प्र: �रणम्

PRĀTA: SMARAṆAM

Swami Paramārthānanda

Transcribed by Smt. Rama Sivaraman

NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.

Transcription based on Swamiji’s classes on Pratahsmaranam. It is meant for Swamiji’s students to use
alongside Swamiji’s recorded CDs.
Swamiji has not reviewed this.
 PRĀTA: SMARAṆAM प्र: �रणम्

There is a saying in English, count your blessings and such a saying is necessary since
our tendency is to always count our problems. Not only we do that, we also freely share
with others. Therefore, this advice is required. When we count our blessings, not that
our problems are solved, but the impact of the problems comes down, the intensity
comes down and fades into insignificance too.
But many people say, I would like to count my blessings, but I do not see any blessings
to count at all, I seem to have only problems in life. Where is the question of counting?
Our scriptures say there is at least one blessing worth counting, which is there for all
without exception, that blessing is that we all have a core essential nature that is
wonderful irrespective of our problems, our birth, our conditions of the body. आ� त�म्
ātma tatvam which is ever stable, ever safe, ever free, ever full, ever beautiful, such an
extraordinary core nature. We can call it real nature, higher nature, transcendental
nature which is the greatest blessing we all have worth counting. Most of us cannot
count this blessing as we have not recognized the availability of this blessing.
Therefore, scriptures say first recognize this singular blessing and then count. If only we
count this blessing, all problems in life will become insignificant. Once this happens,मन:
शा��: mana: śānti:is the result of this blessing. This itself is a great result and whatever
else we want to accomplish in our life, we can accomplish with this mental peace. Count
the blessing, enjoy theशा��:śānti: and accomplish anything you want to achieve in life.
To count this blessing, we have to first recognize the blessing. Scriptures prescribe
three sadhanas. First two for recognizing this blessing.श्रवनंमन śravanaṃ, mananam
and third one is to count the blessing. śravanaṃ is the study of scriptures उपिनषद्
upaniṣad which will give us the knowledge of the higher self which is the singular
blessing, by mananam we remove all doubts regarding this fact and make it a
conviction. Through िनिद�ासनम् nididhyāsanam we count this blessing. Our acharyas
have tried their best to help us in the श्रव नंमननंिनिद�ासन śravanaṃ, mananam
nididhyāsanam process. Ādi śankarācāryahas written several works to help us
recognize and count. Count means िनिद�ासनम् nididhyāsanam. Several commentaries,
Ādi Śankarācāryahas written. He has also written works to help us with िनिद�ासनम्
nididhyāsanam. There are many such shlokas, in which I invoke my higher
transcendental self and count that blessing. After िनिद�ासनम् nididhyāsanam, when I
face the problems of life, the problems seem to have become lighter, because of the
attitude that I have developed. This has to be done early morning. Then alone I come
out with a relatively peaceful mind to face the rest of the day. Therefore, it is better done
in the morning. There are several प्र: �रणम् pratahsmarana shloka. Many are on
saguṇa Īśvara. Śiva, Devi, Ganesha. They are saguna dvaita upasanam. There is a rare

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Pratah smaranam remembering the advaita ātma smaranam. 3 shlokas in which he
brings out the entire vedantic teaching. Being िनिद�ासनम् nididhyāsanam shloka, Ādi
śankarācārya assumes the student of this text has done श्रव नंमन śravanaṃ, mananam
and therefore is using it only for recollection. It is only for िनिद�ासनम् nididhyāsanam.
With this introduction I will enter into the text proper.

प्र: �रािम �िद सं �ुरदा�त�ं

स���ुखं परहं सगितं तु रीयम्।

य��जागरसुषु�मवैित िन�ं

त�� िन�लमहं न च भू त स�:॥१॥

prāta: smarāmi hṛdi saṃsphuradātmatatvaṃ
saccitsukhaṃ parahaṃsagatiṃ turīyam|
yatsvapnajāgarasuṣuptamavaiti nityaṃ
tadbrahma niṣkalamahaṃ na ca bhūta saṅgha:||1||

I remember in the morning the Ātma which shines in the heart, which is in the form of
sat, cit, ānandā, which is the goal to be attained by Paramahamsa sanyasis, which is
called the “fourth” because always witnesses the three states of waking, dream and
deep sleep. I am that Brahman which is indivisible and not composed of the five
elements space, air, fire, water and earth.

The meditator or student is invoking his or her essential higher nature, आत्मतत् ātma
tatvam the real I. Ādi Śankarācārya explains the real I. In the Vedānta to reveal the real
I two important principles are used. They are the foundational principles.
1. First principle: I am different from whatever I experience.
2. Second principle: All the experienced attributes belong to the experienced
objects and never to experiencer I the subject.
We can have infinite corollaries out of these two. First one is I am different from
whatever I experience. Whatever I experience is an object and I am the subject. Subject
is different from object and vice versa. We experience this all the time. I experience the
mike. Mike is an object. I’m the subject of experience, experiencing the mike. I am
different from mike. Mike is not me. Eyes experience all the objects. Eyes are different
from the object.
All experienced attributes like this clip has green color, I experience the color and form,
they are experienced attributes and the two attributes belong to the experienced clip
only and do not belong to the experiencer. All experienced attributes belong to
experienced object only. What I am not is explained in the 4th line.
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अह�ूतस�: नभवािम aham bhūta saṅga: na bhavāmi Combination of five elements,
products of the five elements, भौ�तकप्रप bhautika prapancaha. Whole world is bhautika
prapancha, therefore I’m not. This is easy for us to nod our head with. Next is dear
physical body. This physical body—is it bhautikam product of five elements or not?
Earth is there, water, air, fire in the form of temp , space is there. Body is very much
experienced by me and it is पंचभौितकम् panca bhautikam. It is an object of experience.
May you recognize दे ह: नआ�ा���ा�भौितक��घटवत् Dehaha na ātma, dṛṣyatvat
bhautikatvat ghatavat. I’m not the body. One more step futher. Mind is also भत ू सङ्:
bhoota sanghaha. It is also a product of panca bhoota. Only difference is mind is subtle
matter. Both are matter only. Mind is bautikam (more sukshmam) too, mind is an object
of experience. I clearly know the conditions of the mind. Mind also, I am not. I am
abhautika, non-material awaring entity, non-material witnessing entity, सा�ी sākṣī
Chaitanya swaroopaha aham asmi.अहम् आ�त�ं भवािम, न च भूत सङ्ग: भवािम aham
ātmatatvaṃ bhavāmi, na ca bhūta saṅgha: bhavāmi. Im the witnessing consciousness
principle. I witness another event also.
य��जागरसु षु�मवै ित yat svapna jāgara suṣuptam avaiti, I am the consciousness
principle which awares or witnesses three states of experience regularly. Jagrat,
Swapna and sushupti, waking dream and deep sleep state. I’m the सा�ी sākṣī of these
three, अव�थात्रयसा�ीअहम्अ avasthatraya sākShi aham asmi. In waking state, I
operate this physical body, in dream state I do not use this body. I use a different set of
people, objects, (my) body, and even time and space in dream. In sushupti everything is
folded, no people, no objects, no body, no time and space. I witness all these three
avasthas, therefore I am different from all the three bodies.

All the attributes of every experienced object belong to experienced object and not to
experiencer. Time and space location is the attribute of every object. This clip is there
here (spatial location) and at this time. Every object we know has an attribute of spatial
location as well as time wise location also. It has got a date of beginning and a date of
expiry. Every object in the creation has space time location as its attributes. Objects in
waking, dream both have space and time location. Therefore, space time location is an
attribute of every experience, therefore it should belong to all experienced objects, and
does not belong to experiencer subject. I do not have time space location. I the ātma,
am desa kāla atheeta दे शकालअतीत: when jagrat goes away, waking time, waking space
and object’s conditioned by time and space go away. Dream time and space arrive and
go away, I the witness of sleep continue. From that it is clear I am unconditioned by time
and space. When I am not conditioned by space, I’m sat, not constrained by time, I am
anantha:. My nature is consciousness. Therefore, I am सत् sat, अन�: anantaha,
conscious witness �चत ्cit आत्म ātma. Sat cit Ananta ātma aham asmi. Whatever is
limitless is anandaha. Chandogya upaniṣad :यो वै भू मा तत् सु खम ना�े सु खम�� भू मैव सु खम् ;
yo vai bhūmā tat sukhama nālpe sukhamasti bhūmaiva sukham. Limitlessness or
purnatvam is anandaha. Limitedness is always dukham, whenever I miss something, I
feel incomplete. apurnaha. Sat cit anantaha anandaha asmi. Therefore Ādi

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Śankarācārya says sat cit sukham asmi स���ुखं. Nityam qualifies avaiti अवै ित-to
witness. Nityam here means adverb constantly or always witnesses the avasthatrayam.
तरु �यं Turiyam:

I the consciousness have got 2 statuses. 3 relational and one is my own real status. I’m
sitting here, in front of me my father is standing. I get a status son. In front of my
brother, my status is brother. Both these are not absolute status. From my Gurus
standpoint, I am shishya. I am a human being is constant or permanent or non-relational
status. I, the Ātma have 3 relational statuses and one non-relational original status.
Associated with jagrat avastha, I am called Jagrat avasthawan..I am a waker ; jagrat
avasthawan, I. When I go to dream state, I continue to be there as common one, but I
am called dreamer I from standpoint of dream. In deep sleep state, I am sleeper. �वश्,
तैजस, प्र. viśva, taijasa, prājña (in Mandukya upaniṣad). Sopādika swaroopam,
relational nature. From my own standpoint, when I ask Who am I, viswa taijasa are
associated with ahamkara I. I am सा�ी sākShi I. This सा�ी sākShi I , what name can we
give. It should be without any attribute. I am free from all these attributes, I cannot be
named. The fourth one was the name given. Turiyam. I being absolute..non relational I
sākShi caitanyam is called turiyam. This I the ātma tatvam is available hrudi
samsphurat, �िद सं�ुर त् is always available in the heart (mind-as per vedanta) as
sākShi all the time witnessing the external world, bodily condition, mind as well as the
silence of the mind. Vrutti bhāvam ca vrutti abhāvam. Presence and absence of
thoughts.

जाग्र��सुषु��षु �ुटतरा या स��दु�ृ�त

या ब्र�ािदिपपीिलका�तनुषु प्रोता जग�ाि�
सैवाहं न च ��व��ित �ढप्र�ािप य�ा�� चे
चा�ालो�ु स तु ि�जो�ु गु��र�ेषा मनीषा मम ॥१

jāgratsvapnasuṣuptiṣu sphuṭatarā yā samvidujjṛmbhate

yā brahmādipipīlikāntatanuṣu protā jagatsākṣiṇī |
saivāhaṃ na ca dṛśyavastviti dṛḍhaprajñāpi yasyāsti cet
cāṇḍālostu sa tu dvijostu gururityeṣā manīṣā mama ||1

Ādi Śankarācārya says in Manisha Pancakam, samsphurat I’m always shining, self
evidently experienced. Never ask how to experience the sākShi. It is one thing that is
always experienced. Don’t put forth any effort to experience the sākShi, effort is only to
turn you attention towards the ever experienced सा�ी sākṣī. Like the light on the body,
we do not pay attention to the light. It is always experienced. Aim of Vedanta is attention
drawing, not revealing anything new. That ātma tatvam is known as niṣkalam िन�लम्
brahman. Mundakaupaniṣad says:

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िहर�ये परे कोशे , िवरजं ब्र� िन�लम्
त�ु भ्रं �ोितषां �ो:, त�दा�िवदो िवदु :॥

hiraṇmaye pare kośe, virajaṃ brahma niṣkalam|

tacchubhraṃ jyotiṣāṃ jyoti:, tadhyadātmavido vidu:|| mun upa 2.2.11||

The spotless, partless Brahman is in the supreme and the effulgent abode. It is pure. It is
the light of lights. Knowers of the Ātma know that (Brahman)

I am the ātma tatvam which is ever experienced, division less, which is infinite, different
from the body mind, is the witness of all avasthās, is sat chit ananta ananda, called the
fourth, that Ātma is my higher nature. I want to count this blessing in the morning प्र:
�रािम prāta: smarāmi.

Class 2

Ādi Śankarācārya pointed out that Ātma is the सा�ी sākṣīcaitanyam, the witnesss
consciousness, which is always available in the mind as avasthatraya सा�ी sākṣī, the
experiencer of the three states. Referred as turiyam, called waker dreamer sleeper from
each of these states’ stand point. This Ātma is niṣkalam brahman.

We have to note that when we say सा�ी sākṣī caitanyam, we may develop a
misconception that each of us has a सा�ी sākṣī caitanyam and that Ātmas are many.
This is called सा�ीब�� भ्रा sākṣībahutva bhranti. Word niṣkalam borrowed from
Mundaka upaniṣad negates this. Consciousness is not available for division, therefore
there is no question of plurality of consciousness. It seems to be divided in living beings.
Like enclosed space in different containers seem to be different. Akasas are seemingly
plural, सा�ी sākṣī seems to be many but it is only one.

Word niṣkalam removes another misconception. Many people think jivātma is micro
consciousness and paramātma is macro consciousness, we are all sparks of
consciousness, is another misconception. By using the term niṣkalam Ādi Śankarācārya
says there is no part whole relationship. I have got a small body Bhagawan has a huge
body, chaitanya dṛṣtya part whole relationship is not possible.
“Nakasasya ghatakasa: vikara avayavau yatha, naivātmanasadagneyha vikaravayavau
tatha” .In Mandukya karika, Gaudapādacārya says just as pot space cannot be treated
as a part of total space, because space cannot have part whole division, consciousness
too cannot have part whole relationship, therefore niṣkalam. त�� Brahman term is used
to show Ātma the tvam pada lakshyartha and brahman tad pada lakshyartha, Ātma the
jivātma and ātma the paramātma, both are one and the same. Mahavakyam is also

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brought in. Niṣkalam brahman, aham pratah smarami to count the blessing we are
remembering this swaroopam.

परहं सगितं Paramahamsa gatim refers to a sanyasi. Gatihi is goal. Therefore goal of
sanyasi. They are divided into several groups in our tradition, based on type of sanyasa,
dress, danda, presense or absence of sacred thread. Sanyasis are divided into
kuteechaka bahudaka hamsa etc. Paramahansa is a type of sanyasi. For them turiya
ātma or moksha is the goal. Based on desire for ātma, entire humanity can be classified
into 4 groups
1) amumukshuhu that group that does not have desire for moksha
2) manda mumukshuhu that group for which moksha is one of the goals among the list
of countless goals. Somewhere Moksha is also there. To be pursued when I’m good for
nothing else not wanted by anybody.
3)madhyama mumukshu: it occupies the top position in the list. 1st goal, after moksha,
many things are there. We elevate them as madhyama mumukshu.
4) fourth group is that which lists moksha as the only goal, not one of the goals, but the
only goal of life. Such a person is uttama or teevra mumukshu. Such a teevra
mumukshu is called paramahamsa sanyasi. He has left all other pursuits in life. He
spends rest of the life on this. For him, Ātma is the only goal, Paramahamsa gatihi.
Turning away from all other pursuits.
For Sanskrit students: this verse creates problem from anvayam angle.
Avyaya:

1) यत् आ�त�ं ��जागरसु षु�ं िन�ं अवै ित

यत् आ�त�ं िन�लं ब्र� अ
तत् �िद सं�ुरात् आ� त�ं
तत् िचत् सु खं परमहं सगितं तु रीयं अहं प्र: �रािम।
2) तत् अहम् अ��।
3) भूत स�: अहं न अ��।

1) yat ātmatatvaṃ svapnajāgarasuṣuptaṃ nityaṃ avaiti

yat ātmatatvaṃ niṣkalaṃ brahma asti
tat hṛdi saṃsphurāt ātma tatvaṃ
tat cit sukhaṃ paramahaṃsagatiṃ turīyaṃ ahaṃ prāta: smarāmi|

2) tat aham asmi|

3) bhūta saṅga: ahaṃ na asmi|

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Tat aham asmi is very significant. When I say I am meditating upon turiya ātma,
brahman, सा�ी sākṣī caitanyam when I say I remember, there is a problem. I think ātma
tatvam is an object to be remembered by me the subject. Therefore first I say I meditate
upon Ātma then I say I meditate upon that ātma as myself, I am says sat cit sukham
asmi स���ुखं.I am turiyam, I am सा�ी sākṣī caitanyam . Abeda dhyanam, it is non-dual
meditation.
I’m going to do verse 3 now for convenience of teaching.

प्रातन�मािम त: परमक�वण�
पूण� सनातनपदं पु�षो�मा�म्।
य��ि�दं जगदशेषमशेषमूत�
र�ां भुज�म इव प्रितभािसतं व3||

prātarnamāmitamasa: paramarkavarṇaṃ
pūrṇaṃsanātanapadaṃpuruṣottamākhyam|
yasminnidaṃjagadaśeṣamaśeṣamūrtau
rajjvāṃbhujaṅgamaivapratibhāsitaṃvai||

I offer my namaskarams or salutations to that brahma ātma tatvam, who is known as

the supreme Puruṣha, who is beyond the darkness of ignorance, who is brilliant like the
sun, who is everything and on whom the entire universe appears, just as a rope
appears as a snake.
Aham prataha namami
I offer my namaskarams or salutations to that brahmaātma tatvam, only in the form of
Aikya smaranam. In sad darsanam, Ramana Maharishi says brahma smaranam is
brahma nishtaa. By remembering my oneness with brahman, I do not stand separate
from brahman, I offer namaskara in the form of ātma nivedanam. Dissolving the very
bhakta is the ultimate form of bhakti. Aham prataha brahmātma tatvam namami
प्रातन�मा. In first verse brahman and Ātma are equated.

तमस: परं T tamas means agnyaanam or ignorance or darkness. Param means that which
is beyond. In the context of Vedanta, beyond does not indicate spatially being away or
beyond. No spatial remoteness here. In Vedanta, Ātma is beyond means unaffected,
aliptam, asaktam, aparshtam untouched by anything. Asanghatvam is indicated by
paratvam. Ātmathe consciousness is unaffected by ignorance, it cannot be totally
covered by ignorance. Suppose Ātma is totally covered by ignorance, it will mean
consciousness is totally covered by ignorance. You cannot be conscious of the
ignorance itself. You cover the bulb with a very very thick cloth. Therefore, bulb

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becomes invisible, there is pitch darkness. Not only the cloth covers light, but cloth also
will not be known, very existence of cloth will not be illumined. When you go to the dark
room, you will not know there is a cloth. If ignorance covers consciousness totally, very
existence of ignorance itself will not be known. Therefore, ignorance cannot cover
consciousness totally. Therefore, तमस: परं T tamasaha param Consciousness is
unaffected by ignorance and that which illumines the ignorance itself. When I say I don’t
know something, I know I don’t know something. Example: A student does not know
physics but he knows he does not know physics that’s why he is attending physics
class. Two conditions are required. A) He should not know physics. B) he should know
that he does not know physics. Physics teacher knows physics and he knows he knows
physics. If he doesn’t know he knows physics he cannot become a physics teacher.
Tamasaha param, Ātma is called that that illumines ignorance.

अक�वण� arka varnam it is self effulgent, self proven like the sooryaha (unlike chandraha)
which has Swaroopa prakasa. This Adi Sankaracharya borrows from Puruṣasuktam.

वेदाहमेतम् पु�षम् महा�म्

आिद� वण�म् तमसः पर�ात् ।

vedāhametam puruṣam mahāntam

āditya varṇam tamasaḥ parastāt |
This great Puruṣa, brilliant as the sun, whois beyond all darkness.

Ātma has got caitanyam of its own, body has chetanam borrowed from Ātma. Poornam
पूण�. that which is ever full and complete, does not need anything to make itself
complete. Emotional incompleteness, intellectual incompleteness causes the
apurnatvam and anything we achieve, apurnatvam will never go.Purnatvam comes only
one way, I have to claim that purnatvam is my nature, apurnatvam is an assumption, I
have to arrive at this through enquiry. Struggle to get rid of apurnatvam goes only by
knowing aham purnaātma.
Sanatana सनातन only this goal is eternal. All other material goals are anityam.

अ�व�ु फलम् तेशाम् त�व��मेधसाम् ।

दे वा�े वयजो या�� म��ा या�� मामिप ॥ ७.२३||

antavattu phalam teshaam tadbhavatyalpamedhasaam |

devaandevayajo yaanti madbhaktaa yaanti maamapi || 23 ||

Krishna says in Gita 7.23 you can get any goal in life, but other than Ātma, every other
goal is perishable. Ātma padam alone is sanatanam, nitya padam or goal.. This Ātma is
known by a special name in 15th chapter called purushottama:. There three puruṣas
talked about, kshara puruṣaha �र पु �ष: ,, akshara puruṣaha अ�र पु �ष: and uttama
puruṣaha उ�मपु �ष:. Vyakta jada prapancha is kshara prapancha, manifest matter, this
matter is available during shrushti, experienced world. Even the body is chemical

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bundle. At the time of pralaya, whole matter will go back to unmanifest condition.
Unmanifest matter. In next shrushti, again that unmanifest matter avyakta jada
prapancha (akshara puruṣa) becomes manifest (shara puruṣa). No actual creation or
destruction.

�ािवमौ पु�षौ लोके �र�ा�र एव च |

�र: सवा�िण भू तािन कूट�थोऽ�र उ�ते || १५.१६||

dvāvimau puruṣau loke kṣaraścākṣara eva ca |

kṣara: sarvāṇi bhūtāni kūṭastho:'kṣara ucyate || 15.16||

उ�म: पु�ष��: परमा�े�ुदा�त: |

यो लोकत्रयमािव� िबभ���य ई: || १५-१७||

uttama: puruṣastvanya: paramātmetyudāhṛta: |

yo lokatrayamāviśya bibhartyavyaya īśvara: || 15-17||

Other than these two fold matter the third entity is the सा�ी sākṣīcaitanyam that does
not undergo any change at all, time can act on matter but can never act upon
Chaitanya, I the consciousness principle. Even in the three avasthas, only world arrives
and departs, I am the agamapayi सा�ी sākṣī constant, this non-material consciousness
is uttama puruṣa reversed as purushottama. Vyakta avyakta prapancha vilakshana
Nirguna caitanyam is purushottama.

Next big jump,

य��ि�दं जगदशेषमशेषमूत�
र�ां भुज�म इव प्रितभािसतं व

yasminnidaṃjagadaśeṣamaśeṣamūrtau
rajjvāṃbhujaṅgamaivapratibhāsitaṃvai||

We have talked about सा�ी sākṣī caitanyam and entire world is anātma, body, mind
thoughts inclusive. Whatever I experience is anātma. I the experiencer am sākṣī
caitanyam. Even now we are in dvaitam or duality. We ourselves have divided into ātma
and anātma, dṛk dṛṣya vivekaha. We have indirectly accepted that there are two things,
our journey is not over. Because duality means division, division means space, space
means time, time means mortality, mortality means fear. Mortally afraid is an
expression used. Therefore, as long as there are two, there is fear. Ātma anātma
duality has to be resolved. One has to swallow the other. Between Ātma and Anātma
which one should be resolved into what. In materialistic science they resolve
consciousness into Matter. They say before life came, matter was there. And after all

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destruction, matter will remain. This is called materialism. Reverse is Vedanta. Matter
has to swallowed by Ātma caitanyam.

Kaivalya upaniṣad says..

म�ेव सकलं जातं, मिय सव� प्रिति�तम

मिय सव� लयं याित, तद् ब्र�ा�यम�हम१९॥

mayyeva sakalaṃ jātaṃ, mayi sarvam pratiṣṭhitam,

mayi sarvaṃ layaṃ yāti, tad brahmādvayaṃ asmyaham॥ 19॥

Everything is born in Me alone, everything is based on Me alone; everything resolves into Me

alone. I am that nondual Brahman.

Caitanyam alone was, is and will be. Upaniṣad says, Ātma the caitanyam is
Kāraṇamcause, anātma the material universe is the kaaryam effect.
Taittirya upaniṣad speaks about creation.

त�ा�ा एत�ादा�न आकाश: स�ूत:।आकाशा�ायु :।वायोरि�:। अ�ेराप:। अ�: पृ िथवी।.

tasmādvā etasmādātmana āakāśa: sambhūta:| ākāśādvāyu:|vāyoragni:| agnerāpa:|

adbhya: pṛthivī |......

Whole material universe has come out of Ātma. Once you understand consciousness
as cause and matter as effect, then we can say effect does not exist independent of the
cause. Ornaments do not exist separate from gold. Furniture do not exist separate from
the wood. Any product does not exist separate from cause. Product is cause with
different names and forms. The entire world is nama rupa only. Briha upa defines
universe as names forms and function, Ātma is the only substance. Idam..yasmin
pratibhasitam; this whole universe appears upon this Ātma with different names and
forms. There is no thing called universe. Rope snake example given here. Mistaken
rope is snake, mistaken brahman is universe. Brahman becomes the adhishtaanam, the
only reality. You cannot count two. Brahman and world. Sarvam brahmamayam jagat.

Class 3

The vedantic teaching is always presented in 2 stages. First dṛk dṛṣya viveka �क् �� is
done, Ātma dṛk, experiencer the chetana tatvam. Dṛṣya the object of experience.
Through dṛk dṛṣya viveka, whole creation is divided into chetana achetana vibhaaga.
World comes under achetana section, body also comes under achetana vibhaga, the
jada vibhaaga inclusive of mind. Vibhaga means division. In this first stage we come to
duality we come to two divisions. Ātma and anātma. In second stage relationship

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between ātma and anātma is changed to karya karana sambanda from dṛk dṛṣya
sambandha. We are adding a new relationship not replacing. Dṛk is kāraṇam dṛṣya is
kāryam, we arrive at this using upaniṣadic teaching. Modern science is nowhere near
this. They have not even understood consciousness, they do not know even the
category in which it must be studied. Therefore, only from Vedanta we come to know
that consciousness is karana tatvam and matter is karya tatvam. Kāraṇam is substance,
kāryams are names and forms. Like gold and ornament. Therefore, entire experienced
universe is an object, it is a kāryam, whole world is nama and rupa. Substance is I the
observer, only substance in the creation. This nama rupa prapancha is dependent on
me. 3 examples for karya karana sambandha.

In chandogya upaniṣad. Yatha ekena..

यथासो�ैकेनलोहमिणनासव� लोहमयंिव�ात�ा�ाचार�णं िवकारोनामधेयंलोहिम�े वस�ं ||६.१.५||

yathāsomyaikenalohamaṇināsarvaṃlohamayaṃvijñātasyādvācārambhaṇaṃvikāronām
adheyaṃlohamityevasatyaṃ ||6.1.5||

One more example is given, rope snake example. Rope is substance , snake is for
nama rupa depending on rope for its existence. Example. Adi Sankaracharya therefore
says just as namarupa snake appears upon the rope without having its own
independent existence and therefore it cannot be counted. It is mithya, this world is
compared to frightening snake (when what news will come, mind is always frightened)
the frightening world appears pratibhasitam on the ātma called ashesha moortihi (sarva
adhistaanam is final meaning) saptami bahuvreehi compound asheshaha moortayaha
roopani yasmin saha ashesha moortihi. That upon which all forms and names appear or
super imposed, that support or aadhaaram Ātma. Entire acetana prapancha is name
and form and is non-substantial and therefore cannot be counted as a second thing.
You cannot say world and I, world cannot be counted. Only I can be counted. I alone
am. So bibhet, tasmat ekaki bhibeti…bri upa there is fear from second, when I know
there is no second thing why should I be frightened. Tam ātmanam aham prataha
namami.

Avyaya: र�ां भु ज�म: इव य��न् अशे ष मूत� इदं अशे षं जगत् प्रितभािसतं वै तं त: परं अक�ण� पू ण�
सनातनपदं पु �षो�मा�म् अहम् नमािम

rajjvāṃ bhujaṅgama: iva yasmin aśeṣa mūrtau idaṃ aśeṣaṃ jagat pratibhāsitaṃ vai
taṃ tamasa: paraṃ arkarṇaṃ pūrṇaṃ sanātanapadaṃ puruṣottamākhyam aham
namāmi

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With this Sankaracharya has established advaita. In Vedanta we start with three; Then
we make into one.
• jiva jagat Iswara. Jivātma anātma paramātma.
• Jivātma and paramātma are equated through aikyam, through ekātma. Now 2
Ātma, anātma.
• Then we say Anātma is only nāma rupa, then say it is experienceable but not
countable. Only ekātma is left.

Advaita siddhi in first and third verse. Jivātma paramātma aikyam, then anātma
negation in verse 3.

What is verse 2’s purpose?

प्रातभ�जािम मनसां वचसामग�

वाचो िवभा�� िन�खला यदनु ग्रहेण
य�ेितनेितवचनै िन�गमा अवोचन्
तं दे वदे वमजम�ु तमा�र�म्॥२॥

prātarbhajāmi manasāṃ vacasāmagamyaṃ

vāco vibhānti nikhilā yadanugraheṇa|
yam neti neti vacanairnigamā avocan
taṃ devadevamajamacyutamāhuragriyam||2||

I worship in the morning, that supremely effulgent brahma ātma tatvam who is spoken of
(in the vedas) as unborn, changeless and the highest, who is inaccessible to the mind
and whom words cannot directly describe, but by whose blessing the faculty of speech
functions and who is described in the Upanisads by the words ‘not this’ ‘not this’.

Verse 2 is dealing with knowledge of advaita and means of this knowledge. Prameya
vicara is over. Pramaana vicara. How do we know this fact? How do we realise this
Ātma? Ātma is not an object of knowledge, it s not available for objectification through
any instrument of knowledge. We have got several instruments to know, written and
spoken words are instruments, every instrument of knowledge is pramaanam. There are
6 pramaanams in Vedanta shastra here represented by manas (mind) and vachasam
(spoken words) agamyam, for the mind and words, Ātma is unreachable, not
accessible. It is never an object of knowledge or object of experience, the very question
is based on the fundamental mistake that we can experience Ātma sometime in the
future. Ātma is not experienceable as an object through any specific experience
happening at any time. If ātma cannot be experienced as an object, how do you know
Ātma exists? What can never be experienced is always non-existent? Yat yat
apremayam, tat tat asat is our experience. What’s the proof for its existence? It is not
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experienced as a specific object of experience, but it is ever experienced as a subject I
in and through all the specific experiences.

In दि�णामूित� �ोत्र, dakṣiṇāmūrti strotram,

बा�ािद�िप जाग्रदािदषु तथा सवा��व�था�ि

�ावृ�ा�नुवत�मानमहिम��ः �ुर�ं सदा ।

bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi

vyāvṛttāsvanuvartamānamahamityantaḥ sphurantaṃ sadā |

When the object 1 is experienced , it is a specific experience. I say I am experiencing

this object 1. I refers to ths. Second object clock I experience. It is a specific experience.
I experience is here in the second experience too. Object experiences are specific
experiences, go one after the other. I is common. I am experiencing. Subjective
experience is permanent non-specific experiences as I am I am which continues as a
thread in and through arriving and departing specific impermanent objective
experiences. Aham asmi aham asmi. You never ask for proof if you were there
throughout the day, jagrat Swapna sushiptau. Ātma is ever experienced, therefore
never try for ātma experience to happen at a specific time. Ādi Śankarācārya says Ātma
is self evident. In fact, because of existence of the subject alone, existence of the
object is proved.

Nikhilaha vachaha vibhanti, िन�खला वाचो िवभा�� all the words are experienced, thoughts,
objects are experienced because of the ever experienced subject alone objects are
experienceable. The eyes are seeing all of you. Eyes do not see the eyes themselves.
Suppose somebody wants proof for their eyes because it is not seen. Eyes are never
seen but eyes require proof as everything is seen because of the non-seen eyes, every
seeing is the proof for the non-seen eyes. Every experience is the proof for the non-
experienced ever evident subject aham Chaitanya ātma.Yasya ātmana anugrahena
Because of subject Ātma alone everything is objectified. Subject is never subject to
objectification.
Then comes fundamental question, if you say Ātma is ever experienced. Sa
nityopalabdi swaroopaha ātma. Hastamalaka as a boy was presented as a dumb or
foolish person. Ādi Śankarācārya asked, “who are you”? Answer was in the form of ten
verse of hastamalakiyam. Sankaracharya had to write a commentary. 4th line Sa
nityopalabdi swaroopaha ātma. I’m the ever experienced Ātma, Why should I work for
ātma anubhava? That’s the fundamental delusion. Why should upaniṣads talk of Ātma
vidya. Tarati shokam Ātmavit (Chandogya.Upaniṣad. 7.1.3) The knower of the self
(ātmavit), crosses (tarati), sorrow (shokam). Sanatkumara teaches Narada. If I have
ātma anubhava why am I studying sastras. In upadesa sahasri 18th chapter, we are not
studying the scriptures to know the Ātma, our problem is we have got certain
misconceptions regarding the ever evident Ātma, I the consciousness principle.
Misconception is born because of forgetting the second law introduced in class 1.

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 “All the experienced attributes belong to the experienced objects and never to
experiencer I the subject.” All the experienced attributes are not mine. All physical
features, age, height, weight all are physical attributes. They are experienced features
belonging to physical body. I, the experiencer subject do not have height weight or age.
I’m nirākāraha. Guru becomes Guru (heavy) because of eating bhiksha. We say I’m fat,
lean etc. Attributes of the object are thrown on subject. Vedanta asks us to negate the
attributes. After I am, whatever we say does not belong to me. ने ित ने ित वचनै िन� गमा
अवोचन्, Avochan is the word. 4th line is tam. Upaniṣad reveals the freedom from
attributes. Ātma need not be revealed. Dull heavy intelligent old, remove all the
attributes.

न मे �े ष रागौ न मे लोभ मोहौ

मदो नैव मे नै व मा�य� भाव:
न धम� न चाथ� न कामो न मो�:
िचदान� �प िशवोहम् िशवोहम्

na me dveṣa rāgau na me lobha mohau

mado naiva me naiva mātsarya bhāva:
na dharmo na cārtho na kāmo na mokṣa:
cidānanda rūpa śivoham śivoham

Na dharmo ….whenever I experience an emotion, never say I am emotional. Vedanta is

to negate the attributes from the ever experienced I including limitation and samsara. I
am, I is cit and am is sat. word brahman is not for adding another attribute but
represents attributelessness. Like empty vessel to reveal emptiness or absence of
anything. Aham brahmasmi means I am free from attributes. Brihadranyaka Upanisad
yam neti neti vacanair nigamā means any attribute you talk about you know, belongs to
an object (known mind), I the knower am free from attributes. Tam That Ātma I meditate
upon bhajami . Known as deva devam, light of lights, illuminator of all illuminators, light
makes other things known. Ātma makes the light known, light of the light,
consciousness is called light of lights. Jyotisham jyotihi. Ajam achyutam, janma rahitam,
it is a known attribute belonging to the physical body, acyutam means marana rahitam,
agryam means Kāraṇam or adhishtaanam.

Avyaya: यं िनगमा: नेित नेित वचनै: अवोचन् यद् अनु ग्रहेण िन�ख: वाच: िवभा�� तं मनसां वचसां
अग�ं अहम् प्र: भजािम।तं आ�ानं दे वं अजं अ�ु तं अ�म् िनगमा: आ�:।
yaṃ nigamā: neti neti vacanai: avocan yad anugraheṇa nikhilā: vāca: vibhānti taṃ
manasāṃ vacasāṃ agamyaṃ aham prāta: bhajāmi| taṃ ātmānaṃ devaṃ ajaṃ
acyutaṃ agryam nigamā: āhu:|

I meditate upon the Ātma which is non-dual.

I meditate upon the Ātma which is ever experienced as I am

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I meditate upon the Ātma which is devoid of all attributes including samsara
I am ever free ātma, nitya mukta.

�ोकत्रयिमदं पु�ं लोकत्रयिवभूषण

प्र: काले पठ् ��ु स ग�े �रमं पदम्॥

ślokatrayamidaṃ puṇyaṃ lokatrayavibhūṣaṇam|

prāta: kāle paṭhdhyastu sa gacchetparamaṃ padam||
The above 3 verses are sacred verses because they are dealing with sacred Ātma they
are borrowed from the sacred vedās. Greatest ornament in all 3 worlds dealing in ātma
vidya, vidya is the greatest ornament in the form of knowledge. Morning time is ideal for
nididhyāsanaṃ. Suppose a person reads this in the morning, day to day problems will
become insignificant, he/she will attain moksha. Even if he reads it is enough, meaning
is not insisted. Even pārayanam is beneficial.

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