Brahma Sutra 16

7/31/2019 Brahma Sutra 16

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AUM AMRITESHVARYAI NAMAH

Brahma Sutras – Talks by Swami Kaivalyanandaji, Part 16

Remembering the Guru Parampara, we begin our discussion onthe Brahma Sutras, Sankara Bhàsya. The previous class, we

spoke about the difference between karma and jñàna. Here,there is a question. ‘I can understand that the dharmas of theSelf are super-imposed on the non-Self. However, I cannotunderstand how the dharmas of the non-Self are super-imposed on the Self.’ That is the question.

If you can understand one, that the dharmas of the Self aresuper-imposed on the non-Self, then you should understand theother. This question comes because both of these aren’t

understood. The questioner said, ‘I understand that thedharmas of the Self are super-imposed on the non-Self.’However, it said, ‘it is difficult to understand how the dharmasof the non-Self are super-imposed on the Self.’

Normally, the difficulty is the opposite way. Most find itdifficult to understand how the dharmas of the Self are super-imposed on the non-Self. How are the dharmas of the Àtman?

The Àtman is ‘nirguna,’ attributeless. Then how can its

dharmas be super-imposed. We discussed this before. Eventhough the Àtman is ‘nirguna,’ this happens through an‘upàdhi.’

When a red cloth is placed behind a clear glass, the glassappears red. In the same way, this is. In truth, the glass doesn’thave the quality of red-ness. Likewise, when Prakäti, or Màyà,Avidyà is in the presence of the Àtman, we imagine that theÀtman has dharmas because of that. Then those dharmas are

super-imposed to the body, mind, senses, etc. Thus, how can there be adhyàsa of something that is by

itself attributeless? All of this is ‘kalpana,’ imaginings. All thiscan happen to something that is ‘nirguna’ through an upàdhi,here Màyà, or Avidyà. In that way, the dharmas of the Àtmanare super-imposed on the body. That is how we feel that thebody is conscious. We experience sukham in the antaãkarana.Within, we experience bodha, or awareness. All of these are the

dharmas of the Àtman. Because these are super-imposed onthe body, we feel that the body has Sat, or existence.

There is ‘sat,’ ‘cit’, and ‘ànanda.’ These three are allexperienced in the body, mind, and intellect. That is because



the dharmas of the Self are super-imposed on the non-Self. Inthe opposite way, because the dharmas of the non-Self aresuper-imposed on the Àtman, I feel ‘I am born,’ ‘I am alive,’ ‘Iwill die.’ In this way, these are ‘sarìra dharmas,’ the dharmas of the body, such as creation, sustenance, and destruction. Theseare super-imposed on the Àtman. Then we say, ‘I am skinny.’ ‘I

am fat.’ In this way, these experiences happen.In this way, when this adhyàsa happens, the Àtman is

‘nirlipta,’ untouched. Therefore, there cannot be adhyàsa in theÀtman. There cannot be adhyàsa in the Àtman anywhere.’ Thisis what we think. However, the cause of that is Màyà. Throughthat upàdhi, this can happen.

This is also what is said about the prakriya of ‘bimba.’ Theconcept of ‘bimba-pratibimba,’ or the reality and its reflection,

these are not things that happen in the Supreme Truth.However, all of this is said in regards to an ‘upàdhi.’ That is howthat happens. That is what is called ‘bhramam,’ or ‘kalpana.’

For an object seen in a mirror, there must be a form forthat. That is called ‘bimba.’ That which is reflected must have aform. That is a general tattva. According to that, All this is a‘paramàrtha.’ In the Supreme Truth, none of this happens.However, our experience is not the ‘paramàrtham.’ Our

experience is opposed to the paramàrtham, the Supreme Truth. Therefore, all of these things happen there. Then the cause of that is this Màyà Sakti. That is the Màyà Sakti, that is anàdi,without a beginning. This happens without a beginning (anàdi).If you do more manana, you can understand.

Then another question; A vedànti practices nididhyàsanaalong with dhàrana and dhyàna.’ Actually, the word‘nididhyàsana’ means ‘dhyàna.’ That which is called ‘dhyàna’ in

Yoga is called ‘nididhyàsana’ in Vedànta. Both are the same. Then the peak of maturity in nididhyàsana can be called‘samàdhi.’ There is no difference there between Yoga.

In Yoga, the progression is through ‘cittavätti nirodha.’ There are many different methods instructed there for that. Through those different methods, there have been differenttraditions of dhyàna. There, one practices dhyàna in that waythat is instructed. Here, what is it? Here, the nididhyàsana is

through contemplating the meaning, or ‘artha cintanam’ of theVeda vàkyas. That is how that happens. That is through ‘arthacintanam’ of the Veda vàkyas. That is the ‘nididhyàsana’ here.



That will also come for ‘ahaë brahmàsmi.’ That will alsocome. In the Upanisads, this is called ‘ahaë käta upàsana.’ Thatmeans to contemplate on the ‘vàkyàrtha’ of ‘ahaë brahmàsmi.’

That is a certain kind of ‘upàsana.’ The words ‘upàsana,’‘nididhyàsana,’ and ‘dhyàna’ are all used as synonyms.

Here, in the bhàsya, it asks, ‘tasmàt kimapi vaktavyam?

Yadanantaraë brahmajijñàsà upadisyate iti.’ Thus, it explainedthat both jñàna and karma are completely separate, distinct.

There is no kind of connection between these two. When this issaid, don’t think that this means that karma is not useful inattaining jñàna. Karma, or karma yoga is an instrument forattaining jñàna. However, it is just that that doesn’t directlyhelp to attain moksa. Instead, that helps through theattainment of citta suddhi.

Here, we said that the meaning of the word ‘atha’ is‘anantaram.’ ‘Tasmàt,’ therefore, ‘kimapi vaktavyam?’ Whatshould be said? What is that? ‘Yadanantaram brahmajijñàsàupadisyate’ – after what is brahmajijñàsà instructed? Here, itinstructs ‘brahma jijñàsà.’ That is because it says, ‘athàtobrahmajijñàsà.’ This means, ‘brahma vicàra should beperformed.’ What does that come after, that brahma vicàra? ‘Itiucyate,’ the answer to that is said.

‘Nityànityavastuvivekaã, iha amutra artha bhoga viràgaãsamadamàdi sàdhanasampatt mumuksutvam ca. Tesu ca satsupràgapi dharmajijñàsàyàã ùrdhvaë ca sakyate brahma

jijñàsituë jñàtum ca, na viparyaye.’ This is what is called‘sàdhana catustaya sampatti.’ The word ‘catustayam’ means‘four.’ These are four sàdhanas. In general, a jiva must havethese four sàdhanas. If those are present, only then can theVedànta vicàra produce its fruit.

The word for ‘fruit’ is ‘phalam,’ or ‘siddhi,’ or ‘sàdhyam.’ The means, or instrument for gaining that is what is called‘sàdhana.’ This isn’t just in spiritual matters. The same is saidworldly matters. For example, a pot-maker makes a pot. There,the ‘phalam,’ ‘siddhi,’ or ‘sàdhyam’ is the pot. The ‘sàdhana’there, what is that? There, he has to gather the clay, wet it andmake it suitable to use. Then he has to place that on the potterwheel, and create the pot. That is all sàdhana.

Then the performer, the one acting is the ‘sàdhakan.’Whoever performs the sàdhana, he is the sàdhakan. Thus,there are three things; sàdhana, sàdhaka, and sàdhyam. Thatis in all matters; in worldly matters as well. Likewise, here, the



‘sàdhyam,’ or ‘siddhi,’ or ‘phalam,’ what is that? That is ‘mukti.’ That is the ‘mukhya phalam,’ the primary fruit. That is ‘mukti.’

Then whoever performs the sàdhana for that, that is thesàdhakan. One who performs sàdhanas for the attainment of mukti is a sàdhakan. He is also called an ‘adhikàri.’ Then, themeans he uses to attain mukti, those are called sàdhana. Then

what is the sàdhana for mukti? According to the opinion of Advaita, what is that sàdhana? The primary sàdhana for muktiis jñàna. Jñàna is the sàdhana for mukti. That is the AdvaitaSiddhànta.

Thus, for a result, there is the sàdhana that is most closelyto that thing. That is called ‘antaranìga sàdhana.’ Here, if weimagine Mukti as a thing to be obtained, the most closelysituated sàdhana to that, what is that? That is jñàna. How is

that Jñàna? Mukti cannot be gained through just any kind of jñàna. That is said as ‘jivàtma paramàtma ekatva jñàna.’ Onlythrough that jñàna can one attain mukti. That is the opinion of Advaita. Everything said here is according to Advaita thought.

That is according to the opinion of Srì Sankaràcàrya. Thus, the sàdhana for mukti is ‘jivàtma paramàtma ekatva

jñàna.’ If there is any other kind of jñàna, there won’t be mukti. You are not even saved if you know, ‘I am the Àtman.’ It’s also

not enough to merely realize God in some manner. Then what?One must have ‘jivàtma paramàtma ekatva jñàna.’ Onlythrough this jñàna will there be mukti. So, the ‘antaranìgasàdhana’ for mukti is ‘jivàtma paramàtma ekatva jñàna.’ Thatis the Sankara Siddhànta.

That is the ‘antaranìga sàdhana.’ From there, there is the‘bahiranìga sàdhan.’ In other words, this is relative. All that ismost closely situated to the goal is ‘antaranìgam,’ and that

which is further away is called ‘bahiranìgam.’ Then when thoseare compared to that which is more further away, those arealso called ‘antaranìga sàdhanas.’

Here, we are speaking about ‘sàdhana catustaya.’ So, wesaid that the ‘antaranga sàdhana’ for mukti is ‘jivàtmaparamàtma ekatva jñàna.’ How does one gain that ‘ekatva

jñàna.’ That is through ‘vedànta vàkya sravana.’ There, thevedànta vàkya is ‘bahiranìga sàdhana,’ in relation to Jñana.’

That is further away. ‘Antaranìgam’ means that which is closer. Thus, the ‘vedànta vàkyas’ are the ‘bahiranìga sàdhanas,’ andthe jñàna gained from those is the ‘antaranìga sàdhana.’



Then when we think further and further, these will againchange into antaranìga and bahiranìga sàdhanas. There aretwo kinds of ‘vedànta vàkyas.’ There are ‘mahàvàkyas,’ and‘avantara vàkyas.’ Thus, in relation to Jñàna, what is theantaranìga sàdhana? That is the ‘mahàvàkyam.’ The ‘avantaravàkyam’ is the ‘bahiranìga sàdhana.’

There are two kinds of jñàna. We learned this before. There is paroksa jñàna, and aparoksa jñàna. The jñàna gainedfrom the mahàvàkyas is ‘aparoksa jñàna.’ When we say‘mahàvàkyam,’ what is a mahàvàkyam? Those are the vàkyasthat indicate ‘jivàtma paramàtma ekatvam.’ That is what iscalled a ‘mahàvàkyam.’ There is ‘ahaë brahmàsmi,’‘tattvamasi,’ ‘ayaë àtmà brahma,’ ‘prajñànam brahma.’ All of these indicate ‘jivàtma paramàtma ekatvam.’ These are

mahàvàkyas. These mahàvàkyas are the ‘antaranìga sàdhana’of jñàna.

These can be called the ‘antaranìga sàdhana’ of mukti. Inrelation to the other sàdhanas, these are more of ‘antaranìgasàdhanas.’ Thus, the mahàvàkyam is an antaranìga sàdhana,for mukti. Then, when we say ‘avantara vàkyam,’ this is a‘bahiranìga sàdhana,’ in relation to the mahàvàkyas. Why isthat? Avantara vàkyas are those which indicate the

Paramàtman. These indicate the true nature of theParamàtman. How is that?

‘Satyam jñànaë ànandaë brahma.’ This is an ‘avantaravàkyam.’ Then, ‘vijñànaë ànandaë brahma’ – all of these areavantara vàkyas. These are Sruti Vàkyas, the words of theUpanisads. What do all of these do? These indicate that Vastu.

These indicate the Paramàrtha svarùpa. That doesn’t say, ‘thouart That.’ If that indicates, ‘you are that,’ then that is a

‘mahàvàkyam.’ This is called a ‘bahiranìga sàdhana.’ This isalso a cause for jñànotpatti. This is a cause for attaining jñàna.

These don’t give us the jñàna, ‘That Paramàtma Vastu amI.’ There is an obstacle to that, a veil. What is that obstacle?

That is ‘ajñàna.’ The veil of Ajñàna is the obstruction. This veilis also called ‘abhàna apàdakam,’ in Advaita. Ajñàna is called‘abhàna apàdakam.’ In other words, this ‘bhànam,’ oreffulgence of the Àtma Vastu is obstructed within. Because of

those obstacles, there is not that ‘bhànam.’ The word ‘bhànam’ means ‘prakàsam,’ or light,

experience. For that experience, there are obstacles. Thatcreates ‘abhànam.’ That creates that which is opposed to that



‘anubhùti,’ or experience. What creates that? That is ajñàna. Thus, the nature of ajñàna is ‘abhànam apàdakam.’ The natureof that is to veil. That which destroys that veil is themahàvàkyam. The mahàvàkyas, such as ‘ahaë brahmàsmi’destroy that. Therefore, that is what gives aparoksa anubhùti,direct experience. The aparoksa anubhavam comes from the

Sruti Vàkyam. That is the aparoksa anubhavam of the Àtman. Therefore, because that destroys the veiling nature of

Ajñàna, this is an antaranìga sàdhana, the mahàvàkyam. At thesame time, that isn’t how the avantara vàkyam works. Beforehearing the avantara vàkyam, we don’t have clear knowledgeof ‘what is the Àtman? What is Isvara? What is Brahman?’

That’s not all. For many, for those who don’t perform vedaadhyayanam, they don’t know about this Àtma Vastu. Even if

they may have the thought of Isvara, they don’t have theknowledge, ‘that is vijñànam ànandam.’ ‘That is satyam

jñànam anantam.’ They don’t know the Àtman in this way.In other words, there is no Àtman for them. That real

nature of the Àtman doesn’t exist to them. For them, there isajñàna about the Àtman, a veil. What is that veil? How doesthat work? That is called ‘asattva apàdakam.’ That creates‘asattva.’ That is the veil that creates the absence of the true

nature of the Àtman. That exists in the jiva. Therefore, that veilis called ‘asattva apàdakam.’ That creates an absence, or non-existence. ‘In truth, the Àtman exists. But for me, that doesn’t.

This is because I don’t know that.’ Such a person doesn’t knowthe Àtman as ‘vijñànam ànandam,’ as the sat-cid-ànandasvarùpa. He doesn’t know Isvara as Parabrahma.

For me, there is no Àtman. The ajñàna within me createsthis ‘asattva’ of the Àtman. That is the ajñàna that is called

‘asattva apàdakam.’ How is this ajñàna destroyed? That iswhen one hears the avantara vàkyam. These are such as‘saccidànandam brahma,’ ‘vijñànam ànandam brahma.’ In thisway, when these vàkyas are heard, they destroy the ajñàna,that ‘the Àtman doesn’t exist.’

However, that doesn’t give the experience, ‘I am That.’ Therefore, in relation to the Mahàvàkyas, the avantara vàkyamis a ‘bahiranìga sàdhana.’ There, the mahàvàkyam is

‘antaranìgam sàdhana.’ Thus, in relation to ‘vàkya sravana,’ jñàna is ‘antaranìgam.’ Therefore, that is called the antaranìgasàdhana to mukti.



Thus, once there is vàkya sravana, once one has heard themahàvàkyas, avantara vàkyas, etc., there is not thatexperience, or anubhavam. Why doesn’t that happen?Experience means that there is not the experience, ‘ahaëbrahmàsmi,’ as aparoksa. What is the cause for that? It isbecause of the lack of this sàdhana catustaya sampatti.

Thus, for vàkya sravana, the antaranìga sàdhana issàdhana catustaya sampatti. When we think about moksa,there are several different stages. All of those come beforethat. Therefore, those can also be called ‘bahiranìgam.’However, in vàkya sravana, the antaranìga sàdhana is‘sàdhana catustaya sampatti.’

Before moksa is jñàna. Before jñàna is the Sruti Vàkyas.Behing the sruti vàkyas come this sàdhana catustaya sampatti.

Only if a person hears these words along with sàdhanacatustaya sampatti will he gain Tattvajñàna and moksa. That isthe opinion of Advaita. It’s not enough to simply hear. Theremust be säavana, manana, nididhyàsana, everything. Thatdepends on the individual’s suitability, or ‘yogyatà.’ For aperson in whom this yogyatà is perfect, the mere sravana, justhearing is enough. He will gain jñàna.

For anyone else, he will have to practice sravana, manana,

and nididhyàsana, for a long time. Thus, when we say ‘sravana,manana, and nididhyàsana, those are bahiranìga sàdhanas, inrelation to the vàkyam. That is sravana, manana, nididhyàsana.In relation to the veda vàkyas, those are bahiranìga sàdhanas.

So, this will only bear proper fruit for a person with thisyogyatà, or suitability. Where is this yogyatà? That is in theantaãkarana. That is the antaãarakarana along with all of thesesàdhanas. For that in relation to sravana, manana, etc., that is

bahiranìgam. Thus, this antaãkarana with yogyatà is needed. There, there must be sravana, manana, etc. For that, one washear the vàkyam. That vàkyam must be heard. From that, theremust be jñàna. Then there is moksa.

Thus, this sàdhana catusti, in relation to jñàna, can be saidto be the most antaranìga sàdhana. Behind this sàdhana, whatis it? That is the practice of karma yoga. That is the practice of karma yoga, that aids in attaining citta suddhi. Everything that

aids in attaining this citta suddhi, or the ekàgrata, the one-pointedness of the mind, all of that is bahiranìga, in relation tothis sàdhana catusti. Then if that is in relation to jñàna, that isbahiranìgam. In relation to whatever comes before, that is



bahiranìgam. In relation to all that comes after, that isantaranìgam.

In other words, whatever has more necessity, that isaccepted as antaranìgam. Thus, karma yoga, etc., arebahiranìgam, in relation to jñàna. However, because that isbefore citta suddhi, that is antaranìga, in relation to citta

suddhi. In this way, these things are mutually connected. Thisis said to show this. All of these are mutually dependant. Thatis the meaning.

Then there is bhakti. Through the Grace of the Deity, one’sobstacles are destroyed. Here, ‘bhakti’ means ‘gauna bhakti.’In relation to citta suddhi, that is an antaranìga sàdhana. Inrelation to Jñàna pràpti, that is a bahiranìga sàdhana. All of thisis according to Advaita cinta.

A person performs vedànta sravana. However, he doesn’thave this sàdhana catustayam. Then what happens for him?Even if a person performs Vedànta sravana without sàdhanacatustaya, there is a fruit. Through that vedànta sravana, onegains citta suddhi. That is the ‘phalam,’ the fruit. In otherwords, the vedànta sravana helps one to attain that sàdhanacatustaya sampatti.

That won’t give Jñàna Pràpti. Thus, the ‘avantara phalam’

of Vedànta sravana is ‘citta suddhi.’ The mukhya phalam, orprimary fruit is Jñàna Pràpti. Then, a person has sàdhanacatustaya sampatti. However, that isn’t ripe. That is in anunripe stage. There can be highs and lows. There are highs andlows in a sàdhana. That hasn’t become firm like the way said.

Then what happens?He gains paroksa jñàna. If that sàdhana catustaya

sampatti isn’t solid yet, then the listener will have paroksa

jñàna about the Àtma Vastu. Within paroksa jñàna itself, thereare two kinds; däáham and adäáham. There can be däáhaparoksa jñàna. That is clear understanding. About what? TheÀtma Vastu exists.’ The person has no doubt about that. It is

just that I don’t have the experience of that. However, that isthe firm determination, ‘that Vastu does exist.’ That is called‘däáha paroksa jñàna.’

Thus, according to how that sàdhana catusti matures,

there is däáha paroksa jñàna. In this way, these are mutuallyconnected. When the sàdhana catustaya sampatti becomesperfect, then there will be aparoksa jñàna. That becomes‘däáha,’ firm. Therefore, this is saying in general. In general,



perform sravana after having attained sàdhana catustayasampatti. That is what is said here.

This doesn’t mean that one needs sàdhana catustayasampatti in the time of hearing, of study. A person performs theupanayana cermony, and vedàdhyayanam. In that way, aperson who performs that vedàdhyayanam will have ‘àpàka

jñàna.’ In other words, that jñàna will be along with doubt,misconceptions, etc. That is about this Àtma Vastu.

Therefore, one without sàdhana catustaya can have jñànaabout the Àtman. It is just that that jñàna isn’t perfect.However, for making that jñàna perfect and complete, itinstructs this sàdhana catustaya sampatti. That is why thatcomes. In that, what is said primarily? ‘Nityànityavastuvivekaã’– what is ‘nitya’? What is ‘anitya?’ What is Eternal? What is

Temporal? For that, that ‘viveka..’ The word ‘viveka’ means‘bheda jñàna’ – the knowledge that distinguishes between‘nitya’ and ‘anitya.’ That is ‘nityànityavastuviveka.’

How is this knowledge? That which is Eternal isParabrahma. That is what is Satya, the Truth. Everything else is

Temporal.’ This general knowledge is a sàdhana. The perfectionof that jñàna is ‘siddhi,’ or ‘sàdhyam.’ Thus, the when thatknowledge within the sàdhak reaches its complete maturity,

that is called Perfect Knowledge, or pùrna jñàna. How does asàdhak gain jñàna?

He has jijñàsà. That is the jijñàsà for true knowledge. Whyis that? He understands, ‘none of this is the Truth. This world isnot the Truth. This body is not Satyam. Nothing in the world isSatyam. All of the happiness from the world is not Satyam. Nokind of happiness in the universe, even in svargam is Satyam.’

This kind of knowledge is gained. This is general knowledge

(sàmànya jñàna). What is Satyam? That is the Àtma Vastualone. Parabrahma, God alone is Satyam.

Thus, there is the desire for God-Realization (ìsvara pràpti). The viveka for producing that desire for God-Realization iscalled ‘nityànityavastuviveka.’ In that stage, one isn’t a perfect

Jñàni. However, there is jñàna within him. Only if we has thismuch awareness will he gain true jijñàsà. It is said, ‘jànàte,icchati, yatate’ – this is a progression. First one knows, then

desires, then acts. If one must act, ‘iccha’ is needed. Before‘iccha,’ ‘jñàna’ is needed. That is for any matter; spiritual orworldly. One knows, desires, and acts.



That is ‘jànàti, icchati, yatate.’ So first, we know, about theParamàtma Vastu. We know about that from anywhere, in anyway. Then there is the desire to attain That. This is becausethat is one’s own svarùpa. It is as if that is forgotten. Naturally,when one hears about that, within the person, there will be adesire, for attaining That. That is desire. Then one seeks for the

means to that. That is action. Then he acts in those means. Thus, one knows, desires, and acts. Only through thisprogression does man reach action.

‘What is the means for That? What is the true nature of that? How can that be attained?’ All of this searching is in thepart of action, or pravätti. Thoughts, everything is in that. Thus,the general knowledge in order to want to know that; that is‘nityànityavastuviveka.’ One who has this is a sàdhak, acting in

the search for the Self, for God. His actions will be according tothe person’s circumstances and vàsanas. Therefore, that will bein different paths, for each person. However, for a person whois thus seeking, there will be this kind of yogyatà.

According to Advaita, every single jiva is acting for Moksa.Otherwise, that isn’t just sàdhaks. What are all the actions of every jiva? They are for moksa. There is no difference of spiritual or worldly there. That is true even for worldly actions.

A person desires to know something. He acts to attain that. Inthese two actions, in the action to know, and the action to gain,in all of these, what is it? Even the natural actions of a jiva, areactions to know God. When one acts like that unknowingly, thatis called ‘laukika,’ materialistic. When one acts like thatknowingly, that is called ‘àtmìyatà,’ or spirituality. That is thedifference between the two.

For the ordinary person, without knowing anything about

God, or any unworldly, spiritual subjects, even when heperforms his day-to-day activities, his thinking, words, andactions, he is searching for God, in all of this. He constantlysearching for God, but he doesn’t know that he is searching forGod. That is a person that we call ‘worldly.’ We call him‘materialistic’ (bhautikan). That is what is called ‘bhautikavàdi,’ a materialist, etc. This is according to Advaita cinta. He issearching for God.

Instead, we know that there are those who searchintentionally. That is called ‘àtmìya vàdi,’ a spiritualist. Thus,boundary between the materialist and the spiritualist is verythin. That is according to Advaita cinta. So, a person who



intentionally searches for the Self will have this generalknowledge, or sàmànya jñàna. That is ‘nityànityavastuviveka.’Otherwise, he wouldn’t have any sraddhà towards that. Hewouldn’t have the desire to renounce materialism. That generalknowledge is needed.

Then he strives for what is called ‘visesa jñàna,’ the

matured knowledge of that. Then what is next? ‘Iha amutraartha bhoga viràgaã.’ The word ‘iha’ means ‘lokam,’ this world.

The word ‘amutra’ means ‘para loka,’ the world hereafter. Thus, those objects in this world and hereafter, that is ‘artha.’‘Iha amutra artham.’ Those are objects. Those objects, in thisworld and hereafter, for those, the ‘bhoga..’ The word ‘bhoga’means the experience of either ‘sukham’ or ‘duãkham.’ Theexperience of sukham and duãkham is what is called ‘bhoga’ in

Sanskrit.For that experience, ‘viràgaã’ – this means ‘virakti,’ or

‘udàsìnatà,’ the disinterest in these. That isn’t aversion, or‘vidvesam,’ or anger. That is the absence of interest. That is‘iha amutra artha bhoga viràgam’ – for the objects in this worldand in the next, the experiences of happiness and suffering inthose, the lack of interest in these; that is the meaning. That is‘iha amutra artha bhoga viràgaã.’ This is also a sàdhak’s

yogyatà, or suitability.Why doesn’t the materialist realize that his search is the

search for God? He has this ràga. What for? ‘Iha,’ the happinessin this world, he doesn’t gain the dispassion for that. He doesn’tgain virakti in the pleasurable experiences. He doesn’t have thebodha that the pleasure he experiences is Isvarìya, or part of God. All experiences of pleasure, of happiness are ìsvarìyam.

That is the meaning. God is the embodiment of Sukham. God is

the embodiment of Ànanda, Bliss. Therefore, all experiences of sukham are divine. However, what happens in those?

Those forms of sukham are mixed with Màyà. That is whyman is never satisfied with sukham. Those are sukhas that areimpurified by Màyà. Those are forms of sukham, that areconnected to Màyà. Those are forms of sukham, connected toAjñàna. Thus, all material actions are the actions to attainthose. So that sukham is not Perfect. That is not the Perfect

Divine Sukham. That Sukham is devoid of impurity.First know that there is such a Sukham. One can attain

that Sukham. Know that!’ Then know about the means forattaining That. When that happens, the interest for the sukham



here will diminish. Likewise is the desire for sukham beyond therange of the senses. The ‘amutra,’ the sukham in the worldhereafter. That is ‘atìndriya sukham.’

That isn’t the sukham obtained in this world. That is said tobe even a greater sukham than the sukham in this loka. It issaid, ‘yatna duãkhena saëbhinna na ca ghrastaë anantaram,

abhilàsaupanìtaë ca tat sukhaë sopadàspadaë.’ What is thesukham of ‘svargam’? That is said, ‘yena duãkhenasaëbhinnam’ – all of the sukham in this world is mixed withduãkham. That is ‘saëbhinnam,’ mixed. It says, ‘yat naduãkhena saëbhinnam,’ whatever sukham that is not mixedwith duãkham, that is ‘svarga sukham.’

‘Na ca ghrastaë’ – this means to come and go, back andforth. That is the specialty of ordinary sukham. Once there is a

good sukham, after some time, that disappears. That becomes‘ghrastam,’ it fades away. That disappears. Then there is thesukham that doesn’t disappear. That is the sukham of svargam.‘Anantaram’ – that sukham in ‘nairantaryam,’ constant.

The worldly sukham is not ‘nairantyaryam.’ That isexperienced for a little time. Then after some time, one isunable to experience that. ‘Svarga sukham’ isn’t like that. Thatis ‘nirantaram,’ constant. This is the ‘svarga sukham’ that is

described in Pùrva Mìmàmsa. ‘Yaã na duãkhena saëbhinnaë naca ghrastaë anantaram, abhilàsaupanìtaë ca’ – there, it isn’tnecessary to act in order to experience sukham.

Here, we have to act for sukham. We have to acceptexternal upàdhis, or means. That isn’t necessary for svargasukham. What is that? ‘Abhilàsa upanìtam’ – that sukham isgained, as soon as one imagines it. When one imagines aboutsukham, then sukham is experienced. Here, if we imagine

about sukham, that isn’t sukham. Only if we find the means tothat will we experience that sukham. Only if you eat somethingsweet can you get the sukham of a sweet. If you imagine thatyou are eating a sweet, you won’t gain that sukham. There,that is not needed.

There, no kind of instrument is needed. There is no needfor a means, an upàdhi. That is ‘abhilàsa upanìtam’ – thesukham comes according to one’s sankalpa. ‘Tat sukham’ –

that sukham, how is that? ‘Abhilàsa upanìtam, tat sukham,’that happiness, ‘svapadàspadam,’ that is the meaning of theword ‘sva.’ That is the word ‘sva’ in the word ‘svargam.’

Therefore, it says, there is such a sukham. This sukham is



‘atìndriya,’ beyond the senses. That isn’t known by theindriyas. That sukham is not known by our indriyas here.

That is a sukham obtained after death. Having performedkarmas such as jyotistom, a person who desires svargamobtains that sukham. That is what is said by Pùrva Mìmàmsa.For attaining that sukham, one performs karmas. Here, there

must be ‘virakti,’ dispassion from that sukham. Why is that? Itis because even though that sukham has all these features,that sukham is destroyed with time. That is limited by time.

That sukham is within the limitations of time.Even though the jiva may be able to experience this

sukham for a long time, that is only as much as the jiva’s punyaallows. When the punya that is a cause for that sukham isdestroyed, then one has to leave that sukham and return to

Earth. Therefore, one has to experience both; sukham andduãkham. Therefore, what is it?

Having understood that this svargìya sukham is subject todestruction, gain ‘virakti,’ detachment from that. Don’t haveany interest in that. Don’t be engaged in the Karma Kanda.

That is ‘amutra artha bhoga viràgaã’ – that is the absence of interest in the experience of sukham in the world hereafter.

Thus, how much greater than the sukham here is the sukham is

the other loka. Even in that is so, through the awareness thatthat is also subject to destruction, don’t have any interest inthat. You will again have to come here to experience thesukham and duãkham of this loka.

However, for an ordinary person, he won’t have desire forthe sukham of ‘para loka,’ the world hereafter. The reason isbecause only a person with a lot of samskàra will have thedesire for a world that is beyond the senses, or atìndriya, for a

sukham that is atìndriya, and the desire to know about themeans to that. That is a person who has performedvedàdhyayanam. Only such a person can even understand thatthere is such a sukham. Then he has the desire for thatsukham.

Ordinary jivas don’t have the desire for sukham in the paraloka. They desire for the sukham in this world, ‘iha loka.’ That iswhere their interest will be. That is the first place where a

sàdhak should gain virakti, dispassion. That is virakti for ‘ihaloka sukham.’ That is ‘udàsìnata,’ absence of interest. Only if that is so will there be the fruit from Vedànta vàkya sravana.



That is different among sàdhaks. That is divided in severaldifferent ways.

There is ‘yatamànam,’ ‘vyatirekam,’ ‘ekendriya,’ and‘vasìkàram.’ In Yoga Sàstra, etc., this ‘virakti’ is divided intofour states.In the stage of ‘yatamànam,’ the person knows, ‘this sukham

is subject to destruction. It is momentary. There is a greatersukham than this.’ He knows this. He desires to renounce thissukham. However, according to that desire..

There is jñàna and iccha, knowledge and will. However, heisn’t able to act according to that desire. That is called‘yatamàna vairàgyam.’ He has viveka within. He hasknowledge, that ‘this sukham is momentary. This is temporal. Itis not everlasting. I must renounce all of this.’ Even though he

knows this, being prompted by vàsana, he goes and again actsin this sukham. That is ‘yatamàna vairàgyam.’

He will continuously act. There is not the fruit in the waythat he intends. This is something normally experienced byspiritual seekers. They know, ‘I don’t need this sukham,’ butthe mind goes there, and prompts them to act there. This is thebeginning stage of this ‘viràga,’ or ‘vairàgyam.’ We cannot saythat there is no ‘viràga’ in the mind. This is because he knows,

‘this isn’t what I need.’ However, because he acts, beingprompted by vàsana, that is called ‘yatamàna vairàgyam.’

If he continues to strive more, through viveka, sraddhà,bhakti, through using all of these, he reaches the stage of ‘vyatirekam.’ In other words, he is able to withdraw fromsome visayas. He isn’t able to withdraw from visayas in whichthere is firm vàsana, even if he strives. That is the meaning.

He is continuously striving, intensely. Because of that

effort, he is able to gain ‘virakti’ towards some visayas. Thoseare the visayas that don’t bind him so much. However, forsome strongly connected visayas, those with strongly rootedvàsanas, he isn’t able to withdraw from those. That is called‘vyatirekam.’ In other words, he is beginning to separate, tostand apart. That is his level of ‘virakti.’

For him, all his spiritual sàdhanas will be continuouslyfruitless. That is like rowing a boat that is tied to the shore. If

you bind the rope and then row, even if you row with greatenergy, the boat will stay on the shore. That will be hiscondition. That is a person with this ‘vyatireka vairàgyam.’ It isonly possible to move ahead on this path if one goes a little



further from here. It isn’t possible for a person without vairàgyato act on the spiritual path. That is only possible if he movesaway from the longing for sukham, at least a little.

However, if the bondage is very powerful, he won’t be ableto move forwards. Then, through rowing and rowing,eventually, this rope will snap. That is through the strength of

the rowing. That can happen. One can have that kind of subhàpti visvàsam, an optimistic expectation. This is‘vyatirekam.’

However, as he continuously rows, eventually this rope willsnap. That is the next stage, ‘ekendriya.’ ‘Ekendriya’ meansthat one can control the senses externally. However, desire willremain active in the mind. Otherwise, that will remain asleep,lying down. That is ‘ekendriya.’

Such a person has ‘virakti’ externally. However, if asituation arises, he will jump and fall in. That is like a lion. If that sees a deer, it will jump and attack. Such a person will belike that. That ‘virakti’ is under his external control. Thatexternal control may be through viveka, throughcircumstances, or through fear, all of these.

One may be afraid of society, afraid of the Guru, afraid of being stoned.. through all of these, what is it? He will be

‘viraktan,’ detached. There, what happens? That is externalcontrol. This is a very high state. This isn’t a bad state.However, internally, there are desires, in the mind. Longing willbe active in the mind. This is a person who continuouslycontrols that externally, in all ways. Sanyassis andbrahmacaris, etc., are all in this condition. Don’t say this toothers. It’s enough if only we know. (laughs)

Then what is it? This is ‘ekendriya.’ That stays in the mind.

Externally, that is perfect. But that isn’t so internally. That is‘ekendriya.’ Then there is a state that must be reached beyondthis. From the mind, one has to go forwards. That is said,‘paraë dästvà nivartate’ in the Gita. ‘Rasavarjam rasopyasyaparaë dästvà nivartate.’ That is what is called ‘rasavarjam.’

There, in ‘ekendriya,’ the ‘rasa’ or taste is left behind. In theform of vàsana, that is within, in the mind. That is ‘visayàsa,’the desire for objects. That is in the mind. That is also called

‘rasa’ in the Gita. That is in the section of Sthita PrajñàLaksanas.

‘Rasopi asya,’ even that ‘rasa,’ even for that, ‘paraëdästvà nivartate’ – along with that Realization of the Supreme



Self, according to how firm that Paramàtma Bodha becomes,that withdraws, ‘nivartate.’ That is what is called ‘vasìkàram.’

That is the final state. When one’s viveka becomes firm, whenthe vàsanas are destroyed, that happens natural within.‘Vàsìkàram’ is what comes as the fruit of one’s previoussàdhanas. Then such a person doesn’t have desire towards

anything at all. There is no attraction towards any materialsukham.

When we say material pleasure, or ‘bhautika sukham,’ thisdoesn’t just mean the pleasure from any external object. This iswhere one gains dispassion from all kinds of vàsana, all of them. That is the meaning. There are vàsanas, desire foradoration, acceptance, etc. This state is where all of thesecome under one’s control. That is called ‘vasìkàra.’ That is

something to be obtained through great efforts. According toone’s firmness of viveka, that is gained.

Thus, after reaching that perfect dispassion, or pùrnavairàgyam, then Jñana becomes perfect, paripùrna. Then thesàdhanas such as sravana performed in the previous stages,such as yatamànam, vyatirekam, ekendriya, these all bearfruit. This give aparoksa jñàna. This vasìkàra vairàgya andaparoksa jñàna mutually complete each other.

A person with aparoksa jñàna has vasìkàravairàgyam. A person with vasìkàra vairàgya has aparoksa

jñàna. Both of these exist perfectly. Both of these completeeach other. Before that, everything exists with the help of paroksa jñana. That is ‘ekendriya,’ ‘vyatirekam,’ etc. Thus, thiskind of vairàgya is a sàdhana. This is ‘udàsìnatà,’ the absenceof interest towards visayas. That is the absence of interest inthe experience of sukham. That is a yogyatà here. That also

depends on one’s level. Thus, ‘nityànityavastu viveka’ and ‘viràgam’ – these two

are mutually dependant on each other. Each one exists,depending on the other. It isn’t that one obtains one, and thenthe other. These go hand-in-hand. According to one’s viràgam,one needs viveka. Along with one’s viveka, there must beviràgam. Going hand-in-hand, these two grow. Otherwise, itisn’t that one gets one first, and then goes and gets the other.

These depend on each other. Depending on the other, eachgrows. If one decreases, the other will also decrease.

If one’s viveka decreases, then viràgam will decrease. If viràga decreases, viveka will decrease. Then next is



‘samadamàdi sàdhana sampat.’ The word ‘sama’ means ‘manonigraham,’ or control of the mind. Then ‘dama’ is the control of the other indriyas. Then come ‘uparati,’ ‘sraddhà,’ ‘titiksà,’ and‘samàdhànam.’ All of these come in this.

Sama is control of the senses. In the sàstras there is both‘vidhi’ and ‘pratisedha,’ or ordinance and prohibition. A sàdhak

must have discrimination about these do’s and don’ts. ‘Vidhi’means ‘do’s, a and ‘pratisedha’ means don’ts. That is wherethe knowledge of the sàstras becomes necessary. What to do,and what not to do? One must recognize this.

Having thus recognized that, one should withdraw themind from all don’ts, and fix the mind in the do’s. That is‘sama.’ That is what is called ‘indriya nirodham,’ or ‘indriyanigraham,’ sense control. That is also what is called control of

the mind. What are called the ‘do’s’ for a sàdhak? That is for aspritiual seeker. That do’s for a sàdhak are karma yoga, bhakti,other practices of Yoga, Vedànta sravana, service to the Guru,etc. To fix the mind in such matters is ‘sama.’ Thus, the mindwithdraws from everything opposed to those.

It isn’t possible to simply pull the mind away fromsomething. What is the mind? That is said to be ‘paràkpravanam’ – in other words, that constantly flows outwards, the

mind. Therefore, the meaning of control the mind from someobject, or restraining it simply means to make it firm insomething else. The mind always need a visaya, an object. Themind cannot exist without an object. The mind is always inmovement. The mind is always facing the objects. Thus, tocontrol the mind, to restrain the mind,’ what does this mean?

That just means to fix the mind somewhere or other. That is themeaning. Otherwise, nobody can simply grab hold of the mind.

The mind is formless. You cannot bind that. Therefore,make that firm in spiritual sàdhanas. That is a means toavoiding in actions opposed to spiritual sàdhana. For that, oneneeds such things as the Guru, sàstra, the circumstances, one’sown vàsana, etc. All of these things must favorable. Only thenis it possible, otherwise no. All of these are needed.

Suppose we approach a Mahàguru. But then, if our vàsanais not correct, then it is difficult. One will see faults in the Guru

Himself. Then one will blame the Guru and leave the àsram. Therefore, one’s vàsana must be favorable. Thus, that isn’tpossible through the Guru’s presence alone.



One disciple approached Srì Buddha, and receivedsanyassa from him. This disciple stayed for a long time withBuddha. Those who have read the story of Buddha know this.After some time, he wanted the leadership of the sanìgam. Hefelt, ‘I am even greater than Buddha. Therefore, I alone shouldlead this sanìgam.’ He said this to Buddha.

Buddha, ‘fine, you lead.’ However, the other disciplesdidn’t agree to that. Therefore, he thought, ‘it is because of himthat they don’t recognize me. If I get rid of him, then I will getthe sanìgam in my hands.’ After that, he tried to kill Buddha. .Who was this? This was done by a disciple. Isn’t it?

Then isn’t the matter of Judas famous? Therefore, youcannot believe that a person will be fine just from the Guru’spresence. If the person’s vàsana is not favorable, then no

matter what divine presence it is, his vàsana will raise its hood. That will raise its hood, and he will act in the opposite way. There are numerous examples of this in spiritual history.

Therefore, one’s vàsana must be favorable. Only then willthere be real sama, or ‘mano nigraham,’ control of the mind.

Then the Guru’s presence, the Guru’s instructions, all of theseare needed. Then there will be fear. Fear is needed. That is fearin the Guru. Only if there is that fear can he forcefully control

the senses, and lead them on the right path. Then the aid of the sàstra is needed. The Guru’s upadesa

is sàstra. From that, one must recognize what is good and bad.If one doesn’t recognize that, then one may do something bad,mistaking that for being good. One will mistake adharma fordharma, and act there. For avoiding that, one needs viveka.

That is necessary. Then the circumstances must be favorable. What is the

nature of the mind? No matter what temptation, that will yieldto that. Those with the strength of mind to withstandtemptations are very few. Therefore, if one practices sàdhana,while living in the midst of temptations, one won’t be able tostand firm in the path of sàdhana. One will fall under the swayof temptations. Therefore, favorable circumstances are needed.

The primary favorable circumstance is the presence of theGuru. There will be fear there. That is why àsrams, etc., are

necessary. Thus, when all of these are together, this ‘sama,’the control of the mind and senses becomes firm. When this‘mano nigraham’ comes, this means that one is firm insàdhana.



Then how can we know when this ‘sama’ comes? There isno need to go to someone else and ask that. Is the mind firm insàdhanas? Then that is ‘sama.’ Then sama and dama aremutually connected. Only a jiva with sama will have dama.‘Dama’ means to control the other indriyas. That means to notengage the instruments (karanas) in prohibited actions. That is

‘dama.’ Those are the ‘don’ts,’ instructed by àcàryas and thesàstra. There, one avoids those.

For that, the mind must have ‘sama.’ The mind must beunder control. Therefore, these two are mutually connected.Only if there is one will there be the other. It is said, don’t hearwhat shouldn’t be heard. ‘Don’t listen to gossip, and don’t sayyourself.’ The work of the sravanendriya is to hear. To speak isthe work of the vàgindriya.

Jealously, finding fault with others, finding fault with goodpeople – for these, don’t listen and don’t say that. To not listenor speak, this means the control of the sravanendriya and thevàgindriya. A person can do that, but the mind must befavorable. The mind must have viveka. There must be theviveka, ‘I should not listen to this. I shouldn’t say like this.’ If that isn’t, then one will listen and say that. This is said as anexample.

Thus, in all of the actions of the indriyas, in the actions of all the indriyas, one avoids all don’ts, whatever is prohibited.Only accept the actions for progressing spiritually. That is onlypossible through sharp viveka. That viveka is what is for this.

The other viveka isn’t enough; ‘nityànityavastuviveka.’ Onemust also have the viveka for this. In the Sruti, that viveka iscalled ‘jagratà.’ That is also called ‘jagratà,’ or wakefulness.

The literal meaning of ‘jagratà’ is ‘to be awake.’ We are

awake here, in the external view. To be awake in the internalview, that is spiritual sàdhana. All people in the world areawake with the external view, the external sight. There is no

jagratà there. Being awake with the internal sight, the innerview, that is jagratà. What is meant by ‘inner sight’?

This means to be constantly awake, seeing and knowingone’s own antaãkarana through self-examination. This meansto discover when the mind strays from the path in the very

beginning of that, and then control it and lead it to the rightpath. This is the jagratà of a sàdhak. For that, self-examinationis necessary. One must be awake, looking within oneself. Thatis what is called ‘antarmukhatà,’ introspection. One looks



within oneself, and recognizes the thoughts and emotionsthere. Then removing whatever defects are there, recognizingwhat is good, and developing that – for that, this wakefulnessof the mind is needed. That is jagratà.

Only through that jagratà can a person practice sama anddama. An ordinary person won’t look there. To look within, if we

look within, will see the Àtman? No, we won’t see. If you closeyour eyes and look, there is darkness. However, looking at themind with the mind..

Then there is the diversity of the antaãkarana. We see thegood, the bad, etc. Within that, one should distinguish betweenthe good and the bad. That is what is called self-examination,or àtma parisodana. There, one should remove the bad, anddevelop the sad vàsanas, or good tendencies. For that, there

must be a wakeful, intentional effort. The awareness that helpsin that is jagratà.

Only one with that jagratà can know this sama and dama,make those practical. That is why the sàstra is sometimesrefuted. Some may understand the sàstra, but be unable to useit in life. Therefore, one cannot gain Moksa from sàstra in thatway.. That is because that is merely in the sàstra, and doesn’tenter one’s life. For that to enter our lives, what is needed? One

needs that jagratà, that antarmukhatà in the study of sàstra. Thus, we said in the beginning that we have to study sàstrawith introspection, or antarmukhatà.

The sàstras don’t just speak about Brahman. The sàstrasmostly don’t say anything about Brahman. What is everythingthe sàstra speaks on about? That is about sàdhana. The entiresàstra is about the means to attain Brahman. Therefore, if onemust recognize those means, one needs viveka, one needs

jagratà. Only for such a person, can he bring the sàstras intohis own experience.

Therefore, if both the external indriyas and internalindriyas must come under one’s control, one must. That issama and dama. Otherwise, the mind and indriyas wouldn’thave a visaya, an object. If there is no visaya, then that will goto the external world. That where the necessity of the àsramcomes.

In today’s time, it isn’t possible for anyone to practicesama and dama in the outside world. That is never possible.

That is only possible if there are the favorable circumstances.Otherwise, one must be ‘à janma siddha,’ perfect from birth



itself. All of these must be spontaneous. That cannot be in theform of sàdhana. All of these must be in the form of siddhi,perfection. If such a person lives there, then no problem. In nomatter what impurity they live in, that impurity won’t affectthem.

However, those like us aren’t like that. Those like us are

influenced by wherever we stand. If one bathes in the Ganges,you will become pure. And what about dirty water? Then youwill become dirty. This is because we are jivas who haven’tattained that yogyatà yet. For such sàdhaks, they needfavorable circumstances, like the àsram. Only then can they doany of this.

That isn’t possible in the atmosphere of the family. Therealso, the mind will be always full of worldly and material

thoughts. Therefore, a spiritual atmosphere is necessary. Therewill be a spiritual vibration in such an atmosphere. That willaffect the mind. That is through the presence of mahà purusas.Such centers, with the presence of Mahàgurus, are necessary.

There, one can accept this sama and dama. Thus, sama and dama are the control of the mind and

senses. In other words, that is what makes one move ahead onthe path of sàdhana. To act on the path of sàdhana, one must

be faced towards that supreme state, to that jñàna. That is forthe indriyas, the mind, everything.. Therefore, sàdhana is forattaining the laksyam, the goal. Making the mind and sensesfirm on the path of sàdhana is for reaching that goal. That iswhat sama and dama are for.

Then there is ‘uparati.’ We said before that theantaãkarana is bound to vàsana. It is vàsana that makes oneact in karmas. That is what prompts one to become immersed

in karma. How is that? One forgets all other sàdhanas, andcompletely prompted by karma. In that karma, one forgets allother sàdhanas.. in other words, that isn’t karma yoga. That isanother kind of karma. The withdrawal from such karmas is‘uparati.’

A person may go and jump into any karma, due to theprompting of vàsana. When it says that karma is harmful, itmeans that the continuous presence of karma is harmful.

Otherwise, the method of performing the karma is whatbecomes harmful for the sàdhak. Karma yoga is somethingagreed on by the sàstra. However, there are Vaidika karmas,karmas performed along with desire, then prohibited karmas..



the vàsanas for all these are lying within. These vàsana willcontinuously prompt one in karma.

Therefore, it is said to first renounce ‘nisidha karmas,’ orprohibited karmas. Then renounce kàmya karmas, thoseperformed with desire for the fruit. Then after that, only act innecessary karma. That is the beginning of karma tyàga. That is

it. Then there are some karmas that we cannot avoid. But we

will have to forcefully avoid some karmas. Even still, there areother karmas that we cannot avoid. We said this before whenwe discussed about karma. For karma, the jiva has somefreedom in that. The jiva can act, or not act. However, it isn’tpossible to decide, to act or not act, in all karmas. There aresome karmas that we are able to avoid. We have the freedom

to avoid those, the will power. God has given that to man. Thus, using that will power, one can recognize opposing

karmas. Opposed to what? Opposed to spiritual sàdhana. Oneshould recognize those karmas, and avoid them. Those arekàmya karmas, nisidha karmas, etc. All of these should beavoided. Then after that, one should perform the karmas thataid in attaining citta suddhi. This is because one simply mustperform karma, prompted by vàsana. Therefore, for the karmas

that aid in attaining citta suddhi, if one doesn’t have the vivekato recognize those, then do whatever the Guru instructs.

The Guru says, ‘you do this karma.’ This is because aperson’s viveka isn’t that mature. Therefore, a person may notbe able to recognize his own svadharma. If he cannot recognizethat, then what should do? If he doesn’t have that vivekawithin, then approach someone with that viveka. Approach thesàstra, the Guru. Then perform the action according to the

Guru’s instructions. Then, only perform an action if you areresolved, ‘this is my dharma.’ What is that for? That is forantaãkarana suddhi. When one acts in that way, we can avoidnumerous karmas. That is uparati. Otherwise, even if a persondesires for karma tyàga right away, that won’t happen. Whydoesn’t that work?

We know that to renounce all these karmas, that areprompted by vàsana is impossible. This is because we aren’t

even able to intentionally renounce a single thought or emotionin the mind. That is before the action. For a person who isn’teven able to renounce an emotion, how can he renounce the



karma from that, that is more powerful? That is very verydifficult.

Therefore, do the karma that the Guru assigns. Otherwise,if one’s own viveka is mature, recognize your path of karmaaccording to that viveka, along with the aid of the sàstra andGuru’s instructions. Then act. In the way that a mother

recognizes her child.. there is no need for anyone else to tellher that. Likewise, a sàdhak should be able to recognize hiskarma. That is what the sàstras say. He must have thediscrimination to recognize that.

That is what is called svadharma. That is what one shouldaccept. Then reject everything else. That is ‘uparati.’ The word‘uparati’ can also mean ‘sanyassa.’ This is the same thingcalled by sanyassa. Thus, there is sama, dama, uparati.. all of

these must be in a person in the necessary way. That is for thesravana, for sàdhana. Next comes sraddhà.

The word sraddhà means ‘visvàsam,’ or faith. That isthe meaning of sraddhà, ‘visvàsam.’ In what is faith needed?First one needs faith in one’s own self. Isn’t it? One needs faithin oneself, first. Only a person with faith in himself can havefaith in anything else. To have faith in oneself doesn’t mean‘ahanta,’ or ego.

In other words, that is the faith when one recognizesoneself. That is the faith, ‘I can do this.’ That is needed first. Inother words, a person traveling on this path may sometimesdoubts, ‘Is this for me? Can I do this?’ He will feel this doubt.

The person’s sraddhà will be less. ‘Is this possible for me? Am Isuitable for this? Will I be able to move forwards?’ This kind of doubt will come.

This doubt is what should be removed first. There must be

sraddhà in oneself. ‘I can do this’ – this faith is needed first. Then after that only does one search for the Guru, search forthe sàstra, and act in sàdhanas. Thus, if there is not thatsraddhà in the beginning, then one won’t be able to goforwards. That is what we call self-confidence. That is the samething. Even though it isn’t possible to know the Self and thenhave confidence, isn’t there an individual, composed of thisbody, mind, senses, etc? At least have faith in that individual.

That is the least.A person without faith in himself won’t have faith in

anything, whether the Guru, sàstra, or even God. A personmust become aware, ‘I am suitable for this.’ Otherwise, he



won’t be able to act constantly in that. The person will alwaysdoubt himself. ‘Is this possible for me?’ When one feels that ispossible, he will act. When he doesn’t feel that that is possible,he won’t act in that path, or will act in an opposed path. That ishow everything one has gained can be destroyed in a moment.

Otherwise, that will lead to blindness. Such a person will go

to tamas. Thus, sraddhà is needed. That is ‘I am suitable topractice sàdhana. If I strive, I can move forwards on this path.’

That is sraddhà. That is needed first. Then one needs sraddhàin the sàstra. Thus, one searches the sàstra. One needssraddhà in the Guru. Then one will have faith in the Guru. Onewill have faith in sàdhana and the fruit. The ultimate fruit of

Jñàna Pràpti, or Moksa, or Bhakti, according to one’s vàsana,and the sàdhanas for all that, seva, Guru seva, sravana,

manana, Isvaràràdhana, upàsana, etc., one will have sraddhà inall of these sàdhanas. One will have faith in these.

Otherwise, one will have the faith that all of thesesàdhanas bear fruit. Thus, this is faith in the sàdhana and in thesàdhyam. That is sraddhà. Then faith in the sàdhak, that issraddhà. That is it. A part of one’s sàdhana is the Guru, sàstra,everything. Relying on the Guru is for the perfection of one’ssàdhana. That is why one takes refuge in the Guru. Therefore,

one needs sraddhà in the Guru, faith. That is the firm faith, ‘allof this will bear fruit.’ That is what is called sraddhà.

Great importance is given to sraddhà. If there is even aslight damage to sraddhà, then all of the fruits of spiritualpractice are destroyed. That is what is said. Here, that can begained, then destroyed. Lost doesn’t mean that one doesn’t getthose. This means to gain that, and then lose it. In other words,if one falls from higher up, the bruises will be more. If one falls

from lower, the wounds won’t be as much.. Thus, if any kind of laking comes in sraddhà, then

everything gained will be lost, and one has to begin again. Thatis what is said in the story of these mahàrsis. One did tapas fora thousand years, and then came under the grasp of Màyà.

Then everything was lost, and he had to begin again from start. Then everything had to begin from the start again. In otherwords, that is a complete loss, complete destruction. Then why

does that happen? It is because one’s sraddhà is destroyed.When one’s sraddhà in the sàdhana and the sàdhya is lost,then everything is lost. Therefore, one needs sraddhà, firmfaith.



One needs unshakable, firm faith. All of that is needed.According to the highs and lows of these sàdhana, the fruit of the primary sàdhana comes. That is from sravana, manana,and nididhyàsana. This isn’t just for jñàna. These sàdhanas areall needed for Yoga, Bhakti, everything. Therefore,Sankaràcàrya will say, there is no difference between these

sàdhanas. Our difference of opinion, where does that come? Isit bhakti that gives moksa, or is it jñana?’ That is where thedifference is. The Advaita says, there is no difference in thesàdhana.

Sankaràcàrya will say in this Brahma Sutra itself thatyama, niyama, àsana, prànàyàma, pratyahàra, dhàrana,dhyàna, and samàdhi are all acceptable in Advaita. This isbecause all of these things are in the form of sàdhana.

Therefore, there is no difference there. That is in the level of asàdhana. Therefore, whether a bhaktan, yogi, or jñani, whoeverit is, one must simply accept the sàdhanas said here.

For sàdhaks, there is no difference in the path. The path issàdhana. Therefore, there is no difference in the sàdhana. Thenwe said before that the goal is not different. That wasaccepted. Thus, for sàdhaks, there is no kind of differenceanywhere. No matter what path you travel, sàdhana is needed.

Everyone needs these. In other words, everyone needs samadamàdi.

AUM AMRITESHVARYAI NAMAH

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Brahma Sutra 16