misconception, which have been there with us from beginning less time. अना�धअ�य. And when
both of them are removed, I, the very same जीवात्मा, which was previously called �व�,तैजस and
�ाज्ञ, will shed this 3-fold status of mine the moment ignorance and error have gone. And minus
ignorance and error �व� is तुरीयं, तैजस is तुरीयं, �ाज्ञ is तुरीयं. That means I am तुरीयं. From त्वंपदवाच्याथर्,
I arrive at त्वंपदल�याथर् through knowledge. And that the तुरीयं is different from �व�तैजस and �ाज्ञ
has been mentioned in the 7th मन्�ा by an expression. नब�हष्�ज्ञं. ब�हष्�ज्ञंis the माण्डू क्य word for
�व�. नअन्त�ज्ञं. अन्त�ज्ञ is the माण्डू क्य word for तैजस. न�ज्ञानघनं that is the माण्डू क्य word for �ाज्ञ.
Therefore, नान्त�ज्ञंनब�हष्�ज्ञंन�ज्ञानघनंmeans न�व�,नतैजस,न�ाज्ञ. And those three words, GPA, is
presenting in his own words. So not �व�म्, he indicates by the word अजं. Not तैजस. He indicates
by the word अस्व�. And not �ाज्ञ. He indicates by the word अ�न�ं . That is what we are seeing in the
भाष्यं. अ�न�ं �हतततुरीयं. After तुरीयं full stop. तुरीयंis indeed अ�न�ं .And �न�ा here refers to self-ignorance
or बीजं. And अत:एवअत:एव means �न�ाअभावात्. Since तुरीयं is free from �न�ा,अतएवअस्व�म्. It is also
free from स्व�ा. स्व�ाmeaning अन्यथा�हणं or self-misconception. And Therefore, Sankaracharya
says त��म�त्वात्. Here तत् means �न�ा�न�म�त्वात्. अन्यथा�हणस्य means स्व�स्य. In स्व�ा is caused by
�न�ा, �न�ा is कारणं,स्व�ा is कायर्म्. कारणाभावे कायार्भाव: . �न�ाभावेस्व�ाभाव:. अ�न�ात्वेअस्व�त्वं. And
finally,यस्मात्चअ�न�ं अस्व�म्. Since तुरीयं is free from both ignorance and error. तस्मात्. Therefore, it is
अजं. अजंmeans birthless which we have seen before. And अद्वै तं. It is non-dual also. And after
अद्वै तंfull stop. And then he concludes by saying तदातुरीयंआत्मानंबुध्यते. That is in the moolam
बुध्यतेतदा is there. That is indicated.तदाmeans ज्ञानकाले. At the time of ज्ञानं. How does ज्ञानं
come?Very careful ज्ञानंdoesn’t arise by itself. It is doesn’t originate in meditation. In meditation,
no knowledge will come because there is no �माणं. We have to operate ameans of knowledge to
arrive at the knowledge. And the means of knowledge is शास्�स�हतगु�; or गु�स�हतशास्�म्. शास्�-गु�
complimentary pair alone can generate knowledge. Meditation can be used before knowledge
for purifying the mind. Meditation can be used after knowledge for assimilating it. Meditation
can never be used for generating knowledge. This must be very well registered. तदाmeans गु�-
शास्�उपदे शकालेबुध्यते. He knows. What does he know? तुरीयंआत्मानं. The आत्मा which is the तुरीयं. So,
with this 16th verse is over. I will give you the अन्वय later. There are 2 more का�रकाs. I will try to
complete this today. Introduction to 17. And incidentally last class I mentioned a Mundaka
Upanishad quotation as a correction in this particular paragraph. I don’t know whether you
remember. Second Para third line सबा�ाप्यन्तरो�ज:that reference I will give you. MU 2-1-2.
Second chapter first section 2nd मन्�ा. Introduction to 17.

�पञ्च�नवृत्या चेत्��तबुध्यतेऽ�नवृ�े �पञ्चे कथमद्वै त�मत्युच्यते
An important �ोका. In the previous verse it was said यदा�बुध्यतेतदाअद्वै तंबुध्यते. When a person
wakes up spiritually or when a person gains knowledge �बुध्यते can be translatedas waking up. It
can be translated as knowing also. When a person knows the तुरीयं.तदाअद्वै तंबुध्यते. Then he
understands तुरीयं as non-dual. Now the question is when I know the तुरीयं how can I know तुरीयं as
अद्वै तं, as long as there is a universe in front of me; because as long as there is a universe, I
happen to be the subject. And the world happens to be object. There is subject-object duality is
there. And as long as the world continues as duality, I may know theतुरीयं. But how can the तुरीयं
be non-dual? So, if तुरीयज्ञानं has to be non-dual, the world must end. Unless the world ends, I will
know तुरीयं;but I can never claim it as अद्वै तं, because there is a world. Therefore,तुरीयज्ञानं cannot
automatically give अद्वै तज्ञानं. For अद्वै तज्ञानं we require the grace of the world. And what is the grace
of the world? It must end, मायेतुमया�ह. Like that the world should end for अद्वै तज्ञानं. So that means
it is not totally dependent on my knowledge. World has to help me out. And as longas world
doesn’t end I will have तुरीयज्ञानं. But I will not have अद्वै तज्ञानं. Therefore, the question is will the
world end in the wake of knowledge? And if the world doesn’t end, how can I gain, अद्वै तज्ञानं?
Very important question. So for अद्वै तज्ञानं, at the time of ज्ञानं , does the world end or not? And for
that we are going to give the answer. The essence of the answer I will give. We convert the
questions into 2. When you ask the question does the world end? What do you mean? Do you
ask the question, does the world end? Or does the world experience end? Are you talking about
ending of the world or ending of the world experience? �पञ्चस्य �नवृ��:; वा�पञ्चअनुभवस्य or �तीते:
�नवृ��:�हवा? And if a person says I am talking about theend of the world. That is �थमपक्षे. GPA says
there is no question of ending of the world. According to advaitin we don’t talk about the ending
of the world. Because from the वेदा�न्तन: standpoint, there is no world to end. From the वेदा�न्तन:
stand point we don’t accept a world. If the world we accept, then only wehave to talk about its
end. Therefore, “world endasya –�पञ्च�नवृ��:” ��; एवना�स्त. �पञ्चस्यएवअभावात्�पञ्च�नवृ��::
अवकाश:क: अवसर:क:?��:क:?.World doesn’t end,because it is not there to end. Suppose he says, I
am not talking about the end-of-the-world. But I am talking about the end-of-world-experience.
And for that our answer is world experience, doesn’t end,because as long as माया is there which
is an integral part of ��न्, world experience will continue. So will world experience end? What is
the answer? Will not end. And fortunately, world experience need not end for अद्वै तज्ञानं. Because
once I understand world is �मथ्या, तुरीयज्ञानं includes �पञ्च�मथ्यात्वज्ञानं. And if �मथ्या�पञ्च experience
continues, it cannot be counted as no 2. Why? �मथ्या. And Therefore, even when the world
experience continues because of माया, the तुरीयज्ञा�न will say, I am अद्वै तं;inspite of the world
experience. I am अद्वै तं inspite of the world experience because world happens to be �मथ्या.
Therefore, world experience doesn’t end. It need not end. Inspite of thatअद्वै तज्ञानं is possible.
What about the end of the world? World doesn’t end. Why? Very careful. Not there. Then what is
there for ज्ञा�न��ैवइततमृतंपुरस्तात् ��प�ात्�� द�क्षणत�उ�रेण. It is the question and answer very

important. Look at the introduction. �पञ्च�नवृत्याचेत्��तबुध्यते. If अद्वै तज्ञानं is gained, by the

elimination of�पञ्च, पुवर्पक्षी statement. If अद्वै तज्ञानं is attained by the elimination of the world it
has to be attained. Then अ�नवृ�े�पञ्च. Then what will be the problem? As long as the world is not
eliminated, as long as the world doesn’t end, कथंअद्वै तंउच्यते? How can a person, attain अद्वै तं? That
is why many people try to go to समा�ध. It is a mistake. They think the world has to end for
अद्वै तज्ञानं. Therefore, they go to समा�ध. So that they think they will getअद्वै तज्ञानं. But the problem is
if you getअद्वै तज्ञानं in समा�ध, what willhappen? When you wake up अद्वै तं will go. Dayananda Swami
calls it see-saw philosophy. द्वै तंgoes अद्वै तं comes. Then द्वै तं comes अद्वै तंज्ञाना�न, चलागया. OK
अज्ञान�त�मरान्तस्यज्ञाना�नशलाकया. In tail, the शलाकयाwill be चलागयाgone. Like that समा�ध endsअद्वै तं
will go. Remember अद्वै तं doesn’t require समा�ध. In जा�त्अवस्थायां looking at the world I claim, I am
अद्वै तं all the time. So not understanding this पुवर्प�क्षis raising a question, when the world doesn’t
end how can I get अद्वै तज्ञानं? For that the answer is given.
�पञ्चो य�द �वद्येत �नवत�त न संशयः । मायामा��मदं द्वै तमद्वै तं परमाथर्तः ॥१७॥
So, in the first line GPA says world doesn’t end because it doesn’t exist. In the second line, he
says word experience doesn’t end. But it need not end for अद्वै तज्ञानं. Very important verse. अद्वै तम्
is not absence of द्वै तं. अद्वै तम् is in spite of द्वै तं. Very important. अद्वै तम् is not absence of द्वै तं. Butit is
in spite of द्वै तं. Skyiscolorless even when I experience blue sky. Sky iscolourless even when I
experience ablue sky. तुरीयं is worldless even when I experience the world. That is why it is called
�पञ्चउपशमं. This �ोकाis a commentary on �पन्चोपशमं. Where does it come?�पन्चोपशमं is in the
7th मन्�ा which we are supposed to have studied already. 7th मन्�ा very important �ोका. Look at
the भाष्यं
सत्यमवंस्यात्�पञ्चोय�द�वद्येतरज्ज्वांसपर्इवक�ल्पतत्वा�तुस�वद्यते । �वद्यमान�े��वत�त न संशयः । न �ह

रज्ज्वां�ा�न्तबु�ाक�ल्पतःसप��वद्यमानःस�न्ववेकतो �नवृ�ः ।
नैवमायामाया�वना�यु�ातद्द�श�नांचक्षुबर्न्धापगमे�वद्यमानासती�नवृ�ा।तथेदं�पञ्चाख्यंमायामा�ंद्वैतंरज्जुवन्मा
या�ववच्चद्वै तंपरमाथर्तस्तस्मा�क��त्�पञ्चः�वृ�ो�नवृ�ोवास्तीतीत्य�भ�ायः ॥१७॥
ननु शास्ता शास्�ं �शष्य इ�त �वकल्पः कथं �नवतर्त इत्युच्यते
Now comes the last question, here the पुवर्प�क्षasks there may not be a world. I am willing to
accept there is no world for your sake.Because, I don’t know how to argue against you.
Therefore, I admit. But you have to accept the existence of the गु� and शास्�ं, because you are
admitting the rise of knowledge. Where does he talks of the rise of knowledge? Previous �ोका
अना�धमाययासुप्त; यदाजीव: �बुध्यते . Since you are talking about the rise of knowledge you should
talk about �माता, �माणम्�मेयम्. You should talk about शास्ता,शास्�ं, �शष्या. शास्ताmeans गु�.
शास्�ंmeans �माणम्. And �शष्या: means the �माता, the student. You yourself will have to

admit.And if you admit them, the ��पुट�, then the question is as long as the ��पुट� is there, there
will not be अद्वै तम्. Therefore, tell me, will the ��पुट�, go away or not? Previously what was the
question? Will the world go away or not? Now he asks the question will the ��पुट� go away or
not?And the word used in this �ोका is �वकल्प: so, the word �वकल्पक: means division. And
division means what? शास्ता,शास्�ी,शास्�, �शष्या, �वकल्प:. Teacher-taught-teaching-division.Will it
endor not?GPA says the same answer.Do you talk about the end of �वकल्प or the end of �वकल्प
experience? If you talk about end of �वकल्प. �वकल्पmeans division, there is no question of the
end of division. It is not there. In Hindi theysay, है�ह; न�ह. न�हहै ெசால்லமாட்டா. So, there is no
question of end of division because division doesn’t exist in all the 3 periods of time. If you talk
about the experience of the division, it will not end. And what is the next sentence? It need not
end because, experience of duality, will not disturb, the fact of non-duality. Experience will not
disturb the fact of non-duality. I have given the example before very important. Knowledge
cannot disturb a counter or opposite experience.A knowledge cannot be disturbed by an
opposite experience. If knowledge is knowledge. Valid knowledge gained from valid source of
knowledge.And what is the example?Many examples. The earth is stationary or moving? What is
my knowledge? Earth violently moves, round itself and round the sun. Earth is moving, is the
knowledge. What is the experience? Stationary.The sun doesn’t go round the earth. On the other
hand, earth alone goes round the sun is our knowledge.And what is the experience? The sun is
going round the earth. Even though the experience is thee, it can never disturb our knowledge.
And twinkle,twinkle little star. Based on the experience. What is the knowledge? Starts are
much bigger than even our earth. This knowledge can never be disturbed by the opposite
experience. What is the opposite experience? Little star. Similarly,अद्वै तज्ञानं can never be shaken,
by dvaita anubhava. And that is what the essence is. Look at this.ननुपुवर्प�क्ष asks the question
शास्ताशास्�ं�शष्या: इ�त.गु� the scriptures and the disciples इ�त �वकल्प : ��पुट�, कथ�म्नवतर्तेइ�तउच्यते.
How does it go away?We will read.
�वकल्पो �व�नवत�त क�ल्पतो य�द केन�चत् । उपदे शादयं वादो ज्ञाते द्वै तं न �वद्यते ॥१८॥
So, the same answer. If the division has been created really by someone, we can talk about its
end. But duality has never beencreated. Here the word क�ल्पत: must be translated as created.
Not superimposed. If it has been created you can talk about its end. It has never been created .it
is only an appearance.And then the sastra accepts the division temporarily for the sake of
preparing the student. Once the student is prepared, the sastra itself negates, the duality.
अध्यारोप काले it is accepted. अपवाद काले it is negated. OK, भाष्यं
�वकल्पो �व�नवत�त य�द केन�चत्क�ल्पतः स्यात् । यथायं �पञ्चो मायारज्जुसपर्व�थायं �शष्या�द

भेद�वकल्पोऽ�प �ाक्��तबोधादे वोपदे श�न�म�ोऽतोपदे शादयं वादः �शष्यः शास्ता शास्��म�त । उपदे शकाय� तु
ज्ञाने �नवृर्�े ज्ञाते परमाथर्तत्वे द्वै तं न �वद्यते॥१८॥

The answer issame as in the previous case. In the case of the world we asked the 2 questions.
You are talking about the end of world or end of world experience. Here also we ask do you talk
about the end of division or the end of division experience. In the first division never ends
because it is not there. In the case the division experience continues. It need not end because
inspite of duality experience,अद्वै तं is a fact. Same answer. So �वकल्प: �व�नवत�त. Division would have
ended. य�द केन�चत्क�ल्पतःस्यात् .If it has been really created by someone. Very carefully note. The
word क�ल्पत; in this context should not be translatedas superimposed. Should be translated as
really created.If it is really created you can talk about its end. But what about division? Like rope
snake. Good old example. So यथाअयं�पञ्च: मायारज्जुसपर्वत्. अयं�पञ्च is connecting the previous
sloka. As in the previous �ोका, �पञ्च: मायारज्जुसपर्वत्. It is like a magician’s magic appearance.
Here also the word माया should be translated as magical appearance.That is example no 1. And
रज्जुसपर्वत्. Like rope snake. You should carefully मायारज्जु सपर्वत् no. माया- रज्जु सपर्वत्. तथाअयं in the
same way, �शष्या�द भेद �वकल्पोअ�पthis division in the form of student, scriptures and the teacher, .
�ाक्��तबोधात्.it is only temporarily accepted before knowledge. Before अपवाद. ��तबोधात्�ाक् means
अपवादस्य�ाक्. So, before negation, it is accepted like the pole-vaulter uses the pole until he goes
to the top all reverence. Reverentially hold on to the pole until you cross, that.And once you
have gone there, the pole is pushed. Similarly,द्वै तं also, until, अपवाद.So उपदे श�न�म�; �न�म�; means
for the sake of.Which is the meaning of the word उपदे श. So पञ्चमी. �न�म�पञ्चमीइत्यथर्:. �न�म� पञ्चमी
means चतुथ�अथर्: for the sake of. And उपदे श�न�म�:. We can supply भव�त. Next sentence अत:
Therefore, उपदे शअयंवथः. The acceptance of division is only temporary. Acceptance of द्वै तं, is only
temporary.And what kind of द्वै तं? �शष्य:शास्ता; शस्स्�ंइ�त. And that is why in Sabari malai the
Ayyapppan is called शास्ता. Because there he is playing the role of a गु�. That is why Sabari malai
trip is given lot of spiritual significance. All the �तं represent साधनचतु�यसंप��. And walking
represents �वणमनन�न�धध्यासनं. There the गु� is Sabari malai temple; on the top what is written is
त�वंअ�स; महा वाक्यं Ayyappan is धमर्शास्ता.धमर्means वै�दक
धमर्स्य,वेदान्तधमर्स्यजीवई�रऐक्यस्यशास्ताउपदे �ागु� Ayyappa. Therefore, उपदे �ात् शास्ता –शास्ता means गु�.
शास्�ं इ�त That is अध्यारोपकाले . उपदे शकाय�तुज्ञाने �नवृर्�े . When the ज्ञानं emerges, Here the Sanskrit
students should carefully note here the word is �नवृर्�ं not �नवृ�.ं �नवृर्�ं means emerges. What
happens? ज्ञानंand what is ज्ञानं? उपदे शकायर्म.् Which is the result of the teaching?So, because of the
words of the गु�, something is supposed to happen, in the head of the student. Which is the hope
of the गु�. Something is happening.That is called उपदे शकायर्म्. And what is that ज्ञाने. �नवृ�े =ज्ञाते स�त
परमाथर् तत्वे . Sanskrit students should reverse परमाथर्तत्वेज्ञातेस�त.When तुरीयं is known, द्वै तं, न�वद्यते. In
his vision, duality appears, duality doesn’t exist. A ज्ञा�न says, world appears. World doesn’t
exist.This is the strength of knowledge. He accepts appearance of the world. He never accepts
existence of the world. So with this the 18th का�रका, is over. का�रका भाष्यं is over. Turiya का�रका is
also over. The first part of माण्डू क्यउप�नषद् is over. माण्डू क्यउप�नषद् has got two enquiries. आत्म�वचार
and�कार�वचार. आत्म�वचारpart is over. Hereafter �कार�वचारhas to start. चतुष्पाद्आत्म�वचारis over.
चतुमार्��कार�वचार will have to start hereafter,which we will enter into in the next class.



038 - MB Chapter 1 Mantra8-9 Bhashyam

Page 68, भाष्यं First paragraph last 4 lines.
उपदे शकाय� तु ज्ञाने �नवृर्�े ज्ञाते परमाथर्तत्वे द्वै तं न �वद्यते॥१८॥
GPA pointed out, that when a person knows the तुरीयं, he discovers अद्वै तं because तुरीयं has been
defined as शान्तं�शवंअद्वै त.ं So naturally पुवर्प�क्ष raised a question, if the knowledge of the तुरीयं must
be अद्वै तज्ञानं, then does it mean that the world will disappear in the wake of knowledge because if
there is a world as a second thing, an object of experience, then तुरीयं cannot be अद्वै तं. And
Therefore, will the world disappear? Imagine the moment I understand the class; the hall will
disappear. And if it doesn’t disappear then I have to wait for the disappearance of the world for
अद्वै त�स�द्ध. Or I have to go and sit in समा�ध. So those issues will come. therefore, in the wake of
knowledge will the world disappear or not? And for that GPA gave a very important reply which
has to be assimilated. We divided the question into two. Do you ask whether the world will
disappear? Or world-experience will disappear? And if your question is whether the world will
disappear, in the vision of a ज्ञा�न, there is no such thing called world. So, in the wake of
knowledge he discovers the fact that no world disappears after knowledge. The world did not
exist for it to disappear. Justas in the wake of rope knowledge snake doesn’t disappear. I
understand, there is no snake for disappearance. Therefore, the question itself is wrong. World
is not there for disappearing. If you change the question to whether the world experience or
appearance will disappear, then our answer is experience will not disappear. Appearance will
not disappear. And world experience need not disappear. Because once I know world is an
appearance and �मथ्या, the �मथ्या world experience doesn’t disturb the अद्वै तं. World experience
doesn’t disturb अद्वै तं. Just as blue-sky experience will not shake my knowledge that the sky is
colourless. Blue crystal experience will not disturb the knowledge that the crystal is
colourless;When? All the time. And Therefore, experience will not disappear. Experience need
not disappear. A तुरीयज्ञा�न, experiencing the world, he will say, I am the अद्वै ततुरीयंin all the three
periods of time,because world is �मथ्या.
Then the next sloka almost repeated that in a different manner. What about the ��पुट�? So here a
question can be raised, and answered,eventhough Sankaracharya doesn’t. Later in का�रका: we
have a similar discussion. You may say the world is a �मथ्या projection because of अज्ञानं.So द्वै तं is
�मथ्या because it is अज्ञानजन्यं. Now �मथ्याद्वै तं can be a projection of ignorance, for a जीव.But when
वेदा talks about द्वै तं, how will you explain the द्वै तं discussed in वेदा?And वेदा has been given out by
whom? According to us भगवान्. Therefore, if वेदा talks about द्वै तं it meansभगवान् talks about द्वै तं.
Then can you say, (are you able to, come to what I am driving at?)OK we have द्वै तं because of
ignorance. Do you want to say, भगवान् is also in the same boat? If भगवान् is सवर्ज्ञ; he cannot have
अज्ञानं and द्वै तं. Then how come, भगवान् and वेदा talks about द्वै तं?And for that the answer is
उपदे शात्अयंवाद:. भगवान्accepts duality, deliberately for the sake of जीव.भगवान् and वेदा accept
duality deliberately for the sake of जीव. For what purpose? For teaching purpose. And Therefore,
038 - Chapter 1 Mantra 8 & 9 Bhashyam (06-01-2017) www.arshaavinash.in

उपदे शात् means, भगवान् and वेदा, temporarily and deliberately accept duality for educating the
जीव.Just as when a person falls into a well, a person who wants to rescue him will have to get
down. Both are in the well.The fallen one and the rescuing one. What is the difference?One has
fallen. Other has deliberately come down to his level. Similarly, we have fallen into द्वै तं. भगवान्
deliberately listens to द्वै तं and talks about शास्ता शास्�ं �शष्य etc. Therefore, we said,
उपदे शात्चतुथ्यर्थ�पञ्चमी which is called �न�म�पञ्चमी. For the sake of teaching, अयंवाद:.अयं वाद:; means
द्वै त acceptance.And what is that? �शष्य: शास्ताशास्�ंइ�त –इ�तmust be connected with वाद:; इ�तवाद:;
उपदे श�न�म�म्. And उपदे शकाय�तo
ु nce the teaching part is over, वेदा itself says, वेदा: अवेदा; भव�न्त. वेदा
withdraws itself. वेदा negates itself and all the ��पुट� also. So उपदे श काय� –उपदे शकाय� is ज्ञानं.
ज्ञाने�नवृर्�ेउत्प�ेस�त= परमाथर्तत्वेज्ञानेस�तद्वै तंन�वद्यते. Andद्वै तंन�वद्यते means only द्वै तं as reality is not there.
द्वै तअनुभव: �वद्यतेएव.So thus with this we have completed the तुरीयका�रका also. And with this the
first part of माण्डू क्य is over.
To go back to our introduction, माण्डू क्य has got 12 मन्�ा:sof which the first 2 मन्�ा: are introducing
आत्म�वचारand �कार�वचार. 2 enquiries were introduced. Then fromमन्�ा 3 to 7, 5 मन्�ा:s आत्मा�वचार.
From no 8 to 12, 5 मन्�ा:s, �कार�वचार. So 2+5+5. 2 introductory मन्�ा:s. 5 आत्मा�वचारमन्�ा:s. 5
�कार�वचार मन्�ा:s. Then पूणर्मद. Of these 3 portions we have covered introductory 2 मन्�ा:s. And
we have also covered 5 आत्म�वचारमन्�ा:s. The most important मन्�ा being the 7th मन्�ा. If you can
get that मन्�ा by heart wonderful otherwise OK.So now from the 8th मन्�ाonwards we have to
enter the �कार�वचारमन्�ा. The का�रका part also is over. Hereafter 5 मन्�ा: and the rest of the
का�रका:. We have to enter. And before that अन्वय I have to give for, which all का�रका: I myself
don’t remember. 16. OKका�रका or verse no 16.
यदा अना�ध मायया सुप्त: जीव: �बुध्यते तदा अजं अ�न�ं अस्व�ं अद्वै तं बुध्यते |
का�रका 17.
य�द �पञ्च: �वद्येत , (त�ह� स: ) �नवत�त ; संशय: न (अ�स्त) इदं द्वै तं मायामा�ं (भव�त); परमाथर्त: अद्वै तं
(भव�त)|
का�रका 18.
य�द केन�चत् �वकल्प: क�ल्पत; (त�ह� स; ) �व�नवत�त|उपादे शाद अयं वाद; (भव�त)ज्ञाते स�त द्वै तं न �वद्यते|
Now we will enter मन्�ा 8 introductions. Page 68.
अ�भधेय�धान ओम्कार�तुष्पादात्मे�त �ाख्यातो यः

सोऽयमात्माध्यक्षरमोम्कारः । अ�धमा�ं पादा मा�ा मा�ा� पादा अकार उकारो मकार इ�त ॥८॥
So Sankaracharya gives the introduction. We have completed चतुष्पाद्आत्म�वचार. We are going to

start चतुमार्��कार�वचार. But Sankaracharya presents it differently. The चतुष्पाद्आत्मा, is none other
than the meaning of the word �कार. Because in all the शास्�ा, �कार is said to be the name of ई�र.
And both सगुणand �नगुर्ण can be named as �कार. Therefore, आत्मा can be equated to �कारशब्दअथर्;
�कारशब्दअथर्; means themeaning of the word �कार. So आत्मा�वचार he is replacing by the word

�कारशब्दाथर्�वचार: And hereafter we are going to do what? �कारशब्द�वचार:. So �कारशब्दअथर्�वचार

is over. Now �कारशब्द�वचार: We have completed the analysis of the meaning of the word ॐ. Now
we aregoing to analyse the word ॐ. So शब्दाथर्�वचार; शब्द�वचार:पदाथर्�वचार; पद�वचार: And what is
common to both? �कार. �कारशब्दाथर्�वचार is over. �कारशब्द�वचार is going to take place. And this
itself Sankaracharya refines further. All fine thinking. �कारशब्दाथर्�वचार he says it is nothing but
�कार�वचार. He calls शब्दाथर् as अ�भधेय. शब्दाथर्another Sanskrit word अ�भधेय�वचार:. So
�कारशब्दाथर्�वचार: we will call �कारअ�भधेय�वचार; अ�भधेयम् means शब्दाथर्; meaning of the word.
शब्दाथर्; meansmeaning of a word. And �कारशब्द�वचार is going to come. शब्द; or the word has got
another Sanskrit word अ�भधानं. So previously we said �कारशब्दाथर्�वचार; we are now renaming it
as �कारअ�भधेय�वचार. Hereafter �कार�वचार is going to come. He calls it �कारअ�भधान�वचार. And
that itself is further refined. He saysboth of them are �कार�वचार only. First one is
अ�भधेय�धान�कार�वचार: The second one is अ�भधान�धान�कार�वचार;शब्दाथर्�धान�कार�वचार;
शब्द�धान�कार�वचार:So, both of them are nothing but �कार�वचार only. This is want he wants to
say. Normally wesay first is आत्मा �वचार. And second is �कार �वचार. Now Sankaracharya says first
also is �कार�वचार. How अ�भधेय�धानेन. Second is also�कार�वचारअ�भधेय�धानेन. And he wants to
present in this manner because, just an aside note; according to vedanta, the truth is तुरीयं is not
only the अ�ध�ानं of the universe. It is the अ�ध�ानं of the words revealing the words. So, it is not
only the अ�ध�ानं of the word meaning. It is the अ�ध�ानं of the word also. So nama अ�ध�ानं. Name
अ�ध�ानं. पदअ�ध�ानं, पदाथर्अ�ध�ानं. शब्दअ�ध�ानं.शब्दाथर्अ�ध�ानं. For both the अ�ध�ानं is one तुरीयं. The
difference revealer reveals the difference is only in vyavaharika �पञ्च. Once you go to the
paramarthika अ�ध�ानंrevealer, revealed duality merges. That is the message. Revealer revealed
duality is there only in �वहार. Once you come to अ�ध�ानं�माण�मेय द्वै तं ना�स्त. शब्द is �माणम्. अथर् is
�मेयं . �माण �मेयं द्वै तं ना�स्त . This is the aside note. And therefore,he says, चतुष्पाद् आत्मा �ाख्यात: In
the previous मन्�ाs 3 to 7 चतुष्पाद्आत्मा has been elaborated. Taught. But he names चतुष्पाद्आत्मा as
what? �कार:. It is nothing but �कार. But what type of �कार? अ�भधेय�धान�कार. शब्दाथर्�प�कार:.
�ाख्यात:. And now the उप�नषद् says the same आत्मा is �कार: अ�भधान�धान: That is what he is going
to say. In the commentary on the मन्�ा. We will read the commentary.
सोऽयमात्माध्यक्षरमक्षरम�धकृत्या�भधान�ाधान्येन वण्यर्मानोऽध्यक्षरम् ।
So the उप�नषद्says सोऽयमात्माअध्यक्षरं. And for that Sankaracharya wants to say the very same
आत्मा is going to be discussed as अध्यक्षरंmeans �कारशब्द�पेणवण्यर्त.े Previously
शब्दअथर्�पेण�ाख्यात:Here it is शब्द�पेणवण्यर्त.े शब्द means what? Not sound. शब्दmust be translated
as word. So from word meaning we are going to the word. And that is indicated by अध्यक्षरं.
अध्यक्षरंmeansशब्द�धानेन or अ�भधान�धानेनवण्यर्त.े So Sanskrit students. What you do is
सोऽयमात्माअध्यक्षरंवण्यर्ते you supply the verb and put a full stop. सोऽयमात्माअध्यक्षरंवण्यर्ते is going to be
analyzed from the stand point of the word. And the word अध्यक्षरं is a Sanskrit compound, called
अ�यीभावसमासा. For that Sankaracharya gives the explanation अक्षरंअ�धकृत्यवतर्तेइ�तअध्यक्षरं.

Youhave to the supply the word वतर्तेइ�तअध्यक्षरं. And अक्षरंअ�धकृत्यवतर्ते = अ�भधान �ाधान्येन वण्यर्माना;
the very same thing is discussed from the stand point of the word itself without going to the
meaning. The word is taken. Therefore, it is calledअध्यक्षरं. So Sanskrit students’
अ�भधान�ाधान्येनवण्यर्मानाअध्यक्षरंभव�त. Then the next question is, which word is going to be
analyzed? In fact, we can take any word. Because तुरीयं is theअ�ध�ानं of which word? All words.
Eventhough any word can be taken, the उप�नषद् takes the word �कार because the greatness of
�कार is it condenses or encompasses all the words. Therefore, we have chosen �कार:
Therefore, Sankaracharya asks the question. We will read.
�क� पुनस्तदक्षर�मत्याह ओम्कारः । सोऽयमोम्कारः पादशः ��वभज्यमानोऽ�धमा�ं मा�ाम�धकृत्य वतर्त

इत्य�धमा�म् । कथम् ? आत्मनो ये पादास्त ओम्कारस्य मा�ाः । कास्ताः ? अकारोकारो मकार इ�त॥८॥
So now आत्मा has been equated to �कार. आत्मा is शब्दाथर् �धानेन �कार : then �कार is शब्द
�धानेन �कार . आत्मा �वचार and �कार �वचार we are equating. Now the next section
Sankaracharya goes is, if you divide आत्मा into 4 components, parallelly the word �कार also
will be divided into 4 components. If आत्मा becomes चतुष्पाद्, �कार will become चतुमार्�. So that
you can equate each one. Therefore, he says, �क� पुन: तदक्षरं इत्याह ; what is the word which is
going to be equated to आत्मा. इ�त आह . What is that? �कार; it is nothing but �कार:. And when
we say �कार: the word is not �कार: That कार is added only for the sake of utterance. The word
is nothing but ॐ only. So Therefore, it is only holding the अकार like the chocolate with the
cover. You are not supposed to eat the chocolate with the cover. You have to remove the कार and
take ॐ. What an example? So �कार: and after �कार: full stop. Then
सोऽयं�कारपादशः��वभज्यमान: That very same �कार; when it is शब्द �धानेन �कार ;. Sorry शब्दाथर्
�धानेन �कार should be आत्मा. So when that �कार शब्दाथर् �धानेन �कार :, I hope I am not giving
you head ache. Anyway, so सोऽयं�कार:. शब्दाथर्�धानेन�कार; आत्मा, पादशः��वभज्यमान: is divided
into 4 पादा:. पादा:; ��वभज्यमान; शब्दाथर् �धानेन mकार:=आत्मा= पादा:; ��वभज्यमान; is divided into 4
पादा:. Then the �कार also becomes अ�धमा�ं. अ�धमा�ं= मा�ांअ�धकृत्यवतर्तेइ�तअ�धमा�ां. �कारalso
becomes, मा�ाcentered. मा�ाcentered means will become consisting of 4 मा�ा:. Will be divided
into 4 मा�ा:. So when आत्मा is divided into 4 पादा: �कार will be divided into 4 मा�ा:. That means
�कार also will remain in the form of मा�ा centered. कथं? Then how is the �कारमा�ा centric?
And आत्मापाद: centric. How? Sankaracharya raises the question, कथं. Then the answer. In the
मूलम्, what is that? पादमा�ा:मा�ा�पाद; so 4 पादा: will be equated to 4 मा�ा:. And 4 मा�ा: will be
equated to 4 पादा:. The equation is absolute equation. So आत्मना; ये पाद:: so those which are the
पादा: of the आत्मा, which we already know. What is that? �व�तैजस�ाज्ञतुरीयं: or
�वराट् �हरण्यगभर्:अन्तयार्मीतुरीयं:. These 4 पादा: are ते.Because of सं�ध rule it was printed as पदास्त
you have to split as पाद:; ते They are �कारस्य मा�ा . They are the 4 मा�ा: of �कार. So whatever
be the 4 पादा: of आत्मा, will be equated to 4 मा�ा: of �कार. Then the question comes, I know the

4 पादा: of the आत्मा. Because we have already learnt. But we have not learnt about the 4 मा�ा: of
�कार. Therefore,Sankaracharya raises the question कास्ता; कास्ता; means whatare those मा�ा:?
You have to add the word मा�ा? का स्ता; मा�ा:. And here I am using the word मा�ा. Don’t take the
Tamil word. மாத்திைர, not मा�ा. So it is not a tablet; in Tamil मा�ा means tablet. Not only
that. Now the word tablet has another meaning. Everybody is holding a tablet in the hand. To
the class also. So therefore,all words have got, apple. So your tongue may be watering. But there
is no apple. Some other apple comes. So every word we have to see the context. Here मा�ा;
whatare they? अकार ; उकार; मकार; इ�त. Theyare the letters letter अ ,उ,and letter म. So then a
question will come. Sankaracharya also doesn’t say anything. So 4 पादा: are there. Three मा�ा:
are there. What to do? We are going to see later the 4th one is the absence of the these three.
The silence is going to be the 4th मा�ा.And thereafter we will point out even the silence is not
the 4th मा�ा. Because silence cannot be the तुरीयं:. Why? You should know. Better I explain the
technical point. Silence is nothing but absence of sound. Therefore, silence is भाव �पं or अभाव
�पं. Since silence is absent of sound it is अभाव �पं . If you say silence is तुरीयं then तुरीयं: will
become अभाव; शून्यवा�द is waiting. �वचार सागरं class. माध्या�मक बौद्ध is waiting there. And
therefore, वाच्याथर् is silence. The ल�याथर् is the consciousness which pervades the silence and
reveals the silence. And therefore,what is the meaning of अमा�ा. It is शब्द अभाव सा�क्षभूत चैतन्यं
अमा�ा:. शब्द अभाव सा�क्षभूत चैतन्यं is the अमा�ा. That is going to be the 4th one which will come
later. OK. With this the 8th मन्�ा is over. Iwill give you the
अन्वय:स:अयंआत्माअध्यक्षरं�कार:भव�तअध्यक्षरं should be translated as from the stand point of the
word आत्मा is ओङ् कार:.ओङ् कार; भव�त Then next sentence अ�धमा�ंपादा: मा�ा:
भव�न्तमा�ा:पादा:च(भव�न्त)अ�धमा�ंshould be translated as from the stand point of the component
letters. पादा:मा�ा:(भव�न्तमा�ा:पादा:च(भव�न्त). Then अकार: उकार: मकार: इ�त ता: मा�ा ; (भव�न्त). I
what is the running translation? The component letters of ओङ् कार, are अकार. उकार and मकार. So
this is a general introduction. Hereafter we will get the 4 equation. अ =�व�. उ=तैजस. म= �ाज्ञ.
And silence, what silence? ल�याथर् silence. Silence सा�क्ष. In the मूलम् class, I said you put capital S.
So when you write with small s, it is वाच्याथर्, absence of sound. When you write the word silence
with capital S that silence means the witness consciousness, which is aware of the absence of
sound. So these 4 equations are going to come now. We will enter. Introduction to 9th मन्�ा.
त� �वशेष�नयम:��यते| जाग�रतस्थानो वै�ानरः अकारः �थमा मा�ाप्तेरा�दम�वाद्वा । आ�ो�त ह वै

सवार्न्कामाना�द� भव�त य एवं वेद ॥९॥
So त� –त� is with regard to the general equation. Which was given in the previous
मन्�ा�वशेष�नयम: ��यते. The specific rule is mentioned. The following specific rule is mentioned
w.r.t the general equation. OK. What does it mean? The idea is that. The उप�नषद् said 4 मा�ा:s are

equal to 4 पादा:s. Then the question comes can I equate, fill up the blank? What will be the
natural question?Can I equate any पादा with any मा�ा? Or that is also prescribed by the शास्�ं. If
the शास्� doesn’t prescribe what will we do? We will say अ is तुरीयं. And उ is �व�. And म is तैजस;
like that we may equate. शास्�says, not only the general equations is prescribed by me. I myself
am going to give, 4 specific equation also. That means what? A must be equated to only �व�. उ
must go along with तैजस because we have checked with the jatakams and the horoscopes are
matching only for them. There is matching thing also is given. So, what is the matching also they
give. And while equating, the उप�नषद् wants to accomplish 2 things. This is an aside note not
explicitly discussed here. What is that? Once the 4 equations are given, we can use ओङ् कार for
�न�धध्यासनं. Once the equation is understood, the 4 equations, then ओङ् कार can be used for
�न�धध्यासनं. And that alone in vicara sagara class we said, it is prescribed for मध्यमअ�धका�रण. If
you remember vicara sagara ओङ् कारध्यानं. And how does he do that? He will chant the ओङ् कार
and gradually withdraw and come to मकार. ॐ………… silence. So first you say ओ, which will
correspond to �व� and तैजस. That means the entire जा�त्�पञ्च and स्व��पञ्च are thought of,
when you say ओ…. ओ…. Means जा�त्स्व��पञ्च. Then म्……… when you say that म्…….. जा�त्and
स्व� swallowed. म्… means swallowed. Swallowed into सुषु�प्त�पञ्च. And then when the
following silence comes the सुषु�प्त�पञ्च also is falsified, as �मथ्या, and then what is left out? Only
the तुरीयअ�ध�ानं is left out. Thus, fromओto म् to चैतन्यं. This journey, ओङ् कार journey, will
parallelly resolve the अथर्�पञ्च also. So शब्द�पञ्चलयेनअथर्�पञ्चस्यलय; अ�तभव�त. And when you
come to silence, neither �माणशब्द is there, nor �मेयअथर् is there. �माण�मेय��वलापनेन ,
�माण�मेयअ�ध�ानचैतन्यंमा�ंभव�त. And there in vicara sagara Nischaladasa said that a special text
has been written by Sankaracharya for the benefit of the संय�सन:सन्या�सmeans gruhasta
included for doing the ओङ् कारध्यानं. संय�सन:we say because गृहस्ता: have no time. Whoever has
time. And that पञ्चीकरणं of Sankaracharya, the text is titled पञ्चीकरणं. The text is only one and
half a page. And Sureshvaracarya writes, पञ्चीकरणवा�थ�कंon it several verses. I don’t remember
the no. Several verses he writes. For that पञ्चीकरणंवा�थ�कंvarieties of commentaries become fat
books. One a half page becomes a book itself. All dealing with what? How to use ओङ् कार, for
resolving the �माणम्, and �मेयम्, and abide as the silence तुरीयं. So for that purpose only the 4
equations are given. This is one aside note. The second aside note is, even though the aim of the
student is to resolve all the three;all the three means a, u, m; and come toतुरीयं. You should not
resolve all the 4. The three must be resolved in to the अ�ध�ानं. So those people who have not
sensitized the mind and Therefore, who are not able to resolve the gross into subtle and subtle
into causal, and from causal to the अ�ध�ानं, those whoare not ready for that, they can meditate
on, the first equation alone. For some time. First equation means what? अकार�धान�वराट् उपासना.
In ��उप�नषद् 5th chapter that उपासना is said य: पुन:अकारमा�ांअ�भध्यायीत so अकार�वराट् उपासनम्,
for some time. Thereafter उकार�हरण्यगभर्उपासनं. Then मकार�धानउपासनम् and finally तुरीयं. And

Therefore, theउप�नषद् is treating each equation, as a separate meditation also. So, first equation
can be stepping stone for the second. And those who are not ready for that, the first equation
itself can be followed for some time. So, this is the �वशेष�नयम: Now look at this मन्�ा. I will give
just give you the मन्�ा meaning. Bhashyam we can see later.जाग�रतस्थानवै�ानरः; अकार�थममा�ा.
You can understand. The word जाग�रतस्थानवै�ानरः; must be familiar. Because the word we saw
in the third मन्�ावै�ानरः; सप्ताङ्ग: एकोन�व�श�तमुख:स्थूलभुक्all of them we have to borrow from the
third मन्�ा. So we have to put an etc. जाग�रतस्थानवै�ानरः; etc. That is सप्ताङ्ग:
एकोन�व�श�तमुख:स्थूलभुक्is represented by अकार; which is �थममा�ा. And why do we make that
equation?Because both of them have got certain common features. And that common feature is
आप्ते:आ�दमत्वत्व: etc. Those details we will see in the next class.


039- Chapter 1 Mantras9-10

Page 69 मन्त्रा no 9.
जाग�रतस्थानो वै�ानरः अकारः �थमा मा�ाप्तेरा�दम�वाद्वा । आ�ो�त ह वै सवार्न्कामाना�द� भव�त य एवं वेद
॥९॥
From the 8th मन्�ा of the उप�नषद्, the �कार�वचार has been introduced. And in this portion the 4
पादा:s of the आत्मा are going to be equated to the 4 मा�ा:s of �कार. And the primary purpose of
the equation is for the practice of �न�धध्यासनं, so that a person can practice �कार meditation, as I
mentioned in the last class. And as even he folds the sound O into M,and मकार into
silence,parallelly he is supposed to resolve the वै�ानर and �हरण्यगभार्into अन्तयार्�मई�र: And ई�र has
to be resolved into nirgunam ��न्. Thus, the primary purpose is jnanam and �न�धध्यासनं. But
incidentally a secondary purpose also is optionally served. Those who cannot practice �न�धध्यासनं
can use this for the उपासना of �वराट् �हरण्यगभर् and ई�र,by taking अकार�धान�कार as आलम्बनं.
उकार�धान�कार as आलम्बनं.That is the word ॐ is uttered but the equation is made between the
अकार of ॐ and वै�ानर and �वराट् उपासना can be practiced whichalone is discussed in ��ोप�नषद् 5th
chapter which is exclusively dedicated to �कारउपासना. So the 9th मन्�ा is equating �वराट् and
अकार.I was giving you the gist of the मन्�ा. And the word जाग�रतस्थानोवै�ानर; must remind us of the
third मन्�ा, where सप्ताङ्ग: एकोन�व�स�तस्थूलभुक् three descriptions are there. All of them must be
joined here which is the description of �व��पई�र: and that �व��पई�र: is अकार: |�थममा�ा is the
letter अ not independent अ but अ as part of �कार.And for this equation, the उप�नषद् gives 2
similarities between the letter अ and �वराट् वै�ानर. And those similarities are आ�प्त: and
आ�दमत्वं.The word आ�प्त: means pervasion. �ा�प्त:. And the letter आis also supposed to be all-
pervading. And the �वराट् is also said to be all-pervading. That �वराट्is all-pervading, I need not
explain. �व��पई�र must be all-pervading. And how is the letter all-pervading. We have seen this
very often. Youare supposed to remember. But anyway,I will remind you. According to शास्� the
letter अ is the material cause,उपाधानकारणं for all the other alphabetic letters. अकारोवैसवर्वाक्. Is the
वेदमन्�ा.And how can you say the letter अis the material cause? Because the letter अis the basic
sound that we can produce when you open the mouth without doing anything.So just open the
mouth the sound that comes is अ. That is why all this I have discussed in my मूलं class. When you
want the baby to open mouth you say“ஆகாட்டு”. We don’t say “ஈகாட்டு”. That dentist only. But
the mothers will say “ஆகாட்டு”. So that is the basic sound. And this letter अalone, when you
move your mouth and various organs in different manner, that अalone gets modified. Like the
clay becoming varieties of earthenwares. Gold becoming varieties of ornaments. अकार the
उपाधानकारणं becomes अ,इ, उ, ए,क, ख,ग, घ, ङ,च,छ,ज,झ, ञ; all these are सोपा�दकअकार:, and
Therefore, all other letters are काय�. And कारणअक्षरं, pervades all the कायर्अक्षरा�ण.And if it pervades
all the कायर्अक्षरं, it must be pervading all the words also. Because all words are nothing but the
letters joined together. Therefore, शब्द�पञ्च is pervaded by कारणअकार:.अथर्�पञ्च is pervaded by

कारण�वराट् ई�र: शब्द�पञ्च is pervaded by the letter अ .Which is the cause?अथर्�पञ्च is pervaded by
�वराट् which is the cause of the universe. शब्द�पञ्च means what? The world of words.And
अथर्�पञ्च means the world of objects. That is why திருக்குறள்begins with அகரமுதலஎழுத்ெதல்லாம்
it is शब्द�पञ्चஆதிபகவன்முதற்ேறஉலகுभगवान् is pervading अथर्�पञ्च.Don’t think I am expert in
திருக்குறள்.It is just because this is the first குறள்.ஆதிபகவன்and அகரமுதலஎழுத்ெதல்லாம் both of
them are अ.आप्ते. So this is one common feature. Pervasion.And what is the second common
feature आ�दमत्वात्वअकार is the first letter in Indian alphabet. In Indian alphabets the first letter is
अ. In English alphabet ‘ஏ’மாற்றம்தான். That is why it is A, which is unnatural one.
Therefore,अआ�दम�त्वराट् is also आ�दमत् is the beginning.And this will create a question. How can
you say �वराट् is the first one? If we talk about the सृ��, first one is ई�र. From ई�र,�हरण्यगभर्. From
�हरण्यगभर्.�वराट् last one. So how do you say �वराट् is �थम: For that Sankaracharya has given the
answer in the चतुष्पा�द्वचार itself, जाग�रतस्थानोवै�ानर: यःस: �थमपाद: in the third मन्�ा. I will give your
reference. You can go and see at home. Not here. Page no 30. Second Para last 2 lines. Why do
we say �वराट् is the first one? And what is the reply? Eventhough in creation �वराट् is the last one,
when you want to know ��न्, you start with �वराट् only. From �वराट् alone wego. From काय� we go
to कारण, �हरण्यगभर्. And from �हरण्यगभर्you go to अन्तयार्�म. Therefore, the travel is always;
knowledge is always;from gross to subtle. Creation is always from subtle to gross. So उत्प��म;
is subtle to gross. प�तप��म;प�तप�� means knowing. प�तप��म the order of knowing is always
gross to subtle. Therefore, in enquiry, �वराट् is the first one. Therefore, it is called �थम: So, with
this back ground we will enter the भाष्यं. Page 70. भाष्यं.
त� �वशेष�नयमः ��यते,जाग�रतस्थानो वै�ानरो यः स ओम्कारस्याकारः �थमा मा�ा । केन सामान्येनेत्याह

आप्तेरा�प्त�ार्�प्तकारेण सवार् वाग्�ाप्ता । “अकारो वै सवार् वाक्” (ऐ.आ.२ । ३ । ६) इ�त �ुतेः । तथा
वै�ानरेण जगत् “तस्य ह वैतस्यात्मनो वै�ानरस्य मूध�व सुतेजाः” (छा.उ.५ । १८ । २) इत्या�द �ुतेः
जाग�रतस्थानोवै�ानर:यःस: so the first पाद which is the �वराट् ई�र:is स: That पाद is �कारस्यकार:; very
important. We should not equate वै�ानरइ�त.अकार in general. But we should note the अकार which
is part of �कार. That is why Sankaracharya carefully says �कारस्यअकार: So
பூேவாடநாரும்ெசால்றமாதிரிअकार will be great only when it is in association with �कार:
Therefore, �कारस्यअकार: which is �थमामा�ा, which is the first letter? केनसामान्येन? What is the
common feature between these two? For ऐक्यउपासना? So, forऐक्यउपासनाwhat is the common
feature? So केनसामान्येन? इ�तआहतस्यउ�रंआहWhat is that? First common feature is आप्ते:. आप्ते:is in
the मूलंafter that there must be a dash.Then he gives the meaning of the word आ�प्त;
आ�प्त:=�ा�प्त; and after �ा�प्त: full stop. आप्ते:-: आ�प्त::- =�ा�प्त::. �ा�प्त; means pervasion.And that
he explains. अकारेण By the letter अ,सवर्वाक्�ाप्ता. All the words are pervaded.Because of what
logic?कारणंpervades the कायर्म्.And not only logically it is true. �ु�त �माणं is also there.
अकारोवैसवार्वाक्. Sankaracharya had quoted this in the beginning itself ऐतरेयआरण्यकं. Very careful.
Not ऐतरेय उप�नषद्. ऐतरेय आरण्यकं 2-3-6.तथाin the same way वै�ानारेणजगत्-you have to supply �ाप्ता.

In the same way the entire universe is pervaded by �वराट् ई�र; वै�ानर: what is the �माणम्? He
quotes a मन्�ा which we have seen in the third मन्�ा itself भाष्यं. This मन्�ा is the �वराट् expression
obtaining in छान्दोग्य उप�नषद्. That he reminds here. So, I am not going to the details. If you want
to know, the third मन्�ा,भाष्यं he has said quoted from Chandogya, wherein the upper regions are
considered the head of the �वराट्. And सूयर्andचन्�;सूयर् is considered as the eye;nose is considered s
�ाणा;mouth is considered as अ�ग्न. Etc. Up to feet. The feet are compared to the भू�म. Thus, the
entire universe is भू पादौ यस्यना�ब�व�यत असुर �नल चन्दर सूय� च ने�े of Vishnu Sahasranama. So, this
मन्�ा has been quoted in the third मन्�ाभाष्यं. इत्या�द �ुते . So, with this the first common feature is
over. Both of them pervade. �वराट् pervades अथर् �पन्चअकार pervades शब्द परपञ्च . This is the
difference.Continuing.
अ�भधाना�भधेययरेकत्वं चावोचाम । आ�दरस्य �वद्यत इत्या�द मद्यथैवा�दमदकाराख्यमक्षरं तथैव

वै�ानरस्तस्माद्वा सामान्यादकारत्वंवै�ानरस्य।तदे कत्व�वदःफलमाह आ�ो�त ह वै सवार्न्कामाना�दः �थम�
भव�त महतां य एवं वेद यदो�मेकत्वं वेदेत्यथर्ः
And here Sankaracharya says not only for the sake of उपासना we are equating the letter अ and
�वराट् ई�र, from the vedantic anglealso नाम and नामी एकत्वं we have talked about. I will give you
reference. If you have time you can go back and see. Page 327 भाष्यं at bottom. Last 2 or 3 lines.
There we pointed out there is no object separate from word. वाचारम्भणं �वकार: नामधेयं . When you
talk about pot, there is no substance called pot at all other than clay. Pot doesn’t have a
substantial existence of its own. What is the substance that is there? Only clay. So, every object
in the world is nothing but नामधेय.ं Therefore, also word and object are qual. Sankaracharya
reminds that; given in page 2, that is why he says अवोचाम I have already talked about अ�भधान
अ�भधेययो:एकत्वं the oneness of the name and the object. शब्द �पञ्चand अथर् �पञ्च . And because
they are identical only. Their अ�ध�ानं happens to be one and the same ��न्. All these were
discussed in page 27. That he reminds.So, with that the first common feature is over. Now he
comes to the second common feature. आ�दमतवद्वा is in the moolam. So, he comments on that आ�द
अस्य �वद्यते इ�त आ�दमत्- for Sanskrit students he gives the derivation of the word आ�दमत्. आ�द
means beginning मत्means endowed with. आ�दमत् means endowed with a beginning.That means
the first one. Endowed with a beginning means the first one.So आ�द अस्य �वद्यते इ�त आ�दमत् .And it
is not a समासा. It is a द�द्धदान्तं पदं .And that he explains. यथा एव आ�दमत्अकार:.Just as the letter अ is
the beginning of the alphabet or the first one in the alphabet यथा justas तथ: एव in the same way,
�वराट् is the first one in knowing ��न्. Not in creation. �वराट् is the first one when you want to
know ��न्. We start with �वराट् only.And from �वराट् we go to where? �हरण्यगभर्. From �हरण्यगभर् we
go to ई�र. From ई�र to �नगुर्णं �� . Therefore, यथा एव , आ�दमत्आकाराख्यंअक्षरं. That whole line so
many words are joined together. Sanskrit students should split properly. इ�तआ�दमत्. यथा
एवआ�दमत्आकाराख्यंअक्षरं. तथा एव in the same way. वै�ानर.And Sanskrit students should complete
the sentence वै�ानर:आ�दमत्भव�त, then full stop.The next sentence तस्माद्वासामान्यात्. Because of the
second common feature, and तस्माद्वा,the word वाindicates you can take any common feature you

like for practicing उपासना. Either of the common features can be taken. That is why वा शब्द: So,
the justification for the उपासना is given. Now hereafter the उप�नषद् assumes that somebody may
practice this उपासना. பாவம்उप�नषद्. People will have time for उपासना. And there may be someone
who practices �वराट् उपासना. And once a person practices फलम् has to be given. For a person who
does practice �न�दध्यासनं, what is the फलम्? The फलम् is traveling to the next पाद.Whereas if a
person is an उपासका,as different from �न�दध्यासनं. For an उपासका, the फलम् is 2-fold,depending
upon, whether it is materialistic उपासना or spiritual उपासना.सकाम or �नष्काम. If it is materialistic
उपासना,सकामउपासना, the फलं is mentioned in the मन्�ा.We will be reading that now. If it is a
�नष्कामउपासना, the फलम् is uniform.For all �नष्कामउपासना�न the फलम् is 2 -fold. �च�शु�ध:. And
�च�एका�ता. And �च��वशालता.So शु�ध and एका�ता are the result for all �नष्कामउपासना. Therefore, it is
not mentioned here. We have to supply. But for सकामउपासना the फलम् is mentioned here.
तदे कत्व�वद: पु�षस्यउपासकस्य; for an उपासका who is practicing �वद:, means उपासनंकरो�त,
Meditator,ष��वभ�� एकवचनं . Of what? एकत्वं the oneness. Oneness of तद् Sanskrit students तदे कत्वं
is तयो:एकत्वंतदे कत्वं. The oneness of these 2 things. These two things mean which two things? अ
and �वराट्.So अकार�वराट् एकत्वउपासकस्यफलम्. सकामउपासकस्यफलम्आह. And two-fold results. Why
two-fold results. Because two common features were mentioned.
Depending upon the common feature the फलम् also will be different. So आ�ो�त is the first
common feature. The उपासका also आ�ो�त. आ�ो�त means what? He attains; he expands like �वराट्
he expands to accommodate all his desires.And his territory also expands. Therefore, that
person, they all must have perhaps been politicians; must have done अकारउपासना. Therefore, all
land Benaim property whatever it is all of them they own.Somebody said a WhatsAppjoke. This
politician might have travelled by flight. Why? Because the airport is still there. If only that
politician had gone to the airport, he would have purchased. He or she would have purchased.
Similarly,आ�ो�त he expands to swallow all the things of the world.सवार्न्कामान्आ�ो�त; this is फलम्
no 2.Then after that; or full stop. आ�द �थमा� भव�त . He becomes first, justas the अकार is first
among letters and �वराट् is the first one in vedantic enquiry. This उपासका also will become. That
means top ranking in any field he goes.So �थमा: भव�त. महात्मा मध्ये among great people he will also
become great.First rank anywhere. महात्मा�नधार्रणे ष��. महात्मा मध्ये among the great he will be the
top one. And who will be य एवं वेद . Here the word वेद means उपास्ते. The one who practices this
उपासना. The उप�नषद् says एवं वेद , एवं वेद means he meditates in this manner. Once you say in this
manner the question will come which manner. Therefore, Sankaracharya explains यदो�ं एकत्वं .
Here in this manner the oneness between अकार and �वराट् is the manner. In which he practices
meditation. इ�त अथर्: .So, with this the first उपासना, or the first step in �न�दध्यासनं is over. In मन्�ा 9.
Now I will give you the अन्वय:
जाग�रतस्थान:: वै�ानर: �थमा मा�ाअकार: (भव�त)आप्ते: आ�दमत्वाद्वा हेतो पञ्चमी आप्ते:आ�दमत्वाद्वाएवं

(भव�त | एवं वेद एवं (स: ) ह वैसवार्न् कामान्आ�ो�त, आ�द; च(भव�त).

Nowwe will enter मन्�ा 10
स्व�स्थानस्तैजस उकारो �द्वतीया मा�ोत्कषार्�भयत्वाद्वा । उत्कषर्�त ह वै ज्ञानसंत�तम् । समान� भव�त ।

नास्या��वत्कुले भव�त य एवं वेद ॥१०॥
So, this मन्�ा introduces the second equation as the second उपासना. For the उपासका this becomes
the second उपासना called �हरण्यगभर्उपासना. But in the case of �न�दध्यासनं for a senior student this is
the second stage of �न�दध्यासनं on his way to �नगुर्णं ��. This becomes the second stage. Stop over.
And if it is सकाम उपासना the फलं is going to be given. For �नष्काम उपासना शु�द्ध and एका�ता are the
फलं. We will go to the भाष्यं
स्व�स्थानस्तैजसो यः स ओम्कारस्योकारो �द्वतीया मा�ा । केन सामान्येत्याहोत्कषार्त् । अकारा�त्कृ� इव

��कारस्तथा तैजसो �व�ा�भयत्वादकारमकारयोमर्ध्यस्योकारस्तथा �व��ाज्ञयोमर्ध्ये
तैजसोऽतोभयभाक्त्वसामान्यात् ।
So स्व�स्थान; तैजस: and the more description we have to borrow from the 4th मन्�ा.
स्व�स्थान:अन्त�ज्ञा: सप्ताङ्ग एकोन�व�म्स्तमुखा:��व�व�भुक् तैजस:. More descriptions are there in 4th मन्�ा.
All of them we have to add. They are all descriptions of �हरण्यगभर् you should remember. So, this
great �हरण्यगभर्य: स: whoever it is he, �कारस्यउकार; Sankaracharya is very careful don’t take उकार
independently; the उकारwhich part of �कार.�कारस्यउकार which is �द्वतेया मा�ा. The second मा�ा.
So, equation no 2 has been introduced. For this equation, also उप�नषद् wants to give two
common features. What is the first common feature? He says both are superior. उत्कषर्: means
superiority. So केन सामान्येन ? What is the common feature? इ�त आह. The answer is given. What is
that? उत्कषर् because of superiority. And now Sankaracharya himself explains अकारात्उकार: उत्कृ�:
तैजस: �व�ात्उत्कृ�:or �हरण्यगभर्: �वराज: उत्कृ�:. �हरण्यगभर् is superior to �वराट्.Why �हरण्यगभर् is superior?
Because it is कारणं for �वराट्. �हरण्यगभर् is subtle. �वराट् is gross. �हरण्यगभर् is cause. �वराट् is effect.
Therefore,�हरण्यगभर् the father, is supposed to be superior to son. Even though themodern sons
may not, why may not, will not accept.So, this is smooth. But Sankaracharya faces a problem.
You have to say the letter उ is superior to the letter अ.For which we don’t have any clear
justification. Therefore, Sankaracharya says as though.The letter उ is as though superior to the
letter अ.And Sankaracharya doesn’t want to give any logic because it is not really superior.
Therefore, you have to invent your own some logic.What logic you can give? Most of the words
in many languages, to reveal something superior, you have words which start with U.उ�रं उ�मं
उत्कृ�: and in छान्दोग्यउप�नषद्, भगवान् is given the word उद्. उद्. इ�त नाम . And why भगवान् is उद्.
Because उ�म; उ�र: उत्कृ�: etc. That उ is part of many words which refer to superiority.In Tamil,
also உப்பரிைகயிலஇருக்கார்.உப்பரிைகmeans top terrace, we start with उ.In English also, upper
but what is the spelling. Upper. But here also U only. And in Hindi ऊपर्. Therefore, somehow, in
most of the languages something which is above or superior उletter is there. Therefore,उis
उत्कृ�म. �हरण्यगभर् is उत्कृ�ं. That is all. And if you are not satisfied with logic you invent your own.

But what is the bottom-line. उ and �हरण्यगभर् must be equated. That is all.So Sankaracharya nicely
says इव.उ is as though superior to letter अ. So अकारात् उकार:उत्कृ�: इव भव�त.
Then तथा that is the next sentence. तथा: is so also, तैजस: �व�ात्and Sanskrit studentsafter
�व�ात्उत्कृ�:भव�त you have to supply. उत्कृ�:भव�त so तैजस:�व�ात्उत्कृ�:भव�त. But here you have got
a reason because तैजस is कारणं for �व�ा.And this is common feature no 1. What is the second
common feature? Both the letter उ in �कार and तैजस, both of them are उभयं. उभयं is not Tamil
उभयं. A sponsor. உபயதாரர், not that. In Sanskrit, the word उभयं in this context refers to the one
who is connected to 2 people. By being in the middle. The middleman. The middle one. By
extension, any linking one is उभय: Even the door sill can be called उभय:because it is connecting
this room and that room. So the middle one is called उभय:Why the middle called उभय:?
उभय:संबन्धवत्वात्उभय:And उकार is connected to both अकार and मकार. Because it is an intermediary
letter. उभयं has the meaning of intermediary one also. Similarly,तैजस is the intermediary
between �ाज्ञाand �व�ा. Therefore, he says, उभयत्वाद्you have to punctuate properly �व�ात्उत्कृ�:
भव�त supplied put a full stop. Then उभयत्वाद् is taken from the moolam. And after that you have
put a dash उभयत्वाद् – then next sentence explanation of that. अकारमकारयो: मध्यस्तःउकार; you can
understand between अकार and मकारमध्यस्तः remaining in the middle is the letter उ. After उकार;
full stop.तथा in the same way, �व�ा�ाज्ञायोमर्ध्ये between the waker and sleeper, there is the
dreamer the intermediary dreamer. तैजस: अत: उभयत्वाद्सामान्यात्अत: =उभयत्वाद्सामान्यात् because of
this reason of both उकार and तैजस being the intermediary one, the corridorthe linking factor,
because of that reason also, उकार and �हरण्यगभर्, can be equated for उपासना. Or �न�दध्यासनं. Then
what is the फलं–सकाम-उपासनस्य फलं.
�वद्वत्फलमुच्यते उत्कषर्�त ह वै ज्ञानसंत�तम् । �वज्ञानसंत�त� वधर्यतीत्यथर्ः । समानस्तुल्य� �म�पक्षस्यैव

श�ुपक्षाणामप्य�द्वे ष्यो भव�त । अ��वदस्य कुले न भव�त य एवं वेद॥१०॥
So �वद्वत्फल�वद्वत् refers to सकामउपासक; so सकामउपासकफलंउच्यते. And this sub commentators point

out that for this उपासना there is no तात्पय� the उप�नषद् doesn’t want to discuss उपासना here because
the main aim of माण्डू क्यउप�नषद् is what? Travelling through them. We have to reach ��न्.
Reaching ��न् is the तात्पय�. उपासनायाम्तात्पय�ना�स्त. But it can be used for that purpose also.So, for
the उपासक the फलं is mentioned. उत्कषर्�त. उत्कषर्�त means he goes upwards. What increases? His
knowledge becomes higher and higher. Greater and greater. So उत्कषर्�त means increases. Grows
higher. Grows greater etc. What? ज्ञानसंत�तम्. संत�तmeans the extent of knowledge. The range of
knowledge.Increases for him.He will become a great scholar. एकवे�द, �द्ववेद�, ��वेद�, चतुव�द�etc. And
साङ्गोपाङ्गवेदाध्यायनवान् etc. it is said. He will become a great scholar.So that = �वज्ञानसंत�त� . The
expanse of this knowledge वधर्यती, increases.This is फलं no 1 for the common feature no 1. We
should know the connection between the फलं and the common feature. उत्कषर्: is the common
feature and the फलं also is उत्कषर्: based on the rule यथायथाउपास्तेतथातथाफलंभव�त. As one meditates
so one gets the result. So उत्कषर्उपासनेनउत्कषर्फलंभव�त.

Then what is the second common feature. The उभयत्वाद्,उभयत्वाद् means he becomes common
person or middle person. That means when there are several groups he is one person who is
equal to all the groups. He is acceptable to all the groups. Therefore, he is समान: भव�त. तुल्य: भव�त
for whom? �म�पक्षस्यइवश�ुपक्षाणां;if there is friendly group or inimical group this person will be
common to all.. That means he doesn’t have any enemy at all.Like a mediator he
becomes.So�म�पक्षस्य इवश�ुपक्षाणां अ�पअपक्षस्य भव�त he is not hated by any one. He is acceptable to
all. People.In big political parties and all there will be so many groupism.And to find a head will
be very tough project because each group will say this person should be the head. Therefore,
they have to find a person who is उभयत्वाद् acceptable to all internal groups within one party.
Within the party itself and especially in India there is caste system.They have to find one leader
who is acceptable to all groups. And this person eventhough wrong example. This person will be
acceptable to all the groups. Non-controversial person. That is the idea. Not only that. Another
फलं also he said अस्य कुलेअ��वत्नभव�त. Not only he will be great. In अपरा �वद्या, he will be great in
परा �वद्या ��वत् अ�प भव�त. And not only the उपासका will become ��ज्ञानी. In his family, all
members will become ��ज्ञानी;of course, this is a little bit exaggeration. So, he will become jnani
and in his family, everyone will become brahma jnani. And to emphasize this the उप�नषद् uses
double negative language ��ज्ञानी will not be absent in his family. Or there will be no one who
will not be a jnani in his family.That means what? Everyone will be jnani. Therefore, अस्यकुले, in
his family, अ��वत्, a non-��ज्ञानीनभव�त. Will not be there. So, with this second उपासना is over.
The second stage for �न�दध्यासनं is over.For उपासक there will be 4 उपासना�न. For �न�दध्यासनं theyare
not 4 उपासनाs. One उपासना in 4 stages or steps. That is the difference between उपासना and
�न�दध्यासनं.More in the next class.


040 Chapter 1 Mantras 10&11

Page 71 bhashyam last 3 lines.
�म�पक्षस्यैव श�ुपक्षाणामप्य�द्वे ष्यो भव�त । अ��वदस्य कुले न भव�त य एवं वेद॥१०॥
In this tenth मन्�ा of the उप�नषद्, the equation between the second letter of �कार, namely the
letter उ. And the second पादof आत्मा viz. तैजस and �हरण्यगभर्. Both are equated. And for this
equation 2 common features are given. उत्कषर्: and उभयत्वं. And a person can meditate on
�हरण्यगभर्, taking the �कार as the symbol, but focusing on the उकार of the �कार. Thus, we don’t
separately take the letter उand invoke �हरण्यगभर्. We have to take उकार�धान�कार as the आलम्बनं.
अकार is not आलम्बनं. अकार�धान�कार is आलम्बनं. Similarly, उकार�धान�कार is the आलम्बनं for
�हरण्यगभर्ध्यानम्.And as we saw in the last class, this meditation can exist independently also
which is a secondary message. Or this meditation can exist as a part of major �न�दध्यासनं
procedure. And in �न�दध्यासनं we take each letter and take the corresponding macro. And when
we go to the second level, the first one is resoled into second. अकार is resolved into उकार. �वराट्
into �हरण्यगभर्. उकार into मकार. �हरण्यगभर् into अन्तयार्मी.And finally,मकार is resolved into the
turiyam,which is the 4th पाद. So thus, it can be a part of �न�दध्यासनं. Or it can be independent
उपासनं for मध्यम अ�धकारीfor preparing the mind. And also, the उप�नषद् mentions it can be a सकाम
उपासना also,in which a person will get a worldly benefit also. Eventhough that is not the primary
message the उप�नषद् incidentally mentions. And what is the sakama उपासनाफलम्? उत्कषर्�त ह वै
ज्ञानसंत�तम् । समान� भव�त । न अ��वत् अस्य कु ले भव�त;because�हरण्यगभर् is total intellect. And since
total intellect has got total knowledge. By meditation on सवर्ज्ञ, total �हरण्यगभर्, the उपासका will also
expand his range of knowledge. And not only he will be a great �वद्वान्. The उप�नषद् says,
ultimately, he will get परा �वद्या,��वद्या also. And then the उप�नषद् goes one step further. Not only
the उपासका will become brahma jnani because of his influence all the other family members also.
Whether it happens or not nice to listen. All the family members also will become jnani by his
influence. Of course, this is an exaggerated result. To indicate that he will become
knowledgeable. So अ��वत् अस्य कुले न भव�त double negative language a ��ज्ञानी will not be
absent in his family means, ��ज्ञानी will be there in his family. Up to this we saw in the last class.
We have completed the भाष्यं. I have to give you the anvaya of मन्�ा 10.
स्व�स्थान: तैजस: �द्वतेय मा�ाउकार;( भव�त.).उत्कषार्दउ

् भयवत्वाद् वा(एवंभव�त). य:एवं वेद, (स;) ह् वै ज्ञान
संत�त�उत्कषर्�त ., समान:च(भव�त). अस्य कुले अ��वत् न(भव�त).
ok continuing. मन्�ा no 11. Page 72.
सुषुप्तस्थानः �ाज्ञो मकारः तृतीया मा�ा �मतेरपीतेवार् । �मनो�त ह वा इदं सवर्मपी�त� भव�त य एवं वेद ॥११॥
So, in this 11th मन्�ा the उप�नषद् is equating मकार and �ाज्ञा. And when we say �ाज्ञा; we have to
take the corresponding macro अन्तयार्मीई�र also. This equation has been made because of 2
common features between them. The first one is called �म�त; the second common feature is

called अपी�त; �म�त; means measurement or measure. �म�त; means a measure, any vessel used as a
measure for measuring grains etc.And why do we compare उकार and ई�र as a measure?We have
seen that in the मूलम् class. If you remember fine. Otherwise I will remind you. When you take a
measure for selling grains, what does theseller do? He brings a big ேகாணிof grains. And his
grains he will heap on one side.And then he will ask how much the person wants to buy.
Suppose that lady says, that I want 5 measures, then what does he do? From his original
measure, he puts the grain and fills up into his measure and then he pours on the other side.
This side is his grain. And the other side is the grain that he has sold to the lady. Thus, take the
grain, fill up the measure and again put on the other side. In this process what happens? The
grain enters the measure, disappears into the measure and reappears outside. So, disappears
and re-appears.This is the job of the �म�त.Now the उप�नषद् says, the letter म of �कार is like a
measure. Because when a person chants ॐ, he starts with ओ and these 2 letters अ and उ, they
disappear into what? म्. So, when he closes the mouth and says म्,the letter अ and उ, disappears
into मकार.And thereafter he repeats the �कार once again. And while he repeats again, the अ and
उ which disappeared into मकार, will re-appear. Thus,उ disappears. Reappears. We can go home
and try.Disappears and re-appears.Disappears into what? The letter Ma. Therefore,ओ is like the
grain, and ma, is like the measure.So Therefore, �म�त is there in मकार. Now we have to extend this
to �ाज्ञा also. Now �व� and तैजस are active. We are in the waking state, I suppose. And then after
the activities are over, when we go to sleep and become �ाज्ञा; the �व� and तैजस disappears into
�ाज्ञा. Permanently or temporarily. Thank God temporarily. And after merging into �ाज्ञा tonight,
the next day morning again, �व� and तैजस, they reappear. Thus,�व�तैजस,like grains, enter into
�ाज्ञा, which is like a measure. And from �ाज्ञा, the measure like कारण भाव , again, �व�तैजस
reappear.Thus,ओdisappears and reappears. �व�तैजस disappear and re-appear.Because of the
disappearing re-appearing phenomena because of मकार and �ाज्ञा, both are compared to �म�त:, a
measure.So this is one सामान्य धमर् : The second one is easier, because it is only the first part of
�म�त:.What is the first part of �म�त? ओ resolves into म. And �व�तैजस resolve into �ाज्ञा. Therefore,
मकार is alsoresolvingground. �ाज्ञा is also a resolution ground.Thus, both serve, as a resolution
ground. लय स्थानंfor ओ –ओ means अand उ. And �व�तैजस respectively. Therefore, the word अपी�त:
means लय स्थानं . Sanskrit students, सप्तमी �ुत्प��.अ�धकरण �ुत्प��: अप्ये�त अ�स्मन् इ�त अपी�त .And
then the उप�नषद् gives the फलम् also. Because he meditates on मकार and �ाज्ञा, which are like
measures, this उपासक will be able to measure everything appropriately.Measure everything
does not mean he goes with a tape and all. Here measure means assess everything properly. And
in fact, success in life requires, assessing every situation properly.Unless we assess properly, we
cannot take appropriate decisions. And Therefore, this capacity ofjudging, assessing situations
properly he will get. Not only situation, people also. In fact, when we have to team up with
someone and marry someone very important. And this fellow, dates for years and then first
year, one year the marriage doesn’t survive after assessing each other for so many years.
Somewhere problem. So, everything what is required? Assessment is required. So, this उपासका
will be able to marry right person. Simple I said. OK.This is the essence. Not only that. Second

result also in keeping with अपी�त; he becomes one with ई�र as a result of this उपासना. This is
called ई�रलय; a unique typeof फलम्.A लय; which is not equal to moksha,because moksha
requires ज्ञानं. Here it is only उपासना. Therefore, ई�रलय will be only for one ��.Thereafter again
he will have to be born according to कमर्. It is called ई�रलय; or in योग शास्�, it is called �कृ�त लय;
which is an important फलम्. योग शास्� talks about.Now we will go to the भाष्यं
सुषुप्तस्थानः �ाज्ञो यः स ओम्कारस्य मकारस्तृतीया मा�ा । केन सामान्येनेत्याह सामान्य�मदम� �मतोऽ�म�तमार्नं

मीयत इव �व�तैजसौ �ाज्ञेन �लयोत्प�योः । �वेश�नगर्माभ्यां �स्थेनेत यवास्तथ्ओम्कारसमाप्तौ पुनः �योगे च
��वश्य �नगर्च्छत इवाकार�कारौ मकारे ।
So सुषुप्तस्थानः�ाज्ञ:य: so whoever is the �ाज्ञ. And �ाज्ञ is the name of consciousness we should
remember. When you use the word waker, dreamer and sleeper, all the three are names of
consciousness. In association with waking state, so जा�त्अवस्थाउपा�धकचैतन्यं. स्व�ावस्थाउपा�धक –
उपा�धक means conditions consciousness;सुषु�प्तअवस्था conditioned consciousness. All these are
names of consciousness we should remember सुषुप्तस्थानः ; �ाज्ञ: the sleeper consciousness
whoever it is स:that �ाज्ञ is ओम्कारस्यमकार: Here also Sankaracharya is careful. Not independent
मकार. But मकार which is part of �कार. Carefully he writes. ओम्कारस्यअकार; ओम्कारस्यउकार;
�कारस्यमकार;. which is तृतीया मा�ा the third मा�ा or letter. Then Sankaracharya raises the
question. केन सामान्येन what is the common feature between them because of which you equate
them? इ�त आह . Means इ�त ��स्य उ�रं आह �ु�त: After आह full stop. Then सामान्यं इदं अ� . The
following one, is the first common feature. So Sankaracharya doesn’t have much to write. And
Therefore, he asks the question, what is the common feature. Then another sentence. The
following one is the common feature. So इदं .इदं means the following one is the common
feature.What is that �मते?�मते: is in the मूलम्. After that you have to put a dash. �म�त: = मानं. �म�त;
means मानं.Now the question is what is मानं?You cannot say �म�त: मानं= मीयतेइ�तमानं. That we have
to supply. मीयतेअनेनतृतीया�ुत्प��करण�ुत्प��मीयते अनेनइ�तमानं. मानं is the name of a measure by
which you can measure something. Even in Englishalso, the word measure is the name of the
instrument of measuring. So when you use the word measure, to name a vessel, which is used as
an instrument of measuring. In Sanskrit grammar it is called करण�ुत्प��. Instrumental
derivation. Measure ��यते अनेनइ�तmeasure.Measure yate अनेनइ�तmeasure;is called instrumental
derivation.So मीयतेअनेनइ�तमानं. We have to supply and put a full stop.And that he explains. मीयतेइव
�ह�व�तैजस�ाज्ञेन-�ाज्ञ is like a measure. Because �व� and तैजस, are as though measured by �ाज्ञ. �ाज्ञ
is like a measure because �व� and तैजस are as though measured by �ाज्ञ.Why, as though
measured? You should know the logic. Because both of them enter and come out. Whatever is
measured enters thevessel and it won’t remain there permanently. It has to enter and come out.
That is the condition for measurement. So मीयतेइव. The root is मा. Second conjugation and third
conjugation.So मीयतेइव �ह �व�तैजसौ. In fact,मीयेते should be. I will check up and tell you in the next
class. मीयेतेइव �ह�व�तैजसौ being �द्व वचनंbothare measured as though by �ाज्ञ:.By the �ाज्ञ. And when
does it happen?�लयउत्पत्यो; at the time of �लयम् both �व� and तैजस will merge into �ाज्ञ.

Therefore, during �लयम् जीवा: continue to exist or not? We should note. All the जीवा; continue to
exist in �लयं also in their कारणशरीरं body. कारणशरीरंand Therefore,�लय and then उत्पत्यो; and in the
next उत्प��, ��; from �ाज्ञ, both of them come out. And how are they
measured?�वेश�नगर्माभ्यां�वेश means entry. And �नगर्म means what? Coming out. �वेश�नगर्माभ्यांमीयेत.े
That तृतीया should be connected with मीयेते. And then he connects it to the example. �स्थेनेतयवा;
इवयवा; is the name of a grain. Like barley. यव: means barley. Or it can be rice or any grain. �स्थ is
the name of a measure.So �स्थेनेत यवा; इव �ाज्ञेन �व�तैजसमीयेतइे त्यथर्:Now he extends it to the �कार
also.How? यथा �कारसमाप्तौ. When we chant the �कार, and we are, tapering it and it is ending. At
that time, पुनः �योगे च. And after ending the �कारand again, when a person is re-chanting,then go
to the next line. अकारउकारौमकारे��वश्य. You can understand. अकार and उकार, enter मकार. ��वश्य.
Then �नगर्च्छत;�नगर्च्छतmeans what? Both of them again emerge out.Sanskrit students �नगर्च्छत: is
�थमा �द्ववचनं . Because अकारउकारौ. �नगर्च्छत: So this is the explanation of the first common feature
of the measure.Now what is the second one? We will read.
अपीतेवार् । अपीत्यप्यय एक�भावः । ओम्कार उच्चारणे �न्त्याक्षर एक�भूता�ववाकार ओम्कारौ । तथा

�व�तैजसौ सुषुप्तकाले �ाज्ञे । अतो वा सामान्यादे कत्वं �ाज्ञमकारयोः ।
So अपीते:वा is in the मूल.ं अपी�त: means dissolution. And here I is dissolution ground. The ground
of dissolution. सप्तमी �ुत्प�� . The place where things resolve. This is the मूलं. Now he
explains.अपी�त: =अप्यय:. And अप्यय: is = एक�भाव:एक�भाव: means merging, becoming one. Now the
question is what is merging into what? Is it sugar merging into coffee? So whatare you referring
to now? So he says, अकारउच्चारणे�ह; �कारउच्चारणे�ह when you are uttering the word �कार, अन्ते
अक्षर,in the final letter मकार. अक्षरे it should be. Because of सं�धrule it is printed अक्षर.
अकारउकारौएक�भूतौ इव.अकार has merged into मकार. उकार also has merged into मकार. So we have to
split the सं�ध properly अन्त्ये अक्षरएक�भूतौ इव. अकारउकार. And similarly,तथा �व� तैजसौ सुषु�प्तकाले ;
both the waker and dreamer, during the deep sleep state, �ाज्ञे in the �ाज्ञ we have to complete the
sentence, एक�भवत:they merge.अतो वा सामान्यात् . Because of this second common feature both
being the resolution group of the other two.एकत्व �ाज्ञं अकारयो; this is to be remembered by the
meditator at the time of उकार�ाज्ञा उपासना.Now the question is what is the benefit? That is given
here.
�वद्वत्फलमाह �मनो�त ह वेदं सव� जगद्याथात्म्यं जानातीत्यथर्ः । अपी�त� जगत्कारणात्मा भवतीत्यथर्ः ।

अ�ाव�ावान्तरफलवचनं �धानसाधनस्तुत्यथर्म् ॥११॥
So �वद्वत्फलंआह. Here �वद्वत् refers to उपासका. Not ��ज्ञानी. For the उपासका, the फलं the result is the
following. What is that?�मनो�त ह वा इदं सव� this person is able to clearly understand this whole
creation.He is able toassess, the whole creation and know what is the content. The सार, the
essence of the creation. And what is the essence of creation?ई�र:God is the essence of the
creation. Why God is theessence? Because God is the कारणं. �ाज्ञ: in the 6th मन्�ा.What is that मन्�ा?

That एष सव��र एष सवर्ज्ञ एषो sन्तया�येष यो�न: सवर्स्य �भवाप्ययौ �ह भूतानां .The whole creation emerges
from the Lord. Rests in the Lord. And resolves in that the Lord. भगवान् is the material cause of
the universe. And material cause is the essence of the product. And Therefore, भगवान् is the
essence of the entire creation.He knows. So जगद्याथात्म्यं here it is talked about परोक्षज्ञानं. He
doesn’t have the अपरोक्षज्ञानं that जगत्कारणं�� अहं अ�स्म. He doesn’t know. If he knows the story is
different. It is only semifinal. Not yet final. Therefore, he has got the परोक्षज्ञानं. That ई�र is the
content of the creation.Therefore, इदं सव� the entire universe= जगत्याथात्म्यंयाथात्म्यं means स्व�पं.So,
I said he is able to assess everything in the creation. But Sankaracharya takes it as measurement
of the entire universe. Assessment of the entire universe in the form of the knowledge. That
everything is nothing but God+ different names and forms only इ�त जाना�त . This is फलं no 1.
परोक्षई�रज्ञानंअ�स्तइत्यथर्:.
Then what is the second फलं? अपी�त� भव�त;भव�तto be supplied=जगत्कारणात्मा भव�त अपी�त
सपत�म�ुत्प��; that means जगत्कारणात्माis another name of ई�र. God is called जगत्कारणात्मा.
कारणात्मा means the cause. जगत् means the universe. कारणात्मा means the cause of the universe.
भव�तmeans at the time of death, he will merge into god. And all his कमार्�ण will be suspended for
one full creation. Very long rest. Otherwise in every creation we will be born 100 of times
repeatedly. But this person gets oneness with ई�र, for the duration of one entire ��. Only in
the next �� he will come back again. Therefore, जगत्कारणात्माभव�त इ�त अथर्:
Then Sankaracharya adds a note that the independent उपासना, is not the real teaching of
माण्डू क्यउप�नषद्.Eventhough it talks about each उपासना and फलं also, and when we read the फलं it
looks as though each one is a separate उपासना. Because for each one separate फलं is given.
Therefore, we may think there are 4 उपासना�न. Sankaracharya says eventhough it is mentioned
that is not the primary aim.The उप�नषद् is meant for coming to the 4th पाद. Not getting lost in
one,two or three. So अ�अ� means throughout this omkara discussion, अवान्तरफलवचनं. The
mention of the result for each उपासना, अवान्तरफलं means separate result for each उपासना. अकार
वै�ानर उकार �हरन्यगाभर् मकार अन्तयार्मी . For each उपासनाफलवचनं is more like an अथर् वाद :;अ�तात्पय�
ना�स्त. And what is the purpose? �धान साधन स्तुत्यथर् , if these secondary उपासना�न themselves can
give such great results then what to talk of अहं �� अ�स्म ? OK. Now I will give you the अन्वय: of
मन्�ा 11.
सुषुप्त स्थान : �ाज्ञ: तृतीया मा�ा मकार: (भव�त) मीते: अपीते: वा (एवं भव�त)|य: एवं वेद (स;) ह वै इदं सव�
�मनो�त.�मनो�त is averbal form. To measure अपी�त: च (भव�त). So, with this the मन्�ा: connected to
the three मा�ाs of �कार are over. Before going to the 4th मा�ा, which is the main teaching we
have a small break wherein GPA enters and summarises the essence of the first three मा�ाs.In
अवस्था �य �वचार also samething he did. First the three पादाs, he wrote the का�रका: And there 4th
पाद was introduced separately. Similarly, here also 4th मन्�ा will be introduced later. Now we are
enteringका�रका portion. From मन्�ा portion we are going to का�रका portion. I hope everything

doesn’t appear the same for you. OK. So, we are going through a mixture of मन्�ा and का�रका.
43.06
अ�ै ते �ोका भव�न्त |

�व�स्यात्व�ववक्षायामा�दसामान्यमुत्कटम । मा�ासं��तप�ौ स्यादा�प्तसामान्यमेव च ॥१९॥
So, in the first three verses, GPA doesn’t add anything. He is only paraphrasing the मन्�ा.So, in all
these three verses in the second line there is expression मा�ा सं��तप�ौ.सं��तप��: means equation.
So, while doing the equation of what and what?मा�ा and पाद. So while we are equating the मा�ा:
and पादा:, we have to write three equations, अ and �व�. उ and तैजस. मand �ाज्ञ. And as even you
make the equation, at that time in your mind, the common, feature, two common features in
each of theequation must automatically raise in the mind. सामान्यं उत्कतं स्यात्-उत्कतं means
common feature should become prominent in your mind when you are doing the equation. That
is the essence of all these three verses. We will go to भाष्यं. भाष्यंis also a running through the
का�रका.
�व�स्यात्वमकारमा�त्वं यदा �वव�यते तदा�दत्वसामान्यमु�न्यायेनोत्कटमुद्भत

� ं �श्यत इत्यथर्ः ।
अत्व�ववक्षाया�मत्यस्य �ाख्यानं मा�ासं��तप�ा�व�त । �व�स्याकारमा�त्वं यदा सं��तपद्यत इत्यथर्ः ।
आ�प्तसामान्यमेव चोत्कट�मत्यनुवतर्ते च शब्दात् ॥१९॥
So �व�स्यअत्वं you have to split the word properly. �व�स्य then अत्वं= अकारमा�त्वं.अत्वं is in the
मूलम्=अकारमा�त्वं is the �ाख्यानं.That means when �व� is equated to the letter अ. यदा �वव�यते .
When that is the intention of the student. Then the next word also you have to split properly
तदाआ�दत्वसामान्यं. तदा�दत्वंis there. It should be split as तदा +आ�दत्वम्. तदा means at that time of
equation. आ�दत्वसामान्यं. The common feature of both being the beginning, which we saw in the
मन्�ा youare supposed to remember the corresponding मन्�ा.मन्�ा must be I think, मन्�ा no 9.So 9
should be remembered here. आ�दत्वसामान्यं. Both of them being the beginning. उ�न्न्यायेन as
explained in the मन्�ा 10. उ�न्न्यायम् meanssorry मन्�ा 9. नवम मन्�ोक्थ �कारेण .And you should not
read मु�न्न्याय. मु�न्न्याय: is liberated न्याय. It is not मु�ा. It is उ�न्न्यायेन. Because of सं�ध it is मु�ा.
OK.So उ�न्न्यायेनउ�ं. उ�ं is in the मूलम्=उद्भ�त.ं उद्भ�तं means prominent in the mind. �श्यतेइत्यथर्: it
appears, in the mind. And then he says अत्व �ववक्षायां इत्यस्य �ाख्यानं मा�ा सं��तप�ौ इ�त .That means
in the first line अत्व �ववक्षायां is there. In the second line मा�ा सं��तप�ौ is there. You have to put an
equal to in that. अत्व �ववक्षायां = मा�ा सं��तप�ौ ,while equating these two. And that itself he
explains. �व�स्यअकारमा�त्वंयदा सं��तपद्यते. सं��तप�ौ he translates as यदा सं��तपद्यते. सं��तपद्यते means
when we are accepting their equation. So at that time, in the mind, the common feature no one
should become dominant. Then should come common feature no two also.So what is that? He
says आ�प्तसामान्यंएव च आ�प्त: means �ा�प्त: and again it has been already explained in the 9th
मन्�ा.And the meaning of the word is all-pervasivenessof अकार. And all-pervasivenessof �वराट्.You
must understand.Then उ�ंइ�त अनुवतर्ते . So, you have to read the word उ�ं once again in the
second line also. And how do you know you should add that word once again. Sankaracharya

says च शब्दात् . Because in the second line the last word is च. And that चin the second line should
be understood as उ�ं to be taken from the first line. All for Sanskrit students only. Others can be
blissfully ignorant. Therefore, the word च in the second line is for adding the word उ�ं once
again borrowing from the first line. And again Sanskrit students चand शब्दात् have been written
separately it should be compound word चशब्दात्. च इ�त शब्द; चशब्दा: ; कमर्धारय समास. And चशब्दात्
Ok. I will give you anvaya; and incidentally अ�ै ते �ोका भव�न्त is the sentence of GPA. So GPA says
the following slokas are meant to explain the मन्�ाs of Mandukya. Anvaya.
मा�ा सं��तप�ौ �व�स्य अत्व �ववक्षायां सत्या (स�त सप्तमी) सत्यां आ�दसामान्यं उत्कटम् स्यात्;आ�प्त सामान्यं एव
च(उत्कटम् स्यात्).
More we will do in the next class.


041-Chapter 1 Karika 20 to 23
�व�स्याकारमा�त्वं यदा सं��तपद्यत इत्यथर्ः । आ�प्तसामान्यमेव चोत्कट�मत्यनुवतर्ते च शब्दात्॥१९॥  
One small correction in page no 72.भाष्यं 5th line. मीयतेइव is there. It should be मीयेतेइव�द्ववचनं. And
page 74, भाष्यं top line मा�ासं�त्प��द. सं��तप��द: after a dash required.
�व�स्यअकारमा�ंयदासं��तपद्यतेइत्यथर्: Now GPA is commenting upon the �कारमन्�ा: of माण्डू क्यउप�नषद्.
And in the initial few मन्�ा:s, the उप�नषद् equates the first पाद and first मा�ा. Similarly, second and
third पाद etc.And this can be used for उपासना also. But primarily it is meant to be a part of
�न�दध्यासनं process, in which the vedantic meditator has to learn to resolve the अकार and
�वराट्.उकार and �हरण्यगभर्. And मकार and �ाज्ञ. And finally abide as �नगुर्णतुरीयं. Thus, primarily it is
part of �न�दध्यासनं. But it can beused as उपासनं also. And we have those �कारमन्�ा: of the उप�नषद्.
Now GPA is just summarising those मन्�ा:s in the following का�रका:of which we completed the
19th का�रका in which अकार and �वराट् are equated.And then GPA said while equating the
meditator remembers the common features;two common features आ�दसामान्यं and आ�प्तसामान्यं.
So we have completed the भाष्यं. I have given the अन्वय also I think. Now we will go to का�रका no
20. Page 74 का�रका 20.
तैजसस्योत्व�वज्ञान उत्कष� �श्यते स्फुटम् । मा�ासं��तप�ौ स्या�भयत्वं तथा�वधं ॥२०॥भाष्यं

तैजसस्यात्व�वज्ञानोकारत्व�ववक्षायामुत्कष� �श्यते स्फुटं स्प� इत्यथर् उभयत्वं च स्फुटमेवे�त ।सं��तपद
पूवर्वत्सवर्म् ॥२०॥
So तैजसस्यउत्व�वज्ञानेis in the मूलं. And here �वज्ञान is printed; not a mistake. Because of सं�ध rule it is
printed. When you split is �वज्ञानेस�त.स�तसप्त�म. When तैजस is equated to उकार. So उत्व�वज्ञाने is in
the मूलं= उकारत्व�ववक्षयंसाध्यं; when उकार is to be equated. Then at the time of equation. And here
equation represents meditation.�वज्ञाने means ध्याने while practicing he meditation.उत्कषर्स्पुटम्�श्यते.
When the first common feature the superiority of उकार and तैजस or �हरण्यगभर्. Superior to
what?�हरण्यगभर् is superior to not �ाज्ञ. Superior to �वराट्. So उत्कषर्:�वराट् अपेक्षयाउत्कषर्:�श्यतेस्पुटम् is in
the मूलं. स्पुटम् means adverbial indeclinable. Qualifying �श्यते and Sankaracharya comments the
word स्पुटम् as स्प� | स्प�; means स्पुटम्. स्पुटम् means स्प�? Both means clear. It is very clear. इ�त
अथर्:And not only the first common feature. The second common feature also which he said in
the second line.उभयत्वंतथा�वधंfor that he gives commentary उभयत्वंच. And उभयत्वं means they are
in between 1&3. उ is between अकार and मकार. �हरण्यगभर् is between �वराट् and अन्तयार्मी. Both of
them are middle one. That intermediary status is called उभयत्वं. And in the मूलंतथा�वधं is said.
Means similar. Naturally question comes: similar to what?स्पुटम्एव. What was said in the first line
as स्पुटम्; the same it should be extended to तथा�वधं. That means स्पुटम्एव इ�त अथर्: Then पूवर्वत्सवर्म.्
The rest of the commentary as in the previous �ोका.
041 - Chapter 1 Karikas 20 to 23 (03-02-2017) www.arshaavinash.in

Then question comes what is meant by rest of the commentary. Nothing should be taken for
granted. Sankaracharya in this �ोका has not commented upon मा�ासं��तप�ौ. You may
wonderwhy he has omitted that. For that his answer is for the commentary मा�ासं��तप�ौपूवर्वत्.
As it has been commented in the previous �ोका no 19. And what is that? While equating the मा�ा
and पाद at the time of equation, meditation. Ok I will give you the अन्वय:
मा�ासं��तप�ौतैजसस्यउत्व�वज्ञाने( स�त) स�तसप्त�म.उत्कषर्: स्पुटम्�श्यते.; उभयत्वं (च ) तथा�वधं स्यात्.Continuing,

verse 21.
मकारभावे �ाज्ञस्य मानसामन्यमुत्कटम् । मा�ासं��तप�ौ तु लयसामान्यमेव च ॥२१॥ भाष्यं.

मकारत्वे �ाज्ञस्य �म�तलयावुत्कृ�े सामान्य इत्यथर्ः ॥२१॥
So �ाज्ञस्यमकारत्वेस�त when �ाज्ञ and ई�र. When we say �व� we should include �वराट्. तैजस when we
say, �हरण्यगभर् should be included and �ाज्ञस्य when you say अन्तयार्�मन:ई�रस्य मकारत्वे स�त.
ई�रमकारऐक्यध्यानकाले. ई�रमकारऐक्यध्यानकालेइत्यथर्:.At the time of practicing, this meditation,
�म�तलयौ 2 common features, in the form of �म�त and लय: so �म�त isused in the मन्�ा. And in GPA
का�रका�म�त is not there. मानम् is there. Therefore, we should note �म�त of the मन्�ा and मानम् of the
का�रका both are same. And both refer to what. Do you remember the meaning? The measure.
Justas grains enter into the measure and comes out of the measure. Similarly,अ and उ enter and
come out.�व� and तैजस enter into �ाज्ञ and come out.Therefore, �म�त is one common feature.
Similarly,लय: and the word लय doesn’t occur in the उप�नषद्. Therefore, we have to find out what
is the corresponding wording the उप�नषद्. What is the Upanishadic word अपी�त� भव�त. Thus, the
word अपी�त occurring in the उप�नषद्, माण्डू क्य उप�नषद्. Which मन्�ा? मन्�ा no 11.So the word अपी�त:
occurring in मन्�ा 11, and लय occurring in the का�रका and भाष्यं, both mean the same. And what is
the meaning of अपी�त and लय? The resolution ground. सप्त�मअ�धकरणम् �ुत्प��.So मकार is the place
of resolution of अ and उ. Similarly,�ाज्ञ is the ground of resolution where everything resolves.
During �लयं, the whole world resolves into ई�र only. So therefore, these common features उत्कृ�े
सामान्ये.उत्कृ�ंmeans prominent common feature. And Sanskrit students उत्कृ�े is �द्ववचनं. And सामान्ये
is also �द्ववचनं. अकारान्त:नपुम्शक�लङ्ग: उत्कृ� शब्द:सामान्य शब्द;�थमा �वभ�� द्ववचनंwhy �द्ववचनं? �म�तलयौ is
�द्ववचनं And there you have to split the सं�ध properly �म�तलयउत्कृ�े is there �म�तलयौद्वन्द्व समास �म�त�
लय� �म�तलयौ . And since it is dual no. उत्कृ�े and सामान्ये are dual.OK. अन्वय:.
So that when really material comes we can analyse. OK अन्वय of 21.
मा�ासं��तप�ौ�ाज्ञस्यमकारभावे तु मान सामान्यं उत्कटम्(भव�त); लयस्सामान्यं एव च (उत्कटम् भव�त)

Continuingverse 22.
��षु धामसु य�ुल्यं सामान्यं वे�� न��तः । स पूज्यः सवर्भूतानां वन्द्य�ैव महामु�नः ॥२२॥
We have not yet seen the अमा�ा the 4th मा�ा of �कार. But GPA is not able to resist the tendency.
Previously also we saw, when the first the first 3 पादs have been completed, even before the 4th
पाद the 7th मन्�ा came, GPA talked about the तुरीयपाद. Because he is not able to resist. Same he

does here also. अमा�ामन्�ा has not yet come. But he himself introduces that in these 2 का�रका: 22
and 23.And here GPA says, if an उपासका will practice these three ध्यानम्, that too �नष्कामतय if he
practices, very soon or later, he will get interested in gaining the knowledge of the 4th मा�ा. And
he will get a गु�. The उपासक will get an opportunity for वेदान्त �वण मनन �न�दध्यासनं . And after
practicing all of them, he will come to अमा�ा तुरीय ऐक्यज्ञानं. And therefore,he says स: पूज्य:
भव�त.And वन्द्य: भव�त महामु�न:भव�त. After knowing the 4th पाद. 4th मा�ा has not yet come. But he
says he will come to 4th मा�ा, and he will become a wise person. महामु�न: means wise. Not only he
will become wise and जीवन्मु�:. स: पूज्य:भव�त , वन्द्य: भव�त.. He will be adorable person.so this is
the essence. We will go to the भाष्यं.
यथो�स्थान�ये यस्तुल्यमु�ं सामान्यं वेत्यवमेवैत�द�त �न��तो यः स पूज्यो वन्द्य� ��वल्लोके भव�त॥२२॥
��षुधामसु is in the मूलं. We have to supply that in the bhashyam also. ��षुधामसु =यथो�धाम�ये.धाम
literally means abode. Here the abode means the three अवसथा:; or state of experience. So in the
above mentioned the three statesof experience. जा�त्अवस्था,स्व�अवस्था and सुषु�प्तअवस्था.
य:तुल्यंउ�ंसामान्यंवे��. तुल्यं we will see later. य:उ�ंसामान्यं वे�� whoever knows the common
features.सामान्यं means the common features. उ�ंसामान्यंwhich have been already mentioned. So
आ�प्त and आ�द�मत्वंfor जा�त्अवस्था;उत्कषर् and उभयत्वं for स्व�ावस्था.�म�त: and अपी�त for सुषु�प्तअवस्था.
These three pairs of common feature are called तुल्यंउ�ंसामान्यं. Above mentioned common
features.And why does GPA says तुल्यं? Because in each state a pair was mentioned equally too.
Not that for the first one, one सामान्यस्य. For the second 2 सामान्यं; it is not. In each स्थानं 2 सामान्यंs
were mentioned to indicate that तुल्यंसामान्यं. Equally 2 common features were mentioned. Those
equally mentioned common features, य: वे��. The one who knows, and that too not ordinary
knowledge �न��ता:सन्वे��. सन् understood. �न��ता:सन् means �न�येनइत्यथर्: | �न�येन means definitely
with conviction. And Sankaracharya wants to explain what is the conviction within inverted
commas. “एवं एव एतत् .” This is in this manner only.” Whichis in which manner? The
सामान्यंbetween अ and �वराट् is in this manner only. Similarly,उ and �हरण्यगभर्; each one. This alone
is the सामान्यं. And no other सामान्यंis possible इ�त–clearly, doubtlessly, definitely य: वे��. So
eventhough �न��ता: is an adjective it has an adverbial force. �न�येनवे�� qualifying वे��.सः that
उपासक. So here वे�� means उपास्ते the one who knows. And mere knowledge is not enough. He has
to meditate on that. Sequentially. स: लोके��वत्भव�त. Later. ��वल्लोके is there. That we will read
first. So that उपासक will become ��वत्. Where? Is it a posthumous one? No. लोके. Even while
living in this world, ��वत्भव�त. He will become ��ज्ञा�न. But we have to add a note. Otherwise it
will confuse. The उपासक will not automatically become ��ज्ञा�न. उपासक will have to go to
त�द्वज्ञानाथ�सगु�मेवअ�भगच्छे त्स�मत्पा�ण:�ो��यं ��न�ं . And he will have to know. Anandagiri adds all
these things. These are theplaces where Anandagiri is brilliant. आचायर् doesn’t mention गु� and
sastric study. Therefore, a person may think गु� is not required. Sastric study is not required.
You keep on doing उपासना. One day suddenly the knowledge will dawn. This dawning business
will not work. We have to make the knowledge happen. Knowledge never happens.In life, many

things happen. Like what? Growing old. Good example. Growing old you need not make it
happen. It will happen. That will happen. Night will happen. Day will happen. Srishti will
happen. Pralayam will happen. Knowledge will குட்டு, happens ெசான்னா. Knowledge we have to
make it happen. By गु�शास्�उपदे श�वणमनन�न�दध्यासनं. GPA doesn’t say that. Sankaracharya doesn’t
say that. Anandagiri brilliantly says that in the next verse he says. So स:ज्ञानयोगेन��वद्भव�त. And
once he becomes ��वत्, he can act as a गु� also. And if he becomes गु�, गु��र्�ा, गु��व�ष्णु,
गु�द� वोमहे�र.Soस:पूज्य;भव�त. We have to reverse the order. First, we have to read ��वत्भव�त.
Thereafter पूज्य:भव�त. वन्द्य:भव�त. He will be adorable. He will be respectable. What is the
difference between पूज्य: and वन्द्य:? So वन्द्य: is just namaskara:whereas पूज्य:: means he deserves
a full-fledged षोडशउपचारपूजा also. That is पूज्य:. वन्द्य: means namaskaram also he deserves. Either
simple namaskara. Or elaborate पूजा. Both he deserves. He deserves; not he goes on asking come
and do पूजा to me. He doesn’t demand. But he commands. OK.अन्वय:
य: ��षुधामसुतुल्यंसामान्यं�न��ता: (सन्) वे��. �न��ता:कतर्�रस्थ: स: महामु�न: (भव�त)सवर्भूतानांवन्द्यपूज्य:चभव�त).

And just an aside note सवर्भूतानां is said. For all people. What is the significance of all people. From
Mundaka Upanishad we can borrow the idea. Materialistic people also can worship a ज्ञा�न and
seek material goals.Spiritual people also can worship a ज्ञा�न and seek spiritual goal. A ज्ञा�न can
fulfill both desires भु��मु��ताताच somewhere it comes. Where does it come
भु��मु��ताता;गु�स्तो�ं if you remember.
यं यं लोकं मनसा सं�वभा�त �वशुद्धसत्वः कामयते यां� कामान् ।

तं तं लोकं जयते तां� कामांस्तस्मादात्मज्ञं �चर्येद ् भू�तकामः ॥ १० ॥
Mundaka Upanishad
Therefore, सवर्भूतानां means भु��मु��कामानांइत्यथर्; and Sanskrit students धाम is

नकारान्त;नपुंसक�लङ्ग:सप्तमीब�वचनंlike नामन्शब्ध; धामधा�म्न, धामा�नइ�त �पा�ण.
Continuing, introduction 23rd verse. All these are GP का�रका:
यथो�ैः सामान्यैरात्मपादानां मा�ा�भः सहैकत्वं कृत्वा यथो�मोम्कारं ��तपद्य यो ध्याय�त तम्

अकारो नयते �व�मुकार�ा�प तैजसम् । मकार� पुनः �ाज्ञं नामा�े �वद्यते ग�तः ॥२३॥
So here also GPA is talking about an उपासक coming to the 4th मा�ा. Eventhough 4th मा�ा has
tocome only in the next मन्�ा. In advance itself GPA introduces, the 4th मा�ा which is अमा�ा. So
यथो�ैःसामान्यै. So keeping the 3 pairs of common features in the mind which were or which have
been mentioned in the मन्�ाs and का�रकाs. And keeping these common features what should he
do? मा�ा and पादmust be equated.So आत्मपादानां, मा�ा�भ:स:एकत्वं कृत्वाआत्मपादानां means here first 3
पादs. �व�तैजस�ाज्ञ should be मा�ा�भ: स: Along with the first 3 मा�ाs of �कार. So, when you say
मा�ाणां and पादानां you are taking only the three. The 4th one is going to come later only. So स:
एकत्वं कृत्वा.So, seeing the एकत्वं, oneness. And again, Sankaracharya insists that the three मा�ाs

should not be taken independently. They must be remembered as part of �कार. Therefore, even
when a उपासक does अकारध्यानं, he doesn’t utter the letter अ. He must be uttering OM alone. But
focusing on अकार. That is called अकार�धान�कारध्यानं. Similarly, not उकारध्यानं. But
उकार�धान�कारध्यानं. Therefore,Sankaracharya specially adds, यथो�म्�कारं��तपद्य. And seeing
these three मा�ाs, as connected to �कार. So ��तपद्य means connecting them to �कार. Because
their value is only as part of �कार. Like the stringed flowers. So, if a lady keeps the string on her
head, it is because of the flower only.You remove the flower nobody will normally-keep the
string. Similarly,अकार is like a string. It will have a value only along with �कार. Therefore, he
insists यथो�म्�कारं��तपद्य. Understanding those three मा�ा:s as part of �कार. And in this
manner, य: �कारंध्याय�त. The one who practices, सगुण�कार, सगुण��ऐक्यध्यानंकरो�त.
सगुण�कारसगुण��ऐक्यध्यानंकरो�त. तंतं means तंउपासकं. What will happen to that उपासकif he doesn’t,
come to अमा�ा the �नगुर्णं��but he practices only सगुण��ध्यानं and dies as a उपासक without
becoming a �नगुर्णज्ञा�न. Then what will happen to him?After death he will have to travel. Because
he doesn’t have �नगुर्णज्ञानं. Therefore, liberation is ruled out. But he will get a great फलं. �वराट् ऐक्यं
or �हरण्यगभर्ऐक्यं or ई�रऐक्यंdepending upon the type of उपासना. And that is why the word तं is
incomplete. That तं should be connected with the �ोका. तंउपासकंअकार:�व�ंनयते. So, the �ोका must
be carefully understood. अकार must be translated as अकार�धान�कारउपासनं.So अकार: means
अकार�धानमा� उपासनं. उपासकं�व�ंनयते. उपासकं you have to add. �व�ंनयते. Takes उपासक to �व�:
Then naturally a doubt will come if we think. Otherwise no problem. So, theउपासक will be taken
to �व�. �व� means waker. Why should उपासक be taken to waker?Because उपासक is already �व�;
only. Therefore, here �व� represents �वराट्. So �वराजंनयतेइत्यथर्; because �व�स्य �सद्धत्वात् . He is
already attained by him. Because �व� means what? Fundamental question. �व�: means a waker.
We are all �व�:So, the waker need not become �व� because waker is already �व�.Therefore, �व�ं
means �वराजंवै�ानरंनयते. Similarly,उकार; means what? उकार�धान�कारउपासना leads the उपासक you
have to supply उपासकंतैजसम्नयते. नयते verb we have to supply. And तैजस should be translated as
�हरण्यगभर्म्नयते –he will become one with �हरण्यगभर्. Of course, after death. And
similarly,मकार�पुन�ाज्ञं. मकार�धान�कारउपासकं�ाज्ञंअन्तयार्�मणंनयते. So up to this is सगुण��उपासनाफलं.
And now GPA adds, suppose the उपासक gains knowledge,which is going to come only in the next
मन्�ा. But he introduces here itself. And how does he do that? By गु� that we have to supply.
गु�शास्� उपदे शेन �वण मनन �न�दध्यासनं कृत्वा अमा�ातुरीयऐक्यज्ञानंय:�ा�ो�त. अहं ��ा�स्म इ�त �नगुर्णअद्वै तज्ञानंय:
�ा�ो�त. That is indicated by अमा�े.With regard to �नगुर्णं��.So that means with reference
to�नगुर्ण��ज्ञानं.So, the previous three is उपासकं. Here it is ज्ञाता. So, to which लोकाhe will go? So, you
have to ask yourself; youare awake or not? ग�त:न �वद्यते. For the ज्ञा�न, there is no travel at all. Here
itself his �व� will merge into �वराट्;तैजस into �हरण्यगभर्;�ाज्ञ into ई�र. And the अव�छ�चैतन्यं which is
the enclosed consciousness, here itself merges into the all-pervading consciousness. The first 3
mergers involve transformation. If �व� has to merge into �वराट्, the body has to merge into
pancha bhutani. Similarly, Sukshma kaarana sariram has to merge. The first three mergers

involve transformation.The 4th merger is what? Enclosed consciousness, merges into all-
pervading consciousness. How? Without any transformation. Or any motion. And what is the
well-known vedantic example. घटाकाश महाकाशं इव . So, this is the gist of the �ोका. We will go the
भाष्यं.
अकारो नयते �व�ं �ापय�त । अकारालम्बनमोम्कारं �वद्वान्वै�ानरो भवतीत्यथर्ः । तथाकारस्तैजसम् । मकार�ा�प पुनः
�ाज्ञम् । च शब्दा�यत इत्यनुवतर्ते । क्षीणे तु मकारे बीजभावक्षयादमा� ओम्कारे ग�तनर् �वद्यते क्व�च�दत्यथर्ः ॥२३॥
So अकार; उपासकं we have to supply. उपासकं�व�ंनयते. So, it will take the उपासक to �वराट्. नयते is in
the मूलं= �ापय�त�ापय�त means it leads him into �वराट्. What do you mean by अकार leading to �वराट् .
अकार is an inert letter. How can it lead?Sankaracharya says it is an expression. What it means is
अकारालम्बनम्�कारं�वद्वान्. �वद्वान् means उपासक. Of what? �कारं�वद्वान्. Here also he is very careful.
अकार: is in the का�रका. He says �कारं.And what type of omkara?अकारालम्बनम् here आलम्भनं means
�धानं. अकार�धानं�कारं�वद्वान्. So, the one who practices, स: वै�ानरोभव�त. He becomes �वराट् after
death. इ�त अथर्”. Then the same thing has to be extended to other two. Tatha उकार:तैजसम्. What is
the complete sentence? उकार:उपासकंतैजसम्नयते. So ततोकार; is there. If you split it तथा +उकार. Not
ओ. उकार:उपासकंतैजसम् =�हरण्यगभर्म्नयतेइत्यथर्: Similarly,मकार�अ�पपुन: -moreover मकार; the letter M
again you have to complete it मकारउपासकं�ाज्ञंनयते. �ाज्ञं means अन्तयार्�मणंई�रंनयते. Then चशब्ध.
Because of the word च. And Sanskrit students there should be no gap चशब्धवत् isa
compoundword कमर्धारय च इ�त शब्ध; चशब्ध”:नयतेइ�त अनुवतर्ते. The verb नयते is written only once in
the �ोका. GPA says you have to read it three times. अकार:नयते. उकार:नयते .मकारनयते. How do you
know?Because of the word चyou have to addtwo more times. So now comes नामा�े�वद्यतेग�त:
isthere you have to split it properly नामा�े–नाम+अ�े you should not split. न+ अमा�े . And न must be
connected with ग�त:ग�त: ना�स्त.And for that Sankaracharya writes the commentary क्षीणे सु मकारे .
So, when theमकारandई�र resolves. That means when सगुणं�� resolves into �नगुर्णं��. So मकारे. So,
when मकार resolves when सगुण�� resolves into �नगुर्णं��. बीजभावक्षयात्. Thereafter there is no
more कारणशरीरं or कारण�पञ्च.Because कारणशरीरं andकारण�पञ्च belong to ई�र: the तृतीयपाद. When
the तृतीयपाद is resolved, कारणशरीरं is resolved. कारण�पञ्च is resolved. And which is called बीजभाव:
which is the seed of पुनजर्न्म.Do you remember अ�हणं अन्यथा �हणं बीजअन्कुर: etc. That बीजं he
reminds. When the seed status is gone, अमा�े�कारे. In the context of �नगुर्णं��ग�त: न�वद्यतेक्व�चत्?
There is no travel at all. In any manner.And here we have to note. Anandagiri writes a brilliant
note here. First of all,सगुणं�� resolves into �नगुर्णं�� must be understood properly. Because the
rule is कायर्म् alone can resolve into कारणं. Because कायर्म् comes from कारणं. And therefore, कायर्म्
has to resolve into कारणं. Therefore,कायर्म् alone resolves. And कायर्म् resolves into कारणं alone.
Alone twice we have to read. कायर्म् alone resolves. And कायर्म् resolves into कारणं alone.So
extending this law, the �वराट् and �हरण्यगभर् are कायर्म्. And ई�र is कारणं.Therefore, �वराट् and
�हरण्यगभर् can merge into ई�र. Now the question is how can ई�र resolve into �नगुर्णं��,because
logically it is not possible. If you say ई�र resolves into �नगुर्णं��,ई�र will become कायर्म्. �नगुर्णं��
will become कारणं.But we know ई�र is never a कायर्म;् always a कारणं only. And �नगुर्णं�� is never a

कारणं. And Therefore, how do you say,ई�रम् अकार resolves into अमा�ा. In the case of ई�रसगुणं��,
merging into �नगुर्णं��, merger is of a different kind.It is not actual merger. It cannot take place.
Because ई�र is eternally there. Even in pralayam ई�र is there. ई�र never merges.Then what do
you mean by क्षीणे. These are the places where Anandagiri is brilliant. He says resolution is
understanding that सगुणं�� doesn’t exist. separate from �नगुर्णं��. This understanding is
figuratively called resolution. That is called cognitive resolution. Not actual resolution. Nobody
can resolve ई�र actually. Then what is the resolution? I will repeat it. The first 3 पादs including
ई�रपाद doesn’t have an existence of its own. �नगुर्णं�� alone has IS ness. That IS ness alone is
borrowed by ई�र also. �हरण्यगभर् also. �वराट् also. All of them, enjoy borrowed existence. Because
all those three are �ावहा�रकं. �नगुर्णं�� is पारमा�थ�कं . �ावहा�रक doesn’t exist separate from
पारमा�थ�क. This knowledge is called merger of �ावहा�रक into पारमा�थ�क. So after this “merger” that
ज्ञा�न doesn’t travel. While living also; after death also.OK, I will give you अन्वय: and conclude.
अकार: (उपासकं) �व�ंनयते; उकार; च अ�प (उपासकं )तैजसम् (नयते); मकार च :पुन: (उपासकं)�ाज्ञं(नयते)
अमा�े�वषय सप्तमी With refrence toअमा�ाग�त: न�वद्यते . This topic is going to come only in the next
मन्�ा. But GPA introduces this in advance. So अमा�ेग�त: न�वद्यते.


042- Chapter 1 Mantra 12 verse 24
Page 76 top paralast 3 lines
क्षीणे तु मकारे बीजभावक्षयादमा� ओम्कारे ग�तनर् �वद्यते क्व�च�दत्यथर्ः ॥२३॥
GPA is commenting upon the first 3 मा�ाs of �कार. And his general commentary is over, with
का�रका no 21. And in का�रका 22, and 23, GPA is mentioning the अमा�ा also. Even though the
उप�नषद् is going to introduce only in the following मन्�ा, GPA is not able to resist himself. And
Therefore, he points out, whoever goes through the first 3 मा�ाs, and arrives at the 4th मा�ा and
the arrival of the 4th मा�ा is the negation of the first 3 मा�ा: and 4 पादाs. Because 4th मा�ा is not
the outside one. It is very much in and through the first 3 मा�ाs. If you remove the negatable part
of the 3 मा�ाs, the un-negatable one will remain. And Therefore, in 23rd का�रका which we
completed in the last class GPA said अमा�े ग�त: न �वद्यते In the first 3 मा�ाs the ग�त after death the
जीव will merge into �वराट् or �हरण्यगभर्or ई�र is said. But in the case of अमा�ज्ञानं there will not be
any travel after death. Here itself he will merge into ई�र or �नगुर्णम्��. In the other 3 cases, one
may merge into �वराट् �हरण्यगभर् or ई�र. Even that ई�र merger is not absolute. Only duringthe
current creation there is a merger. In the next srishti one has to come back,whereas in
अमा�ेग�त:न�वद्यते. Up to this we saw. I think I have given अन्वय also. Now we will go from का�रका to
मन्�ा. Hoping that you are not getting confused. So page 76. मन्�ा no 12 which is the last मन्�ा of
the उप�नषद्. With this मन्�ामाण्डू क्यउप�नषद् is over. Among the 10 उप�नषद्s माण्डू क्य is the smallest
उप�नषद् with only 12 मन्�ाs. The उप�नषद् becomes bigger only because of 215 का�रका of GPA, and
Shankaracharya’s commentary on the का�रका it becomes bigger. Now we will read मन्�ा 12.
अमा��तुथ�ऽ�वहायर्ः �पञ्चोपशमः �शवोऽद्वै तः । एवमोम्कार आत्मैव । सं�वशत्यात्मनात्मानं य एवं वेद

॥१२॥
So, we should remember the अमा�ा of �कार is equivalent to the तुरीयपाद ofआत्मा. तुरीयपादम् is
described in the 7th मन्�ा. अमा�ा is described in the 12th मा�ा. In both of them words used are
very, very similar. So अ�वहायर्ः�पञ्चोपशमः�शव:अद्वै त: All these words are the same only. And as I
said, eventhough the direct meaning of the word is silence only. We should remember the
silence should not be understood as mere absence of sound. Silence should be understoodas the
consciousness pervading the silence. Consciousness which witnesses the silence. Consciousness
which is the अ�ध�ानं of silence. That is here called अमा�ा. And then the उप�नषद् gives the फलम्
also. Whoever understands this अमा�ा, he will merge into ��न्. Totally by himself. So, this is the
gist of the मन्�ा. We will go to the भाष्यम्.
अमा�ो मा�ा यस्य ना�स्त स अमा� ओम्कार�तुथर्स्तुरीय आत्मैव केवलोऽ�भधाना�भधेय�पयोरवाङ्मनसयोः

क्षीणत्वाद�वहायर्ः ।

So अमा�ा: अमा�ा: is the name of the silence for which Sankaracharya gives �व�हवाक्यम्नन्ज्ब��ी�ह;न
�वद्यते मा�ा यस्य . That which doesn’t have, any measurement. So, the अकार has got one-unit
measurement. उकार has got one unit measurement. मकार also has got half unit measurement. But
the silence doesn’t have any measurement at all. Therefore, it is limitless. Sound has got
limitation. Silence doesn’t have any limitation. Therefore, स: अमा�ा: which is �कार: which is
�कार:�कार: means �कारल�याथर्: which is the ल�याथर् of �कार,which is चतुथर्; which is the 4th
मा�ा. The first 3 are वाच्याथर्�कार. The silence is ल�याथर्�कार:After �कार: full stop. Then चतुथर्: is in
the मूलम्= तुरीय: आत्मैव .so the 4th मा�ा is same as the 4th पाद of the आत्मा. So चतुथर्; is तुरीय: which is
none other than आत्मैवकेवल: is mere आत्मा only. So केवलआत्मा means �नगुर्णआत्मा. �न�पा�धकआत्मा,
without any नाम�पउपा�ध. After केवल full stop. Then the next word in the मूलम् is अ�वहायर्ः. For
that he gives the commentary. अ�भधान. अ�भधेय�पयो:क्षीणत्वात्. When we come to silence, the अउम
those three are resolved. And along with that their meanings are also resolved. अ representing
�वराट्. उ representing �हरण्यगभर्. म representing ई�र. So अ�भधान means अकारउकारमकार.अ�भधेय
means �वराट्, �हरण्यगभर्, अन्तयार्मी.And अ�भधान represents वाक्. And अ�भधेय represents मन:. मन; here
referring �वराट् �हरण्यगभर्, अन्तयार्मीमन:.So अ�भधानअ�भधेय�पयो; वाङ्ग मनसयो:क्षीणत्वात् . Both of them are
resolved. And here the word resolved doesn’t mean going into कारणावस्था. Normally when we
use the word resolved, it means कायर्म् has resolved into कारणम्. But you say कारणम् itself is
resolved, what is the meaning of the word resolved? We have to understand. When they are
falsified?क्षीणत्वंनाम बा�धत्वं ज्ञानेन . So क्षीणत्वात् ज्ञानेन बा�धत्वात् . That means they will continue
experientially. But in my understanding, they are absent. Experientially present. Factually
absent. Exactly like स्व�ा:. So स्व�वत्बा�धत्वात्, अ�वहायर्ः; it is not available for transaction. All
transactions involve words and thoughts.Now वाङ्ग मनसयो : क्षीणत्वात् means words also are
resolved. Thoughts are also resolved. How can there be transaction? Any transaction requires
words and thoughts.And therefore, अ�वहायर्ः And the word अ�वहायर्ः occurred in the 7th मन्�ा
also. Therefore,both are one and the same. And the next word is �पञ्चोपशमः There also we had
the word �पञ्चोपशमः Here also. The only difference is there �पञ्चोपशमः means the world of
objects is gone. Here �पञ्च means the world of words. अथर्�पञ्चउपशम; there. शब्ध�पञ्चउपशम:
here. Why शब्ध�पञ्च is resolved? When अथर्�पञ्च is not there, what is the relevance of शब्ध:? The
word chair is relevant how long? As long as the object chair is there. When the object is negated,
words are also negated. यतो वाचो �नवतर्न्ते अ�ाप्य मनसा स :.So �पञ्चोपशमः; Sankaracharya doesn’t
comment upon that. We have to take the commentary from, the 7th मन्�ा.And here the word
उपशम; means अभाव; अभाव: means �मथ्याइत्यथर्:So मत्स्था�न सवर्भूता�न . Here न चमत्स्था�नभूता�न . Then
�शव: is in the मूलम्. Sankaracharya doesn’t comment on this word also. Why he doesn’t comment?
His fond hope is we will remember the same word occurring in the 7th मन्�ा. There �शव: we said
it is मङ्गलस्व�प:; आनन्दस्व�प: auspicious one. Then the next word is अद्वै त; that also he doesn’t
comment. And we have to remember what the comment is? Since everything else is �मथ्या, सत्यं is
non-dual. So, we should always remember this secret of वेदान्ता. Whenever we say there is no

duality, we only mean there is no second real thing. Other than ��न्, there is no second real
thing. We are ready to admit, any number of unreal things. So carpet is there. Let there be
carpet. Because it is not a second real thing. It is unreal. Second chair. Let it be there. Second
wall. Let it be there. Second student. Required. Otherwise class will not function. Therefore,अद्वै तं
happily admits plurality. It only says, real plurality is not there. Therefore,अद्वै त: That is why
Dayananda Swami’s favorite expression:अद्वै तंis not absence of द्वै त.ं अद्वै तं is in spite of the
experience of द्वै तं. All this we have to remember. संवृ�: it has become non dual. When? When you
come to the silence. After संवृ�; full stop. एवम् in the मूलम्. एवम्�कारअतैव is there. For that he
comments. एवम् in this manner. यतो��वज्ञानवता �यु�वत�कार . So the मन्�ा�कार uttered by a
person, who has this knowledge? The �कार used by, or uttered by a wise person. Refers to
आत्मा alone. We have not read. The भाष्यंwe haven’t read is it?
�पञ्च उपशमः �शवोऽद्वै तः संवृ� एवं यथो� �वज्ञानवता �यु� ओम्कार�स्�मा��स्�पाद आत्मैव ।
सं�वशत्यात्मना स्वेनैव । स्वं पारमा�थ�कमात्मानं य एवं वेद । परमाथर्दश� ��व�ृतीयं बीजभावं दग्ध्वात्मानं
��व� इ�त न पुनो जायते तुरीयस्याबीजत्वात् ।
So as I said after संवृ�; full stop. एवं in this manner, यथो� �वज्ञानवता �यु� ओम्कार :. The
ओम्कारमन्��यु�: means uttered, employed by a person. What type of person? यथो� �वज्ञानवता who
has got the knowledge as described before. What is the knowledge.? First three मा�ाs are �मथ्या.
4th one is सत्यं. First three पादाs are �मथ्या. The 4th पाद is सत्यं. Thus,ओम्कार is a mixture of सत्यं and
�मथ्या. वाच्याथर् is �मथ्याअंशः; ल�याथर्: is सत्यअंशः So the one who knows this fact, ओम्कार: his ओम्कार,
��मा�; which has got these three uttered मा�ा. Which has got three uttered मा�ा, and three पादs
which refer to the three सगुणपादाs. Through वाच्याथर् we have to understand वाच्याथर्�ष्ट्या
��मा�ा:��पाद; आत्मैव. So in fact ��मा�:ओम्कार:= ��पाद: आत्मा एव .Connect like that.
��मा�:ओम्कार:��पाद:आत्माएव. And when a ज्ञा�न uses this ओम्कार, itrefers to the ल�याथर्आत्मा.
Thererfore he says, य: एवंवेद. Whoever knows this truth, आत्माna आत्मानंसं�वश�तAs जीवात्मा he
merges into परमात्मा. So remaining as सगुणजीव; he merges into �नगुर्णआत्मा. So he merges by
himself into himself. So स्वेनैव स्वं पारमा�थ�कम आत्मानंसं�वश�त . Just as the dreamer, on waking up
merges into the waker, who is the dreamer? I am the dreamer. Whois the waker? I am the
waker. I myself who was remaining as dreamer, on waking up, I myself merge into waker which
is also myself. One is the lower self. Another is the higher self. After knowledge, the lower self
merges into the higher self. वाच्याथर्अहं, merges into ल�याथर्अहं. य:एवंवेद.So, the best example is
dreamer merging into waker on awakening. So, with this the मन्� part is over. And
Sankaracharya wants to add anote here. What ishis note? परमाथर्दश� ��वत्. The knower of ��न्,
the चतुथर्पाद. And चतुथर्मा�. �ृतीयं बीजभावं दग्ध्वा by knowledge he burns down the �ृतीय बीजभाव. And
what is the third बीजभाव? The �ाज्ञ:Soतृतीयबीजभावं means �ाज्ञ; and �ाज्ञ contains what? 2 things.
One is चैतन्यं and the other is कारणशरीरं. And the कारणशरीरं contains what? Most terrible thing. All
the सं�चतकमार्�ण. Therefore, तृतीयबीजभावं means all the सं�चतकमार्�ण.Which can be burnt only, by

knowledge. We can exhaust �ारब्धकमर्.we can never, never exhaust सं�चतकमर्. सं�चतकमर् is never
exhausted.It is only burnt, burnt by what? Not by the local fire.
यथैधां�स स�मद्धोऽ�ग्नभर्स्मासात्कु�तेऽजुर्न ।
ज्ञाना�ग्नः सवर्कमार्�ण भस्मसात्कु�ते तथा ॥ ४-३७ ॥
Cannot ask you where it comes. Because the cat is out. अजुर्ना has come. Therefore, Bhagavad
Gita, 4th chapter. Just as the fire burns down all forms of fuel, ज्ञानं burns all सं�चतकमर्. So here
बीजभाव means सं�चतकमार्�णदग्ध्वा. आत्मानं��व�ा; he enters आत्माthe तुरीयपाद.So, burning the third पाद,
he merges into 4th पाद.And the word merges and all, there is no action involved. No movement
involved. Just as the dreamer merges into waker, without any movement, it is just awakening,
only.But the dream example has got its own limitation. We should not extend the dram example
too much. Because when we wake up from the dream, the dream world disappears, but when
we wake up from JAP, जा�त् �पञ्च doesn’t disappear. If the जा�त्�पञ्चdisappears what will
happen? In the middle of the class, by chance you understand my teaching, what will happen?
All this will disappear. In fact, you won’t come to the class. Because you want the world to
continue. You want thecar to bethere. You want to go home and meet your family members.
Therefore, the crucial difference is dream world disappears. Whereas in आत्माज्ञानं, we know this
world is �मथ्या. This world will not disappear. Therefore, जीवन्मु �� is possible. Therefore,
आत्मानं��व�ा: इ�त स न: पुन; जायते . So, he will enjoy जीवन्मु�� for some time. And when �ारब्ध is over,
then this body also goes away and since सं�चतकमर् is notthere, he will not be
reborn.Thus,जीवन्मु�� and videha मु��, the उप�नषद् doesn’t mention. Sankaracharya very
thoughtfully, therefore,adds, both of them.So आत्मानं��व�ा; refers to जीवन्मु��: न पुनजार्यते refers to
�वदे हमु��: And what is the logic behind it? तुरीयस्यअबीजत्वात्. Because तुरीयम् doesn’t have कमर्. So
here बीज means the seed. Here the seed refers to कमर्, especially सं�चतकमर्. सवर्सं�चतकमर्र�हतत्वात्
तुरीयस्य.Continuing,
न �ह रज्जुसपर्यो�व�वेके रज्ज्वां ��व�ः सप� बु�द्धसंस्कारात्पुनः पूवर्व��द्ववे�कनामुत्थास्य�त । मन्दमध्यम�धयां तु

��तप�साधकभावानां सन्मागर्गा�मनां संन्या�सनां मा�ाणां पादानां च क्ळ्प्तसामान्य�वदां यथाव�पास्यमान
ओम्कारो ��तप�य आलम्बनी भव�त तथा च व�य�तऽआ�मा�स्��वधाःऽ(मा.का.३.१६)
इत्या�द॥१२॥31.41
न �ह in fact this sentence, should be joined with previous paragraph. So न �ह , as we know,

रज्जुसपर्यो” �ववेकेस�तwhen a person discriminates between the real रज्जु the अ�ध�ानं and the unreal
सपर् which is experienced, superimposed. �ववेकेस�तस�तसप्तमी. Once �ववेकhas taken place रज्ज्वां
��व�ः सपर्:the unreal snake which has merged into rope, बु�द्धसंस्कारात् because of बु�द्धसंस्कारात्. Here
बु�द्धसंस्कारा means सपर्वासना because of the सपर्वासनासपर्बु�द्धसंस्कार; सपर्बु�द्धवासनाइत्यथर्; because of
that पुन; पूवर्वत् after knowing that this nothing but rope only for him upon the rope the snake will
not appear once again. On another rope, another day it may come. We are not talking about
that.But upon that rope snake can never come again. So बु�द्धसंस्कारात्सपर्संस्कारात्पुन; पूवर्वत् as it
happens before �ववे�कनां for the wise people उत्थास्य�तwill not rise. That न in the beginning should

be connected with उत्थास्य�तनउत्थास्य�त. And you have to connect it with सपर्; so, the sentence, is
सपर्: na उत्थास्य�तउत्थास्य�त is future tense लृट्. उत्+ताधातुपरस्मैपद� i लृट्�थम पु�ष एकवचनं . It will not
rise again. So, with that- that is connected with the previous para. Withthat the wise person’s
फलम्has been talked about. Now he is changing the topic. Therefore, next sentence should be a
new para. मन्दमध्यम�धयां तु suppose there is a person, who cannot see, the ऐक्यं existing between,
the अमा�ा, and तुरीयबाध.Because he is not an उ�मा�धकारीsuppose. And they are मन्दमध्यम�धयां.They
are मध्यम. मध्यम means intermediary. मन्द means still lower.So, for them, instead of ज्ञानं, �कार and
आत्मा can be used for ऐक्यउपासनं.And what is the difference between aऐक्यज्ञानं and उपासनं/ ज्ञानं is
understanding. उपासनं is imagining.I imagine I am ��न् means what? For me, I am ��न् is not a
fact. But I will just imagine. Imagining there is nolimit. You can imagine any blessed thing.
Therefore,उपासना means imagination. And what is the imagination. ��तप�साधकभावानां . Who are
also spiritual seekers but not fully qualified. And सन् मागर्गा�मनां who are following the कमर्मागर् of
the वेद. That means गृहस्तानां. सन्मागर् means वै�दकमागर्कमर्मागर्स्थानंगृहस्तानां or संया�सनांच or it may be ,
they may be संया�सनां also. But not qualified संया�सनां.And therefore,theyare not fit enough for ज्ञानं.
But they can practice what? �कार�वराट् उपासना. �कार�हरण्यगभर्उपासना. �कारई�रउपासना. All these
उपासना�न those संया�सनां can do. In fact, we have got कुट�चकसंया�सब�दकसंया�सetc. Theyare all
inferior versions of सन्यासआ�म in which they continue to hold the sacred thread. And those,
सन्यासआ�मा: are taken, primarily for उपासना. We have got special सन्यासआ�म for उपासना. Then
परमहंससन्यासआ�म for ज्ञानं. सन्यास itself we have got grade. So वान�स्ता�म and कुट�च; सन्यास are
almost the same. Both are meant for उपासना only. And both have got sacred thread. And they
also have got दण्ड. But theyare called ��दण्डीसंया�स. Whereas परमहंससंया�स will be एक दण्डी. This
संया�स will be ��दण्डी. Therefore, here संया�सनां can be taken as कुट�चक the संया�सनां. And what do
they practice? मा�ाणां पादानां च क्ळ्प्तसामान्य�वदां. Those who know the similarity between the three
मा�ा: and three पादा:. क्ळ्प्तम् means described before. Have you forgotten all of them? अकार and
�वराट् what is the सामान्यं? आ�प्तand आ�दमत्वं . उकार and �हरण्यगभर्उत्कष� and उभयवत्. मकार and ई�र,
�म�त and अपी�तI don’t know whether something strikes your head. All these common features
were described. These upasaka; remember those common features. That सामान्यंrefers to the
common feature. क्ळ्प्तम् means as described in मन्�ा no.9, 10 and 11.I think so. So
क्ळ्प्तसामान्य�वदां. Theyare all सामाना�दकरण्य ष�� all these are उपासक. मन्दमध्यमधीयां,
��तप�साधकभावानां ,सन् मागर् गा�मनां , संया�सनां, क्ळ्प्तसामान्य�वदां... But मा�ाणांपादानां is
वैय�दकरण्यं.क्ळ्प्तसामान्य�वदां should go with संया�सनां.यथाव�पास्यमान: �कार:.The very same �कार,
employed for meditation. Imagination. Because theyare not fit for knowing. Therefore, theyare
fit for imagining.So यथावत् –यथावत् here means appropriately. उपास्यमान:when �कार is meditated
upon. Using it as, �तीकआलम्बनं. उपास्यमान; is present passive participle qualifying �कार. What
will that �कार do/ ��तप�य आलम्बनीभव�त. It will become आलम्बनं for ��ज्ञानं and ��ा�प्त later.
Not now. Later it will become. आलम्बनं for the later attainment of �नगुर्ण��ज्ञानं
and�नगुर्ण��ा�प्त.And how will the �कार help. And if he becomes उ�मअ�धकारी i in this जन्म, he
can switch over from उपासना to �वचार; and when he practices �वचार, the ऐक्यं will no more

imagination. I don’t imagine I am ��न्. I know I am ��न्. Thus,उपासना can lead to जीवन्मु�� in this
जन्म itself through �वचार later. This is possibility no1.
And what is the second possibility? He doesn’t become fit in this current जन्म.And then he dies
with a craving for ज्ञानं. Then what will happen?He will go through शुक्लग�तand go to ��लोक and
there he will be taught by a better गु� perhaps. चतुमुर्ख�� will teach. And there he will get ज्ञानं,
which is called �म मु��; so जीवन्मु�� वा जीवन्मु�� पेण वा �ममु�� पेण वा : ��तप�ये. ��ाप्तये.
�कारआलं�ब�न भव�त . Nowthe �कार will lead a person up to मोक्ष�ा�प्त.So thus what does it
mean?�कार is useful for अ�धकारी also. �कार is useful for मन्दमध्यमअ�धकारी also. In the case of
उ�मा�धकारीमकारis useful through �वचार. �वचार means enquiry. In the case of
मन्दमध्यमअ�धकारी,�कार is useful through imagination or उपासनं. So उपासनाद्वारा वा , �वचारद्वारा
वासव�षांअ�धका�रणां, �कार: उपयोगाया भव�त . It is like the Swiss knife.In that needle, nailcutter and
knife will all be there. Like that �कार is like Swiss knife. Multi purpose. Even in rituals for
purifying materials you use ॐ that is why in TU, ओ�म�त सामा�न गाय�न्त आ�शो �म�त शस्�ा�ण
शँस�न्त.Thus �कार is the most versatile मन्�ा of the वेद:.आलंब�नभव�त. Then तथा चव�य�त. In support
of this, व�य�त, GPA himself will say later. व�य�त means he will say later. Where?माण्डू क्यका�रका
third chapter 16th मन्�ाreference is given. आ�मा: ��वधा .And here the word आ�म; means
अ�धकारीण:. आ�म ; in this context means अ�धकारीण��वधा; means three types. Superior ones. The
intermediary one. And the inferior one.And for all of them, �कार will be useful.
Ok. this 12th मन्�ाभाष्यं is over. The उप�नषद्भाष्यं is over. In fact with this we are concluding
माण्डू क्यउप�नषद्. Hereafter we won’tget उप�नषद् at all. Throughout we will have का�रका, का�रका,
का�रका. GPA comes to the central stage. Up to now he was sitting in the back. Hereafterwards he
will come to central stage. Before that I will give you the anvaya; of the मन्�ा. अमा�ा; चतुथर्:
अ�वहायर्:: �पञ्चोपशम: �शव; अद्वै त: (भव�त) . एवं�कार: आत्मा एव (भव�त). य: एवं वेद (स;)आत्मना आत्मानं
सं�वश�त.So now we will enter into the का�रका: known as तुरीयका�रका; for that Sankaracharya gives
the introduction.
पूवर्वद�ैते �ोका भव�न्त

ओम्कारं पादशो �वद्यात्पादा मा�ा न संशयः । ओम्कारं पादशो ज्ञात्वा न �क�ञ्चद�प �चन्तयेत् ॥२४॥
सो पूवर्वत् as it was there in the previous मन्�ाs, just as for the previous मन्�ा:on �कार there were
का�रका. Similarly, for the तुरीयअमा�ामन्�ा also we have का�रका. So अ� –अ� means with reference
toअमा�ामन्�ा, �ोक; भव�न्त. का�रका; भव�न्त. का�रका are there. So, what does GPA say?Most of the
का�रका are just consolidation. So, in this का�रका, GPA says, a spiritual seeker should know, �कार
and आत्मा in their totality. That means �कार has also has got 4 components. आत्मा also has got 4
components. And we have to equate the 4 components of each one to the other respectively. अ
�व� उ तैजस म �ाज्ञा silence तुरीयम्इ�त�वद्यात्. One should know this equation thoroughly. Of these 4
equations, the first 3 equations are अध्यारोप equation. And the 4th equation is the अपवाद
equation. Once you go the 4th, the first 3 must be disappear.And that is why he says न �क�ञ्चत्

अ�प �चन्तयेत् .So abiding, in the silence consciousness, आत्म संस्थं मन: कृत्वा न �क�न्चता�प �चन्तयेत् . GPA
must be remembering that �ोक of 6th chapter of the BG.OK. भाष्यं
यथो�ैः सामान्यैः पादै व मा�ा मा�ा� पादास्तस्माद�ङ् कारं पादशो �वद्या�दत्यथर्ः । एवमोम्कारे ज्ञाते
��ाथर्म��ाथ� वा न �क�ञ्चत्�योजनं �चन्तयेत्कृताथर्त्वा�दत्यथर्ः ॥२४॥
So यथो�ैः सामान्यैः because of the common features mentioned in the मन्�ा, पादा; eva mअ�; each
पादा is corresponding to each mअ�. And vice versa also. मा�ा� पादा . The equation is not one
sided. But theyare absolutely the same only. पादा: भव�न्त. After पादा; full stop. Then tasmat
because of this reason, �कारंपादशो �वद्यात् that is in the मूलम्. Therefore, a spiritual seeker should
understand both �कार and पादा, by equating them appropriately.And evam �कारज्ञाते the पादाम्
मा�ा न संशयः is the second quarter of the �ोक. Sankaracharya has not commented upon that in
the beginning. Therefore, यथो�ैः सामान्यैः : is the commentary on, the second part of the first line.
पादा मा�ा न संशय; is commented upon. Normally he goes according to the order of the �ोक only.
Now he reverses the order. तस्मात्.�कारंपादशो �वद्यात्. Then एवं�कारज्ञाते. Once he has understood
the �कार completely, we have done the अध्यारोप, and there after we have done अपवाद also. And
when the mind is abiding in the silence consciousness what are we supposed to do? GPA saysन
�क�न्चत�प �चन्तयेत् . Sankaracharya comments on �क�न्चत�प what do you mean by �क�ञ्चत्? He says
�योजनं. Don’t ask the question what will I get? By abiding as आत्मा, what will I get? And �योजनं is
of 2 types. �� योजनं visible result like money name position possession etc. Or अ��ाथ� the
invisible benefit in the form of पुण्यंSo will I get पुण्यंor will I get some money or something?So न
�चन्तयेत्. Now we have to say न �चन्तयेत् . A ज्ञा�न, will not or doesn’t think. So, it is not a command.
But it is a statement of fact. So why he doesn’t think about anything? कृताथर्त्वात्. Because he is
totally fulfilled. Like a person who has eaten up to neck. And there is a huge buffet table in which
23 different items are there. Will he look in that direction? If he looks into that direction he will
get nausea. Because so much he has eaten. Similarly, even if something is offered ज्ञानी cannot
take it. Because he is already complete.


043- Chapter1 Mantras 25 to29

Page 78 का�रका verse no 24
ओम्कारं पादशो �वद्याका�रकात्पादा मा�ा न संशयः । ओम्कारं पादशो ज्ञात्वा न �क�ञ्चद�प �चन्तयेत्॥२४॥
The माण्डू क्य उप�नषद् text has been commented by the Acharya.Now Sankaracharya comes to the
final text of का�रका of GPA which comments upon the अमा�ा of �कार. And not only अमा�ा
specifically, but other मा�ाs also are discussed in general. So general discussion on �कार
focusing on the अमा�ा the 4th one.Of them the 24th का�रका we completed in the last class. And
we saw the भाष्यं also. And here GPA says the knowledge of �कार is complete only when we
know all the 4 मा�ाs of �कार;and not only the 4 मा�ा; must be known. They must be known as
identical with the 4 पादा: of आत्मा. And when a person knows the 4 मा�ाs and 4 पादाs, he has come
to the तुरीयं, the �नगुर्ण�� अ�ध�ानं . Thereafter nothing is to be accomplished. This is 24th verse I
have given. the अन्वय. I have not. I will give you the अन्वय later. I will see whether we can
complete the का�रकाs today.Verse 25.
यु�ीत �णवे चेतः �णवो �� नभर्यम् । �णवे �नत्ययु�स्य न भयं �वद्यते क्व�चत् ॥२५॥भाष्यं
यु�ीत समादध्याद्यथा�ाख्याते परमाथर्�पे �णवे चेतो मनः । यस्मात्�णवो �� नभर्यम् । न �ह त� सदा

यु�स्य भयं �वद्यते क्व�चत्ऽ�वद्वा� �बभे�त कुत�नऽ(तै.उ.२.९) इ�त �ुतेः ॥२५॥
So here GPA is talking about �न�धध्यासनं on �नगुर्णं��. As the ल�याथर् of �कार.The वाच्याथर् of �कार is
�वराट्, �हरण्यगभर्, अन्तयार्मी,whereas the ल�याथर् of �कार is the �नगुर्णं ��. And may one do �न�धध्यासनं
on �नगुर्णं �� with the help of �कार. Therefore, यु�ी त is in the मूलम्= समादध्यात्समादध्यात् means
�न�धध्यासनं कुयार्त्.सम आ धा दातु परस्मैप�त �व�द�लन्ग् �थमपु�ष एकवचनं And where ? यथा�ाख्याते परमाथर्�पे
�णवे. One should meditate upon �णव:�कार; what part of �कार? परमाथर्�पे �णवे . The
परमाथर्�पmeans the 4th पाद. Because the first 3 पादाs; अपरमाथर्�पं�मथ्या �पं . The चथुत� alone is
परमाथर्�पम्. And then यथा�ाख्याते as has been explained in the 12th मन्�ा of the upanishad. So
द्वादशमन्�े�ाख्याते. And Sanskrit students यथा�ाख्याते is a compound word. Therefore, there must
be hyphen after यथा. And what should we focus on? चेत:मनःचेत:is in the मूलम्= मनः the mind. So
the translation is “May you fix your mind on the अमा�ा of �कार”. Why? What is the purpose?
Because यस्मात्�णवो �� नभर्यम् . The reason is �णव: the �कार. What type of �कार?ल�याथर्�कार;
the चथुतर्पाद�कार: After अध्यारोपand अपवादthat �णव: is �नभर्यम्��is none other than �नगुर्णं
��,which is free from all भयम्. भयम् represents संसार. Therefore, �नभर्यम्� � means
संसारर�हतं��.�नभर्यम् ब��ी�हAdjective to ��न्. And then the second half of this का�रक न �ह त� सदा
यु�स्य. A person who abides in the �नगुर्णं ��, the अमा�ा, so त� means अमा�े�नगुर्णे ��ण.सदा यु�स्य,
043 - Chapter 1 Mantra 25 Verse 29 (17-02-2017) www.arshaavinash.in

who abides all the time. Initially it is practiced as sitting meditation. Once �न�धध्यासनं has been
practiced sufficiently it enters our subconscious mind and thereafter पश्यन्, शृण्वन्,स्पृसन् �ज�न्
even when the worldly �वहाराsare going on, the mind abides in that,which is otherwise called
सहज समा�ध �नत्ययु� ; means the one who is in सहज समा�ध. भयम्क्व�चत्न �वद्यते . There is no fear of
anything. There are all frightening events; can happen only in �ावहा�रक पादा . Nothing can
happen to the पारमा�थ�क पादा. Remembering the 4th capsule of वेदान्ता. I am never affected by any
event that happens in the material world or material body. So क्व�चत् means from any source. भयं
ना�स्त. And in support of that, GPA is quoting, तै�तरीय उप�नषद्मन्�ा �वद्वान न �बभे�त कुत�ने�त।where? TU
2-9. That is ��वल्ली9th अनुवाक the final अनुवाक. इ�त �ुते:Based on this तै�तरीय �ु�त,
continuing.Verse 26.
�णवो �परं �� णव� परः स्मृतः । अपूव�ऽनन्तरोऽबा�ोऽनपरः �णवोऽ�यः ॥२६॥
So when we look at the 4 मा�ाs of �कार they represent ��न् in its totality. And ��न् in its totality
can be classified from a particular angle into 3 types. कायर्म्��, कारणं��, कायर्कारण�वलक्षणं��. �वराट्
and �हरण्यगभर् will come under काय�� because both of them are products. Whereas ई�र or
अन्तयार्मी will come under कारणं��. And तुरीयं or �नगुर्णं will refer to कायर्कारण�वलक्षणं��. And this
verse अपरं�� means कायर्म्��. परम्�� is कारणं��. And the second half talks about
कायर्कारण�वलक्षणं�� as अपूव;र् अनपर: etc. All these three are talked about. Look at this. �णव:.What
�णव:; अकार उकार �धान�णव: ; अपरं��भव�त. And what is अपरं;�वराट् and �हरन्यगभ� भवत:; then �णव�
the same �कार. What typeof �कार; मकार �धान �कार is परः स्मृतः ; is कारणं��. And �णव:अ�य:;
second half �णव: means अमा��धान�णव: is कायर्कारण�वलक्षणं��.And what is that? 5 descriptions
are there. अपूव,र् अनन्तर:,अबा�,अनपर:,अ�य: We will rearrange for the convenience of this study.
अपूव:र् and अनपर: we will take together. अपूव:र् means कारण र�हत: and अनपर: means कायर् र�हत: So
�नगुर्णं�� doesn’t have a cause also. �नगुर्णं�� doesn’t have an effect also.So पूव� means कारणं. अपरं
means कायर्म्. अपूव� नन्ज् ब��ी�ह means कारणर�हत;अनपर:; नन्ज् ब��ी�हmeans कायर्र�हत; it has neither
cause not effect. And then the next pair is अनन्तर: and अबा�: without a second thing, inside and
second thing outside. सजातीय �वजातीय स्वगत भेद र�हतं And Therefore, only अ�य:अ�य: means
eternal. inexhaustible. भाष्यं
परापरे ��ा�ण �णवः । परमाथर्ता क्षीणेषु मा�ापादे षु पर एवात्मा ��े�त न पूव� कारणमस्य �वद्यत इत्यपूवर्ः ।
नास्यान्तरं �भ�जातीयं �क�ञ्च�द्वद्यत इत्यनन्तरः । तथा बा�मन्य� �वद्यत इत्यबा�ः । अपरं कायर्मस्य न �वद्यत
इत्यनपरः । सबा�ाभ्यान्तरो �जः सैन्धवघनवत्�ज्ञानघन इत्यथर्ः ॥२६॥
So परापरे ��ा�ण �णवः the same �णवः is परापरे��ा�ण both कायर्म्�� and कारणं��. This is the
commentary on the first half of the का�रका. Then he comes to the second halfपरमाथर्ता.परमाथर्ता:
means really speaking. Really speaking means from the stand point of अमा�ा. So

परमाथर्ता:अमा�ा�ष्ट्या, क्षीणेषु मा�ापादे षु. When the three मा�ाs are resolved, and when the three पादा:
are also resolved. And what do you mean by resolution. Remember it is purely intellectual.
Understanding that the first three पादाsare �मथ्या is figuratively called resolution. No experiential
difference. Only an understanding that the first three पादा: are exprienceable. But theyare �मथ्या.
This understanding is क्षीणता? क्षीणं means बा�धतं इत्यथर्:; �मथ्यात्वेन�न�यते स�त. purely intellectual. So,
when it is मा�ापदे षm
ु eans मा�ासु पादे षु चक्षीणेषु When they are falsified पर: एव आत्मा��. That ��न् is
none other than पर आत्मा, the साक्षीचैतन्यंइ�त Therefore, अपूवर् ; is in the मूलम्. He comments upon न
पूव�कारणंअस्य �वद्यते इ�तअपूव.र् पूवर् means कारणं. And अपूवर् means it doesn’t have any cause at all. Then
the next word in the मूलम् is अनन्तर:For that he writes न अस्य अन्तरं �भ�जातीयं�क�ञ्चत् �वद्यते
�भ�जातीयं means anything belonging to the same ��न् species. सजातीयभेद:ना�स्त.Other than it.
अन्तरं�भ�जातीयंanything else belonging to another species. You cannot count �नगुर्णं�� is one.
सगुणं�� is another. ��न् species is there. one �नगुर्णं another सगुणं you cannot say because सगुणं
happens to be �मथ्या. Therefore, it cannot be counted as a second thing. Therefore, अनन्तर:तथा
बा�म्अन्यत् न �वद्यते. Thereis no second thing outside also. We can take it as �वजातीयं also.So
�वजातीयंना�स्त. सजातीयंना�स्त. स्वागतं ना�स्त. Therefore, अबा�: then the next word is अनपर: For that
hewrites अपरं =कायर्म.् अस्य न �वद्यते इ�त अनपर: |��न् doesn’t have a product also. Because only the
third is कारणं. 4thपाद being कारण �वलक्षणं , it cannot have any कायर्म् also. Therefore, चतुथर्
पादत्वात्कायर्म्ना�स्त. इ�तअनपर; all नन्ज् ब��ी�ह. And then the last word is अ�य: that Sankaracharya
doesn’t comment. We can add अ�य: means without any degeneration, declension or change.
Changeless. षड् �वकार र�हतं. And in support of that he quotes, a मुण्डक मन्�ा,सबा�ाभ्यन्तरो �ज: No is
not given. मुण्डक 2-1 2. I am telling from memory. Next class I will confirm,�द�ो
�मूतर्:पु�ष:सबा�ाभ्यन्तरो �ज: Sanskrit students to note. After स there must not be a hyphen. It is
acompound wordसबा�ाभ्यन्तर:That means ��न् alone is both inside and outside. Which means
there is nothing other than ��न्. That is one मुण्डक quotation. Another बृहदारण्यकquotation. I
think मै�ेयी�हामणं. That also I will confirm. मै�ेयी�हामणं occurs twice. 2nd chapter 4thsection. 4th
chapter 5th section. Actual no. I will tell you alter. So सैन्धवघनवत् means like salt crystal. सैन्धवम्
means salt. घन; means crystal. And what do you mean by सैन्धवघन:?Anywhere you take, it will be
saltish. Similarly,��न् also everywhere it is nothing but चैतन्यं only.ऊध्व�चैतन्यंअधरंचैतन्यंThere is
nothing other than चैतन्यं |�ज्ञानघन; it is a mass of consciousness. Here �ज्ञानघन is not the third
पादाoccurring in माण्डू क्य उप�नषद्. Here �ज्ञानघन: is pure consciousness. So सजातीय�वजातीय स्वगतभेद
र�हतम्. And this second half of this का�रका is again borrowed from another बृहदारण्यकमन्�ा. Almost
the whole मन्�ा is indicated. That also reference I will give you. This comes in मधु�हामणं second
chapter 5th section end it comes. तदे तद��ापूवर्मनपरमनन्तरमबा�ं अयमात्मा �� सवार्नुभू:It comesI think
in 2-5 19. Next class I will confirm.
Continuing. Verse 27.
सवर्स्य �णवो �ा�दमर्ध्यमन्तस्तथैव च । एवं �ह �णवं ज्ञात्वा ��ुते तदनन्तरं ॥२७॥

आ�दमध्यान्तोत्प��स्थ�त�लयाः सवर्स्यैव । मायाह�स्तरज्जुसपर्मृगतृ�ष्णकास्व�ा�दव�त्पद्यमानस्य

�वयदा�द�पञ्चस्य यथा माया�ादयः । एवं �ह �णवमात्मानं माया�ा�दस्थानीयं ज्ञात्वा तत्क्षणादे व तदात्मभावं
��ुत इत्यथर्ः ॥२७॥
So आ�दमध्यान्त origination existence and resolution. सृ��स्थ�तलय; आ�दमध्यान्त:= सृ��स्थ�तलय:;

सवर्स्यएवof the entire creation is �णव: Or �णवात्. From the �कार: only. So सृ��स्थ�तलयकारणं�णव:
or सृ��स्थ�तलय are from �णव: |सवर्स्यइव�णव: भव�त we have to supply or �णव:भव�त we have to
supply and put full stop. And he gives an example. A series of example likeमायाह�स्तlike an unreal
elephant produced by a मायावी.Example no 1. Here माया means unreal. Not �कृ�त. �मथ्या ह�स्तइत्यथर्:.
Then the second example. You have to put comma properly मायाह�स्त, रज्जुसपर्, second one is rope
snake. Third मृगतृ�ष्णका the mirage water. The 4th one स्व�ा: the dream like them. What is like
them? The entire creation is like an unreal snake or rope snake. Unreal elephant. Or rope snake
or mirage water. Or dream. Just as all of them उत्पद्यमानस्य. For the entire creation which
originates. �वयदा�द�पञ्चस्य for the entire universe beginning with �वयत्. �वयत् means आकाश.
�पञ्चस्ययथामाया�ादयः So just as मायावी etc. Are the अ�ध�ानं. So मायावी is the अ�ध�ानं for मायाह�स्त.
रज्जु is the अ�ध�ानं for सपर्. The ऊषरभू�म the dry land is the अ�ध�ानं for मृगतृ�ष्णका. And waker is the
अ�ध�ानं for the dream. मायावीआ�द is there. We have to supply all of them. Just as these 4 are the
अ�ध�ानं for the 4 unreal productions. Similarly,�णव; we have to supply. �णव:�वयदा�द�पञ्चस्य
सृ��स्थ�तलयकारणंभव�त.This is the commentary on the first half of the sloka. Now he comes to the
second half एवं �ह �णवं ज्ञात्वा. So, knowing the �कार in this manner, and what type of �कार? Very
important. आत्मानं. To be myself. Otherwise you will say �कार is the cause of everything. �कार
is ��न्. �कार is great. How are you?I am miserable. Therefore, �णवं आत्मानंज्ञात्वा; knowing I am
the अ�ध�ानं of the entire universe.Only then we will change from triangular to binary. वेदान्ता is
complete only when format change is effected. Minus format change entire वेदान्ता is an academic
exercise which cannot be of any personal use at all. Therefore, utility comes only when format
change is effected. And that is indicated here. आत्मानंज्ञात्वा. And what type of आत्मा?
माया�ा�दस्थानीयं which is अ�ध�ानं like मायावी etc. Etc. Refers to what? मायावी, रज्जु, ऊषरभू�म and
waker.Like them, I am the अ�ध�ानं. मै एव सकलं जातं must be factual for me. So what? He says,
तत्क्षणादे व right at that moment. So ज्ञानकाल:एवमोक्षकाल: Not ज्ञानात्अनन्तरंमोक्ष; even कायर् कारणसंबन्ध
we don’t accept because once you say कायर् कारणसंबन्ध, there is a gap. First ज्ञानम् thereafter मोक्ष;
No; there is no gap at all. That is why in the �ोकातद्अनन्तरं.अनन्तरं means
gaplessly.Simultaneously इत्यथर्: |युगपत्समानकाले.And तदनन्तरं in the �ोकाSankaracharya
comments as तत्क्षणादे व.In fact we can supply the word तदनन्तरं=तत्क्षणादे व. तदात्मा भावं��ुते . He
becomes one with ��न्. �� वेद ��ैव भव�त |��ुते means �ा�ो�त.And when we say the knower of
��न् becomes ��न् there is no question of becoming. It is nothing but claiming that I am
��न्.Very nice. Next verse 28.

�णवं ही�रं �वद्यात्सवर्स्य ��द सं�स्थतम् । सवर्�ा�पनमोम्कारं मत्वा धीरो न शोच�त ॥२८॥
सवर्�ा�णजातस्य स्मृ�त�त्ययास्पदे �दये �स्थतमी�रं �णवं �वद्यात्सवर्�ा�पनं �ोमवद�कारमात्मानमसंसा�रणं
धीरो बु�द्धमान्मत्वा न शोच�त । शोक�न�म�ाननुपप�ेः । “तर�त शोकमात्म�वत्” (छा.उ.७ । १ । ३) इत्या�द
�ु�तभ्यः ॥२८॥
So �णवं ही�रं �वद्या त्one should know �णव to be ई�र. ई�रcan refer to both third पाद as well as,
4thपाद. And both whether you take सगुणई�र or �नगुर्णई�र, for the sake of knowledge and
meditation, ई�र is invoked in the �दयं. �दयं means the physical heart. And according to शास्�ा, the
physical heart is locus of our mind. During sleep our mind is supposed to resolve in the heart.
Therefore, there is heart. In the heart, there is mind. In the mind, there is ई�र. ई�रसवर्भूतानां�द्दे शे
अजुर्न �त��त.छान्दोग्य |8th chapter दगराकाशउपासना. Therefore, he says सवर्स्य�ा�ण जातस्य �दय: In the
heart of all the living beings. By लक्षणया अन्त:करणे, in the mind,which isस्मृ�त�त्यया आस्पदे . which is
the locus of all the वृ��ज्ञानं. All the वृ��-�त्ययाmeans वृ��. which is the locus of all �त्यया like
स्मृ�त�त्यया etc. स्मृ�त means memory.It can be takenasज्ञानं all �त्ययासवर्�त्ययाआस्पदे . आस्पदं means
locus. Mind is the locus. And in that mind �स्थतंई�रं. ई�र is present as the साक्षीचैतन्यं. If it is
अ�वद्यास�हतसाक्षी it is called तृतीयपाद: if it is अ�वद्यार�हतसाक्षी.It is called चतुथर्पाद: So ई�र. �स्थतंई�रं,
who is none other than �णवं. And what type of �णव is ई�र? मकार�धान�णवं.So �णवं means
मकार�धान�णवं. Or अमा��धान�णवं. That ई�र�वद्यात् one should recognize or know. So �णव is the
साक्षीचैतन्यं which is witness of the presence of thoughts as wellas the absence of thoughts. And
once you say �णव, ई�र is in the heart. Then naturally we may think then ई�र must be feeling
claustrophobia within that small heart. It is दहराकाश. Therefore, immediately he says, it is in the
heart also. Not in the heart only. Therefore, the next description is सवर्�ा�पनं,which is really
speaking,all-pervading like akasa:So सवर्म्�ा�पनं like what? �ोमवत्. �ोम means आकाशवत्आत्मानं.
Sankaracharya repeatedly uses the word atma to indicate thatWe have to claimall this as our
glory. Glory of ई�र is our glory. Glory of �णव is our glory. The entire �वभू�त योग we must be able
to chant and claimas my glory.We need not tell others. Because they will say look at this fellow
he is not able to stand straight and claims I have all glory. Therefore, never tell outside. Inside I
must be comfortable in claiming all the म�हमा. In मुण्डक, सैषा म�हमा भु�व �धये ��पुरे�ेष . So आत्मानं.
And what type of atma? असंसा�रणं. Free from samsara. When it is free from samsara? Are you
awake? All the time.सवर्दअसंसा�रणं. All सामाना�दकरण्यं with ई�रं�णवं�कारंआत्मानंअसंसा�रणं. And the
�णवं in the third line is translated as �कारं in the 4th line. Then in the next line मत्वा. मत्वा means
ज्ञात्वा. Having known this �कार as myself.How? �वण मनन �न�दध्यासनै:मत्वा the word is pronounced
in half a second. But the process involves years of �वणं and 2 times �वणं, मननं and three times
�न�दध्यासनं. So, decades of struggle are involved; not a joke. Therefore, मत्वा. That is why it is a life
of commitment. Otherwise there should be an exclusive सन्यासआ�म for this purpose. It requires
sucha dedication; that is why an आ�म is designated for this purpose. It is not a crash program.
Lifelong commitment.मत्वा. Who? धीर:बु�द्धमान्. धीर:is in the मूलं=बु�द्धमान्. बु�द्धमान् means �नत्या�नत्य

वस्तु �ववेक� . And �ववेक� represents the other 3 qualifications. Final meaning of धीर is साधनचतु�य
सम्पन: So such a student न शोच�त will not grieve. Doesn’t grieve. Why? शोक �न�म� अनुपप�े: ;
because there is no cause for grief. What is the cause? �� चतु�यं; अहंकार ममकार राग द्वे षthat cause is
gone.And in support Sankaracharya quotes a �ु�त वाक्यं.“तर�त शोकमात्म�वत्” (छा.उ.७ । १ । ३) इत्या�द
�ु�तभ्यः; छान्दोग्य वाक्यंthe knower of self, crosses over sorrow. Continuing.
अमा�ोऽनन्तमा�� द्वै तस्योपशमः �शवः । ओम्कारो �व�दतो येन स मु�नन�तारो जनः ॥२९॥
अमा�स्तुरीय ओम्कारः । मीयतेऽनये�त मा�ा प�र�च्छ��ः सानन्ता यस्य स अनन्तमा�ः । नैतावत्वमस्य प�रच्छे �ुं
शक्यत इत्यथर्ः । सवर्द्वैत उपशमत्वादे व �शवः । ओम्करो यथा �ाख्यातो �व�दतो येन स परमाथर्तत्वस्य
मननान्मु�नः । नेतरो जनः शास्��वदपीत्यथर्ः ॥२९॥
So, this का�रका is closer to the 12thमन्�ा. So अमा�ा: =तु�रया; �कार is the तु�रया�धान�कार; and this
अमा�ा is अनन्तमा��. So this compound Sankaracharya explains.मा�ा of the word अनन्तमा�ा:, the
मा�ा part of the compound means a measurement or boundary.So मीय�त कारण �ुत्प�� अन्य इ�त
मा�प�र�च्छ��ः; that by which something is measured is called measure. That measure indicates a
limitation, a limit. Because any measure has got a limit. One liter is only one liter. One kilo is one
kilo. So मा�ा means measure. Therefore, it refers to boundary or limit. Now he forms the word
प�र�च्छ��ः compound सा मा�ासा =मा�ा we have to supply. सामा�ाअनन्ता यस्य स; अनन्तमा�ा:; that
boundary is limitless.For which,thatfor which boundary is without a limit. That for which
boundary has no limit is called अनन्तमा�ा; अनन्तमा�ा: यस्य स: ; अनन्तमा�ा:. That means एतावत्वंअस्य
प�रच्छे तन
ुं शक्यते इत्यथर्:. एतावत्वं means measurement. This much.This muchness cannot be said for
which? That for which you cannot say this muchness இவ்வள�தான் ெசால்லி எ�க்�
ெசால்ல��யாேதா இவ்வள�தான் is called this muchness. Is not therefor which; it means
boundless. So एतावत्वं means this muchness इ�त प�रच्छे तुं to measure यस्य न शक्यते . That is called
अनन्तमा�ा: and in the मूलं द्वै तस्य उ पशमः is there which is the commenton commentary
12thमन्�ा�पञ्चोपशम: is said here as द्वै तस्य उ पशमः So सवर् द्वै त उपशमत्वादे व –उपशमmeans resolution.
That in which the resolution of the other three पादा: will take place. Because the moment you
come to the 4thपादा the first three पादा: will get neglected. अपवाद takes place. So उपशम
=अपवाद:and Therefore, only, the अमा�ा is �शव: �शव: means मङ्गलस्व�पं; मङ्गलस्व�पं; means
आनन्दस्व�प:; मङ्गलम् always means आनन्द: So this is the first half.
Now Sankaracharya comes to the second half. �कार; यथा �ाख्याता �व�दत: येन.So this �कार, what
type of �कार, यथा�ाख्याता; which has been described in the first half. And Sanskrit students
यथा�ाख्याता: is a compound. Therefore, no gap in between. So the above described omkra is
what?अमा�ा�धान�कार. That is the silence awareness �कार. येन �व�दत :If a person knows that
silence awareness as myself. स that person, परमाथर्तत्वस्य मननात्. Here मननं means ज्ञानं; because of
the knowledge of the �नगुर्ण�कार, अमा�ा�कार, the ज्ञा�न gets a special title. What is the title?मु�न:
भव�त. He is मु�न:That means all other people who do not know, they cannot be called मु�न; even if

they have gotकाषाय वस्�ं even if they have got long and whitebeard. And even if they have got
matted locks. That doesn’t matter. A मु�न is a मु�न not because of external condition. But only
because of internal knowledge. A person with this knowledge,even if he is with coat boot and
suit. That person I called मु�न:
चाण्डालोस्तु सतु�द्वजो�ु गु��रत्येषा मनीषा मम मु�नत्वम् is inside not outside. And therefore, GPA
emphasizes न इतरोजन :; not anybody else. शास्��वत् अ�प even if he has studied the sastram, he
cannot be called मु�न unless he comes to binary format. He will be a शास्��वत् in triangular format
is called �ो��य; a scholar in triangular format is called �ो��य; whereas a scholar in binary format
is called मु�न:; ��न�ा: इ�त अथर्:; So with this का�रका 29 is over. And अमा�ाका�रका: which comments
upon the 12thमन्�ा of the upanishad that is also over. All the मन्�ाs of the first chapter are over. All
the का�रकाs of the first chapter are over. Therefore, the first chapter titled आगम�करणम् is
completed. The अन्वयs of all the left out �ोकाsI will give in the next class.


In the last class, we completed the भाष्यं of the first chapter of माण्डू क्य. The first chapter
consisting of 12 मन्�ाs, and twenty-nineका�रका verses. And since, the उप�नषद् plays the primary
role in the first chapter it is titled आगम �करणम्, the word आगम referring to वेदा or उप�नषद्. So
आगम �धान�करणम्, आगम �करणम् मध्यम पद लोप समास . The उप�नषद् is also there. The का�रका verses
are also there. And with the first chapter the उप�नषद् is over.The following three chapters 2nd,
3rd and 4thare purely consisting of the का�रका verses written by GPA, analysing the
माण्डू क्यउप�नषद् in general and the 7th मन्�ा in particular.Because the 7th मन्�ा of the उप�नषद् alone
is revealing the reality ��न् the तुरीयं the आत्मा. And we have to enter the second chapter now.
But before that some अन्वया: are left out. I would like to give the अन्वया: of the left-out verses.
Thereafter we will enter into the second chapter. I think I have given up to the 24th का�रका. 24th
also i have to do: ok.So first 24th. अन्वय::
{मुमुक्षु:) �कारंपादश: �वद्यात्. पादा;: मा�ा:: (भव�न्त ); संशय:: न (अ�स्त.). �कारंपादश; ज्ञात्वा (स: )
�क�ञ्चत् अ�प �चन्तयेत.् Verse 25.
(मुमुक्षु:) चेत: �णवेयु�ीत.�णव;: �नभर्यं��(भव�त. ). �णवे�नत्ययु�स्यक्व�चत्भयंन �वद्यते Verse 26
�णव;: �ह अपरं��( भव�त)�णव;; �नभर्यं��(भव�त ). �णवे�नत्ययु�स्यक्व�चत्न �वद्यते Verse 26
�णव:�ह अपरं�� (भव�त).�णव:पर:च स्मृत: :�णव:अपूवर् अनपर :अनन्तर; अभय:अ�य: ( च भव�त ). And
incidentally is based on BU 2-5-19. Same words are borrowed from there. BU 2-5-19. Verse
27
�णव: �ह सवर्स्य आ�द: मध्यं तथा एव अन्त; च(भव�त) .एवं �ह�णवम् ज्ञात्वा(स:)तदनन्तरं(�णवम्) ��ुत.े 28
(मुमुक्षु:) �णवं सवर्स्य �दय �स्थतं ई�रं�वद्यात्. सत्व�ा�पनं�कारंमत्वा धीर; न चोच�त. 29 the last
का�रका
अमात्रा; अनन्तमात्रा: द्वैतस्य उपशम : �शव; च ओंकार: येन �व�दत;स; म�ु न: (भव�त); इतर जना;
न(भव�त). So now we will enter into the introduction of the 2nd chapter. Page 82 वैतथ्य�करणम्
introduction.
ज्ञाते द्वै तं न �वद्यत इत्यु�म्, “एकमेवा�द्वतीयम्”(छा.उ.६। २। १) इत्या�द �ु�तभ्यः। आगममा�ं तत् ।

त�ोपप�या�प द्वै तस्य वैतथ्यं शक्यतेऽवधार�यतु�म�त �द्वतीयं �करणमारभ्यते
As I had said in my मूलम् class, in the माण्डू क्य 7th मन्�ा which defines the तुरीयआत्मा two words are
very, very significant. And the 2 chapters are commenting on those 2 words only. And whatare
those two words. 1. �पञ्चोपशम:तुरीयं is that in which the world is absent. उपशम: means अभाव: So
�पञ्चउपशम�पञ्चअभाव: ब��ी�ह compound. �पञ्चस्यअभाव:य�स्मन स: . And through this मन्�ा the
044 - Chapter 2Mantra 1 (03-03-2017) www.arshaavinash.in

उप�नषद् is negating the world. And by negating the world the उप�नषद् conveys that the world is
experientially there, but factually not there. Experientially there वेदा need not say. We are
experiencing. Factually not there वेदा says by using the word �पञ्चोपशम: And whatever is
experientially available but factually not there is called �मथ्या.And thus, the word �पञ्चोपशम:
indirectly shows the world is �मथ्या.The word �पञ्चोपशम: indirectly reveals, that the world is
�मथ्या. And this �मथ्यात्वं or falsity or unreality of the world is going to be logically established in
the second chapter. So thus, the first chapter reveals the unreality through वेद�माण. The second
chapter reveals the same unreality through अनुमान�माण. So thus, both through the शास्��माणं of
the first chapter, and अनुमान�माणं of the second chapter, the unreality of the world is going to be
established. And when we say अनुमान�माणं, we should note not independent अनुमानम्. Not
स्वतन्�अनुमानम्. But a अनुमानम् backed by the वेदा�माण only. And the unreality is conveyed through
different Sanskrit words. Many words are there for unreality. The most well-known word is
असत्यं; opposite of सत्यं, असत्यं. Then the next word is असत्. In the Bhagavad Gitaनासतो �वद्यते भाव:
नाभावो �वद्यते सत: In that verse, the word असत् means �मथ्या. Very careful.Therefore,असत्यं means
�मथ्या. असत् means �मथ्या. अमृतं is the third word which means �मथ्या. And the 4th word is �मथ्या. The
word �मथ्या itself means unreal.So, 4 words. Now in this chapter we are going to use a 5th word.
And that word is �वतथं. �वतथं means unreal. �वगतांतथायस्मा��त्वतथंब��ी�ह.��त ब��ी�ह �वगतांतथायस्मात्
is �वतथं. It is an adjective having all the 3 genders. �वतथा: पदाथार्: �वतथा��:�वतथांजगत् in all three
gendersthe word exist. तथा means that ness. So �वतथं means that which doesn’t have
thatness.That means unreal. The rope snake doesn’t have snakeness. Why? It is rope.
Therefore,that which appears as snake but which is really not snake, it is �वतथं. And this word
�वतथं is adjective and its abstract noun is वैतथ्यं. So �वतथं is adjective. वैतथ्यंis the abstract noun.In
English �वतथं means unreal. वैतथ्यंmeans unreality.�वतथं unreal. And वैतथ्यं means unreality
�मथ्यात्वंइत्यथर्: And the second chapter is called वैतथ्य�करणम् because it reveals the वैतथ्य. The
second chapter is called the unreality chapter, not because the chapter is unreal. Chapter is also.
But that is not subject matter. The unreality chapter reveals. The unreality of the �पञ्च;
जा�त्�पञ्च. So, the unreality chapter reveals the unreality of जा�त्�पञ्च; the waker’s universe.And
the शास्� has to reveal the unreality of the जा�त्�पञ्च because, we think जा�त्�पञ्च is real.And
therefore,the उप�नषद् wants to refute it as a misconception. जा�त्�पञ्च seems real. But it is
not.And whenever we use अनुमानवाक्यम् we have to give an example. An example is required.
What is the example for that? We have the well known अनुमानवाक्यम्पवर्त: व��मान् धुमवत्वात् ;
mountain has got fire, because it has smoke.That means wherever smoke is there the fire is
there. Now how do you know wherever smoke is there will be fore. We give the example yatha
mahanase. As in the oldenday kitchen, or in the याग शाल they all become example.And in the
second chapter, since we are going to use अनुमानम्, to show the unreality of जा�त्�पञ्च, we
require an example, and what is the example we are going to take? You know. I hope youare
awake. Then the example is स्व��पञ्च: Dream universe seems real in dream. But it is only

seemingly real. But it is not. Similarly,जा�त्�पञ्च seems real. In जा�त्अवस्था. But it only seems
real. But not.Thus, with the help of स्व� drishtanta GPA,not उप�नषद्, उप�नषद् is over. GPA with स्व�
example is going to establish the unreality of जा�त्�पञ्च which has been hinted in the 7th मन्�ा by
the word �पञ्चोपशम:So this is the development of the second chapter which consists of 38
का�रका verses. And Sankaracharya gives an introduction for that.What does he say.? ज्ञातेद्वैतंन
�वद्यते इ�त उ�ं .In the first chapter, in the 18th का�रका, page no 67 �वकल्पो �व�नवतर्न्ते क�ल्पतो य�द
केन�चत्| उपदे शादयं वादो ज्ञाते द्वै तं न �वद्यते|| is the statement given by GPA. And what does it
mean?ज्ञातेस�त. When the तुरीयं, the reality is known स�त saptami ज्ञातेस�त.द्वै तं. द्वै तं means the duality
consisting of both जा�त्�पञ्च and स्व��पञ्च both duality न �वद्यते is as good as non-existent. Why
do we say as good as non-existent? Because we will continue toexperience it. But in spite of
experience it is as good as non-existent. Remembering the 9th chapter of BG मत्स्था�न सवर् भूता�न
very important न च मत्स्था�न भूता�न world is in me. भगवान् says world is not in me. How do you
reconcile it.? World is in me means experientially in me. World is factually not in me.That is said
here ज्ञातेस�त. अ�ध�ानज्ञानेस�त.द्वै तंन �वद्यते इत्यु�ं.And whatever gets negated by knowledge, whatever
gets negated by knowledge is called unreal. Whatever is negated by knowledge is unreal. Rope
snake is negated by rope knowledge dream is negated by waker’s knowledge. Mirage water is
negated by sand knowledge.Whatever is ज्ञानबाध्यं is �मथ्या.Therefore, द्वै तं�मथ्याइ�त उ�ं. ज्ञातेद्वैतंन �वद्यते
इत्यु�ं we have to rephrase it. द्वै तं�मथ्याइ�त उ�ं गौडपादाचाय�न .And what is the �माणं for GPA/ one
�माणं is seventh मन्�ा itself.�पञ्चोपशम; अद्वै त; etc.And what is the second �माणं? Sankaracharya
quotes from छान्दोग्यएक एवं अ�द्वतीयं ��न् is one only.That only is important. Doesn’t say ��न् is
one. If you say ��न् is one. OK one of the things is ��न् also. He says ��न् only indicating nothing
else is really there.So इत्या�द �ु�तभ्यःfrom such �ु�त GPA makes the statement. And तत् आगम मा�ं. So
that unreality of the world is revealed only through वेदा�माण. आगम मा�ं . Means
वेदा�माणमा�ं�पञ्चोपशमम् इ�तवेद�माणंएकमेवा�द्वतीयं इ�त i वेदा�माणमा�ं. And even thoughवेदा�माणं by
itself is valid and it is enough to reveal the reality, human intellect always looks for logical
support also.And then alone the knowledge gets converted into conviction. And therefore,
logical support, is also, part of vedantic study.And this has been admitted by वेदा itself. That is
why वेदा says �ोत�ा: and मन्त�:�ोत�ा: is वेदा�माणं.मन्त�: is tarka �माणं. �ु�त itself admits the
relevance of both �ु�त and यु��. By mentioning मननं.And Therefore, GPA wants to do मननं by
adding 2 chapters. First chapter is sravana chapter. Second and third chapters are मननं chapters.
That means we should use intellect. For those who love using intellect second and third
chapters are beautiful chapters. Those who do not love using the intellect they are head ache
chapters. And Therefore, Sankaracharya says त�. त� means with reference to this message.So, in
the previous sentence also आगममा�ं tat. That तत् means वैतथ्यं the unreality. त�with reference to
this unreality वैतथ्य�वषये, उपप�याअ�प द्वै तस्यवैतथ्यंअवधार�यतुं शक्यतेउपप�याअ�प means with the help of
reasoning also. उपप��; means यु��: So by logic also, द्वै तस्य�मथ्यात्वं or वैतथ्यं the unreality of dvaita
�पञ्च particularly जा�त्द्वै त.ं अवधार�यतुं शक्यते . So Sankaracharya carefully uses अवधार�यतु.ं We are

not knowing the unreality through logic. The unreality is primarily understood from where/
very careful. Primarily we know the unreality from �ु�त�माणं. यु��माणं is not for knowing
unreality but for confirming, reinforcing, substantiating. Therefore, he uses the word
वअधार�यतुम.् शक्यते it is possible. इ�त. इ�त हेतो: Therefore, �द्वतीयं�करणम्आरभ्यते. The second chapter
of माण्डू क्यका�रका is introduced.So, this terse introduction.Now we will enter the verse proper. No
.1.
वैतथ्यं सवर्भावानां स्व� आ�मर्नी�षणः। अन्तःस्थाना�ु भावानां संवृतत्वेन हेतुना॥ १॥
So, as I said, GPA is going to show जा�त्�पञ्च is unreal. And for understanding he is going to take
स्व��पञ्च as theexample. And if स्व��पञ्च has to be taken as an example, first we should accept
first स्व��पञ्च is unreal. Suppose you say somebody is intelligent like, me it will be conveying
only everybody has accepted I am intelligent. Otherwise it will be counterproductive. Therefore,
if dream should be given as an example, we all first should have consensus that स्व��पञ्च is
unreal. And even though, generally people know that dream is unreal. But GPA doesn’t want to
take anything for granted. And Therefore, his first project is, let us keep the जा�त्�पञ्च aside. Let
us analyse स्व��पञ्च first. In which अवस्था? Very careful. We should not go into dream now. We
are going to analyse स्व��पञ्च in जा�त् अवस्था. So, keep awake. And therefore, GPA is going to give
three �माणा�न,on this we have seen in the मूलम् itself. Those who are revising the मूलम्, they will
be able to connect. There also I have said �ु�त�माणं, अनुमानं �माणं and अनुभव�माणं. �त्यक्षं�माणं. So,
through three �माणा�न, GPA establishes स्व��मथ्याtvam.And of these 3 �माणा�न first he takes यु��
or अनुमान�माणं. And thereafter �त्यक्षं or अनुभव�माण and thereafter �ु�त�माण. So अनुमानं, अनुभव, and
�ु�त in that order. And what is going to be the अनुमान�माणं. First, I will give you the gist of the
�ोका. Then we will see the भाष्यं. He says, that we are experiencing the dream universe within
our body.And according to शास्�ा, during the dream, the जीवा moves through the नाडी. There is
called स्व��या नाडी. नाडी is a vessel, some kind of a vessel inside the body. Something similar to
blood vessels it is called नाडी and जीवाis supposed to be moving in the नाडी during dream.
Already body is small. Within the body नाडी is body to नाडी. OK. नाडी is still smaller. And within
that that नाडी the जीवा experiences what? Theस्व��पञ्च consisting of mountain sun moon stars
roads etc. And we know for all the objects नाडी is not sufficient space. Mountain cannot be within
the body itself. It cannot be. Therefore, since sufficient place is not there, toaccommodate the
object, the objects must be what? Only imaginary or unreal. Since real mountain etc. Cannot be
accommodated within a small body and a smaller नाडी, the dream objects must be वासना
projection, unreal. So उ�चतदे श अभावात् . Sufficient space is not there for real objects. तस्मात्स्व�:
�मथ्या. The example can be like experiencing an elephant on a mirror. Imagine there is a mirror
and upon the mirror I experience a real elephant is standing here in front there is a mirror. In
the mirror also, there is an elephant. But a real elephant cannot be accommodated by a mirror.
What will happen if an elephant stands on a mirror? It will be crushed. Therefore, you know the

mirror elephant is �मथ्या. Why?उ�चतदे श अभावात् . Similarly,स्व��पञ्च; �मथ्याउ�चतदे श अभावात् mirror

elephant वत् दपर्ण �रष्यमान नगरी वत्. This is the अनुमानं. Now we will go to the भाष्यं.
�वतथस्य भावो वैतथ्यम् , असत्यत्व�मत्यथर्ः। कस्य ? सव�षां बा�ाध्या�त्मकानां भावानां पदाथार्नां स्व�
उपलभ्यमानानाम्, आ�ः कथय�न्त, मनी�षणः �माणकुशलाः। वैतथ्ये हेतुमाहा
So first word is वैतथ्यंand Sankaracharya says वैतथ्यं is the abstract noun of �वतथां. So �वतथस्य
भाव:,भाव: means abstract noun is called वैतथ्यं what is the difference in English �वतथां is unreal
वैतथ्यं is unreality=असत्यत्वं इत्यथर् .वैतथ्यं means असत्यत्वं असत्वं �मथ्यात्वं अनृतत्वं etc. Then
Sankaracharya asks the question:कस्य?Very careful. तुरीयस्य if you say. Therefore,Sankaracharya
is worried that we may take it to the wrong thing. Therefore, he asks the question, whose वैतथ्यं?
सव�षांभावानांis in the मूलम्. सव�षांmeans बा�आद्या�त्मकानाम्. बा� means the external and आध्या�त्मक
means internal objects.And we should be very careful. Here the word external and internal
refers to external with reference to the dream individual. Because within the dream also we
have an external one and an internal feeling. Imagine in adream a dog is chasing. Now from the
stand point of the dream individual, the dog is inside or outside. The dog is outside the dreamer.
Eventhough it is inside the waker; it is outside the dreamer. That is called बा� padartha. dream
dog is बा� padartha; and seeing the dog, the dreamer has got fear. The fear of the dreamer is
आन्तर or बा�. The fear is inside his mind. Therefore, the fear is आन्तर and dog is बा�. Both आन्तर
and बा� in the dream. So बा�आध्या�त्मकानांis the meaning of सव�षां. सव�षां=बा�आध्या�त्मकानां. Then
भावानां is in the मूलम्=पदाथार्नां. भाव: means padartha, any object. And the next word in the मूलम् is
स्व�ा is there. Because of sandhi rule it is presented स्व�. If you take the word it should be read as
स्व�े. सप्त�म�वभ��. स्व�े is in the मूलम्. Sankaracharya says स्व�ेउपलभ्यमानानाम्-उपलभ्यमाना means
experienced in dream.स्व�ेउपलभ्यमानानाम्. उपलभ् means to experience. Present passive
participle.So, all the inside and outside experienced in thedream in the form of dream dog and
the dream fear, all of them आ�. आ�; is in the मूलम्. कथय�न्त. कथय�न्तmeans they declare.Then they
declare means who? The �ोका doesn’t say that. Therefore, Sankaracharya says-Oh it is said in
the �ोका itself. मनी�षणा and मनी�षणा= �माणकुशलाः Good thinkers. Experts in the analysis of �माणं.
Especially अनुमान�माणकुशलाः Experts in logical reasoning.So, they declare. They declare what?
By that time, you would have forgotten that. Look at the first word. वैतथ्यं they declare the
unreality of dream material.Just an aside note for Sanskrit students. Others can doze off if you
want. So here the word स्व�ेसप्त�म�वभ�� is there. And there is a grammatical problem. According
to Sanskrit grammar all the �वभ�य: except ष��. �थम �द्वतीया तृतीया चतुथ� पञ्चमी,सप्तमी all these 7
�वभ�यs are called कारक�वभ�य. And कारक�वभ�� should be connected with verb only. That is
why it is called कारक�वभ��. And if you apply the rule and connect the saptami �वभ�� with the
verb in the �ोका. The verb is the �ोका is मनी�षण:आ�; and then what will be the sentence.
मनी�षणा:स्व�ेआ�:all the wise people declare in dream. புரியறேதா? Wise people declare in dream it
will mean. If you grammatically study. Sankaracharya has noted this problem. And Therefore, he

solves this problem by adding an expression उपलभ्यमानानाम्.And स्व�ेउपलभ्यमानानाम्पदाथार्नांइ�त

अन्वय:So, the wise people declare not in dream. Declare that the things obtaining in dream so
obtaining you have to supply. Things obtaining in dream are unreal. If you don’t supply the
word obtaining what will be the grammar problem. It means theyare declaring indream.
Therefore, उपलभ्यमानानाम्is a very thoughtful word used by Sankaracharya to solve a
grammatical problem. And if you don’t understand nothing to worry because you don’t require
solution also. A beautiful उपलभ्यमानानाम्पदाथार्नांइ�त अन्वय.And वैतथ्ये हेतुम् आह.
If those people are declaring the unreality of the dream objects,logically through anumana
pramana, then they have to give the हेतु. What is the reason for declaring the unreality? In the
case of mountain having the fire, what is the reason we give.Eventhough I don’t see the fire, the
mountain must have fire. What is the reason? because of smoke. That because of smoke is called
hetu and similarly here also स्व��पञ्च: �मथ्या what is the reason?उ�चतदे शअभावात्; because there is
no sufficient space inside for the existence of a world in dream. However, empty the head may
be, even if the whole brain is removed, still amountain cannot be accommodated within the
head. Therefore, that is the हेतु. That is given in the second halfof the �ोका. Therefore,
Sankaracharya introduces वैतथ्ये हेतु म् आह. The reason for unreality is second line. And what is
that reason? In the next class.


045- Chapter 2 mantra 1-2
Page no 82 verse no 1. Bhashyam 3rd line
बा�ाध्या�त्मकानां भावानां पदाथार्नां स्व� उपलभ्यमानानाम्, आ�ः कथय�न्त, मनी�षणः �माणकुशलाः।

वैतथ्ये हेतुमाह
As I said in the last class, in the second chapter GPA is going to establish the �मथ्यात्वं of जा�त्�पञ्च
also, with the help of अनुमान �माणं . And this �मथ्यात्वं has been already revealed by the उप�नषद्
indirectly by the two expressions, �पञ्चोपशमं and अद्वै तं. And what has been revealed in the
उप�नषद् is being reconfirmed with यु�� माणं also. And when we are having यु��माणं we always
require an example. And the example to be taken is स्व� �पञ्च . And eventhough स्व��पञ्च’s
unreality is accepted generally by the people GPA doesn’t want to take it for granted. Therefore,
first he establishes स्व��पञ्च�मथ्यात्वं through one अनुमानं. And then that स्व��पञ्च will be takenas
the example for जा�त्�पञ्च�मथ्यात्व साधनंAnd for that the preposition is made in the first half of the
शलोका. मनी�षणःसवर्भावानांवैतथ्यं आ�: is the ��तज्ञा. So wise people declare the unreality of all the
objects in the स्व��पञ्च. So Sanskrit students should note पदाथार्नांवैतथ्यंमनी�षणःकथय�न्त.That वैतथ्यं
from the first line should be brought to the 4th line after पदाथार्नां so पदाथार्नांवैतथ्यंमनी�षणःआ�: And
then वैतथ्ये हेतुमाह. What is the हेतु the reason for such aconclusion that is given in the second line
which Sankaracharya is going to comment now. Page 83 भाष्यं top line.
अन्तःस्थानात्, अन्तः शरीरस्य मध्ये स्थानं येषाम् । त� �ह भावोपलभ्यन्ते पवर्तहस्त्यादयो न ब�हः शरीरात् ।
तस्मा�े �वतथा भ�वतुमहर्�न्त। नन्वपवरकाद्यन्त�पलभ्यमानैः घटा�द�भः अनैका�न्तको हेतु�रत्याशङ् क्याह
संवृतत्वेन हेतुन इ�त। अन्तः संवृतस्थाना�दत्यथर्ः। न �न्तः संवृते दे हेन्तो नाडीषु पवर्तहस्त्याद�नां संभवोऽ�स्त, न
�ह दे हे पवर्तः, अ�स्त॥१ ॥
So, the reason given byGPA is अन्तःस्थानात्.अन्तःस्थानम् means their location withinbecause of their
internal location they are unreal. So अन्तः =शरीरस्यमध्ये within the physical body.स्थानम्.स्थानम्
means location presence availability एषांपदाथार्नां. So it looks a ब��ी�ह compound. It is not.
अन्तःस्थानम् because of internal presence. स्थानम् means presence. Presence of all the dream
objects. अन्तः means within the body. त�त��हmeans as it is experienced by all. That �हindicates
अनुभव��स�द्ध; as it is well known to all human beings. त� �ह-त� means within the physical body
alone we are experiencing the object. We are not seeing the objects outside. Because eyes are
closed.Therefore, we are not seeing the external world with the sense organs because the eyes
are closed. Therefore, whatever we are seeing are experience within the body only. So
त��हशरीरस्य अन्तः�हभाव: |भाव: means पदाथर्:उपलभ्यन्ते.And Sanskrit students भाव:= पवर्तहस्त्यादय: you
have to connect those two words. पवर्तम् means mountain. So, if we are experiencing an ant
045 - Chapter 2Mantra 1-2 (10-03-2017) www.arshaavinash.in

within then you may wonder whether it is dream ant or real ant. Because both can exist within
the body. Therefore, Sankaracharya says पवर्तम् and ह�स्त. पवर्तम् means mountain andह�स्त means
elephant. Both cannot be existing really.Therefore, पवर्त: ह�स्त आदय: | आ�द पदात् any big thing.
भाव:शरीरात्ब�ह: नउपलभ्यन्ते. Shankaracharya’s prose itself requires anvaya.So भाव
पवर्तहस्त्यादय:शरीरात्ब�ह:नउपलभ्यन्तेइ�त अन्वय : So, they are not experienced outside. They are
experienced inside. And therefore,it must be unreal. तस्मात् –Therefore,ते�वतथा भ�वतुं अहर्�न्त They
must be unreal. Then a पुवर्प�क्ष may raise an objection. What is the possible objection? Just
because they are inside the body suppose you say it is unreal य�य�अन्तःस्तत्वंत�त��मथ्यात्वं if you
say, our kidney liver etc. Are within the body. Therefore,they also will become unreal. Real
kidney itself creates problem if theyare unreal how will he manage. Therefore, there is
��भचारदोष:. ��भचार ; means whenever the reason goes to or becomes over extensive,it is called
आनैक�न्तकत्व or ��भचारदोष; in तकर्language. So when you say, mountain has got fire because there
is smoke.So पवर्तव��मान्धूमवत्वात्यथामहानसे. This is the right अनुमानं.The हेतु is also correct because
य�य�धूम:त�त�अ�ग्न: But suppose you reverse. य�य�अ�ग्न; त�त�धूम: suppose you assume. That is
not correct because there can be fire in red hot iron ball.So you have heated up or even our own
gas stove. There fire is there. But smoke is not there. Therefore,�ा�प्त is wrong �ा�प्त.
य�य�अ�ग्न:त�त�धूम: is a wrong generalization. Based on that you can make an अनुमानं.पवर्त:धुमवान्
अ�ग्नमत्वात्यथामहानसे if you make an अनुमानं that will be wrong. Because your हेतु wherever there is
fire there is smoke, that हेतु will work in a place where there is smoke. That हेतु is present in a
place where there is no smoke also. This is called हेतु extending beyond the expected साध्यं. साध्य
भावात् वृ��त्वंआनैक�न्तकत्वम्. So if the हेतु becomes over extensive, it is like saying that this person is
a crow because he has 2 legs like acrow. अयंपक्षी: a person is standing. I make an अनुमानं. अयंपक्षी;
why? Because �द्वपादत्वात्. Because of two legs. Like what? काकवत् suppose you say? What is the
mistake in the अनुमानं? Youare assuming wherever there are 2 legs there must be पक्षीत्वं but
twolegs are there for पक्षी also and also whichare not birds. When हेतु goes beyond the साध्यं it is
called ��भचा�रत्वं of the हेतु. Therefore, he says, here what is the दोष? Wherever a thing is inside it
is �मथ्या if you say, not only the kidney liver etc. Will be in trouble.Within the room whatever
objectsare there theyare all inside. And we will have tosay all the people are �मथ्याअन्तस्थानात्.
Therefore, thatअनुमानं is wrong. Who says? Purvapakshi says. ननु– what is that?अपवरका�द अन्त:
उपलभ्यमानैः घटा�द�भः; so through the example of pot etc. What type of pot?अन्तःउपलभ्यमानैः which
all have got the हेतु. अन्तःस्तत्वंहेतु is there but साध्यं is not there. What is the साध्यं? �मथ्यात्वंसाध्यं is not
there for घटा etc. So हेतु:अ�स्त. साध्यंना�स्तis ��भचारदोष; साध्य अभावात् वृ�तत्वं is the तकर् language. So,
because of the example or by means of the example of pot etc. whichare obtaining within the
room. Therefore, theहेतुअन्तःस्तत्वं is there but साध्यं�मथ्यात्वं is not there. Because of that
आनैक�न्तकत:हेतु your logic or reasoning is vyabhicari. Vyabhicari means has got deviation. Or it
has got over extensiveness. Problem is there इ�तआसङ् क्या. Such a पूवर्पक्षा may be raised. This GPA
visualizes and Therefore, to avoid the ��भचारदोष he adds another word संवृतत्वेन. So, whatever is

within and also within the limited space andwithin insufficient space. So,whatever exists within
and also within insufficient space. So you should add an adjective ‘insufficient space’. Therefore,
within the hall, if somebody says chair is there,it is not �मथ्या. Because sufficient space is there.
Man is there within and sufficient space is there. Suppose somebody says within the hall
mountain is there. You are talking about ‘within’ and space is not sufficient for mountain.
Therefore, mountain should come under imaginary mountain. Or it is a painted mountain. Real
mountain cannot be there because of insufficient space. That is indicated in the शलोका by
संवृतत्वेन हेतुना . So संवृतत्वेनसंवृता means limited or insufficient. हेतुना because of this reason.
Therefore, combining both these parts अन्त:स्तत्वं and संवृतत्वम् joined together you should take as
the हेत.ु And therefore, Sankaracharya combines and says अन्त:?संवृत स्थानात् is the हेतु.So first he
said अन्तःस्थानात् later संवृतत्वेन. Sankaracharya combines them and says अन्तःसंवृत स्थानात् स्व�पदाथर् :
�मथ्याभूता. And he explainsthat न �ह .So indeed,संवृते दे ह: अन्त: नाडीषु . So, this is based on the
शास्�ं.According to शास्�ा, during dream जीव is moving within the body through the नाड्य:
whichare pervading the body. Theyare called स्व��यानाडी in अजात श�ु �हामणम् word स्व��यानाड्या
and नाडी size is what? body is small. Within body नाडी is still smaller. And जीवा is supposed to
move in the नाडी. शास्�ं alone is the �माणं. शास्�ं says जीव moves within the नाडी of the body. And
therefore,mountain also he must be experiencing within the नाडी. Now how can a mountain exist
within the small नाडी? That is what he saysअन्त: संवृते दे ह: अन्त:नाडीषु . And incidentally what is the
नाडी we are not yet very clear. वेदाtalksabout a नाडी within the body.Weare not able to
understandmedically whether it refers to neurological thing or the nerves. Whether they refer
to blood vessels. Not blood vessels whether they refer to lymph vessels etc. We are not clear.
Some doctor who was studying all this was suggesting that it may be lymph vessel but we do not
know.Therefore,what is our translation of नाडी? नाडी. Not the नाडीज्यो�दषं. Ok. So therefore,नाडी
means some kind नाडीs through which �ाणा: are supposed to move जीवा is supposed to move
only during dream it moves. Therefore,अन्तःनाडीषु पवर्तहस्त्याद�नां . Mountain elephant etc.
संभवःअ�स्त. That न in the beginning should beconnected here. नअ�स्त. There is no possibility of
mountain within the नाडी. Then Sankaracharya gives a कैमु�तक न्याय; when the mountain cannot
exist within the body itself, where is the question existing within the नाडी. Therefore, he
saysन�हदे हेकैमु�तक न्यायन �ह दे हे in the body itself पवर्त: अ�स्त .Therefore, what is the अनुमानं?
स्व�पदाथर्:�वतथाउ�चत दे श अभाव:. Like what? दपर्णस्थ नगरीवत् �व�ं दपर्ण नगरी तुल्यं दपर्णस्थ नगरीवत् . is the
example. Ok I will give you अन्वय:
मनी�षणा: स्व� (उपलभ्यमानं) सवर् भावानां वैतथ्यं आ�: भावानां अन्त: स्थानात् संवृतत्वेनहेतुना तु (एवं आ�;)
continuing. Introduction to verse 2.
स्व��श्यानां भावानामन्तः संवृतस्थान�मत्येतद�सद्धम्, यस्मात्�ाच्येषु सुप्त उदक्षु स्व�ान्पश्य��व �श्यत

इत्येतदाशङ् क्याह

The second शलोका can be taken as the second reasoning for the �मथ्यात्वं. That is one possibility
referring to उ�चतकालअभावात्. All the events in dream like going too far away places and coming
back, all happening within an hour or half an hour. For travel insufficient time is there. But still
such events take place. Therefore, it must be unreal only. Therefore, उ�चतकालअभावात् can be
taken as second reasoning. That is how i presented in the मूलं class. Anandagiri also gives in
thatway. But bg-251 chapter 18 verses 66 to 70 19032017 gives a different type of introduction.
How does he approach/ he says in the first verse the reason given is that स्व�पदाथानां are existing
within in sufficient space? And therefore, it is unreal हेतु is उ�चतदे शअभावात्अन्तस्मवृतस्थानात्. Now
the Purvapakshi questions the very हेतु itself. The reason that you give for unreality, that reason
itself, I don’t accept.This is called हेत्व�स�द्ध दोष: when the purvapakshi questions the हेतु in the
अनुमानं, like questioning whether there is smoke itself. Ok if there is smoke I am willing to accept
the presence of the अ�ग्न. But what you claim as smoke or that reason itself I don’t admit. So,
when the reason is challenged it is called हेत्व�स�द्धशङ् का in तकर् language. हेत्व�स�द्ध�शङ् काते. And how
does purva pakshi question the हेत?ु He says if the dream objects are experienced within the
body, then the space is sufficient. If the dream objects are experienced within body
उ�चतदे श:ना�स्त. But I don’t admit that itself. What does he think? A peculiar पुवर्प�क्ष he says. During
स्व�, the जीव goes out of the body. And travels. And he looks at various objects in the external
world. And in the external world he can look at mountain. You cannot say उ�चतदे श bhava.
Because in the external world we have got enough space for galaxies and solar systems.
Therefore, a person travels and experiences, the world outside. तस्मात्उ�चतदे शअभाव�पहेत:ु
ना�स्ततस्मा�त्मथ्यात्वंनउ�ं. And for that we have to answer that the जीव doesn’t travel during dream.
It doesn’t travel during dream. How to prove? Because he talks about experiencing the Niagara
Falls in America. Or he experiences any other thing in a faraway Canada or Europe or
somewhere. And he could not have to travel to those places and experienced those objects
within the few hours of his sleep because travel itself in the fastest aircraft it will take several
hours for return also. Therefore, उ�चतकालअभावात्, there is no travel. And Therefore, what? We
should be very careful here. Therefore, you should not say dream is unreal. You cannot convey
उ�चतदे शअभावात्. you cannot say is purvapakshi stand. Our answer should be उ�चतदे शअभाव: we
have to say. How should we coin our statement? Since he doesn’t travel and experiencing
outside he must be experiencing things within the body only. And within the body there is no
enough space for Niagara Falls. Therefore, Niagara Falls is false. It is not falls. It is false.First is
falls. Second one is false.So, your dream Niagara Falls is false. Because you have not traveled.
Therefore, you have experienced within your nadi only. So with this background look at the
introduction. स्व��श्यानांभावानाम्the object experienced in स्व�, “अन्तसंवृतस्थानम्”. And this
statement is our statement as the हेतु in the previous शलोका. And I hope you don’t have head
ache. So स्व��श्यानां भावानाम् , the object experienced in dream are existing within insufficient
space. This whose statement? Our statement given as हेतु, हेतु means reason for our अनुमानं.And
what is our अनुमानवाक्यं. स्व�पदाथार्:; �वतथा. अन्तस्थंसंवृतस्थानात्. दपर्णस्थ नगरवत् is our अनुमानं. In our

अनुमानं what is the हेतु? स्व�पदाथार्:; अन्तसंवृतस्था; that हेतp

ु urva pakshi is quoting.“स्व��श्यानां भावानाम्
अन्तःस्थं संवृतस्थानम् इ�त त्वया उ�ं” . This statement made by the advaitin in the previous शलोका, so
माण्डू क्य भाष्यis involved. You should be ready. This statement of yours givenas हेतु for the अनुमानं
in the previous शलोका is अ�सद्धं . This is called हेत्व�स�द्ध; अ�सद्धं means not proved by you. You are
taking it for granted. It is not proved by you. And why is not proved? Because
यस्मात्�ाच्येषुसुप्त:पु�ष:; a person who has gone to sleep in an eastern part of the country,Either
Bengal or Orissa he has gone to bed. And what does he experience उदक्षु in the northern part of
the country. Jammu,Kashmir,Amaranth. So उदक्षु�दे शेषुस्व�ान्पश्यन्इव �श्यते. He seems to experience
the dream objects. And Therefore, certainly it cannot be within the body. It has to be by travel to
the northern area. Otherwise he would have dreamt only in things existing within Orissa and
Bengal. But hesees objects of Kashmir. These are all funny reasons. Don’t take seriously.
அசட்டுpurva pakshi is asking such questions स्व�ान्पश्यन्इव �श्यते his conclusion is he must have
travelled to Amaranth during dream. In fact, there are such systems of philosophy also. What
they say is during dream we travel. The जीव leaves the body. And if it fully leaves the body the
body would have died. What happens? A very thin cord, like a silver cord, connects the जीव, the
astral body of the जीव and the physical body like the balloon or kite.There is a connection
between the astral and the physical body. And it is an invisible thread and that will betied to the
body and the जीव will be travelling. All these imaginations are there.I read some book of Lofsang
Rampa, a buddhist. He has written a series of books. And there he mentions all kinds of funny
things. Let us come to our topic. So स्व�ान्पश्यन्इव �श्यतेइत्येतदाशङ् क्या. Assuming this possible doubt
of a purva paksi, GPA says जीव, cannot travel, during dream. Why? उ�चतकालअभावत्.We will read
the शलोका. Page 84.
अद�घर्त्वाच्च कालस्य गत्वा दे शा� पश्य�त। ��तबुद्ध� वै सवर्स्त�स्मन्दे शे न �वद्यते॥ २॥
So first I will give you the essence of the �ोका. In the first half, the उ�चतकालअभावात् reason is
given. You have to interpret it properly. उ�चतकालअभावात्sufficient time is not there. One doesn’t
actually doesn’t travel. Therefore, one sees the object within the body only. And within body
space is not sufficient. Therefore, हेतु is �सद्धं . So, we have to interpret this �ोका as हेतु�स�द्ध; not
the second अनुमानं. But the हेतु�स�द्ध of the first अनुमानं. We have to interpret. So, this first half of
the �ोका. And with this the अनुमानं�माणं topic is over to establish स्व��मथ्यात्वं. The second line is
giving अनुभव�माणं to show स्व��मथ्यात्वं.And what is the अनुभव�माणं. If a person is really travelling,
and experiencing all the objects outside. Imagine he is in a Delhi shopping, palki bazar. There is
one well known place. I remember having gone to camp. Because all students will go there.
When they cross Delhi. They have to gothere whether they go Rishikesh or not. Therefore, a
person goes and he is in the middle of the shopping. And then suddenly, he wakes up. So where
should he find himself.Palika bazaar. But what does he find? Back in Chennai. Therefore, it is
clear that the whole palika bazaar is within the nadi only. Therefore,अनुभव also shows that is an

internally projected world only. Thus,अनुमानं�माणं, and �त्यक्ष�माणं are given in the first 2
�ोका:and in the third �ोका we will get �ु�त�माणं. That is the development.And all the three
�माणा�न are to prove what? Very careful. To prove स्व��पञ्च is �मथ्या. The real topic will start later
only and what is the real topic? That topic is not real. So therefore, जा�त्�पञ्च:�मथ्या is our main
subject matter. That will come only from the 4th verse. Now we will go to the भाष्यं.
न दे हाद्ब�हद� शान्तरं गत्वा स्व�ान्पश्य�त। यस्मात्सुप्तमा� एव दे हदे शाद्योजनशतान्त�रते मासमा��ाप्ये दे शे

स्व�ान्पश्य��व �श्यते। न च तद्दे श�ाप्तेरागमनस्य द�घर्ः कालोऽ�स्त। अतो दाघर्त्वाच्च कालस्य न स्व��ग्दे शान्तरं
गच्छ�त।
I think you can guess the meaning.So दे हात्ब�ह: दे शान्तरंगत्वास्व�ा�पश्य�त. दे हात् ब�ह;- outside the body.
दे शान्तरंगत्वाwhy going another place, स्व�ा�पश्य�त.पु�ष; we have to supply. A person doesn’t see the
स्व��पञ्च.So this is the मूलम्. That is का�रका. Now he explains, यस्मात्. The reason is सुप्त मा� एव the
moment he goes to sleep. Sometimes he starts dreaming instantaneously. And the gap between
sleeping and dreaming is a few seconds or few minutes. Because some people are पुण्यवान्. They
don’t take long time. There are some other people; they will be going round and round in the
bed.We should have done punyam to get sleep.There are some who go to bed and
instantaneously go to sleep and dream. And what is the time gap. Afew minutes. What is the
dream?A place which is 1000 of miles faraway. Therefore, he says, सुप्त मा� एव. Instantaneously
after going to sleep. दे हदे शात् from the place where his physical body is located. That is the place
of sleeping. दे हदे श:. योजनाशतान्त�रतेin another place which 100s of योजना:away.So, one योजना has
got several miles.Ok different people say different things. Several miles make one योजना like that
100s of योजनाs, means 700 miles, 800 miles, 1000 miles. And we should not say miles now Km.
Therefore, 1000s of kms away. मासमा��ाप्ये. which can be reached only after travelling several
months. Because Sankaracharya belonged to 8th century AD. Or 5th century BC. And during that
time काशी या�ा when they make, they have to walk and walk and walk for months and returning
again months. That is why they will take leave also, because not sure whether they will return or
not. Therefore, Sankaracharya carefully saysमासमा��ाप्ये. Reachable within months only. Not
minute. Not even hours. Not even days. मासमा��ाप्ये. दे शेस्व�ान्पश्यन्इव�श्यते. The dreamer seems to
experience, the dream world.And not only you have to calculate the time for going onwards. You
have to calculate the time for return also because when he wakes up in between he is here
only.And Therefore, he says, तद्दे श�ाप्ते. For reaching that place, आगमनस्यच and for returning back.
धीगर् काल: sufficient length of time, न अ�स्त. Careful. नin the beginning. अ�स्त in the end. न च अ�स्त
.And therefore, dream world is internal, projected world out of our own vasanas in the mind. So
अत; he concludes. Therefore, अधीगर्त्वाच कालस्य connecting the first line as the conclusion.
Therefore,since the time is not sufficient अत:=अधीगर्त्वात्.कालस्यस्व��क्दे शान्तरंन गच्छ�त. दे शान्तरं
means अन्यदे श.ं न गच्छ�त.So, with this the अनुमान �माणं is over. Now comes �त्यक्ष �माणं in the
second line. For which he writes भाष्यं we will read.

�क� च ��तबुद्ध� वै सवर्ः स्व��क्स्व�दशर्नदे शे न �वद्यते। य�द च स्व�े ब�ह गच्छे द्य�स्मन्दे शेस्व�ान् पश्येत् त�ैव
��तबुध्येत। न चैतद�स्त। रा�ौ सुप्तोऽहनीव भावान्पश्य�त, ब��भः संगतो भव�त, य� संगतःतैगृर्�ेत। न च
गृ�ते, गृहीत�ेत्वामद्य त�ोपलब्धवन्तो वय�म�त �ूयुः। न चैतद�स्त तस्मा� ब�ह गच्छ�त स्व�े॥२ ॥
So this much elaboration is required. Sankaracharya wants to be thorough. He says �क� च

moreover to give �त्यक्ष�माणं��तबुद्ध:.��तबुद्ध; means one who has woken up or awakened from
sleep ��तबुद्ध:कतर्�रष्तः��तबुद्धवान् woken up person सवर्: without exception everyone who wakes up.
सवर्:स्व��क्is the explanation of ��तबुद्ध:सवर्:स्व��क्. स्व�दशर्नदे शे न �वद्यते .He doesn’t find himself, in
the place where he was dreaming.In fact, we can travel in dream and reach places what a
wonderful thing it will be?You want to go to Tirupati. So therefore, you go to dream and travel.
But you should have controlover dream. Then youcan travel and moment you reach amaranth
wake up. Unfortunately, such things are not possible. Therefore, he says, स्व�स्व�दशर्नदे शे the
place of dream, न �वद्यते . Who? The awakened person. That is moolam. Sankaracharya explains
that.य�द च स्व�दे शान्तरंगच्छे त् . If a person has really travelledin dream, य�स्मन् दे शे स्व�ान् पश्येत् .
Whichever place he is experiencing the dream, त�ैव ��तबुध्येत . He would haveawakened in that
place.न च एदद�स्त . And this is not there. And then he gives another extra reason, which will be
given GPA, later. GPA takes the स्व� example again later will give you the reference in the next
class if you want to do homework you can do. Because in the moolam we have seen स्व��ान्त
coming again. Therefore,GPA gives another reason. What is that?Suppose this person travels
and he meets a particular person in another place.And then comes back. And then wakes up.
And morning, suppose he phones up that person. In fact, some people call me and ask, Swamiji
you came yesterday in my dream? Did you come? How can I be accommodated in their
head?Anyway, they ask the question also. So Sankaracharya says, you can check up with that
person, if you have really met, do you remember we had a meeting/ and even if you ask, he is
not going to concur with you. Therefore, he says रा�ौ सुप्त : a person who goes to sleep in the
night, अह�न इव भावान् पश्य�त he experiences objects as though they are available during the
day.But that is now possible because another part of the globe will b day time. During
Shankaracharya’s times perhaps they are aware or not we don’t know. अह�न इव अह�न means
सप्तमी �वभ��. As though in day they experience the people and objects.Not only that ब��भः संगत:
भव�त: they will, they met several people also.And य� संगतः तैगृर्�ेत if the dreamer has really
travelled and met so people, those people will be remembering the meeting तैगृ�ेत. By those
people, the experience would have been grabbed. So यै: च संगत: तै: गृ�ेत. Which you can check up
by phoning up. Sankaracharya will not say that. You can phone up and cross check. But when
you cross check they have not met us at all. न च गृ�ते by them such an experience is never had.
And then Sankaracharya goes one step further. गृ�ेत चेत्. If they remember they would have
answered.“त्वं अद्य त� उपलब्धवन्ता वयं” . I met you in Delhi. Last night I met you in Delhi they would
have said,while I had the dream in Chennai. अद्यउपलब्धवन्ता वयंइ�त �ूय:ु ; they would have declared.

न च एद�स्त. It is not experienced. तस्मात् what is the conclusion?दे शान्तरंन गच्छ�तस्व�.Nobody goes to
another place.


046- Chapter 2 verses 3&4

Page 84. भाष्यं last 3 lines at the bottom.
न च गृ�ते, गृहीत�ेत्वामद्य त�ोपलब्धवन्तो वय�म�त �ूयुः। न चैतद�स्त तस्मा� दे शान्तरं गच्छ�त स्व�े॥२ ॥
In the first 3 का�रकाs of the second chapter, GPA is establishing the unreality of the dream with
the help of �माणा�न. First अनुमानं�माणम्, second अनुभव�माणम् and the third �ु�त�माणम्. In the
second line both अनुमानं and अनुभव are there. And the अनुमानं�माणम् is that the dream objects
cannot be realbecause they are experienced within the body. And we don’t have sufficient space
within the body to accommodate the real objects. And similarly, the events also cannot be real,
because the eventswhich require weeks and months for completion, take place within a few
minutes of the dream indicating it is only an imagination and unreal. And then he quoted the
अनुभव�माणं also. That if we have gone out as suggested by the पुवर्प�क्ष, if the जीव had gone out and
met the people, in a common place, then after waking up we will be able to cross check with the
people. And find out whether we had a real meeting or not. And on cross checking we find, that
those people do not confirm our meeting during the previous night. Dayananda Swami tells his
experience of someone going to Rishikesh and telling Swamiji that “I came here because you
called me”.Then Swamiji said I never called you. You are welcome to आ�ं. And you can stay here
that is a different issue. But I didn’t call you.Then he said you called me last week in my dream.
And therefore, I had met you he said. Swamiji said you had visualized;I had not really called you.
And therefore, in cross checking we find the dream events is only a dream not a real thing.That
was said in the second line of the second verse. And Sankaracharya completed that भाष्यं. गृहेत चेत्
त्वा अमध्य त�ो उपलब्धवन्तौ वय�म�त �ूय:ु If he had really met the people. And in the last class, i said,
that the same concept is repeated later. And that idea Sankaracharya borrows in his भाष्यं. And
those verses I will give you the reference. 4th chapter. Of course, of माण्डू क्यउप�नषद. And verses
33, 34 and 35. So उ�चत दे श काल अभावात् . The same हेतु is given. And meeting the friend’s example
is found in the 4th chapter. Here GPA doesn’t mention. But Sankaracharya borrows from the 4th
chapter and adds in his भाष्यं. �म�ाद्यैसहसंमन्�य. Fourth chapter 35th verse.So तस्मात्, the conclusion.
दे शान्तरं न गच्छ�त स्व�े . No जीव leaves the body during sleep and travels out. And Therefore, what is
the conclusion? Since the जीव doesn’t go out and experience an external world.Therefore, the
experienced world has to be within the body only,and Therefore,उ�चत दे श is not there.
Therefore,स्व� �पञ्च: �मथ्या. Did I give you the अन्वय of the �ोका. I didn’t give.
I will give you. You can note down.
कालस्य अद�घर्स्य दे शान् गत्वा च न पश्य�त |��तबुद्ध;(सन्} सवर् वै त�स्मन् दे शे न �वद्यते च.

Continuing, verse 3 introduction. Page 85.
इत� स्व��श्या भावा �वतथा यतः

इत� means because of the following reason also. Following additional �माणं also. Two�माणा�न
have been mentioned. �त्यक्ष and अनुभव. Now he adds the third �माणं in the form of �ु�त�माणं. So
इत� means �ु�त�माणेनचस्व��श्याभावा,the object experienced in dream, �वतथा: are unreal. �वतथा:
means �मथ्याभूता अनृता यत् : And the reason is the following, the cause.He gives the reason in the
�ोका.
अभाव� रथाद�नां �ूयते न्यायपूवर्कम् । वैतथ्यं तेन वै �ाप्तं स्व� आ�ः �का�शतम् ॥ ३॥
I will give you the gist of this �ोका. GPA is quoting a बृहदारण्यकमन्�ा, in the भाष्यं, the reference is
given. बृहदारण्यकउप�नषद् 4-3-10 स्वयंज्यो�त�हामणं. There अवस्था �य �ववेक is there. And while dealing
with स्व�ा, the उप�नषद् says in the dream within our body, the real objects are not there. The
वाक्यम् is न त� रथा: न रथयोगा; न पन्तानभव�न्त . There in dream;chariotsare not there. Horses are not
there. Carts are not there for the horses to run. All these things are really not there. The reason
being the body cannot accommodate a huge chariot. Even a bicycle it cannot
accommodate;where is the question of a chariot. Therefore, theउप�नषद् itself gives a reason that
there is limited space. Therefore, the objects are non-existent. Then naturally the question
comes, how come i experience them within the body? The उप�नषद् itself says त� रथान् रथयोगान्
पत:सृजते.So, this जीव himself creates or projects all the objects within the body indicating that,
they are mentally projected object. Therefore, they have to be unreal only. And it is this
statement that GPA is referring. In the first half of the �ोका. Then in the second half, a technical
point is mentioned. So, can we take, the स्वयंज्यो�त�हामणं, as a �माणं, for स्व�ा�मथ्यात्वं?Technically
speaking, we cannot take the स्वयंज्यो�त�हामणं as a �माणं. What is the reason?The reason is वेद is a
�माणं only for things which are not knowable through other �माणा�न. Because the definition of a
�माणं is अन�भगत, अबा�धतअथर्वद्वस्तु �वषयकं . ज्ञानजनकं�माणं. अन�भगत means वेद must teach me
something which I cannot know through other �माणंs. If वेद is teaching 2+2=4. Why should वेद
come and teach me when I can know through other methods. Therefore, अन�भगत्वं; otherwise
called अपूवर्ताis one condition forवेद being �माणं with regard to that topic. And Therefore,
wherever वेद is talking about things which we already know, then वेद is considered only to be
अनुवादवाक्यम्, not �माणवाक्यम्. So अ�धगतत्वेस�तisअनुवादवाक्यम्. अन�भगततवेस�तis�माणवाक्यम् is the
rule. That is why in षड् �लङ्गwe have included अपूवर्ता also as a condition. And when you go by that
definition of �माण, the unreality of the dream is already known to the people without वेद�माणं.
You ask any other person. In fact, whenever we see things whichare not real they ask are you
dreaming or what? Therefore, since the स्व�ा�मथ्यात्वम् is already known, the स्वयंज्यो�त �हामणं
cannot be taken as the �माणं. It has to be taken as अनुवादवाक्यम्. That is said in the second line. तेन
वै�ाप्तं वैतथ्यं . The unreality already known through other �माणा�न�ुत्या�का�शतं. वेद is only re-
stating. �का�शतं means it is अनु�भतं. It is re-stated or confirmed, or endorsed or validated by the
�ु�त. So �ु�त is only a reinforcing statement, not a �माणवाक्यम्. We will go the भाष्यं

अभाव�ैव रथाद�नां स्व��श्यानां �ूयते न्यायपूवर्कं यु��तः �ुतौ “न त� रथाः”(बृ.उ.४। ३। १०) इत्य�। दे हान्तः
स्थानसंवृतत्वा�दहेतुना �ाप्तं वैतथ्यं तदनुवा�दन्या �ुत्या स्व�े स्वयञ्ज्यो�त�् व��तपादनपरया
�का�शतमा��र्��वदः॥३ ॥
So रथाद�नांअभाव�ैव.So, the absenceof thereal chariot. रथाद�नां should be taken as unrealChariots

are there in dream. But सत्यरथाद�नां the real chariot etc. Suddenly why Sankaracharya brings
chariot you may wonder. He uses the word because the उप�नषद् uses the word. रथ. Because in
those days they won’t dream Benz cars and all these cars. Because theywere not there. What
they had in those days that alone they will dream. रथ is very common and Therefore, that is said
here. So सत्यरथाद�नांअभाव: The absence of real chariot, स्व��श्यानां which are experienced in
स्व�ा�ूयतेis heard in the �ु�त. And what �ु�त. न त� रथा: इत्य�स्वयंज्यो�त�हामणे . And �ु�त gives the logic
also. What is the logic also? न त� रथा: means really the chariots are not there because real
chariot cannot be there. That is taken as the न्यायवाक्यं. So न त� रथा: Sankaracharya takes as
न्यायवाक्यं. न्याय means reasoning. And when the real chariot is not there and you experience the
chariot, then it should be unreal chariot. So, since real chariots are not there and still I
experience the chariot, therefore, it is unreal. That is called logical reasoning by GPA.So यु��तः
through logical reasoning, it is �ूयतेAnd what is that logical reasoning which has already been
mentioned in the previous 2 �ोकाs? The �ु�त did not explicitly mention,but it is understood.
दे हअन्तस्थानम्the presence of objects within the body. And संवृतत्वा�द and the absence of sufficient
space. So internal availability, and absence of sufficient space, they are all indicated by the �ु�त
by न त� रथा इ�त वयं .And through the logical reasoning, �ाप्तंवैतथ्यं�ाप्तं means अ�धगतं. Already
known unreality. �ु�त doesn’t reveal unreality. It only restates the already known, unreality. So
वैतथ्यं तदनुवा�दन्या �ुत्याअनुवा�द�नmeans restating. �ु�त. �ुत्या स्व�े स्वयञ्ज्यो�त�् व��तपादनपरया.So then an
incidental question may arise. That is the स्वयंज्यो�त�हामणं is not revealing स्व�ा�मथ्यात्वं because
स्व�ा�मथ्यात्वंis already known. Therefore, स्वयंज्यो�त �हामणं doesn’t reveal that. Then the next
question will be, what does स्वयंज्यो�त�हामणं reveal? It is not a �माणं for स्व�ा�मथ्यात्वं. Then it is a
�माणं for what? So that is an incidental question that Sankaracharya answers here. The topic in
स्वयंज्यो�त�हामणं is that आत्मा is self-revealing and it can reveal the other thing without any
conventional light. आत्मा is self-revealing. And it can reveal the objects, the unreal objects within
the dream, without requiring an external light. Like what?सूयर् �काश सुयर्ज्यो�त �काश; not required
चन्�ज्यो�त not required. अ�ग्नज्यो�त not required. Another ज्यो�त is वाक्ज्यो�त is not required.
वाक्means sense organs. Even the sense organs we don’t require. That is why eyes are closed
without all the lights, if आत्मा reveals, the objects within. From where does the light come from?
The light comes from internal light. And what is that internal light? आत्मा�काश; आत्मना एव ज्यो�दषा
आस्ते पल्ययते �वपल्ये�त.Therefore, the aim is the self-revelation of the आत्मा is the topic. That is why
the entire section is called स्वयंज्यो�त�हामणं. Therefore, Sankaracharya says,

स्वयंञ्ज्यो�त�् व��तपादनपरया it is a �माणं for revealing the self-effulgence of आत्मा. ज्यो�तषां अ�प ज्यो�त;
न त� सूय� न भा�त चन्� तारकंall these are स्वयंज्यो�त topic only.So स्वयञ्ज्यो�त�् व��तपादनपरया committed
to revealing that topic only, इ�त ��वद; आ�: GPA says this is not declared by me. Every आचायर् in
our tradition says, this has been stated by the pपूवार्चायर्. And when you go to the very ऋषय: of the
वेद what do the ऋषय: declare. Even they say, इ�त शु�ुव पूव�षाम् येन तद �ाछ च�क्षरे we also heard it
from our gurus. That is why we never know the beginning of the tradition. And when we don’t
know the beginning the safe answer is bhagavan is the ultimate beginning. That is why ��वद:
आ�:. The wise people declare. Ok. I will give you अन्वय: रथाद�नांअभाव: न्यायपूवर्कं �ूयते च| तेन वै स्व�े
(उपलभ्यमानंभावानांयत्)वैतथ्यं�ाप्तं.So three words should come within bracket. उपलभ्यमानं भावानां यत्
all these words are within bracket. वैतथ्यं�ाप्तं (तत् �ुत्या ) �का�शतं (इ�त ��वद: ) आ�:
Continuing, verse 4.
अन्तःस्थाना�ु भेदानां तस्माज्जाग�रते स्मृतम् । यथा त� तथा स्व�े संवृतत्वेन �भद्यते॥ ४

So, with the previous verse the स्व��ान्ता is over. Now alone we are entering the main topic of
this chapter namely जा�त्�पञ्च:I am going to use the word जा�त्�पञ्च; which means the regular
universe or the waker’s universe is.जा�त्�पञ्च: and GPA wants to establish the unreality of the
जा�त्�पञ्च also. And in this �ोका he is proposing that अनुमान. But this �ोका is not giving the
complete अनुमान.And Therefore, Sankaracharya fills up the required portions. The words itself
doesn’t clearly present the अनुमान. अनुमानmeans inference. Sankaracharya makes the inferential
statement. And Therefore, we have to note 2 अनुमानs. One is the inference with reference
toस्व�ा�पञ्च. And another is the inference regarding जा�त्�पञ्च. Both inferential statements we
should note. And according to वेदान्तशास्�ं; an inferential statement should have 4 components. An
inferential statement should have 4 components,which is a modified form of तकर्शास्�. In तकर्शास्�,
the inferential statement should have 5 components. About that I will mention later. You should
be ready for lot of academic discussions. तकर्शास्� says पञ्चअवयववाक्यंअनुमानवाक्यं. In
वेदान्ताचथुरवयववाक्यंअनुमानवाक्यं .4 components. First, we will see the 4 components according to
वेदान्ता. Thenwe will see how the तकर्शास्� differs.Now we will take the well-known example of the
inference of the fire on amountain. And we are making an inference of the fire, only because of
one reason. What is that? Inference must be applied on what condition? When the �त्यक्ष�माणं,
doesn’t reveal the fire. Suppose I am seeing, the fire on the mountain, I need not go in for
inference. When I am clearly see. Therefore, when there is fire on the mountain, and that fire is
not visible, then I have to make an inference. And for inference I depend upon a clue which
reveals the invisible fire. The clue is what? Smoke. Therefore, I see the mountain.�त्यक्षं. I see the
smoke. �त्यक्षं. I infer the fire. Not �त्यक्षं. It is अनुमेयं. Therefore, 2 are �त्यक्षं. One is अनुमेयं. Mountain
is �त्यक्षं. Smoke is �त्यक्षं. Fire is अ�त्यक्षं.And using the smoke as a clue, I am able to infer the fire
because, I already know on general law. What is that law? Which is called �ा�प्त; �ा�प्त: means
general law. What is that? Wherever there is smoke, without exception, there will be fire. If

there can be exceptions my inference will be doubtful only. Inference will be valid only when
without exception, य�य� ,धूम; त�त�अ�ग्न:. I should have known this law, in advance. And from
where do youderive this law? You must have derived from, some source. And that source is
�त्यक्षं or अनुमान. That should be �त्यक्षं. Therefore, from previous �त्यक्षअनुभव, I should have
outsourced the general law, य�य�धूम; त�त�अ�ग्न: And from wherever I just extract the general
law, that is the example. The example is the source of the �ा�प्त. �ा�प्तहेत:ु ��ान्ता:. �ा�प्तभू�म:
��ान्ता: |�ा�प्तभू�म: means we are getting the generalization. What is the generalization? य�य�धूम;
त�त�अ�ग्न: I saw it whether in यागशाला or पाकशाल.Thus यागशाला and पाकशाल, are �ा�प्तभू�म:
|�ा�प्तभू�म: is the definition of ��ान्ता:. From the example, I should get the �ा�प्त. And from the
�ा�प्त, I have to make the inference. And य�य�धूम; त�त�अ�ग्न: is �ा�प्त. And this �ा�प्त has got LHS.
Called �ाप्यं. And RHS is called �ापकं.So �ा�प्त will have �ाप्यं and �ापकं. LHS and RHS. I will give
you some head ache with some permission. Because you have chosen to attend माण्डू क्यभाष्यं. So
from ��ान्ता you get �ा�प्त. And �ा�प्त will have �ाप्यं and �ापकं. �ाप्यं is LHS. �ापकं is RHS. And
this �ाप्यं alone, what is �ाप्यं? the smoke. य�य�धूम; त�त�अ�ग्न: this �ाप्यं alone becomes the हेतु in
the अनुमानवाक्यं.The �ाप्यं alone, becomes the clues in the अनुमानवाक्यं. �ाप्यं becomes the हेत.ु And
�ापकं becomes the conclusion. What is the conclusion. There is fire is the conclusion. �ापकं
becomes conclusion. �ाप्यं becomes the reason.So पवर्त: अ�ग्नमान्धूमवत्वात्यथापाकशालायां. महानसे
.महानसम् means पाकशाल. पवर्त: अ�ग्नमान्धूमवत्वात्यथापाकशालायां. What are the 4 components?पवर्त: is
the first component. It is called पक्ष: first component is called. First component of अनुमानवाक्यं is
called पक्ष: And what is the definition of पक्ष. That about which I want to make a conclusion. The
object of study. Mountain is the object of study. I want to find out whether there is fire in the
mountain. Or no fire in the mountain. Therefore, mountain is the object of study. Locus of
study.That about which I want to make a conclusion. Which is �त्यक्षं. पक्ष is always �त्यक्षं. And the
second one is साध्य:.साध्य: means conclusion which is the inferred one. पक्ष is �त्यक्षं. साध्य is अनुमेयं.
And the साध्य will always be the �ापकं in the �ा�प्तवाक्यं. The �ापकं in the �ा�प्तवाक्यं will be the
साध्यं in the अनुमान. Too, many Sanskrit words. अ�ग्न: is the �ापकं in the �ा�प्त. And the same अ�ग्न
is the conclusion in the अनुमानअ�ग्न is the �ापकं in the �ा�प्त. अ�ग्न: is the साध्यं in the अनुमान. Lot of
sravana manana nididhyasanam you have to do. So पक्ष is there साध्य is there what is the third
component? हेतु:, हेतु: means the reason. What is the reason? Because there is smoke. That हेतु is
�त्यक्षं or अनुमेय.ं Smoke is perceived or inferred. हेतु is always �त्यक्षं either indriya �त्यक्षं or
शास्��त्यक्षं, �ावण�त्यक्षं so पक्ष is �त्यक्षं. हेतु is �त्यक्षं. साध्यं is the अनुमेयं.And what is the हेतु? Because
there is smoke is the हेतु. And the smoke, which is the हेतु in the अनुमानwill be the �ाप्यं in the
�ा�प्तवाक्यंय�य�धूम; त�त�अ�ग्न; in the �ा�प्तवाक्यंWhatever was �ाप्यं that alone becomes the हेतु in
the अनुमान. अनुमानवाक्यं it is called हेतु. If it is �ा�प्तवाक्यं it is called �ाप्यं. The one who is the boss in
the office, at home perhaps humble simple obedient husband.Therefore, this स्थानभेद;
नामभेद.Similarly, here also the smoke is called �ाप्यं in the �ा�प्त. Whereas it is हेतु in the अनुमान.

So पवर्त; व��मान्धुमवत्वात्. And �ा�प्तस्थानम् you have to tell. From where did you get �ा�प्त. Because
without �ा�प्त you won’t have हेतु and साध्यं. �ा�प्तअभावेहेतो; साध्यस्यचअभाव;.हेतो:
साध्यस्यचअभावेअनुमानस्यएवअभाव: So अनुमान�स�थ�हेतुसाध्ययो:�स�द्ध; अपे�क्षताहेतुसाध्य �स�थ� �ाप्य
�ापकयो: �स�द्धरपे�क्षता. �ाप्यं �पकयो; �स�द्ध: एव �ा�प्त �स�द्ध: �ा�प्त �स�द्ध;कथं भव�त ?��ान्तात् भव�त.
तस्मात् चतुथर् अंस: the 4th component is ��ान्त: from where we got the �ा�प्त. And what is the
��ान्ता? यथापाकशालायां or यागशालायां. So पक्ष,साध्य, हेतु, ��ान्ता, these are 4 अवयवं of अनुमानं according
to वेदान्ताशास्�.So now we have to find out the 4 अवयवं for establishing स्व��पञ्च as mithya. Then
the 4 अवयवंs of the अनुमानवाक्यं for establishing, जा�त्�पञ्च�मथ्यात्वं. So now we will see the 2
अनुमानं. In the first अनुमानं, what is the पक्ष? स्व�ा�पञ्च; is the पक्ष. And what is the साध्यं the
conclusion?स्व�ा�पञ्च:�वतथा:. �वतथा; means what?�मथ्या. So स्व�ा�पञ्च: is पक्ष:�वतथा: is साध्यं. And
what is the हेतु? उ�चतदे शकालअभावात्. Or अभाववत्वात्.अभावात् is superficial. But if you have to very
strict अभाववत्वात्. Or र�हतत्वात्. उ�चतदे शभावर�हतत्वात्is the हेतु: and ��ान्ता the example, GPA didn’t
give. But we added; what is that? दपर्णस्थनगरवत्. Borrowed from द�क्षणामू�त� स्तो�ं �व�ं दपर्ण �श्यमान
नगरे तुल्यं like a नगर or your own room. In the mirror,in the mirror when you see the entire room,
or in hotels, sometimes in the front room, as you enter there will be a very big wall mirror itself.
And when I enter I see another swami is coming to welcome me. Later only I realize no other
swami is there. Only I am there. There you see many objects inside the mirror. But inside the
mirror objects cannot be there because the flat mirror doesn’t have three dimensions at all.
Where is the question of depth etc. Therefore, दपर्णस्थनगर: or को�; or ह�स्त. Elephant within the
mirror is the ��ान्ता:. स्व�ा�पञ्च; mithya, स्व�ा�पञ्च; �वतथा; उ�चतदे शकालर�हतत्वात् दपर्णस्थह�स्तवत्. So 4
components are there. स्व�ा�पञ्च:,पक्ष:;�वतथा:साध्यं. उ�चतदे शर�हतत्वात्हेत;ु and
दपर्णस्थनगरवत्��ान्ता:.Now with the हेतु and साध्य, we have to note the �ा�प्त. What is the �ा�प्त kept
in mind? The हेतु of the अनुमानं becomes the �ाप्यं of the �ा�प्त. �ाप्यं means left hand side. Left
hand side means य�य� sid. and साध्यं means the�ापकं.त�त�what is the हेतु I said.
उ�चतदे शकालर�हतत्वं. Therefore, �ा�प्त is य�य�उ�चतदे शकालर�हतत्वंत�त��वतथात्वम्or �मथ्यात्वं.So
य�य�उ�चतदे शकालर�हतत्वंत�त��वतथात्वम्is the �ा�प्त. And then �ा�प्तभू�म.�ा�प्तभू�म: the source where
we plucked the �ा�प्त. What is the tree which gave us this.? The दपर्णस्थह�स्तis the �ा�प्तभू�म:��ान्ता:
from where we got.So this is �ाप्यं�ापकं�ा�प्त. Then पक्षसाध्यहेतु��ान्तचथुरवयवअनुमानवाक्यं.Then we
have to go to the जा�त्�पञ्च; before that, I will just complete the अनुमानवाक्यं according to
तकर्शास्�.The तकर्शास्�, they talk about 5 components of the अनुमानवाक्यं. First we will take the 4
components of वेदान्ताशास्�ं. The example itself पवर्त:अ�ग्नमान्मान् means endowed with
पवर्त:अ�ग्नमान्धूमवत्वात्t यथामहानसे. What तकर्शास्� people do?पवर्त: andव��मान् joined together they
take as one component. Their first component is पवर्त: and व��मान्. पक्ष and साध्य . You just hear. It
is not that you should remember all the details because for मोक्षा you don’t require that. If it goes
fine. Or it enters and goes out also it is fine. Just I am giving because Sankaracharya in his भाष्यं,
is bringing some of the words of तकर्शास्�. Otherwise I would have happily skipped. Because no
head ache for you and no head ache for me also. I am bringing because Sankaracharya uses

some terms. So पक्ष and साध्य put together they take as one component. And they name is ��तज्ञा.
��तज्ञा means proposition.Proposition means a statement before proving it.Proof I am going to
give later. But before giving the proof when I make a statement it is called ��तज्ञा.Then what is
the next component.हेतु. Our हेतु component and तकर्शास्�’s हेतु component thank God one and the
same.So Therefore, we have got the second component. One and two of our one and two their
one only. And our three, their second component. And then what is the final component of ours?
��ान्ता:and our ��ान्ता happens to be their ��ान्ता also.So पवर्त:अ�ग्नमान्��तज्ञा. धूमवत्वात् –हेतु. And
यथापाकशालायां��ान्ता: But in तकर्शास्� when you mention the ��ान्ता you should tell the �ा�प्त also
along with that. यथापाकशालायांय�य�धूम:त�त�अ�ग्न:यथापाकशालायां. Therefore, you have to tell the
�ा�प्त and ��ान्ता together. They call it as ��ान्ता or तकर्शास्� terminology is उधाहरणं.उधाहरणं and
��ान्ता both are the same. Only difference is when you say the ��ान्ता you have to include the
�ा�प्त. But you should say �ा�प्त. य�य�धूम:त�त�अ�ग्न: यथापाकशालायां.So our 4 components become
their 3 components.Then they add 2 more. And those 2 extra components are very easy because
that is the same for all अनुमानवाक्यंs.The 4th and 5th component are the same as all अनुमानवाक्यं.
And what is that?तथाचअयं.तथा cha अयं uniformly, even without knowing the meaning we can say
तथा cha अयं.And what is तथाच अयं . It is confirming that the हेतु the reason is very much there in
the पक्ष. हेतो: पक्षवृ��त्वं you are re-confirming. What is the 4th component?हेतो; पक्षवृ��त्वं. The
smoke is there in the mountain. Already you have said, it is धूमवत्वात्. But again, as a 4th
component, you confirm, what is the confirmation?Smoke does exist in the mountain.तथाचअयं
means हेतो: पक्षवृ��त्वं. So this the uniform 4th component. Expressed in the statement तथाच अयं .
तथाच अयं here also we find a similar conditions. Justasin the example we find a condition, a
similar condition we find here also. And what is the similar condition?Smoke being present
inthe mountain. So तथाच अयं is the 4th component. And the technical name for the 4th
component is हेतुउपनय: हेतुउपनय: means showing the हेतु in the bone of contention. In the topic of
discussion. So हेतुउपनय: is the 4th component.And what is the 5th component? 5th component
also uniform in all the अनुमानं. And the expression is तस्मा�था. तस्मा�था. What does it
mean?Therefore, so.Therefore, so means whatever I stated in proposition, whatever I stated in
proposition- mountain has fire,that I repeat as the 5th component. Therefore, mountain has
fire.So ��तज्ञा, the first component, and the 5th component are the same. तस्मा�था. And the
technical name for the 5th component is �नगमनं. �नगमनं means conclusion. �नगमनं means what/
conclusion. Conclusion is always made withthese twowords तस्मा�था.तस्मा�था s the 5th
component. It is called �नगमनंतथाच is the 4th component. It is called हेतुउपनय:Therefore, what are
the 5 components?��तज्ञा, हेतु, ��ान्ता or उधाहरणंहेतूपनय�नगमनं. ��तज्ञा, हेतु, ��ान्ता or उधाहरणंहेतूपनय
and�नगमनं.हेतूपनय and �नगमनं will be always in the two expressions. तथा चअयं is हेतूपनय; तस्मा�था is
�नगमनं.And ��तज्ञा and �नगमनं will be always same.So first I will say mountain has fire. Then it is
called ��तज्ञा. Then I say, because there is smoke. Then thereafter I repeat what? Therefore,
finally mountain has fire. Therefore, before हेतु, it is called ��तज्ञा. After हेतु it is called �नगमनं. So

now we have to attempt the पञ्चवयववाक्यं in स्व�ा. And thereafter we have to go to जा�त्अवस्था
which we will try to do, in the next class.


047-chapter 2 verse 4
Page 85. का�रका no 4, at the bottom.
अन्तःस्थाना�ुभेदानांतस्माज्जाग�रतेस्मृतम्।यथात�तथास्व�ेसंवृतत्वेन�भद्यते॥४
In the first 3 verses GPA established that स्व��पञ्च is �मथ्या with the help of �ु�त, यु�� and अनुभव.
And now from the 4th verse onwards, GPA establishes, that जा�त्�पञ्च is also �मथ्या. By using
यु��माणं or अनुमान�माणं. And in the last class, I talked about the method of inference in
वेदान्ताशास्�ा inference consists of 4 components. And �ा�प्त is separately mentioned. �ा�प्त is
translated in the university language as invariable concomitance. You can decide which word is
better. So �ा�प्त: is called invariable concomitance. So in वेदान्ताअनुमानं, 4 components are there.
�ा�प्तवाक्यं is separately mentioned,whereas in तकर्शास्�ाअनुमानं�ा�प्त is also included in अनुमानं,
and अनुमानं has 5 components. So 4 components plus separate �ा�प्तवेदान्ताअनुमानं. 5 components
inclusive of �ा�प्त is तकर्शास्�ाअनुमानं. And I gave the example in 2 cases. One is पवर्तअ�ग्नअनुमानं.
And स्व��पञ्च�मथ्यात्वअनुमानं. And in वेदान्ताअनुमानं and तकर्शास्�ाअनुमानं, our job is simple only.
Because Iवेदान्ताअनुमानं 4 components are there. In तकर्शास्�ाअनुमानं also, the same 4 components
are taken and counted as three. And then you add 2 components which are universal the same.
तथाचअयं, तस्मा�था. So वेदान्ताअनुमानं+ तथाचअयं, तस्मा�था. Is तकर्शास्�ाअनुमानं. I will just consolidate
what we discussed in the last class by giving पवर्तअ�ग्नअनुमानं according to वेदान्ताशास्�ा and
तकर्शास्�ा. Then स्व��पञ्च�मथ्यात्वअनुमानं according to वेदान्ता and तकर्शास्�ा language. In वेदान्ता how do
you say?पवर्त:अ�ग्नमान्धुमवत्वात्यथामहानसे. पक्ष, साध्य, हेतु ,��ान्त. And �ा�प्त must be separately
mentioned य�य�धूम; त�त�अ�ग्न; we don’t include in अनुमानं. We keep it separate. Whereas the
very same पवर्तअ�ग्नअनुमानं in तकर्शास्�ा will be first portion will be similar to
वेदान्तापवर्त:अ�ग्नमान्धुमवत्वात्. And before यथामहानसे you have to include the �ा�प्त. य�य�धूम;
त�त�अ�ग्न:यथामहानसे. Then you should add तथाचअयंतस्मा�था. So पवर्त;अ�ग्नमान्धुमवत्वात्य�य�धूम;
त�त�अ�ग्न:यथामहानसेतथाचअयंतस्मा�था. And here how do you count the 5 components.
पवर्त:अ�ग्नमान् you count as one component ��तज्ञा. धुमवत्वात् you count as one, हेतु; and then
य�य�धूम; त�त�अ�ग्न; यथामहानसे which we called ��ान्त they call it उधाहरणं. So ��तज्ञाहेतुउधाहरणं. Then
तथाचअयंहेतो उपनय . तस्मा�था�नगमनं. This is पवर्तअ�ग्नअनुमानं according to वेदान्तशास्�ा and तकर्शास्�ा.
Now we will try the same for स्व��पञ्च�मथ्यात्वअनुमानं. According to वेदान्ताशास्�ास्व��पञ्च:
�मथ्याउ�चतदे शकालर�हतत्वात्यथादपर्णस्थह�स्त or दपर्णस्थह�स्तवत्. So पक्ष:साध्य, हेतु, ��ान्त: And �ा�प्तवाक्यं
separately य�य�उ�चतदे शकालर�हतत्वंत�त��मथ्यात्वं. Correct is it not?
य�य�उ�चतदे शकालर�हतत्वंत�त��मथ्यात्वं . This is the �ा�प्त; thus,अनुमानं of 4 components. �ा�प्त
separate. Now the very same thing in तकर्शास्�ा. Same only. स्व��पञ्च; �मथ्याउ�चतदे शकालर�हतत्वात् up
to this is common journey. Then before example we should say
य�य�उ�चतदे शकालर�हतत्वंत�त��मथ्यात्वंयथादपर्णस्थह�स्त; the whole thing together will be called

उधाहरणं. स्व��पञ्च; �मथ्या will be called ��तज्ञा . उ�चतदे शकालर�हतत्वात् will be called हेतु;
य�य�उ�चतदे शकालर�हतत्वंत�त��मथ्यात्वंयथादपर्णस्थह�स्त will be called उधाहरणं. Then the next one you
canadd. तथाचअयं. तस्मा�था. And what is the significance of these two words? It is only
emphasizing that the हेतु is very much therein पक्ष. So, look at the स्व��पञ्चउ�चतदे शकाल is not
there. You look at it. Therefore, हेतूपनय is only taking the attention of the listener once again. It is
repetition. And तस्मा�था is �नगमनं which is the re-statement of ��तज्ञा. ��तज्ञा itself will become
�नगमनं. So तस्मा�था means तस्मात्स्व��पञ्च�मथ्या. In the first case तस्मात्पवर्त; व��मान्. I hope you got
his clear. Up to this is only preparation.
Now we have to do the same thing with reference toजा�त्�पञ्च. And before going to the verse
and भाष्यं, I will independently present the अनुमानं. Both वेदान्ताशास्�ा�ष्ट्या and तकर्शास्�ा�ष्ट्या when
we prove that स्व��पञ्च is �मथ्या, we gave the reason as उ�चतदे शकालअभावत्वात्. Required time and
space are not there because everything is within the body. But that reason cannot be given for
जा�त्�पञ्च. Because जा�त्�पञ्च is not within the body. It is outside. And there is enough space for
objects. And enough time for events. Therefore, theहेतु cannot be used, employed in the
जा�त्�पञ्च. हेतु means the reasoning cannot be same. So, we have to replace by a separate हेतु. And
GPA doesn’t mention the हेतु. In these two�ोकाs, 4 and 5 he doesn’t mention the हेतु. Only later
he is going to tell the हेत.ु In verse no 6. Therefore, whatSankaracharya says, he adds his own हेतु
saying that it is well known. That is why GPA did not mention. So, he is saving GPA. So, the most
important thing is, he should give the reason to show why जा�त्�पञ्च is �मथ्या. He takes so much
pain to show स्व��पञ्च is �मथ्या giving the हेतु. When the crucial जा�त्�पञ्च comes he doesn’t
simply give the हेतु. And Sankaracharya gives the हेतु. Based on that I am going to present now.
First वेदान्ताशास्�ा�ष्ट्याअनुमानं. जा�त्�पञ्च: �मथ्यापक्ष and साध्य. And what is the हेतु? Sankaracharya
says �श्यत्वात् you experience it. Therefore, it is �मथ्या. स्व��पञ्च you experience. It is �मथ्या.
जा�त्�पञ्च you experience . It is �मथ्या. आत्मा you never experience. Therefore, it is सत्यं. That is
why वेदान्ता is very, very extraordinary I have told you before. वेदान्ता says, what is ever
experienced is never there. I like this. What is ever experienced is never there. And what is
never experienced is ever there. This is वेदान्ता. So i see all of you. Therefore, you are not there. I
never see myself. I mean the observer. therefore, I alone am there. அக்ரமத்ைதபாருங்ேகாேளன்.
What is the reason?Because it is experienced. �श्यत्वं is the हेतु. And what is the
��ान्त:?स्व��पञ्चवत्. So जा�त्�पञ्च: �मथ्या, �श्यत्वत्स्व��पञ्चवत्is vedantic अनुमानं. पक्ष, साध्य, हेतु , ��ान्त.
And we have separate �ा�प्त. What is the �ा�प्त? य�य��श्यत्वंत�त��मथ्यात्वं. So this
जा�त्�पञ्च�मथ्यात्वअनुमानं with �ा�प्त. Now in तकर्शास्�ा what should you do? The first 3
components will be the same but counted as two. जा�त्�पञ्च: �मथ्या together will be called ��तज्ञा.
�श्यत्वत्is the हेतु:. And our ��ान्त must be converted into their उधाहरणं by adding the �ा�प्त.
य�य��श्यत्वंत�त��मथ्यात्वंयथास्व��पञ्च: |य�य��श्यत्वंत�त��मथ्यात्वंयथास्व��प्न्च: is called what? उधाहरणं.
So ��तज्ञा. हेतु. उधाहरणं. Then what?That you can add. तथाच अयं . तस्मा�था. तथाच अयं is हेतोउपनय:

तस्मा�था is �नगमनं. And what are we doing in हेतोउपनय. In हेतोउपनय we draw the attention of the
student to the fact that. The जा�त्�पञ्च has �श्यत्वं. �श्यत्वं is the हेत.ु So in हेतोउपनय we should show
that the हेतु is there in पक्ष:So हेतोपक्षवृ��त्वं हेतूपनाय. So we have to show the हेतु�श्यत्वंis very much
there in जा�त्�पञ्च. நன்னாபாரு .நில்கவனி.Therefore, you just see that. We have already said that.
But we are drawing the attention once again. Look at the fact, that the हेतु is in the पक्ष is called
हेतोउपनय. And the �नगमनं is what?Therefore, my��तज्ञा is reconfirmed.हेतो; पक्षवृ��त्वात्��तज्ञा�सद्ध
भव�त. It is confirmed. So जा�त् �पञ्च; �मथ्या �श्यत्वात् य� य� �श्यत्वं त� त� �मथ्यात्वं यथा स्व��प्न्च: तथा च
अयं तस्मात तथा. Now in this जा�त्�पञ्च�मथ्यात्वं,whatare the 5 components? Sankaracharya is going
to tell this in his भाष्यं. That is why I am telling all this. So जा�त्�पञ्च�मथ्या is ��तज्ञा. �श्यत्वात् हेतु.
य�य��श्यत्वम्त�त��मथ्यात्वंयथास्व��पञ्च: is उधाहरणं. तथाच अयं is �हतोपनय; तस्मा�था is �नगमनं. And this
fivefold अनुमानपञ्चावयवअनुमानवाक्यं, Sankaracharya presents in the भाष्यं. Extracted from the
का�रका no 4. But in the का�रका itself, these 5 factors are not clearly there. They are not explicit.
Sankaracharya extracts the पञ्चअवयववाक्यं from GPA का�रका. And even when Sankaracharya
extracts the पञ्चावयववाक्यं the crucial component which is the most important component is not
there in the का�रका. What is the crucial component? The reason for �मथ्यात्वं. The �श्यत्वहेत:ु
Sankaracharya says, that is in GPA’s mind. If you want you interview him. I know. And in the
next �ोका also GPA repeats the same thing. And at least couldn’t he give the हेतु there. There he
says, because of well-known reason. Because of well-known reason ��सद्धे नैव हेतुना . Then we
wonder what is the well-known reason. For us it is unknown. And there also Sankaracharya
reiterates, the well-known reason is �श्यत्वम् only.22.34 and thereafter, in the 6th verse alone,
GPA comes with the reason, and that reason of GPA is one of the most famous verses of the
का�रकाआद्यन्तवन्तेचय�ा�स्तवतर्मानेऽ�पत�था।�वतथैःस�शाःसन्तोऽ�वतथाइवल�क्षताः॥६॥one of the most
powerful का�रका�ोका:, logically establishing जा�त्�पञ्च�मथ्यात्वं. That we will see, in the 6th verse.
Now let us try to manage the 4th verse. We will go the भाष्यं. Page 86
जा�द्द�श्यानांभावानांवैतथ्य�म�त ��तज्ञा । �श्यत्वा�द�त हेतुः । स्व��श्यभावव�द�त ��ान्तः । यथा त� स्व�े

�श्यानां भावानां वैतथ्यं तथा जाग�रतेऽ�प �श्यत्वम�व�श��म�त हेतूपनयः । तस्माज्जाग�रतेऽ�प वैतथ्यं
स्मृत�म�त �नगमनम् । अन्तःस्थानात्संवृतत्वेन च स्व��श्यानां भावानां जा�द्द�श्येभ्यः भेदः । �श्यत्वमसत्यत्वं
चा�व�श�मुभय� ॥४ ॥
So, you can see in the भाष्यं. Clean पञ्चावयवअनुमानवाक्यं, Aacharya presents. He is following the
तकर्शास्�ा model. Even thoughवेदान्ता has simplified the model into चतुरवयववाक्यं. Sankaracharya
maintains the पञ्चावयववाक्यं. You can understand. जा�त्�श्यानां भावानां . भाव:: means पदाथार्: things
and beings. And what kinds of things and beings?जा�त्�श्यानां Experienced in the waking state.
All the objects experienced in the waking state. This is called पक्ष part. वैतथ्यं is the साध्यं. वैतथ्यं is
the conclusion. वैतथ्यं means �मथ्यात्वम्. But in तकर्शास्�ा they won’t separate पक्ष and साध्य. In
तकर्शास्�ा what do they do? पक्ष and साध्य they will join together and present as ��तज्ञा.
Sankaracharya makes the same thing. So one component is over.

Then what is the second component.? �श्यत्वात्इ�त हेत:ु So this quietly Sankaracharya includes. So
quietly includes that in the �ोका which is not there. So �श्यत्वात् being experienced. Experienced
by whom? By someone or the other. Because you can never talk about existence of something
unless it is exprienceable by someone at some time, or some place. If a thing can never be
experienced by anyone at any time, then we conclude that as non-existent. Therefore, existence
has the pre-requisite of experienceablity. Therefore,all the exprienceable objects, exprienceable
by someone or the other at some time or the other.at some place or the other. �श्यत्वात्-being
exprienceable it is �मथ्या. And what is the principle behind this argument? Since
expereinceability presupposes knowability, all this I have discussed in moolam class. So since
existence presupposes knowability புரியறேதா if you have to say something is existent, it must be
knowable. And we say i don’t have a horn. What is the logic. Because it is never exprienceable
for any one at any time. So expereinceability is pre-requisite. And if it has to be exprienceable,
an experiencer is required. And that means what? Without experiencer, expereinceability is not
possible. Without expereinceability, existence of the object is not possible. I will repeat. Without
experiencer, expereinceability of the object is not possible. Without experienceablity existence
of the object is never possible. Therefore, existence of every object depends upon, fill up the
blank. The existence of every object depends on the experiencer. Subject. Whereas existence of
the experiencer, doesn’t depend upon the object. Therefore, �श्यं has dependent existence or
independent existence? Drik has got independent existence. तस्मात्�श्यं�मथ्या. Sankaracharya
doesn’t explain anything. He says �श्यत्वा�त्मथ्या. You do homework. So this is the principle behind.
So �श्यत्वात्इ�त हेत:ु then what is the next one?��ान्त; or in तकर्शास्�ा language उधाहरणं. स्व��श्यभाववत्
–it is like the object exprienceable in dream. It is like, it is like means which is like/ the object in
the waking state is like the object in dream state. What is common to both? Both of them are
exprienceable. If you have to do उधाहरणं technically you have to mention the �ा�प्त and ��ान्त.
Sankaracharya doesn’t mention the �ा�प्त. Therefore,we have to add, य�य�
�श्यत्वंत�त��मथ्यात्वम्यथास्व��श्यभाव:: This is called उधाहरणं,which Sankaracharya calls ��ान्त: So
third component is over. What is the 4th component?हेतूपनय. तथा cha अयं. ThatSankaracharya
explains here. यथात�स्व�े�श्यानां भावानां is there. This we have to modify slightly. Instead of �श्यानां,
you should write �श्यत्वं. To make it comply with the तकर्शास्�ा model so भावानां�श्यत्वं. वैतथ्यंचवैतथ्यं
is less important. �श्यत्वं is most important. यथात�स्व�ेभावानां�श्यत्वंतथाजाग�रतेअ�प (भावानां )
�श्यत्वंअ�व�श�अ�व�श� means समानं. So, what should be the rearranged भाष्यंवाक्यं,
यथात�स्व�ेभावानां�श्यत्वंतथाजाग�रतेअ�पभावानां�श्यत्वं. अ�व�श�अ�व�श� means समानं. Is the same. So
स्व�पदाथर् is also exprienceable जा�त्पदाथर् is also exprienceable. स्व�पदाथर् is �मथ्या. जा�त्पदाथर् is also
�मथ्या. So वैतथ्यं. इ�त हेतूपनय. In simple language तथाचअयं. And all these things are not presented in
this form in the �ोका. Therefore, instead of commenting on �ोका, Sankaracharya writes a
totally independent भाष्यं. And then to show that it is a commentary on GPA का�रका, he takes
some portion from the �ोका. What is that?तस्मात्जाग�रतेअ�प. That is taken from the �ोका. So
तस्मात्जाग�रतेअ�प.Therefore,�श्यत्वात्-because of the expereinceability being the same in both,

जाग�रतेअ�पthe जाग�रत�पञ्च also वैतथ्यंस्मृतं the unreality is confirmed.is asserted. Here स्मृतं means
�न��तं. Because it is �नगमनं. So Therefore, the main task has been completed. The world is unreal.
And the most interesting thing is all the other दशर्ना�नसाङ् ख्ययोग न्याय वैशे�षका पुवर्मीमांसाद्वै तं�व�श�ाद्वै तं
all these people theyare majority in fact. All these people say, world is real. Because we
experience. So loudly they say. And GPA in fact his sound will be drowned in their voice. GPA
quietly without bothering about them, he says world is unreal because you experience the same
what a courage you see. They say world is real because we experience. GPA says world is unreal
because we experience. So, this is the very, very important conclusion.
Then Sankaracharya comes to the second part of the �ोका. This is also equally important. So,
we say, जा�त्�पञ्च and स्व��पञ्च are similar in this one respect. In this important respect,
जा�त्�पञ्च and स्व��पञ्च are similar. What is the important respect? Both of them experienced.
Both of themare �मथ्या. In this respect, we say both जा�त् and स्व� are similar. Then GPA says, but
that doesn’t mean they are similar in all respects. The very important point everybody should
note. वेदा�न्तन् says both are similar in this respect? 2 respects. Both are experienced. Bothare
�मथ्या. In this respect, both are similar. But that doesn’t mean they are similar in all respects.
They are dissimilar in many respects. Which वेदान्ता very much admits? And from those aspects,
we will say, जा�त् is जा�त्स्व� is स्व�. जा�त् is not स्व�स्व� is not जा�त्. Therefore, we should know,
where they are one. Where they are not one. We should clearly register. Their identity, their
difference. Their similarity. Their dissimilarity. In fact, this is not only in this case. This law
holds good, in all examples. When i say, he is courageous like a lion. What does it mean? With
regard to courage, they are similar. That doesn’t mean they are similar in all respects. In many
other respects lion is lion. Man is man. My favorite example. He is the pillar of the organization.
So, the listener must look for similarity. Never look for dissimilarity. Whenever an example is
given, the listener must focus on similarity and never dissimilarity. When अद्वै �तन् gives examples
in vedanta, the problem with vishishtadvaitam and dvaitam is all our advaitic examples, they
take. And they focus on dissimilarities. And they say अद्वै �तन्அசடு. I am giving the example and if
you want to get my message, from the example, you have to look for the similarities. Never look
for dissimilarity. Suppose i ask, mango tree and coconut tree are similar or dissimilar.? What is
the answer? Remember, mango tree and coconut tree you can argue they are similar. You can
argue they are dissimilar. Both of them are similar from the stand point of tree ness. That is
why both are called tree. But at the same both are trees. If both are similar in all respects both
will be mango tree or both will be coconut tree. The very fact we are saying mango tree as
mango tree coconut tree as coconut tree, we admit that this is mango. This is coconut. But both
are trees. Similarly, what वेदा�न्तन् says is जा�त्�पञ्च and स्व��पञ्च are different in many respects.
Why? जा�त्�पञ्च is जा�त्�पञ्च. Not स्व��पञ्च. स्व��पञ्च is स्व��पञ्च not जा�त्�पञ्च. The very fact
they are named differently we admit they are different in many respects. And GPA says, one
important respect is what? One is outside. Another is inside. One is objective. Another is
subjective. One continues day after day after day. Another doesn’t continue for the second night.
Why second night. Once स्व� comes you get up and go to bathroom and come back that स्व�

doesn’t continue. Therefore, thereare many differences, we admit. Never quote these differences
because here, by giving स्व� example, what GPA wants us to see is, don’t look for dissimilarities.
Kindly cooperate with me and look for similarity. That they are dissimilar both of us agree. This
वैतथ्य�करणम् is not to discuss the dissimilarity. It is to discuss the similarity. What is the
similarity? Both are �श्यं. இருக்காஇல்ைலயாச்வப்னத்ைதபாத்ேதன்?. We are focusing on the
similarity. Later आदौ अन्ते च य�ा�स्त अ�नत्यत्वं. Is similarity. One has short life. Another has long
life. But both of them are anityam. So �ष्यत्वं and अ�नत्यत्वं are the similarities. And Therefore, the
conclusion based on that, based on what? �ष्यत्वं and अ�नत्यत्वं, being similar to both, the
conclusion also will be similar. What is that? �मथ्या. That is what we are focusing on. �ष्यत्वं
common. अ�नत्यत्वं common. �मथ्यात्वं common. This is what we are focusing. Therefore, may you
add, the word unreal, adjective, for both जा�त्�पञ्च and स्व��पञ्च. Like adding mango tree and
coconut tree. Tree you are adding. Similarly add unreal for both of them. After adding the unreal
adjective to both of them, we admit they are different. What is that? One is objectively unreal.
Another is subjectively unreal. One is externally present unreal. Another is internally present
unreal. One is जीव projection unreal. Another is ई�र projection unreal. जीव�मथ्या��
,ई�र�मथ्या��. Don’t say �मथ्याजीव and �मथ्याई�र. जीव�मथ्या��. ई�र�मथ्या��. One long living �मथ्या.
Another is short living �मथ्या. Therefore, one is long another short. One is outside. Another is
inside. All these we agree. But we are focusing on �ष्यत्वं and अ�नत्यत्वं and �मथ्यात्वं. Try to get this
message clearly. Therefore,GPA says, last part of the भाष्यंअन्तःस्थानात्संवृतत्वेन च . You know the
meaning. स्व��श्यानांभावानां the objects of the dream, being inside, in in-sufficient place.
Insufficient space. It is inside and within insufficient space of the स्व��पञ्च this aspect is
different from the stand point of जा�त्�पञ्च. Because जा�त्�पञ्च is outside and in sufficient space.
In this respect, they are different. Are you able to understand in what aspect? One is outside and
enough time and space. Another is inside without enough time and space. This difference we
admit. Therefore, जा�द्द�श्येभ्यःभेद: the internality externality difference and long living nature and
short living nature all these things, we admit. Don’t focus on, that part. Then focus on what?
�ष्यत्वं, अ�नत्यत्वं�मथ्यात्वं. �ष्यत्वंअसत्यत्वंच.अ�नत्यत्वं will come in the 6th �ोका. Therefore,
Sankaracharya doesn’t mention that. �ष्यत्वं, expereinceability and unreality , are common to
जा�त्�पञ्च and स्व��पञ्च. So अ�व�श�ं means common. समानं. उभय� means both in पक्ष and in ��ान्त.
In जा�त्�पञ्च and then स्व��पञ्च. And Sankaracharya wrote this commentary and if you have to
write an anvaya for this sloka, big head ache. Anyway, I have tried my best. I will give you the
anvaya: with lot of additions. यथात�स्व�े (भेदानां�ष्यत्वं ) तथा ( जाग�रतेभेदानां�ष्यत्वंअ�स्त ).
तस्मात्जाग�रतेभेदानां( वैतथ्यम्)purely अनुमानं. हेतु is also not there. साध्यं is also not there. Conclusion
also is missing. We have to add. तस्मात्जाग�रतेभेदानां (वैतथ्यम्) स्मृतं. This is साध्यं. So, with this the
अनुमानं part is over. Then an aside note. अन्तसथाना�ुसंवृतत्वेन (स्व��पञ्च) �स�ते And here
Anandagiri makes a nice notethat in the अनुमानं the पक्ष :and ��ान्त: must be different. Because
whenever you give an example the example must be different from original. You cannot say he is

intelligent like himself. Rama is intelligent like Rama you don’t say. So, you take an example
which is different from the debated object. So पक्ष is a debated one. Example is one which there
is consensus, so he is intelligent like Einstein if Isay, I quote Einstein as an example because
everybody accepts. But with reference to the Krishnaswamy there is lot of doubt. therefore, I
can say Krishnaswamy is intelligent like Einstein. So Krishnaswamy is the पक्ष; the debated issue.
Example should be, not a debated one. An un-debated one. Therefore, the rule is पक्ष and ��ान्त:
should be different. And Therefore, जा�त्�पञ्च and स्व��पञ्च are different. That is why स्व��पञ्च
is given as an example, for जा�त्�पञ्च. The debated one. Therefore, पक्ष��ान्त: भेद:�द्वतीयअध�नउच्यते.
All in logical language it has to be seen. Ok more we will see in the next class.


048 -Chapter 2 verses 5&6

Page 86 last 4 lines at the bottom.
अन्त:स्थानात्संवृतत्वेन चस्व��ष्यानां भावानां जाःरद्��ष्येभ्यो भेद: �ष्यत्वमसत्यत्वं चा�व�मुभयम�
In this 4th verse which we completed in the last class, GPA established the �मथ्यात्वं of जा�त्�पञ्च,
by using the अनुमानवाक्यं. And in this अनुमानं GPA doesn’t give the हेतु or reason and Sankaracharya
supplies the reason, very powerful reason and very, very difficult to swallow the reason. And
the argument we may take weeks months years decades to assimilate. The argument is
whatever we experienced is unreal. And what is the reason? Because it is experienced. And
what is the example? स्व�ा. And in स्व�ा we do experience a world, and in स्व�ावस्था the world has
got three important features. Experienceablity, Transacability and Utility(ETU).So in dream, the
dream world has got expereinceability. The dream world has got transactability. The dream
world has also got utility of course in dream. And still it is �मथ्या. Similarly during the
wakingstate the world has got expereinceability, transactability and utility. And still it is �मथ्या
exactly like स्व��पञ्च. And also the principle I gave in the last class you should remember.You
can prove the existence of any object only when there is an experiencer-subject. Without an
experiencer, you can never talk about the existence of something. Therefore, the existence of an
object depends upon the subject. Therefore, it has got a borrowed existence. And the
experiencer lends existence to the experienced. I enter स्व�ावस्था and I lend existence to
स्व�ा�पञ्च. I enter जा�त्अवस्था and lend existence to जा�त्�पञ्च. This is the very, very powerful
and unique logic in माण्डू क्य. In all other उप�नषदs we use a relatively simpler logic. Only in माण्डू क्य
it is un-swallowable logic. In all other उप�नषदs the reasoning is simple, which GPA gives in the
6th verse. And what is the relatively acceptable logic. The entire universe is a product. That it is
a creation is accepted by the scriptures also. Accepted by modern science also. In cosmology,
they talk about the creation after big bang. And Therefore, the world is a कायर्म्, a product. Once
you know a thing is a product it cannot have an existence separate from- all very important. A
product doesn’t exist separate from its material cause. Therefore, cause is independently
existent. Product has got dependent existence. In छान्दोग्य, वाचारम्भणं �वकारोनामधेयं . Thus 2
powerful reasons. First one simpler. Second one tougher. जा�त्�पञ्च: �मथ्या�श्यत्वात्स्व�ावत्is the
tougher reasoning. And what is relatively simpler. जा�त्�पञ्च: �मथ्याकायर्त्वात्घटवत्. In all other
उप�नषद:s the second logic we use. माण्डू क्य is the unique example where we use the tougher
reasoning. And that we saw in the last class. And thereafter in the second line GPA made an very
important statement. That also we should remember. वेदान्ता never says जा�त्�पञ्च and स्व�ा�पञ्च
are the same in all respects. There are several differences between जा�त् and स्व�ा. One is
ई�र�� another is जीव��. One is subjective creation. Another is objective creation. One is
inside and the other outside. One has one day’s existence. Another has got a very long existence.
One is �ा�तभा�सकं. Another is �ावहा�रकं. In all these aspects, we do accept they are different. But
048 -Chapter 2Mantras 5 &6 (31-03-2017) www.arshaavinash.in

we are talking about not the difference. We are talking about their common feature. When I say
mango tree and coconut tree, you can talk about difference. Mango is mango, coconut is coconut.
But I’m concentrating on what? Both are trees. Therefore, we say both of them are products.
One is ई�रकायर्म.् Another is जीवकायर्म.् That productness कायर्त्वं is common to both. And it is based
on this common feature we are saying both of them are �मथ्या. And the second one is what?
What is the second common feature. Both of them are �श्यं. So �श्यत्वं is common feature. कायर्त्वं is
common feature, and Therefore, �मथ्यात्वं is also common feature. One is small �मथ्या. Another is
big �मथ्या. As they give the example, an intelligent person’s lie and un-intelligent person’s lie.
What is common to both? Bothare lies. Bluff. But an intelligent person can maintain his lie for
longer time. An un-intelligent person will say அசட்டு lie. Therefore, next moment it will be very
clear. முழுபூசணிக்காையேசாத்திலமைறக்கறதுஅதுமாதிரி- he doesn’t know how to tell a lie. Even
telling a lie is an art. So ई�र, wrong example- ई�रhas lied;ई�रस्य bluff is जा�त्�पञ्च. जीव’s bluff is
स्व�ा�पञ्च. But both are bluffs. Bluff means �मथ्या only. Both will not stand enquiry. What a tough
courage required to make this statement. To say ई�रस्य bluff. That is what vedantic Aacaryas do.
OK we completed that भाष्यं also. And I think I gave you the अन्वय also. Now we will enter the 5th
verse which is almost the same as the 4th. We will read
स्व�जाग�रतस्थाने�ेकमा�मर्नी�षणः।भेदानां�हसमत्वेन��सद्धे नैवहेतुना॥५॥
But consolidating the previous message GPA says from the angle that we are talking about, both
जा�त्�पञ्च or स्व� �पञ्च are same from one angle. And what is their sameness? �मथ्यात्वं is common
to both. Just as treeness is common to mango and coconut. �मथ्यात्वं is common to both. And the
�मथ्यात्वं is arrived because of ��सद्धे नहेतुना. Here also he only says because of well-known reason.
And Sankaracharya has presented the well-known reason as �श्यत्वं. Expereinceability is the
common reason because of which unreality has been arrived at. Therefore, they are समं,in spite
of their differences in various other respects;in spite of their differences. So this is the gist. And
Sankaracharya writes a brief commentary.
भाष्यं page 87 top.
��सद्धे नैवभेदानां�ा��ाहकत्वेनहेतुनासमत्वेनस्व�जाग�रतस्थानयोरेकत्वमा��व�वे�कनइ�तपूवर्�माण�सद्धस्यैव
फलम्॥५॥
So first we should read the 4th line जाग�रतस्व�ास्थानयो: third and 4th line स्व�ा जाग�रतस्थानयो:in the
waking state and in the dream state. That is the beginning. Then भेदानां here the word भेद: we
should carefully note refers to diverse objects. भेद: normally the meaning is difference. In this
context भेद: means what? Different objects or �भ�पदाथर्: so भेदानां means �भ�पदाथार्नां. So you have
to rearrange the whole भाष्यंस्व�ाजाग�रतस्थानयो:भेदानांसमत्वेन-समत्वं means bothare same. In what
respects. In �मथ्यात्वं. With reference to unreality, both of them are same. And what is the reason

for unreality?��सद्धे नैव हेतुना . Because of the well-known reason of �श्यत्वं expereinceability.
Knowability etc. And previously Sankaracharya used the word �श्यत्वं. Here he uses a slightly
different word �ा��ाहकत्वेन. That also has the same meaning only. �ा�त्वं means �श्यत्वं. And there
is a corresponding experiencer also. �ाहकत्वं means the waker is thee experiencer in the waking
state. Dreamer is the experiencer. Thus, waker and waker’s objects. Dreamer and dreamer’s
objects. Thus we have got �ा� �ाहक भाव: in both states,which is the same as �श्यत्वंएकत्वं आ�:So
Sanskrit students ��सद्धे नैव should be connected �ा��ाहकत्वेन. Those 3 words should come
together. ��सद्धे नैव�ा��ाहकत्वेन हेतुना . Then भेदानांसमत्वेन should be connected and
स्व�ाजाग�रतस्थानयो: must be in the beginning. All to be rearranged. His prose itself requires अन्वय;
and Therefore, एकत्वं आ�: Both are the same. Whenever we say same in what aspect? In
unreality, both are same. इ�त आ�: �ववे�कन: Who will say that? Only Advaitin will say. Nobody can
say that. साङ् ख्या doesn’tsay योग, न्याय , वैशे�षक , पूवर्मीमांस , द्वै तं , �व�श�ाद्वै तं ;none of them has the
courage to say the जा�त्�पञ्च is unreal. Only Advaitin, a GPA, a Sankaracharya with tremendous
intellectual conviction is required. And we will find more and more conviction; he will give in
the second chapter. And still more in thethird chapter. In fact, if we can assimilate these 2
chapters of माण्डू क्यका�रका we can be very relaxed in saying, अहंसत्यंजग�न्मथ्या.
நீங்கஎைதேவணாெசால்லிக்கிங்ேகா whatever you want to shout you shout. I can silently quietly,
confidently and relaxedly say, अहंसत्यं, जग�न्मथ्या. That is the power of conviction. Therefore,
Sankaracharya says �ववे�कन; indirectly saying all others are अ�ववे�कन. �ववे�कन:आ�:. And they all
get irritated, and when they say the world is सत्यं, we never get irritated. That is the difference.
They get irritated; we never get irritated. Because we can justify their standpoint because
स्वकालेसत्य्वद्बा�ध what they are saying is right because in जा�त्अवस्था, from waker’s
standpoint,जा�त्�पञ्च is real. From dreamers stand point स्व�ा�पञ्च is real. What we are talking
about is neither from waker’s stand point. Nor from dreamer’s standpoint. Then don’task
sleepers. Nor sleeper’s stand point. But from the stand point of नान्त�ज्ञंनब�हष्�ज्ञं somewhere we
saw. Where? माण्डू क्य. So our तुरीय��, they do not have. Theyare talking as �व�. Therefore, we say
youare right. Theyare talking as तैजस we say youare महा right. But we are talking about from the
stand point of तुरीयं. If you can come to my standpoint, you willadmire me. But their problem is
they cannot come to our standpoint. नान्त�ज्ञं theyare not able to come to. It is their problem.
What can we do? Therefore, �ववे�कन:आ�:इ�तपूवर्�माण�सद्धस्यैवफलम्. Whatever has been
established in the previous अनुमानं. That is previous �ोकाअनुमानं. Its फलम्,its result is this
particular �ोका, OK I will give you अन्वय:
��सद्धे नहेतुनाएवभेदानांसमत्वेन�ह here the word समत्वं refers to �श्यत्व �प समत्वं both being
�श्यंसमत्वेन�हमनी�षणा:; स्व�ा जाग�रतस्थाने एकं �ह आ�: . Ok I think I have to make a small change. Ok
small change.

That स्व�ाजाग�रतस्थाने we will change the position to हेतुनाऎव स्व�ाजाग�रत स्थाने. So

��सद्धे नहेतुनाएवस्व�ाजाग�रतस्थानेभेदानांसमत्वेन�हमनी�षणा:एकं �हआ�: And Sanskrit students should note,
Sankaracharya istaking स्व�ाजाग�रतस्थाने as सप्तमी �द्ववचनं स्थानयो: that स्थाने as स्थानयो:If we are
taking it as �थमा �द्ववचनं , then my अन्वय can be taken as previous अन्वय. If you take it as �थमा
�द्ववचनं. If it is सप्तमी �द्ववचनं meaning,then the position should be like that. And Sankaracharya
takes that because in the भाष्यं he says स्व�ा जाग�रतस्थानयो:Therefore, slight difference only in the
arrangement final meaning is same. OK. Continuing.
Introduction to 6thका�रका.
इत�वैतथ्यंजा�द्द�श्यानांभद
े ानामाद्यन्तयोरभावात् ।
Now in the 6th verse GPA is giving his reason for establishing the �मथ्यात्वं of जा�त्�पञ्च. And the
reason given in this �ोका is a relatively simpler reason which has been borrowed from all the
other previous उप�नषद:s. And what is that well-known reason? कायर्त्वं. कायर्त्वं means being a
product. Otherwise called अ�नत्यत्वं. Both are same. कायर्त्वं means product. अ�नत्यत्वं means
impermanence.And both are essentially the same because every product is अ�नत्यं, because it has
got a date of manufacture. Immediately down date of expiry. Therefore, कायर्त्वं and अ�नत्यत्वं are
essentially the same. And that is the reason given in all the other उप�नषदs, and GPA mentions
that reason in this �ोका. Now naturally the question comes.This impermanence of the object
GPA gives as the reason. Should this reason be taken as the well-known reason mentioned in the
previous �ोका or not. In the previous �ोका he only says well known reason. He doesn’t say
what is the well-known reason. That is in the 5th verse. In the 6th verse he gives the reason as
impermanence,अ�नत्यत्वं. Can we take this अ�नत्यत्वं as the well-known reason mentioned in the
previous �ोका? We can take that way also. No well-known reason according to GPA is कायर्त्वं or
अ�नत्यत्वं. That is one approach. Or Shankaracharya’s approach is what? He takes the well-known
reason as, �श्यत्वं. Then this अ�नत्यत्वं given in this �ोका will become an additional reason. Well
known reason is �श्यत्वं. In the 5th verse. And अ�नत्यत्वं is the additional reason given in the 6th
verse. Thus, there are 2 reasons �श्यत्वं and अ�नत्यत्वं. So can you see the difference. One approach
is take the well-known reason as अ�नत्यत्वं of this �ोका. Then there is only one reason. The
second approach is, you supply the well-known reason,as�श्यत्वं and then you take अ�नत्यत्वं or
कायर्त्वं asan additional reason. Now Sankaracharya is taking the 6th verse as an additional
reason. In addition to what? �श्यत्वं. That is what he says इत:च that चकारindicates because of the
additional reason. In addition to the �श्यत्वं. And what is the meaning of �श्यत्वं? By the time you
give to भाष्यं and माण्डू क्य class, you must be familiar with main Sanskrit words. I am assuming.
Now and then I get jittery. Therefore, just for my consolation �श्यत्वं means expereinceability.
And therefore, इत�, in addition to the expereinceability reason, because of the following reasons

he mentioned in the following verse. That addition reason we will see in the �ोका. Because of
the following additional reason also, जा�त्�श्यानांभेदानां. So, the object, experienced in the waking
state. वैतथ्यं.वैतथ्यं means what? Title of this chapter. Therefore, you should know the meaning of
the word वैतथ्यं. So वैतथ्यं means �मथ्यात्वं. �मथ्यात्वं means वैतथ्यं which means unreality. And what is
that additional reason? आध्यन्तयो: अभावात्. Absence of it, in the beginning and in the end. In the
beginning means,before creation. In the beginning= ��े: पूवर्म्. And in the end, means what?
�लयअनन्तरं |��े: पूवर्म्�लयअनन्तरंचजगत्ना�स्त. It is temporary. What is temporary cannot have
intrinsic existence. Why? If it has got intrinsic existence it will be always existent. Just as fire has
got intrinsic heat;Therefore, it is always hot. Hot water doesn’t have intrinsic heat why? Because
it is temporary. Therefore, whatever has got temporary existence, doesn’t have intrinsic
existence. Very important law. Register it very well. Whatever has got temporary existence,
doesn’t have intrinsic existence. And whatever doesn’t have intrinsic existence, has got
borrowed existence. Whatever has borrowed existence is �मथ्या. So आध्यन्तयो:; अभावात्. In simple
Sanskrit, अ�नत्यत्वात्. We will read the �ोका.
आदावन्ते च य�ा�स्त वतर्मानेऽ�प त�था । �वतथैः स�शाः सन्तोऽ�वतथा इव ल�क्षताः ॥ ६ ॥
You can understand the meaning. Very, very important verse I said in the last class itself. One of
the most important verses of the entire माण्डू क्यका�रका. Whatever is temporary, as
unreal,whereas in all other systems of philosophy they divide reality into 2 types. One is
permanent reality. And another impermanent reality. That way they divide. We say
impermanent reality is an oxymoron, a contradiction. If the reality can be impermanent, the so
called permanent reality also will be impermanent. And therefore,they are unreal only. But in
the second line he says eventhough theyare unreal, they appear to be real for the uninformed
people. For the unwise people. Eventhough they are unreal, they appear real. Like what? स्व�ा.
During स्व�ा the dream objectsare unreal. But they appear real. And you know it is unreal when?
Only on waking up.Similarly,वेदान्ता says we have woken up from dream no 1 to dream no.2. And
from dream no 2 also, a second waking up is possible, if only we are willing to cooperate with
the उप�नषद्. उ��तजा�त �ाप्यवरान् �नबोधत. O! human beings may you wake up. If the उप�नषद् should
ask us to wake up means we have not woken up. So this is also dream no2. For a dreamer,
dream is not dream in dream. He doesn’t take it as dream. He thinks, he is in the waking state.
Dreamer in dream, thinks he is awake. वेदान्ता says, now also, we think, we are awake. But we are
only in dream no 2. Don’t say dream no 3. When we awake to तुरीयं, then both dream no 1, and
dream no 2, are falsified. नेह नाना�स्त �कञ्चन; ��ापर्णं, �� ह�व:; ��ैवैव्तमृतं पुरस्तात् आत्मैवेदं सव�. This is
the second awakening. Therefore, he says, eventhough it is very much unreal like dream, it
appears to be real because we are in dream no. 2. This is the gist. Now we will go to the भाष्यं

यदादावन्तेच ना�स्त वस्तु मृगतृ�ष्णका�द तन्मध्येऽ�प नास्त्य�त �न��तं लोके तथेमे जा�द्द�श्या भेदाः ।
आद्यन्तयोरभावा�द्वतथैरेव मृगतृ�ष्णका�द�भः स�शत्वा�द्वतथा एव तथा�प �वतथा इव ल�क्षता मूढैरनात्म�व�द्भः
॥६॥
So यत्-यत् should be connected with वस्तु at the end of the line. यत्वस्तु, whatever entity,
आदौअन्तेचना�स्त. In the beginning and end. Beginning should be translatedas ��े: पूवर्म.् End should
be translated as पलयात्अनन्तरं. अनन्तरंना�स्त. Or नाशात्अनन्तरं. So यस्य �ाग्�द्वं सअभावौ स्थ : whichever
has got �ागभाव: �द्वं साभाव: ��तयोगी , whereas ��न् is �ाग्�द्वं साभावात्अ��तयो�गत्वं��ण:;
��तयो�गत्वंपदाथार्नां. So ना�स्त वस्तु: He gives an example. मृगतृ�ष्णका�दगतृ�ष्णकाmeans mirage water.
आ�द means etc. You can take रज्जु सपर् . Or even we can take वाचारम्भणं�वकारोनामधेय.ं Even a pot can
be taken. Even this hall itself is �मथ्या. Because there is no such thing called hall. What is there is
nothing but brick and few materials. Hall is a word. The छान्दोग्यष�ाध्याय. So मृगतृ�ष्णका�द should be
connected with वस्तु. यत्मृगतृ�ष्णका�दवस्तु, तत् मध्ये अ�प , in between also; in between means, even
when I am experiencing the mirage water and I say mirage water is, and ‘is’ness I am associating
with what? Mirage water. Eventhough I am combining mirage water and isness. The isness
experienced in mirage water, doesn’t belong to mirage water. It belongs to the dry land down
below. Or you can take theexample of dream. In the dream world, when I say the mountain is,
the dreamer gives isness to the mountain. Not only he gives isness. He experiences isness in the
dream mountain. And based on the experience he makes a conclusion also. What is the
experience? Isness is in the mountain. What is the conclusion? Mountain has isness is the
conclusion. What is the truth? The isness of the mountain, doesn’t belong to the mountain. Then
who gives isness to the dream mountain? I the waker alone, who have entered. तद्�ु�्वा तदे वानु
�ा�वशत्. I the waker the creator am now the experiencer. The creator experiencer I, alone lends
existence to the experienced dream mountain. But this truth I do not know in dream. Not only I
do not know. Let 100 gurus come and swear the dreamer will never accept. Waking is required.
Similarly, what वेदान्ता says is, I am the creator andI am the experiencer, and I the creator,
experiencer alone, lend existence to the waker’s object also. So, when I say wall is, isness of the
wall, doesn’t belong to the wall. I, not the body mind – I, the consciousness, the observer, who is
the creator, I alone, lend isness to every object. But the problem is what? I will never,never
accept it. Just as dreamer will never accept. Similarly, we also, refuse to accept. Why we? All the
great philosophers they say, we cannot accept advaitam. World has intrinsic isness is their
claim. What is our answer? keep it. Continue your dream. अना�ध मायया सुप्ता: we saw this worse.
अना�धमायया सुप्ता: यदाजीव: �बुध्यते. अजं अ�न�ं अस्व�ं अद्वै तं बुध्यते तदा . I alone am. Powerful statement.
Thus, bahshyakara says here, तत् मध्ये अ�प –मध्ये means स्व�काले अ�पस्व� :ना�स्त. So
similarly,जा�त्कालेअ�पजा�त्�पञ्चस्य स्वत स�ा ना�स्त. इ�त �न��तं लोके . This is accepted with reference
to the dream world. Mirage water etc. Up to this is example. तथा in the same way, up to example
we will nod our head when thee example is said. Now Sankaracharya says तथा in the same
way,इमेजा�त्�श्या:भेद. So, this waker’s objects also, after that full stop is here. But that is not

required. Should continue. आध्यन्तयो:: अभावात्, this world also did not exist before. Will notexist
later. Therefore, �वतथा �ह एव स�शत्वात् . जा�त्�पञ्च is very similar स्व��पञ्च or मृगतृ�ष्णका mirage
water. So मृगतृ�ष्णका�द�भ:,स�शत्वात्�ावहा�रकसत्यं is similar to the �ा�तभा�सकसत्यं in what respect?
Both are �मथ्या. �ावहा�रकसत्यं is similar to �ा�तभा�सकसत्यं both of themare �मथ्या. Both of them have
got borrowed existence. So �वतथाइव even though theyare unreal, तथा�पin spite of their unreality,
मूढै: last line. मूढै: who says? Sankaracharya says. GPA doesn’t say that. Sankaracharya adds मूढै:
those मूढा: who are either in dream no 1, or dream no 2 or sleep. They only know three अवस्थाs.
Sleep, dream no 1, dream no 2. By these dreamers, मूढै: and What is thedefinition of मूढा: in this
context? अनात्म�व�द्भः with regard to तुरीयं, they are unwise. They have got double Ph.D. in physics
economics medicine. Therefore, they are not मूढा: in their own field. But with reference toनान्त�ज्ञं,
the 7th mantra of माण्डू क्यउप�नषद्, they are pucca मूढा:. So अनात्म�व�द्भःmeans तुरीयअज्ञै:
अ�वतथाइवअ�वतथा here means सत्या. How �वतथा means �मथ्या. अ�वतथा means non-�मथ्या. Non-�मथ्या
means non-unreal. It means real. So �वतथाइव as though realल�क्षता: they treat this world. We have
to give �ावहा�रकसत्यत्वं to the world. We don’t say give it �ा�तभा�सकसत्य, you elevate it to
�ावहा�रकसत्यत्वं but you cannot take it as पारमा�थ�कसत्यं not absolute reality. But they give absolute
reality to the world. OK ल�क्षता:; means considered. Looked upon. अन्वय:
यत्आदौअन्तेच न अ�स्त तत् वतर्माने अ�पतथा (एव भव�त.). �वतथा �ह स�श संत: (ते) : अ�वतथा इव ल�क्षता:; here
the word ते) refers to अ�नत्यपदाथर्; तेअ�नत्यपदाथर्; जा�त्अ�नत्यपदाथर्अ�वतथा इवल�क्षता::. ल�क्षता:; पूणर्��या
�योग; त्प्�त्यान्त �पं . And before going to the next verse, we have to make the अनुमानं properly. We
have made the अनुमानं before using �श्यत्वं as the हेत.ु Now we have to make another अनुमानं
keeping अ�नत्यत्वंas the हेतु. Very simple. जा�त्�पञ्च; �वतथा; अ�नत्यत्वात्स्व��पञ्चवत्. According to
वेदान्ताशास्�ं this the अनुमानं�ा�प्त we have to separately mention. य�, य�अ�नत्यत्वं त� ,त��वतथत्वंइ�त
�ा�प्त; and the same one according to तकर् शास्� पञ्च अवयव वाक्यंजा�त्�पञ्च: �वतथा;
अ�नत्यत्वात्य�य�अ�नत्यत्वंत�त� �वतथत्वंयथास्व��पञ्च:. तदा च अयं तस्मात् तदा . So जा�त्�पञ्च; �वतथा; is
��तज्ञा. अ�नत्यत्वात् is the हेत.ु य�य�अ�नत्यत्वं त�त� �वतथत्वंयथास्व��पञ्च is उधाहरणं then तदा च अयं is
हेतूपनयतस्मात् तदा is �नगमनं. So thus whether you understand all these details are what is the
bottom line? The waker’s universe is also, unreal. But you should not put a full stop, from the
stand point of तुरीयं. That is a very important addition. Waker’s universe is real from waker’s
stand point. Waker’s universe is unreal, from तुरीयं’s stand point. Very,very important caveat.
Very,very important rider or condition to be noted. We say waker’s universe is real from
waker’s stand point. That is why in my moolam class I said if anybody in the world ask whether
this world is real or not we should not be inspired by माण्डू क्य class and reply. When they ask the
question, they are asking form waker’s stand point. Therefore, without any reservation we can
happily say it is real. It is very well real, no problem at all. Be a roman when you are in Rome.
Because he only knows waker’s standpoint. He doesn’t know तुरीयं’s standpoint.How can a local
fellow know तुरीयंstandpoint? Once when you raise a person to the तुरीयं level and when the other

person also confirms that he is in तुरीयं level then you can tell, see the world is �मथ्या. He will also
say that is right only. Otherwise for all practical purposes the waker’s world is real only.
Throughout माण्डू क्य this point we should remember. Next verse we will see in the next class.


049- Chapter 2 verse 7

Page 67 verse no 6 भाष्यं last 4 lines,
आद्यन्तयोरभावा�द्वतथैरेव मृगतृ�ष्णका�द�भः स�शत्वा�द्वतथा एव तथा�प �वतथा इव ल�क्षता मूढैरनात्म�व�द्भः

॥६॥
The unreality of जा�त्�पञ्च has been already revealed by the उप�नषद् itself in the 7th मन्�ा. By two
expressions �पञ्चउपशमं and अद्वै तं. ��न् can be non-dual only if जा�त्�पञ्च is unreal. If जा�त्�पञ्च
is real, there will be ��न् as well as �पञ्च, there will be duality. The very fact that the उप�नषद्
says तुरीयं is अद्वै तं,and also it says तुरीयं�पञ्चउपशमं,उपशम means अभाव; �पञ्चस्यअभावात् य�स्मन् तत्
सप्तमी ब��ी�ह: Thus the उप�नषद् negates the actual existence of the world indicating is unreality.
Therefore, जा�त्�पञ्च�मथ्यात्वं, is primarily revealed by �ु�त�माणम्. And the second chapter of
माण्डू क्यका�रक is only reinforcing the message which is already given by �ु�त. GPA doesn’t freshly
reveal this fact. He is only reinstating what is �ु�त�सद्धं . And therefore, in this �करणम्,
यु��माणेनअनुमान�माणेनजा�त्�पञ्च�मथ्यात्वं is established. And that अनुमानम् we saw. 2 अनुमानम्s are
given. In the first अनुमानम् the reason is, �श्यत्वात्. In the second अनुमानम् the reason is आद्यन्तवत्वात्
or in simple language अ�नत्यत्वात् both are same. आद्यन्तवत्वात् and अ�नत्यत्वात् both mean the same.
Therefore, the अनुमानम् is जा�त्�पञ्च�मथ्या�श्यत्वात्, अ�नत्यत्वात्स्व��पञ्चवत्. And the �ाप्त्य: are also
kept in mind. य� य� �श्यत्वं त� त� �मथ्यात्वं is first �ा�प्त. And the second �ा�प्त is य� य� अ�नत्यत्वं त�
त� �मथ्यात्वं and then GPA said, even though जा�त्�पञ्च is unreal like स्व��पञ्च unfortunately
confused people look at the जा�त्�पञ्च as though real. And what is the definition of confused
people? Very, very carefully note. We can accept the unreality of the जा�त् �पञ्च only under one
condition. This is very, very important. What is that condition? तुरीयज्ञान�ष्ट्या only that person,
who has understood the तुरीयआत्मा, he alone or she alone, can accept the unreality of जा�त् �पञ्च.
If the तुरीयं is missed, जा�त् �पञ्च also will be real, from whose stand point? Waker’s stand point.
And also, we should add, स्व��पञ्च also will be real, boldly we should say. स्व��पञ्च also will be
real from dreamer’s stand point. Both of them arereal from their respective standpoint.
Therefore, both of them enjoy the relative reality. Relative means in relation to waker, जा�त्
�पञ्च is real. In relation to dreamer, स्व� �पञ्चा is real. This is called relative reality. And both
these relative realities will be unreal, that means it will not be absolutely real-unreal means
what? Very important. Unreal means not absolutely real. Once you look from the तुरीयं stand
point. Because तुरीयं alone lends existence to जा�त् �पञ्च alsoतुरीयं alone lends existence to
स्व��पञ्च also. And what is that blessed तुरीयं? Don’t look up and down. That तुरीयं is the observer,
सा�क्षचैतन्यं. अवस्था �य सा�क्षचैतन्यंतुरीयं alone lends existence. And Therefore, as long as one has not
known तुरीयं, to all such people we should say, जा�त्�पञ्च is real only. Therefore, anyone outside
the माण्डू क्यका�रकclass, anyone asks whether this world is real or not, without any hesitation we

should say it is real because he is asking from the stand point of the waker. I have repeated it
often; being important I am repeating this. I will repeat also whether you like or not. It is very
important. Otherwise there will be confusion.
We have completed the भाष्यं of the 6th verse and have given the अन्वयalso. Now we will enter
the introduction to 7th verse. Page 88 भाष्यं top line.
स्व��श्यवज्जाग�रत�श्यानाम�पसत्व�म�तय��ंतदयु�म्।यस्माज्जा�द्द�श्याअ�पानवाहनादयःक्षु�त्पपासा�द�न
वृ��कुवर्न्तो गमनागमना�दकाय� च स�योजाना ��ाः । न तुस्व��श्यानां तद�स्त ।
तस्मात्स्व��श्यवद्जा�द्द�श्यानामसत्वं मनोरथमा��म�त
In the following verses, some people are going to raise objection against the अनुमानम् or
inference that we have given. Remember our inference. जा�त् �पञ्च ; �मथ्याआद्यन्तवत्वात् or
अ�नत्यत्वात्स्व��पञ्चवत्. This अनुमानम् is going to be challenged by some ofthe objectionists. By
finding fault in the inference. And this is a topic, which is discussed in तकर्शास्�ा. In the तकर्शास्�ा
they talk about fallacious inference. Otherwise called wrong inference. When the reason given is
a wrong reason, then it becomes a wrong inference. And in तकर्शास्�ा it is called, हेतुआभास:
|हेतुआभास:; means wrong reason is given to make an inferential statement. And it is called
हेतुआभास:; because it is seemingly the right reason. But on enquiry, it is not right reason. And in
तकर्शास्�ा, and in the तकर्शास्�ा primer, i have told you we have primer for each शास्�ा. त�वबोध is our
primer for वेदान्ता. Similarly, for तकर्शास्�ा the primer is तकर्सं�ह: for मीमांसशास्�ा the primer is
अथर्सं�ह; for �ाकरणशास्�ा the primer is लघु �सद्धान्त गौमु�त. We have got primers. And in the तकर्शास्�ा
primer, तकर्सं�ह: all these topics are discussed. And they mention 5 fallacies, in the reasoning.
पञ्चहेतुआभास and here in the following �ोका:, the objectionist is going to point out one mistake
or the other in our अनुमानम्. What is our job? We have to say that fallacy, that mistake is not
there. And Sankaracharya fortunately doesn’t use the jargons of तकर् शास्�ा . Therefore, we are
safe. But the sub commentators like Anandagiri and others, they revel in using all the तकर्शास्�ा
language. And if anybody has studied तकर्सं�ह and they want to apply that in वेदान्ता, these
Anandagiri portions we have to see. Whether we are able to apply that in their commentary.
Because the whole commentary of Anandagiri on the 7th karika is based on the तकर्शास्�ा jargons.
Without that knowledge, we cannot get head or tail. They have written the sub commentary to
clarify Sankaracharya. And you will understand Sankaracharya, not the sub commentary. Whole
Anandagiri is तकर्शास्�ा jargon. Anyway, we are going to see the भाष्यम् only. Therefore, I will not
introduce those jargons and give you head ache. So, youare safe.He says the whole introduction
is objection raised by an opponent. What does he say? स्व��ष्यवत्जा�त्�श्यानांअ�प असत्वं. So just as
the स्व��पञ्च is �मथ्या- असत्वं means �मथ्यात्वं. In the same way जा�त्�श्यानां the जा�त्�पञ्च also, is
�मथ्या. This is within inverted comas. पुवर्प�क्ष the opponent is quoting our statement. Our अनुमानम्.
इ�त,up to इ�त is पुवर्प�क्ष quoting our statement. इ�त य��ं thus what has been said by GPA, यद

गौडपादाचाय�ण उ�म् इ�त तत्-तद् अद्वै �त मतं अयु�ं . It is not correct. And why it is not correct. He gives
the reason. यस्मात्. Because of the following reasons. जा�त्�श्या all the objects obtaining in the
waking state, �श्या: �वसगर् is dropped because of sandhi rule. �श्या: like अ�पानवाहनादय:; अ�ं means
what? Food, पानं means drink. वाहनं means vehicle. आदय: means etc. all all these things,
षु�त्पपासा�द�नवृ��कुवर्न्त: all are very, very useful. And Therefore, the पुवर्प�क्ष wants to give a
definition, utility is the criterion for reality. Whatever is useful is real. Whatever is not useful is
unreal. And the object of स्व� are useless. Object of the जा�त् are useful. स्व� is unreal, because
they are useless. जा�त् is useful is real because it is useful. That is his argument so अ�पानादय;
षु�त्पपासा�द �नवृ�� कुवर्न्त ? They remove our hunger and thirst respectively. अ�ं removes षुद ् पानं
removes �पपास. Carefully we have to connect. Not a casual writing अ�ेन षु��वृ��पानेन
�पपास�नवृ��कुवर्न्त: they do. And what about वाहनं? वाहनम् doesn’t do षु��वृ��. It is said in the second
line गमन आगमन काय� च् कुवर्न्त : we have to supply the verb कुवर्न्त; once again. वाहनं the vehicle will
help us in गमनं and आगमनं .coming to the class. And going away from the class. आ�द काय� कुवर्न्त :
they do their own function. Therefore, अ�योजना: ��ाः. अ�योजना means useful. सा: ब��ी�ह �योजनेन
सा वतर्ते इ�त स�योजना: Therefore, he wants to say that your हेतु is an incomplete हेत.ु It is called
सोपा�धकत्वं or उपा�धदोष: they say. आद्यन्तवत्वं is as GPA has given as the हेतु. पुवर्प�क्ष says in the हेतु you
should add one more word. What is अ�योजनं is �मथ्या. That अ�योजनत्वं clause should be added to
हेतु.Therefore, अ�योजनत्वेस�तआद्यन्तवत्वंम् is �मथ्यात्वंकारणम्. Whereas स�योजनत्वेस�तआद्यन्तवत्वंम् is the
condition for सत्यत्वं. Therefore,in तकर्शास्�ा language अ�योजनत्वंउपा�ध. That is the उपा�धदोष. And
for that उपा�धदोष they have got a definition in तकर्शास्�ा |�ाप्यं �ापकत्वे स�त साधन अ�ापकत्वम् उपा�ध.
And Anandagiri will consistently use the word �ाप्य �ापकत्वं is there साधन अ�ापकत्वं is there. So,
the whole thing is उपा�ध�ाप्यं �ापकत्वं साधन अ�ापकत्वं .Using these 3 jargons Anandagiri writes
his entire commentary, but in simple understanding, utility is criterion for reality is the message
स्व��पञ्च doesn’t have. Therefore, it is unreal. Therefore, he says, अ�योजना: ��ा. What is स�योजनं?
जा�त्पदाथर्अ�योजना. Whereas न् तु; that तु is वैलक्षण्य �ोजनाथ� unlike the objects of the waking state,
objects of dream are of what nature? स्व��श्यानांतत् न् अ�स्त . That न् in the beginning should be
connected to अ�स्त at the end of the sentence. What is the अन्वय? स्व� �श्यानांतु तत ना�स्त . Dream
objects do not have that. That means, स�योजनत्वंना�स्त. Utility ना�स्त, then what अ�स्त uselessness
अ�स्त. They are useless. तस्मात् सोपा�धकत्वात् हेतो:स्व��श्यत्वात् . By comparing the dream object
andजा�त्�श्यानांअसत्वं,concluding as the waker’s objects also are unreal. By comparing the waker’s
object with dreamer’s object, treating both of them as unreal is मनोरथमा�ं. It is only your
imagination. You think theyare similar. But I say they are dissimilar. What is their similarity
according to us? Both are अ�नत्यं. We are focusing on the similarity of अ�नत्यत्वं. But they are
focusing on the dissimilarity. What is the dissimilarity? One is useful another is useless. This
dissimilarity why are you not noticing? So मनोरथमा�ं. What is मनोरथं ? Your inference is only a
wild imagination. But it is fallacious. Up to this is the पूवर्पक्ष, the objection of the opponent. And

who is the opponent. Every non–अद्वै �तन्is opponent. And every non अद्वै �तन् means what? All
philosophers. साङ् ख्य योग न्याय वैशे�षक पूवर्मीमांस �व�श�ाद्वै �त, दवै�त. . All these people loudly proclaim,
जा�त्�पञ्च: सत्य: सत्य; सत्य:. That is why they call it �व�श�अद्वै त.ं भगवान् is �वशेष्यं. �पञ्च; is �वशेषणम्.
भगवान् is the noun. World is the adjective. Noun भगवान् is also सत्यम्. Adjective world is also सत्यं .
सत्य�पञ्च�व�श�; सत्य�वष्णु: सत्य:.सत्य�पञ्च�व�श�; सत्य�वष्णु; ऎव सत्य ; is their मतं. Therefore, they all
pounce on अद्वै �तन्. Like in Parliament all the opposition parties, running into the well of the
Parliament. अद्वै �तन्is like poor BJP.
Continuing
त� । कस्मात्? यस्मात्
स�योजनता तेषां स्व�े �व��तपद्यते । तस्मादाद्यन्तवत्वेन �मथ्यैव खलु ते स्मृताः ॥ ७ ॥
So त�.त� means पुवर्प�क्ष’s objection. So असत्वंमनोरतमा�ं is the objection that he raised. न is not
correct. That means our अनुमानं is not fallacious अनुमानं. कस्मात्? Why? यस्मात् because of the
following reasons given in the �ोका. First,I will give you the gist of the �ोका. Very important
argument. And by using the utility as the criterion for reality, what is the aim of the objectionist,
he wants to prove the जा�त्�पञ्च is सत्य; and he wants to accept स्व��पञ्च; as �मथ्या. So here the
opponent doesn’t say स्व��पञ्च:सत्य. He clearly says, स्व��पञ्च: is �मथ्या, because those objects are
not useful at all. So, he aims at establishing जा�त्�पञ्च as सत्यम् and स्व��पञ्च as �मथ्या, and he
wants to use the criterion of utility to establish that. Now GPA, brilliant argument is you are
using the criterion alright. But youare using double standards, in applying this criterion. You are
applying double standards, in applying this criterion. Now when you say स्व��पञ्च is useless,
you say that from which stand point? Which stand point? From जा�त्अवस्था stand point, you say
it is useless. And when you say जा�त्�पञ्च is useful, then you are looking from जा�त्�पञ्च’s stand
point. It is like saying your money, my money. My money my money. So, you are using the
स्व��पञ्च from the stand point of जा�त्�पञ्च looking at स्व��पञ्च from जा�त्�पञ्च angle and you
are looking at जा�त्�पञ्च also from जा�त्�पञ्च angle. If you don’t use double standards you look
at both the पदाथर्s from the respective, observer-stand point. Or if you want to see स्व�पदाथर् from
waker’s stand point, then you should look at जा�त्पदाथर् from dreamers stand point. Either both of
them you look at from the respective observer stand point or you look at both of them from
others’ stand point. But your problem is you are not doing that. And what will you find? We have
seen all these in moolam class. I am not supposed to explain. जा�त्�पञ्च is useful from waker’s
stand point. If you use the criterion, स्व��पञ्च is also maha useful,from dreamer’s stand point?
Both are useful, for the respective observer or experience. Therefore, conclude both are real. By
applying, criterion as utility. And if you are looking at स्व��पञ्च from waker’s stand point and
say it is useless then we will say जा�त् �पञ्चा is also absolutely useless from dreamer’s stand
point. Because dreamer is hungry and thirsty; which food will serve him? Not the जा�त्अ�ं. Not

the जा�त्पानं. In स्व�ावस्था he wants to attend माण्डू क्य class assuming in स्व� there is. What वाहनं you
should use?Not the जा�त्वाहनं it will not take you. Therefore, you find, you have to conclude
either both as real or both as unreal. Keeping the utility as the criterion if you see either both
are real or both are unreal. Therefore, if you want to rightly see, look at the from the stand point
of sakshi chaitanyam. Not from �व� �� or तैजस �� . Look at from सा�क्ष �� . Then what is the
conclusion? Both of themare आद्यन्तवत्. And both of them are �श्यं. And Therefore, both of them
are �मथ्या. This is the essence of the �ोका. Now we will look at the भाष्यम्.
स�योजनता��ायाअ�पानाद�नांसास्व�े�व��तपद्यते।जाग�रते�हभुक्त्वापीत्वाचतृप्तो�व�नव�त�ततृट्प्तमा�एवक्षु
�त्पपासाद्यातर्महोरा�ो�षतंभु�वन्तमात्मानंमन्यते।यथास्प�ेभुक्त्वापीत्वाचतृप्तउ�त्थतस्तथा।तस्माद्जा�द्द�श्यानां
स्व�े �व��तप��र् �ा । अतो मन्यामहे तेषामप्यसत्वं स्प��श्यवदनाशङ् कनीय�म�त । तस्मादाद्यन्तवत्वमुभय�
समान�म�त �मथ्या इव खलु ते स्मृताः ॥७ ॥
स�योजनता��ाया. अ�पानाद�नां. Sanskrit students. अ�पानाद�नांया स�योजनता��ाइ�त अन्वय so the utility

that we experienced in the waker’s food and drink, या� is there how do you split? या- या must be
connected with स�योजनता so whichever utility to experience for waker’s food and drink,
अ�पानाद�नां��ासा -सा to be understood. That utility स्व�े�व��तपद्यते. That utility is gone in स्व�ावस्था.
That utility is gone in स्व�ावस्था. �व��तपद्यते means it deviates. It disagrees.�व��तपद्यते that means it
is absent. Utility is absent. How do you know utility is absent? Because a person eats food before
going to food he eats food. And nowadays night only they take solid food. Because in the office
they are not able to eat properly. They come at 9pm, either gout or cook elaborately and eat.
And because of that only the dream also, .and Sankaracharya says in dream they find they are
hungry. So, the dreamer doesn’t get the benefit of freedom from hunger with the help of the
food, consumed in जा�त्अवस्था. I will repeat. Dreamer doesn’t get the benefit of freedom from
hunger, because of the food eaten in the जा�त्अवस्था. Look at the sentence. जाग�रते�ह in the
जा�त्अवस्था, भुक्त्वाभुक्त्वा eaten up to nose,and पीत्वा and having drunk, of course water nothing
else. And having drunk enough water also, तृप्त: he goes to bed with total fulfillment. �नव�त�ततृट्.
Theyare two separate words. �नव�त�ततृट्is one word. सुप्तमा� ; is another word. Here the word तृट्
means thirst. �व�नव�त�ता; means removed. Free from thirst. ब��ी�हसमास. �व�नव�त�तातृष् or तृट्यस्य स::
�व�नव�त�तातृट्. So the original word तृष्शब्ध: षकारान्त: स्�ी�लङ्ग:; तृष्शब्ध: तृट्तृषौतृष:; nominative singular
is तृट्. तृट्तृषौतृष:; तृषं तृषौतृषौतृष:तृट्भ्याम्तृट्�भ:इ�त �पा�ण. And the word तृष् itself means thirst. But by
ब��ी�ह compound it qualifies the person who’s free from thirst. Therefore, �व�नव�त�तातृट्यस्य स:
ब��ी�ह masculine gender. The word तृष् by itself is feminine genderin ब��ी�हसमास, it qualifies the
person who is free from thirst. So the word तृप्त; refers to free from hunger. The word
�व�नव�त�तातृट् refers to freedom from thirst. तृप्त: means free from hunger �व�नव�त�तातृट् means free
from thirst. सुप्तमा�; and this person , the moment his head hits the pillow. सुप्तमा�; means what?
The moment his head hits the pillow. Because his MadhyaPradesh is full. Therefore, Uttar
Pradesh doesn’t function at all. Therefore, immediately he snores away. So सुप्तमा�: इव what

does he dream? He is very, very hungryand very, very thirsty also. So what happens to all the
food? Absolutely useless. Therefore, क्षु�त्पपासा�द आथ�. आथर् means disturbed or distressed
likeआथर्भ��. आथर् means distress because of क्षु�त्पपासा�द. Not even 2-3 hours of sleep.
Sankaracharya carefully uses the word सुप्तमा� if it is 3 hours gap you may conclude digestion is
over. Therefore, Sankaracharya takes thatargument into account and uses the word सुप्तमा�: not
even 5 minutes over. He feels maha hungry. And महा thirsty. That is why the word is आथर्, all
very carefully used. सुप्तमा�: is also important. आथर्; is also important. The word आथर्: indicates
what? Not mild hunger. He feels great hunger. And what is his complaint. अहोरा�ो�षतं is there.
One letter is missing here अहोरा�ोपो�षतं .पो must be there after रा�ो. And you have to split the
word as अहोरा�ोउपो�षतं |उपो�षतं –उपो�षतं is उप –fast धातु. उपवत् fasting. Its past passive participle is
उपो�षतं. So उपवासयु�ं. So, he has not eaten for 24 hours. That is what he is feeling. अहो means 12
hours of the day. रा� means 12 hours of the night. उपो�षतं means उपवास he has experienced.
उपवास means fasting. And अभु�वन्तं. I have not eaten for 24 hours. What is the fact? He has eaten
and gone to sleep. Not even 5 minutes over. But in dream he experiences intense hunger. And
अभु�वन्तं, आत्मानम्मन्यते. आत्मानम् is reflexive pronoun. Not नान्त�ज्ञं न ब�हश राज्ञां आत्मानं reflexive
pronoun. He sees himself. That आत्मानम् is noun. All the previous wordsare adjective.
क्षु�त्पपासा�दआथ�आत्मानम्अहोरा�उपो�षतंआत्मानम्अभु�वन्तंआत्मानम्मन्यते –in which state? स्व�ावस्तायां.
Exactly like the reverse. Now he gives the reverse example. What is the reverse example. Having
eaten very well in dream, a person wakes up hungry. Same thing happens. Having eaten in
waking state, one goes to dream and becomes hungry. Thus, you find जा�त्पदाथर् is also absolutely
useless for the dreamer. Therefore,if utility is the criterion, I will argue, जा�त्�पञ्च: अ�प�मथ्या. स्व�े
useless त्वत्, स्व�े�नष�योजनत्वात्. So that reverse example he gives. यथास्व�ेभुक्त्वापीत्वाa ha you can
understand यथा justas स्व�े in the dream state, भुक्त्वापीत्वाच there also he went to dream 5 star
hotel. And 5 course or 6 course dinner. Several course dinner he took or lunch he took.
भुक्त्वापीत्वाच. अ�ुप्तो �स्थ्त: sthiti: he wakes up as what? अतृप्त: He wakes up as a hungry person.
अतृप्त: means hungry person. In the waking state. अतृप्त�पेणउ��थ .अतृप्तउ�त्थत. तथा in the same
way , either both are useful. Or both are useless. Therefore, either say both are real or say both
are unreal. To say that जा�त्�पञ्च is real स्व�ा�पञ्च is unreal, your vyapti doesn’t fit in.
तस्मात्Therefore, जा�त्�श्यानांस्व�े�व��तप��; ��ा. Therefore, the जा�त्पदाथर् deviates from
theirfunctions �व��तप��: is deviating fromtheir function in स्व�ा. What is deviating from their
function? जा�त्अ�ं , removes hunger in जा�त्अवस्था. But the same in जा�त्अ�ं, doesn’t remove the
hunger in स्व�ावस्था. That removing the hunger or utility is deviated in स्व�ा. अतो मन्यामहे . मन्यामहे
royal plural. Or he joins GPA and Sankaracharya says, along with the all the other Aacharyas we
conclude. What do we conclude? तेषां अ�प असत्वं . तेषां अ�प means केषां अ�प? जा�त्पदाथार्नां अ�प असत्वं.
The waker’s objects are also unreal. Like what? स्व�ा�ष्यवत्. Like dreamer’s objects. And this one
अनाशङ् कनीयम् should not be challenged by you. अनाशङ् कनीयम् means should not be doubted. You
should not have reservation in accepting my conclusion. So don’t have any reservation, in

accepting my conclusion. What conclusion? जा�त्�पञ्च is also relatively real. That is why, if the
word unreality is a disturbing word, we have got another better word, relatively real. स्व�ा�पञ्च
is also relatively real. जा�त्�पञ्च is also relatively real. We can accept that. No problem at all.
वेदान्ता’s aim is not questioning or discussing or challenging the relative reality. The aim of वेदान्ता
is to find out what is the blessed absolute reality? That is the struggle of even the scientist. So in
one side cosmology, at the macro level, he wants to find out the reality. Miserably failed.
Because he is not able to say before big bang, what was there he doesn’t know. He says there
was singularity. Singularity means what? A place of no information. No information means
what? I don’t know what is it. That is at macro level. At micro level, when he goes to sub-atomic
particle, there also he is not able to find out, what is there because, he says very observation
changes the nature of object. If the observation changes its nature, what is its original nature we
can never know. Why? Because the moment you observe, it changes.Therefore, at quantum
micro level, and cosmology macro level, they are able to study the universe but they are never
able to say what is the reality. And वेदान्ता says, वेदान्ता has given the answer long,long before:You
the observer are the absolute reality. ऐतदात्म्यं इदं सव� तत् सत्यं स; आत्मा तत् त्वं अ�स �ेतकेतो and that
we will never find out because observer can never be observed. �वज्ञातारं अरे केन �वजानीयात्मै�ेयी ?
Who can know the knower with what instrument? Who can know the knower with what
instrument? Therefore, we can never study the reality. Because reality is un-studiable.Anyway,I
got lost in this.Therefore, he says अनाशङ् कनीयम्. Don’t doubt me too muchतस्मात्. This is what
उद्धालक told �ेतकेतु �द्धस्व सोम्य please listen to me. तस्मात्Therefore, आद्यन्तवत्वंउभय� समानम्. What
should be the criterion? Not utility. Criterion must be अ�नत्यत्वं only. And that criterion is
common to both.आद्यन्तवत्वं or अ�नत्यत्वं - उभय� समानम्. उभय�-in both cases, what is the both? जा�त्
and स्व�ा.समानं इ�त हेतो: इ�त हेत्वथ� .Therefore, �मथ्या इव खलु .Therefore, �मथ्या इव खलु is from the
�ोका. we have to constantly see the का�रका �ोका also. तस्मात्आद्यन्तवत्वेन�मथ्या इव खलु.Both of them
are �मथ्या. Both of themare �वतथं इ�त स्मृता has been concluded by all our vedantic Acharyas. Ok
अन्वय:
तेषां स�योजनता स्व�े�वप�त�पद्यते. तस्मात्आद्यन्तवत्वेन in fact तस्मात् itself is explained

आद्यन्तवत्वेन.तस्मात्=आद्यन्तवत्वेनते�मथ्याएव खलु स्मृता:
ॐपूणर्मदः पूणर्�मदं पूणार्त् पूणर्मुदच्यते ।


050-Chapter 2 verse 8
Page 89 भाष्यं last line first para
अतो मन्यामहे तेषामप्यसत्वं स्प��श्यवदनाशङ् कनीय�म�त । तस्मादाद्यन्तवत्वमुभय� समान�म�त �मथ्या इव

खलु ते स्मृताः ॥७ ॥
GPA established, that जा�त्�पञ्च is also �मथ्या exactly like स्व��पञ्च and we do admit that there
are several differences between जा�त् and स्व��पञ्च. That one is projected by the mind. Whereas
the other is not projected by the individual mind.जा�त्�पञ्च is projected by Isvara or samashti
mind. And स्व��पञ्च is within,जा�त्�पञ्च is outside. स्व��पञ्च is short lived. जा�त्�पञ्च is long
lived. स्व��पञ्च is �ा�तभा�सकं. जा�त्�पञ्च is �ावहा�रकं . We are totally aware of all the differences
between जा�त् and स्व��पञ्च. But here we are talking about one fact that is common. Remember
the example,like mango tree and coconut tree. We do know the differences between the mango
and coconut. Mango is not coconut. Coconut is not mango. But we are focusing on one aspect.
What is that? Both of them are trees. Similarly,जा�त् and स्व� have several differences. But they
are same in one aspect what is that? Both of them are �मथ्या. That means both of them borrow
existence from the observer the consciousness principle. And this �मथ्यात्वं is established by a
particular reason or two particular reason. Both those reasons are common to जा�त् and स्व�. In
spite of their differences both reasons, because of which we say, they are unreal. That reason for
unreality, is common to both. What are those 2 reasons? Very, very important.Both of them are
�श्यं. And both of them are अ�नत्यं, which is the common �श्यत्वं and common अ�नत्यत्वं, which are
responsible for the common, �मथ्यात्वं. It is the common �श्यत्वं, and common अ�नत्यत्वं, that is
responsible or the reason for their common status of �मथ्यात्वं. In spite of this much clear,
establishment, the पूवर्प�क्ष got into a confusion and he raised an objection, at least did not
explicitly raise an objection. An implied objection was there which GPA, refuted in the 7th�ोका.
And what is the attempt of the anti अद्वै �तन्. Not auntie अद्वै �तन्. Anti अद्वै �तन्.He wants to somehow
prove the reality of जा�त्�पञ्च and accept unreality of स्व��पञ्च. And for that he suggested a
criterion and what is that? Utility is the criterion for reality. स्व��पञ्च is useless,
whereasजा�त्�पञ्च is useful. स्व� money is useless. जा�त् money , that is the appropriate money.
Taking de monetization into account.The appropriate जा�त् money is useful. And Sankaracharya
said that is alogic used based on double standards. What is the double standard? What is the
double standard? You lookस्व� objects also from waker’s standpoint. You look at waker’s object
also from waker’s stand point. So, let the stand point be very clear. Either look at both of them
from other’s standpoint. Or look at both of them, from their respective stand point. No
doubtस्व��पञ्च is useless in JAV. But you should know JAP is useless in SVA.So, uselessness is
common to both in the other अवस्था:And this is called स�योजनता. The utility of waker’s food is

not acceptable because waker’s food is absolutely useless in removing, dreamer’s hunger. So
where is the utility.And Therefore, स्व�े �व��तपद्यते . Therefore, expereinceability cannot be
criterion. Utility cannot be the criterion. Then what should be the criterion? What I said. �श्यत्वं ,
andअ�नत्यत्वं alone. Up to this we saw in the last class. 7th verse भाष्यं we completed. I think
anvaya also I have given. Now introduction to the 8thका�रका.Page 89 second para.
स्व�जा�द्भे दयोः समत्वाज्जा�द्भे दानामसत्व�म�त य��ं तदसत् । कस्मात् ? ��ान्तस्या�सद्धत्वात् । कथम्? न

�ह जा�द्द��ा एवैते भेदाः स्व�े �श्यन्ते । �क� त�ह� ? अपूव� स्व�े पश्य�त, चतुदर्न्तगजमा�ठम�भुजमात्मानं मन्यते
। अन्यदप्येवं�कारमपूव� पश्य�त स्व�े । त�ान्येना असता सम�म�त सदे व । अतो ��ान्तोऽ�सद्धः ।
तस्मात्स्व�वज्जाग�रतस्यासत्व�मत्ययु�म् । त�, स्व�े ��मपूव� यन्मन्यसे न तत्स्वतः �सद्धम् । �क� त�ह�?
Now the second objection comes from the second anti अद्वै �तन्,who is worse than the previous
one.The previous one was willing to admit स्व� �पञ्च is �मथ्या, and he was only saying
जा�त्�पञ्च(JAP) is सत्यं. I am using Sanskrit words. SVP means dreamer’s universe. JAP is waker’s
universe. So at least the previous one, स्व� is�मथ्या. Only he had difficulty in acceptingजा�त् as
�मथ्या. Now this person says, I cannot accept स्व� also as �मथ्या. So according to me SVPसत्यं: and
therefore,you cannot say, जा�त्�पञ्च is�मथ्या, like स्व� �पञ्च you cannot say. Waker’s world is
unreal like dreamer’s world you cannot say because, I don’t accept dreamer’s world itself as
unreal. According to me dreamer’s world is real. Therefore, if you say waker’s world is like
dreamer’s world it will mean what? Since dreamer’s world is real according to me, waker’s
world which is like the dreamer’s, waker’s world also will become real only. Therefore,your
example instead of being favorable to you, your example will be unfavorable. So it is like telling
somebody he is intelligent like me whether it will be a good example, or bad example depends
upon what I am. And therefore,before giving an example, we should make sure that there is a
consensus in the example. That is why whenever they quote an example often they say संमतवत्.
संमतवत्Means like any example which is acceptable to both the opponent and the philosopher.
Here स्व� is not संमतं. स्व� is a �वमत��ान्त. न तु संमत ��ान्त because स्व� according to us is real. And
why he considers स्व� as real, he gives an example. We think स्व� is unreal, because it is a
projection of the mind, based on the वासना�न acquired in, जा�त्अवस्था. That is our regular
explanation of dream. We experience objects. It gets registered. Then we replay it during
स्व�.And therefore,we get similar experiences in स्व� also. I have gone to Tirupati in dream also I
feel like being in Tirupati there also jaragandis I see. More than Venkatachalapathy jaragandi is
remembered. If स्व��पञ्च is the mental वासना projection, then you may say it is unreal. But we
don’t accept it is a projection of mental वासना�न. Because many things that we see in dream, we
have not experienced in the waking. Such extraordinary things called अपूव.� In this �ोका, the
word अपूव� means extraordinary things unfamiliar things, unique things we do experience.
Therefore, they cannot be वासना�न projection. Because such वासना�न we have not gathered. And
since they are not वासना projection, they must be real object in the SVP. Even though it is a

foolish argument it is an argument. Therefore, we are seeing real extraordinary things in dream.
Therefore, dream world is real.Therefore, जा�त् world, will be real. If you give, dream example.
Therefore, what is the argument? Your exampledoesn’t favour you. In तकर् शास्� language they
say, �वषम��ान्त:. Your example is wrong example. Which doesn’t favour you.This is the
introduction. Which is not explicitly said in the GPA’s verse.Therefore, the objection is
introduced by Sankaracharya. This is called आक्षेपसंग�त:Giving a connection between one verse
and the other verse by introducing an objection in betweenआक्षेपसंग�त: What is that?Look at the
भाष्यं. First the पूवर्प�क्ष is quoting our statement. स्व� जा�त्भेदयो:; समत्वात्. अद्वै �तन् said that waker’s
objects and dreamer’s objects are the same. समत्वात्. And where was it said. You have to note.
Verse no 5. Second line.Page 86. भेदानां�ह समत्वेन . So both dreamer’s and waker’s objects are the
same. And therefore, the dreamer’s objects being unreal.Notthe same. Therefore,waker’sobject
also, is unreal. Who said this?अद्वै �तन् said. So समत्वात्हेतो; जा�त्भेदानां the waker’s object also. Here
the word भेदानां means वस्तूनां �वषयाणां इत्यथर्: So भेदानां�भद्यमान पदाथार् कमर् �ुत्प��: So distinct or
diverse objects of the waking, is also असत्, असत्वं unreality.इ�त य��ं Such a statement which was
made by, advaitin, in verse no 5. तत्असत् that is wrong. कस्मात्? पूवर्प�क्ष himself raisesa question,
why?What is the reason? Because��ान्तस्य अ�सद्धत्वात् . The example that you have quoted is not
established. ��ान्तIs not established. So, in fact, ��ान्तस्य अ�सद्धत्वात् there must be full stop. Then
after कथम्, there must be question mark. So कथम्? Then पूवर्प�क्ष himself explains, न �ह जा�त्��ा; एव
भेदस्व�े �श्यन्ते : Again भेद; means पदाथर्. The diverse objects which are experienced in the waking,
are not repeated in the dream. No doubt some of them are repeated. But many objects in the
dream, are totally अपूव�. अपूवM
� eans न पूव�. Not experienced in the जा�त्अवस्था. So न �ह स्व�े �श्यन्ते �क�
त�ह�??Then what type of objects we experience? अपूव�स्व�ेपश्य�त. In fact, next paragraph is not
required. Should be continuous only.So �क� त�ह� , the reply. How can a reply be next paragraph.
Should be the same only.So स्व�ेअपूव�पश्य�त.In स्व�ा we experience things which we have not
experienced in the waking sतत्e. Like what? He gives example. चतुदर्न्तगजम् so he has
mountedlike इन्�ा. He imagineshe is anइन्�ा. And he has got anऐरावतं etc. And therefore, he
experiences an elephant with 4 tusks. So 4 tusked elephant.ब� �ी�ह चत्वार: दन्ता: यस्य स; चतुदर्न्ता: ;.
Then कमर्धारय- स्तुदर्न्त गज: चतुदर्न्तगजा: 4 tusked elephant. Not only there is 4 tusked elephant. Is
seated over that.Which he never did in waking so गजा�ढम आत्मानंपश्य�त.Here आत्मा means not
स�च्चदानन्द. Reflexive pronoun. Himself. And not only elephant has4 tusks. He has got अ�भुज.ं
Solike �गार्देवी.So अ�भुज,ं अ�भुजा:यस्य अ�भुजा ; ब��ी�ह.He has got 8 arms also. इ�त मन्यते . He
considers himself in स्व�ा. And Sankaracharya says, you can add your own, example. Because,
you would have experienced many similar things.अन्यता�प एवं �कारं अपूव� . And many other such
extraordinary things स्व�ेपश्य�त.A person sees. Therefore, it cannot be वासना based projection.
कस्मात्वासना अभावात् . Why वासना अभावात् ? जा�त्वासना अभावात् . जा�त्जन्य वासना.वासनाजन्यस्व�ा:. Is the
logic you think.That logic doesn’t fithere. अनुभवअभावात्वासनाभाव:वासानाभावात् ता�श स्व�ाभाव: And

तत् -तत् means तस्मात्न अन्येन असतासमं . Therefore,स्व��पञ्च is not unreal like, any other unreal
things. अन्येन असताmeans like any other unreal things. You cannot say, स्व�ा is unreal. And what
example we can give, like रज्जु सपर्. Or mirage water etc. Like them you cannot say, स्व�ा is unreal.
इ�त हेतो: Because of this reason, सदे व –सदे व is his conclusion. Therefore, स्व�ा�पञ्च itself is real.
सदे वHe is emphasizingस्व�ा. What to talk of जा�त्? सदे व. अत: Therefore, ��ान्त:; अ�सद्ध:. So your
स्व�ा��ान्त: cannot be an example for unreality. तस्मात्Therefore,स्व�वत्जाग�रतस्य असत्वं , इ�त अयु�ं .
Therefore,your statement thatजा�त्�पञ्च is unreal like स्व�ा, such a statement is inappropriate. It
is illogical. It is wrong. इ�त अयु�ं , up to this is the objection. आक्षेप संग�त introduced by
Sankaracharya. And now the reply comes in the next �ोका. That is 8thका�रका is reply to this
objection. And before entering the �ोका, Sankaracharya condenses the reply in his own
language. So the following 3 lines, is the condensation of the 8thमन्�ा. Because 8thमन्�ा is slightly
vague.So Sankaracharya presents his reply in his own language. What is the reply? तन् न what
you say is not correct. That means what?स्व�ा is real. Because there are extraordinary objects.
This is his argument स्व�ा is real, because there are extraordinary objects. And why
extraordinariness?Prove the reality?Because it is extraordinary, it cannot be a mental
projection based on वासनाs. Because वासनाs cannot be formed in जा�त्�पञ्च. Therefore,the
extraordinariness of dream, proves dream is a distinct world. What is Sankaracharya’s
reply?Whether the स्व�ा�पञ्च is ordinary or extraordinary, I don’t care. Because,I have already
given 2 important criteria for unreality.Apply that criteria. Have you forgotten the 2 important
criteria?�श्यत्वं and अ�नत्यत्वं. That is why we refute mystic experiences alsoas the experience of
reality. Because mystic experience also is an experience.So, you have experienced a mystic
entity. Now our argument is whether mystic or non-mystic, did you experienceit?ேபாச்சுடா.
Therefore, I will say, this isordinary�मथ्या. This one is mystic �मथ्या. No mystic experience we
accept as the experience of reality. Because experience of reality doesn’t exist, because reality is
not an object of experience. Reality is not available for experience. It is available, for fill upthe
blanks. Reality is never available for experience. Ordinary or mystic. Reality is a matter to be
claimed, as I am. The only aside note is while claiming, the meaning of the word I, should not
refer to BMC. The meaning of the word I should refer to fill up the blank? The consciousness
which is not a part product property etc.Self-evident consciousness component. We should refer
to. And referring to the consciousness component as I, I shouldclaim, I am the reality. Without
looking for any blessed experience. And even if you get, you should dismiss, because, that mystic
thing came, आ�द अन्तवत्वात् , अ�नत्यत्वात् mystic जा�त्स्य. And �श्यत्व च Therefore, no doubt we do
have extraordinary objects in dream. But that is also�श्यं. And whatever is �श्यं, doesn’t have an
independent existence. Independent of the �क्.Because �क् alone, proves, the existence of the
�श्यं. That is very, very important answer. स्व�े��ंअपूव�यन्मन्यसे. Whatever you consider as
extraordinary, in dream. Whether it is 4 tusked elephant or 8-armed man, यत् मन्यसे , whatever
you consider as extraordinary, तत्न स्वत: �सद्धं . It doesn’t have an independent existence of its
own. And that is what the moment the dreamer wakes up, what happens to the entire dream

world? You don’t talk about the dream world continuing to exist. I have woken. But their
program still continues. Once the observer withdraws the whole dream world collapses.
Therefore,na तत् –तत् means अपूवर् वस्तु स्वत; न �सद्धं . Doesn’thave independent existence.�क� त�ह�? It
has existence dependent on �क्. So ��ृ आ��तंअपूव�वस्तु . That is one-word answer. अपूव�वस्तु, ��ृ
आ��तं, नस्वत; �सद्धं . ��ृ आ��तं. ��ृ means observer consciousness. आ��तंMeans dependence. If you
make a सं�ध rule ��ृ आ��तं means ��ा��तं पर तन्� स�ाहं . न तु स्वतन्� स�ाहं . But GPA doesn’t use the
explicit language. What is the answer? The अपूवर् वस्तु , dependson the observer. For its
existence.This is the answer GPA, intends to give. But GPA uses the peculiar word, स्था�नधमर्:What
is the meaning of स्था�नधमर्:dependent on the observer. धमर्: means dependence. स्था�नMeans
observer. Dreamer.Dreamer, observer. Already problem.Can’t he write straight? स्था�नधमर्:: is a
peculiar expression. We will see that as the verse comes. Verse 8 page 90.
अपूव� स्था�नधम� �ह यथा स्वगर्�नवा�सनाम् । तानयं �ेक्षते गत्वा यथैवेह सु�श�क्षतः ॥ ८ ॥

I will just give the gist and go to the भाष्यं.In this �ोका the word स्था�न means the तैजस the dream
observer is called स्था�न. So �व� also can be called स्था�न. तैजस also called स्था�न. �ाण is also called
स्था�न. Why that name स्था�न? In the मान्�क्य उप�नषद्, the waker �व� was defined जागा�रत स्थान:तैजस
was defined as स्व�ास्थानं; the word स्थानं: means what? Obtaining in the relevant states so�व� is
called स्था�न because �व� is the consciousness obtaining in जाग�रतस्थानं so जाग�रत स्थानवत्वात्स्था�न;
स्व�ास्थानवत्वात् स्था�न. धनं अस्य अ�स्त इ�त धनी. Similarly,स्थानंबस्य अ�स्तइ�तस्था�न. The word स्थानं means
that state.स्व�ाअवस्था is called स्थानं. And तैजस is associated with स्व�ास्थानं. Therefore, तैजस is
called स्व�ास्था�न. And स्व�ास्था�न shortened is स्था�न. And similarly, the word धमर्; means an
attribute. That is the dictionary meaning. And any attribute is always dependent on, an attribute
is dependent on a subject. An attribute cannot exist without a substance.Therefore,every
attribute is dependent or independent. Every attribute is dependent. Therefore, by implications,
the word धमर्:.means dependence. गौणअथर्:वाच्याथर्: is what? Attribute. गौणअथर्: or ल�याथर्: is what?
Dependence. Andस्था�न means what? Dream observer. Therefore, स्था�नधमर्: means dependent on
dream observer. And GPA gives example. Justas the extraordinary objects of the heaven, heaven
will have several extraordinary objects unlike earth. Why? Because heaven is not earth. There
will be white elephant. White elephant is not the while elephant that we read in newspaper. So
there white coloured four tusked elephant are there in स्वगार्�द लोक: eventhough each लोक has
got, extraordinary, objects, but all of them are mithya, in spite of their extraordinary status.
Because theyare all dependent on what? Theस्वगर् objects are dependent on स्वगर् observer. नरक
objects are dependent on नरक observer. Any objects ordinary or extraordinary, are dependent
on,or is dependent on the स्था�न. Soस्था�नआ��तत्वात्��ृ आ��तत्वात्, चैतन्यंआ��तत्वात्, �श्य जड पदाथार्:
�मथ्या. चैतन्यंआ��तत्वात्, is the argument. Look at the भाष्यं
अपूव� स्था�नधम� �ह स्था�ननो ��ु रेव �ह स्व�स्थानवतो धमर्ः । यथा स्वगर्�नवा�सना�मन्�ाद�नां सह�ाक्षत्वा�द
तथा स्व��शोऽपूव�ऽयं धमर्ः । न स्वतः �सद्धो ��ु ः स्व�पवत्

So अपूव� is in the मूलम् means extraordinary objects. स्था�नधमर्: �ह-is an attribute.Sankaracharya

also doesn’t explain the word धमर्; even Anandagiri doesn’t explain that word धमर्: Only there is a
foot note, there is abook published by कैलाश आ�म . In Rishikesh there is a well-known
institution called कैलाश आ�म . They have published �स्थान �य भाष्यम् with Anandagiri’s sub
commentaries. And also with foot notes. Very, very valuable foot notes. And very rare
explanations are there in that foot note written by one Vishnudevananda Giri a very great
scholar महात्मा. And in माण्डू क्य –he has written footnotes for �स्थान �य भाष्यम् . Not only for
Sankaraभाष्यम् for Anandagiri’s sub commentary also he writes very beautiful foot notes. And for
माण्डू क्यभाष्यम्, his footnotes are very, very useful. Similarly,बृहदारण्यकभाष्यम् he writes and this
word धमर्: that foot note clarifies. What I am explaining now is thanks to Vishnu devanandagiri
foot note. He has explained the word धमर्: as आ��ता: Dependent. So ��ु : एव स्था�नन: upon the
observer dreamer and who is he? स्व�ास्थानावत: the consciousness obtaining in dream state. धमर्;
it is his attribute as it were. Thatmeans, just as attribute depends on the substance for its
existence. The dream objects, depend on the dream observer for their existence. And he gives
the example. यथा just as, स्वगर्�नवा�सनां is in the मूलम्. स्वगर्�नवा�सनां means the residents of the
heaven. इन्�ाद�नां –इन्�ा and others सह�ाक्षत्वा�दइन्�ा is described सह�ाक्ष: so normally we say
सह�ाक्ष:; सह�पादद् �व��प . But इन्�ा also is described as the 1000 eyed one. That is only an
extraordinary thing. So सह�ाक्षत्वा�द people are there in the heaven. तथा so the one who goes to
dream also, experiences extraordinary thing. So that is why, a very important thing, that to
understand the other लोका: because शास्�ा talks about 14 लोका: How we will go to higher लोका:
and experience different things. If you want to visualize we cannot visualize because, in the
waking state we travel only within the earth. Maximum we may go to moon. But what will be
like going to another लोक, we never know. But the best example for that I dream. Why? When
we enter the dream, we drop this physical body. Just as during death or after death, we don’t
operate through this body, and through these sense organs, the moment we enter dream, we
don’t operate, through this physical body or through these sense organs. In fact, we don’t even
know in dream, that there is, we have another physical body comfortably lying on the bed. We
don’t know in dream. That is why I often say, or a dreamer, dream is not dream in dream. He
experiences dream, as, waking only. In fact, we are going to use it later. Therefore, note this
point. We are going to use this point later. Dreamer experiences dream, as waking state only.
And for experiencing the लोक prapancha what does he do? He requires another physical body.
So, he creates a dream physical body. Not only dream physical body. Dream sense organs also.
There also hearing aid, dentures and also spectacles etc. All specially created. And not only
different body and different sense organs, different time and different space also. Our �पतृलोक
will be exactly like that. We will drop this body. And if we travel to �पतृलोक, I have to say if
because we are all supposed to be, �वदे ह मु�:Therefore, if we travel to �पतृलोक what will happen
to us. We will have a totally different body like लोकशरीरं and a different लोक, and also different
time and space. And for the waker, dream world is not accessible, for a waker dream world is

not accessible. Similarly, for us �पतृलोक will not be accessible. Then how do we know?
शास्�ा�माणम्. �पतृलोक is अपौ�षेय �वषय . And Therefore, that is why he gives the example
यथास्वगर्�नवा�सनां. Normally we give dream as an example for स्वगर्. Here GPA is giving as an
example for dream. Very interesting. So यथास्वगर्�नवा�सनां. इन्�ाद�नांसह�ाक्षत्वा�द अपूव� we have to
supply the word अपूव.� तथालोक �श:अयं अपूव:र् ; धमर्; Similarly for the dream observer also there is
extraordinary धमर्: again धमर्: means dependent objects. And what is the crucial argument? Those
extraordinary objects alsoare not independently existent. Very important. न स्वत: �सद्ध: . Those
objects are not self-existent. न स्वत: �सद्ध : and he gives an unlike example. ��ु :; स्व�पवत्. Like the
consciousness which has got independent existence. In fact, we should say unlike. Unlike the
consciousness which is independently existent, the objects are not independently existent.
Continuing.
तानेवप्र
ं कारानपव
ू ार्न्स्व�चत्त�वकल्पानयं स्थानी स्वप्नदृक्स्वप्नस्थाने गत्वा प्रे�ते ।
Sonow the second line of GPA,Sankaracharya comments. Tan-tan means those extraordinary
objects. एवं �कारान् ,as mentioned before. Like सह�ाक्षत्वं, चतुदर्न्तगज;अ�भुजा शरीरं etc. एवं �कारान् ,
अपूवार्न्. स्व �च� �वकल्पान्, which are the projections of the dreamers mind. �वकल्पान्अयं स्था�न. लोक
�क्. अयं is there in the मूलम्=स्था�न. And स्था�न = लोक�क्. So the word स्था�न in the first line has been
explained here as लोक�क्. A dream observer. Then गत्वा is there in the मूलम्. लोकस्थानम्गत्वा, having
entered the लोकलोक�ेक्षते he experiences. And here GPA, has got an implied message also. The
implied message is some of the लोक objects are extraordinary is a statement made by whom?
Waker only. When the dreamer enters लोक, he never looks upon those objects as extraordinary.
So he feels, those worlds are, those objects are natural. And Therefore, even the word अपूव�
cannot stand scrutiny because, you are again looking at dream object from waker’s stand point
and says अपूव.� For dreamer, there is no such extraordinariness. He looks upon as the objects
only. That is why he says गत्वा�ेक्षते. Effortlessly waker traverses these two-different world,
experiences jagrat prapancha in जा�त्अवस्था naturally. Experiences लोक�पञ्चin लोकवस्था
naturally. He doesn’t look upon any one of themas abnormal or unnatural. And for that an
example is given. यथैव इह सु�श�क्षता: is an example. It is a very beautiful example. Suppose an un-
educated literate villager, who is used to like frog in the well we give, who is used to the same
set of people. Same type of dress. Same type of hair style all over. He has experienced all this.
And suddenly you take him to some other country. They call it cultural shock. In fact, many
students who abroad, for studies, theyare given a booklet to absorb the cultural shocks.
Different people and different type of language different type of behavior etc. If we don’t
prepare our mind, psychological acclimatization if you want. In fact, many people have and that
is what experience as home sickness. Like from food onwards. But a person who is well
informed and well-travelled, a globe trotter. Regularly does business trip. Is called sushikshita
by GPA. This well trained, well-travelled, well educated, well acclimatized person will go
different places and he doesn’t have cultural shockat all. Because that is how they behave. So

like that waker, enters the dream world like a well-trained person and experiences all of them.
Therefore, अपूवर्त cannot be the criterion for the reality of dream.


051 - chapter 2 verses 6 -10
Page 90, भाष्यं third line.
यथास्वगर्�नवा�सना�मन्�ाद�नांसह�ाक्षत्वा�दतथास्व��शोऽपूव�ऽयंधमर्ः।नस्वतः�सद्धो��ु ःस्व�पवत्।तानेवं�का
रानपूवार्न्स्व�च��वकल्पानयंस्थानीस्व��क्स्व�स्थाने गत्वा �ेक्षते
In this का�रका GPA is refuting an objection, which may be raised by someone. And even though
this objection is not a very serious and sound objection, GPA is refuting that. And here the पूवर्प�क्ष
wants to claim that the dream world is real. Even though conventionally we all accept स्व��पञ्च
is unreal. This person wants to point out it is real because of the experience of extraordinary
objects, which are different from the जा�त् experiences. And since, they are two entities. They
cannot be based on the vasanas of the जा�त्�पञ्च. Therefore, they must be fresh, new and real
experiences only. This was the objection for which we saw the answer. GPA and Sankaracharya
said, whether the objects are ordinary or extra-ordinary we don’t care. Are they objects of
experience -�श्यत्वं condition is there? Andare they अ�नत्यंalso. If these 2 criteria are there पूव� वा
अपूवर् theyare all �मथ्या only. Because they don’t have an independent existence of their own. That
was what we saw in the 5th line स्वत:�सद्ध; ��ु ; स्व�पत्वा�्. That sentence is crucial. नस्वत:�सद्ध;
स्वत:�सद्ध; means self-existence. Self-existence means independently existent. न–न means they
don’t exist independently. To prove their existence, they require an observer. And he gives a
counter example. स्व�पत्वा�्. Like the consciousness of the observer which exist independently;
like that the �दश्य�पञ्च doesn’t exist independently. And all these �मथ्या objects which belong to
different अवस्था, one experiences like the objects in different लोका: Just as every जीव, goes to
different लोका:s after मरणं and for each लोका the जीव takes an appropriate स्थूलशरीरं. And through
that STS, he experiences objects belonging to that लोका. And the objects of one लोका will always
appear extraordinary from the stand point of theobjects of other लोका: But they look
extraordinary only when you look fromthis लोका. When we go to those लोका:we do not feel any
strangeness. We all go and experience. So therefore,he said तान् there is where we completed in
the last class. तान्एवं�कारान्. तान् is मूलं second line. तान्=मूलं= एवं�कारान्. एवं�कारान् means such
objects. अपूवार्न् whichare अपूव,र् strange from the stand point of s different लोका. I gave you the
example. When a person of one country suddenly goes to another country without any previous
experience he will feel strange. Cultural shock example. So अपूवर्स्व�च��वकल्पान् which are
experiencedwith �च�ं or mind,whichare projected by the mind or perceived by the mind in स्व�.
अयंस्था�न.स्था�न=स्व��ग्. स्व�स्थानम्गत्वा�ेक्षतेगत्वा�ेक्षते is in the मूलं whenever we study the भाष्यं one of
the rules is regularly we should coordinate which भाष्यं is on which part of the original. गत्वा�ेक्षते
is in the मूलं Sankaracharya says स्व�स्थानम्गत्वास्व�क्षे�ं �ेक्षते.

Up to this we saw. Continuing.21.43
यथैवेह लोके सु�श�क्षतो दे शान्तरमागर्स्तने माग�ण दे शान्तरं गत्वा तान्पदाथार्न्पश्य�त तद्वत् । तस्माद्यथा
स्था�नधमार्णां रज्जुसपर्मृगतृ�ष्णकाद�नामसत्वं तथा स्व��ष्यानामपूवार्णां स्था�नधमर्त्वमेवेत्यस�वमतो न
स्व��ान्तस्या�सद्धत्वम् ॥८ ॥
Now Sankaracharya explains the 4th quarter of the �ोका where GPA gives the example of
सु�श�क्षत: |सु�श�क्षत: can be interpreted in 2 ways. Many other people take the simple meaning. In
the last class,I also took the simple meaning only. Here Sankaracharya takes another possible
meaning. What is the simple meaning? सु�श�क्षत: means a well-trained person. Or a well taught
person. �शक्ष् means to learn सु�श�क्षत means well learned or well instructed also. And this word
can refer to a person who is informed. And what is the advantage of an informed person. He
goes to different places and because he is informed, he doesn’t feel any अपूवर्ता at all. So, he goes
from one country to another. And he understands the people as theyare. And he experiences.
Similarly, the waker enters the dream world and experiences. So here the word सु�श�क्षत: we are
taking as an adjective to पु�ष; a well-trained person. But Sankaracharya peculiarly takes it as
सु�श�क्षत:मागर्; instead of पु�ष; he says, the मागर्; means what? The various places. It can refer to
different paths or different courses of travel. Instead of person, it refers to मागर्: | And here मागर्
should be understood as different stations that one will cross. In a continental travel, a person
will go to one country and he starts in that country this will be the dress. And each one greetings
also. We have got नमस्ते. With that background if you go to SA you will be in trouble. There
greeting is embrace and kiss on the right cheek and on the left cheek. Imagine a सन्यासी goes and
ladies also will do the same thing. We will be shocked. And therefore,he has to be taught
different places, different dresses different foods, different practices etc. Therefore,when he
goes through the मागर्; instead of पु�ष; सु�श�क्षत; मागर्अ�स्त. तेन सु�श�क्षतेन माग�णगत्वा. तान्�ेक्षते. It looks
an involved interpretation. But Sankaracharya takes that interpretation peculiarly. If I meet I
will ask why you took this. यथाइहलोके- in this world, सु�श�क्षत:दे शान्तरमागर्; what is the simple
interpretation सु�श�क्षत: पु�ष: the people.
An aside note for grammar students. There are certain verbs in any grammar including Sanskrit,
which can take 2 objects. One primary object and a secondary object. Whereas some other root
will take one object. I ate. How many objects are possible. One object. I ate food. So Therefore, it
is एककमर्ता��यापदं . There is a list of �द्वकमर्क��यापदं . One example is teaching. I taught. I taught
what? I taught whom? I taught Rama Sanskrit. So, Rama is also object. Sanskrit also is object.
Sanskrit is called primary object. Rama is called secondary object. Similarly, the word सु�श�क्षत;
can have 2 objects. One is taught-subject-matter. The other is taught-person. So, taught-subject-
matter is also object. Taught-person is also object of teaching. So, one interpretation is
सु�श�क्षत:पु�ष one object. Or सु�श�क्षत:मागर्. Both are possible. Sankaracharya takes thismeaning
लोकेसु�श�क्षत: in all grammar books, they give the gist of �द्वकमर्कधातव: 12 roots are something is

there. It will be there in the grammar book. Ok. So लोकेसु�श�क्षत:, दे शान्तरमागर्: the path consisting of
several countries and several people and several foods etc. तेनमाग�णदे शान्तरंगत्वा. So, if you take
this interpretation the अन्वय will be involved अन्वय:य:सु�श�क्षत: मागर्अ�स्ततेन
सु�श�क्षतेनमाग�णगत्वापु�ष:पश्य�त. We have to give a round about अन्वय: So तेनमाग�ण we have to supply.
Through that मागर्,दे शान्तरंगत्वा, going to different places, तान्पदाथार्न्पश्य�त. There the subject we have
to supply. A person पश्य�त. In the first interpretation subject need not be supplied. सु�श�क्षत; itself
give the subject. So, it is a grammatical issue. If you understand fine. Otherwise no problem.
Because moksha doesn’t require this knowledge fortunately. So तान्पदाथार्न्पश्य�त. तद्वत्. In the same
way. Now he comes to the conclusion. तस्मात्-Therefore,यथास्था�नधमार्णाम्, justas various objects
whichare perceived by the observer, so स्था�नधमार्.What is the translation? very peculiar word.
स्था�नधमार् means object-dependent on the observer. स्था�नधमार् = objects dependent on the
observer the most peculiar meaning. So स्था�नधमार्णाम्. What are the examples?रज्जुसपर् , like the
rope snake. मृगतृ�ष्णका, the mirage water. Etc. असत्वं. So just as observed rope snake, observed
mirage water, etc. are unreal. Because they depend upon the observer. तथा in the same way,
स्व��श्यानां, स्था�नधमार्णाम्. So, these observed dream objects also, which are dependent on dream
observer, अपूवार्णां eventhough they are extraordinary, not from the stand point of dreamer.
Dreamer never says they are extraordinary. They are extraordinary only from the standpoint of
the waker. And that is why when you go in Indian dress in India nobody will look at you.
Suppose a lady with மடிசார் goes in Manhattan. The whole people will not look but click. Why
because theylook that lady as a peculiar animal descending from moon or something. Because
theyare not used to all these things. குடுமிand பஞ்சகச்சம்also, it will be अपूवर् for them. Therefore,
अपूवार्णांस्था�नधमार्त्वाम् एव, they are objects dependent on, the subject only. अत:इ�त असत्वं. इ�त हेतो::
Therefore, it is असत् only. असत् means �मथ्या. असत्वं means not तुच्छत्वं,but �मथ्यात्वं. And after असत्वं
you have to put a full stop. अत:Therefore,नस्व��ान्तस्य अ�सद्धत्वं .Therefore, dream example;
dream is not real. Dream un- unreal only. Therefore, unreal dream cans serve as an example to
show the waking is also unreal. Because the original logical fallacy pointed out by the पुवर्प�क्ष was
��ान्त अ�स�द्ध that is the fallacy. And that ��ान्त अ�स�द्ध dosha: is not there. ��ान्तः; �सद्ध; continuing
introduction to the 9th �ोका.
अपूवर्त्वाशङ् का�नराकृतास्व��ान्तस्यपुनःस्व�तुल्यतांजा�द्भे दानां�पञ्चय�ाह

स्व�वृ�ाव�प त्वन्त�ेतसा क�ल्पतं त्वसत् । ब�ह�ेतोगृहीतं सद्द��ं वैतथ्यमेतयोः ॥ ९ ॥
अपूवर्त्वआशङ् का �नराकृता the doubt based on the extraordinariness of स्व��पञ्च, that doubt of the
पूवर्प�क्ष, �नराकृता has been refuted in the 8th का�रका. And this doubt was with reference
toस्व��ान्तस्य. So, what should be the स्व��ान्तस्यअपूवर्त्वात्शङ् का�नराकृता. And after स्व��ान्तस्य, we
must put a full stop. So स्व��ान्तस्यअपूवर्त्वात्शङ् का �नराकृता ; where?पूवर्�ोके. Then पुन: Now GPA
comes back to his own pet topic. What is the pet topic? The जा�त्�पञ्च. And स्व��पञ्च are very

similar in many respects. And because of similarity of many respects we conclude their
unreality also, and we had already seen two similarities and concluded their unreality also.
What were those 2 reasons? You have to remember. Both are objects of experience.
�श्यत्वंसमानंतस्मा�त्मथ्यात्वंसमानं. Then what is the second thing? अ�नत्यत्वंसमानं, तस्मा�त्मथ्यात्वंसमानं.
These two similarities have been talked about. Now in the following 2 verses, GPA wants to
introduce, the third similarity. So पुन:पुन: means once again, that is next sentence. जा�त्भेदानां you
have to rearrange.जा�त्भेदानांस्व�तुल्यतां. Here भेदा means what? पदाथार्नां. The object of the
जा�त्अवस्था. स्व�तुल्यतां. Theyare very, very similar to the objects of स्व�ावस्था. इ�त �पञ्चयन्. �पञ्चयन्
means clarifying or explaining or corroborating. आह-GPA: and what is that? We will read.
स्व�वृ�ाव�प त्वन्त�ेतसा क�ल्पतं त्वसत् । ब�ह�ेतोगृहीतं सद्द��ं वैतथ्यमेतयोः ॥ ९ ॥
To understand these 2 �ोका: you have to be highly imaginative. And for this imagination, you
should remember my favorite statement with reference to the dream. What is my favorite
statement? For a dreamer, dream is not dream, in dream. That means when a dreamer
experiences dream, he looks at the dream world as waking only. Now imagine, here is a
dreamer. And he islooking at the world as जा�त्�पञ्च: For the dreamer, स्व��पञ्च is जा�त्�पञ्च;
and imagine, there is an object like hall. We can imagine. We are in dream. So, there is a hall. And
the dreamer experiences a hall. Not alone, with lot of people in the dream. Even though when he
enters dream he doesn’t take any partner from the waking. But once he enters the dream he has
got so many people. And imagine he is sitting a hall like that. The hall that the dreamer
experiences, is an objective hall or subjective. Objective or subjective? Carefully answer. He
thinks that so many people are along with me and we are all experiencing, a common hall.
Therefore, the hall for the dreamer is not a subjective world. But it is an objective entity. And he
looks at the objective entity as internal or external. He says there is an external world. After
waking we will say those are all in my head. But remember the dreamer looks at an external
objective universe. And imagine, there is a rope. வந்தாச்சு. Imagine there is an objective rope.
Not only seen by him but seen by many people. And then what does he do? He mistakes the
objective rope, objective from the stand point of the dreamer. So, he talks about an objective
external rope, objective, external rope. And when he mistakes itas a snake, he will talk about it
as internal, subjective snake. Thus, there are 2 things. Objective-external-world, subjective-
internal-world for a dreamer. An objective-external-world, and subjective-internal-world and
the dreamer will declare, the objective-external-world is real. Why? Because not only I am
seeing. But so many people are seeing. He has gone to mahamakam bath. So, he will say, that
objective-external-world is real. Subjective-internal-world is unreal. Thus real-unreal-division is
there, for the dreamer. Real-unreal सत्य अनृत भेदा: स्व��ु : वतर्ते. And on waking up what
happens?Both the real as well as the unreal both of them get negated. In the same way, in the
जा�त्अवस्था what do we say? This world is real. And my dream world is a subjective projection.
Therefore, it is unreal �ा�तभा�सकं experienced by all of us. It is not my projection. All of us are
commonly experiencing. Therefore, the world is external objective universe. Available for

scientific study. And Therefore, what is our conclusion? The external objective universe is सत्यं.
And internal subjective dream universe is �मथ्या. We say how long? Until we wakes up. And on
waking up from the तुरीयज्ञा�न angle, both the objective-external-reality called �ावहा�रकसत्यं and
subjective-internal-unreal �ा�तभा�सकं, both of them gets negated from पारमा�थ�क ��. Therefore,
this�ोका 9 talks about real-unreal-division in dream. So, this 9th लोका talks about real-unreal-
division in dream. And this division will continue as long as we are in dream. Similarly,in the
waking state also, we have real-unreal-division. But on self-knowledge, this real, as well as
unreal, both of them will get negated in front of super real. Super real called पारमा�थ�कसत्यं. That
is what is said. So, in the 9th का�रका, real-and-unreal division in स्व�. In the 10th का�रका real-and-
unreal division is in जा�त् also. On waking both will get falsified. One is conventional -waking.
The other is spiritual-waking. Now we will go the भाष्यं.
स्व�वृ�ाव�प स्व�स्थानेऽप्यन्त�ेतसा मनोरथसङ् क�ल्पतमसत् । सङ् कल्पानन्तरसमकालमेवादशर्ना��ैव स्व�े

ब�ह�ेतसा गृहीतं चक्षुरा�दद्वारेणोपलब्धं घटा�द सत् । इत्येव सत्य�म�त �न��तेऽ�प सदस�द्वभागो ��ः ।
उभयोरप्यन्तबर्�ह�ेतः क�ल्पतयोव�तथ्यमेव ��म् ॥९ ॥
So we have to imagine, we are in dream. Or there is a person, in dream. Experiencing the dream
as waking and using 5 sense organs to experience स्व�शब्दःस्व�स्पशर्स्व��प रस गन्ध. He experiences
outside his स्व�शरीरं with the help of 5 functioning sense organs. So स्व�वृ�ौवृ��; means
अवस्थास्व�अवस्थायांस्व�वृ�ौअ�प =स्व�स्थानेवृ��= स्थानम्स्थानम्=अवस्था. अन्त�ेतसा, the dreamer is
imagining something. மனக்ேகாட்ைடஎல்லாம்ெசால்ேறாேமாஇல்ைலேயா imagining, building
castles in the air. So अन्त: inside his mind with his very, very creative mind. असत्- he discovers it
is unreal. Why? संकल्पअनन्तरंएव within the dream itself. After he stops his imagination, संकल्पमेव
instantaneously, at the time of dream itself अदशर्नात् imaginary world disappears. Then he says
that world is imaginary. The dreamer says. Now he says that is an imaginary world unreal. But
now i am experiencing a real world with my sense organs. So that is said here. संकल्पमेवअदशर्नात् .
Then next sentence त�एव. त� means स्व�अवस्थायां एव . He points out dream mountain and rivers
etc. And says all these things, ब�हष्चेतसागृहीतं: Whatever grasped in the external world, external
means external in the dream, from the stand point of the dream body. High imagination we
should have चेतसागृहीतं. How does he see the dream mountain? By using dream eyes and
appropriate spectacle. Similarly, with dream ears, with the dream hearing aid. With dream
mouth with dream denture. So गृहीतंचक्षुरा�दद्वारेण with the पञ्चइ�न्�या�णउपलब्धंअनुभूतं experienced
घटा�द pot etc. He says सत्. That is why I give theexample of a dog chasing during morning walk.
He never says the dog is my inner world. The dog is very much outside and chases and he runs
also very fast. And he can hear the barking of the dog also. So घटा�द;घटा�द is नपुंसक�लङ्गसत्सत् is
also नपुंसक�लङ्ग. सत् means real. And what is the logic he gives. Because it is experienced outside
not only be me, but others are also experiencing the same common world. And thereafter-so
you have to put the punctuation properly ब�ह:; चेतसा onwards that is inverted commas. And up

to सत् inverted commas. And after सत् instead of full stop, there should be a dash. इ�तएवंafter
इ�तएवं you should read सदस�द्वभाग: ��: in this manner, there is real, unreal division. इ�तएवं,
सदस�द्वभाग: in this manner, real –unreal division is there. Where? Within the unreal dream. That
is why he says, असत्यंइ�त�न��त. Within this unreal dream world, itself, we are creating real unreal
division. Now he wants to extend it to जा�त्�पञ्च also. We are making real unreal division, but
both the जा�त् real as well as जा�त् unreal, both are unreal only. Therefore,he
says,असत्यंइ�त�न��तेस्व�ेin the स्व� which is determined as unreal. सदस�द्वभाग: real-unreal division
is experienced by usbut on waking up what will happen? The real of the dream and the unreal of
the dream, both will become unreal. Real is unreal. Unreal is also unreal. We understand on
waking up. That is what he says.उभयो:अ�प. Both the dream real and dream unreal.
ब�हष्चेतक�ल्पतयो: objectively experienced outside in the dream. And subjectively experienced
inside in the dream. So उभयो:अ�पब�हअन्तबर्�ह�ेतक�ल्पतयो:वैतथ्यंएव��म्; up to this we will nod our
head very vehemently. But when GPA extends the whole thing to जा�त्�पञ्च, we have got
reservation. That is our problem. Ok I will give you the अन्वय:, 8th अन्वय as I have said.I am not
going by Sankaracharya’s interpretation. I am taking शुसु�क्षत: पु�ष: for the sake of convenience
because grammar allows. And you read the Hindi translation he is also along with us. Look at
the Hindi translation of Hindi �ोका 4th line. Don’t read the whole thing. Go to the 4th line
शुसु�क्षतपु�ष: So, this is supposed to be Hindi translation பாருங்ேகா. शुसु�क्षत:of the �ोका what is
the Hindi translation? शुसु�क्षत्. And then he adds the word पु�ष: Therefore, I am following that
interpretation because शुसु�क्षत: is �द्वकमर्क��या. Therefore,we have the facility to take that way.
But still the अन्वय is going to be complicated. यथास्वगर्�नवा�सनां. Then (अपूव��श्यंस्था�न धमर्:भव�त
तथास्व�स्थानं) अपूव(� �श्यंस्था�नधमर्:�हभव�त) so much to be supplied. So, the full sentence is
यथास्वगर्�नवा�सनांअपूव��श्यंस्था�नधमार्: भव�त,तथास्व�स्थानम्अपूव��श्यंस्था�नधमर्:�हभव�त. So here for example,
स्व� experience, he gives स्वगर् as the example. Next sentence यथाएव इह शुसु�क्षत: (पु�ष: �ेक्षतेतथा)
अयंगत्वातान्�ेक्षते. So full sentence is यथाएवइह शुसु�क्षत: पु�ष: �ेक्षतेतथाअयंगत्वातान्�ेक्षते.
Then 9th �ोकाअन्वय.
स्व�वृ�ौअ�पतुअन्त:चेतसाक�ल्पतं तु (वस्तु) असत् (भव�त).असत् means �मथ्या. असत् (भव�त). ब�ह: चेतोगृहीतं
(वस्तु) सद्(भव�त ). Then (तथा�प) एतयो:वैतथ्यं: ��ं. So स्व�वृ�ौअ�पतुअन्त:चेतसाक�ल्पतंतव
ु स्तुअसत्भव�त.
ब�ह:ब्चेतोगृहीतंवस्तुसत्भव�त . तथा�प|एतयोवैतथ्यं��ं .
Continuing.
So, this is real-unreal division within the unreal dream. Now in the next �ोका, similarly real-
unreal-division within the unreal जा�त्अवस्था also. So now our class is taking place in unreal-
अवस्था. We will read.
जा�द्व��ाव�प त्वन्त�ेतसा क�ल्पतं त्वसत् । ब�ह�ेतोगृहीतं सद्यु�ं वैतथ्यमेतयोः ॥ १० ॥

So, if you compare the 9th and 10th �ोका you will find, 95% is the same words only. Only one,
word is altered. What is that? In the previous �ोका second line ��ं is there. Here he says यु�ं,so
that means what? With reference to स्व�अवस्था, we accept real-unreal-division is within the
unreal. Real-unreal-division is within the unreal. If you accept, that is happening in स्व�, now in
जा�त् also, our real-unreal-division is within the unreal only. It is very much –यु�ं means what?
Very much possible. Therefore,जा�त्�पञ्च also can be very much unreal. And if anybody says, I
find it very difficult to swallow this. Then what will GPA say? The dreamer alsofinds it very
difficult to swallow that the dream world is unreal in dream. Similarly, we are in the wakingand
we are not able to swallow; but better learn to swallow. Better learn to swallow. Learning to
swallow that is called awakening. उ��त जा�त �ापवारान् �नबोधत . And in my मूलं class, I had said
स्व��पञ्च also has got three features. Expereinceability Transactability and Utility (ETU). And
inspite of ETU, we say, स्व��पञ्च is unreal. Similarly,जा�त्�पञ्च also has ETU. Expereinceability
transactability and utility.In spite of ETU, JAP is also unreal. What is the conclusion? ETU is not
the criterion, for reality. ETU is not the criterion for reality. Because in स्व� it is unreal,in spite of
ETU. जा�त्�पञ्च is also unreal,in spite of ETU. Use the ETU. But don’t say Therefore, real. If you
say Therefore, real, we will bring a special ring and give kuttu. So, if ETU is not the criterion of
reality, then what is the criterion? What is the criterion?Don’t say �श्यत्वं. �श्यत्वं is the criterion
for unreality. Don’t say अ�नत्यम्the criterion for reality is अ�श्यत्वं and �नत्यत्वं. अ�श्यत्वं, that is �क्त्वं
and �नत्यत्वं. यत् �नत्यं, तत् सत्यं. That is why in Tatva Bodha, while defining सत्, स�त्कं? So, we studied
Tatva Bodha. Once upon a time. There Atma was said स�च्चदानन्द स्व�प: Then the author asked
स�त्कं? �चत �क� ? आन्द: क: and there स�त्कं what was the answer given? ��काले अ�प �त��त इ�त सत्.
Whatever exists in all the three periods of time is real. ETU doesn’t prove reality. Therefore,
Sankaracharya doesn’t write a commentary because it is similar to previous �ोका. What he
wrote quickly we willconclude.
सदसतोव�तथ्यं यु�म्, अन्तबर्�ह�ेतःक�ल्पतत्वा�वशेषा�द�त �ाख्यातमन्यत् ॥१० ॥
सदसतो the so called real and unreal obtaining in जा�त्अवस्था, the so called real and unreal
obtaining in जा�त्अवस्था, वैतथ्यं यु�ं is logically both unreal, like what? The real-unreal division in
dream. अन्तबर्�ह�ेत क�ल्पतत्वा अ�वशेषात् . The division being, same in जा�त् also. Same in स्व� also.
And what is the same? ब�ह: क�ल्पतं. अन्त:क�ल्पतं. Objectivity and subjectivity. This is common to
both. इ�तand what about all other words. �ाख्यातंअन्यत्. But I have forgotten. Go home and read
again.



052-Chapter 2 verses 10 to 13
Page 92 verse 10.
जाग्रद्वत्ृ ताव�पत्वन्तश्चेतसाकिल्पतंत्वसत ्।ब�हश्चेतोगह

ृ �तंसद्यक्
ु तं वैतथ्यमेतयोः
GPA pointed out that the जा�त्�पञ्च: is �मथ्या or unreal. Primarily based on the �ु�त�माणं which
aपुवर्प�क्षeared in the 7th मन्�ा�पञ्चोपशमंशान्तं �शवंअद्वै तं . That �पञ्चोपशमं and अद्वै तं are 2 crucial
words which we take as �ु�त�माणं to establish that the universe ins �मथ्या. So, the unreality of the
universe is primarily proved by �ु�त�माणं only. And there is another equally powerful वाक्यं in
कठोप�नषद्. And that वाक्यं is नेह नाना�स्त �कञ्चन . Very powerful plurality that we are experiencing
doesn’t really exist at all. It doesn’t say it will not be there in the �लयं. Even when we are
observing, the उप�नषद् says, even now in the present the world doesn’t exist.in can be explained
only of the world is �मथ्या. Because a �मथ्यापदाथर् alone can be negated. Thus,�ु�त is the primary
�माणं for �पञ्च�मथ्यात्वं. But in the 2nd chapter of MK, GPA wants to reinforce this message this
message means, जा�त्�पञ्च �मथ्यात्वं he wants to reinforce by तकर्�माण also. And even when we
give तकर्�माण we should note it is not primary �माण. Primary �माणं is �ु�त. तकर्�माण is supportive
logic. And we saw in the previous verses 2 important reasoning given. And the स्व� was chosen
as the example. And he gave two अनुमानं which we will remember or try to remember. To make
sure that during the vacation the teaching has not become �मथ्या. So जा�त्�पञ्च: �मथ्या first reason
given by Sankaracharya was �श्यत्वात्स्व��पञ्च वत् . Because it is an object of experience. Any
object has to be �मथ्या because it is dependent on the subject to prove its existence. Existence of
an object can never be proved without a subject. And therefore,�श्यत्वा�त्मथ्या,which was the
meaning given by Sankaracharya for the GPAS word ��सद्धे नैवे न हेतुना. GPA said because of well-
known reason. And Sankaracharya said well-known means �श्यत्वात्. And thereafter GPA gave
his own reason, the second reason in the well-known �ोकाआदौ अन्ते च य�ा�स्त that which was not
in the past. That which will not be in the future. That which is temporary. That which is अ�नत्यं.
Therefore, what is the second अनुमानं? जा�त्�पञ्च; �मथ्याअ�नत्यत्वात् or आद्यन्तयो: अभावात्. अ�नत्यत्वात्.
Like स्व��पञ्चवत्. स्व��पञ्चis also created and temporary. जा�त्�पञ्च is also created and
temporary. Therefore, both of them are �मथ्या. So, this is our primary teaching. The proposition.
Now in the later verses पुवर्प�क्ष is trying to give one reason or the others to establish hat
जा�त्�पञ्च is real. Whereas स्व��पञ्चis unreal. Because that is the popular view everybody
accepts dream as unreal. Everybody claims waking as real. And the पुवर्प�क्ष wants to give
different अनुमानं and we were refuting all of them as wrong. And the final अनुमानं that we were
seeing in these 2 verses 9 and 10 which we completed before the vacation. Thee the पुवर्प�क्ष
wanted to say, that whatever is inside, is �मथ्या. Why? स्व� is inside. So अन्त: वतर्मानं �मथ्या.
जा�त्�पञ्च is not inside. That is outside. Therefore, that is outside is real. Inside is unreal. And
for that GPA gave the answer. You are always committing the mistake. This we have to

remember all time. We study the जा�त्�पञ्च from waker’s angle. Which is understandable. And
we study स्व��पञ्च also from waker’s angle. That is not correct. You have to study स्व��पञ्च
from dreamer’s angle. Because waker doesn’t experience स्व��पञ्च. Now. I hope not. So, dreamer
experiences स्व��पञ्च and remember the dreamer experiences the dream outside or inside?
From the dreamer’s angle, the dream universe is outside only. He has got the sense organs
separate sense organs. He has got a physical body. Outside the physical body and sense organs
he experiences a universe. Remember my favorite statement? For a dreamer, dream is not
dream in dream. And GPA is arguing that, even though you saw a world outside; we said the
outside world is real in dream. And you said inside imagination is unreal in dream. But on
waking up what do you note? The outside and inside world both are unreal. Extending the same
logic जा�त्अवस्था also whether you see a world outside or inside. Out –in-all out. That is what we
saw. जा�त्वृतौअ�प. We have completed the �ोका. We have completed the भाष्यं also. Only अन्वय I
have to give. Just I am running through the verse;जा�त्वृतौअ�प in जा�त्अवस्था also, अन्त;
चेतसाक�ल्पतं whatever is imagined inside, -and ब�ह: हेतो गृहीतं whatever is perceived outside both
of them are यु�ं. Is logical to say both are �मथ्या. Like what? As in स्व�. And if somebody says I am
not able accept जा�त्�पञ्च as unreal. Then what will advaitin say.? In स्व� also you are not able to
accept स्व��पञ्च as unreal. Therefore, your willingness to accept or not accept is not the
criterion. You have to go by the logic. �श्यत्वम् is common to both.अ�नत्यत्वम्is common to both.
Therefore, both of them are �मथ्या. The inside outside story, don’t bring here. This is what we
completed. I will give you the अन्वय of verse 10. Which is very, very similar to the 9th verse
अन्वय.
जा�त्वृतौअ�पतु अन्त:; चेतसाक�ल्पतंतु (वस्तु) असत् (भव�त). ब�ह: चेतोगृहीतं (वस्तु) sat (भव�त)(तथा�प) एतयो::
वैतथ्यंयु�ं.the previous �ोकाit was ��ं in this it isयु�ं. Other than that, all other words are same
only. Continuing introduction to 11. चोदकआह
उभयोर�प वैतथ्यं भेदानां स्थानयोयर्�द । क एतान्बुध्यते भेदान्को वै तेषां �वकल्पकः ॥ ११ ॥
If you remember our मूलं class, which you may not remember and you might have the time to
revise also there I had said verse 14 and 15 also must be read after the 10th verse. Because
those two verses are also suggestions by पूवर्पक्ष. So 14 and 15, should flow along with 10. And
thereafter only 1,12 must be done. And I think in the मूलं class I did like that only. But since भाष्यं
is involved to avoid confusion, I am going to according to Karika only. Here the पुवर्प�क्षis raising a
very important note. After accepting our conclusion. What is our temporary accepting. पुवर्प�क्ष
will never accept. But temporarily accepting our conclusion he is raising the question. Our
conclusion is जा�त्�पञ्च is also �मथ्या. Then if there everything is �मथ्या, two important questions
will come. 1 is who is projecting this �मथ्या? Because the one who projects this �मथ्या must be
outside �मथ्या. I am projecting a rope snake upon a rope and I, the projector, amaway from
different from both the rope and the snake. Therefore, the one who is awake is the projector.

Not only I am the projector who is away and who experiences the projected snake? The
projector alone experiences. Therefore, the experiencer of �मथ्या is alsooutside �मथ्या. Projector is
alsooutside. The experiencer also is outside. And this law holds good in thecase of dream also.
Dream is projected by the waker and thewaker is outside thedream. Is comfortably lying down
on hiscot. So, the waker is outside the dream. And the waker alone later experiences also. Thus,
the projector is different and outside. The experiencer is different and outside. This is our
observation. Suppose the entire universes including time and space is �मथ्या. जा�त्�पञ्च is �मथ्या.
And जा�त्�पञ्च includes time and space. If everything is �मथ्या the projector of this जा�त्�पञ्च
must be somewhere outside the time and space. And to our knowledge there is nothing outside.
Not only the projector must be outside. The experiencer also must be outside. And if there is an
outside projector and experiencer how to find out who that blessed projector and experiencer
is?And if we cannot find him or her out, what should be our conclusion? There is no projector.
Therefore, who projects जा�त्�पञ्च is the question. And the second one who experiences the
जा�त्�पञ्च. This is the question. चोदक:आह |चोदक: means a पुवर्प�क्ष. Literally it means a questioner
चोद�य�त इ�तचोदक: कतृर् �ुत्प��. A questioner, a challenger, an opponent. A पुवर्प�क्ष.
स्व�जा�त्स्थानयोभ�दानांय�दवैतथ्यंकएतानबर्�ह�ेतःक�ल्पतान्बुध्यते।कोवैतेषां�वकल्पकः।स्मृ�तज्ञानयोःकआल
म्बन�मत्य�भ�ायः, न चे��रात्मवाद इ�ः ॥११ ॥
So स्व�जा�त्स्थानयो:भेदानां. भेदानां means पदाथार्नां �वषयाणां. Thing and being. स्व�जा�त्स्थानयो:वतर्मानानां

which are located in स्व�ावस्था and जा�तवस्था. Which are experienced in स्व� and जा�त्.
य�दवैतथ्यंपुरप�क्ष says suppose. य�द means his supposition. Temporary agreement. OK. I agree. And
suppose both of them are �मथ्या, then, क:एतान्: बुध्यते? Who is the outside experiencer of both of
them? The word outside is not there in the मूलं. The outside experiencer. बुध्यते means
experiences. Who experiences? Remaining outside जा�त्�पञ्च and स्व��पञ्च. What?
अन्तबर्�ह�क�ल्पतan.so the superimposed world, inside the mind. And superimposed world,
superimposed means �मथ्या world.क�ल्पत means world. The �मथ्या world outside the mind. And
�मथ्या world inside the mind.�मथ्या world outside the mind means जा�त्�पञ्च. �मथ्या world inside
the mind means स्व��पञ्च. Both of them who experiences remaining, that is the
crucial,remaining outside both of thembecause we do not know any outside. बुध्यते?
अनुभव�त,जाना�त. Then the second question क वै तेषां �वकल्पक: �वकल्पक: means projector. The one
who projects? And why do we use the word projection? Because it is �मथ्या. Literally it means
who is the creator of both of the, since the creation is false, instead of using the word creation
we use the word who projects both of them? So �वकल्पक: means the अध्यासक: the projector.
Sankaracharya presents it in another language स्मृ�तज्ञानयो:क; आलम्बनंइत्यथर्: so what is the अ�ध�ानं?
Because wherever you talk about �मथ्या, there must be a सत्यअ�ध�ानं. So what is the अ�ध�ानं of
both of them? Which must be outside both of them. So that means,previously we used 2 words.
Projector and experiencer. Sankaracharya combines both and coins the word आलम्बनं. Or

अ�ध�ानं. Who is the अ�ध�ानं of both of them? And he uses the word स्मृ�त and ज्ञानं. One referring to
the जा�त्�पञ्च. जा�त्�पञ्च is indicated by the word ज्ञानं. स्व��पञ्च is indicated by the word स्मृ�त.
What is the आलम्बनं for both of them? And by using the word स्मृ�त and ज्ञानं, Sankaracharya wants
to say, that the आलम्बनं has to be a continuous one common to जा�त् and स्व�. Because suppose
the आलम्बनं of स्व� is different, आलम्बनं of जा�त् is different, then he will not be able to talk about
स्व�. புரியறேதா? I will not be able to talk about स्व� because I was not there at that time.
Therefore, theआलम्बनं must be a continuous आलम्बनं. And identical आलम्बनं. The commentators
point out,this is to negate क्ष�णक�वज्ञानवाद: So what is the continuous enduring आलम्बनं od both
जा�त् and स्व� which is different from both of them. क:आलम्बनं ? �क�अ�ध�ानंइत्य�भ�ाय: and you have
to answer this question. And if you don’t answer, what will be the problem? There will be no
आलम्बनं. And if there is no आलम्बनं, then it will end up in sunya वाद: So न चेत्. If you do not accept
any आत्मा or आलम्बनं or अ�ध�ानं, then the truth of the universe will become what? शून्यं, emptiness.
Nothingness.nihilism. That is what the शुन्यवा�द says दे हं �ाण अपी�न्�यान् अ�भ चलां बु�द्ध� च शून्यं �व�:
they say during सुषु�प्तअवस्था only शून्यं is there. So, you will end up a शुन्यवा�द if you do not tell
what is the अ�ध�ानं is. So, the whole �ोका is पूवर्पक्ष. The whole �ोका is पूवर्पक्ष. The answer will
come only in the following important �ोका. Before that we will see the अन्वय: य�दउभयो:
स्थानयो:अ�पभेदानांवैतथ्यं (भव�त).(त�ह� )क: एतान्भेदान्बुध्यते? क: वैतेषां�वकल्पक: (भव�त)? In fact, these
questions the sequence must be reversed. Firstwe should read क: �वकल्पक: भव�त: then क: बुध्यत.
Because only after projection you will experience. Therefore, who is the projector is the first
question. Who is the experiencer is the second question? Now comes the most important
answer. Or one of the most important �ोकाs of माण्डू क्य.
कल्पयत्यात्मनात्मानमात्मादे वःस्वमायया । स एव बुध्यते भेदा�न�त वेदान्त�न�यः ॥ १२ ॥
So you can see GPA, started with तकर्,अनुमानम् etc. claiming logically, I can establish जा�त्�पञ्च: is
�मथ्या. Then पुरप�क्ष asked, if everything is �मथ्या, there must be an अ�ध�ानं. Without an अ�ध�ानं you
can never establish �मथ्या as �मथ्या. And when the crucial question of अ�ध�ानं comes GPA doesn’t
use तकर्�माण. He quietly says वेदान्त�न�य: like Sugriva- when he got beatings from Vali, he looked
for whom? Rama. So GPA is Sugriva. And all the ता�क�का: are Vali. Theyare very powerful. When
they ask the powerful question, GPA has to take the help of Rama who stands for वेदान्त�माण.
Therefore, withoutअपौ�षेय�माणम्जगन् �मथ्यात्वं can never beenestablished. Therefore, he says
वेदान्त�न�य: and what is वेदान्त�न�य: आत्मा is the projector. आत्मा means what? Consciousness. को
वै�वकल्पक: the answer is आत्मा. And what is the definition of आत्मा? नान्त �ज्ञं न ब�हष्�ज्ञं नो उभयत �ज्ञं
the चैतन्यं�प, तुरीयचैतन्यं�पआत्मा alone is projector. But if तुरीयं has to become a projector it will
require an assistant. Because तुरीयं by itself is अ�वहाय� अवुअपदे ष्यं it cannotdo anything. And
Therefore, theतुरीयं takes the help of 2 factors. To reject the 2 �पञ्च. And whatarethe 2 factors?
मायाश�� and �न�ाश��: So with मायाश�� it projects जा�त्�पञ्च. It means आत्मा with मायाश��
projects जा�त्�पञ्च. The same आत्मा, with �न�ाश�� projects स्व�ा�पञ्च. Not pure आत्मा. Pure आत्मा

cannot project anything. आत्मा with माया projects जा�त्.आत्मा with �न�ा projects स्व�ा. Now the
next question who is theexperiencer?The same आत्मा only. And the same आत्मा when you say,
the तुरीयआत्मा, केवलचैतन्यं by itself cannot experience anything. आत्मा becomes experiencer with
the कारणशरीरंसू�मशरीरंउपा�धशरीरं�यं withthehelp of the शरीर�यं, the सा�क्ष चैतन्यं , the आत्मा
experiences everything. So, with कारणशरीरंउपा�ध it experiences सुषु�प्त. With सू�मशरीरं उपा�ध it
experiences स्व�ा. With sthoola शरीरंउपा�ध it experiences जा�त्. Therefore, projector also
सोपा�धकआत्मा. Experiencer also is सोपा�धकआत्मा.�न�पा�धकआत्मा is neither projector nor
experiencer so this is the essence of the verse. We will go to the भाष्यं.
स्वयंस्वमाययास्वमात्मानमात्सादे वआत्मन्येव व�यमाणं भेदाकारं कल्पय�त रज्ज्वादा�वव सपार्द�न्स्वयमेव त

तान्बुध्यते भेदांस्तद्वदे वेत्येवं वेदान्त�न�यः । नान्योऽ�स्त ज्ञानस्मृत्या�यो न च �नरास्पद एव ज्ञानस्मृती
वैना�शकाना�मवेत्य�भ�ायः ॥१२ ॥
So आत्मा in the first line last word is आत्मा. आत्माकल्पय�तआत्मा itself projects. जा�त्�पञ्च and
स्व�ा�पञ्च. आत्माकल्पय�त .आत्मा projects. And pure तुरीयं cannot do anything. And how can you say
आत्मा projects? We say तुरीयं doesn’t. But the तुरीयं with the मायाउपा�ध, तुरीयं is called तृतीय पाद with
मायाउपा�ध or कारणआत्मा. Without माया it is अकारणतुरीयं. With माया it is कारणई�र: So दे व: the one
who is तुरीयं by himself becomes ई�र with the assistance of मायाश��. Once माया is added, the
fourth पाद has now become the third पाद. That is why the third पाद is called कारणपाद. Fourth पाद
is called कायर्कारण�वलक्षणपाद. So therefore,स्वमायया with स्वयंस्वमायया. With its own माया. Then for
projecting this world who is the materialcause?स्वं आत्मानं Projects itself. As the
�ववथर्उपादानकारण�पेण. So, by serving itself as the non-changing material cause, the आत्मा converts
itself, into the projection. Just as the waker converts himself into the dream world. So आत्मादे व:
and here दे व: is to indicate चैतन्यंस्व�प: द�य�तस्वयं�काशतेइ�तदे व: कल्पय�त projects. What does आत्मा
project? Sankaracharya says the details of the projection are given in verse no 13. And later
verse no 16. So the projection which is going to be –व�यमाणं means which is going to be enlisted
in the 13th and the 16th verses. भेदाकारं means �पन्चाकारं. कल्पय�त. And what is the example? Well
known example. We can give स्व�ा example. Since स्व�ा has already been given GPA gives another
example. रज्ज्वादौ इव सपार्द�न् without rope snake there is no वेदान्त. So रज्जु: upon rope etc. Etc.
Means shell –silver example. Rope snake example. Why two examples? I have given you the
reason. Rope snake is to indicate a projection which is object of द्वे ष. द्वे ष means dislike. Shell
silver is a projection which is a राग �वषय:? Therefore, both राग �वषय:? and द्वे ष�वषय are projected
by the same माया. So रज्ज्वादौ इव सपार्द��ागद्वे ष�वषयान्स्वयंएवस्वयं means without requiring any other
instrument. Because normally whenever we talk about the creation of something, somany
accessories arerequired whichare technically called कारकं. If a carpenter has to create a
furniture, first of all he requires a body. He requires his own personal instruments like hand leg
etc. Thereafter he requires upअकारणm like chisel hammer etc. Thereafter he requires a place

where he will make. Thus,कतार् कमर्, करणं अम्�दानं अपादानं अ�धकरणम् .so many accessories are
required. आत्माdoesn’t have any accessories. Even space is not there. Why space is not there?
Space itself is going to be crated. Therefore, how does he do स्वयंऎव? Without the requirement of
any accessories? कल्पय�त. And not only he creates बुध्यतेवेदान् the very same आत्मा experiences
also. Through the corresponding उपा�ध. Always उपा�ध we should understand �न�पा�धक can never
be an experiencer. So तान्बुध्यते भेदान्तद्वदे व. तद्वदे व means in the same way. In the same way means
without requiring anyaccessories आत्मा experiences. एवं वेदान्त�न�य: So this is the revelation of
वेदान्त. So, then he asked the next question. Shouldn’t the experiencer be outside the experience?
He says the experiencer consciousness is outside time and space. But it is in and through the
time and space. So, consciousness is outside time and space. That means it is not located in time
and space. But it is not far away from time and space. It is in and through time and space. Like
the waker is outside the dream. Because he is not one of the members in the dream. Original
waker is not a participant in the dream. Therefore, waker is outside. But remember outside
doesn’t mean totally away. Because if waker is away dream cannot take place. He is outside but
in and through. That is why we use 2 words. It is transcendental and immanent. Consciousness
transcends time and space. But consciousness is in and through time and space. Therefore,
everything is possible. How do you know consciousness is not located in time and space?
Whatever is located in time and space, will disappear, when time and space disappears. Now
this hall is located in time and space. When I go to DSS, time and space disappear. And this hall
also disappears. Why hall disappears. Because hall is located in time and space. Therefore,
whatever is located in time and space, will disappear along with time and space. Lesson no1.
No.2,if consciousness is located in time and space, fill-up the blank; consciousness will
disappear when time and space disappear. But what is our experience? In सुषु�प्तअवस्था even
when time and space have folded, consciousness is there, revealing the absence of time and
space. And therefore,consciousness is in and through time and space, but it is not located in
time and space. The screen in a movie is in and through the movie. But it is not located in the
movie. Screen is located in the movie. It is vice versa. Movie is located. Similarly, consciousness
is not located in time and space. Time and space are located in consciousness. I hope there is no
confusion. Thereforeबुध्यते. Therefore, most important thing is, I the experiencer of the world,
am not located in the world. You have to meditate on this. I experiencer of this hall, we will start
with hall. I who the experiencer of this hall, is not at all located in this hall. And when you say I
am located in the hall, we are mistaking, fill up the blank. We are mistaking the body as I. Body is
located in the hall. Who said not. I the experiencer of the world, body and the mind, am not
located in time and space. अहंदेशकालअतीत तुरीय,चैतन्यंअ�स्म. So न अन्य; अ�स्त ; ज्ञान स्मृ�तआ�य: other
than this consciousness there is no अ�ध�ानं for ज्ञानं and स्मृ�त. जा�त् and स्व�ा. न च �नरास्पदे एव ज्ञान
स्मृ�त. We never join the शुन्यवा�द. Because शुन्यवा�द says they have no आस्पदं . We never आस्पद
means अ�ध�ानं. So, jnana स्मृ�त�नरास्पदे न भवत: so for all practicalpurposes ज्ञानं can be translateda s
जा�त्. स्मृ�त can be translated as स्व�ा. These two are न �नरास्पदे . Theyare not without अ�ध�ानं.
Double negative. Theyare not withoutअ�ध�ानं means theyare with अ�ध�ानं. And Sanskrit

students ज्ञानस्मृ�त is द्वन्द्व समास स्�े�लङ्ग �द्व वचनं ज्नान्म्च स्मृ�त� ज्ञान स्मृ�त�नरास्पदे is adjective to ज्ञानस्मृ�त
predicative. Therefore, that is also स्�े�लङ्ग �द्व वचनं बह्�ी�ह. So �नगर्तं आस्पदं याभ्यां ते नस्मृती. वैना�शकानाम
इव वैना�शका means buddhistic the शुन्यवा�द. So unlikethe शुन्यवा�द we don’t say everything is शून्यं
we say चैतन्यं is अ�ध�ानं what चैतन्यंnot क्ष�णक चैतन्यं nitya चैतन्यं is अ�ध�ानं. Now Therefore, what is
the bottom line? I, the observer am सत्यम्. The observed जा�त्�पञ्च is also �मथ्या. The observed
स्व�ा�पञ्च also is �मथ्या. We don’t negate the utility of the �पञ्च. स्व�ा�पञ्च is useful in स्व�ा. Jagat
�पञ्च is useful in जा�त्. We never negate the ETU. Both are exprienceable. Bothare transactable.
And bothare useful. In their respective अवस्थाs. I/we never negate ETU. What we say is both of
them have got borrowed existence. And who lends existence? Sit erect and tell. I lend existence
to both of them.


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SWAMI PARAMARTHANANDAJI’S CLASSES ON MANDUKYA BHASHYAM

NOTE: Swami Paramarthananda has not verified the

001-Mandukya Bhashyam- Introduction (26-02-2016) www.arshaavinash.in

(Based the Lectures of Swami

Transcription by Sri A. Venkatesan

002 - Introduction (cont’d) ..........................................................................................................................................13

003 - Introduction (cont’d) ..........................................................................................................................................21

004 - Introduction (Cont’d)..........................................................................................................................................29

005 -Introduction (cont’d) ...........................................................................................................................................36

006 - Introduction (Cont’d)..........................................................................................................................................43

007 - Chapter 1, Mantras 1 & 2 ...................................................................................................................................51

008 - Chapter 1, Mantras 2 - 5 .....................................................................................................................................58

009 - Chapter 1 Mantra 3 ..............................................................................................................................................65

010 - Chapter 1 Mantra 3 ..............................................................................................................................................73

011 - Chapter 1 Mantra 3 ..............................................................................................................................................81

012 - Chapter 1 Mantras 4-5 ........................................................................................................................................90

013 - Chapter 1, Mantra 5 .............................................................................................................................................98

014 - Chapter 1, Mantras 5-6 .................................................................................................................................... 106

015 - Chapter 1, Mantras5-6 ..................................................................................................................................... 114

016 - Chapter 1, verse 2.............................................................................................................................................. 122

017 - Chapter 1; verse 2 ............................................................................................................................................. 130

018 - Chapter 1 verse 2............................................................................................................................................... 138

019 - Chapter 1 verse 2............................................................................................................................................... 145

020 - Chapter 1 verse 2............................................................................................................................................... 152

021- Chapter 1 verses 5-6 ......................................................................................................................................... 159

022 - Chapter 1 verses 6............................................................................................................................................. 166

023 - Chapter 1 Mantras 6 ......................................................................................................................................... 173

024 - Chapter 1 Mantra 7 ........................................................................................................................................... 181

025 - Chapter 1 Mantras 7 ......................................................................................................................................... 189

026 Chapter 1 Mantra 7 ............................................................................................................................................. 197

027 - Chapter 1 Mantra 7 ........................................................................................................................................... 205

028 - Chapter 1 Mantra 7 ........................................................................................................................................... 212

029- Chapter 1 Mantra 7 ............................................................................................................................................ 220

030 - Chapter 1 Mantra 7 ........................................................................................................................................... 228

031 - Chapter 1 Mantra 7 ........................................................................................................................................... 236

032 - Chapter 1 Verses 10 to 12 .............................................................................................................................. 243

033 - Chapter 1 verse 12 ............................................................................................................................................ 250

034 - Chapter 1 Verses 12 to 14 Bhashyam ........................................................................................................ 257

035 - Chapter 1 verses 14 to15 ................................................................................................................................ 264

036 - chapter 1 verses 15 &16 ................................................................................................................................. 271

037 - Chapter 1 verses 16 to 18 ............................................................................................................................... 278

038 - MB Chapter 1 Mantra8-9 Bhashyam .......................................................................................................... 284

039 - Chapter 1 Mantras 9-10 .................................................................................................................................. 291

040 Chapter 1 Mantras 10 &11 ............................................................................................................................... 298

041 - Chapter 1 Karika 20 to 23 .............................................................................................................................. 305

042 - Chapter 1 Mantra 12 verse 24 ...................................................................................................................... 312

043 - Chapter1 Mantras 25 to 29 ............................................................................................................................ 319

044 - Chapter 2 Mantra 1 ........................................................................................................................................... 326

045 - Chapter 2 mantra 1-2 ....................................................................................................................................... 332

046 - Chapter 2 verses 3&4 ....................................................................................................................................... 340

047 -chapter 2 verse 4 ................................................................................................................................................ 348

048 -Chapter 2 verses 5&6 ........................................................................................................................................ 355

049 - Chapter 2 verse 7............................................................................................................................................... 363

050 -Chapter 2 verse 8................................................................................................................................................ 370

051 - chapter 2 verses 6 -10 ..................................................................................................................................... 378

उपासना��तोधमर्: जाते��णवतर्ते�ागुत्प�ेरजंसवर्म्तेनासौकृपण: स्मृत: ||