I Sabha Shyam

ISAVASYA BHASHYAM
Talks By Swami Paramarthananda
Transcribed by Sri A. Venkatesan
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ईशावास्य-भाष्यम ्
1. Introduction (27-12-21)
सदाशशवसमारमभाांशङ्कराचाययमध्यमाम ्।
अस्मदाचाययपययन्ताम ् वन्दे गुरुपरमपराम ्॥
In the last class, we completed, Adi Sankaracharya’s भाष्यम ् on माण्डूक्यउपनिषद्

and Karika. While completing the भाष्यम ्, I left out something, which I recollected
later only. So first I will do what I left out and thereafter I will proceed to next भाष्यम ्.
What I left out was, the अन्वय of last - the one 100th verse of माण्डूक्यकाररका.
दद
ु य शम
य नतगमभीरमजांसामयांववशारदम ्।बुद्ध्वापदमिािात्वांिमस्कुमोयथाबलम ्॥१००॥is the 100th and
last verse of 4thchapter. This अन्वय is primarily for the Sanskrit student. I will give
the अन्वय. दद
ु य शय अनतगमभीरां अजां सामयां ववशारदां अिािात्वां पदां बुद्ध्वा. So here पदां is noun.
द्वितीया ववभक्ति. All other words are adjective to पदां , dviteeya vibhakti. पदां means turiyam
object of बुद्ध्वा. पदां बद्
ु ध्वा (वयम ्) यथाबलमिमस्कुमोयथाबलम ् is अव्ययी भाव समास बलां
अनतक्रमय यथाबलां. यथाबलां िमस्कुमो is the अन्वय. With this bit, माण्डूक्यउपनिषद्भाष्यम ् is
over. We have to cut and paste there.
Now I will enter the next उपनिषद् - इशावास्यउपनिषद्.इशावास्यउपनिषद्, as we have

seen in our मल
ू ां class is a small उपनिषद्, slightly bigger than माण्डूक्यकाररका, consisting
of 18 मन्रा:. माण्डूक्यकाररका has 12. इशावास्य has 18 मन्रा:. It is called इशावास्यउपनिषद्,
because it begins with the word ईशावास्यां. Or two words ईशा वास्यां. Therefore, it is
called इशावास्ययथाबलम ् Just like केिोपनिषद् is called केिोपनिषद् which begins with the
word केि केिेवषतां पतनत.This उपनिषद् belongs to शक्
ु ल यजुवद
े which is one of the 2
types of यजव
ु ेद - कृष्णयजव
ु ेद is one. शक्
ु ल यजव
ु ेद is another. White and black school
of यजुवद
े . Among ten उपनिषद्s called primary उपनिषद्s for which Sankaracharya has
written commentary there are 2 उपनिषद्s taken from शक्
ु ल यजुवेद - one is
ईशावास्यउपनिषद्, one of the small उपनिषद्s. And the other one is बह
ृ दारण्यक उपनिषद्,
one of the big उपनिषद्s. And generally they say ईशावास्यउपनिषद् is मन्रोपनिषद belonging
to मन्र भाग of वेद and बह
ृ दारण्यक उपनिषद् called ब्रह्मोपनिषद्. And generally it is said
the ब्रह्मोपनिषद् is an expansion or commentary of मन्रोपनिषद. Thus entire बह
ृ दारण्यक,
is considered to be an expanded version of ईशावास्यउपनिषद् which is terse. And all
शक्
ु ल यजव
ु द
े उपनिषद्s have got the शान्न्तपाठ that is पण
ू म
य दः. And therefore, we will start
the study with the मन्र शान्न्तमन्र पूणम
य दः. But here we are reading it as शान्न्तपाठ
Download from www.arshaavinash.in.

1
and not as मङ्गल श्लोक. That is final verse. Therefore don’t get up and go. This is
introductory prayer. We will chant together.
ओांपूणम
य दःपण
ू शय मदां पूणायत्पण
ू म
य ुदच्यते।पूणस्
य यपूणम
य ादायपण
ू म
य ेवावशशष्यते॥ ओां शान्न्तः ! शान्न्तः !! शान्न्तः
In कृष्णयजुवेद while chanting ॐ शान्न्तः, शा is plain and नत is down. And final नत
is up. शान्न्तः श is plain and नत is down first 2 times. And नत is up the last time.
That is in कृष्णयजुवद
े . Whereas in शक्
ु लयजुवेद श is down, and नत is plain. शान्न्त: शान्न्त:
शान्न्त: and नत is plain all the 3 times. Sha is down all the 3 times. There is no up
at all. That is an aside note. For this शान्न्तपाठ, Sankaracharya doesn’t write a
commentary. Because this मन्र occurs in बह
ृ दारण्यक उपनिषद् as a part of the उपनिषद्
itself. बह
ृ दारण्यक, first chapter first section begins with पण
ू म
य दः. And there
Sankaracharya writes a very elaborate commentary, dealing with various पूवप
य क्षा: and
refuting them. It is a very big भाष्यम ्. Since he writes a commentary there in ईशावास्यां,
Sankaracharya doesn’t write a commentary. I will briefly give the meaning. Different
interpretations are possible. I will give the simplest one.
In one of the new year’s talks I gave the meaning of पूणम
य द: that we have to
recollect here. अद: पूण.ं अद: refers to ब्रह्मि ्. That ब्रह्मि ्, because we are ignorant of
ब्रह्मि ्. Therefore, it is called that. ब्रह्मि ् is complete. Limitless. पूणं अद: - अकारान्त: िपुांसक
शलङ्ग: प्रथम एक वचिम ्. इदां पण
ू .ं इदां refers to this जगत ्, the world, which is available
for our experience. This experienceable world being प्रत्यक्ष गोचरां is called इदां . इदां अन्स्त
सांनिकृष्टां. So that ब्रह्मि ् is limitless. What about this world? This world is also limitless.
Because if we have to know the limit of the world, we have to know the limit of
space. Because space is included in world, we don’t know the boundary of space.
According to cosmologists, the space is expanding also. We don’t know what is
expanding, therefore this world is also limitless.
Then next sentence is पण
ू ायत्पूणं उदच्यते. उदच्यते is Vedic verb. In classical Sanskrit
they say उद्विच्यते .उद्+ररच ् धातु . Passive voice. उद्विच्यते. And उद्विच्यते means उत्पद्यते,
emerges, evolves. So पूणायत ्, from that ब्रह्मि ्, पूणं , this universe, उदच्यते . Emerges or
originates. Indicating ब्रह्मन ्, is कारणां. The world is कायं. Both are limitless. One is
limitless कारणां. Another is limitless कायं. This is काययकारण सांबन्ध.
In next line this relationship is going to be revised further. How? पण
ू स्
य य पूणं
आदाय. पूणस्
य य काययस्य जगत: Of this limitless universe, पूणं आदाय, we have - Sanskrit
students have to add a lot of words: so जगत: पूणस्
य य स्वरूपभूतम ् पण
ू ं कारणां आदाय. So
it requires a little bit explanation. Always essential nature of product is its cause. So
काययस्य स्वरूपां कारणांभवनत. आभरणस्य स्वरूपां स्वणयम ् भवनत. मत
ृ ् भाण्डस्य स्वरूपां मत्ृ भवनत.
Similarly any product has got the cause as its स्वरूपम ्. Since the universe is कायं,
ब्रह्मि ् is कारणां, that कारणां ब्रह्म is the स्वरूपम ्, essential nature of कायं. Therefore,

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काययस्यपूणस्
य य जगत: स्वरूपभूतम ् पूणं कारणां आदाय. आदाय means आदीयते चेत ्. We will
translate आदाय as आदीयते चेत ्. आदीयते चेत ् means suppose we separate. So suppose
we separate कारणां ब्रह्म, from the कायं जगत ्. Suppose we separate the causal ब्रह्मि ् from
the effectual universe. आदाय means आदीयते चेत ्. How many things will remain? पूणं
eva that means कारणां, स्वरूपभत
ू म ् पण
ू ं ब्रह्म एव. ब्रह्मि ् alone अवशशष्यते. Will remain. World
will disappear. World cannot exist if ब्रह्मि ् is extricated from the world, exactly like
ornaments, will not be there if gold is separated. Earthenware won’t remain if clay is
separated. Therefore, पूणं एव अवशशष्यते. पण
ू ं ब्रह्मि ् alone remains. World will not remain
or exist.
From this we have to derive the corollaries. When ब्रह्मि ् is there, world exists.
When ब्रह्मि ् is separated, world doesn’t exist. Therefore, ब्रह्मि ्, the कारणां alone lends
existence to the world. And the world, the कायं, borrows existence from ब्रह्मन ्.
Therefore, world has dependent existence. Borrowed existence. Like certain coalition
governments. If one of the parties withdraw coalition govt falls. Therefore, world falls
if ब्रह्मि ् is separated. Therefore, world is false. World falls. Therefore, world is false.
It is called शमथ्या. So whatever is dependently existent is called शमथ्या; whatever is
independently existent is called सत्यम ्. Corollary of 3rd and 4th lines is ब्रह्म सत्यम ्
जगन्न्मथ्या. So the revised relationship between ब्रह्मि ् and world सत्य शमथ्या सांबन्ध:.
Second line we said काययकारण सांबन्ध:. In 3rd and 4th lines we say सत्यशमथ्यासांबन्ध:.
ब्रह्म सत्यम ् and जगन्न्मथ्या is the message of शान्न्तपाठ. ok. Just a side note. Even
though it is not said in this शान्न्त मन्र. Really it is not required in this context also.
Aside note for contemplation. When we say ब्रह्मि ् is कारणां and world is कायं, ब्रह्मि ्, we
associate with माया. Whenever ब्रह्मि ् is given कारणां status, माया, joins. Like in ritual
whenever दक्षक्षणा is to be given, wife has to give permission. द्वहरण्यगभय गभयस्तां she
comes. She knows most of the मन्रा: also. Similarly wife माया, will have to join ब्रह्मि ्
when we say ब्रह्मि ् is कारणां. World is कायं. In काययकारण सांबन्ध:, माया joins ब्रह्मि ्. But
whenever we talk about सत्यशमथ्यासांबन्ध: between ब्रह्मि ् and world, there we have to
carefully note माया would have quietly come to the world. Because world along with
माया is शमथ्या. ब्रह्मि ् along with माया is कारणां. World along with माया is शमथ्या. Because
माया happens to be potential form of the world. Therefore, when world is शमथ्या, माया
is also शमथ्या. So an alert student should remember whenever we say काययकारण सांबन्ध:,
माया comes to ब्रह्मि ् side; whenever we talk about सत्यशमथ्यासांबन्ध:, माया slides to जगत ्.
This we should remember. This is the शान्न्त पाठ. Elaborate commentary of
Sankaracharya, we have to see much later, if and when we come to बह
ृ दारण्यक, we
will see. With this the शान्न्त पाठ is over. We will enter into the अवताररक भाष्यम ्.

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Sankaracharya’s introduction to इशावास्यउपनिषद्.
‘ईशावास्यम ्’इत्यादयोमन्राःकमयस्वववनियक्
ु ताः, तेषामकमयशेषस्यात्मिोयाथात्मयप्रकाशकत्वात ्।
Those who have Gorakhpur edition there is a separate expression given on left
side of भाष्यां in lighter letter ईशाद्वद मन्राणाां ववनियोग: - it is written by editor. He is
giving a sub-heading for this portion. ईशाद्वद मन्राणाां ववनियोग: is editors sub-heading for
this भाष्यां portion.
Now I will have to give a background information. An अवताररक for an अवताररक.
In अिै तसांप्रदाय, वेद is treated as consisting of 2 branches of knowledge. Or 2 branches
of teaching -शास्रियम ् even though वेद itself is one. That is all 4 Vedas put together
is broadly one only. But this Veda itself is divided into 2 portions. वेदपूवय for which
जैशमिी wrote सर
ू called पूवम
य ीमाांसकसूर. And वेदाांत for which, व्यासाचायय wrote sutras called
उत्तर मीमाांसा sutra. So वेदपव
ू य the prior portion and वेदाांत the final portion these 2 portions
form 2 distinct शास्त्राणण.So this is unique to अिै तसांप्रदाय. Whereas most of the other
people don’t accept this division. They treat entire वेद as one शास्रम ् only. This is
called ऐक शास्त्रीयां or एक शास्रवाद; ours is शास्रिय वाद:. This we saw, long before in
the introduction to Mundaka Upanishad. Which was the first one we saw. If you
remember fantastic. And because we treat them as 2 distinct branches of knowledge.
First one is called कमय काण्डां. कमय section or कमय शास्रम ्. Second one is called ब्रह्मकाण्डां
or ज्ञाि काण्डां, ज्ञािां section. So कमय काण्डां and ज्ञाि काण्डां. काण्ड दवयोप पाद्याय कमय ब्रह्मस्वरुपीणे
स्वगायपवगय रूपाय यज्ञेशाय िमो िम: कन्द िय उपाद्याय. कमय काण्डां and ज्ञाि काण्डां. And the very
name indicates - कमय काण्डां deals with कमय, ज्ञाि काण्डां deals with ज्ञािां. Therefore, they
are 2 distinct branches of science. They should be independently respected; either
of them, cannot have a hitchhike on the other. This is advaitins contention.
But many people object to the idea. Prime one being पूवम
य ीमाांसक कमयकाण्डी himself
is the primary objector. And Sankaracharya very elaborately analyses this objection
in his famous Brahmasutra. भाष्यम ् in1-1-4 दत्तस
ु मन्वयात ् - very elaborate commentary
where Sankaracharya takes on the पूवय मीमाांसक. His argument is that ज्ञािां also is a
type of कमय alone. Because we use the verb जािानत. He knows. He does, he walks.
He knows. Therefore, knowing also is a verb. Like any other verb. If all other verbs
reveal action, knowing also is a verb. Reveals action कमय only. Not only that. कमय
also involves a process. Knowing also involves a process. Therefore, ज्ञािां is a verb
and involves a process. Therefore, ज्ञािां is also is a type of कमय. Therefore, ज्ञाि काण्डां
is included. Subsumed into कमयकाण्ड. It doesn’t deserve to exist separately. Thus the
मीमाांसक wants to swallow वेदान्त. Just as China is waiting to swallow Taiwan. Big
crisis is going on. Which may lead to even a world war. Russia joining China. America

4
joining Taiwan. Because China is too big. Taiwan is too small. We are also in same
boat. कमयकाण्ड is too huge. And ज्ञाि काण्डां is too small. All उपनिषद्s put together will
be in a booklet. Commentary it becomes big. मूलां alone is not big. दशोपनिषद book
if you are trying to by heart ,you will get a book which is small. This is a very big
challenge advaitins face from कमयकाण्डी. Therefore, the very existence of वेदान्ता is
threatened - existential crisis.
Therefore, in all the introductions whether it is भगवत्गीता or उपनिषद् or ब्रह्मसर
ू ा,
Shankaracharya’s first job is solving the existential crisis, and establishing that वेदान्त
deserves to be an independent शास्र. Having its own अिुबन्धचतष्ु टयां. In fact, this
introduction is a very terse and technical introduction. In fact, some students asked
me. Swamiji, you use the word technical. What do you mean by that? What I mean
is that it is a portion which contains many शास्र concepts unique to वेदान्त शास्त्र. When
a portion is full of concepts unique to वेदान्ता शास्र not available elsewhere, I call it a
technical portion. To reveal these unique concepts, portion contains lot of unique
words, Vedantic jargons. Any portion, which has got unique Vedantic concepts, and
Vedantic jargons or technical words revealing the concept, that I call as technical.
सांज्ञयशूर, this introduction is a terse and technical introduction. Ananda Giri writes a
very elaborate sub commentary. Vishnu Devananda writes elaborate foot notes also
for ईशावास्य भाष्यां.
So the first point Sankaracharya wants to establish is knowledge doesn’t
technically come under action. Even though knowledge is conveyed through a verb.
And even though knowledge involves a process it cannot be grouped with other
karmas. ज्ञािां is distinct. Because what कमय does ज्ञािां cannot do. What ज्ञािां does कमय
cannot do. That is why we have got distinct कमेन्न्ियाणण and ज्ञािेन्न्ियाणण. कमेन्न्ियाणण
can never do what ज्ञािेन्न्ियाणण do. ज्ञािेन्न्ियाणण can never do what कमेन्न्ियाणण does.
They are distinct. And many distinctions are discussed elsewhere. One distinction
Sankaracharya himself highlights in this introduction. We have seen this several
places before. You all know.
कमय has got 4-fold consequences like कमयफलां. चतुववयधांकमयफलां. I also want to be
terse and technical. कमय can, action can produce something. Action can help us reach
something. Production reaching. Action can modify something- ववकार. Action can purify
something. Like things produced in factories and there are water cleaning centres
where water is cleaned. Production is different. Cleaning is different. There are
factories where one thing is converted into something else. Recycling and upcycling.
Recently only I discovered. Purification modification. Then of course it can reach me
when I move. But in tradition, they give sastric example for all these. Four Gorakhpur

5
edition examples are given. It is only academic. Look at Hindi foot note उत्पन्ि क्रक्रया
आद्वद पुरोडाश is a preparation before doing ritual. It is small cake or cutlet like thing.
Which has to be produced and alter - it has to be offered into fire 1. पुरोडाशis example
for production and then 2. ववकारयोग जैसे सोम आद्वद. सोम is a creeper. And सोम creeper
is to be used in सोमयाग. The creeper cannot be directly offered into fire. Many यागs
you have to cut सोम creeper and then you have to crush and extract सोमरस. Is
called सोमशविां. Modified form of सोम. Therefore, सोमरस is a ववकार:. example for ववकार.
3. 3rd one बलवाि ् करिे अथवा प्राप्त करिेयोग जैसे मन्राद्वद reaching or attaining. Normally
we give the example of reaching or attaining a place away from us. In the शास्त्र in
कमयकाण्ड they give the example the वेदमन्रा:. How do you attain वेदमन्रा:? By studying.
By going to gurukulam. You acquire the वेदमन्रा:. Acquisition process. This is the
example for आन्तत. Can take to स्वगयलोक. जीव goes and reaches स्वगयलोक. These are
traditional standard example 4. 4th one सांस्कार योग्य जैसे व्रीद्वह आद्वद कमयके शेषभत
ु पदाथोमे
ईि धमोको रहिाआवश्यक है . 4th example is सांस्कार purification. So before using any
material for याग, for Vedic rituals, it has to be religiously purified. One is physical
purification. Wash etc. but mere physical purification doesn’t make it ritual worthy.
You should have religious purification. And various methods are there for regions
purification. They give examples. Just another one. That पत्नी अवेक्षक्षत आज्यां भवनत. In a
particular याग when he wants to offer clarified butter or melted, ghee or butter into
fore it has to be purified. वेद itself prescribes method of purification. Wife who is
busy with some other work she is called and she looks at the clarified butter - her
very look is supposed to be a sacred look. Remember wives are respected before
dakshina. So पत्नी अवेक्षक्षत आज्यां भवनत. This becomes a सांस्कार. Another popular method
is प्रोक्षणां sprinkling water chanting some मन्रा: -भू: भूभव
ुय : सुव:
व्याह्रुनत मन्रा:s are
considered to be great purifiers. When it is done that material becomes सांस्कृतां. Means
religiously purified. In all these things, action is involved.
For producing, for reaching, acquiring for modifying, or for purifying these are
the 4 results of all action. Not only religious secular or sacred any action one or
more of these 4 results will be here Sankaracharya established in दत्तस
ु मन्वाय. Here
he briefly mentions ज्ञािां will not do any one of these 4. ज्ञािां cannot produce
something. If ज्ञािां can produce something – wonderful. I want to book a railway ticket.
I just know the train, ticket -train or flight. Mere knowledge of the details will not
produce ticket. Similarly ज्ञािां cannot purify something. You go from room to room, all
cleaned. All not possible. Therefore, ज्ञािां doesn’t purify. ज्ञािां doesn’t modify - it
doesn’t convert uncooked rice into cooked rice just by knowing and it cannot acquire
or reach you anywhere. Therefore, ज्ञािां never gives चतुववयधा कमयफलां.Then even though

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ज्ञािां is a verb, don’t treat it like an action. The job ज्ञािां can do is removal of
ignorance. An intangible invisible silent event happens. Especially when important
things you have to know. What is the result of particular test you gave? Just you
look at report or doctor makes statement - just gets knowledge. Therefore, silently it
brings about a cognitive consequence of removal of invisible intangible ignorance.
Ajana nivritti alone it does. And whatever, misconceptions or notions are there
because of ignorance, those notions also will automatically go away. When you
remove the carpet whatever in the carpet also will go away. Other than that, ज्ञािां
cannot do any one of these Therefore, कमय काण्डां is not ज्ञाि काण्डां, ज्ञाि काण्डां is not
कमयफलां result. If कमयकाण्ड is धमायथक
य ाम, result of ज्ञाि काण्डां is मोक्ष. Therefore, you
have to treat them separately. And therefore it deserves separate अिुबन्धचतुष्टयां also.
That we will see later. And then, these are all general background information. How
many concepts and words आनप्त उत्पवत्त ववकारसांस्कार -so many concepts.
Then in कमयकाण्ड, whenever the वेद introduces or talks about कमय, it will have to
invariably talk two related things also. Related thing is called कमय शेष. Sankaracharya
uses that technical word कमयशष
े : which means कमय सांबन्न्ध. Every कमय requires 2
related topics. First is who has to produce or do that कमय? Because production of
कमय requires various factors like कारकाणण - accessories. A subject performer is required.
Object is required. Instrument is required. Beneficiary is required. Locus is required.
In Sanskrit 6 cases प्रथम द्वितीय, तत
ृ ीय चतथ
ु ी पञ्चमी. Not षष्ठी. सपतमी called कारक
ववभक्ति because they talk about कारक. कारक is क्रक्रयाजिकां. Producer of क्रक्रया- action. So
कारकां is कमयशष
े : related to कमय. And second thing is, nobody will do any कमय, unless
one is interested in consequence of कमय . Because doing a कमय is an expensive thing
- time ,energy, money expenditure. Mental stress expenditure. Any कमय involves lot of
strain. If a person should invest so much resources, he’ll want return for his
investment. Therefore, वेद has to tell him, what is the फलां of that कमय. So फलां is
second कमय शेष. So thus कारकां, and फलां, are -फलां means चतुववयधा कमय फलां; कारक means
performer in some कमय. वेद says ब्राह्मणो यजेत. कारक is ब्राह्मण. दध्िा जुहोनत -कारक is
curd. It will have to be used for rituals. So many priests are to be used. कारकां.
Varieties of fire. गागयपत्य आहविीय.कारकां.Type of ladle to offer the liquid offering. You
cannot use steel or plastic spoon; you have to make the ladle upon पणयमयी. This
ladle is to be made out of this wood. Therefore, कमयकाण्ड will talk about 3 factors -
कमय, and कमय शेष कारकां, and कमय शेष फलां. क्रक्रया, कारकां, फलां. The accessories to produce
action. Result produced by action. Entire कमयकाण्ड deals with karaka क्रक्रयाफलां. कारकां
is father, क्रक्रया is son or daughter. क्रक्रया is स्त्रीशलङ्गां. फलां is grandchild. कारक क्रक्रयाफलां.
कारक जन्यवप्रयक्रक्रयाजन्य फलां . This is subject matter of कमयकाण्ड.

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And Sankaracharya in this terse introduction says in ज्ञाि काण्डां, none of these
3 is there. There is nothing to be done. There is something to be understood. It is
a matter of knowing. There is no doing involved. And वेद serves as a प्रमाणां. Just as
eye reveals an object. It doesn’t produce or modify or purify an object-just reveals
an object that is there. Similarly वेदाांत just reveals my real nature of ब्रह्मि ् आत्मा.
याथात्मयां means परमात्मा स्वरूपां. There is no कमय involved. How do you know there is
no कमय involved? Because there is no कारकां. And there is no चतुववयधा फलां also. Because
in Vedanta, there is no आनप्त उत्पावत्त सांस्कार ववकार. So we have to do lot of मििां. मोक्षम ्
is none of these 4. Therefore, फलां, कमयफलां is not there. And also कारकांs are not there.
Why? आत्मा is अिै तम ्. Where is the question of subject object instrument etc? ब्रह्मापयणां
ब्रह्म हवव: ब्रह्माग्िौ ब्रह्मणा हुतां.एकमेवाद्वितीयांब्रह्म not only कमयफलां is not involved because it is
talking about नित्यां. फलां is अनित्यां. And it doesn’t talk about performer of कमय because
it is talking about अकताय, अभोक्ताआत्मा. There is no performer. कताय is not there and
there is no receiver of the फलां. भोक्ता is not there. अकताय, अभोक्ता, अिै त nitya आत्मा is
revealed. In which क्रक्रया, कारक, फलांs are absent. Wiped out, eliminated, negated,
falsified - बाधधतां उपमन्जयतां. And therefore, Vedanta, exists of its own accord. O कमयकाण्डी
don’t come to swallow me. I am too big for your mouth.
Now look at this terse sentence. ईशावास्यांइत्यादय:मन्रा:. So these मन्रा: beginning
with ईशावास्यां etc. - not one मन्र. Following मन्रा: कमयसु अववनियुक्ता. They are not
intended to be applied. कमयसु in the field of action. So doing. They are not ववनियुिा:
means intended to be applied. Meant for doing something. कमयसु अववनियक्
ु ता. He gives
reason for that. Because तेषाां because all these मन्रा: are अकमयशष
े स्य. आत्मि: याथात्मय
प्रकाशकत्वात ्. They are just meant for giving or revealing.प्र काशां means revealing. What?
आत्मा ि याथात्मयां. Real nature of the Self, the real nature of जीवात्मा. आत्माि: means
जीवात्मि:, याथात्मयां means real nature- real nature of जीवात्मा is परमात्मा. Therefore,
परमात्वा स्वरूप प्रकाशकत्वात ्. And what type of परमात्मा? अकमयशेषस्य.That is the very
important, हे तु गभय ववशेषणां. An adjective which explains. An explaining adjective is
called हे तु गभय ववशेषणां. What does it explain? It explains no कमय is involved. Because
Vedanta reveals an आत्मा, which can never be related to any कमय. िैव कुवयन्ि कारयि ्.
वेदावविाशशिां नित्यां य एिमजमव्ययम ् ।कथां स पुरुषः पाथय कां घातयनत हन्न्त कम ् ॥ २१॥.
So वेदान्ता is revealing an आत्मा, which has no connection with anything that is
remotely कमय. आत्मा is not कमय. आत्मा is not कारकां. आत्मा is not फलां. आत्मा is कारक,
क्रक्रयाफल ववलक्षणां. Whereas कमयकाण्ड, deals with कारक क्रक्रयाफलां. That is whole कमयकाण्ड.
Voluminous. Because वेदान्त reveals the non-dual आत्मा . Where is the question of
कमय involved? How can you include this वेदान्ता, into your कमयकाण्ड? If you include, you
will have अजीणय दोषां.If you swallow me, you will have अजीणय दोषां- you cannot digest.

8
Suppose I say you are अकताय. Therefore, you do अन्ग्िहोरां. Where is the question of
that? याथात्मय प्रकाशकत्वात ्. प्रकाशकत्वात ्हे तौ पञ्चमी. Therefore, साध्यां is कमयसु अववनियुिा.
Therefore, whole development is ज्ञाि काण्डां is not part of कमय काण्डां. It is an independent
शास्रम ्. Then he can talk about who is the अधधकारी ववषय प्रयोजि सांबन्ध. Those details
we will see in next class.
Swami Paramarthananda’s classes on ईशावास्य भाष्यम ्

transcribed by Sri. A.Venkatesan
ओां पूणम
य दः पूणशय मदां पण
ू ायत्पूणम
य ुदच्यते । पूणस्
य यपूणम
य ादायपूणम
य ेवावशशष्यते ॥
ओां शान्न्तः ! शान्न्तः !! शान्न्तः !!!

9
Page number 12, Introductory भाष्यां of इशावास्य.
ईशावास्यम ् इत्यादयो मन्राः कमयस्वववनियुक्ताः, तेषामकमयशेषस्यात्मिोयाथात्मयप्रकाशकत्वात ् ।
In this introductory भाष्यां, which is a terse भाष्यां, Sankaracharya established that

वेदान्ता deserves to be an independent branch of knowledge or teaching. And this has
to be done because, the वेदपूवभ
य ाग people, that is कमयकाण्ड people, who rely upon the
जैशमिी पूवम
य ीमाांस सूराणण vehemently argue that वेदान्ता doesn’t deserve to be an
independent branch. Entire वेदा deals with कमय only. Details we will be seeing in
Brahmasutra in the 4th sutra भाष्यां आमिायस्य क्रक्रयथयत्वात ् आिथयख्यां अददवेदाथायिाां. Important
पव
ू म
य ीमाांस sutram which claims entire वेदा deals with कमय alone. Therefore, वेदान्ता also
falls with कमय. Therefore, वेदान्ता is incorporated and falls within वेद पव
ू य भाग. Therefore,
there are 2 शास्राणण. ऐक शास्त्रीय वेद:. And Sankaracharya wants to establish that वेदान्ता
has got a distinct subject matter. Distinct from वेद पव
ू य भाग. Or कमयकाण्ड.
To show this distinction, first we have to know what is the subject matter of वेद
पूवय भाग. That is technically presented as कारक क्रक्रयाफलां. वेदा deals with, or वेद पूवय भाग
deals with only the 3 subject matters. कारक means various accessories required for
performing कमय or क्रक्रया. Which includes the inanimate accessories like various
materials and also includes animate accessories like the यजमाि, priest, are also
called कारकाणण accessories. The most important being यजमाि who is called कतक
य ृ ारक:
- कतक
य ृ ारकम ् accessory in the form of performer of action. Sentient one. Fire is also
accessory, ladle used for ordering material is accessory. Accessories are a mixture
of both cetana and acetana कारकाणण. Most important is कतक
य ृ ारकम ्. And these कारकाणण
are dealt with in कमयकाण्ड. Joined together they produce a क्रक्रया, याग. Or it can be
उपासिा रूपां मािसां कमय also. And कारक produces क्रक्रया. क्रक्रया produces फलां. One of the
4 types of results - आनप्त, उत्पवत्त, सांस्कार, ववकार चतुववयध कमय फलां. Thus, कारक क्रक्रयाफलां is
the subject matter of कमयकाण्ड.
In this भाष्यां, Sankaracharya establishes that वेदान्ता deals with nature of जीवात्मा.
Which is nothing but परमात्मा. परमात्मा is the स्वरूपां of जीवात्मा. And this परमात्मा which

10
is the subject matter of वेदान्ता doesn’t come under कारकम ्, क्रक्रया or फलां so क्रक्रया कारक
फल ववलक्षण आत्मा is the ववषय. Subject matter. And that he establishes in the first
sentence itself which is a cryptic सूरभूत वाक्यां. There 2 words which are important.One
is अकमय शेष. अकमय शेष: आत्मा. And another word is प्रकाशकत्वात्याथात्मय. प्रकाशकत्वात ्.
प्रकाशकां is technically important. Because in the tradition, in the context of Vedic
analysis, they divide all Vedic sentences into 2 types. Those sentences which reveal
a fact. Which is a matter to be understood called शसद्धबोधकवाक्यम ् or बोधकवाक्यानि.
Statements revealing things. That इन्ि: अन्स्त, स्वगय: अन्स्त etc. They reveal things. And
they do not ask me to do something. स्वगय: अन्स्त. It is something that I know from
वेदा. And I am not instructed to do something. They are called बोधकवाक्यानि. Here
प्रकाशकवाक्यानि means बोधकवाक्यम ् or ज्ञापक वाक्यम ्. All are same. प्रकाशकां. ज्ञापकम ्. बोधकां.
The second set of statements. All this we will be elaborately analysing in Brahma
Sutra 1-1-3. And 1-1-4. शास्त्र योनित्वात ् दत्तस
ु मन्वयात ्. Very elaborately this topic is
discussed. Second group of statements is called चोदकवाक्यानि. चद्
ु धातु - to command
to impel, चोदयनत आज्ञापयनत. And चोदकवाक्यम ् means those Vedic statements which
instruct a person to do something or not to do something. Statements of do’s and
don’ts. प्रववृ त्त परम ् and निववृ त्तपरां . You go after. Or you go away. After receiving the
statement, I am supposed to implement that. They are called चोदकवाक्यम ्. चोदकवाक्यम ्
always generate a कमय. Like saying bring water for me is called चोदकवाक्यम ्. I expect
someone to get up and bring water. When I say bring water. In English grammar
imperative mood. Means there is a commandment. Whereas in बोधकवाक्यम ् you only
generate ज्ञािां. चोदकवाक्यम ् generates कमय - action. बोधकवाक्यम ् only generates
knowledge. Nobody will get up. Because I am not asking to do something. Now
कमयकाण्ड is full of चोदकवाक्यानि. स्वगयकामो यजेत दध्िा जुहोनत. सत्यां वद, धमंचर etc. So
कमयकाण्ड is full of चोदकवाक्यम ्. Therefore, कमयकाण्ड is associated with कमय.
Whereas ज्ञाि काण्ड has got only बोधकवाक्यम ्. There is no कमय involved. Only ज्ञािां
involved. प्रकाशकां indicates, it only reveals something. It doesn’t instruct a person to
do something. Therefore, in चोदकवाक्यम ् कमय अन्स्त. In बोधकवाक्यम ् there is no कमय.
This is difference number one. And neither कमय is there. And कमय शेष is also not
there. Because आत्मा is not कमय शेष. If you remember last class, what is कमय शेष?
कारकां are called कमय शेष. कारकम ् and फलां are called कमय शेष. कमय शेष means, related
to कमय. What are 2 things related to कमय? कारकम ् is related to कमय as the producer of
कमय. Producer-produced relations. And फलां is also related to कमय. In what way? It is
produced by कमय.कारकम ् is producer of कमय. फलां is produced by karma. Thus, as a
producer and as produced कारकम ् and फलां are कमय शेष:. And he says आत्मा is neither
कारकम ्, nor फलां. आत्मा is neither कारकम ् nor फलां. Therefore, अकमय शेष: means कारक

11
फल शभन्ि: इत्यथय:. So therefore, अप्रकाशकत्वात ् negates कमय. अकमय शेषस्य negates कारकम ्
and फलां. Thus, the entire sentence negates क्रक्रया कारक फलां. याथात्मयप्रकाशकत्वात ्.
Therefore, कमयस्वववनियुक्ताः. Up to this we saw in the last class.
And before going further just wanted to make a correction in the previous class.
In the previous class, after, giving the meaning of पण
ू म
य द: मन्रा, I said Sankaracharya
doesn’t comment upon पूणम
य द: in ईशावास्य because it occurs in बह
ृ दारण्यक, as part of
the उपननषद् itself. I gave you reference also. There was a mistake. I want to make
a correction. पूणम
य द doesn’t occur in first chapter. It occurs in the 5th chapter. Chapter
5, first section, first मन्रा.5-1-1, not 1-1-1. It is 5-1-1. There alone Sankaracharya
writes a very elaborate commentary. Now we will continue this अवताररक भाष्यां.
याथात्मयांचात्मिःशुद्धत्वापापववद्धत्वैकत्वनित्यत्वाशरीरत्वसवयगतत्वाद्वदवक्ष्यमाणम ् ।
तच्चकमयणाववरुध्यतइनतयक्
ु तएवैषाांकमयस्वववनियोगः।
In the previous sentence, Sankaracharya said ईशावाद्वदमन्रा’s are meant for

revealing nature of आत्मायाथात्मय प्रकाशािाां. Natural question will be what is the nature
of आत्मा revealed in उपनिषद् in general. And revealed in इशावास्य. In इशावास्य especially
in the initial मन्राs up to 8th मन्रा, आत्मस्वरूपां is talked about. And there in 8thमन्रा
certain important features of आत्मा is mentioned. Sankaracharya is referring to those
features given in 8thमन्रा of iśā. He says याथात्मयांचायाथात्मयम ् means another word for
स्वरूपां. स्वरूपां or nature of आत्मा is शद्
ु धत्वम ् - ever pure. Free from all types of
impurities. Physical, emotional, intellectual, as well as अदृष्ट पापाद्वद. So शुद्धत्वां. And
अपापववद्धत्वम ्- these are the words occurring in 8th मन्रा. He is referring to those
अपापववद्धां - means not afflicted by पापां. Literally word ववद्धां means pierce. व्यध ् to
pierce to hurt to strike etc. in this context afflicted by affected. व्यध ् धातु ववध्यनत
4thconjugation, its past passive participle is ववद्धां पापववद्धां means afflicted by पापां. अपाप
ववद्धां means unafflicted by पापां. Which is more an explanation of शुद्धत्वां सवयगतत्वां.
सवयगतत्वां means it is all-pervading before that एकत्वां. एकत्वां means non duality. नित्यत्वम ्
eternity. And अशरीरत्वां freedom from all the 3 bodies. सवयगतत्वम ् all pervasiveness,
आद्वदद्वद etc is स्वरूपां of आत्मा. We may wonder how does Sankaracharya know? He
says वक्ष्यमाणम ्. I have already read मन्रा. You have not read. Therefore, वक्ष्यमाणम ्
means which are going to be said in 8h मन्रा of इशावास्यां.
And if you look at descriptions of आत्मा, it is very clear that such an आत्मा
cannot be one of the कारकाणण. आत्मा cannot be any one of the कारकम ्. What are the
कारकाणण? 1.कताय. आत्मा being all-pervading it cannot do any action. Therefore, it cannot
be कताय. And can it be कमय, an object of an action? एकत्व, आत्मा being non dual, there

12
cannot be a second thing which can become an object of आत्मा. It is not subject. It
is not an object. It is not an instrument. It is not a beneficiary. It is not the locus. It
cannot be anything connected to कमय. Therefore, this description reveals आत्मि:
अकारकत्वां.Therefore, अक्रक्रयाशेषत्वां. Mentioned in the first sentence. Tasmāt अकमय शेष:
आत्मा. So therefore such a nature of आत्मा, अकारकत्वा स्वरूपां of आत्मा. कमयणाववरुध्यत -
is opposed to कमय. So आत्मा and कमय cannot have any type of relationship ववरुद्ध्येत
इनतहे तुिा. हे त्वथे इनत. इनत हे तुिा. Therefore, युक्तएवै - it is but logical that एषाां
कमयस्वववनियोगः. Therefore, एषाां मन्रािाम ् all these मन्राs which are talking about कारक
and आत्मा cannot have any connection with कमय, therefore कमयसु अववनियोगः- these
मन्राs can never be employed in the field of कमयकाण्डां. कमयसु अववनियोग:. That is the
reason that वेद अन्त is associated with सांन्यास आश्रम. And वेद पूवय भाग is associated
with गह
ृ स्थाश्रम.
A गह
ृ स्था is associated with Vedic rituals. As even he enters गह
ृ स्थाश्रम,he is
introduced to 2types of rituals. स्माथयकमय. And the ritualistic fire associated with स्माथयकमय
is called स्माथय अन्ग्ि, औपासि अन्ग्ि:, स्माथयअन्ग्ि: etc. When he gets married on the very
day of marriage he has to start औपासिम ्. For that he has to create a fire. It is called
स्माथयअन्ग्ि:. So a ritualistic fire meant for doing स्माथय ritual. स्माथय means,स्मनृ त
connected rituals. And within 6 months after marriage, also be ready for श्रौतकमय. And
for that he has to do a special ritual called अन्ग्िआधािां. And once गह
ृ स्था performs
अन्ग्िआधािां, he is called आद्वहदा अन्ग्ि: and an आद्वहदान्ग्ि is associated with श्रौत अन्ग्ि -
another type of ritualistic fire for doing श्रौतकमय. श्रौतकमयmeans śruti prescribed कमय.Thus
श्रौत अन्ग्ि: for śruti prescribed Vedic rituals. स्माथय अन्ग्ि for स्मनृ त prescribed ritual.
Every गह
ृ स्था is associated with श्रौतस्माथयअन्ग्ि. For doing what? कमय. Therefore, कमयकाण्डां,
श्रौतस्माथयकमय, श्रौतस्माथयअन्ग्ि:, गह
ृ स्थाश्रम. They all are inter-connected. And when a
गह
ृ स्थथा becomes a सांन्यासी,what is he going to do? He wants to enter ज्ञािकाण्डां. What
type of ज्ञािकाण्डां? A section which has no relationship with कमय. Therefore, श्रौतकमायणण
he has to renounce. स्माथयकमायणण he has to renounce. Therefore, he has to renounce
श्रौत अन्ग्ि. And he has to renounce स्माथय अन्ग्ि. And therefore, a सांन्यासी gets a special
name, care of 6th chapter of the Bhagavad Gita.
अिाधश्रतः कमयफलां कायं कमय करोनत यः।

स सांन्यासी च योगी च ि निरन्ग्ििय चाक्रक्रयः ॥१॥
A सांन्यासी is called निरन्ग्ि:। And when a सांन्यासी is called निरन्ग्ि:, many people
think, that he doesn’t have cooking fire. Because wife is not there. Kitchen out.
Therefore, भवनत शभक्षाां दे द्वह they connect with cooking fire. Really speaking we are not

13
talking about cooking fire. We are talking about श्रौत अन्ग्ि: called रेतान्ग्ि:। So much
in पूवम
य ीमाांस. I don’t want to confuse you. So श्रौतस्माथय अन्ग्ि he can renounce. Because,
in ज्ञाि काण्ड, there is no kuru. There is no कमय. Then what? क्रक्रया कारक फल ववलक्षण
आत्मा ज्ञािां and abiding in the आत्मज्ञािां, स्वरुप अवस्थािां मोक्ष. So this is how सांन्यास
आश्रम, ज्ञाि काण्ड are interconnected. गह
ृ स्थाश्रम and कमयकाण्ड are interconnected. Thus,
जैशमिी and गह
ृ स्था, व्यासः and सांन्यासीs, that was the classical connection. And that is
why in those days when गह
ृ स्था has to enter वेदान्ता he had problems because he
had too many rituals to do. There was no time
यस्यान्ग्िहोरमदशयमपौणयमासमचातुमायस्यमिाग्रयणमनतधथवन्जयतांच ।मुण्डकोपनिषद्. So many rituals
he has to do - no time. But now even though a गह
ृ स्था doesn’t do श्रौतस्माथयकमय, it is
replaced by office कमय. And therefore, right from working from home means, the
number of hours increases. Net result is, when a person is busy with कमय,casualty is,
वेदान्ता. Anyway, I am getting lost. Let’s come to our topic. Therefore, सांन्यास is
श्रौतस्माथयअन्ग्िपररत्याग: निरन्ग्ित्वां Continuing.
िह्येवांलक्षणमात्मिोयाथात्मयम ्उत्पाद्यांववकाययम ्आतयांसस्

ां कायंवाकतभ
य ृ ोक्तरू
ृ पांवा, येिकमयशेषतास्यात ्;
Here he clearly says an आत्मा of above description - शद्

ु धत्वां अपापववद्धत्वम ्
एकत्वन्मित्यत्वां अशरीरत्वां आत्मा of above description can never be कारकम ् nor फलां. एवां
लक्षण: आत्मि: याथात्मयम ्. Such a nature of आत्मा as described in 8th मन्राउत्पाद्यां. आत्मा
is not उत्पाद्यां. Not a produced कमय फलां. ववकाययम ्- Not a modified कमय फलां. कमय फलां in
the form of modification आतयांकमय फलां, कमय फलां in the form of reaching some place.
Reaching is 2-fold. One is physical reaching by travel. Another is time wise reaching
by waiting. Suppose, a person wants to celebrate शताशभषेकां. He is 70 years old. He
has to reach 80. Timewise he has to reach. For reaching can be either timewise or
space wise. As far as आत्मा is concerned it is not reachable either by time or space
travel. Therefore, ववकाययम ्. आतयांसांस्कायं nor is it a purifiable thing. A product of
purification so सांस्कायं. So, these 4 are mentioned to show that आत्मा is कमय फल
ववलक्षण. Next one is kaarana ववलक्षणत्वां कतभ
य ृ ोिृ रूपां वा. आत्मा cannot be a कताय also. A
भोिा also. Previous portion is फल ववलक्षणत्वां. This one is कारण ववलक्षणत्वां. आत्मा is not
a कताय not a भोक्ता also. येि because of which कमयशेषतास्यात ्. आत्मा would have become
कमयशेषता, if it were फलां or कारकम ्. But since आत्मा is different it cannot be either. Here
शेषता means relationship with कमय आत्मा could have had. But आत्मा cannot have.
सवायसामुपनिषदामात्मयाथात्मयनिरूपणेिैवोपक्षयात ्, गीतािाांमोक्षधमायणाांचैवमपरत्वात ् ।

14
Poorvamimasika will generally raise a question. Sometimes वेदा talks about
certain things धचत्त बोधकवाक्यम ्. no चोदकवाक्यानि. बोधकवाक्यानि are there like description
of heaven. Description of various दे वता:. बोधकवाक्यम ्. Even though वेदा describes certain
दे वता: स्वगय आद्वद loka etc. after describing them, then वेदा prescribes an action, in which
action स्वगय is a part or the devata is a part. It will describe a heaven. And it will
describe a devata. It won’t put a full stop. It will say worship इन्ि through this याग.
So therefore शसद्ध बोधकवाक्यम ् will be connected with a चोदकवाक्यम ्. I hope I am
communicating. शसद्धबोधकवाक्यम ् will talk about a thing like heaven or devata. Later
it will give a चोदकवाक्यम ्, may you do a ritual for getting the heaven. Thus a
बोधकवाक्यम ्, can be connected to a चोदकवाक्यम ्ववधध िा तु एक वाक्यत्वात ् श्रुत्यथेि ववधधमाांस्यु:
दत्तस
ु मन्वयात ् will come. And similarly, इन्ि also can be used as an object of worship.
स्वगय can be a goal of attainment. Similarly, why can’t the उपनिषद् talk about आत्मा,
शसद्ध बोधकवाक्यां and then it can use the आत्मा for some puja or the other. Like दे वता:
or like स्वगय etc. Similarly why can’t आत्मा, become a part of a कमय?
And for that Sankaracharya gives the answer. Unfortunately, after revealing the
आत्मा, वेदा doesn’t prescribe any action. In छान्दोग्य उपनिषद्, after revealing आत्मातत्वमशस
etc. it just concludes saying तद्धस्यववजज्ञौ - श्वेतकेतु understood the आत्मा. It doesn’t say
that you use the आत्मा for some कमय or the other. And in तैनतरीय उपनिषद् भग
ृ व
ु ल्ली
आिन्दो ब्रह्मोद्वदव्य जािात ्. आिन्दां is ब्रह्म, भग
ृ ु understood. Then it concludes
सैषाभागयवीवारुणीववद्या।परमेव्योमन्प्रनतन्ष्ठता। With knowledge the उपनिषद् ends the teaching
without prescribing any कमय. Using the आत्मा or using ब्रह्मि ्. And therefore
Sankaracharya says सवायसाां उपनिषदामा - all the उपनिषद्s आत्मयाथात्मयनिरूपणेिैवो by
merely revealing the nature of the आत्मा, उपक्षयात ्, उपक्षयात ् means it subsides. It keeps
quiet. It becomes quiet. That means, it doesn’t prescribe any other action using the
आत्मा or ब्रह्मि ्. Because ब्रह्मववत ् आतिोनत परम ्. Gaining the ज्ञािां itself gives fulfilment
without requiring any further actions. Gaining the knowledge of इन्ि doesn’t give me
any benefit. I feel miserable. He has got the best vehicle in the world. Like seeing
somebody’s Benz car. I don’t have. I have got old Maruti. So therefore इन्ि has got
airāvatam which I don’t have. Therefore, knowing इन्ि doesn’t give me fulfilment,
knowing स्वगय doesn’t give me fulfilment. Knowledge should be followed by some
action.
Here after gaining ज्ञािां, अदृश्येऽिात्मयेऽनिरुक्तेऽनिलयिेऽभयांप्रनतष्ठाांववन्दते।
अथसोऽभयांगतोभवनत।. This is called उपक्षय:. उपनिषद् feels fulfilled after teaching.
Therefore, it withdraws. Students also get hopefully fulfilled. And therefore, they also
withdraw telling guru that we are grateful to you. They don’t keep asking for blessing.
Always asking for some blessing or the other. No fulfilment. Guru will be happy when

15
the students doesn’t ask for any more blessing. Instead, he says we are grateful to
you. Because I don’t need any more blessing. I am ready to bless others. That is
called fulfilment. उपक्षय means उपनिषद् is fulfilled. Therefore it withdraws. With
satisfaction. And not only the उपनिषद्. All the other स्मनृ त granthās which are dealing
with वेदान्ता. So वेदान्ताबोधकस्मनृ त granthās. And what are they? गीतािाां – Bhagavad
Gita is one स्मनृ त. And मोक्षधमायणाांचैमोक्ष धमय: is another स्मनृ त. Both are part of महाभारतां.
Plural number is given - each sloka is taken as a भगवतगीता. Therefore, plural number.
And मोक्ष धमय: occurs in महाभारतांशान्न्तपवय. Very huge text consisting of 190 odd
chapters, not slokas. Slokas are more than 5000. मोक्ष धमय: Sankaracharya often
refers. So गीतािाां मोक्षधमायणाां च एवां परत्वात ्. एवां परत्वात ् means has got the same subject
matter as the central topic. एवां परत्वां means तात्पययवत्वात ् . So thus, all the उपनिषद्s,
the भगवतगीता, and all the स्मनृ त granthas, also culminate in आत्माज्ञािां. Just an aside
note. Even though we talk about the कमयकाण्ड of the वेदा and ज्ञाि काण्ड of the वेदा,
and वेदा पूवय भाग and वेदा अन्त भाग. And we say वेदपूवय भाग deals with कमय. वेद अन्त
deals with ज्ञािां. But this division is a very porous and loose division. It is not a very
rigid division because, in the वेद पूवय भाग also, there are उपनिषद्ic portions. Vedantic
teaching occurs in several वेदपूवय भाग also. They are called मन्र उपनिषद:. In मन्र भाग
it occurs. So thus ज्ञािां occurs in कमयकाण्डम ् also. And vice versa. कमयs are talked
about in उपनिषद्s also. In तैवत्तरीय उपनिषद् the entire first chapter talked about lot of
कमय.
ऋतांचस्वाध्यायप्रवचिेच।-अग्ियश्यस्वाध्यायप्रवचिेच।अन्ग्िहोरांचस्वाध्यायप्रवचिेच।
सत्यांवद।धमंचर।स्वाध्यायान्माप्रमदः।
All these are part of तैवत्तरीय उपनिषद्शीक्षावल्ली. In भग

ृ ु वल्ली also lot of उपासिानि were
talked about. We should remember that ज्ञािकाण्डां does talk about कमय. But even if it
talks about कमय, we should connect it with कमयकाण्डां. Similarly, in the कमयकाण्ड wherever
आत्मस्वरूपां is talked about, it should be connected with ज्ञािकाण्डां. This is a rough
division only must be noted.
तस्मादात्मिोऽिेकत्वकतत्य ृ वभोक्तत्ृ वाद्वदचअशद्

ु धत्वपापववद्धत्वाद्वदचोपादायलोकबुद्धधशसद्धांकमायणणववद्वहता
नि।
So then a question will come. If आत्माis really अकताय and अभोक्ता, that is the
स्वरूपां of the आत्मा, then naturally आत्मा cannot do any कमय. And if आत्मा cannot do
any कमय, according to vision of the वेदाs or वेदान्ता, how can वेद पव
ू य भाग prescribe कमय
for the same student. Because the जीवात्मा is essentially अकताय and अभोक्ता. Therefore,
not connected with कमय. That is the nature of जीवात्मा. If जीवात्मा is अकताय and अभोक्ता

16
and therefore not a कारक, therefore he cannot do any कमय. How can the every same
वेदा prescribe कमय in the वेद पूवय भाग? That means वेदा is contradicting itself. In the वेद
पूवय भाग, वेदा treats जीवात्मा as कताय and भोक्ता. And in वेद अन्त भाग, same वेदा treats
जीवात्मा as अकताय, अभोक्ता. Therefore, how can the same वेदा, in two portions, beginning
and end portions deal with same जीवात्मा as कताय at one time. And अकताय at another
time? Is it not वेदा contradicting or confusing the seeker? This may be the question.
And वेद पूवय भाग will become अप्रमाणां. Or वेदान्ताभाग will become अप्रमाणां. Because they
are contradicting. If वेदान्ता is correct वेदपूवय भाग will become अप्रमाणां and if वेद पूवय भाग
is correct वेदान्ता will become अप्रमाणां. Or both will become अप्रमाणां because they are
contradicting each other. अप्रमाणां means invalid. How do you resolve this?
We saw this in the Bhagavad Gita भाष्यां 18th chapter सवय धमायि ् पररत्यज्य. The
answer given is this. Really speaking, जीवात्मा is अकताय, अभोक्ता is the fact. But not
knowing this fact, a जीवात्मा mistakes himself or herself to be कताय and भोक्ता. And
therefore, he wants to do कमय. And he wants to seek कमय फलां etc. Therefore,
अज्ञािात्जीवात्मा mistakes himself to be, कताय ,भोक्ता and does कमय. And not only does
कमय. He earns पुण्य पापां and becomes a सांसारी also. So self-misconception, makes जीव
a कताय, भोक्ता and सांसारी also.
Then comes next question. If जीवात्मा is mistaking himself, and he performs कमय
and gets पुण्यम ् and becomes सांसारी, and वेदा knows it is a mistake. What should वेदा
do? वेदा should teach जीवात्मा that you are अकताय अभोक्ता। May you know your real
nature. Don’t do कमय and earn पण्
ु यम ् and पापांम ् and सांसारी. That should be वेदा’s job.
Why should वेदा also join the mistake of every जीवात्मा? And prescribe कमय? Because
by prescribing कमय what is वेदा doing? वेदा is reinforcing -, what? The mistake that the
जीवात्मा has committed. So when person mistakes rope as snake, he should be taught
there is only rope, no snake. Suppose you give him a stick. Beat the snake. You
should just hit and kill. I am joining and reinforcing the mistakes. Similarly how can
वेदा reinforce the mistake of जीवात्मा and give the जीवात्मा lot of कमयs. Do सांध्यावन्दिां.Do
अन्ग्िहोरां. Do पज
ू ा. Do पञ्चमहा यज्ञ.
So why should वेदा reinforce the mistaken कतत्य ृ म ् will be natural question. For
that, our answer is, if the जीवात्मा is ready for this corrective treatment, if जीवात्मा is
ready for वेदान्ता, वेदान्ता will love to teach him instantaneously. यदहरे व ववरजेत ्
तदहरे वप्रव्रजेत ् if you are ready. If you want to give up कमय, give up. I am waiting for
you. Unfortunately majority of humanity is not ready for corrective treatment. Just as
a doctor who wants to do a simple surgery of cataract , he will ask him for certain
tests. If there is pressure, sugar, so many other problems, he cannot do surgery.
First, he has to give medicine to make him surgery worthy.Similarly वेदा feels that

17
जीवात्मा should become साधि चतुष्टय सांपन्ि अधधकारी. For that mistake is useful. It is
a useful mistake. I am कतायभोक्ता mistake is useful using the mistake, Veda, gives
कमय. And even though , that is reinforcing the mistake, but it is giving him साधि
चतुष्टय सांपवत्त. So दोष: अवप अल्पो भववष्यनत said in माण्डूक्य even though there is a दोष,
reinforcing the mistake in सवृ ष्ट प्रक्रक्रया, Goudapadacharya said. So therefore, it uses,
it adds a beneficial दोष and prescribes कमय. And when जीवात्मा is ready it will teach
and therefore Sankaracharya says कमयकाण्ड is valid in the beginning stage.
Therefore तस ्माद् therefore आत्मि: अिेकत्व आद्वद च उपादाय. Mistake committed by
the जीवात्मा, the उपनिषद् initially accepts. What are the mistakes? Accepted mistakes
of जीवात्मा. Accepted by वेदा:. अिेकत्वम ्. The non-dual आत्मा is mistaken as dualistic
आत्मा. This mistake उपनिषद् endorses initially. उपादािां means endorsing the mistake.
Called अध्यारोप प्रकरणम ्. Entire अध्यारोप is endorsing the mistake. अिेकत्वकतत्य ृ वां doership
is a mistake endorsed. भोिृत्वां is a mistake endorsed. आद्वद means I am father. I am
going to become father-in-law, Swamiji. I am going to become a grandfather. So
proud he is. What should वेद do or a सांन्यासी do.? He should not talk ईशावास्यां and
all. Endorse. And give additional blessing hoping that one day he will come and ask
- what is the purpose of गह
ृ स्थाश्रम? वैराग्यां, भोिृत्वम ्, then अशुद्धत्वम ्। Even though
आत्मा is शद्ध
ु ां, he mistakes himself to be अशद्ध
ु : like पापां. I have got lot of पापां, or राग
िे ष -they are all अशुद्धत्वां. It is अपापववद्धां. Here is पापववद्धां is a mistaken notion. I am
afflicted by प्रारब्धां च उपादाय. Temporarily accepting the mistakes of जीवात्मा. Because
these people are in majority. सांन्यासी is in minority. And therefore he should not say
you are not a father or mother. He will get a punch. Therefore, he should go ि बुवद्ध
भेदां जाियेत ्. Don’t confuse humanity. वेदा goes along with them लोक वुवद्धशसद्धां. Popular
mistake वेदा endorses and कमायणण ववद्वहतानि वेदा prescribes कमय for धमय अथय कामपुरुषाथय.
And later धचत्त शुवद्ध also. कमयs are prescribed तदे मवेदािु वचिेि ब्रह्मणा ववववद्वदषन्न्त यज्ञेि
ज्ञािेि तपसा. Anyday hopefully he will attend ईशावास्यभाष्यां in spite of rain.

य यपूणम

18
Page no. 12 Introductory bhashyam last 4 lines at the bottom.
तस्मादात्मि:अिेकत्वकतत्य ृ वभोक्तत्ृ वाद्वदच

अशुद्धत्वपापववद्धत्वाद्वदच
उपादायलोकबद्
ु धधशसद्धम ्कमायणणववद्वहतानि।
Sankaracharya is establishing in this introduction that वेदान्ता deserves to be

treated as a separate sastra different from कमयकाण्ड of the वेद. And the primary reason
is, that the subject matter of वेद पूवय भाग and वेदान्ता, are totally different. In the वेद
पूवय भाग, कारक, क्रक्रया, and फलम ् are the subject matter. Whereas वेद अन्त deals with
the आत्मा, our real nature which is different from कारक क्रक्रया and फलम ्. कारक meaning
accessories of action. क्रक्रया meaning the action produced by the accessories and फलम ्
means the result produced by the action. So, accessories, action, and result, these
three are subject matters of वेद पव
ू य भाग. Whereas वेद अन्त deals with a different
subject matter and therefore वेदान्ता is different. And the आत्मा revealed is different
from कारक, क्रक्रया and फलम ्. Because आत्मा is not one of the accessories of the action.
Atma is not one of the results of action also. So कारक ववलक्षणम ्, फलववलक्षणां च. And
of course, आत्मा is not a क्रक्रया also. And this आत्मा, which is अकताय and अभोक्ता is the
subject matter of वेदान्ता. Then naturally the question comes, if आत्मा is अकताय and
अभोक्ता, then how come every जीवात्मा looks upon himself as a कताय and भोक्ता? And
for that the simple answer is, neat ignorance. Of course, neat if I say you will think
of something else. Big controversy going on. Clear ignorance.
Then the next question comes - a जीवात्मा out of ignorance may look upon look
upon himself as a कतायभोक्ता. How come वेद itself looks upon every जीवात्मा as a कताय
and भोक्ता? How do you know that वेद itself is looking upon जीवात्मा as a कतायभोक्ता?
The entire कमयकाण्ड is a प्रमाणम ् of that. In the voluminous कमयकाण्ड, वेद is prescribing
varieties of dos and don’ts. And if वेद prescribes कमय, वेद must be looking upon every
जीवात्मा as a कतायभोक्ता. And you cannot say वेद is doing it out of ignorance. A जीवात्मा
may mistake. But how can a वेद mistake the जीवात्मा as a कताय or भोक्ता? And वेद

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means भगवाि ्. भगवाि ् cannot have ignorance. So, we have to explain the phenomenon
in which वेद takes the जीवात्मा as कताय and भोक्ता. And the answer is what? The
intention of the वेद is to educate the जीवात्मा. அசடு. You are mistaking yourself as
कताय. You are अकताय - वेद wants to educate. But unfortunately, for receiving the teaching
of the वेद, the जीवात्मा requires lot of preparation. And for that preparation कमाय is
useful. And for performing the कमय, the mistaken कतत्य ृ वां is useful. उवयशी शापां उपकारां
ச ொல்லற மொதிரி. The mistaken notion that I am कताय, वेद intelligently, ingeniously makes
use of and retains the कतत्य ृ वां. OK, you mistake yourself to be a कताय. I will give you
नित्य िैशमवत्तक कमय. First, I have to do lot of कामय कमाय - they have to give to develop
वैराग्यां. परीक्ष्य लोकाि ्. And after developing वैराग्यां, one will get interested in self-
knowledge. तमेदांवद
े ािु वचिेि ब्राह्मणा ववववद्वदषन्न्त. न्जज्ञासा will come. And when न्जज्ञासा is
there, one should have the preparation. That वववेक वैराग्यां all of them should be there.
For all of them नित्य िैशमवत्तक कमयs are useful. For getting न्जज्ञासा also it is useful. And
for improving the other qualifications also, it is useful.
Therefore, first वेद joins the mistake. And assuming the mistake or accepting the
mistake, वेद gives varieties of कमाय hoping that one day from कमयकाण्ड, the जीवात्मा will
come to ज्ञािकाण्ड. Therefore, Sankaracharya said, तस्माद् आत्मि: अिेकत्वकतत्य ृ व - the
whole list is a mistake. The self -misconceptions are enumerated. अिेकत्वां is
misconception1. कतत्य ृ वां 2. भोक्तत
ृ ्वां 3. अशुद्धत्वम ् 4. पापववद्धत्वम ् 5., very careful, not
अपापववद्धत्वम ् - all these mistakes. How do you know they are mistakes?
Sankaracharya says लोकबद्
ु धधशसद्धां - mistakes which are widely committed by the
humanity. Here लोक: means अज्ञ जिा: - अज्ञािी जि बुवद्ध शसद्धांच उपादाय. So लोकबद्
ु धधशसद्धां–
Sanskrit students - is adjective for 2 portions. लोकबुद्धधशसद्धांकरत्ुय वाद्वद is िपुांसक शलङ्ग
द्वितीय बहुवचिां. And पापववद्धत्वाद्वद is िपुांसक शलङ्ग द्वितीय एकवचिां. For both of them,
लोकबुद्धधशसद्धां is adjective. How do you do अन्वय? लोकबुद्धधशसद्धांभोक्रुत्वाद्वद उपादाय.
लोकबद्
ु धधशसद्धांपापववद्धत्वाद्वद उपादाय. उपादाय means accepting temporarily. Accepting what?
Accepting the universal mistake. So, accepting the 2-fold universal mistakes.
What does वेद do? OK. You have mistaken yourself to be कताय. I will also join
that mistake And I will also assume you are कताय. That is called अध्यारोप प्रकरणम ्.
Deliberately, superimposing कतत्य ृ वां done by the Vedas. With what intention? Later,
after the student becomes senior enough, the वेद can wipe off. I give the example of
applying soap. Why do you apply soap? For removing the ignorance कतत्य ृ वां impurity.
And just because soap is useful you don’t permanently keep the soap. We apply
soap called अध्यारोप and rinse the soap, is called अपवाद. कतत्य ृ वां soap वेद applies. And
after तत्त्वमशस महावाक्यां, or through तत्त्वमशस महावाक्यां, the soap called कतत्य ृ वां is washed
off. That is called अपवाद प्रकरणम ्. Therefore, उपादाय means अध्यारोपम ् कृत्वा.

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कमायणणववद्वहतानि. Actions are prescribed for this அசடு कताय, the ignoramus कताय. Up to
this, we saw in the last class. Continuing.
योद्वहकमयफलेिाथीदृष्टे िब्रह्मवचयसाद्वदिाअदृष्टे िस्वगायद्वदिाचद्विजानतरहां िकाणत्वकुणणत्वाद्वद

अिधधकारप्रयोजकधमयवाि ्इत्यात्मािांमन्यतेसोऽधधक्रक्रयते कमयन्स्वनत: अधधकारववदोवदन्न्त।
And that वेद assumes the universal mistake as a fact is proved by the पूवय
मीमाांसशास्रां also. So the कमयकाण्डीs themselves accept that and they talk about the
qualifications required for performing the कमाय of the वेद पूवय भाग. Just as वेदान्ता requires
4-fold qualifications, वैद्वदक कमाय requires 3-fold qualifications. And all these qualifications
are universal mistakes. The first mistake is what? I am a कताय. He has committed
the mistake. And a कताय, what will he do? He will be in search of varieties of कमयफलां.
Every कताय is interested in varieties of कमयफलां, varieties meaning आन्तत उत्पवत्त सांस्कार
ववकार. And for acquiring varieties of कमयफलां, he performs varieties of कमाय. Therefore,
the first qualification is desire for कमयफलां. And this qualification is called कमय फल अधथयत्वां.
And अधथयत्वां is qualification no. 1. अधथयत्वां you have to supply कमय फल अधथयत्वां. So, when
a person is interested in पुर, पर
ु कामो यजेत. पुरकामेवष्ट याग. When I want rain, कारीव्याय
यजेत कारीरर याग:. And if a person is not interested in कमयफलां, there is no use prescribing
पुरकामेवष्ट याग to कुचेल who has got several children. You don’t prescribe because he
is not putra अथी. So, I can prescribe a कमाय, and he will be qualified only when अधथयत्वां
is there.
And then what is the second qualification? दक्षत्वां. दक्षत्वां means what? The ability,
the affordability, that is what in the advertisement, in newspaper. It is a wonderful
house and it is affordable. Only 7,000 rupees per square feet. So therefore, one
person must be capable of doing the कमाय. Financial resources must be there. And
people resources, manpower, is required. And above all, physical fitness is also
required. That he must not be blind. He should not be deaf. If he is blind, he will
not know where the fire is - to offer oblation. If he is deaf, he will not be able to
hear the मन्रा and chant. So if he is lame, he cannot do प्रदक्षक्षणा िमस्कारs. And
therefore, दक्षत्वां physical fitness etc is required.
And then the 3rd one, they call it अपयुद
य स्तत्वां. अपयद
ुय स्तत्वां means scriptural
disqualification. Should not be there. Absence of scriptural disqualifications. अपयुद
य स्त्वम ्
means scriptural disqualification. Sanskrit students परर+उद्+अस ् धातु 4thconjugation.
पयद
ुय स्यनत means to negate. पयद
ुय स्त: means negated. Banned. For example, we should
show the certificate of 2 vaccinations to enter the shop. Means those who do not
have the certificate – they are all पयुद
य स्ता:. And only if I have the certificate, I become

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अपयुद
य स्ता: - permitted. Not banned. Or in positive language, permitted. What is that?
Every वैद्वदक कमय is prescribed for, first a द्विज:. The one who has gone through उपियिां.
He must be ब्राह्मण, क्षत्ररय or वैश्य. The one who is not any one of these 3, he is
पयुद
य स्त:. Therefore, first qualification is what? I should be द्विज:. And thereafter the
rest qualifications - राजा राजसय
ू ेि यजेत. Let a क्षत्ररय perform the rituals. क्षत्ररय will
become अपयद
ुय स्त:. ब्राह्मण and वैश्य will come under पयद
ुय स्तत्वां. And therefore, in कमयकाण्ड
language, I should be a द्विज:. द्विज: means the one who has got the sacred thread.
And not only, a person must be a द्विज:, a person must conclude, I am द्विज:.
After ज्ञािां, यत्तदिे श्यमग्राह्यमगोरमवणयमचक्षुःश्रोरांतदपाणणपादम ्।. A ज्ञािी doesn’t look upon
himself as द्विज:. He looks upon himself as अज:. अज: means अजोनित्य शास्वतोऽयांपुराणां.
And once I look upon as myself अज:, I am पयुद
य स्त: or अपयद
ुय स्त:? A ज्ञािी becomes
पयुद
य स्त:. He is no more fit for doing the कमाय. Sankaracharya says a ज्ञािी is अिधधकारी.
सांन्यासी एव अधधकार: ि तु कमायणण. And if I am a ज्ञािी, I am पयद
ुय स्त:. I cannot do a ritual.
And even if I perform the ritual, ज्ञािी’s ritual will not produce the necessary पुण्यां, the
कमयफलां. आगाशम is not there. Why? पयुद
य स्तत्वात ्. Hs कमाय will be called कमय आभास:.
Therefore, ज्ञािी is prohibited and all the other non-द्विजातीs are also prohibited.
Therefore, not only I should be द्विज:, I should look upon myself as द्विज:. And therefore,
in the qualifications they say nicely. They don’t say द्विज: is qualified. They say the
one who thinks, I am a द्विज: is qualified. Very fine note.
So अधथयत्वां, दक्षत्वां and अपयद
ुय स्तत्वां. When these 3 are there, I am qualified. That
is said here. य: कमयफलेि अथी the one who is a seeker. Of what? Not मोक्ष. कमायफलेि.
निशमत्त तत
ृ ीय. कमयफलम ् निशमत्तां अथी भवनत. For the purpose of कमयफलां, he becomes अथी.
And what type of कमयफलां? 2- fold कमयफलांs. दृष्टे िब्रह्मवचयसाद्वदिा. Either it is visible result.
So rain will come under visible result or invisible result? Invisible rain வந்து என்ன
பிரய ோஜனம்? It is दृष्ट फलम ्. पुर is दृष्टफलम ् or अदृष्टफलम ्? It is दृष्टफलम ्। So he is
interested in दृष्टफलम ्? Like what? Sankaracharya gives an example -ब्रह्मवचयसेि.
ब्रह्मवचयस ् means what? The spiritual glow. Of personality. களை in Tamil. वैद्वदक களை.
So ब्रह्मवचयस ् means glowing personality. Not by applying Fair and Lovely. Glow because
of वेद adhyayanam. वैद्वदक कमाय अिष्ु ठािम ् gives a personality. A person may be
interested in that glow. So ब्रह्मवचयसादीि - adjective to दृष्ट फलेिअथी. Or, स्वगायद्वदिाअदृष्टे ि
फलेि. स्वगय will come under अदृष्टफलम ्. अदृष्टम ् now. Very careful - svarga is अदृष्टम ्
now. But when I go to svarga, it should not be अदृष्टम ्. ரம்போ உற்வசி டோன்சச போக்கோயே
என்ன பிரய ோஜனம். So therefore, they must be visible. So you should add, now अदृष्टे ि.
And later दृष्टे ि फलेिअथी. This is qualification number one. Then द्विजानत: इनत अहममन्यते
comes later. And also concludes that I have gone through उपियिां and therefore, I
am qualified to do वैद्वदक कमाय. So द्विजानत: अहां इनत य: मन्यते. This is second qualification.

22
This qualification alone is called अपयद
ुय स्तत्वां. शूि: is पयद
ुय स्त:. शूि: is prohibited from
doing कमाय- all controversial topic – I don’t want to get into that. So that is अपशर
ू ाधधकरणां.
ब्रह्मसूरा - huge discussion is there. Ok. द्विजानत: अहां . And then the third qualification is
दक्षत्वां. I have got all the physical fitness. And that means what? That means
काणकुन्ब्जत्वाद्वदअिधधकारप्रयोजक धमयवत्व धमयवाि ्ि. I don’t have the qualification. I don’t
have the features which disqualify me. So, instead of saying I have qualification he
puts in negative language. I am free from disqualifying features. What a language! I
am free from disqualifying features.
And what are the disqualifying features? काण, means blindness especially in one
eye or two eyes. काण: means one eyed person. अन्ध: means one who is blind in
both the eyes. So काणत्वम ् and अन्धत्वम ् and कुब्जत्वां. कुब्ज means hunch back.
Therefore who cannot sit properly, who cannot stand properly, who cannot perform
the ritual. Therefore, कुब्जत्वाद्वदअिधधकार प्रयोजक धमयवाि ्. Means disqualifying features. ि
I am not. So, I am not endowed with disqualifying features. That means I have
qualifying features. That means अहां दक्ष:. दक्ष: means समथय: - capable. Able bodies. I
am. So धमयवाि ् इनत. Sanskrit students nitya आत्मािां you should not read – it is not
eternal आत्मा. धमयवाि ् इनत आत्मािांमन्यते, he should say, I am ब्राह्मण:. I am now 80
years old. I am qualified to perform शदाशभषेकां. दे हाशभमाि is required. वणय आश्रम अशभमाि
is required. The one who has got all.
And all of them will come under what? Self-misconception. All the 3
qualifications are self- misconceptions. In fact, what qualifies a person for वेद पव
ू य भाग,
disqualifies a person for वेद अन्त. And what qualifies a person for वेद अन्त, disqualifies
a person for वेद पूव.य That’s why they are diagonally opposite. That is why an aside
note. When wedding is taking place, suppose a सांन्यासी comes, traditionally it is
considered अपशकुिां. सांन्यासी never feels bad. He is happy only. But in the mandapam,
entrance of सांन्यासी is considered to be अपशकुिां. And the reason you can guess. If
a सांन्यासी comes, you have to welcome. And you have to chant सांन्यासी मन्रा. What
is the mantra? ि कमयणा ि प्रजया ि धिेि. प्रजा are useless is the मन्रा. He is getting
married for what? धमय प्रजा अशभवद्
ृ ध्यथयम ्थय. So thus they are diagonally opposite. In the
Gita, Sankaracharya says like the east and west. If you remember that, it is
wonderful. Like east and west they are diagonally opposite. Anyway, I’m getting lost.
Let us come to the topic. इनतआत्मािां अशभमन्यते. He wrongly conceives himself. स:-
such a mistaking person alone अधधक्रक्रयते he is fit कमयसु in performing all the वैद्वदक
कमायs. इनत: अधधकारववध:. अधधकारववध: means पव
ू य मीमाांसक. So पव
ू य मीमाांसका: वदन्न्त. So
sub commentators refer to the पूवय मीमाांससर
ू ां and all. Where 6-1-1 or something, the

23
सूर number they give. In this पूवय मीमाांससर
ू ां called अधधकार सूरां. There they declare.
And what does वेद do? वेद also joins them. Continuing.
तस्मादे तेमन्रा:आत्मिोयाथात्मयप्रकाशिेिआत्मववषयांस्वाभाववकम ्अज्ञािांनिवतययन्तःशोकमोहाद्वदसांसारधमय

ववन्च्छवत्तसाधिम ् आत्मैकत्वाद्वदववज्ञािम ् उत्पादयन्ती। इत्येवम ्उक्ताधधकारी
अशभधेयसमबन्धप्रयोजिान्मन्राि ् सङ्क्षेपतोव्याख्यास्यामः।।
So, the कमायधधकार is कमय फल अथी it was said. कमय फल अथी is the one who is an
अधधकारी for कमयकाण्ड. So who is अधधकारी for ज्ञािकाण्ड? The one who is not interested
in कमयफलां. परीक्ष्य लोकाि ् कमयधचताि ् ब्राह्मणा: निवेदमायात्नान्स्त अकृत कृतेि, So कमय फल अथी is
पूवक
य ाण्ड अधधकारी. कमय फल ववरागी is ज्ञािकाण्ड अधधकारी. Not only ववषय is different, अधधकारी
is also different. ववषय भेद:, अधधकारी भेद:. These are all called अिब
ु न्धचतष्ु टयां. If you
remember the word अिब
ु न्धचतष्ु टयां, I will be very, very happy. Otherwise ok. So ववषय
भेद:, अधधकारी भेद:. Then what about प्रयोजिां? So in कमयकाण्ड, आन्तत उत्पवत्त सांस्कार ववकार
अनित्य प्रयोजिां comes. Whereas here मोक्ष is going to come. That is said here.
तस्मादे तेमन्रा.
Therefore, these मन्राs, आत्मिोयाथात्मयप्रकाशिेि by revealing who we really ask.
So by revealing the real Self, what is the immediate benefit? The immediate benefit
is intellectual. Intellectual benefit is immediate benefit. Knowledge is intellectual. Let
there not be any doubt. Because, many people think spiritual knowledge is called
spiritual knowledge because it is taking place in the spirit. Therefore, self-knowledge
takes place in the आत्मा is very big misconception. Remember, spiritual knowledge is
intellectual knowledge. Then if it is intellectual knowledge, why do you call it spiritual
knowledge? It is not a knowledge taking place in the spirit. But it is a knowledge
about the spirit. Therefore, spirit is not the locus of knowledge. Spirit is the object
of knowledge. Intellect is the locus of knowledge. Spirit is the object of knowledge.
Since the spirit is the object of knowledge it can be called spiritual knowledge. Since
the intellect is the locus of the knowledge, it can be called intellectual knowledge.
Therefore, we get an intellectual spiritual knowledge. So therefore, आत्मववषयक बुवद्ध
आश्रयक ज्ञािां. आत्मववषयक बुवद्ध अधधकरणक ज्ञािां.Therefore, the knowledge is intellectual
knowledge and the immediate benefit is intellectual. Which is instantaneous. And what
is the instantaneous intellectual benefit? Ignorance walks out. If it doesn’t walk out,
it is not called knowledge. अज्ञाि निवतयकां ज्ञािां. So अज्ञाि निवतयक ववृ त्त alone is called
ज्ञािां. Otherwise it will come under उपासिां c/o the 9thchapter of पञ्चदशी. उपासि ववृ त्त we
are not talking about. ज्ञाि वनृ त.

24
Therefore, instantaneous intellectual benefit is I am no more ignorant of the fact
about myself. And what is the fact? I happen to be ब्रह्मि ्. I happen to be ब्रह्मि ्,
whether you like it or not. I am no more confusion. And once the ignorance goes
away, the self-misconception also goes away. The worst misconception being, I am
a सांसारी. I am a साधक:. I am a सांसारी is a misconception. I am a sadhak. He will
proudly say. I am a साधक् . These are all misconceptions. This साधकत्व सांसाररत्व
misconception goes away. अहां शसद्ध: अन्स्म. मुि: अन्स्म. आत्मा अन्स्म.Thus ignorance and
misconception go away. This is the instantaneous intellectual benefit.
And then comes the by product called emotional benefit. That emotional benefit
will have to come gradually because, even after claiming अहां ब्रह्मान्स्म, अहां जीवोन्स्म
वासिा, lingers. They give the example of the residue of oil. Nice example. Suppose
we have got oil. You pour the oil. And keep the vessel overnight. Next morning you
see. Oil will be there. You pour that overnight it will continue to be there. Like the
oil residue, वासिाs continue. And majority of time it is the वासिा, that responds to the
situation. According to psychologists, 90% of our responses come from subconscious
mind. Subconscious mind dominates in response. And after responding, conscious
mind will slowly come. It will ask. Why did you do like this. Why did you cry.
Therefore, since subconscious mind responds and emotions happen from
subconscious mind, emotional benefit requires ववपरीत भाविा निवतयक निद्वदध्यासिां for long
time. श्रवण मििां will remove intellectual सांसार. निद्वदध्यासिां has to gradually remove
emotional सांसार. Emotional सांसार निववृ त्त is by product. Intellectual सांसार निववृ त्त is the
primary benefit.
Then an aside note. If the intellectual सांसार is eliminated, even if the emotional
सांसार निववृ त्त is slow, I am not worried. Why? My intellect tells me emotional problems
belong to अिात्मा. My intellect tells me I am not अिात्मा.Therefore, let the emotional
problem go away. Therefore, the rate of the removal of emotional सांसार should not
disturb me if my knowledge is clear which is called ज्ञाि निष्ठा. If ज्ञाि निष्ठा is there,
I am not worried about the emotional reactions. Because, mind is not me. Mind is
not mine. Mind is mithya. You improve the mind. But don’t worry about that. Relax.
So focus on ज्ञाि निष्ठा. That is important. Not emotional सांसार निववृ त्त. That is secondary.
Primary thing is ज्ञाि निष्ठा. Just an aside note.
याथात्मय प्रकाशिेि आत्माववषयां स्वाभाववकां अज्ञािां निवतययन्त:. Primary benefit is
removal of ignorance. What ignorance? आत्मववषयां अज्ञािां. Self-ignorance it removes,
What removes? एते मन्रा:; इशावास्यमन्राs removeself ignorance and you can add self-
misconception thinking that I am the mind, thinking that I have a mind, thinking that
I reacted. All these are misconceptions, When do I say I reacted? When I think I am

25
the mind. If I have ज्ञाि निष्ठा, I will never complain I reacted. Mind reacted. Therefore,
ignorance and misconception, वेदान्ता removes. That is called स्वरूप अवस्थाि रूपमोक्ष:.
This is primary benefit. Then, what is the secondary by product? शोक.शोक, means
worry. मोह - conflict. आद्वद -means all other things. We know. We have a big list.
Fear. All are emotional सांसार. आद्वद सांसार धमय, this emotional सांसार will never be removed
instantaneously. It will take long निद्वदध्यासिां. That is why I said FIR, you can never
remove. FIR you can only reduce. From what to so what? And gap between what
and so what you can keep on reducing which is called R reduction. Recovery period
gradually comes down. I can go on and on. शोकमोहाद्वद सांसार धमाय ववन्च्छवत्त. Thus वेदान्ता
gives importance to intellectual सांसार निववृ त्त and emotional सांसार निववृ त्त. And initially,
we are interested in only emotional सांसार निववृ त्त. We consider it primary but really
speaking it is secondary only. Intellectual सांसार is primary. That should be eliminated.
साधिां - means of removing 2-fold सांसार. What is that mean? साधिां आत्मएकत्वाद्वद
ववज्ञािां. So this self-knowledge is the means of removing the 2-fold सांसार, which साधिां
इशावास्य उपनिषद् produces. What a sentence. We have to dwell on the sentence.
इशावास्य उपनिषद् produces the knowledge which knowledge is the means for removing
the 2-fold सांसार. The intellectual – the primary सांसार and emotional - the secondary
सांसार. And this it gives. And what is that knowledge? आत्मएकत्व ज्ञािां. I am not one
of the जीवात्माs struggling with other जीवात्माs in the family. Both are equally ignorant.
Imagine the rate of सांसार . Everyone in family is equally and intensely सांसारी. And
therefore, the effect is what? Cumulative. Nuclear reaction. Therefore, if we have got
violent सांसार at home, it is legitimate. It is most natural. So therefore I am जीवात्मा
and there are so many जीवात्माs and whole life becomes struggle with every member
of the family. Spouse gives me trouble, children give me maha trouble, grandchildren
gives me maha trouble. And I have celebrated किकाशभषेकां with great grandchildren,
and each one is सांसार कारणां. Who I am proud of - அது யவறை. Therefore, ववन्च्छवत्त
साधिां आत्मएकत्वम ्. एकत्वम ् you have to underline. There is only one आत्मा and आद्वद
पदात ् not only आत्मि: एकत्वां. But also आत्मि: ब्रह्मत्वां. आत्मि: जगदद्वदष्ठाित्वम ्. आत्मि:
असङ्गत्वां. आत्मि: सवय कमय ववनिमुि
य त्वम ्. आत्मि: नित्यमुित्वां. All of them ज्ञािां उत्पादयन्न्त.
So as even we read this introduction the importance and glory of इशावास्य उपनिषद्
must get jacked up. What is the value of this Gorakhpur edition इशावास्य book? 7
rupees. But when you read this introduction, is it 7 rupees. It produces मोक्षपुरुषाथय.
Respect should increase. उत्पादयन्न्त. After that there is a full stop which is not
required. इनत. Because of this reason, इनत एवां उि अधधकारी अशभधेय सांबन्ध
प्रयोजिवाि ्इशावास्यां has got all the 4 अिुबन्धचतुष्टयां.,What are the 4? अधधकारी and who
is अधधकारी? मोक्ष अथी is the अधधकारी. Not कमयफलअथी. Or you can say कमय फल ववरागी

26
is अधधकारी. Then अशभधेय. अशभधेय means the subject matter. And what is the subject
matter? क्रक्रयाकारक फलववलक्षणआत्मा which is a very loaded expression. You can talk
for one hour on his word itself. क्रक्रयाकारक फलववलक्षण आत्मा is the अशभधेय. And what
is the सांबन्ध? सांबन्ध between the मन्रा and the ववषय. सांबन्ध is between the मन्रा and
अधधकारी you can take. Or मन्रा and ववषय you can take. Or मन्रा and प्रयोजिांyou can
take. And any one of these three you can take. But normally we take मन्रा and ववषय.
ववषय means आत्मा. What is the relationship between these मन्रा and आत्मा? मन्रा is
प्रमाणां - शब्दप्रमाणम ्. And आत्मा is ववषय, the प्रमेयां. And what is the relationship between
प्रमाणम ् and प्रमेयां? प्रमाणां reveals the प्रमेयां. Revealer-Revealed सांबन्ध. शास्त्र योनित्वात ्
शास्रां एव योनि प्रमाणां यस्य. So therefore, सांबन्ध is called प्रनतपाद्य प्रनतपाधकसांबन्ध. Or
Sankaracharya’s expression प्रकाश्य प्रकाशक सांबन्ध. प्रकाशकमन्रा: he said and therefore,
प्रकाश्य प्रकाशकसांबन्ध. What is प्रकाश्यां? आत ्मा is प्रकाश्यां revealed. उपनिषद् is प्रकाशकम ् -
revealer as the शब्दप्रमाणम ्. So प्रयोजिाि ्. So प्रयोजिान्मन्राि ् – बहुव्रीद्वह. So how is the
ववग्रह वाक्यां, Sanskrit students? उिानिअधधकारी अशभधेय सांबन्ध प्रयोजिानि उिानि एषाां मन्राणाां-
बहुव्रीद्वह. Those मन्राs for which the अिुबन्धचतुष्टयां has been presented. Where? In the
introduction. Thus the whole introduction has presented a distinct अधधकारी ववषयप्रयोजि
and सांबन्ध distinct from the अधधकारी ववषय प्रयोजि and सांबन्ध from कमयकाण्ड. Therefore,
अिब
ु न्धचतष्ट
ु य भेदात ् शास्त्र भेद. शास्रां becomes a शास्रां when it has got its own distinct
अिुबन्धचतष्ु टयां. And therefore, it is worth commenting because कमयकाण्ड will not give
this प्रयोजिां. Therefore, he says मन्राि ्-हे तु गभय ववशेषणां. So, प्रयोजिाि ् मन्राि ्व्याख्यास्याम:.
We are going to comment upon. Why bahuvacanam? We are going to comment?
Can we say royal We? Where is royal for sanyasi? So c/o Platform. How can you
call royal? You justify by saying Sankaracharya identifies with the गुरु परमपरा. येरी मे
गुरुशभ: पूवं पद वाक्य प्रमाणत: व्याख्याता: सवयवेदान्ता:स्तान्न्ित्यां प्रितोस्मयहां . I am boldly entering
into the commentary because I am backed up by a wonderful परमपर.व्याख्यास्मा. With
this, the अिब
ु न्ध चतष्ट
ु य रूप अवतररक भाष्यां समाप्तां. Brilliant introduction. I hope you are
able to appreciate the glory of भाष्यां. And in this book it is only 2 pages. You go to
Ananda Giri and footnote etc., this itself becomes more elaborate.

य यपूणम

27
4. मन्रा-1 (26-01-22)
Page no. 13. second paragraph bhashyam
तस्मादे ते मन्रा: आत्मिो याथात्मयप्रकाशिेि आत्मववषयां स्वाभाववकमज्ञािां निवतययन्तः

शोकमोहाद्वदसांसारधमयववन्च्छवत्तसाधिम ् अत्मैकत्वाद्वदववज्ञािमत्ु पादयन्ती
एत्येवमुक्ताधधकाययशभधेयसमबन्धप्रयोजिाि ् न्रान्सङ्क्षेपतो व्याख्यास्यामः
In this paragraph there is a full top after उत्पादयन्न्त. That is not required. Because
the sentence continues उतापदान्न्त इनत एवां . With this paragraph, the introductory भाष्यां
to ईशावास्य उपनिषद् is over. In this introduction Sankaracharya established that वेदान्ता
should be treated as a distinct branch of knowledge different from कमयकाण्डम ् or पूवय
मीमाांस शास्त्रम ् because कमयकाण्डांम ् has got a distinct अिुबन्ध चतष्ु टयम ् and वेदान्ता has
got a distinct अिब
ु न्ध चतष्ु टयम ्. And we saw the अिब
ु न्ध चतष्ु टयम ् also - the 4 factors.
The subject matter is distinct. It deals with आत्मा which is क्रक्रया कारक फल ववलक्षणां.
Which is not there in कमयकाण्ड. And it has got distinct benefit and that is , it produces
self-knowledge. Removes self-ignorance, removes self-misconception, thus removes
intellectual सांसार. And later, consequently the emotional सांसार. Therefore, सांसार निववृ त्त
रूप प्रयोजिम ् अस्ति. Subject matter is there. Benefit is there. And there is candidate
also. Even though candidates may be few, but there are. The candidate being the
one who is interested in self-knowledge. And interested in removing सांसार through
self-knowledge. In short मुमक्ष
ु ु is the अधधकारी and relationship between self and
ईशावास्य उपनिषद् text is called प्रनतपाद्य प्रनतपादक सांबन्ध. आत्मा is revealed. Therefore,
प्रनतपाद्यम ्. And text is revealer, therefore, it is प्रनतपादकांम ्. प्रनतपादकां is प्रमाणम ्. आत्मा is
प्रमेयम ्. प्रमाण प्रमेय सबन्ध: अन्स्त. And therefore, it is worth commenting on. And
therefore, we are entering into the commentary of the 18 मन्रा: of ईशावास्य उपनिषद्.
This is the introduction. Now we will enter the उपनिषद् proper. मन्रा number 1.
ईशा वास्यशमदां सवं यन्त्कांच जगत्याां जगत ्। तेि त्यक्तेि भुञ्जीथा: मा गध

ृ ः कस्य न्स्वद्धिम ् ।।

28
I will give a general introduction. And some background information required for
understanding the first मन्रा. So this is a small उपनिषद्, belonging to शुक्ल यजुवेद and
it consists of 18 मन्रा:. And first मन्रा begins with 2 words ईशा वास्यम ्. They are 2
separate words . Even though while pronouncing the name of the of the उपनिषद् ,
we say ईशावास्योपनिषद् they are 2 separate words occurring in the beginning of the
first mantra. And based on that the Upanishad has been named ईशा वास्य उपनिषद्.
Sometimes, It is also named इशोपनिषद् because the first word is ईशा. And when we
say ईशा it doesn’t refer to any ईशा group of people. Which is a famous group. This
is ईशा the word in the first मन्रा. And the layout of the उपनिषद् we did see in our
मूलम ् class. Which is worth remembering in the context. The first मन्रा is presenting
the essence of ज्ञाियोग. ज्ञाियोग सार: is मन्रा number one. And the second मन्रा is
presenting the essence of कमययोग. Therefore, मन्रा 2 is कमययोग सार:. So the first 2
मन्रा: are सार भत
ू , sutra भत
ू मन्रा:. From मन्रा 3 to 8, 6 मन्रा:,inclusive of both, is
elaboration of ज्ञाियोग - ज्ञाियोग ववस्तर: - ववस्तर: means elaboration. So सार was given
first. ववस्तर comes from 3 up to 8. And thereafter कमययोग is elaborated. कमययोग ववस्तर;
comes from 9th मन्रा up to the 14th. 6 मन्रा:. 6 मन्रा: elaborating ज्ञाियोग. 6 मन्रा:
elaborating कमययोग. When you use the word कमययोग it includes उपासिा also. Always
उपासिा goes along with कमय. Therefore, कमय उपासि योग discussed in 9 to 14th मन्रा.
And then the last 4 मन्रा:, 15 to 18, 4 मन्रा: are in the form of a prayer offered by
the उपासक:. Not a ज्ञािी; but उपासक’s prayer. It is a very beautiful and famous prayer
given by उपासक who was discussed just before. So thus ज्ञाियोग सार; कमययोग सार;
ज्ञाियोग ववस्तर; कमययोग ववस्तर: उपासक प्राथयि. This is the layout of the ईशावास्य उपनिषद्.
Now I will give you some background information required to understand the
first मन्रा which is condensing ज्ञाियोग by using a metaphorical language, a figurative
language is used. Therefore, we should have the background information. In वेदान्ता,
the students who have been exposed, know that, ब्रह्मि ् is the cause of the universe.
जगत ् कारणम ् ब्रह्म is the message of the उपनिषद्. So, ब्रह्मि ् is the कारणम ् and entire
universe is काययम ्. And the entire universe being काययम ्, it is nothing but a bunch a
huge bunch of names and forms. In कारणम ् ब्रह्म. So ब्रह्मि ् is the content, the core,
the essence of the universe. ब्रह्मि ् being the कारणम ् and the world which is the काययम ्,
is made up of various names and forms. कारणम ् is content. काययम ् is िाम रूप. And
this we have repeatedly seen through several examples, the most famous being gold
and ornaments. Gold is कारणम ्. Ornaments are काययम ्; gold is the content of all the
ornaments. Ornaments are nothing but names and form. Having no weight or value
of their own. If any ornament is sold for encashing, what fetches the money is not
the ornament. But it is every milligram of gold - that is the one which fetches money,

29
which has the value. And the buyer will look at the weight of the gold and he doesn’t
bother about what type of ornaments it is. Ornaments have got a sentimental value
but the real worth belong to gold. And the ornaments do not exist independent of
gold. Whereas gold can exist even if ornamental forms are resolved. Therefore, gold
is सत्यम ्, ornaments are शमथ्या. सत्यम ् independently exists. शमथ्या dependently exists.
So, extending this example we can say . ब्रह्मि ् being कारणम ्, . ब्रह्मि ् is सत्यम ् whole
world is शमथ्या, jagan शमथ्या. We saw this in the पण
ू म
य दः मन्रा itself पूणस्
य य पण
ू म
य ादाय
पूणायमेवाशशष्यते. I hope you have not forgotten.
So, when we look in front of us, there are 2 things. कायय शमथ्या प्रपञ्च is also
there. कारणम ् सत्यम ् ब्रह्म is also there. शमथ्या प्रपञ्च is the changing component. Whatever
is changing is शमथ्या िाम रूप प्रपञ्च. Including time, space, elements, elementals, our
bodies, our minds, whatever changes. And in and through all these changes, the
core, the content is there which no branch of science talks about. Only वेदान्ता talks
about the non-changing component ब्रह्म which is in the form existence and
consciousness. And that is why whatever we talk about happens to be, existent and
known. You talk about known existent objects. Thus every object is pervaded by is-
ness and known-ness. If an object doesn’t have is-ness you cannot talk about it. If
an object is not known, then also it is as good as non-existent. In fact it is very
difficult to say known-ness is proved by is-ness or is-ness is proved by known-ness.
Do you say it is because it is known? Or it is known because it is? You cannot say
that. Both of them are integral and important. So this is-ness known-ness pervades
the entire universe you talk about, you handle. You can never think of which is away
from is-ness and known-ness. This is-ness is called सत ्. Known-ness is because of
धचत ्. And the सत ् धचत ् is सत्यम ् ज्ञािां अिन्तां ब्रह्म. This is what in दृक् दृश्य वववेक was
shown as अन्स्त भानत वप्रयां रूपां िाांचेद्यां च पञ्चकां आद्यरयां ब्रह्म रूपम ् जगत ् रूपम ् तदोियां. So
thus, in front of us the change less ब्रह्मि ् is also there, the changing multiple or
diverse universe is also there. सत्यम ् ब्रह्म निववयकारम ्. शमथ्या प्रपञ्च सववकारम ्.
All these are the fundamentals of वेदान्ता which we have to remember while
understanding this मन्रा. What is happening to humanity everyone of is, even though
both of them are available in front of us, generally what captures our attention? What
draws our attention? What attracts? what tempts us is the शमथ्या िाम रूप प्रपञ्च. Not
only it draws our attention, it engages us throughout our life. So engaging the human
mind throughout life is a very big task. It engages to such an extent from birth until
death that we manage very successfully, to miss to ignore the inherent changeless,
permanent, supporting, real, ब्रह्मि ्, we manage to ignore. As Sankaracharya said,
बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः वद्
ृ धस्तावन्च्चन्तासक्तः - we ae all absorbed in

30
one शमथ्या वस्तु or other throughout the life, sentient or insentient परमे ब्रह्मणण कोवप ि
सक्तः So thus because of the beauty, variety and novelty of the attractive माया प्रपञ्च
मोद्वहिी प्रपञ्च we miss ब्रह्मि ् which Lord Krishna says त्ररशभगुण
य मयैभायवरै े शभः सवयशमदां जगत ् ।
मोद्वहतां िाशभजािानत।. Whole world is deluded by मोद्वहिी माया प्रपञ्च. मामेभ्यः परमव्ययम ् ॥
१३ ॥. Lord Krishna identifies himself with ब्रह्मि ् and says people miss me who is
अव्ययम ् changeless ब्रह्मि ् all the time available in front of them. So thus the
phenomenon that happens in human life is, the world draws our attention, and makes
us lose sight of ब्रह्मि ्. शमथ्या प्रपञ्च draws our attention and completely distracts our
attention and in the process covers, as it were - our sight and by that “covers”
metaphorical language, the world “covers” ब्रह्मि ् like the movie covering the screen.
And well-known Tamil saying மரத்ளை மளறத்ைது மொமையொளை. So the elephant covered
the wood which is its content. The woodenness of the wooden elephant was missed
when it was a life size elephant in the wild forest - imagine somebody has kept a
life size elephant in the forest and I go here. I am frightened of the elephant which
has become live elephant and I have missed he woodenness of elephant. Thus the
elephant covers the wood. The movie covers the screen. शमथ्या covers सत्यम ्. द्वहरण्मये
ि पारेण सतस्य अशभद्वहतां मुखां .
Similarly, ईशावास्य says world has covered ब्रह्मि ् as it were by engaging us
lifelong. Tempting and seducing us just as the golden deer seduced Sita and Rama.
So this is the figurative expression we have to note it understand this श्लोक. शमथ्या
covers सत्यम ् world covers ब्रह्मि ्. Covering is not physical but it is figurative,
metaphorical. And because of this we are suffering from सांसार. Because as I say in
Bhagavad Gita, world has got beauty, variety and novelty. But world doesn’t have
stability. Like a cardboard chair. Cardboard chair may be well decorated and be
attractive. You can do everything with cardboard chair except sitting over it. Similarly
शमथ्या प्रपञ्च is a cardboard chair it doesn’t have stability. And the stable ब्रह्मि ् has
been already covered and therefore, we are using the perishable, fleeting, changing
temporary, decaying degenerating, िाम रूप प्रपञ्च including our own body and our
family members - everything of which is so fragile. Naturally holding on to a fragile
thing, our life is full of insecurity, anxiety, fear of our death. Or the death of our near
and dear ones. Life is full of मोह and शोक. शोक मोह महोदधौ उपनिममज्ज। Sankaracharya
says in Gita introduction, अजि
ुय has got caught up in शोक and मोह . मोह means
delusion - delusion is expecting stability in the world. And शोक is the consequent
grief due to delusion. So thus, world has covered ब्रह्मि ् because of that, we are
suffering from सांसार. And this has happened because of ignorance.

31
Now what ईशावास्यस्य wats to say is liberation from सांसार is a process of reversal.
The whole phenomenon must be reversed. What do you mean by reverse? I should
understand the real worthy thing. The non-changing, the permanent and according to
वेदान्ता ब्रह्मि ् is not only सत ् and धचत ्. ब्रह्मि ् is आिन्द स्वरुप; आिन्दोब्रःमेद्वदव्य जािात ्. यो
वै भम
ू तत्सख
ु ां िाल्पे सख
ु ां अन्स्त. ब्रह्मि ् is only source of fulfilment and happiness. World
is a pseudo source of happiness. Doesn’t have happiness na alpe sukham asti. ब्रह्मि ्
alone is stable. ब्रह्मि ् alone is reliable. ब्रह्मि ् alone is reality. ब्रह्मि ् alone can give
security. ब्रह्मि ् alone can give happiness. ब्रह्मि ् alone should be anchor in our life.
Anchored in ब्रह्मि ्, we can play in the world. Nothing wrong. But the significance given
to world, the importance given to the world, should be dropped,. By understanding
its falsity or शमथ्याtvam. And having negated the world as unreal, our mind should
abide, in ब्रह्मि ्. Which means we should never forget that ब्रह्मि ् is our anchor. In
religious language भगवाि ् is our anchor. तस्मात ् सवेषु कालेषु मामिस्
ु मरि ् यज्
ु यच in religious
language भगवाि ्. In spiritual language ब्रह्मि ् . Thus once we are engaged with ब्रह्मि ्
all the time. पश्यि ् शण्ृ वि ् स्पश
ृ ि ् न्जघ्रि ्. तद्बद्ध
ु य तदात्मि: तन्न्िष्ट: तत्परायण: आत्मरती रे व:
आत्मतप्त
ृ श्च मािव: आत्मि ् एव सांतुष्ट:, Anchored in ब्रह्मि ्, the world should no more trap
me. World should be ignored. World should be degraded. World should be over
shadowed. World should be overpowered by ब्रह्मि ् or world should be covered by
ब्रह्मि ्. Here also world is covered by ब्रह्मि ् should be understood as ब्रह्मि ् being covered
by world மரத்ளை மளறத்ைது மை யொளை மரத்தில் மளறந்ைது மொமை யொளை. When I know
wood, the content, the elephant is no more a frightening elephant. As they say, it
is a paper tiger which is as good as non-existent.
Thus, when I understand the शमथ्याtvam of the universe, the world has become
as good as non-existent. Not non-existent, I continue to experience the world. But
I don’t give it prime importance. This is called covering the world with or by ब्रह्मि ्.
What is सांसार? Covering ब्रह्मि ् with the world. What is मोक्ष? Covering the world with
ब्रह्मि ्. Ignorant person says world alone is. He questions the existence of ब्रह्मि ् and
God. Like the scientists do. When you say world alone is, you are ignorant सांसारी.
When a person says ब्रह्मि ् alone is, then one is wise असांसारी. So ignorant सांसारी to
wise असांसारी. World alone is to ब्रह्मि ् alone is. From ignorance to wisdom. This
journey is indicated in a metaphorical language in the ईशावास्य first मन्रा. And the
शमथ्यात्वनिश्चय of the world is covering of the world, making it as good as non-existent.
And covering of the world is dropping the world from your favour. A person has
been dropped form the favour. That is called intellectual renunciation of the world -
another figurative expression - cover the world - renounce the world. Renounce the
world as your anchor. Don’t use it as a walking stick. Don’t use it as a walker. Don’t

32
use it as a chair. Don’t use it as an anchor. Renouncing it as anchor is called
ववद्वत ् सांन्यास. ज्ञाि सांन्यास. This word could be confusing. You make take is षवष्ट तत्पुरुष.
it is तत
ृ ीय. ज्ञािेि सांन्ियास: So thus cover the world, renounce the world, save
yourselves. This is the gist of the first मन्रा. Cover the world .Renounce the world.
Save yourself. Whole process is an intellectual process. What I do is gaining ब्रह्मज्ञािां.
And when I again ब्रह्मज्ञािां , these 3 things happen. I cover the world. I renounce the
world intellectually and again I save myself. This is the message. And last message
given is according to Shankaracharya’s interpretation - he brings out this message.
3 messages we have seen cover the world, renounce the world save yourself. 4 th
message that Sankaracharya gives is to pursue this process may you take to सांन्यास
आश्रम. So that you can commit yourself to pursue this ज्ञाियोग. आश्रम सांन्यास, for
becoming a ववद्वत ् सांन्याशस. So 4th message is the renunciation or a monastic life is
meant for or prescribed by sastra for specially for, as an infra structure for this
committed pursuit of sravana manana nidhidhyasana. So the 4th message is that
आश्रम सांन्यास is conducive for covering the world, renouncing the world, saving yourself.
With this back ground we will go to the भाष्यम ्.
ईशाईष्टे इनत ईट् , तेि ईशा । ईशशता परमेश्वरः परमात्मा सवयस्य । स द्वह सवयमीष्टे सवयजन्ति
ू ामात्मा
सि ् प्रत्यगात्मतया । तेि स्वेि रूपेणात्मिा ईशा वास्यम ् आच्छादिीयम ् ।
ईशा is the first word. Sankaracharya gives the derivation of the word ईशा. The
word is ईट् ईष्टे इनत ईट् , the word is ईट्. शकारान्त पुन्ल्लङ्ग: - ईट् शब्द derived from
ईशे to be master, the ruler. ईट् is here the noun. And is ईष ् धातु in Sanskrit. It is a
the noun the root is second conjugation आत्मिे पद ईष्टे ईशादे ईशदे from that a word
has been created it is the word. It is nominative singular ईट् ईशौ ईशा: ईशम ् ईशौ ईशा
:ईशा ईशाभ्याां ईशभ: ईशा तत
ृ ीय एक वचिम ्. ईट् is प्रथम एकवचिां meaning of the word is the
ruler, the lord, the controller, the support etc is called ईट्. Another word is ईश:,
another word is ईश्वर: - all these 3 words are derived from same root ईट् ईश: ईश्वर;
all these three means the master, the Lord, the ruler, the controller, governor etc. In
this मन्रा the first word is used in 3rd case. ईशा. By God. And God can refer to सगण
ु ां
ब्रह्म also. निगण
ुय म ् ब्रह्म also. According to context. वाच्याथय or लक्ष्याथय. In this particular
context, it should be the ब्रह्मि ् the लक्ष्याथय ब्रह्मि ् . So, Sankaracharya says ईष्टे इनत ईट्
one who rules over the world is called ईट्. तेि - ईशा by that. Tena in तत
ृ ीय vibhakti
= ईशा: with derivation is compete. And it refers to ईशशता परमेश्वरः. I gave you 3
words. Sankaracharya gives 4th word. ईशशता. ईशशता also means the same, the ruler.
ईट् ईशा; ईश्वर: ईशशता. All refers to the Lord. परमेश्वर: in the popular meaning. Contextual

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meaning is परमात्मा ब्रह्मि ्, the सत्य वस्त.ु Here we are excluding माया. The सत्य वस्तु
ब्रह्मि ्. सवयस्य. सवयस्य should be connected with ईशशता सवयस्य ईशशता – the ruler of everyone.
Or supporter of everyone. How does ब्रह्मि ् support the world? By lending existence.
By lending conciousness. By lending happiness. So ब्रह्मि ् supports the universe. Just
as gold supports the ornaments. And स: द्वह सवयमीष्टे . That explanation sa: that परमात्मा
ब्रह्मि ् alone, सवयम ् ईष्टे - rules over everything. सवयजन्तूिामात्मा सि ्. How does ब्रह्मि ् rule?
By being the very आत्मा. By its mere presence. Here, ruling is not an action. Like
president ruling or PM ruing. Here ruling the world is sannidhya matrena. It rules the
world by giving सत्ता स्पनू तय. In fact it rules over माया also. Blessed by sat and cit only
माया , does everything else. ब्रह्मि ् rules by presence. माया actively rules. माया is
programmed according to the law of karma. Like artificial intelligence. Well
programmed computer is माया. ब्रह्मि ् need not pay attention to very detail. Everything
is automatically like WhatsApp message comes for everyone. You are eligible for
booster dose. Everything is automatized. Thus ब्रह्मि ् by its presence blesses माया.
माया does everything.
मयाध्यक्षेण प्रकृनतः सूयते सचराचरम ् ।
हे तुिािेि कौन्तेय जगद्ववपररवतयते ॥ १० ॥.
Every word you can explain and explain and explain. So सवं ईष्टे. ब्रह्मि ् rules
everything including माया. सवयजन्तूिामात्मा सि ्. By being the very inner essence of all
the beings. Again Gita श्लोक - ईश्वरः सववभूिानाां हृद्दे शेऽर्न
जव निष्ठनि । भ्रामयन्सववभूिानन. So
प्रत्यगात्म सन्स सवय भत
ू ािाां आत्मा सि ् प्रत्यगात्मतया. प्रत्यगात्म means as its inner self.
प्रत्यगात्मतया. प्रत्यगात्मतया should be connected with ईष्टे. प्रत्यगात्मतया स:सवं ईष्टे. And
what is the message of this मन्रा?। तेि स्वेि रूपेणात्मिा ईशा. So तेि ईशा we will
connect. By that ईश्वर or ब्रह्मि ् , by that, वास्यम ् - वास्यम ् is the second word is
आच्छादिीयम ्. So वास्यम ् is potential passive participle कृत्य प्रत्ययान्तां of the root वस ्.
Root वस ् exits in first conjugation वसनत to dwell. Most popular. वास: dwelling abode
etc. There is वस ् itself in other conjugation, 2nd conjugation आत्मिेपद - वस्ते. There it
mean to cover. To protect. To envelop, etc. The dress is called वस्त्रां. वसि साधिां that
which is used to cover the body. To protect the body. To envelop the body is called
वस्त्रां. वस्ते is the verbal form. वास्यां means should be covered, enveloped. Therefore,
Sankaracharya says आच्छादिीयां. Should be covered. And what is the meaning of the
word covered? Not physical covering. ब्रह्मि ् cannot physically cover the world; gold
cannot cover physically the ornaments. Covering is metaphorical. That it should be
as good as covered. That means you should abide in ब्रह्मि ्. That the world should
lose its importance as a source of , peace, security, and happiness. The amount of
importance given to the world, as a source of peace security and happiness, is

34
immense. That is why we are attached to so many things. We embrace so many
things. We tightly hug many things. We refuse to leave many things. Our strong raga
is because we have given importance. May you cover that world and make it as
good as non-existent. Just as you made ब्रह्मि ् ,as good as non-existent by raising
the importance of the world, may you make the world as good as non-existent, by
raising the importance of ब्रह्मि ् as the only reality that exists. Therefore, covering is
falsification of the world. Previous case, we falsified ब्रह्मि ् as it were. That is our
glory. Because scientists ask does God exist. They say god is non-existent. God is
fake. False. it is a human faith created. Thus scientists falsify God. Or ब्रह्मि ्. Now
उपनिषद् says may you, falsify the world. So ईशा - passive voice. ईशा जगत ् आछादिीयां.
आच्छादिीयां means to be covered. So in Vedantic language, world should be falsified.
World should be put in its place. We can call it as vairagyam. Or you can call it
सांन्यास:. जगत ् ववषये वैराग्यम ्. जगत; सांन्यास:. जगत: शमथ्यात्वनिश्चय: is conveyed through
metaphorical expression आच्छादिीयां. Continuing.
क्रकम ् इदां सवं यन्त्कां च यन्त्कन्ञ्चत ् जगत्याां पधृ थव्याां जगत ् तत्सवयम ् । स्वेिात्मिा ईशेि प्रत्यगात्मतया
अहमेवेदां सवयशमनत परमाथयसत्यरूपेणाित
ृ शमदां सवं चराचरमाच्छादिीयां स्वेि परमात्मिा ।
So there is a grave printing mistake in the Gorakhpur edition. In the 5th line of
the paragraph परमाथय सत्य रूपेण अमत
ृ शमदां is printed. It is not अमत
ृ ां. It is अित
ृ ां. अमत
ृ ां
means immortal, अित
ृ ां means unreal. अित
ृ शमदां . Now when you take the first 2 words
it means ईशावास्यम ् - why ब्रह्मि ् should be covered. Should be covered by ब्रह्मि ्. Now
Sankaracharya asks what should be covered by ब्रह्मि ्? Sankaracharya raises the
question क्रकम ् - क्रकम ् आच्छादिीयां ईश. For that the answer is इदां सवं - everything that
you are valuing now. Very disturbing उपनिषद्. Everything that you value now you
should renounce. First step is detachment. Next step is renunciation. Without
detachment, renunciation cannot be done. Without detachment if you will renounce,
you will meditate on detached object. शमथ्याचार स्त उच्यते. Suppose a person takes to
सांन्यासा and go to Rishikesh and sitting there he mediates on the renounced wife and
children it will become a terrible renunciation. So therefore, one should cover. How?
That is going to be said. इदां सवयम ् everything. Especially - I am adding - especially
things that you are holding on to अशक्तिरिशभसङ्ग पुर दार गह
ृ आद्वदषु. They are all शमथ्या.
इदां सवं - इदां सवं means all this. All this means what? यन्त्कां च = यन्त्कन्ञ्चत ् - whatever
is there. All of them. Whatever is there Where? जगत्याां means in this world. पधृ थव्याां
- Sanskrit students, note इदां सवं. Sankaracharya doesn’t give the meaning. Everything
that is in front of you. यन्त्कञ्च is the मूलम ् = यन्त्कन्ञ्चत ्. जगत्याां is मूलम ् = पधृ थव्याां.

35
Then जगत ्. पधृ थवी means earth. जगत ्. जगत ् here has the meaning of any changing
object. Any moving, any जङगमम ् is called जगत ्. जायते गच्छनत इनत जगत ्. What is
derivation of जगत ्? जायते गच्छनत. What is born and gone. Born-gone. Born-gone. Here
जगत ् mans every changing object. That is the meaning of क्रकां. What should be
enveloped – every changing object should be covered, concealed, ignored set aside.
Now based on that Sankaracharya, makes a complete sentence. तत्सवयम ् - all those
changing objects or every changing object. स्वेिात्मिा ईशेि ईश he reminds that ब्रह्मि ्.
Now Sankaracharya makes anther huge leap. He says, that ब्रह्मि ् is nothing
but your real self. You. Mahavakyam he brings in here. ईशेि = स्वेि आत्मिा don’t
think ब्रह्मि ् or भगवाि ् is sitting somewhere. If भगवाि ् is sitting somewhere he will also
be one of the जगत ्. Who comes. Who changes. Who arrives departs. As long as
भगवाि ् is someone located somewhere don’t take it. It is at the कमययोग level for
worship, for ध्यािम ् for कमय or उपासिा, personal god is very important, But once you
come to वेदान्ता you should be ruthless. Which will be very disturbing. Any located
भगवाि ् is not reality. Remembering केिोपनिषद िेदां यद्वदतां उपासते. What is भगवाि ्? The
Truth behind everything . When you use the word I, in that I also, there is a changing
component. And the changeless Truth. Changing component is body, mind, thoughts
are all changing component शमथ्या िाम रूप. But in that word I also there is self-
awareness, the changeless consciousness and existence. Therefore, ब्रह्मि ् or real
भगवाि ् is none other than the real I. Therefore, Sankaracharya says ईशेि = स्वेि
आत्मि:. प्रत्यगात्मतया as the very content of everything. By understanding ब्रह्मि ् as the
real आत्मा. As the content of everything. आच्छादिीयां - should be covered. प्रत्यगात्मतया
then you have to supply the word आच्छादिीयां. So ईशेि प्रत्यगात्मतया आछादिीयां. Next
sentence is अहमेवेदां सवयशमनत परमाथयसत्यरूपेणाित
ृ शमदां सवं चराचरम ् स्वेिपरमात्मिा आच्छादिीयां.
So therefore, the whole world should be covered by the knowledge ब्रह्मि ् alone is. Or
I alone am. मस्तोनि िान्य क्रकन्न्चतरन्स्त ववश्वां. No universe other than me the ultimate
reality. And when I say me, the non-changing component in the I, the सान्च्चदात्म.
Very profound. I hope I have communicated. You have to reflect on this again and
again because the continuity will come after 2 weeks. Kindly read this portion before
listening to next class.

य यपूणम

36
5. मन्रा-1 (09-02-22)
ईशावास्य भाष्यां मन्रा 1 second para P. 14
क्रकम ् इदां सवं यन्त्कां च यन्त्कन्ञ्चत ् जगत्याां पधृ थव्याां जगत ् सवयम ् स्वेिात्मिा ईशेि प्रत्यगात्मतया
अहमेवेदां सवयशमनत परमाथयसत्यरूपेणाित
ृ शमदां सवं चराचरमाच्छादिीयां स्वेि परमात्मिा
The entire ईशावास्य उपनिषद् including शान्न्त पाठ is like a jigsaw puzzle. It is a
big challenge for the commentator. If we read the मन्राs, and their meanings by
ourselves, they appear like a bunch of unconnected words, making no sense at all.
With the help of the आचायाय’s commentary when we read, these मन्राs come alive
and a clear message is brought out by the आचायय. While bringing out the message
he doesn’t give his own private interpretation. But the interpretations are based on
all the other उपनिषद:, including the rest of मन्रा: of this उपनिषद itself. All the rules of
interpretations are followed. पद शास्त्र, grammar, वाक्य शास्त्रां, मीमाांसा. And प्रमाण शास्रां,
logic, all these are taken into account. All the rules of interpretations are taken into
account. Other उपनिषदs are taken into account. In this उपनिषद itself, each मन्रा is
interpreted not in isolated manner but along with other all मन्राs. Taking them into
account. It is a fantastic commentary of the आचायय.
In first मन्रा itself, if you read it literally it means the world should be covered
with ईश्वर or ब्रह्मि ्. ईश्वर or ब्रह्मि ् is compared to a huge sheet,, a cloth or plastic
sheet or something. Whole world is to be covered with the help of the ईश्वर sheet or
cover. If you take this literally it cannot make any sense. Because the world cannot
be covered by any sheet. Even covering a multi storeyed building by a cloth or a
plastic sheet is almost impossible. Planets, galaxies and mountains are there. How
can you find the sheet for covering or clothing the world? Here the covering is
presented as ईश्वर or सगुण ब्रह्मि ्. How can I handle ईश्वर or ब्रह्मि ् and using that cover
the world? All these do not make any sense at all and Sankaracharya brings out
the message. Whole sentence is metaphorical. Covering the world refers to the
falsification of world. शमथ्यात्व निश्चय alone is covering. And the very same covering
is presented in another language also. त्याग:. आच्छादिम ् is one word. Renunciation is
another word. The उपनिषद says world should be covered with ब्रह्मि ् and world should
be renounced. And if you take literally again problem. How can you renounce the

37
world because wherever you go the world is. World is infinite and all-pervading if
you take space into account. If you have to renounce you can renounce your house
and a few possessions and go away. How to renounce the infinite world? For that
you have to stand outside the world. Therefore the word covering and the word
renunciation Sankaracharya interprets as शमथ्यात्व निश्चय:. And world should be
understood as mithya. This understanding alone is called covering or renouncing.
There is no physical covering. How do you do that covering with the help of ईश्वर or
ब्रह्मि ्? How can ब्रह्मि ् cover the world? For that the interpretation given is, the
falsification of the world is done with the help the knowledge of ब्रह्मि ्. So ब्रह्म ज्ञािेि
जगि ्शमथ्यात्वम ् निश्चीयेत, निश्चेतव्यम ्. The शमथ्यात्वम ् of the world should be arrived at by
the knowledge of ब्रह्मि ्. This ब्रह्म ज्ञािेि जगि ्शमथ्यात्व निश्चय: is the message; and that
has been metaphorically presented as covering the world by ब्रह्मि ्. Or renunciation
of the world. This is how Sankaracharya interprets. Very ingenious interpretation.
Second para we were seeing.
इदां सवं यन्त्कांच यन्त्कन्ञ्चत ्. यन्त्कांच is मूलां. यन्त्कन्ञ्चत ् is the meaning. जगत्याां is equal to
पधृ थव्याां. जगत ् = सवं. स्थावरां झन्गमां.
He doesn’t give the meaning. जगत ् means everything moving and non-moving.
चराचरात्मकां he will say later. So जगत ् चराचरात्मकां जगत ् सवं स्वेिात्मिा ईशेि आच्छादिीयां
should be covered by ईश्वर. Who is ईश्वर? One’s own आत्मा. The ईशावास्य doesn’t
explicitly present महावाक्यां. It only presents the महावाक्यां indirectly. In the beginning it
talks about ईश्वर. In the first मन्रा. And in the concluding मन्रा of ज्ञाियोग, 8th मन्रा is
the conclusion of ज्ञाियोग. In the 8th मन्रा also ईश्वर is talked about कववमयिीषी पररभूः
स्वयमभूयायथातथ्यतो—ऽथायन्व्यदधाच्छाशाश्वतीभ्यः समाभ्यः ॥ ८ ॥ ईश्वर is in the beginning and
at end. In the middle all teaching descriptions are by using the word आत्मा. यस्तु
सवायणण भूतानि आत्मन्येवािुपश्यनत । सवयभूतेषु चात्मािां यन्स्मन्सवायणण भूतानि आत्मैवाभूद्ववजाितः ।
Even though the beginning is with ईश्वर, whole teaching is given by using the word
आत्मा, which means the self. Therefore Sankaracharya translates the word ईश्वर in
the first मन्रा as the आत्मा which is going to be discussed from मन्रा 4 to 8. And
therefore ईशा he translates as स्वेिात्मि: based on the following मन्रा. All very
thoughtful, deliberate commentary. Therefore ईशा, स्वेि आत्मि - by your real self
because there is no difference at all between आत्मा and ईश्वर. As Lord Krishna said
in Bhagavad Gita. अहां आत्मा गड
ु ाकेश सवय भूताशयान्स्थत:. Lord Krishna tells I, the Lord,
am the very आत्मा in every being. There Lord Krishna uses महावाक्यां. Same message
Sankaracharya takes from there. स्वेि आत्मि. By one’s own self which is called ईशा
in the first मन्रा. प्रत्यगात्मतया - as the very content of the whole world. By seeing the
content, world should be covered. World should be ignored. Discounted. Discredited.

38
Falsified, disempowered. Is called आच्छादिां. शमथ्यात्व निश्चय: इत्यथय: and I said in the
last class प्रत्यगात्मतया आच्छादिीयां - you supply the verb and put a full stop.
Next sentence is, that itself is presented in a complete grammatical form, अहां
एव इदां सवं इनत within inverted commas. And how do you do the covering? What is
the internal phenomenon that is taking place? Covering is not an external
phenomenon. Whole thing is an intellectual event. People say intellectual knowledge.
Swami Dayanand Saraswathi says knowledge is intellectual. Why do you degrade by
adding the adjective intellectual? It is intellectual. Because the problem is intellectual.
What is the problem? I am an insignificant member of the world. A limited, finite,
perishable, individual is my notion. Which notion is in the intellect; this intellectual
notion must be replaced by another intellectual perspective received from the वेदान्त
प्रमाणम ्. What is the replacing perspective? अहमेव इदां सवं. I, the सन्च्चदािन्द आत्म, alone
am appearing as the manifold universe. And if I withdraw from the universe, the
universe cannot even exist. Just as the dream world stops to exist when I come
away from the dream. By waking up when I withdraw my support to the dream world,
the dream world collapses. Similarly if I, the आत्मा, withdraw, this जाग्रत्प्रपञ्च also will
collapse. This understanding, which happens in the intellect, is referred to here, अहां
एव इदां सवं. इनत परमाथयसत्यरूपेणा. When I say अहम ्, what is the meaning? Not the
miserable body with pain all over. Not that miserable body. परमाथयसत्यरूपेणा, as the
absolute reality. The very word परमाथयसत्यम ् refers to a सत्यां which is different from
प्रानतभाशसक सत्यां and व्यावहाररक सत्यां. प्रानतभाशसक सत्यां is the dream world which appears
real in dream. व्यावहाररक सत्यां is the waker’s world which appears real in the waking
state. Thus प्रानतभाशसकां and व्हावहाररकां are two things, or two worlds, which appear सत्यां
in the respective state of experience. Since they are conditionally real, I the आत्मा,
am of a different type of reality. परमाथय सत्यां means really real. What a word! Really
real. Because the word is seemingly real. Therefore we have to say really real.
परमाथयसत्यरूपेणा इत्थांभावे तत
ृ ीय in the form of परमाथय सत्य इनत. इनत ज्ञािेि इदां सवं.
आच्छादिीयां. इदां सवय चराचरां . Previously the उपनिषद् word जगत ् was mentioned.
Sankaracharya didn’t give the meaning there. Now he gives the meaning of जगत ् as
चराचरां इदां सवं. Both moving and non-moving. And स्वेि परमात्मि ्. Previously परमाथय
सत्यरूपेण was there. These 3 words should be connected by Sanskrit student
परमात्मसत्य रूपेण स्वेि परमात्मि इदां सवं चराचरां आच्छादिीयां – the whole thing is intellectual
event. It is a silent event. It is an event of understanding. Not an event of any
mysticism. Not a mystic event. But an event called clear understanding. That is
referred to by ईशावास्यम ् इदां सवं. So this covering or falsification of the world by ब्रह्म
ज्ञािां should be done. By whom? That is missing. This is a passive voice. So covering

39
of the world with ब्रह्मि ्. करणे तत
ृ ीय. ईशा is करणे तत
ृ ीय. With ब्रह्मि ्. The covering of
the world should be done by whom. We require another तत
ृ ीय - कतयरर तत
ृ ीय. By whom?
उपनिषद says त्वया - you the student - thus त्वया ईशा - त्वया कतयरर तत
ृ ीय. ईशा करणे तत
ृ ीय.
जगत ् आच्छादिीयां कतय ृ करणयो: तत
ृ ीय - सूरां. And example given is, रामेण बाणेि हतो वाली.
रामेण कतयरर तत
ृ ीय; बाणेि करणे तत
ृ ीय. With the help of an arrow by Rama with arrow,
Vali was killed. By you, with ब्रह्मि ्, world should be covered. Continuing.
यथा चन्दिागवायदेरुदकाद्वदसमबन्धजक्लेदाद्वदजमौपाधधकां दौगयन्ध्यां तत्स्वरूपनिघषयणेिाच्छाद्यते स्वेि

पारमाधथयकेि गन्धेि तद्वदे व द्वह स्वात्मन्यध्यस्तां स्वाभाववकां कतत्य ृ वभोक्तत्ृ वाद्वदलक्षणां जगद्द्वैतरूपां
जगत्यामपधृ थव्याम ् जगत्याशमत्युपलक्षणाथयत्वात्सवयमेव िामरूपकमायख्यां ववकारजातां
परमाथयसत्यात्मभाविया त्यक्तां स्यात ् ।
Brilliant. Whole thing is one grammatical sentence. In between there is a full

stop. In the 5th line after gandhena there is a full stop. That should not be there.
तद्वदे व is a correlative for यथा in the beginning. यथा तथा whole para is one long
grammatical sentence. He consolidates. He explains. And he also points out that this
falsification of the world or covering of the world by ब्रह्मि ् is also referred to as
renunciation. Three words. Covering of the world. Renouncing of the world.
Falsification of the world. All these 3 are synonymous. Now look at this. He gives
an example. When चन्दिां, sandalwood, अगरु is another type of substance which has
innate natural fragrance. From अगरु the agarbathi came. अगरु is another substance.
Both of them have got natural fragrance. They are used for giving fragrance to others,
also, including applying on the body, especially चन्दिां. When these substances like
चन्दिां, अगरु are wet, because of contact with water, and we leave them wet for a
few days without using at all. Then some kind of a coating, fungus like coating will
be formed. And that will have a foul smell. दौगयन्ध्यां mean foul smell. And this foul
smell is so intense that it overpowers the natural fragrance. The foul smell is not
natural. Foul smell is incidental. It is incidental because due to contact with water, it
came incidentally and temporarily. In Sanskrit it is called औपाधधकां. उदकां or उदक सांबन्ध
is the उपाधध. The reason for the foul smell. So this foul smell overpowers the fragrance
of the चन्दिां. And don’t throw away that चन्दिां because it is smelling foul. निघषयणेिा
you rub that sandal wood. After some rubbing you will find that overcoating will get
rubbed off. When it gets rubbed off, foul smell is also eliminated. And when the foul
smell is eliminated the natural fragrance of the sandalwood comes out. By my action,
I don’t produce the fragrance. Because fragrance is already there. The already existing
fragrance, which is temporarily covered I discover. Remove it. Then the natural
fragrance comes. What an example. He gives it in Vivekachudamani also. In the

40
same way every individual living being is परमात्मा, चन्दिां. And in every living being,
the परमात्मा has got natural fragrance called मोक्ष:. All fragrance. सत्यत्वां, नित्यत्वां, all
fragrance is there. We will call it मक्तु ि fragrance, is there. What has happened? Avidya
सांबन्ध. Like उदकां, अववद्या waters, because of that connection, the परमात्मा has
developed foul smell. अज्ञािां produces अध्यास. अध्यास produces अहां कार. अहां कार produces
राग द्वेष. राग द्वेष produces all miserable behaviour. All misbehaviour. All of them, are
foul smell. That we don’t want to be close to that person. Every person you closely
stay for some time. After some time you want liberation from him or her. In fact
जीवत्वां is the दग
ु न्
य ध. सांसार the जीवत्वां is the दग
ु न्
य ध. Chinmayanandaji says that if you
do not like your own company, you cannot be alone. How can we expect others to
like your company? Thus every जीव is foul smelling. But the upanishad says O
student, your foul smell is औपाधधकां ि स्वाभाववकां. Don’t worry. Just keep on rubbing.
Rubbing is called श्रवण मिि निद्वदध्यासिां. And when that जीव भाव is rubbed off, the
सांसार दौगयन्ध्यां gets rubbed off. Then the मोक्ष भाव: and along with मोक्ष all the virtues.
अद्वेष्टा सवयभूतािाां मैरः करुण निमयमो निरहङ्कारः समदःु खसख
ु ः क्षमी सांतुष्ट: - all these are the
fragrance coming out the rubbed जीव:. What an example, we can meditate on and
on. यथा चन्दिागवायदेरुदकाद्वदसमबन्ध. उदकां means water. Adi means any such moisture.
सांबन्ध जां. जां means born out of that connection. क्लेदाद्वद wetness. Because of water
सांबन्ध wetness comes. Because of wetness क्लेदाद्वदजम ्. First जां is born out of the
contact. Second जां is born out of the wetness. What is that औपाधधकां दौगयन्ध्यां - incidental
superficial foul smell, how to remove? तत्स्वरूपनिघषयणेिा - by rubbing, bringing out.
Like burnishing gold. You rub the sandal. निघषयणम ् means rubbing. स्वरुप means its
nature. The wood. निघषयणेिा Anandagiri says निघषयण अशभव्यिेि. निघषयणेि means by
rubbing what manifests. What is that? पारमाधथयकेि गन्धेि, its own innate original
fragrance. According to वेदान्ता the worst criminal is जां of a person. How is he doing
so much crime? It is an incidental foul smell because of अववद्या, राग द्वेष etc. In
fact he continues to be a जां for his own child. When he is handling the child, all the
best personality comes out. In fact he is ready to murder others for saving the child.
Therefore, स्वाभाववकां, पारमाधथयकां. निघषयणेि स्वरुप निघषयणेिा आच्छाद्यते. आच्छाद्यते note, it
is overpowered. What is overpowered? Foul smell is overpowered. By the fragrance,
it is set aside. It is a metaphorical expression. Foul smell is covered by good smell.
Means foul smell is replaced by the fragrance. आच्छाद्यते by स्वेि पारमधथयकेि गन्धेि.
Up to that is example. तद्वत ्, every one of us is a sandal wood. तद्वदे व द्वह स्वात्मनि.
In the आत्मा, because of अववद्या what is the fungus which is formed? The entire द्वैत
प्रपञ्च is the fungus. Including time, space pancha butas,14 लोका:, all the galaxies.
Entire अिात्मा प्रपञ्च is a fungus formed on सन्च्चदािन्द आत्मा because of अववद्या सांबन्ध

41
or माया सांबन्ध. Remember Mandukya Karika final verse अजमवप जनियोगां प्रापद्दै श्वयय
योगात. माया सांबन्ध. So स्वात्मनि अध्यस्तां. अध्यस्तां means superimposed. स्वाभाववकां कतत्य ृ वम ्.
स्वाभाववकां here means instinctive or beginningless कतत्य ृ वां her.e स्वभाव refers to अववद्या
स्वाभाववकां =अववद्या जन्यां. What is that fungus? कतत्य ृ व भोक्तत्ृ वाद्वदलक्षणां - I am कताय, I am
भोक्ता. I am प्रमाता. जगत ्, which is the subjective universe and िै तरूपां which is in the
form of द्वैत प्रपञ्च externally also. At the subjective level कतत्य ृ वां भोक्तत्ृ वां, at objective
level entire universe. All of them are superimposed. So जगत ् द्वैत rupam. And then
a parenthetical note is given. In brackets. जगत्याम ्=पधृ थव्याम ्. जगत्याशमत्युपलक्षणाथयत्वा, -
this is within brackets. The upanishad uses the word जगत्याम ् and जगती means पधृ थवी.
Therefore literal translation means all the objects on the earth should be covered by
ब्रह्मि ्. Now Sankaracharya says it is not the objects on earth only, it is only उपलक्षणम ्.
It is only an indicator. It refers to not only the earth. All the 14 लोका:, all the galaxies
everything. उपलक्ष्णथयत्वात ् since it is an indicative word. सवयमेव, every अिात्मा should
be understood. िामरूपकमायख्यां ववकारजातां entire universe; in वेदान्ता शास्र universe is
given as different types of packages. In the introductory भाष्यम ् we saw one package
क्रक्रया कारक फल लक्षणम ्. Very nice to remember. क्रक्रया कारक फलम ्. Another package is
given in बह
ृ दारण्यक. िाम रूपां कमय. Whole world is name, form, function. Just as all
ornaments are different names. And different forms. And each ornament has got its
own distinct functions. So bangle has a function for decorating the hand. Necklace
has a function for decorating the neck. Ring has a function decorating the finger.
Nose ring, ear ring etc. decorating that organ. Functions are different. Gold is one.
Similarly upon one ब्रह्मि ्, name, form and functions are superimposed. िाम रूप कमायख्यां
जगत ्. ववकार जातां which is all a product. Everything is a product except अववद्या.
ववकारजातां आत्मा. Sanskrit students. Different words should be connected together.
Word अध्यस्तां, स्वाभाववकां, कतत्य ृ व भोक्रुत्वानत लक्षणम ् number 3. जगत ् number 4. द्वैत rupam
number 5. िाम रूप कमायख ्यां number 6. सवयमेव number 7. ववकारजातां number 8. 8 words
should be read together which indicates the fungus like formation on ब्रह्मि ्. Which is
foul smelling. Because द्वितीयािै भयां भवनत. The foul smell is fear, insecurity. Constant
insecurity is the foul smell. So ववकारजातां. जातां means समूहां. परमाथय सत्य आत्म भाविया.
So you should look at this world as nothing but me, with the superimposition. So
what is आकाश? I+superimposition. What is वायु I+superimposition. Everything is I alone
with superimposition. परमाथयसत्यात्मभाविया - भाविया means with that perspective. वेदान्ता
doesn’t change our experiences. वेदान्ता doesn’t give us new ordinary or extraordinary
experiences. वेदान्ता only changes experience-based false conclusion. And the biggest
false conclusion, I am small. World is too big. And that false conclusion in the
intellect, we are, experience-based conclusions – I am small, world is too big for me

42
to handle. This is totally reversed. No branch of science does the reversal. All the
branches of material sciences makes me feel smaller and smaller. But this is the
only branch of science, that too अिै त वेदान्ता. ववशशष्टािै तम ् also makes me an
insignificant part of Bhagavan. This is the only knowledge which says that the whole
world is like a fungus which has falsely grown upon me who am eternal, all-pervading
आत्मा. This internal change of conclusion, and the consequent new perspective, is
called ईशावास्य इदां सवं. Therefore परमाथयसत्यात्मभाविया - भाविया here, भाविा is that
perspective. Through that त्यक्तां स्यात ्. The world should be renounced, again within
inverted commas. Renunciation is here discrediting the world. Discounting the world
as of no consequence. Because it doesn’t add any value to me. And it never reduces
my values. Neither value addition. Nor value deletion. Presence of the world and
absence of the world both will not make any difference for my infinite glory. एष
नित्यो मद्वहमा ब्र्हामाणस्य. This the glory of a ब्राह्मणा: a ब्रह्म ज्ञािी ि कमयणा वतयते िो किीयाि ्;
never increases or decreases. Continuing.
एवमीश्वरात्मभाविया युक्तस्य पुराद्येषणारयसांन्यासे एवाधधकारः, ि कमयसु। तेि त्यक्तेि त्यागेिेत्यथयः।
ि द्वह त्यक्तो मत
ृ ः पर
ु ो भत्ृ यो वा आत्मसमबन्न्धताभावादात्मािां पालयनत। अतस्त्यागेिेत्ययमेवाथयः।
भुञ्जीथाः पालयेथाः ।
Here Sankaracharya adds a brilliant and significant aside note to refute a
powerful school of thought called ज्ञाि कमय समुच्चयवादोो. In this sentence he says that
a person who has gained this ज्ञािां, that the entire world including the doership, word
includes abstract things also, doership enjoyer-ship, all these statuses also I have -
are all superimposed. Therefore they are all not my real nature. I am अकताय, अभोिा
ब्रह्म अन्स्म. कतत्य ृ वां is renounced. कतत्य ृ वां is falsified. कतत्य ृ वां is covered. भोिृत्वां is covered,
renounced, falsified. Everything is covered, renounced, falsified. CRF. Cover, renounce
falsify. Now Sankaracharya says, once a person knows I am अकताय and अभोक्ता,
thereafter even if he does any activity in the world, any कमय he performs, that कमय
will not make him a कताय. Because he knows that कमय is false. And because of this
knowledge and understanding, whatever कमय a ज्ञािी does, will come under कमय आभास:.
And what is the significance of कमय आभास? Every कमय आभास, whether it is worldly
actions or religious action - if a ज्ञािी is a गह
ृ स्थ and he continues to perform कमय like
सांध्यावन्दिां, अन्ग्िहोरां etc. पञ्चमया यज्ञ: because as a गह
ृ स्थ, he continues - all those
कमयs also will be converted into कमय आभास. Lord Krishna’s language कमयणण
अकमय:य:पश्येत ्, it becomes अकमय. What is the uniqueness of कमय आभास? कमय आभास can
produce only the visible result called दृष्ट फलम ्. If he chants रुिम ्, दृष्ट फलम ् is you
hear the sound, others also can hear sound. If he is teaching रुिम ्, others can get
knowledge for chanting, all these come under दृष्ट फलम ्. कमय आभास can produce दृष्ट

43
फलम ् like लोक सांग्रह. But it can never produce अदृष्ट फलम ्. And since they cannot
produce अदृष्ट फलम ्, वैद्वदक कमय loses its preeminent function. Because a गह
ृ स्थ performs
all the वैद्वदक कमयs not for दृष्ट फलम ् but for अदृष्ट फलम ्, invisible result of पुण्यम ् - he
wants to accumulate पण्
ु यां and since the पुण्यां cannot be generated by कमय आभास, a
ज्ञािी need not remain in गह
ृ स्थ आश्रम, for generating पण्
ु यम ् and even if he remains,
he will not be able to generate पुण्यम ् because कमयs are dummy कमयs. And therefore,
he is no more fit for पण्
ु य जिकां कमय. Sankaracharya says कमयसु अधधकार िान्स्त, he is
not a fit candidate for वैद्वदक कमय. That means he cannot generate पुण्यम ् through वैद्वदक
कमय. Therefore, वैद्वदक कमय is irrelevant. Therefore गह
ृ स्थ आश्रम is also irrelevant.
Therefore, शास्र says for him what is relevant is सांन्यासे एव अधधकार:, सांन्यास is relevant
for him. गह
ृ स्थ आश्रम is non-relevant. Because वैद्वदक कमय has become meaningless. In
Vedic tradition गह
ृ स्थ आश्रम is specially designed for वैद्वदक कमय anushthanam. According
to tradition. Not now. Then why do you say he is fit for सांन्यास only? Because in
सांन्यास he can do मििम ् or निद्वदध्यासिां more and more. Therefore, सांन्यास आश्रम will
be advantageous for him. And suppose a person says I don’t want to take सांन्यास
आश्रम. I will continue to be गह
ृ स्थ. Sankaracharya is not against. You continue to be
गह
ृ स्थ, warning is you have to do nitya naimithika कमय which will not produce any
पण्
ु यम ् for you. Because it doesn’t produce पण्
ु यम ् you cannot give up. Because in
गह
ृ स्थ आश्रम it is compulsory. When you do that it won’t give you expected original
पुण्यम ्. Therefore if you don’t mind doing अदृष्ट-wise irrelevant गह
ृ स्थ आश्रम कमय, if you
don’t mind doing that, you continue. Otherwise best thing will be you can renounce
all वैद्वदक कमयs. Because you don’t have those duties. You have all the time for more
निद्वदध्यासिां. Therefore, he says एवमीश्वरात्मभाविया युक्तस्य - in this manner, for a person
who has got ईश्वर आत्मा भाविा, who sees इअश्वर आत्मा everywhere - सवयभूतस्थमात्मािां
सवयभूतानि चात्मनि ।ईक्षते योगयुक्तात्मा सवयर समदशयिः ॥ २९ ॥ ईश्वरआत्मा भाविाय. He carefully
uses the word ईश्वर आत्मा. Now ईश्वर is not somebody sitting in वैकुण्ठ or kailasa. ईश्वर
that is आत्मा सामािधधकरण्यां ईश्वर आत्मा भाविाय युिस्य पुरुषस्य for him पर
ु ाद्येषणारयसांन्यासे
एव is ideal for vidvat सांन्यास. In renouncing the 3-fold desires. पुरैष ववत्तैषाि ्आलोक एषणा.
एषणा means desires पर
ु काम, ववत्त काम and लोक काम. लोक means going to other लोका:
for which पुण्यम ् is required. For other लोक, पुण्यम ् is required. For पुण्यम ्, वैद्वदक कमय is
required. For वैद्वदक कमय, गह
ृ स्थ आश्रम is required. Now I don’t require गह
ृ स्थ आश्रम
because I don’t want another लोक. Because all the other लोका: are already existing
superimposed on me. Why should I go? लोक I don’t want. पुर I don’t want. पुर is also
for some type of लोक. पर
ु ेणायां लोक जय्य. All बह
ृ दारण्यक we should remember. पर
ु is
for being born again as a manushya. If you raise nice children you can be born as
a human being what a nice promise. पर
ु ेण अयां लोक जायया कमयणा वपत ृ लोक ववद्यया

44
दे वलोक: I think 1-4 0r 1-5 बह
ृ दारण्यक. So पुर एषण ववत्त एषण. ववत्तां means wealth. Wealth
is also meant for वैद्वदक कमय. And this person doesn’t require वैद्वदक कमय. Why he needs
money. What about food clothing shelter. शभक्षाां दे द्वह. He will just take the help of शभक्षा.
एषणारय सांन्यासे. सांधध rule सांन्यास is there. सांन्यासे, only in सांन्यास, he is अधधकारः, he is
an ideal candidate. गह
ृ स्थ आश्रम is a square peg in a round hole, it will not fit his
interest and the infrastructure will not go together. Because निद्वदध्यासिां when he sits,
some duty or other will come. So ि कमयसु. Therefore what should he do? त्याग:. Which
is called vidvat सांन्यास. When I renounce everything after knowledge, it is called vidvat
सांन्यास:, when I renounce before knowledge to enter the गरु
ु कुल वासां, for studying with
a गुरु, that is called ववववद्वदषा सांन्यास. Renunciation for knowledge ववववद्वदषा सांन्यास.
Renunciation after knowledge vidvat सांन्यास:. So with this, commentary on the first
line of the मन्रा is over. ईशावास्यशमदां सवं यन्त्कन्ञ्चत ् जगत्याां जगत ् one line, how much
he has extracted. And Anandagiri you go, footnote swami you go, still more
elaborate. Now we have to enter the second line. तेि त्यिेि भुन्जीता: we will see in
next class.

य यपूणम

45
6. मन्रा-1-2 (23-02-22)
Page 15, IVB मन्रा one top line.
एवमीश्वरात्मभाविया युक्तस्य पुराद्येषणारयसांन्यासे एवाधधकारः, ि कमयसु । तेि त्यक्तेि
त्यागेिेत्यथयः । ि द्वह त्यक्तो मत
ृ ः पुरो भत्ृ यो वा आत्मसमबन्न्धताभावादात्मािां पालयनत ।
अतस्त्यागेिेत्ययमेवाथयः । भुञ्जीथाः पालयेथाः ।
Sankaracharya commented upon first line of first मन्रा - ईशावास्यम ् इदां सवं
यन्त्कञ्च जगत्याां जगत ् - literal meaning is that world should be covered with ब्रह्मि ्.
Since literal meaning cannot be taken we have to take a contextual spiritual
meanings. He gave 2 meanings - covering means renouncing. May you renounce
the world through ब्रह्मज्ञािां. Cover the world with ब्रह्मि ् means renounce the world
through ब्रह्मज्ञािां. This is meaning number one. What is meant by renouncing the
world? Renouncing the world, not physical जीवि ्, one need not even go away form
where he is. In this context, renunciation means शमथ्यात्व निश्चय: understanding the
world as शमथ्या. And this शमथ्यात्व निश्चय is with the help of ब्रह्मज्ञािां. Cover this
ब्रह्मि ् means renounce through ब्रह्मज्ञािां or understand the शमथ्यात्वम ् of the world
through ब्रह्मज्ञािां. Because by knowing अधधष्ठािम ् the अध्यास: will be understood as
शमथ्या. Just as by knowing the waker, dream is falsified. By knowing rope, snake is
falsified. By knowing the real ब्रह्मि ्, the universe is falsified. This शमथ्यात्व निश्चय: is
meant by the first line.
And then Sankaracharya adds a note which will be useful while discussing
the 2nd मन्रा. Significance of this note will be clear only in next मन्रा. What is that?
Once a person has attained ब्रह्मज्ञािां, he has known that he is ब्रह्मि ्. And as
ब्रह्मि ् he is akarta abhokta. And he doesn’t have identification with the body mind
sense complex. Because of that he loses his eligibility to perform the वैद्वदक कमय.
The अधधकार for वैद्वदक कमय he loses. Because the eligibility requires वणय आश्रम
अशभमाि. Every वैद्वदक कमय is based on one of the 4 वणयs. I belong to one of the 4
आश्रमs. वणायश्रम designation gives the eligibility for वैद्वदक कमय. Moment I give up my
वणय आश्रम अशभमाि, even though it is an intellectual event, I lose my eligibility for
doing वैद्वदक कमय. That means even though I am a grihasta suppose, I may do all
the कमायणण based on the गह
ृ स्ताश्रम but since I don’t have अशभमाि or identification
with that आश्रम, I lose my eligibility. Therefore all my कमायणण can produce दृष्ट फलम ्.

46
वैद्वदक कमयs can produce दृष्ट फलम ्. Visible empirical results. They cannot produce
अदृष्ट फलम ् or पुण्यम ्. Naturally next question comes if a such a ज्ञािी is ineligible for
वैद्वदक कमय then he is eligible for what? He is eligible for निद्वदध्यासिां alone or ज्ञाि
निष्ठा. Which is going forward with ज्ञािां. So that जीव भाव will be removed even
from the subconscious mind. वणय आश्रम अशभमाि should be removed from
subconscious mind. knowledge removes them from conscious mind, निद्वदध्यासिां or
ज्ञाि निष्ठा alone removes the वणायश्रम identity from the subconscious mind. Therefore
next exercise is निद्वदध्यासिां. निद्वदध्यासिां can be done, if he takes to सांन्यास आश्रम.
Therefore सांन्यास आश्रम is ideal for निद्वदध्यासिां. But that is not compulsory. A
person can remain in गह
ृ स्ताश्रम but he has to find time for निद्वदध्यासिां after
performing all the कमायणण. Because as long as he is a grihasta, those कमायणण are
to be done. He should find methods of finding, snatching time for निद्वदध्यासिां. But
Sankaracharya emphasis is he is ineligible for वैद्वदक कमय meaning it cannot
produce अदृष्ट फलम ्. With this fist line commentary is over.
Now he enters second line commentary तेि त्यक्तेिि. Every word in ईशावास्यम ्
is a challenge for commentator as well as student. ईशा we have special meaning.
वास्यम ् we have got special meaning. Now the word त्यक्तेिि in second line also is
a challenge. त्यक्त refers to any renounced object. Relinquished object. Given up
object is called त्यक्तम ्, past passive participle of root त्यज ्. If I have given up a
particular object, that which I possessed is not mine anymore. That this possessed
object is त्यक्तम ् Sankaracharya says here you should not take this meaning. What
is the meaning. He says त्यागेि इत्यथय:: it is not past passive participle. It is abstract
noun. त्यक्तां should be taken as tyaga. What isa abstract noun? Renunciation
त्यागेि इत्यथय:- why are you giving up the regular meaning of the word त्यक्त which
is renounced object. Why are you taking another meaning namely renunciation?
Renounced object is different. Renunciation process is different. How can you
change the meaning? Sankaracharya says the context forces me to change the
meaning. What is the context? In the second line the उपनिषद् says तेि त्यक्तेिि
भुन्जीता. The verb भुन्जीता: means may you protect yourself. भुज ् धातु has the
meaning of enjoyment, the meaning of protection also. And भुन्जीता: is मध्यम पुरुष:
ववद्वदशलन्ग ्: एकवचिां. So पालयेता:. So may you protect yourself. How? With the
renounced world. Or with the renounced object. This is the literal meaning. May
you protect yourself with he renounced world. Sankaracharya says there is a
problem here. Any renunciated object is no more your possession. If I have
renounced my car, I don’t have a car any more. There is no car in my possession.
Therefore I cannot use a car for reaching a pace. Why I cannot use a car?

47
Because car has been dispossessed. Therefore general rule, a dispossessed is not
useful. For anything. Because it is dispossessed. And if I have renounced the world
it means the world is no more useful to me. And how can the उपनिषद् say may
you use the renounced world, to protect yourself. It is meaningless. And therefore
Sankaracharya says, by renouncing the world, may you protect yourself.
Renunciation itself saves you. Because when you renounce the limitation, what is
your nature? When I renounce my limitation, when I renounce my insecurity, I
discover, limitlessness and security in myself. This very discovery is protection. The
very claiming my limitless and security as my nature is the protection. Therefore, it
is not the renounced snake that saves me. But is the renunciation of the snake
that saves me. I hope all these hair splitting doesn’t confuse you.
So तेि त्यक्तेिि= त्यागेि इत्यथय:. Now Sankaracharya justifies that compromise.
ि द्वह त्यक्त मत
ृ : वा भत्ृ या वा. Any person who has been given up - so you have
dismissed him from your company. Therefore त्यक्त:, so a dismissed person, मत
ृ : a
dead person. Or भत्ृ य:, or a dismissed servant. त्यक्त: भत्ृ य: or मत
ृ : भत्ृ य:. Similarly
त्यि: पुर:: or मत
ृ : पुर:. So the best way will be त्यक्त: भत्ृ य: you can connect. And
मत
ृ : पुर: you can connect a dismissed person or a deceased पुर:, son, or servant.
वा आत्मसांबन्न्धतया: अभावात ्. Since it is no more in connection with me. With one’s
self. So the link is gone because I have dismissed. Relationship itself is gone.
आत्मसांबन्न्धतया means connection with oneself. आत्मा is reflective, connection with
oneself अभावात ् has ended. Therefore आत्मािां पालयनत. A dismissed servant cannot
help me. मत
ृ : we won’t take. Very disturbing news. A dismissed servant cannot help
me because he has no connection to me. आत्मािां पालयनत. अत:. Therefore त्यागेि
इत्ययमेवाथयः वेदाथय:. Therefore the word त्यक्तेिि should be translated as त्यागेि. Then
some people may wonder. Why does उपनिषद् use the word त्यक्तेिि and confuse
us. Forcing us to interpret logic and all those things. उपनिषद् could have used तेि
त्यागेि:. भुन्जीता:. Is it not confusing clear communication? You say उपनिषद्s are
given by God. Why confusing. Sankaracharya raises this question here and there
in his commentaries. He says, don’t ask me such question. I don’t know. If I meet
God I will ask. Or if I meet उपनिषद् author I will ask. But don’t ask me why the
उपनिषद् uses such a language. My job is to comment on what is available. Not
question why it is available like that. Therefore न्स्थतस्य गनत: विव्य: त्यक्तेिि. What
is meaning I can only give, why उपनिषद् confuses by using the word त्यक्तेिि I
don’t have answer. I didn’t promise to give. My aim is to comment upon available
words of the वेद. Why is it available in this manner that question don’t ask. The
उपनिषद् says so.

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Therefore तेि त्यागेि भुन्जीता: इत्यथय:. वेदाथय: भुन्जीता: पालयेता:. भुञ्जीता: मूलां =
पालयेता:. पालयनत means to protect, may you protect yourself. So very, very profound
message for protecting ourselves. We look for acquiring things. For the sake of
security, the whole humanity is running after things which can give security.
Varieties of Insurance, varieties of income, varieties of houses, varieties of
investments. Even many relationships are for security. वेदान्ता says that no object
in the world can give you security. On the other hand, you will have to protect the
acquired objects, because that will be insecure. I have a house. I have to insure
the house. I have money. How to protect the money. How to invest properly
biggest head ache. Since every object in the world itself is insecure. No acquisition
can give you security. Message one. Second greatest blessing sentence is no
acquisition need give me security. No acquisition and no acquisition need because
वेदान्ता says that I need security is a misconception born out of self-ignorance.
Notion that I need security is a misconception born out of self-ignorance. Moment
you know who you are you will discover you don’t need security. You are ever
secure. In fact you give security to the entire universe. Therefore for security what
should you acquire? Nothing to acquire. Something to drop. And what should I
drop? Drop the notion that I need security. And how to drop the notion?
Understand you are ब्रह्मि ्. Thus the whole world is running in the wrong direction.
A few ज्ञािीs are trying to stop this world. You have been running and running.
Running, this person says I have no time to listen to you. Thus all the words of
the उपनिषद्s are a cry in the wilderness. कस्यधचत ् धीरा:प्रत्यगात्मािां ऐक्षत आवत्त
ृ चक्षु:
अमत
ृ त्वशमच्छि ्. A few people stop, pause, listen and turn around. आवत्त
ृ चक्षु:. So
much profundity is there in this statement. Continuing.
एवां त्यक्तैषणस्त्वां मा गध
ृ ः गधृ धम ् आकाङ्क्षाां मा काषीः धिववषयाम ् । कस्य न्स्वत ् कस्यधचत ् परस्य
स्वस्य वा धिां मा काङ्क्षीररत्यथयः । न्स्वद्वदत्यिथयको निपातः ।
So the last quarter of मन्रा is मा गध
ृ ः कस्यधचद्धिां. Sankaracharya says
assuming that a person has renounced. It need not be physical renunciation and
physical renunciation of the whole word is not possible. Physical renunciation is
possible with respect to a few things I hold on to. May be I can leave house,
relations. I can remove my bank balance. But renunciation of world is never
physically possible because wherever I go there is the world, the body. Remember
renunciation is fundamentally mental. By understanding world is शमथ्या. That
understanding itself is renunciation. Now having renounced world which is called
ववद्वत ् सांन्यास, may you make sure that again you don’t develop a desire or
attachment to the world. May you maintain that सांन्यास nishtha.

49
May you maintain that nishtta because, because of the ववपरीत भाविा or वासिा,
many सांन्याशसि: who renounce again acquire things. And sometimes it may be
through some trust or something but then also a सांन्यासी should be very careful that
he may start a set up through a trust with the help of public and he may conduct
various programs all. But after sometime, there is a chance that silently I beginning
to get ownership with respect to that ashram. No doubt it is useful to serve the
society. If one is not alert, that आश्रम, public will not have attachment but I may
develop an attachment. There is a possibility there. Therefore it is called a नियम
ववधध by Anandagiri. This injunction don’t get attached to anything, will become
valid, if a सांन्यासी or a ज्ञािी tends to get attached once again. If he is already
detached, this ववधध will not be functional. Whenever attachment comes this ववधध will
come and warn me. That is called नियम ववधध. Conditional it comes. What is that
ववधध? मा गध
ृ ः एवां त्यक्तैषणस्त्वां - you who have renounced the world mentally. In
Bhagavad Gita 6th chapter I talked about physical and mental renunciation. Now we
are talking about mental renunciation through ज्ञािां. Such a person is called त्यक्तैषण
बहुव्रीद्वहत्यिा: एषणा: येि ज्ञािेि. येि पुरुषेण ज्ञािेि त्यिा: एषणा: त्यिैषणा: referring to ज्ञािी,
inner सांन्यासी. एवम ् as discussed in first line ईशावास्य, त्यक्तैषण: त्वां मा गध ृ ः. Very
important injunction to an inner सांन्यासी. Outer also. मा गध
ृ ः means don’t desire. Or
don’t get attached. Both mean don’t desire for new things and even if you have a
few things which will be required, don’t get attached to a few things. कौबीि सांरक्षणां
पटाटोप:. How a person has only under cloth. For protecting from rat he got a cat.
Saving it from rat, cat required milk, he got cow. For taking care of a cow he got
a lady. There after he got married to her. After that he had several children. And
one disciple had gone for pilgrimage and was shocked Hey Guro what are all
these things? गरु
ु said कौबीि सांरक्षणां पटाटोप:.
From a small needle, palatial things. Therefore मा अग्रद
ु :: गद्
ृ धातु 4
th
conjugation गत्ृ यनत and अग्रुद: is लुङ्ग मध्यमपुरुष एक वचिां. Because of maa, aa is
dropped. मागद
ृ : is in मल
ू म ् = मा गध
ृ ः = गधृ धम ् आकाङ्क्षाां. In the Gorakhpur edition
आकाङ्क्षाां dot is missing. गधृ ध = आकाङ्क्षा. आकाङ्क्षा means anxiety to hold on to.
Anxiety to acquire. It can mean desire also. मा काषीः - आकाषी is कृ धातु लुन्ग ्. Not
कृषश धातु. कृ धातु लुन्ग ्. In lung there are seven varieties of lung. This is 4th or 5th
variety - is अकाषी अकाषयताां अकाषु:य अकाषी. मा अकाषी: because of maa, aa is dropped.
Therefore मा काषी. And what type of desire? धिववषयाम ् - any type of wealth
because it represents the entire अिात्मा. Because wealth can buy everything. Wealth
can mean house. Because through wealth I can buy a house. I can get employee.
People also. With money you can purchase everything. I read somewhere in the

50
college, I don’t know whether it is true also. When you go from one place to
another. Suppose there is nobody to send off. Will be nice somebody says ta ta
bye. Please come soon. Somebody in station or airport it is nice. This person felt
nobody is there to send me off. It seems you can book people. You can call them.
They will know all details and they come, talk to you and they are trained to form
a bondage, that when you leave they will cry also. They can shed real ears without
glycerine. You pay 100 dollars. You can buy everything. So previously people had
family to take care of in old age. That was one of the purpose of family life.
Children will take care of. Family is becoming redundant because you can buy
everything, senior citizens home provide everything. Money means everything in the
अिात्मा प्रपञ्च. That is why people are crazy after money. So धिववषयाम ्. धिववषयाम ्
should be connected with गधृ धम ् आकाङ्क्षाां. Desire with regard to money may you not
have. Very tough. Money is everything now a days. And कस्य न्स्वत ् धिां is in मल
ू ां.
For that he is giving 2-3 meanings. First न्स्वध ् = धचद्. Therefore कस्यन्स्वध ् = कस्यधचत ्
any person. Anybody’s wealth. May you not desire for anybody’s wealth. Anybody’s
means परस्य another person or स्वस्य money in your name or in somebody else’s
name. May you not crave for the wealth of yourself or anybody else’s. So kasyacit
dhanam maa kaankshee. Again kaankshee is also लन्
ु ग ्. काङ्क्ष गद्वृ द काङ्क्षनत and
अकान्क्षी अकान्क्षी is मध्यम पुरुष: एक वचिम ्. त्वां मा अकान्क्षी. May you not desire for.
This is called वैराग्यम ् or detachment. I should build up my detachment. And
सांन्यास is ultimate detachment from everything including my own body mind sense
complex. I use the word which I like. सांन्यास or वैराग्यम ् is a mindset. Not a dress.
Mindset which is ready, everything is losable. That it is ready to lose the losable
right now. What is losable? Everything. Except one thing. What is that? Except I
the आत्म, every blessed thing. स्थूलशरीरां सुक्ष्मशरीरां even कारण शरीरां . Everything is
losable. Having a mindset which is ready for that. So every serious Vedantic
student should ask, am I ready and my innermost being should answer yes. That is
called सांन्यास nishtha. So मा काङ्क्षी: इत्यथय: वा धिां मा काङ्क्षीररत्यथयः. Then
न्स्वद्वदत्यिथयको निपातः कस्यन्स्वध ् - is there न्स्वध ् is a निपातः: निप: means a particle. A
particle which doesn’t have gender, number, case etc. One type. अव्ययां. Is called
निपातः: अिथयक:. This निपातः in Sanskrit grammar there are 2 types of article. One
with meaning. Another without meaning. Expletive. Here Sankaracharya says अिथय:
निपातः, it doesn’t have any special meaning. It only says anybody’s wealth may you
not covet. Continuing.

51
अथवा, मा गध
ृ ः । कस्मात ् ? कस्य न्स्वद्धिम ् इत्याक्षेपाथयः । ि कस्यधचद्धिमन्स्त, यद्गध्
ृ येत ।
आत्मैवेदां सवयशमतीश्वरभाविया सवं त्यक्तम ् । अत आत्मि एवेदां सवयम ् , आत्मैव च सवयम ् । अतो
शमथ्याववषयाां गधृ धां मा काषीररत्यथयः ॥
अथवा, means a second meaning for this 4th quarter. Especially कस्यन्स्वध ्-.
अथवा मा गध
ृ ः - may you not desire for wealth. कस्मात ्? why should you not desire?
Because कस्य न्स्वद्धिम ् इत्याक्षेपाथयः - in the second interpretation कस्यन्स्वध ् धिां
means whose wealth and here it is not in the meaning of question. But in the
meaning of आक्षेप, negation. आक्षेपाथे क्रकम ्? So just like in English suppose I ask
who can get me some water. So then somebody says I have got a bottle. I will
give you water. Here it is in the meaning of a question. Who can get me water is
a question. Second one is who can fly? Flying not aircraft. I mean like a bird.
Suppose I can ask who can climb Everest without oxygen - now here nobody can
do that. When I want to say nobody can do that. Who can swallow fire? So when
I ask and I mean nobody can do that. Who can drink the ocean? Safest one. Until
now nobody has done. When I ask who can drink the ocean, it is not in the
meaning of question. But it means nobody can drink. So the first one is called
प्रश्नाथे क्रकां. Second one is called आक्षेपाथे क्रकम ्. So here कस्यन्स्वद्धिम ् इनत is आक्षेपाथे.
Whose wealth it is in the meaning that nobody has wealth. Because from the stand
point of a ज्ञािी whole world has been falsified or negated. Covered with ब्रह्मि ्. So
when everything is ब्रह्मि ्, where is the question of wealth? That is no such thing
called wealth. सवं ब्रह्म मयां जगत ्. Therefore he says कस्यन्स्वद्धि इनत आक्षेपाथय: - that
means ि कस्यधचद्धिमन्स्त, nobody has got something called wealth. Nobody
possesses something called wealth. यद्गध्
ृ येत which can be desired by you. So who
has wealth means nobody has got wealth which can be desired by you. गध्
ृ येत
passive voice. It can be desired by you.
Why do you negate the wealth? There are so many wealthy people. How can
you do that? For a ज्ञािी I am talking about. आत्मैवेदां सवयशम - what you call wealth, in
the vision of a ज्ञािी is no more wealth because he has understood आत्मैव इदां सवं
इनत ईश्वरभाविया सवं त्यक्तम ्, you have already renounced everything by
understanding everything is आत्म or ईश्वर. Here आत्म and ईश्वर is used
synonymously. ईश्वर means आत्म. Have been already renounced. Negating that
there is no such thing called wealth. How can you desire for wealth once again?
The next sentence अत आत्मि एवेदां सवयम ्, आत्मैव च सवयम ् - he makes two
statements. Everything belongs to आत्म. Everything is आत्म. Everything belongs to
आत्म, आत्मि: एव इदां सवं. Second sentence is आत्म एव इदां सवं. Now there will be
confusion. If आत्म alone is everything there is no second thing other than आत्म.

52
Then how can you say everything belongs to आत्मा. Once you say belongs to,
there is something other than it to belong. You say everything is आत्म.
Contradiction to say आत्म is everything. आत्म has everything. When you say आत्म
is everything there is no second thing at all. When you say आत्म has everything,
then there is second thing आत्म has. These 2 are contradictory. So how to
understand? It should be understood based on the knowledge that, anything that is
शमथ्या, you can take it as existent. Because seemingly exists. Or non-existent.
Because it is experientially existent. But factually non-existent. Mirage water is there
experientially. Mirage water is not there factually. Based on that only Lord Krishna
says मत्स्थानि सवय भूतानि ि च मत्स्थानि भूतानि. Everything is in me. Everything is not
in me. So when you say everything is experientially available, you are accepting its
seeming existence. And accepting the existence of everything falsely, unreally, you
say everything belongs to आत्म. Because everything is superimposed on आत्म.
Whenever you say आत्मि: एव इदां सवं, it means everything is शमथ्या. And it belongs
to atma because it is superimposed on आत्म. मत्स्थानि सवय भूतानि. Second case
what you mean is, what is शमथ्या is as good as non-existent. Therefore, everything
is nothing but आत्म alone. There is nothing else that is existent for आत्म to
possess. So आत्म has everything when you accept everything. Seemingly
existent, or experientially existent. आत्म is everything when you say, there is
nothing other than आत्मा existent. Therefore आत्मि: इदां , आत्म इस्दां इनत आत्म इव इनत
सवं.
अत: therefore, what is the bottom line? सवं शमथ्या. Everything other than आत्मा
is शमथ्या. Therefore शमथ्याववषयाां गधृ धां; so the world which is seemingly existent and
factually non-existent with respect to the world, गधृ धां मा काषी may you not entertain,
any desire. प्रजहानत यदा कामाि सवायि ् पाथय मिोगताि ्. And later we will add even if you
have desire, let that desire also, be a non-binding desire, at व्यवहाररक level. So that
it will not disturb me. So thus मा गद
ृ : is an injunction for a ज्ञािी throughout the life.
Because through vasana, attachment and desire can come again and again and
again. So with this the first मन्रा is over.
I will give you the अन्वय: जगत्याां (अन्स्त तद्):. इदां सवं (त्वया) ईशा वास्यम ् तेि त्यिेि
(त्वां आत्मािां) भुन्जीता: (त्वां) कास्यन्स्वध ् धिां मा अगद
ृ ा:. Now introduction to मन्र 2.
एवमात्मववदः पर
ु ाद्येषणारयसांन्यासेिात्मज्ञािनिष्ठतया आत्मा रक्षक्षतव्य इत्येष वेदाथयः । अथेतरस्य
अिात्मज्ञतयात्मग्रहणाशक्तस्य इदमप
ु द्वदशनत मन्रः.
So he wants to introduce 2nd मन्रा and for that first he summarises the first
मन्रा. Indicating that it is addressed to a group of people. A distinct group of

53
people. Whereas second मन्रा is addressed to another group of people. He wants
to show the candidates are different. अधधकारीs are different. He wants to indicate
here. Who is the अधधकारी ? Candidate addressed in the first मन्रा. He summarises.
एवम ् in this manner आत्मववदः for a person who has understood आत्मा or ब्रह्मि ्. That
is the one who knows अहां सत्यां जगि ् शमथ्या. I alone am real. Everything else other
than me, is unreal शमथ्या. What about God? Just as an aside note. He will not say.
He will ask a counter question. What did you mean by God? आत्म or अिात्मा? If
God is one of the things, somewhere in the universe, and therefore, God is अिात्मा,
other than me, then that God is also शमथ्या. Tremendous courage is required.
Courage born out of conviction. God is अिात्मा. God is शमथ्या. That is why in
माण्डूक्यउपनिषद्, 3rd पाद ईश्वर is also discussed as शमथ्या. तुरीयां alone is left behind.
So ईश्वर as अिात्मा is शमथ्या. If you say Bhagavan or God is आत्म which is myself,
then I will say, I, the Lord alone, am सत्यां. And everything else is शमथ्या. इनत
आत्मववद: - षवष्ट ववभक्ति.
For such a ज्ञािी, पुराद्येषणारयसांन्यासेि, by renouncing the 3-fold desires or
attachments, पर
ु ैषण, ववत्तैषणा, लोकैषणा.एषणा means desire or attachment. When a
person doesn’t have a पुर and wants a son it is called desire. When a person has
already one, he is attached to him, it is called attachment. Desire is for unacquired.
Attachment is to the already acquired. So here एषणा refers to both desire and
attachment. Three-fold एषणा are पुर. ववत्त. पुर means children. Not son alone. ववत्तम ्
means wealth. And लोक means any type of set up. All these 3, सन्यासेि. And
renunciation can be physical. Here the emphasis is on mental renunciation. Clean
internal condition. Avantara सांन्यास:. So through that सांन्यास, आत्मज्ञािनिष्ठतया, what
did he do? Whatever be the आश्रम he is in, he may be a ब्रह्मचारी or ब्रह्मचाररणी,
गह
ृ स्थ: or गह
ृ स्था, वािप्रस्थ: or वािप्रस्था, सांन्यासी or सांन्याशसिी, whatever be his stage in
life, what should he do? आत्म ज्ञाि निष्ठतया, after gaining ज्ञािां, primary duty is
preserving the ज्ञािां. Through निद्वदध्यासिां. And I have talked about 3 types of
निद्वदध्यासिां. Whatever you do this teaching should be handy when प्रारब्ध plays tricks.
प्रारब्ध is continuously coming. Old age is coming. Diseases may come, bedridden
will happen, death will happen. Everything is going to happen. Whatever happens,
your aim is teaching must be handy. Need not be in the conscious mind all the
time. Not possible. Because we have व्यवहार. It should be almost at the surface of
subconscious mind. When the ground water is very high, then you will find, you
just dig one foot, water you can take. Like the ground water level, that ज्ञािां सिां,
रक्षक्षतव्य that is only way you can protect from fear of सांसार. इत्येष - this particular
message वेदाथयः it is the primary Vedic teaching. Which has been condensed in the

54
first मन्रा. Then the second मन्रा is going to address an a ज्ञािी. We have to enter
into which we will see in the next class.

य यपूणम

55
7. मन्रा-2 (09-03-22)
ईशावास्य-भाष्यम ् मन्रा no 2 introduction - page 16 in the Gorakhpur edition.

एवमात्मववदः पुराद्येषणारयसांन्यासेिात्मज्ञािनिष्ठतया आत्मा रक्षक्षतव्य इत्येष वेदाथयः । अथेतरस्य
अिात्मज्ञतयात्मग्रहणायअशक्तस्य इदमुपद्वदशनत मन्रः ।।
As an introduction to 2nd मन्रा, first Sankaracharya is presenting the gist of the
first मन्रा indicating the life style of a ज्ञािी. The one who has received the Vedantic
teaching, one who understands the Vedantic teaching but not yet totally assimilated.
श्रवणम ् मििम ् are reasonably complete, निद्वदध्यासिां part is missing and that is crucial
for deriving benefit of ज्ञािां. And the best way of a life is a life which is निद्वदध्यासि
प्रधाि. And if one wants, a person can take सांन्यास for the sake of निद्वदध्यासिां called
ववित ् सांन्यास, or one can choose to remain in गह
ृ स्थाश्रम itself but he has to find quality
time and quality mind, for spending in निद्वदध्यासिां which I call green room. Because
गह
ृ स्थ has to play varieties of roles in the आश्रम. In each role अहां कार has to be invoked
and each role brings in varieties of situations. And therefore the conscious mind is
bound to be saturated with those thoughts and therefore, he has to go to the green
room once in a while. Once a day, twice a day, thrice a day like सांध्यावन्दिां in which
he has to shed the अहां कार coat, अहां कार कञ्चक
ु ां त्यक्त्वा. He has to invoke that I am
not the अहां कार. I use the अहां कार. अहां कार is शमथ्या. Life is a drama. Behind the अहांकार
वेष, I am ever free ब्रह्मि ्.
This निद्वदध्यासिां is called ज्ञाि निष्ठा अभ्यास: - converting प्रज्ञ: into a न्स्थरप्रज्ञ: that
is said in the first मन्र. Of course, presented in a peculiar language, ईशावास्यम ् इदां
refers to आत्मज्ञािां only and मा गध
ृ ः कस्य न्स्वद्धिम ् indicates reduce money transaction,
which indicate all worldly transactions. Money means world व्यवहार - मा गध
ृ ः कस्य
न्स्वद्धिम ् is indicative of reducation of व्यवहार. Especially if one is a गह
ृ स्थ. So that I
can spend time as साक्षी प्रधाि परु
ु ष:. This is वेदाथय:. This is message number one from
the वेद for Vedantic students. Especially senior students who have been listening to
the teaching and who have understood the message, for them that is primary duty.
And there are many other people who have not entered into Vedantic teaching and
who are not qualified enough for वेदान्त or ज्ञाि योग. For them कमययोग निष्ठा is
prescribed. In fact these 2 मन्रा: are basis for the 2 famous Bhagavad Gita मन्रा: -

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लोकेऽन्स्मन्द्ववववधा निष्ठा पुरा प्रोक्ता मयािघ । ज्ञाियोगेि साङ्ख्यािाां कमययोगेि योधगिाम ् ॥ ३ ॥.
ज्ञाियोग निष्ठा. कमययोग निष्ठा post vedantic study lifestyle, pre vedantic study lifestyle.
These are the two taught by वेद. Of them the कमययोग निष्ठा is talked about in मन्रा
2. That Sankaracharya says in the next sentence. अथ:. अथ: to indicate the difference
from previous. इतरस्य for the other one. Other one means what? अिात्मववध: because
first one was said आत्मववध:. One is not exposed to this knowledge. अिात्मज्ञतया
because of his self-ignorance and because of lack of qualifications. Foot note swami
says अिात्मज्ञतया=अशुद्ध अन्त:करणतया. Because of the राग िे ष impurities of the mind.
And therefore, preoccupied with all the non-spiritual pursuits. So अशुद्ध अन्त:करणतया,
because of that आत्म ग्रहणाय अशिस्य. Therefore, he is incapable of or unfit for,
अत्मग्रहणां. ग्रहणां means ज्ञािां. Not eclipse. अत्मग्रहणां means आत्म ज्ञािाय अशिस्य. For that
unqualified person or under qualified person, इदां उपद्वदशनत मन्रा: so मन्रा:: the subject.
इदां object. उपद्वदशनत. इदां refers to following message of the 2nd मन्रा. And what is that
message? This is the कमययोग श्लोक. The entire 3rd chapter of the Bhagavad Gita is
an expansion of this मन्रा only. We will read the मन्रा.
कुवयन्िेवेह कमायणण न्जजीववषेच्छतां समाः ।एवां त्वनय िान्यथेतोऽन्स्त ि कमय शलतयते िरे ॥ २ ॥
What should non vedantic people do? वेद is considerate as I have often said.
वेद doesn’t insist that everybody should pursue मोक्ष. It never compels. वेद’s
consideration is as long as you think your life will be made by धमायथय काम, I will help
you to pursue. In fact the entire voluminous कमययोग is only out of consideration for
धमायथय काम pursuers. प्रेयो अथी. वेद says as long as you want you do. But one day you
will understand its limitations. Its worthlessness. That you work for everything and at
the end you lose everything. Or you lose yourselves. So this after getting battering
from life left and right and and after losing many things you valued as अजि
ुय developed
वैराग्यां, many people require these experiences. वेद says go though and take your own
time. In Hinduism it is not one जन्म. You can experiment in several जन्मs. And one
time you yourself will look for getting out of this trap. And for those people who want,
it is need based - it is not imposition by the वेदs. If you are interested in मोक्ष, then
and then alone I will show my upanishadic side. Otherwise continue.
And therefore, वेद is now advising, those people who are not interested in मोक्ष
now. If you ask them they will say ok we will wait for retirement. Or we will see in
next जन्म. We have got so much to see. Therefore, what should they do? न्जजीववषेत ्
शतां समा: let them of course wish to live for 100 years. Because their desires are so
many. They want to see grandchildren, if possible great grandchildren, want to
celebrate किकाशभषेकां of four generations. So if you have a desire to live for 100 years

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and pursue धमायथय काम you do that. I have provided कामय कमायणण for all those things.
You do that. But you should do one important thing. Along with कामय कमायणण I have
prescribed नियत कमायणण. So that नियत कमायणण c/o Sivaratri talk and new year talk.
नियत कमायणण means compulsory यज्ञ दाि तप: कमायणण. पञ्चववध यज्ञ, त्ररववधां तप: and दािम ्
5+3+1=9 exercises, compulsory. Because all other कमायणण can bind you. कामय कमायणण
will produce पुण्यां. And for the sake of exhausting the पुण्यां you might have to be born
again. Because पुण्यां also will give birth. And of course, in the process, if you violate
धमय or if you omit धमय, omissions and commissions, they will produce पापम ्. पुण्यां and
पापम ् will affect you. That is a warning. Statutory warning. Therefore, may you give
importance to नित्य िैशमनतक कमय also. And gradually you should come out of everything
else and confine to नियत कमायणण. Therefore, he says इह - अन्स्मि ् भल
ू ोके मिुष्य जन्मानि.
Because मिुष्य alone can do all those things. कमायणण कुवयन्िेव. Here कमायणण refers to
नियत कमायणण. न्जजीववषेत ् शतां समा: then alone you will not acquire fresh punya पापम ्.
Because नित्य िैशमवत्तक कमायणण will not produce the binding पुण्य पापम ्. It will only
produce spiritual पुण्यां and धचत्त शुवद्ध. Liberating पुण्यां it produces. The कामय कमायणण will
produce binding पण्
ु यां. Therefore, this नित्य िैशमनतक कमय alone will help you. Other than
the नित्य िैशमनतक कमय, there is no other method by which you will escape from the
अशभ
ु ां कमायणण. अशभ
ु ां कमय means binding कमय. So this is the essence of the मन्रा. We
will go to the भाष्यां.
कुवयन्िेवैह निवयतय
य न्िेव कमायणण अन्ग्िहोरादीनि न्जजीववषेत ् जीववतशु मच्छे त ् शतां शतसङ्ख्याकाः समाः
सांवत्सराि ् । इह
Sankaracharya doesn’t comment on इह. We have to note in this भल
ु ोक, in this
मिुष्य जन्म. कुवयन्िेव - कुवयन्िेव means compulsorily performing, eva - only in that manner.
कुवयि ् is the moolam = निवयतय
य न्ि – doing, performing. Eva karmani. What type of
karma? अन्ग्िहोरादीनि कमायणण. You have to do नियत कमायणण because they will not
produce binding punyam, it will produce liberating punyam, which will bring you desire
for moksha, which will bring you opportunity for vedantic study, which will bring you
a guru for providing vedantic study, all these will require spiritual punyam. Spiritual
punyam can be produced only by नित्य कमय. What are they? The well-known examples
in those days, nowadays many won’t know those names. अन्ग्िहोरादीनि, अन्ग्िहोरम ् etc,
something Sankaracharya takes for granted. Now we have to add सांध्यावन्दिानि, so
they are all nitya कमयs. कुवयन्िेव द्ववतीय बहुवचिां, object of कुवयि ् न्जजीववषेत ् is in the
moolam = जीववतशु मच्छे त ् one should desire to live. Because it is a common desire.
Therefore, you can have that desire. But you should have that desire along with
discipline. जीववतुशमच्छे त ्. How many years? शतां. Means 100. शतसङ्ख्याकाः. 100 in

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number. Here शतां refers to number. समाः - in Sanskrit the word समा आकारान्त स्रेशलङ्ग
means a year. Consisting of 12 months. Duration of one year is called समा. आकारान्त
स्रेशलङ्ग. It is द्ववतीय बहुवचिां because duration in Sanskrit language should be conveyed
in िीतीय. For 5 years. पञ्च सांवत्सराि ्. So सांवत्सराि ् द्ववतीय बहुवचिां. So शतां also is द्ववतीय
ववभन्क्त but the word शतां is aways neutral singular. They have ववभक्ति शत शतां शतेि
शत्य etc. but the meaning is plural. But the word always singular. Therefore, शतां and
िपुमसकशलङ्ग even though सांवत्सरि ् is not िपुमशकशलङ्ग still शतां exists only in
िपुमसकशलङ्ग. Therefore, we have to say शतां सांवत्सराि ्. शतां सकारान्त िपुमशशलङ्ग; द्वितीय
एक वचिां adjective to सांवत्सराि ्. For 100 years, you can desire to live. Nothing wrong.
But how should you desire to live? नित्य िैशमनतक कमायणण कुवयि ् performing the कमय,
entertain this legitimate desire. It is legitimate. Entertain that desire. But doing the
कमय. We will read.
तावद्धध परु
ु षस्य परमायनु ियरुवपतम ् तथाचप्राततािव
ु ादे ि यन्ज्जजीववषेछतमवषायणण तद्कुवयन्िेवकमायणण
इत्तेन्त्वदन्त्वधीयते.
So तावद्धध - why does the उपनिषद् says 100 years? Sankaracharya says because
that is the duration of life for a मिुष्य normally. There are who die early, who
sometimes have more than 100 years. The nomal standard measurement of human
life span is 100 years. In सांध्यावन्दिां also पश्येम शरदस्शतां जीवेम शरदस्शतां िन्दाम शरदशतां
मोदाम शरदशतां भवाम शरदस्शतां शण
ृ ुवाम शरदशशतां प्रब्रवाम शरदशतां अजीतास्याम शरदशतां ज्योक्च
सूयं दृशे. Let me look at sun and pray for 100 years. How? Seeing. Eye problem
should not be there, hearing, talking. So this is the normal desire. Since the वेद itself
talks about 100 years, Sankaracharya says तावद्. This much duration is परमायु;
maximum life span generally, exceptions we are not keeping in mind. परमायुनियरूवपतम ्
is mentioned in वेद itself शतमायु: पुरुष:, निरूवपतां.
And thereafter Sankaracharya makes a technical मीमाांसा observation. What is
that? Word न्जजीववषेत ् means one should desire to live. न्जजीववषेत ् desiderative, जीव ्
धातु जीववतम ् इच्छे न्जजीववषे. Beautiful words. पठनत read ववपद्वठषनत desires to read. करोनत
धचकीषयनत गच्छनत न्जगशमषनत जीवयनत न्जजीववषयनत अिाध्यन्त धातव: 5 varieties of अिाध्यन्त
vritti: I said in Vichara Sagara. Here the word न्जजीववषे is ववधधशलिग ्, means a word
which conveys a command. In English should न्जजीववषे means one should desire to
live long. So Sankaracharya says वेद need not make this commandment. Because
even without this commandment all human beings want to live long. That is why
medical profession is striving, struggling to keep a person going at east on ventilator.
Everyone wants to live long; even if I didn’t want, other members would want me to
live long. This desire being instinctive called survival instinctive, technically called
अशभनिवेश:. So what is already there, why should वेद give a commandment. It is not

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required. Therefore, Sankaracharya says the commandment should not be taken in
the word न्जजीववषेत ्. That commandment should be transferred to कमायणण कुवयन्िेव.
Because that people don’t naturally desire. Therefore, vidhi is not in न्जजीववषा but
vidhi is in कमय अिुष्ठािां. So शतां समा: न्जजीववषि ् सि ् कमायणण कुयायत ् ववधध is in कमायणण कुयायत ्.
So this is why according to मीमाांसा rule commandment is required only when it is not
naturally available. For कमय अिुष्ठािां it is not natural. Even वेद ववधध people don’t do.
There, commandment is required. Here commandment is not required. Instead of
wasting the commandment transfer it to कमायणण कुवयि ्. This is the मीमाांसा observation.
In English, performing कमय, one should desire to live for 100 years. Now what is the
change we are bringing. Desiring to live for 100 years one should do नित्य िैशमनतक
कमय. This is how it has to be transferred. तथा च to explain प्राततािुवादे ि that न्जजीववषेत ्
is only restatement of a desire which is already obtained in all. Desire to live and
live long. That is अिव
ु ाद - अिव
ु ाद means वेद restates. Even though language is
commandment, it is not commandment. It is अिुवादम ्. Only not ववधध वाक्य. But अिुवाद
वाक्य अिुवादे ि what does वेद says यन्ज्जजीववषे यद means यद्वद. If you are desiring to
live for 100 years यद्वद न्जजीववषे शतां वषायणण तद means तद्वहय. How should you continue
living one कुवयि ् एव कमायणण इनत एतत ् ववध्यते. Only doing the कमय. Never desire to live
without doing कमय. Just भोग life never try. कुवयन्िेव कमायणण इनत एतत ्. एतत ् means नित्य
कमय अिुष्ठािां. ववध्यते is enjoined by the वेदा:. Even though in the word कुवयि ्, that ववधध
is not appearing grammatically, we have to bring that ववधध, transfer of that vidhi from
न्जजीववषे to कुयायत ्. इनत एतत ्. Means कमायिष्ठ
ु ािां ववधीयते. By whom? By the वेदा:.
Continuing. Now Sankaracharya comes to second line of मन्रा.
एवम ् एवांप्रकारे ण त्वनय न्जजीववषनत िरे िरमाराशभमानिनि इतः एतस्मादन्ग्िहोरादीनि कमायणण कुवयतो
वतयमािात्प्रकारात ् अन्यथा प्रकारान्तरां िान्स्त, येि प्रकारे णाशुभां कमय ि शलतयते ; कमयणा ि शलतयस
इत्यथयः । अतः शास्रववद्वहतानि कमायण्यन्ग्िहोरादीनि कुवयन्िेव न्जजीववषेत ् ॥
So here उपनिषद् says this कमययोग way of life is the best one because when you
do the कमययोग or नियत कमय it will not produce binding पुण्यानि or पापानि. कामय कमयs
will produce binding पण्
ु यम ्. निवषद्ध कमय will produce binding पापां. नित्यकामायनि will not
produce binding पुण्यम ् or पापां. It will produce liberating पुण्यम ्. What do you mean by
liberating पुण्यम ्. पुण्यां doesn’t directly liberate, पुण्यम ् which will promote liberation. So
liberation promoting पुण्यम ्. How does पुण्यम ् work? Remember Vivekachudamani verse
दल
ु भ
य ां रयमेवैतद्दे वािुग्रह दे वािुग्रह दै वािुग्रह मिुष्यत्वां मुमुक्षुत्वां महापुरुषसांश्रयः ॥ ३ ॥. To be born
a human being you require पण्
ु यम ् which is liberation promoting पण्
ु यम ्. Because मिष्ु य
alone can get liberation. Then मुमक्ष
ु ुत्वां - desire for मोक्ष is because of liberation
promoting पुण्यम ्. महापरु
ु षसांश्रयः - association with a महापरु
ु ष who offers श्रवण मिि

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निद्वदध्यासिां. That also requires liberation promoting पुण्यम ्. That is available only through
the अन्ग्िहोरादीनि. अन्ग्िहोरा is a ritualistic word. It refers to the ninefold कमय. Based on
this alone Lord Krishan made a very important श्लोक in 3rd chapter यज्ञाथायत्कमयणोऽन्यर
लोकोऽयां कमयबन्धिः - here अन्यथा is there. अन्यर. यज्ञाथायत्कमयण: अन्यर - in any other life
style which excludes नित्य िैशमवत्तक कमयणा:. Here यज्ञ means यज्ञ दाि तप:, अन्यर means
in any other life style. अयां लोक: मिुष्य कमयबन्धि: he is bound by the shackles of either
पुण्यम ् or पापां. Whereas यज्ञ will promote liberation. And therefore the उपनिषद् says,
other than this life style, कमययोग life style. Of course ज्ञाियोग life style primary directly
leading to liberation. If you are not ready for ज्ञाियोग the next best available is the
life style of नियत कमायणण. And the उपनिषद् says, other than this life style there is no
other possible life style in which one can avoid सांसार. One will be trapped, somewhere
or the other. Pitfalls galore will be there. Anything can become pitfall. Relationship
can become pitfall, things can become pitfall, home can become pitfall. Anything can
become. Therefore reduce them, and increase नियत कमायणण. Therefore, उपनिषद् says
एवम ् in the मूलम ् = एवम ् = एवां प्रकारे ण in this manner. नियत कमय अिष्ु ठाि प्रकारे ण, त्वनय
न्जजीववषनत with respect to you who is desiring to live. न्जजीववषनत सततमी ववभक्ति looks
like verb. here is शरन्त रूपां सततमी एक वचिां adjective to त्वयी. त्वयी न्जजीववषनत सनत.
When you desire to live in this manner.
What type of you? िरे . िरे means you a human being. Indicating human beings
alone can have this कमय अिुष्ठािम ्. Animals cannot. Sankaracharya ingeniously
interprets िरे in Vedantic manner also. You are िर: indicating िरमार अशभमानििी. Who
are still identified with your human individuality. So अहम ् मिुष्य: इनत अशभमािवाि ्.
Because in ज्ञाियोग life style what is he practicing? Not अहम ् मिुष्य:. Practice अहां
ब्रह्मान्स्म. So it is differentiating the word. िरे differentiates कमययोग मागय from ज्ञाियोग.
There he is not िर: - he is ब्रह्मि ्. So therefore Sankaracharya specially adds
िरमाराशभमानिनि, िरमातरां means generally, not a particular one. I am a human being,
this वणय, this identity. That अशभमाि indicates spiritual ignorance. So िरमाराशभमानिनि
त्वयी सनत, सनत सप्तमी. Then we have to complete the sentence िकमय शलतयते. त्वयी एवम ्
सनत. When you are like this, following this life style, िकमय शलतयते. शलतयते is passive
voice. We have to convert into active voice. ि कमय शलमपनत शलप ् धातु 6th conjugation
उभय पद शलमपनत. Is active voice, शलतयते is passive voice. कमय त ्वाम ् ि शलमपनत. Binding
कमयs will not taint you, stick to you. Belong to you. When you are following this life
style. त्वयी िरे एवम ् न्जजीववषनत सनत कमय त ्वाम ् ि शलमपनत. There is no other method. इतः
after supplying you put a full stop. इत: onwards separate sentence. इत: = एतस्माद
पञ्चमयथय. Other than this means, वतयमािात्प्रकारात ्. वतयमािात्प्रकार: means current life style
of yours. Other than the current lifestyle of yours. What is the life style? Mentioned

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in the मन्र. कमय अिुष्ठाि प्रकारां . Therefore he says अन्ग्िहोरादीनि कमायणण कुवयत: तव, कुवयत:
शरन्त रूपां षष ्द्वठ एक वचिां तव:. So other than the current life style of yours, there is no
other life style possible by which, you will escape from binding कमय. Other than this
current life style of yours there is no other life style possible by which life style you
can avoid binding कमयs. Therefore, the sentence is a peculiar sentence. So
अन्ग्िहोरादीनि कमायणण कुवयत:तव. Current life style means a life style involving performance
of नियत कमायणण. अन्ग्िओराि ् कमयणण द्वितेया बहुवचिां - object of कुवयत:. कुवयत: is षष ्द्वठ एक
वचिां adjective to तव. तव is to be connected वतयमािात्प्रकारात ् is पञ्चमी ववभक्ति - other
than this lifestyle. How do you know other than? अन्यथा. उपनिषद् says अन्यथा.
Sankaracharya translates अन्यथा is an indeclinable adverb. Sankaracharya converts
into a noun प्रकारान्तरां , another life style. Other than the prescribed life style. Another
life style. अन्य:प्रकार: िान्स्त, is not there. So the idea is what? Either you remain in
ज्ञाियोग. If you say I don’t like ज्ञाियोग, it is too dry, too intellectual. Doesn’t matter.
You need not come to ज्ञाियोग but only other one you should take कमययोग alone. And
don’t ask me what about भन्क्तयोग - we have always said भन्क्तयोग is: कमययोग +ज्ञाियोग
is भन्क्तयोग. भन्क्तयोग level one is कमययोग. भन्क्तयोग level 2 is ज्ञाियोग. Therefore,
भन्क्तयोग doesn’t exist other than these two. Therefore, you have to remain in कमययोग
only if you don’t want ज्ञाियोग. If you say I didn’t like कमययोग, then go to ज्ञाियोग. If
you want to be outside both, it is called िान्स्तक c/o Sivaratri talk. And according to
Veda, he is doomed spiritually. The human life will be wasted.
Therefore, प्रकारान्तरां , any their lifestyle िान्स्त, is not there. येि प्रकारे ण - by which
lifestyle asubham कमय ि शलतयते. So कमयणा शलतयते. You have to either make it कमय ि
शलमपनत or कमयणा ि शलतयते. By which you are untainted by binding कमय. There is no
other lifestyle by which you are not tainted by binding कमय. That means in any other
lifestyle, binding कमय you will accumulate. Which means पुिरवप जििां पुिरवप मरणां cycle
will be successfully activated, you will be pedalling the cycle. So कमयणा ि शलतयते
इत्यथय:. अत: therefore, शास्त्र ववद्वहतानि कमायणण अन्ग्िहोरादीनि कुवयन्िेव. Therefore, what is the
message? If you want to be guided by me, if you are आन्स्तक:, if you have chosen
वेद प्रमाणां as a guide. Then listen to me, just as a doctor prescribes a heathy life
style. There was an article in The Hindu newspaper, yesterday where he has said
the varieties of उपवास or fasting is extremely good for health and long life. Varieties
of उपवास. Many times he mentioned. Scientific proof. All after long scientific study
and he says many cultures and traditions have incorporated varieties of fasting. And
an article at the right time. During Sivaratri many fast. And एकादशी people fast.
Therefore, it is incorporated as a religious साधि. But as a by-product, it gives off
wonderful benefit also. So just as health people gives instructions for your own good

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we are suggesting, eat less. That is one of the methods. And Lord Krishna says in
Bhagavat Gita, ि अत्यस्िसतु योगोन्स्त िचैकान्तमिस्ित: - always at less than your full
capacity. Just as the health people are prescribing a lifestyle as our well-wishers,
Veda says if you are आन्स्तक, as a well-wisher, I will suggest to you that be in one
of these 2 योगा:. you are safe. Therefore, he says अत: शास्त्र ववद्वहतानि कमायणण. The
कमायणण prescribed by शास्र in the form of 9 exercises. अन्ग्िहोरादीनि - like अन्ग्िहोरां etc.
यावज्जीवां अन्ग्िहोरां जुहोनत is another वाक्यां which is parallel to this मन्रा - यावज्जीवां
अन्ग्िहोरां जुहोनत. As long as one is alive and if he is not a सांन्यासी, अन्ग्िहोरां जुहोनत.
अन्ग्िहोर represents these 9 exercises, the nine means c/o new year talk. कुवयन्िेव
न्जजीववषेि ्. One should desire to live. This is कमययोग प्रमाणां. When Lord Krishna talks
about कमययोग, we should desire to live. This is karma yoga pramanam. When Lord
Krishna talks about karma yoga, he is keeping this श्लोक in mind. Remember उपनिषद्
doesn’t borrow from Bhagavad Gita. Bhagavad Gita borrows from उपनिषद्. सवय उपनिषदो
गाव: दोग्धा गोपाल िन्दि:. Continuing.
कथां पुिररदमवगमयते — पव
ू ेण मन्रेण सांन्याशसिो ज्ञािनिष्ठोक्ता, द्ववतीयेि तदशक्तस्य कमयनिष्ठे नत
With the previous paragraph, the commentary on the मन्रा is over. Now the
following para is an extended discussion to avoid a possible misinterpretation of these
2 मन्रा: which is done successfully, misinterpreted by the समुच्चयवादी. So समुच्चयवादी
is an allergen for Sankaracharya. Allergen means which causes allergy. He was the
most powerful पव
ू प
य क्षक्ष in his days. That is why often he brings in the पव
ू प
य क्ष objection.
These 2 श्लोका: are ideal श्लोका: for him to bring in समुच्चयवाद. Because first श्लोक
talks about ज्ञािां. Second श्लोक talks about कमय. So therefore ज्ञािां and कमय are talked
by the उपनिषद्. Since both of them are taught by the उपनिषद्, it is very clear that
every vedantic seeker, मोक्ष seeker, in keeping with the advice of उपनिषद् should
follow ज्ञािां and कमय combined, and attain मोक्ष.
And Sankaracharya has visualised. And he has taken pre-emptive steps. He
has given the vaccination, booster also. In the introduction to 2nd मन्रा, even in first
मन्रा also he took care of this possibility. In second मन्रा introduction he clearly said
ज्ञािां or ज्ञाि निष्ठा is prescribed for one group of people. Therefore one group of
people Gyan yoga. निद्वदध्यासि प्रधाि साक्षी प्रधाि life. Then Sankaracharya said even
though उपनिषद् did not mention, Sankaracharya said तदअशक्तस्य, for a person who
is not ready for that because he doesn’t have qualification, for him or the group of
people who are of that type. For them, कमययोग निष्ठा. These 2 मन्राs are for 2 different
candidates. Candidate no. 1, exercise no. 2 is not here; for candidate 2, exercise no.
1 is not there. Therefore, there is no समुच्चय. Scope for समुच्चय. Like different courses

63
in college. One candidate chooses this course. Another chooses another course. ज्ञाि
योगेि साङ्ख्यािाां कमययोगेि योधगिाां. By separating the candidates, we communicate the
message that for a candidate, one of these 2 alone. There is no समुच्चय. And now,
पूवप
य क्षक्ष is raising a question. This segregation of candidates is your mischief. The
objectionist is charging Sankaracharya with mischief. The candidate segregation and
prescribing one for first मन्रा, exercise for one and second मन्रा, exercise for another.
This segregation of ज्ञािां and कमय is your mischief. What is the प्रमाणां for you for this
segregation? उपनिषद् doesn’t say. Therefore it is your mischief. Our interpretation
alone is correct. One should be a ब्रह्मज्ञािी. Based on first मन्रा. And after getting
ब्रह्मज्ञािां as per the first मन्रा, he should follow, कमयणण. यावज्जीवां अन्ग्िहोरां न्जजीववषेत ् समा:
- throughout your life you should perform कमय. Which means never take सांन्यास. समुच्चय
वादी attacks सांन्यास. That is why Sankaracharya is irked. Because the interpretation
makes सांन्यास a casualty. Because a सांन्यासी cannot do अन्ग्िहोरादीनि कमयणण. Therefore
he says ज्ञािां and अन्ग्िहोराद्वद कमयणण should be combined. You should remain a गह
ृ स्थ,
combine them both and get मोक्ष. And if you say there is segregation, what is the
प्रमाणां? पूवप
य क्षक्ष raises a question कथां पुि: इदां अवगमयते. How is this message extracted?
What message? पूवण
े , means through the first मन्रा, सांन्यासीि: ज्ञािनिष्ठा उिा:. For a
सांन्यासी, physical or mental, internal सांन्यासी, even an internal सांन्यासी गह
ृ स्थ should
concentrate on निद्वदध्यासिां. He can maintain नित्य िैशमवत्तक कमायणण in a skeletal way.
But his focus is on निद्वदध्यासिां only. For whom? सांन्यासीि: - either physical or mental
सांन्यासीि: उिा:.ज्ञा ि निष्ठा उिा:. Number one and second message द्वितीयेि through the
second मन्र. तदअशक्तस्य is the crucial world for another group of people who are
unfit for ज्ञाि निष्ठा अभ्यास. For those people कमय निष्ठा उिा. The कमय निष्ठा means नित्य
िैशमनतक कमय अिुष्ठािां - diligently उिा इनत. The whole thing is within inverted commas
from पूवण
े to कमय निष्ठा उिा. Which is referring to segregation. इनत, in this manner, कथां
अवगमयते. How is it known by you? What is the प्रमाणां?
Sankaracharya says I will give you answer. Listen. What is the answer? In the
next class we will see elaborately. To avoid suspense, because 2 weeks:
Sankaracharya says ज्ञािां and कमय are opposed to each other. And then naturally
question will come, where is opposition? A ज्ञािी can do कमय. Even now we see in all
मठम ् or in many other places there are many सांन्यासीs who have got regular पूजा:.
Where is the opposition? They are able to do. They are performing कमय. ज्ञाि कमय
ववरोध how does Sankaracharya say can be a big question even for Vedantic student.
Remember the ववरोध, opposition is not external. Sankaracharya is talking about the
attitudinal opposition. भाविा ववरोध:. What is the attitude required for ज्ञािां promotion?
ज्ञािाभ्यास. What is the attitude for कमायभ्यास. Especially वैद्वदक कमायभ्यास. Sankaracharya

64
says that भाविा is diagonally opposite. In ज्ञािाभ्यास, a ज्ञािी has to regularly say, I am
not the अहां कार, a जीव:. I am not a कताय भोिा. I am अकताय even while doing कमय. कमयणण
कुवयि ्. पश्यि ् शण्ृ वि ् स्पश
ृ ि ् न्जघ्रन्िैव क्रकन्ञ्चत ् करोशम. This भाविा he should consciously
practice during निद्वदध्यासिां and maintain during व्यवहार also behind. Thus अकतत्य ृ व भाविा
maintenance is ज्ञाि निष्ठा. Whereas in every कमय, first thing is I am कताय should be
maintained. For being a कताय, especially वैद्वदक कमय, my religious identity is very
important. Not only Hindu. I should refer to my वणय and आश्रम. Because वैद्वदक कमायणण
are वणय आश्रम based. And everything is followed based on सर
ू आभस्तांभ सूर, गोर:. So
he has to identify with his वणय आश्रम सूरां गोरां, and mention. Whereas in निद्वदध्यासिां,
यत्तदिे श्यमग्राह्यमगोरमवणयम ्, he has to negate. Therefore the invoked attitude is opposite.
And that is why the word कमय, we have removed even when ज्ञािी performs कमय.
Because his attitude is different only, ज्ञािी’s कमय we have named कमय आभास. It will
not produce पण्
ु यां or पापां. Therefore, ज्ञािी may perform कमय. But his attitude being
different, he is not performing कमय. It is कमय आभास. Not visible. But वेद recognises.
That is why वेद doesn’t give him पुण्यां or पापां. Therefore भाविा ववरोध: is there is going
to be the answer. Details in the next class.

transcribed by Sri. A. Venkatesan
ओां पण
ू म
य दः पण
ू शय मदां पण
ू ायत्पण
ू म
य द
ु च्यते । पण
ू स्
य यपण
ू म
ू म

65
8. मन्रा-2 (23-03-22)
ईशावास्य-भाष्यम ् मन्रा page 17 in Gorakhpur edition. Mantra number 2. भाष्यम ् 2nd para.
कथां पुिररदमवगमयते — पव
ू ेण मन्रेण सांन्याशसिो ज्ञािनिष्ठोक्ता, द्ववतीयेि तदशक्तस्य कमयनिष्ठे नत
Sankaracharya has completed his commentary on the 2nd मन्रा. Now he is
entering into समुच्चय वाद which is a possible interpretation of these 2 मन्राs. He
refutes the समुच्चय वाद. समुच्चय means combination. Combination means, the
combination of ज्ञािां, अहां ब्रह्मान्स्म इनत अपरोक्ष ज्ञािां and कमय. कमय primarily means वैद्वदक
कमय. अपरोक्ष आत्म ज्ञािां and वैद्वदक कमय should be combined by a गह
ृ स्थ for the sake of
मोक्ष is the contention of समुच्चयवादी. And Sankaracharya wants to refute this. This
being a popular पूवप
य क्ष, in all his commentaries, he brings in the topic again to such
an extent many people get irritated once the topic comes. So I am going to also
irritate you by further discussing this. समुच्चय वाद can be refuted by many methods.
And there are two main arguments. One is, ज्ञािां need not be combined with कमय.
For the sake of मोक्ष. ज्ञािां need not be combined with कमय for the sake of मोक्ष because
once ज्ञािां comes a person understands मोक्ष is no more a goal to be accomplished.
ज्ञािां is that I am ever liberated आत्मा. Once ज्ञािां comes, the necessity for attaining
मोक्ष itself goes way. मोक्ष is साध्या. It is शसद्ध. When a jyani doesn’t seek मोक्ष, where
is the necessity of combining with anything including वैद्वदक कमय for the sake of मोक्ष.
समुच्चय वादी says for the sake of मोक्ष. मोक्ष loses its साध्यम ् status itself. Therefore,
you don’t require any more साधि, then why should you combine कमय to make it a
better साधि. Thus ज्ञािां need not be combined with कमय is one answer. And second
answer is ज्ञािां cannot be combined with कमय. Because they are opposed to each
other. And Sankaracharya, in most of the contexts doesn’t use the first argument.
He uses second only prominently in most of the places. What is the 2nd argument?
First argument is ज्ञािां need not be combined, second one is ज्ञािां cannot be. To
establish that Sankaracharya brings the reason that they are opposed to each other.
Naturally in what way they are opposed, question will come. For that Sa.nkaracharya
gives many areas in which they are opposed to each other. ज्ञाियोग is associated
with ज्ञाि काण्डां. This is associated with कमयकाण्डां. So very शास्त्र भेद:. And thereafter
अिुबन्ध चतुष्टय भेद: in the introduction. You are supposed to remember all these
words. Because ईशावास्य उपनिषद् and भाष्यम ् I am expecting you to remember lot of

66
previous terms. अधधकारी is different, ववषय is different, प्रयोजिम ् is different, सांबन्ध is
different. All these are not only different but opposed to each other. While talking
about अधधकारी, candidate, the very आश्रम of the अधधकारीs are different, अधधकारी भेद
brings in the आश्रम भेद. The student of कमययोग is in गह
ृ स्थाश्रम. Because वैद्वदक कमय
requires गह
ृ स्थाश्रम and student of ज्ञाि काण्डां is a सांन्यासी. So one is गह
ृ स्थाश्रम. Another
is सांन्यास आश्रम. आश्रम भेद:. Thus in all respects differences are there. Therefore they
are opposed to each other. Therefore they cannot be combined simultaneously.
Does that mean each one can get मोक्ष by following their own साधि, a गह
ृ स्थ
can attain मोक्ष by following कमय, सांन्यासी by following ज्ञािां? Does it mean? No. Only
it should not be combined simultaneously. But they should be combined sequentially.
Because both are required for मोक्ष. Therefore, Sankaracharya’s approach is which
we will have to modify in the current days, Sankaracharya’s approach is गह
follow कमययोग and become सांन्यासी. And follow ज्ञाियोग, and get मोक्ष. So this is
Sankaracharya’s intention. With this intention, he segregates everything. One of the
misconceptions or fallouts of this approach is the widely held view that a गह
not touch वेदान्ता. Because वेदान्ता is for सांन्यास आश्रम. And सांन्यासीs. And this idea was
enforced also by many மடொதிபதி also. They will never touch topic of वेदान्ता in all
their सत्सांग and public talk. They will talk about धमय अिष्ु ठािां, कमय अिष्ु ठािां. वेदान्ता was
scrupulously avoided reinforcing the गह
ृ स्थ’s view or गह
ृ स्थ’s idea that गह
ृ स्थ means
वेदान्ता is taboo. You should not. So naturally वेदान्ता became less and less popular
in the Hindu society because majority are गह
ृ स्थ. And they scrupulously avoid. They
will have Bhagavad Gita book or उपनिषद् book which will be taken out every
Saraswathi puja day. Will do ஆரத்தி. Very carefully keep it back. They will say it is
our grandfather’s. Great grandfather. Great-great grandfather. Thus वेदान्ता became
less and less popular. They thought we should not study वेदान्ता. Or if we study
वेदान्ता, we should become सांन्यासीs. Otherwise it is inappropriate. This might have
certain advantages and ि बुद्धध भेदम ् जियेत ् - may be वेदान्ता confusion will not be
there. Why? Only if they study वेदान्ता there will be confusion, therefore that confusion
part may not come. Problem is many qualified गह
ृ स्थs who deserve Vedantic teaching,
and who are not सांन्यासीs for various reasons, those qualified गह
ृ स्थs also miss the
opportunity to study वेदान्ता. And since this problem is there and very possibility of
losing वेदान्ता itself is there, that is why Swami Chinmayananda thought it has to be
brought out.
Therefore now we will have to modify our approach. Instead of saying कमययोग
is for गह
ृ स्थ and ज्ञाियोग for सांन्यासीs, we have to make slight difference. A junior
seeker should start with कमययोग, he need not connect with आश्रम. Because in Vedic

67
society ashramas were followed. And that is why Lord Krishna himself tells अजि
ुय ,
ज्ञेयः स नित्यसांन्यासी यो ि द्वेन्ष्ट ि काङ्क्षनत ।निद्यवन्द्वो द्वह महाबाहो सुखां बन्धात्प्रमुच्यते ॥ ३ ॥.
You can become a सांन्यासी mentally by remaining in गह
ृ स्थआश्रम itself. And you can
study वेदान्ता as a गह
ृ स्थ. What you do is, the emphasis must be changed. So the
modified approach is without connecting to आश्रम, if you are a spiritual seeker, initially
you give importance to कमययोग as explained in the Bhagavad Gita. In fact Bhagavad
Gita does a lot of rearrangement of the आश्रमs. And whatever be the आश्रमs, if you
are a spiritual seeker, give importance to कमययोग. That doesn’t mean you should not
touch वेदान्ता, be acquainted with वेदान्ता. You know what it is about, why we say ज्ञािां
is compulsory for मोक्ष, a कमययोगी should know that ज्ञािां is compulsory for मोक्ष. That
means unless he is exposed to वेदान्ता, a कमययोगी will not know that he has to come
to ज्ञाियोग. He will think that there are so many methods of liberation. I will get
liberation by कमययोग. Many misconceptions may come in another way.
Therefore it is better that there is an exposure to वेदान्ता. To know what is
कमययोग. What is ज्ञाियोग. And why ज्ञाियोग is compulsory. All these things a कमययोगी
should know. A dedicated study of वेदान्ता may be postponed but an outline and the
purpose of ज्ञाियोग must be clear. And that is why I say, for a junior student, life is
कमययोग प्रधाि. कमययोग dominates. But there is exposure to ज्ञाियोग also. And in due
course, without changing the आश्रमs, remaining in गह
ृ स्थश्रम itself, one can build up
sadhana chathushtaya sampathi and become a गह
ृ स्थ सांन्यासी. As Lord Krishna
defines, ज्ञेयः स नित्यसांन्यासी यो ि द्वेन्ष्ट ि काङ्क्षनत. He doesn’t wear ochre robes. He
doesn’t go away. He makes sure that राग and द्वेष do not enslave him. And that
person is a candidate for ज्ञाियोग according to Bhagavad Gita.
But Sankaracharya will insist सांन्यासी is a candidate for ज्ञाियोग. When we read
those portions you have to put in with inverted commas. Vedic society where आश्रम
scheme was rigidly practiced, that is the approach. We revise it and say even a
गह
ृ स्थ who has got the qualification and internal सन्न्यास is a candidate. I call him
senior seeker. Instead of saying two different आश्रमs, senior seeker is candidate of
ज्ञाियोग means ज्ञाियोग प्रधाि:. Because Vedic कमय, आश्रम कमय should continue for
everyone including a सांन्यासी. A ववववद्वदषा सांन्यासी is ज्ञाियोग प्रधाि:. But still he will
follow आश्रम कमायणण. Therefore, गह
ृ स्थ ashrami also can be a ज्ञाियोग प्रधाि person and
can retain the गह
ृ स्थश्रम कमय. Adjust duration, quality time provided etc. many are
able to do that. First I thought it cannot be. Many students are गह
ृ स्थs, they are
absorbing वेदान्ता well and getting the benefit. Therefore, I consider that now we
should say that the candidates are junior and senior seekers. Instead of saying सांन्यासी
is candidate of ज्ञाियोग. Because if that is the one following I will have to close my

68
classes. Because I don’t have many सांन्यासी students. Therefore, when, we read
समुच्चय वाद portion of Sankaracharya we will have to note this. Sankaracharya makes
the difference in candidates very rigid. To show the ववरोध. So that समुच्चय वाद can
be criticized, the purpose is समुच्चय वाद khandanam. When we are differentiating
each candidate, Sankaracharya says गह
ृ स्थ is for कमययोग and सांन्यासी is for ज्ञाियोग -
this kind of differentiation he makes, we will understand what is the intention of
Sankaracharya when we go through we should also note we have to improvise it
for the current times. In this para itself. You look at सांन्यासीि: ज्ञािनिष्ठा उिा:. ज्ञािनिष्ठा
means ज्ञाियोग. sravana manana nidhidhyasanam is for सांन्यासीs. He makes it a
clear distinction. And this is the content; in the last class I introduced this. इदां
avagamyate पूवण
े - पूवण
े means through the first मन्रा ईशावास्यम ् इदां सवं. सांन्यासीि:
ज्ञािनिष्ठा उक्ता. A person of monastic order, an ochre robed one, a renunciate is fit
for ज्ञािनिष्ठा = ज्ञाियोगs and द्वितीयेि तदशिेि, through the second. तदशिेि - who is
not ready for सांन्यास and ज्ञाियोग. And therefore गह
ृ स ्थेि तदाशिेि गह
ृ स ्थेि अशिस्य
गह
ृ स ्थस्य, ज्ञािनिष्ठा उक्ता, गह
ृ स्थ should do कमय. Don’t study उपनिषद्. This is what is
the widely held idea, for that प्रमाणम ् they have is these paras. How do you know
this difference between अधधकारी. By showing the अधधकारीs are different - what
Sankaracharya wants to say is nobody combines. A सांन्यासी has got ज्ञािां. No
combination of कमय. गह
ृ स्थ does कमय, there is no combination of ज्ञािां. Thus there is
ns समुच्चय – simultaneously. How do you know this differentiation is the question.
पव
ू प
य क्षक्ष asks or Sankaracharya himself asks for on behalf the पव
ू प
य क्षक्षs. Now he gives
the answer. We will read.
उच्यते — ज्ञािकमयणोववयरोधां पवयतवदकमतयां यथोक्तां ि स्मरशस क्रकम ् ?
So उच्यते the answer is given for why do you differentiate candidate, why can’t
one candidate do both of them. He says ज्ञािकमयणोववयरोधां - because of the opposition,
and the non-coexistence of ज्ञािां and कमय, which is पवयतवदकमतयां this opposition is so
firm. That it cannot be shaken. Just as a mountain cannot be shaken, the knowledge
of their opposition also cannot be shaken. ववरोधम ् means ववरोध ज्ञािां. ववरोध ववषय: is
firm and Sankaracharya says यथोक्तां. I have already shown this in my introduction
to ईशावाष्यम ् itself - you might have forgotten the introduction, I said it is terse but
informative. In the introduction Sankaracharya brings out the sastra भेद: but showing
the difference between candidate, subject matter, benefit and relationship. यथोक्तां
means उपोध्घाता ग्रन्थे - in the introductory portion ि स्मरशस क्रकम ् don’t you remember?
He is asking the पव
ू प
य क्षक्ष. Continuing

69
इहातयुक्तम ् — यो द्वह न्जजीववषेत्स कमायणण कुवयन्िेव इनत ; ‘ईशा वास्यशमदां सवयम ्’, ‘तेि त्यक्तेि
भुञ्जीथाः मा गध
ृ ः कस्य न्स्वद्धिम ्’ इनत च । ‘ि जीववते मरणे वा गधृ धां कुवीतारण्यशमयात ् इनत पदां
च ततो ि पुिरे यात ्’ इनत च सांन्यासशासिात ् । उभयोः फलभेदां च वक्ष्यनत ।
So इहातयु इह means ईशावास्य उपनिषद्वद अवप previously यथोक्तां - means not
mentioned in उपनिषद्. Mentioned by Sankaracharya in introduction. In next portion he
says not only have I said in introduction, the उपनिषद् itself shows the difference
between the candidate if you observe the मन्रा. Very careful observation ईशावास्य
उपनिषद्वद अवप उिां — in the second मन्रा whoever wants to live long he can wish and
also choose to live long. How? कमय कुवयि ् he should wish to live long by following
compulsory duties prescribed by वेद - desire for both for जीववतम ् and for कमय, not
न्जवीतां alone without कमय. कमय कुवयि ्. Whereas in first मन्रा ईशावास्यम ् इदां सवं and तेि
त्यिेि. May you see everything as ब्रह्मि ्. And by that vision itself may you negate
the entire universe consisting of क्रक्रया कारक फलम ्, another idiom very important for
भाष्य study. I assume भाष्यम ् students understand the significance of क्रक्रया कारक फलम ्.
If I conduct an exam I will ask please tell me what is क्रक्रया कारक फलम ्. Therefore,
tena tyaktena indicates may you give up कमय. Second मन्रा कमय कुवयि ्. In the first मन्रा
त्यागेि. कमय त्याग. So that is one contradiction, difference. And माघत
ृ :कस्यन्स्वद्धिम ्. May
you not covet or desire for accumulating money from anyone. And Anandagiri writes
that money represents कमय. Because for all the वैद्वदक कमयs 5 factors are mentioned,
यजमाि पत्नी पुरा दै वां ववत्तां मािुषां ववत्तां. 5 factors are required from वैद्वदक कमय. Most important
factor is money for dakshina, for anna danam lot of danam is involved. Therefore the
कमययोगी candidate should accumulate wealth for पञ्च महा यज्ञ. Whereas a ज्ञाियोगी
should renounce everything which includes money ि कमयणा ि प्रजया धिेि, ि धिेि. So
therefore the first मन्रा talks about renunciation of wealth, second मन्रा talks about
performance of कमय. Which means accumulation of wealth. So thus wealth
accumulation, wealth renunciation is the second contradiction between कमययोग and
ज्ञाियोग. Therefore the अधधकारी is also different, one is गह
ृ स्थ who is called श्रीमाि ् and
श्रीमनत. In गह
ृ स्थ title Vedic title is श्रीमाि ्. Should have wealth, wife is called श्रीमनत.
Whereas सांन्यासी should not be श्रीमाि ्. Cannot be. Therefore there is a difference. इनत
च. And then another quotation he gives. This is from the first two मन्राs we saw.
That is ईशावास्यम ् इदां सवं. योद्वहन्जजीववषेत ् कमय कुवयि ् is paraphrasing mantra number 2.
ईशावास्यम इदां सवं तेि त्यकेत्न भुन्जीता is मन्रा number 1. माघत
ृ कस्यन्स्वद्धिम ् also मन्रा
number one. If you study मन्राs themselves you can see candidates are different -
one is गह
ृ स्थ another is सांन्यासी. And the traditional approach.
Then he gives a quotation. We are not able to find the source of this quotation.
That Vedic portion must have been lost. What does it say? ि जीववते मरणे वा गधृ धां

70
कुयायत ्. If a गह
ृ स्थ wants to pursue ज्ञाियोग what should he do? What should the
ज्ञाियोगी candidate do? If you read this you will renounce ज्ञाियोग itself. He says ि
जीववते ि मरणे घनृ तां कुयायत ्. You should have detachment from both life and death. No
राग द्वेष either for life or death. We should not even ask I should not be born again
பிறவொ வரம் வவண்டும், that means you ae hating life. And then you should not say I
want to live long. Attachment to life I don’t want to born again, hatred to life. Once
you are entering ज्ञाियोग, you are not supposed to have likes and dislikes with respect
to anything including life and death. So therefore जीववते काम tyaga: is prescribed.
Whereas for a कमययोगी, न्जजीववषे शतां सांन्यास आश्रम: जीवि इच्छा. So जीवि राग: for one.
जीवि ववराग: for another. This is another difference in the candidate ि जीववते मरणे वा
गधृ धां means desire for attachment कुवीत, then what should you do? अरण्यशमयात ्. ज्ञाियोग
means अरण्यां . आरण्यां इयात ्. आरण्यां means forest. इयात ् means one should go. ई धातु
ववद्वदशलन्ग प्रथमपरु
ु ष एकवचिां इनत च पदां . This is the position. The view. Vedic view. ततो
ि पुिरे यात ् no going to forest for some hiking. Now people go everywhere for hiking,
weekend hiking. He says this is a different type of अरण्य entry तत: ि पुि: इयात ् from
there don’t come back to society. Thus ज्ञाियोग is associated with renunciation of
society and social life. Whereas कमययोग is associated with society and social life. इनत
सांन्यासशासिात ्. Thus सन्न्यास is prescribed for ज्ञाियोग.
So in Sankaracharya’s भाष्यम ् the आश्रम भेद is highlighted. It can disturb many
students, Therefor, I give a warning. Sankaracharya will emphasise सांन्यास all the
time. In later भाष्यां you find still more vigorously. You should understand that सन्न्यास
can be internal सांन्यास also or another formula I have given is सांन्यास means Port
reduction. P means possession so that maintenance issues are not there. O means
obligatory duties. Whatever be the duties that have been taken up you discharge.
Don’t give up. But stop taking fresh, more responsibilities. Don’t take up that, is
indicated by obligatory duty. Duty means burden because whenever you close the
eyes especially for a responsible person a duty means one ton on the head. Every
duty is load. Therefore mind is not available. Preoccupied mind. Then 3rd one is R
- relationships. So social contact required, everything requires contact. Most successful
person one is who has got maximum contacts. Phone is full of contact numbers,
press a button, you need not even press, address the phone and says call so and
so. First qualification is smart phone. I have been struggling to avoid taking a mobile.
Till now I have succeeded. Situations are cornering me. Almost making it compulsory.
Let me see I will be successful or not. Becoming a necessity. Therefore R stands
for relationship. And for a maintenance of relationship whatever is to be done.
Whatever enquiry at the appropriate time. Birthday day, death day, wedding day. 60th

71
and 70h birthday all these things to remember and give a bouquet, therefore, R,
relationship. And finally T - transaction. In fact each one, feeds the other three. Very
interesting study. You can do lot of study. Each one feed the other three, they will
work and you will find you are on top of a huge empire. In between 2 assignments,
you go to Swamiji also. Poor Swamiji assumes students are listening. Whether it is
happening or not God alone knows. Any way I am getting lost. My definition of
सांन्यास. Sankaracharya definition is clear. Leave home to a place you don’t know
where your people are your people do not know where are you. सांन्यासीs cannot visit
home also. This is सांन्यास Sankaracharya visualises. In 21st century I cannot talk but
that I myself am not of that type. Therefore, my definition of सांन्यास, PORT reduction.
So that we have got quality time and unpreoccupied mind, these are the 2
essentials. That is indicated by अरण्य गमिम ्. Ok. And fortunately from the प्रमाणम ्,
Lord Krishna is there in support. Otherwise Sankaracharya will come and pull me
up, you are contradicting whatever I have written. I can quote Lord Krishna ज्ञेयस्त
नित्य सांन्यासी ि िे वष्ट ि काङ्क्षनत - thus we have to revise certain portions in the भाष्यम ्.
We understand the spirit behind. इनत सांन्यासशासिात ्. शासिां means instructions. Enjoined.
उभयोः; फलभेदां च वक्ष्यनत. उभयोः means कमय and ज्ञािां. कमय will give only अनित्य फलम ्.
Maximum is ब्रह्मलोक. कमय combined with उपासिा will take to ब्रह्मलोक. That आब्रह्म भव
ु िात ्
लोक; पुिरावत्त
ृ ोजि
ुय one is अनित्य फलम ्. Another is नित्य फलम ् this is also वक्ष्यनत. Will be
said in the ईशावास्य उपनिषद् itself. Continuing.
इमौ द्वावेव पन्थािाविुनिष्क्रान्ततरौ भवतः क्रक्रयापथश्चैव पुरस्तात्सांन्यासश्चोतरे ण निववृ त्तमागेण

एषणातयत्स्यत्यागः तयोः सांन्यासपथयेव अनतरे चयनत — न्यास एवात्यरे चयत ् (तै. िारा. ७८) इनत च
तैवत्तरीयके ।
इमौ onwards up to अनतरे चयनत some put within inverted commas, they take as
quotation. We don’t find such a quotation, it is doubtful whether it is quotation or not.
But the message is that these are the 2 distinct paths to be followed by distinct
अधधकारीs. Therefore cannot be combined. Remember all these are refutation of
combining कमय मागय and ज्ञाि मागय - इमौ द्वावेव पन्थािा all spiritual साधिs can be broadly
classified into कमययोग and ज्ञाियोग. प्रववृ त्त मागय and निववृ त्त मागय. And any spiritual discipline
should be incorporated into one of this. उपासिा means part of कमय मागय. Whereas श्रवणां,
मििां part of ज्ञाि मागय. These are the 2 broad divisions. दौ एव द्वावेव is there because
of सांधध split as िौ एव पन्थािौ मागौ. Way of life - अिुनिष्क्रान्ततरौ भवतः which have come,
along with the creation of human beings. Living beings in general. Human beings in
particular. भगवाि ् created human beings. भगवाि ् created the 2 ways of life also. Both
emerged, humanity emerged. These 2 paths emerged through the वेदा:. अिुनिष्क्रान्त

72
means मिष्ु य सवृ ष्टां अिु. Just behind the मिष्ु य सवृ ष्ट निष्क्रान्ततरौ means they emerge.
Very clearly – that तर प्रत्यय is for showing clarity. And what are they? निष्क्रान्ततरौ
भवतः:- क्रक्रयापथश्चैव पुरस्तात ्. So you should not combine both of them but you should
follow both sequentially. Both of them are compulsory. But both of them should be
followed sequentially. What is the sequence. परु स्तात ् क्रक्रया पद:; start with कमययोग
based on कमयकाण्ड of the वेद. Then सांन्यासश्च’उत्तरे ण; उत्तरे ण means thereafter.
In Vedic society thereafter means you change गह
ृ स्थश्रम itself and enter सांन्यास
आश्रम. Just as from school you go to college. You change the very आश्रम itself. This
was the original visualisation. Now we are saying आश्रम you may or may not shift.
But साधि you have to shift. That is the difference in the bhashyam and what we
talk about. So उत्तरे ण सांन्यास:. सांन्यास मागय corresponding to ज्ञाियोग. And निववृ त्त मागेण,
means सन्न्यास मागेण, निववृ त्त means turning away from society. Fed up with society
far, far from the madding crowd. निववृ त्त मागेण एषणा रयस्य त्याग; एषणा रयां borrowed
from कहोल ब्राहमणां बह
ृ दारण्यक 3 chapter 5 section - पुरैषणायाश्च ववत्तैषणायाश्च लोकैषणायाश्च.
rd th
गह
ृ स्थआश्रम has got very good advantage that वैद्वदक कमय can be done with a very
beautiful team of people. But गह
ृ स्थआश्रम has got biggest disadvantage because living
together for decades, attachment becomes so deep. Whether it is attachment with
children or spouse. That becomes very deep attachment. Therefore पर
ु एषणा त्याग: so
desire for पुर. Or attachment with पर
ु . And ववत्तैषण - money means how much greed
is there. All corporate want to monopolise. That they want to expand more and more
following other companies – they want money. Naciketas tells in कठोपनिषद ि ववत्तेि
तपयणीयो मिुष्यो: trillion-dollar statement. No human being will be satisfied by any
amount of wealth, how many thousands years before It has been stated. Yama
Dharmaraja offered wealth, Naciketas says I will never be satisfied with any amount,
I don’t want. It is called ववत्तैषणात्याग. Then finally लोक एषणा therefore various लोका: or
various positions.
So एषणारयस्य त्याग: and of these 2, तयोः सांन्यासपथयेव अनतरे चयनत सांन्यास मागय or
ज्ञाियोग is superior. Now the word superior is from what stand point. It is not from
the stand point of choosing one of them; he doesn’t say this is superior so choose
this. It is not a question of choosing one because there is no choice between these
2 योगा:. Both are compulsory. Where is the question of choosing? Therefore superiority
is not from stand point of choosing. Superiority is from the stand point of direct
means and indirect means. कमययोग cannot directly lead to liberation. कमययोग can lead
to ज्ञाियोग. ज्ञाियोग will lead to liberation. Therefore both of them are connected to
liberation. And both of them assist liberation. Then why one is superior when both
assist liberation. One is called साक्षात ् उपकारां . Another is called आरात ् उपकारां one directly

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helps. Another indirectly helps. Therefore अनतरे चयनत is not to choose one of these
two. It is to show which one leads to मोक्ष directly. Then up to this is doubtful whether
it is quotation or not. Next sentence is a quotation from महािारायण उपनिषद्. — ‘न्यास
एवात्यरे चयत ्’ that is penultimate para it comes in महािारायण उपनिषद् - different editions
give the मन्राs numbers differently. I am not able to give you the number. There is
a book by Ramakrishna Mission मन्र पष्ु पां which is a nice book which has collections
of so many stotras, and so many Upanishads including महािारायण उपनिषद् with स्वर
marking etc., very beautiful book. They are revising at regular intervals also. In that
they have given a number. I will refer to and tell you later. Nyasa eva अनतरे चयनत
means सन्न्यास is the greatest साधि. सांन्यास referring to ज्ञाियोग. इनत तैवत्तरीयके च
means Mahanarayana उपनिषद्. Continuing.
द्वाववमावथ पन्थािौ यर वेदाः प्रनतन्ष्ठताः । प्रववृ त्तलक्षणो धमो निवत्त

ृ ौश्च सभ
ु ावषतः’ (मो. ध. २४१ ।
६) इत्याद्वद पर
ु ाय ववचायय निन्श्चतमुक्तां व्यासेि वेदाचायेण भगवता । ववभागां चाियोः दशयनयष्यामः
After quoting श्रुनत वाक्यां in support, the 2 different candidates following these 2
distinct ज्ञाि मागय and कमय मागय. Therefore no combination. He gave श्रुनत quotation, he
gives महाभारतां quotation, शान्न्तपवय very big पवय, पवय means portion. Chapter 241. Not
श्लोक. Chapter 241, श्लोक no. 6 is very beautiful but small chapter where the 2 paths
are clearly distinguished. इमौ िौ पन्थािौ. The following are the 2 मागाय:s. यर वेद
प्रनतन्ष्ठताः. And व्यासाचायय says entire वेद is based on these two paths only.
So व्यासाचायय quotes वेद itself as प्रमाणां as these 2-fold paths. Lord Krishna says
ज्ञाियोगेि साङ्ख्यािाां. लोकेऽन्स्मन्द्ववववधा निष्ठा. Same idea. यर वेद प्रनतन्ष्ठताः:. What are
they? प्रवत्त
ृ ौ लक्षण धमाय:; one is called प्रववृ त्त धमाय: or प्रववृ त्त मागय or कमययोग:. In कठोपनिषद,
it is called प्रेयो मागय:, श्रेयश्च प्रेयश्च मिुष्यमेत:. What is the second one? निवत्त
ृ ौ च सुभावषतः.
निवत्त
ृ ौ with regard to निववृ त्त मागय ववषय - सप्तमी सुभावषतः well talked about. Another
reading, निववृ त्तश्च, both readings are there. सभ
ु ावषतः इनत महाभारतां इत्याद्वद: - इनत महाभारतां.
इत्याद्वद पुराय. Next famous श्लोक very often quoted by Sankaracharya is .. I will give
it later. पुराया ववचायय. पुराय means for teaching his son शुक. व्यासाचायय: son is शुक. While
teaching शक
ु ाचायय ववचायय व्यासाचायय, after thoroughly analysing the Vedic teaching निन्श्चतम ्
उक्तम ्. What has been well ascertained has been said by व्यासाचायय. What better प्रमाणां
you want. व्यासेि वेदाचायेण who is पर
ु ाय एदाचायय: who has compiled the वेदा and
apportioned the वेद: and gave out to 4 disciples. The 4 वेदा: for propagation. Here
वेदाचायय is not the creator of वेदा, compiler and apportioner, that is why he is called
वेदव्यास:. Very definition of व्यास is ववव्यास वेदाि ् इनत व्यास:. वीयस ् to throw into 4
portions. To divide into 4 portions. वेदाचायेण भगवता. And व्यासाचायय is not ordinary. He
is भगवाि ् himself because he is ववष्णु अवतार. पाथायय प्रनतबोधधताां भगवता िारायणेि स्वयां

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व्यासेि ग्रधथताां पुराण मनु ििा. भगवता ववभाग च अियोः प्रदशयनयष्यामः and not only that. The
following ईशावास्य मन्रा: also can be clearly differentiated into प्रववृ त्त मागय portion and
निववृ त्त मागय portion. As I said in the introduction, मन्रा no 3 to 8, is निववृ त्त मागय, ज्ञाि
मागय. 9 to 14 is प्रववृ त्त मागय. Then 15 to 18 is the concluding prayer. These details
Sankaracharya says I shall show you as we reach those portions.

य यपूणम

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9. मन्रा - 2-3 (06-04-22)
ईशावास्य-भाष्यम ् मन्रा 2 last paragraph page 18 in Gorakhpur edition
द्वाववमावथ पन्थािौ यर वेदाः प्रनतन्ष्ठताः । प्रववृ त्तलक्षणो धमो निववृ त्तश्च ववभावषतः (मो. ध. २४१ ।
६) इत्याद्वद पर
ु ाय ववचायय निन्श्चतमुक्तां व्यासेि वेदाचायेण भगवता । ववभागां चाियोः प्रदशयनयष्यामः
First of all I will give you 2 references which I had mentioned in last class. One
is regarding the महािारायण quotation न्यास एवारयेचयत इनत च तैनतरीयके. महािारयण उपनिषद्
is here referred to as तैनतरीयकां. Normally तैनतरीय has got 3 chapters. Called 3 वल्ली.
But some people include the 4th chapter also as the 4th वल्ली. Called िारायण वल्ली
which is called महािारयण उपनिषद्. Thus िारायण वल्ली or महा िारायण उपनिषद् is
considered an extension of तैनतरीय उपनिषद्. But generally, we take the first 3 chapters
only because Sankaracharya has written commentary only on three chapters. For
महा िारायण उपनिषद्, Sankaracharya has not done commentary. But other great
commentaries are there. And there I said the number is मन्रा 78. Totally 80 मन्रा:
are there. The 78th मन्रा beginning with सत्यां परम ् परँम ् सत्यां. And for महा िारायण उपनिषद्
also the स्वर or intonation is available. Therefore, it is chanted. And those who learn
to chant तैनतरीय उपनिषद् learn महा िारायण chanting also. It is a bigger उपनिषद्, chanting
will take nearly one hour. So न्यास एवारयेचयत is महा िारायण उपनिषद् मन्रा 78. Then
I said महाभारत शान्न्तपवय chapter 241 verse number 6 is quoted here. I said the 7th
श्लोक is which comes after this, is a very popular one, also often quoted by
Sankaracharya I said and that श्लोक is कमयणा बद्ध्यते जन्तु: ववद्ययया च ववमुच्यते तस्मात ्
कमय ि कुवयन्न्त यतय: पारदशशयि:. And first line is especially famous. कमयणा जन्त:ु बद्ध्यते
कमय binds a जीव, ज्ञािां liberates a जीवा, ववद्ययया च ववमुच्यते. In fact this is taken as a
slogan by many traditional गरु
ु कुलां. And we have completed the भाष्यां. And here
Sankaracharya has a made a very important observation that the first 2 मन्रा: are
सूर भूत मन्राs. They are capsule मन्रा: which are to be expanded in the following
मन्रा:. And the first capsule मन्रा refers to ज्ञाियोग. Meant for senior अधधकारी and the
second मन्रा deals with कमययोग, which is meant for junior अधधकारी. And junior students
are कमययोग प्रधाि. And they should have ज्ञाियोग exposure to know the purpose and
relevance of it. But कमययोग should dominate their life. And as even they are
progressing, their interest in ज्ञाियोग increases or is supposed to increase and their
fitness for entering into ज्ञाियोग also improves. Therefore, after sometime, gradually

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they have to tilt the percentage of these two योगा: and become ज्ञाियोग प्रधाि and
कमययोग is maintained in the form of आश्रम duty. And ज्ञाियोग प्रधाि means श्रवण मिि
निद्वदध्यासि प्रधाि. And as even they become senior students, the infrastructure also
must be redesigned, PORT reduction must be successfully done so that there is
quality time, very important, and an un-preoccupied mind. सांन्यास represents an un-
preoccupied mind available for absorbing the teaching like sponge absorbing water.
And all these interpretations, an aside note, are based on the rules given in Brahma
Sutra. Brahma Sutra is the rule book for वेदान्ता. It is called उत्तर मीमाांस सूराणण,
Indicating सर
ू ाणण are the rules for interpreting. मीमाांसा means interpretation, उत्तर means
later part of the वेदा namely वेदान्ता. I cannot interpret वेदान्ता as I like as it is being
done by so many people. They write commentaries on उपनिषद्, गीता and everything.
One has to be through with the rule book of Brahma Sutra, and based on 192
अधधकरणम ् topics are there which means 192 rules of interpretations. They are called
अधधकरणन्याया: . So based on these rules only Sankaracharya interprets every उपनिषद्
and इशावास्य being a very challenging उपनिषद् we have to closely follow the rules.
Otherwise we will stray away from the tradition especially ईशावास्य. So thus first मन्र
is ज्ञाियोग, second मन्रा is कमययोग. Without ज्ञाियोग, कमययोग is incomplete. Without
कमययोग, ज्ञाियोग is impossible. This is the basic Brahma Sutra rule. Which
Sankaracharya had mentioned.
Now I will give you the अन्वय: of मन्रा 2. इह कमायणण कुवयि ् एव (पुरुष:) शतां समा:
न्जजीववषेत ् शतां and समा:. द्वितीया ववभक्ति. त्वनय िरे एवां (न्जजीववषनत सनत) कमय (त्वाां) ि शलतयते.
शलतयते is in passive voice, (शलमपनत) कमय will not affect you. शलमपनत is active voice.
शलतयते (=शलमपनत). इत: अन्यथा and again brackets for Sanskrit students अन्यथा is
indeclinable word we are not making a noun (अन्य: प्रकार:) ि अन्स्त. It is not there.
So that is the bottom line of the श्लोक. In कमययोग only you can lead an active life
without stress. In कमययोग only a person can follow an active life, without stress is the
message. There is no other method. Even now वेद challenges. You can never have
peace if you are an active person, if you don’t follow कमययोग, stress is definite to
come.
युक्तः कमयफलां त्यक्त्वाशान्न्तमातिोनत िैन्ष्ठकीम ् ।अयुक्तः कामकारे णफले सक्तो निबध्यते ॥ १२ ॥.
Bhagavad Gita श्लोक 5th chapter is an extension of this mantra only. Lord Krishna
borrows from here. Ok. Now we will enter into मन्रा 3.
अथेदािीमववद्वन्न्िन्दाथोऽयां मन्र आरभ्यते.
So having given these 2 capsule मन्रा:, the following portion is an expansion of
these 2 मन्रा:. It talked about ज्ञाियोग and कमययोग. Sankaracharya uses ज्ञाि निष्ठा
and कमय निष्ठा. Both expressions are OK. Now from मन्रा number 3 to मन्रा number

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8, 6 mantras, are expansions of ज्ञाियोग given in the first मन्रा. So मन्रा number 3-
8. In fact, this portion is really ईशावास्य उपनिषद्. And then I have told this before.
From मन्रा number 9-14, another 6 मन्रा: is elaboration of कमययोग which is mentioned
in the second मन्रा. So we are entering the ज्ञाियोग expansion. And here in the third
मन्रा what उपनिषद् does is, to glorify the importance of ज्ञाियोग, the उपनिषद् strongly
criticizes those people, who do not come to ज्ञाियोग. In spite of the wide scope
available for human beings, if a human being squanders his entire life, without coming
to ज्ञाियोग, he is only perpetuating सांसार. And wasting precious human life. So he will
only have सांसार continuing, and the उपनिषद् says he is destroying himself spiritually,
So perpetuating self-ignorance is a form of spiritual suicide. That is the message in
this mantra. अथेदािीम अथ means after presenting two capsule मन्रा: इदािीां in the
following मन्रा:, अववद्वन्न्िन्दाथो:, अववद्वाि ् means ignorant निन्दा means criticism अथय
अयां मन्रा. Only one मन्रा, 3rd मन्रा is to criticise the ignorant person. अववद्वाि ् निन्दा
अथय Sanskrit students बहुव्रीद्वह. अववदष
ु ाां निन्दा अववद्वाि ् निन्दा सा एव अथय: प्रयोजिां अस्य
मन्रस्य अवविान्न्िन्द: अथय मन्रा.
We will read the मन्रा
असुयाय िाम ते लोका अन्धेि तमसा वत
ृ ाः ।ताांस्ते प्रेत्याशभगच्छन्न्त ये के चात्महिो जिाः ॥ ३ ॥
First I will give you the gist of the mantra. Almost every मन्रा is a very obstruse
मन्रा, difficult to understand. Because of Sankaracharya’s भाष्यां, we are getting
something out of it. So all the ignorant people उपनिषद् calls आत्म हि:. The destroyers
of oneself. The self-destroyers. And Sankaracharya will explain, how can a person
destroy the self? Because आत्मा is considered to be eternal उपनिषद् says आत्मा नित्य:
सवयगत: स्थाणु:. What do you mean by destroying one’s self, the आत्मा. So since the
literal meaning is not possible we have to take figurative meaning. Sankaracharya
gives the figurative meaning as the one who ignores the आत्मा by avoiding scriptural
study, is making the आत्मा, as good as non-existent. An ignored thing is as good as
non-existent. Suppose I am thirsty and water is there in bottle and I ignore and suffer
thirst. So that water bottle is as good as non-existent. Because I ignore it. And not
only it is as good as non-existent, I don’t derive the benefit of its existence. So I
ignore the bottle. And I don’t derive the benefit of the bottle. It is as good as
destroying the bottle. So making it non-existent by ignoring, and losing the benefit is
as good as killing it. Making something as good as non-existent by ignoring it, and
not deriving the benefit of its existence is as good as killing that. Ingenious
interpretation. In the Bhagavad Gita also 13th chapter that आत्म: that idea comes.
You can do homework. So आत्मिा: जिा: all ignorant people are killers of self आत्मा
is one message. And second message is because of this suicidal action, they are

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going to get punishment. What is the punishment? Imprisonment in सांसार prison.
Imprisonment in the prison of सांसार. And what is the सांसार? Getting newer and newer
physical body. So this body will go. And another body will come. What type of body
we have no way of knowing. It may be animal, plant anything. And not only that
body, again it will lead to another body etc. and the body is here translated as
असुय:य लोक:. असुय:य लोक: is the physical body. Through which a sensuous person or
sensual person will constantly contact the world. असुषु: रमते इनत असुर:. असु: has got
one meaning, प्राण:. Another meaning इन्न्ियाणण. And असरु : means the one who revels
in sensory perceptions, sensory interactions, sensory indulgences. Sensory contact
with the world. All those people are called असुरा:. And these असुराः will look upon
body as the asset. Body as their asset because only because of the body, they can
contact the world, interact with the world. Enjoy the world. As these are possible only
because of the body. During sleep when you don’t operate this body we don’t interact
with the world. असुरs will consider body as their asset. And this body they will
repeatedly get. As a result of destroying themselves spiritually. So this is the peculiar
language. In simple direct expression, it means ignorant people will have punarapi
jananam punarapi maranam cycle. That is the essence. Now we will go to the भाष्यां.
असुयायः परमात्मभावमद्वयमपेक्ष्य दे वादयोऽतयसुराः । तेषाां च स्वभूता: लोका: असुयायः िाम ।

िामशब्दोऽिथयको निपातः ।
असय
ु ायः means all the living beings including दे वs. So that is the meaning of the
word असरु ाः. असुयय we will see later. First he is coming to असुराः. असुराः means all the
living beings including the दे वs are called असुराः. Naturally we will be disturbed normally
असुरs ae inferior people and दे वs are considered to be superior’s and if you are
making दे वs also as असुराः, you are bringing down, you are degrading them. For that
Sankaracharya says yes, उपनिषद् is deliberately bringing down devas because they
are also degraded one compared to ब्रह्म or ब्रह्म भाव. अिय अभाव. Therefore he says
after असुय:य - परमात्मभावमद्वयमपेक्ष्य from the stand point of moksha or paramatma
status, which is non dual. Compared to that, दे वादयो: or from that stand point दे वादय:
even दे वा: all of them are असुराः. Because I have dehabhimana, instead of claiming
their ब्रह्मि ् status. From that stand point even gods are as good as असुर:. तेषाां च
स्वभूता: and for all those people who enjoy worldly interactions, sub commentators
say असुषु रमन्ते, Sankaracharya doesn’t say that. असुषु रमन्ते - all these people who
enjoy worldly life, worldly interactions family relationship they would like to perpetuate.
They want to continue with their family members, they want family members continue
with them they enjoy this पररवार:. For them, what is the asset? स्वभुता: लोका. स्वभुता:

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means their wealth/asset. And what is their primary asset? Physical body is their
primary asset. And the physical body is here called लोका:. लोका: means शरीरां in this
context. लोक्यते अिुभूयते इनत लोका:. That next paragraph Sankaracharya himself will
say. लोका: here note शरीराणण, derivation comes in next paragraph. So body is their
asset. And the body gets the name असय
ु :य , the जीवा: are called असरु ाः. Their physical
body is called असुय:य the word लोक: means body. असुय:य लोक: means body which is
the asset of the असुर:. Then िामशब्दोऽिथयको निपातः in this मन्रा the word nama doesn’t
have any specific significance. अिथयक:: निपात:. निपात: - a particle used as an
expression. It doesn’t have any significant meaning. Continuing.
ते लोकाः कमयफलानि लोक्यन्ते दृश्यन्ते भज्

ु यन्ते इनत जन्मानि । अन्धेि अदशयिात्मकेिाज्ञािेि तमसा
आवत
ृ ाः आच्छाद्वदताः । ताि ् स्थावरान्ताि ् अपेक्ष्य त्यक्त्वेमां दे हम ् अशभगच्छन्न्त यथाकमय यथाश्रुतम ् ।
ते लोकाः means असय
ु ायः लोकाः कमयफलानि. What is the meaning of लोकाः? The
immediate meaning is कमयफलानि. All the results of our past actions. And what are
they? Why are they called लोकाः? Significant for Sanskrit students, others can ignore.
लोक: is derived from root लोक् to see. लोकते. And कमय व्युत्पवत्त. लोक् means to experience.
लोक: that which is experienced object. Which is referring to object it is called, the
second case derivation. कमय व्यत्ु पवत्त: - लोक्यन्ते दृश्यन्ते भज्
ु यन्ते इनत लोकाः. The word लोक
we have to supply. Therefore they are called लोकाः - so anything is experienced by
us is called लोकाः, entire world is लोकाः. All the people are लोकाः, our own physical
body which we intimately experience, all of them are लोकाः. In English difficult to
translate. If you translate the word world it has got only limited things, but in Sanskrit
लोक: means everything experienceable. It can be things. It can be beings. It can be
situations, it can be events. It can be your own body, and it can be your bodily
conditions like health, ill health etc. All of them are called लोका:. Which means कमय
फलानि.
Because according to वेद, whatever you experience is not a random event.
These are all fundamentals of Hinduism. Nothing is random. If there is a war
somewhere and people are dying. Sometimes it looks, not it looks, many innocent
people, these are all accidents. Everything from the micro to macro is governed by
the Law Of Karma. For us it is random because we don’t know which laws are
working. Because कमय comes under अदृष्टां . One child escapes. And another child dies.
How do you explain? Since nothing is random, the very word लोका: conveys that it
is a कमयफलां. Of this जन्म. Many ask why should innocent ones suffer? Because they
have not done any bad कमय. This is another complaint. The word innocent we use
based on their age, 5 years 10 years etc. Remember वेद looks at them as जीव:. The

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one behind the physical body is जीव:. And the जीव: is not 5 years or 10 years. जीव
had existed in previous जन्म with another body. What all अक्रमां that जीव did we don’t
know. Before that, all past जन्मs, जीवा: have been having so many bodies, and that
जीव whom we call innocent. भगवाि ् feels that जीव with several bodies, accumulating
several कमयs including the current प्रारब्ध. So we are emotionally blackmailing people
by using the expression, innocent. You have no right to claim innocent or otherwise
because जीव is innocent or not we don’t know because we are only looking at one
small segment of current 5 years or 3 years of life. But भगवाि ् sees entire जीवा:
biography. And भगवाि ् will never give, even an iota of experience to a जीव if that
जीव doesn’t deserve. भगवाि ् is aways fair. We don’t understand, because our vision
is pinhole vision of the world. But it is very important. Whenever war happens people
tell all these things. If we know the Law Of Karma we keep helping people. Law Of
Karma is not to allow other people to suffer. It is his कमय, therefore he is suffering.
We are not taking it in a negative sense. Whatever help we can do, we should do.
That is also वेद vidhi. Don’t say it is his कमय. Therefore he is suffering. Let him suffer,
No. We don’t want that. When we are in difficulties we want help from others.
Therefore they suffer because of their कमय. As human beings, whatever we can afford
to, we should do. And if we cannot reach those places we can always have दज
ु ि
य :
सज्जिो भूयात ्. Remember our prayer श्लोक, सवे भवन्तु सुणखि:, स्वन्स्त प्रजाभ्य पररपालयन्ताां.
In fact every day puja we chant this. Where we can physically help we will help.
Where we cannot help we pray. But we should remember there is no suffering of
the innocent. जीव goes through experiences according to the कमय the जीव has done
in the past. Whether that जीव is 5 years old जीव, 2 years old जीव, or जीव in the
womb of the mother. Law Of Karma is very powerful. Unless we understand and
assimilate, we will be disturbed by the events of the world. Previously the technology
was not advanced, therefore we never knew what happened in the next street. But
now we have got WhatsApp. Bombarding messages of events happening all over the
world. And our mind is not emotionally mature enough to absorb all this negative
news. Therefore, give up phone and TV or assimilate the Law Of Karma. Otherwise
you will be disturbed by news bombarding us. इनत लोका: that word लोका: we have to
supply after इनत. Sankaracharya gives that लोका: = जन्मानि. The world is also called
लोका:. Sankaracharya says our जन्म itself is लोका:. Sub commentators say जन्मानि =
शरीराणण. So लोका: = जन्मानि = शरीराणण.
Therefore, what is the final meaning असय
ु ाय: लोका:? Body. And what type of body?
अन्धेि अदशयिात्मकेिाज्ञािेि तमसा आवत
ृ ाः आच्छाद्वदताः. अन्धेि तमसा, the word तमस ् means
darkness. And here it refers to spiritual darkness. Not external darkness. But spiritual

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darkness. What is the job of darkness? Darkness in the tradition in Sanskrit is defined
as अन्धकार:. तमस ् is one word. अन्धकार:: is another word. Why is darkness called
अन्धकार:? अन्धां करोनत इनत अन्धकार:. That which makes a person blind even if he has
got eyes. When there is darkness eyes may be open. Here it is अन्धेि तमसा means
spiritually blindening. Spiritual darkness. So अन्धेि = अदशयिात्मकेि. अदशयिात्मकेि means
spiritually blindening. तमसा = अज्ञािेि. And what is that अज्ञािां? Self-ignorance. Every
child that is born is enveloped in self ignorance. And the child later develops physical
eyes. And there is bright room, and the child is able to see so many things in the
brightly lit room. Still the child is enveloped in spiritual darkness because of which
child doesn’t know what the आत्मा is. And later we use several pramanams and go
to schools and colleges and remove lot of ignorance. Lot of darkness around us. We
remove so many. Every degree we have we are removing patches of ignorance. 50
years, 60 years. Even after retirement people join courses. And every source removes
patches of darkness. But in all through all these one darkness is very carefully
maintained that is अन्धेि तमसा. The spiritually blindening, spiritual darkness is
maintained because, these people consider their body an asset. And with the body
they are busy contacting the world. More people. And the phones are available. You
can contact more number of people. You can get involved in more number of
activities. What type of contact? परान्ञ्च खानि व्यतण
ृ त्स्वयमभूस्तस्मात्पराङ् पश्यनत िान्तरात्मि ्.
More and more they are extrovert. No time for asking who am this blessed I? So
therefore body, by making us extrovert, maintains, self-ignorance. Therefore अन्धेि
तमसा आवत
ृ ा:. Who? That लोका:, that शरीराणण. Every physical body is enveloped in self-
ignorance. Bottom line is very spiritual body is enveloped in self ignorance. And you
require extraordinary पण्
ु यां. First the body should be मिुष्य शरीरां . For which lot of पुण्यां
is required. There also he should be born in a culture where self-knowledge is talked
about. Not a materialistic society. Which will only mock at that. A spiritual society
which values self-knowledge. So मुमक्ष
ु ुत्वां requires double that पुण्यां. Even if there is a
desire for self-knowledge we require a गुरु. तद् ववज्ञािाथं स गुरुमेव अशभगच्छे त ् which
should help in removing that self-ignorance. That being very, very rare, majority of
people just wallow in ignorance. And often they are proud. Therefore, अन्धेि तमसा
आवत
ृ ा: is in moola, Sanskrit students अन्धेि=अदशयिात्मकेि. तमसा=अज्ञािेि. आवत
ृ ा:=
आच्छाद्वदताः. So every body, everybody is enveloped in blindening self-ignorance is the
message. So you can see the language of ईशावास्या.
Then Sankaracharya comes to second line. ताि ्. ताि ्=दे हाि ् all the bodies, what
type of bodies? स्थावरान्ताि ्, so starting from दे व शरीरां up to स्थावर शरीरां . स्थावरम ् means
a plant. Immobile living beings. नतष्ठनत इनत स्थावर:. A stone is also स्थावरम ्. But that is

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not a living being. No जीव is born as a stone. Stone birth is not possible. But plant
birth is possible स्थावरान्ताि ् लोकाि ् दे हाि ्, प्रेत्य means after dropping the current body.
मरण अिन्तरां प्र+ई धातु ल्यभन्तां अव्ययां प्रेत्य is मूलां = त्यक्त्वा. After dropping त्यक्त्वा इमां दे हां.
After dropping this body. अशभगच्छन्न्त. अशभगच्छन्न्त is in the मूलां, means they acquire.
After dropping this body they will acquire another body and again will become
extrovert. Again contact the world, again go through varieties of experience. Again
die. Again get another body, every body makes us extrovert. And this will go on and
on which is called samsara chakra anuvartanam. And what about next body? Is it
at random?
Generally as people grow old they are interested in this question, when they
are young they don’t come anywhere near religion or scriptures. When a person
grows old he will be seeing many friends are disappearing. go. He is reminded I will
also join the group. Naturally question will come what will come after death, if there
is पुिजयन्म, where will I go? What body we will get. Suddenly சோமி ோர் become relevant.
They don’t want to systematically study. They want answer to that question. 2 minutes.
Sankaracharya answers. We don’t know. We only know they will take another body
because they are ignorant. What body they will take we don’t know. When they will
take we don’t know. It may be immediately. Or it may be later. But what we know?
They will take bodies, all other details we don’t know. And वेद doesn’t want us to
know. वेद is very selective. It gives us the knowledge required. And then immediately
they will ask if all of them are going to rebirth why should we do श्राद्धां. Already they
are not doing. They want to justify. Remember the primary answer to श्राद्धां question
is, whether श्राद्धां benefits them or not श्राद्धां is considered to be one of the पञ्च महा
यज्ञ:. It comes under वपत ृ यज्ञ. वेद says don’t bother what happens to the departed
soul. It is your responsibility to thank them for making you what you are. And therefore
you have a duty to express your gratitude towards them, and it will give you both
material and spiritual benefit. Therefore, rebirth doesn’t preclude or give us an
opportunity to give up श्राद्धां. That has to be part of पञ्च महा यज्ञ:. They are all aside
notes.
What does Sankaracharya say? यथाकमय यथाश्रुतम ् - borrowed from कठोपनिषद्. It
looks like Sankaracharya’s words. In कठोपनिषद्., योनिमन्ये प्रपद्यन्ते शरीरत्वाय दे द्वहिः ।
स्थाणम
ु न्येऽिुसांयन्न्त यथाकमय यथाश्रुतम ् ॥ ७ ॥. Because in कठोपनिषद्, िधचकेत्तस ् had asked
Yama Dharma Raja, after the death of a person some say the जीव survives. Some
say the जीव does not. येयां प्रेते ववधचक्रकत्सा मिष्ु ये - please clarify. If the जीवा survives
what will happen? That was िधचकेत्तस ् question 1-1-20. Yama Dharma Raja answers
that much later. The number is your homework. 2-2-7, something like that. So the

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जीव will take another physical body. It can be celestial, it can be human, it can be
animals It can be insect. It can be स्थावरम ्. It can be a plant. स्थाणुां अन्ये अिुसांयन्न्त.
स्थाणुां means स्थावरां , a plant. All based on not भगवाि ्’s dislikes and likes. If we have
got genetic issue don’t blame भगवाि ्. Whatever be the type of body we have got,
यथाकमय, according to the type of कमय that I have done. यथाश्रत
ु म ् श्रत
ु ां refers to उपासिा.
The type of उपासिा that I have practiced. उपासिा doesn’t mean only religious
meditation. उपासिा means thought wise. What type of thought life I have. Thinking ill
of others. Thinking evil for others, they are also उपासिा. They are also कमय when we
do deliberately. When because of वासिा, thoughts come of their own it is not कमय.
Because free will is not involved, But when I perpetuate a thought generated by
वासिा, when that perpetuation of thought is wilful, that is a कमय. It is a मािसां कमय. It
will also produce the result. Other human beings may not know what my thought
patterns are. But भगवाि ् knows and therefore according to our thought life also. That
is why we say entertain good thoughts भिां कणेशभ: let us think noble thoughts. In fact
gayatri mantra says that only तत्सववधुवरय े ण्यां भगो दे वस्य धीमद्वह धधयो यो ि प्रचोदयात ्. May
Sun God activate noble thoughts in our mind. Anyway यथा श्रुतां means according to
the type of thought life that I have, next birth is influenced. For whom? For the
ignorant people. Whereas those people who study the following मन्रा: and who
understand the आत्मा, they will be free from पुिरवप जििम ् पुिरवप मरणां cycle. That will
be said later. यथाश्रुतम ् अशभगच्छन्न्त. Then the next word is आत्म हिो जिा: that
Sankaracharya talks about in the next paragraph which we will see in next class.

ओां पण
ू म
य दः पण
ू म
य द
ू स्
य यपण
ू म
ू म

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10. मन्रा – 3-4 (20-04-22)
IVUB mantra 3. Page 19 in Gorakhpur edition para 2 last 3 lines.
ताि ् स्थावरान्ताि ् , प्रेत्य त्यक्त्वेमां दे हम ् अशभगच्छन्न्त यथाकमय यथाश्रुतम ्
Before talking about आत्म स्वरुपां as a part of ज्ञाियोग, the उपनिषद् first wants to
glorify self-knowledge and criticise self-ignorance. And for this purpose, the उपनिषद् is
making use of a puranic imagery. And in the पुराणानि, they talk about दे व लोका: or
superior world which are the worlds of happiness which are enjoyed by दे वs, celestials
who have accomplished those लोका: because of पण्
ु य कमय. Thus दे व लोका: are higher
लोका:, superior लोका:. As opposed to that परु ाणानि talk about असुर लोक or िरक लोक
which is entered into by the आसुररक् people who are performers or perpetrators of
adharmic or पाप कमायणण. So असुरा: doing पाप कमयs, go to असुर लोक. Otherwise called
िरक लोक which is full of sorrow and gloom. Thus असुर लोका: are enveloped in gloom
or darkness is the message of the परु ाणानि. असरु लोका: are enveloped in gloom or
darkness because of sorrow is the message of पुराण. That puranic message is adapted
and adopted here to convey a vedantic message. And in this particular approach all
the 14 लोका: are visualised as असरु लोक. That means, even दे व लोका: come under
असुर लोक. And therefore all the 14 लोका: are enveloped in gloom or darkness. In the
puranic imagery darkness indicated the gloom of suffering which is पाप फलम ्.
Whereas in the vedantic context the darkness indicates the gloom of सांसार, which is
caused by अज्ञािां. So पाप फलम ् द:ु खां is the puranic imagery. अज्ञाि फलम ् सांसार is the
darkness here. Therefore, here the message is all 14 लोका: are असरु लोका: enveloped
in the darkness of सांसार because of अज्ञािां. Because in पुण्यलोकम ् also अज्ञािां continues.
In असुर लोक of course self-ignorance is there. Even in heavenly लोका: self-ignorance
is there. Even though they are considered to be bright and joyous from philosophical
angle, they fall within सांसार gloom only. Therefore, असुयाय:: लोका: अन्धेि तमसा आवत
ृ ा:.
And the word असुर लोक can be taken as the world of असुरा: self-ignorant people or
असुर जन्मा:, the birth of ignorant people. Or असुर शरीराणण, the bodies of self-ignorant
people. Surrounded by the gloom of darkness which is अज्ञािस्य फलम ्. So thus the
word असरु must be reinterpreted. The word पाप कमय should be reinterpreted. Where it
is adharmic action here it is अज्ञािां perpetuation. There gloom is sorrow born out of
पापम ्. In vedantic context gloom is problem caused by सांसार. Thus first line talks

85
about the entire 14 लोका: as surrounded by सांसार gloom, because of ignorance. And
ignorant people will be talked about in the second line. And then in second line first
half, the उपनिषद् said all the ignorant people will go to these असुर लोका: only. Or असुर
जन्मा: only. Or असुर शरीराणण only. All the ignorant people will go to असुर शरीरां . असरु
referring to those who are self-ignorant. And those who are given to अिात्मा centric
life. In the puranic context असुर means पाप कमयणा:. But here असुर: means असुषु इन्न्ियेषु
इन्न्िय ववशेषु अिात्मसु रमन्ते इनत असुरा: - they are given to अिात्मा centric life without
turning towards आत्मा. Thus every word will have to be given a special contextual
vedantic meaning. And if these fine observations are too confusing, bottom line should
be remembered. Self-ignorance will perpetuate rebirth in one of the 14 लोका: is the
bottom line.
There we saw ताि ् ते प्रेत्य अशभगच्छन्न्त; ते means असुरा: self-ignorant people,
अिात्मा centric people. ते ताि ् अशभगच्छन्न्त. ताि ् refers to असरु ा लोका: mentioned in the
first line. What is असुर लोका:? All 14 लोका: or जन्मा in 14 लोका or शरीरां in 14 लोका:.
लोक, जन्मा, शरीरां we are taking as synonymous in this context. प्रेत्य means मरण
अिन्तरां . Whereas ज्ञानिि: will attain ववदे हमुन्क्त which is ईश्वर ऐक्यां or ब्रह्म ऐक्यां. Present
either way. ववदे हमन्ु क्त can be described as ईश्वर ऐक्यां from ahankara angle. ब्रह्म ऐक्यां
from आत्मा angle. That is the benefit for ज्ञािी. Whereas अज्ञािी will have पि
ु जयन्म. प्रेत्य
means मरण अिन्तरां . Sankaracharya wrote प्रेत्य=त्यक्त्वा इमां दे हां. Sanskrit students
should note प्रेत्य= इमां दे हां त्यक्त्वा. Giving up this body. Giving up the ghost. And then
we also saw the rebirth is not a random phenomenon. It is a well-planned orderly,
controlled phenomenon controlled by यथाकमय and यथाश्रुतम ्. श्रुतम ् referring to उपासिां.
We saw in last class. According to कमय and उपासिां I said उपासिां can mean good
meditation as well as bad meditation. That is why in legal sometimes they say murder
is premeditated murder. That means before murder lot of meditation goes on.
Meditation need not be good only. In keeping with good and bad meditation and in
keeping with good and bad action one will get the जीव. We only know Law of Karma
decides. But the details regarding the Law of Karma we do not know. Up to this
we saw. Continuing.
आत्मािां घ्िन्तीत्यात्महिः । के ? ते जिाः येऽववद्वाांसः । कथां ते आत्मािां नित्यां द्वहांसन्न्त ?
अववद्यादोषेण ववद्यमािस्यात्मिन्स्तरस्करणात ् । आत्मािां घ्िन्तीत्यात्महिः
The singular is आत्मि:: िकारान्त: पुन्ल्लङ्ग: आत्मि ् शब्द: आत्मि: आत्मािौ आत्मि:
आत्मािां आत्मािौ आत्मघ्ि:आत्मघ्िा आत्महत्याां इत्याद्वद रूपाणण. So आत्मािां घ्िन्ती the word
used by उपनिषद् is आत्मि:जिा:. So these 14 आसरु रक् world or सांसारी worlds are reached
by the self-ignorant people. उपनिषद् doesn’t use the word self-ignorance. Entire इशावास्य
उपनिषद्, every word has a special meaning. Every sentence has a special meaning.

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Every mantra has special meanings. These special meanings are highly contextual.
extracting the contextual meanings is not that easy. Thanks to Sankaracharya he
has made that easier. We have to only understand. He has given the explanation.
Instead of saying self-ignorant people the उपनिषद् says killers of the self. What a
language! आत्मा murderers. Who are they? Self-ignorant people. Even celestials one
is murderer, असुरा:, Therefore Sankaracharya says आत्मािां, the self, घ्िन्ती means kills
or destroys. The root is हि ् धातु हन्न्त हन्त: घ्िन्ती. हि ् धातु परस्मै पद लट् प्रथम बहुवचिां
इनत आत्माहि:. Naturally we will wonder who are the killers of the आत्मा. He says के?
ते जिाः? Who are the killers of आत्मा? Sankaracharya answers येऽववद्वाांसः, those who
are spiritually ignorant are here said to be killers of आत्मा. Naturally next question
will be how can they kill the आत्मा? Therefore, he says कथां ते आत्मािां द्वहांसन्न्त, द्वहांसन्न्त
also means kill. Literally it means hurt or harm. In this context it means kill, derived
from द्वहांस ् धातु 7th conjugation द्वहांसन्न्त द्वहांस: द्वहांसन्न्त from that word only द्वहांस, अद्वहांस etc
have come. Sankaracharya raises a question, how do ignorant people kill आत्मा?
And he gives a हे तु गभय ववशेषणांम ् to challenge that statement. नित्यां. The आत्मा which
is well known as eternal. आत्मा is नित्य:: सवयगत: स्थाणु: what is meaning of eternal?
That which cannot die. That which cannot be killed. How can, the indestructible आत्मा
be killed by self-ignorant people? It is illogical, contradictory. Here we have to give
special meaning. Killing is not killing. Killing is as though killing or as good as killing.
What is that? Answer he is going to give is, when you are ignorant of something,
even though it is existent, it is as good as non-existent. That is why when you are
ignorant of the fact that your key is in the pocket because key is covered by kerchief
in which key got trapped. And you just fished your pocket. You only saw the kerchief
not key even though key is existing in pocket. When you are ignorant of this fact,
key is as good as non-existent. Proof? You will search all-over. You will search for
existent thing, search for only in existent thing. Therefore ignorance makes an existing
thing as good as non-existent. Ignorance makes an existent thing as good as non-
existent. And what is killing? Killing is again making an existing thing into non-existent.
So therefore conversion of existent into non-existent, happens in killing also or
destroying also. In ignorance also a similar thing happens. Therefore for these people
आत्मा is as good as non-existent. They have made it non-existent. Killing local people,
it is possible. But the ignorance is so dangerous and terrible that it “kills” even the
eternal आत्मा. And because आत्मा is non-existent only we are not deriving the benefit
of the presence of the आत्मा. That is going to be answer. We will see. Here also
कथां ते आत्मािां नित्यां द्वहांसन्न्त, there is full stop. Should be question mark. Because
कथम ्? How do they kill? Now comes the answer अववद्यादोषेण ववद्यमािस्यात्मि:

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न्स्तरस्करणात ् because of अववद्या दोष. Because of the evil or flaw of ignorance
ववद्यमािस्यात्मि:, the आत्मा which is very much existent and evident, नतरस्करणात ् is
pushed away. Is ignored. नतरस्करणम ् literally means concealing. Covering. Because of
the concealment of आत्मा and consequence of ignoring आत्मा, आत्मा gets as though
killed. This is सांक्षेप उत्तरां . That is going to be elaborated now. We will read.
ववद्यमािस्यात्मिो यत्कायं फलमजरामरत्वाद्वदसांवद

े िाद्वदलक्षणम ् , तत ् हतस्येव नतरोभूतां भवतीनत प्राकृता
अववद्वाांसो जिा आत्महि इत्युच्यन्ते । तेि ह्यात्महििदोषेण सांसरन्न्त ते ॥
So how is ignoring something is as good as killing? That is why ignored people
feel bad. Even in functions when you do many things you ignore them. You don’t
inform them they feel they are as though destroyed. Painful thing. It is as dangerous
as killing them. Therefore he says ववद्यमािस्यात्मिो यत्कायं; if atma is existent for
someone because he knows the आत्मा, by knowing the existence of आत्मा, when one
person acknowledged the existence of आत्मा, what is the benefit? He can claim I am
the आत्मा. Because the very word आत्मा means self. When I am knowledgeable and
आत्मा is not ignored, I acknowledge the existence of आत्मा, which helps me claim
that अहां आत्मा rupa: asmi. And when I claim I am आत्मा, I can claim I am free from
birth, disease, old age, death etc, I am free from जन्म मत्ृ यु जरा व्याधध द:ु ख दोष रद्वहत:.
So this knowledge is possible when I acknowledge the existence of the आत्मा.
Therefore he says ववद्यमािस्यात्मि:; of the existent आत्मा, means आत्मा whose
existence is acknowledged. आत्मा यत ् कायं फलम ् whatever be the function, whatever
be the benefit of the presence of आत्मा. What is that benefit? कायं = फलम ्. And फलम ्
= अजरामरत्वाद्वदसांवेदिाद्वदम ्; सांवेदिम ् means ज्ञािां. What ज्ञािां? अहां अजर: claiming अजरत्वां.
अजरत्वां means I can never become old. I have no degeneration. I have no decay. I
am decay free. अजर. अमर:. मरणम ् means death. I am free from decay and मरणम ्.
This knowledge is the benefit of acknowledging the presence of आत्मा. When I ignore
आत्मा, I am denying myself the fantastic benefit that I am immortal. This knowledge.
सांवेदेि लक्षणां. लक्षणम ्, तत ् तत ् means तत ् फलम ् हतस्येव नतरोभूतां भवती that benefit is
completely concealed as though, the फलम ् of the killed or destroyed आत्मा. हतस्य
आत्मि: इव . हतस्य आत्मि: फलम ् इव. Like the benefit of a destroyed आत्मा, the benefit
of unacknowledged आत्मा also gets concealed. Lost. missed. what is the proof? This
fellow always cries. I am growing old. I don’t want grey hair. I want to dye. They
don’t want to die. Therefore they want to dye. Therefore we don’t want to acknowledge
old age, disease etc because nobody wants being controlled by काल तत्वां . Dreaded
काल. So he is never afraid of old age, disease and death because he knows they
belong to अिात्मा and I have nothing to do with अिात्मा. Who am I? I am the आत्मा.

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What type of आत्मा? Following मन्रा:. So नतरोभूतां भवती that benefit is concealed इनत
हे तु: इनत हे त्वथे. Because of that reason प्राकृता अववद्वाांस: - there are 2 readings, in
some, प्राकृता अववद्वाांस: are printed as 2 separate words. प्राकृता; is one word. ववसगय is
dropped. Then अववद्वाांस: is another word. In Gorakhpur edition it is made into
compound प्रकृताववध्वाांस: means ignorant people who are प्राकृता;: प्राकृता;: प्रकृनतवशां गता:.
Who are under the control of their प्रकृनत. Their स्वभाव. Their राग िे ष. Their
extrovertedness. समािे वक्ष
ृ े पुरुषो निमग्िोऽिीशया शोचनत मुह्यमािः. मुण्डक two bird मन्रा it
comes. So आत्मि:. Therefore these ignorant people who are given to their extroverted
nature are called आत्महि: जिा आत्महि इत्युच्यन्ते they are called suicides. Self-
destroyers. After उच्यन्ते. तेि hi because of this reason of self-ignorance,
आत्महििदोषेण because of evil they have committed. आत्महिम ् is the evil आत्मा
destruction, पापम ् or sin they have done. सांसरन्न्त ते, they become सांसारी. Here another
beauty is by calling the ignorant people as destroyers of the आत्मा, the उपनिषद्
justifies the word असुर: for self-ignorant people. असुरा: are who? They are all violent
people. They take to all adharmic activities and kill their enemies असौ मया हतः
शरुहयनिष्ये चापरािवप ।ईश्वरोऽहमहां भोगी शसद्धोऽहां बलवान्सुखी ॥ १४ ॥: 15th chapter asuras job
is finish anyone who is present before him or beside. असुरा: are killers. Therefore
उपनिषद् says self-ignorant people are also killers. Killers of the आत्मा. And असरु ा: go
to िरकम ्. For killing the other people. Self-ignorant people also go to िरकम ् for killing
आत्मा. What type of िरकम ् they go to. िरकम ् called सांसार. All 14 लोका: are सांसार. From
philosophical angle all 14 लोका: are िरकम ्. Otherwise you can call it imprisonment for
the पापम ् of killing the आत्मा. भगवाि ् gives imprisonment in the body. Every जन्मा is
an am imprisonment. You ask भगवाि ् why? Because you have murdered, you ask
whom have I murdered, you have murdered yourself the आत्मा. Thus very nice
imagery of पुराणानि and if all these details are confusing and complex note this much.
That ignorant people will be reborn. That is the essence of the श ्लोक. Now I will give
you the अन्वयय:. (ये) असुयाय:िाांलोक: ते अन्धेि तमसा आवत
ृ ा: ये के च आत्मह्ि: जिा: whoever
is आत्मा killers. In our language whoever is self-ignorant ये के च आत्मह्ि: जिा: ते प्रेत्या
ताि ् अशभगच्छान्न्त. ताि ् refers to असूयायि ् लोकाि ्. असुर लोका:, सांसार: लोका:. पुिजयन्म
अशभगच्छन्न्त. They go. OK. Now we will go to next verse. Introduction to mantra 4.
यस्यात्मिो हििादववद्वाांसः सांसरन्न्त, तद्ववपयययेण ववद्वाांसो मुच्यन्तेऽिात्महिः

तत्कीदृशमात्मतत्त्वशमत्युच्यते.
So the sentence begins with यस्य. Because of यस्य the relative pronoun, whole thing
becomes a long sentence. For Sanskrit students easier method is keep यस्य in bracket. Then
we can make into 3 sentences. What are the three sentences आत्मिो हििादववद्वाांसः सांसरन्न्त,

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आत्महि: हििात ् by killing the आत्मा, ignoring the आत्मा, अवविाांस: सांसरन्न्त the ignorant people
will continue सांसार. पुिरवप जििां पुिरवप मरणां cycle. सांसरन्न्त means they go through cycle of
birth and death. Then ववद्वाांस: जिा: मुच्यन्ते, whereas wise people who do not kill the आत्मा,
who do not ignore the आत्मा, who are always आत्मरनतरे व स्यात ् आत्मरप्त
ु श्च मािव: आत्मन्िेव च
सांतष्ट
ु :, even during worldly व्यवहार they don’t ignore आत्मा. पश्यि ् शण्ृ वि ् िैव क्रकन्ञ्चत ् करोमीती
मन्यन्ते. Therefore वविाांस: जिा: मुच्यन्ते. They are freed from the cycle of birth and death.
Sentence number 2. The third sentence ते ि आत्माहि: भवन्न्त - why they are liberated from
सांसार. Reason is given. Because those wise people are ि आत्मह्ि: they are not killers of
the आत्मा. Only if you kill the आत्मा, you will be imprisoned in the body. If you don’t kill you
will not be imprisoned. You will be free from सांसार ते आत्माहि: ि भवन्न्त. This is the 3rd
sentence. 4th sentences we can make if you remove that यस्य. Otherwise all of them will
have to be noodles which will be all connected. तद् आत्मा तत्वां. That आत्मा तत्वां. Whose
ignorance will lead to सांसार. Whose knowledge will lead to that liberation. That आत्मा तत्वां
कीदृशां. What is the nature of that आत्मा will be the natural question. Because it plays a very
important role in our life. By knowing we are free. Bu ignoring we are gone. Therefore it has
got a very significant role when you compare ज्ञानिि: and अज्ञािी and how one is always
gloomy, why the other person is always bloomy. We saw in Uddhava Gita. बद्धस्य मुिस्य
लक्षणानि. All these differences not ordinary differences. Difference is by चायातोव ब्रह्मववदो भवन्न्त
between darkness and light joy and sorrow bondage and liberation. These diagonally opposite
features ae caused by one important significant thing in life. That is the आत्मा. So naturally,
we will be interested in knowing that आत्मा. So कीदृशां इनत चेत ् if such a question is asked by
सांसारी उच्यते. Answer is given in the following 5 मन्रा:. All other उपनिषद्s so elaborate. But
इशावाश्य has got only 5 mantras which are आत्मा स्वरुप मन्रा. मन्रा number 4 to 8 inclusive
of both. 4,5,6,7,8 all the 5 mantras. These mantras are also every word will have to special
meaning. Contextual meaning. And we have to extract and without the help of Sankaracharya
they can be heavily confusing also. We will enter. .मन्रा no 4.
अिेजदे कां मिसो जवीयो िैिद्दे वा आतिुवन्पूवम

य षयत ् ।तद्धावतोऽन्याित्येनत नतष्ठ—त्तन्स्मन्िपो मातररश्वा
दधानत ॥ ४ ॥
आत्मा स्वरूपां both सगुण and निगण
ुय स्वरूपां are talked about, both सोपाद्वदक and
निरुपाद्वदक स्वरूपां. आत्मा along with अिात्मा is सगुण स्वरूपां. आत्मा excluding अिात्मा is
निगुण
य स्वरूपां. So this अिात्मा inclusion, and अिात्मा exclusion cannot be physically
done. Remember both आत्मा and अिात्मा are equally pervasive and eternal. At least
in व्यावहाररक दृन्ष्ट both are equally pervasive and equally eternal. Therefore physical
exclusion of अिात्मा cannot be done because wherever you go आत्मा will be along
with अिात्मा. Only in some conditions अिात्मा will be in unmanifest form. During प्रलयां,

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मरणां, अिात्मा may be unmanifest. But अिात्मा is always included. So how do you talk
about excluding and including अिात्मा. Both are only intellectual. So normally they are
being together, an ignorant person always includes both आत्मा and अिात्मा. So आत्मा
is always सगण
ु : because अिात्मा is always available. But ज्ञािी alone has got this
special trick of excluding अिात्मा without physical separation. How do you exclude
अिात्मा without physical separation. Very important, register deeply well. By sheer
understanding that अिात्मा is शमथ्या. The moment you understand अिात्मा is शमथ्या,
you have excluded अिात्मा because, a शमथ्या vastu is as good as not there. Once
you know the mirage that you are experiencing is शमथ्या, for you what is there is dry
sand. Therefore exclusion happens by शमथ्यात्व ज्ञािां. And when you exclude the
अिात्मा, the nature of आत्मा is one, one set of features called निगण
ुय आत्मा lakshanani.
निरुपाद्वदक आत्मा lakshanani. From ज्ञािी’s angle who has intellectually excluded, by
शमथ्यात्व ज्ञािां for him आत्मा has got a set of features. Whereas from another angle
because अिात्मा is experienced you include the अिात्मा based on experience along
with the आत्मा, then you get another set of features. In fact another set of opposite
features. All features are opposite. निगण
ुय आत्मि:: सगुण आत्मि:: features are diagonally
opposite. निरुपाद्वदक सोपाद्वदक आत्मि:: features are diagonally opposite. By a small shift
in perspective or perception. And the उपनिषद् gives both of them to show that आत्मा
seems to have contradictory features. It seems to be paradoxical. So that is the
message. With this background we will go to the भाष्यां . So आत्मा स्वरुप वणयिां.
अिेजत ् ि एजत ् । ‘एज ृ कमपिे’, कमपिां चलिां स्वावस्थाप्रच्युनतः, तद्वन्जयतम ् , सवयदा एकरूपशमत्यथयः
Each word is a description of आत्मा. अिेजत ् first word. अिेजत ् = ि एजत ् िन्ज ् तत्पुरुष
समास. एजस ् is एज ् धातु present active participle एजि ् एजन्तौ एजन्त: in पुन्ल्लङ्ग:. Here
आत्मा तत्वां is taken as िपुांसक शलङ्ग. Therefore एजस ् is िपुांसक शलङ्ग:. So अचलात ् इत्यथय:.
ि एजस ् not moving. So he gives meaning of root. एज ृ even though root is एज,ृ in धातु
पाठ list of roots called धातु पाठ it is given as एज ृ कमपिे, they call additional letters इत ्
letters. Minus that it is एज ् meaning कमपिे meaning चलिम ् movement. So कमपिे.
कमपिां = चलिां कमपिम ् means चलिम ् movement motion. And motion can be 2 fold.
One is physical motion from one place to another. Or timewise motion from one state
to another. We move from childhood stage to boyhood stage. बाल्यां to कौमारां . कौमारां
to यौविां. We move from boyhood stage to youth. From youth to middle age. Or
middle age to old age. Here also we are moving in time. From one condition to
another. And आत्मा is free from both motions, spatial and timewise motion. Spatial
motion Sankaracharya doesn’t mention in भाष्यां . But we have to include that kind
of motion because आत्मा is one and all-pervading. That will be said in 8th मन्र स:

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पयायग: पययगात ् means सवय व्यापी. Therefore it cannot move from one place to another.
Therefore it is movement less or motionless. Now Sankaracharya talks about timewise
motion. स्वावस्थाप्रच्युनतः, it doesn’t slip from its pristine glorious status. What is its
status. It is stateless. It is अिै त,ां it is शुद्धां. That शुद्धां doesn’t become अशुद्धां unlike
the अिात्मा. In अिात्मा everything we have to keep on cleaning dusting. And after
one hour you see another layer of dust will be there, body also you have to take
constantly bath. Otherwise cover with perfume. So that is called अवस्थाप्रच्युनतः. From
purity to impurity, it will happen for अिात्मा. Whereas for आत्मा it never slips from its
nature. अवस्थाप्रच्युनतः. another important thing is it will not slip from मक्
ु त अवस्था to
बद्ध अवस्था. Because when we begin vedantic साधि we give a completely wrong
picture. We talk about the fall of जीव. The big fall, sometimes there is a diagram
also. How the परमात्मा or जीवात्मा comes down and he has got so many कमायणण and
has fallen into the pit of सांसार. Then he has to scramble, like the rock climbers and
all. Somehow climb and reach the height of मुक्तअवस्था. Many imagine that there is
a timewise and space wise travel, in falling. And therefore in rising. This picture is
given. But once a person becomes senior student, both the fall and rise is nothing
but going to dream and waking up. You are in the same bed. The AC room. With
lot of food and water around. But you slip into dream and you are trapped somewhere.
That slipping is not physical. Figurative slipping. Therefore we should remember स्व
अवस्था प्रच्युनत: िान्स्त. I was free. I am free. I ever will be free. It is impossible for
me to become a samsari. Even if I struggle I cannot become a samsari. That I am
a samsari is a notion. Slip is in terms of false notion. And climbing back is nothing
but understanding my nature. Therefore, here स्व अवस्था प्रच्युनत:: I would like to
emphasise from मुिावस्था there is no slipping to बद्ध अवस्था. प्रच्युनतलक्षणां चलिां. Such a
kind of timewise position is not there. He gives a refined meaning. सवयदा एकस्वरूपां
इत्यथय. Always is having the same nature कूटस्थां अचलां ध्रव
ु ां etc are the words used. इनत
अथय:. This is the description of अिेजत ्. Next one is एकां. Very important. आत्मा is one
or many? Other than अिै नति: all the other people talk about plurality of आत्मा. सजातीय
भेद between one जीवात्मा and another जीवात्मा. सजातीय भेद is there. And between
जीवात्मा and परमात्मा, another type of सजातीय भेद is there. And between जीवात्मा and
अिात्मा, ववजातीय भेद is there. Thus they talk about varieties of division ignoring this
important word in the इशावाश्य उपनिषद्. Perhaps for that इशावाश्य has been spoken.
एकां is very significant. एकां means there is no जीवात्माजीवात्मा भेद. There is no
जीवात्मापरमात्मा भेद also. आत्मा is always एकात्मा. Then what about the भेद that I am
experiencing. वेदान्ता says experience difference we acknowledge. Acknowledging that
only initially साधिs are prescribed. Go to a guru. All these are acknowledging the

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experiential difference. But the teaching is experiential difference is there. But it is
not factual. That is why I say vedanta doesn’t want to give you a new experience.
वेदान्त tells us change is the experienced conclusion. It wants us to revise. And my
favourite example. Experience sunrise and sunset. Sun going round the earth is
experienced. What you are doing through school college education is let the
experience continue. But experience-based conclusion we change. What is that
conclusion? Sun goes round the earth. That conclusion has to be changed. Earth is
going round itself. Therefore sun seems to go around. Thus वेदान्ता is not changing
the experience or gathering a new experience, ordinary or mystic. वेदान्ता is changing
our experience based wrong conclusion. What is the wrong conclusion? Many आत्माs
are there. Right conclusion is एकां. Therefore तच्च and that आत्मा is one, he adds
सवयभूतेषु in all living beings. One आत्मा alone is in all beings. In between there seems
to be a gap. Really speaking there is no gap. Just as space is there between two
pots. Same space is there outside the pot also. Such an आत्मा तत्वां, अिेकत ् भवनत.
आत्मा तत्वां एकां भवनत. कुर? सवयभूतेषु. भूत means living beings or शरीराणण, in all living
bodies or body आत्मा is only क्षेरज्ञां चावप माां ववद्धध सवयक्षर
े ेषु. After सवयभूतेषु. एकां भवनत.
Then मिसः next sentence which is मूलां मिसो जवीयो those details we will see in the
next class.

य यपूणम

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11. मन्रा – 4 (03-06-22)
ISVBM page no 20 in Gorakhpur edition मन्रा no 4. Bhashyam.
अिेजत ् ि एजत ् । एज ृ कमपिे, कमपिां चलिां स्वावस्थाप्रच्युनतः, तद्वन्जयतम ् , सवयदा एकरूपशमत्यथयः
। तच्च एकां सवयभूतेषु । मिसः सङ्कल्पाद्वदलक्षणात ् जवीयो जववत्तरम ् ।
In the first 2 मन्रा: उपनिषद् presented the 2 योगा: in the form of ज्ञाि योगा: in
मन्रा one and कमययोग in मन्रा 2. Both योगा: are compulsory for all seekers. They have
to be followed sequentially. कमययोग has to be followed first. Because that is the means
to come to ज्ञाि योगा:. And ज्ञाि योगा: is the final and compulsory means through
which ज्ञािां and मोक्ष are attained. Having presented both the योगा: briefly the उपनिषद्
elaborates both. First elaboration of ज्ञाि योगा:, that is from mantra 3 to 8. And then
elaboration of कमययोग from मन्रा no. 9 to 14. So this is the layout which I have
pointed out earlier. We have entered into ज्ञाि योगा: section. And of them in the 3rd
मन्रा, ज्ञाि योगा: is glorified, by saying ज्ञाि योगा: alone gives liberation and whoever
doesn’t get in they will be wallowing in सांसार. Thus criticism of अज्ञािी and indirect
glorification of ज्ञािी was done in मन्रा 3.
And from मन्रा no. 4 to 8, 5 verses are the central verses of ईशावास्य which
talks about आत्मस्वरुपां. आत्मज्ञािां, and आत्मज्ञाि फलम ्. So स्वरुपां, ज्ञािां, and फलम ् are
talked about. Here the उपनिषद् is using a paradoxical language to point out that आत्मा
can be seen from 2 different angles. From पारमाधथयक दृन्ष्ट and from व्यावहाररक दृन्ष्ट.
Or from the standpoint of a ज्ञािी, आत्मा is understood in one way. And from the
stand point of अज्ञािी same आत्मा is seen differently. From दृन्ष्ट भेद, आत्मा itself is
perceived in 2 different ways which is diagonally opposite. And this paradoxical
language is used in this मन्रा. The first word is अिेजत ् means which doesn’t move at
all. Second word is एकां. आत्मा is only one. From ज्ञािी angle आत्मा is only one, from
अज्ञािी ’s angle, आत्मा is broadly 2-fold, परमात्मा and जीवात्मा. And thereafter the जीवात्मा
itself is multifold. Infinite जीवात्माs are there. From अज्ञािी
angle आत्मा बहुत्वां. From
ज्ञािी’s angle आत्मा is एकां. Up to this we saw in the last class. In 4th line तच्च एकां
सवयभूतेषु तत ् means आत्म तत्वां. Sanskrit students word आत्मा is पन्ु ल्लङ्गां. The word तत ्
is a pronoun in िपांस
ु क शलङ्गां. Therefore, pronoun तत ् and noun आत्मा can never be
combined. Because तत ् is िपुांसक शलङ्ग आत्मा is पुन्ल्लङ्गां, therefore to harmonise the
gender instead of using आत्मा we say आत्म तत्वां. Which is िपुांसक शलङ्गां . तत ् is िपुांसक

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शलङ्गां, therefore matching gender. Therefore, तत ् आत्मा तत्वां. That आत्मा, the reality, is
एकां. एकां means one. Where? सवयभूतेषु, सवयभूतेषु means in all living beings. Or in all the
bodies. That means in all the living beings अिात्माs are different. That is स्थूल शरीरां
is different. सूक्ष्म शरीरां is different. कारण शरीरां is different. आत्मा is non different and
एकां. He says सवयभत
ू ेषु आत्मा एकां. Up to this we saw before vacation. Now we have
to continue further.
Next word is मिसः जवीयो, after सवयभूतेषु full stop. Next sentence is मिसः जवीय:-
it is in मूलम ्. Sankaracharya comments मिसा सङ्कल्पाद्वदलक्षणात ्. Definition of mind is
that which is subject to सांकल्प and ववकल्प. आद्वद means etc., etc means ववकल्प.
Doubting faculty. So whether to do or not to do. Whether to attend the physical class
or online class. You can have this or that. One is सांकल्प other is ववकल्प, job of the
mind. and मिस: = सङ्कल्पाद्वदलक्षणात ् मिस:, जवीय: is in मूलम ् = जववत्तरम ्. जववत्तरम ् .जववत ्
means past जव: means speed. जववत ् means that which has speed. What has speed.
Anything fast is called जववत ्. And तरां is comparative degree. In English we have to
add -er. जववत ्- positive degree fast. जवतरां is comparative. तरां is faster, जवतरां is
faster. जवीय: means faster. Question is what is faster? आत्मा? That is subject matter.
आत्मा is faster. And next question will be faster than what? मिस:, मिस: is पञ्चमी
ववभन्क्त, than the mind. आत्मा moves faster than the mind and that the mind moves
faster. Sankaracharya will alert. Because in the middle of class, mind can goal
around and come back. Thank God Swamiji doesn’t know. That he will tell later. So
mind is very fast. Compared to that आत्मा is faster. So naturally question has to
come if the student remembers previous description अिेजत ् means not moving. जवीय:
means fast moving. How can one and the same आत्मा be not moving and fast
moving, it is contradiction. How do you resolve the contradiction? If you don’t resolve
the contradiction we will doubt the validity of vedanta. That anybody contradicts, you
know he is not a reliable person. Once a person contradicts one time is enough.
There after we will say don’t believe him. Anything that contradicts is अप्रामाणणकां.
Vedantic will become अप्रमाणां because it is contradicting. Therefore we have to resolve
the contradiction and save the validity of Vedanta. That is whose job? Commentators’
job. Therefore Sankaracharya takes up that job. We will read.
कथां ववरुद्धमुच्यते — ध्रुवां निश्चलशमदम ् , मिसो जवीय इनत च ?
So Sankaracharya himself questions. कथां ववरुद्धमुच्यते how is contradiction used
by Vedanta? What is the contradiction? इदम ् means this आत्मा तत्वां. ध्रुवां निश्चलां, ध्रुवां
निश्चलां means it is stable and motion less. And where is it said? in the word अिेजत ्;
by using the expression अिेजत ्, उपनिषद् has said आत्मतत्वां is ध्रुवां निश्चलां, ध्रुवां means
stable निश्चलां means motionless both are synonymous. One side of contradiction. Other

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side मिसः जवीय:, at the same time is faster than the mind. How does the उपनिषद्
contradict itself? Now Sankaracharya resolves.
िैष दोषः, निरुपाध्युपाधधमत्त्वेिोपपत्तेः । तर निरुपाधधकेि स्वेि रूपेणोच्यते — अिेजदे कम ् इनत । मिसः

अन्तःकरणस्य सङ्कल्पववकल्पलक्षणस्योपाधेरिव
ु तयिात ् ।
िैष दोषः, so this kind of flaw or defect is not there. This kind of defect means,
the contradiction is not there. How do you say? Even though आत्मा is one, the same
आत्मा can be looked from 2 different angles. Like one and the same person Introduced
as father. Next time I say he is son. How do you say that? If he is father he is not
son, if he is son he is not father. From one stand point he is father. From another
stand point he is son. One आत्मा can be seen from निरुपाधधक दृन्ष्ट and सोपाधधक दृन्ष्ट.
निरुपाधध means आत्मा associated with अिात्मा. उपाधध here refers to अिात्मा. निरुपाधध
means आत्मा which is not associated with उपाधध. And उपाधधमत्वेि उपाधधमात means
सोपाधध:, very same आत्मा associated with उपाधध अिात्मा. Therefore, अिात्मा associated
आत्मा and अिात्मा dissociated with आत्मा. There are 2 आत्मा perspectives. And अिात्मा
is called उपाधध and the word उपाधध is a vedantic jargon which has got a specific
meaning which you are supposed to be aware.
So what do you mean by उपाधध? Anything that seemingly changes the nature
of another thing. Anything or factor, which brings about a seeming change in another
object. So that seeming we have to underline. Not real change. But seeming change.
So a distorting factor is called उपाधध. And distorted object is called उपद्वहतम ्. Therefore,
उपाधध distorts the उपद्वहतम ् by bringing about a seeming change in the उपद्वहतम ्. अिात्मा
is called उपाधध, आत्मा is called उपद्वहतम ्. The अिात्मा उपाधध brings about a seeming
change in the उपद्वहतम ् आत्मा. And the popular example given in वेदा is the colourless
crystal which is the उपद्वहतम ्. Any coloured object is called उपाधध. It can be a coloured
cloth, it can be coloured flower. They give the example ज्ञाि जपाकुसम
ु ां hibiscus. It has
got red colour. In the proximity of the flower if you look at crustal, it appears red
crystal. Before bringing the flower crystal was colourless. After bringing the flower
crystal has become coloured. Thus colourless crystal has become coloured crystal.
Colourless crystal has become coloured crystal here is what is to be noted. The
crystal has not actually become coloured, it appears coloured. And that means even
when it is appearing coloured crystal at that time also, it continues to be colourless
crystal. Ignorant person may conclude that the crystal is coloured. But wise person
knows crystal is colourless. Thus one and same crystal is coloured for ignorant,
colourless for the wise person. So similarly आत्मा also, in the presence of अिात्मा,it
appears different from its original nature. Wise person knows that difference is only

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as seeming difference. Ignorant person doesn’t know. Therefore, he mistakes the
आत्मा as endowed with the distorted attribute. Therefore, आत्मा doesn’t have opposite
attributes. But it has got seemingly opposite attributes. There is no contradiction. He
says निरुपाध्युपाधधमत्त्वेिो आत्मा, in the form of निरुपाधधक and सोपाधधक associated with
अिात्मा and un-associated with अिात्मा. This contradiction can be explained. उपपत्ते:
contradiction can be explained away. How? After उपपत्ते::. And उपपत्ते:: is पञ्चमी ववभन्क्त.
And it is हे तौ पञ्चमी. Conclusion is िैष दोष:. So in fact after िैष दोष full stop should
not be there. Comma only. Now he explains seeming contradiction. निरुपाधधकेि स्वेि
रूपेण; when आत्मा is not associated with any उपाधध, निरुपाधधकेि means when आत्मा
is not associated with any उपाधध, उपाधध means any अिात्मा, It can be स्थूल शरीरां , सूक्ष्म
शरीरां or कारण शरीरां . Sankaracharya will take the mind as उपाधध. निरुपाधधकेि when
the आत्मा is un-associated with उपाधध, that means स्वेि रूपेण, आत्मा by itself, in its
own original form, intrinsic form, natural form. उच्यते, the उपनिषद् describes the आत्मा
as अिेजदे कम ् इनत अिेजत ् means आत्मा by itself doesn’t move at all. Not only आत्मा
doesn’t एकां च, आत्मा s non dual also. Here we have to make a side note. When
आत्मा is not associated with उपाधध. Suppose someday asks, when is the आत्मा not
associated with उपाधध? And when is the आत्मा associated with उपाधध? Because
निरुपाधधक means when it is not associated. सोपाधधक means when it is associated. In
the case of flower you can give time. Up to 7 o clock I had not brought the flower.
When I brought the flower it became सोपाधधकां. We can talk about उपाधध coming and
going. You have got time reference when you come to आत्मा and अिात्मा. When is
आत्मा associated with अिात्मा. And when is आत्मा not associated with अिात्मा? Now
आत्मा is also eternal. And all-pervading अिात्मा is also eternal and all-pervading. Even
during प्रलयां, अिात्मा is there or not, suppose somebody asks. You say it is not there
it is not correct. It is not there in the form of manifest universe. अिात्मा continues in
the form of कारण प्रपञ्च कारण शरीरां . Therefore during प्रलयां अिात्मा सांबन्ध is there.
During सन्ृ ष्ट it is there, what about निववयकल्पक समाधध? Very big misconception. Many
think in निववयकल्पक समाधध, ज्ञािी is free from उपाधध. Even in समाधध everything is there
in unmanifest. What is the proof? ज्ञािी gets up. Therefore, remember आत्मा and
अिात्मा are always together. Therefore you have to say आत्मा is सोपाधधक:. When? All
the time. There is no time when उपाधध is absent. So आत्मा is नित्य सोपाधधक: because
उपाधध is all the time there. Then how can there be निरुपाधधक आत्मा at all? So
remember, even though अिात्मा is eternally there, अिात्मा is शमथ्या. आत्मा is असङ्ग.
शमथ्या अिात्मा and सत्य असङ्ग आत्मा can never have सांबन्ध just as the dry sand and
mirage water can never have association. सत्यम ् and शमथ्या cannot have सांबन्ध. If
there is a fire in the movie, Mahabharatam arakku malikai movie. So that house is

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burning. What will happen to screen? It doesn’t get burnt. Because there is no
सांबन्ध. Therefore आत्मा cannot have सांबन्ध with अिात्मा. Therefore, even though अिात्मा
is eternal, and even though आत्मा and अिात्मा are ever together also, in the vision of
शास्र and the vision of a ज्ञािी, आत्मा is ever free from उपाधध सांबन्ध or अिात्मा सांबन्ध.
When? All the time. Since आत्मा is ever free from उपाधध, without connection. आत्मा
is निरुपाधधक आत्मा in the vision of शास्र, in the vision of a ज्ञािी. Therefore for अज्ञािी,
आत्मा is नित्य सोपाधधक:. For a ज्ञािी आत्मा is नित्य निरुपाधधक:. Therefore, ज्ञािी
understands आत्मा in one way. Because आत्मा is निरुपाधधक:. अज्ञािी understands आत्मा
in another way because for him आत्मा is सोपाधधक:. Therefore the difference is in the
vision of ज्ञािी and अज्ञािी. Don’t imagine one day you will remove all उपाधध. During
ववदे हमुक्ति you will become निरुपाधधक, misconception if you think you will become
निरुपाधधक during ववदे ह मुक्ति. What will be the problem? That means निरुपाधधक status
has a beginning. You are सोपाधधक:. During ववदे हमक्तु ि you became निरुपाधधक , you will
continue निरुपाधधक sometime. After some time you will again come down सोपाधधक.
Therefore there is no question of becoming निरुपाधधक. It is only question of
understanding, I thought I am सोपाधधक: and now I know I am निरुपाधधक:.
Therefore स्वेि रूपेण अिेजत ् एकां इनत ज्ञािी दृष्ट्या आत्म उच्यते. What happens? One,
you connect आत्मा with उपाधध. What is the उपाधध? That is considered here. Mind
उपाधध. Once the mind उपाधध is there then आत्मा is taken as inner self. Adjective inner
will come यो वेद निद्वहतां गुहायाां परमेव्योमि ्. First attribute that आत्मा gets is आत्मा is
inner self. So प्रत्यक्षत्वां is one attribute caused by मिस ् उपाधध. And second attribute is
स्वयां प्रकाशत्वां. आत्मा is available as self awaring individual. I am located here. And
I am self-evident consciousness. So this is स्वयां प्रकाशत्वां is the second attribute. Then
the third attribute is साक्षक्षत्वां, आत्मा gets the title साक्षी. साक्षी means illuminator of the
mind. Therefore, आत्मा is the mind. So thus, inner-ness, interiority, self-evident, then
साक्षी status. And not only that, localization. आत्मा is inside means it is localized.
Therefore to realize आत्मा turn inwards. अन्तमुख
य समाराज्ञा बद्वहमख
ुय ासद
ु ल
ु ब
य :. all this are
सोपाधधक or निरुपाधधक दृवष्ट. Inside means आत्मा is inside अिात्मा is outside. Inside ness,
location, witness hood are all the आत्मा’s nature from सोपाधधक Drishti. And not only
that, since आत्मा is located in the mind, यो वेद निद्वहतां गुहायाां, when the mind moves
from one place to anther we think साक्षी also is moving from one place to another.
And therefore मिसः चलयेत ् आत्मि: अवप चलिां. Thus all these are सोपाधधक दृष्ट्या.
Therefore, मिस:अन्तःकरणस्य सङ्कल्पववकल्पलक्षणस्योपाधेरिुवतयिात ् since आत्मा resembles
or imitates the mind. why imitation? Just as crystal imitates the flower by appearing
red similarly आत्मा also imitates mind by acquiring the qualification. साक्षीत्वां स्वयां प्रकाशत्वां
चलित्वां all these because of imitation. अिुवतयिां means imitation resemblance. Like just

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as crystal resembles red flower आत्मा also resembles. Because of that only when we
say I am so and so, what is the meaning of I according to ज्ञािी? I is अिेजत ् एकां in
ज्ञानिि: vision but when अज्ञािी uses the word I, that आत्मा takes resemblance of body.
If body is male, I say I am male. All these are because the self-imitating, the non
self उपाधे: अिव
ु तयिात ्. Then you have to compete the sentence मिस जवीय: इनत उच्यते,
आत्मा is said to be fast moving resembling, the fast moving mind, resembling fast
moving mind आत्मा is also said to be fast moving. अिुवतयिात ् we have to complete by
saying मिस जवीय:इनत उच्यते. Continuing.
इह दे हस्थस्य मिसो ब्रह्मलोकाद्वददरू स्थसङ्कल्पिां क्षणमाराद्भवतीत्यतो मिसो जववष्ठत्वां
लोकप्रशसद्धम ्।
उपनिषद said आत्मा is faster than the mind. From that the उपनिषद assumes that
the mind is fast. Only if the mind is fast you can say आत्मा is faster than mind. Only
if somebody is tall he is taller than... Therefore उपनिषद is assuming that the mind
a fast-moving instrument. Now Sankaracharya wants to justify that assumption. Even
though, we know mind is fast acting but Sankaracharya wants to first say mind is a
fast-moving organ. When you say mind is fast moving it is from two different stand
points. One is after death mind moves. Because the mind is part of सूक्ष्म शरीरां . And
सक्ष्
ू म शरीरां is located in the स्थल
ू शरीरां . मिःषष्ठािीन्न्ियाणण प्रकृनतस्थानि कषयनत ॥ ७ ॥ शरीरां
यदवातिोनत यच्चातयुत्क्रामतीश्वरः That movement is also there. That is also fast. But here
Sankaracharya does take that kind of movement after death. But he says, even
when we are alive and when the mind is within body only, the mind is fast moving
in a figurative sense. Not physically. Physically if the mind leaves the body what will
happen? Ok you will all be dead. Therefore we are not talking about the mind
movement after death; even while we are alive, even though mind doesn’t physically
leave the body mind through his thoughts, by thought it can go to any place. And to
go to any place how much time it will take. No transport no traffic jam क्षणमारा, that
figurative movement is taken here by Sankaracharya. So इह दे हस्थस्य मिस: the mind
which is located here in the body ब्रह्मलोकाद्वददरू स्थ the mind can travel in terms of
thought by thinking it can go to even brahma loka. Farthest place. Therefore
Sankaracharya takes that example ब्रह्मलोकाद्वददरू गमिां, it can even go to ब्रह्मलोक.
How can we think of ब्रह्मलोक, we have not experienced. We say from शास्त्रां we know.
Based on शास्त्र description and छान्दोग्य 8th chapter ब्रह्मलोक is described - huge lake
is there, there is beautiful drink which ऐरां मेद्यां चर: stimulating drink. All those things
अस्वत्था सोमसविां अपररन्जता प:ू ब्रह्मलोक description is there. Based on sastric description,
mind can go to that imaginary ब्रह्मलोक. How much time it takes क्षणमारा. So क्षणमारा.
Momentarily within a moment भवनत happens. What happens? Movement of mind

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happens. इनत अत:. Therefore, मिसववष्टथ्वां जववष्ठत्वां जववष्ठत्वां means fastness of mind
literally superlative degree mind is considered to be faster in the relative world.
Therefore the fastness of the mind or fastest status of mind in the relative world is
accepted by all the people. वायुवेगां मिोवेगां आञ्जिेय is described as मिोजवां जवस्तरां जववष्ठां
मिोजवां मारुत तल्
ु य वेगां first description आञ्जिेय is fast like mind. Whole world accepts
that the mind is the fastest vehicle. जववष्ठत्वांलोके प्रशसद्धां. It is well known in the world.
And now the उपनिषद says आत्मा is faster than the mind. And how do you say
आत्मा is faster that the mind? You have to be imaginative. आत्मा from sastric vision
is all pervading. OC is all pervading. And mind by itself is inert in nature. So wherever
mind goes, thought goes, the thought can illumine that object only if it borrows
consciousness. Because mind is जडां, मिोववृ त्त is also जडां. Therefore आत्मा has to
bless the thought by providing धचदाभास. It has to lend existence also. It has to lend
consciousness also to the thought. Therefore आत्मा seems to be very alert. That
wherever the thought goes, even before thought goes, आत्मा goes there and waits.
Within quote. आत्मा is going there in advance, before the mind reaches. Why the
आत्मा goes there fast and wait there? So that when the ववृ त्त comes the आत्मा can
bless the ववृ त्त with the धचदाभास. Then धचदाभास sahita ववृ त्त, mind can visualise the
ब्रह्मलोक. Like the videographers in the function, once you book them they have to
take all the programs. And they don’t care about anyone because they have to
capture, they have got cables all over they don’t bother whether people will trip or
not. When Swamiji was visiting and having some function and they have fixed the
videographer, he doesn’t bother about anyone. He first stands in front obstructing
everyone. Swamiji went somewhere he just rushes. Because he has to start some
function. before Swamiji goes, आत्मा, he rushes. And cable gets rotating. So many
legs are caught he doesn’t care because मिसो जवीय: he has to get there before
Swamiji goes. He opens the screen or lights up also because he has to illumine that.
Imagine that. Similarly आत्मा is the videographer before mind goes to ब्रह्मलोक, it goes
there, and waits there. The moment thought reaches then the आत्मा blesses. This is
imagination. Therefore तन्स्मन्मिशस ब्रह्मलोकादीि ् ित
ु ां गच्छनत सनत sati saptami. When the
mind goes to various लोका: like ब्रह्मलोक fast. Mind’s movement is not seeming
movement, thought is actually moving. What about आत्मा? आत्मा also seems to move
- for what purpose? To bless that. प्रथमप्रातत इव as thought has reached there first.
First means even before the mind which gets only second place. आत्मा already has
reached. प्रथमप्रातत इवम ् चैतन्यां अवभास: the reflection of that आत्मा, गह्
ृ यते is captured
by the mind and the thought. फलव्यान्तत, when ववृ त्तव्यानप्त takes place फलव्यानप्त has to
take place. आत्मा चैतन्य अवभास:. अवभास: means धचदाभास: गह्
ृ यते captured by the

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thought if the thought has to capture धचदाभास it is possible only if आत्मा is already
there. अवभास: गह्
ृ यते. अतः मिसो जवीयः: इनत आह. And therefore आत्मा सोपाधधक दृष्ट्या,
from the ignorant persons angle, आत्मा also travels. In fact many think आत्मा travels
after death ऊध्वं गच्छनत सत्वस्त: मध्ये नतष्ठन्न्त etc. आत्मा doesn’t travel, people think
आत्मा travels. Even those people who want videhamukti after studying वेदान्ता, their
hope after death, they will go and join ईश्वर or Brahman and merge there is also a
misconception of travelling after death. So all these are from सोपाधधक Drishti only.
What is the bottom line? आत्मा has got seemingly contradictory attributes. Continuing.
िैिद्दे वाः, द्योतिाद्दे वाः चक्षुरादीिीन्न्ियाणण, एित ् प्रकृतमात्मतत्त्वां िातिुवि ् ि प्राततवन्तः । तेभ्यो
मिो जवीयः । मिोव्यापारव्यवद्वहतत्वादाभासमारमतयात्मिो िैव दे वािाां ववषयीभवनत
आत्मा is faster than mind; again we have to be imaginative. उपनिषद् wants to
say mind cannot grasp आत्मा. Mind cannot objectify आत्मा, mind cannot grasp आत्मा
is the message. That is given in dramatic language. Because आत्मा is travelling faster,
mind is slower compared to आत्मा. Mind is running behind आत्मा. You have to imagine
आत्मा is running, behind mind is running, mind wants to capture आत्मा. But since
आत्मा is running faster, mind can never catch up with or grasp the आत्मा is the
dramatic presentation. What is the vedantic message? Mind cannot objectify the आत्मा.
And what is the reason? Because आत्मा runs faster than the mind. Hereafter the
उपनिषद् wants to say sense organs also cannot capture the आत्मा, mind cannot grasp
आत्मा, sense organs also cannot grasp आत्मा. And for that also a dramatic
presentation. Sense organs are also running to catch the atma. Already mind is
running. उपनिषद् wants to say that, sense organs are slower than the mind. Sense
organs themselves are fast. Eyes can see sun in a moment, sense organs are fast
mind is faster, आत्मा is fastest. Now the imagination is when the faster mind itself
cannot capture the आत्मा, how can the fast sense organs catch आत्मा? ि वाग्गच्छनत
Which is slower compared to mind, how can the sense organs capture? Sense organs
may run and run ि तर चक्षुगच्
य छनत ि वाग्गच्छनत ि मिो ववद्मा ि ववजािीमह: केिोपनिषद्.यतो
वाचो निवतयन्ते अप्रातय अमिस सह - it runs and runs and gets tired. In Animal Planet
movie one of the things how the predators catch the deer etc. sometimes you will
find that deer runs very fast and lion or tiger are not able to capture; after running
a distance they will come back. Similarly mind, and sense organs run and run and
अप्रातय वाच: त्रबवतयन्ते. All these are imagination. If children want to put a drama,
upanishadic story drama, this is upanishadic imagination. Therefore िैिद्दे वाः, दे वा”:
means sense organs. द्योतिात ् since they are shining organs capable of illumining
the objects. Literally द्योतिात ् means shining, shining within quote. It means capable

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of illumining or revealing the relevant sense objects. द्योतिात ् च दे वाः चक्षुरादीिीन्न्ियाणण,
5-fold sense organs like eye. Meaning of दे वा: दे वा:= चक्षुरादीिीन्न्ियाणण द्योतिात ्. Then
ि एित ्, एित ् means प्रकृतमात्मतत्त्वां, literally means this one. This one means आत्मा
tatvam which is the subject matter under study. िातिुवि ् = ि प्राततवन्तः, Therefore
neither sense organs can objectify nor can mind objectify the आत्म. अप्रमेय इत्यथय:.
More in the next class.

य यपूणम

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12. मन्रा – 4 (10-06-22)
IVBM मन्रा 4 page 21 in Gorakhpur edition last para.
िैिद्दे वाः, द्योतिाद्दे वाः चक्षुरादीिीन्न्ियाणण, एित ् प्रकृतमात्मतत्त्वां िातिुवि ् ि प्राततवन्तः । तेभ्यो
मिो जवीयः । मिोव्यापारव्यवद्वहतत्वादाभासमारमतयात्मिो िैव दे वािाां ववषयीभवनत
So in this मन्रा, उपनिषद् is presenting the nature of आत्मा. In the first line अिेजत ्
एकां was mentioned. अिेजत ् means non-moving. And एकां means non dual. And the
word मिसो जवीय: faster than mind. Of course the literal meaning should not be taken.
Figurative meaning to be taken here. Since आत्मा is as though faster than the mind,
आत्मा cannot be captured by the mind. By that the message to be conveyed आत्मा
cannot be grasped by the mind. It is मिस: अववषय: भवनत. That is conveyed indirectly
by saying आत्मा is as though faster than mind. आत्मा cannot be grasped by mind. it
cannot be grasped by sense organs also. िैिद्दे वाः आतिुवि ्. So here Sankaracharya
says दे वा: refers to shining one. in this context shining one is nothing but sense
organs because sense organs can illumine sense objects. Therefore they are called
shining ones िैि दे वा: is in मूलां दे वा := द्योतिाद्दे वाः because of their shining nature
they are called दे वा:, they are none other than चक्षुरादीिीन्न्ियाणण, they are nothing but
the sense organs like eyes etc. Then एित ् - एित ् is there in मल
ू ां =एतत ्. एतत ् means
this one. This one means प्रकृतमात्मतत्त्वां the आत्मा which is the topic under discussion.
िातिुवि ् = ि प्राततवन्तः the sense organs do not objectify or grasp the आत्मा. Up to
this we saw in the last class. Next sentence is तेभ्यो मिो जवीयः. Mind is faster than
even sense organs. In last class if there is a running race आत्मा will get gold medal.
Mind will get silver medal, sense organs will get bronze medal only. When mind itself
cannot reach आत्मा what to talk of lower sense organs. तेभ्य: compared to sense
organs. मि: जवीय: mind is faster. And what is the reason? मिोव्यापारव्यवद्वहतत्वात ् how
do you say mind is faster than sense organs? The logic is any perception by the
sense organ is possible only when the mind has reached the object earlier. If the
mind has not reached the object, sense organs cannot function at all. Suppose you
come to the class. So here, ears are in good condition. Suppose you are here and
sense organs are also here. But mind has not reached the class suppose. Means it
is somewhere else, then without mind reaching the class sense organs cannot operate.
Therefore even though I speak, you are here but you don’t hear. That means the

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pervasion of mind is required for the sense organs to operate and the pervasion of
the mind should have taken place before the sense organs operation. Therefore mind
has to be faster, before the sense organs for the sense organs to perceive.
मिोव्यापारव्यवद्वहतत्वात ् व्यवद्वहतत्वां means intervene. Sensory perception has to be
intervened by mental presence. Therefore mind is faster. So if you are hearing my
words, it means your mind has already come here. Otherwise you will not be able
to hear. मिोव्यापारव्यवद्वहतत्वात ्. In fact, Sanskrit students, after जवीय: comma.
मिोव्यापारव्यवद्वहतत्वात ् is हे तौ पञ्चमी. Therefore तेभ्यो मि: जवीय: is the साध्यां. And after
व्यवद्वहतत्वात ् full stop. And what is the conclusion? Therefore sense organs have no
chance of reaching the आत्मा. When the mind itself has no chance sense organs
have lesser chance only कैमनु तकन्न्यायेि. When mind itself cannot reach what to talk
about sense organs. Far remote chance. And therefore Sankaracharya adds a note.
The sense organs cannot grasp or capture the आत्मा. Since sense organs are slower
than the mind, sense organs cannot grasp even the mind. When the sense organs
cannot objectify even the धचदाभास what to talk of objectifying the धचत ्. Why it cannot
objectify धचदाभास? Because mind is running faster. Therefore धचदाभास is also faster.
Sense organs cannot capture the mind, sense orans cannot capture धचदाभास also.
Then what to talk of capturing the धचत ् which is faster than the mind and धचदाभास.
Look at the sentence आभासमारमप ्, even reflected consciousness, in the mind आत्मिो
आभासमारमवप reflected consciousness, दे वािाां िैव ववषयीभवनत दे वािाां इन्न्ियाणाां ि ववषये
भवनत, it cannot objectify. Therefore sense organs cannot objectify the mind itself.
Then what to talk of आत्मा. Next sentence. Sense organs cannot objectify धचदाभास
itself then what to talk of धचत ्, therefore it is far remote. In short, bottom line is आत्मा
is unobjectifiable. What is the single word for that? अप्रमेय:. अिेजत ् एकां अप्रमेयां आत्मा
तत्वां. Continuing.
यस्माज्जविान्मिसोऽवप पव
ू म
य षयत ् पव
ू म
य ेव गतम ् , व्योमवद्व्यावपत्वात ् । सवयव्यावप तदात्मतत्त्वां
सवयसांसारधमयवन्जयतां स्वेि निरुपाधधकेि स्वरूपेणाववक्रक्रयमेव सत ् , उपाधधकृताः सवायः सांसारववक्रक्रया
अिुभवतीवावववेक्रकिाां मूढािामिेकशमव च प्रनतदे हां प्रत्यवभासत इत्येतदाह
In this para यस्मात ् onwards up to व्योमवद्व्यावपत्वात ् full stop. All this must join
the previous para. After ववषयी भवनत this portion should come. After ववषयी भवनत full
stop will not be there. आत्मा is not objectified by the sense organs also. The
explanation is given here. यस्मात ् because of the following reason. What is the reason?
यस्म ज्जविान्मिसोऽवप पव
ू म
य षयत ् is in मूलम. He says आत्मा reaches an object faster than
even the mind. आत्मा reaches should be within inverted commas. There is no question
of आत्मा travelling and reaching. आत्मा reaches every object faster means being all-
pervading that is figuratively presented as आत्मा reaches object faster than mind,

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mind reaches faster than sense organs. जविात ् मिसा: अवप पूवम
य ेव even before the
faster mind, पूवम
य ेव अषयत ् = पूवम
य ेव गतम ्. आत्मा reaches an object faster than even faster
mind. What is the reason? व्योमवद्व्यावपत्वात ् because आत्मा is all-pervading. Therefore
it is as though waiting to bless wherever our mind and sense organs travel. What is
that example. Videographer he will run to take picture even before bride groom and
bride come. He will rush there to click. Similarly आत्मा has to bless the mind and
sense organs with धचदाभास. Therefore for that आत्मा waits there to bless any thought
that is reaching object. It is an imagination. Therefore आत्मा has reached. Why?
व्यावपत्वात ् being all-pervading, therefore sense organs can never reach the आत्मा. That
is the explanation for that. Thereafter सवयव्यावप onwards is a fantastic sentence by
Sankaracharya. Upto प्रत्यवभासते at end of para. It is a brilliant extract of the essence
of this मन्रा. Because मन्रा uses dramatic language which you cannot take literally.
आत्मा runs faster, mind and sense organs behind, all figurative languages. Through
all this figurative language what message is brilliantly grasped by Sankaracharya. If
Sankaracharya भाष्यां is worthy it is because of these sentences. This sentence we
must register very well. What is the message of उपनिषद्? Not only this मन्रा, not only
ईशावाष्यउपनिषद्, all उपनिषद: are conveying this message only. तदात्मतत्त्वां सवय व्यावप.
आत्मा is all-pervading. Don’t imagine running and walking आत्मा. What is the message?
आत्मा doesn’t move at all because it is all-pervading. तथा आत्मत्वां सवय व्यावप. And not
only सवय व्यावप. सवय सांसारधमयवन्जयतां very important. It is free from all the सांसार attributes
that affect the mind and sense organs. Mind has got varieties of सांसार problem. राग
द्वेष काम क्रोध etc. Where is आत्मा? आत्मा is intimately pervading the mind. Even
though आत्मा pervades the mind आत्मा is not touched by the attributes of mind just
as crystal is not associated with the redness of the flower. Even though crystal
appears red in the proximity of flower, crystal never carries the redness. Similarly
crystal-like आत्मा doesn’t have राग or द्वेष. When .ि मे द्वेष रागौ. When we practice
vedantic meditation we should visualise this meaning ि मे द्वेष रागौ ि मे लोभमोहौ
मदो िैव मे िैव मात्सययभाव:. When I say I don’t have राग द्वेष what is the meaning of
word? Not the mind. mind is filled with राग द्वेष, we are not saying mind is free form
राग द्वेष. I am free from राग द्वेष in spite of mind having its own situation. Therefore
सवय सांसार dharma varjitam. Not only the mind. sense organs have got their own
problems. Those problems are अन्दत्वा मन्दत्वा all those things are not there. How?
स्वेि निरुपाधधकेि रूपेण by its own original nature untouched by उपाधध. उपाधध here is
mind etc. Why does he use the word उपाधध? Flower is उपाधध means even though the
redness of flower appears in the crystal, it is free from redness. Even though I seem
to have राग द्वेष and others also say I have राग द्वेष, I also feel like having राग

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द्वेष, only I am as though having राग द्वेष but I am free from राग द्वेष. स्वेि निरुपाधधक
रूपेण by its own intrinsic nature. And स्वस्वरूपेणा निरुपाधधक स्वरूपेण अववक्रक्रयमेव. So it
is सवय व्यावप इनत सवय सांसार धमय वन्जयत.ां It is अववक्रक्रयां. अववक्रक्रयां means nirvikaram, free from
all modifications. And even though I am of that nature, I seem to have all the
attributes because of the presence of the उपाधध. Therefore अववक्रक्रयां एव सत ्, सत ् means
even though that is the fact. अववक्रक्रयां एव सत ्. Here सत ् is not existence and all. सत ्
means being originally free from सांसार. What happens? उपाधधकृताः सवायः सांसारववक्रक्रया all
these modifications of सांसार, सांसार causing modifications belonging to उपाधध, उपाधध
कृत: belonging to mind body and sense organs etc. अिुभवती इव, as though undergoing
all those problems. अिभ
ु वनत is there इव comes in next line iva should be connected
with अिुभवनत also. I am as though suffering from सांसार. Not only I am suffering from
सांसार, अिेकां इव I also appear to many along with many other जीवात्मा:. I appear to
be one of jivas among many. प्रनतदे हां each जीवात्मा occupying one शरीरां , I am also one
of the जीवात्मा occupying one of the sareerams, iva as though. Therefore अिुभवनत
इव. प्रनतदे हां अिेकां इव. And another Sanskrit point is, उपाधध कृत: सवां सांसार ववक्रक्रया:, all
these are द्वितीया बहुवचिां. ववक्रक्रय ववक्रक्रये ववक्रक्रया:, object of अिुभवनत. आत्मा is seemingly
experiencing all the modifications emotions problems etc. and आत्मा is अिेकां इव,
seemingly, in the form of many belonging to each body. All this appears for whom?
अववववेक्रकिाां मूढािाम for all those people who have not attended वेदान्त class. And who
have not understood वेदान्त class. They think I am a located miserable जीवात्मा. This
is the conclusion. But I am unlocated wonderful एक आत्मा. This is the message of
all the उपनिषद्s. अवभासते. Sanskrit students अवभासते because of सांधध rule अवभासत
is printed. This is the message एतत ्: This message is restated in the next part of
the मन्रा also. So this is not a commentary on a particular word or line. This is the
message behind entire मन्र. मन्रव. मन्रा is never explicit, implicit message, hidden
message Sankaracharya brings out. Very important. That is said in the next part of
the मन्रा also. We will read.
तत ् धावतः ित
ु ां गच्छतः अन्याि ् आत्मववलक्षणान्मिोवाधगन्न्ियप्रभत
ृ ीि ् अत्येनत अतीत्य गच्छतीव ।
इवाथं स्वयमेव दशययनत — नतष्ठद्वदनत, स्वयमववक्रक्रयमेव सद्वदत्यथयः । तत ् धावतः ित
ु ां गच्छतः अन्याि ्
आत्मववलक्षणान्मिोवाधगन्न्ियप्रभत
ृ ीि ् अत्येनत अतीत्य गच्छतीव । इवाथं स्वयमेव दशययनत — नतष्ठद्वदनत,
स्वयमववक्रक्रयमेव सद्वदत्यथयः
So now, Sankaracharya comes to 3rd line of मन्रा. तत ् धावतः अन्याि ् अत्येनत all
running translations are funny. That is why iva is difficult, this line says आत्मा runs
faster than all the other things in the world धावतः अन्याि ्. धावतः: द्वितीय बहु वचिां present
active participle शरुत प्र्तययन्ता रूपां धावन्दावन्तौ धावन्त: धावन्तां धावन्तौ धावत: - running
others. Others means all अिात्मा. अिात्माs can be running - what is funny here is

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उपनिषद् says आत्मा runs faster than all running अिात्मा. तद् धावत:, धावत: is in मूलां =
ध्रुतां गच्छतः meaning of running. Moving very fast. ध्रुतां गच्छतः: धावत::= ध्रुतां गच्छतः: here
गच्छतः, also शरान्त प्रतायन्त रूपां present active participle द्वितीय बहुवचािां अन्याि ् - all
others, अिात्मा. What are the running अिात्मा मि: वाग ् इन्न्िय:, प्रभत
ृ ीि ् mind runs. Sitting
here itself mind runs when you go home, mind, sense organs travel. When you are
traveling अिात्मा is traveling, साक्षी चैतन्यां is also seemingly travelling. Pot is travelling,
pot space is also seemingly travelling along with the pot. Like the pot space आत्मा
also. अन्याि ् is in the मूलां. आत्मववलक्षणाि ् which are unlike the आत्मा. Unlike आत्मा
means अिात्मा. What are the अिात्माs? Mind, वाग ् speech, इन्न्िय sense organs, प्रभत
ृ ीि ्
etc अत्येनत is in मूलां = अतीत्य. गच्छतीव आत्मा overtakes all those moving अिात्मा - like
in high way the car keeps on overtaking all other cars. So many अिात्माs are running.
आत्मा is overtaking all of them. Naturally our eyebrows rise. How can you say आत्मा
is running and all. इव - means as though, don’t take literally. Question will come why
do you add इव, उपनिषद doesn’t say as though why are you adding? It is your
interpretation. Sankaracharya says I am not adding. उपनिषद् itself indicates इवाथं
स्वयमेव दशययनत, the उपनिषद् itself indirectly shows that आत्मा is running as though. The
उपनिषद् itself indirectly shows that आत्मा is running as though. And how do you know
as though. He says नतष्ठनत इनत. उपनिषद् is using the word नतष्ठनत. Means staying put
where it is. आत्मा is running. How can आत्मा run staying where it is. If it is running
staying where it is. Then running must be as though, only otherwise staying and
running can never simultaneously happen. If both of them are mentioned, one of
them is as though. Like Lord Krishna said in Bhagavad Gita अज: अवप. सांभवाशम. अज:
अवप means remaining birthless, sambhavami I am born. What does it mean? If भगवाि ्
is birthless how can he be born? Therefore Lord Krishna says remaining birthless
Lord Krishna is born, as though. मायया. Similarly here also मायया गच्छनत इव, while
remaining stationary नतष्ठत ् is in मल
ू ां = स्वयमववक्रक्रयमेव sat, remaining changeless.
Staying where it is means not moving spatially also. Not changing timewise also.
Neither spatial movement nor timewise movement. अववक्रक्रयमेव सत ् गच्चनतव . Continuing.
Now Sankaracharya comes to 4th line of मन्रा .
तन्स्मि ् आत्मतत्त्वे सनत नित्यचैतन्यस्वभावे, मातररश्वा मातरर अन्तररक्षे श्वयनत गच्छतीनत मातररश्वा
वायुः सवयप्राणभन्ृ त्क्रयात्मकः, यदाश्रयाणण काययकरणजातानि यन्स्मन्िोतानि प्रोतानि च, यत्सूरसांज्ञकां
सवयस्य जगतो ववधारनयत,ृ स मातररश्वा.
First gist of this line. Running meaning is, in the presence of आत्म, the वायु or
प्राण तत्वां becomes active. In the presence of आत्मा, the वायु मातररश्वा means वायु
referring to the प्राण तत्वां. प्राण तत्वां in there, in all beings including दे वता:. In all of them
प्राण तत्वां becomes active. So this is the message. From this we have to draw so

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many conclusions. The उपनिषद् wants to say, प्राण is also जडां in nature. प्राण is जडां
or inert in nature. Because in Tattva Bodha we have seen प्राण is created out of the
पञ्च भूतानि. And which गुण: of पञ्च भूतानि. समवष्ट रजोगुण. Individual रजोगुण produces
what? पञ्च कमेन्न्ियाणण. Individual सत्व गुण produces पञ्च ज्ञािेन्न्ियाणण. समवष्ट सत्व गुण
produces अन्त:करणम ्. The समवष्ट रजोगण
ु of 5 elements produce प्राण. When प्राण is born
out of 5 elements, elements being जड, प्राण is also जड originally. It is this प्राण is
able to keep the body alive. Why body is alive? Because of प्राण. प्राण alone gives
life sentiency to body. If प्राण itself doesn’t sentiency to itself, how can it give sentiency
to others. For that we say प्राण itself borrows it from the आत्मा. And that प्राण alone
blesses the mind, blesses the sense organs. In the entire physical body most valuable
organ is प्राण. उपनिषद् always gives highest status not to mind, the highest status is
given to प्राण. In छान्दोग्य उपनिषद् and Brihadaryanaka, a story is also given. All the
organs were fighting who is great. Each organ claimed I am great. In प्रश्िोपनिषद् also
there and they all go to ब्रह्म and ask who is the greatest among us. ब्रह्म says you
conduct a game. Each organ should go out for one year. And see what happens. In
whosever departure, the body becomes dead body, that one is most important. उपनिषद्
says वागउच्चक्राम मिोह उच्चक्राम उच्चक्राम means went out. Nothing happened. After one
year it comes back and ask how were you. Like a member goes out and asks how
are you? Family members say we were very fine. Like that the body could continue
without speaking. Without seeing. Life continues. Without thinking also life continues.
Many people manage life without thinking. None of them is able to influence the
body. प्राण says let me try and प्राण is about to leave. Just packs suitcase and is
about to go out. And all the organs like at the time of death when प्राण is about to
go how our sense organs is miserable. Similarly they all felt. Story’s message is प्राण
at the व्यन्ष्ट level and द्वहरण्य गभय at समन्ष्ट level, are the most powerful principles.
प्राण runs the show at the physical, individual level. द्वहरण्य गभय runs the show at macro
level. If all the natural forces are running properly like sunset, sunrise etc. it is all
because of द्वहरण्यगभय‘s blessing. First message is at micro level प्राण is great. At macro
level द्वहरण्यगभय is great. Then next message is both of them are great not because
of themselves. प्राण is not great. Why? प्राण is जडां . द्वहरण्यगभय is not great because of
द्वहरण्य गभय. Both of them are great because of the blessing of something other than
both. And what is that? The आत्मा. And there is a famous कठोपनिषद् मन्रा worth
remembering. So ि प्राणेि िापािेि मत्यो जीवनत कश्चि? Normally what do people think?
A person is surviving because of प्राण. When प्राण is there, he survives. प्राण goes man
doesn’t survive. Normal conclusion is a person survives because of प्राण. उपनिषद् says
that is common mistake. ि प्राणेि िापािेि मत्यो जीवनत कश्चि - no one survives because

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of प्राण and अपाि. But because इतरे ण तु जीवन्न्त something else. उपनिषद् doesn’t say
what it is. Homework for us. What is that something else, the commentators come.
They quote केिोपनिषद् मन्र, श्रोरस्य श्रोरां मिसो मिो यद्वाचो ह वाचां स उ प्राणस्य प्राणः, for
the प्राण also there is another प्राण which gives life. And what is that? That is called
आत्मा. And therefore तन्स्मि ् सनत. तन्स्मि ् means प्राणस्य प्राणे सनत प्राण and द्वहरण्य गभय
does all the work. And here the word used is मातररश्वा. मातररश्वा, Sankaracharya
gives Sanskrit definition. मातरर श्वयनत इनत मातररश्वा. माता in this context means sky.
The अन्तररक्षां, atmosphere. Normally माता means mother. In this context माता means
अन्तररक्षां sky. श्वयनत means गच्छनत which moves. So मातरर अन्तररक्षे श्वयनत means
that which moves about in atmosphere means wind alone. Which brings rain. So
मातररश्वा means वायु:. And this वायु has got 2 versions. At the individual level it is
called प्राण तत्वां. At समन्ष्ट level it is called द्वहरण्य गभय तत्वां. First he explains the word
मातररश्वा. तन्स्मि ् आत्मतत्त्वे सनत, सनत means in its presence. आत्मा blesses प्राण and
द्वहरण्यगभय not by raising hand and all. तन्स्मि ् सनत by its mere existence.
नित्यचैतन्यस्वभावे, what is the nature of आत्मा? नित्यचैतन्यस्वभावम ् which is the originator
of eternal consciousness principle मातररश्वा sentence is incomplete. We have to
complete it मातररश्वा ददानत. मातररश्वा वायु does its function. In its presence the wind
god does what it has to do. c/o तैनतरीय उपनिषद भीषास्माद्वातः पवते । भीषोदे नत सय
ू ःय ।
भीषास्मादन्ग्िश्चेन्िश्च । मत्ृ युधायवनत पञ्चम इनत । सैषािन्दस्य मीमाां सा भवनत । Wind moves
because of presence of आत्मा. मातररश्वा ददानत. Then मातरर onwards explanation of
the word मातररश्वा. मातरर = अन्तररक्षे in the atmosphere = श्वयनत = गच्छतीनत it moves
iti मातररश्वा = वायुः the wind. What is wind? सवयप्राणभन्ृ त्क्रयात्मकः one who sustains प्राण
life principle in all. So scientists always wonder how does life comes in the creation?
Mystery they have never been able to solve until now. They know that after big bang
matter comes into existence. Energy, planets, stars, matter all of them, out of inert
matter. How do sentient living beings come into existence. Darwinian evolution doesn’t
explain that. Darwinian evolution talks about one type of sentient being getting
morphed or transformed into another sentiency. How one sentient being becomes
another one and we are all supposed to be modified form of monkey. But the
evolution talks about one living being becoming another type. But Darwinian theory
doesn’t explain how from the inert, inorganic matter, how does the sentient living
being comes. For that there is no answer. They think that consciousness was
produced sometime out of matter. What is the vedic theory? Vedic theory is, when
the creation came, all the elements came, सत्व ,रजस ् तमो गण
ु came. Out of that प्राण
तत्वां came. And प्राण by itself is जडां or चेतिां? प्राण is जडां. What about this wall? Wall
is also जडां. Out of this creation, the wall etc. also came. प्राण तत्वां also came. Both

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of them are अचेतिम. But even though प्राण तत्वां is अचेतिम ्, it has got a unique
capacity. प्राण can reflect consciousness. And therefore sentient living beings came.
Sentient living beings mean धचदाभास sahita प्राण तत्वां. Once प्राण तत्वां is sentient it can
bless all other organs also. अन्त:करणां, ज्ञािेन्न्ियाणण,कमेन्न्ियाणण. That is why प्राण is very
important. Therefore Sankaracharya says sarva प्राण भक
ृ which is the carrier of all
समन्ष्ट प्राण. And what is its nature? न्त्क्रयात्मकः, because it is born out of रजोगुण of 5
elements. प्राण is meant for all activities of life. Knowledge comes from ज्ञािेन्न्ियाणण
and अन्त:करणम ्. All the activities come from कमेन्न्ियाणण and प्राण. रजोगुण makes प्राण
throbbing with life. प्राण makes it throb. So क्रक्रयात्मक: having the throb of life. And
यदाश्रयाणण and depending on that प्राण alone, काययकरणजातानिक्रक्रया कायं means स्थूल
शरीरां , carefully note. Here कायं means physical body depends on प्राण for its survival.
If प्राण goes you cannot keep the body for long time. You require special ice box.
Now we don’t require that, thank god. Remember without प्राण body cannot survive.
And not only body. In the सूक्ष्म शरीरां also करणजातानि the एकादश इन्न्ियाणण. 10 इन्न्ियाणण.
ज्ञािेन्न्ियाणण +कमेन्न्ियाणण called external sense organs. And मि: the internal organ.
All the 11 करणानि depend upon प्राण तत्वां c/o छान्दोग्य stories, बह
ृ दारण्यक story, प्रश्नोपनिशद
story. Commentators quote all those stories. At the end of these stories all sense
organs join together. A समवष्ट prayer about 10 beautiful मन्रा: are there in प्रश्नोपनिशद
glorifying the द्वहरण्य गभय. Because of you alone sun, moon, stars, rains, all of them
because of you. यन्स्मन्िोतानि प्रोतानि यन्स्मि ् means in that द्वहरण्य गभय तत्वां alone, all
these are intertwined. द्वहरण्य गभय is the material cause for all of them. प्रोतानि means
they are interwoven. Everything is interwoven in द्वहरण्य गभय. Just as a fabric is woven
in the thread. Just as thread is required for fabric, द्वहरण्य गभय is required for the
survival of entire creation. This comes in अन्तयायमी ब्रह्मणाां also. Called सूर आत्मा.
Word सर
ू itself is used. सूरां has got 2 meanings सूरां means thread. Just as thread is
required for fabric, similarly द्वहरण्य गभय, the सर
ू , is required for the fabric called, ववराट्
or the universe. एतानि प्रोतानि च यत्सूरसांज्ञकां which is named सर
ू आत्मा. And सवयस्य जगतो
ववधारनयत,ृ is िपुांसक शलङ्गां. Sustainer of entire universe. We are extending what is the
व्यन्ष्ट individual to समन्ष्ट, entire body and sense organs are surviving because of प्राण
तत्वां. Extend that to वायु तत्वां or द्वहरण्य गभय. द्वहरण्य गभय sustains the ववराट् universe.
ववधारनयत ृ च स मातररश्वा up to this the description of wind god. So don’t take it as
simply blowing wind. It has got such a profound significance. And this मातररश्वा द्वहरण्य
गभय what does it do? इशावास्य is very complicated. Every word has got a special
meaning. Function of द्वहरण्य गभय the उपनिषद् says, द्वहरण्य गभय gives waters to others.
आप means waters. ददानत means gives. Look at the sentence. Why इशावास्य is
confusing? Most interesting thing, people study इशावास्य first. If you study इशावास्य

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first then you will never come to other nine उपनिषद्s. That is why I never touch
इशावास्य in the beginning. मन्रा says in the presence of आत्मा, द्वहरण्य गभय gives waters.
What do you mean? Sankaracharya says आप means कमायणण. In this मन्र; अप: waters
means karma. Because in the vedic rituals, for all the कमायणण, the most important
ingredient is water. Any ritualistic कमय, you want to do, first पञ्च पारां उद्धराणण and water.
Because you start with अच्युताय िम: : then you have to clean all materials. Again
water. Water being an important ingredient in all कमायणण and in this and several
contexts also word आप: means कमायणण. By extension it means duties. Responsibilities.
And ददानत means allots. द्वहरण्य गभय job is what? Is like as supervisor. allotting
responsibilities to all the other दे वता:. So for सय
ू य दे वता, may you regularly rise and set.
Of course rise and set within inverted commas. वायू दे वता you keep on moving, rain
दे वता you should rain at appropriate time. Every दे वता is allotted a particular job.
And that is why the human beings may strike work. But the natural forces, दे वता:
mean natural forces always maintain their order. Why? Because they do their duties.
And who has allotted the duty? द्वहरण्य गभय. What is द्वहरण्यगभय duty? Allotting work.
When does द्वहरण्य गभय do that? Blessed by आत्मा. And that आत्मा is the ultimate reality
and where is that आत्मा? तत ् त्वां अशस. Therefore he says अपः = कमायणण means
responsibilities to various दे वता:. It gives. That is the exact sentence. Exact meaning
we will see in the next class.

य यपूणम

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13. मन्रा – 4-5 (17-06-22)
IVBM मन्रा 4. Page number 23 top para in that last 5 lines िाम कमायणण
अपः कमायणण प्राणणिाां चेष्टालक्षणानि अग्न्याद्वदत्यपजयन्यादीिाां ज्वलिदहिप्रकाशाशभवषयणाद्वदलक्षणानि,
दधानत ववभजतीत्यथयः
So आत्म स्वरूपम ् is being discussed. I these मन्रा as a part of ज्ञाियोग. And it
will go upto the 8th मन्रा of the उपनिषद् and in this 4th मन्रा, the first 3 lines talks
about the स्वरुप लक्षण of आत्म, definition of आत्म from its own stand point. Now the
तटस्त लक्षणम ् आत्म is given from the stand point of the universe. The entire universe
is inert in nature, an inert universe cannot function in a purposeful manner. The
universe functions according to Law of Karma that is possible only when an inert
thing is backed by an intelligent चेति तत्वां. Law is अचेति चेति अिशभस्तां अचेतिम ् ि
प्रवतयत.े चेति अिशभस्तां तत ् without the support of a चेति वस्तु अचेतिम ् ि प्रवतयते. An inert
thing cannot function purposefully. If the car has to run there must be चेति वस्तु to
drive the car. A car will not run by himself. Because of that confidence only you park
your car and attend class. You will worry otherwise. At the end of class car would
have gone somewhere. Valuable chappal would have gone somewhere. How come
you are very relaxed. You know they cannot function without a चेति तत्वां behind. That
law is extended to the entire cosmos, the cosmos also is functioning not n a chaotic
manner. But in an orderly manner governed by physical law. With respect to the
living being, not only the physical law are operational even moral laws are operational
in the case of living being. This universe is functioning in an orderly manner. And
the universe is inert by itself. And if this inert universe should function in an orderly
manner there must be चेति अधधष्ठािां. In केणोपनिशद the student asked the question
केिेवषतां पतनत प्रेवषतां मिः केि प्राणः प्रथमः प्रैनत युक्तः. That question is also is based on
the same principle. All 3 शरीराणण are जडां in nature but organs are functioning in an
orderly manner there must be चेति तत्वां behind. That is why गरु
ु answered श्रोरस्य श्रोरां
मिसो मणण यत ्. The same principle which we apply at the individual level we are
applying at the cosmic level also. The cosmic universe also functions like an organism.
The cosmic body like function. Because anything happens in any part of the universe
it affects every other part of universe. Just as individual body is abled by a चेति

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तत्वां समवष्ट universal body also must be backed by a चेति तत्वां. Naturally we will have
curiosity what is that चेति तत्वां. उपनिषद् answers तन्स्मि ् सनत. तन्स्मि ् indicates that
चेति तत्वां which was described in previous lines as अिेजत ् ि एजत ् एको मिसो जवीयो
िैि दे व अिातिुवि ्, hat आत्म तत्वां is the चेति तत्वां तन्स्मि ् सनत. In the presence of the
universal consciousness principle also मातररश्वा, मातररश्वा means द्वहरण्यगभय तत्वां is doing
its duty. Of allotting duties to all the दे वता:. And the word मातररश्वा was explained,
elaborated which we saw in last class. Sanskrit students should put punctuation marks
तन्स्मि ्आत्म सत्वे सनत नित्य चैतन्य स्वभाव मातररश्वा दधानत - we have to supply दधानत
and full stop. From मातरर onwards upto मातररश्वा 6th line is the definition of the word
मातररश्वा. Literally the word मातररश्वा means wind or air. But Sankaracharya says it
is the cosmic प्राण तत्वां which includes मि: इन्न्ियाणण etc. all the दे वता: put together
the द्वहरण्यगभय तत्वां. Which is the material cause of all the individual सूक्ष्म शरीरां ओतानि
प्रोतानि. ओतां प्रोतां indicates it is a कायं . Fabric is woven in the thread. Fabric is woven
in the thread when you say fabric becomes कायं. Thread becomes कारणां. Always
language of weaving is used to convey the material cause in the product. Because
the thread is always उपादाि कारणां. Fabric is always कायं. That in which things are
interwoven is the उपादाि कारणां. So in ब्र्य्हदारन्यक उपनिषद्, Gargi asks these question.
What is उपादाि कारणां of water. Then he talks about various ब्श्लोक तन्स्मि ्िु खलु एतन्स्मि ्
ओतांस्च प्रोतांश्च ओतां indicates कायं which is interwoven in the material cause. And they
use the word ओतां and प्रोतां to indicate one set of thread is long thread and other
group of thread or cross thread. Therefore long thread ओतां. Cross thread प्रोतां. With
that thread material cause fabric is the product. Similarly द्वहरण्यगभय is like the thread
in which all creations are interwoven. कायय-कारण जातानि ओतानि प्रोतानि च. Upto मातररश्वा
we saw in the last class and अपः कमायणण is there. Sanskrit students should add तन्स्मि ्
at and मातररश्वा. तन्स्मि ् सनत मातररश्वा अप; कमायणण दधानत. तन्स्मि ् सनत means in the
essence of that आत्म, मातररश्वा means द्वहरण्यगभय. Upto that we have to supply. Next
word is अप: that comes in भाष्यां. Word अप: is taken from moolam. In last class I said
word अप: literally means waters. अप: means waters. Sanskrit student should note it
is द्वितीय बहुवचिां, upto शब्द: is नित्यां बहुववचिान्तर: always plural. अप: अप: अपय, here
अप: द्वितीय बहुवचिां = कमायणण. Waters means, in this context, waters means vedic rituals.
Or actions. कमायणण refers to action or duties. And what are the actions, प्राणणिाां
चेष्टालक्षणानि which are actions. चेष्टा means actions of a living being micro as well as
macro. And here he is taking macro living being in the form of various दे वताs. द्वहरण्यगभय
is able to allot duties to various दे वताs. And what are they? That is said here
अग्न्याद्वदत्य पजयन्यादीिाां अन्ग्ि refers to अन्ग्ि दे वता. And आद्वदत्य refers to आद्वदत्य दे वता.
The sun god, the fire god. And पजयन्यादीिाां, पजयन्य means rain god. Adi means etc.

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You can add wind god etc. For all of them. What are the responsibilities for each
दे वता. ज्वलि अन्ग्ि दे वतास्य of burning anything that it comes in contact with अन्ग्ि, its
duty is ज्वलां respectively we add and दहिां. आद्वदत्य’s duty is दहिां. दहिां is also burning.
Scorching. अन्ग्ि दे वताया ज्वलिां. आद्वदत्य दे वताया: दहिां. And प्रकाशिां illumining. In fact
illumining belongs to both अन्ग्ि and सय
ू ,य अग्िे: ज्वलिां प्रकाशिां च आद्वदयस्य ज्वलिां प्रकाशिां
च. This is their duty. What is the duty of पजयन्य? पजयन्य rain दे वता अशभवषं means
raining. So the rain दे वताs duty of rain that is proper monsoon at proper time. Whole
Indian economy depends on monsoon especially Southwest monsoon which if fails
then economy will get into problem. Thank god generally monsoon comes. And
therefore प्रकाशाशभवषयणाद्वदलक्षणानि, कमायणण. दधानत is in moolam = ववभर्िी ववपजनत means
allot, just as head of a team will have to give various duties to team members.
Similarly द्वहरण्यगभय allots to various दे वताs. So दधानत = ववपजनत. ववपजनत means
apportions. Allots इत्यथय:. Here what is relevant to us? द्वहरण्यगभय is a जडां in nature in
absence of आत्मा. Bottom line. द्वहरण्यगभय who is जडां would not have been do all the
jobs without the presence of आत्म. इत्यथय: Continuing.
धारयतीनत वा ; ‘भीषास्माद्वातः पवते’ इत्याद्वदश्रुनतभ्यः । सवाय द्वह काययकरणववक्रक्रया
नित्यचैतन्यात्मस्वरूपे सवायस्पदभूते सत्येव भवन्तीत्यथयः ॥
So the upanishadic word is दधानत and दधानत Sankaracharya wants to give 2
meanings. One has been already given ववपजनत means allots. Now Sankaracharya
gives a second meaning. Not only द्वहरण्यगभय allots the responsibility. He maintains,
that also. So by supervising as it were, he makes sure that all the दे वता:, perform
their duties. Therefore the second meaning of दधानत धारयतीनत means sustains. And
this has been said in यैनतरीय उपनिषद्. ; ‘भीषास्माद्वातः पवते’ भीषा it means, because of
the fear of the ultimate supervisor. ब्रह्मि ्, of course माया सद्वहतां ब्रह्म is the ultimate
supervisor. In the presence of supervisor alone all the दे वता: perform the duty. So
here दे वता: referring to वात: पवते. Wind दे वता:. His duty भीषा उदे नत सय
ू :य sun दे वता: rises.
भीषास्मादन्ग्िश्चेन्िश्च that भीषा means out of fear as it were. How do you know?
Because they are perfectly following. In companies also as long as boss is there all
the people will be in their rooms and working. Moment boss goes out everybody will
assemble and do anything other than working boss अभावात ्. Similarly here also
because of ईश्वर. And in कठोपनिषद, the word used is महत ् भयां वज्रादध्
ु यताां य एतत ्
वविामत
ृ ता ते भवन्न्त it is as though भगवाि ् is standing there with वज्तायुधां in hand.
Anybody violates, to give him one on the head. That is ब्रह्मि ्. इत्याद्वदश्रुनतभ्यः Sanskrit
students इत्याद्वद and श्रनु तभ्य: there should not be a gap. Compound now what is the
bottom line. Sankaracharya gives that. सवाय द्वह काययकरणववक्रक्रया ववक्रक्रया: means function.
सवाय ववसगय is dropped. Because of सांधध rule we should read सवाय: ववक्रक्रया all the functions

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of कायय करणां काययम ्, means physical duty. And करणां means subtle body. And according
to Hinduism, all the दे वता: also have got स्थूल शरीरां . And all दे वता: have got सूक्ष्म शरीरां .
Therefore when we are experiencing अन्ग्ि, we are physically experiencing the fire
principle only. According to Hinduism behind तत ् fire, the सूक्ष्म शरीरां of अन्ग्ि दे वता: is
there. And when we are doing सांध्यावन्दिां, not only we are worshipping the सय
ू .य And
sun is not the mere सय
ू य मण्डलां . Behind that सूयय दे वता:, सूयय दे वता: सूक्ष्म शरीरां is there.
Behind the चन्ि दे वता: सूक्ष्म शरीरां is there. It is very elaborately analysed in अन्तयायमी
ब्रह्माणां. यः पधृ थव्याां नतष्ठन्पधृ थव्या अन्तरो यां पधृ थवी ि वेद. So there Sankaracharya says
पधृ थवी दे वता also doesn’t know the आत्मतत्वां. पधृ थवी दे वता cannot objectify the अन्तयायमी.
We believe that there is a सूक्ष्म शरीरां behind the entire universe. That सूक्ष्म शरीरां is
pervaded by that चैतन्यां. That चैतन्यां pervading the सूक्ष्म प्रपञ्च is called द्वहरण्यगभय.
And behind the सूक्ष्म शरीरां in the अन्ग्ि दे वता: there is कारणां also. And that कारणप्रपञ्च
in the अन्ग्ि दे वता: is अन्ग्ि दे वता: कारण शरीरां . And when the चैतन्यां is pervading that
also. And that चैतन्यां pervading समवष्ट कारण is called अन्तयायमी. That is described in
अन्तयायमी ब्राह्मणां. And then in the अक्षर ब्राहमणां, beyond the ववराट, द्वहरण्यगभय and अन्तयायमी,
अक्षर ब्रह्म is there. Which is the तुरीय पादां at the macro level. ववराट् is the first पाद,
द्वहरण्यगभय, is second पाद, अन्तयायमी is third पाद . Upto the third पाद, the अन्तयायमी ब्राह्मणम ्,
3rd chapter 7th section talks about. Then the 3rd chapter 8th section गागी once again
comes. And she asks about the 4th पाद, at macro level. Which is called अक्षरां ब्रह्म.
And which is अक्षर talked about in मुण्डक also यदिे ष्यां. Thus all the उपनिषद: tie up the
teaching. So Sankaracharya keeps all this in his mind. नित्यचैतन्यात्मस्वरूपे sati only
in the presence of all pervading, invisible OCS. अन्तयायमी is धचदाभास. द्वहरण्यगभय is
धचदाभास. ववराट् is धचदाभास. Here we ae not talking about धचदाभास. We are talking about
OCS. The original cit. Therefore नित्य चैतन्य स्वरूपे सनत. Which is सवय आस्पदां भूते which
is the अधधष्ठािां of ववराट् द्वहरण्यगभय and अन्तयायमी. भूते सनत एव. सनत means only in its
presence. भवन्न्त इत्यथय:. That चैतन्यां is आत्मा. OK. I will give you the अन्वय of the
मन्र. (आत्मा तत्वां) अिेजत ् एकां मिस: जवीया: (भवनत) दे वा: एित ् ि आतिुवाि एित ् refers to
आत्मा तत्व िीतीय एक वचिां. दे वा; एित ् ि आतिुवाि ्. तत ् पूवं अषयद. Again तत ् refers to आत्मा
तत्वां, the self. नतष्ठत ् सत तत ्. तत ् again refers to आत्मा तत्वां धावता अन्याि ् अत्येनत. धावता
is द्वितीया बहु वचिां शरु प्रत्ययान्त रूपां. तन्स्मि ् (सनत) मातररश्वा अप: दधानत अप: द्वितीय बहुवचिम ्
object of दधानत. Continuing. Introduction to मन्रा no.5.
ि मन्राणाां जाशमतास्तीनत पूवम
य न्रोक्तमतयथं पुिराह — ि मन्राणाां. मन्राणाां means मन्राणाां in
general उपनिषद मन्र in particular. जाशमता Anandagiri translates as हालास्यां tiredness.
मन्रा: do not have tiredness. मन्राs tirelessly repeat the same idea again and again
and again. In भग
ृ ुवल्ली अन्िां ब्रह्मेनत व्यजािात ् after each one पुिरे व वरुणां वपतरमुपससार।
अधीद्वह भगवो ब्रह्मेनत। तां होवाच। Tirelessly उपनिषद् says भग
ृ ु thought अन्िां is ब्रह्मि ्, he

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went back thereafter he came back, he again asked tell me what is ब्रह्मि ्? Then he
thought prana is ब्रह्मि ्, then he went back then he came back again he asked. Why
can’t all of them it says once. And combine number each time उपनिषद् repeats पुिरे व
वरुणां वपतरमुपससार । अधीद्वह भगवो ब्रह्मेनत. So मन्रा: are never tired of repetition. Because
repetition is the most important method of emphasising a particular idea. In मीमाांसा
language it is called अभ्यास. अभ्यास: means repetition is important, शास्त्रां also should
repeat. गुरु also should repeat because by repetition you indicate it is important it will
get well registered in the mind of students. Therefore जाशमता tiredness or laziness.
मन्राणाां for the मन्रा: is not there. Therefore the 5th मन्रा is also repeating the same
message as the 4th. So पूवम
य न्रोक्तमतयथं not repeating the same word. Same meaning
is repeated. पूवम
य न्रस्य artham message of 4th मन्रा: पुि: अवप आह. Once again मन्रा
repeats. मन्रा 5.
तदे जनत तन्िैजनत तद्दरू े तद्वन्न्तके ।तदन्तरस्य सवयस्य तद ु सवयस्यास्य बाह्यतः ॥ ५ ॥ Now we
will go to the bhashyam.
तत ् आत्मतत्त्वां यत्प्रकृतम ् एजनत चलनत तदे व च िैजनत स्वतो िैव चलनत, स्वतः अचलमेव सत ्
चलतीवेत्यथयः ।
So तत ् throughout उपनिषद् is using only pronoun तत ्. One may wonder what is
the meaning. Therefore Sankaracharya says it refers to आत्म तत्वां, subject matter
introduced in previous मन्र तत ् यत्प्रकृतम ् whatever topic under discussion. What is
that? आत्मतत्त्वां, What about that आत्मतत्त्वां? तत ् एजनत = चलनत means आत्म moves, it is
a repetition. In previous मन्र also was said moves faster than mind. मिसो जवीय:.
That Idea is चलनत. तदे व च िैजनत very same आत्मतत्वां ि एजशस. Doesn’t move. That
means स्वतो िैव चलनत, by itself it doesn’t move at all. After चलनत. Again उपनिषद् has
contradicted itself exactly like previous मन्र. आत्म moves. आत्म doesn’t move. It is
contradiction. Therefore Sankaracharya resolves the contradiction by saying स्वतः
अचलमेव सत ् चलतीवेत्यथयः, remaining motionless by itself it appears to be moving. So
remaining motionless that चलनत इव that इव is added by Sankaracharya. इव means
as though. Seemingly. What is the example? सूयय भगवाि ्. Sun doesn’t go around
earth. When earth is going round earth movement of earth is superimposed on sun,
this is the transferred attribute. Similarly body moves. Mind moves. Sense organs
move. What about साक्षी चैतन्यां. साक्षी चैतन्यां is all pervading. But even though it is
all-pervading the साक्षी चैतन्यां also appears to move. Wherever the BMSC moves, that
is called seeming movement. चलनत इव. That iva resolves the contradiction. इनत अथय:.
Continuing.
क्रकञ्च, तद्दरू े वषयकोद्वटशतैरतयववदष
ु ामप्रातयत्वाद्दरू इव । तद ु अन्न्तके समीपे अत्यन्तमेव ववदष
ु ाम ् ,
आत्मत्वात ् ि केवलां दरू े , अन्न्तके च ।

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क्रकञ्च, moreover तद्दरू े , that आत्म is far away. Again this will raise a question. If
आत्म is all-pervading how can it be away from me? The sun can be away. Moon
can be away. Stars can be away. Bombay can be away. All can be away. What
about space, आकाश:? आकाश can never be away from me because it is all-pervading.
आत्म being all pervading, it can never be away. How does उपनिषद् say आत्म is away.
Sankaracharya says as though. आत्म is away as though. Why? Because every
ignorant person is travelling in search of आत्म. This wave went in search of water.
The cloth went or travelled in search of the thread. What is the distance between
cloth and thread. No distance. And in the same way जीवात्मा went all over in search
of गुरु to find out आत्म. These people say you have to go to vaikunta to know ववष्ण,ु
ववष्णु means all-pervading. To reach the all-pervading, you should go to vaikunta.
Then all these three, wave, cloth and this so called jiva, they are the foolest of all
the fools. In Tamil they say வடிகட்டிை முட்டொள். There also they qualify ஜமக்கொைத்தில
வொடி கட்டிை முட்டொள். Therefore Sankaracharya also says आत्म appears to be away.
For an ignorant person who is going on searching for आत्म. Because he will never
find the आत्म even if he searches for 100 crore years, because it is never an object
of something. Searcher is the searched for. Seeker is the sought. Therefore the very
seeking is the denial of the sought. Here गरु
ु is siting, please come to me. This fellow
says I have no time. Before that I have to locate आत्म. I have no time to talk to
you. What will गुरु do? Better run. Therefore वषयकोद्वटशतैरतय even if you go in search
of आत्म for 100 crore years you will never find the आत्म. Why? You are the आत्म.
अप्रातयत्वात ् since it can never be reached as an object. दरू े इव, it is as though far
away for the ignorant one. अववदष
ु ाम for the ignorant one. Next sentence उपनिषद् says
आत्म is the closest. Previously it is farthest now it says closest. Closest for whom?
For the wise people like us. So ववदष
ु ाां. तद ु अन्न्तके इनत चेत in मूलां तिन्न्तके is printed.
That तिन्न्तके should be split into 3 distinct words. तत ् is one. उ is another word.
अन्न्तके is the 3rd word. इनत चेत:, चेत: means splitting तिन्न्तके means समीपे अन्न्तके
means closer. Closer means how close? अत्यन्तमेव extremely close. Why? Because
the distance between me and आत्म is zero. Because as a thing becomes closer and
closer, distance becomes what? Smaller and smaller. And what is the ultimate smallest
distance you can imagine? Zero is ultimate smallest distance. आत्म is myself.
Therefore he says ववदष
ु ाम ्, आत्मत्वात ् for the wise people it is the very आत्म. The
meaning of the first person singular. After आत्मत्वात ् we have to put a full stop. Next
sentence is consolidation. ि केवलां दरू े , अन्न्तके च. Therefore what is आत्म? Is farther
than farthest and nearer than nearest. Farther than farthest for ignorant, nearer than
nearest for the wise. Continuing,

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तत ् अन्तः अभ्यन्तरे अस्य सवयस्य, ‘य आत्मा सवायन्तरः’ इनत श्रुतःे , अस्य सवयस्य जगतो
िामरूपक्रक्रयात्मकस्य। तत ् उ सवयस्य अस्य बाह्यतः ; व्यावपत्वादाकाशवन्न्िरनतशयसूक्ष्मत्वादन्तः तत ्
अन्तः अभ्यन्तरे अस्य सवयस्य, ‘य आत्मा सवायन्तरः’ इनत श्रुतेः, अस्य सवयस्य जगतो
िामरूपक्रक्रयात्मकस्य। तत ् उ सवयस्य अस्य बाह्यतः;
व्यावपत्वादाकाशवन्न्िरनतशयसक्ष्
ू मत्वादन्तः; ‘प्रज्ञािघि एव’ (ब.ृ उ. ४ । ५ । १३) इनत शासिान्न्िरन्तरां
च ॥
Now Sankaracharya comes to second line तत ् अन्तः अभ्यन्तरे अस्य सवयस्य, तदन्तरस्य
we have to split as तद अन्त: अस्य:. Not अन्तरस्य. अन्त: अस्य. So तदन्त: अन्त: means
अभ्यन्तर:. अभ्यन्तर: means अस्य सवयस्य of this entire universe. Thus आत्म is the inner
essence of the entire universe. And what is the प्रमाणां for that? Sankaracharya
quotes य आत्मा सवायन्तरः इनत श्रुतःे , so आत्म is the innermost essence of everything.
And Sankaracharya doesn’t give the logic. We can supply the logic. Always the
कारणां is the inner essence of the कायं. Just as gold is the inner essence of
ornament. Word is the inner essence of all furniture. Cause is the inner essence of
all products. If you extend the पञ्चभूतानि, the जलां is inner essence of earth. अन्ग्ि is
the inner essence of जलां. वायु is the inner essence of अन्ग्ि. आकाश is the inner
essence of वायु. Thus आकाश becomes what? The inner essence of the entire
creation. What about आत्म? आत्म is the कारणां of even आकाश. What is the प्रमाणां?
तस्मािा एतस्मात ् आत्मि: आकाश: सांभूत:. आत्म being the ultimate cause, that आत्म is
the inner essence of everything. So जलां will be the inner essence alright, only the
inner essence of the earth. जलां will not be inner essence of अन्ग्ि. अन्ग्ि will be
inner essence of जलां but not of वायु. Thus there are so many inner essences. But
ultimate inner essence will be ultimate cause of everything. आत्म being ultimate
cause it is this अन्त: सवय अन्तर:. So that is the श्रुनत वाक्यां. The quotation number
also is given 3-4-1 बह
ृ दारण्यक 3 chapter 4 section called उषस्त ब्राह्मणां. First मन्र.
rd th
Once you say आत्म is inner essence, we may think it is limited. Because inner one
should be always within container. Therefore inner must be smaller than the
container. So we are all inside the hall? Why? we are smaller than hall. A
mountain cannot be inside hall because mountain is bigger. आत्म is inner, we may
think that it is a limited entity. Immediately उपनिषद् says आत्म is outer also. आत्म is
both inside everything. And आत्म is outside everything also. So अस्य सवयस्य जगत: of
the entire universe. What is the definition of universe? िामरूपक्रक्रयात्मकस्य, universe is
nothing but names, forms and functions. So this is based on बह
ृ दारण्यक मन्र first
chapter 6th section सायां या इदां िाम रूपम कमय. This entire universe is normally we say
िाम रूप. But बह
ृ दारण्यक adds a third thing. A function. So this entire universe which
is in the form, name and form and functions. तत ् उ तत ् means आत्म तत्वां. उ means

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also. सवयस्य, अस्य is in the moolam. The previous 2 lines is the meaning of that.
Sanskrit students should change the order. First you should read सवयस्य अस्यस्य =
अस्य सवयस्य जगत: िाम रूप क्रक्रयात्मक अस्य. That should be read later. So तत ् आत्म तत्वां
बाह्यतः means outside also. And how do you say आत्म is outside also? He gives
reason. उपनिषद् doesn’t give reason. Sankaracharya gives. व्यापकत्वात ् व्यापक
means being pervasive in nature it is outside also. अन्तबयद्वहश्च तत ् सवं व्यातय िारायण
न्स्थत:. Therefore आत्म is both inside and outside. अस्य बाह्यत: व्यापकत्वात ्. Sanskrit
students after व्यापकत्वात ् full stop. व्यावपत्वादा आकाशवन्न्िरनतशयसूक्ष्मत्वादन्तः तत ् अन्तः, it
is outside the universe because it is all-pervading. It is inside universe because of
आकाशवत ् निरनतशय सूक्ष्मत्वात ् being extremely subtle. I used the expression
कारणत्वात ्. You can be both निरनतशय कारणत्वात ्, निरनतशय सूक्ष्मत्वात ् because always
rule is cause is subtler than effect. Cause is more pervasive than effect is one
rule. Cause is subtler than effect. How do you know? The earth, पधृ थवी तत्वां is the
grossest among 5 elements. And grossest means recognisable through all the 5
sense organs. शब्द स्पशय रूप रस गांध. And the next element is जलां which is the कारणां
of पधृ थवी. जलां is subtler than earth. And how do you know it is subtler? जलां can be
recognised by only 4 sense organs. Because जलां doesn’t have smell. जलां doesn’t
mean corporation water. Pure जलां cannot have smell. What about अन्ग्ि? अन्ग्ि is
the cause of जलां also. Therefore अन्ग्ि is subtler than even जलां. That means अन्ग्ि
can be recognised only by 3 sense organs. It can be recognised by 3, all this
came in पञ्च दशश, भम
ू ौ कडकड शब्द: जले गल
ु ग
ु ल
ु ु ध्वनि. in पञ्च दशश we saw. अन्ग्ि also
भुघु भुघु ध्वनि when अन्ग्ि is raging in the wind you can hear sound. So शब्द स्पशय
and रूप. Then once you come to वायु which is its कारणां it is still subtler, can be
recognised by only 2 sense organs. That is शब्द स्पशय. आकाश is its cause.
Therefore it is still subtler. Can be recognised only through one sense organ. शब्द.
When it is enclosed space. Enclosed space शब्द can be felt. Therefore आकाश can
be recognised by one sense organ. We have to say जलां is subtler. अन्ग्ि is still
subtler. वायु is still subtler. आकाश is still subtler, thus कारणां is subtler than कायं. In
this series what about आत्म? आत्म is the कारणां of आकाश also. How many sense
organs can recognise आत्म? For आकाश we said one sense organ. आत्म by not by
any sense organs. आत्म is निरनतशय कारणां. निरनतशय सूक्ष्मां च. निरनतशय सूक्ष्मत्वात ् I
said. निरनतशय कारणत्वात ्. Both you can take. And therefore it is अन्त: inner essence
of everything. And प्रज्ञािघि एव (is expression in ब्र्य्हदारन्यक उपनिषद् 4-5-13 मैरेयी
ब्राह्मणां). It occurs twice. In 4th chapter 5th section also, second chapter 4th section
also it comes. There आत्म is called प्रज्ञािघि a homogeneous mass of
consciousnesses. And since it is a homogeneous mass of consciousness, निरन्तरां च.

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निरन्तरां means there is no intermediary gap in the आत्म. It is gaplessly pervading.
Without any break, निरन्तरां means without any break it is all-pervading. So from
that what do we know? We think that one जीवात्मा is sitting here. Another जीवात्मा is
sitting in front. And between the जीवात्माs, there seems to be a gap in between.
And in between आत्म seems to be absent. Because we didn’t experience
consciousness in between. Therefore consciousness seems to be broken and
pluralistic. Whereas fact is आत्म the चैतन्यां is unbroken and non-dual also. Which
was indicated by the word एकां in the previous मन्रा. Which is one unbroken, अखण्ड
एक रस चैतन्यां. Ok I will give the अन्वय in next class.

य यपूणम

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14. मन्रा – 6 (24-06-22)
ईशावास्य मन्र 5 last 3 lines. Page 24 in Gorakhpur edition.

प्रज्ञािघिएव’ (ब.ृ उ. ४ ।५ ।१३) इनतशासिान्न्िरन्तरां च॥
As a part of ज्ञाियोग, the उपनिषद् is talking about the nature of आत्मा, in the
important 5 मन्रs beginning from 4th up to 8th मन्र. Of them we saw the भाष्यम ् of 5th
मन्र in last class. We have to enter the 6th मन्र. Before that I would like to give the
अन्वय of 5th मन्र. तद्एजशसतद् referring to आत्मातत्वां. तद्एजशस; तद्िएजशस. तद्दरू े (वतयत)े ; तद्
उ अन्न्तके(वतयत)े . तद् अस्य सवयस्य अन्तत: (भवनत); तद् उ अस्य सवयस्य बाह्यत: (भवनत).
Continuing. मन्र no 6.
यस्तु सवायणण भूतानि आत्मन्येवािुपश्यनत ।

सवयभत
ू ेषु चात्मािां ततोिववजग
ु तु सते॥६॥.
In this important मन्र, उपनिषद् is talking about relationship between आत्मा and
अिात्मा. And also, the benefit of gaining this knowledge. Here the उपनिषद् gives us a
peculiar language. It says a wise person sees that entire अिात्मा in the आत्मा. So the
whole अिात्म प्रपञ्च including all bodies mind etc are located in the आत्मा. Then
उपनिषद् says in the same breath that आत्मा is located in the अिात्मा प्रपञ्च in every
body. So all bodies are located in आत्मा. आत्मा is located in all the bodies. Now
superficially thinking it is a contradiction and not possible. If body is in आत्मा, you
cannot say आत्मा is in the body. Because the location and located cannot be reversed.
I am on the floor. Can you say floor is on me? Not possible. If we are on the floor,
you cannot reverse it. You cannot say floor is on me. Similarly I can say book is on
the desk. I cannot say desk is on the book. They are mutually contradictory. Therefore
it cannot be stated. उपनिषद् says this contradiction. Body is in आत्मा. Or all the bodies
are in आत्मा. And आत्मा is in all the bodies.
This is done to convey a peculiar relationship between आत्मा and अिात्मा. What
is that relationship? आत्मा is the अधधष्ठािां. And अिात्मा is अध्यस्तां or superimposed.
आत्मा and अिात्मा have the relationship of अध्यास and अधधष्ठािां. Therefore we have to

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understand these 2 statements by appropriate expression. When you say whole world
is in आत्मा, then you have to add the superimposed. The whole अिात्मा प्रपञ्च is
located in आत्मा as a superimposed entity. Like saying the snake is in the rope
superimposed. And when you are reversing the statement, आत्मा is in all the अिात्माs
then you have to add as their अधधष्ठािां. आत्मा exists in all the अिात्माs as the अधधष्ठािां.
Like saying rope is in the snake. Rope is in or on snake. You have to add as the
snake’s अधधष्ठािां. Snake is in the rope as superimposed. First sentence, superimposed.
Second sentence add, as the अधधष्ठािां. This is the unique relationship अध्यास
adhishthana sambandha; this is the first part of the श्लोक.
In second part, it talks about the benefit of this understanding. Once you know,
that the entire अिात्मा प्रपञ्च is superimposed on the अिात्मा which is myself. I get
into the benefit. The श्लोक is very nicely presenting benefit. I the आत्मा am अधधष्ठािां.
And the entire अिात्मा प्रपञ्च is अध्यास. The world is in me as superimposed. I am in
the world as the world’s अधधष्ठािां. And if our relationship is अध्यास and अधधष्ठािां or
to put in another language, if I am सत्यां as अधधष्ठािां and world is शमथ्या as अध्यास,
greatest relief is world cannot do anything because अध्यास cannot affect the अधधष्ठािां
as Sankaracharya says in अध्यास भाष्यां िद्वह अध्यस्तस्य गण
ु ेि दोषेणेव अिम
ु ारेण अवपसिसां
बध्यते. The virtues of अध्यास will not add any value to अधधष्ठािां and drawback of
अध्यास will not create a dent in अधधष्ठािां. I am not improved by अध्यास. Nor am I
brought down or degraded by अध्यास because I am सत्यां and world is शमथ्या. 4th
capsule of वेदान्त. I am never affected by anything that happens in the material world
or to the material body-mind-sense complex. And therefore, the उपनिषद् says a ज्ञािी
has no aversion towards the world. We have to add no attachment towards the world
also. That is understood. Here the उपनिषद् says no aversion, no revulsion, and no
idea of escapism. When we say பிறவொவரம் வவண்டும், we are indirectly indicating our
aversion towards the world. Our aversion towards body. A ज्ञािी doesn’t have
attachment and neither has aversion. If भगवाि ् says I will give you पुिजयन्म he will
say OK. If भगवाि ् says this is your last जन्म, his answer will be OK. No interest for
पुिजयन्म. Nor interest in पुिजयन्म abhava. Because it doesn’t make any difference to
me.
Aversion is called जुकुतसा. Revulsion, disgust etc is called जक

ु ु तसा. िववजुगुतसते.
This is the meaning Sankaracharya gives here. Very same जक
ु ु तसे has got another
meaning also. Not mentioned here by Sankaracharya but elsewhere. The word जुकुतसे
is derived from gup meaning to protect, गोपिाां. And जुकुतसा means desire to protect

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oneself. When do I want to protect myself. When I feel insecure. Desire to protect
comes when I feel insecure. And sense of insecurity is a powerful expression of
सांसार. And as I have often said, the sense of insecurity begins right at the beginning
of birth itself indicated by baby clinging to mother. If anybody comes, it will hold
more tightly to the mother. It feels insecure with everything and everybody else
holding on to the sari of the mother. This insecurity which begins at the time of birth
continues throughout life. Even as a youth insecurity of, will I lose my job? If I have
a business, whether loss will come? Insecurity continues. As we cross 50 years of
age, the insecurity because of the arriving old age. The old age is going to come
व्याग्रेवनतष्ठनत जरा पररतजययन्न्त भद्र्हरर as though tiger is waiting outside to catch me old
age is waiting and that insecurity grows. Right from birth up to death there is a
growing in security. Therefore desire for protection. That is called जुकुतसा.
And भन्क्त also is mostly आथय भन्क्त. न्जज्ञासु and ज्ञािी are not there. आथयभन्क्त.
What is सांसार जुकुतसा. What is जक
ु ु तसा? Insecurity-born desire for support from outside.
Triangular format, becomes stronger. I am जीव. Old age gives me problem. Save me
Oh भगवाि ्. Now ज्ञािी is one, who shifts from triangular format to binary format, and
he doesn’t look for any external support, in the form of people or even भगवाि ् as a
support because he feels I am ब्रह्मि ्. Why do I require any support? Nobody can
touch me. On the other hand I am giving support to the entire world. And I gave an
example also. The underwater exploration. So when you want to see the various
aquatic creatures they have big glass box. You can get into the box. Oxygen is
provided. Thick glass. That glass box is lowered underneath the water. And you can
see all kinds of aquatic creatures including the shark. Remembering the movie jaws.
Frightening movie. And when shark comes attacking, suppose I know, that I have a
thick glass around me, and shark cannot touch me, how will I feel within glass box.
No जक
ु ु तसा. No fear at all because however much shark comes it cannot touch me.
What is the shark here? अिात्मा is the shark. And who am I? आत्मा. And what is the
protecting glass case? This awareness or ज्ञािां. What is the ज्ञािां? 4th capsule ज्ञािां is
glass case protected by knowledge. ज्ञािी doesn’t have sense of insecurity. अिात्मा
will be affected by the world. Very careful. ज्ञािी is aware of the fact that अिात्मा body
will be affected by अिात्मा world. Because अिात्मा body and अिात्मा world belong to
same order of reality गुणा गण
ु ेषु वतयन्ते इन्न्ियाणण इन्न्ियाथेषु वतयन्ते. Dream dog can bite
dream body. The body is ever insecure. We are not talking about body. ज्ञािी
acknowledges eternal insecurity of body. And ज्ञािी claims the eternal security of I the
आत्मा. Aside note. Not in the श्लोक or भाष्यां.

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Now we will go to the भाष्यम ्.
यस्तु पररव्राट्मुमक्ष
ु ुः सवायणण भूतानि अव्यक्तादीनि स्थावरान्तानि आत्मन्येव अिुपश्यनत,
आत्मव्यनतररक्तानि ि पश्यतीत्यथयः । यस्तु
Sanskrit students because of relative pronoun य: sentence becomes long
grammatically. Whole श्लोक is one long grammatical sentence. For convenience, the
word य: kept within bracket. So that we will have shorter sentence. What is य:?
मुमुक्षु:, a seeker of liberation. And Sankaracharya doesn’t want to stop. He adds
पररव्राट्मुमक्ष
ु ुः, पररव्राट् means a सांन्यासी सवं पररत्यज्य व्रजनत पररव्राट्. ववराट् means one who
moves, परर means after renouncing everything one who moves about as a wandering
monk. Why does Sankaracharya uses the word पररव्राट्. Even though it is not in मूल.ां
उपनिषद् doesn’t say सांन्यासी. Sankaracharya adds and intention is twofold. In his mind
सांन्यास always represents committed and dedicated pursuit. Because a monk
renounces everything for the purpose of total dedicated pursuit of मोक्ष. Not as
multitasking affair. So many things I do. One of them is मोक्ष. It is not like that. That
commitment is indicated by सांन्यास. That is the message. If the same commitment is
there for a गह
ृ स्ता, he also is internal सांन्यासी only. Remembering the Bhagavad Gita
verse ज्ञेयः स नित्य सांन्यासी यो ि द्वेन्ष्ट ि काङ्क्षनत।. If a गह
ृ स्ता avoids राग and द्वेष and
commits to vedanta, then that गह
ृ स्ता is also a सांन्यासी. One intention is to indicate
commitment. The second technical intention is to negate the ज्ञािकमय समुच्चयवादी. The
समच्
ु चयवादी believes that ज्ञािां and कमय should go together. Therefore one should be
a गह
ृ स्ता to pursue मोक्ष because गह
ृ स्ता alone do समुच्चय. By indicating सांन्यासी he
says समुच्चय is not required. वैद्वदककमय is not required श्रवण मिि निद्वदध्यासिां is sufficient
for मोक्ष purpose. Technical significance is समुच्चय वाद खण्डिां. सवायणण भूतानि all the
beings. What do you mean by all beings? अव्यक्तादीनि स्थावरान्तानि अव्यक्तां means
माया. Beginning from माया. And स्थावरां means up to a small plant. The word स्थावरां
has 2 meanings. One is anything non-moving. Any stationary or immobile thing is
called स्थावरां . Second is a plant, is also called स्थावरां . Even though it is a living being
it doesn’t move from one place to another; otherwise, all avenue trees will come to
middle of road. स्थावरां can mean plants. In short the entire अिात्मा प्रपञ्च. अव्यक्तादीनि
स्थावरान्तानि entire अिात्मा प्रपञ्च, आत्मन्येव upon the आत्मा only. अिुपश्यनत, he looks at
from the stand point of shastric teaching. अिु means गुरुशास्र उपदे श अिुसारे ण. He looks
at them keeping in mind the teaching of गुरु and शास्रम ्. Wearing the goggles गरु
ु s
and शास्रs words. When he looks at the world with that teaching then the world is
शमथ्या including body mind sense complex. And I am सत्यां. This is called binary format.
अहमसत्यां, I the experiencer am real. Whatever I experience is unreal. This is binary

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format. सत्यां - शमथ्या format is binary format. What about भगवाि ्? भगवाि ् comes under
सत्यां or शमथ्या? If we were to ask the question भगवाि ् is सत्यां or शमथ्या? Who is भगवाि ्?
If भगवाि ् is an experienceable object, then भगवाि ् also will come under अिात्मा.
Ruthlessly we should answer. No sentiments. Anything िेदांयद्वदतां उपासते. Anything
experienced however sacred it must be all अिात्मा. Iswara that is also शमथ्या. If you
define भगवाि ् as आत्मा, चैतन्यस्वरूपः then भगवाि ् is no more an object of experience.
भगवाि ् happens to be I the experiencer. As Lord Krishna said in Bhagavad Gita अहम ्
आत्मा गुताकेश सवयभूतसयान्स्थत. भगवाि ् also we ask, are you शरीरां or आत्मा. If भगवाि ्
says I am शरीरां , you are also शमथ्या. We will give a warning to भगवाि ् if you want to
be सत्यां better you be identical with me, the आत्मा. If you want to be सत्यां, better be
identical with me. Otherwise you will be in trouble. Normally we say भगवाि ् asked
भक्ता to join Him. But here ज्ञािी is reversing; if you want to be reality, better you join
in me. If you feel disturbed it means you are a wrong candidate for ईशावाशय भास्यां.
So आत्मनि एव अिुपश्यनत. All अिात्माs including the ishvara शरीरां अिात्मा also. How
does he look at अिात्मा, upon himself you have to add अध्यस्यत्वेि as a superimposed
identity. And since अिात्मा is a superimposed entity, Sankaracharya says
आत्मव्यनतररक्तानिि पश्यती, अिात्मा doesn’t have an existence separate from आत्मा. Just
as dream world cannot exist separate from me, waker’s world also cannot exist
separate from me. मै एव सकलां जातां मनय सवं प्रनतवष्ठतां. आत्मव्यनतररक्तानि ि पश्यती. He
doesn’t look upon them as different from आत्मा. शमथ्या cannot exist separate from
सत्यां. Because शमथ्या borrows existence from I the सत्यां. I lend existence to the world.
Huge shift. ि पश्यनत इत्यथयः. Now he goes to second line. If the word य: word is there,
ि पश्यनत इत्यथयः after a comma. Suppose य: is in bracket after पश्यनत इत्यथयः we can
put a full stop. We will read.
सवयभत
ू ेषत
ु ेष्वेव च आत्मािां तेषामवप भत
ू ािाां स्वमात्मािमात्मत्वेि यथा स्यदे हस्य काययकरण
सङ्घातस्यात्मा अहां सवयप्रत्यय साक्षक्ष भूतश्चेतनयता केवलोनिगण
ुय ोऽिेिैव स्वरूपेणाव्यक्तादीिाां
स्थावरान्तािामहमेवात्मेनत सवयभूतेषु चात्मािां निववयशष
े य
ां स्त्विु पश्यनत.
So सवयभूतेषुच until now he said all beings are in me. Now he says in all beings
I am there. They are in me. I am in them सवयभूतेषुच = तेष्वेव on the same set of being
teshu eva means same set of being. What do you mean by that? Previously he said
अव्याकृतां स्थावरान्तानि from माया up to plant. In entire अिात्मा beginning from माया up
to plant teshu eva in all of them. आत्मािां पश्यनत. He sees himself present in them.
आत्मािां means himself. What is the meaning of आत्मा? Not Body Mind Sense
Complex(BMSC). Because BMSC also will come under अिात्मा. आत्मािां means himself
the आत्मा, चैतन्यस्वरूपां. So आत्मािां how does he look? तेषामवपभूतािाां स्वमात्मािमात्मत्वेि.

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He sees himself, the Self as the Self of all the living beings. तेषाां आत्मत्वेि, means
as their inner essence. What do you mean by inner essence? As the giver of
existence to them. Always inner essence means giver of existence so तेषाम ् आत्मत्वेि.
Here for Sanskrit students you supply अिुपश्यनत and full stop. ज्ञािी sees everything
in him and second sentence is ज्ञािी sees himself in everything, in every being. So
after आत्मत्वेि supply verb अिुपश्यनत. Then Yatha onwards another sentence. What do
you mean by saying ज्ञािी sees himself in all beings? Sankaracharya says just as I
am the आत्मा of this body. And as आत्मा of this body I lend 2 things to the body.
As आत्मा of the body, I lend 2 things to the body. When I am using the word body,
it means both स्थूलशरीरां and सूक्ष्मशरीरां . कारणशरीरां is also included but कारणशरीरां is not
relevant because it is dormant. When I say I am the आत्मा of स्थूल सूक्ष्म शरीरां , it
means I am lending 2 things to both. What are those 2 things? 1. Existence. If the
body is, then the isness of the body is borrowed from me. Just as dream body
borrows existence from the waker, the waker’s body also borrows existence from the
super-waker, the ज्ञािी. And not only I lend existence to BMSC, I lend consciousness
also. And just as I am the आत्मा of this body, lending existence and consciousness,
now a huge leap I am making. I am the आत्मा of everybody. I am the आत्मा of
everybody. That is, if there are दे वता: in the स्वगयलोक I am the आत्मा of इन्ि, चन्ि,
वरुण, प्रजापनत, बह
ृ स्पनत all of them. Not only that. I alone am lending existence to
इन्िशरीरां etc. Not only I am lending existence, I am lending consciousness also. In
fact I have to add, I am lending आिन्द also. Later in निद्वदध्यासिां you should add
आिन्द. Here I am not adding. Thus I am the आत्मा of all means, I lend sat and cit
to all of them. Thereafter I should go one more step further. One more step further.
Disturbing step. If there is भगवाि ्, for भगवाि ्s BMSC also in वैकुण्ठ, ववष्णु is sleeping
or lying down. ज्ञािी says I am the one who am the आत्मा of and therefore lender of
existence and consciousness for ववष्णु शरीरां also. And if in कैलास Lord Siva is
meditating, for him also for शशव शरीरां also I am lending. Therefore for everything, I
lend existence consciousness. In fact, in Vichara Sagara introduction, in the ध्यािश्लोक
Narada raises this question. In the मङ्गलश्लोक you should worship God. Why are you
not worshipping God? Narada says why should I worship? Because for that God also
I am lending existence. Why are you not worshipping God? He is asking why should
I worship? This is height of Vedanta. Normally I don’t tell all these things. यथास्य
दे हस्य just as I am the आत्मा of this body. काययकरण सङ्घातस्या which consists of the
physical and subtle body कायं means physical. करणां means subtle सांघाता means
complex. आत्मा अहां means I am the आत्मा. आत्मा means सवयप्रत्यय साक्षक्षभूत:, I who am
the witness illumining every thought rising in the mind. साक्षी चैतन्यम ् इत्यथय. सवयप्रत्यय

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साक्षीभूत:, प्रत्यय means thoughts. What do you mean by साक्षीभूत:, चेतनयता. Giver of
धचदाभास. Literally चेतनयता means enlivening principle. Giver of sentience. Because
thought by itself is inert. Mind is inert. Body is inert. I am चेतनयता means I make the
insentient sentient. Insentient mind sentient. Insentient thought sentient. When I make
thought sentient, घटववृ त्त is capable of illumining the pot. By itself pot thought cannot
illumine the pot. But when I lend sentiency, pot thought reveals the pot. How do I
lend sentiency? By forming धचदाभास in every thought. So forming धचदाभास, is called
enlivening. Who am I? I am not धचदाभास. I am the cit giving धचदाभास to the mind and
thought. When I give धचदाभास which is not an action I do. By my mere presence, I
lend धचदाभास. Just as when I stand in front of the mirror automatically my reflection
is formed in mirror without my will or action. Automatically formed. Even if I am
looking at other side my reflection is formed. Similarly, सान्न्िध्यमारेण चेतनयता. Sanskrit
students चेतनयता is आकारान्त स्त्रीशलङ्ग: चेतववत ृ शब्द: ऋकारान्त पन्ु ल्लङ्ग: चेतनयत ृ शब्द चेतनयता
चेतनयतारौ चेतनयतार; इनतरूपाणण. And what is my nature? केवलो. I am nondual. Even
though there seems to be many साक्षी in every body there seems to be a साक्षीचैतन्यां.
साक्षी appears to be pluralistic or seemingly plural. There is one non dual साक्षी. केवल:
and निगण
ुय ो:. Sankaracharya is remembering famous श्वेतास्वतर उपनिषद्मन्रा,
एकोदे वः सवयभत
ू ेषग
ु ढ
ू ः सवयव्यापी सवयभत
ू ान्तरात्मा।
कमायध्यक्षः सवयभूताधधवासः साक्षी चेताकेवलोनिगण
ुय श्च॥.
Very famous श्वेतास्वतर उपनिषद्मन्रा. In the 4th line साक्षी चेतकेवलोनिगण
ुय : he uses
the same word साक्षी चेतनयता केवलनिगण
ुय :, I am attribute-less. िेिैव स्वरूपेणा in the same
way, in the same साक्षी स्वरूपां itself. I am the आत्मा of all the other bodies also. What
is the previous sentence? Just as I am the आत्मा of this body now, we are saying I
am the आत्मा of all the other bodies also. Avyakthādīnām for all other अिात्माs
beginning from माया. Here what ज्ञािी says is just as Lord Krishna said, माया belongs
to me. Lord Krishna
दै वीह्येषागुणमयी मम मायादरु त्यया।
मामेवयेप्रपद्यन्ते मायामेताां तरन्न्तते।
भगवाि ् proudly claims माया belongs to me. I am the proud owner of माया शन्क्त.
And because of माया शन्क्त, I am धश्रवष्ट न्स्थनत लय कताय. भगवाि ् proudly introduces his
wife. Whether other people do or not भगवाि ् introduces my माया is great. Now ज्ञािी
tells भगवाि ्, it is not your माया. I also can equally claim that I am the owner of माया
or अव्यक्तादीनि (for अव्यिां which is another word for माया). For माया up to a plant, I
am the owner. I am the अधधष्ठािां. I am the giver of existence and consciousness. Just
as भगवाि ् says I am धश्रवष्ट न्स्थनत लय कताय, ज्ञािी also says I am धश्रवष्ट न्स्थनत लय कताय.
This is the निद्वदध्यासिां we have to do. We have to say I accommodate the world

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without being affected by world. I will not run away from the world. I will continue
to support the world. Let the drama of the world continue to happen in me. I am
magnanimous enough to say let drama of the world continue in me. That is called
मोक्ष. So निगण
ुय : िेिैव स्वरूपेण अव्यक्तादीिाां स्थावरान्तािाम ् अहमेव आत्मेनत सवयभूतेषु च आत्मािां.
आत्मािां. In all living beings ज्ञािी see himself. आत्मािांनिववयशेषां another word निगण
ुय म ्
attributeless यस्त्विुपश्यनत. Sanskrit students य: should be kept in bracket अिुपश्यनत.
Long sentence यथा अस्य up to अिुपश्यनत is another sentence. Now comes the फलां. If
I have such a vision what is the benefit.
We will read.
सः ततः तस्मादे व दशयिात्िववजुगुतसते ववजुगुतसाां घण
ृ ाां ि करोनत ।
प्राततस्यैवािुवादोऽयम ् ।
Sah such a ज्ञािी of such a vision, world is in me as अध्यास, I am in the world
as अधधष्ठािां, world is in me a अध्यास. I am in the world as its अधधष्ठािां. In this manner
य: पश्यनत स: तत: स: is not in मूल.ां We will have to supply because in मूलां य: is there.
स: must be added to complete. Such a person तत: = तस्मात ् एव दशयिात ् because it is
a change in perspective, मोक्ष doesn’t require anything except a perspective change.
After ज्ञािां, sense organs will continue in the same world. I will continue to witness
body as before. No change in anything, except a change in perspective, a cognitive
shift. Understanding shift. No change in experience. In understanding there is a shift.
Because of the shift िववजुगुतसते, no more aversion towards the world. No more
aversion. No more revulsion. Even though when you read newspaper the only attitude
is aversion only. We should not get that. Neither raga nor dvesha towards the world.
Similarly neither raga nor dvesha towards पि
ु जयन्म also. What is my attitude towards
पुिजयन्म. I should clearly ask. I won’t say I want. I won’t say I don’t want. Because
whether it happens or not it is सत्यां or शमथ्या. शमथ्या अिात्मा. Whatever happens, let it
happen in dream world. After waking up, whether that repair in the house, will I worry
or develop aversion? No पुिजयन्म present or absent belongs to शमथ्या अिात्म प्रपन्च. I
don’t bother at all. Somebody says you are a ज्ञािी you don’t have पुिजयन्म. Somebody
says you don’t have ज्ञािां because you have not gone to निववयकल्पक समाधध. You won’t
have मोक्ष and you will have पुिजयन्म. ज्ञािी doesn’t care. उपनिषद् says िववजुगुतसते.
More in next class.

य यपूणम

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15. मन्रा – 6-7 (01-07-22)
ईशावास्य भाष्यम ् page 25 in Gorakhpur edition भाष्यां first para last 3 lines.
ततः तस्मादे व दशयिात्िववजग
ु ुतसते ववजुगतु साां घण
ृ ाां ि करोनत।
In these 2 important मन्रा:, the उपनिषद् is talking about the relationship between
आत्मा and अिात्मा. Here अिात्मा is named सवयभूतानि. So the word भत
ू ानि refers to all
शरीराणण. भत
ू ां can refer to पञ्चभत
ू ानि also. Can refer to शरीरां also. शरीरां or the body
represents entire अिात्मा प्रपञ्च. And the relationship between them is that of सत्यां and
शमथ्या. All the अिात्माs are शमथ्या superimposed on आत्मा. And आत्मा is अधधष्ठािां of all
of them. This is conveyed in a peculiar language. A wise man feels all अिात्मा in
आत्मा. And we have to present it as a wise man feels all अिात्माs are superimposed
on आत्मा. Then next sentence is wise man feels the आत्मा in all the अिात्माs. There
you should understand, wise man sees आत्मा as अधधष्ठािां in all the अिात्माs. The
अिात्मा is अध्यास. आत्मा is a अधधष्ठािां. आत्मा being myself, I am the अधधष्ठािां. Whatever
I experience is अध्यासम ्. That means I am सत्यां. And whatever I experience is शमथ्या.
Therefore I am always relaxed because शमथ्या अिात्मा cannot touch me. We have to
carefully note शमथ्या अिात्मा will affect body. शमथ्या अिात्मा can affect mind also. Thus
शमथ्या अिात्मा will affect the body mind sense complex. But शमथ्या अिात्मा cannot affect
me. What is the meaning of me? साक्षी अिात्मा. Remembering 4th capsule is my
favourite binary format. Binary means सत्यां-शमथ्या duality. सत्यां-शमथ्या duality will not
disturb अद्वैत.ां 2 सत्यांs will disturb अद्वैत.ां One सत्यां and another शमथ्या, that duality we
need not be disturbed because, that duality is not duality. Because one happens to
be शमथ्या. This is what I call as binary format which doesn’t disturb अद्वैतां. And what
is the benefit of this vision? It can be presented in several ways. And the उपनिषद्
presents it in several ways in different contexts, here presentation is thereafter a ज्ञािी
will not have an aversion towards अिात्मा. He doesn’t mind अिात्मा continuing in front
of him. िववजुगतु सते. मन्रा comments here, sah we have to supply in the मूलम ् itself.
The मन्रा has got य: relative pronoun it should be followed by a correlative sah which
is not in मन्रा. Therefore, स: that person, who is in binary format. तत: तस्मात ् एव
दशयिात ्. Because of this new perspective, experience doesn’t change. But the way I

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look at my experience, that perspective changes. What is the change of perspective?
I am the subject. World is object. Previously the subject and world object had the
same order of reality. The perspective change is, I have changed the level of reality
of subject and object. I the subject, साक्षीचैतन्यां is पारमाधथयक सत्यां. Object is व्यावहाररक
सत्यां. I have changed the level of reality. Once I change the level of reality, that
perspective change gives me freedom. Therefore तत: तस्मात ् एव दशयिात ्. िववजुगुतसते is
in मूलम ् = ववजुगतु सांिकरोनत. He doesn’t do ववजग
ु ुतस. And last class I said ववजुगुतस has
got 2 meanings. One is the desire to get purity. Feeling insecurity is one meaning.
That meaning is not given here. Here मन्रा gives another meaning = घण
ृ ाांववजुगतु साां =
घण
ृ ाां. And the word घण
ृ ाां has got 2 meanings. In dictionary घण
ृ ाां means, one meaning
is compassion. Another meaning is hatred, diagonally opposite to compassion. Here
we are taking the meaning aversion. घण
ृ ाां िकरोनत aversion, िकरोनत aversion towards
अिात्मा. Na karoti. So that मन्रा explains in next para.
प्राततस्यैवािुवादोऽयम ् । सवायद्वहघण
ृ ा आत्मिोऽन्यद्दष्ु टां पश्यतो भवनत; आत्मािमेवात्यन्त ववशुद्धां
निरन्तरां पश्यतोि घण
ृ ानिशमत्तमथायन्तरमस्तीनत प्राततमेव — ततोि ववजुगुतसत इनत॥
He is making a technical observation. That wise man doesn’t have aversion

towards अिात्मा is not new information उपनिषद् wants to give. It is an idea we
ourselves can derive as a corollary as an अथायपवत्त or अिुमािप्रमाण. We can derive the
idea. What we can already know, that उपनिषद् is restating. Therefore it is not a प्रमाण
वाक्यां. अथयवाद वाक्यां. That mimamsaka point he wants to make िववजुगतु सते is not प्रमाणमां
but अथयवाद. Difference is प्रमाणमां is a new teaching which वेद gives that we do not
know. If वेद doesn’t give we would not have known. Artha vada or अिुवाद means it
is not something वेद newly teaches. It is already known to us. That वेद restates.
Famous example शास्र gives अन्ग्िद्वहयमस्य भेषजां is a वेदवाक्यां. अन्ग्ि: the fire is a remedy
for द्वहमां. द्वहमां means snow. Which is the cold. Cold weather is called snow. Himalayan
snow. For cold weather what is the medicine. Remedy? Fire is the remedy? Question
is, is this a new teaching of वेद? Or something that we already know. Not we,
everybody knows in Delhi during winter they will have on a fire and sitting around.
Even an illiterate knows this वेद is restating the known. Similarly a wise man will not
have an aversion is a natural derivation of wisdom. वेद need not say this, it is अिुवाद
वाक्यां, अिुवाद is one type of अथयवाद. मन्रा says प्राततस्यैवािुवादोऽयम ्, प्राततस्य means
whatever can be derived as a corollary without vedic help, that अिव
ु ाद: that corollary
is restated by वेद. This is सांक्षेप वाक्यां सूरभूत वाक्यां. मन्रा himself explains how it is an
अिुवाद वाक्यां. सवायद्वहघण
ृ ा any aversion that anybody has towards anything should fulfil

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2 conditions. Anyat, our aversion is generally towards something other than us. Object
of dislike. Not only the aversion is towards something else, it should also be दष्ु टां .
दष्ु टां means a defective object which will affect us. दोषयुक्तां. If it is a good thing a
beautiful fragrant flower, if it is different from me no problem. But not दष्ट
ु ां गण
ु युिां वस्तु
for aversion 2 conditions are required. One is there must be a second object and it
must be a दष्ट
ु वस्तु. द्वितीय. दष्ट
ु ांवस्तु is an object of aversion. Therefore घण
ृ ाां आत्मिोऽन्यt
something other than oneself and द्दष्ु टां which is defective. पश्यतो for a person who
experiences. पश्यत Sanskrit students पश्यत present active participle दृशधातो: शरन्त: रूपां
षवष्ट एक वचिां. पश्यत: पुरुषस्य for a person who sees a second different thing भवनत;
should be connected with घण
ृ ाां aversion. What about a wiseman? For a wise man
there is no अिात्मा. Means in the मन्रा he said सवयभूतेषुच आत्मािां पश्यत. He sees आत्मा
as the essence of अिात्मा. There is no अिात्मा other than आत्मा. आत्मािां एव आत्मािमेवा
not only is everything आत्मा. अत्यन्त ववशद्
ु धां everything is शद्
ु धां वस्त.ु Not ordinary शद्
ु द्धां.
अत्यन्त ववशुद्धां पश्यत:. And not only that, निरन्तरां पश्यतो always. For a wise person who
sees everything as आत्मा and everything as अत्यन्तशुद्धां who sees everything in this
manner all the time. For such a person, पश्यत: पुरुषस्यि घण
ृ ाां निशमत्तां अथायन्तरां अन्स्त.
There is no second thing which is cause of aversion. घण
ृ ानिशमत्तां is षवष्ट तत्पुरुष: घण
ृ ाया
निशमत्तां अथायन्तरां . A second thing which is a cause of aversion, अन्स्त it is not there. It
is easily derivable corollary from मन्रा itself. Therefore उपनिषद् need not say that. But
still it restates. तत: what is the logic to be used here. निशमत्त भवे िैशमवत्तक अभाव:, when
the cause is not there, the effect is not there. What is the cause of aversion? A
second defective is cause. Aversion is effect. When a second defective thing cause
is not there, effect aversion also will not be there. Therefore it is already known to
us. Therefore, िववजुगुतसते इनतप्राप्तां एव after प्राप्तांएव full stop is not required. And ततोि
ववजुगुतसते should be within inverted commas. ततोि ववजुगुतसते इनत प्राप्तां एव. That is how
it should be connected. OK. I will give you अन्वय: य: तु सवायणण भत
ू ानि आत्मनि एव
अिुपश्यनत सवयभुतेषु आत्मािां च (अिुपश्यनतस:).
Ok continuing, introduction to मन्रा 7.

ततोि ववजुगुतसत इनतइममेवाथयमन्योऽवप मन्र आह — यन्स्मन्सवायणण भूतानि आत्मैवाभूद्ववजाितः ।
तर कोमोहः कः शोक एकत्वमिुपश्यतः॥७॥
Introduction, इममेव अथं same message, the vision of a ज्ञािी and benefit of that
vision. ज्ञािां, ज्ञािफलां च इममेव अथं very same message अन्योऽवप मन्रा another मन्रा.
Following 7th मन्रा why in the following मन्रा also. Not only previous मन्रा talked about
ज्ञािां and फलां, 7th मन्रा also talks about same topic of ज्ञािां and फलां आह. And what is

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the essence of the मन्रा? When a wise man sees the सत्यशमथ्या सांबन्ध between आत्मा
and अिात्मा, that he sees ब्रह्मसत्यम ्जगि ्शमथ्या. Or आत्मा सत्यम ् अिात्मा शमथ्या. Or अहां
सत्यतत्व्यनतररिां सवं शमथ्या. If you remember Tattva Bodha, in the very beginning
तत्ववववेक: क: what do you mean by discriminative knowledge. And the definition is
आत्मा सत्यमतदन्यत्सवं शमथ्येनत. I alone am reality. And everything else is unreal
depending on me to borrow reality. What do I do? I lend reality to the world and
suffer. What great people we are. We give reality to world. And successfully suffer.
That is what उपनिषद् says. ववजाित: परु
ु षस्य. For a person who has the vision. For the
wise man. सवायणण भूतानि आत्मैव अभूत ्. All the beings that is अिात्मा प्रपञ्च is आत्मा. For
a wise person the entire अिात्मा प्रपञ्च has become आत्मा. That means for him, अिात्मा
प्रपञ्च is equal to आत्मा. In his vision. Now question is how can अिात्मा become आत्मा?
Because अिात्मा is शमथ्या, or अिात्मा is diagonally opposite to आत्मा in its nature. In
what way is it different? One is जडां another is चेतिां. One is सववकारां another is निववयकारां .
One is सगण
ु ां another is निगण
ुय ां. One is with सावयवां another is निरवयवां. In all respects
they are different. How dare the उपनिषद् equates अिात्मा to आत्मा. Illogical. And since
अिात्मा and आत्मा cannot have ऐक्य सामािाधधकरण्यां, in technical language we take this
equation भाद सामािाधधकरण्यां. This is called भाद सामािाधधकरण्यां, when two things cannot
be equated as one, we should understand that it is used to displace one by the
other. भाद सामािाधधकरण्यां means displacing equation. Not identifying equation. But
displacing equation. And what is famous example? Rope snake. This person sees
there is a snake. And this person tells him, that it is snake according to you. What
you see as snake, is nothing but rope. What you see as snake is nothing but rope.
The person is saying snake is rope. Here statement, snake is rope is not a statement
of identity. But there is no such thing called snake. It is an unreal thing. Displacing
snake with rope is called भाद सामािाधधकरण्यां. Why भाद सामािाधधकरण्यां, what is conveyed
as displaced thing is शमथ्या. And displacing thing is सत्यम ्. The displaced thing is
शमथ्या. Snake is displaced. The displaced snake is शमथ्या. Rope displaces the snake.
The displacing rope is सत्यम ्. Here सवायनि भत
ु ानि आत्मा अभूत ्. The vision of a wise
man, all the beings, अिात्माप्रपञ्च is आत्मा. This is what सामािाधधकरण्यां. भाद
सामािाधधकरण्यां which is displaced by which? अिात्मा प्रपञ्च is displaced by आत्मा. மரத்ளை
மளறத்ைது மொமையொளை. மரத்தில் மளறந்ைது மளறந்ைது means displaced. மரம் Tree displaced
the யொளை elephant. பரத்தில் மளறந்ைது பொர்முைல் பூைம் மளறந்ைது. भाद सामािाधधकरण्यां. सवायणण
भूतानि is displaced by आत्मा. The सवायणण भूतानि, the displaced सवायणण भूतानि is शमथ्या.
The displacing आत्मा is सत्यमसवायणण भत
ू ानि आत्मैव अभत
ू ् means भत
ू ानि became शमथ्या.
आत्मा became सत्यम ्. For whom? For that wise person. Since all dualistic अिात्मा is
displaced, what is left behind is एकत्वां. Because plurality has been displaced. Once

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plurality is displaced only अिै तां is there. एकत्वां अिुपश्यत: for wise person who sees
non duality after displacing the duality for him. कोमोहः कः शोक; in the previous मन्रा it
said, ववजुगतु स िान्स्त aversion is not there. Now उपनिषद् says मोह: स: शोक: स:. मोह:
means delusion.
यज्ज्ञात्वा ि पि
ु मोहमेवां यास्यशस पाण्डव ।
येि भूतान्यशेषेण िक्ष्यस्यात्मन्यथो मनय ॥३५॥
Bhagavad Gita श्लोक 4th chapter, it is paraphrasing this मन्रा,
यज्ज्ञात्वा ि पुिमोहमेवां यास्यशस येि भूतानि अशेषण
े िक्ष्यनत आत्मनि same. Therefore delusion
is not there. शोक: grief is not there. Grief or discontentment, is not there. குளற ஒன்றும்
இல்ளல. Discontentment, complaint, there is no complaint. Against anything. What is
सांसार? Continuous complaint is सांसार. This is the very beautiful मन्रा. This मन्रा alone
takes introduction to Bhagavad Gita, also अजि
ुय ; शोकमोह. अजि
ुय had grief. And अजि
ुय
had delusion also कापयण्यदोषो पहतस्वभावः पच्
ृ छाशम त्वाां धमय सांमढ
ू चेताः। मोह; all beautiful
connecting different text books. Now we will go to भाष्यां.
यन्स्मन्काले यथोक्तात्मनिवा, तान्येव भूतानि सवायणण परमाथायत्म दशयिात ् आत्मैवाभूत ् आत्मैव सांवत्त
ृ ः
परमाथय वस्तु ववजाितः, तर तन्स्मन्काले तरात्मनिवा, कोमोहः कः शोकः ।
यन्स्मि ् is there in मूलां = यन्स्मन्काले whenever the knowledge arises. Or यन्स्मि ्

has got another meaning यथोक्तात्मनिवा, w.r.t whichever person, so whenever is one
meaning. Or w.r.t whichever person. The following happens. What is the following?
यथोक्त आत्मनिवा. वा indicates the word यन्स्मि ्, in the मन्रा can have 2 meanings. It
can refer to time. Or it can refer to the person. We can take either meaning.
Whenever knowledge comes or whichever person has the knowledge. Has come.
Then next word in मूलां सवायणण भत
ू ानि. मन्रा says तान्येव भूतानि सवायणण the same being.
तानि एव means same set of beings. What do you mean same set of beings? You
have to apply the mind because the word सवायणण भूतानि has occurred in previous
मन्रा. मन्रा wants to be economic. I have already given meaning why should I give
meaning again. He says सवायणण भूतानि what is the meaning given in previous मन्रा.
This is the textual study. Many are not bothered about text either in मूलां or भाष्यां.
Studious student is particular about not only मूलां but भाष्यां also. Previous मन्रा, सवायणण
भूतानि what is the meaning he has given? What does he give? Page 25. मन्रा 6 भाष्यां
सवायणण भूतानि, मन्रा says अव्यिादीनि स्थावरान्तानि अव्यिां from माया onwards to every
body including a plant body. For us the entire अिात्म प्रपञ्च. That is तानि एव अव्यिादीनि
स्थावरान्तानि एव. That is the meaning of सवायणण भूतानि. Sanskrit students should reverse
order सवायणणभूतानि = तानिएव. परमाथायत्म दशयिात ् this is another observation. उपनिषद् says

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आत्मैव अभूत ् आत्म, dictionary meaning is self. आत्मा refers to the self. Self means
oneself, myself. Now normally in common parlance when a person uses the word
myself what does he refer to? He refers to body mind sense complex only. उपनिषद्
talks about the आत्मा. If you take the conventional meaning of the word आत्मा, it will
mean अहां कार or body mind sense complex. Therefore मन्रा says in this context, self
should be written with capital S. How to convey that? परमाथय आत्मा. Body is pseudo
self. Mind is pseudo self. Intellect is pseudo self. False self. Upanishadic आत्मा is not
fake self but real self. परमाथय आत्मा दशयिात ्. By seeing the real I, आत्मैवाभूत ् once I
see the real I, for me the entire अिात्मा becomes I, the real आत्मा. आत्मैव अभूत ् =
परमाथय आत्मा एव अभूत ्. That is we can say, I am everything only when you know the
real meaning of the word I. If we have not understood the real meaning, we can
never say ‘I am everything’. आत्मैव अभूत is in the मूलां = आत्मैव सांवत्त
ृ ः, सांवत्त
ृ ा: is meaning
of अभत
ू ्. And ववजािता: is in मल
ू ां for that wise person, षवष्ट एक वचिां वव + ज्ञा धातु शरन्त
रूपां present active participle. षवष्ट एक वचिां for that wise person, he has wisdom for
परमाथयवस्तु ववजाितः, for that real knowing person, तर तन्स्मन्काले तरात्मनिवा, तर is in
मूलां. For तर also he gives 2 meanings. Just as यन्स्मि ् has got 2 meanings. One
meaning is which time. Second meaning is which person. Here तर means at that
time or w.r.t that person. कोमोहः where is delusion? Where is delusion is not a
question. It is negation. Sanskrit that क:, any interrogative pronoun, can have the
meaning of a question. Or it can have the meaning of negation. When you say
who knows in an appropriate tone, then it will become negation. Or it can be who
knows, tell me? It can be interrogative. प्राशिाथेक्रकां ?? or आक्षेपथेक्रकां ? Here word क:
आक्षेपाथे where is delusion is not a question, it means there is no delusion. There is
no delusion for ज्ञािी. Same applicable to क: शोक where is sorrow for a ज्ञािी means
there is no sorrow.
अशोच्यािन्वशोचस्त्वां प्रज्ञावादाांश्च भाषसे ।
गतासूिगतासूांश्च िािुशोचन्न्त पन्ण्डताः ॥११॥.
कः शोकः asti supply the word asti? But note that that question mark is in the
sense of negation. Now मन्रा explains that. 44.21.
शोकश्च मोहश्च काम क मयबीजमजाितो भवनत,

ित्वात्मैकत्वां ववशुद्धांगगिोपमां पश्यतः ।
Sankaracharya is explaining the language. Why do you say ज्ञािी doesn’t have
शोक and मोह? उपनिषद् only makes a statement. It doesn’t give the reason. ज्ञािी wont
have शोक and मोह. Why the उपनिषद् doesn’t answer. Therefore Sankaracharya
answers the why. What is his logic? He says शोक and मोह are possible only for an

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ignorant person. अजाित: भवनत. शोक: मोह: cha अजाित: भवनत. अजाित: पुरुषस्य, for an
ignorant person. Ignorant of not Chinese language. Ignorant of आत्मा एकत्वां. The non-
dual आत्मा. So whoever is ignorant of non-dual आत्मा, for him शोक and मोह will come.
And what is the शोक? He says काम कमयबीजां. शोक and मोह, are the seed of desire and
action. So sorrow, शोक: and मोह: and delusion, शोक: I will translate as discontentment.
Discontentment and delusion are the seed of desire and action. How? You can easily
think. Discontentment means I am not contented with myself. And when I am not
contented with myself, what does my mind do? For getting the contentment the mind
begins to roam around and ask what can give me contentment? Because now I am
discontented with myself. I am a wanting individual. I want to remove discontentment
and get contentment. And for that purpose, what should I acquire? The emotional
shopping begins. Is it because of lack? That is how in बह
ृ दारण्यक, पुरुषववध ब्रहामणम ्,
सवैिैवरे मेतस्मादे काकीिरमतेसद्ववतीयमैच्छत ्।
सहै तावािासयथास्रीपुमाांसौसमपररष्वक्तौ.
ब्रह्माजी was not happy with himself. So he was looking around. What am I
missing? I am missing a partner. I am missing a companion. ब्रह्मा started this business.
Therefore what did he do? He himself divided into male and female and each other
became companion to each other. Discontentment another word self-inadequacy. Self-
inadequacy makes me desire for something. He says सोहश्चमोहश्च काम कमय बीजां. It is
the cause of desire. And once desire comes, action will automatically come because,
desire can be fulfilled only by doing an appropriate action. The delusion is the hope,
false hope that acquiring the second object will give me contentment. I am
discontented is शोक:, by acquiring that I will become पूण:य is मोह: and it goes on and
on. काम कमय बीजां all this अजाित: भवनत. The one who is ignorant of advaita आत्मा, for
him alone this happens. ि तु - अजाित: भवनत. Full stop is there, semicolon is correct.
ि तु not for a wise person who sees the non-dual आत्मा. And what type of non-dual
आत्मा? पूणय आत्मा. एकान्ते सुखमस्यताां परतरे चेतसताां अभीयताां पूणायत्मसु समीक्ष्यताां जगनतदां तद्भाद्वदतां
दृश्यताां. So I am पूण:य when I know, I don’t have discontentment and when I am
आत्मरनत: आत्मतप्त
ृ : अत्मन्िेव च सांतुष्ट:. Why should I seek something? The seeker is
gone. So he doesn’t get the sought. By jnanam, we don’t get the sought. By
knowledge I don’t get what I want. By knowledge I remove the wanting I. ि तु आत्मा
एकत्वां, non-duality of आत्मा. ववशुद्धां, which is pure. And गगिोपमां. गगिोपमां, गगिां means
आकाश:. आकाश: तुल्यां. The limitless आत्मा. पूणय आत्मा. पश्यत: पश्यत: शोक: मोह: च ि भवनत.
And Sanskrit students should note काम कमयबीजां is the explanation of शोहश्च मोहश्च . . =
काम कमयबीजां. अजाित: भवनत. आत्मै तत्वां पश्यत: ि भवनत.

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Continuing,
कोमोहः कः शोक इनत शोकमोहयोरववद्या कायययोराक्षेपण
े ासमभव प्रकाशिात्सकारणस्य
सांसारस्यात्यन्तमेवोच्छे दः प्रदशशयतो भवनत॥
What is the bottom line w.r.t second line? What is the gist? He says कोमोहः
कः शोक इनत को मोह: क: शोक: inverted commas. It means by such an expression. By
using such an expression शोकमोहयोरववद्या कायययोराक्षेपेणा, आक्षेप: means negation. The
sorrow of discontentment and delusion have been negated by the उपनिषद्. By raising
the question where is discontentment? Where is delusion. By that the उपनिषद् has
negated both these आक्षेप: ि निषेदेि, and what are the शोक and मोह? अववद्या कायययो:
which is the result of self ignorance. That is the diagnosis. If discontentment is there
don’t go for shopping. Read उपनिषद्. If discontentment is there, don’t go for shopping.
Go for the class. अववद्या कायययो: which are the products of self ignorance. आक्षेपण
े by
negating, असमभवप्रकाशिात ् the उपनिषद् reveals for a wise person these 2 can never
occur. It is impossible. Jnanam and discontentment can never coexist. Jnanam and
पूणत्य वां coexist. Not अतपोणयत्वां. असांभव: प्रदशयिात ् by way of showing that what is the
benefit of knowledge? सकारणस्य सांसारस्यात्यन्तमेवोच्छे दः the benefit of self-knowledge is
अत्यन्तां उच्चेदा; so total uprooting. उच्चेद: means uprooting. So when you cut a plant,
leaving the root, then the plant will grow again. If you want to remove the plant and
you don’t want the plant to grow again what should you do. You have to remove the
plant along with root. Uprooting. So अत्यन्तमेव उच्छे द: means uprooting शोक and मोह,
along with the root, self-ignorance. So सांसारस्य, सांसार which consist of शोक and मोह,
and सकारणस्य along with the root. Root is अववद्याया. कारण सद्वहतस्य. सह बहुव्रीद्वह. Therefore
ignorance the root, शोकमोह the plant everything will go away. Ignorance root and
शोकमोह tree, all of them are totally eliminated. By what? Self knowledge. Aham
satyam jaganmithya knowledge. This message प्रदशशयतो भवनत is presented, showcased.
प्रदशशयता: means show cased by the उपनिषद्. Box item. What is the box item?
Knowledge will remove ignorance root, शोकमोह samsara tree. अन्वय: I will give in the
next class.
य यपूणम

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16. मन्रा – 7-8 (08-07-22)
ईशावास्य भाष्यम ् मन्रा 7 last para page 27 top para.

कोमोहः कः शोक इनत शोकमोहयोरववद्या कायययोराक्षेपण
े ासमभव प्रकाशिात्सकारणस्य
सांसारस्यात्यन्तमेवोच्छे दः प्रदशशयतो भवनत॥
In these 2 मन्रा, the उपनिषद् revealed the relationship between आत्मा and
अिात्मा in the form of आत्मा being the अधधष्ठािां and अिात्मा being अध्यास. Their
relationship is अध्यास अधधष्ठाि सांबन्ध:. That आत्मा is none other than myself. Therefore
the final vision is I am the अधधष्ठािां. Whatever I experience is अध्यास:, the general
rule is अध्यास a superimposition, cannot touch the अधधष्ठािां. Therefore I the अधधष्ठािां,
am never affected by any event that happens. Therefore I am ever free from अिात्मा
caused problem. And before self-knowledge also, I was free from अिात्मा caused
problems only. Before self-knowledge also I am free from अिात्मा caused problem.
Only difference is before self-knowledge, I thought I have the problem. After self-
knowledge, I know I have no problem. Thus, I don’t get freedom from सांसार. But I
get freedom from the notion that I have सांसार. We don’t get freedom from सांसार. We
get freedom from notion that we have सांसार. Knowledge doesn’t remove सांसार.
Knowledge removes the notion of सांसार. This सांसार negation is indicated by कोमोह: क:
शोक:. शोक and मोह represent the entire सांसार. So we have completed the भाष्यां. I will
give the अन्वय of मन्रा no.7. thereafter we will proceed. मन्रा no 7 अन्वय: यन्स्मन्न्वजाित:
(परु
ु षस्य) सवायणणभत
ू ानि आत्मा एव अभत
ू ् is a typical बाध सामािाधधकरण्य वाक्यां सवायणणभत
ू ानि
आत्मा एव अभूत्तर एकत्वां अिुपश्यत (पुरुषस्य) क: शोक: (भवनत)? क: मोह: (भवनत)? आक्षेपातेक्रकां ?
OK. Now we will enter the introductory भाष्यां to 8th मन्रा.
य रैरुक्त आत्मा, सस्वेिरूपेण क्रकांलक्षण इत्याह अयांमन्रः —

योऽयमतीतैमन्
Here he says this मन्रा is also talking about nature of आत्मा only from its own
stand point. In previous 2 मन्रा, आत्माs nature was talked about in relation to अिात्मा.
And since अिात्मा is अध्यास:, आत्मा is named अधधष्ठािां. Therefore, the relative status
was talked about in the previous 2 मन्रा. Now the nature of आत्मा from आत्माs stand
point. Therefore, he says योआत्माऽयमतीतैमन्
य रैरुक्त the आत्मा which was relatively
described in previous 2 मन्रा. अतीतै: means previous 2 मन्रा. The same आत्मा, not

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only 2, and its previous मन्रा also. अतीतै: is बहुवचिां. More than 2. In all previous मन्रा,
सस्वेि the same आत्मा is talked about रूपेण from its own stand point. क्रकां लक्षण:? What
is the nature of आत्मा from its own stand point. इनत. Sanskrit students. क्रकां लक्षण: is
बहुव्रीद्वह कानि लक्षणानि यस्य आत्मि: क्रकां लक्षण:? What are the intrinsic feature of आत्मा इनत
इत्याह अयांमन्रः. आहायां should be split as आह अयां मन्रा:. The following मन्रा is going to
discuss. 8th मन्रा is final मन्रा of ज्ञाियोग topic. Which ज्ञाियोग was introduced in the
first मन्रा. That ज्ञाियोग is elaborated and concluded in 8th मन्रा. From the 9th मन्रा
onwards karma yoga topic will be elaborated. So this is the last of the ज्ञाियोग मन्रा.
We will read.
सपययगाच्छुक्रमकायमव्रण—मस्िाववरां शुद्धमपापववद्धम ् ।
कववमयिीषीपररभःू स्वयमभूयायथातथ्यतो — ऽथायन्व्यदधाच्छाश्वतीभ्यः समाभ्यः॥८॥
Gist of the मन्रा is following. That आत्मा by itself is free from 3 fold शरीराणण.
स्थूल सूक्ष्म कारण शरीरां . आत्मा is free from them should be understood as आत्मा is as
good as free from them. And why do I say as good as free from? Because all the
3 शरीराणण are superimposed on आत्मा only. All the 3 शरीराणण being शमथ्या are
superimposed on आत्मा only. Therefore, आत्मा can never be away from 3 शरीराणण.
And 3 शरीराणण can never be away from आत्मा because superimposition cannot be
away from अधधष्ठािां. So if आत्मा is never away from शरीररयां. And शरीररयां is never
away from आत्मा. How do you say आत्मा is free from शरीररयां? I hope the question is
clear. How can you say आत्मा is free when शरीररयां is sticking to आत्मा. आत्मा is in
association with शरीररयां. Where is the freedom? Remember even though शरीररयां is
on आत्मा, we will boldly say आत्मा is free from शरीररयां. Even though शरीररयां is very
much on the आत्मा, we will boldly say आत्मा is free from them because, the शरीररयां
which are always upon आत्मा, the 3 शरीराणण being शमथ्या. I can say boldly that I the
आत्मा am free from शरीररयां, when? Not during ववदे हमुन्क्त. We always think in ववदे हमुन्क्त
we will be free from body maha ignorance. Don’t say I will be free from body in
ववदे हमुन्क्त. I should boldly say even now I am free from all the 3 bodies because,
शमथ्या is as good as absent. Just as the sand is ever free from mirage water, even
when the mirage water appears, sand is free from mirage water because, mirage
water cannot touch the sand. Therefore I was free from शरीररयां. I am free from
शरीररयां. I ever will be free from शरीररयां. That is why Lord Krishna boldly said in the
9th chapter मत्स्थानि सवयभत
ू ानि िचमत्स्थानिभत
ू ानि. The whole world is in me. The whole
world is not in me. Because the presence and absence of a शमथ्या world do not
make any difference for me. Just as the presence and absence of movie characters

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do not make any difference for screen. The screen will scream, I am ever free.
Therefore never look forward to freedom. As long as I am looking forward to freedom,
I am not free. Therefore, the moment I come to binary format, I stop looking forward
to freedom. I proudly and loudly declare I was, I am and I ever will be free. This
is the मल
ू ां. We will go to the भाष्यां.
सपययगात ्, सः यथोक्त आत्मापययगात्पररसमन्तात ् अगात्गतवाि ्, आकाशवद्व्यापीत्यथयः । शुक्रां शुद्धां

ज्योनतष्मत्दीन्ततमानित्यथयः । अकायम ् अशरीरां शलङ्गशरीरवन्जयत इत्यथयः । अव्रणम ् अक्षतम ् ।
स: means that आत्मा which is subject matter of jnanam. सः यथोक्त: आत्मा which
is being described from 4th मन्रा onwards until now. That आत्मा, पययगात ् = पररसमन्तात ्
अगात ्. पययगात ् consists of 2 portions परर is prefix अगात ् verb, vedic expression परर
means everywhere, अगात ् means pervades, परर everywhere. अगात ् = gathavān.
Gathavān means pervaded in the past tense. Here there is no tense. It is always all-
pervading. Even though it is presented as a verb, Sankaracharya says you should
not take verbal connotation. If you say आत्मा is pervading everywhere it will look as
action of आत्मा. Therefore, Sankaracharya says आकाशवद्व्यापीत्यथयः it only means it is
all pervading like space. Space is nearest example that we have. Therefore
आकाशवद्व्यापीत्यथयः. This is description number one. Next description is शक्र
ु ां . शक्र
ु ां = शद्ध
ु ,ां
शुद्धां means pure. Pure means ज्योनतष्मत ्. ज्योनतष्मत ् means brilliance, दीन्ततमाि ्. शुक्रां =
शुद्धां = ज्योनतष्मत ् = दीन्ततमाि ् इत्यथय:. Ok here for grammar students. The उपनिषद् wants
to describe आत्मा. In Sanskrit grammar words also have got gender. Not only people.
Even words have got gender. When you say भायाय means a wife. Wife will be female
only. Therefore wife is feminine. And in Sanskrit grammar word भायाय is also feminine
gender. Wife also female. Word भायाय also feminine gender. For the same wife there
is another Sanskrit word कलरम ्. कलरम ् means wife. Wife is female only. In Sanskrit
grammar the word कलरम ् is not feminine. It is neuter gender. When I say कलरम ् is
neuter you should not think wife is neuter. Word कलरम ् is neuter. Words have got
genders. Irrespective of the meaning. Similarly word आत्मा is masculine gender. And
therefore the उपनिषद् uses pronoun sah. Sah word is also masculine gender. But the
उपनिषद् does a mischief. After starting sah in masculine gender all the later
descriptions are in neuter gender. शुक्रां अकायां, अव्रणम ् अस्िाववरमशुद्धां अपापववद्धां all these
6 words are in neuter gender. According to Sanskrit grammar that is not appropriate
because आत्मा is masculine. आत्मा described word should also be in masculine only.
Sankaracharya says later we should not question a correct उपनिषद् also. We should
mentally understand that स्षुक्रां is शुक्र: अकाय: अव्रण: अस्िाववर: शुद्ध: अपापववद्ध:. We have
to convert all in masculine in our note book. In keeping with the correction with

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Sankaracharya will mention later. What he does is, while giving the meaning of शुक्रां
शुद्धां, शुद्धां he is using in neuter gender. ज्योनतष्मत ् in neuter gender दीन्ततमाि ् in
masculine gender. All these are Sanskrit grammar point. दीन्ततमाि ् is पुन्ल्लङ्ग:. Then
next word is अकायांकाय: means शरीरां body. And body can refer to any one of the 3,
स्थल
ू सक्ष्
ू म कारण शरीरां . In this context Sankaracharya takes काय as सक्ष्
ू मशरीरां because
other 2 bodies are going to be mentioned later. In this context काय means सूक्ष्मशरीरां .
अकायां means, आत्मा is free from सूक्ष्मशरीरां . अकायां = अशरीर:, पुन्ल्लङ्गां he converts. शलङ्ग
शरीर वन्जयत:. शलङ्गशरीरां means सूक्ष्मशरीरां वन्जयत:, free from सूक्ष्मशरीरां will be there. But
still आत्मा is free from सूक्ष्मशरीरां , because mithya सूक्ष्मशरीरां from the stand point of
आत्मा is as good as non-existent. शलङ्ग शरीर वन्जयत: इत्यथय:. Then next word अव्रणम ्,
अव्रणम ् means अक्षतम ्, free from any type of wound etc., any type of cut. No type of
physical deformity. You can take wound as may be a boil or may be a cut. May be
anything is indicated by अव्रणम ्. अव्रणम ् means आत्मा is free from all types of wound.
Even if such wounds are there in physical body आत्मा is untouched by those wounds.
So अक्षतम ् means without any defect or wound etc. So, then अस्िाववरम ्, अस्िावा: after
अस्िाववरम ्. First he explains the word स्िावा. Then he explains स्िाववरां , then अस्िाववरां .
In 3 steps स्िावा स्िाववरां अस्िाववरां . What do you mean by स्िावा? स्िावा: means शसरा:.
शसरा: here means blood vessel. स्िाववरां means endowed with blood vessel. स्िावा
means blood vessel, स्िाववरम ् means endowed with blood vessels. अस्िाववरम ् means
not endowed with blood vessel. आत्मा. Body is full of blood vessels. Therefore शसरा:
यन्स्मििववद्यते. That which is free from blood vessel is called अस्िाववरां . It has no
connection with physical body. I think we have not read this portion. We will read.
अस्िाववरमस्िावाः शसरायन्स्मन्िववद्यन्त इत्यस्िाववरम ् । अव्रणमस्िाववरशमत्येताभ्याां स्थूलशरीर

प्रनतषेधः। शुद्धां निमयलमववद्यामलरद्वहतशमनत कारणशरीर प्रनतषेधः । अपापववद्धां धमाय धमायद्वदपाप
वन्जयतम ्.
After explaining अव्रणां अस्िाववरम ्, Sankaracharya says through these 2 words

the उपनिषद् is negating the स्थूलशरीरां from आत्मा. The word अकायां negated सूक्ष्मशरीरां .
The two words अव्रणां अस्िाववरम ् negates स्थूलशरीरां . Therefore अव्रणां अस्िाववरम ् इनत ताभ्याां
पदाभ्याां, through these 2 words, ताभ्याां refers to words ताभ्याां पदाभ्याां स्थल
ू शरीर प्रनतषेधः,
आत्मा is free from physical body. आत्मा is free from relationships with the physical
body स्थूलशरीर सांबन्ध रद्वहत:. So सूक्ष्मशरीरां is negated. स्थूलशरीरां is negated. What is left
behind? कारणशरीरां . And how is it negated. He says शुद्धां. The word शुद्धां occurring in
the मन्रा = निमयलम ्. निमयलम ् means free from impurity. What type of impurities. अववद्या
मल रद्वहतां. Free from impurity called अववद्या or मल
ू ाववद्या. अववद्यामलरद्वहतां. मल
ू ाववद्या मल
रद्वहतां. What do you mean by मूला अववद्या? I have talked about elsewhere in Vichara
Sagaram, ignorance of आत्मा is called मूला अववद्या. Ignorance of any anatma is called

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तूला अववद्या. आत्मा अज्ञािां मूला अववद्या. अिात्मा अज्ञािां is तूलाववद्या. मूलाववद्यामलरद्वहतां what
is मूला अववद्या? कारणशरीरां . So therefore he says iti, iti means by this word शद्
ु धां and
निमयलममल
ू ा अववद्या is negated. And through that कारणशरीरां is negated. Because मूला
अववद्या and कारणशरीरां are one and the same. And an aside note is, this portion shows
the difference of traditional vedanta from another group of vedantin. I have not talked
about in our class. It is because of purely academic interest. There is one swami by
name सन्च्चदािेन्ि सरस्वती, very scholarly person, prolific author in English and
Kannada. He created a new version of शांकर वेदान्त or अिै त वेदान्ता. Criticizing all the
traditional people. And he negated मूला अववद्या and कारणशरीरां . He said it is not there
at all. And he was vehemently creating a new path. For him this particular line will
be very uncomfortable. Here Sankaracharya clearly accepts मूला अववद्या and कारणशरीरां .
This is very important line traditional vedantin. This is very uncomfortable line for the
whole Narsipur group. Just an aside academic information. If you don’t know that
group. You are lucky. Karnataka it is very popular. And then next word अपापववद्धां it
is in the मूलम ् = धमायधमायद्वदपापवन्जयतां. ववद्धां means afflicted. पापववद्धां means afflicted by
पापां. अपापववद्धां means not afflicted by पापां. Not afflicted by पापां. And Sankaracharya
says you should include पुण्यम ् also. Because from vedantic angle पुण्यम ् also is a
type of पापां. Only difference पापां is iron shackle. पण्
ु यम ् is golden shackle. One is
smiling villain. Another is frowning villain. But both are villains. That is not said in
मूलम ्. Therefore, Sankaracharya adds धमय अधमायद्वद. Thatadi means शमश्रां. धमय अधमयशमश्र
पापवन्जयतां Free from all of them. Continuing.
शुक्रशमत्यादीनि वचाांशस पुांशलङ्गत्वेि पररणेयानि, सपययगात ्इत्युपक्रमय कववमयिीषी इत्याद्वदिा

पुांशलङ्गत्वेिोपसांहारात ् ।
So here he says grammatical observation here मन्र begins with masculine

gender स:. Later also the मन्र concludes with masculine gender कववमयिीषीपररभूः स्वयमभूः;
are also masculine gender words. So beginning also is पन्ु ल्लङ्गां. Ending words are
also पुन्ल्लङ्गां. In between िपुांसकशलङ्गम ् comes. शुक्रां शुद्धां अपपववद्धां etc. In keeping with
that you have to convert the middle words also into pullinga. According to पूवय मीमाांसा,
a सर
ू ां it is called समदां शान्न्याय. So Therefore he says शक्र
ु शमत्यादीनि वचाांशस. वचाांशस means
पदानि. Words शुक्रां etc. which occur in the middle. पुांशलङ्गत्वेि पररणेयानि, पररणेयानि means
पररणविीयानि should be changed into masculine gender. How? शुक्रां should be taken
as शुक्र:. Similarly etc. all other words म ् should be converted into अ:. अकायां अकाय:
अव्रणां अव्रण: अस्िाववरां अस्िाववर: शुद्धां शुद्ध:. अपाववद्धां अपाववद्ध:. पररिेयानि what is the logic?
Because सपययगात ् इत्यप
ु क्रमय because in the beginning also मन्र starts with a masculine
word. The word sah is masculine. And similarly at the end also कववमयिीषी इत्याद्वदिा.
The word कवव: मिीवष etc. पुांशलङ्गत्वेिो in masculine gender itself upasamhārāt, mantra

141
concluded. So beginning is masculine word. Ending is masculine word. Therefore in
middle also you make it masculine word. Continuing.
कववः क्रान्तदशी सवयदृक् , ‘िान्योऽतोऽन्स्तिष्टा’ (ब.ृ उ. ३ ।७ ।२३) इत्याद्वदश्रुतःे । मिीषीमिसईवषता,

सवयज्ञईश्वरइत्यथयः । पररभःू सवेषाांपरर उपरर भवतीनतपररभूः । स्वयमभःू स्वयमेव भवतीनत,
येषामप
ु ररभवनत यश्चोपरर भवनत ससवयः स्वयमेवभवतीनतस्वयमभःू ।
कववः is in the mulam. The word कवव is derived in different ways, one meaning
is a poet. A poet is called कवव; it is derived from root कौ कवते first conjugation
आत्मिेपद कवते इनत कवव: is normal derivation. In sastric context the word कवव: is given
a special meaning. क्रान्तदशी. One who can see far and wide. क्रान्तदशी, क्रान्त means
far. And by extension it means the one which is the seer of everything. So कवव: =
क्रान्तदशी = सवयदृक् all illuminator. आत्मा is all illuminator because आत्मा is the
consciousness principle which illumines everything. First it illumines the mind and
through the mind it illumines everything else. Therefore it is called all illuminator. This
word is used in 8th chapter of Bhagavad Gita also कववां पुराणमिुशाशसतारमणोरणीयाां
समिुस्मरे द्यः ।etc. There also कवव: means क्रान्तदषी:. What is the प्रमाणां ? Sankaracharya
quotes बह
ृ दारण्यक वाक्यां, ‘िान्योऽतोऽन्स्तिष्टा’ (ब.ृ उ. ३ ।७ ।२३) Brihadaranyaka 3-8-11. I
will confirm in next class. िान्योन्तो िष्टा means other than आत्मा there is no other
seer. Other than आत्मा, there is no other seer. What does it meaning? Double
negative other than आत्मा there is no other seer means आत्मा is the only seer of
everything. Why can’t anatma be a seer? Because अिात्मि: जडत्वां. Therefore, आत्मा
being the only seer, आत्मा is सवयदृक् . Seer of everything. Through different minds.
आत्मा is one and the same. And a मिुष्य आत्मा, through the मिष्ु य mind will illumine
the मिुष्य world. A दे व आत्मा will illumine the दे वs world through दे व mind. दे व mind is
different. मिुष्य mind is different. What about आत्मा? आत्मा is only one. One आत्मा
alone through different mind is illumining different areas of the universe. िान्योऽतोऽन्स्त
िष्टा. Mind is different. इत्याद्वदश्रुतेः. Next word is मिीषीिान्योऽतोऽन्स्त िष्टा means मिस
ईवषता, the illuminator of all the minds. Also, ईशशता is derived from root इष ्. There is
इच ् चाकर also there. Here. इष्षकार first conjugation उभय पद्वद, one meaning is perceiver,
illuminator मिसा; ईवषता means illuminator of all the minds. Therefore सावयज्ञ:. The
illuminator of all knowledge. And therefore, only ईश्वर:. सवयज्ञ ईश्वर इत्यथयः master of all
minds. Then next word is पररभूः here Sankaracharya takes परर as उपरर means above.
सवेषाांपरर = सवेषाां उपरर भवतीनतपररभूः that which exists above all. That means that which
transcends all. Here an aside note. The word above should not be taken as physically
above. आत्मा exists above means आत्मा is not here below. So if you take it that way
it will mean आत्मा is limited. आत्मा being all-pervading, you cannot say above or

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below. Here the word above, qualitatively above all because आत्मा is pāramārthika
सत्यां. Everything else is व्यावहाररक सत्यम ्. Above means superior to व्यावहाररक प्रपञ्च.
And it is in and through व्यावहाररक प्रपञ्च. Just as screen is above the movie. And it
is through in and through movie because screen has got व्यावहाररक सत्यम ्. Movie has
got प्रानतभाशसक सत्यां screen is qualitatively above the movie. So सवेषाां उपररभवनत इनत
पररभू: next one is स्वयमभूः, स्वयमभूः means, Sankaracharya says that आत्मा alone is
by itself born in the form of everything. Every mithya thing. That पारमाधथयक आत्मा alone
is born in the form of everything in the व्यावहाररक प्रपञ्च. What does it mean? You
should remember तैनतरीय भाष्यां.
सोऽकामयत।बहुस्याांप्रजायेयेनत।सतपोऽततयत।सतपस्ततत्वा।etc.
इदां सवयमसज
ृ त।यद्वददां क्रकञ्च।तत्सष्ृ ट्वा।तदे वािुप्राववशत ्।तदिुप्रववश्य.After
सच्चत्यच्चाभवत ्।निरुक्तांचानिरुक्तांच।निलयिांचानिलयिांच। .
That is first we say, आत्मा or ईश्वर creates the universe. In next stage we say
ईश्वर himself appears as the universe. Because ईश्वर is निशमत्त कारणां also. ईश्वर is also
उपादाि कारणां also. From the stand point of निशमत्त कारणां we will say ईश्वर creates
Universe. From standpoint of upadana karanam, ईश्वर becomes the universe. How
does he do? By himself because of his माय शक्ति:. And another तैनतरीय मन्र,
असद्वाइदमग्रआसीत ्।ततोवैसदजायत।तदात्मािांस्वयमकुरुत।. That one is here स्वयांभू. Whether
you understand all these the bottom line is आत्मा itself appears as the universe. आत्मा
itself with मायशक्ति he has to supply, appears as universe. What type of universe?
Higher as well as lower universe. Higher universe means higher लोक. Lower universe
means lower लोक. Therefore स्वयांभू:. स्वयमेव भवतीनत, atma itself by itself appears in
the form of everything. येषामुपरर भवनत यश्चोपरर भवनत everything that is appearing above
and everything that is appearing below also. येषामुपरर refers to below one. य: उपरर
means above one. In short everything high and low आत्मा itself becomes. Or we cans
say ईश्वर himself becomes. येषामुपररभवनत refers to lower things यश्च उपरर भवनत means
higher thing lower and higher beings also दे वs are considered to be higher beings.
मिुष्यs are lower. When मिुष्यs are considered, animals and plants are called lower.
All of them भवनत, it is ससवयः स्वयमेव भवतीनत स्वयमभूः. More in the next class.

ओां पण
ू म
य दः पण
ू म
य द
ू स्
य यपण
ू म
ू म

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17. मन्रा – 8-9 (15-07-22)
ईशावास्य-भाष्यम ् page 28 in Gorakhpur edition 3rd para last 4 lines.

स्वयमभूः स्वयमेव भवतीनत, येषामुपरर भवनत यश्चोपरर भवनत स सवयः स्वयमेव भवतीनत स्वयमभःू ।
So in the last class, I was referring to a बह

ृ दारण्यक quotation where number is
doubtful I said. It is in the beginning of this para second line िान्योऽतोऽन्स्त िष्टा
number given here is 3-8-11. Corrected 3-7-23. अन्तयायमी ब्राह्मणां, 23rd मन्रा. 3-8-11
also is very close to अन्तयायमी ब्राह्मणां. Only difference there it is िपुांसक शलङ्गां िान्य
अदोन्स्त िष्टृ, here it is िान्योदोन्स्त िष्टा िान्य अदोन्स्त. There it is अन्तयायमी. अन्तयायमी is
पुन्ल्लङ्गां therefore िान्योदोन्स्त िष्टा in 8 th
section अक्षर ब्राह्मणां. अक्षरां is िपुांसक शलङ्गां.
Therefore िान्योदोन्स्त िष्टृ, very similar idea only. But the number is to be noted. So
now Sankaracharya is commenting upon 8th मन्रा which is final वेदान्ता मन्रा. With
this 8th मन्र, वेदान्ता topic is over. From 9th मन्रा onwards we will go to कमय and
उपासिा topic. In this 8th मन्रा, ब्रह्मि ् or आत्मा is described both without माया and with
माया. And here the words we are seeing कवव: मिीवष: पररभ:ू etc are referring to माय
सद्वहत आत्मा. Because we should remember आत्मा or ब्रह्मि ् is always associated with
माया. I have talked about this several times. ब्रह्मि ् is also eternal. माया is also eternal.
And माया can never exist independent of ब्रह्मि ्. Therefore ब्रह्मि ् will be always with
माया only. So माया सद्वहतां सगुणां ब्रह्म is eternally there. And then naturally question will
come how can we talk about निगण
ुय ां ब्रह्म. Where is निगण
ुय ां ब्रह्म? निगण
ुय ां ब्रह्म is purely
in our understanding. Externally ब्रह्मि ् will be always with माया. So the difference
between माया सद्वहतां सगुणां ब्रह्म and माया rahitam निगण
ुय ां ब्रह्म is purely in our
understanding. And in our understanding how do you differentiate? ब्रह्मि ् is सत्यां. माया
is शमथ्या. And a शमथ्या वस्तु is experientially available all the time. शमथ्या माया is
experientially available all the time. Based on the experience we can include माया in
ब्रह्मि ् all the time. Therefore experientially ब्रह्मि ् is always सत्यां. Nobody can
experience निगण
ुय ां ब्रह्म. In सुषुनप्त also kārana रूपेण माया अन्स्त. In मरणां also माया is there
in potential form. In प्रलयां also माया is there in potential form. In समाधध of a योगी or
ज्ञािी also माया is potentially there. What is the proof? He wakes up, otherwise he
won’t. Therefore experientially निगण
ुय ां ब्रह्म is never possible. But cognitively in

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understanding I can exclude माया from ब्रह्मि ्. Because माया is शमथ्या. And since शमथ्या
is as good as not there, since शमथ्या makes no difference to ब्रह्मि ् in my
understanding, I can exclude माया. ज्ञािी cognitively can exclude माया because that
माया is शमथ्या. When I intellectually exclude माया in my understanding, that ब्रह्मि ्
which is free from माया in my understanding, that ब्रह्मि ् is सगण
ु ां or निगण
ुय ां. In my vison
it is निगण
ुय .ां All the time. From व्यावहाररक दृष्ट्या it is always सगुण.ां From पारमाधथयक दृष्ट्या
it is always निगुण
य ां. There is no question of सगण
ु ां becoming निगण
ुय ां or vice versa. Neither
becomes other. It is always निगण
ुय ां पारमाधथयक दृष्ट्या, it is always सगण
ु ां व्यावहाररक दृष्ट्या.
That is why Lord Krishna in 9th chapter said मत्स्थानि सवय भूतानि व्यावहाररक दृष्ट्या ि च
मत्स्थानि भूतानि पारमाधथयक दृष्ट्या. Therefore ब्रह्मि ् can be taken in its निगण
ुय version also
and in its सगुण version also. सगण
ु version is कवव: मिीवष: पररभू:. Up to that we saw.
Now we have entered स्वयांभु. I did explain that in last class. ब्रह्मि ् alone by itself
without taking any extra help, ब्रह्मि ् itself becomes the world also. Without undergoing
any change we say ब्रह्मि ् takes the help of माया to become the world. But taking
माया as help cannot be called external help. When ब्रह्मि ् takes help of माया it cannot
be called external help. Why? Because माया is not external to ब्रह्मि ्. माया is non
separate from ब्रह्मि ् without any external help. If you remember माण्डूक्य काररका,
कल्पयत्यात्मिात्मािमात्मा दे वः स्वमायया । स एव बध्
ु यते भेदानिनत वेदान्तनिश्चयः ॥ १२ ॥
Therefore माया help is required. We don’t call it external help. स्वयां without
taking external help ब्रह्मि ् becomes entire world which is high low एषाां उपरर भवनत.
Lower thing. यच्च उपरर भवनत. Higher thing. Devas are higher. Manushyas are lower
manushyas are higher, animals and plants are lower. Everything higher and lower.
Or everything is that कारणां and कायं. ब्रह्मि ् alone becomes by itself. तदात्मािां स्वयमकुरुत
। तस्मात्तत्सुकृतमुच्यत इनत तैनतरीय. So स: सवय:. स: सवय: means everything high and low.
स्वयमेव भवतीनत, therefore आत्मा is called स्वयांभु:. Then comes last portion याथातथ्यां
तस्मात ् यथाभूत कमयफलसाधितः, one description of आत्मा or ब्रह्मि ्. आत्मा allotted duties
to various दे वता; आत्मा means माया sahita आत्मा = ईश्वर. ईश्वर allotted varieties of
duties to various deities. And how is duties allotted? To the दे वता? According to वेदान्ता
शास्र every दे वता is a जीव. Whether it is इन्ि or वरुणा or बह
ृ स्पनत, every दे वता is a
जीव:. We don’t call it ईश्वर:. That is why दे वता: are many, because they are जीवs. But
ईश्वर is always one. One माया + one ब्रह्मि ् = one ईश्वर. Whereas दे वता: are many
because they are jivatmas only. If they are only जीवs why do you call them दे वता:.
For that our answer is दे वता: are जीवs. Not ordinary जीवs. They are exalted जीवs.
And why are they exalted जीवs? पुण्यां they have done. Therefore, they have got
exalted position. Exalted power. And power to do अिुग्रह to मिुष्या:. And because of

145
अिुग्रह शक्ति etc दे वता: receive worship and they can bless us also. Like human beings
themselves when they stand for election and get MLA post and minister post they
become exalted. That means, they can have a special car with red light. And when
they cross the road, we have to stop. They are all मिुष्या:. We are also मिष्ु या:. We
have to wait for them to cross. He is also जीव, I am also जीव. He is exalted जीव
because of पुण्यां. Similarly दे वता: are a little bit more. Therefore since दे वता: are जीवs,
their position is dependent on their पुण्यां. प्रमाणां for all this is कठोपनिषद्. One मन्रा is
there जािामयहां शेवधधररत्यनित्यां ि ह्यध्रव
ु ःै प्रातयते द्वह ध्रव
ु ां तत ् । ततो मया
िाधचकेतन्श्चतोऽन्ग्िरनित्यैियव्यैः प्राततवािन्स्म नित्यम ् ॥ १० ॥
Yama Dharma Raja, tells O िधचकेतस ् you are far superior because when I was human
being I did not vote for मोक्ष. I did all kinds of कमय and as a result of कमय, I have got
a special post. Killer post. Yama Dharma Raja post I have got. And therefore every
दे वता adorns a position because of the पण्
ु यां. And भगवाि ् according to दे वता: position
and दे वता: पुण्यां, the duties are allotted. That is indicated by the word याथातथ्यतः not
favouritism. According to लोक each दे वता is given a power and a duty in accordance
with that. That is explained here. We will read.
स नित्यमक्
ु त ईश्वरः याथातथ्यतः सवयज्ञत्वात ् यथातथाभावो याथातथ्यां तस्मात ् यथाभत
ू कमयफलसाधितः
अथायि ् कतयव्यपदाथायि ् व्यदधात ् ववद्वहतवाि ् , यथािुरूपां व्यभजद्वदत्यथयः । शाश्वतीभ्यः नित्याभ्यः समाभ्यः
सांवत्सराख्येभ्यः प्रजापनतभ्य इत्यथयः|
स नित्यमुक्त ईश्वरः topic started with आत्मा when it was निगण

ुय तत्वां आत्मा was
used. We are now talking about सगण
ु . He changed the word to ईश्वर sah nityamuktah
one is ever free. ईश्वर: याथातथ्यतः. In the next page top line word सवयज्ञत्वात ् we will
see later. यथातथाभावो याथातथ्यां तस्मात ् Sanskrit student can put in bracket. What is
याथातथ्य, यथातथाभाव: याथातथ्यां is Sanskrit derivation. What is the meaning? यथाभत
ू
कमयफलसाधितः याथातथ्यां means in keeping fact regarding law of karma. So कमयफलां. So
which दे वता has got what type of कमयफलां. कमयफलां means पुण्यम ्. If it is a higher
पुण्यम ्. Then दे वता will have a higher position. If it is slightly lower पण्
ु यम ्, he will have
lower position. There also deputy is there. Even among दे वताs if you remember तैनतरीय
मिुष्यगन्धवय दे व गन्धवाय इन्ि प्रजापनत बह
ृ स्पनत gradation is talked. It is determined by
कमयफल साधि: by means of कमयफलां or पुण्यां, भगवाि ् allots the duties. So कमयफल साधि:
in keeping with कमयफल साधिम ् means of पुण्यां is the meaning. याथातथ्यां तस्मात ् based
on that अथायि ् is in the तस्मात ् = कतयव्यपदाथायि ्. In this context अथायि ् means the कतयव्य
पदाथं the duties or responsibilities. For Yama Dharma Raja, the duties are powerful.
He has to continuously travel, he is given lot of assistants. यम dhutas are there, he

146
will not come to take a person he will send यम dhuta. That duty is based on that
पुण्यम ्. So कतयव्य पद अथायि ् duties व्यदधात ् | तदात्मािां स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत
इनत is in the तैनतरीय. व्यदधात ् वव+ ध 3rd conjugation root is 4th ध धदानत धत्त its लुन्ग ्
अदधात ् वव is prefix व्यदधात ् is = ववद्वहतवाि ्, allotted. When a person joins a company
he is given a letter of responsibilities. What are your duties when you take over that
position. Every दे वता is frightened also. If I violate भगवाि ् the universal will pullup.
Therefore तैनतरीय भीषास्माद्वातः पवते । भीषोदे नत सूयःय ।. Therefore सूयय चन्ि वायु मत्ृ युधायवनत
पञ्चम इनत ।. Even Yama Dharma Raja is constantly afraid of god. We are afraid of
यम. यम is afraid of ईश्वर:. व्यदधात ् they are employees of भगवाि ्. And so many दे वताs
are there. In इषावाष्य उपनिषद् a group of दे वता: are called प्रजापनत. प्रजापनत refers to
many दे वताs. द्वहरण्यगभय is also called प्रजापनत, sometimes virat is also called प्रजापनत.
In the puranas 14 प्रजापतय: are mentioned दक्ष प्रजापनत etc . Many दे वताs are mentioned
are known by name सांवत्सर:, literally सांवत्सर means a year. One year of 12 months.
It is काल तत्वां. But काल तत्वां is the name of various प्रजापतय: also. In प्रश्ि उपनिषद्
every year is called a प्रजापनत. सांवत्सरो वै प्रजापनत: and in the next मन्रा he said मासोवै
प्रजापनत; in next मन्रा, अहोरारो वै प्रजापनत means day and night. So many प्रजापनतs are
there with their own duties, these दे वताs are mentioned. शाश्वतीभ्यः नित्याभ्यः समाभ्यः
is in तस्मात ्. समाभ्यः = सांवत्सराख्येभ्यः प्रजापनतभ्य a group of प्रजापनत दे वता known as
सांवत्सर प्रजापनत. Here the meaning is not the year. Here it is प्रजापनतs name is सांवत्सर:.
And since years are many. 60 names are there. All of them are प्रजापनत. सांवत्सराख्येभ्यः
प्रजापनतभ्य: प्रजापनत and सांवत्सर. And again Sanskrit students the word समा is स्त्र ्रे शलङ
आकारान्त स्त्रीशलङ्ग: समा शब्द: means a year. The word समा means equal also. When
it means equal it is there in all 3 genders समा: समां समा. But when समा is feminine
gender it has got the meaning of सांवत्सर. Here समाभ्यः सांवत्सराख्येभ्यः प्रजापनतभ्य:.
Sankaracharya has to take into account Sanskrit students. समाभ्यः = सांवत्सराख्येभ्यः =
प्रजापनतभ्य:. Then these प्रजापतय: are given an adjective. शाश्वतीभ्यः. Is in the तस्मात ् =
नित्येभ्य: eternal. These प्रजापनत दे वताs are eternal दे वता:. Now question will come how
can they be called eternal. Other than ब्रह्मि ् no जीव is eternal. Commentators add
eternal is relatively eternal. Because मिष्ु या: have got maximum of 100 years. दे वताs
will survive throughout current creation. दे वताs life is one धश्रवष्ट since they will continue
till प्रलयां, they are called relatively eternal. So what is the bottom line? आत्मा the lord
allotted duties to all the दे वताs. With this the 8th मन्र is also over. Both निगण
ुय ां ब्रह्म
and सगण
ु ां ब्रह्म both have been talked about. Now I will give you the अन्वय: स
पययगात ्.(तद् आत्मा तत्वां) शक्र
ु ां अकायां अव्रणां अस्िाववरां शद्ध
ु ां अपापववद्धां (भवनत) (स: ) कवव: मिीवष:
पररभू: स्वयांभू: (भवनत)) (स: ) कवव: मिीवष: पररभ:ू स्वय्मभू:याथातत्यथ: (भवनत) स:शास्वतीभ्य:

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समाभ्य: अथायि. याथातत्यथ indeclinable adverb to यतता: याथातत्यथ यतता:: ok. Now comes
introduction to the next मन्रा. Big introduction.
अराद्येि मन्रेण सवैषणापररत्यागेि ज्ञािनिष्ठोक्ता प्रथमो वेदाथयः ‘ईशावास्यशमदां सवयम ्. . . मा गध

ृ ः
कस्य न्स्वद्धिम ्’ (ई. उ. १) इनत ।
Once again Sankaracharya is going to ज्ञाि कमय समुच्चय and the refutation
topic. Because of powerful पूवय पक्ष which was prevalent in those days, therefore it is
relevant to discuss. And there is a reason also for discussing. Up to this आत्म ज्ञािां
is talked about from 3rd मन्रा up to 8th मन्रा. And from the 9th मन्रा up to 14th मन्रा,
कमाय and उपासिा are going to be talked about. उपासिा is also another type of कमाय
only. Therefore I will use the word कमाय which is going to be discussed in the following
मन्राs. Therefore there is a challenge in interpretation. For मोक्ष, ज्ञािां alone is enough.
Or कमाय alone is enough. Or combination is required? Because उपनिषद् is मोक्ष शास्त्रम ्.
And इशावास्य is talking about कमाय also from 9 to 14. ज्ञािां also it talks about. Since
both of them are talked about and उपनिषद् doesn’t mention how to employ them even
though certain indications are given there is no direct mention. Because of lack of
direct mention there is misinterpretation possible. Worst misinterpretation is by
samuccayavadi he says this is मोक्ष शास्त्रम ् this talks about ज्ञािां also it is talking about
कमाय also. Therefore मोक्ष requires, both ज्ञािां and कमाय. If ज्ञािां alone is enough उपनिषद्
need not talk about कमाय at all. Because in the entire कमय काण्डां कमाय is talked. उपनिषद्
is ज्ञािकाण्डां. It should have confined only to ज्ञािां. In fact purnamadah must have come
after 8th मन्रा. And instead, उपनिषद् is talking about कमाय. Therefore what is the
conclusion? ज्ञािां alone can never give मोक्ष. You have to do कमाय also. Especially
वैद्वदक कमाय should be combined. Since वैद्वदक कमय should be combined सांन्यास should
not be taken. Because a sannyasi cannot do वैद्वदक कमय. If Sankaracharya are doing
nitya puja it doesn’t come under वैद्वदक कमय. वैद्वदक कमय cannot be done if one takes
सांन्यास. पूवय पक्षी says don’t take सांन्यास. Remain a गह
ृ स्त, continue वैद्वदक कमय also.
Continue Friday evening class also, a combination will produce extraordinary punyam
that will give मोक्ष after death. Now Sankaracharya has to say no, ज्ञािां will give मोक्ष.
कमाय is never necessary after ज्ञािां. And as I add an aside note. Even if कमाय is done
by a ज्ञािी, ज्ञािी need not do. But even if ज्ञािी does कमाय, that कमाय gets a different
designation. कमय आभास. कमाय is not necessary, if at all कमाय is necessary, when? Before
ज्ञािां. कमाय is required for preparing the mind. After ज्ञािां, ज्ञािां कमाय combination is not
there. This message he wants to give. Again he starts. Right from beginning. Atra
means in आद्येि मन्रेण from the first मन्रा of ईशावाश्यां, सवैषणापररत्यागेि by giving up

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all desires. Once desires are given up then कमाय also has no relevance because all
कमायs are meant for fulfilling desires. पर
ु ेण अयां लोक, कमयणा वपतल
ृ ोक, ववद्यया दे व लोक:,
वैद्वदक कमय is for स्वगय, उपासिा is meant for ब्रह्मलोक. Whoever has got to desires for
higher लोका: have to do कमाय. Whereas one who has come for मोक्ष doesn’t have any
such desire ि कमयणा ि प्रजया ि धिेि. He has renounced कमाय and everything required
for कमाय. Which is called सवय एषणा. कमाय एषणा, कमाय फल एषणा. उपासिा एषणा. उपासिा फल
एषणा. पुर एषणा पुर फल एषणा. पुर फलम ् is पुि: मिुष्य जन्म. So पर
ु ेण अयां लोको जय्या
सप्तान्ि ब्राहमणां पर
ु ेण अयां लोको जय्या:. If you get children and raise them properly you
will get मिष्ु य जन्म again. This person doesn’t have desire for all the 3 pairs. पर
ु ,
पुरफलां. कमय, कमाय फलम ्. उपासिा, उपासिा फलम ्. All 3 pairs is not interested. What does
he do? He renounces all of them सवय एषणा पररत्यागेि what should he do? ज्ञािनिष्ठोक्ता
what is ज्ञाि निष्ठा ? Pursuit of मोक्ष has no relevance for me. What about pursuit of
धमायथय काम. It has already lost relevance. Now no pursuit of मोक्ष. This निद्वदध्यासिां,
making every pursuit non relevant. Because I am पण
ू य आत्म एकान्ते सुखमास्यताां परतरे
चेत: समाधीयताां पूणायत्मा सुसमीक्ष्यताां जगद्वददां तिाधधतां दृश्यताां| साधि पञ्चकां this practice is
called ज्ञाि निष्ठा अभ्यास: उिा प्रथमो वेदाथयः which is the meaning of first teaching of वेद.
First teaching in इशावास्य उपनिषद्. How does the मन्रा convey? ‘ईशावास्यशमदां सवयम ्. . .
in fact whole creation is not creation. All the 3 pairs, पर
ु , पर
ु फलां. कमय, कमयफलां. उपासिा,
उपासिा फलां. All the 3 pairs are negated by भाड सामािाधधकरण्यां all the 3 pairs are
negated. In my vision, all of them आत्म एव इदां sarvam. Therefore ईशा आत्मिा वाश्यां,
वाश्यां means शमथ्यात्व निश्चय इनत वेदाथय: not only that. मा गध
ृ ः कस्य न्स्वद्धिम ्’ don’t work
for earning money. Because money is required for कमाय. Since you don’t require कमाय.
You don’t require money. Give up all your wealth. I am not asking you to do that.
Sankaracharya is saying for that person who wants to spend rest of life in निद्वदध्यासिां,
for him वेद is giving this advice. मा गध
ृ ः don’t covet any form of wealth up to this is
ज्ञाि निष्ठा. Then what about other people?
अज्ञािाां न्जजीववषण
ू ाां ज्ञािनिष्ठासमभवे ‘कुवयन्िेवेह कमायणण न्जजीववषेत ्’ (ई. उ. २) इनत कमयनिष्ठोक्ता
द्ववतीयो वेदाथयः ।
So अज्ञािाां for the other ignorant people interested in धमय, अथय or काम or धचत्त
शुद्धध. So for all the ignorant people who are interested in धमायथय काम or who are
interested in धचत्त शद्
ु धध, for coming to ज्ञाि निष्ठा. But they are not now ready for ज्ञाि
निष्ठा. They want ज्ञाि निष्ठा alright. But for that they should prepare. Therefore for
preparation also you require कमाय. Only thing is for other results you require कामय
कमाय. For धचत्त शुद्धध you require निष्काम कमाय. Thus for all these people either sakāma

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कमाय or निष्काम कमाय have been prescribed by वेद. For them निद्वदध्यासिां is not relevant.
So अज्ञािाां न्जजीववषण
ू ाां who wants to live long, to fulfil all their worldly desires. I want
to survive to see उपियिां of my great grandson who is coming from America. Getting
उपियिां here next week and takes sacred thread. Therefore, न्जजीववषण
ू ाां ज्ञािनिष्ठा
समभवे. Since they cannot take to निद्वदध्यासिां or even श्रवणां मििां they are not ready
because धचत्त शद्
ु धध they don’t have. ज्ञाि निष्ठा असांभवे for them what is the advice?
They need not be disappointed. वेद is most inclusive scriptures. Greatest inclusive
scripture is वेद. It caters to materialistic desire also do आवहन्न्त होम तैनतरीय. You will
get plenty of food, nice dress also. Therefore for them कुवयन्िेवेह कमायणण the advice is,
in this world, as long as you are interested any other benefit other than spiritual
benefit. न्जजीववषेत ् may do वैद्वदक कमय. (ई. उ. २) If you don’t do वैद्वदक कमय also and don’t
do vedantic meditation, then chances are you will go astray. That is why they were
always particular, parents were always particular children should belong to one of the
आश्रम:. 4 आश्रमा: are वैद्वदक मागय:, वेद will control people as long as they are in one of
the 4 आश्रमा:. And therefore once they are aged enough, they are particular about
getting married. You should be in गह
ृ स्ताश्रम. If you don’t want to get married they will
ask a person to take िैन्ष्ठक ब्रह्मचयय व्रतां. Then follow िैन्ष्ठक ब्रह्मचयं. If you don’t have
that ब्रह्मचयय व्रतां also then you don’t have गह
ृ स्ताश्रम also. Then chances of going astray
and immorally fulfilling worldly desires can happen. That fear was there. Anyway
कमायणण कुवयि ्. Remaining in one of the 4 आश्रम:. Here ब्रह्मचयय or गह
ृ स्ताश्रम न्जजीववषेत ्
may you desire to live as long as you want because you are within vedic perimeter
you are safe. Thus वेद wants to keep check over the human beings. If somebody
says I don’t have faith in the वेदा:, then वेद says wish you all the best. You get into
trouble, materialistic life means maha samsara. Because desire will get converted into
greed. From that अधमय all of them, bad company, all parties, drinking, betting,
gambling. All those things can come. There may be some people who follow values.
But there is lot of risk involved in that. इनत कमयनिष्ठोक्ता वैद्वदक कमय निष्ठा उिा. What is
that द्ववतीयो वेदाथयः these are the only 2 messages of the वेद, and this निष्ठा Lord
Krishna borrowed in 3rd chapter of the Bhagavad Gita. Swami Dayananda keeps
quoting this sloka all the time. लोकेऽन्स्मन्द्ववववधा निष्ठा पुरा प्रोक्ता मयािघ ।
ज्ञाियोगेि साङ्ख्यािाां कमययोगेि योधगिाम ् ॥ ३ ॥.
Only 2 योगा:. What about उपासिा योग included in कमययोग. What is भन्क्तयोग?
Included in both कमययोग and ज्ञाियोग. There is no भन्क्तयोग outside कमाय निष्ठा and ज्ञाि
निष्ठा. There is no उपासिा योग outside these 2. There is no raja योग outside these 2.
Broadly only 2 योगs Sankaracharya uses the word निष्ठा. Continuing.

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अियोश्च निष्ठयोववयभागो मन्रद्वयप्रदशशयतयोबह
य ृ दारण्यकेऽवप दशशयतः — ‘सोऽकामयत जाया मे स्यात ्’
(ब.ृ उ. १ । ४ । १७) इत्याद्वदिा अज्ञस्य काशमिः कमायणीनत ।
Distinction between 2 lifestyles Swami Dayananda translates निष्ठा as life

style. I add lifestyle and relevant infrastructure. Because any lifestyle goes along with
relevant infrastructure also. Lifestyle + infrastructure = निष्ठा. What is the distinction
between these 2 lifestyles and infrastructure. इशावास्य उपनिषद् doesn’t elaborate.
Because it is a मन्रोपनिषद, small it has only 18 मन्रा:, therefore what does वेदा do?
It takes another wider canvas for elaboration. Another उपनिषद्, बह
ृ दारण्यक उपनिषद्. The
very word बह
ृ त ् indicates very big. बह
ृ दारण्यक is called ब्राह्मणोपनिषद् of शुक्ल यजुवेद. Both
of them belong to the same शुक्ल यजुवेद. What does बह
ृ दारण्यक do? It elaborates.
Sankaracharya says you might not have time to scan बह
ृ दारण्यक. If you search in
बह
ृ दारण्यक it is like searching a needle in a hay stack. Therefore Sankaracharya says
I will pull out the portions distinguishing the 2 lifestyles. अियोश्च निष्ठायो: ववभाग: ववभाग:
means distinguishing. अियो: should go with मन्र प्रदवषयतयो: निष्ठयो:. These 2 निष्ठाs
which are mentioned in first and second मन्रा of इशावास्य उपनिषद्. This difference is
बह
ृ दारन्यके अवप प्रदशशयत:? Clearly dramatically also. How will that person think? How will
a कमय निष्ठा person think? And how will a ज्ञाि निष्ठा person think? Very thinking
matters. Very mind set is different, even though he will not be able to see, because
mind अप्रत्यक्षां. But the mindset is maha different. What is that? Next class we will
see.

ओां पण
ू म
य दः पण
ू म
य द
ू स्
य यपण
ू म
ू म

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18. मन्रा – 9 (22-07-22)
ईशावास्य-भाष्यम ् Page 29 Gorakhpur edition last paragraph at bottom. Introduction to

मन्रा 9.
अियोश्च निष्ठयोववयभागो मन्रद्वयप्रदशशयतयोबह
य ृ दारण्यकेऽवप दशशयतः — ‘सोऽकामयत जाया मे स्यात ्’ (ब.ृ
उ. १ । ४ । १७) इत्याद्वदिा अज्ञस्य काशमिः कमायणीनत ।
The उपनिषद् talked about the 2 योगा: in the first 2 मन्रा:. ज्ञाि योगा: in first मन्रा
and कमय योगा: in 2nd मन्रा. And both these topics are elaborated in the rest of उपनिषद्.
मन्रा no 3 up to मन्रा 8 ज्ञाि योगा: is elaborated. And from मन्रा 9 upto मन्रा 14, कमय
योगा: is elaborated. We have completed the 8th मन्रा, ज्ञािां part is over. Now we are
going to enter 9th मन्रा which is introducing कमय part. Before entering that,
Sankaracharya once again gets involved in his favourite topic of ज्ञाि कमय समच्
ु चय.
This misconception can come because one and the same उपनिषद् is talking about
ज्ञािां also and कमय also. Therefore, a person can conclude both are required for मोक्ष.
We the अद्वैतीि: are willing to agree to that. Both ज्ञािां and कमय are required. We also
emphasise both the yoga. Therefore we don’t have problem w.r.t समुच्चय or
combination. Debate is what type of combination it should be. Here alone there is a
difference of opinion. We advaitins say combination is in the form of a sequential
start with कमय योगा: preparing the mind for ज्ञाि योगा:. Then reduce or renounce कमय
योगा:. And then enter ज्ञाि योगा:. Which is called कमय समच्
ु चय:. Sequential combination.
This is अद्वैतीि: version. Whereas समुच्चयवादी, according to आिन्द धगरर famous समुच्चय
वादी is भास्कराचायय. So भास्कराचायय also talks about combination, not sequential but
simultaneous. Therefore a गह
ृ स्त should do कमय. While doing कमय he should pursue
ज्ञािां. And he should attain ब्रह्म ज्ञािां. अहां ब्रह्मान्स्म इनत ज्ञािां. And he should not stop
with ज्ञािां. He should continue in गह
ृ स्ताश्रम and continue the कमय also. Especially the
word कमय refers to वैद्वदक कमय. Because only then relevance of गह
ृ स्ताश्रम will be clear.
गह
ृ स्ताश्रम should continue. वैद्वदक कमय should continue. This simultaneous combination
of ज्ञािां and वैद्वदक कमय will give a person sufficient पण्
ु यां, that after death he will attain
liberation. This is ज्ञाि कमय सम समुच्चय theory. Following मन्राs give a scope also
because in the following मन्राs the word ववद्या is going to be used. Whether the word

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ववद्या refers to सगुण उपासिां or whether it refers to nirguna ज्ञािां is another debate.
And भास्कराचायय will conveniently translate the word ववद्या in the following मन्रा as ब्रह्म
ज्ञािां. To reinforce his समुच्चय वाद. We will see those details later. अद्वैतीि: says the
word ववद्या which is going to be used in the following मन्रा has nothing to do ब्रह्म
ज्ञािां. It refers to सगण
ु ब्रह्म उपासिां only. Thus the debate is carried on. And therefore
in the form of an introduction once again Sankaracharya criticises समुच्चय theory. I
will also like to add some note which I had added before. Being important I will
repeat that. The समुच्चयवाद, सम समुच्चय वाद simultaneous combination can be negated
by 2 different arguments. One argument is that ज्ञािां need not be combined with कमय.
So the word we use is need not be combined and reason he gives is once ज्ञािां
comes, one will attain मोक्ष because the very knowledge is I am already liberated.
Since jnanam gives me मोक्ष, I will not look forward to मोक्ष and try to combine
something. Combination is required when ज्ञािां is inefficient to give मोक्ष, another
booster dose. Booster is not required. ज्ञािां can do the job. Therefore we can say
ज्ञािां and कमय need not be combined. Instead of using this argument, Sankaracharya
uses another argument. ज्ञािां and कमय cannot be combined. Instead of need not be.
He takes the route of cannot be. And naturally he has to give the reason why
knowledge and कमय cannot be combined. Reason is because they are totally different.
And the advaitin condemnation is even though ज्ञािां and कमय occur in the वेदा: and
even though वेदा as a whole is one शास्रां, we advaitins claim that ज्ञािां and कमय
should be treated as 2 different शास्रांs. वैद्वदकत्वे अवप they should be treated as 2
different branches of science. Naturally question comes why should we treat them?
All these are technical topics. Reason is अिुबन्ध चतष्ु टय भेदात ् शास्त्र भेद:. What is
अिुबन्ध चतुष्टय. 4 fold factors which shows uniqueness of the शास्रां. Each शास्रां has
got its own unique अिुबन्ध चतुष्टयम ्. If अिुबन्ध चतुष्टयम ् differs the शास्त्रां differs.
Sankaracharya or अद्वैतीि: convention is कमयकाण्ड has got distinct अिब
ु न्ध चतष्ु टयम ्,
we saw in introduction to इशावाश्य. And jnana kanda has got distinct अिुबन्ध चतुष्टयम ्.
What are those 4 factors CBSC. Candidate, benefit, subject matter and connection.
अधधकारी प्रयोजिम ् ववषय: सांबन्ध; all these 4 are different. We elaborately establish how
each one is different which I am not going to go into. Assuming either your memory
is strong or your notebook is safely there. And in this we are connecting on अधधकारी
ववरोध. Candidate himself is different. For कमयकाण्ड the candidate is one who doesn’t
have साधि चतष्ु टयां. In ज्ञाि काण्ड the candidate is साधि चतुष्टय सांपन्ि:. Thus candidate
being different it cannot be combined by one and the same person. One is meant
for one candidate. Another is meant for another candidate. One and the same
candidate cannot combine that. Or one and the same candidate can combine at

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different times. He should follow कमय शास्रां prepare the mind. Reduce the कमय शास्रां or
कमय. Then enter the ज्ञाि काण्डम ्. So either 2 candidates follow these 2 शास्रां or one
and the same candidate follow at two different times. As junior student he follows
one शास्र, as a senior student he follows the other शास्त्रां. Thus candidates are different.
They are diagonally opposite रागी and ववरागी. रागी means one who has got attachment
to family. And with अहांकार ममकार. ववरागी is the non-attached. So this much is nice.
You can tell, everybody can start with कमयकाण्ड. Become a senior student and come
to ज्ञाि काण्ड. This is the safe. But Sankaracharya takes a different dimension. Instead
of saying रागी is candidate for कमयकाण्ड, and ववरागी is a candidate of ज्ञाि काण्ड.
Sankaracharya differentiates रागी and ववरागी in terms of their very आश्रम itself. So in
the concept of candidate भेद, Sankaracharya brings in the very आश्रम भेद:. And there
are some आचायाय:, while talking about साधि चतुष्टयां, there is the third one called शमाद्वद
षट्क सांपवत्त. There शमाद्वद षट्क सांपवत्त. शम: दम उपरम: and what do they do? They translate
the word उपरम as सांन्यास. उपरमां means அடங்கறது. Sankaracharya introduces a new
dimension to समुच्चय वाद. What is it? While he talks about difference of the 2 शास्रांs.
He talks about अिुबन्ध चतुष्टय भेद. In that context he talks about अधधकारी भेद. In that
context he talks about आश्रम भेद. And this he brings in to show case the difference,
very dramatically and clearly. कमयकाण्ड means गह
ृ स्ताश्रम. ज्ञाि काण्ड mean sanyasa
ashrama. So thus he brings in आश्रम भेद topic and in support of that he quotes the
उपनिषद् मन्रा. And this is his ब्रह्मास्त्रां against the भास्कराचायय समुच्चय वाद. And this is a
powerful argument to dismiss the पव
ू प
य क्षक्ष but as I said before this can create some
confusion among the people. This is a powerful argument to refute भास्कराचायय समुच्चय
वादी. Therefore Sankaracharya whenever he gets an opportunity he introduces this
topic. As I said there is a fall out which can be a misconception. What is that?
Sankaracharya says कमयकाण्ड and गह
ृ स्ताश्रम go together, ज्ञाि काण्ड and सांयाश्रम go
together. And therefore what will be the misconception? All गह
ृ स्तs conclude we should
never study प्रस्थाि रयां. Therefore what happens and what has happened is, many
people have concluded गीता means सांन्यास. And if anybody suggests गीता, they get
frightened also. And in fact many family members don’t allow their people to come
to गीता, उपनिषद् etc. Thus गीता and उपनिषद् remained only with सांन्याशसि:. In many
households, Swami Dayananda says I have never heard word उपनिषद् until I attended
Swami Chinmayananda’s मुण्डक उपनिषद् lectures. Born in a traditional family in village
and all आचार अिुष्ठाि is there. Swamiji says I have not even heard the word मुण्डक
उपनिषद् until I heard that some Swami is giving lectures. Swami Chinmayananda
brought to public. Misconception can be a गह
ृ स्त will never be exposed to scriptures.
That means Hindus majority will not come to ईशा or उपनिषद्. Even though Lord

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Krishna tries to change that attitude. But to know this change they should study
Bhagavad Gita. अन्योन्य आश्रम. If you want to get this आश्रम भेद need not be rigid.
We will know if we come to Bhagavad Gita. But only if we come to Bhagavad Gita,
we will break the misconception. In the Bhagavad Gita alone Lord Krishna clearly
talks about गह
ृ स्त ज्ञािी. In the 4 chapter,
th
गतसङ्गस्य मक्
ु तस्य ज्ञािावन्स्थतचेतसः ।
यज्ञायाचरतः कमय समग्रां प्रववलीयते ॥ २३ ॥.
In fact you can do homework also. In Bhagavad Gita where and all गह
ृ स्त
ज्ञािी has been mentioned by Lord Krishna. Thus Lord Krishna tries to break the
misconception. Still the misconception is very much rampant. That many think that
Bhagavad Gita and उपनिषद्s are meant for सांन्याशसि:. Or maximum मण्
ु डक उपनिषद् they
will say after retirement. And if youngsters come to Bhagavad Gita people are
surprised. Did you have any family problem? Therefore these portions I am giving a
warning, that Sankaracharya will repeatedly point out गह
ृ स्त and कमय, सांन्यास and ज्ञािां.
He will keep on repeating this idea. You should not get the misconception, please
come to next class. You can also attend without being a सांन्यासी. But Lord Krishna
gives a note. You can become an internal सांन्यासी. For that also he gives a very
important Bhagavad Gita श्लोक.
ज्ञेयः स नित्यसांन्यासी यो ि द्वेन्ष्ट ि काङ्क्षनत ।
निद्यवन्द्वो द्वह महाबाहो सख
ु ां बन्धात्प्रमुच्यते ॥ ३ ॥.
You can be a सांन्यासी by renouncing attachment. By renouncing attachment
which is, attachment belongs to body or mind? It belongs to mind. And then
attachment to whom? We have only hatred with neighbours often. Lord Krishna says
असन्क्तरिशभष्वङ्गः पर
ु दारगह
ृ ाद्वदषु be a गह
ृ स्त. Be detached from family members, don’t
tell your family members. Like the water drop on a lotus leaf. Water is there. Lotus
leaf is associated with water. पद्मपरशमवामभस: be a like lotus leaf. Let the family
members be around. Remember they are children of god. They are temporarily with
you because of your कमय. They all will leave you. Or you will have to leave them.
May you have a सांन्यासी mind set as a गह
ृ स्त, you can study. Therefore holding on
to those Bhagavad Gita श्लोक, I am teaching the गह
ृ स्तs also. But if you read the
following version, Sankaracharya will keep on emphasising सांन्यासी. With warning, I
am entering this portion. So बह
य ृ दारण्यके means सांन्न्यासां has come it means. Let us
enter.
अियोश्च निष्ठयोववयभागो मन्रद्वयप्रदशशयतयो nishtha means yoga here. Between these

योगा:, कमय योगा: and ज्ञाि योगा: which are revealed in first 2 मन्रा; इशावाश्य and कुवयन्िेवेह

155
बह
य ृ दारण्यकेऽवप दशशयतः it has been revealed in बह
ृ दारण्यक and as I said in last class
dramatically. And where is it shown? — ‘सोऽकामयत जाया मे स्यात ्’ (ब.ृ उ. १ । ४ ।
१७) इत्याद्वदिा बह
ृ दारण्यक 1-4-17. पुरुषववध ब्राहमणां. आत्मैवेदमग्र आसीदे क एव आत्मा The जीवात्मा
was there as bachelor ब्रह्मचारी एक: एव. And what is bachelors desire? Is it मोक्ष. No.
सो कामयत जाया मे स्यात ्. May I get a partner. अथ प्रजा येयेनत after getting a partner, let
me have my children वांस ववृ त्त. So अथ पुर मे स्यात ्. अथ ववत्तां मे स्यात ्. Once family comes
I should have money. And as it becomes more and more materialistic society, monthly
income required for a decent family life goes to several zeroes. Therefore I should
earn more and more. अथ कमय कुवी येयेनत. Therefore let me do कमय. Let me earn
money, let me do वैद्वदक कमय, also for the sake of various benefits. And the उपनिषद्
says if a person doesn’t have any one of them. If wife is not there or children are
not there कृत्स्िा एवात मन्यते he looks upon himself as an incomplete one. And the
उपनिषद् says if there is no one to marry you and therefore no children. I will give
you one उपासिा. मि एव आत्मा. That body is आत्मा, मि: is wife etc. various limbs are
visualised as the family members. Why? Because this person feels incomplete. From
this it is very clear Sankaracharya says while कमय, money etc, are sought after by
someone who is ignorant of himself, and who has desire for धमय अथय काम, whoever
doesn’t have वैराग्यां. And Therefore, गह
ृ स्ताश्रम and कमय, will go together. Because that
is his desire. So इत्याद्वदिा अज्ञस्य ajnanah means ignorance. I am पूण:य ignorance. I
don’t need anyone to complete myself. He doesn’t know पूणत्य वां is possible by ज्ञािां.
By seeking मोक्ष he doesn’t have that ज्ञािां. Desire for मोक्ष, desire for ज्ञािां he doesn’t
have. Therefore अज्ञस्य काशमिः कमायणीनत very clear that he doesn’t have साधि चतुष्टयां.
This is one part connecting कमय and गह
ृ स्ताश्रम . Continuing.
‘मि एवास्यात्मा वाग्जाया’ (ब.ृ उ. १ । ४ । १७), (ब.ृ उ. १ । ५ । २) इत्याद्वदवचिात ् अज्ञत्वां काशमत्वां

च कमयनिष्ठस्य निन्श्चतमवगमयते । तथा च तत्फलां सततान्ि सगयस्तेष्वात्मभावेिात्म स्वरूपावस्थािम ् ।
The same उपनिषद् says मि एवास्यात्मा since he doesn’t have family members
he is advised the उपासिा in which he visualises mind as his wife. And he hopes to
think that his wife’s mind will be obedient. He wants the external wife to be obedient,
which doesn’t happen. Then he tries the mind, the wife to be obedient. Therefore he
practices उपासिा which is again revelation of his ignorance. He doesn’t say I am
ब्रह्मि ्. He practices मि: एव आत्मा promoting अहां कार. And वाग्जाया’ (ब.ृ उ. १ । ४ । १७), (ब.ृ
उ. १ । ५ । २) आत्मा means mind, I am the mind. वाक् is my wife. जाया. वाक् जाया.
Because वाक् reflects the intention of the mind. And wife is supposed to reflect the
intention of the husband because it is a team work वाक् जाया प्राण: प्रजा:, that is how

156
मन्रा goes. प्राणा are the children. This is the visualisation उपासिा prescribed. From all
this, it is clear अज्ञत्वां काशमत्वां this person is ignorant and desirous. काशमत्वां doesn’t
mean desire of मोक्ष but desirous of धमय अथय or काम sense objects. काशमत्वां च कमय
निष्टस्य गह
ृ स्तस्य for a कमयनिष्ठ who is a गह
ृ स्ता च कमयनिष्ठस्य निन्श्चतमवगमयते their
connection is very clear. Very गह
ृ स्तश्रम reveals अज्ञात्वां and काशमत्वां for such a life,
result is going to be another जन्म, not मोक्ष. And through this he desires 3 types of
लोक. That is also said in बह
ृ दारण्यक सततान्ि ब्राहमणां, वप्रयोवाव लोका मिुष्यलोका वपतल
ृ ोक
दे वलोक सोऽयां मिुष्यलोका पुरेिैव जय्या. By raising good children you will get next मिुष्य
जन्म and कमयणा वपत ृ लोक. By कमय we get स्वगय लोक, वपत ृ लोक means स्वगय लोक and
ववद्यया means कमय उपासिा समुच्चयेि दे व लोक: means ब्रह्म लोक. Thus a गह
ृ स्ता by these
3 methods, through children or through वैद्वदक कमय or वैद्वदक कमय उपासिा समुच्चय he
doesn’t get मोक्ष. He gets next जन्म. And what type of next जन्म? That is also
elaborately described in the next section of बह
ृ दारण्यक. तस्य च फलां and benefit of this
गह
ृ स्तश्रम, पुर कमय and उपासिा. What is the फलम ्? तथा च तत्फलां सततान्िसगय
Sankaracharya sees बहृ दारण्यक terminology. The next section in that बह
ृ दारण्यक portion
is called सप्तान्ि ब्राहमणां. The first chapter has got 6 sections. Where the 4th section is
called पुरुषववध ब्राहमणां. This portion comes in that 5th section called सततान्ि ब्राहमणां.
Sankaracharya takes all these for granted. He doesn’t explain what is सप्त. सततान्िम ्
means seven food. Seven types of food. In बहृ दारण्यक 5th chapter the entire creation
is described as सतत अन्िां. सतत भोग्य पदाथय seven types of भोग्य. One type of मिुष्य
अन्िां. Called मिष्ु य भोग्य पदाथय: which is experienceable by मिष्ु य. 2 types of दे व भोग्य.
दे व अन्िां. Which is offering given to 2 types of ritual, दशय ritual and पौणयमासी ritual. दशय
पूणम
य ाशाभ्याां. दे वाि ् get their अन्िां. In the Bhagavad Gita, दे वान्भावयतािेि ते दे वा भावयन्तु
वः . 1. मिुष्य अन्िां. 2 दे व अन्िां. Then third one is पशु अन्िां. पशु means animals. 3 types
of living beings. So मिुष्य, दे व and पशु. मिुष्य and पशु, one अन्िां each. For दे व 2
अन्िांs. Totally 4 अन्िांs, 1 मिष्ु य अन्िां, 2 दे व अन्िां. 1 पशु अन्िां. And what is मिष्ु य अन्िां.
The उपनिषद् says व्रीद्वह varieties of grain indicating, according to उपनिषद् we are
supposed to be vegetarians वरीह्याद्वदकां rice etc. मिुष्य अन्िां. दे व अन्िां दशय पूणम
य ाश. पशु
अन्िां it says the milk of the mother. So that is पशु अन्िां. Especially when पशु means
when it is small. Thereafter 3 of them जीवात्मा अन्िां. अन्िां of the जीवात्मा. And what
are they? Our own मि: वाक् प्राण: we are experiencing our own body. Which is भोग्य
पदाथय. We experience sukham through the body, initial part of life. We experience
द:ु खां. जन्म मत्ृ यु जरा व्याधध, and मि: is another भोग्य. Our own mind is our भोग्य पदाथयम ्.
The mind gives us suffering in the form of varieties of emotions. All because of
what? कमय we have got this भोग्यम ्. And finally प्राण:. All these are very elaborately
talked about in the सततान्ि ब्राह्मणां. Sankaracharya writes very elaborate commentary

157
and वानतयककारा. Sureshvaracharya writes hundreds of verses. And here an aside
note. Not required for ईशावाश्यां. But I will give you an aside note. In the beginning
the उपनिषद् starts saying the जीव creates the world. For his own experience. The जीव
creates his own world for experience. And what is the aside note I want to highlight
is, normally we say भगवाि ् creates the world. Everybody in all religion, who created
the world? भगवाि ्. Then we will ask why did he create? And creates problem for me.
And all religions and religious people assume भगवाि ् created the world. We also say
அவைன்றி ஓரணுவும் அள யொது. But Hinduism, especially वेदान्ता highlights a very
important point. भगवाि ् can never create a world by himself. भगवाि ् can never create
a world by himself. For creating a world he requires a very important factor. That
alone determines the type of world. Variety, higher लोक full of enjoyment. Lower लोकs
full of suffering, varieties of diseases, natural calamities. If the variegated world,
multifarious world, if भगवाि ् should create he should have a basis for that. And without
that factor भगवाि ् cannot create even a blade of grass. And you know what is that
factor? कमय. कमय is required. Higher लोकs are created out of पुण्यां. Lower out of पापां.
पुण्येि पुण्यां पापेि पापां उभयां एव मिुष्य लोक question comes from where does भगवाि ् get
कमय? And भगवाि ् cannot create कमय. भगवाि ् can never create पुण्यां, even though he is
omniscient and omnipotent. भगवाि ् cannot create पण्
ु यां. भगवाि ् cannot create पापां.
Register. Why? Because पुण्यां and पापां can be generated only if कतत्य ृ वां is there. That
is why जीवन्मक्
ु ता doesn’t produce आगाशम because he doesn’t have कतत्य ृ वां. कतत्य ृ वां is
the basis for creating पण्
ु यां and पापां. भगवाि ् cannot have कतत्य ृ वां. कतत्य ृ वां means doership.
भगवाि ् cannot have कतत्य ृ वां. Because कतत्य ृ वां is based on self-ignorance. And poor भगवाि ्,
doesn’t have self-ignorance, in which we are very rich. भगवाि ् doesn’t have ignorance.
भगवाि ् doesn’t have कतत्य ृ वां. भगवाि ् cannot produce even a dash of पण्
ु यां or पापां. If पुण्यां
and पापां are not there, भगवाि ् will not have the basis for the blueprint for the
creation. Now the question is who provides the blueprint? जीव. And who creates this
जीव? What is wrong answer? भगवाि ् creates जीव is the wrong answer. Never say
भगवाि ् creates जीव. जीव is अिाधध. And this अिाधध जीव provides अिाधध कमय. अिाधध जीव
is collective singular. Not one जीव. Infinite जीवs. The collective अिाधध जीवs provide
the पुण्य पापां blueprint. Based on that भगवाि ् creates. Therefore जीव can challenge
भगवाि ्. Without my help can you create? Therefore, note, creation is a joint venture.
Nobody says this. Creation is a joint venture which is the joint venture between
भगवाि ् and जीव. अिाधध भगवाि ् and अिाधध जीव together creates the world cyclically.
For that 2 प्रमाणम ्. One is सततान्ि ब्राहमणां. Very beginning is यत्सततान्िानि मेधया
तपसाजियन्त्पता. Sankaracharya says वपता there means जीव मेधा and तपस ् means कमय
and उपासिा. सप्तान्ि ब्राहमणां is the प्रमाणम ् to show creation is a joint venture. And

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second प्रमाणम ् is 15th chapter of the Bhagavad Gita. There in first shlokah ऊध्वयमूलमधः
शाख, भगवाि ् is said to be cause of creation सामान्य कारणां. In 3rd मन्रा Lord Krishna
says अधश्च मूलान्यिुसन्ततानि कमायिुबन्धीनि मिष्ु यलोके ॥२॥ मिुष्य लोके here is another मूलां
which is provided by मिुष्य लोके, the पुण्य papa कमयs provide another मूलां. Thus ईश्वर
is one मल
ू ां. जीव and its कमय are another मल
ू ां. Therefore creation is joint venture.
Therefore if we are suffering, don’t blame भगवाि ् alone. भगवाि ् will not give suffering
unless we have provided पापां blueprint. This is the importance of सप्तान्ि ब्राहमणां. He
says that this मिष्ु य who is अज्ञ and काशम who doesn’t come to आत्मा ज्ञािां. By
remaining a कमी raising children doing ritual doing उपासिा becomes responsible for
सततान्ि सगं. What is जीवात्माs 3 अन्िांs? मिुष्य अन्िां we said 2 दे व अन्िां we said. One
पशु अन्िां we said. जीवात्मा अन्िां called आत्मा अन्िां is 3. वाक् , मि: and प्राण:. These 7
अन्िां are created by the जीवात्मा. Which is the result of कमय. सततान्ि सगय तत ् फलम ्. Tat
फलम ् means कमय उपासिा फलम ्. And not only I create this. In next जन्म also I create
all of them. And I identify. Now I identify with this body. In the next जन्म I identify
with another body. When I go to next धश्रन्ष्ट not only body is different. सूक्ष्म शरीरां also
becomes a different सूक्ष्म शरीरां . In the next धश्रन्ष्ट, धश्रन्ष्ट after धश्रन्ष्ट, I keep on changing
स्थूल शरीरां and सूक्ष्म शरीरां . All these are stored in कारण शरीरां safely. कारण शरीरां bank
which is the Swiss bank. Secret bank because nobody knows what is the account
there. In every जन्म, तेषु, सततान्ि सगय full stop. And तेषु means in the seven अन्िां,
आत्मा भावेि अहां कार, ममकार भावेि अवस्थािां abiding there, instead of ब्रह्मणण अवस्थािां सतत
अन्िेषु अवस्थािां. आत्मा स्वरूपेण means अहां कार ममकार भावेि. इत्यथय:. Whereas this is the
story of गह
ृ स्ता. Whereas some in ब्र्ह्मच्र्याश्रम were exposed to वेद अध्ययिां. They were
exposed to वेदान्त अध्ययिां when they studied different उपनिषद्s, they read the मन्रा,
ि कमयणा ि प्रजया धिेि त्यागे िैके अमत
ृ त्व मा िशु: वेदान्त ववज्ञाि सनु िन्श्चताथाय सांन्यास योगात ्.
For these ब्रह्मचारी:, Sankaracharya is assuming informed brahmachari and who has
got reasonable sadhana chathustaya sampattih because of poorva जन्म. Therefore ि
कमयणा and वेदान्त ववज्ञाि strike his mind instead of entering गह
ृ स्तश्रम from ब्रह्मचयायश्रम,
one big leap to सांन्यास आश्रम. Saying what am I going to get out of children? What
am going to get out of money, what am I going to get out of कमय क्रकां प्रजया कररष्याम
which is going to quote. We will see. From गह
ृ स्ता to informed ब्रह्मचारी he goes to.
We will read. I will introduce this.
जायाद्येषणारयसांन्यासेि चात्मववदाां कमयनिष्ठाप्रानतकूल्येि आत्मस्वरूपनिष्ठै व दशशयता — ‘क्रकां प्रजया

कररष्यामो येषाां िोऽयमात्मायां लोकः’ (ब.ृ उ. ४ । ४ । २२) इत्याद्वदिा ।

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As a contrast he shows informed and mature ब्रह्मचारी जायाद्येषणारय सांन्यासेि
पुरैषणाय च ववत्तैषणाय च लोकैषणाय च. लोक means मिुष्य लोक वपत ृ लोक दे व लोक all the 3
लोकs is not interested in. जायाद्वद - जाया means wife. आद्वद means children etc. एशि
रय सांन्यासेि च that चकार indicates in the same बहयदारन्यक उपनिषद्, आत्मा ववदाां आत्मववद्
means informed brahmachari who has understood my goal is self-knowledge. So he
does have aparoksa jnanam. But he has sufficient knowledge that self knowledge will
liberate me. This is called sannyasa ashrama jnanam. Paroksa jnanam. So he has
enough knowledge that I am ignorant of the self. It is self ignorance that is binding
me. What I require is self-knowledge. Self-knowledge requires गुरु and शास्र ववचार. In
ब्रह्मचयायश्रम, he had वेद पूवय भाग गुरु. From वेद पूवय भाग गुरु he goes to, one गुरुकुलां to
another गुरुकुलां. गुरुकुलां no 1. to गरु
ु कुलां no 2. I want to go to वेदान्ता गुरु. इनत आत्मववदाां
आत्मववद् means one who has got general knowledge that self-knowledge will liberate.
कमयनिष्ठा प्रानतकूल्येि as opposed to कमय काण्ड अिुष्ठान्म. So कमयमागय that life style and
that infrastructure. The infrastructure is गह
ृ स्तश्रम and वैद्वदक कमय अिुष्ठािां both he turns
away from. प्रानतकूल्येि means going in the opposite direction. आत्मस्वरूपनिष्ठै व दशशयता
he goes to a गरु
ु . अदीद्वह भगवो ब्रह्म ववद्याां वररष्टां सोऽहां भगव शोचाशम तन्िमा भगवाि ् सोहश्च पारां
तरनत सोऽहां आत्मववत श्रुतां etc. so this is one. Thus Sankaracharya emphasises the आश्रम
contrast here. Details in the next class.

य यपूणम

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19. मन्रा – 9 (29-07-22)
इशावाश्य भाष्यां page 30 second para

जायाद्येषणारयसांन्यासेि चात्मववदाां कमयनिष्ठाप्रानतकूल्येि आत्मस्वरूपनिष्ठै व दशशयता —
‘क्रकां प्रजया कररष्यामो येषाां िोऽयमात्मायां लोकः’ (ब.ृ उ. ४ । ४ । २२) इत्याद्वदिा ।
Before continuing I would like to deal with a word which I have left out. I had
said I will tell later and forgot. Therefore, some diligent students who are closely
following reminded me. That word occurs in page 29, भाष्यां top line. सवयज्ञत्वात ्. Here
भाष्यकार is commenting upon the description of आत्मा and ब्रह्मि ् in मन्रा 8. In the first
half of मन्रा, निगुण
य ां ब्रह्म is talked about. Second half of मन्रा, same ब्रह्मि ् is described
as सगुणां ब्रह्म in association with maya. In that description कवव: मिीवष पररभू: स्वयांभु:
etc. ब्रह्मि ् with maya is omniscient omnipotent etc. and ब्रह्मि ् alone allots responsibility
to various दे वता:, यकाक्ष्यत: अथायि ् व्यधताि. अथायि ् means responsibility. Each दे वता: is
allotted different duties in keeping with their status, in keeping with the degree of
पुण्यम ् they have done. That means भगवाि ् should know which दे वता: has done which
amount of पण्
ु यम ्. Depending on that level only powers are given, responsibilities are
given. भगवाि ् or ब्रह्मि ् knows what are the पुण्यम ् done by which दे वता:. Naturally
question will come, how will भगवाि ् know what type of पुण्यम ् is done by what type
of दे वता:? Because पुण्यम ् and papam are called अदृष्टां . That which cannot be known.
So when पुण्य पापम ्s are अदृष्टां , how can भगवाि ् know? For that Sankaracharya gives
answer. पण्
ु यम ् and पापम ्s are adrishtam for the जीव. जीव cannot know पण्
ु यम ् and पापम ्
of not only other people, जीव doesn’t know his own पुण्य पापम ्. Suddenly problem
comes from nowhere. Because some पापम ् is fructifying for the जीव. पुण्य पापम ्s are
अदृष्टां . For भगवाि ् nothing is अदृष्टां , सवयज्ञत्वात ्. भगवाि ् being omniscient there is nothing
भगवाि ् doesn’t know. भगवाि ् knows पुण्य पाप level of दे वता: also. In keeping with that
he gives powers to दे वता: as well as responsibilities. To indicate पुण्य पापम ् is not
अदृष्टां for भगवाि ्, the word सवयज्ञत्वात ् is used in that context. So that is the word left
out. Now we will come back to our topic. We are in the introduction to verse 9.
Because 9 onwards topic is changing from ज्ञाि योग to कमययोग. And in the introduction,
Sankaracharya wants to say that this कमययोग is relevant only for अज्ञािी. कमय is, or

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कमययोग is not at all relevant for ज्ञािी. Why? Because ज्ञािी will get the पुरुषाथय of मोक्ष,
by केवल ज्ञािां itself. They don’t have to combine कमय for the sake of मोक्ष. Not only
they need not combine कमय. In addition to that they cannot combine also. Because
ज्ञािां and कमय are opposed to each other. And to establish this, Sankaracharya is
taking up the पव
ू य पक्ष of ज्ञाि कमय समच्
ु चय वादी who talks about the combination.
Sankaracharya is refuting that. We may wonder that the समुच्चय वादीs are there only
during Sankaracharya’s time. Or are there समुच्चय वादी now also. Those who combine
ज्ञािां and कमय. So we will be surprised to note that not only during Sankaracharya’s
time even now the debate continues. There are people who are for the ज्ञाि कमय
समुच्चय. They are समुच्चय वादी. For example, in one of the Ramakrishna mut
publication of इशावाश्य उपनिषद् the author is giving an Appendix at the end of the
उपनिषद्. And at the end, in that appendix he vehemently argues for ज्ञाि कमय समुच्चय
वाद. Sankaracharya takes so much pain to refute समच्
ु चय वाद in almost all his भाष्यां.
But in spite of such an elaborate discussion I want to point out even now there are
debates where they claim समुच्चय is possible. समुच्चय cannot be refuted. In that
appendix that swami strongly argues for समुच्चय वाद and strongly disagrees with the
argument given by Sankaracharya. In fact reading those portions are useful for us
to know whether we have understood Sankaracharya’s भाष्यां clearly or not. Still there
are people who argue for समुच्चय वाद. Who disagrees strangely with Sankaracharyas
argument. Therefore समुच्चय वाद निषेद is relevant even now. Also there is another
reason for the समच्
ु चय वाद negation. What is the reason? Because of the मन्राs
occurring in the following portions from 9th मन्रा up to 14th. In these portions उपनिषद्
itself talks about 2 combinations, समुच्चय. In the first 3 मन्रा: it talks about कमय उपासिा
समुच्चय:. कमय means वैद्वदकां कमय. उपासिा means वैद्वदकां उपासिा. कमय उपासिा समुच्चय is
topic number one in the following potions in first 3 मन्रा:. In the next 3 मन्रा:, उपनिषद्
talks about the combination of 2 उपासिाs. First कमय and उपासिा combination. And
thereafter 2 उपासिाs combination. द्वहरण्यगभय उपासिा. And प्रकृनत उपासिा. कमय उपासिा
समुच्चय and उपासिा िय समुच्चय is going to be the topic occurring in the following
portions as a part of कमययोग discussion. In that, उपनिषद् itself is doing a mischief.
Creating a confusion. And the उपनिषद् mischief is what? उपनिषद् wants to talk about
कमय, उपासिा समुच्चय. Instead of using the word उपासिा, उपनिषद् sees the word ववद्या
or ज्ञािां. ववद्या means ज्ञािां. Therefore उपनिषद् is talking about कमय ज्ञाि समुच्चय. ज्ञािां
means उपासिां, instead of using the word उपासिा, उपनिषद् is using the word ववद्या.
ववद्या means ज्ञािां. And therefore उपनिषद् itself is talking about कमय ववद्या समच्
ु चय: or
कमय ज्ञाि समुच्चय. Or ज्ञाि कमय समुच्चय:. And therefore those मन्रा: will become very
handy for समुच्चय वादी. He will strongly say उपनिषद् itself has said. Open your eyes

162
and see. And therefore उपनिषद् talks about कमय ज्ञाि समुच्चय. And therefore
Sankaracharya has to take extra struggle to introduce 2 meanings of the word ज्ञािां.
The word ववद्या in the वेद and the word ज्ञािां in the वेद has got 2 meanings. One
meaning is ज्ञािां itself. One meaning of ज्ञािां is knowledge. What is the second meaning
of the word ज्ञािां? Meditation. Meditation means सगण
ु meditation. One meaning of ज्ञािां
is निगण
ुय knowledge. निगण
ुय ब्रह्म knowledge. Another meaning is meditation on सगुणां
ब्रह्म. Sankaracharya says you have to take the appropriate meaning in the context.
So when the उपनिषद् says कमय ज्ञाि समुच्चय. There the word ज्ञािां should refer to
निगुण
य ब्रह्म ज्ञािां or सगण
ु ब्रह्म उपासिम ्? Sankaracharya says I should refer to सगुण
ब्रह्म उपासिा only. Logic behind it is, all technical मीमाांसा discussion. In fact these are
some of the reasons I don’t include इशावाश्य उपनिषद् in my regular group of 6 उपनिषद्s.
Because heavily academic discussions. Can कमय and सगुण उपासिा be combined,
because both requires अहां कताय notion. कमय also requires कतत्य ृ व भाविा. सगण
ु उपासिा
also requires कतत्य ृ व भाविा. कतत्य ृ व भाविा being common to both they will go together
very well. They are friendly birds having same feather. कतत्य ृ व भाविा feather. When
you say कमय ज्ञाि समुच्चय, कमय सगुण ब्रह्म उपासिा समुच्चय if you take, it will gel well
because both require कतत्य ृ व, whereas you should not take the meaning of ज्ञािां as
निगण
ुय ब्रह्म ज्ञािां. Because in निगण
ुय ब्रह्म, ज्ञािां कतत्य ृ वम ् is negated. निगण
ुय ब्रह्म and
कतत्य ृ वम ् cannot go together. Whereas कमय requires कतत्य ृ वम ्. निगण
ुय ब्रह्म उपासिम ् negates
कतत्य ृ वम ्. Therefore, कमय and निगुण
य ब्रह्म ज्ञािां is a combination of कतत्य ृ वम ् and अकरत्ुय वां.
That won’t gel. Like in the Vicharasagara class we talk about भेदा, अभेदा वाद. You
cannot combine भेदा and अभेदा. Similarly, कतत्य ृ व and अकरत्ुय वां. Therefore Sankaracharya
says उपनिषद् does talk abut कमय ज्ञाि समुच्चय. That ज्ञािां is not the ज्ञाि योग ज्ञािां.
Discussed from मन्रा 3 to मन्रा 8. That निगुण
य ब्रह्म ज्ञािां don’t bring here. Because that
is a totally different topic. Here in कमययोग portion when we talk about कमय ज्ञाि समुच्चय,
the ज्ञािां refers to सगण
ु ishvara उपासिा. Therefore, ज्ञाि कमय समच्
ु चय of पव
ू य पक्ष is समच्
ु चय
because he translates ज्ञािां as निगण
ुय ब्रह्म ज्ञािां. Now why निगण
ुय ां ब्रह्म ज्ञािां and कमय
cannot be combined? The 2 शास्त्राणण are different. One is कमय काण्ड शास्रां, another is
ज्ञाि काण्ड शास्रां. अिुबन्ध चतुष्टयां is different. अधधकारी is different. प्रयोजिां is different.
सांबन्ध is different. They are opposed to each other. While talking about the opposition,
Sankaracharya wants to add one more opposition. The very infrastructure required
for both are prescribed by sastra. The very infrastructure, mindset, lifestyle are also
different. MIL. Mindset, infrastructure, lifestyle. Indicated by the 2 आश्रमा: associated
with कमय काण्ड and ज्ञाि काण्डम ्. कमय काण्ड is associated with गह
ृ स्ताश्रम. And ज्ञाि काण्ड
is associated with सांन्यास आश्रम. These 2 आश्रमा: differ in MIL. Sankaracharya says
this आश्रमा: difference is dramatically indicated in Brihadharanyaka, 2 quotations which

163
we are seeing. In one आश्रमा: the very candidate is looking for a life partner, children
and wealth. I want wife, I want children, I want to work and earn. जायामेत्यात ् अत राजा
येयेया अत ववत्तां मे स्यात ् अत: कमय कुवीय आत्मा वेदमग्रआसीत ् एक एव. And what was his
mindset? जायामेत्यात ् let me marry. Let me have children अत: प्रजायेये अत ववत्तां मे स्यात ्
let me have wife, children, money is the mindset. This requires both लौक्रकक and वैद्वदकां
कमय. Both of them require an appropriate infrastructure called family, house etc. So
thus उपनिषद् presents the mindset of the person by giving in quotations. जायामेत्य ववत्तां
मे स्यात ् etc. Same बह
ृ दारण्यक उपनिषद् is quoting the mindset of another ब्रह्मचारी. Both
are ब्रह्मचारी, both have concluded gurukula vasa. Now they are in the fork. Forking
road. One mind set says let me enter गह
ृ स्ताश्रम. Now the उपनिषद् gives another type
of mindset. This person says what will I do with wife or husband? As the case may
be, what will I do with children, money. Because I am not seeking any of them. They
don’t fall within my life’s ambition. िान्स्त अकृत: कृतेि. What am I interested in? I am
interested in मोक्ष only. Which cannot be gained through wife children and money ि
कमयणा ि प्रजया ि धिेि त्यागे िैके अमत
ृ त्व मा िशु:. Either don’t pursue them. Or, if you
have them renounce them. Either don’t have or renounce. त्यागे िैके अमत
ृ त्व मा िशु
this is the mind set of brahmachari no.2 who is looking for an infrastructure which is
conducive to श्रवणां, मििां and निद्वदध्यासिां. Lord Krishna talks about निद्वदध्यासिां एकाकी
यत धचत्तात्मा अपररग्रह:, एकाकी meditate singly. अपररग्रह never have any possession.
Therefore Sankaracharya says mindset is different. Infrastructure is different, lifestyle
is कमय प्रधाि. And ज्ञाि प्रधाि. How can you combine these 2 opposites, square peg in
a round hole. Thus Sankaracharya is emphasising the आश्रमा: भेदा: which he loves
to do, because there are so many sannyasa मन्रा: he wants an opportunity to quote
them. Therefore he says जायाद्येषणारय सांन्यासेि renouncing the 3 fold desires. जायाद्वद,
जाया means wife. Adi means पुरा and ववत्तां एसेषणा रय सांन्यासेि he uses the word एषाणा
रयां because in kahola brahmanam 3rd chapter, 5th section पर
ु ैषणायाश्च ववत्तैषणायाश्च
लोकैषणायाश्च सांन्यासेि च आत्मववदाां those who know the आत्मा as goal still they did not
know आत्मा as myself. They have fixed आत्मा as their goal आत्मा ववदाां. कमयनिष्ठा
प्रानतकूल्येि direction which is diagonally opposite to कमय pursuit. कमयनिष्ठा, निष्ठा means
lifestyle and infrastructure प्रानतकूल्येि means opposed to कमयनिष्ठा lifestyle and
infrastructure. आत्मस्वरूप निष्ठै व for them aim is आत्मा स्वरूप. Nishtha by practicing श्रवणां
मििां and निद्वदध्यासिां. आत्मा स्वरूप निष्ठा is another word for निष्ठा, गरु
ु पूणणयमा talk. So
आत्मा स्वरूप निष्ठा एव दशशयता, उपनिषद् dramatizes the mindset by putting inverted commas
— ‘क्रकां प्रजया कररष्यामो what will we do with children and grandchildren. It is आक्षेपाथे.
We have no relevance to them. कररष्याम: येषाां ि: because our goal is आत्मा अयां लोकः’.
Lord Krishna means परु
ु षाथय: goal. Our goal is आत्मा. And all the other पुर ववत्तां जाया

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will come under आत्मा or अिात्मा? All are महा अिात्मा. Therefore, one is अिात्मा pursuit
another is आत्मा pursuit. They are totally of 2 different directions (ब.ृ उ. ४ । ४ ।
२२) इत्याद्वदिा through such मन्रा:. Continuing.
ये तु ज्ञािनिष्ठाः सांन्याशसिस्तेभ्यः ‘असय

ु ाय िाम ते’ (ई. उ. ३) इत्याद्वदिा अववद्वन्न्िन्दाद्वारे णात्मिो
याथात्मयम ् ‘स पययगात ्’ (ई. उ. ८) इत्येतदन्तैमन्
य रैरुपद्वदष्टम ् । ते ह्यराधधकृता ि काशमि इनत ।
And those people who come under that group whose goal is atma and not
anatma. For them the relevant मन्राs are not the following मन्राs. For them relevant
मन्राs are previous मन्राs beginning from मन्रा 3 to मन्रा 8. For them that portion is
relevant. So thus the 2 portions have to be clearly differentiated. Candidate must be
differentiated. Infrastructure should be differentiated. Lifestyle should be differentiated.
Direction of pursuit should be differentiated. Don’t mix up. That is what his message
is, ये तु ज्ञािनिष्ठाः those people who are brahmachari, 2 types. And those who are
interested in either vividisha sannyasa or vidvat sannyasa. Those people who are
renouncers are going to be renouncers. Tebhyah for those, the relevant portion is
असुयाय िाम ते’ लोका: ते’ (ई. उ. ३) all these are highly textual portions. He is taking
Ishavasya upanishad text and divides into 2 portions. And he says one portion is
relevant for gruhastas. Another portion is relevant for सांन्यासीs. What is relevant for
सांन्यासीs, मन्रा 3 to मन्रा 8 is relevant. Therefore, असुयाय िाम ते’ इत्याद्वदिा not only the
upanishad talks about atma. अववद्वन्न्िन्दाद्वारे णा it criticises all those people who are
अववद्वाि ्. Who do not know about atma. And who do not desire atma. The non-
knowers, non-desirers, non-pursuers are strongly criticised. So अववद्वाि ् निन्दा िारे ण
and what is अववद्वन्न्िन्दा श्लोका, असुयाय िाम ते’ लोका: is criticism of non-atma knowers,
non-atma desirers, non-atma pursuers. They are all criticised. Dvarena. Thereafter
atmathmano याथात्मयम ्, for this सांन्यासी topic is confined to atma ब्रह्म. Only this much
should be talked atmana याथात्मयम ्. याथात्मयम ् means svarupam is talked about. And
up to which मन्रा? स पययगात ्’ (ई. उ. ८) इत्येत असुयाय िाम ते’ must be within inverted
commas. And ‘स पययगात ्’ also must be within inverted commas quoting 8th मन्रा which
we have already seen. Up to that मन्रा it is atma pradhana text. It is relevant only
for सांन्यासीs. Not for others. इत्याद्वदिा इत्येतत ् अन्तैमन्
य रै up to मन्रा ending in 8th मन्रा
रुपद्वदष्टम ् a different instruction has been given. Because ते hi, only those people who
are committed to atma or brahman for them alone अराधधकृता. All upanishads are
relevant for them alone. अधधकृत means they are the fit candidates for ज्ञाि योग. In
my language, I avoid सांन्यासी word because all students are गह
ृ स्त. If I keep on saying
सांन्यासी, they will be disturbed. What I do is, unlike Sankaracharya I use the word

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senior students. I say you are all senior students. So that you will feel comfortable.
In my teaching I avoid the word सांन्यासी, and I replace the word with senior students.
And I say you are all senior students. So that you will come to the next class.
Sankaracharya is ruthless. I am trying to be practical. He says ते द्वह अर अधधकृत:
सांन्यासीs are fit for ज्ञाि योग. ि काशमि not these, who are attached to family.
Continuing.
तथा च श्वेताश्वतराणाां मन्रोपनिषद्वद — ‘अत्याश्रशमभ्यः परमां पववरां प्रोवाच समयगवृ षसङ्घजुष्टम ्’ (श्वे.
उ. ६ । २१) इत्याद्वद ववभज्योक्तम ् ।
He selects another श्वेतास्वतर upanishad. Selecting all those मन्राs where सांन्यास
and सांन्यासी are talked about. तथा च to further substantiate this. श्वेताश्वतराणाां मन्रोपनिषद्वद
in the मन्रोपनिषद of श्वेतास्वतर branch of कृष्ण यजव
ु ेदा, simply called श्वेतास्वतर उपनिषद्.
Every मन्रा in upanishad provides possibility for different interpretations. So many
interpretations are possible. There is one commentary attributed to Sankaracharya
also for श्वेतास्वतर. Most of the scholars says it is not Sankaracharya. It is some other
Sankaracharya in परमपर. Not AdiSankaracharya. There is a commentary available in
that there is one मन्रा which says — अत्याश्रशमभ्यः here the word अत्याश्रशम means
सांन्यासी अत्याश्रशमभ्यः सांन्याशसभ्य: परमां पववर, supremely sacred teaching ब्रह्मववद्य was
given. समयग ृ properly, clearly, teaching was given वषसङ्घजष्ु टम ्’ (श्वे. उ. ६ । २१) a
teaching which is sought after by a groups of rishis. Groups of rishis, rishis means
seekers of knowledge. न्जज्ञासतव: ववववद्वदषावत: not seekers of varieties of कमय. कमय
becomes very relevant when there are so many worldly problems. When a person is
looking for solving the worldly problem. You tell you are brahman. That person ब्रह्मववद्य
will not sound relevant. He is seeking a solution for immediate problem that either
he is facing or children are facing or grandchildren are facing or servants may be
facing. Special prayers for them also. We depend on them, our prayers are included
for them. When I am wanting to solve the local problem who thought about absolute
reality. That is absolutely relevant. This is relevant for those who are interested in
solving the ultimate problem of सांसार by knowing who am I? Therefore rishi here
means seekers of self-knowledge. जुष्टां means sought, after जुष ् to desire to seek.
जुष्टां past passive participle. इत्याद्वद ववभज्योक्तम ्. Thus वेद is very clear. Who must be
given कमयकाण्ड. Who must be given ज्ञाि काण्ड. वेद makes it very clear. Never club कमय
and ज्ञािां. In the निगण
ुय , Lord Krishna also clearly tells ि बवु द्धभेदां जियेत ् अज्ञािाां कमयसङ्धगिाां.
So those people who are looking for varieties of कमय, solution for worldly problems,
don’t confuse them by talking with them आत्म अिात्मा वववेक. You should also adjust.

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To them talk about कमय for them जोषयेत्सवय कमायणण वविाि ् युि समाचरि ्. That is why
Sankara matas also, all those सांन्याशसि:, do 3 hour पूजा. All those people will go and
sit there looking for that पूजा. Taking प्रसाद तीतं प्रसादम ् they feel so satisfied. If they
talk about वेदान्ता, they will run. Because they have some other issue. ववपज्य. Means
they have been clearly distinguished segregated. Continuing.
ये तु काशमिः कमयनिष्ठाः कमय कुवयन्त एव न्जजीववषवः, तेभ्य इदमुच्यते —
ज्ञाियोग is for the मोक्ष seekers. Whereas for others who are non मोक्ष seekers.
They are called ये तु काशमिः involved in either worldly or religious कमय diligently and
कमयनिष्ठाः they want to follow कमय properly. Because they are interested in relevant
karmaphalam, often they have chosen कमय by going to an astrologer. He has studied
jatakam and said you do this or that कमय. They are particular about performing all.
Don’t confuse them कमयनिष्ठा: कमय कुवयन्त एव and performing the worldly कमयs they want
to live long. They have attachment to life. Whereas मोक्ष seeker is one, who is
detached from life also. Who is detached from death also. Because they are interested
in something which is beyond life and death. Therefore न्जजीववषवः, they are interested
in long life. He uses न्जजीववषवः to remind us of second मन्रा. Sankaracharya is
careful and very, thoughtful in using the word कुवयन्िेवेह कमायणण न्जजीववषेच्छतां समाः.
Second मन्रा and following मन्रा are connected by him, न्जजीववष connected to second
मन्रा. These people तेभ्य इदमच्
ु यते following 6 मन्राs should be meant for those people.
It is not over. Some more discussion is going to come. Before that he introduces
मन्रा 9 here.
अन्धां तमः प्रववशन्न्त ये अववद्यामुपासते।

ततो भय
ू इव ते तमो य उ ववद्यायाां रताः॥९॥
All the following मन्राs also are technical and difficult मन्रा:. Almost every word
has got a special meaning. And if we take dictionary meaning and translate it won’t
give correct meaning. Every word has got special meaning. इशावाश्यां all special
meanings we saw. Here also the word अववद्या in this श्लोक means कमय. Normal
meaning of अववद्या is ignorance, everybody knows. Contextual meaning of the word
अववद्या is कमय. Note number one and second note is the word vidya. I said there are
2 meanings. सगण
ु ब्रह्म उपासिां is one meaning. निगण
ुय ब्रह्म ज्ञािां is second meaning of
vidya. सगुण ब्रह्म उपासिां. निगण
ुय ब्रह्म ज्ञािां. And Sankaracharya is very particular. Alert.
You should take सगण
ु ब्रह्म उपासिां alone. Not निगण
ुय ब्रह्म ज्ञािां. What is the reason?

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Because for कमय and सगुण ब्रह्म उपासिां, कतत्य ृ वां is the common linking factor. Therefore
they gel together. Whereas निगण
ुय ब्रह्म ज्ञािां is associated with अकतत्य ृ वां. कमय is associated
with कतत्य ृ वां. कतत्य ृ वां and अकतत्य ृ वां cannot be combined. Similarly कमय and सगुण ब्रह्म
उपासिां combination is talked about. I have to give a lot of general notes before going
to bhashyam. And how does the upanishad talk about the combination? समच्
ु चय. कमय
उपासिा समुच्चय it says. If a person performs any one of them individually. He will get
only inferior results. Which is to be strongly criticised. What is to be criticised? If any
person performs either कमय or उपासिां, individually without combining with the other, it
is to be strongly criticised because of inferior result of either स्वगय लोक or ब्रह्म लोक.
कमय will give स्वगय लोक. उपासिा will give ब्रह्म लोक. Both of them are inferior because
both of them fall within सांसार. लोक means सांसार. आब्रह्म भुविात्लोका: पुिराववृ त्तिोजि
ुय :. And
therefore they are to be condemned. On the other hand when कमय and उपासिा are
combined without looking for svarga लोक, and without looking for ब्रह्मलोक if a person
combines कमय and उपासिा, combination will give अमत
ृ त्वां मोक्ष. Either मोक्ष in this janma
itself through ज्ञािां or मोक्ष in ब्रह्मलोक through निगुण
य ब्रह्म ज्ञािां. So what is the technical
point? निष्काम कमय उपासिा समुच्चय will contribute to मोक्ष through निगण
ुय ब्रह्म ज्ञािां .
Either in this janma itself. In this लोक itself or in ब्रह्म लोक. Which is called क्रम
मन्ु क्त:. मोक्ष is in this जन्म, सध्यो मन्ु क्त. Either one will get सध्यो मन्ु क्त or क्रम मन्ु क्त
through निगुण
य ब्रह्म ध्यािां. How technical the discussion is. And one more technical
point Sankaracharya wants to discuss. Why do you call कमय उपासिा समुच्चय:? He
wants to be given an explanation. That requires some time. Because a मीमाांसक point
will have to be discussed. I will postpone that for the next class. Why do we use
the word कमय उपासिा समुच्चय? Technical significance of word समुच्चय or combination
we will see that in next class.

य यपूणम

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20. मन्रा – 9 (05-08-22)
ईशावास्य-भाष्यम ् page 31 in Gorakhpur edition. मन्रा no. 9.

अन्धां तमः प्रववशन्न्त ये अववद्यामुपासते ।ततो भूय इव ते तमो य उ ववद्यायाां रताः ॥ ९ ॥
I am giving a general introduction to मन्रा no. 9 and the following मन्राs. With
8 th
मन्रा, ज्ञाियोग topic is over. Now from 9th मन्रा up to 14th मन्रा, कमययोग topic is to
be given. And कमययोग includes उपासिा also. Because both कमय and उपासिा come under
2 types of action or कमय only. उपासिा happens to be manasa कमय. And in the following
6 मन्राs 9 to 14, both मन्राs inclusive, the उपनिषद् is talking about 2 types of
combination. As I said, first 3 मन्राs,9, 10 and 11, talk about combination of कमय and
उपासिा. And thereafter, 3 मन्राs talk about the combination of 2 उपासिाs. And here in
the 9th मन्रा the उपनिषद् doesn’t use the word कमय and उपासिा. But uses another pair
of words. In this मन्रा the word अववद्या I told you is in the meaning of कमय. It is a
contextual meaning. And next word used is ववद्या which stands for उपासिा, which is
always सगण
ु ब्रह्म उपासिा. Sankaracharya says कमय उपासिा मुच्चय combination is
going to be the topic. And the word ववद्या should be taken as उपासिा only. Even
though the word ववद्या has got the meaning of निगुण
य ब्रह्म ज्ञािां also. But in this
context, निगुण
य ब्रह्म ज्ञािां should not be brought in because कमय and निगुण
य ब्रह्म ज्ञािां
cannot be combined. Reason is कमय requires कतत्य ृ वां, निगुण
य ब्रह्म ज्ञािां requires negation
of कतत्य ृ वां. Therefore you cannot combine promotion of कतत्य ृ वां and negation of कतत्य ृ वां
simultaneously. Therefore, ववद्या cannot mean निगण
ुय ब्रह्म ज्ञािां, it means सगण
ु ब्रह्म
उपासिम ्, we saw in last class. Thereafter I entered into another topic. In मीमाांसा
शास्र certain conditions are prescribed for combination of 2 things. Combination is
called समुच्चय. समुच्चय requires certain conditions. Sankaracharya shows in his
भाष्यां that there are conditions for समुच्चय. What is that मीमाांसक rule? Sankaracharya
himself will say later. When there are two rituals close by and one is given along
with, the result of ritual, कमय फलां is there. Then in proximity another ritual is also
talked about. The उपनिषद् doesn’t give the result for that कमय. There is फलवत ् कमय.
And अफलवत ् कमय. अफलवत ् means कमय without result. फलवत ् means with result. When
such कमायणण are available what should we do with अफलवत ् कमय? कमय without result?
Because उपनिषद् will not prescribe ritual without result. Waste of time and energy

169
प्रयोजि अिुन्दस्य िामन्दोवप प्रवतयत.े If वेद prescribes a useless कमय, वेद will be अप्रमाणां.
At the same time वेद is prescribing such a ritual. To make this ritual meaningful
मीमाांसा शास्रम ् has prescribed a rule. फलवत ् सांनिदौ अफलां तदा निगुण
य ां. A ritual which is
prescribed without result must be taken as an अङ्ग. अङ्ग means a part, a satellite
ritual, it should be taken as a part of the other ritual which has got a result. And the
other rituals which has got the result is called प्रधािां कमय. And this ritual without result
is called अप्रधािां or अङ्ग कमय. प्रधािां कमय, otherwise called अङ्गी कमय. अप्रधािां कमय is called
अङ्ग कमय. The अङ्ग कमय will be useful in what way? Not independently, by joining
the प्रधाि अङ्गी कमय. And why has the उपनिषद् prescribed? Because उपनिषद् feels that
the प्रधािां कमय will be incomplete without the अप्रधािां अङ्ग कमय. And if you do the प्रधािां
कमय, without combining with अप्रधािां कमय, then the प्रधािां कमय will become incomplete.
Deficient. And deficient प्रधािां कमय will not give फलम ्. Even दक्षक्षणा is supposed to be
an अङ्ग कमय. Suppose you make a priest to do everything, at the end when he asks
for दक्षक्षणा you refuse. If you do, even if you have does ritual perfectly if that दक्षक्षणा
is not given which is an अङ्गम ् ववधधहीिाां अदृष्टािाां मन्रहीिाम ् अदक्षक्षणां. This श्लोक comes
Bhagavad Gita. श्रद्धा ववरद्वहताां यज्ञां तमस ् पररसक्षते. दक्षक्षणा is अङ्ग, मन्रा chanting is अङ्ग,
even श्रद्धा is considered अङ्ग. If I do a ritual without श्रद्धा the ritual is considered to
be deficient as it cannot give result. And अङ्ग कमय, will always join प्रधाि कमय. And
therefore अङ्ग कमय cannot be separately counted. Therefore both put together, will be
treated as one कमय. Because अङ्ग cannot stand separately. Just as the hand cannot
be treated as separate. You don’t say Rama and his hand came to class. Rama
includes his hand. And therefore rule is between अङ्गी and अङ्ग, we don’t talk about
समुच्चय because both of them are integral and they are one कमय only and in one कमय
समुच्चय is not mentioned. If अङ्गी कमय and अङ्ग कमय समुच्चय is not talked about
because both of them put together is only one, in one कमय where is the combination?
Whereas when there are 2 कमायणण and for both of them results are mentioned,
then both कमायणण will become फलवत ् कमय and both of them can stand independently.
Because both of them are प्रधाि कमय. Both of them are अङ्गी कमय. Both of them can
stand independently. And both of them can give their own independent result also.
And since these 2 are 2 separate कमायणण there is a possibility of combining two
कमायणण. Two कमायणण mean, two प्रधाि कमय, we can combine or we need not combine.
If you don’t combine also each one can give result independently. Then If you
combine them result will be a cumulative result. In छान्दोग्य उपनिषद् it is said यदे व
श्रद्धया करोनत ववद्यया उपनिषद तदे व वीययवत्तरां भवनत - if कमय alone is done it is वीयं. Or
वीययवत ्. But if you combine कमय and उपासिा it will be वीययवत्तरां . तरां means it will be more
powerful. Double engine. Like our PM says if our centre and state government have

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got same govt, double engine effect. Two प्रधाि कमायणण can be independently done
and they can become fine. समुच्चय word can be used only when there are 2
independent प्रधाि कमय.
Sankaracharya says कमय is also independent. Capable of giving result. Because
उपनिषद् says कमयणा वपत ृ लोक:. And उपासिा also is a separate कमय. Capable of giving
its own result. ववद्यया दे व लक:. दे व लोक: means ब्रह्म लोक. For one स्वगय is pointed
out, for another ब्रह्म लोक is given. Therefore both of them have got independent
result, both of प्रधाि कमय. And उपनिषद् wants to say if you combine them you will have
superior result. Superior to the independent result of them. And to glorify the superior
result of the combined कमय, the उपनिषद् is denigrating or pulling down independent
one. For the sake of prescribing the combination, even though the independent ones
are also efficient. But the उपनिषद् is putting down the independent कमय. Independent
कमय and independent उपासिा. उपनिषद् is criticizing for the sake of combining both.
This will give only limited result, therefore inferior, this also will give only limited
result. Therefore inferior. If you both combine both you will get an added superior
result. And therefore एकैक निन्दाां कृत्वा समुच्चय स्तनु तां करोनत. एकैक निन्दाां कृत्वा-after
criticizing independent कमय and independent उपासिा as inferior, the उपनिषद् glorifies
समच्
ु चय, स्तनु तां करोनत. Then commentators add a note that if one combines them and
also performs them निष्कामतय, कमय उपासिा निष्काम समुच्चय: or निष्काम कमय उपासिा
समुच्चय will lead to ज्ञािां. Either in this जन्म or it will lead to ज्ञािां in ब्रह्म लोक and it
will take to क्रम मन्ु क्त:. And therefore the whole following portion is क्रम मन्ु क्त topic.
Previous 8 मन्राs are talking about अक्रम मुन्क्त:. अक्रम मुन्क्त: means जीवन्मन्ु क्त here
itself. For कमय उपासिा समुच्चय it will give क्रम मुन्क्त. This is the back ground. With this
we will go the भाष्यां.
कथां पि
ु रे वमवगमयते, ि तु सवेषाम ् इनत?
So in the introduction to this मन्रा, Sankaracharya pointed out that the following
कमय उपासिा समुच्चय is meant only for अज्ञािी, who are अज्ञानिि: and who are not साधि
चतुष्टय सांपन्ि अधधकारी. For the ज्ञानिि: and for the साधि चतुष्टय सांपन्ि अधधकारी, the
following portions are not relevant. For them मन्रा 3 to 8 are relevant for those
people. I called them senior students. For junior students alone the following मन्राs
are relevant Sankaracharya said. Sankaracharya himself raises a question how do
you know? कथां एव अवगमयते? That this meant for only junior students. And ि तु सवेषाम ्
not for all the people including seniors. How do you know. For that he gives an
explanation. We will read.

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उच्यते — अकाशमिः साध्यसाधिभेदोपमदे ि यन्स्मन्सवायणण भूतानि आत्मैवाभूद्ववजाितः । तर को मोहः
कः शोक एकत्वमिुपश्यतः’ (ई. उ. ७) इनत यत ् आत्मैकत्वववज्ञािम ् , तन्ि केिधचत्कमयणा ज्ञािान्तरे ण
वा ह्यमूढः समुन्च्चचीषनत ।
So why do we say that senior students are not candidates for the following कमय
and उपासिा.? He says for the senior students previous मन्रा: have already talked
about अद्वैतां by negating all types of plurality called क्रक्रया कारक फलम ्. कमय requires
plurality. उपासिा also requires plurality. उपासिा requires separate उपासका. Separate
उपास्यां. And separate फलम ् after death. Therefore कमय to उपासिा will promote duality
and plurality. That is OK for junior students. For senior students उपनिषद् has already
negated all types of duality and plurality. In the famous मन्रा यन्स्मन्सवायणण भूतानि
आत्मैव अभूत ् ववजाित: all the plurality is शमथ्या िाम रूपा. What is there is only सत्य
आत्मा. And that सत्य आत्मा I am. After knowing I am the सत्य आत्मा, why should a
person go after शमथ्या िाम रूपा अिात्मा? He will not go after. Just as a person will
not go after mirage water after knowing mirage water as mirage water. I is निष्प्रयोजिम ्.
Therefore for senior students कमय is also non relevant. उपासिा also is absolutely non
relevant. As long as I see relevance of कमय and उपासिा, it seems I am in duality. I
am ignorant. I am अिधधकारी. Therefore अकाशमिः for a qualified student or a ज्ञािी.
अकाशम means one who is not interested in कमय फलां and उपासिा फलां. अकाशम means
कमयफल उपासि फल काम रद्वहत:. Then he doesn’t have interest in that.
साध्यसाधिभेदोपमदे ि for those senior students उपनिषद् negates both the means and the
ends. What do you mean by means? कमय is the means. What is end? कमय फलां is the
end. उपासिा is sadhanam. उपासिा फलम ् is sadhyam. All the 4 of them, कमय, कमयफलां,
उपासिा, उपासिाफलम ्, all the means and ends are negated for the senior students.
So साध्य साधि भेद, division, उपासिा मदे ि - उपासिा मदय : Sankaracharya often uses for
भाध:. भाध:: means negation. Negation means शमथ्यात्वनिश्चय:. Not physical elimination.
Physically duality will be there. Seeing the duality of false is called भाध: or उपासिा
मदय :; we can translate as falsification. So by falsifying all the 4 items. Where is the
falsification done? यन्स्मन्सवायणण भूतानि आत्मैवाभूत ्, I called it भाध सामािाधधकरण्यां - that
मन्रा which is already seen. You note the no. मन्रा no.7. In the7th मन्रा by भाध
सामािाधधकरण्यां, अिात्मा has been already falsified. अिात्मा includes 4 items. कमय is
अिात्मा. कमय फलां is अिात्मा. उपासिम ् is अिात्मा. उपासिा फलम ् is अिात्मा. All of them
have been falsified for senior students. That means we should not be interested in
them. If we are interested means we are junior students. Sankaracharya says you
can decide whether you are junior or senior by looking at your mind, your desires.
तर को मोहः कः शोक एकत्वमिुपश्यतः (ई. उ. ७) इनत यत ् आत्मैकत्वववज्ञािम ् उिां. There is no
such thing called अिात्मा. There is only आत्मा alone. That ज्ञािां was prescribed for

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senior students. तत ् that अिै त ज्ञािां that means अिै त ववज्ञािां ि समुन्च्चचीषनत that cannot
be combined with कमाय or उपासिा. समुन्च्चचीषनत means nobody desires to combine
अद्वैत ज्ञािां with कमय and उपासिा. Why? because if you are bringing कमय and उपासिा
again you are reviving द्वैत.ां After अद्वैत ज्ञािां, if you are going back to कमय and उपासिा,
it means you are again reviving द्वैत.ां That a ज्ञािी will never attempt to do. ि
केिधचत्कमयणा with any type of कमय, लौक्रकक कमय or वैद्वदक कमय. Or ज्ञािान्तरे ण - here ज्ञािां
means उपासिा. By any type of उपासिा also ि समुन्च्चचीषनत. That ि must be connected.
समुन्च्चचीषनत no advaitin will desire to combine कमय or उपासिा after ज्ञािां. अमूढ: means
a ज्ञािी. मूढ; means अज्ञािी. अमूढ: means ज्ञािी will not combine.
And suppose a question comes. So why can’t a ज्ञािी combine कमय and उपासिा
or do varieties of कमय, invoking िै तां again for the sake of लोक सांग्रह: just as
Sankaracharyas do कमय, पूजा: 3 hours, 4 hours and prasadam etc. during Navaratri,
during चातम
ु ायस्यम ् they do गरु
ु पणू णयमा, 72 आचायय: invoke and do पज
ू ा:. And during
Navaratri they do elaborate पूजा:. Why can’t अद्वैत ज्ञािी combine? For that what is
your answer? That ज्ञानिि: कमय is not called कमय. It is called कमय आभास:. It is only a
dummy. It cannot produce either पुण्यां or पापां. Of course for the अद्वैत ज्ञािी, he doesn’t
get any benefit through that कमय. Not only he doesn’t get any benefit, he doesn’t
seek any benefit also. If he says after ज्ञािां I am doing कमय for धचत्त शद्
ु धध, can you
see the joke? I know I am ब्रह्मि ्. I am doing कमय for धचत्त शद्
ु धध means if you are
ब्रह्मि ्, where is the question धचत्तां ? All the धचत्तां and अधचत्तां and everything has been
falsified as शमथ्या. Not only धचत्तां is शमथ्या, I the सत्यम ् and शमथ्या धचत्तां have no सांबन्ध
also. Why should I talk about my mind as long as I say my mind, it means वेदान्ता
has not been heard properly. ब्रह्मि ् is free from अहां कार and ममकार. निमयमो निरहङ्कार:,
where is the question my or mind or शद्
ु धध? All are long before dismissed. Therefore
remember the mindset of a ज्ञािी is very, very different. In fact you can understand
mind set of a ज्ञािी only when you are a ज्ञािी. Sankaracharya is telling the mind
set of ज्ञािी अमढ
ू : ज्ञािी, why should he combine कमय or उपासिा for either worldly result
or for साधि चतुष्टय सांपवत्त:? All of them have become utterly non-relevant after
understanding वेदान्ता. समुन्च्चचीषनत - Sanskrit students note it is desiderative usage
सम ्+उध ्+ची धातु धचिोनत. 5th conjugation धचचीषनत is desiderative form in Sanskrit. We
have got certain roots called desiderative which indicates desire. Gacchati means he
goes न्जगशमषनत means he desires to go, he has not started. न्जगाशमषनत desires to go.
पठनत. He reads. वपपाद्वठषनत he desires to read. करोनत he does. धचकीषयनत he desires to
do. Thus desiderative are special roots which are derived from main root and these
desiderative roots reveal desire. समुन्च्छिोनत means he combines. समुन्च्चचीषनत means
he desires to combine. Sankaracharya asks, how can a ज्ञािी desire to combine his

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ज्ञािां with either falsified कमय, or falsified उपासिा? Or falsified पूजा:. All of them are
irrelevant. Continuing.
वा ह्यमूढः । इह तु समुन्च्चचीषया अववद्वदाद्वदनिन्दा क्रक्रयते ।
Whereas in the context, that means in the context of junior students. What is
the definition of samuchaya? He doesn’t have ज्ञािां also. He doesn’t have धचत्त शद्
ु धध
also. A person who is lacking both of them. For such students, इह तु समुन्च्चचीषया
वेदान्ता wants to provide, कमय उपासिा समुच्चयां. For the junior students वेदान्ता wants to
provide कमय उपासिा समच्
ु चयां. And for preserving combination first उपनिषद् is criticising
the separate performance of them. अववद्वदाद्वदनिन्दा means अववद्वाि ् means one who
does only कमय without उपासिा. In this context ववद्वाि ् means उपासक: and अववद्वाि ्
means the one who is not a उपासक:. He is only केवल कमी. अववद्वाि ् here refers to
केवल कमी. केवल कमी means one who does only कमय without उपासिा. And आद्वद पदात ्
it talks about another person who is doing only उपासिा without कमय. In Sanskrit केवल
कमी and केवल उपासक. And उपनिषद् criticises केवल कमी and केवल उपासक for the sake
of glorifying a third person. Who is the 3rd person? The one who is combining. So
केवल कमी is criticised, केवल उपासक is criticised. So that the उपनिषद् can glorify कमय
उपासिा समुच्चयकारी. ऊवपदा Therefore अववद्वदाद्वद here refers to केवल कमी, केवल उपासक,
निन्दा द्वारे ण. निन्दा means criticising him. so निन्दा क्रक्रयते. So that निन्दा is done.
Continuing.
तर च यस्य येि समुच्चयः समभवनत न्यायतः शास्रतो वा तद्वदहोच्यते । तद्दै वां ववत्तां दे वताववषयां ज्ञािां
कमयसमबन्न्धत्वेिोपन्यस्तां ि परमात्मज्ञािम ्
And here Sankaracharya says that here combination is कमय and उपासिा. उपासिा
means सगण
ु ईश्वर ध्यािां. And don’t bring in this context कमय and निगुण
combination. Why Sankaracharya is so obsessed with that? Because there is a
philosopher who is ज्ञाि कमय समुच्चयवादी who was very popular in Sankaracharya’s
time. He was vehemently arguing in favour of कमय and अद्वैत ज्ञािां combination. And
not only that person was popular in Sankaracharya’s time. Even now, in Ramakrishna
matam book, certain authors are giving appendix at the end of Ishavasya book. And
in the appendix even though Sankaracharya has strongly criticised कमय ज्ञाि समुच्चय
they are disagreeing with Sankaracharya. They say कमय ज्ञाि समच्
ु चयम ् is possible,
vehemently argue. And not only that. They strongly disagree with some of
Sankaracharya’s argument, that means debate is not over. It is still very much on.
So Sankaracharya is pointing out that कमय and निगण
ुय ज्ञािां should not be brought at
all together.
Therefore तर in the context of combination च यस्य येि समुच्चयः, which 2 things
can be combined. The combinable pair alone should be talked about. यस्य येि

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समुच्चय; means எளை எதுடன் வ ர்க்கலொவமொ அளைத்ைொன் we should talk about. You can
never talk about combination of light and darkness. You can never talk about fitting
a square peg within a round hole. You cannot talk about somebody said that the
thermos flask can keep a cold thing cold. Thermos flask can keep a hot thig hot.
What is hot, it can be hot. Therefore in that flask I put some hot milk and also cold
water. So that both will be preserved within flask. You cannot pour both of them
together. Because you should know what is combinable यर यस्य येि समुच्चय: - what
can be combined with what, समभवनत it is logically possible, न्यायतः logically, and
शास्रतो, scripturally. Scriptural support also must be there, logical support also must
be there. That alone can be combined. तद्वदहोच्यते the combination of such a
combinable pair is talked about here. What a language. The वेद is talking about the
combination of only the combinable pair, not the uncombinable pair. And what is the
combinable pair? He himself says तद्दै वां ववत्तां and what’s that? He uses technical word
सगुण ब्रह्म उपासिम ् alone can be combined with कमय. निगण
ुय ब्रह्म ज्ञािां cannot be
combined. Therefore, the उपनिषद् is talking about combinable pair of कमय and दै ववां वत्तां
- is a technical word for सगण
ु ब्रह्म उपासिम ्. Divine wealth दै वां ववत्तां means divine
wealth. Elsewhere in Brihadaranya Upanishad, it is talked about, that word he is
using. दै वां ववत्तां and he himself clarifies that. What is दै वां ववत्तां? दे व दे वताववषयां ज्ञािां, here
also he uses the word ज्ञािां. We should translate ज्ञािां as उपासिम ्. कमयसमबन्न्धत्वेिो
which can gel with कमय. सगुण ईश्वर उपासिम ् can gel with कमय. What is the logic? I
said both require कतत्य ृ व भाविा. उपासिा also I am कताय उपासक is required. For कमय doing
also I am karta, कमी. I belong to this varna and this आश्रम. In सांकल्प, he should
recollect, temple also when you give money for अचयिा they will ask for star गोरां etc.
and these people do not know. Do it in the name of भगवाि ्. How can भगवाि ् do
अचयिा because भगवाि ् doesn’t have गोरां or सर
ू ां. And even if he has got गोरां and सूरां
by his self-knowledge he has transcended. यत्तदिे श्यमग्राह्यमगोरमवणयम ्. If you are doing
the पज
ू ा: in name of भगवाि ् it seems it will not produce any result. Therefore remember
if you are doing पज
ू ा:, you can never say do पूजा: in भगवाि ्’s name, you give the गोरां
सूरां and all. You have to tell that. Otherwise don’t do पज
ू ा:. Suppose you say Swamiji
I am doing निष्काम पूजा:. निष्काम पूजा: if you are doing then you say give the name,
गोर and all and say लोक मङ्गलाथं सवेषाां जिािाां instead of saying my sons etc. सवेषाां
महाजिािाां क्षेम शैयय वेयय ववजय आयुरारोग्य शसद्ध्यथं पूजाां कररष्ये. You have to tell. There is
no such thing called अचयिा in name of भगवाि ्, it has been introduced by confused
people. Remember कमय and उपासिा, both have got कतत्य ृ वां.
Therefore Sankaracharya says कमय सांबन्न्धत्वेि, as combinable with कमय उपन्यस्तां.
He introduced दे वता ववषय ज्ञािां सगुण उपासिां. What is going to be सगुण उपासिम ्. द्वहरण्यगभय

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उपासिा is talked about. And Sankaracharya says in bold letters ि परमात्मज्ञािम ्, not
atma ज्ञािां, will never combine with कमय or उपासिा. Continuing
ववद्यया दे वलोकः (ब.ृ उ. १ । ५ । १६) इनत पथ
ृ क्फलश्रवणात ् ।
Here Sankaracharya reminds us of the मीमाांसा rule. If कमय and उपासिा have to
be combined both of them must be प्रधािां. One should not be प्रधािां, another should
not be अप्रधािां अङ्गम ्. Then both together will become one कमय. There is no
combination. Which requires 2 कमय. अङ्ग-अङ्गी combination cannot be used because
they go together as one कमय. Therefore कमय and उपासिा can be combined only if they
are independent प्रधाि अङ्गी कमय. And how to know whether they are अङ्गी or not?
Sankaracharya says पथ
ृ क् फल श्रवणात ्. Because in case of अङ्ग कमय, result will not
be talked about. Because it is not a separate कमय. In many big पूजा आदौ ववघ ्िेश्वर
पूजाम ् कररष्ये that ववघ ्िेश्वर पूजा is not independent कमय. It becomes an angam of main
कमय. In all main कमायणण आदौ ववघ ्िेश्वर पज
ू ा for अववघ्िा. To avoid Vigna aspect. And
therefore Sankaracharya says कमय also has got independent result. Therefore it is
प्रधािां उपासिा also, has got independent result. Therefore if that is also प्रधािां, 2
independent कमायणण are there. They can be combined. Three types of people are
possible केवल कमी, केवल उपासक, and कमय उपासक समुच्चयकारी, 3 are possible. And of
these 3, उपनिषद् wants to promote the 3rd one. How to promote? By criticising the
other two. It wants to glorify. Therefore he says ववद्यया दे वलोक इनत and कमयणा वपत ृ
लोक: इनत. In the मन्रा कमयणा वपतल
ृ ोक, कमय has got independent results through मन्रा,
ववद्यया दे वलोक उपासिा has got independent result इनत पथ
ृ क् फल श्रवणात ्. Distinct results
are there. Sentence is incomplete. We have to add, समुच्चय sambhavati and complete
combination is possible. Continuing.
तयोज्ञायिकमयणोररहै कैकािष्ु ठािनिन्दा समुन्च्चचीषया, ि निन्दापरै व एकैकस्य, पथ
ृ क्फलश्रवणात ् —
ववद्यया तदारोहन्न्त’ ‘ववद्यया दे वलोकः’ (ब.ृ उ. १ । ५ । १६) ‘ि तर दक्षक्षणा यान्न्त’ ‘कमयणा वपतल
ृ ोकः’
(ब.ृ उ. १ । ५ । १६) इनत । ि द्वह शास्रववद्वहतां क्रकन्ञ्चदकतयव्यताशमयात ् ।
So the purpose here of combination is for glorifying the combination, separate
performance or individual performance is criticised. Now Sankaracharya wants to talk
about another मीमाांसा rule. In many places certain कमायणण are criticised. Even in उपनिषद्
it is said िायमात्मा प्रवचिेि लभ्यो ि मेधया ि बहुिा श्रुतेि ।
यमेवैष वण
ृ ुते तेि लभ्यस्तस्यैष आत्मा वववण
ृ ुते तिूां स्वाम ् ॥ ३.
In that Mundaka मन्रा, उपनिषद् says आत्मा cannot be gained by श्रवणम ्. श्रवणम ् is
criticised िायमात्मा प्रवचिेि लभ्य. By teaching ज्ञािां cannot be gained ि अयमात्मा लभ्य.
ि मेधया, by intelligence and memorisation you can’t get. ि बहुिा श्रत ु ेि, by attending
the classes also you won’t get. So उपनिषद् is criticising श्रवणम ्. So then student will
conclude since it is criticised there are only 2 possibilities either it should be fruitless

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or it may be पाप कमाय. पाप कमय is also criticised. श्रवणम ् will either become either
fruitless or negative in nature. How to handle this मन्रा ? You have to raise such
questions. Then there is a rule. In certain contexts criticism is not meant for criticism.
It is called ि द्वह निन्दान्न्याय. So where criticism should not be taken as criticism.
Therefore श्रवणम ् should be done or not. It should be there. Teaching should be there.
Many criticise it is an intellectual trip, intellect cannot know ि मिसा लभ्या - you cannot
know आत्मा with intellect. Why are you studying scriptures, many criticise vedantic
study. scriptural study is compulsory why - is it criticised यमेवैष वण
ृ ुते तेि लभ्य. उपनिषद्
wants to say that the study must be done with sincerity with a sincere desire for
मोक्ष. वण
ृ ुते means मोक्ष must be there to highlight importance िुमुक्षत्ु वां, उपनिषद् says
that mere श्रवणम ् will not give you benefit. श्रवणम ् should be done with मुमुक्षुत्वां
underline मुमुक्षुत्वां. उपनिषद् says mere श्रवणम ् will not do. Similarly उपनिषद् criticises
केवल कमय, criticises केवल उपासिा. Criticism is not to say they are fruitless, criticism
is not to say they will produce पापां. Criticism is to say that combination will give
superior result. Therefore निन्दा must be understood properly by applying ि द्वह
निन्दान्न्याय. So many मीमाांसक ideas are strewn all over ईशावास्य भाष्यां. That is why
ईशावास्य उपनिषद् is also tough, भाष्यां is also tough. Never start उपनिषद् study with
ईशावास्यम ्. I am teaching assuming that you have gone through all the other उपनिषद्s.
More in next class.

य यपूणम

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21. मन्रा – 9-10 (12-08-22)
ईशावास्य-भाष्यम ् page 32 of Gorakhpur edition. Line 4.
तयोज्ञायिकमयणोररहै कैकािष्ु ठािनिन्दा समुन्च्चचीषया, ि निन्दापरै व एकैकस्य, पथ

ृ क्फलश्रवणात ्
With the 8th मन्रा ज्ञाि योग topic is over. From 9th मन्रा onwards upto 14th मन्रा,
topic of कमय and उपासिा are being given. In these 3 श्लोका:, 9,10, and 11, the उपनिषद्
is talking about कमय उपासिा समुच्चय. This समुच्चय or combination is going to be told
only in the 11th मन्रा, previous 2 मन्राs 9,10 are introductory to the combination. In
9th, उपनिषद् is criticising the independent practice of कमय and independent practice of
उपासिा by talking about negative consequence of that. Sankaracharya says even
though उपनिषद् is criticising कमय and उपासिा you should not take as criticism actually
because elsewhere for कमय and उपासिा फलम ् has been presented. Once something is
given a फलम ् there should be use, whatever has got फलम ् is useful, therefore it
cannot be criticised by उपनिषद्. If it gives फलम ् in one place and criticises same कमय
elsewhere, the उपनिषद् will be contradicting - giving a फलम ् means positive
assessment, criticism means negative assessment. Giving फलम ् in one place and
criticism in another place is contradiction. If वेद contradicts, its validity itself will go
away. Therefore you should interpret criticism in a careful manner. The criticism is
not meant for downgrading the कमय or उपासिा. But the idea is to glorify the
combination, it is criticising as it were. This I was talking about as िद्वह निन्दन्न्याय:.
Very important मीमाांसा rule. Therefore he says तयोज्ञायिकमयणो: and here we note ज्ञािां
means उपासिा. For उपासिा and कमय इह in 9th मन्रा एकैकािुष्ठािनिन्दा, criticism of
independent performance of them. समुन्च्चचीषया is meant for recommending the
combination of them ि निन्दापरै व, it is not meant to criticise either of them. And why
you cannot take it as criticism? Reason is एकैकस्य, पथ
ृ क्फलश्रवणात ्. Because for कमय
also, स्वगय लोके फलम ् is mentioned, for उपासिा ब्रह्म लोक फलम ् is mentioned. When
these 2 results are there, वेद cannot afford to criticise them, that is not तात्पयं. तर
तात्पयं िान्स्त. Upto this we saw in the last class. Now he wants to give प्रमाणम ् to
show that each one has got separate result. We will read.
ववद्यया तदारोहन्न्त ववद्यया दे वलोकः (ब.ृ उ. १ । ५ । १६) ‘ि तर दक्षक्षणा यान्न्त’ ‘कमयणा वपतल
ृ ोकः’
(ब.ृ उ. १ । ५ । १६) इनत । ि द्वह शास्रववद्वहतां क्रकन्ञ्चदकतयव्यताशमयात ् ।

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So both कमय and उपासिा when they are performed separately and independently,
both have got positive results; they don’t deserve निन्दा at all. ववद्यया तदारोहन्न्त so
here quotation number is not given. The मन्रा has been taken from शतपद ब्राहमणां 10-
5-4-16. In शतपद ब्राहमणां the word ववद्यया तदारोहन्न्त comes. What does it mean? ववद्यया,
through उपासिा, here ववद्या is not आत्म ज्ञािां. ववद्या means सगण
ु उपासिा. Through that
तत ् आरोहन्न्त. तत ् refers to ब्रह्मलो. आरोहन्न्त, the उपासक will reach. This is one quotation.
Next quotation ववद्यया दे वलोक: through उपासिा. Again ववद्या means उपासिा. दे वलोक we
have to carefully note ब्रह्म लोक. And this is given in बह
ृ दारण्यक उपनिषद 1-5-16. These
2 quotations are to show that उपासिा independently done has got a result. Therefore
it cannot be criticised. Similarly कमय also has got a result. Quotation is given दक्षक्षणा
यान्न्त also same मन्रा from शतपद ब्राहमणां. ि तर दक्षक्षणा: means the कमी, those people
who perform only कमय, are called दक्षक्षणा:. Why? दक्षक्षणा represents the कृष्णगनत. उत्तर
मागय represents शक्
ु लगनत. दक्षक्षणायि मागय represents कृष्णगनत. Therefore दक्षक्षणा
represents कृष्णगनत and कृष्णगनत represents कमय मागय. We are supposed to remember
from 8th chapter of Bhagavad Gita
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।एकया यात्यिाववृ त्तमन्ययावतयते पुिः ॥ २६ ॥:. Here
दक्षक्षणा means those ritualists who go by krishna gati. दक्षक्षणा: ि तर यान्न्त those people
cannot go to ब्रह्म लोक तत means ब्रह्म लोक. Where do they go? They go to स्वगयलोक
only. So this is quotation from शतपद ब्राहमणां. And कमयणा वपतल
ृ ोकः (ब.ृ उ. १ । ५ ।
१६) same मन्रा as quoted before. So कमयणा वपतल
ृ ोकः: the word वपतल
ृ ोक means स्वगयलोक:
इनत. All these quotations are given to show that independent कमय has result.
Independent उपासिा has got result. Therefore उपनिषद् cannot criticise that. If उपनिषद्
criticises it has to be interpreted differently. Therefore ि द्वह शास्रववद्वहतां क्रकन्ञ्चद whatever
has been given by शास्र as a fruitful साधि, शास्र ववद्वहतां as fruitful अकतयव्यताशमयात ्,
cannot be avoided or criticised as something not to be done. Criticism means it
should not be done. You cannot say it should not be done because फलम ् can be
given elsewhere. If उपनिषद् says it should not be done, interpretation should be it
should not be done independently, it has to be combined to get more results.
अकतयव्यताम ् it is all purely मीमाांसा portion valuable as मीमाांसक शास्र discussion.
Continuing.
अकतयव्यताम ् यात ् Sanskrit student यात is ई धात,ु second conjugation परस्मैपदी ववद्वदशलन्ग ्
प्रथम पुरुष एक वचिां. यात ् यातां ईहु इनत रूपाणण. Upto this is introductory portion. Hereafter
alone he comments on मन्रा proper.
तर अन्धां तमः अदशयिात्मकां तमः प्रववशन्न्त । के ? ये अववद्याम ्, ववद्याया अन्या अववद्या कमेत्यथयः,
here in Gorakhpur edition correction अन्ध तम is printed should be अन्धां तमः: dot
missing above letter अन्धां. अन्धां is a separate word. तमः - it is word occurring in

179
उपनिषद् तर —अन्धां तमः blindening darkness. अन्धां तमः is the उपनिषद्. Sankaracharya
comments is equall to अदशयिात्मकां तमः. अन्धां means अदशयिात्मकां, means blinding.
प्रववशन्न्त and here what do you mean blindness? It is not the regular visual blindness.
Because the ritualists are going to go to स्वगय लोक. And स्वगय लोक cannot be called
blinding darkness because it is all आिन्दा bright. What do you mean by blinding
here? Not visual blinding. But spiritual blindness. Because when a person goes to
स्वगय लोक, the sense pleasures are superior compared to मिुष्य लोक. And when sense
pleasures are higher a person becomes more and more extrovert. Extrovertedness
will be more in स्वगय लोक. Because everywhere you see all enjoyments of शब्द स्पशय
रूप रस and roads will not be like our roads. All beautiful roads you can travel and
have all kinds of light being how can it be blinding? Here idea is a person becomes
more and more extrovert. Not only that. In स्वगय लोक there is no old age also. In
मिष्ु य लोक in old age you become introvert because sense organs won’t be functioning.
In स्वगय लोक, sense organs will be always useful and pleasures also plenty. Therefore,
spiritually it becomes a big obstacle because, परान्ञ्च खानि व्यतण
ृ त्स्वयमभूस्तस्मात्पराङ्
पश्यनत िान्तरात्मि ्. The inner self is completely there in स्वगय लोक blindening as it will
reinforce the spiritual ignorance. Therefore it is called blindening darkness referring
to heavenly world of sense pleasures. They will enter. Sankaracharya asks के? Who
will go to स्वगय लोक - ये अववद्याम ् उपासते. Whoever follows अववद्या. So now we have
to put in bracket, what is the meaning of word अववद्या? ववद्याया अन्या अववद्या, normally
अववद्या means ignorance. In this context it is not ignorance or absence of knowledge.
It refers to that which is opposed to knowledge. ववद्यया अन्य: means ववद्यया: ववरोधध.
That which is opposed to knowledge self-knowledge. What is opposed to self-
knowledge? कमय. ववद्यया अन्य: अववद्या समताां = कमे why do you say कमय and knowledge
are opposed to each other? Several reasons are there. Main reason is कमय promotes
the notion that I am कताय. कमय preserves, protects, promotes, reinforces the notion that
I am a कताय. Whereas self-knowledge promotes the knowledge that I am अकताय िायां
हन्न्त ि हन्यते. पश्यि ् शण्ृ वि ् न्जघ्रि ् िैव क्रकन्ञ्चत ् करोशम. िैव कुवयि ् ि कारयि ्. ज्ञािां promotes
I am अकताय knowledge. कमय promotes I am कताय notion. Therefore they are opposed.
Therefore, कमय is called अववद्या, opposed to ववद्या. So कमय इत्यथय:. Therefore, whoever
is committed to कमय they will go to स्वगय लोक which will preserve and promote self-
ignorance more. So कमयण: ववद्या ववरोधधत्वात ्. Since कमय is opposed to ववद्या, कमय is
called अववद्या. Sanskrit students the Panchami must be connected as hetu कमयण:
ववद्या ववरोधधत्वात ्. कमय अववद्या इनत उच्यते. So we will read. 21.24

180
कमयणो ववद्याववरोधधत्वात ् तामववद्यामन्ग्िहोराद्वदलक्षणामेव केवलाम ् उपासते तत्पराः
सन्तोऽिुनतष्ठन्तीत्यशभप्रायः ।
ताां अववद्याम ्, that अववद्या. In this context अन्ग्िहोराद्वदलक्षण, varieties of vedic rituals
like अन्ग्िहोर. अन्ग्िहोर is first vedic ritual of a गह
ृ स्थ. So at the time of wedding he
starts with औपासिां स्माथय कमय. Within 6 months a householder should start special
prayer called श्रौत अन्ग्ि. In that special fire he should start performing अन्ग्िहोराद्वद कमय.
अन्ग्िहोरां is the fundamental श्रौत कमय, a गह
ृ स्थ must start. Therefore whenever वैद्वदक
कमय comes, Sankaracharya uses the idiom अन्ग्िहोर. And he says आद्वदअन्ग्िहोरा is
only beginning. There are so many others c/o मुण्डक उपनिषद्.
यस्यान्ग्िहोरमदशयमपौणयमासमचातुमायस्यमिाग्रयणमनतधथवन्जयतां च। So many others are also there
like दशयमपौणयमास आग्रायणम ् etc. All these कमयs whoever performs, what will happen to
them? They will go to heaven. Therefore अन्ग्िहोराद्वदलक्षणम ् एव. Sankaracharya uses
केवलाम ्. केवलाम ् indicates they don’t combine with उपासिा. They are only doing कमय
without combination. That is what is here criticised. केवलाां उपासते and how do they
do? उपासते here means performs. Why the word उपासिा? तत्पराः सांत; it is like
meditation to them. Normally उपासिा means meditation. Here उपनिषद् uses the verb
meditation for अन्ग्िहोराद्वद कमय itself. Why that verb is used? Sankaracharya says they
perform it as though it is a meditation. With total attention. Not mechanically. Therefore
he says तत्पराः सांत:, with total concentration and focus, अिुनतष्ठन्न्त. They perform the
ritual. इनत अशभप्राय:. That is why verb उपासते is sued instead of करोनत. Sankaracharya
gives significance of the verb उपासते. इनत अशभप्राय:, that is the significance. And you
have to conclude that sentence by adding whoever performs agnihotradi rituals with
commitment they will go to अन्धम ् तम:, they will go to heaven which is spiritually a
dark world because of self-ignorance. Therefore darkness is not visual darkness. But
darkness is spiritual darkness. Ok. With this केवल कमय निन्दा is over. Hereafter, केवल
उपासिा निन्दा is done. In the second line. Now Sankaracharya enters that. We will
read.
ततः तस्मादन्धात्मकात्तमसः भूय इव बहुतरमेव ते तमः प्रववशन्न्त । के ? कमय द्वहत्वा ये उ ये तु
ववद्यायामेव दे वताज्ञािे एव रताः अशभरताः ॥
Now the 2nd group of people who are criticized by वेद. So ततः तस्मादे व तत: =
तस्मात ्, more than that world – अदन्धात्मकात्तमसः, more than स्वगय लोक which is blindening
dark world. भूय इव बहुतरमेव. भूय: means more blindening. Thicker darkness. If स्वगय
लोक is thick darkness ब्रह्म लोक is thicker darkness. Still deep dark. भूय: इव = बहुतरमेव
ते तमः प्रववशन्न्त they will go to that. What do you mean by thicker darkness? It refers
to ब्रह्म लोक. ब्रह्म लोक, this is supposed to be 7th heaven, highest heaven which is
described in छान्दोग्य उपनिषद् 8th chapter, second section. When you go to ब्रह्म लोक,

181
what all extraordinary power you get. उपनिषद् says whoever thinks of their वपरीि ्, their
parents, all the parents will appear. Think of their children, they will appear, thinks
of their wives in several janmas, they will appear. Think of dance, dance will be there
music will be there, heavenly women they will come. Dancers you think and they will
come. Whatever you think.
स यद्वद वपतल
ृ ोककामो भवनत सङ्कल्पादे वास्य वपतरः समुवत्तष्ठन्न्त गन्धमाल्यलोककामो भवनत
अन्िपािलोककामो भवनत गीतवाद्वदरेकामो भवनत
You have to only think, those are there. As we hear now we will get an idea to visit
there. You think of anything. So any desires are there which we are not able to fulfil,
there सांकल्प मारेण सत्यकाम सत्यसन्कल्प ् अष्टगुण ववशशष्ट सगुण ब्रह्म उपासिा he did as a
result of that he got all अष्टगुण, य आत्मापहतपातमा ववजरो ववमत्ृ युववयशोको ववन्जघत्सोऽवपपासः
सत्यकामः सत्यसङ्कल्पः। All those ब्रह्म लोक glories are said it is a fantastic लोक of
sense pleasure. Ishavasya says it is a darker world. All progressive countries in भल
ू ोक
also, all materialistically advanced countries where all Indian boys and girls are
migrating and struggling to get green card and citizenship, they think they are
fortunate. Ishavasya उपनिषद् says all advanced countries are darker world. Don’t go
there. However dark India may be with power cut it is a bright country because it is
full of spiritual wisdom. This country is great only because of spirituality. However
dark it might be materialistically. ब्रह्म लोक is also spiritually dark only. So भूय: एव ते
तम: प्रववशन्न्त. They go to darker लोक. And what do you mean by darker? Sub
commentators write, Anandagiri is there. More footnote is there by Vishnu
Devananda. What do you mean by darker, ahankara and mamakara are stronger.
Attachment to things around will become stronger because they give me more and
more happiness. And therefore के who are they? Sankaracharya says, कमय द्वहत्वा.
these people do not perform कमय. And they do only उपासिा. केवल उपासिा. So here
also word कमय द्वहत्वा is significant. Used to indicate that they are doing केवल उपासिा.
ये उ = ये तु तु is to distinguish from previous कमी. ववद्यायामेव is in मल
ू ां = दे वताज्ञािे एव.
Sanskrit students jna eva is printed because of सांधध. If you split ज्ञािे एव. We have to
note word ज्ञािां refers to उपासिा. दे वता ज्ञािां means सगुण ब्रह्म उपासिा alone they are
committed to रताः is in मूलां = अशभरताः. Ritual galore. Puja after puja. उपासिा after
उपासिा they do. In fact this is the basis for Goudapada to uses very strong verses
in 3rd chapter of Mandukya Karika beginning where he says all उपासका are
unfortunate people. In the वेद पूवय भाग we glorify उपासका. श्रीववद्या उपासिा, that उपासिा
and all are glorified and expected. And Goudapada ruthlessly says उपासिाधश्रतो धमो
जाते ब्रह्मणण वतयते । प्रागुत्पत्तेरजां सवं तेिासौ कृपणः स्मत
ृ ः ॥ १ ॥

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Why उपासिा is criticised? Because उपासिा means उपास्य-उपासका भेद: िै तां we are
promoting. But at the same time we make an aside note. We don’t criticise उपासिा
in the beginning, in fact we will recommend कमय and उपासिा. What we are criticising
you should be in कमय and upasana for some time. Never remain there permanently,
there must be a time when one should give up both कमय and उपासिा or reduce both
कमय and उपासिा. And transcend िै त भक्ति and come to अिै त ज्ञािां. For Goudapada, what
is the supporting प्रमाणां? These are all the प्रमाणानि - अन्धां तम : प्रववशन्न्त . I did not
quote there you note अन्धां तम प्रववशन्न्त.
तरावान्तरफलभेदां ववद्याकमयणोः समुच्चयकारणमाह । अन्यथा फलवदफलवतोः सांनिद्वहतयोरङ्गाङ्धगतैव

स्याद् इत्यथय:.
Once again Sankaracharya reminds मीमाांसा rule. तरा this being अवान्तरफलभेदां,
showing that कमय has got separate result, उपासिा has got separate result which is
mentioned to show that both are independently existent. Therefore you can join them
to make समुच्चय:, therefor, अवान्तर, अवान्तर भेदम ् - distinct result for each of them
performed independently. The ववद्याकमयणोः is to show that ववद्या and कमय, here also
ववद्या means उपासिम ् and कमय and च समुच्चयकारणमाह, they are to be combined has
to be given in the 11th मन्रा. अन्यथा. Suppose there is no result mentioned for either,
either for कमय or उपासिा. अवान्तरम ् is not given, then मीमाांसक rule will operate differently.
What is that? समुच्चय we won’t talk about because they are not 2 separate कमयs.
What will we say? Which one doesn’t have अवान्तरम ्, that अवान्तरम ् one should be
joined with सवान्तरां one because it cannot independently exist. Because there is no
अवान्तरम ् for that it has to hitchhike and join after सफलां कमय and सवान्तरां and निष्फलां
should be joined. When they are joined you don’t call it समुच्चय, we treat them as
one कमय with अङ्ग अङ्गी भाव:. one being the part of the other. अङ्ग अङ्गी रूप
समच्
ु चय:, it is एकां कमय only. Therefore अन्यथा if they did not have independent result
then फलवदफलवतोः so one which has got अवान्तरम ् and other which doesn’t have the
अवान्तरम ्, fruitful and fruitless discipline, सांनिद्वहतयो when they are occurring in same
section. Same page of the वेद. The relation will not be समुच्चय. Relationship will be
called अङ्ग अङ्गी भाव: part whole relationship. Both will be treated as one major कमय.
अङ्ग अन्न्गता एव स्यात ् इत्यथय: and footnote swami gives an example also. There is one
याग called दशय याग, another called पूणम
य ास याग, and other called प्रयाजा याग. दशय याग
has got independent result, पण
ू म
य ास has got independent result. Therefore दशय पूणम
य ास
याग if a person performs it is called समच्
ु चय. Because दशय and पण
ू म
य ास have got
independent status. Whereas प्रयाज योग doesn’t have an independent result mentioned
at all. Therefore प्रयाज must be combined with दशय याग also पण
ू म
य ास याग also; thus

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प्रयाज will become an अङ्ग याग. दशय is अङ्गी याग, पूणम
य ास is अङ्गी याग. They will have
समुच्चय. प्रयाज याग will be अङ्ग याग. All these are मीमाांसा, headache, if you understand
fine, otherwise you don’t bother. For us ज्ञाियोग is important. अङ्ग अन्गीतेव स्यात ् इनत
अथय: ok now I will give you अन्वय: of the 9th मन्रा.
ये अववद्यायाां उपासते ते अन्धां तम: प्रववशन्न्त अन्धां and तम: are द्वितीया ववभक्ति object of प्रववशन्न्त
ये उ ववद्यायाां रसा: ते तत: भूय: इव, in this context इव has got the meaning of एव इव तम:
(प्रववशन्न्त) भूय:इव तम: (प्रववशन्न्त:) Continuing. मन्रा 10.
अन्यदे वाहुववयद्यया अन्यदाहुरववद्यया ।इनत शुश्रुम धीराणाां ये िस्तद्ववचचक्षक्षरे ॥ १० ॥

It is only a consolidating मन्रा which points out कमय also independently exists
with a separate result, उपासिा also exists independently with a separate result.
Therefore, समुच्चय possibility is there. In second line, उपनिषद् ऋवष says that this is
how we have heard from our गरु
ु indicating that उपनिषद् ऋवषs are also not the creators
of वेद. They say we have heard it from our गुरु, you ask them what do they say we
heard from our गरु
ु , everybody is saying our गुरु. We never know who the first गरु
ु is.
Whenever we don’t know who is first, tradition says for everything is first one is
भगवाि ् only. They ask the coconut seed came first or coconut tree came first. Seed
came from tree, tree came from seed, seed form tree. You do not know whether
seed is first or tree is first? What is answer? Neither of them is first. भगवाि ् is the
first. That is what Lord Krishna tells in 14th chapter.
सवययोनिषु कौन्तेय मत
ू य
य ः समभवन्न्त याः ।तासाां ब्रह्म महद्योनिरहां बीजप्रदः वपता ॥ ४ ॥
All species of living beings, all ultimately originate from one भगवाि ् only.
Immediate cause of species is their parents - monkey is born out of monkey parents,
man is born out of man parents. But ultimately when you got to the first aren’t, first
parent of monkey, first parent of man, first parent of cow. For all species सवययोनिषु.
The ultimate cause is भगवाि ्. Therefore for the गरु
ु शशष्य परमपर also when you ask,
who is the first गुरु, what is our answer? भगवाि ् is the first गुरु. That is why ऋवषs are
called not मन्रा कताय but मन्रा िष्टा only. They only found मन्रा which already existed.
Now we will go to the भाष्यां.
अन्यत ् पथ
ृ गेव ववद्यया क्रक्रयते| फलशमनत आहुः वदन्न्त, ववद्यया दे वलोकः (ब.ृ उ. १ । ५ । १६)
ववद्यया तदारोहन्न्त इनत श्रुते: - अन्यत ् is in मूलम ् =पथ
ृ गेव distinct, different. What is
that? ववद्यया क्रक्रयते | फलम ् अन्यत ् पथ ृ गेव ववद्यया क्रक्रयते| फलशमनत आहुः वदन्न्त, ववद्यया
दे वलोकः (ब.ृ उ. १ । ५ । १६). ववद्यया तदारोहन्न्त इनत श्रुते:. ववद्यया means उपासिेि, supply क्रक्रयते
फलां. Result is produced by उपासिा distinctly. Distinctly from what? From कमय. Result
produced by उपासिा is different from result produced by कमय. इनत शमनत आहुः, आहु is
in मूलम ् = वदन्न्त. What is प्रमाणां for that? Sankaracharya quotes same श्रनु त वाक्यां

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ववद्यया दे वलोकः (ब.ृ उ. १ । ५ । १६) ववद्यया तदारोहन्न्त शतपद ब्राहमणां. शतपद ब्राहमणां belongs
to शक्
ु लयजुवेद. Famous and very big important ब्रहामणां and बह
ृ दारण्यक उपनिषद and all
occur in that only. शुक्लयजुवेद ववद्यया तत ् आरोहन्न्त इनत श्रुते. Similarly for कमय also इनत
श्रुते.:
अन्यदाहुरववद्यया कमयणा क्रक्रयते— ‘कमयणा वपतल ृ ोकः, इनत श्रुते:। इनत एवां शश्र ु ुम श्रुतवन्तो वयां धीराणाां
धीमताां वचिम ् । ये आचायाय िः अस्मभ्यां तत ् कमय च ज्ञािां च ववचचक्षक्षरे व्याख्यातवन्तः, तेषामयमागमः
पारमपयायगत इत्यथयः ॥
अन्यदाहु again मूलम ् अववद्यया = कमयणा you have to supply क्रक्रयते and फलम ् also
understood. Result given by कमय is also distinct from result given by उपासिा. Thus
both of them give distinct फलम ्. Therefore both of them are अङ्गी only neither of
them can be अङ्ग. And therefore समच्
ु चय is preferred, it is not compulsory. if you
want you can combine for better result, combination is not compulsory. When it is
अङ्ग and अङ्गी, combination is compulsory; when they are 2 अङ्गीs combination is
not compulsory we can join for better result. And what is प्रमाण? कमयणा वपतल
ृ ोकः, इनत
श्रुते: this also he has quoted before. Then Sankaracharya goes to second line of
मन्रा. इनत = एवां in this manner शश्र
ु म ु = श्रत
ु वन्तो and वयां we have to supply because
शुश्रुम is उत्तम पुरुष therefore वयां धीराणाां - धीमताां means wise people. That is vedic ऋवषs.
And वचिम ् we have to supply, not in मूलम ्. Thus we have heard the teaching of
vedic ऋवषs. Who says? Vedic ऋवषs themselves vedic ऋषय: say thus we have heard
of vedic ऋवषs, indicating परमपर goes, we don’t know where it started. We can ever
fix the date of वेद because whatever we are seeing is only beginning of writing.
Before writing started वेद has existed in the form of oral परमपर. Who started we
have no way of knowing. That is why we say वेद is अिाद्वद: and that is why we
respect वेद also as अपौरुषेय प्रमाणम ्. It is not the invention of a human intellect. And
therefore never look at the वेद as any other printed book in the world. This भाविा is
called श्रद्धा. श्रद्धा is important for deriving benefit from vedic teaching. Therefore इनत
एवां शुश्रुम श्रुतवन्त: वयां धीराणाां धीमताां वचिम ्. Who are these vedic ऋवषs? ये आचायाय these
ऋवषs, ये is in the मूलम ् = आचायय. ये आचायाय: िः is in मूलम ् = अस्मभ्यां चतुधथय. Sanskrit
students ि occurs in द्वितीय चतुथी षवष्ट, in this context चतुथी, to us. तत ् कमय च ज्ञािां च
the ऋवषs talked about both कमय also as well as ज्ञािां . ज्ञािां means उपासिां. ववचचक्षक्षरे
is in मूलम ् = व्याख्यातवन्तः. Then separate sentence तेषामयमागमः the word आगम::
means उपदे श:, this teaching of theirs is पारमपयय आगत:, is not invention of their intellect,
but they themselves have gathered from their गुरुs. It has been coming down in the
form of गुरु शशष्य परमपर whose beginning we do not know. And at the time of सन्ृ ष्ट

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also we say even भगवाि ् did not create the वेद. This is the difference between
िैय्यानयक and वेद. िैय्यानयक says भगवाि ् created the वेदs. Whereas वेदान्न्ति ् says भगवाि ्
also did not create the वेद because वेद is eternal. And eternal वेद existed with eternal
भगवाि ् eternally. So the eternal वेद existed with eternal भगवाि ्, eternally. Therefore
even भगवाि ् did not create the वेद. Then what does भगवाि ् do? Every time when
सन्ृ ष्ट is manifesting, at that time already existing वेद, भगवाि ् gives. भगवाि ् only gives
the वेद. भगवाि ् doesn’t create the वेद. यो ब्राहमणां ववददानत पूवं यो वै वेदाांश्च प्रद्वहणोनत तस्मै
you get वेद. And how does it exist in भगवाि ्? It is said in बह
ृ दारण्यक, like breathing.
Just as our breathing exists with us naturally, we are not even aware we are
breathing. Similarly with भगवाि ्, वेद exists यस्य ववश्वशसतां वेद. वेद is given a very great
position in our tradition. Anvaya of this श्लोक I will give you in next class.

य यपूणम

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22. मन्रा: – 10-12 (19-08-22)
ईशावास्य-भाष्यम ् भाष्यां page 33 in Gorakhpur edition मन्रा 10 भाष्यां last lines
ये आचायाय िः अस्मभ्यां तत ् कमय च ज्ञािां च ववचचक्षक्षरे व्याख्यातवन्तः, तेषामयमागमः पारमपयायगत

इत्यथयः ॥
In these 3 मन्रा: 9 to11 उपनिषद् is talking about combination of कमय and उपासिा.
कमय is doing the vedic instructions including rituals. And उपासिा is meditation, primarily
ववराट् or द्वहरण्यगभय उपासिा. And if this कमय and उपासिा are combined, then one can get
superior results, the उपनिषद् wants to say. Before that the उपनिषद् mentions that these
2 can separately be done also. Separately also they will produce the result. But result
will be lesser than the combined result. So the separate results were mentioned in
10th मन्रा which we saw in last class. We have seen the भाष्यां also. Now I have to
give the anvaya of मन्रा 10.
अन्यत ् (फलां ) एव ववद्यया (क्रक्रयते इनत) आहु: अन्यत ् (फलां) अववद्यया (क्रक्रयते इनत आहु:. इनत पूवेषाां
(वचिां) सष्ु श्रम
ू ये ि: तद वयाचा चक्षक्षरी:.
Now we will go to मन्रा 11.
ये ववद्याां चाववद्याां च यस्तद्वेदोभयां सह ।अववद्यया मत्ृ युां तीत्वाय ववद्ययामत
ृ मश्िुते ॥ ११ ॥
I will give you gist. ववद्याां चाववद्याां च - here ववद्या means उपासिा. अववद्या means
कमय; सत उभयां वेद - whoever practices both scriptural practices or instructions as well
as the उपासिा meditation also then they will get 2 fold results. अववद्यया मत्ृ यांु तीत्वाय.
All here these words dictionary meaning will not work at all. अववद्या means ignorance.
That is not meaning here, मत्ृ यु: is death, that is not meaning here. For both we have
to take special meaning. Sankaracharya will say अववद्या means life style or activities
prescribed by वेद. Following the do’s and don’ts of the वेद. And by that we will cross
over मत्ृ य:ु . What do you mean by मत्ृ यु:? Sankaracharya says if we don’t follow vedic
ववधध and निषेद, do’s and don’ts, then without scriptural injunctions, we will be following
our own राग द्वेष only. Our life can be governed by scriptural instructions. If we are
not going to follow scriptural instructions our life will be guided by something else
whatever we feel like doing. Like eating itself. Suppose I am eating the food which
is healthy and nutritious as given by science of nutrition. So when our eating habits

187
are governed by the rule of medicine or nutrition, advantage is, if we don’t follow
those instructions what we would have done? Naturally we would have gone by our
likes and dislikes. Without knowing what is good for me and what is not good for
me I will go by my राग द्वेष. Life can be governed by राग द्वेष instinctive. Or life can
be governed by healthy advice sastric advise. When I go by राग द्वेष I am called
प्राकृत पुरुष, wild human being. When I am going by the instructions of the wise
scriptures I am called सांस्कृत पुरुष:, a refined cultured human being. Thus I can be
either प्राकृत पुरुष or सांस्कृत पुरुष. If I am a प्राकृत पुरुष I go by राग द्वेष. By violating
what is good and bad I am going to incur पापां. Therefore राग द्वेष governed life will
produce lot of पापां. Whereas ववधध निषेद governed life, do’s and don’ts governed life,
will give me पुण्यां. And help me avoid the पापां. That राग द्वेष जनित कमय and राग द्वेष
based उपासिा (उपासिा means not meditation here) राग द्वेष governed उपासिा means
my mind is always hovering around things which are not healthy. Therefore mind
thinking something continuously is called राग द्वेष उपासिा, fanciful thinking. Fanciful
meditation like money meditation. What is the meditation? Money. When it begins it
becomes too much. I may violate कमय to acquire that wealth also. Thus राग द्वेष
governed कमय and राग द्वेष governed उपासिां can produce पापां. That is here called
मत्ृ य:ु . स्वाभाववकां कमय, and स्वाभाववक उपासिा are called मत्ृ यु: and consequent पापां that I
get together is called मत्ृ यु:. When you follow scripture governed life style I get over
स्वाभाववक कमय स्वाभाववक उपासिा and स्वाभाववक कमय उपासिा फल भूत पापां. All I will get.
That is called अववद्यया मत्ृ यांु तीत्वाय. And then ववद्या the उपासिा instead of meditating
upon worldly things, I will be meditating on or thinking of भगवाि ्. सांध्या வவளை instead
of watching TV, doing सांध्यावन्दिां. When I watch TV they are going to give पुण्यां or
पापां? They are going by their TRP, they are not interested in our mind and all those
things. At सांध्या time I can watch TV. I can do सांध्या वन्दिां also. And when I do उपासिां
giving up स्वाभाववक कमय and उपासिां, when I practice वेद ववद्वहत उपासिां, he says ववद्यया
अमत
ृ ां अश्नुत.े And what is अमत
ृ ां? Higher destination we are going to reach. अमत
ृ word
also has got a special meaning. That we will see in the भाष्यम ्. We will go to the
भाष्यां .
यत एवमतः ववद्याां च अववद्याां च दे वताज्ञािां कमय चेत्यथयः ।
यत एवमतः because of the reason mentioned in the previous 2 मन्रा: that कमय is
independent, उपासिा is independent, they are combinable and combination will give
better result. Because of that reason ववद्याां च अववद्याां च. ववद्या means उपासिा. He
himself tells दे वता ज्ञािां कमय च ववद्या-दे वता ज्ञािां. Any दे वता उपासिा. And अववद्याम ् च means
कमय. Prescribed कमय. So the sentence is incomplete. We have to continue in next
sentence

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यस्तत ् एतदभ
ु यां सह एकेि पुरुषेण अिुष्ठे यां वेद तस्यैवां समुच्चयकाररण एकैकपरु
ु षाथयसमबन्धः क्रमेण
स्याद्वदत्युच्यते.
So य:. suppose a person एतदभ
ु यां, above mentioned 2 वैद्वदकम ् कमय and वैद्वदकम ्
उपासिा - here we are referring to vedic. It can be स्माथाय also is mentioned, another
स्मनृ त, परु ाणां etc. they are also included. यस्तत ् एतदभ
ु यां, both कमय and उपासिा, सह एकेि
पुरुषेण, it will be combination only when one and the same person performs both.
एकेि पुरुषेण it is the meaning of सह means together by one and same person अिुष्ठे यां.
वेद should be performed इनत वेद. For eg जन्माष्टमी, we can do a कृष्ण पूजा and before
कृष्ण पूजा we can spend a few minutes of कृष्ण ध्यािां also. Once you do कृष्ण ध्यािां
and कृष्ण पूजा, पूजा will be कमय, ध्यािां will be उपासिा. कमय उपासिा समुच्चय, I am doing
even though it’s not vedic but puranic still it will have the effect. यत्यत ् वेद उभयां सह
इनत अिुष्ठेयां वेद one who understands they should be combined. Not only one
understands, one practices also. उपनिषद् says only one वेद. One who knows.
Sankaracharya says mere knowledge is not enough it has to be implemented also.
Therefore Sankaracharya says तस्य एवां समुच्चयकाररण, one who implements it एव only
for that person who knows and practices. एक पुरुषाथय सांबन्ध:, he will get combined
result. Combined one result. He will get क्रमेण स्यात ्, gradually, in due course he will
get. Gradually is explained in next paragraph.
अववद्यया कमयणा अन्ग्िहोराद्वदिा मत्ृ युम ् , स्वाभाववकां कमय ज्ञािां च मत्ृ युशब्दवाच्यम ् , तदभ
ु यां तीत्वाय
अनतक्रमय ववद्यया दे वताज्ञािेि अमत
ृ ां दे वतात्मभावम ् अश्ित
ु े प्रातिोनत । तद्ध्यमत
ृ मच्
ु यते,
यद्दे वतात्मगमिम ् ॥
So अववद्यया = कमयणा अन्ग्िहोराद्वदिा, vedic कमय called अन्ग्िहोर. Considered to be
fundamental कमय once upon a time. Many do not know the name even now. Because
vedic rituals have gone away replaced by आगम based ritual. पञ्चमहा यज्ञ I have
talked about in Bhagavad Gita. पञ्चमहा यज्ञs existed in the vedic ritual form also.
And पञ्चमहा यज्ञ can be based on the आगम also. But the पञ्चमहा यज्ञs are mentioned
in the वेद but we can do it based on स्मनृ त also by practicing that. I am not explaining
पञ्चमहा यज्ञ, assuming that you remember the Bhagavad Gita. Therefore through
पञ्चमहा यज्ञs, मत्ृ युम ्, is the word occurring in मन्र. Literally मत्ृ यु means death - here
death means spiritual death. When we don’t have a life governed by scriptural
instructions, neither religious nor spiritual life I have. Naturally it will be replaced by
materialistic life. A non-religious, non-spiritual life will be naturally replaced by only
the other possibility called materialistic life. And materialistic life here called death
because it is not physical death. It is a spiritual death. The spiritual personality in
me is destroyed. Therefore, मत्ृ य.ुां What is the definition of मत्ृ य?
ु स्वाभाववकां कमय

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instinctive कमय. Whatever my instinct asks me to do. All such karmas are called
स्वाभाववकां कमय, प्राकृतां कमय. And स्वाभाववकां ज्ञािां च. ज्ञािां means again meditation. Natural
meditation will not be religious mediation, spiritual meditation - it will be materialistic
meditation thinking of people. Towards them I have got राग द्वेष. राग द्वेष ववषय ध्याि
it will be. Called स्वाभाववकां ज्ञािां. Here you should note ज्ञािां means उपासिां. So both
are meanings of the word मत्ृ यु. मत्ृ यु शब्द वाक्यां. Which is said to be मत्ृ यु in the
उपनिषद्. In बह
ृ दारण्यक उपनिषद् the word मत्ृ यु in this meaning occurs very often. So
मत्ृ यु शब्दवाच्यम ् उभयां तीत्वाय having crossed over तीत्वाय is in मूलां = अनतक्रमय having
crossed over. First all the पापम ्s are gone even if inadvertently we do any पापम ्,
daily prayers are designed in such a way that I purify that. Just as regular bath
purifies, daily impurities I gather, regular prayers will remove impurities, intangible of
the sukshma shariram.Therefore we don’t incur पापम ्. And whatever we incur we are
regularly cleaning also. Therefore तीत्वाय. Then ववद्यया. ववद्यया means through उपासिा
that is done. It can be any deity उपासिा. So ववद्यया is in the मूलां = दे वताज्ञािेि vidya
= दे वता ज्ञािां. And carefully note ज्ञािां means उपासिां. दे वता उपासिेि; in सांध्यावन्दिां, गायरी
उपासिां is done. In Aditya hrudaya सूयय उपासिा is done. It has been incorporated in
our daily activity. So दे वता ज्ञािेि अमत
ृ ां अश्िुत.े What is the meaning of the word अमत
ृ ां?
Not immortality based in वेदान्त. वेदान्न्तक मोक्ष is infinitude. That can be directly
equated to कमय and उपासिा, because कमय and उपासिा are finite, कमय and finite उपासिां
cannot give infinite. Sankaracharya says here the word अमत
ृ ां means becoming one
with meditated दे वता. He says अमत
ृ ां = दे वता आत्मा भावां दे वता स्वरूपां or दे वता ऐक्यां or
दे वता सायज्
ु यां. He will become one with the meditated दे वता. दे वतात्मभावम ् अश्िुते. अश्िुते
= prapnoti. And that Sankaracharya states तद द्वह अमत
ृ ां ucyate. In this मन्र, the word
अमत
ृ ां immortality refers to यद् दे वतातां गमिां refers to दे वता ऐक्यां only. Not परम ् ब्रह्म ऐक्यां.
So now what is the difference between ब्रह्म ऐक्यां and दे वता ऐक्यां? ब्रह्म ऐक्यां means
आत्यन्न्तक अमत
ृ त्वां, absolute immortality. That is literal. Whereas दे वता ऐक्यां is not
absolute immortality. It is called आपेक्षक्षक अमत
ृ ां - we have seen this before. What do
you mean by आपेक्षक्षक अमत
ृ त्वां? Not literal immortality; compared to human life the
दे वताs life span is considered to be the current creation itself. Until प्रलयां दे वताs will
continue. Therefore relative to human life दे वताs life being very long, it is called
आपेक्षक्षक अमत
ृ त्वां. Even that दे वता भावां will end at the end of प्रलयां. Then what will
happen to the दे वताs? When they have exhausted the पुण्यां of कमय and उपासिा, they
also will have to be reborn in the next सवृ ष्ट. Therefore it is called आपेक्षक्षक अमत
ृ त्वां.
Then sub commentators add an extra note which is worth noting here. This कमय
उपासिा समुच्चय can be done, सकामतया or निष्कामतया. सकाम कमय उपासिा समुच्चय means
I want to get an exalted दे वता position, where I can have better sense pleasures.

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Because दे वताs have got extraordinary powers. Like Yama Dharma Raja tells in
KathoUpanishad I can bless you with anything you want, you can have a huge
house, property, gold, elephant, horses etc. Thus so many powers are possible. With
those powers one can have extraordinary pleasures. That is the benefit one can get
if he wants. When I do कमय and उपासिा for enjoying those benefits it is called सकाम
कमय उपासिां. Then I will get that दे वता position, I can become yama also. I can become
इन्ि, वरुण. But what is the problem? I can enjoy those benefits for a long time. Then
ते तां भुक्त्वा स्वस्वयगल
य ोकां ववशन्न्त क्षीणे पण्
ु ये मत्यय लोकांववशन्न्त. Again back to same place.
This is for सकाम समच्
ु चय फलां. If we do the same समुच्चय, without the desire for
worldly result but with a desire for मोक्ष, then there will be 2-fold benefits. There are
2 possibilities. I will gets sufficient धचत्त शवु द्ध in this जन्म itself. I can come to ज्ञाियोग,
ज्ञािां. And I can get ज्ञािां here itself in manushya janma and get मोक्ष. That is one
possibility. What is second possibility? I can go to higher लोक and become दे वता. And
there as दे वता, I can get आत्मा ज्ञािां there. Just as in Kena Upanishad इन्ि got ज्ञािां,
Yama also became a jnyani later. How do you know Yama became a jnyani? He
taught Naciketas. Therefore I can get ज्ञािां in the higher लोक. And at the end of the
दे वताs life I can get मोक्ष which is called krama mukti:. Therefore we can add here
after becoming one with दे वता, one can get krama mukti also. If कमय and उपासिा are
combined निष्काम तया. Without desire for materialistic end. So this is मन्र 11. कमय
उपासिा समुच्चय topic is over here. Now I will give you the अन्वया.
य: ववद्याां च अववद्याां च तद उभयां (स:) वेद अववद्यया मत्ृ यांु तीत्वाय ववद्यया अमत
ृ ां अश्नत
ु े.
Introduction to next topic we will read.
अधुिा व्याकृताव्याकृतोपासियोः समुन्च्चचीषया प्रत्येकां निन्दोच्यते.

In the following 3 मन्रs another combination sadhana. Here it is going to be 2
उपासिाs. Previously कमय and उपासिा. Hereafter उपासिा one and उपासिा 2. And what
are those 2 उपासिाs? Sankaracharya says व्याकृतां and अव्याकृतां. Entire universe of
things and beings is called व्याकृतां. व्याकृतां means a product. A karyam is called व्याकृतां.
Which includes all the things as well as beings. Then all these things and beings
were born because they were already existent before in unmanifest form. What is
not potentially there cannot be born. So because there is a seed alone plant can
come, if seed is not there plant cannot come. Any karyam should have existed in
potential form, In Sanskrit it is called अव्याकृतां. Or अव्यक्त . So अव्यक्तां becomes व्यक्तां,
अव्याकृतां becomes व्याकृतां. And when everything is in potential condition then differences
are not manifest. As in the seed, ,even though in the seed the trunk of tree is there,
branches are there, leaves are there. Everything but in the seed they are in

191
undifferentiated form. Therefore it will be एकां. अव्यक्तां or अव्याकृतां will be always one.
And when the अव्याकृतां becomes व्याकृतां, there in the plant you can see so many
divisions. Trunk branch leaf everything is there, similarly universe also becomes
pluralistic. Thus everything in the creation and every being in the creation is called
व्याकृतां. That which is manifested. So I am व्याकृतां, you are व्याकृतां. Everything which
is distinct from everything ese is called karyam. Now here उपनिषद् is going to talk
about व्याकृत उपासिा and अव्याकृत उपासिा. That is before everything comes to
manifestation, it was there in unmanifest potential form. How will it be? We do
experience it regularly, when everything goes back to unmanifest condition what it
will look like we experience? When? In sleep. So then time is resolved. Space is
resolved. Worlds are resolved. My body. Everything. The resolved condition is called
अव्यक्तां. अव्याकृतां प्रकृनत माय प्रधािां. प्रधािां शन्क्त:. So meditating upon माया or प्रकृनत. प्रकृनत
ध्यािां is one type of ध्यािां. And the second type of ध्यािां is व्याकृत उपासिां, meditating
on any product. That has come out of the manifested one. व्याकृतां means differentiated
one. व्याकृ means to throw out or to expand, all folded, means अव्याकृतां.
व्याकरणम ् - grammar is व्याकरणम ्, why it is called व्याकरणम ्? From the root gam
or any root, you can add prefix. You can add suffix and you can form a noun. Upon
that noun you can again add prefix and suffix. You can form further noun. On that
you can again join. Thus like children have the game building blocks. They have so
many blocks which are there for the creativity of child, you can combine and make
a ship or building, anything. Similarly from the root by adding prefixes and suffixes
you can have कृय्न्त word, next level तद्वित word, next level समास word, कृत ् तद्वित and
समास. Thus one gam root can become a very big word न्जगनिषनत. न्जगनिषनत न्जगनिषु
so many words you can form. Therefore Sanskrit grammar, Paninian grammar has
got word building styles. It is a type of building words, if you know the roots and if
you know prefixes and suffixes and rules of building, how many words are possible?
Infinite words are possible. That is why nobody can print a Sanskrit dictionary.
Whatever dictionary ae available are nothing but sample built words. व्याकरणम ् Itself
is derived from the root कृ. And there are 2 prefixes व + अ. कृ is root. अिां is the
suffix. Two prefixes and one suffix in between कृ व अ कृ अि . व्याकरणम ्. कृ becomes
कर्. व्याकरणम ्. Thus Paninian Sanskrit grammar teaches primarily word building out of
roots by adding prefixes and suffixes. This is the primary Paninian grammar. Then
additional what are the rules etc is using the words. When you are using the words
what are the rules to be followed. That word using rules also. Word building and
word application rules because you don’t use words for communication. Suppose I
say chair. I have not communicated anything. Table. House. So communication

192
happens when words are joined together according to rules of syntax and made into
sentences. पद समूह:: वाक्यां. After word building you have to build what? Sentences.
Words are not प्रमाणां. Sentences are शब्द प्रमाणां. When शब्द प्रमाणां we say, शब्द प्रमाणां
is not word. Word is not प्रमाणां, sentences are प्रमाणां. First stage is world building,
second stage is sentence building, convert into a paragraph. This is Paninian
व्याकरणम ्. Like that भगवाि ् out of माया which was a singularity. There was only one
माया, out of that माया all things have been built. All of them are called व्याकृ. व्याकरणम ्
अिेि जीविात्मा अिुप्रवश्य िाम रूपे व्याकरवाणण छान्दोग्य उपनिषद् it comes just as Paninian
grammar is word building भगवाि ्s व्याकरणम ् is creating building. भगवाि ् says तेयां दे वता
ऐक्षत छान्दोग्य अिेि न्जवेिात्मिा अिुप्रवशय िाम रूपे व्याकरवाणण. Therefore world is called
व्याकृतां.
Now question will come अव्याकृत उपासिा we can understand because अव्य्यकृतां
is one माया प्रकृनत. Whereas व्याकृत उपासिा when you say which one you are referring
to. It can be my son, my daughter also. Sankaracharya says तत उपासिा. Here
Sankaracharya says the व्याकृतां is first son of भगवाि ्. Son of God. Not Christianity.
And which is the first son of भगवाि ्? c/o मुण्डक उपनिषद्. ब्र्ह्मादे वािाां प्रथम सांभभुव:प्रह्म
means द्वहरण्यगभय. द्वहरण्यगभय is said to be the first born. प्रथमजा अहमन्स्म प्रथमजा etc
तैनतरीय it comes. So therefore what is व्याकृत उपासिा? In this context द्वहरण्यगभय उपासिा.
Thus 2 उपासिाs, व्याकृत रूप द्वहरण्यगभय उपासि and अव्याकृत प्रकृनत उपासिा combination
is going to be talked. Sankaracharya says अधुिा. From 12th मन्र onwards up to 14th,
व्याकृताव्याकृतोपासियोः - first 2 मन्रs will talk about independent उपासिा. And then 14th
will talk about combination of that. So सां+उध ्+ची+सां and उदः are prefixes. ची is dhatu
5th conjugation सिन्द रूपम ् desiderative suffix called सि ् then आहां समुन्च्चचीष means
with desire to combine them with a desire to talk about their combination. Therefore
but if we are able to understand it is a sense pleasure काव्य शास्त्र वविोधेि कालो गच्छनत
धीमताां व्यसिेि च मख
ू ायणाम ् नििया कलहे ि वा. Those who are mature and wise enjoy their
life through काव्यां, शास्त्रां etc. काव्यां means literature including grammar, शास्त्रां scriptures.
By studying them their day passes, even corona time passes. काव्य शास्त्र वविोधेि कालो
गच्छनत धीमताां what about others? व्यसिेि च मूकायणाम ् - व्यसिां has got 2 meanings -
one is worry. How do they spend time worrying. Another meaning is by various
habitual addictions also called व्यसिां - smoking व्यसिां, drugging व्यसिां. By various
व्यसिां, मूखायणाम ् काल गच्छनत, they will pass their time. Or नििया. Or what? कलहे ि वा.
Anyway if you have time and grammar knowledge you can take every word and do
derivation. Very beautiful समन्ु च्चचीषसिन्द रूपां प्रत्येकां निन्दोच्यते. First उपनिषद् putting
down the independent practice of them so that it can recommend the combination of
them. I will introduce the मन्रा.

193
अन्धां तमः प्रववशन्न्त येऽसमभूनतमुपासते ।ततो भूय इव ते तमो य उ समभूत्याां रताः ॥ १२ ॥
I will give gist of the मन्रा here. First line word असांभनु त is there येऽसमभूनतम ् - it
should be read असांभुनत. असांभुनत is the upanishadic word for अव्याकृतां. अव्याकृतां अव्यक्तां
प्रकृनत प्रधािां माया. असांभुनत means माया. How that word is derived? Sankaracharya will
point out in the भाष्यां. And अन्धां तमः प्रववशन्न्त in the उपासक: who do single उपासिा
they will get a result which will perpetuate spiritual darkness. अन्धां तमः means
blindening darkness. Self-ignorance will be perpetuated. अन्धां तमः we have seen
earlier. To indicate it is an inferior result. Second line it uses a word called सांभूत्य.
Word सांभूनत means व्याकृतां. And in this context द्वहरण्यगभय:. So सांभनू त refers to द्वहरण्यगभय.
By extension द्वहरण्यगभय उपासिम ्. And by that उपासिां also a person will go to deeper
darkness. So deeper darkness again referring to materialistically well off, but spiritually
dark world. That is going to be the description. We will see the भाष्यां in next class.

य यपूणम

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23. मन्रा – 12-13 (26-08-22)
ईशावास्य bhashyam page 35 in Gorakhpur edition मन्र 12

अन्धां तमः प्रववशन्न्त येऽसमभूनतमुपासते ।ततो भूय इव ते तमो य उ समभूत्याां रताः ॥ १२ ॥
In the previous 3 मन्रा:, उपनिषद् has presented कमय उपासि समुच्चय. Now in these
3 मन्रा: 12 to 14, उपासि िय समुच्चय is to be done. उपासि ियां means 2 उपासिs viz.
द्वहरण्यगभय उपासि and प्रकृनत उपासि. First the independent उपासि is criticised so that
later the उपनिषद् can recommend this combination of both. Incidental note is that all
the उपासिs prescribed in the उपनिषद् are not very much in vogue among the
practitioners. All the उपासिs of the उपनिषद्s are only used for only academic study.
Whether you take तैनतरीय उपासिा like सांहृनत or व्याह्रुनत उपासि, nobody performs these,
we don’t know how these उपासिs have to be done. Similarly in केिोपनिषद also the
अध्यात्म उपासि, अद्वददै व उपासि etc are mentioned. In the 4th chapter of केिोपनिषद. They
are also only of academic interest, nobody practices now. Nobody knows how to
practice similarly ईशावास्य उपासिs also only for academic study because nowadays all
उपासि,s have been replaced by puranic उपासिs. आगशमक उपासि. In Bhagavad Gita
9th chapter Lord Krishna brilliantly presents how to do Lord Krishna उपासि. In both
chapters elaborate discussion very nicely presented if a person wants to do इष्ट दे वता
उपासि. For ववश्वरूप उपासि also भागवतां gives several such उपासिानि. In Vishnu
Sahasranamam itself भू:पादौ यस्य िाशभ: is ववश्वरूप उपासिानि. And in Dakshinamurti
stotram भरू मभामस्यिलोनिलोमबरमहिाथो द्वहमाांसु पम
ु ाि ् is ववश्वरूप उपासिा. Therefore Vedic
उपासिा have been now replaced by आगशमक उपासि or पौराणणक उपासि. Therefore don’t
ask me how to practice these उपासि. Just as we are studying only to know theoretical
difference between ज्ञाि काण्ड and ज्ञाि कमय उपासि काण्ड, I gave you gist of 12th मन्र.
Now we will go to the भाष्यां.
अन्धां तमः प्रववशन्न्त ये असमभूनतम ् , समभविां समभनू तः सा यस्य काययस्य सा समभूनतः तस्या अन्या
असमभूनतः प्रकृनतः कारणम ् अव्याकृताख्यम ्.
First line says whoever practices the प्रकृनत उपासि they will go to अन्धां तमः,
blindening darkness which means they will perpetuate their ignorance. अन्धां तमः
Sankaracharya doesn’t give meaning because he has already given it मन्र no 9.
Only 2 weeks before we have seen. Literally it means blindening darkness प्रववशन्न्त

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those उपासका: will enter. Who are they? ये असमभूनतम ् उपासते, after सांभूनतां you supply
उपासते. ये असमभूनतम ् उपासते. असांभुनत means माया or प्रकृनत; thereafter, following portion
is for Sanskrit student how असांभनु त is derived. First he gives word meaning समभविां
समभूनतः we have to reverse order. सांभूत:=सांभविां. And what do you mean सांभविां उत्पवत्त
or origination? सा यस्य काययस्य सा समभनू तः, so whatever has got origination, that
originating product is called सांभूत:. In this context, लक्षणाय. Direct meaning of the word
is origination. And the implied meaning in this context is originating one. So सा यस्य
सा means origination is there - for which originating product, that product is called in
this context लक्षणाय सांभूत:. In short originating product. Any originating product, in
Sanskrit, any कायं is called सांभूत:. What do mean by असांभनु त:? After सांभूत:, सा सांभूनत
full stop here, there is a comma. Full stop is better. तस्या अन्या असमभूनतः. असांभुनत:
means that which is different from originating one, that which is different from a
product. Question is what is it that is different from a product. Sankaracharya says
any cause is different from a product. Product means effect what is different from
effect. Cause is different from effect. तस्य: सांभूत: कायायत ् अन्य ववलक्षण असांभुनत:. So what
does it mean? All for Sanskrit students. असांभुनत: = प्रकृनतः, प्रकृनत : means माया = कारणम ्
means cause of - not any local one, the cause of entire universe is called here कारणां.
What is it called? अववद्या. मल
ू ा अववद्या. Here is a big controversy between 2 groups
of अिै तीि:. मूला अववद्या is there or not is very big, fiery fierce debate is going on in
scholarly circle. In that debate, this portion is very supportive to traditional people like
us. This portion is very useful प्रकृनत = अववद्या. Sankaracharya is supporting मल
ू ा
अववद्या here. What is another name for this अववद्या अव्याकृताख्यम ्; अव्याकृतां means
whole universe in unmanifest condition. Always rule is cause is nothing but product
in unmanifest condition. A seed is a cause. And a seed is always, the whole tree -
in unmanifest condition is tree. Therefore प्रकृनत = अव्याकृतां. बहुव्रीद्वह अव्याकृतां इनत आख्या
यस्य. Sanskrit students असांभनु त: = प्रकृनत: = कारणां = अववद्या = अव्याकृताख्य. Another word
for अव्याकृतां is अव्यक्तां. The word माया and अव्यिां are not here, we can add that also.
There is another word प्रधािां, all these words are synonymous. After अव्याकृताख्य. This
is the meaning of the word असांभुनत:. We will read.
तामसमभूनतमव्याकृताख्याां प्रकृनतां कारणमववद्याां कामकमयबीजभूतामदशयिान्त्मकाम ् उपासते ये ते

तदिुरूपमेवान्धां तमः अदशयिात्मकां प्रववशन्न्त ।
So ताम that one असमभनू तम, that असांभुनत he is repeating व्याकृताख्याां प्रकृनतां
कारणमववद्याां which is known by all synonymous words. He gives one more extra
meaning कामकमयबीजभूता, that मूलाववद्य which we call by name कारण शरीरां , with कारण
शरीरां alone is the बीजां seed for all our desires. If different people have got different

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desires because of differences in कारण शरीरां only. Therefore कारण शरीरां is called काम
कमय बीजां, seed of all desires and desire will lead to कमय. कमय will lead to what? पुण्य
पापां. पुण्य पापां will lead to पुिजयन्म. For the entire सांसार series अववद्या is the मूल कारणां.
There is an expression अववद्या काम कमय is a package. He says काम कमय बीएज ् भूताि ्.
Which is because of all the desires. And अदशयिान्त्मकाम ् which includes अदशयिां, self-
ignorance. आवरण शन्क्त is also there. This मूलाववद्य has got ववक्षेप शक्ति. ववक्षेप शक्ति
produces desire and action. What is job of आवरण शन्क्त - making me lose sight of
my आत्म स्वरूपां which is पण
ू .ं Therefore अदशयिान्त्मकाम ् which consists of अदशयिां or
ignorance or आवरणां उपासते, whoever meditates upon the प्रकृनत, ये तदिुरूपमेवा he in
keeping with अववद्या, उपासिा result is also perpetuation of अववद्या. As we meditate
upon so we will become. In English, as you think so you become. And if you meditate
upon माया अववद्या where will you go? More अववद्या, only later he will point out it is
called प्रकृनत लयां, one can have longest sleep in life. What is longest sleep? During
entire current सवृ ष्ट we can avoid पुिजयन्म; throughout currents सवृ ष्ट you can remain
merged in प्रकृनत or माया. So ताां अदषयिात्मकां अन्धां तम: blindening darkness प्रववशन्न्त. If
there is an advantage it is there is no more suffering during this creation by taking
this body, escaping जन्म मरणां cycle for one सवृ ष्ट is the benefit. Only one सवृ ष्ट. In next
सवृ ष्ट we will come back. So for one सवृ ष्ट you can escape जन्म मरण चक्रां that is the
benefit of प्रकृनत उपासिा. Continuing.
अन्धां तम द्वितीय एक वचिां ततः तस्मादवप भूयो बहुतरशमव तमः ते प्रववशन्न्त ये उ समभूत्याां
काययब्रह्मणण द्वहरण्यगभायख्ये रताः ॥
Now Sankaracharya goes to 2nd line. उपनिषद is talking about द्वहरण्यगभय उपासिा.
It is called कायय ब्रह्म. And उपनिषद says one who meditates upon द्वहरण्यगभय will go to
still deeper darkness. So ततः is in मूलां = तस्मादवप compared to previous one भूयो =
बहुतरशमव still deeper तम: darkness previous उपासक will got to deep darkness. This
person will go to deeper darkness. बहुतरां इव तम; तमः ते प्रववशन्न्त. Who are they? ये
उ यहु is there - split as ये उ whoever समभूत्याां is in मूलां = काययब्रह्मणण and काययब्रह्मणण =
द्वहरण्यगभायख्ये द्वहरण्यगभय or ब्रह्मा the creator. Those who meditate upon द्वहरण्यगभय will go
to deeper darkness. How do they go? By going to ब्रह्मलोक. Where all kinds of
extraordinary sense pleasures are there. So many miraculous powers you can get. I
have quoted छान्दोग्य उपनिषद वपतल
ृ ोक कामो भवनत whatever desires he built by mere
willing you can get. Thus extraordinary sense pleasures are available in ब्रह्मलोक. Not
only sense pleasures are superior. The body that one has is also extraordinarily
refined and long living to enjoy those pleasures. Remember 2000 चतय
ु ग
ुय ा: constitute
one calendar day of ब्रह्मा. And this द्वहरण्यगभय लोक or ब्रह्मलोक is considered to be
deeper darkness compared to प्रकृनत. द्वहरण्यगभय लोक is supposed to be deeper darkness

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compared to प्रकृनत. How do you justify it? Sankaracharya doesn’t mention.
Justification is, in प्रकृनत when a जीव has merged, the जीव suffers from only अववद्या
ignorance. The problem is only ignorance. But in द्वहरण्यगभय लोक, not only there is
अववद्या, आवरणम ्, but there is also ववक्षेप, in the form of अहां कार and ममकार. In प्रकृनत
लयम ्, only आवरणम ् is there. In द्वहरण्यगभय लोक, आवरणम ् and ववक्षेप are there. Which
makes the ignorance deeper. ववक्षेप, what type of ववक्षेप? अहां कार ममकार रूप ववक्षेप. Just
as in deep sleep state we have got only आवरणम ्. If you remember Mundukya
Upanishad. In that काररका, 4 पादा: were compared. अग्रहणां, in the 3rd पाद only अग्रहणां
is there. In 2nd and first पाद अग्रहणां and अियथाग्रहणां. And another way is, there is only
नििा In 3rd पाद, नििा and स्वतिां in 2nd and first पाद स्वतिनििायुतावाद्यौ प्राज्ञस्त्वस्वतिनििया।
ि नििाां िैव च स्वतिां तुये पश्यन्न्त निन्श्चताः ॥ १४ ॥.
So there are 2 problems for द्वहरण्यगभय. There is only one problem in प्रकृनत.
Therefore we say द्वहरण्यगभय लोक is deeper darkness. कायय ब्रह्मणण द्वहरण्यगभायख्ये रताः.
Means committed here, commitment is उपासक. This is the introduction to these 2
उपासि. Now I will give you अन्वय:.
मन्र 12 ये असांभुनतां उपासते (ते) अन्धां तम: प्रववशन्न्त ,ये तु ववद्यायाां रता: (ते)तत: भूय इव तम:
(प्रववशन्न्त).
Introduction to next मन्र 13.
अधुिा उभयोरुपासियोः समुच्चयकारणमवयवफलभेदमाह — takes a मीमाांसा deviation. प्रकृनत
उपासिा has got an independent result. द्वहरण्यगभय उपासिा also has got independent
result. Only when these 2 उपासिानि have independent result, combination is called
समुच्चय. समुच्चय is a technical word. It can be used only if these 2 उपासिाs have
got independent result. If one of them doesn’t have independent result it cannot be
called समुच्चय; it will be called अङ्ग अङ्गी उपासिा in मीमाांसा शास्त्रां. He wants to say it
is not अङ्ग अङ्गी उपासिा, it is उपासिा समुच्चय,अङ्गी िय समुच्चय. Therefore अधुिा now
in the following मन्र, उभयोरुपासियोः for both the उपासिानि. Which ones? प्रकृनत उपासिा
and द्वहरण्यगभय उपासिा. For both of them समुच्चयकारणम, reason for समुच्चय terminology
should employ. What is that कारणां? अवयवफलभेदमा, अवयव means each one referring
to प्रकृनत उपासिा and द्वहरण्यगभय उपासिा are called two अवयवानि of the समुच्चय. Two
constituents of समुच्चय. And for these 2 constituents, 2 अङ्गी फलां is mentioned. And
उपनिषद doesn’t mention the फलम ्. उपनिषद only says each constituent has फलम ्. It
only says it has फलम ्. Sankaracharya only mentioned what is the फलम ्. We will
read मन्र 13.
अन्यदे वाहुः समभवादन्यदाहुरसमभवात ् ।इनत शश्र
ु म ु धीराणाां ये िस्तद्ववचचक्षक्षरे ॥ १३ ॥
And those who want to make a comparative study see मन्र 9 and मन्र 11 are
similar. मन्र 10 and मन्र 12 are similar. मन्र no. 11 and मन्र 13 are similar. Each

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one, similarity is there. What does उपनिषद say? सांभव अन्यात ् फलम ् सांभव; means असांभुनत
in this context सांभव; means द्वहरण्यगभय उपासिा. How ईशावास्य is taught - now word has
got the dictionary meaning, almost every word has got contextual meaning. Contextual
meaning of सांभव is द्वहरण्यगभय उपासिाs. Dictionary meaning is सांभव is origination.
Where is origination?. Contextual meaning is द्वहरण्यगभय उपासिा. Therefore सांभव: the
contextual meaning is द्वहरण्यगभय उपासिा. अन्यत ् means what the फलम ्. Benefit is
different. Similarly word असांभव dictionary meaning is non origination. In ईशावास्य
उपनिषद what does it mean? प्रकृनत उपासिा. And अन्यत ् means प्रकृनत उपासिा also has
got distinct result. अन्यत ् means distinct result. Not dictionary meaning; it is meaning
is other contextual meaning, a distinct result. Every word has got a contextual
meaning. And then उपनिषद says that they have got distinct result. We came to know
from our गुरु. उपनिषद itself is given by great ऋवषs. These ऋवषs themselves say that
we have not invented this. We have learnt from our गरु
ु . if you ask their गरु
ु s they
will say they have learnt from their गुरु. We do not know who is first गुरु, we do not
know at all इनत शुश्रुम धीराणाां, धीर is our गुरु ऋवष. Swami Dayanand Saraswathy likes
the expression आषय ववद्या. आषय ववद्या means teaching given by lineage of ऋवषs. आषय
means given out by ऋवष, ऋवष परमपर is called आषय. It is not अषय ववद्या. आषय ववद्या.
ऋषे:इयां आषय:. आषय ववद्या, धीराणाां is आषय परमपर . ऋवष परमपर. ये िस्तद्ववचचक्षक्षरे they only
taught ईशावास्य उपनिषद to us. Vedic ऋवष himself says. OK we will go to भाष्यां.
अन्यदे व पथ
ृ गेव आहुः फलां समभवात ् समभत
ू ःे काययब्रह्मोपासिात ् अणणमाद्यैश्वययलक्षणम ् आख्यातवन्त
इत्यथयः ।
अन्यत इि should be connected with फलां which comes later. अन्यत ् फलां. What
does अन्यत ् mean? पथ
ृ क् पथ
ृ क् फलां means a distinct result is there. For what? समभवात ्
is in मूलां = समभूतेः which was used in previous मन्रा. सांभूनत; of previous मन्रा is सांभव:;
of current मन्रा, both are synonymous. Both refer to कायय ब्रह्म उपासिा, द्वहरण्य गभय उपासिा.
And what is that फलां ? उपनिषद् doesn’t mention. Elsewhere it has been said in तैनतरीय
छान्दोग्य also फलां mentioned आतिोनत स्वाराज्यम ् । आतिोनत मिसस्पनतम ् । वाक्पनतश्चक्षुष्पनतः।
श्रोरपनतववयज्ञािपनतः etc. In several उपनिषद्s फलां is mentioned. Sankaracharya borrows
from there. One will go to द्वहरण्य गभय लोक after death. ब्रह्म लोक after death. There
extraordinary body and extra ordinary powers like अष्ट महा शसवद्ध:. Extra ordinary powers
are called शसवद्ध : 8 great शसद्धय: are अणणमा मद्वहमा चैव लनघमा गररमा तथा प्रानप्त प्राकामयमीवषिां
वशसत्वां चाष्ट शसद्धय: and all those siddhis we saw in उद्धव गीता, a special chapter. 10
or 11th. Lord Krishna talked about varieties of उपासिा. What are all the powers we
can get. There अणणमा मद्वहमा etc are mentioned. I don’t want to go to those details
because I am assuming you are not interested in that. Therefore I don’t want to

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waste my time discussing that. Still if you are interested c/o उद्धव गीत. If you want
to know chapter no. I will tell you in next class. 23 siddhis are enumerated.
Sankaracharya says अणणमाद्वद. Just for example one or 2 if you want to say. अणणमा
means capacity to become very small physically. If you are very big like sumo
wrestler, then we can suddenly become very small. And if you are very small, you
can become very big also inside. Therefore size wise, expansion, contraction. Similarly
लनघमा गररमा - size remaining the same, the density will increase. You will look same
size. Now you are 80 but suddenly you will find 90,100,200,300,500.kg. or the other
way round. This is called गररमा. Density increase. लनघमा means density decrease.
You remain same size. But will become lighter and lighter. Weighing scale if you
stand weight will be zero. We are always worried about over weight, लनघमा means
you will become light, cotton. That means start flying also. So these are all some of
the शसद्धय:. More are there. These शसद्धय: here are called ऐश्वयं, Lordship. Over माया
and माया शक्ति. Because all powers are there in माया. When I become the master of
माया, it is called ऐश्वयं . Then I can have any siddhi that I want. So अणणमाद्यैश्वययलक्षणम ्
फलां. That benefit फलां, आख्यातवन्त; word आहुः: is there in मूलां = that is there in भाष्यां
first line. आहुः of first line has the meaning of आख्यातवन्त in the 3rd line. That means
they declare. Continuing.
तथा च अन्यदाहुरसमभवात ् असमभूतेः अव्याकृतात ् अव्याकृतोपासिात ् यदक् ु तम ् ‘अन्धां तमः प्रववशन्न्त’

(ई. उ. ९) इनत, प्रकृनतलय इनत च पौराणणकैरुच्यते । इनत एवां शश्र
ु म ु धीराणाां वचिां ये िस्तद्ववचचक्षक्षरे
व्याकृताव्याकृतोपासिफलां व्याख्यातवन्त इत्यथयः ॥
A distinct result has been talked about for द्वहरण्य गभय उपासिा. Now उपनिषद् says
a distinct result has been talked about for प्रकृनत उपासिा also. अन्यताहु: असमभवात ्, that
he is commenting now. तथा च so also अन्यदाहु a distinct result other than अणणमाद्वद
शसवद्ध. Other type of result is talked about for असमभवात ् is in मल
ू ां = असमभत
ू ेः = अव्याकृतात ्
= अव्याकृतोपासिा this is the result of अव्याकृत उपासिा. अव्याकृतां is another word for माया
or प्रकृनत. प्रकृनत उपासिा. What is the result? Sankaracharya says result has been
generally mentioned before in मन्र no.12. Generally mentioned as blindening darkness
so यदक्
ु तम ् अन्धां तमः प्रववशन्न्त’ (ई. उ. ९) इनत, िादश मन्रे, in the 12 मन्र. But उपनिषद्
th
doesn’t explain what is blindening darkness. That Sankaracharya says प्रकृनतलय इनत
च - so here blindening darkness is nothing but merging into प्रकृनत. Normally what
happens during the death of a common human being? At the time of death,
temporarily जीव merges into कारण शरीरां . Temporarily. And then from the कारण शरीरां ,
the next प्रारब्ध कमय takes over. And therefore the next physical body also is given
to that जीव in a very, very minute form. Therefore after entering कारण शरीरां , very

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soon, the जीव will get िूति स्थूल शरीरां . Thus once new physical body comes, not
tangible one, very, very minute physical body, जीव will have got all the three bodies.
कारण शरीरां ,सूक्ष्म शरीरां and next स्थूल शरीरां . And before long another जन्म has
happened. That is the next physical body which grows into full-fledged body by going
through पञ्च अन्ग्ि ववद्या. We have seen it goes through various stages. स्थल
ू शरीरां will
get like an inflated balloon. That physical body gets inflated. The final stage is in
mother’s womb. The last stage of inflation takes place. This is the normal course of
a common man’s death. But in the case of प्रकृनत उपासक, what happens? स्थूल सूक्ष्म
शरीरां merges into कारण शरीरां . And individual कारण शरीरां will merge into समवष्ट कारण
शरीरां . That means it will remain in माया, for how long? Until the current सन्ृ ष्ट is totally
dissolved. Which is how long? Until ब्रह्म dies. What is ब्रह्मा one day duration? 2000
चातुयग
ुय ; like that ब्रह्म has got 100 years. That means 100 multiplied by 365 days. And
each day is 2000 caturyugas - you have to multiply. During this time the जीव will
remain in प्रकृनत. Therefore this benefit is called प्रकृनत laya:. Where is it said?
Sankaracharya says पौराणणकै - in पुराणानि it has been said. And those श्लोका:, Vishnu
Devananda, the great scholarly footnote swami - he gives those श्लोका: from वायु पुराणां
or so - how it talks about different उपासिाs. And for प्रकृनत उपासिा merger into प्रकृनत.
So पौराणणकै: उच्यते after that Sanskrit students should put a dash - इनत in this manner,
एवां शुश्रुम we have heard the teaching of the great ऋषय:. So धीराणाां वचिां; धीराणाां is
there in मूलां, we have to supply वचिां, the teaching. And who are those vedic ऋषय:?
ये ि:स्तद्ववचचक्षक्षरे which ऋषय: taught us this 2-fold उपासिा and 2-fold फलां also. शश्र
ु म ु
धीराणाां वचिम ्. ये ि:, ि: means for us. ववचचक्षक्षरे - Sanskrit students वव+चक्ष् धातु अत्मिेपनत
शलट्प्रथम पुरुष: बहु वचिां चाक्षते सक्षाते सक्षक्षरे . Root is चक्ष् धातु वव+ चक्ष् धातु वव+चक्ष् means
to see. ववचाक्षक्षरे is in मल
ू ां = व्याख्यातवन्त. ववचाक्षक्षरे must be connected with व्याख्यातवन्त:
in next to next line. What did they teach? व्याकृताव्याकृतोपासिफलां result of व्याकृत
उपासिा. व्याकृत उपासिा is another name for द्वहरण्य गभय उपासिा. And अव्याकृत उपासिा is
another name for प्रकृनत उपासि. And what did these उपासकs do? They studied द्वहरण्य
गभय. They studied प्रकृनत. They never came to ब्रह्मि ् which is neither कायं, nor कारणां.
द्वहरण्य गभय is कायं. प्रकृनत is कारणां. ब्रह्मि ् is what? कायय कारण ववलक्षणम ्. They never came
to. And where is कायय कारण ववलक्षणम ् ब्रह्म talked about? ईशावास्य उपनिषद् मन्रा 3 to 8.
It is कायय कारण ववलक्षणम ् ब्रह्म, ज्ञाि काण्डां. These people never came to ज्ञाि काण्डां. They
were stuck in कमय उपासि काण्डां. इनत अथय:. So I will give you अन्वय and stop. मन्र 13.
समभवात ् अियत फलां सांभवात ् हे तौ पञ्चमी. सांभव here means द्वहरण्य गभय उपासिा. सांभवात
अन्यत ् फलां, (भवनत इनत ) आहु : असांभवात ् अन्यत ् फलां (भवनतइनत ) आहु: इनत धीराणाां (वचिम ्)
(वयां) सुश्रूम ये ि: तत ् ववववचक्षीरे . And just one note for Sanskrit students. In भाष्यां, 3rd
line from end of this commentary येि तत ् is there. That तत ् is occurring in मूलां. And

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meaning of the word = व्याकृत अव्याकृत उपासिा फलां. तत ् = व्याकृत अव्याकृत उपासिा फलां.
द्वितीय एक वचिम ्. More we will see in the next class.

य यपूणम

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24. मन्रा – 14 (02-09-22)
ईशावास्य भाष्यां page 36 in Gorakhpur editing मन्रा 13
अन्यदे वाहुः समभवादन्यदाहुरसमभवात ् । इनत शश्र
ु ुम धीराणाां ये िस्तद्ववचचक्षक्षरे ॥ १३ ॥
In verses 12 to14 उपनिषद् is presenting 2nd combination of 2 उपसिानि, namely
द्वहरण्यगभय and प्रकृनत उपासिा. द्वहरण्यगभय उपासिा is called सांभूत: or सांभव:. In the 11th मन्रा
सांभूत was used, in 12th मन्रा the word सांभव: was used. Both refer to द्वहरण्यगभय and
द्वहरण्यगभय उपासिा लक्षणाय. Similarly the word असांभुनत: in 11h मन्रा and असांभव: in 12th
मन्रा both refer to प्रकृनत and लक्षणाय प्रकृनत उपासिा also. And in 13th मन्रा which we
completed in last class, उपनिषद् said समुच्चय is possible because both of them are
two separate उपसिानि. They have got separate फलानि also. According to मीमाांसा rule
they can be combined and it should be called समुच्चय साधि. That समुच्चय is going
to be said only on next मन्रा for which Sankaracharya gives introduction. We have
seen 13th मन्रा. We have completed the भाष्यां also. I have given अन्वय also. Before
going to next matra introduction, I have a correction for Sanskrit students. In 13th
मन्रा second line, a Sanskrit word शुश्रम
ु - while talking about that word I said शश्र
ु ुम:
with a ववसगय. That ववसगय should not be there. It should be corrected as शश्र
ु म ु and not
शुश्रुम: - श्रू धातु परस्मैपनत उत्तमपुरुष बहुवचिम ् same word occurs in मन्रा 10 also. Second
line also the word शुश्रम ु comes, I don’t know same mistake has come there also, you
have to correct if the same mistake is there, शुश्रुम not शुश्रुम:. In printing there is no
mistake. But I referred to that as शुश्रुम:.
Introduction to मन्रा 14. Page 36. Bottom.
यत एवम ् अतः समुच्चयः समभूत्यसमभूत्युपासियोयक्
ुय तः एकैकपुरुषाथयत्वाच्चेत्याह — यत एवम ्,
because of reason mentioned in previous मन्रा. What is that? सांभूनत and असांभुनत
उपासिा are 2 independent उपसिानि having independent फलां. According to मीमाांसा rule
they are fit for combination. यत: मीमाांसा न्याय अिुसारे ण अतः समुच्चयः combination is
possible between समभत्ू यसमभूत्युपासियो of the 2 उपसिानि द्वहरण्यगभय and प्रकृनत. And
युक्
य तः एकै - it is logically sanctioned in मीमाांसा शास्रां when they are independently
performed they have got independent result. When they are performed together the
combination will have a separate one common result. Both result combined together.
One result is mentioned for समुच्चय, in मन्रा 14. That one common result is अमत
ृ ां
अश्िुत.े That अमत
ृ प्रान्तत: आपेक्षक्षक अमत
ृ त्व प्रान्तत: is फलां. What is आपेक्षक्षक अमत
ृ त्वां will

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come in मन्रा we will see. एक परु
ु षाथयत्वां means आपेक्षक्षक अमत
ृ त्वां फलां. Here परु
ु षाथय
means one फलां. Now we will read the मन्रा.
समभूनतां च वविाशां च यस्तद्वेदोभयां सह ।वविाशेि मत्ृ युां तीत्वाय समभूत्यामत

ृ मश्िुते ॥ १४ ॥
First I will give you the gist of the मन्रा. In this मन्रा there is an additional
problem. Throughout ईशावाश्य we have seen every word has got a contextual meaning.
In this मन्रा also there is a road block like current Chennai roads. Every class I come
I experience road blocks all over. Today also we experienced. And ईशावाश्य उपनिषद्
is matching the Chennai roads. What is the new problem here? In the previous 2
मन्राs the उपनिषद् has talked about सांभूनत उपासिा and असांभनु त उपासिा and has prepared
the ground for the combination. Therefore in this मन्रा उपनिषद् must refer to सांभत
ू -
असांभुनत combination. But here we find there is a problem. समभूनतां च वविाशां च and the
word सांभनू त means सांभत
ू उपासिा. And what should have been used next word असांभनु त
or असांभव it should be said or प्रकृनत any word would have been ok. Instead उपनिषद्
uses the word वविाश:. And the word वविाश: doesn’t refer to असांभुनत. The word वविाश:
also can refer to only द्वहरण्यगभय. just as the word सांभनू त refers to द्वहरण्यगभय, the word
वविाश: also can refer to द्वहरण्यगभय only. Why? What is the reason? The word सांभूनत:
means origination. And it can refer to originating one. Who is that? प्रकृनत or द्वहरण्यगभय?
प्रकृनत is not originating one. So सांभूनत refers to द्वहरण्यगभय, originator. What is meaning
of word वविाश? The dying one. What is dying one? द्वहरण्यगभय alone since he has got
origination, द्वहरण्यगभय also will die at the time of प्रलयां - आ ब्रह्म भव
ु िात ् लोक पि
ु र् आवनतयिा:.
द्वहरण्यगभय also has finite life. Therefore वविाश: can refer to द्वहरण्यगभय only. And therefore,
the word सांभनू त also means द्वहरण्यगभय. And लक्षणाय it means द्वहरण्यगभय उपासिा. The
word वविाश also means द्वहरण्यगभय. लक्षणाय means द्वहरण्यगभय उपासिा. Therefore what is
the combination? द्वहरण्यगभय उपासिा and द्वहरण्यगभय उपासिा So how to solve the problem?
Sankaracharya solves the problem at the end of भाष्यां and therefore I thought I will
mention solution given by Sankaracharya. The word वविाश refers to द्वहरण्यगभय. And
लक्षणाय द्वहरण्यगभय उपासिा. And the word सांभूनत in this context should be read as असांभुनत:
Sankaracharya says because of the context based on previous 2 मन्राs. Since
previous 2 मन्राs have talked about असांभुनत along with द्वहरण्यगभय, in this मन्रा also
along with द्वहरण्यगभय, उपनिषद् must be meaning असांभुनत instead of सांभूनत. Because of
context. So therefore what is the final bottom line? I will say bottom line. First word
सांभूनत: must be read as असांभुनत: and some Sanskrit commentators justify that
grammatically. An interesting note for grammar students - how do they justify?
Previous मन्रा ends with letter ye. ववचचक्षक्षरे . First word in this मन्रा is समभूनतां. And
according to Sanskrit grammar even if the word उपनिषद् is असांभनु त: only when you

204
join ववचचक्षक्षरे of previous मन्रा and समभनू तां of this मन्रा because of सांधध rule that आ
will get elided. Therefore उपनिषद् could have mentioned असांभनु त because of आ सांधध
rule. आ could have been dropped safely, we can take it as असांभुनत, grammar rules
also allows. And first line talks about असांभुनत. And वविाश उपासिा. वविाश उपासिा should
be translated as द्वहरण्यगभय उपासिा. By following that वविाशेि मत्ृ यम
ु ् तीत्वाय. If a person
follows this combination all obstacles are removed. He will get अमत
ृ त्वां in the form of
प्रकृनत ऐक्यम ् otherwise called प्रकृनत लय:. In this context अमत
ृ त्वां means प्रकृनत लय; in
last class I had talked about. प्रकृनत लय means he can avoid repeated rebirths in
current सन्ृ ष्ट: throughout current सन्ृ ष्ट he can enjoy a maha nidra. And nidra means
ब्रह्म ऐक्यम ् - तदा सोमय तदा सांपन्िो भवनत. Even though he doesn’t know that he is one
with ब्रह्मि ्. And of course this immortality अमत
ृ त्वां is not eternal, it is only relative
immortality because that प्रकृनत लयम ् is valid only up to the end of current सन्ृ ष्ट. When
next सन्ृ ष्ट comes again, that उपासक will have to come back. On the other hand if
उपासक practices निष्काम समुच्चय, like in previous case निष्काम समच्
ु चय, he practices
then he will be able to come to knowledge in the current जन्म itself, because of
उपासिा. And through ज्ञािां either in current जन्म or in the द्वहरण्यगभय लोक somewhere or
the other at the appropriate place he will be able to get ज्ञािां. He will become a योग
भ्रष्ट and get ज्ञािां and मोक्ष. सकाम समच्
ु चयेि आपेक्षक्षक अमत
ृ त्वां निष्काम समच्
ु चयेि क्रम
मुन्क्त: च भवनत. So this is the gist of the मन्रा. We will go to the भाष्यां.
समभनू तां च वविाशां च यस्तद्वेदोभयां सह - वविाशेि, वविाशो धमो यस्य काययस्य स तेि धशमयणा
अभेदेिोच्यते वविाशः इनत ।
So समभनू तां च वविाशां च यस्तद्वेदोभयां सह, up to that Sankaracharya is quoting
entire first line. Sankaracharya quoting the first line of the मन्रा. After सह there must
be a dash. And in this first line Sankaracharya wants to explain वविाश:. If you take
dictionary meaning वविाश: means end, perishing, destruction. वाच्याथय you cannot take.
And first we have to take लक्ष्याथय number one and later you have to go to लक्ष्याथय
number 2. महा extension. What is first लक्षण extension? वविाश: means end by लक्षणाय
you should refer to someone who has end, अस्य सनत is end. So the word वविाश:
means end. What is indirect meaning? Ending one. And what is ending one?
Everything is ending. World itself is ending, they are infinite. In this connect ending
one is द्वहरण्यगभय. Thank god. Answering correctly. From end you have to go to ending
one. From ending one we have to go to द्वहरण्यगभय. And that is also not enough.
Further extension. From ending one by लक्षणाय we have to go to ending one
meditation. So end to ending one to ending one meditation. So therefore all this
Sankaracharya gives here. वविाश: धमय: यस्य काययस्य whichever product has got ending

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has its attribute. And what is the product in this context – द्वहरण्यगभय who has got
ending as its attributes. Why does he end? Because he is product - जातस्य द्वह ध्रुवो
मत्ृ यु: you are born, therefore you will be gone. काययत्व एव काययत is हे तुगभय ववशेषण
काययवदे व वविाश: धमय: यस्य. काययस्य स: स: means द्वहरण्यगभय. Another sentence, we have
to read स: once again स: तेि धशमयण: भेदेि उच्यते वविाश: इनत. Here वविाश: is used in
the meaning of the one who is identical with वविाशी the ending one द्वहरण्यगभय:. So the
word वविाश: is stated as identical with the वविाशी द्वहरण्यगभय. अभेदेि उच्यते. All these
minute observations are for Sanskrit students. So वविाश: = वविाशी इनत artha: वविाश:
इनत उच्यते. And then that is also not over. You have to make third extension. वविाश:
to वविाशी is one jump. वविाशी to वविाशी उपासिा. That उपासिा we have to go.
Sankaracharya says तेि = तदप
ु ासिेिाि. So through the द्वहरण्यगभय, that is equal to
through द्वहरण्यगभय उपासिा, तदप
ु ासिेिाि what will happen? He will get out of all his
limitations. As well as his impurity. The limitations here are called अिैश्वयं. ऐश्वयं
means extraordinary powers अणणमाद्वद शसद्धय are called ऐश्वयं. ईश्वर भाव ऐश्वयं. ऐश्वयं
refers to extraordinary powers. What is अिैश्वयं? The absence of extra ordinary powers,
absence of powers means limitations. Therefore अिैश्वयं means absence of powers.
Absence of powers means all kinds of limitations. Today you have to come to class
by road, that is limitation. If you don’t have such limitation you should just flap your
hand and fly and come to class. That is called अिैश्वयं. That is one kind of block.
What is the second one? impurity is another one. What is impurity? अधमय; कामाद्वद दोष
जातां. दोष means impurity. In the form of अधमय;. अधमय; means पापां. And कामाद्वद, काम
means worldly desires. Finite desires. You can take it as 2 words. अधमय; and काम.
पापां and worldly desires or finite desires other than desire for ऐश्वयं. Second
interpretation अधमय; काम you can take together as a compound word. That means
desire for अधमय: is an impurity. So desire for अधमय: inclination for violating धमय:. That
is polluting राग िे ष. So thus अधमय, काम has been taken as a compound अधमयस्य काम
अधमय: vishaya: काम: or अधमयश्च कामश्च. All these are दोष जातां - all these impurities this
उपासक will get over by practicing उपासिा. All these impurities are meaning of word
मत्ृ युम ् वविाशेि मत्ृ युम ् तीत्वाय again Sanskrit students you have to change the order of
the word first read मत्ृ युम ्. then you have to write = अिैश्वयं, धमय; कामाद्वद दोष जातां च.
Both of them are the meaning of the word मत्ृ य.ु मत्ृ यु means death, contextual meaning
is limitation and impurity. These are meanings of मत्ृ यु. Thus every word has got a
different meaning. सांभूनत has a different meaning. वविाश has got a different meaning
मत्ृ यु has got a different meaning so that we have to read. I think we will read.
वविाशेि, वविाशो धमो यस्य काययस्य स तेि धशमयणा अभेदेिोच्यते वविाशः इनत तेि
तदप
ु ासिेिािैश्वययमधमयकामाद्वददोषजातां च मत्ृ युां तीत्वाय, द्वहरण्यगभोपासिेि - here there is a

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correction in Gorakhpur edition. There द्वहरण्यगभय उपासिेिानप्त is there, you require only
upto द्वहरण्यगभय उपासिेि. िा long is not required. Extra letter आनप्त that आनप्त is also not
required. द्वहरण्यगभय उपासिेि after that ह्यणणमाद्वद उपासिेिानप्त is not required. उपासिेि short
ि alone is required. So द्वहरण्यगभोपासिेि ह्यणणमाद्वदप्रान्ततः फलम ्, तेिािैश्वयायद्वदमत्ृ युमतीत्य,
असमभत्ू या अव्याकृतोपासिया अमत
ृ ां प्रकृनतलयलक्षणम ् अश्ित
ु े । द्वहरण्यगभय उपासिेि etc are in in
brackets. After word तीत्वाय you have to connect to असांभुत्य, after तीत्वाय connection will
come to असांभुत्य. द्वहरण्यगभय उपासिेि, by practicing द्वहरण्यगभय उपासिेि द्वह. द्वह indicates as
it is well known in all उपनिषद:. What is the result? अणणमाद्वद प्रान्तत: a person will get
to powers in this जन्म itself. These उपसिानि are so powerful that उपासकs will get lot
of शसवद्ध . Even now there are so many उपासकs all over. They have got lot of powers
and they advertise those powers also. They will say all your problems are solved.
There are particular days they will practice the upasana and उपास्य दे वता will enter
them, they are आञ्जिेय. By उपासकs they will become आञ्जिेय during that day and
during that time they will advertise, there will be big line of people. They will present
their problems. उपासक doesn’t get the solution. उपास्य दे वता enters him and through
him even their voice changes. And they talk languages which they don’t know at
another time. They will tell you how to solve the problem, not asking you to go to
them. The उपासिा can give powers even in the current janma. And after that by
going to ब्रह्मलोक they will get अणणमाद्वद प्रान्तत otherwise called ऐश्वयं. In last class I
said if you are interested in knowing the detail c/o 10th chapter of Uddhava Gita.
Talks about 23 शसद्धय attainable through 23 उपसिानि. If you are interested c/o 10th
chapter. अणणमाद्वद, अणणमा etc शसवद्धां प्रान्तत: and attainment of the शसद्धध is indicated by
मत्ृ युम ् तीत्वाय, you cross over your limitations in terms of power. You get over the
powerless, manushya becomes powerful उपासक. So this bracket is explanation of
मत्ृ युम ् तीत्वाय. And not only will he get powers. Later what happens? तेि अिैश्वयायद्वदमत्ृ युम ्
तीत्य by crossing over death called powerlessness. He will be able to do all kinds of
things. This is one part of समुच्चय उपासिा फलां. By way of crossing over impurity and
limitations असांभुत्य. So with the help of प्रकृनत उपासिा, that means what? In ब्रह्मलोक
hr will live for countless number of years. With all powers. After enjoying all powers
in ब्रह्मलोक, at the time of प्रलयां, he will merge into प्रकृनत and remain there for one
सन्ृ ष्ट. Therefore he says असांभुत्य, तत
ृ ीय ववभक्ति, by means of सांभूनत उपासिा which is
part of combination meditation. What is the meaning of असांभनु त, literally it means
birthless-ness. Contextually means प्रकृनत, by another extension it means प्रकृनत उपासिा.
You should remember ब्रह्मि ् is also असांभनु त: because ब्रह्मि ् also doesn’t have birth.
In this context you should not take birthless ब्रह्मि ्. You should take birthless माया,
also by extension माया उपासिा. Therefore Sankaracharya says अव्याकृत उपासिायाां.

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अव्याकृतां means माया. अमत
ृ ां. Is not मोक्ष:. Therefore for मोक्ष you have to come to
ईशावास्य उपनिषद् first portion मन्रा no. 3 to 8. In this context अमत
ृ ां means not मोक्ष,
प्रकृनत लय लक्षणां. Merger into माया. Long sleep. प्रकृनत लय लक्षणां. How do you call it
immortality? Not absolute immortality. आपेक्षक्षक अमत
ृ त्वां अश्नुते. अश्नुते means उपासक
attains. So with this, the commentary on मन्रा is over. In the next small para
Sankaracharya solves that problem.
First word is सांभूनत. While writing भाष्यां he took it as असांभनु त; we will be wondering
there is no word असांभुनत in मन्रा but Sankaracharya writes असांभुत्य. How come
Sankaracharya writes असांभुत्य when that word is not there in मन्रा. I will explain that.
What is the explanation? We will read.
समभूनतां च वविाशां च’ इत्यरावणयलोपेि निदे शो िष्टव्यः, प्रकृनतलयफलश्रुत्यिुरोधात ् समभूनतां च वविाशां
“च” within inverted commas. Which occurs in first quarter of मन्रा इत्यरा in this first
quarter, अवणयलोपेि निदे शो expression सांभनू त: is an expression in which उपनिषद् has
hidden. लोप means it is dropped, in this context it is available in hidden form.
अवणयलोपेि by taking the अवणय. अवणय means अ इनत वणय, अवणय not िन्ज ् “अ” इनत वणय .कमय
धारय समास. Which means the letter अ लोपेि you have to assume that letter अ has
been dropped by मन्रा. Why it has dropped.? God knows. Or you can grammatically
explain उपनिषद् has taken सांधध rule based on the last word of previous mantra. उपनिषद्
has taken सांधध rule. Whatever be reason उपनिषद् has dropped, you have to supply
that letter अ. इनत निदोष: िष्टव्यः, उपनिषद् has swallowed the letter अ, you have to
assume. Why should you do that? You can say because in previous 2 मन्राs those
are the 2 उपासिानि mentioned therefore here also continuity requires to take these 2
उपासिाs. Sankaracharya gives another reason. One is context given by
Sankaracharya िष्टव्यः. प्रकृनतलयफलश्रुत्यिुरोधात ्.
Because फलां उपनिषद् mentions is प्रकृनत लय, if प्रकृनत लयां should happen प्रकृनत उपासिा
must have been there. And therefore to introduce प्रकृनत you convert सांभनू त into असांभनु त.
So by converting सांभूनत into असांभनु त you are introducing प्रकृनत उपासिा. Now comes
next question. If you look into मन्रा, प्रकृनत लयां is not mentioned. Therefore ववष्णु
दे वािन्द, Anandagiri, all require some homework. Sankaracharya gives some
homework for home also. ववष्णु दे वािन्द writes प्रकृनत लयां is not directly mentioned अमत
ृ ां
अश्िुते in मन्रा refers to प्रकृनत लय फलां that requires प्रकृनत उपासिा. For that purpose
सांभूनत has be converted into असांभुनत, interpretational and Sanskrit grammar issue. भाष्यां
will have to incorporate all these things. So with this प्रकृनत लय फल श्रनु त वाक्य अिुरोधात ्
फल श्रनु त वाक्य अिरु ोधात ्, अिरु ोधात ् means in keeping with that result we are making this
conversion of सांभनू त into असांभुनत. OK. I will give you अन्वय:.

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य:; असांभनु त (म ्) च वविाशम ् च तदभ
ु यां - तदभ
ु यां to explain असांभनु तम ् and वविाशम ्. सह वेद
(स:) वविाशेि मत्ृ युम ् तीत्वाय. असांभुत्य अमत
ृ ां अश्िुते. One more Sanskrit point. Again for
students. Second line तीत्वाय सांभूत्य is there. There is gap given. We have to combine
तीत्वाय सांभूत्य and you have to split as तीत्वाय असांभुत्य in previous because of एकार लोप:
- here it is सवणय धीगय तीत्वायसांभत्ु य सांधध, तीत्वाय असांभत्ु य you have to read. It should be
read तीत्वायसांभुत्य. Not only that ववष्णु दे वािन्द writes a very big footnote. He sees
several other problems in मन्रा, he is struggling to solve all those problems. If we
get interested in that, they are all very interesting notes.. We will not go to them.
With this 14th मन्रा second part is over. The कमयकाण्ड elaboration. If you remember
layout of ईशावास्य, the first मन्रा corresponds to ज्ञाि काण्डां or ज्ञाियोग. The second
मन्रा corresponds to कमयकाण्ड or कमययोग. And both first and second मन्राs are capsule
मन्राs. Both मन्राs are expanded later. From मन्रा 3 to 8 is the expansion of first
मन्रा, ज्ञाि काण्डां, ज्ञाियोग I said. That is from 3 to 8. From 9 to 14 that is this मन्रा
is expansion of कमयकाण्ड or कमययोग. कमयकाण्ड or कमययोग incudes both कमय and उपासिा.
कमय and उपासिा can be practiced in 2 different ways. सकाम रूपेण as well as निष्काम
रूपेण. So with worldly desires or with a desire for मोक्ष. निष्काम means desireless-ness,
desirelessness is मोक्ष. When it is done with सकाम कमय, then it will lead to relative
immortality. When it is done with निष्कामतया that will lead to क्रम मुन्क्त which is
absolute immortality. Sankaracharya doesn’t talk about क्रम मुन्क्त. Sub commentators
talk about क्रम मुन्क्त possibility depending on whether one is done with काम or without
काम. With this that is also over. कमयकाण्ड, कमयकाण्ड expansion, ज्ञाि काण्ड, ज्ञाि काण्ड
expansion both are over.
Now what is the rest of the उपनिषद्? Sankaracharya wants to give an introduction
to that. Big introduction, first he summarises what has gone by शसमहावलोलन्न्याय. Any
study after some time we have to pause and take stock we have gone through
homework to be done by student before coming to next class, you are supposed to
do review of at least previous class at least. It will be entire ईशावास्यम ्. Study and at
regular intervals I review and connect to future portion. That regular शसांह अवलोहिां like
a lion which wants to establish its position. वि राज is king’s forest he wants to make
sure nobody is there to challenge its movement, it goes forward just looks round -
is there anybody to challenge me. Our study also must be so thorough that no पूवप
य क्षक्ष
must be able to challenge my understanding. Even if external obstacles and objections
are there my own intellect should not raise any objection. At the end of उपनिषद् I
must be able to say Aham Brahmasmi and mean it without any reservation.
Sankaracharya in his भाष्यां also at regular intervals does that especially when उपनिषद्

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is a complicated उपनिषद् because jnana कमय समुच्चय is the biggest objection possible.
Therefore off and on he takes on that पूवप
य क्षक्ष. We are going to get that review portion.
मािुषदै वववत्तसाध्यां फलां शास्रलक्षणां प्रकृनतलयान्तम ् ; एतावती सांसारगनतः ।

मािष
ु दै वववत्तसाध्यां फलां - he uses a technical sastric expression here. All कमयs can
be done with the help of 5 factors. Therefore वैद्वदक कमय is called पाङ्क्तां. पाङ्क्तां वा इदां
सवं. The word पाङ्क्त came in तैनतरीय उपनिषद, popular word in कमयकाण्ड. And पाङ्क्त
has got different meanings. Literal meaning is a group of five. Group of pancha I
called पाङ्क्त. Vedic metre also पान्न्ि छन्दस पान्न्ि, पाङ्क्तां etc., again that metre has
got 5 letters. And vaidika कमय is called पाङ्क्त because it requires 5 factors. And 5
factors are mentioned. 5 factors are यजमाि पत्नी पुर दै वां ववत्तां. मािुषां ववत्तां. Those 2 he
refers. दै व मािुष जमाि means ritualist who has to be married because second factor
is patni. So यजमाि:. And पत्नी means wife. And पर
ु :. Son also is also involved because
some of the कमयs especially अन्येवष्ट कमय. If I have to get benefit of my अन्येवष्ट, the
ritual to be done after death, it has to be done by पुर. And after so many wonderful
things that father is supposed to have initiated son will have to take over. Father will
be very happy when those धमय: कायायणण are perpetuated by the children. And therefore
पर
ु : is included. 4 one is मािष
th
ु ां ववत्तां. It means worldly wealth. Worldly wealth in the
form of resources for doing कमय. Money is required. Materials are required. And if
you want to give varieties of दािां, so many दािांs. भद
ू ािां if I have to do I should have
भूशम. द्वहरण्य दािां, गो दािां etc. I require those resources - all resources are called मािष
ु ां
ववत्तां. दै वां ववत्तां means the sastric resources. 2 meanings are given. The मन्रा because
to do ritual I should have मन्रा ज्ञािां. Otherwise you cannot do. That is one meaning.
Second meaning which Anandagiri gives in this context. that is दे वता ज्ञािां. The
knowledge of the दे वता: to combine the दे वता उपासिां also. Because कमय will become
more efficacious when it is combined with दे वता ज्ञािां and दे वता उपासिा. So that is
called दै वां ववत्तां, divine wealth. Human wealth and divine wealth. All these 5 factors
पाङ्क्त यज्ञ: here - मािष
ु दै व ववत्त साध्यां means you have to add यजमाि पत्नी पुर मािष
ु
ववत्त दै व ववत्त साध्यां. These 5 represent कमय +उपासिा. Because दै व ववत्तां we have taken as
दे वता ज्ञािां, दे वता उपासिां. Therefore मािुष दै व ववत्तां means कमय + उपासिा समुच्चय. साध्यां
means attainable through कमय उपासिा समुच्चय फलां and what is the फलां attainable
through कमय उपासिा समच्
ु चय? Sankaracharya would have simply have written समुच्चय
साध्यां फलां. Sankaracharya uses Sanskrit sastric word मािुष दै व ववत्त साध्यां. And what
is that? शास्त्र शास्रलक्षणां which is known and knowable through only through शास्त्र प्रमाणां
शास्त्र लक्षणां बहुव्रीद्वह - शास्रां एव लक्षणां प्रमाणां यस्य फलस्य. The फलां which can be known
through शास्त्र प्रमाणां is शास्त्र प्रकृनतलयान्तम ् - all the results, highest result is प्रकृनत लय

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in ईशावास्य उपनिषद्. Normally we will say ब्रह्मलोक पययन्तांलोक or ब्रह्म भविाि लोक. In
ईशावास्य, we go up to प्रकृनत लयन्तां. That is the फलां. So what? Details we will see in
next class.

य यपूणम

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25. मन्रा – 15 (09-09-22)
ईशावास्य भाष्यां page 38 in Gorakhpur edition. Top line introduction to मन्र 15
मािुषदै वववत्तसाध्यां फलां शास्रलक्षणां प्रकृनतलयान्तम ् ; एतावती सांसारगनतः ।

The 14th मन्र उपनिषद् has covered both topics of कमय and ज्ञािां. The first मन्र
talked about ज्ञाियोग. And that was explained from 3rd upto 8th मन्र. Second मन्र
talked about कमययोग. Which was explained from 9th upto 14th मन्र. Therefore main
teaching of the उपनिषद् is over. Now what is going to be the topic hereafter? And
topic is going to be the prayer of an उपासक. And that too the one who has combined
कमय and उपासि. So कमय उपासि समुच्चय कताय will not get मोक्ष, one point is clear. And
after death he will go to ब्रह्मलोक. And the special path taken by him is called शुक्लगनत
or दे वयाि: as discussed in 8th chapter of Bhagavad Gita. कमय will take a person to
स्वगयलोक through कृष्णगनत and कमय उपासि समच्
ु चय will take a person to ब्रह्मलोक through
शुक्लगनत. And if the समुच्चय कताय is सकाम: then he will go too ब्रह्मलोक, enjoy the
benefit and come back. ब्रह्मलोक doesn’t guarantee क्रममन्ु क्त. But when the कमय उपासि
समच्
ु चय is निष्काम: then he will also take the शक्
ु लगनत, he will also go to ब्रह्मलोक. He
will also enjoy the benefit of ब्रह्मलोक. In addition to that he will get ज्ञािां also there.
And attain क्रममुन्क्त. But both सकाम and निष्काम समुच्चय कताय will go to ब्रह्मलोक through
शुक्लगनत. Now following मन्रs are the special prayers of such a combiner. And he
wants to go through शुक्लगनत without any hindrance. And शक्
ु लगनत is supposed to
pass through सय
ु म
य ण्डलां, solar disc, and penetrating solar disc he is supposed to go
to ब्रह्मलोक. This came in मुण्डक उपनिषद् also just before famous परीक्ष्य लोकाि ् कमयधचताि ्
मन्र, this particular idea comes तपःश्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता ववद्वाांसो भैक्षचयां
चरन्तः ।सूयद्
य वारे ण ते ववरजाः प्रयान्न्त यरामत
ृ ः स परु
ु षो ह्यव्ययात्मा ॥ ११ ॥
Penetrating solar disc they will travel and got to ब्रह्मलोक. Now उपासक is just
before the death. He is in death bed. Successfully he has practiced उपासि and wants
to get the legitimate शक्
ु लगनत and he is praying to द्वहरण्यगभय because it is the द्वहरण्यगभय
he has meditated upon. Therefore he prays to उपास्य दे वता. O Lord may my शक्
ु लगनत
journey be without traffic jam potholes blockades all these things. Let it not be there.
May I smoothly go to ब्रह्मलोक. This is the मागय याचिा prayer. याचिा means pleading
for शुक्ल मागय. For a ज्ञािी what is मागय? शुक्लगनत or कृष्णगनत? So where is the question

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of either of मागय - अर ब्रह्म समश्नुते is for ज्ञािी. ज्ञािी is not talked about here but
these समुच्चय कताय. Before introducing that, Sankaracharya is consolidating the
teaching given upto 14th मन्र. This is the first long para. So मािुषदै वववत्तसाध्यां फलां in
the last class I said कमय उपासि फलम ्. मािुषदै वववत्त शसद्धां means कमय उपासि साध्यां, फलम ्
result - शास्रलक्षणां which can be known only through शास्र प्रमाणां. Because both
शुक्लगनत and कृष्णगनत are the paths which will come after death. After death we will
not be able to see travelling jiva and path; all are अदृष्टां. How do you know such
paths are there? शास्र लक्षणां शास्र प्रमाणकां बहुव्रीद्वह. शास्र एवां लक्षणां प्रमाणां यस्य फलस्य .
प्रकृनतलयान्तम ्; एतावती the highest being प्रकृनत लय: merger into माया. Up to this we saw
in the last class. एतावती and all of them all within सांसार only. ब्रह्मलोक also falls within
सांसार only. Continuing.
अतः परां पव
ू ोक्तम ् ‘आत्मैवाभद्
ू ववजाितः’ इनत सवायत्मभाव एव सवैषणासांन्यासज्ञािनिष्ठाफलम ् एवां
द्ववप्रकारः प्रववृ त्तनिववृ त्तलक्षणो वेदाथोऽर प्रकाशशतः ।
So अतः परां means beyond this सांसार. गनत mentioned before upto प्रकृनतs लय,
beyond ब्रह्मलोक and प्रकृनत, there is still higher level called मोक्ष. अतः परां पूवोक्तम ् -
अत:परम ् फलां result beyond this has been already talked before verse 3-8 which is
none other than मोक्ष and मोक्ष is popularly known in शास्र as सवायत्म भाव:. मोक्ष is
presented in so many ways. But one of the मोक्ष is सवायत्म भाव. What is that? सवं
आत्मा इनत भाव; आत्मा alone is everything. There is no अिात्मा other than आत्मा. आत्मा
alone is renamed अिात्माs with different nama and रूपs. There is no such thing called
अिात्मा other than आत्मा सवं आत्मा इनत भाव:: this awareness is called सवायत्म भाव. What
is the meaning of आत्मा? We should not say आत्मा is everything. आत्मा means first
person singular self. आत्मा is everything means I am everything. मत्तो ि क्रकन्ञ्चत ् अर
ववश्वां - this सवायत्म भाव: एव is फलम ्. This फलम ् is gained through what method? Previous
is gained through मािष
ु दै व ववत्त साध्यां. This is one is gained through सवय एषणा सांन्यास
ज्ञाि निष्ठा फलम ्. This मोक्ष is attainable through a combination - सांन्यास and ज्ञाि निष्ठा.
ज्ञाि निष्ठा indicating a ज्ञािां, which is attained through श्रवणां and मििां and निद्वदध्यासिां.
श्रवण मििां will give ज्ञािां, निद्वदध्यासिां will give ज्ञाि निष्ठा. If you ask what is ज्ञाि निष्ठा
c/o my गरु
ु पूणणयमा talk titled ज्ञाि निष्ठा. And what type of ज्ञाि निष्ठा? सवय एषणा सांन्यास
which involves renunciation of all the worldly desires. Whether one is an external
सांन्यासी or not. Here Sankaracharya doesn’t mention the आश्रम सांन्यास; he s mentioning
एषणा सांन्यास. Suppose I take to सन्यास आश्रम and desperately working for establishing
an आश्रम, trying to purchase land and working for donation from all over. I am a
सांन्यासी, not external renunciation But interna renunciation of 3-fold desires - पर
ु ेषण
ववत्तेषण लोकैषण. एषणा सांन्यास सद्वहत ज्ञाि निष्ठा. That will give me the benefit of सवायत्म

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भाव. एवां, in this manner one is कमय फलां सांसार. Another is ज्ञािां मोक्ष thus ववप्रकार two life
styles or journeys प्रववृ त्तनिववृ त्तलक्षण: - one is called प्रववृ त्त going after things another
one is निववृ त्त going way from things. प्रववृ त्त निववृ त्त लक्षण बहुव्रीद्वह, प्रववृ त्तश्च निववृ त्तश्च लक्षणां
यस्य वेदाथयस्य. वेदाथय is धमय. Vedic teaching, vedic teaching consisting of प्रववृ त्त. And vedic
teaching consisting of निववृ त्त going towards अिात्मा going away from अिात्मा. This
वेदाथय; अर प्रकाशशतः अर means ईशावास्य उपनिषद्वद प्रकाशशत: was revealed. Continuing.
तर प्रववृ त्तलक्षणस्य वेदाथयस्य ववधधप्रनतषेधलक्षणस्य कृत्स्िस्य प्रकाशिे प्रवग्यायन्तां ब्राह्मणमुपयुक्तम ् ।

निववृ त्तलक्षणस्य प्रकाशिे अत ऊध्वं बह
ृ दारण्यकम ् ।
As I had said before बह
ृ दारण्यक उपनिषद् is considered to be expansion of ईशावास्य
because both belong शुक्ल यजुवेद. ईशावास्य is मन्र उपनिषद् and बहृ दारण्यक is ब्राहां णा
उपनिषद्. ब्राहां णा उपनिषद् is expansion of, magnification of मन्र उपनिषद्. In बह
ृ दारण्यकां
he divides into 2 parts, so the well known बह
ृ दारण्यक for which Sankaracharya has
written commentary has got 6 chapters षट्ध्यायी बह
ृ दारण्यकां. Those 6 chapters are
upanishadic portion he called ज्ञािकाण्ड portion. Just before बह
ृ दारण्यकां there are 2
chapters in beginning, totally there are 8 chapters. The first 2 chapters focus on कमय
and उपासि प्रववृ त्त लक्षणां. Called बह
ृ दारण्यकां only, the first 2 chapters of बह
ृ दारण्यकां are
talking about प्रववृ त्त धमय. Next 6 chapters of बह
ृ दारण्यकां talk about निववृ त्त लक्षण धमय
thus 2+6 =8 chapters are expansion of ईशावास्य. Several rituals are talked about in
first 2 chapters, final ritual is called प्रवग्ययम ् कमय. Therefore he refers to that तर among
these 2 वेद अथाय: प्रववृ त्तलक्षणस्य कृत्स्िस्य all these 4 are to be read together. वेदाथय is
noun other 3 are adjectives. वेदाथय dealing with प्रववृ त्त part. ईशावास्य तर प्रववृ त्तलक्षणस्य
that it is dealing with प्रववृ त्त वेदाथयस्य, ववधधप्रनतषेधलक्षणस्य which consists of do’s and
don’ts and कृत्स्िस्य in its entirety, in its totality. वेदाथयस्य the वेदाथय or धमय प्रकाशिे for
revealing that प्रवग्यायन्तां ब्राह्मणमुपयुक्तम ् the ब्राहांणा भाग upto प्रवग्याय ritual, प्रवग्याय is name
of ritual. So upto प्रवग्यय ritual ब्राहां णम ्, ब्राहां णा portion of बह
ृ दारण्यक has been उपयक्
ु तां
means utilized. Employed. What about the following 6 chapters of the ब्राहां णम ्? Next
6 chapters are called आरण्यक portion. The next बह
ृ दारण्यक portion is used for निववृ त्त
लक्षणस्य वेदाथयस्य प्रकाशिे. प्रकाशिां means revealing, teaching, exposition etc. प्रकाशिे.
प्रकाशिे ववषये ववषय सप्तमी which is निववृ त्त लक्षण turning away from अिात्मा. And turning
towards आत्मा प्रकाशिे अत ऊध्वं बह
ृ दारण्यकम ् - अत ऊध्वं बह
ृ दारण्यकम ् means next 6 chapters
बह
ृ दारण्यकां उपयक्
ु तां. Even though the 6 chapters of बह
ृ दारण्यक Sankaracharya says it
talks about in निववृ त्त लक्षणां, we did study बहृ दारण्यकां, we find there also in first 2
chapters several portions are कमय. In first 2 chapters मधक
ु ाण्डां मनु िकाण्डां णखल काण्डां last
2 chapters also deal with कमय and उपासि, main निववृ त्त लक्षण is middle 3rd and 4th
chapters where याज्ञवल्क्य and जिक come. There alone solid वेदान्त is there. But

214
Sankaracharya chooses to comment on later 6 chapters therefore he says निववृ त्त
लक्षण. It is a general statement, we should not take it literally. So उपयुक्तां has been
employed. Continuing.
तर निषेकाद्वदश्मशािान्तां कमय कुवयि ् न्जजीववषेद्यो ववद्यया सहापरब्रह्मववषयया, तदक्
ु तम ् — ववद्याां
चाववद्याां च यस्तद्वेदोभयां सह । अववद्यया मत्ृ यांु तीत्वाय ववद्ययामत
ृ मश्ित
ु े (ई. उ. १) इनत, तर
These 2 कमायणण प्रववृ त्त and निववृ त्त ईशावास्य has talked about in मन्रा 2 and 9 to
14 प्रववृ त्त portion. Let us assume there is a person who has taken to प्रववृ त्त लक्षण धमय.
He will be associated with various rituals mentioned in वेद, especially various rituals
called नित्य िैशमवत्तक कमय which are compulsory rituals. These rituals are presented in
धमय शास्त्र as the 4 सांस्कारा:. which start from early conception of baby called गभायदाि
सांस्कार. Both parents will pray for formation of healthy child in womb of the mother.
Even at the time of conception there is a ritual called गभायदाि सांस्कार. Interestingly
बह
ृ दारण्यक itself in 5 chapter talks about the गभायदाि सांस्कार also. Here we are talking
th
about ईशावास्य. From गभायदाि first सांस्कार to last सांस्कार (is अन्त्येवष्ट, called cremation).
Interestingly both first and last सांस्कार we cannot do. Our conception सांसार will be
done by our parents. And our अन्त्येवष्ट सांस्कार supposed to be done by children. First
and last are done by parents and children respectively. So in निषेकाद्वद निषेक गभायदािां
ritual and श्मशािान्तां cremation ground. Cremation ground here represents अन्येवष्ट कमय.
श्मशािान्तां कमय कुवयि ् suppose there is a person following vritti and as a part if he
performs all सांस्कार and not only he does कमय let us assume he does उपासिा also.
So य:ववद्यया ववद्यया सहापरब्रह्मववषयया, he does all कमयs along with ववद्या सह means
along with ववद्यया. Here word ववद्या means उपासिा especially द्वहरण्यगभय उपासिा. And
that he makes clear. What type of उपासिा? अपर ब्रह्म ववषय. अपर ब्रह्म means माया सद्वहतां
ब्रह्म not शुद्धां ब्रह्म, here अपर ब्रह्म refers to द्वहरण्यगभय along with द्वहरण्यगभय उपासिा.
न्जजीववषेद्यो - suppose a person wants to lead such a life, combine कमय and उपासिा.
What will happen to him is said in 11th मन्रा of ईशावास्य - he will got through शक्
ु ल
गनत ब्रह्मलोक relatively immortal. Such a result he will get तदक्
ु तम ्. Sanskrit students
तदक्
ु तम ् as तांप्रनत उिां तांप्रनत means with respect to such a person. Such a person
means य न्जजीववषे, should be connected with am प्रनतयुिां with respect to person the
consequence has been already talked about in 11th मन्रा of ईशावास्य — ‘ववद्याां चाववद्याां
च यस्तद्वेदोभयां सह’ there we have already ववद्या means द्वहरण्यगभय उपासिा. अववद्या
means कमय. Whoever combines both of them. अववद्यया मत्ृ युां तीत्वाय ववद्ययामत
ृ मश्िुते’ (ई.
उ. १) इनत.
Having removed all ब्रह्मलोक obstacles by कमय ritual through द्वहरण्यगभय उपासिा he
will go to relative immortality called ब्रह्मलोक इनत उिां. Thus it has been said. What is
left behind ईशावास्य उपनिषद् does not talk about, path of travel of it has not talked

215
about. Path of travel that path is going to be talked about in the following मन्रा we
will read.
तर सोऽधधकारी केि मागेणामत

ृ त्वमश्िुते इत्युच्यते —याचिम ् ‘तद्यत्तत्सत्यमसौ स आद्वदत्यो य एष
एतन्स्मन्मण्डले परु
ु षो यश्चायां दक्षक्षणेऽक्षन्परु
ु षः’ (ब.ृ उ. ५ । ५ । २) एतदभ
ु यां सत्यां ब्रह्मोपासीिः
यथोक्तकमयकृच्च यः, सोऽन्तकाले प्रातते सत्यात्मािमात्मिः प्रान्ततद्वारां याचते —द्वहरण्मयेि पारेणo इनत
तर
This being so. That उपासक will go to ब्रह्मलोक that being the fact केि मागेण
through which particular path अमत
ृ त्वां अश्नुते he will attain immortality इनत उच्यते path
of immortality is talked about. What type of immortality? Relative immortality, once
you see path immortality means relative. If it is absolute immortality there is no path
at all you should note आपेक्षक्षक अमत
ृ त्वां. ब्रह्मलोकां is आपेक्षक्षक अमत
ृ त्व मागेण ब्रह्मलोकां अश्नुते.
इनत अश्नत
ु े that is being said. Then he gives another beautiful introduction which is a
brilliant introduction based on word सत्यां occurring in मन्रा. In 15th मन्रा द्वहरण्ययेि पारेण
सत्यस्य अत्रबद्वहतां मुखां is coming what is the meaning of सत्यां? So normally vedantic
context, moment you use word सत्यां, we will remember तैनतरीय उपनिषद् and say सत्यां
ज्ञािां अिन्तां ब्रह्म. That will be our thought. Now Sankaracharya wants to say that
ब्रह्मि ् should not be brought here. Because that ब्रह्मि ् doesn’t involve ब्रह्मलोक and
travel etc. so here the word सत्यां should mean द्वहरण्यगभय:. द्वहरण्यगभय:. How that the
word सत्यां can refer to द्वहरण्यगभय is shown throughout several parts of बह
ृ दारण्यक. In
बह
ृ दारण्यक, सत्यां is defined सत ्+त्यां. Sat referring to मत
ु प्र
य पञ्च, त्यां referring to अमत
ू य
प्रपञ्च. In मूतायमूतय ब्राहमणां बह
ृ दारण्यक 2 chapter 3 section मूतायमूतय ब्राहमणां, सत्यां is
nd rd
द्वहरण्यगभय. That is one place another place which is referred to here. Note is not given
you can note बह
ृ दारण्यक 5-5-2. There द्वहरण्यगभय is referred to as सत्यां. द्वहरण्यगभय is
referred to as सत्यां. That सत्यां द्वहरण्यगभय is to be meditated as 2 types of दे वता. Just
giving you background which Sankaracharya takes for granted. द्वहरण्यगभय is located
in सूयम
य ण्डलां. It is called सुयम
य न्दलस्थ परु
ु ष मण्डल, पुरुष मण्डलान्तरगता, पुरुष etc one who
is located in सूयय मण्डलम ् solar disc. Wo is अद्वददै व aspect of द्वहरण्यगभय. And the same
द्वहरण्यगभय who is in the solar disc happens to be in the eye also because sun is
presiding deity of eye also. In that eye also RHS eye is supposed to be sacred.
According to शास्र called दक्षक्षणाक्षक्ष. And same द्वहरण्यगभय is present in right eye also
blessing the eye. दक्षक्षणाक्षक्ष पुरुष - 2 versions of द्वहरण्यगभय are अद्वददै व सूयम
य ण्डल पुरुष
अद्यात्मा दक्षक्षणाक्षक्ष पुरुष:. That is said in this मन्रा तद्यत्तत्सत्यमसौ स आद्वदत्यो य एष
एतन्स्मन्मण्डले परु
ु षो यश्चायां दक्षक्षणेऽक्षन्परु
ु षः. सत्यां refers to द्वहरण्यगभय who is located in 2
places. First place एतन्स्मि ् मण्डले पुरुषे सूयम
य ण्डलां. Not only सूयय मण्डल यश्चायां
दक्षक्षणेऽक्षन्पुरुषः, he is also there in right eye as दक्षक्षणाक्षक्ष परु
ु ष. Thereafter the भाष्यां

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comes एतदभ
ु यां सत्यां ब्रह्मोपासीिः. The उपासक mediates upon this 2-fold सत्यां ब्रह्म. एतत ्
उभय ब्रह्म means this 2-fold द्वहरण्यगभय. What do you mean? आद्वदत्य मण्डल पुरुष रूप
and दक्षक्षणाक्षक्ष परु
ु ष उभय रूप द्वहरण्यगभय उपासीि; उपासीि means meditator. And not only
is he उभय द्वहरण्यगभय उपासीि: उभ्यशमदा द्वहरण्यगभय उपासीि Not only is he उपासक
यथोक्तकमयकृच्च, he also combines the द्वहरण्यगभय उपासिा along with the कमायणण
mentioned before. And what are the कमायणण ? निषेकाद्वदश्मशािान्तां गभायदािां to अन्येवष्ट not
mentioned in ईशावास्य. ईशावास्य मन्रा says कुवयन्िेवेह कमायणण न्जजीववषेच्छतां समाः. In 2nd
मन्रा ईशावास्य only says कमायणण. Sankaracharya explains कमय as गभायदािां to अन्येवष्ट.
That is यथोि कमय कृच्च च indicates combiner of these 2. And स; अन्तकाल:. Now he
has come to deathbed. And उपासकs with disciplined life they know arrival of death.
Therefore अन्तकाल, c/o 8th chapter of Bhagavad Gita,
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेबरम ् all those are connected with this, अन्तकाले प्राप्ते
when the time for death comes, सत्यात्मािमात्मिः याचते. Here word सत्यात्मा means
in वेदान्ता also आत्मा is सत्यां ज्ञािां अिन्तां . Never take vedantic आत्मा. सत्यात्मा =
द्वहरण्यगभय c/o 5-5-2 as well as बह
ृ दारण्यक 2-3. Appropriate meaning should be given.
Sankaracharya makes appropriate quotation and takes appropriate context and gives
appropriate meanings. If you take his मन्रा outside सत्यां can be interpreted as anything
including ब्रह्मि ्. Therefore contextual interpretation requires thorough research of all
upanishadic literature and he links appropriately and takes बह
ृ दारण्यक because that
is also not casual. He chooses बह
ृ दारण्यक for supporting because बह
ृ दारण्यक is the
explainer of ईशावास्य. Therefore to write a proper commentary what a qualification is
required everybody writes commentary of ईशावास्य. सत्यात्मािां द्वहरण्यगभं याचते. याचते
means he begs. द्वहरण्यगभय, I am going to die, put me on the right path. Don’t show
me the wrong path with red and yellow lights which is full of blocks. Therefore याचते
and what does he ask? आत्मि: प्रानप्त िारां . िारां mean pathway. For आत्मि:. For him.
आत्मि: प्रानप्त िारां here refers to शक्
ु लगनत which goes through सय
ू म
य ण्डलां. शक्
ु लगनत
specifically सूयम
य ण्डलां which is gateway to go to ब्रह्मलोक. These उपासिा details we get
in छान्दोग्य and बह
ृ दारण्य. These are all academic information. Lot of academic
information we find in both छान्दोग्य and बहृ दारण्यक.प्रानप्त िारां याचते सत्यात्मािां याचते
प्रान्ततद्वारां याचते it is द्विकमयकां. He begs for the path he begs to द्वहरण्यगभय. What is the
object of begging - 2 are there. द्वहरण्यगभय is object of begging. And also मागं is one
he is asking. द्विकमयक क्रक्रया footnote swami mentions. How does he beg? द्वहरण्मयेि
पारेण with the मन्रा 6-15 which starts with द्वहरण्मयेि पारेण. We will enter the मन्रा.
Very beautiful introduction segregating both ज्ञाि काण्ड and कमयकाण्ड where travel is
involved. Where travel is not involved. every aspect is made crystal clear. And all
these indicate that going to ववष्णुलोक, शशवलोक etc. also that is not called मोक्ष, going

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to vaikunta also we won’t accept. Going to वैकुण्ठ as मोक्ष, vedantin is crystal clear,
any लोक you go it is not मोक्ष. वैकुण्ठआत्मा is also no मोक्ष. कैलाश is also not मोक्ष c/o
Sankaracharya, अिात्मश्री ववगगयणम ् - धातुलोक: साधधतो तत:क्रकां ववष्णुलोको वेक्षक्षतोवा तत:क्रकां?
शांभोलोक शाशशतोवा तत:क्रकां. You go to any लोक, मोक्ष is not there. So when is मोक्ष
possible? Whichever लोक you are in, wherever you get ज्ञािां येि स्वात्मा िैव साक्षात्कृतोभत
ु .
In वैकुण्ठ you attend class and gain knowledge you will get मोक्ष. In िरक, also if you
manage to get knowledge you will get मोक्ष. Of course in भल
ू ोक what gives मोक्ष is
not travel, not लोक but ज्ञािां and ज्ञािां alone. This vedantin advaitin thumping the desk,
he will declare. So we should be all clear about that. We will read the मन्र.
द्वहरण्मयेि पारेण सत्यस्यावपद्वहतां मुखम ् ।तत्त्वां पूषन्िपावण

ृ ु सत्यधमायय दृष्टये ॥ १५ ॥
Gist of the मन्रा. In this मन्र also carefully note. सत्यां means द्वहरण्यगभय and िारां
means gateway. मख
ु ां means िारां . िारां means gateway. And सत्यस्य मख
ु ां means gateway
to each द्वहरण्यगभय. दे वयाि and दे वयाि passes through सूयम
य ण्डलां. Therefore सूयम
य ण्डलां is
the contextual gateway to द्वहरण्यगभय or ब्रह्मलोक. So what is the first point to be noted?
Contextual gateway to ब्रह्मलोक is solar disc. And here he says this solar मण्डलम ्
सूयम
य ण्डलां is covered by द्वहरण्मय पारां means a bright disc or bright cover. पारां means a
vessel like disc is covering the gateway. And since that is covering the entrance, in
the second line उपासक says O Lord may you remove that. So remove that blockade.
So that I can penetrate. And since solar disc is very bright it is called द्वहरण्मय पारां,
golden disc. Therefore the gateway to ब्रह्मलोक is covered with a golden disc. May
you remove. So if you take this मन्रा out of the context you can interpret vednatically
also and some do interpret this vednatically. If you have to do, if you have to take
this मन्रा out of ईशावास्य context सत्यां means ब्रह्मि ् the truth. And you have to imagine
a spiritual seeker and wants to reach ब्रह्मि ्. Pathway to ब्रह्मि ् is ज्ञाियोग spiritual
journey but the pathway is obstructed by द्वहरण्मय पारां gold vessel standing for all
material things in the world. What is the most valuable material thing? Gold. Gold
stands for materialism, even golden deer is considered to be materialism. Sita got
attracted by golden deer. Sita missed whom? आत्मा रामा. You can interpret. रामा is
आत्मा रामा. Sita lost Ram because of golden deer. Similarly golden disc stands for
my materialistic desire काम एष क्रोध एष रजोगण
ु समुध्भव:. O lord may you remove all
my materialistic desires so that my pathway to सत्यां ब्रह्म is without blockade. This
मन्रा can be interpreted vednatically. Now we are studying the मन्रा as part of ईशावास्य.
Therefore we have to go by Sankaracharya interpretation. Therefore ब्रह्मलोक gateways
is obstructed by the golden vessel. OK. I will introduce the भाष्यां.

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द्वहरण्मयेि पारेण द्वहरण्मयशमव द्वहरण्मयम ् , ज्योनतमययशमत्येतत ् , तेि पारेणेव अवपधािभूतेि सत्यस्य
आद्वदत्यमण्डलस्थस्य ब्रह्मणः अवपद्वहतम ् आच्छाद्वदतां मुखां द्वारम ्.
So द्वहरण्मयां literally means golden. Sankaracharya says it is not literally golden,
something similar to gold. Very bright blockade or disc द्वहरण्मयशमव - as though golden.
Because it is bright and shining, so bright and shining that it is glaring. When you
are driving the car in night, many stopped coming to class. One reason they are not
able to drive because opposite car has got glaring light. Protocol calls for dipping
light, nobody follows that protocol. We don’t know in Chennai, road huge ditch will
be there. Similarly उपासक wants to go through शुक्लगनत disc is giving glaring light.
Therefore I cannot move forward. Therefore ज्योनतमययां which blindening bright इनत एतत ्.
That is the meaning, with such a disc it is covered. Details in the next class.

य यपूणम

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26. मन्रा – 15-17 (16-09-22)
ईशावास्य भाष्यां page 39 मन्रा 15 bhashyam
द्वहरण्मयेि पारेण द्वहरण्मयशमव द्वहरण्मयम ्, ज्योनतमययशमत्येतत ्, तेि पारेणेव अवपधािभूतेि सत्यस्य
आद्वदत्यमण्डलस्थस्य ब्रह्मणः अवपद्वहतम ् आच्छाद्वदतां मुखां द्वारम ्.
Before I enter this portion, I would like to mention some correction in the अन्वय
of some of the previous मन्रा:. मन्रा 9. ये अववद्याां उपासते (ते) अन्धांतम: प्रववशन्न्त. There
the word ते must be in brackets. Supplied word. Then मन्र 10. अन्यत ् फलां अववद्यया
क्रक्रयते इनत आहु: - after that instead of full stop it should be a dash. इनत आहु: - इनत
पूवेषाां वचिां (वयां) शश्र
ु ुम. वयां should be supplied. शुश्रुम without ववसगय. ये ि त should be
ववचाक्षक्षरे . In 11th there is no correction. मन्रा 12 - ये असांभुनतां उपासते ते अन्धां तम: प्रववशन्न्त
ये उ सांभुत्याां रता: not ववद्ययायाां. सांभुत्याां रता: ते तता भूय इव तम: प्रववशन्न्त. That ते need not
be in bracket, it is there in मूलम ् itself. ते तता भूय इव तम: प्रववशन्न्त मन्रा 13 सांभवात ्
अन्यत एव you have to add (एव फलां भवनत इनत) all the 3 words must be within brackets.
फलां भवनत इनत आहु: असांभवात ् अन्यत ् (फलां भवनत इनत) all the three words फलां भवनत इनत in
brackets आहु: that इनत धीएराणाम ् वचिां वयां शश्र
ु म
ु - Here also शश्र
ु ुम without ववसगय. ये ि:
तत ववचाक्षक्षरे . Ok. These are the corrections I wanted to mention.
Now we will go to मन्रा 15. द्वहरण्मयां इव द्वहरण्मयां, the solar disc is like golden disc
because of its golden colour. Therefore Sankaracharya says द्वहरण्मयां इव, as though
it is golden. द्वहरण्मयां ज्योनतमययां इनत एतत ्. ज्योनतमययां means brilliant. It is shining. तेि पारेण
इव it is not actual पारां vessel but as though there is a vessel covering the solar disc.
पारेण इव अशभधािभत
ु ेि which covers, अशभधािां means covering. अवपधािभत
ू ेि सत्यस्य
आद्वदत्यमण्डलस्थस्य ब्रह्मणः सत्यस्य is in मूलम ् = द्वहरण्यगभय who is located in solar disc.
आद्वदत्यमण्ड सत्य ब्रह्मणः - for द्वहरण्यगभय the location in sastra is given as solar disc,
सयश्चायां पुरुषे यश्चासावाद्वदत्ये all of them - आद्वदत्य refers to द्वहरण्यगभय. So आद्वदत्यमण्डल सत्य
ब्रह्मणा:, here ब्रह्मणा is द्वहरण्यगभय:. अवपद्वहतम ् is in मूलम ् = आच्छाद्वदतां means covered. What
is covered? मख
ु ां द्वारम ्. मुखां is in मूलम ्, द्वारम ् is the meaning. िारां means gateway to
ब्रह्मलोक. Gateway to ब्रह्मलोक is closed by the solar disc. Continuing.
तत ् त्वां हे पष
ू ि ् अपावण
ृ ु अपसारय सत्यधमायय तव सत्यस्योपासिात्सत्यां धमो यस्य मम सोऽहां सत्यधमाय
तस्मै मह्यम ् ; अथवा, यथाभूतस्य धमयस्यािष्ु ठारे, दृष्टये तव सत्यात्मि उपलब्धये ॥

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So तत ् त्वां, तत्वां is there. We have to split as तत ् त्वां. तत ् means that lid त्वां हे
पूषि ् o sun god representing द्वहरण्यगभय, hey Bhushan अपावण
ृ ु is मूलम ् = अपसारय may
you withdraw the blazing glaring disc because of which I am not able to see at all.
And सत्यधमायय सत्यधमाय is name of उपासक. Sankaracharya gives ववग्रह वाक्यां, सत्यां
means सत्य उपासिां लक्षणया अजहल्लक्षणया. सत्यां means सत्य उपासिां धमय means is the
commitment यस्य refers to उपासक. I am the उपासक whose commitment is to the
द्वहरण्यगभय उपासिम ्. And therefore I am called सत्यधमाय: the one who follows as a duty
the द्वहरण्यगभय उपासिम ्. So Sanskrit students धमय शब्द अकारान्त पन्ु ल्लङ्ग: in बहुव्रीद्वह
compound it becomes िकारान्त पुन्ल्लङ्ग:. सत्यधमाय सत्यधमायिौ सत्यधमायण:. सत्यधमयणे
सत्यधमायया is there चान्दसा प्रयोग it should be सत्य धमेण मम मह्यां सत्यधमयणे मह्यां to be.
He gives a second meaning also for सत्य धमय. First meaning सत्यां means द्वहरण्यगभय
उपासिां. सत्यां means द्वहरण्यगभय and it refers to लक्षणाया द्वहरण्यगभय उपासिां. That itself is
धमय, committed duty that I have followed. In second meaning word सत्यां means the
valid धमय as given by the शास्त्र. The true धमय सत्यां means truth. The true धमय as
prescribed by sastram that I have followed. Therefore, सत्य: यथा भत
ू : धमय: यस्य. So I
have been following true धमय, true धमय means sastric धमय I have been following.
Therefore for me I should be able to go to द्वहरण्यगभय loka and for that, may you
remove the lid covering the solar disc. सत्य धमयस्य सत्य आत्मि: सत्यात्मि: means
द्वहरण्यगभयस्य दृष्ट्या - दृष्टये means for दशयिाथं for द्वहरण्यगभय darsanam. So दृष्टये is in मूलां
= उपलब्धये. I want to go to brahmaloka and have द्वहरण्यगभय darsanam. For that you
have to give right of way. Ok. I will give you अन्वय:. द्वहरण्मयेि पारेण सत्यस्य मख
ु ां अशभद्वहतां
हे पूषि ् त्वां तत ् सत्यधमायया (मह्यां) दृष्टये अपावण
ृ ु. Continuing. मन्रा no. 16.
पूषन्िेकषे यम सूयय प्राजापत्य व्यूहरश्मीन्समूह तेजो यत्ते रूपां कल्याणतमांतत्ते पश्याशम योऽसावसौ पुरुषः
सोऽहमन्स्म ॥ १६ ॥
I will give gist here. द्वहरण्यगभय is addressed through several words पष
ू ि ् एकषे यम
सूयय प्राजापत्य, all descriptions of द्वहरण्यगभय. What should you do? You have to withdraw
extra rays because of which I am not able to look at you. Because of glaring rays I
am not able to look at you. Therefore withdraw some of rays and also you have to
make the brightness of sunlight into diluted version. Like sun at the time of sunset.
We will be able to see the solar discs at the time of sunset because rays are
withdrawn. In the mid noon if you try to look at the sun, it is so glaring. Therefore
उपासक says may you withdraw extra glaring light and may you make the light a little
bit dim. Like in the road they have to dip the light so that I can look at you. Then
ultimately he says that I have practiced द्वहरण्यगभय उपासि, and द्वहरण्यगभय उपासि practiced
by the उपासक is called अहां ग्रह उपासिा. अहां ग्रह उपासिा is a set of उपासिा in which उपास्य

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दे वता is invoked upon oneself. Generally the दे वता is invoked on an external object.
Siva is invoked on शलङ्ग. Vishnu is invoked on साशलग्राम. गणेश is invoked on turmeric
powder. Generally this symbol is other than the meditator but in अहां ग्रह उपासिा, I
myself become the symbol for invoking the उपास्य दे वता. Thus here the उपासक like in
सांध्यावन्दिां also असासववद्यो ब्रह्म ब्रह्मैवाहमन्स्म is अहां ग्रह उपासि. So here he refers to that
योऽसावसौ पुरुषः here word पुरुष: means द्वहरण्यगभय who is located in solar disc is none
other than myself. Before dying he wants to practice this उपासिा - अन्तकाले च माां एव
स्मरि ् उक्त्वा कलेबरां . One of the rules उपासक to follow is whatever उपासिा he has
practiced throughout life he has to practice at the time of death also. That is why
Lord Krishna said अन्तकाले च माम ् एव स्मरि ् here also same idea is given. Now we
will go to the भाष्यां.
हे पष
ू ि ् जगतः पोषणात्पष
ू ा रववः । तथा एक एव ऋषनत गच्छतीत्येकवषयः हे एकषे । तथा सवयस्य
सांयमिाद्यमः हे यम । तथा रश्मीिाां प्राणािाां रसािाां च स्वीकरणात्सूयःय हे सय
ू य । प्रजापतेरपत्यां
प्राजापत्यः हे प्राजापत्य । व्यूह ववगमय रश्मीि ् स्वाि ् । समूह एकीकुरु उपसांहर तेजः तावकां ज्योनतः ।
हे पूषि ् - all these are addressed to सूयय भगवाि ्. सूयय is seen here as द्वहरण्यगभय. हे
पूषि ्. Why is sun god called पूषि ्? जगतः पोषणात ् since sun god nourishes entire
universe by giving sunlight it is called पष
ू ि ्. पष्ु णानत इनत पष
ू ि ्. Who is he - त्पष
ू ा
रववः next one is एकषे in मूलम ्। तथा एक एव ऋषनत इनत ऋवष. ऋवष is derived from root
ररषनत गच्छनत एक ऋवष means sun god goes in sky as though all alone. एक:सि ् गच्छनत
इनत एकवषय: - Lone mover. Lone traveller. Without any partner or companion. Sun
travels around the earth, is not that sun is travelling, it appears like that. When a
ऋवष is called ऋवष there the same root only but the meaning should be जािानत ररषनत
गच्छनत - जािानत इनत ऋवष:. When it is applied to सूयय भगवाि ् ररषनत गच्छनत इनत ऋवष:. हे
एकषे गच्छतीत्येकवषयः, हे एकषे then तथा सवयस्य सांयमिाद्यमः you are controller of all by
being the time principle. सय
ू य represents काल तत्वां because the sun by travelling round,
every round travel becomes one day. Through time principle सूयय भगवाि ् controls
everything. Restrains everything. Therefore he is called यम:, controls even human
activity, once suns sets all activities will end and we go to bed. When sun rises all
the activities start. Thus our activities are also regulated by सूयय भगवाि ्. Therefore सूयय
भगवाि ् is called यम: यच्छनत नियच्छनत इनत यम: or सांयमिात ् यम:. हे यम all addressing
sun god. Then सूय:य why is he called सूय?
य स्वीकरणात ् सूय:य स्वीकरणम ् means absorbing.
2 meanings are there one is absorbing. What all things सूय:य absorbed. रश्मीिाां सूयय
भगवाि ् withdraws rays at time of sunset. And therefore स्वीकरणात ्. And the word रसािाां
means waters. सूयय भगवाि ् absorbs or withdraws water from ocean during summer.
And then retains clouds and again gives out as rains. Therefore सूयय भगवाि ् is

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withdrawer of waters. Here the word रसािाां means waters. रश्मीिाां स्वीकरणात ्. सूयय रसािाां
स्वीकरणम ् सूय:य and प्राणािाां च स्वीकरणम ्, here प्राण means life and organs of all human
beings. सूयय भगवाि ् envelops during the day by spreading light all over earth. Here
absorbs means envelops all the living being and their organs, their प्राण etc. and he
gives प्राण शन्क्त to everyone. Therefore प्राणािाां च स्वीकरणम ्. प्राणात ् व्यापन्िां स्वीकरणां
means enveloping. Pervading. Therefore he is called सूय.य Hey सय
ू य addressing the
next सूय:य , हे सूय.य Next one प्रजापतेरपत्यां is in मूलां प्राजापत्यः अपत्यां प्राजापत्य सूयय भगवाि ् is
son of प्रजापनत द्वहरण्यगभय. According to प्रश्नोपनिषद first chapter सूयय भगवाि ् originated
from द्वहरण्यगभय:. Therefore he is called प्राजापत्य based on प्रश्न मन्रा. All these are
addressing सूयय भगवाि ्. हे प्राजापत्य what should he do? व्यूह रन्श्म व्यह
ू वव+ऊह् धातु here
it is परस्मैपनत. व्यूह means ववगमय, may you withdraw some of your excessive rays
because of which there is glaring light because of which I am not able to see you
and meditate upon. May you withdraw. By way of withdrawing, may your blazing
bright light may you make it a dimmer light. So समूह, in मूलम ्, after समूह there is full
stop. We should note समूहतेज: should be read together. So may you withdraw your
excessive light and make your light dimmer enough so that I will be able to look at
you. So समूह = एकीकुरु सम ्+ऊह् धातु परस्मैपनत लोट् मध्यम पुरुष: एक वचिां. समूह त्वां may
you withdraw some of rays. May you make your bright light into a dimmer light.
एकीकुरु = उपसांहर here there is a correction उपसांहर ते is there. उपसांहर that ते must be
next word उपसांहर means withdraw. ते तेजः: your bright light may you take it in. तावकां
ज्योनतः your bright light - he wants to meditate on द्वहरण्यगभय at time of death by looking
at solar disc. That is the aim of उपासक. Continuing.
यत ् ते तव रूपां कल्याणतमम ् अत्यन्तशोभिम ् , तत ् ते तवात्मिः प्रसादात ् पश्याशम । क्रकञ्च, अहां ि

तु त्वाां भत्ृ यवद्याचे योऽसौ आद्वदत्यमण्डलस्थः असौ व्याहृत्यवयवः पुरुषः पुरुषाकारत्वात ् , पूणं वािेि
प्राणबद्
ु ध्यात्मिा जगत्समस्तशमनत परु
ु षः ; परु र शयिाद्वा परु
ु षः । सोऽहम ् अन्स्म भवाशम ॥
So यत ् ते तव रूपां. ते is in मूलम ् = तव रूपां. Your beautiful form. Solar light is so
beautiful this कल्याणतमम ् which is मङ्गलां auspicious sunlight कल्याणतमम ् is in the मूलम ्
= अत्यन्तशोभिम ्, extremely auspicious light तत ् ते that auspicious light of yours तवात्मिः
here आत्मि: means द्वहरण्यगभयस्य, द्वहरण्यगभय which is seen as sun god here. Sun god
and द्वहरण्यगभय are equated here. तव द्वहरण्यगभयस्य सुयम
य ण्डलस्य प्रसादात ् पश्याशम by your
grace let me able to see your beautiful form and meditate. And क्रकञ्च, तत्ते पश्याशम is
there. Thereafter योऽसावसौ अहां पश्याशम he is commenting अहां ि तु त्वाां भत्ृ यवद्याचे here
उपासक says I have not done any द्वैत उपासिा. Because अहन्ग्रह उपासिा is अिै त उपासिा.
In अद्वैत उपासिा I don’t look down upon myself. Because I am invoking द्वहरण्यगभय
upon myself. Therefore, he says I am not a भत्ृ य:, your servant. I don’t look down

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upon myself. Because in उपासिा I have invoked you upon me, myself. Therefore I
am not your दास. I am one with you yourself. So without any servile attitude I am
asking you ि तु त्वां भत्ृ यवत ् याचे even अहन्ग्रह उपासिा दासोऽहां भाविा goes away. What to
talk about अिै त. ज्ञािां itself there is no दास भाव:: Therefore ि त्वां भत्ृ यवत ् like a servant
I am not pleading with you. Why? I am you yourself. योऽसौ या असौ परु
ू ष: असौ परु
ु ष:
means स: पुरुष:. आद्वदत्यमण्डलस्थः पुरुष:. पुरुष: means द्वहरण्यगभय who is residing in solar
disc. There are 2 असौ in मन्रा, योऽसौ. असौ one, असौ is translated as आद्वदत्यमन्दलस्थ:
पुरुष:. Another असौ Sankaracharya takes व्याह्रुनत अवयव:. This also occurs in बह ृ दारण्यक.
In बह ृ दारण्यक 5-5-2, द्वहरण्यगभय is meditated upon as located in the solar discs and also
on the right eye. दक्षक्षणाक्षक्ष पुरुष: and आद्वदत्य पुरुष: that is said in 5-5-2. In 5-5-3 and 4
another Upasana of द्वहरण्यगभय is talked about. Which is called व्याह्रुनत अवयव: where
व्याह्रुनत मन्रा भू: भुव: and सुव: are visualised as the limbs of द्वहरण्यगभय. The word भू: is
visualised as the head. The word भू has got only one letter, head also is only one.
Therefore that is compared to head of द्वहरण्यगभय. भुव: has 2 letters, therefore they are
visualised as the 2 hands of द्वहरण्यगभय. And then सुव:: also has 2 letters. And they
are visualised as the two legs of द्वहरण्यगभय. In the footnote they have given. तस्य
भूररनत शशर: बाहु सुवररनत प्रनतवष्ठता, प्रनतवष्ठता means legs here. Therefore द्वहरण्यगभय has got
a title व्याह्रुनत अवयव, one who has got व्याह्रुनत मन्रा themselves as limbs in the form
of head, hands, and legs. This is the meaning of second असौ. व्याहृत्यवयवः पुरुष: The
word पुरुष: is used for द्वहरण्यगभय. Sankaracharya gives 3 different meanings for word
परु
ु ष:. First is परु
ु ष आकारत्वात ्. परु
ु ष: in द्वहरण्यगभय is visualised as a परु
ु ष, as a human
being. Therefore he is called पुरुष: being visualised as a human being. In the
chandogya first 5 chapters we get so many varieties of उपासिा. द्वहरण्य श्मश्रु द्वहरन्यकेत:
the rays of sun is compared to hair of sun god. And rays are seen as the facial
hair. द्वहरण्यश्मश्र;ु द्वहरन्यकेत all kinds of visualisation are there in the first 5 chapters of
छान्दोग्य उपनिशद. Which meditation we don’t practice now a days. We generally skip
first 5 chapters and study only for 3 last chapters. आद्वदत्यमण्डल पुरुष comes in
chandogya first 5 chapters and बह
ृ दारण्यक also, 5 chapter also. So पुरुष आकारवत ्पुरुष:
th
is one meaning. Second meaning पण

ू त्य वात ् पुरुष:. पूणत्य वां अिेि प्राण बुद्ध्यात्मि: जगत ् समस्तां
in the entire universe is fuelled by द्वहरण्यगभय with his प्राण शक्ति and मि: or बुवद्ध because
द्वहरण्यगभय is समवष्ट प्राण and समवष्ट बुवद्ध: with macro प्राण and macro बुवद्ध, द्वहरण्यगभय
pervades the entire universe. Therefore पूणत्य वात ् पुरुष:. जगत ् समस्तां meaning number 2.
Third meaning is पुरी शयित्वात ् the same macro द्वहरण्यगभय is available within our
physical body also in the form of individual प्राण. And individual बवु द्ध. Therefore परु ी
शयिात ्. पुरी means स्थूल शरीरे शयिात ् he resides. Who? द्वहरण्यगभय, that is why he is
called तैजस. तैजस रूपेण पुरी शयिात ् परु
ु ष:. And that परु
ु ष: द्वहरण्यगभय, स: अहमन्स्म that

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द्वहरण्यगभय I am he meditates at the time of death. So that he will merge into द्वहरण्यगभय.
Because as a person meditates so he becomes. Therefore he wants to get द्वहरण्यगभय
पदां . OK. I will give you the अन्वय: - हे पूषि ् एकषे यम सूयय प्राजापत्य (त्वां) रश्मीि ् व्यूह: तेज:
समूह यत ् ते कल्याणतमां रूपां तत ् ते पश्याशम य: असौ असौ पुरुष: स: अहां अन्स्म.
मन्रा 17
वायुरनिलममत
ृ मथेदां भस्मान्तां शरीरम ् ।ओां क्रतो स्मर कृतां स्मर क्रतो स्मर कृतां स्मर ॥ १७ ॥
I will give you gist. Here उपासक during last days of life is praying to द्वहरण्यगभय,
let my प्राणा, the individual प्राणा merge into your प्राणा. प्राणा here is involved. अमत
ृ ां
अनिलम ्. अनिलम ् means वायु represents total प्राणा शन्क्त. अमत
ृ ां means immortal. Immortal
is relatively immortal. प्राणा, प्राणा शन्क्त. वायु refers to individual प्राणा. Why? Individual
प्राणा is the physical body, very soon let it merge into प्राणा द्वहरण्यगभय. And what about
the body? Let this body soon turn into ashes. भस्मान्तां शरीरम ् let the body die. Let it
be cremated. Let it turn into ashes. And before that is going to happen, we are
meditating on our own death. And just before that happens क्रतो स्मर. क्रतो स्मर. The
word क्रतो is repeated twice. First time क्रतो refers to our own mind. So उपासक is
addressing his own mind, O’ mind, now may you remember the उपासि done until
now. At this time don’t think of anything else, may you remember what उपासि you
have done. कृतां means उपासि done by you remember. Second क्रतो is addressing
अन्ग्ि भगवाि ्. क्रतु has got both meaning it has the meaning of mind also. It has the
meaning of अन्ग्ि also. And here the उपासक is addressing the अन्ग्ि because he has
done उपासि कमय समुच्चय:. He has not only done उपासि, but he has also done वैद्वदक
कमय also for which witness is अन्ग्ि भगवाि ् and therefore he calls अन्ग्ि भगवाि ् I have
done so much कमय. Please you are the witness. You should endorse my कमय. So that
I will have the passport and the visa to reach ब्रह्मलोक and द्वहरण्यगभय. Therefore mind
you remember. अन्ग्ि you remember. OK we will go to the भाष्यां.
अथेदािीां मम मररष्यतो वायुः प्राणः अध्यात्मपररच्छे दां द्वहत्वा अधधदै वतात्मािां सवायत्मकम ् अनिलम ् अमत
ृ ां
सूरात्मािां प्रनतपद्यताशमनत वाक्यशेषः ।
अथेदािीां so now at this moment मम मररष्यतो वायुः so the प्राण शन्क्त of me, वायू:
is in the मल
ू ां = प्राणः मम is not said in मूलां. Sankaracharya supplied “of mine” who
is going to soon pass away. उपासक knows the time of death has come. Therefore
मररष्यत: मररष्यि ् मररष्यन्तौ मररष्यन्त: future participle षवष्ट एक वचिम ्, soon going to be
dying me वायःु प्राणा: अध्यात्मपररच्छे दां द्वहत्वा the प्राण within the body is अध्यात्मां. And the
all-pervading प्राण of द्वहरण्यगभय is called अधधदै व.ां May the अध्यात्म प्राण drop its limitations
and merge into अधधदै व प्राण:. अध्यात्म पररच्छे दां, पररच्छे दां means imitations, द्वहत्वा let it

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drop. And अधधदै वतात्मािां. अधधदै ववत आत्मा is समन्ष्ट प्राण, द्वहरण्यगभय, सवायत्मकम ् which is in
the form of all the प्राणs. अनिलम ् अमत
ृ ां. अनिलां means वायु, अमत
ृ ां means immortal.
Immortal वायुः in मन्रा means सूर आत्मा. सूरात्मा is another name for द्वहरण्यगभय. सुरात्मािां.
The verb is missing. Sankaracharya supplies the word सर
ू ात्मािां प्रनतपद्यताशमनत वाक्यशेषः.
प्रनतपद्यताां means let it merge into द्वहरण्यगभय. So may my individual प्राण merge into total
प्राण.
शलङ्गां चेदां ज्ञािकमयसांस्कृतमत्ु क्रामन्त्वनत िष्टव्यम ्, मागययाचिसामथ्यायत ्. So प्राणा represents entire
शलङ्ग शरीरां , सूक्ष्म शरीरां because प्राण alone can leave the body. Whenever we say प्राणा
goes away it refers to entire सूक्ष्म शरीरां . इदां शलङ्गम ्. शलङ्गां this सूक्ष्म शरीरां , ज्ञािकमयसस्
ां कृत
which has been refined by कमय उपासिा समुच्चय:. Here word ज्ञािां means उपासिां. By कमय
and उपासिा I have refined the सूक्ष्म शरीरां . And let the सूक्ष्म शरीरां quit the body. So
now how do you know that upasaka wants the सूक्ष्म शरीरां to quit the body? Because
quitting the body is not mentioned in मन्रा. Sankaracharya supplies that.
Sankaracharya asks how do I know. Because in next मन्रा he is asking Lord may
you lead me, to द्वहरण्यगभय. Thus there दे वयाि मागय प्राथयिा is there. Since he is praying
to Lord for the travel after death, that is possible only when it quits body. Therefore,
मागययाचिसामथ्यायत ्, therefore the prayer for दे वयािां. We infer that this मन्रा is talking
about सक्ष्
ू म शरीरां quitting the physical body. That is अथायपवत्त प्रमाणां - अथायपवत्त प्रमाणेि we
come to know. मन्रा only says वायु: अनिलां अमत
ृ ां. No verb at all. वायु is there. वायु also
means वायु. अनिलां also means वाय.ु अमत
ृ ां means immortal. वायु, वायु, immortal. From
these three words Sankaracharya has to extract first वायु refers to micro, second
refers to macro, अमत
ृ ां is adjective for macro. May व्यवष्ट वायु प्राणा merge into समवष्ट.
All these he arrives at because of मागय याचिां in next मन्रा. That is the clue for this
conclusion.
अथ इदां शरीरमग्िौ हुतां भस्मान्तां भस्मावशेषां भूयात ् ।
After the सक्ष्
ू म शरीरां with the body has left, what will happen to physical body?
अथ इदां शरीरां this dead body अग्िौहुतां will be offered to अन्ग्ि भगवाि ् in cremation by
whom? Other people. The others will offer this body to agni. When it is offered to
अन्ग्ि, what will happen? भस्मान्तां syat this body will turn into ashes. Let it turn into
ashes. भस्मान्तां भूयात ्. Here also the verb we have to supply. Let it end into ashes.
And before that this स्मरणां. You have to remember, might remember the उपासिा. O
Lord Agni remember my कमाय ritual, so कमाय उपासिा समुच्चय may be remembered.
Those details we will see in the next class.

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य यपूणम

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27. मन्रा – 17-18 (07-10-22)
ईशावास्य भाष्यां page 41 in Gorakhpur edition. Bhashyam last 5 lines.
शलङ्गां चेदां ज्ञािकमयसांस्कृतमुत्क्रामन्त्वनत िष्टव्यम ् , मागययाचिसामथ्यायत ् । अथ इदां शरीरमग्िौ हुतां
भस्मान्तां भस्मावशेषां भूयात ् ।
In the last 4 मन्रा: of ईशावास्य उपनिषद् we get a prayer offered by उपासक. The
ज्ञािम ् topic is over with 8 th
मन्र. And ज्ञाि फलां also has been talked about. तर को मोहः
कः शोक एकत्वमिुपश्यतः शोक मोहः निववृ त्त फलां also has been talked about. Now these 4
मन्रा: are in the form of prayers of a उपासक who has practiced ज्ञािकमय समच्
ु चय or
उपासि कमय समुच्चय. How do we know this is a prayer of उपासक? Because in last मन्र
उपासक is asking for travel through शुक्ल्गनत अग्िे िय सुपथा. सुपथा in last मन्र refers to
शुक्लगनत or दे वयाि मागय and travel though a path after death is possible only for an
अज्ञािी. A ज्ञािी doesn’t travel after death अर ब्रह्म समश्नुते. ज्ञािी becomes one with ब्रह्मि ्
here and now at the time of ज्ञािम ् itself. Therefore he doesn’t bother about time of
death, mode of death, place of death. ज्ञािी is totally not bothered. If I die in coma
what will happen to all, those concerns are not there. c/o Tattva Bodha last श्लोक
तिांु त्यजतु वा काश्याां श्वपचस्य गह
ृ े ऽथ वा । ज्ञािसमप्रान्ततसमये मक्
ु ताऽसौ ववगताशयः. Let body
fall in काशी, let it fall in the house of a चण्डाल:. ज्ञािसमप्रान्ततसमये मुक्ता: at the time of
ज्ञािम ् itself we have discovered मोक्ष. Therefore question of travel of death is only in
the case of an अज्ञािी. If an अज्ञािी has done a wrong कमय, he will have a lower गनत.
If an अज्ञािी has done religious activities he will travel to कृष्णगनत, if अज्ञािी has
practiced उपासिा. उपासक is a ज्ञािी or अज्ञािी? Loudly you should say उपासक also is
अज्ञािी. When we say उपासक is अज्ञािी he is ignorant of what? Ignorant of जीवात्मपरमात्म
ऐक्यां, so उपासक is अज्ञािी means ऐक्य अज्ञािी. And such an उपासक, why is ऐक्य अज्ञािी
is offering prayers? 15,16,17, and 18 - of them we are seeing the 17th penultimate
मन्र. And in the 17th मन्र we have completed the भाष्यां of the first line. Uniqueness
of the first line it has got only nouns. There are no verbs at all. From the context
Sankaracharya assumes and applies the verb. 2 sentences are formed वाय:ू अमत
ृ ां
अनिलां प्रनतयबध्यताां. Verb is प्रनतबध्यताां. May individual प्राणा in my body merge into समवष्ट
प्राणा. And individual प्राणा can not leave the body alone because प्राणा is an integral
part of entire सूक्ष्म शरीरां . Whenever we talk about प्राणा travels we should understand
सूक्ष्म शरीरां travels. Therefore Sankaracharya said शलङ्गां चेदां ज्ञािकमयसस्
ां कृतमुत्क्रामतु. I left

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out उत्क्रामतु in last class. उत्क्रामतु means let go of the body. इनत िष्टव्यम ्, that is the
idea. Therefore so उपासक says let my सूक्ष्म शरीरां leave the physical body and travel
through शुक्लगनत. And what about the body? He says after the departure of सूक्ष्म
शरीरां , the body will become a dead body, मङ्गल्शरीरां will become अमाङ्गल शरीरां .
Whoever visits the house of a dead body has to take bath. What should we do with
the dead body? Let it be cremated according to the tradition. And cremation is a
ritual in which the sthula sariram is ritualistically offered into अन्ग्ि. And body should
end up in ashes. Therefore we saw, इदां शरीरमग्िौ हुतां, that also is not in मन्र,
Sankaracharya supplies. This body which will be offered into sacred fire. According
to शास्त्र, गाहयपत्यान्ग्ि it should be offered into. अग्िौ भस्मान्तां here also verb
Sankaracharya supplies भूयात ्. Let the body end up in ashes. Up to this we saw in
the last class. Continuing. Page 42.
ओशमनत यथोपासिम ् ओमप्रतीकात्मकत्वात्सत्यात्मकमग्न्याख्यां ब्रह्माभेदेिोच्यते ।

In the second line, Sankaracharya is making a request ॐ. ॐ is a symbol for
meditating upon द्वहरण्यगभय. ओांकार can represent समन्ष्ट ववराट् also. ओांकार can represent
समन्ष्ट द्वहरण्यगभय also. ओांकार can represent समन्ष्ट अन्तयायमी ईश्वर. If ओांकार is अकार प्रधाि,
it will refer to ववराट्, उकार प्रधाि ओांकार द्वहरण्यगभय, मकार प्रधाि ओांकार अन्तयायमी. Thus
one ॐ can represent any one. Here ॐ represents द्वहरण्यगभय. And in the बह
ृ दारण्यक
उपनिषद् 5 th
chapter lot of द्वहरण्यगभय उपासिा is talked about. There द्वहरण्यगभय is invoked
on ओांकार also. Then द्वहरण्यगभय is invoked on the वैश्वािर अन्ग्ि, digestive force in
stomach also. द्वहरण्यगभय is invoked upon the अन्ग्ि in the rituals also. And द्वहरण्यगभय is
given the name सत्यां. All these things Sankaracharya is connecting here. For those
who want reference बह
ृ दारण्यक 5-1-1. There ओांकार symbol is mentioned. बह
ृ दारण्यक
5-4-1 and 5-5-1, द्वहरण्यगभय is named सत्यां. Then बह
ृ दारण्यक 5-6-1 द्वहरण्यगभय is invoked
as अन्ग्ि. अयां अन्ग्ि वैश्वािर:. All those बह
ृ दारण्यक मन्रा:, Sankaracharya is reminding
5-4-1, 5-5-1 and 5-6-. All these उपासका has practiced. ॐ इनत यथा उपासिां, keeping with
the tradition प्रतीकमत्वात ्, ओांकार is symbol. प्रतीकां means symbol for द्वहरण्यगभय upasana.
What is the name of द्वहरण्यगभय? सत्यात्मकां. Is calls सत्यां. The word सत्यां came in मन्र
15 द्वहरण्मयेि पारेण सत्यस्यावपद्वहतां मुखम ्. There we explained सत्यां as सत ् +त्यां, सत ् referring
to मुतप्र
य पञ्च, त्यां referring to अमूतय प्रपञ्च. मुतायमुतय प्रपञ्च रूप सत्यात्मकां and अन्ग्ि आख्यां,
अग्न्याख्यांबह
ृ दारण्यक 5-6-1 who is also known as अन्ग्ि तत्वां. Thus द्वहरण्यगभय has 3 words.
OM, सत्यां, अन्ग्ि:. So अग्न्याख्यां सत्यात्मकां ॐ प्रतीकात्मकां ब्रह्म. Here ब्रह्म means द्वहरण्यगभय.
अभेदेि उच्यते. All thee 4 are, represents one द्वहरण्यगभय. So ॐ =सत्यां =अन्ग्ि =द्वहरण्यगभय:,
all these are synonymous, अभेदेि उच्यते in the मन्रा by the expression ॐ. ॐक्रतोस्मर
is there, one word Om refers to all this. Continuing.

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हे क्रतो सङ्कल्पात्मक स्मर यन्मम स्मतयव्यां तस्य कालोऽयां प्रत्युपन्स्थतः, अतः स्मर एतावन्तां कालां
भाववतां कृतम ् अग्िे स्मर यन्मया बाल्यप्रभत्ृ यिुन्ष्ठतां कमय तच्च स्मर । क्रतो स्मर कृतां स्मर इनत
पुिवयचिमादराथयम ् ॥
So हे क्रतो, the word क्रतु has several meanings. One is सांकल्प:. Our wish. Our
will. Our visualisation etc. is called सांकल्प:. Before ritual we say ममोपाथय समस्त दरु रत
क्षयिारा इदां कमय कररष्ये. That is also called सांकल्प: because we are expressing our wish,
let me do this पूजा. That is also a सांकल्प. The direct meaning of क्रतु is सांकल्प, by
extension it refers to mind which is the instrument of सांकल्प. Therefore Sankaracharya
says हे य क्रतो सङ्कल्पात्मक O mind which is saturated with सांकल्प, our mind is only
doing सांकल्प. What I should do, what spouse should do, what children and
grandchildren should do, whenever you do, िमस्कार to swami, whenever you do
िमस्कार to भगवाि ्, all our सांकल्पs will flood the mind. This should happen, that should
happen, mind is embodiment of our desires. Therefore सांकल्पात्मकां. सांकल्प: एव आत्म
स्वरूपां यस्य. Mind is made up of our desires. So mind what you should do? In a death
bed you are, your time is up. Doctor has said call all. At that time, O mind don’t
think of family people. Don’t think of property. अन्त काले च माम ् एव स्मरि ् मुि, not for
ज्ञािी. for उपासक. For ज्ञािी if at all he wants to do सांकल्प, ज्ञािी’s best सांकल्प is अहां
ब्रह्मान्स्म. If it is not compulsory for ज्ञािी but it happens for a ज्ञािी. If he is a ज्ञािी or
ज्ञाि निष्ठा यस्यात्मरनत रे वस्यात ् आत्मतप्त
ृ श्च मािव:, for ज्ञािी it happens, for उपासक it is
compulsory. Therefore स्मर O mind may you remember. What? यन्मम स्मतयव्यां whatever
I should compulsorily remember and Sankaracharya doesn’t say what should be
remembered. We have to supply. द्वहरण्यगभय or ईश्वर in general. ववराट् रूप ईश्वर, द्वहरण्यगभय
रूप ईश्वर:. अन्तयायमी रूप ईश्वर:. May you remember भगवाि ्. That is what in महाभारतां
भीष्म was waiting for - उत्तरायण:. He was lying on the bed of arrows. And all devotees
including यधु धष्ट्र. यधु धष्ट्र शान्तिवां पि
ु रे वाभ्य भाषत:, क्रकमेहां दै वतां लोके, क्रकांवातयेकां परायणां in
Vishnu Sahasranmam. युधधष्ट्र asked भीष्म so many questions. Entire शान्न्तपवय is full
of the teachings of भीष्माचायय when he is about to die on the bed of arrows. In normal
bed we are not able to remember भगवाि ्. भीष्माचायय teaches so many things. When
the right time comes he dismisses all people and ask Lord Krishna to come in front.
Let me meditate upon you and die. All beautiful portions indicating value of ईश्वर
स्मरणम ्. तस्मात ् सवेषु कालेषु माम ् अिुस्मर अन्त काले च माम ् अिस्
ु मर this is for उपासक. For
us ज्ञािीs, what is स्मरणम ्? Not जीव ईश्वरा अभेद not िै त स्मरणम ्, I am different, we are
different. In the morning class I talked about difference between उपासिां and निद्वदध्य्यसिां.
उपासिां refers to िै तभाव whereas vedantic students are supposed to remember अिै त
ऐक्य भाव. मै एव सकलांजातां मनय सवं प्रनतष्ठ्तां, I never die, I am never born. अज: नित्य:

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शाश्वत:, we have to decide whether we should die in िै त भाव or अिै त भाव. Here being
अज्ञािी उपासक, िै त भाव is talked about. May you remember God, O mind. It is
addressing the mind. उपासक is addressing his own mind. मिसे, O mind, remember
भगवाि ्. Why? तस्य कालोऽयां प्रत्युपन्स्थतः, the final moment has come for dying. When
death happens consciously and उपासक has got so much control to have a control
over the mind, at the time of death, the उपासक must have been a great अष्टाङ्ग
योगी. So in the vedic tradition उपासिा and अष्टाङ्ग योग are always combined. That
is why in 8 th
chapter of Bhagavad Gita, Lord Krishna says आन्स्तथाि ् योग धारण.
योगधारण means in अष्टाङ्ग योग धारण ध्याि समाधध one has practiced. May you be able
to withdraw your mind and sense organs, may you direct your mind to ईश्वर:. Then
only at time of death उपासक will have such a self-control he is addressing his own
mind. Remember why - तस्य काल, तस्य means time for remembrance. तस्य मरणस्य
काल ईश्वर स्मरणस्य काल अयां is the time death प्रत्यप
ु न्स्थतः has come right now. It is
last breath that is going to happen. अतः स्मर, therefore may you remember God O
mind. And not only you should remember ईश्वर. May you remember all कमायणण all that
we have done also. We have done उपासिा कमय समुच्चय. May you remember all कमयणण,
in one sweep, not details of कमय that you have done, the noble कमय. Therefore he
says एतावन्तां कालां, until now, until last breath. भाववतां means उपाशसताां whatever has
been meditated upon. That ईश्वर and कृतम ्, whatever कमय has been done. भाववतां refers
to उपासिा, कृतां refers to कमय. Both कमय and उपासिा that have been done, in short
your entire biography. Hey अग्िे स्मर previously क्रतु was translated as mind. Now he
is translating second क्रतु. Because sentence occurs twice क्रतोस्मर कृतां स्मर. Again
क्रतुस्मर, second time क्रतु refers to अन्ग्ि. Of course क्रतु doesn’t have literal meaning
of अन्ग्ि. I said क्रतु has got a meaning of सांकल्प or desire. Another meaning is a
rritual. अहां क्रतुरहां यज्ञ: and from ritual by extension लक्षणय it refers to the fire which is
employed in a ritual. हे अग्िे: स्मर:. May you remember. बाल्यप्रभत्ृ यिन्ु ष्ठतां कमय all the
noble कमयs performed from बाल्यम ् from childhood refers to उपियात ् आरभ्य right from
सांध्या वन्दिां, whatever you have done. Idea is let mind remember noble कमय and
उपासिा. Of course there would have been several problems also. At the time of death
don’t remember all these problems, arguments, you had with your family members,
neighbours so many things must have happened and don’t think of all these things.
बाल्य प्रवनृ त अिुवष्ठतम ् यत ्. यत ् should be be connected with तत ् तच्च स्मर, may you
remember. So many great composers have composed so many songs. All our songs
are based on scriptures. Unlike movie songs all songs composed by Thyagraja,
Dikshitar, Sadasiva brahmendra, स्मरवारम ् वारम ् चेत; स्मर िन्द कुमारां स्मरवारां वारां वारां .
May you remember varam vaarm repeatedly. All Sadasiva Brahmendra kirtana are

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addressed to one’s own mind. If you command anybody they will ask who are you?
Best advice is give advice to your mind hoping that mind will not reject. When I read
स्मर I remembered स्मरवारम ् वारम ्. And the why this repetiton? He says क्रतो स्मर, कृतां
स्मर Sanskrit student write अन्वय properly हे करतो त्वां कृतां स्मर. हे क्रतो त्वां स्मर. Then
त्वां कृत स्मर इनत पि
ु वयचिम this is repeated twice for आदराथयम ् to indicate its importance.
Thus in the final moment you cannot do any other thing, you forget today, you can
do it tomorrow, this is final moment. Therefore may you remember. I will give you
अन्वय:. वायू: अमत
ृ ां अनिलां (प्रनतपध्यताां) प्रनतपध्यताां means merge. Sanskrit students should
note वायू is subject प्रथम ववभक्ति and अमत
ृ ां, अनिलां are द्वितीय ववभक्ति objects अत इदां
शरीरां बस्मान्तां (भूयात ्) ॐ हे क्रतो, (त्वां) स्मर (त्वां) कृतां स्मर. Whole thing should be written
once again. ॐ हे क्रतो, (त्वां) स्मर (त्वां) कृतां स्मर.
Now comes last मन्रा of ईशावास्य उपनिषद. We will read the introductory भाष्यां
introduction to 18. पि
ु रन्येि मन्रेण मागं याचते. This last मन्रा is also a prayer. उपासक
is clearly asking for दे वयािमागय, let my journey go through शुक्लगनत if you remember
Kathopanishad, शतां चैका च हृदयस्य िाड्यस्तासाां मूधायिमशभनिःसत
ृ ैका. For हृदयां 101 िाड्य:
originate. Spreading all over the body. Among 101 िाड्य: 3 िाड्य: are supposed to be
important इडा वपङ्गल सष
ु ुमिा among there also सुषुमिा िाडी is the main िाडी which is
supposed to originate from heart. Travel through neck, travel through middle of head
and on the top of head, where the skull is slightly not hard. Soft. That soft part, in
Tamil உச்சி ைளல. உச்சி means top. There the सुषुमिा िाडी is supposed to open. Which
opening is not physically visible. Here it is opening. At the time of death उपासक
deliberately withdraws all ज्ञािेन्न्ियाणण, कमेन्न्ियाणण towards हृदयां. Because हृदयां is central
place from where sense organs spread or go to their गोलकां. During DSS, all organs
are supposed to withdraw in to हृदयां physical heart only. Thus उपासक withdraws the
सूक्ष्म शरीरां into हृदयां and at the time of death the सूक्ष्म शरीर, goes through that सुषुमिा
िाडी. The details are brilliantly described in बह
ृ दारण्यक उपनिषद् 4th chapter 3rd and 4th
section. So तस्य हृदयस्याग्रां प्रद्योतते तेि प्रद्योतेिैष आत्मा निष्क्रामनत etc. For the उपासक
the सूक्ष्म शरीरां travels through सुषुमिा िाडी. For all the other people सूक्ष्म शरीरां will not
enter the सष
ु ुमिा िाडी. It will enter through any other िाडी. It can go out through eyes
through nose चक्षुष्टो वा मूध्िो वान्येभ्यो वा शरीरदे शेभ्य:. When it goes through other िाडी
it will not go ब्रह्मलोक but to all other लोक, may be स्वगय लोक, भू लोक itself, may be to
other लोक. उपासक alone have the privilege of going out through सष
ु म
ु िा and there in
his हृदयां itself शुक्लगनत originates, beginning of शक्
ु ल गनत is our heart. They are
described in बह
ृ दारण्यक and छान्दोग्य. शक्
ु ल गनत begins here, opens up through सष
ु म
ु िा
िाडी. This opening is called ब्रह्मरन्िां . व्यपोह्य शीषयकपाले. We have seen in several places.
Let it travel through sukla gati which begins with सुषम
ु िा िाडी which opens at top of

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skull, goes up. This sukla gati penetrates through सूयय मण्डलां solar disc. It goes through
द्वहरण्मयेि पारेण सत्यस्यावपद्वहतां मुखम ्, let it open. उपासक is supposed to experience the
सूयय मण्डलां यदा उत्क्रांश्यि ् भवनत, again बह
ृ दारण्यक मन्रा says when he is about to leave
उपासक experiences सूयय मण्डलां where solar glare is not there, रन्श्म are withdrawn, he
is able to see सय
ू य मण्डलां. Any way that मन्रा comes in बह
ृ दारण्यक, again all these
मन्राs you have to connect here. ईशावास्य उपनिषद् doesn’t mention the details. You
have to imagine मागय याचिां. What is the मागय? First assemble in हृदयां, that is railway
station or airport. हृदयां is airport. From there they take off takes place that is the
prayer, अन्येि मन्रेण, through another 18th मन्रा, मागं याचते शुक्ल मागं याचते, he is
asking for.
Sankaracharya here uses the word याचते. He tells something different in the
16th मन्रा भाष्यां. Sankaracharya makes a statement. There उपासक says hey द्वहरण्यगभय
I am not begging I don’t look upon myself as a beggar. The उपासिा I have practiced
is अभेद उपासिा योसावासौ पुरुष: सोऽहां अन्स्म, I look upon myself not as an ordinary जीव.
I look upon myself as द्वहरण्यगभय himself, I am not begging. I am commanding. I
deserve शुक्लगनत. Look at passport, visa, well stamped here he uses याचते really
speaking based on 16th मन्रा ordering द्वहरण्यगभय. What is that मन्रा? We will read.
अग्िे िय सुपथा राये अस्मान्न्वश्वानि दे व वयुिानि ववद्वाि ् ।युयोध्यस्मज्जह

ु ु राणमेिो भूनयष्ठाां ते
िमउन्क्तां ववधेम ॥ १८ ॥
I will give you the gist. Then we will go to भाष्यम ्. He is addressing अन्ग्ि. And
you can take the meaning as अन्ग्ि also. Or you can take the meaning as द्वहरण्यगभय
also. Because अन्ग्ि is a symbol for द्वहरण्यगभय also. If you take word as अन्ग्ि दे व:,
request is meaningful because the जीवा is going to be offered into अन्ग्ि only at the
time of cremation. हे अग्िे:, that is one purpose. Second one, उपासक has performed
many rituals by offering oblations into अन्ग्ि. अन्ग्ि is the witness for all the karmas
and उपासि. If you remember कठोपनिषद्, िाधचकेतस ् ritual, there not only िाधचकेत ritual
is there into fire िाधचकेत brings, that fire itself is meditated as ववराट् also. लोकाद्वदमन्ग्िां
तमुवाच तस्मै. We saw in कठोपनिषद्. Therefore upon the अन्ग्ि itself उपासि is also done.
Thus अन्ग्ि is the witness of both rituals and उपासि. Therefore उपासक says अन्ग्ि you
know what all things I have done. Therefore I am genuinely qualified for sukla marga.
Therefore it is your responsibility to make sure my सूक्ष्म शरीरां is taken through sukla
gati. And again sukla gati so many दे वताs are there. We saw in 8th chapter and more
elaborately in Brahma Sutra, so, so many दे वता: are there. The सक्ष्
ू म शरीरां goes to
one दे वता and he will carry up to next stage and handover like in relay race handing
over the baton. जीवाs सूक्ष्म शरीरां is handed over to another दे वता that दे वता will take

233
to another दे वता. 14 stations we mentioned वरुणलोकां इन्िलोक so many लोकs. And in
8th chapter of the Bhagavad Gita अन्ग्िज्योनतरहः शुक्लः षण्मासा उत्तरायणम ्. and अन्ग्ि
दे वता अहरह दे वता, each दे वता carries the सूक्ष्म शरीरां to ब्रह्मलोक, all those details we saw
long before. So here, hey अन्ग्ि, you should take me through all these मागाय:. That
marga is called सप
ु था means शोभि मागय: auspicious path referring to दे वयाि शक्
ु लगनत.
And if there are any papams which becomes an obstacle, we would have done such
पापां. हे अन्ग्ि you have to remove all those obstacles and take us to brahmaloka,
द्वहरण्यगभय from where we will get क्रम मक्तु ि. All those we should remember. There we
will get ऐक्य ज्ञािम ् and मोक्ष. Then उपासक says I am now going to give you final
िमस्कार in death bed. I can’t do शाष्टाङ्ग िमस्कार and therefore I am offering िमस्कारां
verbally because I cannot do physical िमस्कार, this is the essence. We will go to the
भाष्यां.
हे अग्िे िय गमय सुपथा शोभिेि मागेण । सुपथेनत ववशेषणां दक्षक्षणमागयनिवत्त्ृ यथयम ् । निववयण्णोऽहां
दक्षक्षणेि मागेण गतागतलक्षणेि ; अतो याचे त्वाां पुिः पुिः गमिागमिवन्जयतेि शोभिेि पथा िय ।
So हे अग्िे, word अन्ग्ि can represent अन्ग्ि दे वता or द्वहरण्यगभय दे वता. िय is in
moolam = गमय may you lead me. Lead me through which path? सप
ु था is in मूलम ्, it
is तत
ृ ीय ववभक्ति पधथि ् शब्द: तत
ृ ेय एक वचिम ् सप
ु था = शोभिेि मागेण, सु means auspicious
पन्था or पथा मागे, शोभि मागय auspicious path. Here, why this adjective auspicious path?
Here उपासक feels दक्षक्षण मागय or कृष्ण गनत is inauspicious path even though कृष्णगनत
takes me to स्वगय लोक, even स्वगय लोक path is considered inauspicious path. How that
can be considered inauspicious? उपासिा is going to explain दक्षक्षणमागय is inauspicious
even though we enjoy the heavenly pleasures. ते तां भुक्त्वा स्वगयलोकां ववशालां क्षीणे पुण्ये
मत्यय लोकां ववशन्न्त. Again back to dug up roads. He says सुपथा. सुपथेनत ववशेषणां the
adjective auspicious is given for दक्षक्षण मागय निवत्त्ृ यथयम ् to exclude the inauspicious कृष्ण
गनत. In fact the word कृष्ण गनत means dark path. It doesn’t mean Lord Krishna.
कृष्ण means dark. It is subject to return so दक्षक्षण मागय निवत्त्ृ यथयम ् निववृ त्त means exclude.
Why I want to exclude? निववयण्णोऽहां , I am tired. I am dispassionate. I am fed up with,
literal translation is fed up. निववयण्ण derived from root निर्+ववदः निवेद means वैराग्यां
निववयण्ण; means ववरिा: have total वैराग्यां or detachment with respect to दक्षक्षणेि मागेण.
With respect to inauspicious southern path. And a हे तु गभय ववशेषणां. Why I have got
वैराग्यां? गतागतलक्षणेि which is subject to going and coming back. गमिागमिां लक्षणां यस्य
मागयस्य तेि. After लक्षणेि, अतो याचे because I don’t want कृष्ण गनत. Therefore I am
pleading with you. याचे. यच ् धातु लट् उत्तम परु
ु ष एक वचिां अहां याचे. I am pleading. त्वाां you
the अन्ग्ि दे वता. What is my pleading? पुिः पुिः pleading again and again. Don’t
commit any mistake. What should you do? गमिागमिवन्जयतेि शोभिेि पथा may you take

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me through the auspicious path which is unconnected with inauspicious गमिां or
आगमिां. Through the auspicious path which doesn’t involve going and coming. It is
one way traffic. शोभिेि पथा िय. Through that path where do I want to reach? I want
to reach ब्रह्मलोक. Those details we will see in the next class.

य यपूणम

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28. मन्रा – 18 (14-10-22)
ईशावास्य भाष्यां page 43 in Gorakhpur edition. 4th line from top.
निववयण्णोऽहां दक्षक्षणेि मागेण गतागतलक्षणेि; अतो याचे त्वाां पुिः गमिागमिवन्जयतेि शोभिेि पथा
िय ।
We are seeing the भाष्यां on the 18th and final मन्रा: of the उपनिषद् and last 4
मन्रा: of the उपनिषद् happen to be final prayer मन्रा: of उपासक. उपासक is praying to
द्वहरण्यगभय and अन्ग्ि दे वता. That he is going to die soon, and he would like to travel
through उत्तरायण मागय or शक्
ु लगनत so that he can got to ब्रह्मलोक and there he can
attain निगुण
य ब्रह्म ज्ञािम ्. Through that ज्ञािम ् he can attain liberation called क्रम मक्तु ि.
One who gets निगुण
य ब्रह्म ज्ञािम ् here in मिुष्य जन्म itself, there is no question after
death. Mode of death is not relevant for a जीवन्मुि. But for the उपासक, mode of
death is important. Prayer is also important. He has to practice the उपासि that he
has been practicing throughout life. Here is that prayer अग्िे िया सप
ु था.
Sankaracharya is commenting on that, the अन्ग्ि दे वता. अन्ग्ि here refers to अन्ग्ि
दे वता or द्वहरण्यगभय, also सुपथा िय means may you lead me through the noble path. सु
means sacred, superior, noble path. Sankaracharya is explaining the word सप
ु था in
this portion. सुपथा refers to शुक्ल गनत and it is superior in comparison to कृष्णगनत.
What is he difference between these 2? कृष्णगनत will take a person to स्वगयलोक, no
doubt he can enjoy sense pleasures there but he will have to come back.
Therefore it is called गमिागमि लक्षणां मागय. A path which involves going as well as
coming. With a return visa and return ticket only he has to go. Here उपासक says I
am tired of going up and down. Therefore he said, निववयण्णोऽहां . निववयण्ण: means I am
detached. I am no more interested. I am tired. दक्षक्षणेि मागेण by traveling through
dakshina marga otherwise called कृष्णगनत. And what is the uniqueness of कृष्णगनत?
गतागतलक्षणेि. which involves going and coming. And अत:, अत: since I have वैराग्यां
for स्वगयलोक and कृष्णगनत, अहां त्वाां याचे, I am pleading, praying to you. पुिः पुिः.
गमिागमिवन्जयतेि शोभिेि the word सु means शोभिेि. शोभिेि means पि
ु ः पुिः
गमिागमिवन्जयतेि Sanskrit students should reverse that शोभिेि = पुिः पुिः.
गमिागमिवन्जयतेि which is free from going and coming. And पथा मागेण. All these are
explanations of prefix सु. सु.= शोभिेि. पथा is, Sanskrit students, तत
ृ ीय ववभक्ति पन्था

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पन्थािौ पन्थाि;. पथा is तत
ृ ीय एकवचिां. By that path िय may you lead me immediately
after death. Up to this we saw in the last class. Continuing.
राये धिाय, कमयफलभोगायेत्यथयः । अस्माि ् यथोक्तधमयफलववशशष्टाि ् ववश्वानि सवायणण हे दे व वयुिानि
कमायणण, प्रज्ञािानि वा ववद्वाि ् जािि ् ।
So in first line राये असि ् ववश्वानि दे व is there. दे व in second line is सांबोधि,
addressing अन्ग्ि भगवाि ्. Hey दे व must come in the beginning of sentence hey दे व
राये is in मूलां = धिाय, for enjoying the wealth. So राये the word is रै शब्द: ऐकारान्त:
पुन्ल्लङ्ग: or स्त्रीशलङ्ग: both genders are there ऐकारान्त: पुन्ल्लङ्ग रै शब्द: चतुथी एक
वचिां रा: रायौ राय: इनत रूपाणण. Its चतथ
ु ी 4 case is राये. For enjoying the wealth, what
th
type of wealth राये = धिाय, in this context wealth is कमयफलभोगाय the wealth is
nothing but ब्रह्मलोक which is the result of our कमय and उपासिा. So here acharya
writes कमयफल. We have to revise it as कमय उपासिा समुच्चय फलभोगाय which is
ब्रह्मलोक. For that, in that direction you lead इनत अथय:. Whom should you lead? By
mistake don’t lead someone else, make sure you see identity properly. Aadhar
card you check properly, अस्माि ् may you lead us. Us referring to all the उपासकs.
Who deserve शक्
ु ल गनत. अस्माि ् is in the मूलां = यथोक्तधमयफलववशशष्टाि ् it is meaning of
अस्माि ्. Those who are endowed with ववशशष्टाि ् means endowed with धमय फलम ्. धमयम ्
means पण्
ु यां, धमय फलम ् means पण्
ु य फलम ् as a result of कमय उपासि समच्
ु चय. So पण्
ु य
फलम ् ववशशष्टाि ् अस्माि ्, and next word in मूलां is ववश्वानि. ववश्वानि = सवायणण. सवायणण
means all. हे दे व is सांबोधि, addressing अन्ग्ि भगवाि ्. It should be brought at the
beginning of sentence and सवायणण is adjective to वयि
ु ानि. वयि
ु ानि is in the मल
ू ां =
कमायणण, वयूिाां. Sankaracharya takes in this context as कमायणण. Or another word
meaning प्रज्ञािानि वा the word प्रज्ञािां in this context means उपासिानि. So we can
combine both. वयुिानि = कमायणण उपासिानि च. Therefore the उपासक is addressing
अन्ग्ि. You can check your computer that we have done all the कमयs and उपासिs
and we are deserving candidates. You can note it therefore he says. So Sanskrit
students वयुिानि - कमायणण प्रज्ञािानि वा is there. प्रज्ञािानि वा we can take. Next word is
ववद्वाि ्. ववद्वाि ् = जािि ् सि ् present participle, knowing our कमय and उपासि. Again
Sanskrit student should add जािि ् सि ् . Since you have the knowledge, we deserve
the शक्
ु ल गनत and therefore you take us through शुक्ल गनत. So जािि ् सि ् त्वां िय.
Should be the connection. Continuing.
क्रकञ्च, युयोधध ववयोजय वविाशय अस्मत ् अस्मत्तः जुहुराणां कुद्वटलां वञ्चिात्मकम ् एिः पापम ् । ततो
वयां ववशद्
ु धाः सन्तः इष्टां प्रातस्याम इत्यशभप्रायः ।
Now Sankaracharya goes to 3rd line. युयोधध = ववयोजय = वविाशय may you
destroy. उपासक is addressing अन्ग्ि दे वता or द्वहरण्यगभय दे वता, may you destroy. Destroy

237
what? If there are पाप कमय, in our सांधचतां or in coming प्रारब्धां. That because at the
time of death what happens is some part of कमय, will be getting ready to become
the प्रारब्धां of the next जन्म, it is a transition stage. The current प्रारब्धां is ending.
आगाशम is joining the सांधचतां. From सांधचतां and कमय level lot of activities. प्रारब्धां is
getting exhausted. आगाशम is joining सांधचतां. And from सांधचतां next bunch of प्रारब्धां is
getting ready. This प्रारब्धां for उपासक is one which has to lead him to ब्रह्म लोक. That
is fructifying प्रारब्धां. Now the उपासक is worried, from सांधचतां, when the next प्रारब्ध is
getting ready there may be some पापम ् also that is fructifying. That पापम ् can come
between the उपासक and शुक्ल गनत, last moment obstacles like some rally or some
minister is going. And road is blocked. Any block can come after all कमय is अदृष्टां,
invisible. Therefore the उपासक is worried. Some पाप कमय may obstruct the शुक्ल गनत.
Therefore उपासक says हे अग्िे, if there are any such पाप कमय, may you eliminate that
because of my prayer. Therefore he says ववयोजय = वविाशय destroy. What? अस्मत ् is
in मूलां = अस्मत्तः means from us, may you remove from us. May you eliminate from
us. What? The पापम ्. जुहुराणां कुद्वटलां येि: जुहुराणां = कुद्वटलां. कुद्वटलां means crooked. And
crooked means वञ्चिात्मकम ् crookedness indicating dishonesty etc. वञ्चिात्मकम ् and
crooked what? एि, एिः is in मूलां = पापम ्. Sanskrit students एि: is सकारान्त
िपम
ु शकशलङ्ग, येि येिासी एिाांसी मिस ् शब्दवत ्. And द्वितीय ववभक्ति, object of यय
ु ोधध,
वविाशाय, in short. Translation is may you remove all our crooked paths. What do
you mean crooked पापम ्? The पापम ् generated out of our crooked कमय. पाप कमय
इत्यथय; so whatever पापम ् is generated out of our crookedness in the past. May all
of them be destroyed by you, so that they won’t stand in between me and my शक्
ु ल
गनत. Which can be local road digging also. Anything can obstruct. And therefore
पापम ् वविाशय. Why should you do that? So that our journey is smooth and
unobstructed. तथा: as a result of this obstacle removal, वयां ववशद्
ु धाः सन्तः we the
उपासकs will be free from all the एि: all the पापानि which may obstruct. Therefore
we have become purified उपासक. So ववशुद्ध सांत: इष्टां प्रातस्याम we will be able to
accomplish our desired goal. इष्टां here means desired goal. In this context the
desired goal is ब्रह्म लोक: and later क्रम मक्तु ि, it is not mentioned in the मन्र. But we
can include क्रम मुक्ति also. प्रातस्याम:, ववसगय is dropped because of सांधध rule, प्रा+आप ्
धातु लट्
ृ , future tense उत्तम पुरुष बहुवचिां. May we accomplish that goal इत्यशभप्रायः,
this is the intention in asking अन्ग्ि दे वता to destroy the पाप कमय. Continuing,
क्रकन्तु वयशमदािीां ते ि शक्िुमः पररचयां कतम
ुय ् ; भूनयष्ठाां बहुतराां ते तुभ्यां िमउन्क्तां
िमस्कारवचिां ववधेम िमस्कारे ण पररचरे म इत्यथयः ॥
Now Sankaracharya comes to 3rd quarter word. भूनयष्ठाां should be connected
with 4th line भूनयष्ठाां ते िमउन्क्तां ववधेम, here he has made appropriate prayer and

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उपासक is sure that अन्ग्ि भगवाि ् will listen to the prayer and obstacles will go. As
an expression of gratitude the उपासक is offering the final िमस्कार. And since the
उपासक is in the death bed, he is not physically fit enough to get up and do
िमस्कार. Even before it was difficult, in death bed it is going to be difficult.
Therefore he says we are not going to offer physical िमस्कार, we are going to offer
verbal िमस्कार. For some people even that is difficult. Here उपासक says िमउन्क्तां
ववधेम. उन्क्त means it is only a statement, not an action. Since it is verbal िमस्कार
it can be done several times, physical िमस्कार only difficulty. भूनयष्ठाां is in मूलां. One
sentence before that, क्रकन्तु however वयशमदािीां ते ि शक्िुमः पररचयां कतम
ुय ् ि शक्िुमः.
Sanskrit students ते and पररचयय should be read together. तेपररचयय means your
service in the form of physical िमस्कार, ि शक्िुमः, we are not able to do, either
physical िमस्कार or physical service to you. Because of incapability. So तेपररचयां
कतुम
य ्, वयां ि शक्िुम: we are not able to. Therefore we are doing a compromise offer.
भूनयष्ठाां is in मूलम ् = बहुतराां or बहुतमां. भुनयष्ट is superlative degree of बहु. बहु भूयाि ्
भूनयष्ठा. So बहुतरां or बहुतमां you can take. Much more, many more, maximum number
of िमस्कार वचिां. Not िमस्कार. ते is in मूलां = तभ्
ु यां to you. ते = चतथ
ु ी. Therefore ताभ्याां.
िमउन्क्तां so this word ि and उक्तिां - 2 readings are there; in some text books िम
and युक्तिां are joined together as a compound word. In this book that is Gorakhpur
publication िम: and उक्तिां are given as 2 separate words. In मूलम ्, श्लोका also, मन्र
also िम and उक्तिां are separated. The better reading is compound word. It is a
compound word. Therefore it should be joined together. It is a कमय धारय समास. िम:
इनत उक्तिां . िमउक्ति = िमस्कारवचिां, words of prostration. Not actions of prostration. But
words of prostration. Like some people write letter Swamiji साष्टाङ्गिमस्कार to you. It
is only written I don’t know what they are doing there. साष्टाङ्गिमस्कार to you,
similarly िमस्कार वचिां ववधेम. ववधेम the root is ववध ् धातु 6th conjugation परस्मैपद
ववद्वदशलन्ग ् उत्तम पुरुष बहु वचिां ववधेयां ववधेय ववधेम:. ववधेम means we are offering. We are
doing. Let us do what? िमस्कार वचिां. Statements of िमस्कार = िमस्कारे ण पररचरे म
इत्यथयः, do the verbal िमस्कार, we are offering our service to you. That is the
maximum service that we can offer at this moment. But उपासक can be proud.
Because when he was fit physically he has done lot of कमय, and lot of उपासिा. कमय
upasana समच्
ु चय he has done in abundance. And therefore only, he is confidently
praying to अन्ग्ि that we deserve. Therefore take us to ब्रह्मलोक. With this offer of
िमस्कार, the मन्रा: is over. The उपासक’s prayer is also over. The भाष्यां is also over.

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The उपनिषद् text also is over. So before going to the next portion in the भाष्यां, I will
give you the अन्वय of the मन्र.
हे अग्िे: ववश्वानि वयुिानि वविाि ् (सि ् त्वां ) सुपथा राये अस्माि ् िय .(त्वां) जुहुराणाां येि: जुहुराण
is adjective to येि .TF िपुमशकशलङ्ग अस्मात ् युयोधध (वयां) ते भूनयष्ठाां िम उक्तिां ववधेम.
Now after completing his commentary on last मन्रा: and entire उपनिषद,
Sankaracharya wants to do a final enquiry. Small enquiry is going to be done.
Because Sankaracharya is always obsessed with one पूवय पक्षी and that पूवय पक्षी
objectionist, a person who is an objectionist. That पूवय पक्षी has got enough scope for
misinterpretation also. Even though he has dealt with that objections in the
introduction of ईशावास्य, in these मन्रा: also. Still Sankaracharya is not satisfied.
Once again he is raising that objection, he is refuting that by giving some different
arguments. So that is the पूवय पक्षी who happens to be ज्ञाि कमय समुच्चय वादी. That is
going to be the final portion of ईशावास्य. Now we will enter that portion.
अववद्यया मत्ृ युां तीत्वाय ववद्ययामत

ृ मश्िुते’ (ई. उ. ११) ‘वविाशेि मत्ृ युां तीत्वाय असमभूत्यामत
ृ मश्िुते’
(ई. उ. १४) इनत श्रत्ु वा केधचत्सांशयां कुवयन्न्त । अतस्तन्न्िधायरणाथं सङ्क्षेपतो ववचारणाां कररष्यामः ।
In the ईशावास्य उपनिषद् there are 2 मन्रा: especially one मन्रा: which gives a
scope for misinterpretation in the form of ज्ञाि कमय समुच्चय. That confusing मन्रा:
Sankaracharya is first quoting. That is मन्रा: 11 and 14. Even though
Sankaracharya quotes both, most relevant is 11 only. अववद्यया मत्ृ युां तीत्वाय by
crossing over the impurity through कमय, अववद्या mean कमय. मत्ृ यु means impurity.
ववद्ययामत
ृ मश्िुते’ (ई. उ. ११) through knowledge one attains immortality. कमय is required
for purification, ज्ञािां is required for immortality. Therefore since कमय also has a role
in the form of purification, ज्ञािां also has a role in the form of giving immortality,
we come to know from this मन्रा: कमय is also important. ज्ञािां is also important. Both
have got roles to play. What is the misinterpretation? One should join कमय and
upna to attain मोक्ष, this is one. Next one is वविाशेि मत्ृ युां तीत्वाय असमभूत्यामत
ृ मश्िुते (ई.
उ. १४) this मन्रा is not very relevant I am skipping that मन्रा. Anyway we have
seen that मन्रा in the body found. We should remember 11th मन्रा only because
that is going to be bone of contention. After quoting these 2 मन्रा: Sankaracharya
says इनत श्रुत्वा after reading of those 2 मन्रा: of उपनिषद्, and foot note swami adds
one more note. After reading those 2 मन्रा: and after reading the भाष्यां of those 2
मन्रा:s, श्रुत्वा भाष्यां अवप पद्वठत्वा. Because in the भाष्यां Sankaracharya has carefully
interpreted the ववद्या as उपासिा. Avoiding निगण
ुय ब्रह्म ज्ञािां. The word ववद्या has got
निगुण
य ज्ञािां also as the meaning. The word ववद्या can mean सगण
ु उपासिम ्. One

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word, 2 meanings. And Sankaracharya has carefully avoided the निगुण
meaning. He has taken that as सगण
ु उपासिा. Second thing Sankaracharya has
done in this भाष्यां is word अमत
ृ ां has got 2 meanings. One is relative immortality =
ब्रह्म लोक. ब्रह्म लोक is called relative immortality आपेक्षक्षक अमत
ृ त्वां, second meaning of
अमत
ृ त्वां means आत्यन्न्तक अमत
ृ त्वां, मोक्ष:. Thus the word अमत
ृ ां has got ब्रह्मलोक as one
meaning, मोक्ष as the second meaning. What has Sankaracharya done? He has
avoided मोक्ष meaning. He has taken only the meaning of ब्रह्मलोक. Thus 2
interpretations are to be noted. ववद्या = सगण
ु उपासिा. अमत
ृ ां = ब्रह्म लोक.
Sankaracharya has avoided निगुण
य ज्ञािां and मोक्ष in the interpretation 11th मन्रा. And
this is going to irritate the समुच्चय vadi. Therefore Sankaracharya says he is going
to come to attack me. Therefore I am ready. He says श्रुत्वा केधचत ् means समुच्चय
वादी. Like the opposition party. Whatever ruling party does opposition party is
waiting to attack. And especially in parliament session, which is going to come,
they have to be prepared to answer. Sankaracharya says I am prepared. केधचत्सांशयां
कुवयन्न्त. Foot note swami says सांशयां कररष्यन्न्त, they will have this doubt and he
says, for ईशावास्य, he has written very elaborate foot note, as good as a
commentary, he translated सांशयां as आक्षेप. They will certainly raise this objection
after reading this commentary, they will have protest, black flag. So आक्षेपां कररष्यन्न्त.
And अत: I am not going to escape from them and take a different route I am going
to confront. अत: अतस्तन्न्िधायरणाथं तादृश आक्षेप निराकरणाथयम ् for refuting their objections
सङ्क्षेपतो it is going to be brief only. 2 pages only, सांक्षेप्त: briefly ववचारणाां कररष्यामः we
will conduct an enquiry. Now the objection is going to be said.
तर तावन्त्कांनिशमत्तः सांशय इनत, उच्यते — ववद्याशब्दे ि मुख्या परमात्मववद्यैव कस्मान्ि
गह्
ृ यते, अमत
ृ त्वां च
All these भाष्यम ्s are portions called textual analysis. Heavily text based.
Heavily interpretation based analysis. That kind of analysis is called मीमाांसा. When it
is logical analysis it is तकय ववचार:, न्याय ववचार:. When it is interpretational analysis it
is called मीमाांसा ववचार. Sankaracharya’s भाष्यां will always have 3 fold enquiry one is
logic based enquiry which will require तकय शास्रां, another will be interpretation based
enquiry which is called मीमाांसा, third one is grammar based enquiry which is व्याकरणां
that is why before studying भाष्यां we also study these 3 शास्त्राणण. For मूलम ् you may
not require, when it comes to भाष्यां, familiarity with तकय, familiarity with मीमाांसा,
familiarity with व्याकरणां, grammar. Therefore they study 3 introductory books, तकय
सांग्रह: is the primer of तकय शास्रां. अथय सांग्रह: is the primer of मीमाांसा शास्रां. And लघु
शसद्धान्त कौशमद्वद is primer of व्याकरण शास्रां. That is what in later verses he also यररमे
गुरुशभ: पूवं पदवाक्य प्रमाणत: व्याख्याता, all the आचायाय: have written commentary based

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on these शास्रांs. पदवाक्य प्रमाणत:, पद representing व्याकरणम ्, वाक्य representing
मीमाांसा, प्रमाणां representing तकय शास्रां. All these 3 शास्रां’s familiarity will be useful if
we are studying the bhasyam. Here it is मीमाांसा type of enquiry. तर that being so
तावत ् firstly क्रकनिशमत्तः सांशय, doubt is with respect to which मन्र? Which is the
controversial मन्र? Here also word सांशय: means आक्षेप: objection. इनत उच्यते. I would
like to introduce the controversial मन्र. What is that? ववद्या शब्दे ि मख्
ु य
परमात्मववद्यैव कस्मान्ि गह्
ृ यते controversial मन्रा: has been already said मन्रा number
11. So we read just अववद्यया मत्ृ युां तीत्वाय ववद्या अमत
ृ मश्नुते, there we are taking 2 words.
What are the 2 words? ववद्यया - the word ववद्या is occurring. What is the next
word? अमत
ृ ां अश्नुते. अमत
ृ ां both the word ववद्या and अमत
ृ ां have got 2 meanings. As I
said ववद्या means निगण
ुय ज्ञािां. Or सगुण उपासिां. ववशशष्टाद्वैतीि don’t accept निगण
ुय ब्रह्म
at all. They have written commentary on PTM, and after writing commentary on
PTM, and independent प्रकरण ग्रन्था: their conclusion is there is no such thing called
निगुण
य ां ब्रह्म at all. अिै त वेदान्त is all the time talking about निगण
ुय ां ब्रह्म. For us central
teaching is निगुण
य ां ब्रह्म because निगण
ुय ब्रह्म ज्ञािां alone will give liberation. For us
most important is निगण
ुय ां ब्रह्म. For ववशशष्टाद्वैतीि most important thing is refuting
निगुण
य ां ब्रह्म. You can see how the difference is so fundamental. The most
fundamental question is निगण
ुय ां ब्रह्म is there or not. ववशशष्टाद्वैतीि swears there is no
such thing called निगुण
य ां ब्रह्म, for ववशशष्टिै नतिा: ब्रह्मि ् means सगण
ु ां ब्रह्म. And सगण
ु ां ब्रह्म
means Narayana. So very carefully avoid Siva. ब्रह्मि ् = सगण
ु ां ब्रह्म. सगुणां ब्रह्म =
ववष्णु, foundation stone of ववशशष्टाद्वैतां. For अद्वैतीि: ब्रह्मि ् means निगण
ुय ां ब्रह्म. And
निगुण
य ां ब्रह्म means निगण
ुय ां ववष्णु, निगण
ुय शशव, निगण
ुय ां दे वी, निगण
ुय वविायक, निगण
ुय you. निगण
ुय
me we are all निगण
ुय ां, so many, thus very fundamental there is difference. Therefore,
when ववद्या शब्दे ि मुख्य परमात्मववद्यैव the word ववद्या by that. Here the पूवप
य क्षक्ष is not
ववशशष्टाद्वैतीि, here objectionist is not ववशशष्टािै नत, here objectionist is ज्ञाि कमय समुच्चय
वादी. He accepts निगण
ुय ां ब्रह्म. He accepts निगण
ुय ब्रह्म ज्ञािां. And his objection is मन्रा:
11 is talking about निगुण
य ब्रह्म ज्ञािां or सगण
ु उपासिा is the contradiction. What do we
say? सगुण उपासि is this मन्र. What does he want to say? He wants to say निगण
ुय
ब्रह्म ववद्या शब्दे ि मुख्य परमात्म ववद्या इव. मुख्य परमात्म ववद्या means निगण
ुय ब्रह्म ज्ञािां
which is primary meaning according to him. ववद्या इव कस्मात ि गह्य
ृ ते. Why don’t you
take निगण
ुय ब्रह्म ज्ञािां? Why are you taking सगुण उपासिां? Where? 11th मन्रा:, the
word ववद्या. Heavily textual. We should remember मन्रा: and word. In all मीमाांसा
analysis, they study the text by heart. Because entire purpose of getting the text by
heart is when I say ववद्या is in 11th मन्रा you have to take ईशावास्य उपनिषद्. And
search. Then you have to see where is that word ववद्या. These people know entire
ईशावास्य उपनिषद् by heart they know मन्रा, as even you say ववद्या, they are able to

242
mentally spot the world. Therefore they get the मूलम ् by heart. There are some
extraordinary cases PTM भाष्यां by heart also. Memorization was useful for मीमाांसा
type ववचार. For logical enquiry, memorisation is not required. For grammar enquiry
memorisation is not required. For मीमाांसा type of enquiry textual memory is useful.
परमात्मा ववद्या एव कस्मात ् ि गह्य
ृ ते. हे शांकर, why do you translate ववद्या as सगण
ु उपासिां.
And not निगुण
य ब्रह्म ज्ञािां, objection number one. And what is the second objection?
अमत
ृ त्वां च and you have to supply मुख्यम ् अमत
ृ त्वां कस्मात ि गह्य
ृ ते. Why don’t you
translate the word mortality as absolute immortality. Why are you interpreting
immortality as relative immortality. What is मख्
ु यम ् ? Absolute immorality, primary
meaning, relative immorality is only secondary meaning. What is the meaning of
relative immorality? Long life. Continuing.
ििूक्तायाः परमात्मववद्यायाः कमयणश्च ववरोधात्समुच्चयािुपपवत्तः
For that Sankaracharya is replying. Already I have commented on 11th मन्रा:.
Already I have given you reason. In Spite of explanation, why are you again raising
the objection. I have to explain. What is the explanation? In 11th मन्रा: उपनिषद् is
not talking about ववद्या alone. It is talking about the combination of ववद्या and
अववद्या. अववद्या meaning कमय. Therefore the 11th मन्रा: is talking about ववद्या कमय
समच्
ु चय. And therefore the meaning of the word ववद्या must be chosen in such a
manner that it can go along with कमय, which is कमय friendly ववद्या. I have to choose
an interpretation in such a way that ववद्या is कमय friendly ववद्या so that they can get
married, otherwise there will be separation. Here we are talking about blending. On
enquiry we find only when ववद्या is translated as सगण
ु उपासिां, only सगुण उपासि रूप
ववद्या alone is कमय friendly. निगण
ुय ब्रह्म ज्ञािां and कमय can never go together. in class
we saw reason also. सगुण उपासिां promotes कतत्य ृ वां. कतत्य ृ वां means doership. कमय also
promotes कतत्य ृ वां, don’t ask me what is सगण
ु उपासिां? सगण
ु उपासिां means meditation
on भगवाि ् with attributes so सगण
ु उपासिां also promotes कतत्य ृ वां. कमय also promotes
कतत्य ृ वां. Therefore both of them are friendly. Because both of them love कतत्य ृ वां.
Lovers of कतत्य ृ वां. कतत्य ृ वां means doership whereas what is the problem? निगुण
य ब्रह्म
ज्ञािां destroys कतत्य ृ वां. It is inimical to कतत्य ृ वां whereas कमय is friendly and therefore
निगुण
य ब्रह्म ज्ञािां is not promoter of कतत्य ृ वां. कमय is a promoter. Therefore they can
never be friendly. And therefore what? In this context ववद्या has to be friendly to
कमय, the word ववद्या has to be interpreted as सगुण उपासिां also, I have already told.
Therefore ििक्
ू तायाः परमात्मववद्यायाः the परमात्मा ववद्या निगण
ुय ब्रह्म ज्ञािां which has been
already talked about in ईशावास्यउपनिषद्. So in which मन्रा? मन्रा:? 3 to 8. Solid
निगुण
य ब्रह्म उपासिां अिेकजत ् एकां etc. Therefore परमात्म ववद्या: and कमयणश्च ववरोधात ् and
what is ववरोधां? One is destroyer of कतत्य ृ वां, another is promoter of कतत्य ृ वां, in this

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manner they are inimical. Because of their enmity समुच्चय anupapatti the very word
ववद्या and अववद्या. The word कमय is not used here. The word अववद्या is used. When
ववद्या and अववद्या are diagonally opposite if you have to combine them you should
give the appropriate meaning to ववद्या and अववद्या thereafter so that समुच्चय.
उपनिषद् for a commentator, in fact for a student to study is tougher from a
commentor. ईशावास्य उपनिषद् is one of the toughest. बह
ृ दारण्यकां also is very tough,
both belong to शुक्ल यजुवेद, both उपनिषद: are tough. Therefore Sankaracharya says
I have to be extremely alert. I have very thoughtfully take ववद्या as सगुण उपासिां.
Now पूवप
य क्षक्ष says I have read your commentary. Still I have objections. What is
that? Next class.

य यपूणम

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29. मन्रा – 18 (21-10-22)
ईशावास्य भाष्यां page 44 of Gorakhpur edition 3rd para
ववद्याशब्दे ि मुख्या परमात्मववद्यैव कस्मान्ि गह्
ृ यते, अमत
ृ त्वां च ? ििूक्तायाः परमात्मववद्यायाः
कमयणश्च ववरोधात्समुच्चयािुपपवत्तः ।
Sankaracharya has commented upon final 18th मन्र of उपनिषद् also. But after
completing the उपनिषद् भाष्यां, the आचायय has entered into a brief enquiry. आचायय says
that the enquiry is required because there is a मन्र which can create a confusion.
Based on commentary given to मन्र there may be an objection also. He referred to
मन्र 11 in the उपनिषद् which talks about combination of ववद्या and अववद्या. And it is
said in the मन्र that by combination of ववद्या and अववद्या one will attain अमत
ृ त्वां. And
Sankaracharya has given a particular meaning to these words. 3 words are there.
ववद्या, अववद्या, and अमत
ृ त्वां. Here there is no controversy with respect to word अववद्या.
So contextually we have translated अववद्या as कमय. And the पव
ू प
य क्षक्ष objectionist also
accepts that meaning. Therefore that the word अववद्या means कमय there is no
controversy. Controversy is with respect to other 2 words, ववद्या and अमत
ृ त्वां. And the
word ववद्या has 2 meanings we saw in last class. One is निगण
ुय निगण
ुय ब्रह्म ज्ञािां and
other सगण
ु ब्रह्म उपासिां. And of these 2 Sankaracharya has chosen सगुण ब्रह्म उपासिां.
Similarly the word अमत
ृ त्वां, immortality has 2 meanings. One is absolute immorality
called मोक्ष. And second is relative immortality namely ब्रह्मलोक:, of these 2
Sankaracharya has chosen ब्रह्मलोक or relative immortality. Now based on this the
ज्ञािकमय समच्
ु चय वादी is raising an objection. Why do you translate ववद्या as सगण
ु
उपासिां, why can’t you translate it as निगण
ुय ब्रह्म ज्ञािां. And second objection is why do
you translate अमत
ृ त्वां as ब्रह्मलोक and not absolute अमत
ृ त्वां, मोक्ष. This was the question.
And this question was given or objection was given in 3rd para by पव
ू प
य क्षक्ष. So the 3rd
para is पूवय पक्ष we have to note. 4th para, which we have seen in last class is our
answer. And what is the answer? Sankaracharya says, there in 11th मन्र, उपनिषद्
is talking about ववद्या and कमय combination. And because of the combination, we have
to take a meaning which is combinable with the कमय. So कमय combinable ववद्या must
be taken. I said in last class कमय friendly or combinable jatakam should match. You
can use matching ववद्या. And Sankaracharya said सगुण उपासिां alone can be matched
with कमय because, both of them promote कतत्य ृ वां. निगुण
य ज्ञािां and कमय cannot be matched

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because, निगुण
य ज्ञािां is inimical to कतत्य ृ वां. Whereas कमय is कतत्य ृ वां promoting. Therefore,
they are not friendly. Being opposed to each other ववद्या has to be सगुण उपासिां, I
have already said. Why are you taking up the issue once again? Like beating a dead
horse. And once you take ववद्या as सगण
ु उपासिां, and सगुण उपासिां कमय combination
is talked about, then अमत
ृ त्वां will have to be, आपेक्षक्षक अमत
ृ त्वां - only is possible. Which
is ब्रह्मलोक. Therefore first we fix ववद्या as सगण
ु उपासिां based on समुच्चय. And based
on that we translate ,अमत
ृ त्वां as आपेक्षक्षकां ब्रह्मलोक. Thus first fix ववद्या. Then fix अमत
Up to this we saw in the last class. Now we will take off. And Sanskrit students
should note, in the 4th para it begins with ििु उिाय; normally ििु indicates पूवय पक्ष, in
the Sanskrit भाष्यां, ििु means generally पूवय पक्ष. But you cannot blindly go by that.
Sometimes ििु can refer to शसद्धान्न्त also. Here this is an exceptional case ििु is
शसद्धान्त वाक्यां. So now we will go to next para.
सत्यम ् । ववरोधस्तु िावगमयते, ववरोधाववरोधयोः शास्रप्रमाणकत्वात ्; यथा अववद्यािुष्ठािां ववद्योपासिां

च शास्रप्रमाणकम ् , तथा तद्ववरोधाववरोधाववप ।
सत्यम ् is ज्ञाि कमय समुच्चय वादी’s reply to our reply. He says सत्यां अधय अन्गीकार, I
partially agree with you. If ववद्या and अववद्या are opposed to each other then they
cannot be joined or combined. Therefore this general rule I agree. When there are
2 opposed things we combine, like darkness and light, cannot be combined. This
general rule I agree. Here question is whether ववद्या or अववद्या are opposed. If they
are opposed, they cannot be combined if they are opposed. We have not yet
ascertained whether they are opposed or not. Sankaracharya has assumed they are
opposed to each other, पूवप
य क्षक्ष says that is not yet proven or ascertained. He says
उपनिषद् is talking about ववद्या/अववद्या combination. But the उपनिषद् doesn’t say whether
they are opposed or not opposed. उपनिषद् प्रमाणां doesn’t talk about that. When उपनिषद्
प्रमाणां doesn’t say either means they are opposed or unopposed you cannot conclude
they are opposed. Because from शास्रम ् there is no explicit mention of their opposition
or un-opposition, this is point one. Second point the समुच्चय वादी wants to say is with
respect to sastric activity, the प्रमाणां is शास्र alone. Because whatever कमय or उपासिा
or ज्ञािां, the शास्रम ् talks about it is within the domain of अपौरुषेय ववषय. And with
respect to अपौरुषेय ववषय, whether 2 things are opposed or unopposed who should
decide? शास्रम ् alone should decide. Why? Because these a 2 are अपौरुषेय ववषय. If
these 2 things are अपौरुषेयां, whether they are friendly or inimical that also must be
determined by शास्रम ् only. You have no right to decide this way or that way. Point
number 2. Then next point is going to say is because शास्रम ् talks about combination
between ववद्या and अववद्या, we have to presume अथायपवत्त प्रमाणेि, we have to resume

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that they are not opposed to each other. Why? शास्र talks about combination. If they
were opposed to each other शास्रम ् would not have talked about the combination.
शास्रम ् talks about combination. Therefore they must be combined, they are
combinable. Not opposed to each other. Therefore the मन्र talks about निगण
ुय ब्रह्म
ज्ञािां and कमय combination. And this combination is possible. Because they are not
opposed to each other. Why are they not opposed to each other? Because उपनिषद्
talks about combination. Therefore 11th मन्र is a प्रमाणां to show that there is no
opposition between ववद्या and अववद्या. This is how he is developing his argument.
सत्यां, your general rule is acceptable. Combination is between two friendly things.
Birds of the same feather flock together. Here what is the problem? ववरोधस्तु िावगमयते,
we are not able to discern from the मन्र that there is opposition between निगुण
ज्ञािां and karma. That there is an opposition we are not getting from the मन्र. We
are not able to extract such a meaning. ि अवगमयते. Why? ववरोधाववरोधयोः whether they
are opposed or unopposed, it should be determined by whom? Not by Sankaracharya.
By शास्रम ् only. ववरोधाववरोधयोः शास्रप्रमाणकत्वात ् both of them are based on शास्र प्रमाणां,
not your sweet will. Sanskrit students शास्रप्रमाणकम ् is बहुव्रीद्वह, शास्रम ् प्रमाणां ययो: तौ
ववरोध अववरोधौ, शारप्रमाणकौ. Both opposition and non-opposition are based on शास्र
प्रमाणां. Satya bhava; शास्रप्रमाणकम ् Tasmat and kha: pratyaya reveal बहुव्रीद्वह samasa.
He gives an example; यथा अववद्यािष्ु ठािां ववद्योपासिां च शास्रप्रमाणकम ्, just as the
performance of कमय, अववद्या अिुष्ठािां means कमय अिुष्ठािां. And ववद्या उपासिां. Here it
means निगण
ुय ब्रह्म performing pursuit. So both कमय अिष्ु ठािां and ववद्या अिष्ु ठािां or
ववद्या pursuit is शास्रप्रमाणकम ्, Is based on शास्र. Because वैद्वदक कमय also is अपौरुषेयां.
निगुण
य ब्रह्म ज्ञािां is also अपौरुषेयां. Both of them are शास्रप्रमाणकम ्. Again बहुव्रीद्वह. तथा in
the same way, तद्ववरोधाववरोधाववप, also whether they are opposed or unopposed, they
are means निगुण
य ब्रह्म ज्ञािां and कमायिुष्ठािां, whether they are opposed or not, that should
be decided by शास्रम ् and not by Sankaracharya. And what शास्रम ् decides we will
see later. He is going to say शास्रम ् says there is no ववरोध. How do we know that?
Because it is talking about समुच्चय, very fact they are talking about समुच्चय we
conclude there is no ववरोध, why do you oppose? For that he wants to give an
answer.
यथा च ि द्वहांस्यात्सवाय भूतानि’ इनत शास्रादवगतां पुिः शास्रेणैव बाध्यते अध्वरे पशुां द्वहांस्यात ् इनत, एवां
ववद्याववद्ययोरवप स्यात ् ; ववद्याकमयणोश्च समुच्चयः ।
So what is the example? शास्र has a general rule that one should not harm or
hurt any living beings. अद्वहांसा परमो धमय:, don’t hurt or kill, द्वहांस can mean hurting also.
Word द्वहांस ् means killing also derived from root द्वहांस्धातु, 7th conjugation द्वहिन्स्त द्वहांस्या
द्वहमसान्न्त इनत रूपाणण, here it is ववद्वदशलन्ग ्. सवायणण सवय भूतानि, सवय भूतानि is within inverted

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commas. सवय is आश्र प्रयोग. सवय means सवायणण भूतानि. So what is the वेद वाक्यां? सवय
भूतानि. सवायणण भूतानि ि द्वहांस्या, one should not kill any living being, there is a ववधध.
अद्वहांसा ववधध is there. Because ि द्वहांस्यात ्. This is ववधध number one. And what is the
second ववधध? शास्रादवगतां we get rules from scriptures. This ववधध commandment,
instructions. And पि
ु ः, again very same शास्र itself gives another commandment also.
What is that? When certain types of यागा: are done as a part of याग, animal sacrifice
has to be done. वेद does prescribe animal sacrifice also. If anybody is listening to
this for the first time they will be disturbed. Oh वेद talks about animals sacrifice. But
it is a fact that वेद talks about animal sacrifice as the part of, not all, the rituals.
Certain यागा:. And there what is the vedic ववधध, द्वहांस ववधध. Thus there is अद्वहांसा ववधध.
There is द्वहांस ववधध. Where is that? Sankaracharya says पुि: once again शास्रेणैव by
the very same वेद, बाध्यते the previous commandment is contradicted. Or opposed.
How does वेद oppose? वेद अध्वरे , अध्वर: means याग:, not all यागs. But पशु याग. That
sacrifice is named पशु याग. And an aside note is whenever we talk about पशु याग ,
we should note the meaning of पशु. In common worldly parlance पशु means cow. In
Tamil at least that expression is used. In वेद, when it talks about पशु याग it is not
talking about cow. But mostly it is a goat that is offered. Therefore here the word
पशु must be translated as an animal and not cow. And because this is disturbing,
only later, some आचायाय: have diluted that. Because it is disturbing many Hindus
themselves, because of that they begin to dislike वेद like Buddha. Some आचायाय:
interpret that you need not actually sacrifice an animal. You can have a representative,
which you make an animal with some dough. And it is called वपष्ट पशु; वपष्टम ् means
you make a dough out of that, then instead of offering actual animal use this symbolic
animal. And they interpret. वेद talks about this symbolic animal sacrifice to remove
animalistic tendencies. Therefore what we are doing? Our brutal animalistic tendencies
we are sacrificing symbolically by offering. Thus they have interpreted. Sankaracharya
doesn’t give any such things, he states animals only. According to Sankaracharya
if वेद prescribes it is ok. Therefore अिरे , in a Vedic ritual पशुां द्वहांस्यात ् animal will have
to be sacrificed. Here द्वहांस is the ववधध. And what is the previous ववधध? अद्वहांसा ववधध.
These two ववधधs we don’t see as opposition at all. We say there is no opposition
between these 2 because both are prescribed by वेदs. And therefore, in general,
अद्वहांसा and specific अद्वर द्वहांस, they are not opposed to each other. One is उत्सगय:
anther is अपवाद; one is general rule. Another is exceptional rule. Like when there is
a red signal all vehicles should stop. It is उत्सगय: general rule. When an ambulance
comes, अपवाद; it becomes exception. Therefore we don’t see any opposition between
सामान्य अद्वहांसा ववधध and vishesha अद्वर द्वहांस ववधध. There is no contradiction. Similarly

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what should we understand? Between ब्रह्म ज्ञािां and कमय, there is no contradiction.
Why? because वेद prescribes the combination. Like what? अद्वर द्वहांस ववधध, वेद
prescribes the combination. So द्वहांस्यात ् इनत. Ok, एवां in this manner. Like अद्वहांसा ववधध
and द्वहांस ववधध there is no opposition because शास्र itself prescribes both so these
combinations also are not opposed because शास्र prescribes combination, एवां
ववद्याववद्ययो between ववद्या and अववद्या, even though very expression themselves
shows opposition because one is ववद्या and another is अववद्या. In this manner like
द्वहांस अद्वहांसा ववधध example ववद्याववद्ययो between ववद्या, ववद्या means निगण
and अववद्या, कमय, अवप स्यात ्. We have to supply अववरोध: स्यात ्, there is no contradiction.
Like द्वहांस अद्वहांसा ववधध. So अववरोध: स्यात ्. Ok, so what? If there is no opposition,
combination also is possible, ववद्याकमयणोश्च समुच्चयः च स्यात ्. Sanskrit students write
अन्वय properly. ववद्याकमयणो समुच्चय: च स्यात ्. There shall be, there can be, there should
be combination between निगण
ुय ब्रह्म ज्ञािां and कमय for मोक्ष prapti. It should be done
definitely. Up to this is the पूवय पक्ष. Entire para is समुच्चयवादी argument. Now comes
our counter.
ि ; दरू मेते ववपरीते ववषूची अववद्या या च ववद्येनत ज्ञाता’ (क. उ. १ । २ । ४) इनत श्रुतेः । ववद्याां
चाववद्याां च इनत वचिादववरोध इनत चेत ् , ि ; हे तुस्वरूपफलववरोधात ् ।
Here Sankaracharya gives a counter argument. If you say that, there is शास्र
प्रमाणां for ववद्या and अववद्या, निगुण
य ब्रह्म and कमय combination, and the शास्र प्रमाणां is
ईशावास्य वाक्यां only, therefore there is no ववरोध, there are 2 answers. One answer
Anandagiri gives. Sankaracharya gives another answer also. Anandagiri answer is
you say 11th मन्र is a प्रमाणां for निगुण
य ब्रह्म ज्ञाि कमय समुच्चय. Anandagiri says that the
ववद्या means निगुण
य ब्रह्म ज्ञािां itself is not yet proved. That is our controversy. How
can you take for granted. Because it can be interpreted as सगुण उपासिा कमय
combination also. So how can a controversial मन्र be taken as a प्रमाणां by you,
taking the meaning that you want to give? Therefore, this is under discussion. Whether
the word ववद्या means निगुण
य ब्रह्म ज्ञािां or not? You are assuming that it is talking
about निगण
ुय ब्रह्म ज्ञािां and कमय and therefore you say there is no contradiction, that
argument is not correct. You can never quote a controversial मन्र as प्रमाणां. Now
Sankaracharya doesn’t mention that. Let us assume it is talking about निगुण
ज्ञािां and कमय only. ईशावास्य 11th मन्र, you say there is no opposition because
combination is talked about. Sankaracharya says if you quote ईशावास्य मन्र and say
there is no opposition I will quote another वेद मन्र there is opposition. if you have
got a शास्र प्रमाणां for अववरोध, I have got a शास्र प्रमाणां for ववरोध. What is my quotation?
Sankaracharya says ि अववरोध is not acceptable because I have प्रमाणां for ववरोध.
What is that? दरू मेते ववपरीते ववषूची, ववषच
ू ी means मागय:. So दरू ां एते ववषच
ू ी ववपरीते. Sanskrit

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students अन्वय should be एते ववषूची दरू ां ववपरीते. So this is taken from कठोपनिषद. In
कठोपनिषद, Yama Dharma Raja is talking about श्रेय and प्रेय:. श्रेयश्च प्रेयश्च मिुष्यमेतस्तौ
समपरीत्य वववविन्क्त धीरः. श्रेय: referring to ज्ञाि मागय, प्रेय: referring to कमय मागय. He is taking
श्रेय: that is ज्ञाि मागय, he is referring to by the word ववद्या. And कमय मागय is translating
Yama Dharma Raja is translating as अववद्या. What does he say? एते अववद्या या च
अववद्या = कमय मागय = प्रेय. ववद्या = ज्ञाि मागय = श्रेय:, these 2 are दरू ां ववपरीते ववषूची, ववषूच्यौ
शान्तक प्रयोग of ववषूची is ववषूच्यौ, ववपरीते means opposed. These 2 मागाय: are opposed.
Not only ordinarily opposed, दरू ां ववपरीते. They are far opposed. Diagonally opposite. In
English we use adjective diagonally opposite. So similarly it is श्रुते: now we have got
a stalemate. Now there is a problem. He claims he has got a शास्र प्रमाणां. For
अववरोध: means non-opposition. And Sankaracharya says we have got शास्र प्रमाणां for
ववरोध. When both have got शास्र प्रमाणां, question is which one. Recently a court verdict
which was split verdict. They have 2 judges. And one judge gives this verdict, another
judge gives opposite verdict. What should be taken? Called in शास्त्र as ववनिगमिा ववरह:
means inconclusiveness. Both have got शास्र प्रमाणां. What is the tie breaker? In
parliament election also speaker will have to do tie breaker vote. So here what do
we do? There is a मीमाांसा rule I have talked about before we have to remember. श्रुनत
स्मत्ृ यो परम ् पादे श्रनु तरे व गरीयशस. श्रत्ु यो परस्परां बाधे न्यायो पेता गरीयशस. When there is
opposition between श्रनु त प्रमाणां and स्मनृ त प्रमाणां, one person has got श्रुनत प्रमाणां, another
person has got स्मनृ त प्रमाणां, then who will win? The one who has श्रुनत प्रमाणां will win
because when स्मनृ त opposes श्रनु त, like high court and supreme court, high court will
be set aside, supreme court will win because supreme court is superior to hight
court. श्रुनत is superior to स्मनृ त because स्मनृ त’s validity is borrowed validity from श्रुनत.
When there is opposition between 2 श्रुनत वाक्यां, how to find out which one is correct?
न्यायो पेता गरीयशस whichever has got rational or logical support. That one न्यायोपेता
logically supported श्रनु त वाक्यां is प्रमाणां. Other श्रनु त वाक्यां which doesn’t have logical
support cannot have प्रमाणां in that meaning. Therefore, you have to interpret it in such
a way that it will not oppose logically supported श्रुनत. I have talked about this before
and I give an example also. One श्रुनत वाक्यां says स्वगय भोग is नित्य: heavenly pleasures
are permanent. स्वगय लोक अमत
ृ त्वां भजन्ते. And another श्रनु त वाक्यां says इमां लोकां क्षीणाथं
भव ववशन्न्त, after enjoying स्वगय भोग a person will come down, so स्वगय भोग is नित्य
स्वगय भोग is अनित्य: when both are opposed to each other. And when both are श्रुनत
वाक्यां you cannot accept both. Because they are opposed to each other. How do we
resolve? Whatever has got logical support. Which one has got logical support. अनित्यत्वां
alone has got logical support. What is logic? स्वगय भोग: अनित्य:, कमय फलत्वात ् घटवत ् or
अस्माकां शारीरवत. Our body is अनित्यम ्. Why? it is कमय फलम ्. Similarly स्वगय भोग is

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अनित्यम ् is the other वाक्यां, we won’t say अप्रमाणां. We will interpret in such a way it
doesn’t contradict. What is our interpretation? Whenever वेद says स्वगय is नित्यम ् which
means very long, as though नित्यां. And I will give the example of permanent job when
the company itself is impermanent, how can we have permanent job? Compared to
6 months’ probation you can be here for a few years. Here also ज्ञाि कमयणो: ववरोध: is
logical or अववरोध: is logical? Sankaracharya says ब्रह्म ज्ञाि कमयणो: ववरोध: is logical
because, they have got everything opposed to each other. This is the approach. Look
at second para. First para is the शसद्धान्त. Our statement. Second para is question
by समुच्चयवादी. What does he ask? इनि ज्ञािा’ (क. उ. १ । २ । ४) इनत श्रुतेः ववद्याां चाववद्याां
च इनत वचिाद is ईशावास्य 11th मन्रा समुच्चय वादी says if you ae quoting कठोपनिषद मन्रा
I will quote ईशावास्य मन्रा. If you say they are opposed because of कठोपनिषद मन्रा I
will say they are not opposed because of ईशावास्य मन्रा. इनत चेत ् for that our reply is
ि it is not so because हे तु स्वरूप फल ववरोधात ्. It means logically analysing we find
ववरोध is logical. Between what and what? निगुण
य ब्रह्म ज्ञािां and कमय. And what are the
contradictions? At 3 levels there is contradiction. हे तु means the cause. Or the condition
for ज्ञािां. And conditions for कमय, हे तु, the causal factors are opposed to each other.
स्वरूपम ्. Their very nature is opposed to each other. And फलम ्, their result also are
opposed to each other. निगण
ुय ब्रह्म ज्ञािां and कमय. And Sankaracharya doesn’t explain
that. Here we have to make it as an aside note the causal factors are different,
opposed to each other. For कमय, a person has got desire for अिात्मा, कमय फलम ् is
always अिात्मा. Whether it is धमय:, अथय, or काम, all these परु
ु षाथाय: belong to अनित्य
अिात्मा. And for pursuing कमय, a person should have a desire for अिात्मा. Whereas to
enter श्रेयो मागय:, one should have complete vairagyam for अिात्मा. इहामुिाथय फल भोग
ववराग:. So here one has passion for अिात्मा. There one has dispassion for अिात्मा.
Here ragi is the अधधकारी, there the ववरागी is अधधकारी. रागी means the attached person.
Here ववरागी. हे तु is different. Elsewhere Sankaracharya says one is going towards
north another is going towards south पूवय अपर समुिवत ्. Next one is स्वरूपां. Their very
natures are different. Here footnote swami gives his own argument. I will give my
own. कमय is dependent on the will of the कताय. कतुं अकतुं अियता वा कतुं शक्यां you can
do or need not do कमय, you can do कमय in a different way also. Whereas with respect
to ज्ञािां you don’t have choice. We will have to depend upon what is fact. It is fact
based. Not will based. कमय is will based. ज्ञािां is fact based. कमय is करत
ुय न्रां. ज्ञािां is
वस्तुतन्रां, thus they are different. And last one is फलां. फलम ् is also opposed to each
other. One gives अनित्य फलम ्. Another is नित्य फलम ्. धमय अथय काम श्रेयो फलम ् is अनित्यां.
प्रेयो फलां is नित्यां, thus in all respects, they are opposed to each other. In the
introduction to ईशावास्य also some aspects are talked about, one requires दे ह अशभमाि.

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वणायश्रम अशभमाि is required. Whereas for ज्ञािां, वणय आश्रम अशभमाि त्याग:. Thus there are
so many contradictions. This is discussed for those who listened to have some
differences in सवय वेदान्त शसद्धान्त सार सांग्रह:. Here are several slokas discussing this.
Opposition between ज्ञािां and कमय. In our booklet, I had given for studying, verses 88
to 98. 11 verses Sankaracharya talks about their mutual opposition. What I have
given is condensed book. The original सवय वेदान्ता शसद्धान्त सार सांग्रह: has got more
than 1000 verses, there the discussion comes from 177 to 203. 26 verses it talks
about opposition. Anyway our conclusion is they are logically opposite to each other.
Therefore, कठोपनिषद mantra alone is to be taken. In ईशावास्य उपनिषद् you cannot take
निगुण
य ब्रह्म ज्ञािां as कमय, interpret it as सगुण उपासिां and कमय only. So here पूवप
य क्षक्ष says
now. The first para is our answer. शसद्धान्त. Second para is पूवप
य क्षक्ष. Third para ि is
again शसद्धान्त. 4th para is पूवय पक्ष. He says ववद्याववद्याववरोधाववरोधयोववयकल्पासमभवात ्
समच्
ु चयववधािादववरोध एवेनत चेत ्. Here there is another पव
ू य मीमाांसा concept that is brought
about. All Sankaracharya briefly mentioned. But he is assuming certain concepts of
पूवय मीमाांसा that we should remember here. When वेद makes contradictory statements,
how should we approach? So there our approach is based upon, what is the context
of contradictory statement. And two types of contexts are talked about. One is the
context of धमय:. In the performance of कमय if there is contradictory statement what
should be our approach. Second one is contradiction with respect to fact. First one
is contradiction with respect to act. And second is fact. Act means action. Fact means
fact. The example is like this. With respect to a Vedic ritual, अन्ग्िहोर, particular Vedic
rituals, वेद gives 2 types of contradictory advice in 2 different branches of वेदा: 2
different places. What is the contradictory statement? उद्वदते जुहोनत. Another place
अिुद्वदते जुहोनत. Contradiction is clear उद्वदते अिुद्वदते, उद्वदते जुहोनत means the offering
should be done after the rise of sun. उद्वदते सनत, once sun has arisen. The offering
should be done. Sun must have risen, which means after sunrise. अिद्वु दते जह
ु ोनत
means when sun has not risen. अिुद्वदते सनत. When sun has not risen means before
sunrise. Now this is contradiction. How do we resolve the contradiction? Always our
aim is to respect the वेद since both statements are given by वेद, The commentators
give a मीमाांसा rule, when both these are given, you take it as ववकल्प:. ववकल्प: means
optional. Optional. And what do you mean by optional? you can respect उद्वदते जुहोनत
वाक्यां and do offering after sunrise. You can respect अिुद्वदते जुहोनत वाक्यम ् and do it
before also. You can do either way. Thus you resolve the contradiction by offering b
ववकल्प. Suppose there is a contradiction with respect to fact. Suppose वेद says स्वगय
भोग नित्य, another place स्वगय भोग अनित्य, both are given. You cannot say, you can
take anything. Because with respect to facts, options are not available because only

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one thing can be fact. If one is fact, the other one cannot be fact. अन्ग्ि शीत. अन्ग्ि
उष्ण. You can take whichever you like, suppose a person says अन्ग्ि शीत and put my
finger. There is no ववकल्प, fact can be अन्ग्ि is उष्ण or शीत, only one thing. That
means वस्तनु ि ववकल्प असांभव: कमायणण. ववकल्प: वस्तुनि ववकल्प सांभव:. Therefore with respect
to fact ववकल्प cannot be taken. So between ववद्या कमय ववरोध and अववरोध he is talking
about a कमय or a fact. Where ब्रह्म ज्ञािां and कमय are opposed or not opposed is a
discussion regarding a fact. Whether they are opposed or not opposed. We are
discussing a fact. We are not discussing a particular कमय, we are discussing between
ववद्या कमय opposition is there or not here, this is topic of vastu. And not कमय. And
therefore ववकल्प is not possible. You cannot have an option. Only one of them should
be accepted like with respect to स्वगय भोग नित्य अनित्य you cannot say it is your
option. One of them we accept. We accept अनित्यत्वम and नित्यत्वां we reject by
interpreting it as long. I hope the discussion you are enjoying. So therefore I will
just take one minute. Therefore with respect to ववद्या अववद्या ववरोध अववरोध it means a
fact, discussion of fact. ववकल्प is not possible. We have to choose one of them.
पूवप
य क्षक्ष quotes this मीमाांस rule and says we have to accept only one of them, why
can’t we accept अववरोध:. And then talk about समुच्चय. So ववकल्प असांभवात ् अववरोध: एव
साधध तस्मात ् समच्
ु चय सांभवनत why can’t I take? For that we have to answer which we
will do in the next class.

ओां पण
ू म
य दः पण
ू म
य द
ू स्
य यपण
ू म
ू म

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30. मन्रा – 18 (28-10-22)
ईशावास्य भाष्यां page 45, middle of the page.
ववद्याववद्याववरोधाववरोधयोववयकल्पासमभवात ् समुच्चयववधािादववरोध एवेनत चेत ्, ि;
हसमभवािुपपत्तेः ।
After completing the commentary on the entire ईशावास्य उपनिषद्, Sankaracharya
has entered into an enquiry, because he feels that there is a controversial मन्र in
ईशावास्य. Which is the 11th मन्र where the उपनिषद् is talking about ववद्या-अववद्या
समच्
ु चय:, combination of ववद्या and अववद्या. What should be the meaning of these 2
words is the question. Meaning of the word अववद्या has been accepted as कमय. This
is the contextual meaning which has been accepted by the पूवप
य क्षक्ष as well as the
शसद्धान्न्ति ् अिै तीि ्. Whereas the controversy is with respect to ववद्या only. And we saw
the word ववद्या has 2 meanings. One is निगण
ुय ब्रह्म ज्ञािां and सगण
ु ब्रह्म उपासिम ्. The
समच्
ु चयवाद्वद, ज्ञाि कमय, समच्
ु चयवाद्वद pointed out we should take the meaning of ववद्या
as निगुण
य ब्रह्म ज्ञािां only. Why are you unnecessarily taking सगुण ब्रह्म उपासिा? Of
course this question is raised by पूवप
य क्षक्ष only after reading Sankaracharya’s भाष्यां we
have to assume. And he has seen the commentary in which Sankaracharya has
taken the word ववद्या as उपासिम ्. And therefore he is asking why do you take such
a meaning? For that Shankaracharya gave the answer - I am forced to take that
meaning because उपनिषद् is talking about ववद्या कमय समुच्चय. And you should give
such meaning in which समुच्चय combination is possible. And when you go by that
समच्
ु चय is not possible between निगण
ुय ब्रह्म ज्ञािां and कमय. And therefore I am forced
to take the word ववद्या as उपासिम ्. Because उपासि कमय समुच्चय is possible. The
reason also we saw. In both उपासि and कमय, कतत्य ृ वां, doership is promoted. Whereas
in ज्ञािां, that is निगण
ुय ज्ञािां and कमय, it won’t gel because निगण
ुय ब्रह्म ज्ञािां does not
promote, it negates कतत्य ृ वां. And then the पूवप
य क्षक्ष asked the question why do you use
logic and all, we are talking about वैद्वदक कमय and वैद्वदक ववद्या. Whether there is
contradiction or not should be decided by वेद only. And now the वेद the उपनिषद् itself
is talking about the combination. Clearly it says ववद्याांश्च अववद्याांश्च. Therefore why can’t
you accept वेद प्रमाणम ् and accept the समच्
ु चय because वेद prescribes. Because वेद
is अपौरुषेय vishaya. With respect to अपौरुषेय ववषय, वेद is प्रमाणम ्. कमय is अपौरुषेय,ां ववद्या
is अपौरुषेय,ां their समुच्चय is also अपौरुषेय.ां And for that Sankaracharya gave the answer.

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No. वेद itself talks about the contradiction between these 2. And where is it talked
about? Sankaracharya quoted कठोपनिषद् clearly saying मन्र 1-2-4. दरू मेते ववपरीते ववषच
ू ी.
निगुण
य ब्रह्म ज्ञािां मागय and कमय मागय known as श्रेयस ् and प्रेयस ्, they are in दरू ववपरीते, not
ordinary contradiction, maha contradiction. So when this much was said, then says
you are going by कठोपनिषद् मन्र. Now we are studying ईशावास्य उपनिषद्. Why are you
unnecessarily going into कठोपनिषद्, we are studying ईशावास्य उपनिषद्. And ईशावास्य
उपनिषद् is talking about समुच्चय. Therefore there is no contradiction. Then for that
Sankaracharya will answer. If you quote ईशावास्य उपनिषद् I will quote कठोपनिषद् मन्र.
Therefore वेद talks about both ववरोध also अववरोध also. Contradiction in कठोपनिषद्, non-
contradiction in ईशावास्य उपनिषद्. What should we do when there is a contradiction,
we saw in last class. And we said 2 methods are followed. When it is in the context
of action, when 2 contradictory statements are there, we say that you go by your
choice. Like what? Perform अन्ग्िहोर before sunrise. Perform अन्ग्िहोर after sunrise.
When both are there in वेद, since it is a question of performance, go by your choice.
If you get up early do it. if you get up late do it this way. According to waking up
habit. This is called ववकल्प. But with respect to facts choice is not possible. Whether
fire is hot or cold. You cannot take as you like. If you take as you like and conclude
fire is cold put your finger, you will have a bad lesson. With respect to वस्त,ु वस्तु
means fact. There is no ववकल्प possible. Therefore you have to take only one of the
2. And therefore पूवप
य क्षक्ष says ववद्याववद्याववरोधाववरोधयोववयकल्पासमभवात ्, whether there is
contradiction or non-contradiction is not action, we are talking about a fact.
Contradiction has to be fact or non-contradiction has to be fact, you cannot say both
of them are facts, only one can be fact. And since one of them has to be accepted
as fact, पूवप
य क्षक्ष says now we are in ईशावास्य उपनिषद्. And therefore let us take the
11th मन्र as a fact. What does it prescribe? निगुण
य ब्रह्म ज्ञािां and कमय समुच्चय it is
talking about. Therefore the fact is , there is no contradiction. What is the प्रमाणम ्?
उपनिषद् मन्र. So why can’t we practice समुच्चय was his question. For that
Sankaracharya gave the answer. It is not possible. Based on वेद वाक्यां if you try to
combine, it is not possible because, to perform कमय you have to entertain that thought
I am a कताय. To invoke ज्ञािां, you have to invoke the thought I am अकताय. Unfortunately
it is not possible for me to invoke the thought I am अकताय and also I am a कताय. If I
am कताय I cannot be अकताय. If I am a कताय I cannot invoke I am अकताय. Therefore
because of the impossibility even if वेद prescribes it is not possible. Like asking me
to go forward and backward simultaneously. If वेद asks you to go froward and
backward simultaneously based on वेद वाक्यां, I cannot practice, it is impossible. If वेद
prescribes the impossible, then वेद will be foolish. Therefore up to the चेत ्, is the

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पूवप
य क्षक्ष’s question. Why can’t we go by ईशावास्य उपनिषद् and accept there is no
contradiction and combine निगण
ुय ब्रह्म ज्ञािां and कमय is his question. For that
Sankaracharya replies. We will read.
ि; सहसमभवािुपपत्तेः क्रमेणैकाश्रये स्याताां ववद्याववद्ये इनत चेत ्, ि; ववद्योत्पत्तौ दाश्रयेऽववद्यािुपपत्तेः
So Sankaracharya’s answer is given, ि; based on ईशावास्य उपनिषद् your
interpretation, we can’t combine कमय and निगण
ुय ब्रह्म ज्ञािां. What is reason? सहसमभवा
their co-existence is not possible. If वेद asks me to combine darkness and light even
though वेद instructs me I will not be able to combine because where light is there
darkness cannot be there, where darkens is there light cannot be there. Therefore, it
is impossible to obey the Vedic instruction. And you should note that, that has been
the reason has been given by Sankaracharya in the previous answer. Sanskrit
students should note the 2nd para and 3rd para is textual observation ववद्याां चाववद्याां
च इनत वचिादववरोध इनत चेत ् is समच्
ु चयवाद्वद’s question, Sankaracharya answer ि,
हे तुस्वरूपफलववरोधात ्. Now same question is quoted and same answer is also repeated
in a different language. Therefore the 4th para, ववद्याववद्याववरोधाववरोधयो is repetition
of ववद्याां चाववद्याां च इनत in second para. Second and 4th para are पव
ू प
य क्षक्ष’s. Repeating
it in different language. And the 3rd para and 5th para, both begin with ि and both
are one line. Both of them are repetition of answer and the 3rd para explains the
5th para. What is 5th para? They cannot coexist. How is it explained? Explanation
is in 3rd para हे तुस्वरूपफलववरोधात ्. That is the explanation for the impossibility of their
co-existence. And therefore nobody can practice both ज्ञािां and निगण
ुय ब्रह्म. ज्ञािां and
कमय can never be combined. Then I added an aside note. Which can be a question
that can come in the mind of any student. We do see ज्ञािीs performing action
especially गह
ृ स्थाश्रां ज्ञािी. As long as they are in गह
ृ स्थाश्रां they will have to do वैद्वदक
कमय like नित्य िैशमवत्तक कमय. They have to perform. And we do find गह
ृ स्थाश्रां ज्ञािी is
performing that. And even सांन्याशसि: when there are मठ अनतपनत they have got rituals
as a part of their duty. And they are doing. The Chandrasekara puja etc. they do.
In fact they are more regular than even गह
ृ स्था. How do you say ज्ञािां and कमय cannot
be combined’ they are ज्ञािी and they are performing कमय. Which is a clean समुच्चय.
What is answer we gave? After ज्ञािां, even if they do वैद्वदकम ् कमय, because of their
आश्रमा, then we say since they do not have कतत्य ृ व भाविा, without कतत्य ृ व भाविा, the
idea of doer ship, even if they perform that कमय, technically they didn’t have कमय
status. What status they have? कमय आभास. And what is the difference between कमय
and कमय आभास? It is only name sake difference. Or is there some other difference?
We said there is another major difference. कमय done with कतत्य ृ व भाविा by an अज्ञािी
will produce आगामी पुण्यम ् and पापम ्. Whereas कमय आभास performed by ज्ञािी without

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कतत्य ृ व भाविाs cannot produce आगामी पुण्यम ् and पापम ्. And what is the प्रमाणम ् for that?
Two Bhagavad Gita श्लोका. One is in 4th chapter:
गतसङ्गस्य मक्
ु तस्य ज्ञािावन्स्थतचेतसः । यज्ञायाचरतः कमय समग्रां प्रववलीयते ॥२३॥.
Very important श्लोक. When the गह
ृ स्था performs पश्च महा यज्ञ, ,पश्च महा यज्ञ कमय
will resolve there itself. समग्रम ् सांग्रम ् Sankaracharya comments स अग्रेण कमय फलेि.
Along with कमय फलां that is आगामी पुण्यम ् and पापम ्, that also will be destroyed at the
time of कमय itself. So that समग्रम ् a very important commentary. This is one श्लोक for
कमय आभास. Not producing आगामी पुण्य पापम ्. Second प्रमाणां which I have not quoted
often I would like to quote now.
यस्य िाहङ्कृतो भावो बद्
ु धधययस्य ि शलतयते । हत्वावप स इमाांल्लोकान्ि हन्न्त ि निबध्यते ॥१७॥
More powerful. 18th chapter यस्य ज्ञािेि अहां कृत भाव िान्स्त. Even if ज्ञािी performs
any कमय without कतत्य ृ व भाविा, then बुवद्धर् यस्य ि शलतयते, that is not relevant
हत्वावप स इमाांल्लोकान्ि even if that ज्ञािी is killing people the worst type of कमय, is हत्वा.
And Lord Krishna says इमाांल्लोकाि ् हत्वा. अजि
ुय if you are ज्ञािी even if you kill िोण
who is a ब्राह्मण you are doing ब्रह्महत्या पापम ्, not one person इमाांल्लोकान्ि
हन्न्त ि निबध्यते. ज्ञािी’s killing is as good as not killing. So and ि निबध्यते. He will
not be bound by आगाशम पापम ्. And in Vichara Sagara, Nishaladasa quotes sloka in
which thousands of ब्रह्महत्या will not touch him, almost recently only we saw. Anyway
in the case of a ज्ञािी, ज्ञािां and कमय आभास combination exists. ज्ञाि कमय समुच्चय cannot
exist. Therefore, स: सांभव: अिुपतत्ते, it is not possible. Continuing.
पव
ू प
य क्षक्ष relents. OK they cannot be combined simultaneously. I accept. निगण
and कमय cannot be combined simultaneously. Why can’t you combine them
sequentially. Like going forward and backward. You cannot go simultaneously go back
ward and forward, not possible then why can’t you sequentially. I can go backwards.
Thereafter I can come forward. Or I can go forward and then comes backward, why
can’t we combine कमय and ज्ञािां sequentially? This is called क्रम समच्
ु चय. समच्
ु चय is of
2 types सहसमुच्चय, क्रम समुच्चय. सह means युगपत ् समुच्चय and क्रम समुच्चय. So here
he is asking why we can’t combine sequentially. Anandagiri divides sequence also
into 2 types. Because when you want to sequentially go backwards and forwards first
go forwards and then go backwards. Anandagiri asks what kind of sequence you are
asking? If you are talking about first कमय and then ज्ञािां what is our answer? That
is what we have been talking about all the time. First follow कमयकाण्ड then get धचत्त
शुद्धध, thereafter you follow ज्ञािकाण्ड. So that kind of sequence is possible. If you are
asking for reverse first you go and get ज्ञािां, thereafter follow कमय. Sankaracharya
says unfortunately after ज्ञािां, कमय cannot be combined, after ज्ञािां whatever कमय you
will do will be कमय आभास only. क्रमेणैकाश्रये स्याताां, स्याताां is अस ् धौ परस्मै पनत ववद्वदशलिग ्

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द्विवचिां स्यात ् स्याताां. ववद्याववद्ये change order ववद्या क्रमणे ि एकाश्रये स्याताां. एकाश्रये is also
द्विवचिम ्. स्त्रीशलङ्ग द्वि वचिां why can’t both ववद्या and अववद्या sequentially follow, first
ववद्या, then अववद्या. अववद्या means कमय. इनत चेत ् is the question. For that
Sankaracharya answer ि, not possible. ववद्योत्पत्तौ, once knowledge has come,
अववद्यया द्वह तत्वत्त once light has come darkness has ended तदाश्रये means in the locus
of knowledge. तदाश्रये means ज्ञािस्य आश्रय:, in the locus of knowledge. ज्ञािी the locus
of knowledge means in अज्ञािी once ज्ञािां has come, thereafter अववद्या cannot come.
Where light is existing darkness cannot come. And according to our standard, अववद्या
is अिाद्वद. That is our fundamental law. Which अववद्या. आत्मा अववद्या is अिाद्वद. In
Vicharasagara, we talked about 6 अिाद्वदs. Self-ignorance is अिाद्वद according to वेदान्त.
Suppose in a ज्ञािी, अववद्या comes again, then अववद्या will have come, आद्वद beginning.
It is never possible. Therefore अववद्यािुपपत्तेः. ignorance cannot originate in a ज्ञािी
again. Otherwise after ववदे ह मक्तु ि again one day you will come back. That is not
possible. Continuing.
ि द्वह अन्ग्िरुष्णः प्रकाशश्च इनत ववज्ञािोत्पत्तौ यन्स्मन्िाश्रये तदत्ु पन्िम ् , तन्स्मन्िेवाश्रये
शीतोऽन्ग्िरप्रकाशो वा इत्यववद्याया उत्पवत्तः । िावप सांशयः अज्ञािां वा, ‘यन्स्मन्सवायणण भूतानि
आत्मैवाभूद्ववजाितः । तर को मोहः कः शोक एकत्वमिुपश्यतः’ (ई. उ. ७) इनत
शोकमोहाद्यसमभवश्रत
ु ेः । अववद्यासमभवात्तदप
ु ादािस्य कमयणोऽतयिप
ु पवत्तमवोचाम ।
He gives an example once I have got a clear knowledge that fire is hot and
bright. अन्ग्िरुष्णः प्रकाशश्च ushna: means hot. प्रकाश : means bright. Once I have gained
the knowledge by direct experience, through प्रत्यक्ष प्रमाण, अन्ग्िरुष्णः प्रकाशश्च इनत ववज्ञाि
उत्पत्तौ सत्याां once the knowledge has arisen in the mind of a person, तन्स्मन्िेव आश्रये
in very same locus of knowledge referring to person who has got that ज्ञािां, that ज्ञािी
तन्स्मि ् एव आश्रये अन्ग्ि शीत अप्रकाश: the opposite knowledge, ववपरीत ज्ञािां, अन्ग्ि शीत: fire
is cold and अप्रकाश:. Fire is non bright or non-luminous. इनत अववद्याया: such an अववद्या,
here अववद्या should be translated as ववपरीत ज्ञािां or भ्रम:. So such a misconception,
अववद्या here means misconception उत्पवत्त: and Sanskrit students the word उत्पवत्त:
should be connected with ि in the beginning of that page. ि उत्पवत्त: such a
misconception can never arise at any time. Because that knowledge is not ज्ञािां ज्ञाि
निष्ठा he has got with reference to fire. And therefore, there cannot be any confusion.
िावप सांशयः there can be no doubt also. Doubt means whether it is hot or whether it
is cold iti doubt. There is a difference between doubt and misconception. In the case
of misconception I have got a wrong knowledge, no doubt. Whereas in the case of
doubt always whether it is or that. Therefore भ्रम:: ि सांभवनत सांशय ि सांभवनत अज्ञािां वा,
ignorance also is not possible. Therefore अज्ञािां सांशयः. ववपरीत ज्ञािां or भ्रम: all these 3
are not possible. Generally they are given as a package. अज्ञाि सांशयः ववपययय: or भ्रम:.

258
Because wherever अज्ञािां is there सांशयः can arise at any time. And ज्ञािां can also
arise at any time. अज्ञािां is उपादाि कारणां. सांशयां and ववपययय are कायं. All these 3 are
not possible. And this is not only proved by our own experience. प्रत्यक्ष प्रमाण is the
first प्रमाणम ्. And in the case of अज्ञािम ्, शास्र प्रमाणम ् also is there. What is the शास्र
प्रमाणम ्? ईशावास्य उपनिषद्. मन्रा 7. He fully quotes यन्स्मन्सवायणण भत
ू ानि आत्मैवाभद्
ू ववजाितः
ववज्ञाता:. For a ज्ञािी who has very clearly understood that I am the आत्म, everything
else is nothing but atma alone appearing with different िाम and रूप. अिै त आत्म एव
अन्स्त. There is no second अिात्मा. So the one who has got such a conviction, then
तर को मोहः that is what is more relevant for us. मोह; means ववपरीत ज्ञािां. And what is
the most fundamental ववपरीत ज्ञािां? I am कताय. I am कताय is ववपरीत ज्ञािां. Or any other
I belong to his वणय this आश्रम. All these are ववपरीत ज्ञािां को मोह: what kind of ववपरीत
ज्ञािां can arise? And which is not a question? What kind of ववपरीत ज्ञािां can arise. It
has got an answer inbuilt in that. There cannot be any भ्रम:. And once भ्रम is negated
it includes other things like सांशयः अववद्या etc. Therefore अववद्या cannot come again
सांशयः cannot come. ववपययय also cannot come. इनत शोकमोहाद्यसमभव ि द्वह इनत यन्स्मन्िाश्रये
तदत्ु पन्िम ्, तन्स्मन्िेवाश्रये शीतोऽन्ग्िरप्रकाशो वा इत्यववद्याया उत्पवत्तः. असांभव: means no
possibility of the arrival of or relapse of ignorance. Doubt and misconception have
been negated. And then पव
ू य पक्षी may ask. OK these may not come. But why can’t
कमय come? I am not talking about समुच्चय of ज्ञािां and अववद्या. Or ज्ञािां and सांशयः.
Or ज्ञािां and ववपरीत भावेि they may not combine. But why can’t कमय be combined?
He says कमय is based on I am कताय iti misconception is required because every वैद्वदक
कमय requires गोरम ् or वणय आश्रम. I belong to such गोर, every time अशभवादये he keeps
on telling all these are ववपयययम ्. ज्ञािी can never think that I am a ब्राह्मणा or क्षत्ररया
etc., he can never conclude. For the sake of worldly transactions if somebody asks
about गोरां etc he may answer that question. As even he answers he also knows that
answer is answer आभास. That is also an आभास for the sake of the world otherwise
there will be confusion in society. Lord Krishna gives a warning ि बुवद्ध भेदां जियेत ् to
avoid confusion and he may answer but he can never think I am a कताय. If कतत्य ृ वां is
not there, कमय is not possible. And even if he does कमय, that कमय will come under कमय
आभास. इनत अवोचाम. He says all these contradictions between ज्ञािां and कमय I have
already said about because ज्ञाि कमय समुच्चय Sankaracharya has criticised in 3 places
in ईशावास्य. One is ईशावास्य introduction he has done. And his commentary on second
मन्र towards the end he has done and his commentary on 9th मन्रा in the beginning
he has done. ईशावास्य introduction, ईशावास्य second मन्रा, भाष्यां end, ईशावास्य 9th मन्रा
भाष्यां beginning. All this I am telling with a fond hope some may be looking back and
seeing it. I know that it may or may not happen. These are the places he has

259
criticised the impossibility of ज्ञाि कमय समुच्चय. Therefore he says अवोचाम I have
already said that. Now he is concluding that enquiry in this last paragraph.
अमत
ृ मश्िुते इत्यापेक्षक्षकममत
ृ म ् ; ववद्याशब्दे ि परमात्मववद्याग्रहणे ‘द्वहरण्मयेि’ (ई. उ. १५) इत्याद्वदिा
द्वारमागययाचिमिुपपन्िां स्यात ् । तस्मात ् यथाव्याख्यात एव मन्राणामथय इत्युपरमयते ॥
In this paragraph he is giving another final reinforcing argument also. It one
more nail in the coffin. There is an expression to make sure the person won’t come
back, dead person won’t come up so he has created a box and closed. Make sure
he won’t and nailed also. Similarly, here also he समुच्चय वाद is in the coffin now.
He is putting the last nail. What is the final argument? OK let us assume that the
समुच्चय that is talked about is निगण
ुय ब्रह्म ज्ञाि समुच्चय itself. Suppose. अभ्युपेत्य वाद.
And according to you what is the purpose of समुच्चय? समुच्चय वादी thinks ज्ञािम ् alone
cannot give मोक्ष. ज्ञािम ् should be combined with वैद्वदक कमय. Therefore one should not
take to सांन्यास आश्रम. One should continue a गह
ृ स्थ, continue to be a गह
ृ स्थ ज्ञािी
and perform the वैद्वदक कमय, पञ्च महा यज्ञ. etc. How long? Until death. And at the time
of death he will get मोक्ष. As a result of what? ज्ञाि कमय समुच्चय मोक्ष: लभ्यते. Now
Sankaracharya says let us assume all these are true. What is the problem? At the
end he should get मोक्ष. And if he gets, will there be a travel after मोक्ष? Will there
be a travel after मोक्ष, उपनिषद् makes it very clear ि तस्य प्राण उत्क्रामन्न्त a मि
ु परु
ु ष:
will not have the सूक्ष्म शरीरां , leaving the body. प्राण represents सूक्ष्म शरीरां and अरैव
सांविीयन्ते. In बह
ृ दारण्यक and in कठोपनिषद् अर ब्रह्म सांन्यास आश्रम अश्नुते, अर means here
itself in this life, in this body itself he merges into ब्रह्म. Sankaracharya’s question is
if समच्
ु चय वाद says ज्ञाि कमय समुच्चय is going to give मोक्ष why should in last 4 मन्रा:
of the ईशावास्य उपनिषद् one should pray for ब्रह्मलोक प्रानप्त:. अग्िे िय सप
ु था राये is a very
famous मन्रा in कमय काण्ड. There is a स्वर also. Why should he ask for मागय याचिां
that शक्
ु ल गनत ब्रह्म लोक प्रानप्त etc. The very fact he is asking for ब्रह्मलोका that is
possible only if it is कमय उपासिा समच्
ु चय. In कमय निगण
ुय ब्रह्म ज्ञाि समच्
ु चय there is no
question of travel according to you. Therefore we will go from second line. ववद्याशब्दे ि
परमात्मववद्याग्रहणे if you translate ववद्या in मन्रा 11, परमात्म ववद्या ग्रहणे, ववद्या grahana,
if that meaning is taken grahanam is not surya or Chandra grahanam. Here
grahanam is if you assume such a thing द्वहरण्मयेि इत्याद्वदिा in the last 4 मन्रा:
beginning 15 to 18. Hiranmayena beginning from 15th मन्रा. द्वारमागययाचिम. Therefore
praying for, appealing for शक्
ु ल गनत opening. Removal of पापां etc. so आद्वदपदात ् that
reducing the brightness of the sun. may you withdraw rays etc remove पापां, all these
things मगायद्वद याचिां अिप
ु पन्िां स्यात ्. 4 prayers will be utterly irrelevant prayers. तस्मात ्
to make those 4 मन्रा: relevant you should take उपासिा कमय समुच्चय. Then the seeker
can hope to get क्रम मुक्ति by travelling through शक्
ु ल गनत, going to ब्रह्मलोक, gaining

260
ज्ञािम ् in ब्रह्माजी class and then क्रम मुन्क्त. All this will be perfectly fitting तस्मात ् उपासिया
समुच्चय combination is only of उपासि and कमय. ि परमाथय ववज्ञािेि it is not combination
with निगुण
य ब्रह्म ज्ञािम ् इनत यथा अस्माशभ: व्याख्यात as I have commented in the 11th मन्रा
there. तथा एव. तथा you have to supply because यथा is there, तथा एव मन्राणाां अथय,
that type of commentary alone, the right commentary, your suggestion is not
acceptable. So this meaning of the word ववद्या is सगुण ब्रह्म उपासिा only. In the 11th
मन्रा, that is the textual conclusion. Then one more word he had to clarify अमत
and I said अमत
ृ त्वां has got 2 meanings. One is ब्रह्मलोक प्रानप्त: another is मोक्ष प्रान्तत:.
ब्रह्मलोक प्रान्तत is called आपेक्षक्षक अमत
ृ त्वां, relative immortality. मोक्ष प्रानप्त is called
आत्यन्न्तक अमत
ृ त्वां, absolute immortality. In 11 मन्रा the word अमत
th
ृ ां comes अववद्यया
मत्ृ युां तीत्वाय ववद्ययामत
ृ मश्िुते here also पूवय पक्षी disagrees. पूवय पक्षी suggested अमत
ृ ां is
absolute immortality. Now Sankaracharya says from the explanation you know that
अमत
ृ त्वां has to be only relative immortality because once it is उपासिा समच्
ु चय and
शुक्ल गनत, then it has to be contextually आपेक्षक्षक अमत
ृ त्वां रूप ब्रह्म लोक प्रान्तत: एव.
That is there in first line अमत
ृ मश्िुते iti c/o 11th मन्रा. आपेक्षक्षकममत
ृ म ् it is my relative
immortality. Therefore Sankaracharya puts a second signature. I am very confident
that commentary I have given is in keeping tie श्रनु त युक्ति and अिुभव. This is correct,
not because I say it but because it is in keeping श्रनु त यक्तु ि अिभ
ु व. With this enquiry
is also over. ईशावास्य उपनिषद् भाष्यां is also over.

य यपूणम

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ISAVASYA BHASHYAM

Talks By Swami Paramarthananda

Transcribed by Sri A. Venkatesan

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In the last class, we completed, Adi Sankaracharya’s भाष्यम ् on माण्डूक्यउपनिषद्

Now I will enter the next उपनिषद् - इशावास्यउपनिषद्.इशावास्यउपनिषद्, as we have

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Swami Paramarthananda’s classes on ईशावास्य भाष्यम ्

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Page number 12, Introductory भाष्यां of इशावास्य.

ईशावास्यम ् इत्यादयो मन्राः कमयस्वववनियुक्ताः, तेषामकमयशेषस्यात्मिोयाथात्मयप्रकाशकत्वात ् ।

In this introductory भाष्यां, which is a terse भाष्यां, Sankaracharya established that

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In the previous sentence, Sankaracharya said ईशावाद्वदमन्रा’s are meant for

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अिाधश्रतः कमयफलां कायं कमय करोनत यः।

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िह्येवांलक्षणमात्मिोयाथात्मयम ्उत्पाद्यांववकाययम ्आतयांसस्

Here he clearly says an आत्मा of above description - शद्

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All these are part of तैवत्तरीय उपनिषद्शीक्षावल्ली. In भग

तस्मादात्मिोऽिेकत्वकतत्य ृ वभोक्तत्ृ वाद्वदचअशद्

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Swami Paramarthananda’s classes on ईशावास्य भाष्यम ्

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Page no. 12 Introductory bhashyam last 4 lines at the bottom.

तस्मादात्मि:अिेकत्वकतत्य ृ वभोक्तत्ृ वाद्वदच

Sankaracharya is establishing in this introduction that वेदान्ता deserves to be

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योद्वहकमयफलेिाथीदृष्टे िब्रह्मवचयसाद्वदिाअदृष्टे िस्वगायद्वदिाचद्विजानतरहां िकाणत्वकुणणत्वाद्वद

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तस्मादे तेमन्रा:आत्मिोयाथात्मयप्रकाशिेिआत्मववषयांस्वाभाववकम ्अज्ञािांनिवतययन्तःशोकमोहाद्वदसांसारधमय

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Swami Paramarthananda’s classes on ईशावास्य भाष्यम ्

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Page no. 13. second paragraph bhashyam

तस्मादे ते मन्रा: आत्मिो याथात्मयप्रकाशिेि आत्मववषयां स्वाभाववकमज्ञािां निवतययन्तः

ईशा वास्यशमदां सवं यन्त्कांच जगत्याां जगत ्। तेि त्यक्तेि भुञ्जीथा: मा गध

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