TATHVA BODHAM

(Knowledge of the Truth)

Understanding of Shankaracharya’s Tathva Bodham

through the commentary of Acharya Shri Rangarajan

May 2021
Offering at the feet of Guru &
Veda Maatha
Sadashiva Samarambham Shankaracharya Madhyamam
Asmad Acharya Paryantam Vande Guru Paramparam

*****************************************************

Annapurne sada purne shankara prana vallabhe |

Gyana vairagya siddhiartham bhiksham dehi matha ch parvati ||
Table of Contents
1. Introduction to Tathva Bodham...................................................................................... 4
2. Overview of the Fourfold Qualification ......................................................................... 6
3. Nithya and Anithya Vasthu ............................................................................................... 8
4. Deep Dive into the Fourfold Qualification ................................................................. 10
5. Shraddha and Mumuksutvam........................................................................................ 13
6. Satyam and Mithya ............................................................................................................ 15
7. Naan Yaar? Who am I? .................................................................................................... 16
8. Atma, Anatma and Sthoola Sareeram ....................................................................... 19
9. Sookshma Sareeram, the Subtle Body ...................................................................... 21
10. Kaarana Sareeram, the Causal Body .......................................................................... 24
11. The Three States ................................................................................................................ 26
12. The Pancha Koshas ............................................................................................................ 28
13. Sat-Chit-Ananda ................................................................................................................. 32
14. Maya, Evolution of World and 24 factors .................................................................. 35
15. Tamasic Aspect of Five Elements ................................................................................. 39
16. Relationship between Jiva and Ishwara and Brahman ........................................ 42
17. Enquiry into Maha Vakya: Tat Twam Asi .................................................................. 44
18. Vachyartham and Laksyartham .................................................................................... 47
19. Jivan Mukthah and His Characteristics ...................................................................... 49
20. Freedom from bondage of Karma ................................................................................ 52
21. Result of Knowledge of Truth ........................................................................................ 54
1. Introduction to Tathva Bodham

1. What does Tathva bodham mean?

a. Tathva means 'truth' (reality) and bodham means
knowledge. Hence Tathva bodham means the "Knowledge of
the Truth" Whose truth? Truth about our Self. Who am I? What is
my truth and essence? So Tathva Bodham is the knowledge by
which we know the reality of our true self and thereby moksha is
attained.

2. Myth: Moksham is not something you achieve after death in some other
world. But here and now if we realize we are complete and content, our
natural happiness is moksha. Purna Manam.

3. What are the 5 things that Moksha offers?

a. Jignyasa nivarthi - freedom from the urge to know, curious, to
inquire, a feeling of incomplete / ignorance of something.
b. Ananda prapthahi - being eternally, naturally & completely happy
with oneself, not expecting happiness from objects / people, but
c. Tharpanyam nivarthi - freedom from dependence on others
d. Aagaatha nivarthi - freedom from the grip of life situations and its
impact. Keeping the mind in balance and not feeling disturbed no
matter how bad the life situation turns out to be.
e. Dakshitha praptihi - Doing one’s karma without the thought of
raga / dwesha. Doing it happily and joyfully because it is needed to
be done.

4. Now, what is the way to attain the Moksha? - Only through

Knowledge can the ignorance be removed.

5. How to prepare myself to attain Moksha?

a. Through the study of Veda Shastram

b. Having a close relationship with Divine, making my mind pure -
First part of Veda
 c. Gaining the knowledge that Divine is me - End part of Veda –
Vedanta,

6. Tattva bodha - first book for the one who is entering the journey of
Vedanta, also the essence of complete Vedanta is summarized in Tattva
bodha:
a. How to stream my life?
b. Why did I take birth?
c. How to surrender to Divine?
d. What is moksha?
e. How to gain knowledge?

Shloka 1: Vaasudevandra Yogindram nathva Gnaanam Pradham Gurum

Mumukshunaam Hitharthaaya TattvaBodhobhidhiyathae

7. Namaskaram to the Guru - Vasudevendra, Yogindran who gives light

of knowledge and help in attaining the moksha, this Tattvabodha is being
told.

Shloka 2: Saadhanachatushthayasampanna Adhikarinaam Moksha saadhana Bhootham

Tattvavivekaprakaaram vakshyaamaha

8. We shall expound the knowledge of Truth for the one who is qualified /
eligible with four-fold qualifications (adhikari).

*** End of Class 1 ***

2. Overview of the Fourfold Qualification

Shloka 3: Saadhana Chatushthayam Kim?

Nithya Anithya Vasthu Vivekaha
Iham Uthraartha Phala Bhoga Viragaha
Shamaadhi Shatka
Sampatthihi
Mumukshutvamchethi

1. What is the fourfold qualification?

1. Vivekam - Having the power to discriminate between Nithya
(Permanant)| Anithya (Impermanent)
2. Vairagyam - Freedom towards experiencing the fruits of action here
(this earth) and there (heaven)
3. Shatka Sampattih (6 fold Wealth) - Shama (mind control) | Dhama
(sense control) | Uparama (leaving or distancing) | Titiksha (Patience)
| Shradha (trust, faith ) | Samadhana (one pointedness)
4. Mumuksutvam - desire / yearning only for moksham

2. Jnanam – In general terms, to have knowledge three things are needed:

a. prameyan – object of knowledge, vasthu
b. pramanam - sense organ / instruments through which it is gained
c. antakarana - inner self / entity when antarkarana attention
supports and is aligned with sense instrument and directed towards
the prameyan, Prama (knowledge / jnanam) is attained.

3. But how to gain Tattvabodha? - Unlike the process to gain knowledge of

worldly objects, the process to gain knowledge of Self is difficult.

4. Why it is difficult - because the Self is not an object with form. It is

like seeing our eyes with our eyes. As eyes cannot see itself? not possible.
but any simple way to see - see through mirror. Similarly, the Knowledge
of Self can be seen / experienced by using the mirror of antarkarana. The
mind should know that it wants to know Atma, to know that Atma use the
instrument of Vedanta Shastra.
5. This complete acceptance of antarkarana that it wants to know
Atma using the instrument of Shashtra is Sadhana Chatustayam.

6. Let us now see each of the fourfold qualifications.

Shloka 4: Nithya Anithya Vasthu Vivekaha kaha?

Nithya Vasthu Ekam Brahmaa Tathvyathiriktam Sarvam Anithyam
Ayameva Nithya Anithya Vasthu Vivekaha

7. Vivekam: To understand that we need to know what is Nithyam and

Anithyam means?

a. Nithyam means Eternal and Timeless.

b. Anithyam means it is limited by time.

8. In this world, if we look at anything clearly and objectively, we will know

everything is limited by time, it is anithyam.

9. So, is there anything that is Nithyam? Sure, there is. There is One
which does not change, not bound by time.

*** End of Class 2 ***

3. Nithya and Anithya Vasthu

1. What is the Nithya Vasthu? - "Ekam Brahmam" - It is not bound by

time, place, space.
2. What is Anithya? To understand that, let’s look at the purpose of
this human life.

3. What is the purpose of human life? As per Shastra, the purpose of human
life can be categorized into 4 areas:
1. Artham (Accumulation of Wealth for security, safety)
2. Kamam (Desires for pleasure)
3. Dharmam (Action resulting Punyam, Paapam based)
4. Moksham (Liberation)

4. Artham: There is nothing wrong in gaining wealth. Shastram does not

prohibit from gaining wealth. But what is wrong is seeking security and
safety through gaining wealth. What is true security? Freedom from the
thought that I'm not secured.

5. Kamam: Is there is happiness in having a big home or car or any

material desires? Happiness in true sense means freedom from the
thought that Iam apart from happiness. So, security or happiness is not
something to be gained outside (where everything is anithyam) but it is
my own nature.

6. Dharmam: Doing good karmas and gaining punyam which is a currency

for experiencing future nice artham / kamam. Hence Dharmam is also
anithyam.

7. All the above three is only about doing and becoming which can
only be anithyam and no matter what I become, it makes us apart
from my true nature. They all can only provide temporary
happiness, security.
8. So, to seek the nithya vasthu, which is not temporary, it can never come
through becoming or doing. The nithya vasthu has to eternal viz. it has
been there before the knowledge gained, when gaining knowledge and
after gaining knowledge also. So, it is something which is already exists
ever.

9. So, what is that nithya vasthu - Brahman - "Brah" - What is vast.

Brahman is what exists. There can be nothing comparable to its
vastness, which is everything, which is complete by itself. But
most importantly, it is not something to be "gained" in sometime
as it exists now and ever.

Shloka 5: Viraagaha kaha? Iha Swarga Bogashu Icha Rahithyam

10. Vairagyam
a. What is not vairagyam - It is not hatred. It is not stubbornness.
It is not negative emotions.
b. What is vairagya - Knowing that anithyam cannot give me eternal
happiness, it is temporary and hence one living with that
understanding in a dispassionate / detached way with anything that
is anithyam - which only gives temporary happiness, pain, pleasure.

*** End of Class 3 ***

4. Deep Dive into the Fourfold Qualification

Shloka 6: Shamaadhi Saadhana Sampatthi kaa?

Samo Dama UparamasTitiksha Sraddha Samadhaanam Cha Ithi

Shloka 7: Samaha Kaha? Mano Nigrahaha.

Shloka 8: Damaha Kaha? Chakshuraadhi Baahyaendra Nigraha

Shloka 9: Uparamaha Kaha? Svadharma Anushtaana Eva

Shloka 10: Titiksha kaa? Sheethoshna Sukkha Dukkhaadhi Sahishnuthvam

Shloka 11: Samadhanam Kim? Chitta Ekaagratha

1. Vivekam - The capacity of the intellect to distinguish or discriminate

between nitya and anitya vasthu

2. Vairagyam – Through vivekam, we understand that in anityam there is

no permanent security, happiness in it and hence being detached from it.

3. Next is what are the six-fold wealth? - Samam, Damam, Uparati,

Titikishtha, Shraddha, Samadhanam

4. What is sama? Manonigraha - control of mind.

(i) But how to control the mind. It means a mind that is in a
tranquil state, calm state and resolved to know the truth.
(ii) For e.g., if a father is in his daughter’s marriage, those two
days, his mental state is focused only on the marriage
happening.
(iii) Similarly, when the mind is focused completely with all
attention on the subject without letting it distract by other
things, that mind is completely absorbed in the subject is
sama mind.
 (iv) The mind that is focused on the subject of knowledge of
Brahman without letting it be distracted by anything else is
Samam
5. One has to develop that mind with practice, with understanding, through
vivekam and vairagyam
6. What is the cause of disturbing the sama mind? - it is the emotions.
Mind is the seat of emotions, it is the seat of knowledge, it is the seat of
memory. Instead of controlling emotions or trying to talk through the
emotions with mind, one has to acknowledge the emotions and
understand that it is natural for the mind to feel emotions and pass
through, second one has to surrender these emotions and the seat of the
mind to Ishwara. By this the mind becomes samam and gets focused on
the subject.

7. When our emotions are running high and we cannot think straight, yet
when we refrain from expressing it is Dama. The senses would be
dragged outside but training the senses to be withdrawn from
distraction is dama.

8. Uparamah - do only what is your business (or dharma). Not poking the
mind and senses into outside. Which is not necessary for me to be
involved is not uparamah. Mind your business. Just do your dharma and
do ONLY what needs to be done. When we cut all unnecessary things
from our life, we will get time to focus on gaining spiritual knowledge.
(i) Nitya karma (regular) refers to a daily obligatory action
that must be performed by each of them as per age, sex,
circumastance. E.g Sandhyavandanam, DHyanam, Yagnam
(ii) Naimithika karma (do in on a special occasion basis) -
naming ceremony, thread ceremony, marriage ceremony,
sharadaam
(iii) Kamya karma (done to attain results) - actions driven by
personal desires without hurting anyone.
(iv) Prayaschita Karma (done to purifying one's sins) - If we
cross the dharma line while doing kamya karma, we incur
 sins. So, the karma like prayers, rudraekdashi, or yearly
thread ceremony gayatri japam is prayaschita karma
(v) Nishiddha Karma – It is Dont's. Actions that are forbidden
action
9. Hence Uparamah is doing essential Kamya Karma without
indulging in Nishiddha karma and doing prayaschita karma if we
have indulged in any while without leaving any of the nitya or
naimithika karma

[Link] - Patience / Endurance but enduring with understanding that

things are not in our control and waiting cheerfully. Accepting struggles,
challenges which is not in our control without sulking or complaining and
accepting cheerfully is Titikstha.

[Link] - one pointedness of the mind - ekagrata - when we

focus the mind on one thing, when we have one single goal in sight that is
samadhanam. The mind completely negating everything from the
awareness but only one thing. Take an example of India vs Pakistan
match, one ball 4 runs to win. Last ball by Indian bowler. That moment,
for us no world exists outside, our mind is completely focused on that
match effortlessly.

*** End of Class 4 ***

5. Shraddha and Mumuksutvam

Shloka 12: Sraddha Kidrishi? Guru Vedanta Vakyadhishu Vishvaasaha Sraddha.

1. Samaadisadhana sampathi - The six-fold wealth is categorized one

after other as they are connected.

2. Shraddha - Faith in words of Guru and in Vedanta shastra. Guru who

represents the Shastras and having faith that only through Guru I can
understand or gain knowledge.
3. Guru- Shisya is a scared relation both emotional bonding and intellectual
conviction. He should have an intellectual conviction that shastras is the
instrument of knowledge.
4. When we know an object, there is I, using instruments of senses, we
know object. Similarly for moksha, we gain know self knowledge. Like how
we have an instrument to gain objective knowledge, similarly for Self-
knowledge, the vedanta sastram is the instrument. The one who knows
that has got shraddha.
5. The one who operates the instrument (shraddha) having
knowledge of operation and understanding the receiver, his ability
and operate accordingly to explain the self-knowledge is Guru.
That Guru is upakaranam. The Guru will interpret the sastram
rightly and convey it to sikshya in a way he can understand. Faith
in such Guru is Shradda.
6. Worshipping Guru, serving him, washing his feet is an expression of
emotional bonding to Guru. One cannot just have an intellectual
conviction alone, but deep emotional bonding Guru is the God form and
only he can out of his compassion will lead to moksha, that emotional
synchronization with Guru is needed. That is a key part of Shraddha.
7. Now sama, dama can swing, but shraddha must be absolute. Only when
there is absolute, then he will surrender completely to Guru and follow it
to dot of Guru's instruction.
8. Take time to identify guru, but once you decide on Guru, you should
completely surrender at the feet of Guru. Since we have faith in Guru and
 have surrendered our mind to Guru, the sama, dama, uparamah will be
taken care by itself. But one should have deep faith in Guru, ask
questions, get clarification, learn and follow his words. The whole vedanta
journey's is based on the intensity of shraddha that one has on Guru.

Shloka 13: Mumukshutvam Kim? Mokshomae Bhooyaath Ithi Ichaa

9. Mumuksutvam - the intense desire to attain moksham. This moksham

will liberate him and he will live in this world with the following
characteristics:
a. Jignyasa nivarthi - freedom from the urge to know, curious, to
inquire, a feeling of incomplete / ignorance of something.
b. Ananda prapthahi - being eternally, naturally & completely
happy with oneself, freedom from expectations of being happy
from objects / people.
c. Tharpanyam nivarthi - freedom from dependence on others
d. Aagaatha nivarthi - freedom from the grip of life situations and
its impact. Keeping the mind in balance, not disturbed no matter
how bad the life could be.
e. Dakshitha praptihi - Doing a karma without the thought of raga
/ dwesha. Doing it happily and joyfully because it is needed to
be done.

Shloka 14: Ethath Saadhana Chatushthayam. Tatastattvavivekasya Adhikarino Bavanthi.

10. The one who has this four-fold qualification becomes fit for
Tatwa Vivekam, enquiry into the Truth.
[Link] is this enquiry into the Truth, Tatwam? Atma is Satyam, real and all
other than Satyam is unreal, mithya.
[Link], what is Atma? What is Satyam? What is mithya? This must be
understood.

*** End of Class 5 ***

6. Satyam and Mithya

Shloka 15: Tattvavivekaha Kaha?

Atma Satyam Thadanyath Sarvam Mithyethi

1. What is Atma? "Naan" / "I" within each of us is Atma.

2. What is Atma is Satyam, anything that is not Atma is Mithya.
3. But knowing that "Naan" is atma and is satyam and anything that is not
"Naan" is mithya, nothing has changed in me, no new experience is felt.

4. So, how to understand Satyam? Let’s take an analogy of an object cupboard

made of wood. Now is it cupboard or wood? What is truth? The wood is in
essence the truth. Wood alone is the substance. Other than wood there is
nothing called cupboard. Cupboard is basically a form and name given to
wood. If that being the case, then is the cupboard unreal?
5. Tucham - We cannot consider what never exists. So, is cupoboard Tucham?
Cupboard exists but it is not the truth only superimposed or dependant on
truth. That is mithya. The permananet truth Wood which has become
temporarily as cupoabrd and that seems to exist as truth is Mithya.
6. So, Satyam is that is ever present (the wood). While Mithya is that
which has a “temporary existence” and seems to be relatively true
(cupboard) for a time period while always pointing to the eternal
truth (wood).

7. Mithya could be a temporarily form or could be a karanam for a karya or

forming an amalgation of multiple things. They are not true but have got only
dependent existence.
8. If "Iam" the Satyam, before birth I was not there, after few years I will die.
So how can "Iam" be Satyam? We studied Satyam to be always eternal and
unchanging. So how can "Iam" be Satyam
9. So, what is this Atma / Self / Iam? Naan Yaar?

*** End of Class 6 ***

7. Naan Yaar? Who am I?

Shloka 16: Atma kaha?

Sthoola Sukshma Karana Shareeradhvyathirikthaha Panchakosatheethaha

San Avasthraathraya Saakshi Sat Chit Ananda Swaroopaha
San Yasthishtathi Sa Atma

1. Mithya is the agent of Satyam.

2. Analogy of gold bangle. Is it bangle or gold? Gold manifests itself into bangle
with a name and form. The medium through which gold manifests as bangle
is called Mithya. Whether we see the bangle through name and form or
without it, the gold is always there. That is Satyam. There is no two separate
Satyam and Mithya. It is Satyam manifesting itself into name and form.
3. Satyam is not an object but more of knowledge.
4. If Iam Satyam and all others apart from Iam is Mithya.

5. So, what is this Atma / Self / Iam? Naan Yaar?

a. That which is other than physical, gross (Sthula), subtle
(sukshuma) and causal (karana) bodies.
b. That which is beyond five sheats (koshas)
c. That which is witness to all three states (waking, dream and deep
sleep)
d. That which is of nature Sat-Chit-Ananda
6. But in experience, when we say Iam, we refer ourselves to be I'm a man, a
son and have a name and working as executive etc. And this I’m continuously
changing at various time periods. So how we do know "Iam" / Atma that is
unchanging.
7. To know Atma, first we need to know what we are not.

8. Three bodies:
a. There is a gross physical body which is nourished by good.
b. There is a subtle body which is not visible but which we feel.
 c. There is a causal body which is the cause of other two bodies and is
there as ignorance in deep sleep.
d. Iam apart from the three bodies.
9. Pancha Koshas:
a. We are covered by many koshas.
b. The physical sheath nourished by food - annamaya kosha
c. The pranamaya kosha
d. The manomaya kosha where everything emotions is felt.
e. The vijnamaya kosha where intellect operates and guides action.
f. The anandamaya kosha is causal body.
g. I know and witness all these koshas hence I'm apart from these
pancha koshas.

10. The three states:

a. In waking state where we experience world through senses, mind
and 4 koshas.
b. In dream state, the mind projects a dream world.
c. In deep sleep state, we experience or know there is nothing.
d. I'm witness to all three states, hence I'm not these states.
[Link] all these are removed and negated which I'm apart, so what remains?
[Link] remains is Sat-Chit-Ananda nature and that is Atma.

[Link]'s deep dive into the knower aspect of Iam.

[Link] we say a knower, then there is a object to be known and knowing
knowledge
[Link] I see a pot, pot is the known object, I'm the knower of pot and the
knowledge. Knowledge of the pot. Knowledge can be within the realm or
mind or outside.
[Link], there is a line between the knower and known. When I see a pot and
know it, means I’m using the senses and mind and perception, I know the
pot outside. Hence this knower is a body - mind system and anything outside
is known object. The things apart from my body-mind is known to be an
object of my perception and knowledge. It is called aham (I- knower) and
idam (this outside object)
[Link] take the illusiory line little deeper. A line drawn between I and I see my
body. So, the aham is I (mind) and idam is my body.
[Link] it further, a line drawn between I and I know my emotions. So the
aham is I (buddhi) and idam is my emotions.
[Link] it is all known, don't associate I into physical body, subtle body and
causal body or any koshas or states as all these are known.
[Link] upcoming class, we will deep dive into what these bodies, state and
koshas are and what does Sat, Chit and Ananda means.

*** End of Class 7 ***

8. Atma, Anatma and Sthoola Sareeram

1. What is Atma and What is Anatma?

a. Atma is Satyam and anything that is not Atma is Mithya. The
Mithya does not have any independent existence of its own.
2. What is Anatma?
a. That which is superimposed on Atma and identifies wrong notion of
itself as Atma, that is Anatma
b. We should not think there are two things – Atma and Anatma. It is
something like light and darkness.
c. Take an analogy of pot – it is name and form of clay yet seems like
having a separate notion of being separate. That pot is anatma.
3. Similarly, we have superimposed our true nature Atma on to the physical
body, subtle body and causal body (all are anatma) and considered as I.
4. On negating the superimposed anatma, what remains is Sat-Chit-Ananda –
The Self.
a. Sat is Existence – I exists in all three states as unchanging.
b. Chit is Knowledge principle, I’m conscious or I’m aware of both
known and unknown.
c. Ananda is complete, vast and happiness / bliss aspect.
d. Anantam - It is nature of all pervading principle. That is why when
we lack something, when the body is not healthy, we try to make it
complete, we try to get back our body to be healthy, because that
completeness, that ananadam is my true nature and hence
whatever we seek whether through body, mind and emotions is
only get back to our real nature.

5. So, when I understand I’m not Anatma but Atma with anantam, then there is
a natural Anandam Bliss, Immortal and All Knowledge – Sat-Chit-Ananda
 Shloka 17: Sthoola Shareeram Kim?

Pancheekritha Panchamahabhoothaihi Kritham Satkarmajanyam

Sukha Dukhaadhi Bhogaayathanam Sareeram, Asthi Jaayathae
Vardhathae Viparinamathae Apaksheeyathae Vinashyatheethi
Shad Vikaara Vadhethat Sthoola Shareeram

6. What is Gross body?

a. Panchikritam – The grossified physical body which is visible to
others and us.
b. Gross body is the product of the 5 basic elements or Pancha
mahabhoothas. The 5 elements are Space, Air, Fire, Water and
Earth. These 5 elements undergo a process of grossification called
Panchikara and thus form the body.
c. The specific way thiis gross body of human is because of satkarma
janyam done in the previous births.
d. The function of this human body is to experience joy and sorrows.
The body is also like a city with nine gates having nine opening of
the body, e.g., mouth to eat.
e. Sadvikaravat – Six modifications of the gross body
i. Bindu in mother’s womb
ii. Jayatae Taking Birth
iii. Vardhatae Growth
iv. Viparinamate - Hormonal changes and matures.
v. Apaksiyate Decay, aging
vi. Vinasyati Death

7. This gross body is like a temple and the “I” is in the garbaharam. The gross
body is there to function the karma and after death of gross body goes back
to the panchabhotam.

*** End of Class 8 ***

9. Sookshma Sareeram, the Subtle Body

Shloka 18: Sookshma Sareeram Kim?

Apancheekritha Panchamahaboothaihi kritham Satkarmajanyam

Sukkha Dukkhaadhi Bhogasaadhanam PanchaJnaanendriyani Pancha Karmendriyani
Panchapranadayaha Manaschaekam Bhudhischaeka Evam Saptha Dashakalaabhihi saha
yaththistathi tatsookshmasareeram

1. Atma alone Exists. Rest all only "seems" to exist, not in reality, but only
apparently. That is called Mithya.
2. Everything has two aspects - one which comes and goes - Mithya, while there
is an essence which always exists - Sathyam. The one which comes and goes
is Mithya, which is used for vyavaharam.
3. Atma is Satyam which always Exists and "Iam" is Atma, Sat-Chit-Anandam.
Currently we have wrong knowledge of Iam - (using Gross body,
Panchakosha, Avasthathryam - all these are anatma). First step is to remove
this notion that Iam limited, Iam subjected to death, suffer. While the truth is
Iam unlimited, there is no death but Iam truth and eternal happiness.

4. What is sukshma shariram / subtle body?

a. Unlike physical body which others can notice, visible, subtle body
is the body of mind inside which cannot be noticed, which is
not visible as an object, hence it is subtle.
b. Solid + Subtle combined together helps in working of human life. If
Suksham body gets separated, then it is called Death.
c. Even after death, the suksham shariram carries forward the
intention / karmam that it had before death and looks forward for
the new life that matches the intention. Hence any satkarma
janyam done in this life is not wasted, is carried forward in next life
accordingly.
d. What all the suksham shariram wants to accomplish, the antar
karanam does that accordingly. The physical body is the place to
experience and the sukshma body is the experiencer.
5. What are constituents of subtle body?
a. - 17 parts
i. 5 instruments of knowledge,
ii. 5 action / karma (physical work),
iii. 5 prana / energy (power supply),
iv. 1 manas,
v. 1 buddhi
6. Subtle body is inside physical body which uses the 17 parts to experience
what all it needs to experience in the life according to karma
7. The Sakthi (power, energy forces) which makes ones listen (through physical
ears), which makes one feel (through skin), which gives the sense of taste,
smell, the power to see through physical eyes. This Sakthi is given by
Parameshwara / Narayana. That One shakthi when confined to a particual
function becomes Devata. (for e.g - power of eyes + power of parameshwara
of light outside, another analogy - Cabinet minister + Chief minister)

Shloka 19:

Srothram Tvak Chakshuhu Rasanaa Graanam ithi Pancha Jnaanendriyaani

Srothrasya Digdevathaa

Tvacho Vaayuhu

Chakshushaha Suryaha

Rasanaaya varunaha

Graanasya Ashwinao

Ithi Jnaanendriya Devathaaha

Srothrasya Vishayaha Shabdhagrahanam

Tvacho vishayaha sparshagrahanam

Chakshusho vishayaha roopagrahanam

Rasanaaya vishayaha rasagrahanam

Graanasya vishayaha Gandhargrahanam Ithi

8. 5 Jananindriyam Devata - Dig (Hearing), Vayu (Touch feel), Surya (Sight /
Color), Varuna water (taste), Granam Asvini (Smell)

Shloka 20:

Vaak Paani Paadha Paayu Upasthaaneethi pancha Karmaendriyaani

Vaacho devathaa vahnihi

Hasthayorindraha

Padayor Vishnuhu

Paayor Mrityuhu

Upasthasya Prajaapathihi

Ithi Karmaendriya devathaaha

Vaachovishayaha Bhaashanam

Panyorvishayaha vasthugrahanam

Padayorvishayaha gamanam

Payorvishayaha Malathyagaha

Upasthasya vishayaha Ananda Ithi

9. 5 Karmaindriya Devata - Agni (power of speech), Indira (power of hand

actions), Vishnu (power of walking), Yama (Payuhu excretion power),
Prajapati (power of reproduction organ)

10.5 Pranaindriya - Respiratory system - Prana(breathing process), Apanaha

(energy to eliminate waste), Vyanaha ( energy to drive energy system),
Udanaha (purging, hiccups, sneeze, death through mouth), Samanaha
(energy to digest, agni fire)
[Link] – the seat of emotions and Buddhi, the intellect – that guides the
mind and body into action accordingly.

*** End of Class 9 ***

10. Kaarana Sareeram, the Causal Body

Shloka 21: Kaarana Shareeram Kim?

Anirvaacha Anaadhi Avidya Roopam Sareeradhvasya Kaaranamaathram

Satswaroopaajnaanam Nirvikalpakaroopam yadasthi tat KaaranaSareeram

1. Movie analogy - Actors who are visible in screen (physical body), Director
who directs all the movie scenes (subtle body), Producer who is the cause
(Karanam) of the whole movie is the causal body. The cause of physical
and subtle body is the causal body.
2. The whole purpose of studing Tattvabodha and Vedanta is to know that "Iam
Atma, Iam Satchitananada". Even though we have faith on Shastras and
Guru's word that Iam Atma, but still I don't know clearly Iam Atma.
3. Are you there? Yes IAM (Naan Irukain) Do you exist? Yes IAM Do we need
Shastra to know that I'm here and I exist? No. Do I need to think to know?
No. We know by experience that Iam there and I exist.
4. Naan Irukain - Aham Asthi - no doubt at all. No instrument or thought
required to know.
5. Iam Doctor, Iam retired person, Iam father, Iam son, Iam engineer, Iam
introvert. What is common in all is Iam. The only confusion is what comes
after Iam. The confusion is in our understanding or wrong conclusion of the
Aham vastu - Iam limited, Iam bound to death, Iam confined to suffering.
Superimposition of the three bodies into original nature of Sat-Chit-Ananda ,
Nan Irukurain is avidya, anadhi.
6. Anadhi means, an understanding or a knowing that there was never a
begining with an end and not because that it cannot be said.
7. Anirvachyam means it cannot be grasped by mind, it cannot be felt but it
exists. We can only experience it post cause.
8. There is no separate "entity" called avidya, ignorance covering
another entity Atma. Avidya, ignorance is never really present, but it
is only seemingly present. Avidya is not knowing Atma is the Reality,
Sathyam and this avidya of not knowing happens only because there
exists a vastu "Atma".
9. Hence anirvachiyam is this avidya that is seemingly present and it is only
temporarily present only because Atma exists. Only when "Naan Irukindren"
"I Exist" is present, then only the knowing of it or not knowing (avidya) of it
can be present. This avidya is also Mithya.
[Link], this causal body having an avidya of atma which alone
exists and instead claims itself to be associated (having the cause of
doing / claiming katrutvam) with subtle and physical body. Only
when this causal body dies, there is moksha. This causal body cannot
be experienced but only understood.
11. Causal body - The cause of making a "non-existent" snake to
"appear" as snake is due to the ignorance of the tube existing. The
phenomenon of ignorance causing the notion of I to encompass or
identify to be subtle and physical body. The phenomenon of
ignorance is known to be causal body.
[Link] e.g in deep sleep when there is no thought, no mind operation, no sense
perceptions, that nirvikalpa state in the form of ignorance is the causal state.
[Link] in summary of the three bodies:
(i) I'm very lean / fat - Physical body,
(ii) I'm very intelligent and can make quick decision by taking
information through various sense perceptions - Subtle body
(iii) I slept very well (past tense) - I was still there but as ignorance of
Self - Causal body.

*** End of Class 10 ***

11. The Three States

Shloka 23: Avasthythrayam Kim?

Jaagrat Swapna Sushupthi Avasthaaha

1. What are three states? Waking state, dream state and deep sleep
state

Shloka 24: Jaagradavasthaa Kaa?

Srothoraadhi Jnaanaindriyaihi Shabdhaadhi Vishayiashcha Jnaayatham Ithi Yath Saa

Jaagrath Avasthaaha. Sthoola Shareeraabimaani Athma Vishwa Ithyuchathae

2. What is waking state? It is the state when jnanaindriyam functions

actively along with the support of budhi and manas function. Only in
waking state, there is this notion that Iam this physical body. It is also a
state where there is transaction that happens between vishwa (experiencer,
I-feeling in waking state) and viraat (the world). It is also a VCR recorder
that takes impression to our mind.

Shloka 25: Swapnaavasthaa Kethi Cheth

Jaagradhavasthaayam Yad Drishtam Yad Srtuthaam Tajjanitha Vasanayaa

Nidrasamayae yaha Prapanjaha yaha pratheeyathae saa Swapnaavasthaa Sukshma
Sareeraabhimaani Atma Taijasa Ithyuchathae

3. What is dream state? After getting into sleep, there is a world that is
projected by the mind from the impressions formed of what was seen, heard,
experienced in the waking state. It is the state when there is no function
of physical body, while subtle body functions. Identifying I with the
subtle body function is taijasa.
 Shloka 26: Athaha Sushupthiavasthaa Kaa?

Aham Kimapi na jaanaami Sukkhaenamaya Nidranubhuyatha

Ithi Sushupthi Avasthaa Kaarana Sareerabimaani Atham Prajna Ithyuchathae

4. What is deep sleep state? A state where there is no experience of

anything, where there is no knowing of anything including I, but a
peaceful state and ignorant. Identifying with this causal body (where there is
no knowledge) is prajna and this causal body / prajna can be understood only
in sleep.
5. There is no single "I" - in waking state it is vishwa, in dream state it is
taijasa

*** End of Class 11 ***

12. The Pancha Koshas

Shloka 27: Pancha kosaha ke?

Annamayaha pranamayaha manomayaha vignaanamayaha anandamayashchethi

1. Tattava Vivekam - To have knowledge we need to understand and

differentiate what is atma vasthu and what is anatma vasthu. What is the
Universal mistake that Shastram has identified? I do not know Who
am I and because of this the mistake happens is what is not me, I
have taken to be as I. To start with, three kinds of body (physical, subtle
and causal) is not me, the three states is with three different appearance of I
(vishwa, taijasa, prajna) is not me.

2. The three bodies with five layers / sheaths of panchakosham is mistaken to

be "I".

3. What are five kosahas? The five koshas sheaths are Annamayakosah Food
sheath, Pranamayakosah Vital Air sheath, Manonmayakosah Mental Sheath,
Vigyanamayakosah Intellectual Sheath, and the Anandamayakosah Bliss
Sheath.

Shloka 28: Annamayaha Kaha?

Annarasaenaiva Bhoothva Annarasaenaiva vridhim prapya Annaroopa Prithivyaam

yadhviliyathae Thadannamayaha kosaha Sthoola Shareeram

4. Annamayakosah - Physical body Food sheath

(i) Formed due the essence (rasam) of annam (food) (by which female
egg and male bindu is finally formed and when two annam is
formed a new foetus happens)
(ii) Whatever we consume as food, it is converted into energy, blood
etc and finally the essence of female egg and male bindu is formed.
 (iii) The whole earth itself is a form of Annam. The food is cultivated
from the earth with its soil and water, that food is then consumed
by us which forms the essence and through the essence a foetus is
born, and a child is born and it also goes through the cycle. When
body is dead, it goes back to earth.
(iv) Whatever comes as part of the earth - Annam
(v) Hence, this physical body formed through this Annam is Annamaya
Kosha

Shloka 29: Praanamayaha kaha?

Praanaadhyaaha Panchavaayavaha Vaagaadheendryapanchakam praanamaya koshaha

5. Pranamayakosah - (The five pranaindriya functions plus five

karmaindriya in sukshama body)
(i) Prana - Breathing in and out ii) Vyana - Circulation Energy
everywhere (iii) Samana - Digestion energy (iv) Udana - Purging,
removing toxins (v) Apana - Excretion
(ii) Vak - organ of speech (ii) functions of hand (iii) functions of legs
(iv) Excretion function (v) reproduction function

Shloka 30: Manomayaha kosaha kaha?

Manashcha Jnaanendriyapanchakam milithva yo bhavathi sa manomayaha kosaha

6. Manonmayakosah - The five sense organ perceptions backed up with

the function of mind (seat of emotions) together is manomaya

Shloka 31: Vijnaanamayaha kaha?

Bhuddhi Jnanaendriya panchakam milithva yo bhavathi sa Vignaamaya kosaha

7. Vigyanamaya - The five-sense organ perception backed up with the

function of intellect (seat of decision making based on previous
experience) together is vignayama
Shloka 32: Anandamayaha kaha?

Evameva kaaranashareerabhothaavidyastham malinasatvam

Priyaadhivrittisahitham sat Anandamayaha kosaha, Ethathkosapanchakam

8. Anandamaya kosha - The phenomenon of ignorance in the form of

causal body is the Anandamaya kosha.

9. Priyadivritti - Three gradients of happiness - (i) happiness level when I

see an object of happiness (ii) next level of happiness when I have the
object to be mine (iii) higher level of happiness when I experience it. The
deep sleep state where causal body is there gives such higher-level
happiness, hence equated to Anandamaya kosha

10. Thus are the 5 sheaths or pancha kosas. They only seem to cover the
Self because of ignorance but never really covered. Various experience
and notion of I
(i) I'm fat, I'm lean, I'm tall, I'm fair - The I here denotes
Annamaya - physical body
(ii) I'm hungry, I feel heavy inside - The I here denotes
Pranamaya - Subtle body
(iii) I'm feeling relaxed, I'm feeling anxious, angry - The I here
denote Mamonmaya - Subtle body
(iv) I do not know, I understand, I can know the difference - The
I here denotes Vigyanamaya - Subtle body
(v) I slept well peacefully - The I here denotes Anandamaya -
Causal body
(vi) The background OM over which all these I’s identity jump
Shloka 33: Madiyam shareeram madiyaha pranaha madiyam manashcha madiyaa
bhudhirmadiyam Jnaanamithi Svenaiva Thadh yathaa Madhiyathvaena Jnaatham
Katakakundala Grihadhikam Svasmaadh Bhinnam Panchakoshadhikam
SvasmadhBhinnam Madhiyathvena Jnaathamaathma na bhavathi

[Link] - Mine - Mamakaram. Just as bangles, ear-rings etc are known

as Mine, similarly these 5 koshas are known as my body, my mind, my
emotions, my intellect. They are not I (aham) but mamakaram. Whatever
I know or whatever is known by me cannot be me.

[Link] AWARENESS TO USE "IAM" and "MINE". Instead of saying "I'm fat",
say "My body is fat". Instead of saying "I'm not well", say "I'm not feeling
well." Instead of saying "I'm disturbed", say "My mind is disturbed."

*** End of Class 12 ***

13. Sat-Chit-Ananda

Shloka 34: Atma tharhi kaha?

Sat Chit Ananda swaroopah

1. One of the logic of what I'm not is: Anything that belongs to me is
not me, anything that I associate to me is not me. For e.g. My house,
my mobile, I'm a doctor, I'm a father etc. So, the natural question comes -
Who am I? What is Atma / Self?

2. What is Atma? Whatever I'm aware of is not me, but I'm the Sakshi /
Witness of everything. Witness of - All 3 Avasthas / 3 Shariram / 5 Koshas is
Atma.
3. We all know what is Atma, we all know ourselves - do we doubt out
existence? do we think to know about your existence? Not, at all. The
problem is we don't know ourselves very clearly as we confuse ourselves to
be associated with 3 avasthas, shariram or koshas and take that to be "I".
4. Now in previous verses, Bhagavan has cleared the confusion that WHatever
belongs to me is not me but we still don't know the nature of Atma.

5. So, then (tarahi) what is Atma? What is its nature?

6. Atma is Sat-Chit-Ananda Swarupa.
7. What is Sat-Chit-Ananda mean?

Shloka 35: Sat kim?

Kaalathrayaepi thishTatheethi sat

8. Sat - Whatever Exists eternally in all three time periods - past / present /
future. Existence ("Iruppu") is the only the truth. Whenever something is
there, I know it is there. Whenever something is not there, I know it is not
there. So, the knowledge is there only because I exist always and this "I
Exist" is Atma and all the three time periods are imposed on it. The Atma, the
Sat vasthu exists as Awareness, as a Knower.
 Shloka 36: Chit Kim?

Jnaanaswaroopah

9. Chit - It is the nature of knowledge. I see (or know) a book coming and
going, I see (or know) a clock coming and going, I see (or know) a pen
coming and going. So, I'm of nature of Awareness or Knowledge of objects
coming, being and coming. What is constant in a particular object coming,
being and going. "I know" "Iam Conscious" is constant and that is my true
nature. Iam there always as this Knowledge principle. I exist as this Knower
in waking state, in dream state and even in deep sleep state (in deep sleep I
exist and know that there is nothing to be aware of, that is why I'm able to
say in waking state that I slept well). So Chit is apart from the time periods,
independent, basis of comprehension of all the names and forms and exists
as the Knowledge principle in all the objects across all time period.

Shloka 37: Anandah kah?

Sukhaswaroopah

[Link] - It is nature of all pervading principle and ananda swarupam. That

is why when we lack something, when the body is not healthy, we try to
make it complete, we try to get back our body to be healthy, because that
completeness, that ananadam is my true nature and hence whatever we seek
whether through body, mind and emotions is only get back to our real
nature.

Shloka 38: evam satchitananda svaroopam svaatmaanam vijaaneeyath

11. Thus, don't think Atma as an entity within the body shining as a small
flame. Atma, Consciousness as Iam exists as all prevading, it is not
part of body or anything, it is part less. Atma is not something that
exists as a "separate" entity but exists as the essence in everything,
as part of it and encompassing everything as Sat-Chit-Ananda
swarupam.
12.I can understand that I'm not apart from body, from all three states. But how
to understand that I'm not apart from other bodies, other objects? How to
understand that I'm not apart from this Universe, from Devata. To
understand that, like how we understood that body is not me, three states
are not me, similarly the Guru explains that nature of Universe which
constitute 24 factors, creation and creator.

*** End of Class 13 ***

14. Maya, Evolution of World and 24 factors

1. Till now we have seen:

a. Tattva Viveka prakaram.
b. Iam Sat-Chit-Ananda swarupa and
c. three bodies, three states and five koshas are only mithya and
anathma which is super imposed on Atma.
2. My original true nature is Ananda, sukha swarupam. Whatever we do in this
life is to seek that Anandam, Peace and we try to put effort to get back to our
original state.
3. If there is a gap between the object desired and the one who experiences or
desires the object, then there is an obstruction to Anandam. For e.g if I have
a desire to go to US, get green card and settle there, then there is a gap
between me and the object of desire. Until I close the gap or until I see no
differentiation, I cannot be completely in anandam. This is because I feel
myself to be apart the US - the object of desire.

4. How to understand that there is no differentiation between I and

World - Only when I know myself to be Atma which is all pervading and
complete. Until I understand that Iam all pervading, I can claim Self to be
Ananda swarupam. I have to CLAIM that Iam the only that is all pervading.
5. But then the Universe is so vast with multiplicity. How do we claim that Iam
all pervading. Thereafter knowing what is Atma, one has to understand how
this creation happened in this world.

Shloka 39: ATha chathurvimshathithatvothpathiprakaaram vakshyaamah

6. To understand the creation, the world - we need to know that there

are 24 factors that constitute the world.
7. First is Brahman. Brahman is that which is big / vast. And only on the basis
of Brahman, or depending on Brahma, Maya exists with its three qualities of
Sattva, Raja and Tamas.
 Shloka 40: Brahmaashyraa satvarajasthamogunaathmika maayaa asthi

8. Maya is one that does not exist independently by itself. It only seems
to exist depending on Brahman. It is Mithya. It is there in experience
but in reality, it is not. Hence, Maya is the Sakthi of Brahman. Analogy
of pot. The pot with its form, design, name exists only based on the clay.
What is there is only clay. Similarly, we should not understand Brahman and
Maya are two, Brahman + Maya is only Brahman. What exists is Only the
Brahman, whatever exists is only Brahman. And with the sakthi of Brahman,
what appears is Maya with three qualities.
9. Maya seems to exist but in reality does not exists. For e.g., dream
state. Through the sakthi of Brahman, I project a dream world,
dream character and events. Dream state is in experience but in
reality, it does not exists except Iam.
[Link] is only One that is Brahman and with the Sakthi of Brahman, Maya
manifests and experienced with qualities of Sattva, Rajas and Tamas.
[Link] Sakthi + Ichha Sakthi - Sattva (nature of knowledge), Kriya Sakthi -
Rajjas (nature of action), and Tamo (nature of inertia) is that which
suppresses the Sattava and Kriya. The entire Universe in experience is
appearing as the nature of Sattva, Rajjas and Tamas through the Sakthi of
Brahman.
[Link] from this One Brahman, how does Maya Sakthi with its three qualities of
Sakthi appear?

Shloka 41: thathah aakaashah samBhoothah aakaashaad vaayuh vaayosthejah Thejasa

aapah adhbyah priThivee

13. From Maya's three Sakthi, pancha maha butha appears - Agni,
Earth, Water, Air and Space. They exist as in subtle form - not in
visible and not a gross form.
 Shloka 42: etheshaam panchathathvaanaam madhyae aakaashasya saatvikaamshaath
srothrendriyam sambhootham

vaayoh saathvikaamshaath tvagindriyam sambhootham

agneh saatvikaamshaath chakshurindriyam sambhootham

jalasya saatvikaamshaath rasanendriyam sambhootham

prithivyaah saatvikaamshaath grnendriyam sambhootham

14. From the sattvic aspect of each of the pancha maha butha, the
pancha five janana indriyas, organs of perception appears.
15. Space >> Sound (with ear organ of perception), Air, Vayu >> Touch (with
touch organ of perception), Agni >> form, the first form, the form of God
(with eyes as the organ of perception), Water >> Taste (with tongue organ
of perception) and Earth >> Smell (with nose as organ of perception)

Shloka 43: Etheshaam Panchathatvaanaam SamashtiSaathvikaamshaath

Manobhudhiranhankaara Chiththaanthaha Karnaani Samboothaani

Sankalpa vikalpaathmakam Manaha

Nishchayaathmikaa Bhudhihi

Ahamkarthaa Ahamkaaraha

Chinthanakarthru Chiththam

Manaso Devathaa chandramaaha

Ahamkaarasya Rudraha

Chittasya Vaashudevaha

16. Similarly, from the same sattvic aspect of the pancha maha bhuta,
the antar karna is formed from there- manas, buddhi, chitam,
ahamkaram.
17.I see a flower. - Nischiyam, a fact. Is this really a flower? But what flower?
Looks like a wildflower. It is vikalpam, doubting nature. Manas is the nature
of sankalpam and vikalpam - resolution and indecision. While Buddhi denotes
the nature of decision where there is no vikalpam but only nishchiyam. The
 ahamkara has the notion of "I'm doing using this body and mind". Chittam is
nature of recollection of memories and thinking based on that.
[Link] presiding deity / devata of manas is - Chandrama (Moon). Not the
physical Chandran moon in sky. But the waning and waxing of mind (like
moon) is the deity. Brhama for buddhi, Mahesvara for ahamkara and
Vasudeva for chittam.

Shloka 44: etheshaam panchatatvaanaam madhye aakaashasya rajasaamshaath

vaagindriyam sambhootham

vaayoh rajasaamshaath paaneendriyam sambhootham

vanheh raajasaamshaath paadhendriyam sambhootham

jalasya rajasaamshaath upasThendriyam sambhootham

priThivyaah rajasaamshaath gudhendriyam sambhootham

etheshaam samashtirajasaamshaath panchapranaah samBhoothaah

19. Using the Rajas (action) aspect of the pancha maha bhutam, the
pancha five karmayae indriyam and pancha five prana indriyam
appears.
[Link] aspect of - visible aspect - Space >> Speech, Air >> grip of hand, Agni
>> power of walking, movemenet, organ of legs, Water >> excretion, Earth
>> procreation, genitals
[Link] the Tamasic aspect of the pancha maha bhutam, the
panchikritam (grossified 5 element) appears.

*** End of Class 14 ***

15. Tamasic Aspect of Five Elements

Shloka 45:

etheshaam panchathatvaanaam taamasaamshaath pancheekrithapanchathatvaani

bhavanthi
Pancheekaranam katham ithi cheth.
etheshaam panchamahaaBhoothaanaam taamasaamshasvaroopam ekamekam bhootham
dvidhaa vibhajya ekamekamardham prithak thushneem vyasThaapya
aparamaparamardham chathurdhaa vibhajya svaardhamanyeshu ardheshu
svabhaagachathushtayasamyojanam kaaryam. thadhaa pancheekaranam bhavathi.
ethebhyah pancheekrthapanchamahaabhoothebhyah sthoolashareeram bhavathi.

1. Tvam Padam - Iam Everything. One part of the inquiry is to know my

essence as Chit swarupam. Tat Padam - Next part of inquiry is to know what
is the essence of everything? When we enquire thus, we will know it is the
same essence in both.
2. There are three parts of inquiry - Tvam Padam, Tat Padam and Asi
Padam. Until now what we have seen as Iam Atma is Tvam Padam. It
is one of the maha vakya - Tat Tvam Asi - You Are That. Tat Padam -
It is to know God.

3. Now we will understand the tamasic aspect of the pancha maha bhutam
from which 5 grossified elements appears. But these 5 grossified
elements are not complete by itself but divided into multiple. For e.g take the
analogy of packed mango juice. Though it is called a mangoe juice, only 5-
10% is concentrated mango juice, rest 90% is formed with multiple other
ingredients. Similarly, the grossified elements doesnt appear itself as 100%.
4. The tamasic aspect of each of the element is divided into 2 equal parts - 50%
and 50%. One 50% is intact. Rest 50% is divided into other 4 elements.
(12.5% each of other elements).
5. The following will explain the formation of elements in grossified
form:
(i) Tamasic aspect of Space which is experienced in gross
form = 50% of the space which is subtle in sattvic
aspect +12.50% of air + 12.50% of fire + 12.50% of
water + 12.50% of earth = 100%
 (ii) Tamasic aspect of Air which is experienced in gross
form = 50% of the Air which is subtle in sattvic aspect
+12.50% of space + 12.50% of fire + 12.50% of water
+ 12.50% of earth = 100%
It is the same for other three elements as well. When this division is complete,
this process is called Panchikarana by which gross body is formed.
6. The various combination of these elements forms the entire grossification of
world.

Shloka 46: evam pindabrahmaandayoraikyam sambhootham

7. Hence, in this manner both the microcosm (each of the minute

individual pinda) and the macrocosm (the large Universe, Totality
brahmandam) in essence is of the same substance , Oneness.
8. Even if we take a smallest of individual microcosm, it represents the aspect of
Totality.
9. When we say Bhagavan, Ishwara, Brahman - it is the sole cause of the effect
of gross world and gross. Ishwara, through its Maya Sakthi, has manifested
itself into this vast gross world.
[Link], the secret of creation is both the Intellectual Cause (Nimitha karanam)
and Material cause (Upadhi karanam) both coming from Ishwara.
[Link], whatever is seen is Bhagavan/Ishwara, whatever is operating what is
seen is also Bhagavan/Ishwara.
[Link] is one of the forms of Bhagavan, and Brahman is the sole
intellectual and material cause of this universe manifestation.
13. In this Totality, there is this individual jiva who is part of the totality as a
pinda. In spite of the pinda being part of totality, but the one who thinks Iam
only this is this physical body with subtle mind who is apart from totality is
Jiva. So, the all-pervading Brahman when it manifests as this gross and
subtle body, there comes a notion of I am having this body and mind. This
jiva is nothing but reflected light of Brahman. It is only the light of
Brahman which is the source of gross body. But in between there is
this I notion that comes into picture as a reflected light. Hence, the
experience of division - I'm (jiva) and there is a God (Ishawara)
which is totality.

*** End of Class 15 ***

16. Relationship between Jiva and Ishwara
and Brahman
1. The Brahman / Parameshwaran out of Maya Sakthi manifests the
whole world. What Exists is One Brahman and Iam inside that One
Brahman and as Brahman.
2. There are 4 pots - one with design, one with normal painting, one with just
plain, one with just borders. But all the 4 pots are made of clay. There could
be 4 pots but only one Clay.
3. Before creation, after creation and pralayam - what is there is only
Parameshwara - that is Brahman.
4. All the creation - humans, animals, plants, birds - though all are part
of Totality and is essence Brahman, so though all seem apart from
each other, they are in essence like pot is Brahman.

Shloka 47: sthoola shareera abhimaani jeevanaamakam brahmaprathibimba bhavathi.

sa eva jeevah prakrthyaa svasmaath isvaram bhinnathvena jaanaathi.

avidhyopaadhih san aathmaa jeeva ithyuchathe.

maayopaadhih san isvara ithyuchyathe.

evam upaaDhiBhedhaath jeeveshwaraBhedhadrishtih yaavathparyantham thisTathi

thaavathparyantham janmamaranaadhi roopa samsaarah na nivarthathe.
thasmaathkaaranaath na jeeveshvarayorBhedhabhudhih sveekaryaah

5. What is jiva - a reflection of Brahman, with physical body claiming that

this body to be an individual. Who claims physical body as I is Subtle body
which is due to the causal body.
6. Prakurthiya - Naturally there is an ignorance of knowledge of I and I don't
do any enquiry and associating I to be multiple times. Hence, he understands
himself as I'm apart from Ishwara / Brahman.
7. Due to causal body, this subtle body claims the physical body as I - this jiva
thinks he is a separate entity and Brahman is separate. Because of the
influence of Upadhi, he considers himself apart from Ishwara.
8. Though Ishwara and Brahman is same, but due to the jiva bedha,
there entity apart from jiva is said to be Ishwara.
9. If we take an analogy of a Spatikam - the redness of the Spatikam is not
because it is made of red, but a small red dot in background gives a
perception of redness to Saptikam. Similarly though Spatikam is pure but if
we keep anything in the background like orange flower, the Saptikam will
take the color of orange. This "redness" color property is called Upadhi. It
does not really exists but seems to exist in a particular time frame.
10. Similarly, the thinking oneself of jivatma, the ignorance or wrongness is
Upadhi. That Upadhi is what makes think Atma as jiva.
11. What Exists is Brahman, but with the basis of Brahman, there arises a
Maya Sakthi projecting this world, creation. Hence this Maya Sakthi
becomes the Upadhi.
[Link] of room light / Total light and Sunlight - Though there is only
Sunlight but since it shines in the room it is called room light apart from Total
light. What exists is Sunlight.
[Link] - The process of being different from each other - I exist, I'm
conscious, I know a object and the object is away from me.
14. Brahman, Jiva, Ishwara - Sunlight, Room light and Total Light.
[Link] the differentiation between Jiva and Ishwara exists (notional bedham
budhi), this birth and death, samasara suffering would be there. So when this
bedham budhi goes away, this cycle of birth - life - death goes away.
16. Vedanta doesn't solve your problem, but instead teaches you there
was never a problem nor one who experiences a problem. It
dissolves the problem. Vedanta doesn't give you any experiences, but
instead teaches you there was never a experiencer.
[Link] this differentiation of Room light - Total Light - Sunlight goes away and
realizes that there is only Sunlight then the notion That Iam having a
problem goes away. Jiva- Iswara Aikiyam whomsoever understands that,
there is no Samsara ever after or ever had been through.
[Link], knowing that Brahman is you, do not accept this differentiation.
[Link] the individual jiva with ego and knowledge is limited, while Ishawara is
omni present and vast totality, so how to understand that jiva and Ishwara is
same, is one.?

*** End of Class 16 ***

17. Enquiry into Maha Vakya: Tat Twam Asi

1. Because of Upadhi, there is a differentiation between jiva and

Ishawara.
2. Only through understanding That Iam, jiva-ishwara aikiyam, the samsara will
be removed.
3. Wave - Ocean analogy. Wave is like jivatma, The totality of
everything is Ocean. But there is only One - that is water, that is
Brahman. There are no three separate entities waves, ocean and
water. There is only water. Only from a each point of view - there is a
microcosm individual waves, macrocosm Ishwara the total set of
waves. The Ishwara is there because of the jivatma point of view.
This micro-macro is One.
4. But waves are small with few seconds of existence, but Ocean is vast and has
been existing for long. So having two different attributes, how can we
understand that they are One.
5. Ishwara is not the deities that we pray - Vishnu, Ramar, Ambal etc. Rather
basis of Brahman through maya sakthi the who creation of totality is there,
that is Ishwara.

Shloka 48: nanu saahamkaarasya kinchijnasya jeevasya nirahkaarasya sarvjnasya

Isvarasya tatvamasi ithi mahavaakyaath kathamabhedhabhudhih syaadhubhayoh
virudhadharmaakraanthathvaath.

6. Jiva is ahamakara, Ishwara is Nirahamkara, Jiva is limited, Ishawara

is Unlimited, Jiva is ignorant, Ishwara is Unlimited. So how to
understand that Jiva and Ishwara are one.
7. What is Equation? Whatever left hand side "denotes" and whatever right-
hand side of equation "denotes" is same. Even though the variables in LHS
and RHS are different, but what they denote is same. Similarly, the equation
of Mahavakya, a great equation denotes when LHS (jiva) and RHS (Ishwara)
is same and one. For example, take the following scenario:
a. 4 = 4 (this cannot be an equation as both are one)
b. 4 = 5 (this cannot be an equation as it is wrong)
 c. 9-5 = 3+1 (though the variables are different, they both have same
result, this equation denotes that both LHS and RHS give same
outcome)

Shloka 49: ithi cheth na. sthoola sookshma shareeraabhimaani tvampadha

vaachyaarthah. upaadhivinirmuktham samaadhidhashaasampannam shudhdham
chaithanyam tvampadha [Link] sarvajnathvaadhivishishta isvarah
thathpadha [Link] shudhdhachaitanyam
[Link] cha jiva isvarayo chaitanyaroopena abhedhe
bhaadhakaabgaavah.

8. We do not need a Mahavakya, a great equation if jiva and ishwara is one.

Mahavakya is required only to denote that the meaning or essence of jiva and
ishwara is one (which is chaitanyam) though the attributes are different. By
understanding the Mahavakya, the samsara is thus removed.
9. Vachyartham - plain understanding, explicitly, literal meaning and
Laksyartham - not understood plainly but through certain additions,
implicit knowledge, indicative meaning.
10. The Mahavakyam - Tat Twam Asi. The whole veda purnam, upanishads
and vedanta is there to understand this Mahavakya. This Brahman cannot
be understtod explictly, painly but through addition, retain, indication
understanding.
[Link] I say - I will come tomorrow - the vachyartam means I, this body and
mind will come tomorrow. When I say Ishwara is there to take care of the
self. The Vachyartham meaning is there is Ishwara with power, grace and
omnipresence to bless us.
[Link] an analogy of a golden bangle and golden ring, though they are
different in attributes, but is one vasthu - gold. That is called Samadhidasha.
We experience it naturally in deep sleep though we are unaware. If you take
jiva vayachartham, after taking out all the physical, subtle identity,
what you derive is you are that chaitanya vasthu. Similarly, if you
take Ishwara, the cause of Ishwara upadhi is Maya sakthi. The Maya
Sakthi is not independent by itself but is based upon Brahman
Chaitanyam. When all the additions of Maya Sakthi are removed,
what remains is only the Chaitanyam. This happens only when we shift
our point of view to Brahman.
[Link] this derivate, we will understand that this Jiva and Ishwara are one in
essence and denotes the Maha Vakyam Tat Twam Asi.

*** End of Class 17 ***

18. Vachyartham and Laksyartham
1. It is important to understand that tat padam and twam padam are one. The
Mahaya Vakya - Tat Twam Asi. To understand this Maha vakyam, one has to
understand the Tat padam and Twam Padi and finally to understand that Tat
and Twam are One.
2. Tat - Ishwara swarupam - Ishwara is nothing but from Brahman, through
its Maya Sakthi the Universe and creation is manifested. The Ishwara is the
doer and as well as the knowledge of Creation with nirahmkara and all
inclusive
3. Twam is the I, the jivatma with ahamkara. The attributes of Jiva and
Ishwara are diagonally opposite. So the biggest question is how to
understand Tat Twam Asi.
4. To understand we need to know Vachyarthma (explicit knowledge) and
Lakshyartma (implicit knowledge). Hence, to understand the Mahavakyam we
need to take the route of both into consideration.
5. Twam
(i) Explicit knowledge - I'm eating (physical body), I'm feeling
good (subtle body), I slept well (causal body), I need to go there
(Physical body). This is understood for transanction purpose.
(ii) Implicit knowledge - Physical body and subtle body due to the
avidya (causal bod) has to be let go and rather understand the
"I" who is the Chaitanya Swarupam, that point of view has to be
taken as Twam. I have this body, I'm thinking, I'm going is also
what "I" have, think and act but they are not I but the one who
is behind everything and only by its existence this body, this
thinking and act of happening takes place, that Sat-Chit-Ananda
swarupam is Twam knowledge.
6. Tat
(i) Tat is the Ishwara
(ii) The upadhi of Ishwara which is the world and creation is
the Maya Sakthi arising from Brahman.
(iii) If we remove the upadhi of Ishwara which is Maya Sakthi, what
remains is the essence Chaitanyam vasthu pervading everything
and everywhere as "Irupu"
7. So, removing all the layers of Twam and understanding it implictly
and removing the updhi of Ishwara, what remains in both is same
Chaitanyam Sakthi.
8. If you look from the point of view of the Chaitanyam Vasthu, then one will
understand that within each jivatma and within everything in totality is the
same "Irupu" - Existence and know to be Tat Twam Asi
9. But how to remove this upadhi and this notion of I, this is mine, I'm
so and so? It can be removed only through knowledge.
[Link] Mukthan - The one who has understood the Maha Vakyan and
supporting the stand of Maha Vakya as upadesha given by Sadguru and sees
everything as Brahma Vasthu
[Link] Sad Guru with a paramapara and who has also studied under a guru and
has clarified his doubts and learnt, through him one who gets upadesa and
has understood the maha vakyan and lives by it - he is Jivanmuktan
[Link] who is this jivanmuktam , what does a jivanmuktham think of himself,
how does he live a life?

*** End of Class 18 ***

19. Jivan Mukthah and His Characteristics

Shloka 50: Evam cha vedaanthavaakyaih sadgurupadeshena cha sarveshvapi

Bhootheshu yeshaam brahmabhudhiruthpannaa the jeevanmukthaah ithyarthah

1. Jivan Mukthan - The one who has understood the Maha Vakyan and
supporting the stand of Maha Vakya as upadesha given by Sadguru
and sees everything as Brahma Vasthu
2. The Sad Guru with a paramapara and who has also studied under a guru and
has clarified his doubts and learnt, through him one who gets upadesa and
has understood the maha vakyan and lives by it - he is Jivanmuktan
3. Only through the upadesha of Sadguru one understands the Mahavakya, he
is jivanmuktham.
4. Three types of knowledge - paroksha knowledge or aparoksha knowledge or
pratyaksham
(i) paroksham - indirect knowledge, not directly experienced.
(ii) pratyksham - direct experience with closer objects
(iii) aparoksha - not opposite to paroksha but it is not paroksham -
but immediate knowledge - direct knowledge of oneself.

Shloka 51: nanu jeevanmukthah kah?

yaThaa dehoham purushoham braahmanoham shudhrohamasmeethi

dhrudanishchayasthaThaa naaham braahmanah na shoodhrah na purushah

kinthu asangah satchithaananda svaroopah prakaasharoopah sarvaantharyaamee

chidhaakaasharooposmeethi drudanishchaya roopah aparoksha jnaanavaan

jeevanmukthah

5. For jivan muktha, this Aham Brahmasmi is aparakosha knowledge with firm
conviction. Like how we have to firm conviction, Iam a man, This is my
name, Iam so and so. We don't have to think and remember "oh yes I'm a
man", I don't have to repeat anything to know I'm a man. Such is a firm
conviction. Similarly for jivan muktha - the knowledge i'm not a sudra,
i'm not a man but I'm sat-chit-ananda swarupam is of firm conviction
6. Asanga - I'm pure Sat-Chit-Ananda swarupam, though I might use this body
for transaction but not being attached to anything.
7. Sarvantaramayi - It is present everywhere. To understand, we can take two
examples:
(i) Prakasha roopam - I can see an object because of the light that
illumines
(ii) Akasha roopam - It is all in one space but seems like they are
different. For e.g, in home even though it looks like a separate
space in bed room, hall, kitchen but they are all one space being
separated from walls. Similarly Atma vasthu is ever present,
pervades everything but not visible but includes everything but not
attached.

Shloka 52: Brahmaivaahamasmi ithi aparokshajnaanena niKhilakarmabandha

vinirmukthah syaath

8. The jivanmukti, moksha has five-fold benefits who experiences it

while living in this body and performing his karma but free from
bondages of karma
a. jingyasa nivirthi, ananda prapthihi, tharpanyam nivirthi, Aagatha
nivirthi, Dakshita prapthihi
9. How to understand that he is free from bondages of karma - Does that mean
he would be still, passive without any action? No.

Shloka 53: karmaani kathiviDhaani santheethi cheth aagaami sanchitha

praarabDhaBhedhena thriviDhaani santhi

[Link]'s understand Karma before knowing how to be free from bondages of

karma.

Shloka 54: Sanchitham Karma kim?

ananthakotijanmanaam bheejaBhootham sat yathkarmajaatham poorvaarjitham

thishTathi thath sanchitham jneyam
 a. Sanchitam - Full baggage of all papam and punyam accounts across
all the births identified with sukshma sharira. It's kind of total Fixed
deposits.

Shloka 55: Praarabdham Karma kimithi cheth

idham shareeramuthpaadhya iha loke evam suKhadhuKhaadhipradham yathkarma

thathpraarabDham
Bhogena nastham Bhavathi praarabdhakarmanaam Bhogaadheva kshaya ithi

b. Prarabhda - Out of the total FD, one that is matured and can be
withdrawn and use it and available. One part of Sanchitam. Born to a
parents, place, basic nature cannot be changed.

Shloka 56: jnaanothpathyanantharam jnaanidehakrutham punyapaaparoopam karma

yadhasthi thath aagaameethyaBhiDheeyathe

c. Agaamy - Taking the current prarabhdha in this body and karma

(papa and punya) becomes agamy karma. And after leaving this body,
all the papa and punya of agamy karma gets added to the total
Sanchitam karma and out of which again another set of prarabdha gets
formed and a new birth. So, this cycle goes on until the karma
baggage account is tallied and closed completely.

[Link] cannot change what has been done in past. What we have in this
prarabhdha cannot be changed. But the future can be taken care by doing sat
karma. Only based on our cause, we experience the effect.
[Link] there is a difficult prarabham it could be critical, medium and very weak.
Accordingly there are prayaschita karma. (and plus pariharam). This helps in
agamy karma. But more than all this, it is the Bhakthi towards Ishwara and
surrender and having a mind to Ishwara to free from all the karma.

*** End of Class 19 ***

20. Freedom from bondage of Karma
1. Looking at karma from Jnani's point of view:
(i) "I" sense of doership is not there while doing karma
(ii) Being a Brahma swarupam, no karma is there
(iii) He will do all the actions like eating, helping people but
he knows it is not "I" (associating with physical body or
subtle body) that is doing but "Thaan" the Brahma
Swarupam doing it through the physical and subtle body

2. So, freeing from karma is not about doing karma or renunciating any actions.
But there is no subjective value of "I" inside him while performing any karma.

Shloka 57: sanchitham karma brahmaivaahamithi nishchayaathmakajnaanena nashyathi

3. Living in the firm knowledge "Iam Brahman", the Sanchita Karma is

completely destroyed for a Jnani. Take an analogy of a person who wakes
from dream in sleep and knows that whatever has happened in the dream,
nothing affects him. Similarly, for the one who has awaken to the knowledge
of Iam Brahman, all these karma's doesn't imact him. It is not he won't have
any karma, but no effect or impact of karma affecting him.
4. So, the karma effect is only for those who is centered around individual "I",
for a jnani, as there is no sense I, no effect of karma is felt like that of a
dream.

Shloka 58: aagaami karma api jnaanena nashyathi kincha aagaami karmanaam
nalineedhalagathajalavath jnaaninaam sambandho naasthi

5. What happens to Agami Karma for a Jnani? It is also destroyed

though living in this human body. He will live in the human body but no
"will" / "intention" to do punyam or paapa karma. He is not affected by it as a
lotus lead is not affected by water on it.
 Shloka 59: kincha ye jnaaninam sthuvanthi Bhajanthi archayanthi thaanprathi
jnaanikrutham aagaami punyam gaChathi

Shloka 60: ye jnaaninam nindhanthi dvishanthi dhuKhapradhaanam kurvanthi

thaanprathi jnaanikrutham sarvamaagaami kriyamaanam yadhvaachyam karma
paapaathmakam thadhgachathi

6. Those who praises and worship Jnani, the results of the good action
done through the Jnani goes to them. If we criticize the Jnani, the results
of any not good action done through the Jnani would go to him.

*** End of Class 20 ***

21. Result of Knowledge of Truth

Shloka 61: thaTha cha atmavith samsaaram theerthvaa brahmaanandha ihaiva

praapnothi

tharathi shokam atmavith ithi srutheh

thanum thyajathu vaa kaashyaam svapachasya grheTha vaajnaanasampraapthisamaye

mukthaasow vigathaashayah ithi smritheshcha

1. Thus, the knower of the Self, having crossed the Samsara, attains the
Supreme Bliss here itself.
2. Shruti promises, affirms that the Jnani who knows and lives by the Maha
Vakyam is beyond all the sorrows and lives with Ananada here in this
life itself.
3. Smriti promises, affirms that the Jnani who has gained knowledge of
Brahman as Self, at that moment itself he is liberated from everything.
Hence it does not matter if he his body is cast off in Kashi or a dog-
eater.

Shloka 62: ithi tattvabodhaprakaranam samaaptham

4. Thus ends the prakarana of Tathva Bodham.

*** End of Class 21 ***

Om Gurubhyo Namah.

Om Lalithambika Namah.
Vedanta does not solve your problem, but instead teaches you there was never
a problem, it dissolves the problem.
Vedanta does not give you any experiences, but instead teaches you there was
never an experiencer.