Tattva Bodha
(Knowledge of Truth)
An  Eighth  Century  text  by  Shankaracharya  
 
 
1. Introduction  
Desire  
The  Irony  of  Desire  and  Action  
Cause  and  Effect  
Accomplishment  of  the  Accomplished  
 
2. Vedanta  
The  Tenth  Man  
The  Teaching,  the  Teacher  and  the  Taught  
Knowledge  
 
         3.  The  Text  
A.  Qualifications    
Discrimination    
Dispassion    
Control  of  mind  and  the  senses  
Strict  observance  of  one’s  duty    
    Forbearance    
Faith    
Single  Pointedness  of  Mind    
Burning  desire  for  liberation  
B.  Enquiry  into  the  Self  
The  Self  
The  Individual  
The  Gross  Body  
The  Subtle  Body  
The  Mind  
The  Causal  Body  
The  Experience  of  Bliss  
      The  Five  Sheaths  
      The  Three  States    
 C.  The  Self    
D.  The  Universe  
  Maya  
               Who  is  God?  
               Creation  
    The  Elements  
E. The  Self  realized  Person  
G.      Karma  
 
Introduction  
 
Vedanta   refers   to   the   texts   at   the   end   of   each   Veda   whose   subject   is   Self  
knowledge.  When  you  acquire  Self  knowledge  you  no  longer  have  a  doubt  about  
the  nature  of  reality.    It  is  the  desire  of  all  people  to  be  free  of  limitation  and  only  
by  understanding  that  one  is  the  Self  can  this  desire  be  realized.    
Because  the  mantras  that  make  up  the  Upanishads  are  cryptic  they  need  to  
be  explained.  A  long  time  ago  a  great  sage,  Badarayana,  commented  on  them  and  
his  commentaries  are  also  considered  source  material.    Although  there  is  no  need  
for  additional  source  material  people  continue  to  realize  Truth  and  feel  inclined  to  
speak   about   it.     Words   that   appear   later   cannot   be   legitimized   unless   they   do   not  
contradict   the   fundamental   premise   of   the   Upanishads.     What   is   that   premise?    
That  this  is  a  non-­‐dual  reality  and  therefore  there  is  only  one  Self.    In  the  Eighth  
Century   the   most   important   ‘modern’   link   in   the   Vedic   tradition,   Sri   Adi  
Shankaracharya,  appeared  and  wrote  several  important  texts  about  the  Self.    He  
did   not   deviate   from   the   ideas   in   the   Upanishads   but   presented   them   with  
exceptional   clarity.     Tattva   Bodha   was   written   by   Shankaracharya   and   is  
considered  the  definitive  introductory  text  for  the  study  of  Self.      
Why  should  the  teachings  of  Vedanta  be  trusted?    Because  they  are  not  the  
philosophy  of  an  individual  nor  are  they  the  contentions  of  a  particular  religion  or  
a   philosophical   school   of   thought.     Although   they   appeared   in   India,   there   is  
nothing   ‘Indian’   about   them.     They   are   revealed   truth.     Revealed   truth   by  
definition  is  not  authored  by  people  nor  does  it  belong  to  any  particular  religion.    
It  comes  directly  from  the  Self.    During  revelation  the  individual's  prejudices  and  
personal   views   are   suspended   because   he   or   she   is   'ecstatic'...outside   the   small  
self.     Even   then   the   words   that   are   used   to   convey   the   sense   of   the   truth   must   be  
verified  by  many  others  over  a  long  time  before  they  can  be  accepted.      
Revealed   truth   usually   needs   additional   revelation   because   the   people   who  
hear  it  tend  to  interpret  it  according  to  their  own  tastes.  The  notion  that  there  is  a  
‘my  truth'  is  and  a  ‘your  truth’  does  not  wash  in  the  Vedanta  world.  The  Self  is  one  
and  the  knowledge  of  it  can  only  be  one.    Is  it  possible  to  simply  read  these  texts  
and  come  away  enlightened?    It  may  be  possible  but  it  is  unlikely  because  truth,  
like   anything   else,   is   only   as   good   as   one’s   understanding   of   it.     Therefore   the  
teaching   tradition   of   Vedanta   has   evolved.     It   requires   a   mature   qualified   mind  
seeking  to  know  and  a  teacher  established  in  non-­‐duality  who  can  skillfully  wield  
the  means  of  knowledge.    It  is  hoped  that  if  your  study  of  Tattva  Bodha  awakens  a  
desire   to   realize   the   Self   you   will   approach   someone   established   in   non-­‐duality  
and  request  teaching.    
 
Desire  
 
Physical  and  biological  needs  are  natural;  they  are  built  into  the  body  and  
shared   by   all   members   of   the   human   species.     Others   needs,   however,   are  
cultivated   on   the   basis   predetermined   ideas   that   arise   from   experience.     The  
tendency  of  a  dog  to  go  towards  a  man  holding  a  bone  is  a  cultivated  instinct.    It  
has  previously  been  fed  by  hand  and  remembers  that  the  experience  of  chewing  a  
bone   is   attractive.     If   its   owner   appears   holding   a   stick   it   runs   away,   having  
developed  an  aversion  to  beatings  based  on  past  experience.      
In  addition  to  the  instinctual  choices  which  we  share  with  animals  humans  
have   the   ability   to   think.     This   allows   them   to   consciously   choose   between  
alternatives:  good  and  bad,  pleasure  and  pain,  right  and  wrong,  etc.    The  ability  to  
discriminate   makes   another   powerful   psychic   fact   possible:   the   desire   to   seek  
improvement  and  betterment.        
Human   beings   are   a   work   in   progress.     Not   only   are   they   imperfect   and  
incomplete   but,   unlike   animals,   they   are   aware   of   it.     This   innate   sense   of  
incompleteness  gives  rise  to  a  strong  urge  to  seek  completeness  and  wholeness.    
This   urge   in   turn   appears   as   the   desire   to   be   better   or   different   from   what   one  
presently   is   and   can   be   as   important   to   them,   sometimes   more   important,   than  
their  instincts  and  natural  bodily  urges.          
 
The  Irony  of  Desire  and  Action  
 
Common   sense   observation   shows   that   attempts   to   fulfill   desires   do   not  
permanently  remove  desire.    On  the  contrary  the  more  one  satisfies  one’s  desires,  
the   more   desires   appear.     In   spite   of   romantic   notions   fostered   by   the   culture  
about   its   desirability,   desire   is   a   big   problem   for   human   beings.     It   is   an  
uncomfortable  and  often  intensely  painful  state  of  mind  that  continually  cries  to  
be  removed.  
 The  natural  response  when  one  feels  the  itching  of  desire  or  the  aversion  of  
fear   is   to   do   something.     When   I   pursue   the   object   of   my   desire   I   believe   that   the  
attainment   of   the   object   will   remove   the   desire   and   give   me   peace   of   mind.     It   so  
happens  that  this  does  happen.    But  alas,  the  sense  of  satisfaction  and  relief  felt  is  
only  temporary.    And  to  make  matters  worse  the  attainment  of  the  desired  object  
actually  reinforces  the  original  desire.    So  instead  of  ending  up  free  of  desire  when  
I  act,  which  was  my  intention,  I  ultimately  end  up  with  more  desire.  
Another   way   to   formulate   this   problem   is   to   say   that   human   beings   are  
continually   motivated   to   remove   an   innate   but   unnatural   sense   of   limitation.    
Therefore   they   strive   to   feel   limitless   and   free.     For   example,   who   doesn’t   feel  
limited  by  lack  of  money,  time,  power,  or  love?    The  thousands  of  things  offered  
by  the  culture  all  promise  in  some  way  to  remove  a  perceived  sense  of  limitation  
and   lack.     But   whether   we   see   the   problem   as   a   quest   for   completeness   or   a  
search  for  limitlessness  why,  in  spite  of  the  ready  availability  of  material  objects,  
self  improvement  programs  and  therapies  both  religious  and  secular,  does  every  
attempt  to  become  pure  and  perfect,  limitless  and  complete  fail?    
 
Cause  and  Effect  
 
Because  the  desire  to  be  complete  can  only  be  satisfied  if  it  is  possible  to  
achieve  completeness.    Unfortunately  completeness  cannot  be  achieved  because  
of   the   law   of   cause   and   effect.     Completeness/limitlessness/perfection   could   only  
be   achieved   if   it   were   possible   to   make   an   effort   that   would   bring   an   unlimited  
result.     But   actions,   which   are   always   performed   by   finite   entities,   only   produce  
limited   results.     Even   the   sum   of   tens   of   thousands   of   limited   actions   does   not  
equal  limitlessness.    Thousandaires  become  millionaires  and  millionaires  become  
billionaires   and   billionaires   still   strive   more.     Sadly,   one   is   as   far   from   infinite  
wealth   with   one   dollar   as   one   is   with   a   trillion.     With   reference   to   the   state   of  
limitless   bliss,   ten   thousand   moments   of   emotional   satisfaction   are   exactly   the  
same  as  one  moment.    Even  in  the  realm  of  knowledge,  the  more  one  knows  the  
more  one  becomes  aware  of  what  is  unknown.    In  spite  of  his  great  mathematical  
knowledge  Einstein  was  ignorant  of  many  other  things.        
What   to   do?     Understanding   the   limitations   of   action   some   conclude   that  
the   way   to   completeness   is   to   go   limp,   drop   out   and   do   nothing.     But   it   is  
impossible   not   to   act.     Even   non-­‐performance   of   certain   activities   produces  
consequences.     For   instance,   I   don’t   pay   my   taxes   and   I   end   up   in   trouble.     If   I  
don’t  brush  my  teeth  they  rot  and  fall  out.      Furthermore,  like  all  desire-­‐prompted  
activities  non-­‐doing  does  not  reduce  craving  so  a  person  who  is  not  pursuing  his  
or   her   desires   is   as   emotionally   discontented   as   someone   who   is.     At   the   same  
time  simple  observation  leads  to  the  conclusion  that  in  spite  of  appearances  this  
is   a   purposeful   creation   and   that   things   here   follow   certain   well   known   laws.    
Everything  we  do  depends  on  this  fact.    If  water  one  day  decided  to  be  dry  and  ice  
to  be  hot  the  whole  cosmos  would  stop  working.    Because  the  desire  to  be  whole    
and  complete,  like  other  desires,  occurs  in  a  purposeful  creation  it  must  serve  a  
purpose.    If  this  is  true  then  there  is  a  way  to  satisfy  it.    Vedanta  is  such  a  way.    
But  it  accomplishes  completion  an  unexpected  way.          
 
Accomplishment  of  the  Accomplished  
 
Every  act  is  performed  to  accomplish  something.    Three  factors  are  involved  
in   the   process:   what   you   want   to   be   accomplished,   the   means   employed   to  
accomplish   it   and   the   person   who   wants   the   accomplishment.     By   appropriate,  
timely  and  adequate  effort  anything  that  is  unaccomplished  can  be  accomplished.    
However,   no   effort   or   action   is   required   to   accomplish   that   which   is   already  
accomplished.    One  day  a  man  asked  God  to  give  him  a  head  on  his  shoulders  and  
the  Lord  was  flummoxed.    “I  may  be  omnipotent  but  I  cannot  grant  your  request,”  
He   said,   “I   can   give   you   a   bigger   head,   a   smaller   head.     I   can   twist   it   up   like   a  
pretzel   or   spread   it   out   like   a   pizza   but   I   cannot   give   you   a   head   on   your  
shoulders.”    “Why  not?”  the  man  asked.    “Because,  dummy,  you  already  have  a  
head  on  your  shoulders.”    
Completeness-­‐perfection-­‐limitlessness-­‐freedom   falls   into   the   category   of  
the  ‘already  accomplished’  and  no  action  or  effort  is  required  to  accomplish  it.      
 
VEDANTA  
 
The  Tenth  Man  
 
A  group  of  ten  men  were  on  a  trip  in  the  country.    They  came  to  a  river  that  
needed  to  be  forded.    To  make  sure  they  were  all  present  and  accounted  for  after  
they  crossed  the  leader  lined  them  up  and  counted…but  the  count  revealed  only  
nine.     They   became   distressed   and  searched   high   and   low   for   the   missing   person.    
When   their   efforts   did   not   produce   the   tenth   man   then   fell   into   a   deep  
depression.     At   this   time   an   old   man   approached   and   seeing   their   distress  
inquired   as   to   its   cause.     The   leader   explained   the   situation   and   the   old   man  
smiled.     “Line   up   with   the   rest,’   he   said   to   the   leader.     Then   the   old   man   counted.    
‘Eight,   nine,   ten!”   he   said   pointing   to   the   leader…who   had   forgotten   to   include  
himself.              
 No  action  produced  the  missing  person.    He  was  produced  when  the  leader  
realized  he  failed  to  include  himself  in  the  count.    In  fact  he  was  only  searching  for  
himself…all   the   while   believing   he   was   looking   for   someone   else.     Vedanta   says  
freedom-­‐perfection-­‐wholeness-­‐limitlessness  is  already    
accomplished.     It   unequivocally   states   (and   epiphanies   confirm   it)   that   we   are  
whole  and  complete  by  nature  and  that  no  action  on  our  or  on  the  part  of  anyone  
else,  including  God,  can  complete  us.  
 
The  Teaching,  the  Teacher  and  the  Taught  
 
If  I  believe  that  the  completeness  I  seek  is  to  be  found  in  something  other  
than   myself,   a   ‘permanent   experience   of   enlightenment’   for   example,   I   will   be  
unable  to  realize  my  innate  perfection  because  wholeness  and  completeness  only  
reside  in  my  Self,  not  in  a  particular  experience.    Therefore  this  fact  needs  to  be  
made  known  to  me.    It  so  happens  that  the  knowledge  that  the  ‘I’  is  whole  and  
complete  has  been  with  us  for  as  long  as  human  beings  have  been  on  the  earth.    
The  teachings  that  remove  Self  ignorance  have  evolved  out  of  successful  attempts  
by  Self  realized  beings  to  reveal  it  and  comprise  the  ancient  teaching  tradition  of  
Vedanta,  a  means  of  Self  knowledge.    Vedanta  also  includes  the  scriptures  of  Yoga  
which   are   essential   for   attaining   the   proper   state   of   mind   for   receiving  
knowledge.        
A   teacher   of   Vedanta   is   someone   who   has   realized   his   or   her   limitless  
nature   and   can   skillfully   reveal   the   Self   by   unfolding   the   true   meaning   of   the  
teachings.     It   is   often   believed   that   an   epiphany   or   the   transmission   of   energy  
from  a  ‘spiritual’  master  will  result  in  Self  realization  but  this  is  not  true  except  in  
the  exceedingly  rare  instance  that  the  knowledge  ‘I  am  limitless  awareness’  arises  
during  the  experience  and  permanently  remains  in  the  mind  when  the  experience  
ends   destroying   all   subsequent   thoughts   of   limitation.     The   so-­‐called   ‘spiritual’  
world  is  little  more  than  hundreds  of  thousands  of  people  who  have  enjoyed  the  
experience   of   limitlessness   and   completeness   but   who   persist   in   seeing  
themselves   as   limited   wanting   creatures.     Therefore   someone   seeking   Self  
knowledge  needs  to  be  prepared.    The  preparation  essentially  consists  of  gaining  
a   mind   immune   to   the   pull   of   fear   and   desire,   one   in   which   the   Self   can   be   clearly  
apprehended  and  one  that  can  retain  the  knowledge  ‘I  am  the  Self.’    
       
Knowledge  
 
Two   factors   are   required   to   gain   the   knowledge   of   an   object:   the   object  
itself  and  a  valid  means  of  knowledge.    To  gain  dog  knowledge  a  dog  should  be  
present  within  the  scope  of  perception  and  the  eyes,  backed  by  the  attention  of  
the  mind  (because  all  knowledge  takes  place  in  the  mind)  should  be  functioning.    
If   the   eyes   alone   are   functioning   but   the   mind   is   not   present   knowledge   cannot  
take  place.    In  this  case  the  eyes  and  the  mind  are  the  means  of  knowledge.  
Knowledge   is   either   direct   or   indirect.     The   knowledge   of   the   dog   gained   by  
looking   at   it   is   direct   knowledge.     However,   if   the   dog   is   not   present   within   the  
sight   of   the   individual   the   knowledge   obtained   by   listening   to   its   description   is  
indirect  knowledge.    Even  if  the  dog  is  present  but  the  eyes  are  not  functioning,  
the  knowledge  gained  through  other  senses  is  also  indirect.    For  direct  knowledge  
a  valid  means  of  knowledge  must  be  available.    For  example,  ears  are  not  a  valid  
means   to   gain   the   direct   knowledge   of   the   color   of   an   object.     If   the   means   of  
knowledge  and  the  object  to  be  known  are  present  knowledge  takes  place  on  its  
own.    No  action  is  involved  in  the  process  of  knowledge.    Only  the  operation  of  
the  means  of  knowledge  is  required.    
Ignorance  deprives  us  of  a  means  of  Self  knowledge.    We  may  have  heard  a  
great   deal   about   a   person   but   have   not   seen   her.     Even   if   we   happen   to   be   in   her  
presence  by  chance  we  do  not  gain  the  knowledge  of  who  she  is  until  someone  
informs  us  that  the  person  we  are  looking  for  is  in  front  of  us.    When  this  happens  
knowledge   instantly   takes   place.     In   this   case   the   words   of   the   one   who   informed  
us  constitute  the  means  of  knowledge.  
Only   direct   knowledge   is   complete   and   error   free.   The   knowledge   obtained  
through   reading   or   hearing   about   an   object   is   subject   to   question   because   the  
picture   formed   in   the   mind   depends   upon   our   past   impressions   and   our   beliefs  
and   opinions.     The   picture   formed   in   different   minds   from   the   same   object   or  
description  of  an  object  is  generally  different.  
Most   of   us   are   ignorant   of   the   fact   that   we   are   complete   and   perfect  
beings.    Just  as  the  eyes  cannot  see  themselves,  the  sense  organs  and  the  mind  
cannot   see   the   Self.     Vedanta   is   a   direct   and   immediate   means   of   Self   knowledge.    
It  can  deliver  Self  knowledge  because  the  Self  is  always  present.    It  is  not  hidden  
away   in   the   spiritual   Heart   or   a   transcendental   state   nor   is   it   covered   by   the  
physical  body.    If  you  exist  you  are  the  Self.    Therefore  you  are  always  within  the  
scope   of   your   perception.     When   do   you   not   experience   yourself?     That   you   think  
that  the  world  you  are  experiencing  is  something  other  than  you  is  due  to  lack  of  
understanding.     That   you   don’t   realize   who   you   are   is   due   to   a   belief   that   you   are  
something  or  someone  other  than  who  you  are.    When  this  belief  is  investigated  
and   subsequently   dismissed   in   light   of   the   teachings   of   Vedanta   your   sense   of  
limitation  dissolves…  because  the  Self  is  limitless.    Therefore  if  you  want  to  realize  
your   God   given   freedom   you   need   to   expose   yourself   to   a   valid   means   of   Self  
knowledge.    
  
 
The  Text  
 
Tattva   Bodha   was   written   in   Sanskrit   in   the   Eighth   Century   by  
Shankaracharya   and   means   ‘knowledge   of   truth.’     It   is   an   introductory   text  
outlining   the   fundamentals   of   Vedanta.     After   explaining   the   qualifications  
necessary   to   realize   the   Self   it   deals   with   the   relationship   between   the   individual,  
the   world   and   the   Self.     It   explains   the   technical   terms   that   form   the   basis   of  
Vedanta.     Without   understanding   the   meaning   of   these   words   the   means   of  
knowledge  will  not  operate.            
 
INVOCATION  
 
Salutations  to  the  Self,  the  bestower  
of  knowledge  in  the  form  of  my  teacher.    This  treatise,  
‘The  Knowledge  of  Truth’  is  for  the  benefit  
of  qualified  seekers  of  liberation.  
 
At  the  beginning  of  most  Vedantic  texts  one  usually  finds  a  verse  that  tells  
the   purpose   of   the   text,   who   is   it   is   intended   for   and   the   benefit   to   be   derived  
from  understanding  it.    In  this  case  it  is  for  a  qualified  seeker  and  its  purpose  is  to  
explain   the   nature   of   reality.     The   benefit   to   be   derived   is   freedom   from  
existential  suffering.    A  teacher  is  someone  who  helps  remove  Self  ignorance.    
Modern  society  is  a  veritable  supermarket  of  identities.    But  all  its  identities  
are   based   on   ignorance   of   our   true   identity.     Though   limited   identities   offer   to  
solve  our  existential  problems  they  only  offer  limited  relief.    If  I  am  gay  I  can’t  be  
straight.     If   I’m   a   man   I   can’t   be   a   woman.     If   I’m   a   Republican   I   can’t   be   a  
Democrat.       The   teachings   of   Vedanta   reveal   an   identity   that   encompasses   all  
identities  and  is  not  in  conflict  with  any.      
     
To   realize   our   true   identity   the   process   of   discrimination   (viveka)   should   be  
employed.     The   knowledge   of   the   Self   is   mixed   with   Self   ignorance.     Therefore   a  
discriminative   inquiry   is   needed.   This   inquiry   will   only   yield   successful   results   if   the  
student  is  qualified.  A  qualified  person  possesses  the  following  qualities.    
 
 
 
 
  
(1)  Discrimination  (viveka)  
 
What  is  meant  by  the  discrimination  
between  the  impermanent  and  the  permanent?  
It  is  the  conviction  that  the  Self  alone  
is  permanent  and  that  everything  
experienced  is  impermanent.  
 
People   attracted   to   Self   inquiry   have   usually   had   experiences   that   convince  
them  that  there  is  a  ‘spiritual’  something  other  than  what  they  perceive  with  the  
senses,   emotions   and   the   mind.     But   they   are   always   uncertain   what   it   is.   The  
fundamental   method   for   Self   realization   is   the   discrimination   between   what   is  
permanent…the  Self…and  what  isn’t…the  mind  and  the  world.    Although  this  is  a  
non-­‐dual  reality  and  everything  that  changes  is  also  the  Self,  this  fact  is  not  known  
to  the  beginner.    Even  if  it  were  known  intellectually  he  or  she  must  go  through  
the   long   and   sometimes   difficult   introspective   process   of   separating   the   ‘I,’   the  
Self,  from  all  its  changing  forms.                  
 
(2)  Dispassion  (viragya)  
 
Dispassion  is  the  absence  of  desire  
for  the  enjoyment  of  the  fruits  of  
one’s  actions  in  this  world.  
 
This   qualification   basically   excludes   ninety   nine   point   nine   percent   of   the  
human   race   from   Self   realization.     Why?     Because   it   is   precisely   the   desire   for   the  
results   of   one’s   actions   that   people   undertake   action.     A   seeker   of   liberation,  
however,  has  understood  and  accepted  the  painful  fact  that  the  results  of  action  
do   not   permanently   erase   his   or   her   sense   of   inadequacy,   incompleteness   and  
limitation.    Why?    Because  they  are  conditioned  by  time.    Dispassion  should  arise  
from   this   understanding,   not   from   despair.     It   is   common   for   people   to   become  
negative   when   they   realize   that   getting   what   they   want   and   avoiding   what   they  
don’t   does   not   solve   the   happiness   issue.     A   discriminating   person   will   be   pleased  
to   discover   that   the   results   of   actions   (what   happens   in   his   or   her   life)   are   not  
permanently  satisfying.    Why?    Because  it  frees  him  or  her  from  the  compulsion  
to  act  and  allows  spontaneous  creative  non-­‐goal   oriented   activity.       And   it  frees  
the  mind  to  seek  happiness  in  the  Self.            
 
 (3)  Control  of  mind  and  the  senses  (sama  and  dama)  
 
Will  power  is  helpful  but  not  enough  to  control  a  restless  mind.  Control  of  
mind   means   that   a   person   does   not   pander   to   the   fears   and   desires   arising  in  the  
mind   but   lives   according   to   a   higher   principle.     By   subordinating   oneself   to   a  
higher  principle  the  mind  becomes  calm.      
 
(4)  Strict  observance  of  one’s  duty  (uparama)  
 
Duty  is  a  higher  principle  than  desire  prompted  action  based  on  a  belief  in  
rights.    When  one  fulfills  one’s  duty  toward  oneself,  one’s  family,  community,  and  
religion  the  mind  becomes  controlled.    
 
(5)  Forebearance  (titiksha)  
 
Sticking  to  one’s  chosen  path  with  a  happy  frame  of  mind  no  matter  what  
obstacles  are  encountered  is  called  titiksha.  
 
(6)  Faith  (shraddha)  
 
Faith  is  the  belief  that  what  the  scripture  and  the  teacher  say  is  true.  
 
Faith  is  not  blind  belief.    On  the  contrary  one  should  independently  reflect  
and  analyze  what  is  being  taught  to  see  if  it  jibes  with  common  sense  and  reason.    
Faith  is  the  belief  that  an  honest  attempt  to  enquire  will  lead  to  understanding.        
 
(7)  Single  Pointedness  of  Mind  (samadhana)  
 
Single  pointedness  of  mind  is  the  ability  
to  keep  the  mind  absorbed  in  a  
particular  train  of  thought  on  a  given  topic.  
 
Everyone  has  the  ability  to  concentrate  on  things  that  particularly  interest  
them.    The  student  of  reality  keeps  his  or  her  mind  constantly  at  work  reflecting  
on  the  teachings  of  Vedanta.      
 
 
 
 (8)  Burning  desire  for  liberation  (mumukshutva)  
 
A  burning  desire  for  liberation  means  that  the  person  has  completely  ruled  
out  the  possibility  that  anything  that  could  happen  in  life  would  make  him  or  her  
permanently   happy.     As   a   result   all   the   desire   that   formerly   went   into   making   the  
world   work   now   goes   into   the   search   for   the   Self.     If   this   factor   is   operating  
intensely  all  the  other  qualities  develop  quickly.    And  conversely  a  discriminating,  
dispassionate   person   with   a   clear   mind   will   not   realize   the   Self   unless   he   or   she  
develops  an  abiding  interest  in  it.    
 
These  are  the  qualifications  for  making  
the  discriminative  inquiry  into  the  Self.  
No  other  factors  are  necessary.  
 
Inquiry  into  the  Self  
 
The   text   now   discusses   the   nature   of   the   inquiry   (discrimination)   that   leads  
to  the  truth  of  one’s  Self.      
 
The  Self  alone  is  real.  
Everything  else  is  unreal.  
This  is  the  firm  conviction  
of  the  inquirer  
and  is  called  inquiry.  
 
THE  SELF  
 
is  that  which  remains  unchanged  
in  the  past,  present  and  future.  
It  exists  before  and  after  time.  
It  pervades  and  transcends  all  
states  of  consciousness.  
It  is  called  satyam,  what  is.  
 
That  which  does  not  exist,  
like  the  antlers  of  a  fish,  
is  called  asat,  unreality.  
 
 
 That  which  exists  but  undergoes  change  
is  called  mithya,  apparent  reality.  
All  things  in  the  subjective  and  
objective  worlds  change.  
 
The  whole  of  existence  can  be  divided  into  two  categories:  
(1)  the  ‘I’  which  is  called  aham  and  
(2)  the  rest  of  the  world  which  is  called  ‘This’  (idam).  
 
Due   to   ignorance   of   the   nature   of   the   Self   a   human   being   is   always  
identified   with   what   is   changing   and   apparent:   the   body,   emotions   or   intellect.      
Belief   that   I   am   my   body,   feelings   or   thoughts   constitutes   a   false   notion   of   the  
Self.    It  is  called  ego.        
If  a  person  can  clearly  distinguish  the  Self  from  the  apparent  and  changing  
‘not  Self,’  the  ‘not  Self’  can  be  negated  as  the  primary  identity  and  the  real  Self  be  
recognized  and  appreciated.        
Inquiry   into   one’s   real   nature   by   first   identifying   what   is   ‘not   I’   (anatma)  
and  subsequently  asserting  that  one  is  the  unchanging  Self  is  called  inquiry  (tattva  
viveka).    The  way  to  do  this  is  to  understand  that  what  one  knows  about  oneself  is  
different  from  the  one  who  knows.          
 
The  following  analysis  shows  how  the  ‘I’,  the  knower,  is  different  from  the  body  
with  which  it  is  falsely  identified.  
 
THE  INDIVIDUAL  
 
What  are  the  three  bodies  (sharira  traya)?  
 
The   Self   is   apparently   clothed   in   thee   bodies   and   enjoys   three  
corresponding  states.    The  food  body  is  called  the  Gross  Body  (sthula  sharira).  The  
physiological   systems,   the   emotions,   the   intellect   and   the   self   image   (ego)   are  
called  the  Subtle  Body.  The  seeds  of  one’s  past  experience  are  called  the  Causal  
Body  because  they  cause  one  to  think,  feel  and  act.          
The  Gross,  Subtle  and  Causal  bodies  are  witnessed  by  the  atman,  the  Self.    
If  the  Self  identifies  with  the  Gross  Body  it  seems  to  be  a  waking  entity.    When  it  
identifies   with   the   Subtle   Body   it   seems   to   be   a   dreamer   or   thinker.     When   it  
identifies  with  the  Causal  Body  it  appears  to  be  a  sleeper.    This  process  is  similar  
to   an   actor   playing   different   characters   in   a   drama   or   a   clear   crystal   that   assumes  
the  color  of  an  object  near  it.    But  like  an  actor  the  Self  is  distinct  from  the  roles  it  
appears  to  assume.    The  Self  is  therefore  called  the  witness  (sakshi)  of  the  three  
bodies  and  their  respective  states.    The  Self  is  ‘I’  and  the  bodies  are  ‘this.’        
 
What  is  the  Gross  Body?  
 
It  is  that  which  is  composed  of  the  five  elements  (mahabhutas)  
…space,  air,  fire,  water,  and  earth…  after  they  have  undergone  
the  process  of  splitting  and  combining  (panchikarana).  
 
 
It  is  born  as  a  result  of  meritorious  actions  of  the  past  
and  is  the  vehicle  by  which  one  gains  experience  in  the  world.  
It  is  born,  grows,  sustains  itself,  decays  and  finally  dies.  
 
What  is  the  Subtle  Body?  
 
It  is  composed  of  the  subtle  aspect  of  the  five  elements  (tanmatras)  
before  they  undergo  the  process  of  splitting  and  recombining.  
It  is  a  result  of  good  actions  in  the  past  and  is  an  instrument  
for  subtle  experience.    It  is  comprised  of  seventeen  parts:  
the  five  perceptive  senses  (jnanendriyas),  
the  five  organs  of  action  (karmendriyas),  
the  five  vital  airs:    respiration  (prana),  
evacuation  (apana),  circulation  (vyana),  
digestion  and  assimilation  (samana)  and  
the  power  in  the  body  to  reject  unwanted  objects  (udana).  
Udana  is  also  active  at  the  time  of  death  and  is    
responsible  for  expelling  the  Subtle  Body  from  the  gross  body.  
The  Subtle  Body  also  contains  the  mind  and  intellect.  
 
The   mind   (manas)   is   the   psychic   location   of   one’s   feelings,   moods,   and  
emotions.     The   intellect   (buddhi)   is   the   deciding   faculty   and   the   source   of   the  
sense  of  doership  (ahamkara).    The  Self  identified  with  the  intellect  results  in  the  
feeling  that  “I  am  a  doer.    I  am  a  knower.”    The  mind  and  the  intellect  are  really  
two   functional   aspects   the   Subtle   Body.     When   the   Subtle   Body   is   feeling  
volitional,  emotional  or  vascillating  it  is  called  the  mind.    When  it  is  involved  in  the  
cognitive  process  of  determining,  deciding  and  discriminating  it  is  called  intellect.          
 
 
 The  Gross  Body,  the  external  material  sheath,  
is  kept  alive  by  the  Subtle  Body  which  operates  
the  organs  of  perception  and  action  and  
the  pranas,  the  physiological  systems.  
When  the  Gross  body  dies  the  Subtle  Body  departs.  
The  Subtle  Body  varies  from  one  person  to  the  next.  
The  identification  of  the  Self  with  the  emotional  aspect  
of  the  Subtle  Body  results  in  the  feelings  like  
“I  am  happy.    I  am  unhappy.    I  am  angry.”    Etc.  
 
The  organs  of  perception  are  called  
the  jnana  indriyas,  knowledge  organs.  
They  are  eyes,  ears,  nose,  tongue  and  skin.  
The  elements  that  give  rise  to  the  perceptive  
organs  are  as  follows:    Space  for  the  ear.  
Air  for  the  skin.    Fire  (light)  for  the  eyes.  
Water  for  taste  and  earth  for  the  nose.  
 
The  field  of  experience  for  the  ear  is  space  
which  makes  sound  possible.  
The  field  of  experience  for  the  skin  
is  air  which  makes  touch  possible.  
Fire  (light)  makes  the  perception  of  forms  possible.  
Perception  of  forms  is  the  function  of  the  eyes.  
The  tongue  operates  because  water  makes  taste  possible.  
The  purpose  of  the  nose  is  to  cognize  earth  elements.  
 
The  organs  of  action  are  called  karma  indriyas.  
They  are:  speech,  hands,  legs,  anus,  and  the  genitals.  
The  element  responsible  for  speech  is  fire.  
For  the  hands,  air.    For  the  feet,  space.  
For  the  anus,  earth  and  for  the  genitals,  water.  
 
What  is  the  mind?  (antahkarana)  
 
The  mind  receives  the  stimuli  from  the  perceptive  senses  and  unifies  or  
assimilates  the  information  into  one  experience.    The  mind  is  thoughts.    
Thoughts  can  be  divided  into  four  categories  based  on  their  functions.  
 When  the  mind  is  in  a  state  of  volition,  vascillation  or  doubt  it  is  called  manas,  
emotion.    When  the  mind  is  involved  in  the  analysis  of  a  situation  with  the  idea  
of  making  a  determination,  discrimination  or  judgement  it  is  called  buddhi,  
intellect.    When  the  mind  considers  itself  to  be  the  author  of  action  or  the  
enjoyer  of  pleasure  and  pain  it  is  called  ego  or  ahamkara.    The  part  of  the  mind  
that  recalls  memories  and  stores  subconscious  impressions  is  called  chitta.  The  
mind  responds  in  the  mode  that  is  appropriate  to  the  situations  that  occur  in  
life.    It  is  another  way  of  conceiving  of  the  Subtle  Body.  
 
What  is  the  Causal  Body?  
 
That  which  is  inexplicable  (anirvachaniya)    
and  beginningless  (anaadi).  
It  is  free  of  division  and  the  
source  of  Self  ignorance.  
It  is  cause  of  the  Subtle  and  Gross  Bodies.  
It  is  called  the  karana  sharira.  
 
If   we   are   whole   and   complete,   pure   and   perfect   by   nature   there   is   no  
reason  to  enter  a  body  to  experience  the  world  since  the  world  is  simply  a  place  
to   garner   experience   that   is   aimed   at   removing   the   universal   feeling   of  
incompleteness.     The   verse   says   that   the   ignorance   that   causes   us   to   be   born   is  
inexplicable.    This  means  that  it  is  prior  to  the  formation  of  the  Subtle  Body  (the  
mind)  and  therefore  cannot  be  rationally  explained.          
Sleep   is   identification   with   the   Causal   Body.     In   deep   sleep   everyone  
experiences  a  limitless  happiness  or  bliss  (ananda)  that  results  from  an  absence  of  
identification   with   the   body   and   the   mind.     During   this   state,   one   is   free   from   the  
dualities   created   by   the   Gross   and   the   Subtle   Bodies   and   therefore   this   state   is  
devoid  of  qualifications  (nirvikalpa).    During  this  state,  we  are  completely  ignorant  
of  everything;  we  experience  nothing  in  particular.  The  Causal  Body  is  inexplicable  
because  the  state  of  ignorance  is  neither  real,  that  is  to  say  existent,  nor  unreal,  
meaning  it  cannot  be  said  not  to  exist.    The  ignorance  that  makes  it  up  is  opposed  
to   Self   knowledge   and   is   called   avidyarupam.     Ignorance   of   the   real   Self   results   in  
identification  with  the  Gross  and  Subtle  Bodies  and  the  erroneous  notion  that  one  
is  incomplete  and  inadequate…since  the  bodies  are  limited.    
 
The  Experience  of  Bliss  
 
 The  Causal  Body  is  responsible  for  the  bliss  an  individual  feels  in  the  waking  
state.     There   are   three   subtle   energies   (vrittis)   that   operate   in   it.     The   first   is   priya  
vritti.    It  is  the  joy  felt  at  the  thought  of  an  object  that  one  likes.    Moda  vritti  is  the  
joy  felt  when  the  object  of  one’s  desire  is  about  to  be  possessed.  Pramoda  vritti  is  
the  joy  of  experiencing  the  desired  object.  
 
What  are  the  five  Sheaths?  (pancha  koshas)  
 
The  word  ‘sheath’  (kosha)  does  not  indicate  an  actual  covering  because  the  
all   pervading   ever-­‐present   Self   cannot   be   hidden   by   gross   or   subtle   matter.     A  
‘sheath’   is   to   be   understood   as   a   universal   error   that   stems   from   Self   ignorance  
and  results  in  identification  with  some  aspect  of  one  of  the  three  bodies.    The  five  
sheaths  are  just  a  different  way  of  describing  the  Gross,  Subtle  and  Causal  bodies.      
 
The  first  sheath  or  covering  of  the  Self  is  the  body.  
It  is  composed  of  food  and  is  called  
 the  food  sheath  (annamaya  kosha).  
 
The  second  sheath  is  comprised  of  the    
body’s  physiological  functions:  
digestion,  respiration,  absorption,  circulation  and  excretion.  
This  is  called  the  energy  sheath  (pranamaya  kosha).  
 
The  third  sheath  is  made  up  of  emotional  projections,  moods  
and  feelings.    It  is  called  the  mind  sheath  (manomaya  kosha).  
 
Intellect,  the  faculty  by  which  one  is  conscious  of  one's  
knowledge  and  accomplishments  is  the  forth  sheath  
and  is  known  as  the  vijnanamaya  kosa.  
 
In  the  waking  state  an  individual  knows  certain  things  
and  is  ignorant  of  others.    In  the  deep  sleep  state  
every  individual  experiences  the  state  of  bliss.  
Because  the  mind  and  intellect  are  not  functioning  
in  deep  sleep  there  are  no  problems.  
The  deep  sleep  state  is  called  anandamaya  kosha.  
 
The  fact  that  the  ‘I’  is  aware  of  the  five  sheaths  
means  that  it  cannot  be  any  one  of  them.  
  
Just  as  one’s  material  possessions  are  distinguished  from  one’s  self,  the  Self  
has  no  connection  with  the  three  bodies  or  the  five  sheaths.  The  knower  is  always  
different  from  the  known.    Therefore  the  Self,  the  knower,  is  said  to  be  ‘beyond  
the  bodies  and  sheaths.’    (panchakoshatita)  
 
The  Three  States  (avasha  traya)  
 
The  three  states  of  experience  are  the  waking,  dream  and  deep-­‐sleep  states  
and  correspond  to  the  three  bodies.  
 
What  is  the  waking  state?  (jagat  avastha)  
 
The  state  of  experience  in  which  the  sense  objects  are  perceived  through  
the  sense  organs  is  the  waking  state.    When  the  Self  identifies  with  the  gross  
body  it  is  called  vishwa,  the  waker.    The  subtle  and  causal  bodies  are  also  
functioning  in  the  waking  state.  
 
What  is  the  dream  state?  (swapna  avastha)  
 
The  dream  state  is  the  world  projected  by  the  Subtle  Body  
in  the  sleep  state  from  impressions  (vasanas)  garnered  
in  the  waking  state.    When  the  Self  identifies  with  
the  Subtle  Body  it  is  called  taijasa,  the  shining  one.  
It  is  a  state  luminous  with  thought  and  feeling  
but  it  has  no  objective  reality.  
 
What  is  the  deep  sleep  state?  (sushupti  avastha)  
 
That  state  about  which  one  says  later  "I  did  not  know  anything.  
I  enjoyed  limitlessness.”  is  the  deep  sleep  state.  
The  Self  identified  with  the  causal  body  is  called  prajna.  
 
Prajna   means   ‘almost   ignorant.’   Even   though   the   Subtle   Body   is   absent   and  
therefore   no   knowledge   is   available   in   the   sleep   state,   the   Self,   awareness,   is  
present  and  therefore  it  is  ‘almost  ignorant.’      
In   the   waking   and   dream   states   we   gain   discrete   experiences   but   the  
experience   in   deep   sleep   is   universal.     We   know   nothing   because   the   mind,   the  
instrument  of  knowledge  is  absent.    We  are  also  free  of  limitation  in  deep  sleep.    
Freedom   from   limitation   is   bliss.     This   is   why   people   cherish   sleep.     The   Self,  
awareness,  however  is  present  in  deep  sleep  so  that  when  the  sleeper  becomes  
the  waker  the  memory  of  the  experience  of  sleep  does  not  disappear.      
 
THE  SELF  (ATMA)  
 
The  three  states  of  consciousness  
Pertaining  to  the  individual  have  been  described.  
From  the  description  it  is  clear  that  the  Self  
is  given  a  different  name  in  each  state  
because  it  is  identified  with  a  different  ‘body.’  
However,  the  Self  is  always  the  same  
and  ever  present  in  each  state.  
It  is  the  knower  of  the  states  and  is  
therefore  called  sakshi  or  the  witness.  
 
It  is  not  enough  to  know  what  the  Self  isn’t.    To  realize  it  directly  and  retain  
the  knowledge  the  seeker  needs  to  know  what  it  is.    The  text  now  explains  what  
the  Self  is.    Although  one  commonly  hears  that  the  Self  cannot  be  known,  only  the  
Self   can   be   know   with   certainty   since   it   is   the   only   thing   that   is   always   existent,  
always  present  and  never  changes.    The  objects,  subtle  and  gross,  that  one  knows  
enjoy   a   peculiar   ontological   status:   they   are   neither   real   nor   are   they   unreal.     Any  
knowledge  of  them  is  subject  to  error  and  correction  because  they  never  remain  
the  same.        
 
The  Nature  of  the  Self  (satchitananda  swarupa)  
 
If  the  Self  is  neither  the  five  sheaths  
nor  the  three  bodies,  then  what  is  it?  
It  is  the  awareness  of  them.  
This  awareness  is  called  chit.  
Because  of  chit  things  are  known.  
Therefore  it  is  called  the  knower.  
 
The  Self  does  not  change  when  the  three  bodies  
and  their  respective  states  change.  
It  is  beyond  time  and  therefore  is  called  
‘that  which  always  exists  (sat).’  
 
 The  limitations  suffered  by  the  bodies  
do  not  affect  the  Self.    It  is  limitless.  
It  is  self  effulgent,  sees  space  as  an  object  
within  it  and  pervades  every  atom  of  the  cosmos.  
It  is  limitless    and  complete  (purna).    It  is  a  partless  whole.  
 
It  is  the  nature  of  every  living  and  non-­‐living  thing  but  is  not  known  because  
all  our  attention  is  caught  up  (1)  trying  to  ward  off  death.    Death,  however,  is  a  
non-­‐issue   for   the   Self.     Attempts   to   prevent   it   show   lack   of   discrimination.   (2)  
attempting  to  gain  freedom  from  a  perceived  sense  of  limitation.    This  endeavor  is  
futile   because   the   Self   is   already   complete.     The   apparent   problems   humans  
suffer  stem  from  an  unnecessary  identification  with  what  changes.  (3)  attempting  
to   erase   ignorance   by   the   pursuit   of   objective   knowledge.   The   Self,   however,   is  
beyond  knowledge  and  ignorance.    It  is  that  because  of  which  I  know  what  I  know  
and  know  what  I  don’t  know.  
    Time   is   a   projection   of   the   mind,   a   relative,   not   an   absolute   concept.    
Identification  with  time  causes  worry  about  birth  and  death.    That  it  is  relative  is  
proved   by   the   common   experience   that   when   one   is   enjoying   oneself   time   seems  
to  move  very  quickly  but  when  one  is  suffering  time  seems  to  move  very  slowly.    
Or   the   fact   that   what   makes   a   child   happy   loses   its   value   in   adulthood.   The   Self   is  
timeless   or   eternal.   Happiness   as   human   beings   define   it   is   merely   a   temporary  
state  of  mind.    
Real   happiness   happens   when   knows   one   is   the   Self.     Objects   cannot  
supply   happiness.     In   the   deep   sleep   state   there   are   no   objects,   no   body   or  
mind,  yet  one  experiences  limitless  bliss,  the  Self.      
 
 
The  Universe  (Jagat)  
 
What  is  the  cosmos  and  how  did  it  evolve?  
 
We  shall  now  explain  the  cosmos  
and  the  evolution  of  the  cosmic  principles.  
 
The  universe  which  is  born  of  Maya  
depends  on  the  Self,  awareness,  for  its  existence.  
This  awareness  is  called  Brahman  and  
is  identical  with  Atman,  the  Self.  
The  word  ‘Brahman’  means  infinite  or  limitless.  
  
The   question   then   arises:   how   does   the   objective   world,   which   is   finite,  
come   from   the   infinite?     Because   the   infinite   cannot   change   into   the   finite   the  
presence  of  a  temporal  reality  poses  a  problem.  
 
MAYA  
 
A  created  object  can  come  about  either  
as  a  change  or  modification  of  the  substance  
from  which  it  is  made  or  by  an  error  
that  mistakes  the  real  substance  for  something  else.  
 
An  example  of  the  first  type  of  creation  would  be  a  pot  that  is  created    from  
a  lump  of  clay.      
To  understand  creation  from  an  error  in  perception  consider  this  situation.    
In   the   twilight   a   thirsty   traveler   approached   a   village   well.     Reaching   down,   she  
recoiled   in   fear   when   she   saw   a   big   snake   coiled   next   to   the   bucket.     Unable   to  
move   for   fear   of   being   bitten,   she   imagined   terrible   things,   including   her   own  
death.     At   that   time   an   old   man   coming   to   the   well   noticed   her   standing   there  
petrified  with  fear.  
  "What's  the  problem?"  he  asked  kindly.  
  "Snake!  Snake!  Get  a  stick  before  it  strikes!"  she  whispered  frantically.  
  The   old   man   burst   out   laughing.   "Hey!"   he   said,   "Take   it   easy.     That's   no  
snake.    It's  the  well  rope  coiled  up.    It  just  looks  like  a  snake  in  the  darkness."  
  In  this  case  the  snake  was  created  by  the  woman’s  ignorance  of  the  rope.    
This   power   of   projection   is   universal   and   applies   moment   to   moment   to   almost  
everything  experienced.    It  is  the  cause  of  most  social  conflict.    The  process  of  Self  
inquiry   basically   involves   becoming   aware   of   one’s   projections   and   dismissing   the  
part  of  the  Self,  the  mind,  that  makes  them.          
 
Who  or  What  is  God?  
       
The   power   by   which   the   Self   appears   to   be   the   body   and   mind   is   called  
maya.     Because   this   is   a   non-­‐dual   reality   composed   only   of   limitless  
awareness…the  Self…this  power  resides  in  the  Self.    When  the  Self  operates  this  
power   and   produces   the   apparent   experiencable   reality   we   call   the   world   it   is  
called   God,   the   creator.   (ishwara)     When   it   identifies   with   the   three   bodies   it   is  
called   the   individual.   (jiva)     Essentially   the   individual   and   God   are   the   same   but  
there   is   also   a   difference.     The   individual   is   under   the   control   of   maya   and   can  
only   create   a   personal   world   out   of   its   thoughts   but   God   controls   maya   and  
creates  the  material  world.  
As   long   as   one   feels   separate   from   everything   one   suffers.   How   can   one  
realize  his  or  her  identity  with  God,  the  total?  The  individual  possess  both  a  subtle  
and   a   gross   body.     While   the   gross   body   absorbs   awareness   like   a   brick   wall  
absorbs  light  the  Subtle  Body  is  reflective  and  the  Self  can  be  apprehended  in  it.      
Or   by   contemplating   on   the   location   of   objects.     A   man   stands   in   front   of  
tree.     Where   does   he   experience   the   tree?     Does   the   experience   take   place  
outside  his  body  in  the  tree  itself?    It  does  not.    It  takes  place  in  his  awareness.    
How   far   is   the   tree   from   awareness?     Is   there   a   gap   between   them?     There   is   not.    
Awareness   takes   the   form   of   the   tree   and   experiences   it.     Therefore   everything  
experienced  is  nothing  but  awareness.    If  God  is  the  universe  and  the  universe  is  
experienced   in   awareness   then   God   is   in   awareness   and   not   separate   from  
awareness.    If  the  ‘I’  is  awareness  then  the  ‘I’  is  not  separate  from  God.      
Maya  is  the  cause  (karana)  of  the  effect  (karya)  known  as  the  creation.    The  
creation   of   any   object   always   involves   three   aspects:   knowledge   (jnana)   which  
comes  from  the  light  principle,  sattva,  activity  (kriya)  which  comes  from  active  or  
energetic  principle,  rajas  and  inert  matter  (jada)  which  comes  from  the  principle  
of   inertia,   tamas.     Sattva,   rajas   and   tamas   are   called   the   gunas.     Gunas   means  
ropes.    They  are  called  ropes  because  identification  with  them  binds  the  individual  
to   the   world.     Maya   and   the   creation   depend   on   the   Self   but   the   Self   is   always  
free  of  them.          
 
Creation  
 
Two   causes   are   required   for   any   purposeful   creation,   an   efficient   cause  
(nimitta   karana)   and   a   material   substance   (upadana   karana).   When   a   pot   is  
created  the  mind  of  the  potter  and  the  idea  in  it  is  the  efficient  cause  and  the  clay  
is   the   material   cause.   The   efficient   cause   must   have   the   requisite   knowledge,  
intelligence  and  power  to  create.        
Concerning   the   creation   of   the   universe   it   may   seem   that   the   creator  
created   the   world   from   matter.     But   who   created   matter?     It   is   similar   to   a   spider  
that  is  both  the  substance  of  its  web  and  the  intelligence  that  shapes  it.      
 
The  Elements  
 
The  next  section  of  the  text  describes  the  process  of  evolution  of  both  the  
subtle   and   gross   elements   that   make   up   the   universe.     The   subtle   objects   are  
evolved   from   the   elements   before   their   division   and   recombination.     The  
elements   have   evolved   from   Maya   which   in   turn   is   the   power   of   Brahman,   the  
Self.   Thus   the   Self   is   the   fundamental   substance   from   which   the   universe   of   gross  
and  subtle  matter  (energy)  is  made.      
The  long  and  complicated  description  in  the  text  describing  the  creation  of  
the   elements   does   not   directly   relate   to   the   subject   of   Self   inquiry   in   so   far   as   the  
knowledge  of  the  way  objects  are  formed  is  not  useful  in  the  practicing  of  inquiry.    
Therefore  I  have  chosen  not  to  include  it.    Creation  is  always  present  in  the  form  
of  the  body  and  mind  of  the  individual  and  he  or  she  need  only  remove  his  or  her  
identification   with   the   sensations,   thoughts   and   feelings   arising   in   the   mind   to  
realize   the   Self.     Vedanta   does   not   counsel   the   removal   of   thought…only   the  
identification  of  the  Self  with  thought.            
Space  transcends  everything  standing  in  it.  Therefore  when  one  moves  an  
object   from   one   place   to   another   one   need   not   move   the   space   it   occupies.    
Similarly,   consciousness   or   Atman   is   everywhere.   The   Subtle   Body   is   always  
bathed   in   awareness.     It   glows   with   awareness   when   it   is   free   of   agitation   and  
dullness.     If   one   meditates   on   the   mind   in   this   condition   one   can   easily   see   the  
perfect  reflection  of  the  Self.    As  one  meditates  on  the  Self  in  the  mind  one  should  
think  clearly  about  what  it  is  and  how  it  relates  to  the  subtle  and  gross  body  all  
the  while  keeping  in  mind  that  what  one  is  experiencing  is  not  other  than  one’s  
own   Self…although   it   may   seem   so.     The   purpose   of   all   Vedantic   teachings   is   to  
help  the  individual  realize  its  identity  as  the  Self.    This  identity  is  contained  in  the  
mantra,  ‘tat  tvam  asi’  which  means  ‘that  (awareness)  is  you.’          
Reading   scripture   will   not   result   in   Self   realization   because   scripture,   like  
life,  is  full  of  paradoxes.    The  subtle  paradox  of  the  individual  and  the  total  can  be  
removed  with  the  help  of    
a   teacher   who   has   the   proper   understanding   and   the   ability   to   communicate   it  
according   to   the   basic   methodology   of   teaching.     Unlike   Yoga,   Vedanta   is   not   a  
system  of  practices  for  doers.    It  is  revelation  through  paradoxes.      
 
What  is  a  Self  realized  person?  (jivanmukta)  
 
Someone  who  has  
(1)  realized  that  the  Self  is  limitless,  
(2)  that  the  Self  and  the  world  are  not  different  and  
(3)  that  the  one  who  has  this  vision  is  the  Self,  
not  a  separate  individual.  
 
The   very   idea   of   a   Self   realized   person   is   actually   contrary   to   the   highest  
teachings   of   Vedanta.     Why?     Because   this   is   a   non-­‐dual   reality.     In   a   non-­‐dual  
reality  there  are  not  two  (or  many)  selves.    ‘Person’  is  a  concept  that  means  the  
limitless  Self  is  limited  to  a  specific  body  and  mind.    Self  realization  comes  about  
when   the   Self,   which   has   been   suffering   under   an   apparent   sense   of   limitation,  
removes  the  notion  that  it  is  a  person.      
However,   this   text   is   written   for   those   who   are   caught   up   in   the   web   of  
duality  and  think  of  themselves  as  ‘people’  so  the  text  explains  Self  realization  in  
terms   of   a   limited   identity.     A   ‘jivanmukta’   is   someone   who   is   ‘liberated   while  
alive.’     One   can’t   actually   ‘be   liberated’   (because   one   is   already   free)   unless  
liberation  or  enlightenment  is  seen  as  a  removal  of  Self  ignorance.                  
Liberation,  enlightenment,  Self  realization  is  the  unshakable  conviction  that  
one   is   formless   (nirvikalpa)   and   pure   like   the   sky.     It   is   the   hard   and   fast  
understanding  that  one  is  free  of  everything  (asanga)  and  self  luminous  (prakasa  
svarupa).     The   liberated   one   is   like   a   wave   that   has   realized   that   it   is   not   separate  
from   the   ocean.     He   or   she   does   not   appear   to   be   different   from   other   human  
beings.    He  or  she  does  not  feel  inclined  to  develop  an  identity  as  an  enlightened  
being  for  the  sake  of  impressing  others.    His  or  her  physical  body  goes  on  as  long  
as   the   momentum   of   past   actions   is   still   in   force   (prarabdha   karma).     He   or   she  
does   not   perform   actions   with   a   sense   of   doership   and   is   unconcerned   with   the  
results  of  actions.      
 
What  kind  of  knowledge  is  Self  knowledge?  
 
The  knowledge  of  the  Self  is  immediate  knowledge  (aparoksha  jnana).  
 
Knowledge   is   gained   in   three   ways:   (1)   by   direct   perception   of   the   sense  
organs   (pratyaksha);   (2)   indirectly   through   inference   when   the   object   of  
knowledge  is  away  from  the  perceiver  (anumana);  (3)  It  is  immediate  (aparoksha).    
Immeditate  knowledge  is  knowledge  of  something  that  is  present  but  unknown.    
The  Self  is  always  present.    Without  it  nothing  can  be  experienced  or  known.    Self  
knowledge  is  ‘I  am  limitless’  not  ‘I  know/experience  the  Self.’    If  one’s  knowledge  
amounts   to   the   statement   “I   am   experiencing   the   Self”   one   should   continue   to  
inquire.            
 
What  is  Karma?  
 
The  individual  (jiva)  is  beginningless  because  he  is  born  of  ignorance  which  
is  beginningless.    During  its  existence  it  assumes  different  forms  and  goes  through  
countless   births   and   deaths.     When   in   human   form   it   performs   good   and   bad  
actions  (karmas)  with  a  sense  of  doership.    
 Whether   an   action   is   good   or   bad   is   determined   by   the   motive,   rather   than  
the  action  itself.    The  law  of  karma  is  the  law  of  cause  and  effect.    Every  action  
produces  an  effect.    Every  action  produces  a  subtle  or  unseen  effect  depending  on  
the  motive.    When  the  motives  are  noble  the  karma  is  called  punya.    Punya  karma  
results  in  happy  experience  in  this  life  and  the  next.    When  the  motive  is  selfish  
and  harmful  the  karma  is  called  papa.    Papa  karma  results  in  misery  both  in  this  
life  and  the  next.        
 
How  many  kinds  of  karma  are  there?  
 
(1)  agami  karma  
 
The  actions  an  individual  performs  willfully  with  a  sense  of  doership  during  
its   existence   in   human   form   that   leave   positive   (punya)   and   negative   (papa)  
impressions  in  the  causal  body  and  fructify  in  the  future  are  called  agami  karmas.    
Animals   do   not   have   karmas   because   there   is   no   sense   of   doership   in   their  
actions.  Agami  karma  is  destroyed  by  the  Knowledge  `I  am  limitless  awareness'.  
 
(2)  sanchita  karma  
 
The  store  of  punyas  and  papas  accumulated  over  time  and  standing  in  an  
individual’s  karmic  account  waiting  to  fructify  is  called  sanchita  karma.    Sanchita  
Karma  is  destroyed  by  the  Knowledge  `I  am  limitless  awareness.'  
   
(3)  prarabdha  karma  
 
Having  been  born  in  a  body,  the  results  of  previous  actions  that  fructify  in  
this   life   which   can   be   exhausted   only   by   suffering   and   enjoying   them   are   called  
prarabdha.  
   
The   prarabdha   karma   determines   the   form   of   body   one   takes   in   this   life  
and  the  type  of  environment  that  is  most  suitable  for  it  to  work  out.    Whether  the  
environment   is   pleasant   or   unpleasant   is   determined   by   the   type   of   karmas  
working  out.    When  the  prarabdha  karma  is  exhausted  the  body  dies.        
The   Law   of   Karma   and   the   three   types   of   karmas   explain   the   variety   and  
diversity  found  in  human  life  as  well  as  nature  in  general.    Some  people  are  happy  
and   some   are   not.     Even   in   animal   and   plant   life,   these   diversities   are   evident.    
The  cause  is  the  many  varieties  of  karmas.      
Just  as  the  dreamer  becomes  free  of  all  actions  he  or  she  performed  in  the  dream  
on  waking  up,  the  realized  soul  is  freed  of  sanchita  and  agami  karma  when  he  or  
she  wakes  up  to  the  knowledge  “I  am  whole  and  complete  actionless  awareness.”    
Even  the  prarabhdha  karmas  that  will  fructify  in  his  life  will  not  affect  him.      
Just  as  a  man  who  views  himself  in  a  distorted  or  a  concave  mirror  knows  
that  he  is  free  from  the  limitations  of  the  distorted  image,  a  Self  realized  soul  also  
knows  that  he  is  not  bound  by  the  limitations  of  the  body  and  mind.    
Knowledge   is   the   only   means   of   realizing   the   Self,   just   as   fire   is   the   only  
means   of   cooking   the   food.   Just   as   fuel,   etc.   are   required   to   set   up   the   fire,  
methods  and  techniques  are  required  to  prepare  oneself  for  the  knowledge.  The  
techniques  of  Self-­‐purification  that  result  in  the  development  of  the  qualifications  
described  above  are  called  Yoga  and  are  explained  in  the  sciptures  on  Yoga.    The  
techniques  used  to  gain  Self  knowledge  are  hearing,  (sravana)  reflection  (manana)  
and  assimilation  (nididyasana)  and  constitute  Vedanta  practice  (sadhana).      
For   knowledge   to   be   gained   one   must   first   hear   what   it   is.     After   hearing  
one   must   reflect   and   inquire   to   see   if   what   one   has   heard   is   true.     Once   one   is  
convinced  he  or  she  needs  live  according  to  the  truth.    If  a  person  believes  that  he  
or  she  is  limited,  inadequate  and  incomplete  his  or  her  life  will  never  be  a  source  
of  joy.    However,  if  after  long  contemplation  one  completely  accepts  the  fact  that  
one  is  whole  and  complete  life  will  be  a  great  pleasure.      
 
The  End