BRAHMA SUTRA

With
SHANKARABASHYAM

INTRODUCTION TO

BRAHMA SUTRA & CHAPTER

1 – SECTION 1

VOLUME - 1
Index

S. No. Title Page No.

I Introduction to Brahma Sutra 4
II Chapter 1 : Samanvaya Adhyaya
1) Section 1 – Topic 1 148
2) Bashyam : Introduction to Section 1 - Topic 1 148
INTRODUCTION TO
BRAHMA SUTRA
INTRODCUTION
1) Selected Sutras Bashyam
2) Vedanta Darshana Granthanam – Official document.
3) Darshanam = School of philosophy / thought
• Authors – Vision / Perspective / Outlook of Grantha.
4)
12 Darshanams

(a) Astikas (b) Nastikas

- Accept Apaurusheya Veda - Don’t believe in Veda as valid

Pramanams source of knowledge
- Veda Pramanam Nasti.
- No God, belief based
- Tarqa based, speculative

5) Nastika Darshanam :
I) Charvakas :
a) Materialistic
• Believe in Artha, Kama.
• Eat, Drink, enjoy. 4
• No Veda, Atma, Punar Janma, heaven, hell.
• Moksha = Death, individual free from life.
b) One Shloka : Charvaka’s Quotes

As long as you live, live happily. Take debt and drink ghee. Once the body is reduced to ashes,
how can it come back!

Yavat Jeeve Sukham Jeevet :

• As long as you live enjoy.
Rinam Krutva Ghrutam Pibet :
• Eat good food, if no money borrow.
• No need to bother to pay back debit.
Bhasmi Bute Dehasya Punaragamanam Kutaha :
• Once body reduced to Ashes, what is there to come back.
• No Punyam, Papam, Punar Janma. 5
c) Has sweet Tongue :
• Charu – Vak – Yasya.
d) Brihaspati – Founder
II) a) Jainism :
• Atheistic teaching.
• Given out by 24 Tirtankaras (Noble).
b) Rishabha Deva, ending with Vardhamana Mahavira
• Contemporary of Buddha around 500 years ago.
c) Jainism has started long before Vardhamana Mahavira i.e. Risheba Deva.
d) There is one Rishabha Deva mentioned in Bhagavatam – 3rd Skanda, Avatara of Lord Vishnu,
Teaches Vedanta to his Children, becomes Avadhuta and wanders all over, no Vidhi, no
Nisheda.
e) King Arhat created philosophy, keeping Avadhuta as model.
• It is heritic system, against Advaitam.
• This has come today as Jainism.
• It is a live religion even today.

6
f) Jinaha – One who has conquered his passion, won over worldly desires.
• Victorious, every liberated person is Jinaha.
• Since it is dealing with liberated person Jinaha, it is called Jainism.
III) Buddhism :
a) Contemporary of Vardhamana Mahavira
b) Buddhas original teachings are not available.
• No consistent, systematic teaching given by Buddha.
• We do not know real teaching of Buddha.
c) Buddha means the enlightened one.
• Liberated in Vedanta is called Buddaha.
• Straying sayings of Buddha.
• Stray sayings of Buddha are available, collected by several people later.
d) Condensed into various books called “Pithakam” (Box item).
• Vinaya Pithakam, Abhidharma Pithakam, caskets of Buddhas saying.
e) Later, many scholars expanded on that.
• 4 Branches came out of these books.

7
f)
Buddhism

4 Schools

Yogachara Vigyana Shunyavadis

Sautrantika Vaibhashikas
Vada Madhyamika

- Hinayanam
- Mahayaniam
- Inferior Path
- Superior, greater path
- Accept real observed world +
- World unreal, close to Vedanta
Real observer
• Details in Mandukya, Vichara Sagara.
h) Vedanta not Buddhist, not Pseudo Buddhism, Shankara not Prachanna Baudaha.
i) Vedanta and Mahayana say world is Mithya.
j) Yogachara – closer to Vedanta.
• World – Mithya, Consciousness alone is real, everything else is Mithya.
k) Discussed elaborately in Brahma Sutra, this Vigyana Vadis.

8
l) Main difference :

Yogachara Vedanta
- Consciousness is temporary, - Nitya Consciousness
continuous flow.
- Momentary consciousness
m)
Madhyamika – Shunyavada – All
unreal

World Consciousness

• Everything unreal, should there be some reality to support it?

n)
Rope Rope Snake
Real Unreal

o) No Reality to support, Sarva Shunya Vadi.

p) Yogachara – Vigyanavadi – closest, debated by Shankara.

9
q) Summary :
Shad Nastika Darshanani

6 Schools

Charvaka Jainism Buddhism

4 Schools
• All discussed in Brahma Sutra :
Chapter 2 – 2nd Section.
IV)
6 Astika Darshanams

Accept Veda Pramanam

Accept Pratyaksham, Anumanam

Sankhya Darshanam :
a) foremost, champion philosopher.
• Prathama Malla Nyaya.
• Very powerful current opponent to Vedanta.
• Without defeating Sankhya, can’t establish Vedanta Darshanam. 10
b) In Brahma Sutra, Sankhya is main opponent, in Chapter 1 and Chapter 2.
c) Negation

Chapter 1 Chapter 2

Veda Pramanam Yukti Pramanam

d) Many words in Sankhya used in Upanshads also.

e) Sankhya by Kapila Muni.
f)
2 Kapilas 2 Sankhyas

Confusion

Different

Kapila Muni Kapila Avatara

- Bhagavatam 5th Skanda

- Teaches Sankhyam
- Advaita Vedanta / Sankhyam 11
Kapila Muni – Sankhya

Dvaitam
• Advaita Sankhyam negates Dvaita Sankhyam.

Kapila Avatara

Negates Kapila Muni

g) Shankara – Chapter 2 – 1 – Raises question
Svetasvatara Upanishad :
• Kapila is Omniscient.
• Rishim Kapilam Sarvagyaha.
h) Kapila Muni is refused in Upanishad itself, how do you refute Kapila Sankhyam in Brahma
Sutra.
Shankara :
• I am not negating the Kapila Avatara and Advaita Sankhya.
• I am negating Kapila Muni and Dvaita Sankhya Darshanam.
• Dvaita Sankhya is Veda Viruddham.
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i) Kapila Muni, Ancient Sage, Biography unknown.
• In all Astika Darshanam, Philosophy given out in form of Sutras – Aphorisms, capsule
statements.
• 6 Astika Darshanams in Sutra form.
• Kapila Sankhya – Sutras lost.
• Ishvara Krishna – constructed new Sutra – Sankhya – Karika (72 Shlokas) (Original).
• Later Sankhya Sutras created, not original.
• Purusha, Prakrti, Mahat… borrowed by Vedanta.
• In Bhagawatam and in Gita, creation – Chapter 13, Srishti based on Sankhya Karika.
• Don’t accept Dvaitam.
• 526 Sankhya Sutras – Available.

13
V) a) Yoga Darshanam :
• Agrees with Sankhya.
b) Philosophy similar to Sankhya.
c)
Kapila – Sankhya Patanjali – Yoga
- Ishvara not creator - Ishvara accepted, Parama – Atma
- Creation evolves by itself from creator
Prakrti. - We are Jivatma eternally different.
- Don’t require Bhagavan to create - Dvaita Darshanam
Universe (Nastika) - Borrowed philosophy
- Astika, accepts Veda
- Astika – Nastika Darshanam

d) All Astika Darshanams have Moksha as the goal.

e) Ashtanga Yoga – integrating system.
• Integrates 5 Koshas.
• 8 step Ashtanga Yoga Sadhana.
• We accept, Yoga Darshanam – Dvaitam, we reject.
f) Patanjali Yoga – Sutra – 195 = Yoga Darshanam

14
VI) Nyaya Darshanam : Logical
• Reasoning experts.
• Many Anumanas we borrow from Nyaya.
• Gautama Muni – Akshapada Muni – Astika, accepts Veda is Pramanam - 523 Sutras.
• Commentaries, Subcommentaries available.
VII) Prakhanda Pandita – Extraordinary scholars write commentary on Astika + Nastika
Darshanam (Nischala Dasa).
• Commentarial Tradition in India.
• Great scholars exist in India.
VIII) Condensed work :
• Sarva Darshana Sangraha by Sayana Madhava.
• Teaching 12 Darshanams in Sanskrit.
IX) Professor : Chandradhar Sharma
• Critical survey of Indian Schools of Philosophy.
• For each Darshanam – 10 – 12 pages.
• 6 Topics for each Darshanam.

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6 Topics

(1) Jeeva Svarupa (2) Ishvara Svarupa (3) Jagat Svarupam

- Nature of Individual - Nature of God - Nature of World

(4) Bandah Svarupam (5) Moksha Svarupam (6) Sadhana Svarupam

- Cause of Human struggle - What is liberation? - Spiritual disciplines to

because of limitation - Is it after death or while travel from Bandah to
living Moksha

• Motilal Banarsi Lal publication.

X) For Curious student :
• Concise encyclopedia of Hinduism - By Swami Harshnanda – Rk Mission.
• In Alphabetic order, good book on 6 Darshanams.

16
XI)
Astika No. 4

Sankhya Yoga Nyaya Veiseshika

- Pair - Similar Philosophy

- Similar Philosophy
XII) Tarqa Sangraha :
• Condensed work deals with Nyaya, Veiseshika together as a pair.
• Veiseshika 374 Sutras by Kanaada Muni, Gluka Muni.
• Collected grains and lived simple life.
• Muncha Vrutti Brahmana, great scholar.
• Complements Nyaya.
• Read critical survey for details.
XIII) Purva Mimamsa :
• Jaimini Maharishi – 2500 Sutras – Analysis of Karma Khanda of Veda, Dharma Jingyasa
Sutra.
• Dharma = Vedic Ritual.
• Analysis of Vedic ritual.
17
• How to interpret Veda and extract proper method to perform ritual.
• Jaimini = Vyasa Sishya.

Difficult to Judge Jaimini

Against Vedanta Pro Vedanta

• Brahma Sutra – References given to Jaimini (Opinion of Jaimini).

• Through Jnanam no Moksha, Karma alone gives Moksha.
• Bhagawan rejected, Astikas.
• With regard to Ishvara, they are Nastika.
• Jaimini / Kapila Muni – Astika – Nastika – Nir Ishvara Vadi.
• Don’t accept Ishvara.
XIV) Vichara Sagara :
• After Jnani’s death, what happens to Jnani?
• Vyasa – Says :
According to Jaimini, Jnani will merge into Ishvara.
• In Jaimini Darshanam, Ishvara is rejected.
• In Brahma Sutra, Vyasa refers to Jaiminis opinion where he talks about Jnani merging
into Ishvara. 18
• Who is Jaimini?
• His rules of interpretation are accepted by Jnana Khanda.
• This is Purva Mimamsa Darshanam of Jaimini.
XV)
Mimamsa

Only Vedic Analysis

Not other Analysis

- Purva Mimamsa - Uttara Mimamsa

- Ritualistic portion - Vedanta
- Karma Khanda - Jnana Khanda
- Religious portion
XVI) Uttara Mimamsa :
• We do not belong to any one of 11 Darshanams.
• Brahma Sutras.
• Spiritual portion, final portion.
• Ultimate nondual entity called Brahman, hence called Brahma Sutra, Badarayana
Sutras, Vyasa Sutras.
• 555 Sutras. 19
XVII) Prasthana Trayam :
• Gita.
• Upanishad
• Brahma Sutra
• Brahma Sutra = Official document of Vedanta.
• Structured systematic presentation of teaching is there.
• Upanishads = Veda = Original.
• Sadhana Chatustaya Sampatti – not in Veda.
• Viveka, Vairagya mentioned in Brahma Sutra.
• Vedanta as a school of thought – because of Brahma Sutra.
XVIII) How attitude towards logic + Veda shifts when you travel from Nastika to Astika
Darshanam.
XIX) In Nastika :
• Reject Veda totally and are critical.
• Philosophy only if it is based on logical reasoning alone.
• Scriptural text – Vedanta not philosophy according to western approach.
• Speculative system based on pure reasoning, without relying upon any scriptures, can
be called philosophy.
• Nastika Darshanams can alone be called philosophical system.
20
XX) Astika Darshanams :
• Can call schools of thought not philosophy.
XXI) Sankhya, Yoga, Nyaya, Veiseshika accept Veda as valid source.

Tarqa Veda
- Primary - Subservient, secondary
- Goes against Veda
- According to logic, it is correct
- Veidicas – Aveidicas – Veda
Bashyams
XXII) Shankara names 4 schools as Tarquikas.
XXIII) Purva, Uttara Mimamsa Darshanams understand Veda as Apaurusheya Pramanam Veda
reveals things which we can’t know by our instruments of perception and our intellectual
reasoning.
• Veda is Apaurusheya.
XXIV) Pramanam :
Katho Upanishad :

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This knowledge which thou hast obtained is not attainable by argumentation ; it is easy to
understand it, O dearest, when thaught by a teacher who beholds no difference (between one
Self and another) ; thou art fixed in Truth. May we have, O! Naciketas, an enquirer like thee?
[I – II -9]

• Ultimate reality you can never know through your perception or logical reasoning.
Brahma Sutra :

If it be said that in consequence of the non-finality of reasoning we must frame our

conclusions otherwise; (we reply that) thus also there would result non-release. [ II – 1 – 11 ]
• Tarqa will not lead you to Truth.
• Cosmology, quantum physics can’t lead you to truth.
XXV)
Worldly life To know reality and get Moksha
- Use Science and reasoning - Don’t depend on Tarqa
- Primary source must be Veda

22
XXVI) Do we reject logic?
• 2nd Chapter – Brahma Sutra – logical chapter.
• Logic used for understanding the message of the Veda
• Interpret Upanishad in such a manner so that it is not against logic.
• Atma logically not provable nor negatable.
XXVII) To interpret Veda use logic, it is subservient.

Veda
Purva + Uttara Mimamsa can be
called Veidika Darshanam
Primary

XXVIII) 4 Tarquika Darshanams

• 2 Astika Veidica Darshanam
XXIX) 1996 – 2006 – 10 years did 555 Sutras.
• Only Moolam.
• Now Sutra + Bashyam
• Very dry subject.

23
XXX) Books :
a) Sutra Bashyam – BG fall & co publication Kanchi Matam.
• Sashta Prakashika center.
b) English Translation :
• RK Mission publication Sw. Gambirananda.
• No Sanskrit version.
c) Shankara Bashyam – English + Tamil, Rajapalayam
• 4 Volume set.
d) By Sw. Dayananda
• Chatus Sutri
• Foundational sutras – Book in counter.
e) Dasa Shanti Pathas :
• Chanted before class.
• Running meaning in Hindi language.
• Booklet
f) Sanskrit translation of 10 Shanti Pathas.

24
g)
4 Chapters – Adhyasa – Chapters

4 Sections

Topics - Adhikaranam

Sutra
h) Shanti Pathas
i) Sutra
j) Puja on Thursday
i) 2 Sheets – Brahma Sutra Layout.
Revision :
I) Brahma Sutra – Layout, topic arrangement given.
II)
555 Sutras

4 Chapters (Adhyaya)

Sankhya Yoga Nyaya Veiseshika

25
Sankhya :
• Main Chapter.
• Upanishads revealed
• Mimamsa
• Textual analysis
III) Samanvaya :

Sankhya Yoga Nyaya

Brahman Yeti

- To go
- To move
• Samanveti = Verb = Root
• Samanvaya = Noun
= Connection, Arrangement
IV) Bunch of words Jumbled together can’t form a sentence, can’t communicate anything.
• If Bunch of words are arranged according to the rules of Grammar.
• Syntactical rules, then words form a sentence.
• Padam, Padam Samuhaha Na Pramanam. 26
V) Vakhyam is a Pramanam capable of revealing a message or meaning = Prameyam.
VI) Many sentences arranged in well designed manner = Shastram.
• Words – Sentence (Vakhya Pramanam – Shastra Pramanam)
• Grand message = Tatparyam = Purport of Vedanta Shastram = Prameyam, central
message.
VII) Reveals distinct Prameyam

Nondual Brahman

As reality

I – Myself

Vedanta Prameyam
VIII) Aikyam = Purport of Vedanta Shastram
IX) Aim of 1st Chapter :
• To show that Upanishads are a well arranged Group of Vakhyams = One Upanishad =
All Upanishads collectively.
• Vedanta Shastra Pramanam = Upanishads.
• Distinct from all other Shastrams (Physics, Maths, chemistry, Astronomy). 27
X)
Distinct from

Veda Purva Bhaga

Dharma Shastram

Vedanta = Brahma Shastram shown by

Samanvaya
XI) Samanvaya = Connection among all sentences of Upanishads to form a distinct Pramanam.
• We can arrive at Prameyam.
XII)
6 factors / clues to reveal Prameyam

Tatparya Lingam

Indicators of central message /

Tatparyam / Prameyam

XIII) Vedanta is a unique Pramanam, separate meaningful Shastram = Samanvaya Adhyasa.

28
XIV) Example :
• 6th Chapter – Chandogya Upanishad to reveal Upanishad = Distinct Pramanam.
• There is Samanvaya and distinct Prameyam revealed.
• Model chapter for showing the connection (Samanvaya).
• Connection is Vague, questionable.
• Make wholistic enquiry, preceding and following Vakhyam.
• Reveal Brahman only.
XV) We develop skill of interpreting Vedanta sentences.
• How to use methodology to reveal.
• Based on these skills, Brahma Sutra Nyaya, logic, method of interpretation, Shankara
interprets all Upanishads, Bhagawad Gita, Mahabharata.
XVI) This is the subject matter of 1st Chapter.
• Textual analysis.
XVII) 2nd Chapter : Avirodha Adhyasa
• To show no Virodha Contradiction, inconsistency.
• Inconsistency invalidates teaching.

29
3 Levels of inconsistency

- No internal contradiction - Smruti Virodha Parihara - Yukti Nyaya Virodha

- Between 2 Upanishad - Sankya / Yoga / Nyaya / Parihara
- 2 Chapters of Brahma Sutra Vaisheshika / Purva - Logic, reasoning
- Sruti Virodha Parihara Mimamsa called Smruti
- Sruti Avirodha Nishchaya - Sruti, Smruti
- Others point out complementary
contradiction - Smriti Avirodha Nishcya
- My job : Defend false
charge

XVIII) Vichara Sagara :

• 6 Darshanams included in Nyaya, Mimamsa, Dharma Shastra.
XIX) Sankhya / Yoga / Nyaya / Veiseshika = Heavy logicians, Astika, prime importance given to
Tarqa.
• Challenge Advaitam with logical fallacies, contradiction, then intellect can’t accept
teaching.
• Vedanta not blind faith, but intellectually convincing.
• Nyaya Avirodha Nishchaya.
• Very heavy intellectual chapter. 30
XX)
Chapter 1 Chapter 2
Sravanam Mananam

• Said in Vedanta Sara also.

XXI) Chapter 3 : Sadhana Adhyaya
a) Karma Yoga – Nitya Naimitta Karmani.
b) Upasana Yoga – Academic discussion.
c) Rebirth revealed by Veda
• How travel, Pancha Agni Vidya, womb of mother, born.
• Journey after death.
• Supposed to produce Vairagyam and recognize tiredness of travel.
d) Vairagya Utpadanartham.
• Going – coming, analysis.
• Vairagyam is important Sadhana for Jnanam and Moksha.
e) Jivatma Vichara – Preparatory Sadhana.
• Tvam Padartha Shodanam.
f) Paramatma Vichara – Sadhana
• Tat Padartha Shodanam
• Shodanam = Arriving at 31
g) Why knowing Jivatma and Paramatma is called Sadhana?
• Only then Aikyam possible.
Aikya Jnanam

Sadhyam

Goal

• Knowledge of individual components (Jiva – Ishvara) Is Sadhanam.

h) Pada Jnanam is Sadhanam for Vakhya Jnanam.
• Knowledge of words = Means to arrive at knowledge of sentence.
• Words put – together = Sentence.

Nature of Jivatma Nature of Paramatma

Tvam Padam Tat Padam

Sadhanam for Tat Tvam Asi

Vakhya Jnanam

32
XXI) Chapter 4 : Phala Adyaya
a)
What is the Benefit

Jeevan Mukti Videha Mukti Krama Mukti

- Immediate benefit of - At end of Prarabda - Spiritual Sadhana in 2

Jnanam - Sanchita destroyed instalments
- Jnani alive sees - Avoid Agami - 2 Stage Moksha
blessedness of Human - In Human life follow
spiritual life Nishkama Karma
Brahma Upasanam
b) Krama Mukti :
• Life long Upasana upto death.
• Enter Brahma Loka, Guaranteed by Shastra.
• Jnana Yoga – 2nd instalment.
• Get Advaita Jnanam.
• With 2 complementary Janmas attain Moksha.
• Krama = Gradual.
33
c) Paths to Brahmaloka, intermediary stations, how travel takes place, which Devatas
accompany.
• 1996 – 2006 – 1st time Brahma Sutra done.
• Many like travel portion of Brahma Sutra.
• This is Phala Adyaya.
XXII)
Brahma Sutra Layout

Chapter – Adhyaya 1 Chapter – Adhyaya 2 Chapter – Adhyaya 3 Chapter – Adhyaya 4

Adhyaya – Chapter 1 - Samanvaya

Pada 1 Pada 2 Pada 3 Pada 4

Topic : Topic : Topic :

Smruti Virodha Yukti Virodha Sruti Virodha

34
Pada

Adhikaranam (191 Topics)

Chapter 1 Chapter 2 Chapter 3 Chapter 4

39 Topics 47 Topics 67 Topics 38 Topics

• All topics deal with Samanvaya, Avirodha, Sadhana or Phalam.

• Acadamic discussions are there showing connections.
• Positional arguments are there.
• Brahma Vidya Baranam – has details.

Adhikaranam

Sutras

• First 4 Adhikaranams have one Sutra.

• Biggest Adhikaranam has 17 Sutras.

35
Chapter Section No. of Topics No. of Sutras Chapterwise
1 11 31
2 7 32
1 134
3 13 43
4 8 28
1 13 37
2 8 45
2 157
3 17 53
4 9 22
1 6 27
2 8 41
3 186
3 36 66
4 17 52
1 14 19
2 11 21
4 78
3 6 16
4 7 22
4 16 191 555 Total 36
• All done in Moolam study.
• Commentary based on Bashyam.
• Chapter – Section – Sutra number.
• Adhikaranam not used for identification.
• Chapter 2 – 1 – 17
↓ ↓
Section Sutra
Pada
Chapter 1 :
• Textual Analysis.
• 39 Adhikaranams
• Every Adhikaranam associated with Mantra.
• Shows Samanvaya
• Vishaya Vakhyam of Particular Adhikaranam (Upanishad – Mantras)
• Mantra under analysis.
• Opinions assessed.
• Wrong interpretations discarded.
• One interpretation arrived.
• Sravanam No. 2. 37
Chapter 1 :
a) Spashta Brahma Linga Vakhyani
• Group of sentences from Upanishads.
• 11 Vakhyams – 1st Pada.
b) Aspashta Brahma – 2nd Pada
• Linga Vakhyam, Mantra.
I) 7 Topics – 7 Vishaya Vakhyams
• 3rd Pada - 13 Adhikaranam
- 13 Topics
II) Aspashta Brahma Linga Vakhyani.
• 4th Pada – 8 Adhikaranam – 7 Vishayas
• Total 39 Adhikaranams – 38 Vishaya Vakhyam Analysis.
• 2nd / 3rd / 4th Chapter Mananam :
No Vishaya Vakhyam.
XXIII) Definition :
• Sutram – Aphorism
• Alpaksharam Asandigdam Saravat Vishwato Mukham Astobam Anavadyamcha Sutram
Sutramo Vidhuhu.
38
XXIV) 6 Parametres :
a) Alpaksharam :
• Cryptical, brief as possible, ½ line, 1 line.
• Alpa Padam.
b) Asandigdam :
• Clear after Guru explains, clicks in the Brain, doubtless.
c) Saravatu :
• Every word has a purpose.
• No embelling expression.
• No Pedantic speech with Ornamental letters, words, poetry.
• As Pithy as possible, well packed.
d) Vishwato Mukham :
• In certain cases, a versatile application can apply in different ways, can get different
messages, equally important.
• 1 – 1 – 3 – 2 interpretations, meaningful, fitting, multifaceted.
e) Astobam :
• Stobha = Expletive Meaningless sounds, Um – Um – Um – while talking.
• In Sama Veda, Ha, Hu, Ooh, Hi…. Stobha, without any specific meaning.
• Astobham – without such expletives. 39
f) Anavadhyamcha :
• Without any defect of Grammar (Shabda Dosha), or logical fallacy (Yukti Artha Dosha).
• Nir Dosha = Anavadhyaha.
• Vadhyaha = Dosha.
• Dosha Rahitaha.
• 6 Parameters make a Sutra
• 6 Darshanams are in Sutra form.
XXV)
Bashyam

Commentary on Sutra Primarily is

Bashyam
• Geeta, Upanishad Vyakhyanam not Bashyam (Preferred) (Non-Sutra commentary).
• Word Bashyam is reserved for commentary on Sutra.
• This rule not strictly followed now.
XXVI) a) Sutrartho Varnayate Yatra Vakhyaii Sutra Anusaribihi Svapadanicha Varnyante Bashyam
Bashya Vido Viduhu.
b) Bashyam is that commentary which explains the meaning of Sutra.
c) Vyakarana Sutra, Purvamimamsa Sutra, Yoga Sutra, Nyaya Sutra, Sakhya Sutra, Tarqa Sutra.
40
d) Written in sequence of words in Sutram.
e) Gita / Upanishad – It can follow Binna Krama, not Shloka order.
f) When commentator writes a sentence and requires clarification then the commentator has
to clarify his own sentence, so that it is not misunderstood.
• Svapadanicha Varnyante Bashyam Bashyam Vido Viduhu.
XXVII) a) Vyakyanam :
• Pada Cheda Pada Artha Uktihi Vigrahaha Vakhya Yojana.
• Akshepasya Samadhanam Vyakyanam Pancha Lakshanam.
b) Words should be separated.
c) Meaning of every word should appear.
d) If there is a compound word, Samasas are there, hyphenated words – headache – pill,
compound words.
• Hyphen indicates their connection.
• We have to show the connection given through the hyphen.
e) Giving connection, elaboration is called Vigrahaha, sorting out in the case of compound
words.
f) Syntactical order must be given.
• In verse form orders will be rearranged for the purpose of metre = Anvaya.

41
g) If there is a different interpretation, we have to agree or disagree, refute.
h) Shankara :
Gita :

He, who recognises inaction in action and action in inaction is wise among men; he is a yogi
and a true performer of all actions. [Chapter 4 – Verse 18]
• Takes an interpretation and refutes it.
XXVIII) Adhikaranam – Definition – Topic :
a) 1st Chapter – Textual analysis
• Topic taken from Upanishad.
b) Definition – Adhikaranam
• Vishayo – Vishayas Chaiva Poorva pakshastatotaram, Sangantihsh Chiti Panchangam
Shastreiti Karam Smrutam.

42
c) Tell Vishaya – by Quoting Vishaya Vakhyam
• Adhikaranam begins with reference to Vishaya Vakhyam.
d) Which part, there is a doubt.
• Rama comes to Chennai at 7 o’clock.
e) Doubt :
• Chennai / Bangalore – 7 AM / 7 PM
f) Vishaya = Samshaya
• Doubt because of many opinions.
g) Poorva Paksha – presents wrong opinions and their logic.
• Sahetu Kaha – Logical reasoning.
h) Siddhanta :
Our right opinion by

Defending our opinion Negating other opinion

• Uttaram.
i) Sangatih :
• Connection between 2 Adhikaranams, Adhikaranam and Pada.
43
j)
Adhikarana - 4 Sangatih

Sangati Pada Adhyaya Shastram

• Reconcile, its all designed we have to show.

• These are 5 factors constituting an Adhikaranam.
• This is layout of Brahma Sutra.
XXIX) Next 2 classes – traditional, 10 special Shanti Pathas Universal, Chanted before Brahma
Sutra.
XXX) Chant :
• Guru Stotram + Dakshinamurthi Stotram.
Revision :
I) Class
1 - 12 Darshanams
2 - Layout of Brahma Sutra text
3 - Meaning of Dasha Shanti Mantras associated with
Brahma Sutra

44
II)
Shanti Patha

Upanishads Body of Upanishad

III) Krishna Yajur Veda
Taittria Upanishad - Siksha Valli : Chapter 1 – 1 – 1

May Mitra be propitious to us. May Varuna bless us. May the blessings of Aryama be with us. May
the grace of Indra and Brhaspati be upon us. May Visnu, the all-pervading (Wide-striding) be
propitious to us. Salutations to Brahman. Salutations to Thee, O Vayu! Thou art the Visible Brahman.
Thee alone shall I consider as the Visible Brahman. I shall declare: Thou art the “Right”; Thou art the
“Good”. May That protect me: may That protect the speaker. Please Protect me. Please Protect the
Speaker. [ 1 - 1 - 1 ] 45
• Booklet by Kailasha Ashrama.
a) Presiding deities of our limbs are invoked so that they are gracious, auspicious to us.
b) Sham = Mangala Kari Mangala Pradhaha.
c) Na ha – To us
d)
Deities Presides over
Mitra Prana (Exhalation)
Varuna Apana – Inhalation
Aryama (Surya) Chakshu – Eyes
Indra Balan – Strength Energy
Brihaspathi Speech, Intellect
Vishnu (Urukrama Lord with Long Stride) Feet

Let Functions be source of blessing

to Puruse Sutra Bashyam
e) Namo Brahmane :
• Brahma = Hiranyagarbha
• Embodiment of all deities left over by us.
• I offer Namaskara to Hiranyagarbha. 46
f) Hiranyagarbha = Invisible deity
• All deities are Apratyaksham.
• Hiranyagarbha visible in the form of Samashti Prana Vayu Tattvam.
• Wind we experience, required for our survival.
• Vayu represents Hiranyagarbha.
g) Wind = Pratyaksha Hiranyagarbha.
• Without wind we will die
• To go to Moon take Oxygen.
h)
Ritham Satyam
- Yatha Shastra Jnanam - Yatha Shastra Anushanam
- Knowledge keeping in with - Implemented knowledge
Shastra Pramanam

- Both is Hiranyagarbha
- Bless me with Ritham and Satyam
i) Tatu = Sagunam Brahma, Hiranyagarbha.
j) Mam Avatu :
• May he protect me
• Many he protect my teacher. 47
• We seek blessings for smooth sailing of Brahma Sutra.
IV) Kranyajurveda – Taittriya Upanishad : Brahmanana Valii and Brighu Valli

Om. May he protect us both. May He help us both to enjoy the fruits of the Scriptural study.
May we both exert together to find the true meaning of the Sacred text. May our studies make
us brilliant. May we never quarrel with each other.

a) Saha Nau Avatu :

• May Lord protect me and teacher.
b) Saha :
• May Lord protect both.
• 1st for Jnanam
• 2nd for Jnana Phalam result of knowledge.
• After Jnanam – No result, no transformation.
• Between cup – Lip – Obstacle
• Viparita Bavana
48
c)
Jiva Bhava very strong

Aham, Mama, Raaga, Dvesha very strong

Dushta Chatushtayam very strong

Jnanam will be there

I don’t feel confident to claim, I am ever

free Brahman
• Give knowledge, remove obstacle to get benefit of knowledge.
d) Mere Prayer not enough, we take responsibility, put forth effort.
e) Let us put forth required effort, teacher does home work, no contradiction.
f) Whatever we have learnt, let it remain fresh and bright in our Mind.
• Knowledge must be alive.

49
g) Knowledge alone changes my perspective of the world.
Primary benefit of Jnanam

Perspective change

Way I look at God, world, family, myself

As format changes, perspective changes,

will bring change in my response

h) Knowledge must be alive during difficult worldly transactions.

• Let knowledge be bright, fresh.

Schools knowledge Phd in Upanishad

Forget forget

i) Mumukshu keeps knowledge alive.

j) Let us not develop strain, hatred in our relationship, because of Sishyas confusions.
• Parents have partiality towards sibling.
• Don’t carry sibling rivalry, Guru loves other disciples more than me.
k) Gurus actions justify my conclusions.
50
l) Once trust deficit is there, effectiveness of Sravanam gets affected.
• Dent in Sraddah and Bhakti.
• Even if I don’t understand Guru’s actions, don’t judge the Guru.
• Don’t misinterpret his actions.
m) Taittriya Upanishad :
• Even if Guru commits inadvertently mistake, let it not dent Sraddha, Bhakti.
• Looser is Sishya, not Guru.
• Relationship very important.
• Let us not have strain in our relationship.
n) Adhyatmika, Adideivika, Adhibautika Pratibandha Nivrutti.
• 3 times Shanti.
V) Krsna Yajur Veda – Taittriya Upanishad : Siksha Valli – 4th Anuvaka

51
He whose form is manifold, who is pre-eminent among the sacred hymns of the Vedas and
who has sprung up from the sacred hymns which are immortal; That Indra (Omkara) may fill
me with intellectual vigour. O lord, May I become the possessor of the immortal revelations.
May my body become able and active, my speech sweet and agreeable to the utmost. May I
listen abundantly with my ears. Thus art the sheath of Brahman. May you preserve my
learning. [1 - 4 - 1]

a) Praying for various faculties to function well, so that our study is fruitful.
b) Bhagawan = Indra – Not Deva Raja
= Parameshvara, Bhagawan, invoked in Omkara
c) Glory of Omkara – Symbol of Ishvara.
d) Chandasam Vrishabaha :
• Most auspicious, greatest word in Veda.
• Chandasam Sreshtaha = Omkara.
e) Vishwa Rupa :
Omkara Other words
- Karanam - Karyam
- Manifests as Karya Shabda, Padas. - Dictionary = Vishwarupa Avataram
- In Sanskrit of Omkara in all languages
- Manifold forms in form of words
52
f) Omkara was extracted by Brahmaji by Meditating on the eternal Veda.
g) During Pralayam, Veda remains in potential form.
• Veda = Nitya, eternal.
h) Originated on Mind of Brahmaji who meditated on Veda to extract it.
i) That Ohmkara, Parameshwara, may he join me in knowledge.

Prajna / Medha – 2 meanings

Intelligence Knowledge

• We need intelligence for knowledge.

j) May he bless us with intelligence.
k) May I be the possessor of immortal, eternal wisdom.
• Amrutam Jnanam or
• Knowledge which gives immortality.
• Amrutatva Karanam.
l) Dharana Buyasam :
• Holder, possessor
• Let me gain the knowledge and let me not loose the knowledge.
• Let me possess this knowledge throughout life. 53
m) Vicharshanam :
• May I have fit body.
n) Let my tongue be the sweetest tongue.
• All the time, let me talk sweet words, Brahman in General.
• Brahman = Sweetest, gives Ananda to all.
• Let me be gentle, polite.
• Anudvegakaram, Satyam, Priyam, Hitam.
o) Let me listen to teaching in Abundance until I get knowledge.
• Sravanam Avrutti – has to be done (Repeated listening).
p) Addresses Ohmkara – Parameshwara
• You are a box, case, in which Brahman is hidden.
• As Lakshyartha, Turiyam Brahma.
• Silence behind Omkara.

54
q) Covered by what?
Medha

Worldly thoughts, Awareness,

pre-occupation

I don’t have time to come to Omkara

Vichara, Dhyanam

Our own extrovertedness is covering

Omkara

Laukika Prajnaya
r) Now I am listening, Gopaya, protect, save.
VI) Taittriya Siksha Valli : Chapter 1 – 10 – 1

55
“I am the stimulator in the tree of universe. My fame (Glory) is high as the peaks of the
mountains. High and pure am I like the essence in the sun; I am the power and the wealth,
effulgent with intuition. Intelligent, imperishable and Undecaying am I this is the sacred
recitation of Trisanku, after he realised the Truth. [1 - 10 - 1]

a) Trishanku :
• Name of Rishi.
• After Veda Anuvachanam, Jnanam.
• Declaration after gaining Jnanam.
b) Sishya declares his own glory.
• He came as miserable Jiva into the body.
• He has discovered, I am Brahman.
c) Mei Eva Sakalam Jatam… all are glory of the disciple
Kaivalya Upanishad :

In me alone everything is born ; in me alone does everything exist and in me alone gets
everything dissolved. I am That non-dual Brahman. [Verse 19]
• Glory of Brahman, claimed by the disciple. 56
d) Trishanku is claiming I am Brahman
• With Maya I am Ishvara.
e) Ashwatta Vriksha :
• I am the activator of the tree of universe by lending Sat, Chit, Ananda, motivate the
world.
• Ananda is motivator… for all seekers.
• I am the sustainer.
f) Fame all over Universe belongs to me.
• Chapter 10 – Gita… all glories of Karyam belongs to Karanam only, Ishvara only.
• Jnani : All glories come to me.
• If I can claim this, I have got Jnanam.
g) Whatever glory is there for Ishvara, everyone of them I should claim, then I have Jnanam.
h) There should be no jerk behind the intellect.
• I should be comfortable to claim.
• Ishvara is glorious, every Bhakta will say.
• I am glorious, only a Jnani can say.
i) Mama Kirti – My glory like the Mount Everest peak.

57
j) Urdva = Superior
• Pavitra = Pure
• I am superior, pure Atma Brahman.
k) Svamrtam = Shobhanam, Atma Tattvam Aham Asmi.
• Vajini Iva
• Like the Atma Tattvam obtaining in Samashti represented by Surya.
• Vaji – also Annam, that carries energy to produce Annam.

Vaji

Food producer

Energy producer

Surya

Samashti
l) Taittriya Upanishad :
• Sayashchayam Purushe, Yashchavaditye.
58
m) Atma Tattvam in Samashti is represented by Surya, is the same as I the Atma Tattvam in
the Vyashti Shariram = Mahavakyam
n)
Atma Tattvam

Sun Shariram
o) Dravinagum Savarchasam :
• Dravinam – Wealth
• Savarchasam – Bright.
• Bright wealth = Spiritual wisdom, knowledge, Atma Jnanam.
• Gold / Silver = Bright wealth, effulgent, Radiant.
p) Maya Praptam :
• This bright self knowledge has been attained by me, confident also.
q) Aham Sumedha Amrtokstah :
• Medha = Omniscience
• Su = Sacred
r) I am endowed with the sacred Omniscience – Brahman Jnanam includes all knowledge.
• Sarvam Vijnatam : I have all knowledge.
• I am immortal.
• Aksitah = Decayless. 59
s) This is declaration of Trishanku after gaining self knowledge.
t) What is the purpose?
• Yashchandasam – is a Japa for improving intelligence and memory power.
u) Medha Kamasya Japaha :
• This is meant for Jnanam
• Jnartham Japaha
• Jnana Kamasya Japaha.
• 2 Mantras, Japa, for spiritual seeker.
VII) Shukla Yajur Veda :
Brihadaranyaka Upanishad : Chapter 5 – 1 – 1

60
Om. That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the
infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite
(Brahman) alone. [5 - 1 - 1]
• 3 pages of commentary.
a) Adaha Poornam :
• Adaha = That, Karanam Braman is Poornam, whole, complete, limitless.
b) Idam Poornam :
• Idam = Karyam Prapancha
• This is whole, limitless.
• Space – boundaryless.
• Space included in Prapancha.
• Millions of Galaxies… millions of stars…
• Many Galaxies – Nubula
• Many Nabula = Nubule
c)
Poornam

Adaha Idam

61
d) Poornatu Poornamada Uchyate :
• Poornam Karyam born from Poornam Karanam.
• Uchyate – Udrichyate – originates.
e) Poornasya Poornam Adaya :

Brahman – Karanam

Is Upadana Karanam
f) Importance of Upadana Karanam :
• Karyam depends on Upadana Karanam for its very existence.
g) Ornaments depend on Gold for its existence.
• World depends on Satchit for its existence.
h) Remove Karyam – becomes Zero
- Gold - Ornament
- Satchit Ananda Brahman - World
- Wood - Furniture
- Karanam Brahman - World
• World has dependent existence.
• It is Mithya.
• Poornasya – Karya Jagataha 62
i) Svarupa Butam Poornam Karanam Adaya :
• Svarupam = Karanam Brahman.
• Adaya = Adhiyate Chet.
j) Suppose you take away Poornam Karanam Brahma from the Poornam Karyam Jagatu.
• Take Gold away from Ornaments.
k) What remains?
• Poornam Karanam Eva Avasishtyate.
• Karyam will be zero.
l) Why can’t we say Nama – Rupa remains?
• Nama Rupa will be without existence.
• Existence is borrowed from I – the Atma, Brahman.
m) Existence is borrowed from Gold, Brahman.
• Nama Rupa has only seeming existence.
n) Nama Rupa Prapancha is Mithya
o) Brahma Satyam, Jagatu Mithya.
p) 1st line :

Brahman World
Karanam Karyam
63
q) 2nd line – Corollary
Brahman Jagatu
Satyam Mithya
• Rishikesh Ashrama Published book with Dasha Shantipatha alongwith Bashyam.
(Maniprabha, Shankara, Sayana Bashyam)
VIII) Sama Veda : Chandogya and Kena Upanishad

May my limbs, speech, prana (vital air) eye, ear, strength of all my senses grow vigorous. All
(everything is the Brahman of the Upanishads. May I never deny the Brahman. May the
Brahman never spurn me. May there be no denial of the Brahman. May there be no spurning
Upanishad repose in me delighting in the Atmani! May they in me repose! Om Peace! Peace!
Peace! 64
a) Prayer for fitness
• Let all my limbs grow well to be fit enough.
• Aapyayantu – Let them grow and become fit.
b) Mama Angani :
• All my limbs.
c) Pranaha = Breathing
• Chakshu = Eye
• Srotram – Ears
• Balam – Energy, strength
• How is your energy level?
• Indriyani Cha Sarvani – Other left out sense organs.
d) What I have to hear?
• Proposition of Upanishad.
• Sarvam Brahma – Everything is Brahman.
• One absolute reality appears as the manifold world.
e) Jiva, Jagat, Ishvara = Brahman appearing through prison of Maya.
f) No Jiva separate from Brahman.
• No Jagat separate from Brahman.
• No Ishvara separate from Brahman. 65
• All differences, plurality are nothing but Brahman, appearing as the world.
g) Dream Prapancha

Nothing but waker

Waker only appears as the dream world

h) How do you know such Brahman is there?

• No Telescope to see Brahman.
• See only particles.
i) Aupanishadam :
• Brahman is revealed only by Apaurusheya Shabda Pramanam called Upanishad.
j) Without teaching of Upanishad, Brahman can’t be known.
k) Scientist – Surrenders to Upanishad + Guru.
• Upanishad Pramana Matram Jneyam.
• Not available for other Pramanams.
• Instead of surrendering to Upanishad, we will say no such thing called Brahman.
• Arrogant will say this.

66
l) Student :
• Let me not negate Brahman, even though I don’t understand what it is.
• This is Sraddha.
• Consciousness, existence only words for me.
• Even though I don’t know, let me not negate Brahman.
m) Aham Ma Nirakuryat :
• Let me not negate Brahman, or existence of Brahman.
n) Mama Brahma Nirakarot :
• May not Brahman as Ishvara repudiate, negate me.
• Let me have grace of Ishvara.
• Let me fall within the glance of Ishvara.
• Repeated twice – let me not negate Brahman.
• Let Ishvara not reject me.
o) Let us not reject each other.
p) Anirakarana Me Astu
q) Ye Upanishadsu Dharmaha Tey Mayi Santu :
• All the qualifications of student enumerated in the Gita.

67
r) Gita : Chapter 13 – Verse 8

Humility, unpretentiousness, Non-injury, forgiveness, uprightness, service to the teacher,

purity, steadfastness self-control…[Chapter 13 - Verse 8]
• Sadhana Chatustayam in Upanishad.
Gita : Chapter 16 – Verse 5

The divine nature is deemed for liberation, the demoniacal for bondage; grieve not, O
Pandava, you are born with divine qualities.[Chapter 16 - Verse 5]
• Deivi Sampath conducive to knowledge.
• Upanishadsu Dharmaha. 68
s) Let qualifications may there be in me in Abundance.
• Let me have all these virtues.
• Why?
t) Tad Mani Nirate :
• Because I am engaged in Pursuit of that Brahmatma.
• Atmani, Brahmani, Nirataha.
• I am engaged in the Pursuit of Brahman.
• Let all qualifications be there in me.
u) Spiritual seekers require these virtues.
• For others, these virtues are for peace of Mind.
• For us, this is not an end in itself.
• This is the means for the wisdom of the Mind.
v)
Virtues are

End for peace of Mind Means for knowledge of Brahman

• World considered as end, we consider as means.

69
VI) Manas Shanti not an end in itself.
• Manas Shanti is meant to learn and understand, I am not the Mind.
VII) I require mental peace t know I am not the Mind.
• Profound knowledge.
• Tey Mayi Santu, repeated twice.
• It is a very sincere Prayer.
• Oh Lord, have you heard this.
• Please note and bless me.
• 6 Shanti Pathas over.

70
Revision :
I) Six Shanti Mantras seen.
II) 7th :
• Rig Veda, Aitareya Upanishad Shanti Patha.

Om, Let My Speech be Established in My Mind, Let My Mind be Established in My Speech, Let
the Knowledge of the Self-Manifest Atman Grow in Me, Let My Mind and Speech be the
Support to Experience the Knowledge of the Vedas, Let what is Heard by Me (from the Vedas)
be Not a mere Appearance but what is Gained by Studying Day and Night be Retained. I Speak
about the Divine Truth, I Speak about the Absolute Truth, May That Protect Me, May That
Protect the Preceptor, May that Protect Me, May that Protect the Preceptor, May that Protect
the Preceptor, Om Peace, Peace, Peace.
71
III) a) Vang Me Manasi Pratishtita :
• Let there be co-ordination between my speech and the mind.
• Let Speech be in touch with Mind.
• Let me not thoughtlessly speak, mechanically speak, impulsively speak.
• Otherwise, I have to regret later and send apologies.
b) Mano Me Vai Chi Pratishtitam :
• Let Mind be behind the speech.
• Let mind not wander when the organ of speech is engaged in communication.
• Let mind go along with speech.
• Let Mind, speech function together.
• Relevant in family, office, society.
• Problems if speech is impulsive.
c) Alternative meaning :
• Mey Manaha Guroho Vachi Pratishtitam Bavatu.
• Vachi = Whose speech not mentioned.
• Guroho Vachi.
• Let mind be rivetted to the words of my Guru during Sravana Kale.
• Let me listen with 100% focus.
d) Hey Havihi – Brahman :
• Prakasha Rupaha, self effulgent.
72
e) Mee Aavir Eti :
• Avir Bhava = Coming to light.
• May you come to my awareness.
• May I know you.
• May you reveal to me.
• Oh light, may you come to light for me – Aavir eti.
f) Vedasya Ma Anishthaha :
• May the Vak and Manaha bring the Vedic wisdom to me.
• Let the Mind and speech co-operate well and have a proper dialogue with the Guru.
g) Dialogue (Samvada) requires speech and Mind.
• I speak – Guru replies, I use my Mind.
• Dialogue effective when Mind and speech function properly.
h) Speak and listen properly, then Vedic wisdom comes
• Ani – A + Ni
• Let Vedic teaching reach me.
i) Srutam Me Ma Prahasih :
• Addressing the Mind.
• Whatever has been heard and received may you not drop or forget them.
• Ha – To give up, to forget. 73
j) Anena Adhitena Aho Ratran San Dadhami :
• I don’t want to forget, so that I can do Nididhyasanam.
• I shall spend day and night, will connect, link, unite myself with the teaching.
k) Let me do long Nididhyasanam.
l) Ritham Vadashyami, Satyam Vadishyami :
• Sikshi Valli – Ritham – Satyam Shankara gives different meaning.
• Here Mani Prabha Amara Dasa gives meaning.
m) Paramartikam Satyam – Brahma = Ritham.
• Satyam = Vyavaharika Satyam.
n) I will talk Paramartika Satyam to the students.
• In the worldly transactions, I will talk Vyavaharika Satyam, I shall speak truth.
• I will not tell lie.
o) Truth

Empherical Absolute

- I am Jiva, travel, face traffic Jam - Special discussions

- I don’t come, go
74
p) Tatu Mam Avatu, Tatu Vaktaram Avatu :
• May Svayam Prakasha Rupa Lord, Bhagawan protect me, protect the teacher also.
• Brahma Tattvam protect teacher also.
q) Avatu Mam, Avatu Vaktaram :
• Repeated to indicate its importance.
8th Shanti Patha :

(Agni), manifest towards us a favourable mind.

Badram no apivataya Manah :

• May my Mind Agamaya.
• Vath – blows, brings.
• Eh Agni Devata – May you bring my Mind to Badram – Anandaha, Auspicioiusness,
Brahman, Moksha.

75
9th Shati Mantra – Atharvana Veda :

Om, O worshipful ones, may our ears hear what is good and auspicious! May we see what is
auspicious! May we sing your praise, live our allotted span of life in perfect health and
strength! May Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya, who
saves from all harm, and Brihaspati who protects our spiritual lustre, vouchsafe prosperity in
our study of the scriptures and the practice of the truths contained therein! Om peace, peace,
peace!

76
I) Devatas preside our various organs.
II)
Instrument Devata
Srotram Dik
Chakshu Surya
Rasanayaha Varuna
III) Karnebihi Badram Srunayaha :
• With our ear let us hear only Auspicious things from others.
• Best Badram = Vedanta Shastram, gives ultimate Moksha.
• Let us listen to Vedanta.
IV) Badram Pashyemabhir Yajatriha :
• Yajatrah – Yajantam Trayate Iti yajatra.
• Those who protect the worshippers through Yagas.
V) Akabhir Pashyeta :
• Let our eyes see Auspicious things, not see inauspicious.
VI) Sthirairangaihi Stustu Vangsaha :
• With healthy, steady fit limbs, let us glorify you the Lord.
• Let us start the day with the glorification of Bhagavan.
77
VII) Bhagavan alone is the repository of all glories – Gita – Chapter 10, Vibhuti Yoga.
• We have to praise the Lord with healthy limbs.
VIII) Stustuvam Saha Vayam :
• Praising you oh Lord.
IX) Tanubhih :
• Through Vedic Sooktas, Hymns.
• Tanu = Sukshmibihi, subtle Veda Mantras.
• Let us worship you.
X) Vyasema Devahitam Yadayuhu :
• Let us live the full life span as allotted by Bhagavan, Karma Anusarna.
• Let us make our life successful.
• In spiritual journey may all Devatas, assist, support.
XI) Vruddas Sravaha Indraha Swasti :
• Lord Indra with highest glory, bless me.
XII) Swasti Nah Pusha Vishwa Veda :
• Push = Surya Bhagawan, nourishes all living beings, plants, by providing sunlight.
• Ushan = Nourish.

78
XIII) Vishwa Vedah Naha Swasti :
• Surya represents Hiranyagarbha, Omniscient
• May he be gracious to us.
• Give us Mangalam.
XIV) Swastinas Tarkshaya Arishtanemihi :
• Tarkshya = Garuda
• Arishtanemihi – one whose movement is unobstructed.
• Let Garuda bless us to remain without obstacles.
XV) Naha Brihaspati Dadhatu :
• Indraha Svasti Dadhatu.
• Pusha, Tarkshyaha, Brihaspati Dadatu Naha Swastihi :
May all gods bless us graciously.
10) Svetasvataraa Upanishad : Chapter 6 – Verse 18

79
To Him who of old creates Brahma, and who, verily, delivers to him the Vedas – To that God,
who is lighted by his own intellect, do I, being desirous of liberation, resort as a shelter.

I) Mumuksurvai Saranam Aham Prapadye :

• I, seeker of Moksha, surrender to Bhagawan.
• Sharanagathi – taking grace of the Lord, can’t replace the effort.
• Theologial Sharanagathi – Surrender is enough, Bhagawan will do everything.
• In Vedanta, Sharanagathi is important but incomplete.
II) Saha Veeryam Karava Vahai :
• You have to put effort.
• Take responsibility.
• Here take grace of the Lord.
• What type of Bhagawan.
III) Tam Devam Atmabuddhir Prakasham :
a) One who is illumining Atma, my Buddhi, intellect.
b) Prakashaitaram = Dhiyo Yonah Prachodayat.

80
c) Gita : Chapter 10

I am the self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle
and also the end of all beings. [Chapter 10 - Verse 20]

• Bhagawan is Atma of all, is in my heart, illuminator of my Buddhi.

• What is glory of that Bhagawan?
d) Yaha Brahmandam Vidadhati :
• Bhagavan who creates Hiranyagarbha first.
e) Mundak Upanishad :

Of the Gods, Brahmaji, the Creator and the protector of the universe, was self-born first. He
gave out the knowledge of Reality (Brahma Vidya), the knowledge of all knowledges, the
foundation for all sciences, to his own eldest son, Atharva. [I – I – 1] 81
f) Hiranyagarbha = 1st born, eldest son of Bhagawan what does he do?
g) Bhagawan teaches everything to Brahmaji and delegates all later work to Brahma and goes
back to Anantha Shayanam.
h) Yaha Tasmai Vedam Prahinoti Cha :
• To that Hiranyagarbha, Chatur Mukha Brahma.
• Taught Veda, Sankalpa Matrena, gave knowledge of 4 Vedas, 4 Mukhas represented by
4 Vedas.
• Each mouth Chanting one Veda.
i) Clicked and transferred all knowledge to Brahma (Example : Like transferring data in mobile)
j) Prahinoti :
• Gives the knowledge, taught Veda Purva Bhaga and Vedanta.
k) Bhagawan creates and blesses Brahmaji – who is in my heart also, illumining my Mind.
• To that Bhagawan is my support.
• Regularly chant.

82
11) Shanti Mantra :

Salutations to Brahman, to the holy sages that have given us the Brahma vidya; Salutations to
the great Masters of Divine Knowledge and to all the masters that have awakened the Divine
Wisdom in us. Om I am Brahman.

I) Om Namo Brahmadibhyo Brahmavidyasampradayakartrbhyo Vamsarsibhyo Mahabhyo

Namo Gurubhyah :
• Mangalacharanam of Shankara’s of Brihadaranyaka Upanishad Bashyam.
• Begins with 1st sentence of this Mantra.
II) Sarvopaplavarahitaḥ Prajñānaghanaḥ Pratyagartho :
• Panchapadika, Tika on Shankara’s Brahma Sutra Bashyam.
• Padmacharyas Tika of Brahma Sutra Bashyam.

83
III) Brahmaivāhamasmi :
Brihadaranyaka Upanishad : Chapter 1 – 4 – 10

This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman.’ Therefore It
became all. And whoever among the gods knew It also became That ; and the same with sages and men.
The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun.’ And to this day
whoever in like manner knows It as, ‘I am Brahman,’ becomes all this (universe). Even the gods cannot
prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and
I am another,’ does not know. He is like an animal to the gods. As many animals serve a man, so does each
man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many
animals? Therefore it is not like by them that men should know this. [I – IV – 10] 84
• Aham Brahma Asmi.
• Shankara uses this expression.
IV)
2 1
Shankara Bashyam Sureshvaracharyas Tika

• Prayer cum statement of our knowledge.

V) Namo Brahmadibhyaha, Gurubyaha :
a) Guru Sishya Parampara :
• Adi Guru = Brahma, Hiranyagarba.
b) Brahma Vidya Sampradaya Kartrubyaha :
• Givers of Brahma Vidya.
• Sampradhanam = Transference
• Kartrubyaha = Doers
• Those Gurus of Brahma Vidya.
c) Vamsha Rishibyaha :
Chapter 2
Brihadaranyaka Upanishad Chapter 4 Last section Vamsha Bramanam
Chapter 6
85
• Lineage (Vamsha) of Gurus is given.
• Names of Rishis given.
d) Namo Brahmane :
• Brahma on the top.
e) Mahatbyah :
• Srotriya Brahma Nishta, all great.
f) Namaha :
• Offer my Namaskaram.
g) What is the Brahma Vidya?
• Braheiva Aham Asmi.
• Knowing Brahman as myself.
• Any other knowledge is not Brahma Vidya.
• Know Brahman as myself – Aparoksha Jnanam.
h) What type of Brahman I am?
• Sarva Plava Rahitaha :
Troubles, challenges, pains, struggles, evils = Plava.
• Revolution – Viplava… huge Absurge.
• Happens in the Mind very often.
• Mind has problems. 86
• I – Brahman am free from all problems, Nirdosha.
j) Nirupadrava :
• Removes problems
• Upadrava – creates problems
k) Prajna Ganaha :
• Not 3rd Pada – Ishvara but 4th Pada – Turiyam here.
• Chaitanya Rupaha, Homogeneous consciousness.
• Without Svagata Bheda.
l) Pratyagarthaha :
• Meaning of Pratyak, inner one, “I”, Atma.
• Inner self.
m) Brahman Aham Asmi :
• That Brahman I am.
• Very beautiful prayer.

87
12) Shanti Mantra :

Salutations to Brahma, Vasishtha, Shakti, Parasara, Vyasa, Suka, Gaudapada the majestic,
Govindapada, the mighty Yogin whose disciple was the effulgent Shankara.

I) Narayanam :
• Vishnu
II) Padamabuam :
• Padmabuh = Brahma
• Who emanated from lotus.
• Lotus born.
III) Vasishtam :
• Disciple of Brahma
• Brahmaji’s son
88
IV) Saktim :
• Vasishtas son
V) Tatputra Parasaram :
• Parasaram is son, disciple of Saktim.
VI) Vyasa :
• Parasarams disciple.
VII) Sukham :
• Son of Vyasa.
VIII) Gaudapada Mahantam :
• Onwards = Sishyas – great one.
IX) Govinda Yogendra :
• Gaudapadas disciple, Asya Sishyam his disciple is

And his great disciples Padmapaada, Trotaka, Hastaamalaka, and Suresvara who wrote a wide
commentary of Shankara’s Advaita. 89
X) Shankara :
• Adi Shankara is disciple of Govinda Bhagavat Pada.
• Asya 4 disciples – Shankaras disciples
XI) Hastamalakam, Totaka, Sureshvaracharya, Padmapada
XII) Between 4 disciples, many Gurus upto my Guru, entire Parampara, lineage.
XIII) Santatam Anata Asmi :
• I offer Namaskara to entire Guru Parampara starting from Narayana.

Salutations to Master Shankara, Bhagavadpaada, the bestower of felicity and unity on

humanity, and the repository of all the wisdom, contained in the sacred scriptures. He is the
manifestation of compassion.

XIV) Sruti Smrti Purananam :

• Offer my Namaskara to scriptures and Shankara.
• Repository of the teaching contained in Veda, Smruti, Purana.
XV) Alayam :
• Temple, God resides in temple, teaching resides in Shankaras mind = Temple
90
XVI) Karunalayam :
• Depository of compassion also.
• Didn’t sit in Nirvikalpa Samadhi.
• Spent all his life teaching.
• After thousands of years, we are the benefitory.
• Shankara = Embodiment of compassion, Karunalayam.
XVII) Bhagavat Pada :
• Who is Bhagawans feet, emissary of Bhagawan.
• Can be added to any Mahatma.
XVIII) Loka Shankaram :
• Giver of Auspiciousness.
• Shankaroti Iti Shankara – One who does good to the entire Universe through his
teaching.
XIX) I offer my salutation to Shankara, Vyasa, who are they?

Salutation to Shankara who has explained the mystic lore handed down to us by Baadaraayana
(Vyasa). Let us adore Him again and again – Aum Bhagavaan Shankara.
91
XX) Shankaram Shankaracharya :
• Accepted as Avatara, incarnation of Lord Shiva.
XXI) Keshavam Badarayanam :
• Vyasa – Avatara of Vishnu.
• What is their contribution?
XXII) Sutra Bashyam Krute :
• Vyasa has given great Brahma Sutra.
• Shankara has given the Bashyam.
• Without Bashyam, we cannot understand Sutras.
XXIII) Before studying Sutra Bashyam, offer Namaskara.
• Bhagavantou : Both Vyasa and Shankara are not ordinary Jivas.
• I do Namaskara again and again.

I prostrate to Sri Dakshinamurti who manifests in three different forms as God, Guru and Self,
and whose body is all-pervading like the sky.
XXIV) Isvaro Guruatmeti….
• I offer Namaskara to Dakshinamurti Brahman who is alone appearing as Ishvara also,
92
Guru also Jivatma also.
• Guru, Ishvara, Sishya Rupena.
• 3 different forms – Vyavaharika form and Paramartika form.
XXV) Param Bramitaha :
• Dakshinamurti alone is wandering, confused, Jiva is Dakshinamurthi.
• Dakshinamurti is :
a) Confused Jiva
b) Confusion removing Guru
c) Teaching initiating Ishvara
XXVI) Vyomavat Atma Dehaya :
• Whose Chaitanya Shariram is all pervasive like the space.
• Space example given to remove all division.
• All are only Aupadhika Division, seeming division.
XXVII) Ishvara, Guru, Sishya are all same but they have enclosure difference, not the content.
• Vyapta Dehaya Chaitanyam Shariram.
• One common aspect of all.
XXVIII) Dakshina Di Mukha :
• Murti – one whose body, Shariram is facing the south.
• Conqueror of Yama.
• He conquers Yama, hence boldly faces. 93
• Everybody runs away from south.
• South – represents Yama Dharma Raja, death, according to Puranas.

XXIX) Brahman is the ultimate auspiciousness.

• Param Mangalam.
• Anatma has got borrowed auspiciousness.
• Brahmatma alone has intrinsic auspiciousness.
XXX) Param Mangalam :
• Brahman = Svarupa Mangalam.
• What does Mangalam do? 94
XXXI) Smruti Matrena :
• By our mere remembering, of that Brahman, what Brahman does?
• Removes all inauspiciousness, sorrow, pain removed, Nir Achakte.
XXXII) Tanoti Shubha Santatim :
• Replaces all Amangalam by series of Auspicious events.
• Floods us with Auspicious events.
• Shubha = Mangalam.
• Smruti Matrena – all Brahman does by our mere rememberance.
• Sagunam Brahman = Ishvara with Maya.
• Mere Brahman can’t do anything.
XXXIII) Tasman Mangalika Vubhaviti :
• That Brahman is original Auspiciousness, source.
• Nature of Auspiciousness itself Kalyana Rupatvat.
• Doesn’t have Mangalam.
• It is Mangalam.
• Brahman does not have Ananda.
• It is Ananda.

95
XXXIV) Wedding = Kalyanam
• All rituals, Auspiciousness starts, male can’t do most of things by himself.
• Both mutually qualified.
• Wedding is inauguration of Mangala Karyam.
• Being Ashraya, abode of Nitya Kalyanam.
XXXV) Brahman gives Mangalam to anyone who remembers him.
• Varadam = Boom, Mangala Ayatanam.
XXXVI) a) Om + Atha – came from Sagunam Brahman – Brahma, wanted to create the world.
• Vishnu commanded Brahma to create.
b) Before creation, Brahmaji uttered Ohm, Atha.
• Words came from throat without touching the Saliva.
• Words have induced magnetism, auspiciousness.
• Words have induced magnetism, auspiciousness.
• Before starting anything say ohm or Atha.
• Athatho Brahma Jingyasa.
Brahma Sutra :

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1] 96

• Viniryatou = Emerged from Brahmajis throat directly.
• Ohm + Atha = Mangalam
XXXVII) Yairime…

I regularly, for ever (Aham Nityam) do Namaskara (Pranatah Asmi) to those Gurus (tan), by
which gurus (Yaih Gurubhih) long before (purvam) all the words and sentences of the
Upanishads (ime sarva-vedantah) have been commented upon (vyakhyatah), based upon the
knowledge of the science of words (pada sastram = Sanskrit grammar) and also based on the
analytical inquiry into the meaning of the sentences (vakya sastram = Mimamsa sastram), and
finally based on reasoning or logic (Pramana sastram = Nyaya Sastram or Tarka Sastram)
• Mangala Prayer in Taittriya Bashyam
• Shankara shows his humility
• I am not pioneering commentator.
• Before me several great Acharyas have written commentaries.
• I offer Namaskara to them.
• All Upanishads commentaries not available.
• I offer Namaskara to them daily 97
XXXVIII)
Vedantic commentary is
based on 3 Shastrams

Pada Shastram Vakhya Shastram Pramana Shastram

- Vyakarana Shastram - Mimamsa Shastra - Tarqa Shastram

- Following Grammar rules - Follow Jaimini Mimamsa - Logic
write commentary rules
- Interpretational science
- Hermeneutics
• We also do Namaskara to Advaita Purva Acharyas
XXXIX) 1 – 1 – 4 (End)
• Gives 3 slokas on Vedanta.
• Tatu Samanvayat..
Brahma Sutra :

But that Brahman (is known from the Upanisads), (It) being the
object of their fullest import. [I – I – 4]
• Additional Shanti mantras over.
98
• Specific, special introduction on Brahma Sutra in next session.
Revision :
I) Assorted topics related to Brahma Sutra
II) Vedantic study, spiritual teaching of Hinduism = Prasthana Trayam.

Prasthana Trayam

Smruti Prasthanam Sruti Prasthanam Nyaya Prasthanam

- Gita - Upanishad - Brahma Sutra - By Vyasa

- Pramanam for Brahma - Official document for
Vidya Hinduism
- Not Pramanam for
Brahma Vidya

III) Brahma Sutra :

(Brahman is not known from any other source), since the

scriptures are the valid means of Its knowledge.[I – I – 3]

• Upanishads give Pramanam for Brahman.

99
IV)
Purpose of Brahma Sutra

- To provide clean structure for - Providing rules of

Upanishadic teaching interpretation regarding
- Systematic, structured controversial topics
development - Doubt, Vagueness, confusions
- Implicitly, structure is there resolved
- Explicitly, not there - Then only, clarity will emerge

V) Without structure, we get only jumble of ideas, assorted ideas, not arranged logically,
systematically.
• Pieces of Jigsaw puzzle dumped on a floor.
• When all pieces connected hapaharadly – no picture.
• Structure and systematic teaching, framework in Brahma Sutra.
VI) Structure :
1. Anubandha Chatustayam
2. Sadhana Chatustayam
3. Karma Yoga – Upasana Yoga
4. Jnana Yoga
5. Sravanam / Mananam / Nididhyasanam 100
6. Jnanam is the result
7. Brahma Satyam, Jagan Mithya
8. Jnana Phalam, Jeevan Mukti, Videha Mukti
9. 3 types of Karma Sanchita, Prarabda, Agami

VI) Structure giving text = Brahma Sutra Moola Prakarana Grantha.

• All other Granthas come after this.
• Tattwa Bodha, Aparoksha Anubhuti, Vivekachudamani – Prakarana Granthas provide
structure.
VII)
Vedanta Upanishad Brahma Sutram Upanishadic Mala
- Contains flowers - Threads all flowers - Garland
- Makes a garland

• Structure = Systematic development.

101
VIII)
Brahma Sutra – 4 Chapters – 16 Sections

Chapter 1 Chapter 2 Chapter 3 Chapter 4

4 Sections 4 Sections 4 Sections 4 Sections

IX)
All sections together

191 Adhikaranam (Controvertial topics in

Upanishads)

Gives correct method of interpretation

X) Aim of Brahma Sutra

- Present wrong interpretation - Arrive at correct interpretation

- Appears as though right
- Logically refuted
- Upanishads / Gita / Uddava Gita 102
XI)
Granthas

Shastra Grantha Prakarana Grantha

- Source of knowledge - Source of → Structure

→ Rule of interpretation

XII) 191 Adhikaranams, 191 Methods employed in controvertial topics

Example :
Case study

Supreme court Verdict

Rule of interpretation

Prakarana Grantha

Lawyers argue using that

103
XIII)
191 Verdicts in Brahma Sutra

Commentators keep this verdict in Mind,

interpret Upanishad, Gita

Adhikaran Nyaya

• Jingyasa, Samanvaya, Arambanada, Purushartha, Adhikarana Nyaya.

• Give background of case study.
• Anandagiri – subcommentator – mentions Adhikarana Nyaya (Rules of Interpretation).
XIV) Rules not required by Spiritual seeker, he requires only faith in the Guru.
• Guru interprets Shastra and teaches.
XV)
Brahma Sutra - 2 Purposes

For Structure For Rules of Interpretation

Sampradaya Adhikarana Nyaya

Brahma Sutra not compulsory 104

XVI) Aphoristic form, brief statement
a) Shastra Yonitvat – One word Sutra
• Svapyaya – One word Sutra
b) Shastram = Valid source of knowledge for creation
c) Svapyaya = Because of resolving into oneself.
d) Context, intention not clear
e) Commentary is required to understand a Sutra.
• Sankhya, Yoga, Nyaya, Veiseshika Sutras, in all commentary required to understand.
• All sutras authors teach their own sutras to their disciples.
f) The disciples will know what is the intention fo Sutrakara.
• Author has given Vivaksha.
• Commentary = Key to open in Parampara = Sampradaya.
XVII) a) 2nd Chapter : Avirodah Adhyaya
• Defends Advaitic teaching, interpretation of Upanishads given in Chapter 1 –
Samanvaya Adhyaya.
b) We answer charges levelled against us by other schools of thought (Sankhya / Yoga / Nyaya /
Vaiseshika – Tarquikaha – Tarqa Pradhana).
• Veda subservient to Tarqa for them.

105
c) For us :
Veda Pradhanam

Tarqa subservient
d) They foist many logical fallacies in our teaching
• We say, logical fallacy is not there in our teaching.
e) We attribute logical fallacies to their schools of thought.
• Offensive Approach.
• In both these approaches we have to use logic.
XVIII)
We use 2 types of logic

Secular conventional reasoning Scriptural, Shastriya reasoning

106
XIX) Why we do this?
a) In our tradition, Universe is two type of things and beings.
b)
2 parts of Universe

- One part available for knowledge - Apaurusheya Vastu, Vishaya, Supra

and study Sensual
- Available to Human instruments of - We can never use Paurusheya
knowledge Pramanam, has no access to this
- Pratyaksham, Mind, intellect Vishaya
- Use Modern Science, Microscope, - Eyes – can’t know sound
Telescope - Veda = Instrument of knowledge
- Purusheya Pramanam (Human - Apaurusheya Pramanam, valid
Instrument) source of knowledge.
- Micro organism, Bacteria - Have Sraddah
- Paurusheya Vishaya in our tradition - For me what Veda reveals is
- Human instruments limited, can’t knowledge
exhaust everything in the creation - If no Sraddha, no Veda, can’t prove
- They consider Veda as by Paurusheya Pramanam
superstitious, harmful - Then Veda not source of
- Veda not valid knowledge
- Apaurusheya Vishaya does not exist
107
c) Tattwabodha :
• Sukshma Shariram, Karanam Shariram, Atma, beyond.
• Sthula, Sukshma, Karana Sharira Vyatiriktat Atma.
d)
Sthula Shariram Sukshma, Karana Shariram
- Available for Paurusheya - Atma
Pramanam - Survives death of body
- Rebirth
- Fact

e) Science does not accept Sukshma, Karana, Atma.

f) Veda is a valid source of knowledge for Sukshma, Karana Shariram and Atma.
g) When controversial topic comes, we will use reasoning based on scriptures.
• Scriptural logic.
h) Example :
• Does mind exist other than the Brain for an individual?
• Scientist will not accept Mind other than Brain, can travel, get another body, operate
through that body.

108
i) Controversy is there
Paurusheya Pramanam

Mind does not exist

Emotions belongs to brain

• Psychology is a Pseudo science, does not exist.

j) Emotions are biological, biochemical condition, no Mind exists.
k) Mental depression = Chemical Imbalance, Lithium – Anti depressant tablets.
• Get happiness, sorrow through drugs.
• Only Bio-logy, Bio-chemistry, Bio-electrical impulses, condition, epilepsy.
l) Tarqa accepts Mind, eternal, Atomic size.
• Partless, Atom can’t be subdivided, Niravayavam.
m) Niravayam, Nityam, Dravyam, Bahutvam = Manaha
n) Vedanta refutes Nyaya.
• Mind not Nityam, Niravayavam.
o) Reasoning :
• Shastra based, not secular.
109
XX) Mundak Upanishad :

From Him are born the Prana (life), the mind, all the organs, the sky (Akasa), the wind (Vayu),
the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all. [II – I – 3]

XXI) a) Manaha Jayate – is born from Ishvara, Brahman

• Scripture gives a clue, valid source of knowledge.
• Mind is Karyam, born.
b) Conclude :
• Manaha Anityam, Karyatvat, Ghatavatu, logical inference.
• Mind is a product, impermanent like a Pot.
c) Not scientific logic but scripture based reasoning
d) If Karyam, can’t be Nityam.
e) Mind can’t be Niravayavam
• Karyam = Product = Savayavam according to Tarqa.
f) Manaha, Savayavam, Karyam, Ghatavatu, Anityam, logical reasoning.
g) I collect clue for reasoning from the Shastram.
• This is called scriptural reasoning, if you accept Veda. 110
h) say, mountain has fire, without seeing fire.
• Someone sees smoke Parvataha Vanniman Dhumatvat, Mahanasavatu.
i) Where smoke, there is fire
• In this, I am not using Shastra, use Pratyaksha, Paurusheya Pramanam reasoning.
j) 2 Reasonings

Based on

Paurusheya Anumanam Apaurusheya Pramanam

Laukika Anumanam Shastriya Anumanam

k) Doctor infers disease by clinical examination of symptoms or by blood test.
• Clue from test, Paurusheya Pramanam.
• Pneumonia, Dengue
l) Heaven :
• Eternal, not eternal
• Conroversy
• Apaurusheya based logic.
• Svargaha, Anitya, Karyatvat, Ghatavatu.
111
• 14 Lokas are created.
Aitareya Upanishad : Chapter 1 – 1 – 2

He created all these worlds : Ambhah, Marici, Maram and Apah. Yonder is the Ambhah, above
is the heavens; heaven is its support. Marici is the region of the atmosphere. The Marah is the
earth and what is underneath is the Apah. [I – I – 2]

XXII) Brahma Sutra contains lot of logical reasoning

• Shastriya Anumanam
• We can’t get Laukika Anumanam for all conclusions.
• If I don’t accept Shastriya Anumanam, then there is no use of entering Brahma Sutra.

112
XXIII) Sadhana Chatustaya Sampatti :
a) Kshama, Damah, Uparama, Titiksha, Sraddha
b) Gita :

The man who is full of faith, who is devoted to It, and who has subdued the senses,
obtains (this) Knowledge; and having obtained knowledge, ere long he goes to the supreme
peace. [Chapter 4 – Verse 39]

• Sraddhavan Labathe Jnanam

• Ashraddhavan Labathe Hypothesis.
c) Vedanta = Hypothesis – Scientist, but nothing is proved.

113
XXIV)
Topics

(1) Role of Brahma Sutra (2) 2 Types of reasonings used

- Providing structure, rules of - Laukika Anumanam based on

interpretation Paurusheya Pramanam
- Shastriya Anumanam based on
Apaurusheya Pramanam
XXV) 3rd Topic :
• Brahma Sutra by itself can’t convey anything.
• Commentaries become compulsory.
• Brahma Sutra is full of commentaries, literature, tradition.
• Endless commentaries, different levels.
XXVI)
Sutra Bashyam

Bamati – 2nd Level

Kalpataru – 3rd Level

Parimalam – 4th Level 114

• Size of font changed.
• Big – 1st … 4th – magnifying glass.
• Foot note – invisible.
XXVII) Important Books :
a) 1st Level commentary :
• Shankara Bashyam, impactful.
• 2nd, 3rd, 4th Level = Tika
b) Sutra Bashyam, Shariraka Bashyam, Shankara Bashyam (Shashti Purusha) or Shankara
Bashyam (Karmadharaya Purusha).
c) Bamati – Vachaspthi Mishra (Grihastha)
• Tika – 2nd Level on Shankara Bashyam.
• Impactful work.
• Bamati schools of interpretation.
d) Pancha Padika – by Padmapadacharya (Sanyasi)
• Direct disciple
• Tika, similar to Bamati.
• Available only for 4 Sutras out of 555.
• 1st four – important.
• Chatus Sutri Vyakhyanam. 115
e) 3rd Level :
• Pancha Padika Vivaranam by Prakashatma Yati (Sanyasi).
• Only for 4 Sutras.
• Very famous with lot of originality.
• Vivarana school of interpretation.
f)
2 Schools

Bamati School Vivarana School

• Vedanta Sara – Notes – Sravanam / Mananam / Nididhyasanam.

g) Bamati School :
Nididhyasanam

Angi – Primary
• Sravanam, Mananam supportive.
• Meditation alone gives Aparoksha Jnanam.
• Sravanam, Mananam can’t give Aparoksha Jnanam.
h) Aparoksha Jnanam = Aham Brahma Asmi.
116
i) Vivarana School :
• We follow that.
• Sravanam = Primary = Angi
= Alone can generate Aparoksha Jnanam.
• Mananam, Nididhyasanam meant to remove obstacles which stand between Jnanam
and Jnana Phalam.
• One removes Samshaya, other removes Viparita Bavana.
• All supportive.
j) Mananam – Nididhyasanam Angam in Vivarana School.
• Differences in interpretations leads to different schools.
• All claim, we have extracted this from Shankara Bashyam.
k) Consolation :
• Whatever Prakriya, method is followed, don’t bother about Prakriya.
• Come to Aparoksha Jnanam that I am Brahman which is attainment of Moksha.
• Do Meditation :
Aim : Aham Brahma Asmi, Aparoksha Jnanam

117
l)
Sutra Bashyam

Bamati

Panchapadika

Panchapadika Vivaranam

Prakashatma Yati

XXVIII) a)
Sutra Bashya Ratna Prabha

Ratna Prabha

2nd Level commentary on Shankara

Bashyam

b) Bashyam = GM
• This commentary = Light of the Gem
• Glory of light belongs to gem only.
• I have no glory – Bashyam has glory. 118
c) Popular, because it follows Vivarana School (Sravanam + Mananam – Important)
• This is complete commentary on entire Brahma Sutra.
d) Panchapadika, Vivaranam are on 4 Sutras.

Bamati Ratna Prabha

- For 4 Sutras - Entire Brahma Sutra
- Meditation key - Dayanandas favourite
- Vivarana school
- Swami takes this for support
XXIX) a)
Vaiyadhika Jnana Mala

Nyaya contained in Vyasa’s Brahma Sutra

Adhikarana Nyaya – Mala – Garland

191 Adhikaranams

Bharathi Tirtha (Vidyaranyas Guru)

119
b)
For each Adhikaranam

2 Shlokas

- Purva Pakshi – Wrong - Refutes wrong

interpretation - Conclude our right interpretating
c) Also called – Adhikarana Ratna Mala
d) Tamil Bashyam book :
• In every Adhikaranam, they have given Vaiyadhikaran Shlokas also.
e) Condensed form for every Adhikaranam.
(I) Sutra Bashyam

(II) Bamati

(III) Panchapadika

(IV) Vivaranam

(V) Bashya Ratna Prabha

(VI) Vaiyasika Nyaya Mala 120

• 6 commentaries = 3rd topic.
Next Class :
• Shankara Introduction – Adhyasa Bashyam.
• Introduction to Adhyasa Bashyam.
Revision :
3 Levels of Study
I)
(I) Gita (II) Upanishads (III) Brahma Sutras – 4 Sutras

- Prakarana Granthas - Prakarana Granthas - Prakarana Granthas

- 400 Classes - 400 Classes - 400 classes

II) Gita, Upanishad, Prakarana Granthas :

• Vedantic concepts studied.
• Vedantic Sanskrit words also introduced.
• Brahma Sutra – Moola Prakarana Grantha technical, with objections and replies.
III) Prakarana Granthas
• Tattwa Bodha
• Atma Bodha
Teaching from Brahma Sutra
• Aparoksha Anubhuti
• Vivekchudamani 121
IV) Prakarana Grantha
• Not Pramana Grantha
• Only support for Pramana Grantha – Gita, Upanishads.
V) Introduction to Brahma Sutra :
• Adhyasa Bashyam – 1 ½ Pages
• Introduction to 1st Sutra, Entire Brahma Sutra, entire spiritual literature of Hinduism.
• Profound, famous.
VI) Adhyasa = Superimposition
= Mistake
= Erroneous perception
• Adhyasa = Atma – Anatmanoho Itare Itara Adhyasa.
• Itare – Itara Adhyasa = Mixing up, mutual superimposition.

Mix up

Atma Anatma

VII) Joined together creates self misconception, generates a false identity leading to Ahamkara,
Mamakara, Raaga, Dvesha, Samsara.

122
VIII)
Adhyasa = Self Misconception

Leading to

Ahamkara Mamakara Raaga Dvesha Samsara

IX) Samsara = Transmigration

• Individual Jiva migrating from one body to another repeatedly, endlessly.
• Leaving one body = Death
• Taking another body = Rebirth
X)
Transmigration

Repeated

Births Deaths

Cycle of Births – Deaths = Samsara

123
XI) Universal disease, Bava Roga, Samsara Roga.
• Disease – puts every human being ill at ease.
• Makes life a burden, struggle.
XII)
M Meaningless
B Burdensome Universal Disease makes our life
B Boring appear as MBBS
S Struggle

XIII) Aim of Adhyasa Bashyam to prove Adhyasa is the cause of Samsara – Bava Rogaha.
• Samsara Hetu, Karanam generates Ahamkara, Mamakara, Raaga, Dvesha (Dushta
Chatushtayam).
XIV) Through Adhyasa Bhasyam Shankaracharya diagnosis the cause of Samsara disease.
• This is extremely important because without proper diagnosis, you can never cure any
disease.
• Scans / Tests / X-ray – for diagnosis.
• Helps me to decide treatment and direction.
• Otherwise hit and miss case, treatment will not work, or make disease worse.

124
XV) One who wants to treat Samsara disease must know message of Adhyasa Bashyam.
• Every Mumukshu, seeker of Moksha has to receive the message.
• Otherwise, entire life time of seeking will be drifting without direction.
• Hindu religion confusing because of lack of understanding of Adhyasa.
• Shankara diagonoses cause of Samsara as Adhyasa.
XVI) a) Fact :
• I am Turiya Chaitanyam, world rises, exists, resolves into me.
b) Adhyasa :
• I think I am an individual attached to the Body – Mind – Complex undergoing Samsara.
XVII) If I am a Mumukshu, after diagnosis, I should arrive at road map.
• What should be direction of my spiritual journey?
XVIII)
Adhyasa Samsara
Karanam Karyam
• Without eliminating Karanam, Karyam can never be uprooted.
• Karana Nashe, Karya Nashaha.
• If Virus causing disease is not attacked, how will the disease go.

125
XIX) Temporary relief – sleep
• Entertainment
• Can forget Samsara, escapism
• Not curative.
XX) After diagnosis, seeker should aim at :
• Removal of Adhyasa
• Self misconception
XXI) Discover fact :
• Any misconception is because of ignorance.
• Self misconception is because of self ignorance.
XXII) Roadmap for Moksha :
Samsara Nivritti

Requires Adhyasa Nivritti (Elimination)

Requires Agyanam elimination

(Ignorance removal)

126
XXIII) Any ignorance can go only by knowledge.
• Ignorance can’t be destroyed by any amount of action, secular, sacred action, or
Meditation.
• Meditation can’t remove any ignorance.
XXIV) Example :
• Want to know what is time now?
• Not Meditate, look at watch.
• Na Yogena, Na Vidyaya.
XXV) In Vivekachudamani, Shankara discusses Adhyasa Bashyam : Verses 6 – 13
• Go through that if Adhyasa Bashyam is tough.
• All can purify Mind, but can’t give Jnanam.
• Can’t remove ignorance.
XXVI) To remove ignorance, I have to bring Jnanam.

Samsara Nivritti

Adhyasa Nivritti (Elimination)

Agyanam Nivritti

Jnana Prapti 127

XXVII) I seek Atma Jnanam
• Until diagnosis, seeking Moksha (Mumukshu).
• Now I have got direction.
• Now I seek knowledge (Jingyasu)
XXVIII) Diagnosis converts Mumukshu into Jingyasu.
• Important, fortunate convertion.
• Every seeker has to grow.
XXIX)
Mumukshu Jingyasu
- Grope in Darkness - After clarity became seeker of
- Tripped Jnanam
- Clue shopping
XXX) Gita :

Here, O Joy of the Kurus (Kurunandana) there is but a single pointed determination; many-
branched and endless are the thoughts of the irresolute.[Chapter 2 - Verse 41] 128
• Mumukshus groping, drifting, don’t know what they are seeking.
XXXI)
Bhakti

Aartha Arthartha Jingyasu

Happens when we go through

Prakarana Grantha or
Technical Adhyasa Bashyam
XXXII) This is 1st Significance of Adhyasa Bashyam :
• Diagnoses cause of Samsara.
• Converts Mumukshu into Jingyasu by giving direction.
• Athatho Brahma Jingyasa.
XXXIII)
Brahma Sutra

4 Chapters

4 Sections

191 – Adhikarana - Topics

555 - Sutra 129

• First four Adhikaranam’s – one Sutra each
a) Athatho Brahma Jingyasa – Jingyasadhikaranam

Hence (is to be undertaken) thereafter a deliberation on Brahman. [I – I – 1]

b) Every Adhikaranam has 5 features.
Shloka :
• Vishayo Samshayas Chaiva Poorvapaksha Tatouttaram Sangateshchi Panchangam
Shastre Adhikaranam Smrutam.
• Karma Khanda – Panchangkam – 5 Features
• Jnana Khanda – Panchangkam – 5 Features
1) Vishaya – Controvertial subject matter to be debated
– Contrary opinions, conclusions
• If subject mater is evident and no doubt, it won’t come to Brahma Sutra.
2) Samshaya :
• Various opinions including Vyasas final opinion.
3) Poorva Paksha :
• Wrong opinions, seemingly correct.
• Arrived at by informed people. 130
• People called Poorva Pakshi.
• Have counter points.
4) Verdict Siddhanta : One word
• Shankara elaborates
• Refutes all Purva Pakshi by Giving logic, not sentimental refutation.
• Sruti, Yukti, Anubhava.
• Not mere logic, Apaurusheya Vishaya.
5) Sangatah :
• Relevance of Shastra - Adhikaranam
XXXIV) Veda Definition :
• Pratyakshena Anumityatuvona Buddhate Yenam Vidanti Vedena Tasmat Yadasya
Vedata.
• Deals with Apurusheya Vishaya.
• Veda must be incorporated as the primary source of knowledge.
• Logic included to avoid blind faith in Veda.
• Intellectually convincing.
• Use Yukti, Anubhava and arrive at Siddhanta.
• Topic, doubt, counterpoint, final verdict, Sangatih.
131
XXXV) Adhikarana Sangati = Relevance of a topic
• Adhikaranam should be connected to previous Adhikaranam.
• Logical, structured, progressive manner.
• Previous Adhikaranam :
o Raises a doubt, question
o Answer = Next Adhikaranam.
XXXVI) 1st Sutra :
• Positional relevance.
• Why in 1st Chapter – Pada Sangatih Adhyaya Sangatih – Relevance in Vedanta
Shastram.
• Can’t discuss – How to make coffee, no relevance.
• Shastra Sangatih.
• Adhikarana Sangatih.
• Generally avoided, highly technical, scholarship.
• Sangatih – 5th feature.
XXXVII) a)
Jingyasa Adhikaranam

Adhyasa Bashyam – See connection

132
• Shastric connection.
• 1st Adhikaranam : Subject matter = Vedanta Shastram
b) Jnana Khandam of Veda = Topic = Vishaya
c) Samshaya :
• Should Vedanta Shastram be studied as an independent Branch of Science.
• Does it deserve independent Shastra status or not.
d) Purva Paksha = Purva Mimamsaka Philosopher, studies Jaiminis Dharma Sutras, Purva
Mimamsa Sutras, study Karma Khanda.
e) They vehemently argue in Chapter 1 – 1 – 4, Chapter 3 – 4th – 17th Sutra Purushartha
Adhikaranam
3 – 4 – 1 to 3 – 4 – 17
Brahma Sutra :

But that Brahman (is known from the Upanisads), (It) being the object of
their fullest import. [I – I – 4]

And (knowledge belongs) to those who observe perpetual celibacy, because

in scripture (that stage of life is mentioned). [ 3 – 4 – 17 ] 133
f) Purva Pakshi :
• Vedanta does not require independent Shastra status.
• It has to be part of Karma – Upasana Khandam.
• Appendix, Addendum.
g)
Vedanta Karma Khanda
- Small - Very big
- Waiting to swallow small
Vedanta

h) Through Dharma Sutras, Vedantic enquiry is complete.

Purva Pakshi :
• Shastram Na Arambaniam Purva Mimamsa Shastrena Gathartatvat.
• Vedanta is part of Purva Mimamsa.
• Veda = One Shastram.
i) Eka Shastra Vada
Discussed in Aitareya Upanishad Bashyam
• Shastra Dvaya Vada
j) We refute, Vedanta deserves to be an independent Shastram

134
Criteria

Anubandha Chatushtayam

Vedanta Sara, Vichara Sagara – Chapter 1, 2

Samanya Vishaya
k)
Anubandha Chatushtayam – 4 distinct factors

Adhikari Vishaya Prayojanam Sambandha

- Candidate not - Subject matter - Anitya Phalam

satisfied by Purva - Athato Brahma - Karma Never
Mimamsa Jingyasa removes Samsara
Mundak Upanishad : - Nityam - Will never
- Pariksha Lokan.. Adhyasa,
Kaivalya Upanishad : Ajnanam, give
- Na Karmana… Jnanam
- Person not - No Moksha in
satisfied by Karma Khanda
- Person interested
Anitya Karma,
in Nitya Vastu 135
Anitya Phalam
l) Sambandha :
• Knowledge of Karma will never give Karma Phalam.
• I have to get the knowledge then struggle and do the Karma.
• Big Yagas – Do properly.
• Karma Jnanam gives Karma Phalam through Anushtanam (Performance).
m) Karma Jnanam + Karma Phalam do not have direct connection.
• No cause – effect relationship.
• Have indirect relationship.
• Karma Anushtanam alone gives the Phalam.
XXXVIII) Vedanta Shastram :
a) Jnanam will remove Ajnanam without requiring any Karma.
b) Removal of Ajnanam will remove misconception.
c) When misconception is gone, misconception based Samsara also goes away.
d) All are direct result without requiring any Anushtanam, performance.
e) Jnanena Ajnana Nivritti, Adhyasa Nivrutti, Samsara Nivrutti Dvara Moksha Prapti.
• All happens by mere Jnanam.
f) No intermediary Anushtanam between Jnanam and Jnana Phalam.

136
Jnanam

Phalam

Directly Connected
g) In 1 – 1 – 4, Shankara says, they are simultaneous, no time gap.
h) Jnana Prapti = Moksha Prapti
• Peculiar cause – effect when there is no time gap.
• All this in 1 – 1 – 4

But that Brahman (is known from the Upanisads), (It) being the object of
their fullest import. [I – I – 4]

137
XXXIX) a) Vivekchudamani :

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully
ascertaining the truth of the rope through steady and balanced thinking. [Verse 12]

b) When Adhyasa comes, Vedanta gives example of Rope Snake.

c) Rope Ignorance

Twilight

Partial knowledge

Misconception of Snake (Adyasa)

Frightening

Panic, Running, Pain

d) All because of ignorance, misconception, Bayam, Dukham.
138
e) Guru :
• I will solve problem.
• Can’t destroy snake by beating, Garuda Mantra.
• Garuda – Snake enemies.
• Destroyed by one way
f) Samyak vicharatat Siddhat :
• Adhyasa Bashyam simplified in Vivekchudamani.
g) By proper enquiry with a torchlight, twilight time
h) I know Rope Snake is Rope, misconception goes, snake goes.
i) Maha Sarpah Baya Dukha Vinashini :
• All instantaneously gone.
• By running, if knee pain continues, it is called Prarabdha.
j)
All problems solved – Jnana Matrena

Baya Nivrutti Dukha Nivrutti Samsara Nivrutti

All 3 goes by Atma Jnanam alone

139
k) Sambandha between Jnanam and Phalam is different in Karma Khanda and in Jnana Khanda.

2 Sambandas

Karma Jnanam

Parampara Sambandha Sakshat Sambandha

l) Thus all 4 factors :

• Adhikari, Vishaya, Prayojana, Sambandha = Anubandha Chatustayam.
• They are distinct Anubandha Chatushtayam.
m) Hence Vedanta has a distinct Shastram status.
• Hence it has to be distinctly studied through Brahma Sutra.
n)
Vedanta Shastram

Arambaniyam

Prithak Anubandha Chatushtaya Satvat

Dharma Shastra Vatu

140
o)
2 Shastras / 2 Anubandha
Chatushtaya

Dharma Shastram Vedanta Shastram

- Seeker : Dharmarthi - Seeker : Moksharthi

- Phalam : Anityam - Phalam : Nityam
- Topic : Karma - Topic : Jnanam

p) 2nd Significance of Adyasa Bashyam :

• Alongwith 1st Sutra, it gives distinct Anubandha Chatushtayam for Vedanta Shastram.
q) This is important to start Brahma Sutra study from next class.
r) Adhyasa Bashyam text - next class.
Revision :
I) Introduction to Brahma Sutra by Adhi Shankara is called Adhyasa Bashyam.
II) 2 types of significance of Adhyasa Bashyam.
a) First significance : Spiritual significance
• We come to know cause of Samsara is Adhyasa.
• Cause of Adhyasa is Agyanam. 141
• If Samsara should go away, Adhyasa, Ajnanam should go.
• Jnanam should come.
• Seeker of Moksha has to become seeker of self knowledge.
• This convertion is very important.
• Mumukshu becomes a Jingyasu through Adhyasa Bashyam.
b)
Mumukshu Jingyasu
- Groping in Darkness - Has clear road map regarding
his spiritual journey
c) Adhyasa Bashyam is spiritually significant.
III) Second significance :
• Shastric – technical significance.
a) Alongwith 1st Sutra, Adhyasa Bashyam establishes a distinct Anubandha Chatushtayam of
Vedanta Shastram.
b) Sadhana Chatustayam is crucial to prove that Vedanta Shastram is a distinct Shastram
different from Dharma Shastram.
c) Spirituality is different from a religious life.
d) Many people believe Veda is one Shastram.
• Vedanta alone says Karma Khanda, Jnana Khanda are different Shastram.
• Have different Anubandha Chatushtayam. 142
e) Anubandha Chatushtaya Bhedat Shastra Bhedat.
• Shankara brings this out in all introductory Bashyams.
IV)
Adhyasa Bashyam has 2 significances

Spiritual Shastric

V) Book for class :

• First 63 pages not beginning of text.
• Give general information about Brahma Sutra.
• Academically useful.
a) Page 1 – 28 :
• Books on Brahma Sutra written by several Acharyas.
• Books – Authors.
b) Different Level :
- Shankara Bashyam 1st Level
- Commentary on Commentary 2nd Level
- Bamati
- Kalpataru 3rd Level commentary
- Parimalam 4th Level 143
c) Brahma Sutra is a pyramidal structure.
d) All books commentaries is in Advaita Sampradaya.
e) Sri Bashyam by Ramanujacharya
• Visishta Advaita Vedanta.
• 1st level,… 4th level commentary.
f) Dvaitam also has several commentary.
g) Page 29 – 48 : Academic exercise

555 Sutras

191 Topics – Adhikaranams

h)
4 Chapter

Each Adhikaranam

Wrong view Right view

• Vishaya, Samshaya, Purva Pakshi, Sidhantam for 191 topics.

144
i) Page 29 – 48 : 191 topics and Adhikarana Sangrahaha, gist
• Beautiful summarization.
• Useful to get birds eye view.
j) Pages 49 – 51 :
• 10 Shanti Mantras.
k) Page 52 – 63 :
• Stotrams – glorifying Shankara from Acharyas.
• Evident in Brahma Sutra commentary.
• He is in a high Pedestal.
• Adhishtankara Prashasti – glorification.
• Use it in Shankara Jayanti day.
• Stotram = Our Namaskara to Shankara.
VI) Real Page No : from 64 onwards as page 1.

145
SAMANVAYA ADHYAYA
CHAPTER 1
146
SECTION 1

TOPIC 1

JIJNASADHIKARANAM

147
UTPOTHAGATAHA
Introductory Bashyam
1) Chapter 1 – Topic 1 :

2) Bashyam : Introduction starts…

148
I) Intellectually challenging portion
• 5 parts to Adhyasa Bashyam.
II)
Adhyasa Bashyam

(II) Adhyasa (III) Adhyasa

(I) Adhyasa (IV) Adhyasa (V) Adhyasa
Akshepa Lakshanam,
Akshepa Brahman Upasamhara
Samadhanam Sambavana

Line 1 – Like 5
(Yuktam)
149
III) Adhyasa :
• Mutual superimposition between Atma – Anatma.
• Its called Iteratara Adhyasa.
• Mixing up of Atma – Anatma = Adhyasa = Confusion.
• It is the cause of Samsara.
IV) You can remove this confusion only through Jnanam.
• Vedanta Shastra alone gives Jnanam not through Meditation.
• This knowledge gives Moksha.
• Mixing up is the problem.
• This is the diagnosis.
V) This is Advaita Sampradaya, followed by all Prakarana Granthas and post Shankara
Acharayas.
VI) If any school wants to criticise Advaitam or Shankara, they will criticise foundation of
Advaitam = Adhyasa
VII) Once Root removed, tree can’t survive.
VIII) Purva Pakshi :For Advaita Darshanam Root = Adhyasa.
• Atma Adhyasa is never possible.
• Adhyasa does not exist, not cause of Samsara, solution different.
• Visishta Advaita, Sankhya, others criticise Advaitam. 150
IX) Aim of Brahma Sutra :
• Confronting criticism of Purva Pakshi.
• Refuting their charges.
X) Adhyasa Akshepa
• 1st 5 lines are refutation of existence of Adhyasa.
• Upto Yuktam
XI) How Shankara refutes Itaretara Adhyasa?
• Thoughtful refutation.
XII) Sree Bashyam – Ramanujas commentary on Brahma Sutra.
• Introduction refutes Adhyasa Bashyam.
• 7 Logical fallacies in Advaitam.
• Sapta Vidha Anupapatti.

Soham Dasoham
Wrong Alone is right
XIII) Study of Phenomenon of Adhyasa.
• 3 conditions required for Adhyasa.
• Adhyasa = Superimposition, mutual mixing up.
• 3 conditions are not there in Atma – Anatma Adhyasa. 151
• Therefore Adhyasa is Absent, can’t be accepted.
• Face intellectual attack.
XIV) Vedanta Sara – Adhyasa studied.
• Shankara’s grand Guru – Studies Rope Snake Adhyasa in Mandukya Upanishad.
XV) Mandukya Upanishad : Chapter 2 – Karika No. 17

As the rope whose real nature, when not known, is imagined in the dark to be a snake, a
water-line, etc., so also the Atman is imagined in various ways. [2 - K - 17]
XVI) Rope – Snake Example :
a) Ropes length, thickness, curvature, not well lit, had perception does not know what it is,
seen real snake, has snake Vasana.
b) Prama Experience - Prama

Vasana – Pramahita Samskara

c)
Person commits mistake

Mistakes Rope for Snake 152

• Mistake is called Adhyasa or superimposition.
d) Mistake has 3 stages :
• Based on Snake Vasana, which is inside his Mind, he projects a Snake outside the
Mind on the Rope.
• Snake Vasana (Impression) is inside.
• Based on Vasana, he projects an unreal Snake, false Snake on that particular rope.
• He does not know it as a Rope.
• If he knows it is a Rope, he will not project.
• He knows, there is something.
• There is a partial knowledge of a real object.
• He does not know it completely.
• What is complete knowledge?
• It is a Rope.
• He knows there is something.
• Based on Vasana, impression, he projects a unreal Snake, unreal Mala, Crack on earth
• Projection of unreal Snake on the Rope is 1st Stage of Adhyasa
= Anruta Kalpana
= Projecting unreal upon the real
153
XVII) a)
1st Adhyasa

Projecting unreal object upon a real object

In front 2 things

Partially known real object Falsely projected unreal object

• 2 objects are there in me.

b)
This person does not know that
there are 2 objects

- Real - Unreal
- Satyam - Anrutam, Mithya
• Two are mixed up.
• Satya Anruta – Mithuni Karanam = 2nd stage.

154
XVIII)
a) 1st Stage 2nd Stage
- Projection of Unreal - Mixing up of real unreal
- Partially know real object
- Falsely projected unreal
objected

b) How do you know mixed up?

c) Person says :
This is a Snake

2 Portions

This Snake

Is revealing the partially known Falsely projected

real object unreal object

Satya Anruta Mithuni Karanam –

Itaratera Adhyasa – Anyonya Adhyasa
155
d)
Mixing up real, unreal

2nd stage

e) 1st stage = Projecting unreal

f) Sanskrit vocabulary is required in Brahma Sturam class.
g) Mixing up of real – unreal also called as Tadatmyam.
h) Not current mixing up

Real Unreal
Real Unreal

• Erroneously mixed up = Adhyasika Tadatmyam.

i) Adhyasika Tadatmyam = Mistaken, erroneous, wrong, mixing up.
• After mixing up – sees only one object not 2.
j)
This is a Snake

Singular (One Entity) not are (two)

• One thing he is experiencing is neither the real nor the unreal.
• Hybridised version, mixture of real – unreal experiencing as one entity. 156
XIX) 3rd Stage :
a)
1st Stage 2nd Stage
Projection Mixing up of Real / Unreal object

b) Properties, attributes of unreal objects also get mixed up.

Attributes

Of Unreal Snake Partially known real object

Attributes are transferred to unreal object

c) Attributes mixed up

Partially known real Unreal object / Snake

object
- Rope Transfers to - I experience long,
- Length of Rope thick Snake
- Thickness of Rope

157
d) Do Viceversa also

Unreal Snake attributes Real Object

- Frightening - Partially known object
- Poisonous Transfers to - Rope can’t frighten
- Can be useful to tie
e) Frightening attribute taken as real by taking it to partially known object.
• Say : This is frightening.
• Frightening attribute of Snake given to partially known real Rope / Object.
f) Mixing up of attributes

2nd Stage 3rd Stage

Mixing up of objects Mixing up of attributes

g) Mixing up of attributes is wrong

h)
Unreal attribute of Snake

Can’t be taken to

Real partially known object

158
i)
Length of Real Rope

Can’t be transferred to Snake

j) Mixing up attributes is also erroneous mixing up.
• It is known :
Adhyasika Tadatmayam 2nd stage – object transfer.
k) Adhyasika Samsargaha 3rd Stage – Attribute transfer
l)
Adhyasika

Tadatmyam Samsarga

- Object transfer - Attribute transfer

- Length of Snake

159
XX) a)
Superimposition / Adhyasa

3 Phenomenon takes place

- Projection of Unreal - Mixing up Real – Unreal - Mixing of attributes of

- Anruta Kalpanam - Adhyasika Tadatmyam Real – Unreal
- Satya – Anruta Mithuni - Adhyasika Samsarga
Karanam

b) 3 Phenomena happens when we commit a mistake.

c) How is it expressed?

This is a Snake

Anruta Kalpanam Adhyasika Tadatmyam Adhyasika Samsarga

d) Phenomena kept in mind, one who wants to refute Adhyasa – Purva Pakshi.
e) Preparation by Purva Pakshi to refute Adhyasa.

160
XXI) In Conventional Rope – Snake example.
a) 3 Phenomena takes place.
• Shell silver, dream.
b) Rope Snake – 3 Phenomena takes place.
c) I am Dreamer / I dream a tiger.
• Anruta Kalpanam, Adhyasika Tadatmayam, Adhyasika Samsarga = Adhyasa is there.
XXII) Phenomena of Adhyasa is possible because of 3 conditions
XXIII) What are the 3 conditions?
a) This person has already experienced a real Snake before.
b) Projection of false snake presupposes experience of a Real Snake.
c) If person has never experienced Snake before, he will not mistake it as a Snake but as
something else.
d) Experience of real Snake is not an error or a mistake but it is right knowledge, gained before
Purva Prama, before Jnanam.
e) Because of Poorva Prama of Real Snake, he got a Samskara, impression.
f) Before impression alone, now he projected the Snake.

161
XXIV)
Poorva Prama

Poorva Prama Janita Samskara is required

• Only when Samskara is there, projection is possible.
XXV) 1st condition :
• Impression formed by past experience of a real Snake.

Poorva Pramahita Samskara

Produced by knowledge
XXVI) 2 more conditions are required for Adhyasa.
• In the case of Atma – Anatma, 3 conditions are absent, no Adhyasa possible.
• Adhyasa Bashyam is wrong.
• Therefore Advaitam is wrong.
• This is Development of Purva Pakshi.
• Details of Purva Pakshi is given.
• It will cure worst case of Insomnia.

162
Revision : Topic 2 – Page 1 :
Bashyam : Introduction Revision….

163
I) General Observation :
• Essence of Book – Indian school of thoughts – critical survey of Indian philosophy – by
Chandra Dhar Sharma.
• Published by Motilal Banarsi Das.
• Essence of 12 Darshanams.
• 6 Astika + 6 Nastika Darshanams.
II)

Vedanta

Advaita Visishta Advaita Dvaita

Shankara Ramanuja Madhavacharya

III) Adhyasa Bashyam refuted by Ramanuja, 7 logical fallacies in Adhyasa Bashyam.

• Mentioned in that Book + Advaitas refutation of 7 fallacies.

164
IV)
Compares

Buddhism Vedanta

Yogachara Madhyamika

• Acadamicians Claim, Buddhism and Vedanta are one and the same.
• Widely held view of all academicians.
V) Traditional Acharyas have misunderstood Buddhism.
• Hence they refute Buddhism.
• Buddhism = Vedanta, hence Buddhism can’t be refuted.
VI) Yogachara (Kshanika Vigyana Vada) and Madhyamika (Shunyavada) talk about Advaita as
the ultimate reality.
VII) Let us assume Buddhism is talking about Vedanta, Veda existed before Buddha.
• Buddha was a Veidika, he rebelled and differed but was born Veidika.
• Include Buddha as one of the Acharyas.
VIII) Karikas :
• Many words common in Buddhism and Karika.
165
IX) Mandukya Upanishad : Chapter 4 – Karika No. 99

The knowledge of the realised one who is all-wisdom is ever untouched by objects. Similarly,
all the entities as well as knowledge are also ever untouched by any object. “This is not the
view of the Buddha”. [4 - K - 99]
X) This teaching based on Mandukya Upanishad, Veidika Vedanta, has not been talked by
Buddha.
• Nai Tad Buddhena Bashitam.
XI)
2 contradictional views

Traditional Acharyas Modern Academicians

- Buddhism is not Vedanta - Buddhism is Vedanta

- Buddhism is wrong - Both are right

166
XII) Chandra Dhar’s – Book :
• One Chapter – Buddhism and Vedanta
• 7 logical fallacies of Ramanuja and our – refutation.
• Ramanuja came later than Shankara.
• Other Acharyas have refuted Ramanujas fallacies as not there.
XIII)
Adhyasa Bashyam

5 Portions

Foot Note

a) Shankah Grantha :
• Objection against Adhyasa part
b) Parihara Grantha :
• 2nd part
• Akshepa Samadhanam
• Shankaras reply to objection raised.
• Pratingya – Shankaras proposition.

167
c) Adhyasa Lakshanam :
• Definition of Superimposition.
• Erroneous perception.
d) Adhyasa Sambavana Grantha :
• Doubting the possibility.
• Objecting in the beginning.
e) Adhyasa Pramana Param :
• Evidences, Pramanani, proofs for Adhyasa.
• Pratyaksha, Shastram, Anumana, Arthapatti – Pramanams, supporting existence of the
mistake.
• Requires correction.
f) Conclusion : Upasamhara
• If you want to remove Samsara, Moksha, mistake has to be rectified.
g) Brahma Sutra :
• Talks about rectification of the fundamental mistake.
• 6 parts of Adhyasa Bashyam.
h) From :
• Yushmat Asmat Gocharayo… upto Yuktam – 5th line is objection to Adhyasa.
• Purva Pakshi : Preparing for objection. 168
XIV) a) Example :
• Rope – Rope Snake
• This is a Snake
b)
3 Stages

- Projection of unreal - Mixing up of Real, - Attributes mixing not real

snake in the Mind Unreal and unreal objects.
- Adhyasika Samsarga
- Erroneous mixing up
c)

This is

Partially known Real Object

d) Sanke Part = Unreal

Adhyasika Tadatmyam
- Erroneous - Oneness
- Mixing up of Real - Unreal
169
e)
Adhyasika Tadatmyam Samsarga
Erroneous Mixing up of Attributes

• 3 Phenomena, 3 stages of one superimposition, expressed in “This is a Snake:”

• This is silver.
• Dream projection.
• Error common in all example.
f) Dream Example

Vastavika

Adhyasika Tadatmyam Adhyasika Samsarga

• All build up of opponent.
g) Mistake possible only if mistaker has already experienced a real snake.
• If a person is in a land, where no snakes, he will never mistake Rope as Snake.
h) Why experience of Real Snake is required?
• Only if I have experienced it, Poorva Prama, Prior real experience of real Snake in
Snake Park.
• Every experience creates Vasana, impression, Samskara in the Mind. 170
i) Poorva Prama Ahita (Janita) Samskara.
• Impression born out of real experience of real snake in the past.
j) With that Samskara, I look at the Rope which is not fully known because of Semi-darkness,
ideal conditions, fear of snake, heard of snake, then superimposition takes place.
k) Poorva Pramahita Samskara is required – important condition.
• This is inevitable unavoidable condition.
XV) How does previous real experience of Snake takes place?
• Which happened before superimposition.
• Poorva Prama.
XVI) a)
Experience

Stage I Stage II Stage III

- No projection - This is a Snake - Mix up attributes

- Real Snake in front - Mixup of thisness and Samsarga
- There is perception of Snake, generic and
Snake but no projection specific
as in Superimposition

171
b)
This is a Snake

Real Perception Superimposition

2 Objects

This Snake

Generic object Specific object

• There is Samanadi Karanyam.

• We are seeing one-ness of Generic object – this and specific object – Snake.
• This is a snake
• Sake is this.
• Oneness – mixing up is there in both.
• Tadatmayam is there.
c) Grammar Rule :
• Yatra Yatra Samanadhi Karanyam, Tatra Tatra Tadatmyam
172
d) In Real perception also Tadatmyam is there

What kind of Tadatmyam?

Not erroneous Erroneous

- In the case of real perception - In the case of superimposition

- Factual Tadatmyam - Adhyasika Tadatmyam
- Use different Adjective
- Vastavika Tadatmyam
- Actual, factual, mixing up of
this and snake

Stage III : Samsargaha

a) There is one-ness of attributes also.

Generic Object Specific object

Attributes mixed up

173
b) Pronoun this – refers – to right in frontness.
• Puro Vartitvam.
• It is in front of me.
• We transfer this to snake indicating – right
• Snake is right in front.
c) Snakeness is mixed up with generic object “This”
• Attributes also get mixed up.
• Mixing up of attributes = Samsargaha.
d)
Samsarga

Real / Factual mixing up Not erroneous mixing up

- Generic object and specific

object (Snake) are both in front
- Both are one and same

e) It is factual oneness of attributes.

174
f)
Perception Superimposition
- Vastavikam Tadatmyam - Adhyastika Tadatmyam
- Vastavika Samsarga - Adhyasika Samsarga

g)
This is Snake

Real Experience Superimposition

• What is common in both?
• This is snake.
h)
3 Factors

Erroneous / Unreal Experience /

Real Experience
Superimposition

- Darshanam – Perception is there - Projection – Kalpanam

- Vastavika Tadatmayam - Adhyastika Tadatmyam
- Vastavika Samsargaha - Adhyastika Samargaha
- Factual mixing up of objects - Erroneous mixing up of objects
- Factual mixing up of attributes - Erroneous mixing up of attributes 175
i) Get familiarised with Sanskrit words.
• All these are observations by Purva Pakshi who wants to negate Atma – Anatma
Iteratara Adhyasa.
• If superimposition has to take place, actual experience should have taken place.
• Actual experience generates impression.
• Impression alone cause of projection.

Real perception

Impression

Superimposition
j)
Purva Prama

Purva Pram Ahita Samskara

Purva Prama Ahita Samskara Janya

Adhyasa

176
k) Upto this is preparation
• Atma – Anatma – Adhyasa, I am a human being, I am this body.

I am This body
Atma, subject, self Anatma
• There is an Adhyasa between I – Atma – Turiyam – Awareness and Body, human being,
male, female.
Shankara :
• Atma – Anatma Adhyasa has taken place.
l) Purva Pakshi :
• Atma – Anatma Adhyasa is impossible.
• I am the body, human being superimposition is not possible.
• It is factual only.
XV) Why Atma – Anatma iteretara Adhyasa is not possible.
a) Mixing up is called Adhyasika Tadatmyam and Adhyasika Samsargaha.
• They are possible only if Vastava Tadatmyam and Vastavika Samsarga had taken place.
b) They are pre-requisite for Adhyasika Tadatmyam and Adhyasika Samsarga.
c) From that alone Samskaras will come
• Then alone Adhyasa will come.
177
c) Samskara Abave, Adhyasa Abava.
• Poorva Prama Abave, Samskara Abava.
• Vastavika Tadatmya Abave, Poorva Prama Abava.
d) Tasmat Adhyasa Neiva Sambavati.
XVI) Why actual mixing up – Vastavika Adhyasa of Atma – Anatma is imposible.
• This is Snake, example it is possible.
• Here is not possible.
XVII) Adhyasa Bashyam beings :
Purva Pakshi :
a) Atma – Anatma are diagonally opposite nature like light – darkness.
• Have diagonally opposite attributes.
b)
Atma Anatma
(Body – Mind – Sense Organs)
- Nitya – Eternal - Anitya
- Nirvikara – Changeless - Savikara
- Niravayava – Partless - Savayava
- Chetanam - Achetanam
c) Student must have done Gita, Upanishad
• This is P.hd class. 178
d) Light – Darkness can’t mix together, Atma – Anatma can’t mix together.
• They can never have one-ness.
• Vastivika Tadatmyam, Samsarga is not possible.
• Poorva Pramahita Samskara is not possible.
• Adhyasika Tadatmyam, Samsarga is not possible.
XVIII) Yushmad Asmad Pratyaya Gocharayoho Vishaya Vishayinoho Tamaf Prakashavatu
Viruddha Svabavayo :
• 3 portions, expression – describing Atma – Anatma.
• 1st description – Atma – Anatma
a) Yushmad Asmat Pratyaya Gocharayo :
• Atma is revealed by 1st person singular “I”
• Everybody refers to self as - I, myself.
b) Issue self cheque to withdraw money.
• Atma = I = 1st person singular.
• Anatma = Everything other than Atma.
= World, Body, Mind, Sense Organs, 5 Elements, Sharira Trayam
= Revealed by 2nd / 3rd person.
c) Asmat Pratyaya Gochara = Revealed by 1st person “I”.
179
d) Yushmat Pratyaya Gochara :
• Revealed by 2nd person, you or 3rd person – He, She, It, They.

Atma Anatma
I He, she, you, it, they

e) 1st contradiction :
• Unmixable words.
• Pratyaya Virodha = Thought level
• Gochara Virodha = Word level
• At both levels different, opposite.
f)
Vishaya Vishayino
Object Subject
Anatma Atma

- Diagonally opposite
- Subject can’t become object
- Object can’t become subject
- Opposite nature
180
g) 3rd description – Atma – Anatma.
• Tamah Prakashavat Viruddah Svabayoho
• Diagonally opposite nature.
• 3 expressions refer to Atma Anatma.
• Light – Darkness – opposite.
h) Purva Pakshi – conclusion :
• Vastavika Tadatmyam
Not possible
• Vastavika Samsarga
• Unlike real experience of “This is a Snake”
I) Itaretara Bava Anupapatou Siddhayam = Vastavika Tadatmyam
• Anupapatti = Impossible
• Impossibility of Vastavika Tadatmyam is evident.
• Look at 3 Descriptions, they can’t mix up.
II) Once Vastavika Tadatmyam is not possible, then attributive mix up – Vastavika Samsarga is
also not possible.
III) Tad Dharmanam Api Sutara Itararetara Anupapatti :
• Atma – Anatmas attributes – like Nityatvam, Anityatvam Nirvikaratvam, Savikaratvam,
Niravayavatvam, Savayavatvam can’t be mixed up.
• All opposite attributes – Anupapatti can’t be mixed up.
181
IV) Vastavika Samsarga is not possible
V) Upto this… Anupapatti :

Purva Pakshi has established

Vastavika Tadatmyam Vastavika Samsarga

Not possible

VI) Therefore real one-ness is not possible :

• Purva Prama – I am the Body real experience is not possible.
• Then how unreal experience can happen?
VII) Ityataha, Poorva Pramahita Samskara is not possible.
• Na Sambavati.
VIII) Since Vastavika Tadatmyam and Samsarga are not possible, Adhyasika Tadatmya and
Adhyasika Samsarga is not possible.
IX) Asmat Pratyaya Gochare Chidatmani Atmake :
• Upon the Atma, Anatma superimposition is not possible.
• Adhyasika Tadatmyam is not possible
182
X)
3 words for Atma

Asmat Pratyaya Gochare Vishayam Chidatmake

Atma revealed by word I That which is subject Which is of nature of

consciousness
XI) Yushmat Pratyaya Gocharasya Vishayaya Adhyasa :

Superimposition of

Yushmat Pratyaya Gochara Vishaya On Atma

(Anatma)
XII)
Anatma

- Yushmat Pratyaya Gochara - Adhyasika Tadatmyam is not

- Revealed by 2nd person, 3rd impossible
person (Mithya = Impossible, Yuktam =
Logically)
183
XIII)
3 words

I You He, She, It

1st person 2nd person 3rd person

XIV) Adhyasika Tadatmyam between Atma – Anatma is not possible.

XV) Their attributes can’t be superimposed
• Adhyasika Samsarga (Attributive mixing up, not possible).
XVI) Reversely also superimposition is not possible.

Superimposition

Snake on Rope See on real snake and superimpose

Rope on Real Snake

Superimposition of Rope on Snake

184
XVII) Vivekachudamani :

Being deluded by ignorance, one mistakes a thing for what it is not. In the absence of
discrimination, the snake is mistaken for a rope, and great danger befalls one who seizes it
through this false notion. So listen, my friend, it is mistaking the not-Self for the Self (the
unreal for the Real) that creates bondage.[Verse 138]

• Upon Snake, have false notion that it is Rope.

XVIII) Superimposition of

Atma on Anatma Anatma on Atma

Not possible

185
XIX) Tad Viparyena Tad Vishayanam Vishaya Tad Dharmena Tatataha :
• Superimposition of Atma on Anatma.
• Adhyatmika Samsarga reverse.
XX)
3 words

Atma Anatma Anatma Atma’s

attributes on attributes on
On Anatma Atma On Atma Anatma

XXI) Oppositions refutation of Possibility of Adhyasa.

• Adhyasa Akshepa, Shankha part over.
• Part – I of Adhyasa Bashyam over.
XXII) Thathapi… upto Loka
• Vyavahara… Shankara refutes Purva Pakshi.
• Points out Adhyasa is possible.
• How Shankara replies?

186
Revision : Topic 2
I) Shankaras introduction without Mangala Charam
• Gita Bashyam (Mangalacharanam) – Narayana Paro Vakta Dandha Avyakta Sambavam.
II) Brahma Sutra Bashyam without Mangala Charanam is inauspicious.
• Therefore should not study Bashyam, commentators say.
III) Vishaya – Vishayino
• Atma – Anatmano Invokes Atma
• Iteraretara – Adhyasa
IV) Atma is the most Mangala Svarupam.
• Atma – Anatma Adhyasa – Atma = Brahman.
• Shankara has remembered Atma and Brahman.
• That itself is Mangalam.
• They justify Mangalacharanam.
V) Adhyasa – 5 Parts

1st Part 2nd Part

- Adhyasa Akshepaha / Shankha

- Objection to Adhyasa
- Discussed in Vichara Sagara Page 44 – 46 187
• Objection in one sentence, in Vichara Sagara elaborated in 3 Pages.
VI) 1st part consolidation – Shankaras Aim :
a) To show there is a mix up between Atma – Anatma :

I am the Body

Atma Anatma
b) When I am thinking of the Body it is mixing up of I – the Atma, the substratum and body –
Anatma.
c) This is Atma – Anatmanoho Iteretara Adhyasa.
d) This Adhyasa is cause of Samsara.
e) Removal of Adhyasa is solution.
VII) Before Shankara points this out, Purva Pakshi – says Adhyasa is not possible, Bashyam
incorrect, irrelevant.
VIII) Why Adhyasa is not possible?
a) Logic :
• Rope Snake example.
• This is a Snake.
• Erroneous statement.
188
• It is possible only if real Snake has been experienced.
• Has Snake Samskara, hence superimposition takes place.
b)
Real Experience False Snake Experience
This is a Snake This is a Snake

- Produces Samskara
- Creates Adhyasa

c) This is a Snake common expression during real experience and at time of superimposition.
d) In the Real Snake :

This Is a Snake

Object Object

Both real, one and the same

• Snake is this.
• Combination allowed.
• Attributes exchanged. 189
e)
Combining ok during real experience
of Snake

Objects Attributes

Vastavika Tadatmyam (VT) Vastavika Samsarga (VS)

f) Poorva Samahita Samskara takes place at the time of Vastavika Tadatmyam (VT) and
Vastavika Samsarga (VS) – real experience.
IX) Erroneous experience
a)
This Is a Snake

Object is Rope – Real Object is unreal

b)
Atma Anatma
Real Body, Unreal

Not combinable
190
d) Attributes can’t be Transferred

Atmas Attributes Anatmas Attributes

- Satyam, Jnanam, Anantham - Anityam, Savikaram,
- Nirgunam Nirvikaram Sagunam
Nityam

Can’t be combined
e) In erroneous perception, we combine the uncombinable.
• Mix, unmixable.
• Erroneous mixing up of object and attributes.
f)
Erroneous mixing of

Objects Attributes

Adhyasika Tadatmayam (AT) Adhyasika Samsarga (AS)

191
g)
Story of Superimposition

Vastavika Tadatmyam (VT) + Adhyasika Tadatmayam (AT) +

Vastavika Samsarga (VS) Adhyasika Samsarga (AS)

Produce Samskara Happens

X) If Vastavika Tadatmyam (V) – Vastavika Samsarga (VS) is not possible, then Samskara will not
take place.
• Samskara = Vasana.
• If no Vasana – Adhyasika Tadatmyam (AT), Adhyasika Samsarga (AS) not possible.
XI)
Vastavika Tadatmyam (VT) -
Vastavika Samsarga (VS)

Leads to Vasana

Vasana leads to Adhyasika

Tadatmayam (AT) - Adhyasika
Samsarga (AS) 192
XII) This is background of Superimposition.
a) Keep this background, Purva Pakshi says.
• In the case of Atma – Anatma Vastavika Tadatmyam (VT) - Vastavika Samsarga (VS) are
not possible.
b) In the case of Snake – rope, it is possible.
c) Therefore Poorva Pramahita Samskara, Vasana, is not possible.
d) Purva Pakshi :

Samskara Abava

Adhyasa Abava
Primary Argument
e) 1st – 2 Lines :
• Samskara Abhava.
• Vastavika Tadatmyam (VT) - Vastavika Samsarga (VS), not possible.
• Samsara not possible.
f) 3rd – 4th line – conclusion :
• Therefore, Adhyasika Tadatmayam (AT) - Adhyasika Samsarga (AS) are not possible.

193
Mithya – Special meaning

Non-existent, absent, impossible

g) Adhyasika Tadatmayam (AT), Adhyasika Samsarga (AS), Adhyasa is impossible.

h) Don’t Venture into Adhyasa Bashyam.
• It is a wrong foundation for Brahma Sutra.
i)
Primary condition

Vasana is not possible in Atman

XIII) a) Through implication Purva Pakshi indicates 2 more conditions required for
superimposition.
b) Those 2 conditions are also not there.
c) 1st condition – Explicitly mentioned.
• Samskara – Vasana is not there - Vastavika Tadatmyam (VT) - Vastavika Samsarga (VS) is
not there.
d) What are the 2 additional conditions?
194
XIV) Example :
• Rope – Snake
a)
Snake Is superimposed on Rope

Object of Upon Rope

superimposition
Locus of
Superimposition

b) Upon the Rope, Snake is superimposed.

c)
2 things are there

Rope snake

Dvaitam

- Locus / Place where Snake is - Object of superimposition

superimposed - Adhyasa
- Adhishtanam
195
d)
Both are objects

Upon one object

Superimpose another object (Snake)

e)
Locus Superimposition
- Object (Rope) - Object (Snake)
- Shell - Silver
- Sand - Mirage water
- Locus is an object - Object projected is object
- Post - Ghost
f) Condition :
• In all superimpositions, both locus and superimposition are objects.
g) Adhishtana – Adhyasayoho Vishayatvam = Condition
h) Nowhere we mistake rope as myself.
• I never mistake myself as Rope or Snake.
• I never mistake Shell, Post, as myself.
• I never mistake myself as Silver, Post, Shell, Rope. 196
i) Mistake happens between 2 objects
• Subject is never involved in a mistake.
j) Adhyasa is possible between one Anatma and another Anatma.
• Anatmanoho Adhyasaha Sambavati.
• Katham Atma – Anatma Adhyasaha? Neiva Sambavitum Arhasi.
k) 2nd Condition :
• Adhyasa – Adhishtanayoho Vishayatvam.
• Locus and objects are both objects.
l) 2nd condition :
• Superimposition is possible only between 2 objects.
• Therefore Atma – Anatma Adyasa is impossible.
m) He implies by adding adjective :

Vishaya - Vishayino

Hetu – Garbha – Viseshanam

Implied condition

197
n) Vishaya – Vishaya – ok

Vishaya Vishayi
Object Subject

Adhyasa not possible

o) 2nd Condition :

Locus Superimposition

Must be objects

p) In the case of Atma – Anatma, Adhyasa Samagree is not there – one is object, other subject.
• Samagree = Condition, criteria.
XV) Conditions

Vasana Vishayatvam Sadrushyam

Past impressions Objects Similarity 198

XVI) 3rd Condition :
a) We mistake Rope as a Snake because Rope and Snake have got resemblance, similarity.
b) Rope long, Snake long
c) Snake is curved Rope also curved.
d) Thickness same.
e) Adhyasa – Adhishtana Yoho Sadrushyam – Resemblance – similarity (Twin Brothers)
• Sita – Gauri, Rama – Lakshmana.
f) Shell – Silver = shining, round because of resemblance.
g) 3rd condition = Similarity
• Never mistake Rope as Silver.
• Never mistake Shell as Rope.
• In the mistake there is some right.
XVII)
Atma Anatma
- Nityam / Subject / - Object / Jadam / - Viruddha Svabavayoho
Chetanam Niravayavam Anityam / Savayavam / - Hetu Garbha Viseshanam
Nirvikaram Savikaram - Diagonally opposite nature
- Eternal - Transient - How is Adhyasa possible?
- Partless - With parts
- Changeless 199
XVIII) Opposite nature, no similarity
• How Body and consciousness can mix with each other?
• Sadrushyam = 3rd condition.
XIX) Vasana Nasti, Ubaya Vishayatvam Nasti, Sadrushyam Nasti Tasmat Adhyasaha Nasti.
• Points I – XIX – Purva Pakshi.
XX) Shankara – Pratingya – Proposition Adhyasa is there.
a) Topic 2 :

b) No question of whether Adhyasa is possible or not.

• Adhyasa has already taken place without your approval, permission.
• My Aim is not to prove Adhyasa.
• My aim is to draw your attention to the already available Adhyasa. 200
c) Nahi Drushte Anupapannam Nama.
Example :
• Student has come to class.
Another student :
• He can’t come to class, he is in America, gives all reasons for why the person can’t
come to class.
• Person is here, its already there, no use of arguing whether its possible or not.
• Adjust your arguments because person is already here.
• What is already happened, taken place, you can’t talk of impossibility.
d) Revise conditions.
e) Adhyasa is Universally available, accepted by opponent himself.
f) You yourself have unknowingly accepted Adhyasa.
• You are simply opposing a fact.
• Purva Pakshi : Way you are implementing is wrong.
g) Opponents – Sankhya / Yoga / Nyaya / Veiseshika / Purva Mimamsa / Visishta Advaitam /
Dvaitin.
• Accept Veda is Pramanam, like Pratyaksha, Anumana, Arthapatti.
• All are instruments of knowledge.

201
h) Veda Shabda also Pramanam.
• Their schools of thought, all introduce Atma different from the body.
i) Sankhya / Yoga :
Atma Body
Purusha Prakrti
• Deha Vyatirikta Atma Asti.
j) Nyaya Veishika :
• Atma – one of 9 Dravyams – 5 elements, Kala, Dik, Atma, Manaha.
• Body = 5 elements
• Atma – different from Body.
k) Christianity, Islam :
• Use word “Soul”
• Soul = Atma – different from Body.
• Atma Survives death of Body.
l) Purva Mimamsa :

Atma Body
Survives, travels, takes another Mortal
birth, goes to Svarga 202
m) Islam :
• Kill enemies of Islam.
• You will go to heaven.
• Atma is different from Body.
n) Atma – Anatma (Body) Bheda is accepted by all Darshanams.
• Differences are in the nature of Atma.
o)
Sankhya / Yoga Nyaya – Vaiseshika
- Atma = Sentient Chetana - Atma = Jada Svarupa
Svarupa - Logicians
- Atma = Vibhu Svarupa

• With regarding to nature, size of Atma, they differ but not w.r.t. Atma being different
from Body.
Visishta Advaitin Jain
- Atma = Anu Svarupa - Atma = Size of Body, expands,
= Atomic contracts
• Number :
Advaitin All others
- Atma – Eka - Atma – Anekaha
- Many Jivas, Paramatma 203
q) Isavasya Upanishad :

The Self is the motionless one, swifter than the mind. The devas (senses) could not overtake ;
It ran before them. Sitting, It goes faster than those who run after It. By It, Matarisva (the
element Air) supports the activity of all living beings.

r)
Atma differences in Philosophies

Nature Size Number

Agree :
• Atma different from Body.
• Can never have oneness, never be combined, mixed.
s) Vastavika Tadatmyam is not possible between Atma and Body.
• They are different, accepted by opponent.
• Samskara also not possible.
• Adhyasa not possible, can’t mix up Atma and body.
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• Adhyasika Tadatmayam (AT), Adhyasika Samsarga (AS) is not possible according to your
own Darshanam.
• Because 3 criterion are not there.

3 Conditions

Vasana Vishayatvam Sadrushyam

t) Sankhya Karika, Tarqa Sangraha, Nyaya – Veiseshika, fundamentals of Visishta – Advaitam :
• All talk about survival of Atma different than body, going to another plane.
• Indicates body – Atma are different.
• Vastavika Tadatmyam (VT) - Vastavika Samsarga (VS) are not possible.
• What is universal experience?
u) Animals also mix up Atma and body.
• Atma revealed by “I” = Self.
• Body = Anatma

I Body

Different
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• But we mistake body as ourself.
• Date of birth, human, male
• Equate I – Atma and Body
XXI) a)
I am 70 years

Adhyasika Tadatmyam

I am not the Body

• We are using the word I for the body, which is Adhyasika Tadatmyam, Atma –
Anatmano Itaretara Adhyasa.
b) Visishta Advaitam :
• Waiting to go to Vaikunta, I am different from Body, I mistake body as myself.
c) Shankara :
• 3 conditions are not compulsory.
• In case of Rope – Snake, Shell – Silver, 3 conditions are there.
• In certain Adhyasas, 3 conditions are not there.
d) For all Adhyasas, those conditions are not compulsory.
• Other conditions are required, not your conditions.
206
XXII) Shankara : Thathapi
• Still, even though, conditions for Adhyasa are not there, Adhyasa is not possible,
Adhyasa has taken place.
• All our worldly transactions are based on our wrong assumption, that we are the
body.
• Will you come to class tomorrow?
• You refer to body and say I will.
XXIII) Aham Idam, Mama Idam Loka Vyavahara :
a) I am this – Body – Aham Idam

Aham Idam
Atma Body
b) Gita : Chapter 13 – Verse 2

The Blessed lord said : This body, O Kaunteya, is called Ksetra (The field) and he who knows it
is called Ksetrajna (The knowledge of the field) by those who know them (Ksetra and
Ksetrajna), i.e., by the sages. [Chapter 13 - Verse 2] 207
c) Mama Idam :
• Attribute of Body.
• Fatness of Body, colour of Body, height of Body.
d)
Attribute of the Body Fatness belongs to me
Idam Mama

Mind
My Agitation
Agitated

e)
Aham Idam Mama Idam
- Adhyasika Tadatmayam (AT) - Adhyasika Samsarga (AS)
- Adhyasika Tadatmyam - Adhyasika Samsarga
- Body belongs to me - Attributes belong to me
- Prathama vibhakti (Ahama) - Sashti Vibhakti (Mama)

f) Based on Adhyasika Tadatmayam (AT) and Adhyasika Samsarga (AS), Loka Vyavahara takes
place.
• Human, Animal, plants have got that.

208
XXIV) Thathapi :
• Inspite of your conditions.
XXV) Anyon Asmin Anyonya Atmakatam :
• Anyon Asmin – Mutually between Atma – Anatma.
• Anyonya Atmakatam :
o Mutual mixing up = Adhyasika Tadatmayam (AT)
o I am the Body, Body is me.
XXVI) Where are you?
• Here – body is here.
XXVII) Anyonya Dharmamsaha Adhyasa :
• Attribute of Body – weight = 60 KG
• I am 60 kgs – not body is 60 kgs.
• Attribute of Body, I superimpose on me.
• I am sentient – Body is Jadam.
• I transfer sentiency to the body.
• Inspite of absence of 3 conditions, Adhyasa is there.
Conclusion :
• Your criteria is wrong.
209
XXVIII) Adhyasa (Loka Vyavahara) :
• Having mixed up, we do all transaction.
XXIX) Conclusion :
a) Pure Atma Pure Anatma insentient
Can’t do any transaction Can’t do any transaction
b) All transactions are taking place with the help of mixture only = Adhyasa.
c) Yasya Loka Vyavahara :
• Worldly transactions happen.
d) Why this happens?
• What is the criterion?
XXX) a) 1st criterion : Iteretara Avivekena
• 2 things get mixed up because of wrong discrimination.
• Non awareness of their differences.
b) Example :
• Beans – Chilli Aviveka in a curry.
• Eat Chilli, Samsara, tears come.
• Any mixing up is Aviveka.

210
c) Criterion No. 1 :
• Rope Snake – Aviveka
• Shell Silver – Aviveka
• Atma Anatma – Aviveka
d) Non - discrimination between Dharma – Dharminoho :

Dharma Dharminoho
Atma Anatma

• Not Dvanda Samasa, Sashti Tat Purusha.

• Dharmanam Dharminou.

Dharma Dharmino
- Supposed attributes - 2 Substances
- Atma - Possessing opposed attributes
- Anatma

e) Anyonya Viruddha Dharmanam Dharminou Atma Anatmanou Iti Arthaha :

• Non – discrimination between Atma – Anatma is the cause of mixing up of Atma –
Anatma = Samsara, Iteretara Adhyasa.

211
f) Atma – Anatma Viveka Titles :
• Why Viveka = Discrimination.
• Because we have not discriminated.
• What is their Nature?
g) Atyanta Viviktayo :
• Diagonally opposite.
• Even though similarity is not there, irrespective of their opposed nature, dissimilarity,
we have managed to mix up.
• This is the glory, stupidity of Jiva.
h) Aparoksha Anubhuti – By Shankara :
• Writes several verses.
• Atma – Anatma so different.
• Manage to mix up.
• Height of Aviveka.
• Tamah Prakashavat Viruddha Svabavayoh.
• Totally different, Dharma – Dharminoho.
• Sashtivibhati should be connected with Iteretara Avivekena.
• Dharma – Dharminoho Adhyasya Vyavahara.
212