KENOPANISHAD

Commentary by Swami Paramarthananda

Transcribed by Sri T. Srinivasan &

Sri P. Balasubrahmanyam

NOTE: Swami Paramarthananda has not verified the transcription of talks. The transcriptions have been
done with Swamiji’s blessings by his disciples.

Published by :

Arsha Avinash Foundation

104 Third Street, Tatabad, Coimbatore 641012, India
Phone: +91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in

Download from www.arshaavinash.in

Kenopani ad commentary
By Swami Paramarthananda

6/2/2016

. Please communicate corrections to

balusha74@gmail.com

Download from www.arshaavinash.in

 Swami Paramarthananda’s classes on Kena Upani ad

Contents

Class 1 - Introduction - 13th Sep 2015 .......................................................................3

....................................................................... 16

- - 1 & 2.......................................... 29

Class 4 - 18th Oct 2015 - 2........................................................................... 43

Class 5 - 25th Oct 2015 - Chapter-1 2 - 5 .................................................... 55

Class 6 - 1st Nov 2015 - Chapter-1 4 - 5...................................................... 69

Class 7 - 8th Nov 2015 - Chapter-1 5 - 9 ..................................................... 82

Class 8 - 22nd Nov 2015 - Chapter-2 1 - 3 ................................................... 95

Class 9 - 29th Nov 2015 - Chapter-2 - M 3 - 4 .............................................. 106

Class 10 - 13th Dec 2015 - Chapter-2 - 4 - 5 .............................................. 116

Class 11 - 20th Dec 2015 - Chapter-2 - -5 / Chapter-3 - -1 ............... 128

Class 12 - 27th Dec 2015 - Chapter- 3 - -1 to 7 ......................................... 140

Class 13 - 3rd Jan 2016 - Chapter-3 - -7 to 12 ............................................ 153

Class 14 - 10th Jan 2016 - Chapter-3 / 4 - - 12 / 1 - 4 ................................. 166

Class 15 - 17th Jan 2016 - Chapter- 4 - - 4 - 9 ............................................ 180

Class 16 - 24th Jan 2016 - Summary ...................................................................... 193

Kenopani ad – Devnagari text ............................................................................... 208

Class 1 - Introduction - 13th Sep 2015 Page 2

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 1 - Introduction - 13th Sep 2015

[In the last class we completed the M aka , with a summary of the
. And while giving the summary I gave references to some important as in
each chapter. With regard to those mantras I want to mention a few corrections;
because, the number in our book is different from the number that I had given. So
based on our book I would like to give some corrections. In M second
chapter, first section, I had given three important mantras – 1.2.9. Instead of 9, it
should be 10. 1.2.10. Then, in the second chapter, second section, I had given three
mantras - 8,10 and 11. It should be changed as 9,11,12. One, one should be added.
Instead of 8,10,11, it should 9,11,12. Other numbers are okay.]

As I had announced, we will take up the Kena [ke ] as our second

for study. I will start with a general introduction and then we can go to the
vetasvatara , there is a mantra which is often quoted.

यो ब्रह्माणं विदधावि पूिं यो िै िेदांश्च प्रविणोवि िस्मै । िं ि दे िं आत्मबुद्धिप्रकाशं मुमुक्षुिै शरणमिं प्रपद्ये ॥
ō aṁ ū ṁ ō ē ṁ ō | ṁ ē ṁ
ṁ mumuk amahaṁ ē ||

And this points out that the Lord created B first. aṃ

vidadhāti pūrvaṃ. After creating ,B g handed over the vedic scriptures to
, indicating that, along with the CREATION, B g has given the vedic
scriptures also. Indicating that, are not later inventions of the created humanity.
V s are not the later inventions of the created humanity; but, have been
coming down from the Lord Himself. And the same idea we saw in M
also. While talking about , it was mentioned, िस्मादृचः साम यजू वि दीक्षा - ca
jūṃ ī So, g , yajur ma , atha a - they were
also CREATED not by humanity; but, CREATED along with humanity by the Lord Himself.

And why did B g give the along with the humanity? The idea is,
should serve as a roadmap or as a guide book for the human beings. Just as, along

Class 1 - Introduction - 13th Sep 2015 Page 3

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

with all gadgets, an user manual is also given, g has given for the human
beings, a user manual also. A roadmap also. A GPS also. Global Positioning System, to
guide us. And whoever accepts the as the guide for his or her life, is called a
. V is a human being who accepts as the roadmap for determining
his goals and also as the means for attaining them. And this alone, in modern
language, we call a hindu. So, the definition of a or a hindu is, 'that person,
wherever he is born, may be in India or South America or Europe or Japan - WHEREVER A

PERSON IS BORN, WHOEVER ACCEPTS VEDĀ AS THE GUIDE IN HIS LIFE, IS CALLED A VA D KĀ OR HINDU.

And the are known by the name . means, that which guides the
humanity, by educating the humanity. +tram is . yate iti .
means, education or instruction regarding life, regarding the goals of life; and
regarding the means of attaining those goals. Life, its goals and the means - whatever
educates, is called . And by educating the human being, the save the
humanity from several problems. If you do not know a particular address in the city,
you will go round and round. But, if there is someone to guide you, you can save
yourself from lot of hassles and problems. Thus, are called ; because, it
guides the humanity. In V u sahasra , there is a chanted by many people -

satyam bhuja ucyate | sti na

daivam ||

. WE ARE DECLARING THE GREATEST TRUTH TO THE HUMANITY.

U / ipta bhujam means, raising/throwing-up the hand, we loudly proclaim to

the humanity. What do we proclaim? . "THIS IS THE TRUTH,
WHOLE TRUTH BUT NOTHING BUT TRUTH!" What is that? . THERE IS
NO GUIDE FOR HUMANITY BETTER THAN THE VEDĀS. Thus, we, the Hindus, the s, are
supposed to accept as our guide map, our road map.

And these are four in number. g j .

They are broadly divided in to two branches or two sciences. Even though the vedic
book is one, it is divided in to two . and veda anta

Class 1 - Introduction - 13th Sep 2015 Page 4

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

. That i g s have analysed and veda anta. Jaimini

has written ṃ s. P ṃ means, analysing the
g . And, V has written uttara ṃ , analysing veda
anta. Indicating that, they are two separate branches of science. Even though both
come in one book, we divide them into two . and veda anta
. raises a question in his commentary. "What is the basis for
dividing one in to two ? It is a very big enquiry. Whether should be
treated as one science; or, it should be treated as two sciences? aika da &
. A very big enquiry is done.

And and all the traditional , through lot of arguments, establish

that, 'they are two separate branches'. And, what is the reason for this segregation.
The reason given is, anubandha , . Not capriciously or
arbitrarily divided. There is a basis for this division. And what is the basis? Anubandha
is different for and anubandha is different for veda
anta. Naturally, what will be your next question? [Do not say, 'we have no question'.
You are supposed have the next question].

If anubandha is the basis for this segregation, what is this blessed

anubandha ? Anubandham can be roughly translated as "relevance
determining factors" RDF! Whenever you look in to any branch of science, what is the
question that comes to our mind? "What is the relevance of that to humanity?"
Is ve relevant? Is relevant in the 21st century? Therefore, always, human mind
asks about "relevance" in general to humanity. Relevance in modern times. And later,
we ask the question, "Is it relevant to me? Should I come to next class or not? What is
the relevance of attending the classes?"

For determining anubandham, the relevance, of any , tradition mentions four

factors. FOUR FACTORS DETERMINE WHETHER A PARTICULAR ĀS A IS RELEVANT OR NON-

RELEVANT. Therefore, 'anubandha m' means, relevance determining factors.

RDF is anubandha. Since these factors are four in number, we call it . The
tradition holds, has got four RDF; veda anta has got four RDF. These four

Class 1 - Introduction - 13th Sep 2015 Page 5

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

RDF are different with regard to and veda anta. Therefore, they are
segregated. Now, the next question is, "WHAT ARE THE FOUR FACTORS WHICH DETERMINE THE

RELEVANCE OF ANY ĀS A ?

1. The first one is, the subject matter discussed in that . Is it 'aero dynamics'?
What is the subject matter?

In modern days, we have got newer and newer branches of science. We do not even
know what it is? To understand that itself, we need to study a lot. The subject matter is
one.

2. The second one is, the benefit one can derive by studying the subject matter. What
is the benefit that I derive. In Sanskrit, prayojanam. V is, subject matter.
Prayojanam is, the benefit that I will get.

3. Third factor is sambandha , the connection between the study and the benefit. The
connection between study and benefit. In what way the study will give me that
particular benefit. So, , prayojana and sambandha.

4. And the fourth and most important factor. 'What is the audience or group that the
addresses or directs'. The target group.

Whenever a business manufactures something, they do market analysis, to find out the
target group. [Sometimes my calling bell rings. I do not have anybody to attend the
door. Therefore, I go hurriedly and open. The caller will ask, "Sir, ri?!"
Looking at me, should he not understand? They will say, "Sir, it will be nice; please
buy". What is the target group for a sari should not they know? Or, shampoo! Should
not they know - looking at me, whether I need shampoo or not?!] Therefore, even for
sari or shampoo, there is a target group. Similarly, has a target group. Veda
anta also has a got a target group. They are called . So all these four -
j - with regard to & veda anta, we should
know.

Class 1 - Introduction - 13th Sep 2015 Page 6

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Let us take up the first. What is the subject matter. talks about
varieties of or works or actions we can do. That is why is called
. Karma means, what? A section of the which talks about
varieties of actions or or works we can do. K can be done at the physical
level. K . K that can be done at the oral or verbal level; like,
, japam etc. Or, that can be done at the mental level. K , ,
. That is why we chant the , "karacara ṃ k yaj ṃ
karmaj ṃ , anayanaj ṃ ṃ j ], 'j ṃ'
means, born out of these organs, varieties of .K .
While physical and verbal actions are called , all mental actions are called
or meditation. So, this is the subject matter of g .
K .

What is the benefit that we can derive from these s? The talks about
three fold benefits, karma phalam trividham. What are they? Artha, and dharma.
Artha, and dharma. Many are prescribed for getting wealth. In
T , . In tradition, that is
very popular; because, it is meant for lot of wealth; lot of food; lot of water [we need it
very much]. Food, clothing, shelter - all these are asked.

आििन्िी वििन्िाना ॥ कुिााणाऽचीरमात्मनः । िासासस मम गािश्च । अन्नपाने च सिादा । ििो मे श्रियमािि ।

ī ॥ ' ī mana । g ।
। ।- 1.4.1,2

ri means, plenty of wealth. Thus, they all come under what? artha, wealth, for security
or our basic living. And so, human beings are interested in that. காசேதான்
கடவுளடா! [Money alone is God!] In an autoriksha there was a slogan,
"கல்லறைவறை ேில்லறை சதறவ!" [Money is a necessity till one gets buried!]
கல்லறை means, the burial ground. ேில்லறை means, money. You require money
for even entering that. Artha.

Class 1 - Introduction - 13th Sep 2015 Page 7

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

The next one is, - entertainment and pleasures. Once the basic needs are
fulfilled, we look for varieties of entertainment. That will come under . Then, the
next one is called, dharma. Dharma means, . means, that Exchange.
Exchange currency we say. When you are entering any other country you have to
convert your money, the currency of your country, into that country's currency.
Currency Exchange agencies are there. They publish the Exchange rates. Similarly, you
require Currency for next j 's artha and . Because, in your future j also,
you are interested in what? Wealth and Entertainment. For that, you require the
relevant currency. And that is called . So many are prescribed for
generating , which will not help in the current j . But, it will give you better
body, better environment, better family, better security and pleasures. This dharma or
is the third benefit. All these three put together is called . In
Katho , it is called . िेयश्च प्रेयश्च मनुष्यमेिः िौ सम्परीत्य विविनसि धीरः । [katha
1.2.2] yameta ī ī ।

So, what is the prayojanam? Dharma artha is the karma phalam. So, is the
subject matter. Dharma, artha, is the benefit, prayojanam. Next, what is the
connection between the study of and the prayojanam? This study itself will
not directly give any benefit; like, studying g . One week course. He studies varieties
of /exercises. And after several years, he continues to be like a football. Round!
We see no use f f g . So, it is not enough you attend the courses. You
get the knowledge. But, that knowledge must be used h nam. Karma j
cannot produce the benefit. or alone will produce the
benefit. Therefore, study will benefit. But, not directly. Indirectly, through the
. This is called sambandha. No direct benefit; but, indirect
benefit.

And what is the intermediary factor? We have to do that. S is

supposed to the best for all round benefit. Like, the
k j akam we are chanting. It is one of the best prayers.

Class 1 - Introduction - 13th Sep 2015 Page 8

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

vandanam is also considered to be the best vedic prayer. But, it will give the benefit
only when it is performed. Otherwise, no benefit. This is called .
Thus, , prayojanam and sambandha; these are the three RDF.

And the fourth one is . Who is the target audience? The target audience are
those who fulfill the following conditions. The first condition is what? DESIRE. For
, the first qualification is what? Desire. ”yadyadapi kurute karma tatat masya
itam". Desire must be there. Desire for what? Dharma artha and . I want
wealth; I want property; I want all these things; and I want to enjoy life. [We see
advertisements. "Enjoy! Desire!"] So, desire. dharma , artha ,
Otherwise, in Kathopa , 'preyorti'. prey arthayate iti preyorti. In V
mam, " rth t dharmam, rth ca , n
, j j " you can understand. D
means, what? A seeker; a desirer. May you chant V . For getting
what? dharma, artha and . And one of the desires is what? j
j - do you want children? Chant . So, first qualification f
is desire. a . arthitvam it is called in g . And the second
qualification is, Resources f g

The most important, basic resource is faith in vedic rituals. If I do not have . If I
say, "rituals are hotchpotch!". Therefore, is very important; in ;
in ; in . That is why ' m' itself is called
' '. A person can do ' ' only if he has got faith in the ceremony. If I
say, "I do not believe in the survival of the forefathers or punar j "; or, "how can
something offered in the fire here will benefit somebody, somewhere?" "I do not know
'whether he is there or where?'" So, if faith is not there, entire is irrelevant.
Therefore, what is the first resource? . That is why is asked to chant
this prayer, " raddh ṃ medh ṃ j ṃ ṃ ṃ ṃ ṃ ṃ
j g ṃ " - Oh Lord give me faith. "mayi m m, mayi
j ... mayi tu. What is the first resource? Faith in the vedic ritual.
.

Class 1 - Introduction - 13th Sep 2015 Page 9

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Then, what other resources are required f g ? The knowledge, the skill
and the wealth. Bigger the , more wealth is also required. Therefore, knowledge,
skill and wealth put together .D .D means, what?
All the necessary resources. And when we say resource, not only the money; but, the
skill, the faith, the knowledge etc are also included. This is the second qualification for
the .

And the third qualification mentioned in the g is vedic permit. For

everything, licence is required. If you want to build a house, you have to apply to the
Corporation and get the licence or permit. Which means, you are required to give lot of
. Permit, licence. For vedic rituals, we require vedic licence. Vedic licence is
traditionally, a- rama designation. I should belong to the relevant ; and to
the relevant ; because, s can do certain rituals, which a
j g ; that, only can do. B
cannot do that. Similarly, there is a ritual. As the very word shows, it can
be done by whom? The name itself is . Thus, designation should
permit; and the other one is, designation. P ti g should be done by
g hasth naprashta or ? S cannot say, "I will do
putra g . Most of the rituals can be done by g only.

A very important rule we should remember. In most of the vedic rituals, the target
audience is not male. Many people think is catering only to male; that there is
gender discrimination in the . This is the wide spread misconception. 95% of the
vedic rituals are neither addressed to males nor addressed to females. They are
addressed to dampati, couples. Couple means what? Generally, now a days, there are
many meanings. Couple means, generally, dampati, husband and wife. Therefore,
remember, females are never omitted. All the are for male-female
couple only. Each plays different; but, complementary roles. Together they perform. A
male cannot perform most of the rituals, without a female companion; and a female
cannot do any ritual, without the male. Therefore, the also is important. Thus,
designation I should have. Which is called what? vedic licence.
Technically, they call it aparyudastatvam. I have not said this before. Aparyudastatvam

Class 1 - Introduction - 13th Sep 2015 Page 10

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

means, NOC. NOC do you know? No objection certificate. From the is called
aparyudastatvam; vedic sanction. Thus, arthitvam, , aparyudastatvam. This
threefold qualification whoever has, he alone is the candidate for . In
Sanskrit, . Thus, we have seen - - prayojana - sambandha for
the g . RDF.

Now, we have to know "what is the RDF [relevance determining factors] for veda
anta?" First one is what? The subject matter . The subject matter is not at all
; it is not dealing with any action at all. No action is involved. That is why, it is
not called . The subject matter is knowledge. Knowledge regarding
what? My own real nature. Self-knowledge is the subject matter. Otherwise called, tma
vidy . The knowledge of the real nature of myself. Why does talk about self
knowledge? Because, is very clear that, 'we do not know ourselves!'

"But, S j , we know. My problem is, 'others do not know me'. My wife does not
understand me even after silver jubilee of marriage!" Thus, we say, 'others do not
understand, but, we know our Self'. V says, WE THINK WE KNOW; BUT, UNFORTUNATELY, IT

IS JUST OUR ASSUMPTION. If one thing we have taken for granted, it is ourselves. We have
never asked the question, "WHO AM I?" Therefore, we think, we know; but, our
knowledge of ourselves is a misconception.

Just because there is a popular idea, it need not be knowledge. WHAT IS POPULAR, NEED

NOT BE RIGHT KNOWLEDGE. Because, popular misconceptions are also possible. I give this
example. For several years they thought, the sun is going around the earth. And it took
lot of time for humanity to understand that, 'the sun is not going around the earth; but,
the earth only is going around'. And when a scientist declared that, he was mocked by
sam. It took lot of time for humanity to accept that. Thus,
WHAT IS POPULAR NEED NOT BE TRUE. Therefore, says, [M
g ]-

अविद्यायामन्िरे ििामानाः स्ियं धीराः पण्डििं मन्यमानाः ।

svayaṃ ī pa itaṃ । 1.2.8]

Class 1 - Introduction - 13th Sep 2015 Page 11

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

"The entire humanity is steeped in self ignorance and self misconception". If ignorance
and misconception should go, we should have self knowledge. Therefore what is the
. is the .

Then, what is prayojanam? What is the benefit that I get? Very important. Benefit, what
is that? M or freedom. M is otherwise called, .
we said, . Here is the benefit of veda . So, freedom from
what? Freedom from what? Freedom from emotional dependence on dharma, artha and
.

In , I was seeking what? In , I was running after dharma, artha,

. And why was I running after them? Because, I had concluded that 'without them
my life is empty'. Not worthy. Therefore, to add to my worth, I wanted a house in the
city to add to self-worth, self-esteem. [A particular ’ 'Esteem'. Now whether
it is there or not, I do not know]. Why they called it Esteem? Because, I concluded, only
if you have that car; ruti 800; but, you should have that car; you
should bring it to class; everyone should see that. They should become envious.
Owner's pride; neighbour's envy! Therefore, work for the car, work for the house, work
for appropriate wife. You have to take her to parties; everybody should look at her!
What all things! All these things. We think we require many things to add to our self-
worth. Dharma artha pursuit is a struggle for self-worth. And therefore I need
them. Emotional dependence is the desire for them.

But, Self-knowledge tells me that, 'I DO NOT REQUIRE ANYTHING TO ADD TO MY WORTH. IN MY

REAL NATURE, I AM THE WORTHIEST ONE IN THE ENTIRE CREATION. I AM SO WORTHY THAT I ADD

WORTH TO THE ENTIRE CREATION, BY DONATING THREE THINGS'. Same M we

should remember. I donate three things to the entire CREATION. What are those three?
Do you remember.? (1) Sat. I lend EXISTENCE to the world; (2) Cit. I lend CONSCIOUSNESS

to the body-mind complex. (3) . HAPPINESS. And if anybody is happy anywhere, I

alone lend REFLECTED HAPPINESS to all those minds. SAT-CIT-Ā A DA SVA A AHAM ASMI.

Class 1 - Introduction - 13th Sep 2015 Page 12

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Therefore, I do not depend upon dharma, artha, . This freedom from emotional
dependence, in Sanskrit, it is called .

A means, dependence, expectation. Expecting email from various family

members. 'He is not sending email'; 'he is not calling'. Therefore, I expect love from
others; care from others. And if three children love me; but, one does not, then I miss
that! I keep on missing things. NOT MISSING ANYTHING IS CALLED MOK Ā. Lord K defines
a mukta as, the one who does not depend anything from outside; the one who is happy
with himself!

अनपेक्षः शुचचदा क्ष उदासीनो गिव्यथः । सिाारम्भपररत्यागी यो मद्भिः स मे वप्रयः ॥ g 12-16

anapek a ī g । gī sa
me priya .

प्रजिावि यदा कामान्सिाान्पाथा मनोगिान् । आत्मन्येिात्मना िुष्टः ण्स्थिप्रज्ञस्िदोच्यिे ॥ G 2-55

j g । a
sthitaprajñastadocyate ॥

यस्त्िात्मरविरेि स्यादात्मिृप्िश्च मानिः । आत्मन्येि च सन्िुष्टस्िस्य कायं न विद्यिे ॥ G 3-17

ya । ṃ
na vidyate ॥

[tu a , careful; not du a !] The one who does not depend upon a mobile phone!
[Without that, we lose our lives!] So, the prayojanam is . Freedom from
emotional dependence. Physical dependence we cannot avoid. We require food,
clothing etc. But, emotional dependence goes away; which is called .

What is the next factor? sambandha . is . prayojanam is . What

is the connection & prayojanam]? In the case of ,
knowledge by itself does not give the benefit; but, you have to do work .
But, in the case of j , the advantage is, j itself gives that fulfillment.

Class 1 - Introduction - 13th Sep 2015 Page 13

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Because, the knowledge is, "I AM WORTHY BY MYSELF. I AM THE ESSENCE OF THE ENTIRE

UNIVERSE!" We will see more and more such . 'a ṃ k asya re !' Beautiful
. V says, "why are you running behind people, name, fame, position,
possession? You do not need anything; because, you are worthy by yourself. So, that
sambandha, connection is, what? j a ! Direct benefit. There is no
question of sambandha; but, SĀK ĀT SAMBANDHA.
SĀK ĀT That is, in-between,
is not required. In , knowledge - action - benefit. In j .
KNOWLEDGE - BENEFIT. This is sambandha; sambandha.

Then what is the next factor? A . What/who is the target audience? What is the
first qualification? Desire. Here also, desire is required. Desire is common factor in both
& veda anta]. But, desire for what? Not, desire for dharma - artha - .
If I have desire for dharma - artha - , I will be a candidate for . Here,
in veda anta, I should have desire for . That is qualification number one. Then,
the second qualification is, I should know the limitations of dharma, artha and .I
should know the limitations of dharma, artha, . If I do not know the limitation, I
will have desire for them. Therefore, knowing the limitation of dharma, artha, ,I
should become desire-less.

So, two qualifications. I should have desire; and, I should be desire-less. S j , are
you all right? I should have desire and I should be desire-less?! S j , are you all
right? I am all right. I will explain. Desire with regard to ; desire-less with regard
to dharma, artha, . Because, as long as I have desire for dharma, artha, , my
attention will be turned towards them; and therefore, divided. You ride two horses and
fall. Therefore, reya and, gyam. Desire is called viveka; desirelessness
is called g . Desire with regard to is, viveka. Desirelessness with regard
to dharma, artha, is, freedom.

How do I get desirelessness? By knowing the limitations. And what is the limitation? [All
this we have seen in other classes]. They are all finite and perishable. They are finite
and perishable. To remember our three s - they are, (1) du kha ritam, mixed
with pain. (2) ptikaratvam - they will never give total satisfaction; because, if you

Class 1 - Introduction - 13th Sep 2015 Page 14

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

have Benz car, after Benz, Rolls Royce or whatever! There is no total satisfaction. (3)
bandhakatvam - above all, they will make you dependent on them. All worldly objects
are dependence causing drugs. Thus, knowing their limitations will help me turn away
from them. Therefore, desire and desirelessness both are equally important.

Next qualification is, the discipline for systematic study. Because, this is a knowledge-
centric pursuit. It is not an action-packed movie. [There are people who want action-
packed movies]. j is not action-centric; it is study-centric. Analysis-centric.
Understanding-centric. Therefore, THERE MUST BE LOT OF INTERNAL DISCIPLINE FOR COMMITTED

AVA AM, MANANAM AND NIDIDH ĀSANAM. Focus is required. Therefore, discipline.

So, viveka, g a ka sampatt and mumuk utvam. In Tattva Bodha, we used the
word 4D. Discrimination, Dispassion, Discipline and Desire. Discrimination [viveka] to
know difference between dharma-artha- and . Dispassion g ] with
regard to dharma-artha- . Discipline ] for study. And, Desire for
]. If these four are there, I am a candidate for veda anta. And
the aim of hinduism is, 'transforming every Hindu from candidate to veda
anta candidate'.

We are all natural candidates of . Why? Because, dharma-artha- desire

we have. The transformation should take place, so that, from to
veda anta every Hindu gets transformed! Then alone, he will find the relevance
f jam class. And, if a person does not see the relevance, how to see that?
That, we will see, in the next class.

ॐ पर्
ू मण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः
िणन्ततः ॥

Class 1 - Introduction - 13th Sep 2015 Page 15

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g g K
f
j
A f g g g
g f f
fferent. And the four factors also we saw. The candidates are different;
the benefits accrued are also different; the subject matter dealt with also are different;
and finally the connection f ff A ,
pra j . In English, candidate, benefit, subject matter
and connection. For remembering, C, B, S & C. C standing for candidate; B standing for
benefit; S standing for subject matter; and, final C standing for connection. And CBSC
you can remember; because, one of the school boards in India is CBSE. "Our grandchild
is in CBSE!" CBSE you remember very well. Only a small change, there it is CBSE, here
it is CBSC. But for hearing both will be same only!

In what way these four are different also we saw. The candidate for
one who is primarily interested f

f g g free of cost
f
f j
- the spiritual goal - is his top priority. You should not merely say it is one of his goals
ff f f
f ff
f , w
f j - the spiritual goal. So, candidates are
different; benefits are different; subject matters are different.

’ Page 16
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

- j V f
g D D g
j , the subject matter is, knowing - through enquiry. Knowing
one's own real nature. Which means, it is not an extrovert pursuit g
j A j
g f
- g
f j ff A f
f ff , the connection is indirect
connection. Study will not directly give the benefit. We have to do
j j , study and benefit are
directly connected j .
Thus, there is a difference between these two.

And the aim of Hinduism is converting all the Hindus from candidate one status to
candidate two status, which is a major and important transformation in the life of every
Hindu. And candidate one, I will call as 'religious-materialistic person'. Candidate two, I
will call as 'religious-spiritual person'. Both are religious people; but, the employment of
g j , japam, pilgrimage - how they employ - there is a difference. The
first candidate uses religion for everything else, other than for spiritual benefit. When
you use religion for non-spiritual benefit, it is called religious-materialism. The person is
religious-materialistic person. Whereas candidate two also uses the religion; but the
purpose is, spiritual growth. This is religious-spirituality; and he is, a religious-spiritual
person. Conversion of religious-materialist to religious-spiritual person. Assuming that
one is religious!

Suppose a person is irreligious person then what to do? Then you have to do add one
more step. Convert non-religious person into religious-materialistic person. So, I will put
in this language, non-religious-materialistic person you convert in to religious-
materialistic person. Then, convert religious-materialistic-person in to religious-spiritual
person. This conversion is a major step, which will take days, weeks, months, years,
decades.

’ Page 17
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Then the next question is, how does this conversion takes place? I am not talking about
religious conversion! That is taking place. I do not want to deal with that hot topic,
which can create lot of problems. I am not talking about religious conversion; I am
talking about this conversion.

Several methods are there, I will recommend based on the scriptures themselves. Four
methods for this important conversion.

f g ' j g
g ' j g
g
that work for this internal conversion. So, method number one.

2] Then the second method is, read regularly and repeatedly

f g f
g g K g f
internal conversion. They are called conversion text books.

g f
g g " the faith that we have must be converted.
Now, we have got faith in what? Money. காசேதான் கடவுளடா! [Money alone is
God!] g f
f f f f
K 17th chapter. Therefore, what
g g f , not
mechanically as . Not that you read and complete it, thinking of breakfast!
That is not what is prescribed. With any commentary. Read or hear. Whatever it is. This
is the third conversion program.

4] And the fourth and the most important capping program is merely reading and
understanding is not enough. All these three books, conversion books, talk about or

’ Page 18
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

give certain instructions to be implemented or followed. They are meant for practicing
or implementation. Therefore, we have to regularly see the connection between what
we know and what we are! Our day-to-day behaviour, day-to-day attitude etc, the
practice and the percept. In English we have an expression, percept and practice. The
gap between these should become lesser and lesser. We need not bother about the
rate of progress; because, the rate will vary from individual to individual. And never
compare the rate of progress also. How the other students are, do not judge.
Therefore, neither comparing nor judging, without bothering about the rate of progress
sincerely trying to follow the instructions, this is called S
f g g
into RM to RS. [All code words!] Religious-materialist to religious-spiritualist.

As this conversion takes place, what happens? Will there be an extra glow in the skin?
It is called Brahma tejas. It is true Brahma tejas will also come. Do not look for that.
We are not f
f '
j '. As this internal conversion
takes place, a person will be interested in self knowledge, more & more. So, more
interest in scriptural study. In spiritual scr
K jj V j g
. Both indicate interest in studying the spiritual scriptures. What type of study?
Consistent a f f g f A

-f g . The 16th and 17th

chapters do not talk about self knowledge. Very careful. 16th and 17th chapters deal
with what? Internal conversion only. We have to study the other chapters like - 13th,
14th, 15th, 2nd, 7th, 9th. They all deal with, "who am 'I'?, in reality". "Who is god?, in
reality" "What is world?, in reality". j j g j
g g j . Therefore, that is course
number one. That is like, undergraduate course.

’ Page 19
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g
f g f g g
g g - - f f g f
f . That is f g
f ;
and I assume, all the students are coming to graduate, after under-graduation.
Graduation is generally sufficient; but, if a pe -
g -
trayam; one has to thoroughly enquire into, not as an academic scholarship; but, for
receiving self knowledge, retaining self knowledge and assimilating self knowledge.
That alone gives liberation.

A only when the conversion takes place.

Therefore, desire to study is one indication. You are all attending the classes; that
means what? Internal conversion has taken place, at least to some extent; otherwise,
attending these classes and surviving is not easy; and there are some students who are
great canvassers. Like political campaigns, they will call their friends also. You will
always f S g g
g , for what? These classes! 'There is nothing here', they will say. Without
internal conversion, you cannot come. Even if you come, you cannot survive. So, desire
is one indication. Desire for study. And the second indication of internal co
f f g .

दुर्ाभं त्रयमेिैिि् दै िानुग्रििेिुकम् |

ु ुत्िं मिापुरुिसंियः || - वििेकचूिामश्रण
मनुष्यत्िं मुमक्ष
g |
ṃ || V

Desire for vedantic study and opportunity for vedantic study - both will come when the
internal conversion has reasonably taken place. Need not be perfect; but, reasonable.
Desire, without opportunity, i g

’ Page 20
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g ṃ
A
K -
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदे क्ष्यन्तत ते ज्ञानं ज्ञाद्वननस्तत्त्वदर्शिनः ॥

tadviddhi pra ।

upadek j ṃj ॥ 4-34॥

- g g f g ’
teaching. If guru gives his own philosophy, never g g g
g g
g . From whom? g

f -

परीक्ष्य र्ोकान् कमाचचिान् ब्राह्मणो वनिेदमायान्नास्त्यकृिः कृिेन ।

िविज्ञानाथं स गुरुमेिाश्रभगच्छे ि् सचमत्पाश्रणः िोवत्रयं ब्रह्मवनष्ठम् ॥

ī ta k tena ।

j ṃ g g i ṃ Brahmani ham ॥ 1.2.12

g f
f f
f f Internally converted
f f g f g g
g g g g
Do you remember their names? பாவம்! [poor thing!] D
g . If you forget the name do not feel guilty and all.
Just I am naming them. Whether you remember names or not, try to remember the
message, rather than those details.

g g K
dialogue between a g

’ Page 21
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

A g K g

f f g g
g f g
g - .
There is harmony". So thi f g K f
.

K K
g ff ff
not beg ' ' ' '
f D S j
f
f
g g f f ,
every word has got a unique, peculiar and non conventiona g A
g f f
g g K K g
. Therefore only, it is . Here, it is Kena;
because, it starts with the word Kena.
g f
, spread over 4 chapters. Each ch
S f g
, it is a very, very significant and profound . Often they compare this
to ஊேி மிளகாய் [a variety of tiny chilli].

This chilli will look innocent. It is available in Kotagiri. We went for a camp in Kotagiri.
There, we visited some places. [One of the rules for the camps is that they have to do
some shopping. Vedanta we study or not, once you go out of Chennai, shopping is
important!] In Kotagiri what will you get? So, we visited some farms. And in one farm
there was this small chilli. And one lady said, "I can take any amount of this chilli". She

’ Page 22
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

just bit one and started jumping up and down! So, ஊேி மிளகாய்
an ஊேி மிளகாய் . Very, very beautiful and profound.

A g f A
A ? We have stud
ṃ A K g g
g g
g g A g
f ṃ , there is a vedic svaram.
But, here, there is no svara. So, we will read it like prose.

ॐ आप्यायन्िु ममाङ् गावन िाक्प्प्राणश्चक्षुः िोत्रमथो बर्चमद्धन्ियाश्रण च सिााश्रण । सिं ब्रह्मौपवनिदं माऽिं ब्रह्म
वनराकुयां मा मा ब्रह्म वनराकरोदवनराकरणमस्त्िवनराकरणं मेऽस्िु । िदात्मवन वनरिे य उपवनित्सु धमाास्िे मवय
सन्िु िे मवय सन्िु । ॐ शान्न्िः शान्न्िः शान्न्िः ॥

oṃ ṅg u i ।

sarvaṃ Brahmaupani adaṃ ' ṃ ṃ

amast- aṃ me'stu ।

mayi santu te mayi santu I oṃ ॥

A f g f
E g f j
K j j A f j
.T f . And, they are beautiful prayers; we
can include them in our daily prayers also. If we do not have, we can start them also.
Very beautiful. There also certain prayers are very general prayers, applicable to enti
ṃ g
g
f . Thus, very useful for ve
g f j V f

’ Page 23
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f S S f f
students.

g f . Very beautiful. First the student asks

'all my organs and bodies must be very, very healthy'. You know why! Because, even to
come to the class and sit for one hour without back-pain, front pain, knee pain etc. If I
have to sit for one hour, I need basic health; otherwise, body will draw the attention
and the poor teacher will be doing vana-rodanam. Vanarodanam means what? 'Crying
in the wilderness', because students' attention will not be there! Therefore, the student
ṅg - all the limbs of my body should grow; if not
growth, at least be healthy. The word grow is used assuming the students are young.
But now-a-days generally they come at a age when degeneration has started. Where is
the question of growing and all?! So let us slightly change. At least let them be steady.
- literally means, grow.

A f A f - the organ of
speech. Why the organ of speech? On the part of the guru, the organ of speech is
g am; and on the part of student, the organ of speech is
important during mananam. When he has to think and clarify the doubts, it becomes a
g am for a few years. Do not ask doubt in the first class itself! First
few years or at least first few texts, never ask any question. Always, jot down your
questions in a separate notebook. Question book. You will find, generally, most of the
doubts will be clarified as you study further and further and after a few years or at least
after a few months if there are still strong doubts you are allowed to meet the guru and
ask for clarification. Therefore, for that the
present the doubt properly. Otherwise, guru will answer the question for 15 minutes
not my doubt! Therefore, communication skill is very
important for the guru as well as for the

f . We have to survive.
Then cak u f g
f am we require reasonably healthy ears at least with hearing aid.

’ Page 24
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g
g A g . Let all of them be in good
condition.

f f j
g f g
j
wrote a beautiful song, 'sarvam Brahmamayam re re' - there is only
g f
,
Brahmaivedamam taṃ i a।

ṃ ca pras taṃ Brahmaivedaṃ ṃ vari ham ॥ 2.2.12॥

- there is only advaitam Brahma! Then what is the plurality that I experience? All the
plurality is nothing but different names & forms; they are nothing but, different names
and forms. They are not substances in themselves. Substance is only one
f g . 'sarvam Brahma'.

Okay, then the next question is, "how to recognise that Brahman?" Because all our
organs are designed to recognise plurality only. Unfortunately, all our organs including
logic, i g S g f
g A g A
. So, what will be the truth they will
discover A - f -
- g . Hence, whatever truth they will arrive at also
changing. They say, 'atom is the
truth', for some time. Thereafter, 'sub-atomic particles'. Then, they will say 'energy'.
They keep on changing. Therefore, if you want to know the Brahman behind the
- g , Brahman can
E -based
-based

’ Page 25
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

-based an and
how to discern that Brahman.

Since Brahman can be known only g g A

g f f A g
, 3rd chapter, A
g ' '
K g
' ' '
' f g f g
-
A - . In M
S g g , which I now
propose to know.

Since Brahman cannot be known through any other means of knowledge, the tendency
of majority of people is to negate the existence of Brahman. Why? Because, it is not
knowable through the sense organs; not knowable through modern science. We are
facing a crisis; because, the modern generation has kept the modern science as the
ultimate authority. Once you take modern science as the ultimate authority, whatever
science can reveal alone we accept. Whatever science cannot reveal we refuse to
accept. Brahman - otherwise, God - can never be revealed by modern science! And all
the so-called rational people, who depend on reason, do not have sufficient reasoning
power, to know the limitation of reasoning! We say, a rational person is one, who
knows the limitations of reason. But, the so called rationalist people, who depend upon
modern science, say, 'we do not believe in god'. Now, the present generation is facing
this problem. Their own children are refusing to accept God, temples, religion, religious
activities etc; because, modern education is promoting what? "Rational thinking". And
anything outside that, is called, Superstition
g
S promoters of superstition A

’ Page 26
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

V f g S . This is modern education! And our own children and

grand children are gradually sucked in to this kind of so called rational system.

f , to understand the limitation of reason. If you want

only one argument, there is only one argument. "All our instruments are designed to
study only the objective world. But the very enquiring "subject" is never available for
objectification. Therefore, a science which is using all kinds of instruments to analyse
the objective world, how can it ever study the "enquirer"?" Therefore,
makes a powerful statement "the enquirer can never be enquired into!" All this we have
seen very often. When the eyes that can see everything else cannot see themselves,
how can they see the conscious "I", who is behind the eye? The eyes cannot see the
eyes themselves! You need a mirror for that. When the eyes cannot see the eyes
themselves, how can the eyes see "the seer", behind the eye
f j
j ". With what instrument you can know the knower? What a question!
With what instrument you can know the knower? That is why the consciousness is an
eternal mystery for modern science. The more they study consciousness, the more the
number of theories! Another scientist enters, he introduces another set of theories. At
the end what do we get? Confusion! This we have to understand. There are some
scientists who have recognised the limitation of science, and they have started saying
"perhaps the truth may be an eternal mystery". எப்படி? [how?!] 'Perhaps the truth

may be an eternal mystery' f

, the truth will not be a mystery. We can know Brahman.

Therefore, what is the prayer? Oh Lord, let me not negate Br

g f
j A g . I will quote it later; I do
not remember it now], one of the results or the worst result f
g . Therefore, what do we pray to god? Oh lord, let me not negate you. I
do not know who you are.

’ Page 27
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f D f j , "I do
not know, Oh Lord, what f
g - g g
g g .

तव तत्वं न जणनणमम कीदृिोऽमि महे श्वर । यणदृिोऽमि महणदे व तणदृिणय नमो नमः ॥

tava tatvaṃ j ī :' | :'

nama ||
"I do not know where you are how you are; but, whatever be your tattvam I do not
g ff . Let me know
your nature at the right time".

f ' ṃ ṃ g g
g ṃ. And similarly, let not God
- g
S
' ' g
/na ]. And they are two separate words. Do
not take it as மாமா! 'mama'. Nothing to do with our மாமா! S

desert me" means, "Let me have the grace of the lord also!" More we will see in the
next class.

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

’ Page 28
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

- - 1&2
We will chant the together.

ॐ आप्यणयततु ममणङ्गणनन वणक्प्रणर्श्चक्षुः श्रोत्रमथो बलममन्तियणणर् च िवणणणर् । िवं ब्रह्मौपननषदं

मणऽहं ब्रह्म ननरणकुयणं मण मण ब्रह्म ननरणकरोदननरणकरर्मस्त्वननरणकरर्ं मेऽस्तु । तदणत्मनन ननरते य

उपननषत्िु धमणणस्ते मनय िततु ते मनय िततु । ॐ िणन्ततः िणन्ततः िणन्ततः ॥

oṃ ṅg u i ।

sarvaṃ Brahmaupani adaṃ ' ṃ ṃ

amast- aṃ me'stu ।

mayi santu te mayi santu I oṃ ॥

In the last class, we were seeing the meaning of this

f f f
j g g . Therefore he says, mama aṅg
a cak u i - may all of them be strong and fit.
- means, grow in their strength. Then what he wants to learn through the
upani ad the student seems to be knowing in advance. This is an informed student.
Therefore, he has got the parok j .

And, what is the message of the upani ad, he presents in one sentence, I said in the
last class. That message is, sarvaṃ Brahma. What we see, everything we see as the
universe is really not the universe at all. Seeing the universe is a fo f
. If you have the right knowledge you will see the universe as what?
'sarvaṃ Brahma mayam rere'. Everything is Brahman. What is Brahman for the wise
person, is the universe for the ignorant person. What is rope for the wise person, you
can fill up the blank, is the snake for the ignorant person. There is no rope and snake.
There is only one thing. Which is seen rightly and wrongly. Similarly, there is only one
thing; not Brahman and world. There is only one truth; which is seen as 'Brahman' by

– – 1 and 2 Page 29
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

the wise and misperceived as 'the world' by the otherwise. And the student wants to
correct his vision, so that, he will also be able to see B
g . Therefore, he says, 'sarvaṃ Brahma'.

How can we get this knowledge? This knowledge cannot be gained through any of the
conventional instruments we have. Just to give an example, according to modern
science what you see as mike is not mike; but, atoms in very fast motion. But, the eyes
are not designed to see the fact of atomness. Our eyes are designed to see what? The
mike alone. But the truth, according to modern science is, there is no mike at all; but,
only atoms or energy in high motion. But, the eyes cannot see it. For that, you require
modern science.

Similarly, according to g
g f
. Therefore, Brahman is called 'aupani adaṃ Brahma' - that which can be
seen only through upani ad-o-scope; like telescope, microscope! Through the upani ad-
o-scope if you see, everything is Brahman. Therefore, Brahman is titled aupani adaṃ.
Very important word I said in the last class. And what is the meaning of the word
aupani adaṃ? Upani j yaṃ. Knowable only through upani ad, is called
aupani adaṃ. "Until I study the upani ad thoroughly, I will not know Brahman. But,
even though I have not yet understood", the student says, "let me not negate
Brahman". ’ ṃ ṃ. It will be intellectual arrogance to negate what
I do not know.

What is there in the world? 'Whatever I know is there'. 'svargam is not there'. Why? 'I
' ' ' ' '
says, is intellectual arrogance. Just because my instruments do not recognise
something, what right I have to negate that? If I do not know svargam, the conclusion
must not be 'svargam is not there'; the conclusion must be what? A modest intellect's
conclusion should be, "I do not have the instrument to recognise the existence of
svargam". Without that humility, that intellectual humility, one cannot understand

– – 1 and 2 Page 30
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f ' ṃ ṃ. Let me not negate

Brahman just because my puny intellect cannot know it by itself!

"Not only am I humble, I am a devotee of the Lord also. Therefore, I pray to the Lord,
'may not Lord also n g g f g
f ' g g
f g , we worship God, based on the faith in the
existence of God. Therefore, the first level is God worship is based not on the
knowledge of God; but, based on faith in God. With faith in God, worship God, and get
intellectual refinement. Then, by the grace of the Lord, you go to the second level. In
the second level of upani f g f
g f g f S f
j j ; we start with faith.
Therefore, th f g
f g g A j , I will
never have doubt regarding the existence of God. You know why? [I can give it to you
as homew j g g
f D
f f j .

j , "that mi". Once it is understood as 'I' -

with the appropriate meaning of 'I' - okay, not -j
'' j
aham asmi", how can I ever have doubt rega g
g
A f
j , faith will reach its fulfillment. "aham Brahma asmi".

Therefore, the student says, " - g

j
g " - in Kaivalya upani

– – 1 and 2 Page 31
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

considered the foundation. Therefore, the student repeats that. am astu

aṃ me astu. Let me not reject God, let not God reject me. Therefore twice.

Then, the next important prayer is, "I may be willing to study the upani
g g g '
g ' g g
g f g f
g g g
g , again. Similarly, upani ad may be willing
to give the knowledge; guru may be willing to give the message. "Do I hav
f ' f !' What a mind
boggling message! And the truth is, we do not have the qualification.

Thus, the student understands the limitations. Therefore, what does he do? Oh Lord, I
g
f f ṃ ṃ
j ṃ ". That is the prayer here. upani - all the
qualifications mentioned in the upani -
f g - f
ṃ j
Ag K D - there, 26 virtues
are enumerated. They should not just be in the pustakam but they must be in the
mastakam! Do you understand? Pustakam is in the book. No use. It must be in my
mastakam - head, mind. Not only I should remember them, I should try to practise
them also. Therefore, upani atsu , te mayi santu te mayi santu - let
them be all there in me.

And what type of me? , 'who am '

g - , that Brahman. So, the essence is, 'I am a serious
spiritual seeker. I need all these virtues. Oh Lord, bless me with them'. oṃ
- let there not be obstacles for this coming fro -
- f

– – 1 and 2 Page 32
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g -
g f , in the form of natural forces - like, rain, power cut etc. Current
going-off suddenly, like that, let there not be any obstacles. This is the beautiful
g f . Therefore, worth reading,
regularly. We will now enter in to the text proper.

ॐ केनेषषतं पतनत रेषषतं मनः केन रणर्ः रथमः रैनत यक्प्

ु तः । केनेषषतणं वणचमममणं वदन्तत चक्षुः श्रोत्रं क

उ दे वो यन
ु न्क्प्त ॥

Oṃ kene itaṃ patati pre itaṃ mana a prathama praiti yukta ।

kene ṃ ṃ u ṃ ka u devo yunakti ॥ -1

As I said in the introduction, the upani g E

g f f . And generally, the upani
g f f g ṃ , to indicate, 'never read
the translations of the upani ad and try to understand. They have to be interpreted
appropriately.' And there is an interpretational tradition also. Dictionary meaning will
not work at all. There is an interpreta g -
which is the key to open the upani A
f g - who has got the key
from His guru, and learn only from such a guru.

To indicate that, the upani f f ṃ

upani ṃ . Kena upani ṃ A
ṃ f , heated argument. But,
here it is a reverential, respectful dialogue, keeping the upani
g g f ff f ṃ
ṃ ff nd
K f g g
g f g ya.

– – 1 and 2 Page 33
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f ya approached one guru and asked the following

question S f f .

A f g ? Kena i itaṃ patati. Since the first word is

Kena, the upani ad is called Kena upani ad. What is the question? The question is a
question coming from an informed student, who has already done lot of independent
research. Therefore, he is able to ask a crystallised and targeted question. If you have
not rehearsed properly, the question itself you will ask for 45 minutes! An intelligent
student can ask a question in one or two sentences. Otherwise, not only it will be a
meandering question; but, once the guru gives the answer for half an hour, the ya
will say, "this is not what I asked!" That is why, remember, not only guru requires

ṃ f f ya asked a
targeted question, based on research. Therefore, I have to give an introduction to the
question itself!

ya has thoroughly researched and understood that, 'this body is alive and sentient.
The sentiency and the consciousness of the body cannot ' ya had
thoroughly analysed and understood. What is that? Body cannot be naturally sentient.
Therefore, in the body, there must be some other principle, to make the body alive &
sentient. Like, the fan cannot naturally move. There must be some principle - other
than the fan, which is an invisible principle. Fan is visible; but, behind it there is an
invisible principle, which makes the fan rotate. That means, I already know what? Fan
cannot rotate by itself. In the fan example, it is relatively easy. But, here, we have to do
some analysis. This ya has done that analysis. How?

We have seen this before; but, we have to remember in this context. We experience an
inert world in front of us. The wall is there, the pillar is there, the road is there, the
mountain is there, the river is there. We e
A f
g f
f g , al f f

– – 1 and 2 Page 34
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g S

And w f f
f g
g .

D ? It is an object of experience. We will have corresponding

English expression. Too many Sanskrit words people may find it difficult. First, it is an
object. We will keep the letter 'O'. The body is also object O, that we will see later. First
we will see the world.
1. It is an object of experience 'O'.
2. the world is made-up of matter. It is material. 'M' It is object, it is material.
3. The third one is, the world has got varieties of attributes perceptible to the sense
organs. It has got , rasa and gandha. attributes are there.
Therefore, experienceable. Endowed with attributes. We will use the letter 'A'.
4. Then fourth one is what? It is subject to change. World is continuously changing,
at the micro level, atom is changing. At the macro level, the biggest star is
changing. Not only changing, dying! Our sun, [put the spelling correctly! Do not
worry!] Sun is dying. The only good news is, it will take a few million years.
Therefore, we are safe. Therefore, micro or macro, they are all changing. Fourth
feature is 'C'. OMAC.
5. Finally, the world is temporary, or, 'T'. g .

S g g . OMACT.
OMACT are the five features of the world.

And, when we say the world is temporary, the "temporariness" of the world can be
understood in two different ways. We talk about the end of the world; but, we do not
experience it. Because, when the world will end scientist themselves do not know. They
talk about 'big bang' and they are visualising a 'big crunch'. But, scientifically, they have

– – 1 and 2 Page 35
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

not seen it. So, the end of the world as a 'perceptual experience'; one day slowly dying,
we do not have.

Therefore, f ff
manner, which is also worth noting. And what is that? The world is available only when
you are in the waking state. Suppose the waking state ends, [I hope it will not end in
the class!], suppose it ends, that means what? You doze off! The moment you go to
dream state or sleep state, there is NO world. You may argue the world is there for
others. But remember, even for others, the world will be there only when they are in
the waking state. Not only that, you can talk about others also only in the waking state.
Therefore, ‘ g
"disappears" when the waking state ends'.

When you go to dream state what happens? Another world appears. When the dream
state ends, that goes. That each world - waking or dream - has g
g f f
g . That means, the temporariness of the world lasts as long as your
j g ff f f f f -
j A g g
A f f f S f
g g . I love that; but,
since people may find Sanskrit too much, remember OMACT.

All this, this student has researched. These five features of the world we see in the
physical body also. The body also is an intimate object of experience. Therefore, we see
the hunger, thirst, the pain - the knee joint pain, the back pain, the tooth pain etc.
They are all experienced or not? Clearly, intimately experienced. Therefore, body has
got 'O'; feature number one. Body is material or not? My God! It is material, made out
of matter only. They say carbon material. All organic things are carbon material. Carbon
means, கரிக்கட்டை. Body is கரி ' ' 'A' 'A'

E , rasa and gandha. Remember,

– – 1 and 2 Page 36
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

perfume industry survives only because of that! A is there. Then, 'C'. C means, it is
continuously changing. j
' '- g .

It is temporary; in two different meanings. One is physical. It is born; date of birth DOB
D D f g , we talk about the temporariness,
in another way. What is that? It is available for you only j g g
state. Once you go to dream, what do you do? You drop this body and you have got a
spare body, like the denture! When you enter the dream, you use a totally different
body. Therefore, body lasts only f j g g .
Therefore, what is the conclusion? Body is inert because it has got the same five
features of the world. Exactly the five features of the inert world.

This you can extend to the sense organs also. The mind also. In short, the body-mind-
sense complex is acetanam, naturally. But what is our experience? Even though it is
naturally insentient, now, temporarily it is sentient. I say, temporarily; because, a dead
body after death will not have sentiency. If the body, after death, does not have natural
sentiency; but, now it is sentient, what is the conclusion? There must be some other
principle which lends life to the body. There must be an invisible principle; like, the
electricity in the fan. Behind the body, there must be a principle. Can it be a material
principle? If it is a material principle again it will have what? OMACT. When I say
OMACT, will you understand and shake your head? So, if it is a material principle, it will
also have OMACT. Therefore, it cannot bless the body. So, there must be a non-
material, spiritual principle, which makes the insentient body a sentient one.

The student wants to know "what is that invisible, spiritual principle which makes the
body alive and sentient". And because, it is a sacred, spiritual principle, He uses the
word deva g !]
Look at the fourth line. ka u deva ? What is that mysterious, invisible, sacred, spiritual
principle, because of which principle, the visible body is working, as though it is non
material. It is material; but, it is unlike the statues in the Marina beach. I have already
told you, in the Marina beach, Gandhi statue is there. He has got a stick also; and on

– – 1 and 2 Page 37
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

his head what is there? A crow. You know what a crow usually does! Why cannot
Gandhiji drive it away with the stick? Something is missing; there is a difference
between that statue and this body. ka u deva -
f
.

Kena i ṃ pre itaṃ - propelled, activated, impelled, enlivened by which spiritual

principle, [how do you translate the word spiritual?! I have told you, take it in the right
spirit]. Spiritual means, non-material. Remember the word 'spiritual' means, non-
material. This translation is very important; because, all our conventional instruments,
including modern scientific instruments, they are designed to study only material things.
That is why we call it materialism. Science can work only in the material field.
is working in non-material, spiritual field. Therefore, enlivened by which spiritual, non-
material principle mana patati - mind functions? patati - literally means, falls. Falls
means, functions in the field of objects. Now, your mind is functioning in the field of my
words. I am only producing some sound. Scientifically speaking, some sound waves are
generated. And it is travelling all over and you are all sitting. I am only seeing your
physical body. I do not see your mind. I can only hope and pr
j ! That mind is sensing, grasping and understanding. What makes the mind
sentient? i ṃ pre itaṃ iva - g g f A
though goaded, as though forced, the mind functions. kena yukta a praiti. kena
yukta means - enlivened by which spiritual principle? What is the name of that
principle? deva . Here itself, the word deva is used to indicate that God is not
someone sitting beyond the clouds, to be proved by science. But, God in the upani ad
is a principle which is in your own body. deva
gu ū - -Aj , do not search for God outside. He is sitting
D g E g a - a tattvam. praiti - functions in the
form of five-fold physiological systems.

f a ? prathama , the most important principle.

f f j
S e; but, sense organs only are there, what is

– – 1 and 2 Page 38
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f
g . That is why even in a
vegetative state when a person s g f
g , sense organs cannot.
f g g .

, second chapter, we had an

, functions
because of which spiritual principle? Kena i ṃ ṃ - the very
teaching itself is taking place because of some spiritual principle. So, kena i ṃ -
ṃ ya is
g ṃ g . What is that? Finally,
cak u ṃ. Means, the eyes & ears. ka u deva yunak - f
f j
- all of these function, because of what principle?

Here, an aside note. Normally, we say the body is alive, because of . This is a
f g j f .
g , death is called what? ப்ராணன் பபாச்சு! an pochu. When

somebody gives too much trouble, we say, ப்ராணடை வாங்காபே! Therefore, the

superfi ' g , body will be

g f '-
f j y", is the
superficial g g j .

But, if a person becomes a senior student [like you], our answer goes one more step
f f f
matter .
That is also matter f f
another principle. Now, the student is asking for that principle which enliv
K j -

– – 1 and 2 Page 39
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

jī । itare jī ॥

2.2.5 - f . Remember,
f f

g
line, what is the question? "What is that spiritual principle which enlivens the material
body?" What is the spiritual principle which enlivens the material body? Now, the
teacher is going to answer. The rest of the upani
2.
श्रोत्रस्य श्रोत्रं मनिो मनो यद् वणचो ह वणचं ि उ रणर्स्य रणर्ः । चक्षुषश्चक्षुरनतमुच्य धीरणः

रेत्यणस्मणल्लोकणदमत
ृ ण भवन्तत ॥

ṃ ṃ a ।

cak u ī ॥ -2

The teacher gives the targeted answer in one f . And the rest of the
upani ad is f
A f
f j ; and it also talks about the benefit
of that g
j j . In fact, Kenopani
j , phalam.

Now, what is the essence of the answer? Again, I have to give an introduction. We can
guess the answer to some extent. The principle which enlivens the body cannot be a
material principle, I said. Because, the material principle will have what? OMACT!
Therefore, that also will be acetanam. One acetanam principle cannot make another
acetanam into cetanam. Therefore, it should be non-material. And if it is a non-material
principle, it must have features which are diagonally opposite to those of the material
principle. Therefore, deva must have five features which will be opposite of the five,

– – 1 and 2 Page 40
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

the OMACT. Or, non-OMACT. Very simple. You need not do anything. Non-OMACT.
Okay, what are they? We shall study. First letter is O; Object. Now, that spiritual
principle cannot be an object. Do not search for that. You can search for what? Only
objects! Therefore, this spiritual principle will have to be the subject, which is
consciousness of all the objects. This spiritual principle has to be the subject, which is
consciousness. Of what? Of all the inert objects. Therefore, the first feature is what? It
is subject. S .

As a subject, it must be what? Conscious or inert? It has to be a conscious principle

only. What is the second feature of the world? You can do homework. M is the feature.
bhautikatvam. Therefore, the spiritual principle must be non-M. Thus, it is non-material.
Consciousness is neither matter nor energy. Many people think, consciousness is a form
of energy. Very carefully note, 'conscious-ness is not matter' means, it cannot be
energy also; because, energy is after all what? A transformed form of matter only!
Matter & energy are inter-convertible based on e=mc2. Therefore, what is non-matter,
has to be non-energy also. Therefore, is consciousness matter? NO. Is it energy? It is
NOT. Then, what is it? It is consciousness. Full-stop! Therefore, it is a non-material,
non-energy principle. Or, abhautikam.

A A f f
g A K j
will say - ū ṃ ' ṃ g
- f f g
g f g .

'C' is the fourth letter in OMACT. 'C' means, changing. Change is the nature of matter
and energy. Matter and energy constantly change. Consciousness - which is neither
matter nor energy - does not undergo any change. It is the non-changing witness of all
changes. It is non-changing witness of all changes. This is the fourth feature. Non-
changing or .

– – 1 and 2 Page 41
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f ' '
j g ? Waker's universe is available in the
waking state! Dream universe is in the dream state! Each one is
. Not arriving; not
g g g
g g
g .

S f f f - g
g . And, they belong to consciousness principle.
Therefore, the answer to the student's question ["What is that spiritual principle which
enlivens the material body?"] is what? Consciousness is that spiritual principle. The
exact meaning we will see in the next class.

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

– – 1 and 2 Page 42
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 4 - 18th Oct 2015 - M 2

ॐ केनेषषतं पतनत रेषषतं मनः केन रणर्ः रथमः रैनत युक्प्तः । केनेषषतणं वणचमममणं वदन्तत चक्षुः श्रोत्रं क

उ दे वो यन
ु न्क्प्त ॥

oṃ kene itaṃ patati pre itaṃ mana a prathama praiti yukta ।

kene ṃ ṃ u ṃ ka u devo yunakti ॥ -1

श्रोत्रस्य श्रोत्रं मनिो मनो यद् वणचो ह वणचं ि उ रणर्स्य रणर्ः । चक्षुषश्चक्षुरनतमच्
ु य धीरणः

रेत्यणस्मणल्लोकणदमत
ृ ण भवन्तत ॥

ṃ manaso mano ṃ a ।

cak u ī ॥ -2

f f ad, the student asks a question to the teacher. A

profound question, based on the homework which he has already done. What was the
thinking process of the student we saw in the last class. He understands, [1] the world
is inert in nature; [2] the world has got five features; [3] our own body mind also have
got the same five features; and, [4] Therefore, the body mind complex also must be
logically inert, like the world. So, g
. The body mind complex is inert because it has got all the
features of inertness, exactly like the features of the inert world. And the 5 features we
were seeing in the last class. A S f
g g . For those
people who find Sanskrit words difficult, I have used the word OMACT. 'O' meaning
object; 'M' meaning material; material means, made up of matter. 'A' means attributed.
Attributed means, endowed with attribute. 'C' means, changing. 'T' means temporary,
transitory etc.
World is an object. 'Object' means, object of experience. Note this, 'object' means,
object of our experience. World is made up of matter. World has got attributes. World is
changing. World is transitory. By transitory, , it is available only j g
V f f f '

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 43

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j g ' E j g ' j g
alone it is available.

Having noted these 5 features [OMACT] in the world, the student extended this to the
body, sense organs and the mind; because, they also are objects of experience. No
doubt they are intimate objects. Not only they are intimate objects, they are the
medium for our worldly transactions. Even though they are intimate and even though
they are instruments of transaction, body-mind complex continues to be an intimate,
but, object of experience. I give the example of the spectacles. It is very, very close to
my body. It is so close that I ignore its existence. It is so close to me and it is a medium
or instrument through which I register your presence. It is an intimate instrument; but,
remember still it is an object of experience. In fact, before wearing the spectacles, what
f g j ūti and all from it [by cleaning].
So, first it is an object. Then, it becomes an instrument. It is an instrumental object; or,
objective instrument.

Similarly, when I wake up in the morning, first I experience the mind. And then, like the
spectacles, through the mind I experience the world. When I wake up, I experience the
body first; and through the body I experience the world. Similarly, I experience the
sense organs first. First, I make them object; and then alone, it becomes an
instrument. Therefore, what I want to say is, body mind complex is very intimate; but,
j j f ’
they are also acetanam. This is the first step of thinking.

The next step is, even though they are logically acetanam, they appear to be cetanam
or sentient for my experience. Even though logically they are acetanam, naturally
acetanam, they seem to be cetanam; because, I find the body to be sentient. If you
have doubt you can pinch yourself! And from that, he makes an inference. 'Body does
not have natural sentiency; but, body appears sentient. Therefore, it must have
borrowed sentiency'. This is the steps of thinking. Body does not have natural
sentiency. But now it is endowed with sentiency. Therefo
- f

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 44

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

' g , moon is bright. I know that moon does not

have natural light. But moon is bright now! But it does not have natural light.
Therefore, what is the conclusion? It must have borrowed light. Similarly, body must be
borrowing caitanyam from some other source. Sense organs must have borrowed
sentiency. Mind must have borrowed sentiency. This is the second step of reasoning.

Third step of reasoning is, if body-mind-complex must borrow, the borrowing is possible
A f
. Therefore, his question is, 'what is that mysterious entity
which enlivens the body mind sense complex, which makes the material body mind
sense complex in to sentient one?' He us . The question in short -
'What is the enlivening principle in the individual?'
By using our thinking itself, we can guess the answer. There must be something. What
must be the feature or features of that something we can guess. And in the last class
[being important, I am repeating. I hope you will have patience]; in the last class, we
guessed the features. What should be the features [of that enlivening principle]? The
features must be the opposite of the world, body and mind. Because world is acetanam,
the lending principle must be acetanam or cetanam? If the lending one is also
acetanam, it cannot lend consciousness. Therefore, that mysterious lending principle
must be cetanam, must have sentiency. Therefore, it must have features which are
opposed
V , what? The
opposite features!

And we saw, the opposite features must be what? Non-OMACT. It should be Non-
OMACT. If you apply that, the first message is what? It cannot be an object of
experience. Therefore, searching for that is a fundamental trap; because, the very
search is based on the orientation that the mysterious one is an object. Ved ,
'first stop j S
g ! It is not an object; and, it is not non-existent also.
Why so? It is lending life to the body mind complex. Therefore, it does exist. And it is

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 45

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

not an object. Therefore, choicelessly, it has to be the subject of experience only!

Anyway we will see that later. Note this much. It is non-object; non-'O'.

Then the second feature is what? It is non-material; non-'M'. It is beyond science. That
is why it is beyond science. It will always be beyond science; because, science is
designed to study matter and material. Because all the instruments at our beck and call,
all our instruments are designed to study matter and material.
g, because the student has asked the question ka u deva ?] What
is that divine principle? That divine principle is non-material.

What is the 3rd feature? It is non-attributed. non-'O'. To put it in another language, it is

ū ṃ ' ṃ g
- ad.

What is the fourth feature? [keep OMACT in mind]. Fourth one is, it is non-changing.
Whatever is changing is not that divine principle. So, it is neither matter, nor it is a form
of energy. Very careful. It is not a form of energy also. Non-material, non-energy. Both
of them are subject to change. Matter & energy are subject to change. In the last class
I said, both are inter-convertible.

Then, fifth & finally, what? It is not temporary, obtaining only in j g

g g A A
. That is the consciousness principle. The
non-material consciousness, which is the witness of, expe f
S .
- j - j
f ū - since we are not able to see
it as non-material subject - until
- -
f ! None of the that is the real one; because, they
are all what? Objects you worship. The real one is, not j
j f f -

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 46

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

aru ṃ karu ṅg īṃ dh ।

a ṃ ū ī ॥

g f
ī
g S
g g f A f

f
j j
j . Kena upani ad is over!

g f f
rotraṃ onwards, up to the third line, cak u
- ṃ manaso
ṃ a cak u - is the definition of dev ,

j not directly
j g j j
j f j , af g g
g j f . This is the second topic.

-
j .

Now, we will take this up, step by step. What is the definition of the divine principle.
The teacher is forced to give the definition in an indirect manner; because of certain
difficulties in defining. Suppose the teacher says, 'Consciousness is the divine principle
which enlivens the body-mind-complex, caitanyam or consciousness is the divine
principle', suppose the teacher says, what will the ? Everything he has learnt in

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 47

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

his life is by objectification. First he learns about that; and then, directly he experiences
that.

S ' ?' And I say, 'it is a pilgrim centre'.

Then he asks, 'how to know it?' Then, I give the [details of the] place. He goes there
and experiences it. What do you means by experiencing? Objectification. Thus,
throughout life, we have been knowing things only by objectifying. Therefore, once the
teacher says 'consciousness is the divine principle. What will the student do? How to
experience that? He will look for objectifying the consciousness, by doing something.
Should I go to V ? First, he will look outward for objectifying consciousness.
Outward, whatever he experiences is what? OMACT. Endowed with OMACT only. Then,
he decides, 'consciousness is not outside. Consciousness is inside!' Then, he will tightly
close the eyes and look for the arrival of the divine consciousness! எப்ப

வருவாபரா?! Then, he thinks, 'because there is pressure of thoughts, I am not able

to see the consciousness'. So, he removes all the thoughts, and waits for what?
Consciousness to come! Therefore, either I want to objectify consciousness outside or I
try to objectify consciousness inside. Both I will miserably fail; because, consciousness
is neither an external object nor an internal object.

Then what is it? It is me. The more you try to realise the g
f 'S j g
"who am I" meditation for the last 12 years. I am able to reach up to state of mental
blankness. I am able to remove all the thoughts. But, after thoughts, nothing happens!'
What is the answer? Nothing will happen; because, you - the one who is searching for
that divine one - are the consciousness. Therefore, if I name it as consciousness, the
student will immediately close his eyes. [Many students while listening to the class try
D S j , 'never, never meditate during the class.
Because, the class will be out. Listen'. If you listen with closed eyes, it does not matter.
But, do not meditate in the class; because, it is not an object to be experienced at one
time.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 48

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

T f ' ' f look for

that. To avoid this objectification problem, the teacher can say, 'you are the divine
principle. It not an object. But it is you who are the divine principle'. But, once the
' ' g
concept of 'I'. Like, 'I am a miserable individual'. 'I am either the body or the mind or
sense organs'. So, if I say, 'you are the divine principle', he will mistake the body mind
complex as the 'I'. If I say, 'consciousness is the divine principle', what will be the
problem? [You should understand the problem in both]. If I say, 'consciousness is the
divine principle', you will start looking for consciousness. And, you will never find the
consciousness.

Since both types of direct methods will not work, the teacher has to catch the nose in a
roundabout way. And that is what the teacher does. He says, the divine principle is,
ṃ- f - it is the mind of the mind.
ṃ ṃ - it is the
f a - f f f f . Finally, it is
cak u - it is the eye of the eye. What do we understand? Teacher does not
want you to understand; because, the moment you understand you will be objectifying.
Understanding is objectification. Therefore, the teacher wants you
j f g j f
g without j f . The
teacher has to keep on talking and the student must understand, witho
j f g f f
f f ; hoping that at some point in time
the student will understand, without objectification.

What is the message to g ṃ conveys 3

g ff f
is the ear of the ear; means, it is different from the ear. It is in & through the ear and it
makes the ear an ear, a hearing instrument. It is the consciousness principle which is
different from the ear, which pervades the ear and which makes the ear the ear.
Similarly, mind of the mind means what? It is the consciousness which is different from

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 49

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

the mind, which pervades the mind which makes the mind, minding. That is, sensing.
Similarly, the other organs also - . In short, the message given is, it
is the consciousness principle. From this way of definition, the teacher accomplishes
another thing also. It is the consciousness principle all right. And by saying, it is the ear
of the ear, the teacher wants to say that, the consciousness principle alone makes the
ear the ear. What is that that makes the ear the ear? If you analyse, it is 'I' alone by
identifying with the sense organs make the sense organs function. Only when 'I' identify
with the ears, the ears become ears. The moment, in the middle of the class, you get
some sms message. [Many people keep their cell phones active. It may be in silent
mode; but, it is in vibration mode! Thus, it will do something in the hand or in the
pocket.] So, when you get an important message, your mind is no more behind the
ears. And, when 'you' do not identify with the ears, even though the ears are very
effective and even though the ears are in the class, [as I often say] 'you are here; but,
you do not hear!'

Therefore, it - different from the body mind

complex. And, it is not j '' f f
, the divine principle? It is the consciousness which is 'I', who is aware of the
body, w f g f
. Once this definition you get, you can connect it
with the five features of consciousness that I have given before. [1] Consciousness is
not a part, product or property of the body. [2] Consciousness is an independent
principle which pervades and enlivens the body. [3] Consciousness is not limited by the
boundaries of the body. [4] Consciousness survives even after the fall of the body. [5]
The surviving pure consciousness is not accessible to anyone. that consciousness -
which is non material and which is not an object and which is 'I' - is the
' ' A f g exclude the body,
mind and sense organs.

What is the teaching? I should claim, 'I' am the divine principle. And at the time of
claiming, I should exclude the body. I sh - - g
g '' - -

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 50

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j f - gg g
- this is t f f j - a student must
claim this. What is the claiming ' ' -material,
unobjectifiable, consciousness principle. iti j - so, may you claim.

Then, what is the next topic? We will take th ī V ī

f ṃ . Very profound
ī g g g
ī does not mean courageous g ī
ṃ g -material, non
objectifiable consciousness. To conceive of that, we require what? A very, very sensitive
mind. The upani ad does not say how f
g g .

A g f g . The upani
g ! If you come only for upani ad, the
g g
g g g -
g f
- g j
g
, the light [not the sou f g S f
g g f , will make the mind
sensitive enough to conceive of a formless, changeless, non-material, consciousness
principle.

f g g g g ī ī
must claim, 'I am the consciousness principle'. Then what is the phalam? Three levels
are talked about. The first level is, learning to drop
material world. This is indicated by th
' g '
f g

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 51

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g A g g
f f f
g g f f
. And the next two
g .

g ’ g A
V f f D g
-wh , is dropping ownership and
controllership. The more I own things, the more I want to be in control. There is a
gg f f f
control over anything. We are only users and contributors. We use; but, we never own.
We contribute; but, we never control anything. Therefore, understanding this fact, I
drop ownership and controllership and keep on doing, without any expectation with
regard to the future. Because, what I expect may happen; or often, may not happen.
This is called internal - g
g . CLASP rejection.

A -
, E K g . But
external renunciation never gives liberation. It might have some practical advantage
like, having more time. But what really matters is, internal renunciation. What is the
indication? FI g f A f
f f ṃ f
g f - f S j , I am not worried
about myself g g g g g
g f f
f -centric
insecuri -centric insecurity, anxiety, fear, all these three. With FIR
reduction [frequency, intensity and recovery period] it should not come. Even if it
comes, it is not a panic attack; and it does not stay long in the mind.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 52

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

In short, the mental state is,

samadu khasukha svastha samalo ।
ī ṃstuti ॥
ayo ।

f f
g . In short, general equanimity of the mind. I use the expression CCC.
[Let me say everything today!] CCC means, calm, cheerful & confident of facing the
future. Unknown, unpredict-able future. Especially as we age, the future seems to be
distur g j
j S f f j
g . This is indicated by what? atimucya. each word is
profound.

I f f K f g
. This is
elaborated.

j j . He do
f g g f
g g f j
g . He ' g '
' ' - A
f
E g ? No complaints.

f f
g '
g . After dropping this
, am -
. Am
S , [all these are c/o Tattva B

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 53

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g
g . And, if you do not remember these
three words, revise tattva bodha, once again. All the upani ad students must regularly
revise tattva bodha].

f
f f
f j g
A g g j
g g j g . [If these words you do not
know, revise Tattva Bodha].

g g g g g j
g g f j g
g j g j g g
j
. More in the next class.
ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 54

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 5 - 25th Oct 2015 - Chapter-1 M 2-5

श्रोत्रस्य श्रोत्रं मनिो मनो यद् वणचो ह वणचं ि उ रणर्स्य रणर्ः । चक्षुषश्चक्षुरनतमुच्य धीरणः

रेत्यणस्मणल्लोकणदमत
ृ ण भवन्तत ॥

ṃ ṃ asya pr a ।
cak u ॥ 1.2

f g
principle which he names 'deva '. "What is that divine principle which is present in all
living beings and which makes all living beings alive?" Even though the bodies of all
living beings are made up of matter principle only, and we all know matter by nature is
only inert, we experience the material body of all living beings is alive, sentient. So,
there must be some non-material principle, which he calls 'the divine non-material
principle', because of which, the material body becomes alive, sentient and capable of
doing so many activities, including the study of Kena upani ad; which activities, the
chair on which you are sitting does not do. So, there seems to be some difference in
the living beings. What is that divine principle?

A f g A
ans
defined the divine principle. Keeping consciousness in the mind; but, without using the
word consciousness, the teacher gave the answer. 'The divine principle is different from
al g g '
g
' f , body is alive
g f g
' g g
g g - , which makes the body sentient. But,
for senior students, even that answer is not f not
fg f f
principle.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 55

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f '
f f f
somewhere; and that a , cak u u is the divine principle. Having
given this definition, the teacher pointed out that, 'kno g
f f f ' '
?' Therefore, the teacher gives the benefit [of this knowledge] also. If only a
person gains this knowledge, the greatest advantage is

- - D f -
f g ; because, a
g g
g ? Me and
my few things!

S - f g f
g / diluted, all emotional disturbances are heavily
diluted. Mind finds peace, security and happiness; because, whenever you are mentally
disturbed, it is centered on one object of like or dislike. The disliked object may come,
we are worried. Or the liked object may [can you fill up the blank?] Disliked thing may
come, liked thing may go! These are our constant worries!

Therefore, what is the benefit? Peace, security and happiness is the benefit, which is
called jī S j jī jī in the current
life. f , am - j g
g f
ja j j
phalam - all these three are given. I am using the word 'deva ', because that is the
word used here. You should note 'deva ' , otherwise called,
Brahma S j j j
j . Up to this we saw in the last class.
Continuing.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 56

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

न तत्र चक्षुगच्
ण छनत न वणग्गच्छनत नो मनः । न षवद्मो न षवजणनीम: यथैतदनुमिष्यणत ् ॥ 1.3

na tatra cak g gg cchati no mana । j

A f K f
, a commentary of this
,' ' ;
similarly, here also. Here, the teaching that the guru has given is incomplete; because,
the teacher has given the definition of deva . 'Who is the deva ', is the question? He
has given the definition. 'It is the divine principle within the body which makes all our
organs alive'. But, the teacher has not pointed out, 'how to identify that divine
principle'. That there is a divine principle enlivening the body the definition has been
given. But, what is the mode by which that divine principle can be identified? That
mode is called . It has not been mentioned. Only
mentioned.

But, to know anything, we require both

' '. Suppose I ask you to bring one of the objects
from a room which has several similar objects. 'Please bring the chair from the hall'. If
one has to know the chair and bring the chair, two things are required. First, he should
know 'what is a chair'. That means what? The features of the chair must be known. The
features are called in Sanskrit as f f f
j , he will go to the hall and in the hall he will find table is
there, chair is there, so many objects are there. So, how will he know what is the chair?
Either he must already know; or, I should explain what are the features of the chair.
[நாற்காலி in Tamil. A cow is also நாற்காலி! (four legged!) Okay, that is a different
thing. Whether that definition is right or not I do not want to get in to. The desk also is
நாற்காலி!]

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 57

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

A f g j
j ; he must also have the relevant sense organ to spot the chair.
Suppose I send a person who does not have a functioning eye or properly functi g
f g
f S g S
g f . A
g f
A , but does not have the eyes to spot,
he also cannot. Therefore, who must go to bring a chair? The one who has got the
cak and f f
' '.

g f
am? ṃ ṃ a
cak u . f g g
f . Therefore, the student is
interested in spotting the deva A
means what? Instrument of knowledge. So, can we do a surgery - like, identifying
pancreas? Those people who want to study for doctor etc. what they have to do? Cut
open the body. Thereaf f -
f g g . By dissection, he has to
identity.

S g ? [They say, 'there is a

spiritual he g f
f f g - ,
in katopani ad]. So, if you cut open the body, will you be able to find the spiritual
f f f j
j
g .

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 58

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

So when the teac f g

. There are instruments in the

form of sense organ g - the mind - with which we can
experience many things. Therefore, either we will use the sense organs to see outside;
or, we will sit in meditation - as I said in the last class, trying to experience Brahman!
With the he f . These are the two things we do. Or,
we may try to get some data and try to do some inferential logic.

S f g
, art ]. S
f g f S f g
f g A
eyam means what? Available for human beings.

S g g.
Meditating, meditating, meditating and ending up in maditating! You go mad! Now, the
teacher says, 'none of them will work. None of them will work; because, all
conventional means of knowledge can never identify, experience, objectify that
Brahman'. That is why I say, 'Brahman experience through an instrument does not
exist. Brahman experience through a process does not exist'. Why? Because, we are
using the conventional f g g
g ' g '. This is called neti, neti method.

Now, look at this. Tatra cak u na gacchati. cak u means, what? The eye. It does not
operate in the field of g
f f f
g f f f g
g f f
f f
f 1.1.6] -

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 59

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g amacak u ṃ i ।
nityaṃ vibhuṃ sarvagataṃ ū maṃ tadavyayaṃ ū ṃ ī
॥

g
g
- - g !
f f D
g f f n, it is
fine. Otherwise, I do not want to get in to that topic].

S f f ?
f ' ' K ad will say,
'you had d f g !' By saying cak u , the
upani ad negates g ,
agocaram. So, tatra cak u na gacchati. A f
, al f g g f f
D f
f , you cannot collect data.
Therefore, all scientific f f -
S f g j S
, it will not work. Therefore,
cak u ndriyams out.

Then, what about all the descriptions given by the guru? Like, ṃ
etc? When you listen to these descriptions, what do you understand? 'It
is the eye of the eye?!' Previously, I did not know 'what is deva '. Now, I have got five
unknown words! Earlier, we did not understand one. deva . Now, we do not
understand five words! What are they? ṃ
ṃ. So, you only increase unknown words by talking! But, we cannot get it.
Therefore, the teacher says, g . Words also cannot describe that
Brahman. Why words cannot describe Brahman? What is the reason? You should

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 60

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

understand the reason. All the words we have coined are based on our experience of
the world. When we experience a new object, for the sake of transaction, what do we
do? We invent a new word. All the words are based what? Experiences; worldly
experiences.

What are the five features of the world? OMACT. [Do you remember? Better, regularly
you read the word OMACT, which is a new word I have coined. And I am hoping - and
perhaps, I will command - you to remember OMACT, the five features of the world. The
words are meant to describe OMACT. And, what is ? Non-OMACT. With the words
which can describe the material world, you cannot -
' g g
nce. No word you can use. Because, any word
you use you will think of what? One of the things in the creation. Therefore,
gacchati A - is the technical reason.

Then, why cannot I experience that ? This is what everybody wants.

guru says, 'it will not work. You may meditate for millions of years; but, nothing will
happen'. Why? na gacchati - f g f
experience; because, any specific experience deals with a specific inner object or
specific outer object. Therefore, no '
; but, you are negating all the instruments of knowledge. So, better I
ū g
g ' ' - '
!'

f f . In all the Sahasr

V '
'
j A g .
Kenopani - g f '
' f - '
'. Thus, disappointing the student further.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 61

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Not only, 'I do not know'. j ī -

g g
f
revealing Brahman! f
A . j ī
ka cana guru - g
f j
disappointment. Now, the teacher gives some hope. What is that? That is going to

अतयदे व तद्षवददतणद् अथो अषवददतणदधध । इनत िश्र

ु ुम पूवेषणं ये नस्तद् व्यणचचक्षक्षरे ॥ 1. 4

anyad । ū ṃ ye nastad ire ॥

'
g , there
is an indirect method of revealing the divine principle, which can be passed on in the
g
f g f
g ṃ ṃ ṃ ṃ - ṃ
f
S
not
; but, it indirectly g .

Now, what is that indirect method? The guru says, 'the credit does not go to me. I have
gathered that indirect a f g . I got the secret
formula. [Like, Coca cola. Some secret formula, only some people know. One or two
only it seems. If you say Coca cola formula is secret, what about the ultimate reality?!]
Only very few people will g g g f g
A g g g g g f

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 62

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

' f g ' S g f
ṃ ṃ vasi ṃ or f
ṃ ṃ- V f
g f
this knowledge. What is that methodology? In the 2nd line he says,
g g f K f
- the secret key!

From where did the secret key come? The guru says, - we have heard these
words ū ṃ f , 'we got it from the ancient one' -
ū ṃ. ire - g -f
f 'for us'; not, NO]. ire - gave/revealed that
methodology.

Now, what is the methodology? Look at the first line. tat - that divine principle,
anyat - is something different from all known objects in the creation. viditam means,
what? known [objects]. an ff S ff f
known objects. Then, [we conclude] it is unknown. That is what we
j g ' '. atho means,
moreover; adhi means, anyat, different. The divine principle is different from all other
unknown objects also. Divine principle is different from all known objects & all unknown
objects. Putting together, we can put a single word, 'it is different from all knowable
objects'. It is different from all knowable objects. That means, it is different from all
objects. Because, only knowable objects can be called objects. If its unknowable, its
existence itself is not known. Therefore, it is different from known objects; different
from unknown objects. Means, different from all knowable objects = different from all
objects.

If the divine is different from all objects, there is only one possibility. What is that? It is
not there! That seems to be the safest option, so that, one need not struggle. "Now, I
know what is that. There is no such thing called God!" That is what? That is the
conclusion of the so called rationalist. If god has been existent, they would have found

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 63

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

that! But, none is able to find that, in spite of probing in to the m

g g gg g g g
S f g S g
f - ays, it exists. The
Divine principle exists; but, it is not, not what? Not an object! Then, it can be only one
thing. Once you negate all objects, what is left behind is only the subject, the
experiencing principle, the conscious principle. The consciousness principle, the non
material 'I', the experiencer, alone can be the divine principle. Because, the experiencer
alone can never be experienced as an object.

The experiencer alone can never be experienced as an object. In Tattvabodha itself, we

have given several examples. (1) With the tip of the finger you can touch everything,
except the tip of the finger itself. (2) With the right hand you can wash all over the
body except the right hand. Check when you take bath. You cannot. Therefore, what is
the rule? The subject is never subject to objectification. Subject is never subject to
objectification. Experiencer can never be experienced. Seer can never be seen. And
therefore, the divine principle exists only in one form. As 'I' - the experiencer or
knower. Therefore, knowing the divine principle is possible only in one way.

Knowing the divine principle is possible only in one way. I have told this several times. I
am going to repeat it, register it very well. Otherwise, spirituality can be a very big trip,
waiting in meditation for 'experience'. Knowing the divine principle is only in one way.
What is that? 'Claiming that I am the divine principle', without trying to objectify. Very
important. 'Claiming that I am the divine principle'. For claiming, you use the mind. You
use the mouth also, if you need. You use the mind and organs to claim, 'I am the divine
principle!' And while so claiming, never try to objectify; because, you will not be able to
objectify. Because, I am the consciousness being, the subject. So, what is the first
lesson? 'I am the divine one'. 'I am the divine one'. 'I am the divine one'. Claiming, is
knowing. This is first important spiritual lesson.

The second important one is, while claiming 'I am the spiritual principle', you should not
think of body or sense organ as the meaning of the word 'I', because, in the definition it

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 64

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

is said, 'the divine principle is not the organ, but it is what? ṃ. That
means what? 'I' am not the ear. 'I' am the divine principle, who pervades and enlivens
the ear. Means, 'I' help the ear, hear. 'I' am not the eye; but, 'I' am the eye of the eye;
the consciousness principle, pervading the eye and making the eye eying, seeing
someone. 'I' am not any one of the sense organs; but, 'I' am the divine conscious-ness,
who am the sense of the sense, pervading every sense organ, and helping the sense
organ sense the world. [Can you make some sense?! I hope you are sensible!]
Therefore, while claiming, remember 'I' am not the body; 'I' am not the mind; 'I' am not
the sense organ; but, 'I' am the consciousness principle.

And based on these upani ads alone, I have given the 'five features of consciousness',
worth remembering in this context. [1] 'I' am the consciousness, which is different from
the body an f ''

g . [3] 'I' am the consciousness principle, which is not

limited by the boundaries of the body. [4] 'I' am the consciousness principle, which
survives the death of the body. [5] And that 'I', the pure consciousness, in the absence
of the body, is not available, is not accessible, for any transaction.

Thus, how do you know the consciousness principle? Not by objectification. Not by
seeing. Not even by experiencing; because, when you say, 'I experience the '
A j f f
f g
f g '' ''
'' ''
'' '' D S j , when I ask you 'whether a
particular student has come', you have to look around to find whether he has come or
not. If I ask, 'whether there is electricity in the hall', you have to experience it. But
when I ask you, 'are you here in the hall?', will you say, 'wait, wait, let me see. Let me
use the appropriate instrument and find out whether I am here or not!' You do not use
any instrument to know 'I am'; because, even before using the instrument, I am
already there, deciding to choose a particular instrument. I do not even infer.

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 65

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

D S j j , 'I must be existent; because, I am married; and a

wife will not marry a non-existent one! And she has married me; I am a husband.
Therefore I must exist!' Do you infer like that?

'Are you there?' 'I think, therefore I am!', somebody said. NO. "'I am there', therefore, I
think!" Thus, it is the self-evident consciousness principle which does not require an
instrument to reveal itself. That self-evident consciousness 'I', am deva
. g , you do not know Brahman;
but, you only claim f g .
You have known Brahman, without making it a prameyam. Continuing.

यद्वणचणनभ्युददतं येन वणगभ्युद्यते । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.5

ṃ g । tadeva brahma tvaṃ viddhi nedaṃ

So, how we should know Brahman is further clarified. It is a commentary on anyat eva
. As I said, knowing claiming ' ' . But, to
claim 'I' am deva , 'I' am God is a very, very, very tough thing. Because, we are very
sure that we are a miserable individual! This we have practised for how long? Every
experience in our life has lead only to a false conclusion about ourselves. Every
experience in life has only led to the false conclusion about ourselves; and the false
conclusion is worsening. What is that? I am a useless individual; I am a helpless
individual; I am a miserable individual; I am not able to control anything. After marriage
you discover this helplessness, more deeply! Because, you find your own children do
not listen to you. Thus, as we grow older, our idea about ourselves is what? [Not g - o -
d. It is other way around! I do not want to pronounce it!] I am helpless; and so, I
require somebody to help me.

That is why religion works very well; because, religion introduces a God who is always
available to save. That is why God is introduced also; because, you are helpless &
miserable. And they will introduce astrology. Not only you are controlled by the known

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 66

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g
j . j j
. Not only I am controlled by known objects, I am controlled by the
unknown also! Thus, I am a helpless creature f A
g g A f f
f g f
g g A
g g f
g !
g g f j .

g g j g j g g
g j g 's job is incomplete; because, it has
introduced God as an object f . This is
incomplete teaching. In the Upani f g g g

g object is one wrong concept; and the

second g '' f g
f
g j f -
etc - that god, is not j f j g ''
- A K g , [10.20]

g ū ।
ṃ ū a ca ॥

Aj K ' '
A j g A f
f K - however beautiful it might be - it is an OMACT j
f Aj K not K K g
ū f g f-realisation. God-

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 67

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

realisation. That is what the teacher is attempting in these profou

details of which we will see in the following classes.
ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 5 - 25th Oct 2015 - Chapter-1 2-5 Page 68

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 6 - 1st Nov 2015 - Chapter-1 4-5

अतयदे व तद्षवददतणद् अथो अषवददतणदधध । इनत िश्र

ु ुम पूवेषणं ये नस्तद् व्यणचचक्षक्षरे ॥ 1.4

। ū ṃ ye nastad ire ॥

, the spiritual principle in everyone, because

of f g g
f f
?

The teacher gave the teaching in two stages. In the first stage, he gave the lak
f f g g - g
' '. And the
lak g ' ' f
f f g f
f
-
f . (1) Consciousness is different from
every organ. (2) Consciousness pervades every organs. (3) Consciousness makes every
organ a sense organ, capable of sensing the surroundings. Minus consciousness, the
organs will stop to be sense organs. They will be inert bundle of matter, incapable of
knowing themselves as well as the surroundings. Therefore, consciousness is different
from every organ; pervades every organ; makes every organ a sense organ. A sentient
organ. Sensible organ. Sensing organ - whatever you call! So, what is ?
Consciousness. This is the definition.

f g g
f
g g f
consciousness. Na tatra cak g gg -
A

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 69

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f , it [the consci '

j ' S ' ' S
f ] also will become, what? A prameyam! One
of the objects in the creation. And once it becomes ' f j '
f A A g f g
g . All the features of the world, consciousness also will
have! Then, it will be not be consciousness; it will be an acetana vastu.

g . Not available for any instrument. When the teacher said,

"consciousness is not knowable through any knowing instrument", the student naturally
was disappointed. "Should I have to live my entire life with just faith in consciousness?
Is consciousness only a matter of belief?" If something is not knowable, it becomes just
a matter of faith.

Then, the teacher gave some hope by pointing out that, "there is a unique
' ' , which is not
conventionally available; but, it has been handed down through guru si
g f ? It is a unique , which will reveal
consciousness, without making it a prameyam!

g g
j
without making it a prameyam, one of the om j
g ]-
"சோல்லாமல் சோன்னவறை, நிறனயாமல் நிறனந்து பவத் சதாடக்றக
சவல்வாம்!" So, g ! Because, it
reveals consciousness, without making it a prameyam, a knowable object. He gave that
fantastic definition, -
f

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 70

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g es not come under "known object"

g j g
j j
j g j t. That means what?
j f S S f
g j
knower subject alone; because, the knower alone can never become known or
knowable. Experiencer alone is never experienced or experienceable.

f j f g g ''
j j f g , by claiming it as ' '
j g '' , we have to
remember a very important point. The meaning of the word 'I' should not f
g not a sense organ. Then what is it? It is t
g f g S g'' , I should claim, 'I' am the
consciousness principle, which is different from every sense organ. Which lends life to
every sense organ. So, 'I' am the consciousness which blesses the body, which blesses
the mind, which blesses the sense organs. In fact, it enlivens the body.

g 'f f ' f
'f f '? "'I' am not the body, mind or sense
organ, 'I' am of the nature of eternal and all pervading consciousness principle. What is
the second capsule? 'I' am the only source of permanent peace, security and happiness.
Not any one of the objects in the world. Objects in the world can give happiness; but
not, permanent happiness. Why? Because object itself is not permanent! Therefore the
second capsule is, 'I' am the only source of permanent peace security and happiness.
Then what is the third capsule? [The five capsules and five features of consciousness
you should not mix up. Five features of consciousness I said in the last class. In this
class I am not talking of five features; but, I am talking about five capsules. Do not mix
up features and capsules]. What is the third capsule? By my mere presence 'I' lend life
or sentiency to the inert body - mind - sense complex. 'I' lend life by my mere presence
not through an action. By my mere presence 'I' lend sentiency to the body-mind

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 71

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

complex; and through the body-mind complex, 'I' experience the inert world. Body mind
complex becomes a medium for me. 'I' am not the body mind complex. It is a costume
that 'I' use, for worldly transactions.

Ve a- - ।
ī - ṃ -ū - -

points out, the body-mind-sense complex is not me

K f f , it is a five layered
costume. Let us use the costume; but, let us not take ourselves as the costume.
Because, only when 'I' use the costume, the world is available for transaction. The
moment 'I' go to deep sleep state, the body costume 'I' do not use; but, 'I' am. Sense
organs costume 'I' do not use; but, 'I' am. The mind costume 'I' do not use; but, 'I' am.
'I' am in deep s
f '' .

Therefore, costume is not a problem. Employing the costume is not a problem.

Identifying with the costum f g
g f gg D S j , 'while playing the
role of a beggar let him cry. Let him sing a song. [Beggar also will have songs in Indian
movies. For every one there is a song! Then only the movie runs for three and half
hours! Therefore beggar will sing also!] But, the beggar in a movie should remember, "I
am not a beggar; I am an actor who is going to become richer by being beggar!"
எப்படி! Because, another few crores, [I do not know what is Rajinikant's rate!] Another
few crores. God knows how much!]

S g '' ''
g . As aham & g
g g A g g g A
g , mok g , [do not say loosened!] mok g g
g . I use the word loosen

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 72

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g E g
evolution; not a revolutionary thing.

g j S g g j
ni & mananam give knowledge. N g
V V
j A , FIR also
gets reduced. This is our long term project.

A f ' g'' . Up to
this we saw in the last class. Being important, I summed up the message. I know you
; you do not require all these things! If
f f
f g

Continuing.

यद्वणचणऽनभ्युददतं येन वणगभ्युद्यते । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.5

' ṃ g ṃ viddhi nedaṃ

f g f f
f g
' '

hearer. Cannot be known. To be claimed as knower. Cannot be experienced; but, to be

claimed as experiencer. Your mind should not go outwards f
'
dependence to - ultimately coming back to what? - Self dependence. What 'self'? Not
the body; not the mind; not the sense organs; but, ṃ etc.

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 73

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

That na tatra cak g gg etc and

combined, the corollaries are extracted. What is that? We will see.

E K ad is a very small upani ad all right. But,

f f f ṃ -
never be described through words. What is the reason? I told you in the last class. All
words d g f A f A
f S
E ;
because, when I use the word consciousness to a lay person, he understands
consciousness as only an attribute of the body. The dictionary word consciousness
means only the body; which is now conscious. We use the word 'he is now conscious
and then what happened? Then he became unconscious'. Thus, we use the word
conscious and unconscious as adjective. And in English grammar, an adjective reveals
what? An attribute, a property. Like blueness, which is revealing blue, which is an
attribute, consciousness also in English grammar, refers to an attribute. What is that?
Now, the body is conscious. After death the body has become unconscious. Remember,
the word consciousness also does not .

We have to say consciousness is not a part, etc - lot of features we say. After giving the
five features, the word consciousness must make sense. Therefore, what I am
assuming is, when I am using the word consciousness, you are listening to the word,
remembering simultaneously / parallely, what? Its five features. The moment you forget
the five features, the word consciousness will not convey anything. Even the word
existence is like that. The word happiness is also like that. All these words should be
fortified with five features. Then, each word may communicate for a discerning, alert,
intelligent, receptive, active student. It may communicate; because, every time I use
the word consciousness, the mind should immediately run the five features and
understand. That it is not a property of the body; that it is a space like principle. [I
cannot say space like thing; then, it will become a inert object. I cannot say being;
then, it becomes body. If I say principle, that is also a problem. People will think it is

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 74

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

like, Archimedes principle! Some word we have to use. If I say, entity, some student
will ask a question can you call it an entity?! Something we have to say.

Therefore, it is an independent principle like space which pervades and enlivens the
S ṃ- g dyate -
but, because of which the organ of speech is able to speak. Because of which alone the
g f f g g
abhyudyate tad - that five featured consciousness, [let me say like that], that five
featured consciousness, tad eva tvam - that consciousness is you! You are not a
material body. You are that consciousness itself.

Then, suddenly, the teacher introduces the word Brahma, which has not been
introduced until now. The student also has not asked about that. The teacher gives this
word brahma. So, when I say, 'I am the consciousness principle pervading and
enlivening the body', I do not know what is the size of consciousness; because, one of
the features of consciousness is what? It is not part, product or property; it is an
independent principle, which pervades and enlivens the body. I know the size of the
body; but, what is the size of consciousness has not been mentioned. If the size is not
mentioned, a student will conclude what? Everyb g S
g f A

. How many consciousnesses are there? A person may conclude that there are so
many consciousnesses. Each consciousness enlivening one body.

f g
- they are all giant philosophers. They say, 'as many bodies ar
' S A
f
g . Bodies are many; there
g f
g g

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 75

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

. If you
separate two beads, you can see the thread. Similarly, "between the two bodies, is
there consciousness or not?" - that will be the question. If there is gap [between one
consciousness & the next] what will be the problem? The consciousness will be
S g ? In
between also, consciousness is there; but, since a body is not there, the consciousness
cannot manifest, in between.

Therefore, consciousness is present in between the two bodies, not as consciousness;

but, it is available in a different version. For that you have to study another upani ad.
In this upani g ad sixth chapter deals with
that. In between, the very same spiritual p
f g g f ' '
g g 'S ' 'S ' ' '
is all pervading, limitless. The f S
. Therefore, that consciousness,
pervades the entire creation, lending consciousness in the living beings and lending
existence to the non-living beings.

S '' V '' gg ! Greatest

charitable person, who does the charity of an important thing. What is that? 'I' lend
consciousness to all the living beings. 'I' lend existence to all the inert things. Thus,
lending 'sat' & 'cit' 'I' am Brahman. Then you have to study another upani ad to
understand another profound thing. Not only 'I' lend existence and consciousness, what
is the other one? It is a good news. In fact that is the happiest

f g
f
'' '' '' ,
now & then. Not always! Once in a while, whenever you are smiling! Mind does not
f

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 76

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

What is Brah S S f S
D f S
g '' S . I hope you
are enjoying this message. 'tad eva brahma tvam'! Note this. 'tat tvam asi' -
' ' ' '
know other things are not, this is worth knowing.

g g , start the morning with this awareness.

[Not with cell phone, where all kinds of messages would have come. Not switching on
the computer which might have crashed! Not switching on the TV, which talks about
murder, theft and all]. Start the day claiming,

h di saṃ ṃ
g ī
j g
tat brahma ni g !"

'' g - 'I' am not the ageing body. Every day

getting up with one pain or the other, as we grow old. Yesterday left hand pained;
today it is right one. Yesterday it was left knee; tomorrow it will be the right knee!
Therefore, ageing body, degenerating body, never claim as 'me'. Let it come; l
g g '' ' j '. You have to tie up all. The
Upani - - V A - g -
'' .

Then, the teacher says, 'nedaṃ '-

g
- - is too
abstract for a person to un f
, India, its
culture, its knowledge, its heritage - they are all too abstract for us to understand. So,
what do we do? We symbolise the great nation with the help of a flag. Flag is not India.

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 77

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Flag represents everything connected with India. Not mere geography. Its culture, its
knowledge, its scriptures. The heritage being abstract, we concretise it with the help of
a flag. Somet f , a woman's picture is also given.

S f
f 'S j , it is all too abstract'. If they say this after 25
years of study, wh g f g
g
, mandu. That is, his buddhi is gross. They
cannot un g -
f f g
g V j g
ca . There is பாற்க்கடல் - the milky ocean. There is what?

D S j f g g
g g ; an
g g f f V
f f j g g
V f f j . Do not ask, 'is t
'D f
S ' ' S ' '
A f , he trims his curiosity A g
D V f f
f g A g
g . A
V g g f
f j . We should never ask, "is really such a God is sitting somewhere?" or, not.
Extra cosmic God is not for probing.

But no g
'V . Saw, went etc'. All those stories you need not dismiss. You
need not f f f S ' V

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 78

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

ye ' g S g V g ! Some people

say, 'I saw straight'; some people say, 'I saw in dream'. Never, never probe in to that.
Never question that. Never reject that. And, are we interested in working for such
V
g f K g
f f . Some
f g g .

g , you do not require any proof. You do not require any proof for
consciousness. Why? Are you a consciousness being or not?! Therefore, once you
understand it is 'me' the consciousness principle, 'I' do not have any question 'whether
God exists are not?' That question dissolves. Not because I have seen an extra-cosmic
God somewhere! For me, the proof for God's existence is, 'I' exist. asan eva sat bhavati.
asat f ' '
S g
crorepati? Scriptures say, if you say 'God does not exist', it means you do not exist!
Wha ' ' ' '
g
g , dvaita bhakti is very, very important. For getti g
j , K
the dvaita bhakti.

f f g
. Later, you w f
f jg D g
- - , dvaita bhakti we
should have. But, dvaita b
g j . As my favorite statement goes,
"without dvaita bhakti advaita bhakti is impossible. Without advaita bhakti dvaita bhakti
is incomplete". Th f g - g
- '
j f f f f

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 79

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g K f K K - K
. It has got OMACT'.

A g
g g f j '
' A '
' What type of God is that? He is available for your invitation and
dismissal! Therefore, that inv j
- ff
f ' ' . But, if any student says, 'I am not
ready', perfectly all rig g
f f
A j j , we have to
soham bhakti, dvaita bhakti cannot give liberation.
Upani A g
g f j . What will be
the problem? As lo g j
E g
g . Therefore, regularly, every morning, He will
check Hi j f
g j A g
g f g
g ' , attend kenopani ad class. May you come to
soham. That is the only means of liberation'.

f f . The God you worship as an

object is not the ultimate reality. The God which j f
j g , it includes the objective God also g
g ! Any objective God. Do you
understand objective God? 'Objective God means, God as an object. Is, na. na means
what? It is not Brahman; it is not . Therefore, come to soham.

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 80

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते ॥ ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 6 - 1st Nov 2015 - Chapter-1 4-5 Page 81

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 7 - 8th Nov 2015 - Chapter-1 M 5-9

यद्वणचणऽनभ्युददतं येन वणगभ्युद्यते । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.5

' ṃ g ṃ viddhi nedaṃ

f f
A f g f
, which has been
worshipped by you or meditated by you all
j j
f g g - g
g g g f
those concepts later. The original/final teaching cannot be directly presented in the
beginning itself; because, to grasp the original teaching, one has to refine one's
personality a lot.

Therefore, f f
f j
j . Then, the up
A f
g ff f
f
f j D
V K ? Can four hands
be there? Can there be A
- they are all not f g
g f f
f f . Use the stories not for probing;
but, for developing or understanding virtues. How I can refine myself by the study of

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 82

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

the stories? Certainly not, by probing intothe stories. From the story 'what message I
can extrac ' - g g f f
' g ' E g g
' ?!']

K f g f
g g - if we get and
when we get - only if we use religion properly, we will be able to improve our
personality; otherwise, we will be stuck in debate and argument and even quarrels,
விஷ்ணுவா ேிவனா?! g V g f
g g A g
f g A
f g f g D
f g D f g
f g f f
' j ' g f
-
f f '
'
.Y f f
K g g - 'it may be successful or not'.

A j g g
j f f
S j g
g g g g
'S j , I did g g g 'D
-
not f f f .
Regularly probe into your personality. I have been a devotee -
-

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 83

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g D ? That you
look in to.

And when you r ' g ' 'A

f j g ' - f
g g
- ' jj ' - g f
- g - f
A j , the ved '
j f f
j f
g

j
A
- -
- ]-

j g
g ।
' ' g
- j g ॥

- ?, 'I' who have been worshipping,

and 'I' who have been meditating, 'I' the med -
'' , the meaning of the word 'I' must be very clear j
'I' in this proper place. When the student
comes to the class, he uses the '' f g
j f ' ṃ '
f f
. A f
- the five featured consciousness. Once I

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 84

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

add the adjective five features, you mind should quickly run through the five features
and remember '' f '' - g - f
. The fifth and final shifting of
the house you want to come to is the real home, real வீடு ]. Fifth house is the
real one. an j
.

A '' f g'' '' f g

not the worshipped one
''-
K . Not in Mylapore temple. [Keep going to the
temple. I am not saying 'stop visiting the ' j j
f
j g
f . He says, "Oh Lord, in the name of worship and meditation, I
attributed so many forms to you. Now only I know, you are without a particular form;
because, form limits God". Therefore, giving a form is not glorification of the Lord.
Giving a form is actually degrading God. [Do not say it outside!] Giving a form is not
glorification. It is degradation. Why? To have a form, is to limit God.

A g g g f A g
g ,
indescribable to words, by giving descriptions, again I limited you". Because, to give
g E g g
g f g ! If you exclude
g f g , it is limitation only! exclusion is limitation. Ther f
g g g f g
g g A g g
f g g j g , I k g g
g g f g g g . But
again, going to a particular place to see God, again is indirectly what? Not glorification;

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 85

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

but, it is again limitation f g j , I insulted you in

the name of worshiping and meditating!

f g '
g g .

"रु̃पम ् रु̃प षववन्जणतणय भवते ध्यणनणय यत ् कन्ल्पतम ्

स्तुत्यण ननवणचनन̃यतण णिलगुरो द̃रु र̃क्रितण यतमयण ।
व्यणषपत्वम ् च ननरणक्प््तम ् भगवतो यत ् नत̃तय
ण णत्रणददनण
क्षततव्यम ् जगनत̃ि तद् षवकलतण दोषत्रयम ् मत्क्प््तम ्"

j
g |
g
j g " ||

D j - you are all-pervading; and

therefore, formless. And for the f
- g -
g f g
- you ar - g
- g A
g - g g ' g
here!' I never knew g f
- ' f g g
f g K j g
The three f - I seek apology.

f f g g j ! But, that is more

as an expression of gratitude!

j g

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 86

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j g –

T g f g f j
f E f j j . For what
purpose? As an expression of gratitude; with the knowledge that, there is only one
truth - - ''
g j j g - ff f
g
too much time. Learn to abide in satyam.

f , na idaṃ -
not the real one. Then, what is the real one? tadeva brahma tvaṃ
viddhi = tvam eva brahma iti viddhi - g
V f g f . But,
if you are real seekers of truth, the emotions should not disturb. We should be able to
claim "aham brahma asmi j . In the
bhakti literature and all, they will repeatedly tell, 'you have to shed tears'. [Even if it
does not come on its own, make it come, using onion!] In t
S g
f jj j
, very profound for mature people. Very, very disturbing for immature
people.

यतमनिण न मनुते येनणहुमन

ण ो मतम ् । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.6

I tadeva brahma tvaṃ viddhi nedaṃ

Another very important a f , which removes several misconceptions

regarding 'self knowledge'. So, here the teacher says, -
Brahman is that which is not an object of your mind or thought. It is neither knowable
as an object; nor, is it experien j j

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 87

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j S
j f f j f f /
Brahman alone, 'I' am aware of my own mind. Mind does not reveal me. On the other
hand, 'I' reveal the mind and its conditions. Therefore, it is not an object of the mind;
but, it is the subject behind the mind.

S g . With a torchlight you can illumine all the

objects in the room. It is powerful. But, you cannot use that light to see the battery
within the torchlight! Whatever you do, you cannot see the battery. And if you remove
the battery and bring it to the other side, what happens? No lig S
g , the
mind will be out. Therefore, remember, it is not an object on the other side of the mind.
It is the subject on this side of the mind. It is not the objectified, it is the objectifier of
everything; including the mind also. Therefore, - that which can
never be known or experienced by the mind. And, - because of
which consciousness alone, mind itself is known or awared. tat eva - that subject, tat
eva tvam, tat tvam eva - that consciousness, which is yourself, brahma iti viddhi - know
that is Brahman.

f f
. And if a person gains varieties of mystic experiences -
which come during meditation and which goes after meditation - that coming going
mystic experiences also, w ''
f ''
'' f
'' g
g f g f
f . We never negate the possibility of mystic experiences. In deep
meditation ' '
.

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 88

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j A g ,
sound is produced in two different methods. Eit g g f
j f g g
f
g
f f

g f - g f
.

g
f ṃ
ṃ A ' g f g g
' A f. Therefore, varieties of forms and sounds;
and sometimes, smell. It is said in V f f
,
it has nothing to do with spirituality. These have nothing to do with spiritual knowledge.
It has nothing to do with self knowledge. What is the self knowledge? 'I' am the reality
behind the arriving-departing extraordinary sound and smell.

But, suppose a person says, 'I am interested in the smell', do meditate. You can go
after them alright; but, understand E g
- f g A
g f , 'they are obstacles to spirituality'.
Going after m f
f f
, my job is what? 'I' who
am all t - that 'I' happen
to be brahma, fortunately or unfortunately. g
f ' ' never work
for mystic experiences j g

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 89

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

- f j g , ஜாக்ரடேயா

claim, 'aham brahma asmi'.

f K , yat m - not the object of

any type of experience. tat eva brahma tvam viddhi - that witness of the mystic
experiences is 'you'. na idaṃ - g g
g g A f
E g A g
g S A A A
-OMACT.

Continuing.

यच्चक्षुषण न पश्यनत येन चक्षू षष पश्यनत । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.7

yaccak u ū ṃ viddhi nedaṃ

So, yat cak u - you can understand. Same pattern only. Whatever you see
with your eyes is not ' ' '
S j ' '
. 'adharam madhuram vadanam maduram' 'சதாள் கண்டார்,
சதாசள கண்டார்! - K f f
A f
g . Because, getting attached
g f f . They say,
முள்றள முள்ளால எடுக்கணும்! - - to go out
of worldly attachment. But, thereafter, what should you do? We should know that
j . பற்றுக பற்ைற்ைான் பற்ைிறன. Therefore, you can have
the description and enjoy ' - all these
are wonderful. That can be an intermediary stage; but, that cannot be th

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 90

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g . So, yat cak u -

S , 'that God is your mental projection'.

यदीमितुवीक्षर्मीक्षक्षतणरं अवीक्ष्य ततमणनमिकेक्षर्ं स्यणत ् ।

न िष्टुरतयः परमो दह तस्य वीक्षण स्वमल
ू े रषवलीय ननष्ठण ॥

ī a ṃ a aṃ ।
na dra uranya ū ॥

g g , if a person sees any God, that vision of God is

a aṃ . Why? na dra - there is no God other than the dra
- f ? ū - g
. na anya .

But f f g
g g f S g j g
' '' ' 's teach g
j g , which is of a higher level. Until we can discover 'I' the dra
Af
' f ' 'self enquiry' g g
' f ' g f
g j . Never criticise temple visit. Only say that, 'this is not the
end'. You have to come to that. Otherwise, you will beco g D f
j ?!

f f g j
g j f g S j 's student?" So, therefore, I
request the students, if you f j
f

sampanne. Therefore, yat cak u - that Brahman which one cannot see
with the eyes. yena cak ū - with which one is aware of the eyes themselves.

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 91

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

tat eva brahma na idaṃ yat idam . As I said,

the second line is .

Continuing.

यच्रोत्रेर् न िर्
ृ ोनत येन श्रोत्रममद श्रत
ु म ् । तदे व ब्रह्म त्वं षवषि नेदं यदददमप
ु णिते ॥ M 1.8

yacchrotre ṃ viddhi nedaṃ

So, on the same lines, it is said, oti - Brahman is that which cannot be
objectified through the ears. It cannot be heard. - because of
which alone, the ears themselves are known, as functioning or as non functioning.
When you go for an audiogram test, the doctor, the audiogram technician, he will never
know whether we can hear or not and how much. The audiogram will produce the
sound. He will ask, 'do you hear or not?' Here, we are not concentrating on the sound.
We are concentrating on which aspect? Whether 'I am able to hear the sound or not'.
Here, the ear organ is objectified by me. So, sound is objectified by seeing whether I
am able to objectify the sound or not. By that I am making a judgment regarding what?
It is not the assessment of the sound. Audiogram is assessment of your ears. From this,
what do we know? Ear itself is an object of knowledge. "Who am 'I'?" 'I' am not the
'' D ff
ida - f g g f
g S . tat eva brahma tvam
viddhi - that consciousness alone is Brahman, the real God. Now comes the final,
concluding ma . They are corollaries.

यत्रणर्ेन न रणणर्नत येन रणर्ः रर्ीयते ।

तदे व ब्रह्म त्वं षवषि नेदं यदददमप
ु णिते ॥ 1.9
a pra ī ।
tadeva brahma tvaṃ viddhi nedaṃ ॥

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 92

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

S
g - the organ of smell. Because, for smelling also what do you
f g f
meanings are there. One mean g

g f g
"- g f' g '
A g f f g g g a
g . iti -
. ah pra - because of
which alone the smelling organ functions in its f
f .

So, with this, the teacher completes the teaching process. The first chapter of
K g
. He is passive. Now alone the student is going to get into problems; because,
the teacher is going to conduct a test.

[Now all the students are comfortably coming; because, I am a very, very considerate
teacher. I do not give any test to you! Whether you unde g
g g f 'S j , how do you know whether students are
gathering something? Should not you have some test and all? In fact, I used to do that
in the beginning days when I had less number student g
g g
j f f
S j , last night I never had sleep and I went to bathroom several times". Then, I
thought, my God! The camp became a problem because of the test! Therefore, I
decided okay no more tests. I will not make you run to the bathroom! Not only that, the
number also became too huge. If I have to correct all the papers, that alone I will have
to do. I do not want to do that. I assume that, you are all sincere students; therefore,
the possible misconceptions only I try to correct.]

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 93

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g , the teacher regularly tests the students not only i

g f
g S g g f K .
Do not worry; the teacher is going to ask a question. "You asked a question
' ' g g f g

?" Really, the student is trapped. Why? Whatever he answers, he will be in t

A S ', the
teacher may say, கைடியாய் கத்திசனசன! '
!' The teacher may run away to Rishikesh. And, suppose the student says, "I know
t f '
' - g . Since
the student has understood, there is no need for further teaching!" So, 'I know' also he
cannot say. Therefore student has to give the answer in such a way that, he conveys
that the communication has worked; and at the same time, he should not fall intothe
trap also. The teacher is going to ask the question. And also warn of the possible
pitfalls. Then, he asks the student to answer. The student comes out with a brilliant
answer. 2 . 2] -

ṃ manye suvedeti no na vedeti veda ca । yo nastadveda tadveda no na vedeti

veda ca ॥

g f
fK , very beautiful & profound, which we will enter
into in next class.
ॐ पर्
ू मण दः पर्
ू मण मदं पर्
ू णणत्पर्
ू मण द
ु च्यते I पर्
ू स्
ण य पर्
ू मण णदणय पर्
ू मण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 7 – 8th Nov.2015 – Chapter 1 – Mantr s 5 - 9 Page 94

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 8 - 22nd Nov 2015 - Chapter-2 1-3

यत्रणर्ेन न रणणर्नत येन रणर्ः रर्ीयते । तदे व ब्रह्म त्वं षवषि नेदं यदददमुपणिते ॥ 1.9

a pra ī ṃ viddhi nedaṃ

f f
K A f
g g ; and the teacher presented the answer to the question. The student
asked, 'what is that divine principle [which he names as deva ]; because of which, the
inert body-mind-sense-complex is functioning as though it is sentient?' Since the body-
mind-sense-complex is inert by itself, the sentiency cannot be intrinsic to the body.
Therefore, there must be some other principle which blesses the body-mind-complex
with life. And what is that principle? The teacher gave the answer. Even though he used
an indirect definition - as 'the eye of the eye', 'the ear of the ear' etc., we found that
the final answer is - it is the non-material consciousness principle. It is the pr f
- -
- because of that alone, the body has got borrowed
g f , the body moon borrows
f A f
g
- - f . And theref
g f
-' ' g
K ' ' - just as
one space alone is enclosed in several containers, one consciousness alone is enclosed
in every body and that alone enlivens.

Since the consciousness is not limited by the boundaries of the body, the consciousness
is given anothe - - A

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 95

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f
- g f S
।

g ॥ g f g A -

A f , the all pervading one. And it is

also known by the name Brahma f S -
g - f g f g
, Brahman, consciousness, which enlivens the body.

A g , caitanyam, the teacher also

pointed out, 'never try to look for the consciousness; because, no instrument of
knowledge will be able to objectify the consciousness. Because, it is never j f
f g f
'' g
g f ' '
A ' ' , we have to claim only the
consciousness part - excluding the inert body material, sense organ material, mind
material, thought material - excluding all of them, I have to claim, 'a '
- "tad eva Brahma tvam viddhi" -
"That Brahma caitanyam is you". In this manner, knowing has to be in the form of
claiming, without attempting to objectify. You should not look here & there! Without
attempting to objectify, just claim, "I am that Brahman". This is the teaching the
teacher struggled to communicate.

Now, the teacher has to find out whether the communication has been successful or
not. Therefore we get the second chapter in which the teacher wants the student to
respond to the teaching. Real examination for the student; and a grea
f g f A f K
brilliant student [like, all of you!]. Therefore, the student grasps the teaching very well;
and he presents the answer also to the full satisfaction of the g A g
A K

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 96

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g
f K . A small, but very profoun
.

यदद मतयिे िव
ु ेदेनत दभ्रमेवणषप, नन
ू ं त्वं वेत्थ ब्रह्मर्ो रूपम ् ।
यदस्य त्वं यदस्य दे वेष्वथ न,ु मीमणँस्यमेव ते मतये षवददतम ् ॥
ū ṃ tvaṃ vettha Brahma ū ।
yad asya tvaṃ yad asya deve ī ṃ ॥M
2.1

So, the teacher is expecting a response from the student; and before the student
provides the response, the teacher gives a statutory warning to the student. 'Do not be
in a hurry to pre j j f
ff g ' f
g f g & grasping the
teaching. Conventional orientation will lead to lot of misconception. Therefore, first, we
have to break our orientation.

What is our orientation? We should know. We classify all the objects in the creation into
two categories. Any blessed thing in the creation will fall within one of the two
categories. What are they? One is, it is an unknown object. I have never seen it or read
about it or even heard about it. Therefore, it will come under what? Unknown category.
And we keep on learning about newer and newer things; and as even we learn and
understand, the object in the unknown category will be shifted into the second
category. What is the second category? You do not require a Ph.D for that! It is the
known category. Thus, we have got only a two-fold mind set. These are all unknown.
And these are known. All our cognitive pursuits are nothing but what? Shifting the
objects from unknown category to known category. If we successfully learn, we will
transfer it to known category. Suppose, after cognitive study, pursued enquiry, we do
not understand whatever is taught, we will put it under what category? In unknown
category only we keep it. Thus, we keep everything in unknown or known category. We
keep on shifting from one category to another. This is our orientation.

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 97

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Whatever be the branch of science - whether it is physics or astronomy or bio chemistry

or whether it is any subject matter - what we do is shift from unknown to known.
Having this orientation, we come to A :
[or, deva ]. The moment we hear the word Brahman, what will we
do? We take Brahman also as one of the objects in the world. And therefore, initially, it
is in what category? Unknown category
A g g g
Af g
f f g f f g f , at last, I will
succeed in transferring the unknown Brahman into known Brahman category! Would
not that day come? அந்த நாளும் வந்திடாசதா?! That "Brahma anubhavam", when
it comes, we can categorise into known Brahman category! Now, I know that blessed
Brahman! This is the orientation. We want to transfer the unknown Brahman into
known Brahman.

But, the teacher in the 1st chapter has broken that orientation. By saying that,
'Brahman is that which does not come under unknown category also. Brahman is that
which will never come under known category also!' What is that V
f .

f D K f
g
g g f j g
g g
f - g
" - Brahman does not come under either known or unknown category. And
our aim of study is not to convert Brahman into known category. Therefore, you can
never say, 'I do not know Brahman'. You can also never say, 'I know Brahman'. So, if
you say, 'I do not know Brahman', you are classifying Brahman into unknown category.
If you say, 'I know Brahman', you are again categorising Brahman under known
category. Therefore, while replying, you have to be very, very careful. That means

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 98

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

what? I should never say, 'I do not know Brahm ' - ' ' -
' ' . su
veda means, 'I know Brahman' as an object. na veda means, 'I do not know Brahman'.
suveda you should not say; naveda also you should not say.

At the same time, you have to give the answer! Therefore, what does the teacher
expect from the student? 'Brahman does not come under known category or unknown
category'. Means, Brahman is not an object of knowledge. And therefore, Brahman
exists only in the form of one category. Brahman exists only in the form of one
category, which is other than the known category and also other than unknown
category. It belongs to a third category. This is the new orientation required . For those
, the new orientation required is, 'you have to introduce a third
category, which is other than known & unknown.' And you know what is the third
category? Do not say "nothing"! The third category other than known and unknown is
what? Knower category. Knower alone is the subject, who will never come under
unknown object also; or, known object also. Therefore, the new orientation is, 'there is
a category called knower category'.

That means, Brahman exists in what form? As the Knower. And, who is the knower? Do
not look up & down. Knower means, the meaning of the word 'I'. Brahman is not a
new, extra ordinary entity. Brahman is the most ordinary entity, available as the
meaning of the word 'I'. Brahman is not a new entity; but, it is the status of myself
f '
'' A ''
g f '' f
j , the most important thing is employing the word 'I' in the right sense. What is
the right sense? 'I' am the caitanyam which pervades and enlivens the body.

And this student comes up with a brilliant answer. Before that, the teacher is giving a
warning. yadi manyase su veda iti - Oh student, if you say I have known Brahman very
j f j A f g f
f ' '

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 99

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

' '
, if the student says, 'I clearly know', then dabhram eva api, ū ṃ tvaṃ
vettha - then, you know Brahman very, very little! So little, that you do not, in fact
know. Little do you know Brahma!

Brahma ū - ū ū yad asya tvaṃ yad asya

deve u - ū g g f yad
asya f ū A
f j ; yad asya deve u - nor, do you know the nature f
g j
, either in
the individual or in the totality. This conclusion is under what condition? If you say, "I
know". Therefore, atha nu.

Atha nu means, therefore. ī ṃ - before answering or presenting the

reply, may you analyse very well. If you want, you can take one more week holiday,
[already one week is given; if you want you can take one more week holiday! I am not
going to give you; but, I am saying] you take as much time as you need; but, very,
very thoughtfully present the answer. So, ī ṃ - after te, f
g g g . S
g g A '
g g g ; because the teacher gave an
additional warning, the student wit f
g Af f
g g A f f f A
, jagarja, like a lion, the student roared the answer in front of the
teacher; because, the student was so confident!

What is the answer? manye viditam - I think I have clearly grasped your teaching.
viditam means, what? Grasped. What has been grasped? The teaching has been
grasped. Brahman has been grasped by me very, very clearly; because, your teaching is
fantastic. Then, the problem will come if the student says, 'I have grasped Brahman'!

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 100

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Brahman will again become what? Same problem! It becomes an object of grasping.
Thus, this reply may lead to some misunderstanding. Therefore, the student himself
elaborates the reply in the next beautiful . A very often quoted !

नणहं मतये िव
ु ेदेनत नो न वेदेनत वेद च । यो नस्तद्वेद तद्वेद नो न वेदेनत वेद च ॥ 2.2
ṃ manye suvedeti no na vedeti veda ca । yo nastadveda tadveda no na vedeti
veda ca ॥

First, the student points out that he will never fall into the pitfall, which the teacher had
given as a warning before hand. Because, the teacher has clearly said, Brahman does
not come under known category or unknown category. Therefore, the student says, "I
will never say, 'I know Brahman'. I will never commit the mistake of saying, 'I know
Brahman'; because, I know, once I say, 'I know Brahman', Brahman will come under
known category! Hence, that blunder I will not do". na ahaṃ manye suvedeti - 'I do not
consider I know Brahman'. Then, does it mean that, 'I do not know Brahman?' He says,
'that pitfall also, I will never fall into!' I will not say, 'na veda' iti no manye. naveda
means, what? 'I do not know' also I will not say. 'I know' I will not say. 'I do not know'
also I will not say! Because, Brahman does not come under either of these categories.
. suveda iti na manye; naveda iti no manye - it does not come
under, 'I know'; it does not come under, 'I do not know'. Then, if I will not make either
statement, what is the statement I would like to make? veda ca - I do understand
Brahman as something other than known and unknown. Veda means, I understand
Brahman. I do not use the word known. I understand Brahman as something other
than known and unknown. That means, what? I understand Brahman as the knower.
That means, I understand Brahman as myself. See all the three.

Veda ca has three meanings. I understand Brahman as something other than the
known & unknown = I understand Brahman as the knower = I understand Brahman as
myself. That means, I learnt to claim that "I am Brahman". "I have learnt to claim, 'I
am Brahman', without struggling to experience Brahman as an object". Therefore, veda
ca. Here, in this, the teacher is thrilled. The disciple has come up and grasped very

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 101

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

well. Therefore, you have to imagine that the teacher congratulates the student. The
student is so confident about his reply. Now what is the reply?

The entire first line should be translated in this manner. "I do not consider I know
Brahman. I do not consider I do not know Brahman. I understand Brahman as
something other than the known & unknown. I understand Brahman as the knower. I
understand Brahman as myself. I claim Brahman as myself". This is the translation of
the first half of the .

Now, there are so many other students sitting in the class. In gurukulam, other
students are there. And the student is so confident, he says, "among the students of
gurukulam, whichever student understands my reply, all those students also have
grasped the teaching very well". Therefore, he says, no na vedeti veda ca [in the
second line]. "no na vedeti veda ca" is the student's reply. iti tad veda - this reply of
mine, whichever student in the class is able to understand, - among all those
students, whoever understands, tat veda - that student also has got the message.
With this, the student stops communication. Teacher also has stopped communication;
because, the teaching is successfully over.

Therefore you have to imagine that teache K

f g S f g
g g g g g
. Hereafter, Up
g f g -3

यस्यणमतं तस्य मतं मतं यस्य न वेद िः । अषवज्ञणतं षवजणनतणं षवज्ञणतमषवजणनतणम ् ॥ M 2.3
ṃ tasya mataṃ mataṃ yasya na veda sa ।
j ṃ j ṃ j j ॥

f g g
out the uniqueness f j g g g f
j j , without g

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 102

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

S f j j
knows Brahman, without knowing Brahman! Do you understand? Why is it said so?
Should I explain? Let me explain. I know Brahman, without knowing Brahman;
because, if I know Brahman, Brahman will become: What? An object. Therefore, I
should know Brahman without making Brahman an object of knowledge. It is a unique
knowledge, in which, I know Brahman, without making Brahman as an object of
knowledge.

And how do you know Brahman without making it an object of knowledge? By making
Brahman the subject of knowledge. Therefore, instead of objectification, subjectification
should be done. [Subjectification is my language. Okay]. Therefore, without
objectification, I subjectify and claim, 'I am Brahman'. And therefore, the teacher says
whoever knows Brahman as an object does not know Brahman; and whoever does not
know Brahman as an object alone knows Brahman!

In Tamil, they say, கண்டவர் விண்டிலர், விண்டவர் கண்டிலர். [The

g g f
. yasya amataṃ - f j , amatam, Brahman is
not known, tasya mataṃ - f j j
j j
subject itself. yasya mataṃ sa na veda j as an
object, that person does not know Brahman. sa na veda.

That is why we repeatedly say, never work for Brahma anubhava. If you work for
Brahma anubhava and one day you get Brahma anubhava, then Brahman will become
what? I have told you. There are books where they talk about their extraordinary,
mystic Brahman anubhava. "I was sitting", one person writes, "at early morning 0336
. Then, gradually a white light came.
And it just came in front of me, and then it went round the guru's photo, and then it
pervaded all over the hall. It totally engulfed me. And I was in that Brahma anubhava
for a few seconds. It was over". How much time it was there? 0336 to 0340 or

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 103

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

something. If a light comes and goes g

clearly says, it is not an object of experience.

But, in spite of this clear pr f

for A '
g ' A f K
g g not meant fo f
'claiming "I am that Brahman", which will never come as an object of experience
D g f g
. That claiming process f
- E f
g j
do talk about extra-ordinary experiences. But, what we point out is, those experiences
exist; but, they have nothing to do j j
f
f . neti neti - whatever experiences
come, keep on negating them.

After negating everything, people say, 'there is blankness! Blankness alone is coming,
nothing else is coming!' Remember, when there is blankness, claim that 'this blankness
is also known beca f f
'
. No mystic experience is required. And if anyone claims, 'I did
experience' , sa na veda. He does not A A
A .
Because, j ṃ j ṃ - for the knowers of Brahman, Brahman is not known as
an object and j j - for the ignorant people alone, Brahman becomes
an object of knowledge or experience.

f f g A f ,
which we will see in the next class.

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 104

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते ॥ ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 8 – 22nd Nov.2015 – Chapter 2– Mantr s 1 – 3 Page 105

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 9 - 29th Nov 2015 - Chapter-2 - M 3-4

यस्यणमतं तस्य मतं मतं यस्य न वेद िः । अ

षवज्ञणतं षवजणनतणं षवज्ञणतमषवजणनतणम ् ॥ 2.3
ṃ tasya mataṃ mataṃ yasya na veda sa ।
j ṃ j ṃ j j ॥

f f , the student wanted to know about the divine

principle, - ; because of which
alone, our body-mind-sense complex is functioning, even though they are themselves
inert in nature! And the teacher taught him that Brahman, through different types of
definitions. The main definition being, "Brahman is something different from everything
that is known and e g - - is the central
definition. And thereafter, He elaborated and concluded the teaching. In the second
chapter which we have entered into, the teacher wanted to know 'whether the student
has received the message or not.' And He gave a warning also - "you should answer my
question clearly and properly. After my teaching, do you know Brahman now or not?"
g , clearly indicating, he has
grasped the teaching. And he makes a brilliant statement - ṃ manye suveda no na
veda veda. First he says, "I do not consider 'I know Brahman'; because, once I say, 'I
know Brahman', Brahman will fall under 'known' category. Therefore, I would not say
that. At the same time, I do not consider 'I do not know Brahman'; because, once I say,
'I do not know', Brahman will come under 'unknown' category. Since Brahman is
neither, my reply will not be either 'I know' or 'I do not know'. But, at the same time, I
have to reply; because, you have taught me; and I have to respond". And therefore, he
says, "veda". The significance of the word 'veda', . veda
means, 'I understand' Brahman as something other than known & unknown. And what
does this indicate? 'Other than known & unknown', there is only one thing in the entire
creation. That is, the knower principle. Because, knower alone will not come under
either known or unknown category. Therefore, I understand Brahman as, the knower
principle; and, knower means 'I', the self.

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 106

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

That means, I understand Brahman to be 'I' myself. That means I have learnt to claim
'aham brahma asmi'. When I claim, smi, the meaning of the word 'I' is not
the body; not the mind or sense organs. Because, already the student has said, they
are all inert in nature. Therefore, the meaning of the word 'I' is, the consciousness-
component of the individual. And also, the student remembers, that consciousness is
not a part, product or property of the body. It is an independent principle. That
independent consciousness, which is myself, is Brahman!

And the student is so confident about this reply, that he says, "among the students
whoever can appreciate my reply, all those students have also grasped the teaching!"
A f g ' g
A g ; because, it is one of the
most successful spiritual dialogues, which rarely happens! Students generally say, "The
talk was wonderful; but, I did not understand what he said!" Or, they say, "we are able
to understand very well; but, that is only within the class." Something or the other, they
say. Clearly nobody says, "I have grasped", and puts a full stop. Here is a rare example
K f f -
g f g g gf ff
' g
master of ceremonies and indepe g f
, which is full of paradox. "One who says, he knows
Brahman, does not know Brahman; one who says, the Brahman is not known, knows
Brahman; because, knowers do not know Brahma -
g
f g g f . We will enter in to that.

रनतबोधषवददतं मतममत
ृ त्वं दह षवतदते । आत्मनण षवतदते वीयं षवद्ययण षवतदतेऽमत
ृ म्॥ 2.4

pratibodhaviditaṃ matam am tatvaṃ hi vindate I ī ṃ

vindate'm tam II

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 107

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f ; in fact, in the entire

spiritual literature. A very compreh ; and very important; because, the
method f g g j . The procedure f g g
j g f .

And the essence of this method I will present in f

, "Brahman has to be understood or realised as the non-variable
consciousness obtaining in the mind; because of which alone, all experiences and all
forms of knowledge are possible". I will repeat. "Brahman has to be understood as the
non-variable consciousness in the mind; because of which alone, all experiences and all
forms of knowledge are possible". Not only Brahman has to be understood as the
consciousness; also, one has to understand that consciousness - which is Brahman - as
'I' myself. So, Brahman is non- variable consciousness. Non-variable consciousness is
myself! In this manner and in this manner alone, Brahman has to be known. This is the
essence of the first part.

g f ,
I will share. First, we have to note that, every experience and every knowledge that we
have throughout the waking hours involve two factors within the mind. Every
experience or every knowledge happens in the mind because of two important factors.
The first factor is, a relevant thought that should arise in the mind. When the mind -
through the sense organs - comes in contact with any object, when I look in the
direction of that tree, the mind - through the sense organs - come in contact with the
tree. And when the mind-tree sambhanda takes place in the mind [if I pay attention to
the tree], that is registered in the form of a thought. Merely turning in that direction will
not give knowledge; because, in that direction wall is also there. If I focus on the wall, I
miss the tree. If I focus on the tree, I miss the wall. That is why I gave you the
example. My eyes are open and so many students are there in my front. But, if a
particular student's presence has to be known, then I have to focus on the student, and
the mind should register, 'Oh this student has come'. If that registration does not take
place - through a relevant thought - even though my eyes may contact, I will not know.
So, if somebody asks, 'did this student come or not?', my answer will be, 'I did not

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 108

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

notice'. There is a difference between seeing and noticing. That registration has to take
place in the form of g kara ti. Not only the thought
should take place, it should be relevant j f
f g g
, then I will not see the rope; I will only experience the snake!
Therefore, thought is relevant.

And experiences are continuously changing. And knowledge or forms of knowledge are
continuously happening. That means what? Thoughts are continuously changing.
Therefore, varia g g g S
g g g g -
g , the thought alone is not enough for gaining
knowledge. Because, thought f f ;
and those five elements are inert in nature. Therefore, every thought is also inert; and
inert thought cannot give rise to any experience. That is why the inert wall cannot have
experience or know g f g f f g
g f g
f g g V j V
becomes pratyaya. V .

A f
f g g j . Thought -
by itself - is not knowledge. Consciousness - by itself - is not knowledge. Thought-
consciousness mixture alone is knowledge! And once I know that every knowledge and
experience is a mixture of thought & consciousness, the question comes, "is the
consciousness is also as variable and changing as thought?" And what is the answer?
We have to remember, [all these we have to remember for what? Brahma j .
இல்சலன்னா புைியசவ புைியாது! Otherwise, we will not understand. All these are
procedural steps we have to necessarily go through, and be convinced of]. So, thought
is a variable component of the mixture. Consciousness is the non-variable, non-
chang g f g f g g- g
g - , pratibodha. Bodha means, what? [In

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 109

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Tamil சபாறத 'bodhai' they say. It is not that!] In Sanskrit, bodha means, every
cognition, every knowledge, every experience - which is a mixture of the changing
thought and the changeless consciousness principle.

But, since the thought and consciousness are intimately mixed together, many people
mistake that consciousness is an integral part of the mind or thought! Because we are
experiencing them together; therefore, people think, mistake consciousness is a
property of the thought or mind. But, - "consciousness
is in every thought; but, it is not part of a thought. It is not product of a thought. It is
not even property of a thought. It is different from thought; but, mixed with the
thought". Exactly like, what? Remember moonlight. Moonlight & Moon we experience
together. In fact, we use the word 'moonlight' committing the mistake. We know there
is no such thing called 'moonlight'. Why? Moon does not have light! Then, what is the
so called moonlight? It is not a part, product or property of the moon. It is an
independent principle, which pervades the moon. It is not limited by the boundaries of
the moon. It continues even after the moon is destroyed. Similarly, 'thought' is like the
'moon'; and, 'consciousness' is like the 'moonlight'. They are together; but, they are
independent. One is changing; another is non-changing.

A f f- g j , the first step is, turning the

attention from the changing-thought to non-changing-consciousness. I am conscious of
the first object or experience; that goes away. The second object comes, I am
conscious of; that goes away. Third object comes, that goes away. Thus, all the time I
am conscious. Only, what I am conscious of changes; that I am conscious is a non-
changing fact. Therefore, turn the attention towards that consciousness principle.

Then the next step is what? To turn the attention towards the consciousness principle, I
should not look for the consciousness as an object of experience. Consciousness-றய
காச ாசம! Once I have separated consciousness from the thought, I have to
understand that "every thought is an object, but, consciousness is not an object; it
happens to be 'I' the subject itself!" Therefore, 'I' am the consciousness principle,

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 110

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

mingling with what? Every thought that rises & falls. Not only 'I' bless the thought, 'I'
am aware of the thought also. Therefore, thought is an object; non-variable
consciousness is the subject 'I'.

Do you understand the steps? Two are there, you should understand. One is changing
and the other is non-changing. The non-changing consciousness is not an object.
Thoughts are objects; but, the consciousness is 'I', who am aware of the body-mind-
g j g
ṃ ॥ -

D . Brilliant line. Everything changes. World changes. Body changes.

Mind is violen g g g g g - in and through all these
changing things, there is one changeless witness consciousness principle, because of
which I say, 'I was a boy', 'I was a youth', [you decide whether you should say was or
am!] 'I was a youth & I am an oldie now'. Thus, that "I am", "I am" - non-variable "I
am" refers the non-variable consciousness. Up to this we should come. ஆச்சோ?
இல்றல!

g g f . What is
the relationship between 'I' - the non-changing consciousness - and everything else that
is changing? Everything else means, what all? The world, the body, the senses, the
mind, the thoughts - all these are changing. OMACT. [If you remember OMACT, I am
happy. Otherwise, that is also changing!] Therefore, what is the relationship between 'I'
the observer, witness-consciousness and everything from the thought onwards - what is
the relationship? Consciousness & matter what is sambhanda?.

Here alone most of the S f

- g g
g g - - both are independent,
eternal and parallel real
g S
says, non-related, eternal, parallel entities. Modern science says, they are related, in the

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 111

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

form of cause & eff K

A ? Modern science says, matter is
the fundamental reality; Consciousness is a temporary product, which is in your brain
now. How long? Unti

. Matter is cause; consciousness is effect.

D g
, Consciousness & matter are not two parallel, independent
realities. They have cause-effect relationship. And what is the cause and what is the
effect? [By now you must be knowing the answer. I have cornered
D V , consciousness is the ultimate S
j S '' - A
f 2.1.1] says –

तस्मणद्वण एतस्मणदणत्मन आकणिः िम्भूतः । आकणिणद्वणयुः । वणयोरन्ग्नः । अग्नेरणपः । अद्भ्यः

पधृ थवी । पधृ थव्यण ओषधयः । ओधीभ्योतनम ् ।

ē ū | | ō g | g ē
| adbhya ī| ō adhaya | ō ī ō |

From 'I', the consciousness - which is Brahman - alone, the entire world is born. Again,
[Kaivalya 1.19] says - मय्येि सकर्ं जािं मवय सिं प्रविचष्ठिम् । मवय सिं र्यं यावि िद्ब्रह्माियमस्म्यिम् ॥ -

"mayyeva sakalaṃ j ṃ mayi sarvaṃ prati hitam । mayi sarvaṃ layaṃ

॥ - Just as the dream world rises from me, rests in me

and resolves in to me, this w ' f

j g A
' ', it does not have an independent existence of its own . Why? A
product cannot exist separate from
f g f f ṃ

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 112

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g j g ṃ ṃ
D totram]

Thus, B j . Brahman is consciousness.

Consciousness is A '' f
j g .

And this non-variable consciousness can be recognised at what time? Wh

D ' ' f
g g j g - g -
g ; it is always available. Every experience is possible
because of that alone. Generally, I give this example. During the day time, suppose you
are moving on the road, you are experiencing so many shops, so many vehicles and all.
All these experiences, visual perceptions, are possible because of the sunlight. Without
the sunlight falling on the object, you cannot have any visual perception. To perceive
the car, you have to see in the direction of the car. To perceive the shop, you have to
look in the direction of the shop. To experience the sunlight, which direction you should
look? Whatever object you perceive, you are experiencing what? Not only the object;
every visual perception includes the experience of the light .

Meditate on this statement. "Every visual perception includes the experience of the
light. No separate effort is required for experiencing the light! Because, in every visual
perception light experience is included". Similarly, in every knowledge, what is included?
consciousness is included. And, for acknowledging the presence of consciousness, you
do not ; you do not
.

. Pratibodha - in every experience as the non-changing

consciousness; in and through the changing thoughts, pratibodha viditaṃ - Brahman is
'known', "experienced". And when Brahman is recognised in & through every
experience, then alone Brahman is really known - matam. If anybody claims that, 'at a
particular time', 'at a particular place', 'at a particular condition', he had a special

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 113

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

'Brahman experience', then he has committed a blunder. He has experienced some

special object; and he has mistaken that object as Brahman.

Brahman is never specially experienced. Because, it is available all the time. Therefore,
pratibodha viditaṃ eva - only when Brahman is discerned in & through all experiences,
then alone, matam - j j
this manner - not in any other manner; am tatvaṃ hi vindate - j
attains ''
, product alone comes &
goes. And therefore, he attains immortality. So, pratibodha viditaṃ matam
j . am tatvaṃ hi vindate j .

j g
g j j j . ī ṃ
means, a refined intellect; a discerning intellect; a discriminative intellect, which can
separate consciousness from the thought. Not very easy! It is like separating light from
the hand. When you are experiencing the hand, you are experience a mixture of hand
and the light. How do you know light is there on the hand? What is the proof? If there
is no light, you will not have perception of the hand. So, when you are experiencing the
hand, there are two things intimately connected. Of which, the light part alone cannot
be physically scraped off. If you use a razor and scrape off, only the skin will come! You
cannot separate the light, physically. You have to cognitively understand light is there
on the hand. That light is not part, product or property of the hand. It is an
independent principle. You require a very, very subtle intellect to separate the formless
light from the formed hand.

Similarly, the formless consciousness has to be separated from the formed thought.
This requires a very, very subtle intellect. g
. And that is said here. ī ṃ
kara am. An internal organ, the mind, which is
endowed with all the refinements required.

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 114

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g f g A
g g - f f g
f g ; and
E j
g , which is
colourless & formless. Then, the toughest meditation is what? In Tamilnadu it is
popular. சவட்டசவளி தியானம், there is a group for this. சவட்டசவளி தியானம்
, the
mind becomes subtler and subtler. Then, with that mind, you can grasp th
S - through a qualified mind. ī ṃ vindate -
g f j A - g
j , one attains immortality. This is the content of this most profound .
[More details we will see in the next class. I am stopping a little bit early].

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते । ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 9 – 29th Nov.2015 – Chapter 2– Mantr s 3 – 4 Page 115

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 10 - 13th Dec 2015 - Chapter-2 - M 4-5

रनतबोधषवददतं मतममत
ृ त्वं दह षवतदते । आत्मनण षवतदते वीयं षवद्ययण षवतदतेऽमत
ृ म्॥ 2.
4

pratibodhaviditaṃ matam am tatvaṃ hi vindate । ṃ

vindate'm tam ॥

f g
f f g g A g
g f
g.

"I do not consider Brahman is known by me. I do not consider Brahman is not known
by me. Because, Brahman does not come under either a known object or an unknown
object. Because, Brahman is not an object at all. And that means, I have understood
Brahman as the very subject, 'I' itself. That means, I am able to claim aham Brahma
A g f g f
. Therefore when I claim "aham Brahma asmi", the
meaning f ''
f
g .

f f -
- f g f
g f f
f f , which we saw in A
g f j not
j
j g -experience also. Neither does it
involve a new experience, nor does it involve a changed-experience. Like, seeing a glow

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 116

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

in all of you! Earlier you were normal; but now, a new glow has come! No such
changed-experience also.

Then, what exactly is this blessed j : j

- g j - g f f
j
revised-understanding of that facto
- g f -
f - f f .
Pratibodhaviditaṃ - there is g - g
g g A f
-
- in j g
- what is the common factor? 'I am conscious of whatever is
happening in me and around me'. Thus, the ever-experienced factor is consciousness!

And not only it is ever-experienced factor, it is ever-changeless factor, also. What I

experience undergoes change; but, the consciousness itself does not undergo any
change. And when consciousness is ever-changelessly experienced, we have got
changing experiences in life, because of, consciousness getting mixed with changing
thoughts. Thus, all the time, we are experiencing changeless-consciousness and
changing-thoughts. Even during this one hour, the words are changing, thoughts are
changing and understanding is happening, [I suppose! That word 'suppose' I add!] All
these are happening. But, that 'I am conscious' 'conscious' 'conscious'. In Tamil, we
have a beautiful word. உ ர்வு. உ ர்கிசைன். உ ர்வு இருக்கா பாரு! - and
all tention to that changeless-
constant-consciousness, which we need not newly experience; but, which is always
available.

If consciousness is not experienced, what will happen? Suppose in this hall, my eyes do
not experience the light, what will happen? Can you imagine? If my eyes do not
experience light, I cannot experience anything. Without experience of light, I cannot

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 117

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

experience you. Because, all experiences; visual experiences; are an experience of a

mixture of different people and the uniform light. Ev
f f D ff j f g S
f g - - ., they are all experiences of
different thoughts with the uniform consciousness principle. May you identify this ever-
available-consciousness, without looking for a new experience of consciousness; but, as
ever-experienced-consciousness. This is the factor to be first noted.

And then, we have to revise our understanding of that ever-available-consciousness.

And what is the revised-understanding? It is not a part, it is not a product or it is not a
property of the body; but, it is the consciousness which is in my body, which is in all
bodies, which is in between the bodies also - g
g f g
g g
g f light. After education, moonlight experience will
continue; but, I have a revised-understanding. What is the revised-understanding?
Moonlight is not moonlight! But, this changed-understanding will not give a changed
experience. People who know and people who do not know - both - will have the same
experience! After wisdom, I know that, even if moon disappears, the light we will
continue to experience. It is wrongly named 'moonlight'; but, it is in fact, the all
pervading sunlight.

Similarly, the consciousness in me is not a finite entity; but, it is all-pervading. And once
the revised-understanding takes place, the very same consciousness is renamed
Brahman. When? After revised-understanding. Just as moonlight is called sunlight,
when? After revising my g S
g f Af g g
S f , the consciousness; available where?; in my body, in
every body; that consc f
j . It does not involve a revised-experience; it only involves a revised-
understanding.

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 118

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

And, in the first chapter, that Brahman has been already revealed as 'I', the knower,
the subject. And That and This should be connected. What is That? This consciousness
[with the revised-understanding] which is now named, named what? Brahman. This
ever-experienced-consciousness, with revised-understanding - and therefore, which is
renamed, [after understa g g f
!] After revised understanding, this consciousness, which is
renamed "Brahman", which is nothing but, 'I', ever the knower; which will never come
under known object also j
'' f
. prati bodha viditaṃ matam.

And in this understanding, what is the benefit that g f

g . I said this is a complete . [We have seen it in the last class. But
I wonder, after the floods, whether this class would have been washed off or not! I do
not know. Therefore, I am deliberately summing up]. What is the benefit? When the
meaning of the word 'I' changes, my perspective of myself also will change. When the
meaning of the word 'I' changes [what is the new meaning of the word 'I'? Not the
body, not the mind, not the sense organs; but, the ever available consciousness, which,
in my revised understanding is, Brahman. Once I claim the Brahman as myself, my
attitude towards myself changes.

What is the revised or changed attitude towards myself? 'I am a finite, mortal being,
going through pr ' A f j -
j - V
dropping j replacing it with ! And what is
f f g j
g g ! Travelling from mortality to immortality is nothing
but, revised attitude towards 'me'. Traveling from mortality to immortality is not a
transformation. It is a changed attitude towards 'me'. Based on what? The revised
understanding. Therefore, until now I said, 'I am ageing. I am growing. I am greying.
And, I am going. But, now 'I' can say -

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 119

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j ṃ ।
ajo nitya ' ṃ ॥ [G 2.20]

I 'yaṃ , that
ayaṃ aham. [Everyone knows Sanskrit!]
'ajo nitya aham a
g g f
j g g g
j f f
f f g f
. And once I claim this, two fold fears will go. Two fears occupy all the
religious people; especially, the Hindus. One is the fear of death. Universal. The second
is the fear of rebirth, for Hindus. Hindus alone have this problem. Because, in other
religions, only one life. Other religion means, not all of them. Hindu-based religions -
like, Buddhism and all - accept rebirth. But, in Christianity and Islam and all, after death
there is only permanent heaven or hell. They all will go to permanent heaven. We all
will go to permanent hell. Because, we did not get converted!

S j : 'one person ('C') came and said, 'you will go to

hell, because, you are not a Christian'. Then 'S' asked, 'Are you sure I will go to hell?'
'Yes'. Three times 'S' asked. 'C' said, 'yes', 'yes', 'yes'. Then, 'S'
' g ' ' g ' ' ' 'A ' ' ' 'S'
' ' ' ' ' ' ' ' ' ' S j
arriving at!]. 'That means, when I go to hell, ' ' ' ' '
' f ' S S-S j . C - Christian]

Okay. Same way, those religions have only eternal heaven and eternal hell. We Hindus
only have the concept of rebirth. Therefore, the second fear for Hindus and similar
religions is fear of rebirth! That is why பிைவா வைம் சவண்டும்!" [I should not be
born again!] - how much we pray!

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 120

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Af j , there is neither the fear of death; nor, is there a fear of rebirth. Because,
Brahman is free from janana . And that Brahman 'I' am. So, am tatvaṃ hi
vindate.

Then, ṃ. - f
- f only for a
qualified mind ' ' ' ' only for a qualified mind! All
others will say, 'what is the use of வைட்டு சவதாந்தம்!? D
f ? வைட்டு சவதாந்தம்! வைட்டு
சவதாந்தம் சபோசத. Do not ta
f S f f f
A f . And how do you get qualification?
Through karma yog g

That is why g g
should continue. Just because you have started , do not drop
ff only w f
f j
f j - karma samuccaya is not
possible - karma samuccaya is compulsory. Af f
f g f g g - j
very clear, one has to continue , very carefully. Therefore, with that
qualified mind, ṃ vindate, ṃ means, power or skill. Skill for what? Receiving
this knowledge. So, ṃ.

And, - and once the knowledge has come, vindate one "attains"
immortality. Here also, the word attains must be within inverted commas. Because,
immortality can never come. What is mortal can never become immortal. Mortal can
only change from mortality to another form of mortality. There is no corridor connecting
mortality and immortality. This is one of the fundamental concepts of advaitam. you
ha g f f f

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 121

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

. Because, a mortal can never become

immortal. Finite, by any process, cannot become infinite. Then, if I am immortal, can
'f
' S
. Why? already
i g f A
not A revise my
understanding about myself. To change the mistake I have committed about myself.
And wha f
A ' '
A 'I am mortal'. Therefore, "attain"
immortality = Dropping the notion that 'I am mortal'. That is why, mok g
D S j g g g . The mok f f
revising or changing a mistake; and understanding a fact. Okay. Very, very profoun
gf . Now concluding -

इह चेदवेदीदथ ित्यमन्स्त न चेददहणवेदीतमहती षवनन्ष्टः ।

भूतेषु भूतेषु षवधचत्य धीरणः रेत्यणस्मणल्लोकणदमत
ृ ण भवन्तत ॥

i ।
te ॥M 2.5

S , the opportunity to gain this knowledge is very, very rare.

"durlabham ' ' g
' - -
E f g f f f g g
fj A g j . Ve
f E f g f
A j f 84 lac species! Of that, human being is
only one of the species. And therefore, what are the chances?! One in 84 lacs! A
f f j - f
j j f g g

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 122

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

knowledge. What is the proof? We are sitting here, சகாட்றடப் பாக்கு மாதிைி!
Means j f j , we have
successfully pursued everything else, other than mok g
j .

And, there also, only in the vedic culture, this mok re. There may be
other cultures where mok f . The real mok
f
. And even after knowing about
, to have interest in the fourth one - mok ,
intense desire for mok - is still rare. M
f
revised understanding about myself. Not knowing that, they are busy doing so many
other things for the sake of mok . For that, I need self-knowledge. Self knowledge
means what? Self-correction. Correction of self-understanding. And for that,
g j ṃ g g i
Brahmani ham 1.2.12] - A f
g f .

Many people want mok . You should know that. Many

want mok f j , they do
not know! And they are caught. Therefore, desire f and opportunity
f . Human birth is rare. Desire for mok
D f g A
g , "you come under that rarest categ
f f f f
- g K g . What is that?
Once you have started attending, [let me say that, so that you will regularly come to
the class!] Once you start attending these classes, one definite thing is what? Whether
mok j
j d desire comes.
"tatra taṃ buddhisaṃyogaṃ - f

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 123

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g K . But, being rare, may you know it. Otherwise, the loss is
infinite / immense loss.

Look at this. - if you gain this knowledge in human birth, in this human
birth, atha satyam asti - g g
birth primarily for spiritual knowledge only. Even though human birth can be utilised for
so many other things, it is primarily meant for knowledge only. Because, in all other
species, knowledge is not possible. Raising a family is possible in any species. Why do
you need to be a human being for that?! Even a buffalo does that well. All other things
the other species will accomplish; perhaps, better also! Therefore, human birth is valid
only when this knowledge is gained. And therefore, he says, satyam asti - it is valid.
- if a person does not make use of this birth for spiritual knowledge,
vina i - the loss is infinite. It is the loss of the infinite! Infinite Brahman.
vina i f f .

A . u vicitya - may
you identify the changeless-consciousness factor in everyone. vicitya
g f . Why consciousness has to be identified?
Because, our problem is not non-availability of consciousness. Our problem is not non-
availability of consciousness. Our problem is, it is mixed with the inert materials also.
Body, mind, sense organs also. When both of them are mixed together, we are not able
to discriminate. And the problem is, one is changing; and the other is, changeless. Our
attention is always drawn by the changing features. If you see inside the mind, we do
not notice the changeless consciousness; but, the changing emotions only. When we
watch a movie also, two factors are there in front of our eyes. Movie characters. Then,
there is another factor. What is that? We will think, 'nothing else is there; there are only
characters'. No! there is a changeless screen also. When you go to the movie theatre,
once the movie starts, even though the screen is all the time available, we are
distracted by the movie. Similarly, in life also, we are distracted by the changing factors.
May you not get distracted; may you focus your attention on the non-changing
consciousness.

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 124

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Where is this consciousness? B u - in every living being. But, for that, you require
very, very subtle mind. Because, consciousness does not
and gandha. Therefore, it requires very subtle mind. And the one who has got a subtle
mind is called, .D , lig f
g f ' '
f g f
there, other lines are there, etc. Everything you will notice. But, the changeless light
falling on the hand, we take for granted!

A
. Brahman as changeless
consciousness is ava g g g
D

; !] In other inert things, Brahman is available,

as what? As the changeless existence principle. Pillar is. Wall is. Tree is. Pillar is
different. Wall is different. Tree is different. What is not different? is is is. And when
pillar is destroyed and made into rubble, rubble is S g
g - g g
j .

S vicitya. Having thus discriminated,

. This is very important g fj . Here,
f j E g
g j A
j f A ṃ ṃ f
, claiming the body & mind as myself ṃ A
g . What are they? Our possessions. Our
professions and the most f gf S f f
- - g ṃ . For
transactional purposes you can use the words aham an A f
f

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 125

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g ' Af ; everything is the

same! Not so. For transactional purposes, you should f
' f ; but, may you get out of that
idea. "I do not own anything. Everything belongs g g
f g f ".

g g f g f
g g g D f g
g g , he is anx '
g
g g ' - g g f g
f g . Family
g g f g -
g f -
. And what Sanskrit word was used there?
anuc ' g' g g g &
again. Son son son, daughter daughter, in law, in law, out law, out law! [Okay, 'out law'
is not there!] All these things are obsessions. For doing our duty, we have to think of
them. Thinking is different from obsession!

S g ṃ g
there as knowledge in the mind; but, that knowledge will not be allowed to fructify in to
mok . Knowledge will then not g f ' f g '
ṃ - A ṃ -
g . 'These things should happen for me; and,
these should not happen for me'. g '
' g ' g g
g D f g
, if we sho f f g -
g - dilution is compulsory. I am using the word dilution; because, these
cannot be eliminated totally. That is why, disturbances also cannot be eliminated.
Dilution will result in FIR reduction. The frequency of disturbances, the intensity of

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 126

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

disturbances and the recovery period - all these things we can bring down. Therefore,
j A
j j . Th g
' f ' j .

Then what? am ' - - j

' j 'I am ' j
f f A f j
f g S g
, called hi g K g
j g A
g f f
f j ? No becoming! he will
continue to be. Just as the 'pot space' will be renamed as 'total space', pot space does
not become total space. 'Pot space' is renamed as 'total space', after the pot
S j -j , after death. Therefore, it is
said am
f f j . So, with this, the important second cha
f f g
j , which we will see in the next
class.

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते ॥ ॐ िणन्ततः िणन्ततः

िणन्ततः ॥

Class 10 – 13th Dec.2015- Chapter 2 – Mantr s 4 - 5 Page 127

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 11 - 20th Dec 2015 - Chapter-2 - -5 / Chapter-3 - M -1

इह चेदवेदीदथ ित्यमन्स्त न चेददहणवेदीतमहती षवनन्ष्टः। भूतेषु भूतेषु षवधचत्य धीरणः

रेत्यणस्मणल्लोकणदमत
ृ ण भवन्तत ॥

iha ced i ।

॥ M 2.5

, which we completed in the last class, the Upani ad winds up the

teaching of self-knowledge, given in the first two chapters of Kenopani
Brahman has been clearly revealed by pointing out that, Brahman is not an object at all.
It is neither a known object; nor, is it an unknown object. Therefore, it is not an object.
So, Brahman has to be claimed in the form of the very subject 'I' only. Even while
claiming 'I am Brahman', we should remember the meaning of the word 'I'. It should
refer to only the formless consciousness in me, excluding the body part, mind part,
sense organs part, thought part - all of them we have to shed. And what should be
retained is, the unobjectifiable consciousness, unobjectifiable formless consciousness,
which is left over, after removing all the layers. And keeping that consciousness in the
mind, I should claim, 'I', the consciousness, am Brahman!' This is the most abstract
form of teaching.

A f g g
ma buddhi. Even a subtle intellect will grasp, only after severa
. That is why, we do not confine to one Upani ad. We take
several Upani ads; because, in each Upani g gg E
f & mananam. And, when it is a gross
intellect, these two chapters of Kenopani ad become a wash out. It becomes too
abstract. Therefore, the Upani -
, gross intellect. And for them also, the Upani ad
want S f g f

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 128
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f
, I do not want to say. Do no
S j me f
ma buddhi if the first two chapters have really conveyed a message, and at
least we are able to receive it. Assimilation, internalisation we need not bother. If the
message we are able to grasp ma buddhi. Otherwise, we need not
bother. The Upani g f g g
f f f f , and in the f f
g f
study. All of them are going to be said, hereafter.

ff g
ṃ g g
g S g g j
j f . And, after death, videha mukti or freedom from punar
janma is the benefit. j . am .
And the Upani ad says, this difficult, rare and life fulfilling knowledge is possible only in
human birth. And human birth possibility is, one is 84 lacs! Remember. So many species
are there. Therefore, the message is, make use of this rare human birth properly; and
that too, we are growing old and not young [even though we may struggle to appear
young, that is a different thing], but, we are going old only. Thus, with manu ya janma
ṃ - with glorification of human birth, the Upani ad concludes the second
chapter.

Now, we have to enter the third chapter of Kena Upani ad [Hope you have brought the
correct book!]

ब्रह्म ह दे वेभ्यो षवन्जग्ये तस्य ह ब्रह्मर्ो षवजये दे वण अमहीयतत ।

त ऐक्षततणस्मणकमेवणयं षवजय: अस्मणकमेवणयं मदहमेनत ।।

brahma ha devebhyo vijigye tasya ha brahma j ।

ta aik ṃ j ṃ mahimeti ॥ M 3.1

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 129
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

In this third chapter, consisting of 12 , the Upani g A

f g . And through this story, the Upani
g . The story is not meant just for
telling story. Because U
f f g
g . The messages are not
mentioned by the Upani ad; h
g . To understand the six messages, we
should know the outline of the story. Therefore, first I would present this story with
bare minimum informatio g g f
story.

g g g f
g g . The Upani
battle g
S
f f 's
b g A g g
j V A g
g [not any other drink, okay!] - they might have had a
par E g ' f
'. And each one was feeling proud, which is not natural
to them.

g ,
f j g
A g g g
g , what? Destruction. Pricking the bubble, the balloon -
A g f f f
f f

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 130
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

not f ṃ , gandh
.

f D S j ' f f f
f , in the pur
f f fK
A g f
g f f
f j j j S
j g j g g ]. Therefore, while they
were celebrating, their attention was d ; and they knew it was brilliant
and divine; but, they did not know 'what exactly it was!' Mystery! If there is something
which you do not know, we are always curious to know, 'what it is?!' [They call it
'rubber neck'. Have you heard of g A f
g g f
f A
ignorance; because, already they wer g
g f f
f f . Agni
goes there; because, Agni is the messenger of the E ff
g ff Ag Ag
f f Ag g Ag . He is supposed to be
omniscient; and therefore, very proud.

With Ag g - A ' ' f

Ag , "who are you?" That very question was humiliation for
Agni; because, the entire world knows who Agni is! And how can someone ask, 'who
are you?' Like, Tendulkar or somebody, whoever is well known, popular, [keep it as
Rajnikant!] whoever it is, when the whole world knows, how can one ask, 'who are
you?' Agni felt humiliated; but, he swallowed that. And before Agni could ask the
second ques Ag
' g ' , 'you

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 131
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

need not do all those things. I will give you a blade of dry grass. Not even green. A
blade f g ' A f f Ag . Agni again
felt humiliated; because, how can you ask Agni to burn just a blade of grass?! But
again, swallowing the second humiliation, Agni tried burning the blade of grass. But,
any amount of His effort by increasing the temperature to 50, 100, 5000, 50000 -
increasing the temperature, Agni sat on the grass. But, nothing happened! Not even a
corner of the blade of glass was even slightly charred. Agni felt so humiliated and
helples f f Ag f
f !"

V ' f Ag ' V
explore. And you k V g f f f
g ' Ag j
Ag g f Ag '
V A V f V
V ' V
' V ū g ū . Perhaps had not read the G
ū g - Af g V
V ' f g' D g
f , ' f
S fg g Ag g
f f g ' A V ! Cyclone, super cyclone,
super-super cyclone and all. Again, the blade of grass is
V , out for duck!

To understand the story if you know cricket, you can easily compare that. The batsman
sometimes they prepare so much before entering the field. Wearing so many
accessories for the legs, hand, back, head etc. It is almost like entering a battle field!
He does exercise long before entering the ground. Sometimes, they show on the TV. He
will be doing exercise. He does exercise before entering the field, does exercise while
walking to the pitch; and thereafter, in front of the stumps also he will sit down, get up!
All kinds of things he does. Then, standing looks around to see what is the field

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 132
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

arrangement. They want to somehow stand the whole day. And with South Africa, you
recently had this experience! A g
g g
g , we do not know] in which direction it will go! This batsman,
intelligently goes forward to b
g S f f f S Ag
V g f g
V . And the oth Ag
f V Ag Ag V ! He might have mumbled, 'was
it the blade of grass?' 'Yes, yes the same blade of grass only!' So, both of them went
back.

- who i j
' A f ' S
g
f g
g f S
g f g , He could very easily learn a lesson. He understood
t f g g g
g A f
f f .

' ?' there is on f g

am - am can reveal. Only
-
. So, t f
f f f . That itself is not enough. We should be humble enough
to ask, 'I do not know what God is; and, I can never know what god is, by myself. I
want you to teach me' - yaste'haṃ ṃ t ṃ -
g g
g g -
g g g

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 133
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f , and asks for this

knowledge.

A f
g g g
g g
A
became a guru and He taug f
f g . Thus, the Upani g g f f
f g f g , because
of what reason? Not becau f g f
received. This, in short, is the story.

ff g f
six of them. In schools, we will have a story and we have to write what is the moral of
that story. In those days! Not, nowadays. Similarly, what are the messages. Six of
them. We will see, one by one.

First one is, Brahma astitvam. The existence of Brahman is revealed through this story.
How? In the first two chapte g A
g , we will not be able to experience it
through the sense organs also. Even when I claim, 'I am Brahman', the meaning of the
word 'I' cannot be body-mind etc - anyone of them. And once I negate all of them,
what is supposed to be left behind? The formless unobjectifiable consciousness. Note
the word, 'formless'. Means, you cannot see. Unobjectifiable consciousness. Many
students will think, 'whether such a thing ' f
f g f
g f , for the
same Upani A
ff f alone
g ' g
g Brahma. Brahman g A

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 134
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g
f g ff S g
'S j g g '
f f f
accepts this possibility.

ad [B - 6.1] it is said - "asanneva sa bhavati I

asadbrahmeti veda cet I asti brahmeti cedveda I santamenaṃ A
K ad, [2. 3.12 & 13] –

'nyatra kathaṃ tadupalabhyate ।

cobhayo । ।

S g g f A g f
g B ff . Therefore, what the Upani ad
does - out of compassion is - until we are ready, the Upani ad itself r
g f g g
about, most of the students are அப்பாடா V
K D ! In fact majo f f
g f f
g g
g
g Ag V g g
g g f f
f j g g
g .

A Ag ' g ' g
Ag Ag V V f
f Ag - f Ag V - f V - f
' ' ' '
' f ' f .

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 135
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f Ag V f S . This
'brahma astitvam' is one message.

The second message given is, not only Brahman is there, whose existence itself is very
difficult to accept. Even if y f g
g f - in Tamil they say,
அவன் அருளாசல, அவன் தாள் வ ங்கி! - ' g
you can know. Without that, y
Ag V f
f f , He could know. Therefore, without
g j j not possible!

g g "can you be spiritual, without being

religious?". Because, now a days, they are promoting 'spirituality, without religiosity'.
Because they find religion means lot of S
g ' g
g ' ' g
]. How
g
g f
g g j - impossibility of
knowing Brahman with our own effort. This is the second message.

g f f g
j g . guru is
S - ff
g
g g . I have said, B g g g g
g , for B j , B g
g g S g .
Therefore, what is the message? guru apek . Do not close your eyes and ask, 'who am
I', 'who am I'. This self-enquiry, many people interpret it as independent, self-enquiry.

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 136
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Wherever the word self-enquiry is used, never understand it as independent self-

enquiry. You have to add self-enquiry, u g A f g
' j ṃ g g ' g
message.

What is the fourth message? Even if guru is there, that is not enough! I should be
qualified to receive the me g g g g
. பாத்திைம் அைிந்து பிச்றே சகாடு! -
f A g g
g g g g
g g g g g g g g
g g
g f Ag
gg g j ff g
g g . Therefore, what
f g g - the requirement of qualification.

A f f f - do not be proud. Do not

test the guru. 'I came to see if the guru teaches properly!' Therefore, do not test the
g f A f
' have to be ', I
always say. Again, I remind. Never be the student of Upani ad only A
f f
A f f
K g f
ṃ j A
A j g f
j g . You have to do a j
f
j
K . All of them sho
f f f f g g - f

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 137
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f . This is the fourth

message.

The story i g A f
f g
g f A g V & Agni
becam g f f g
g f f f f , nobody is
interested in name & fame. But, as a by-product, that person will become a shining-out
person. A j - f j
g S g g f
. It gives name, fame & worldly benefit also. This is the 5th
message.

A f g . In the fourth chapter, certain

meditations are going to be prescribed. One meditation is, lightning meditation. One
meditation is, lightning meditation. Lightning, thunder that lightning. Lightning
mediation is not doing meditation like lightning. Meditation on lightning. And the second
meditation is, thought meditation. What is the uniqueness of lightning and thought?
Both of them are brilliant, illumining things around. And both of them appear &
disappear. Lightning also is brilliant and short. While the lightning illumines the entire
earth and it disappears, thought also is bright. Because, thought alone illumines the
world.

Suppose your sense organs are open and you do not have any thought
g
f f g f g g g
g
g g g A g
A !

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 138
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g
these. g g g g A
g g S Ag V
f f - -
V
g f g . With this background, we can
go through the story, in the next class.

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते ॥ ॐ िणन्ततः िणन्ततः
िणन्ततः ॥

Class 11– 20th Dec.2015- Chapter 2 – Mantr s – 5 / Chapter 3 – Mantra – 1. Page 139
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 12 - 27th Dec 2015 - Chapter- 3 - -1 to 7

ब्रह्म ह दे वेभ्यो षवन्जग्ये तस्य ह ब्रह्मर्ो षवजये दे वण अमहीयतत । त ऐक्षततणस्मणकमेवणयं षवजय:

अस्मणकमेवणयं मदहमेनत ॥
Brahma ha devebhyo vijigye tasya ha Brahma j ।
ta aik ṃ j ṃ mahimeti ॥ M 3.1

In this 3rd chapter of Kenopani ad, we get a story, whose outline I gave in the last
class. The main story occurs in the 3rd chapter; and the conclusion and the final part
occurs in the fourth chapter of this upani ad. And through the main part of the story in
this 3rd chapter, four messages are given with regard to the teaching of Brahman. And
another two messages, based on the concluding portion in the fourth chapter. I
mentioned the four messages in the last class.

1. Brahma . The existence of Brahman, which is taught in the first two

chapters. That existence of Brahman is revealed; because, many people doubt the
existence of Brahman; whether you name it Brahman or God. Our own children are
gradually becoming atheist, questioning the very existence of God. They consider all the
scriptures as full of superstitions. Because, they consider themselves rational &
scientific. So, through this story, the existence of Brahman is revealed.

2. The second message is, the difficulty in comprehending Brahman is revealed. Not,
the impossibility; but, the difficulty in the comprehension of Brahman is revealed
through this story.

3. And the third message is, the difficulty can be removed, under two conditions
ff f j , under two conditions. That is the 3rd
message. 3rd message is, the necessity of qualifications. Relevan f f
j g S g
g , relevant qualification. Especially, internal.
Not, physical qualifications; like, height, weight g .

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 140

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g . The necessity of a spiritual guide

for gaining the knowledge of Brahman. If the third & fourth qualifications are there,
[what is that? qualification and guru], the 3rd and 4 g
D ff g ff
j g g . Thus, Brahma
j g g - f
g f g g
g , relatively easily.

S f ' jg ' - in one of the wars -

whi g g g
f jg
f f f . So, here, the language must be
carefully noted. g not g
f f ' ṃ ' - f
f g ' g
A g f
-f f f not
recognise the grace of God. tasya ha Brahma j - f
- on be f f ' g
not g g f g
g g g g [குட்டு]. He has rings in all
his 5 fingers; and is ready. Even if you get kuttu, you should get it from a hand with
rings on it, there is a saying! [குட்டுப் பட்டாலும், சமாதிைக் றகயால குட்டுப்
படணும்!]

g g g g . Therefor
- g f , when they got the victory, claiming that,
'I did this and I did that'. So, what happened? ta aik anta. And how did they claim their
glory? By having, by entertaining, the following thoughts. ta aik anta. aik anta means,
they entertained the following thoughts. Because of sandhi rule, it is written ta

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 141

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

aik anta. If you split the sandhi, it should be read as te aik

S anta - they considered, g
' assumption is given.

' ṃ j ' g A g
g g ṃ j .
The f - g - g

- . [That also you

S
]- f g only.

- which is the first obstacle to

spiritual grow f f f
g g , regularly. That is why in our culture, left
g g g
you see elders, f f V f
f
–

अमभवणदन मि̃लस्य ननत्यं व्ड़ुिोपिेषवनः ।

चत्वणरर तस्य वधणतते आयुर ् षवद्यण यिो बलम ्"

ṃ ।
"–

M ' g g
f
f - ' '
A g g g g g
noted this. Registered in His computer! That is s Af
- g f g ?

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 142

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

तिैषणं षवजज्ञौ, तेभ्यो ह रणदब

ु भ
ण ूव, ततन व्यजणनत क्रकममदं यक्षममनत ॥ 3.2
taddhai ṃ j j ū j ṃ Yak amiti ॥

So, tat dha e ṃ j j g

g g f
g , the Lord. e ṃ [cintanam] vijajñau. [cintanam we have to
supply]. cintanam - this thought pattern of, e ṃ . [e ṃ means, e ṃ
g f g
j j - g g f
g g , they
are gone cases. Beyond reformation. Because, they do not want to listen. Like our
மாப்பிள்றள [son-in-law!] - neither they know; nor, f ’
f g E g
g f
f f g g , 'I should do som g' S
f f , rare, brilliant form, which the Upani ad
names as Yak .

Yak ū j । g
ya ॥ - S , [two
g g ū g; another is Yak ū
where do we get Yak ? Kenopani ad, third chapter! Thus, Yak
f j g , yaj means, adore or worship. And Yak
g . Yak ū - f f f
j j ū - g
appeared in brilliant form. And appeared in such a position, that neither it was too far,
[if it was too far, they will not see], nor it was too near [then, they will see very clearly
f ū

f rned towards the Yak a. But, when all of them

looked at the Yak j

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 143

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

ū S f
ū . de j -
identify the Yak f - -
g f g g g
. Without any education. That is why we should be born there! This admission
problem is not there. Here, LKG admission is headache. Before marriage you have to
K E f
problem. Right at the time of entry, they are all born youthful and almost omniscient.
Not absolute omniscient; but, almost omniscient. Therefore, there is nothing they do
not know. And when they saw someone - whom they could not identify - they felt a
prick within themselves. 'How can there be something that we do not know?!' tan na
j

Therefore they thought "within" themselves. What was their thinking? "kim idaṃ
Yak am" iti [aik - . They wondered,
'what is this blessed Yak a? [We say blessed Yak a? Really, blessed Yak a! For
everything we say blessed; but, this is really blessed Yak . And then,
what happened? [So, the upani adic stories are very short, with lots of dots and dashes
in-between, which you have to fill up. Whereas, i
f ff
. The upani f S
number 3.

तेऽन्ग्नमब्रुवन ्, जणतवेद एतद्षवजणनीदह क्रकमेतद्यक्षममनत, तथेनत ॥

'g j j ī am iti, tatheti ॥ M 3.3

S g g
g f - S g
g f S f
who will be the capable representative. And they decided, Agni
f f Ag g g Ag g g
A g f f

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 144

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f g f , Agni alone comes as a representative, receives our

offerings and goes and gives to the correct address. Observ g
g Ag
f g S Ag
- Ag .

And while addressing, t g f g g

f Ag S - ṃ g j j ,
j j A g '
'- g g
f g f
j j j j E g
g g
f
j - omniscient. Thus, pricking his ego also. 'Your omniscient title you have to
defend, by knowing this Yak a. If you do not know the Yak f f
f ' f ' ' -
g Ag j ī ṃ Yak am iti - may you find out who this
Yak a is. Etad here means, Yak am. [Full of pronouns. The rule of Sanskrit study is,
wherever you find a pronoun, you have to stop and ask, 'what this pronoun stands for?'
Because, what is a pronoun? Proxy noun is pronoun. It is a proxy for a noun. Therefore,
you have to find out, 'what is that noun']. So, etad is pronoun, what is the noun?
Yak am.

Yak - j ī - may you identify this Yak a. kim

etad Yak am iti - what this Yak j ī - may you identify. What did Agni do? He
was already proud. He has got this title also! And therefore, very casually, he said, 'Of
course I can do that. I have been doing all the work for you. This is also
' f - ' '
f . But, in third
chapter you can run. Sixer o sixer one can hit. Because, the bowler is soft! We will read.

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 145

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

तदभ्यिवत्तमभ्यवदत ् , कोऽिीनत , अन्ग्नवणण अहमस्मीत्यब्रवीद् , जणतवेदण वण अहमस्मीनत ॥ M

3.4

tad abhyadravat tam abhyavadat ' ī Ag ī īd j

ī ॥

tad abhyadravat [full of pronouns]. tad means, Yak am. How do you know it means
Yak Ag ?! Because, tat can mean Yak Ag
f S g f Ag
. Here, it being neuter gender, it is Yak am. tat Yak a, that Yak
j Ag . Agni approached that Yak a. Agni
walked towards that Yak Ag am abhyadravat. [Non Sanskrit students,
please do not get irritated. For the benefit of Sanskrit students, I just refer to some of
these]. Then, while he was walking, he was planning the interview. How I should talk to
the Yak a? And how I should ask the question? etc. After reaching that Yak a he
wanted one minute. Because, he gasped for breadth. He has walked the distance; and
therefore, he wanted one moment to get back his breadth, and ask. But, before he
could ask, the Yak a shot the first question. tam abhyavadat, [again Sanskrit students,
Yak am tam Agnim abhyavadat. Here, tam refers to Agni. Yak a you have to supply.
Yak am tam abhyavadat].

Yak a shot the first question to Agni. So, first punch is given already. First one itself.
So, abhyavadat. And what did Yak ' ī - Who are you? As I said in the
last class, Agni f -
Ag ' ' f f f f
Ag ' ? So, until now, Agni was feeling cozy, [English cozy!]. And now,
Yak a aske ' ī S ' ī ' ī ' ī Ag
f g ' ī S - g f
S ' ' Ag - - Ag
aham a ī S g Ag
Ag A g f gg
g g Ag ī purohitaṃ yajñasya devaṃ

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 146

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

īj ṃ - V Ag Ag '
Ag ' f
' Ag ' - ī Ag
ī A ' Ag g A g
g K
f g K f g g K , that is th
S ' g j -
aham asmi'. Thus, proudly, Agni declared his glory. Then, Yak a pricked the bubble of
arrogance further, by asking the next question.

तन्स्म स्त्वनय क्रकं वीयणममनत, अपीद िवं दहे यं यदददं पधृ थव्यणममनत ॥
ṃ ī ī ṃ daheyaṃ yad idaṃ p ॥
3.5

. You have to
pronounce it as gm. When the following letter is a simple letter, it should be
pronounced as gm. But, when the following letter is a conjunct consonant, a double
letter, a compound letter, then, instead of gm, it should be gg. So, tasmiggstvayi. And if
you split the sandhi, it should be split as tasmin tvayi, tasmin tvayi means, in such a
famous you. அப்சபர்ப்பட்ட உன்னிடத்தில். 'அப்சபர்ப்பட்ட' ன்னா,
எப்சபர்ப்பட்ட? ேர்வக்ஞனாக இருக்கின்ை உன்னிடத்தில், is the translation. In
such a glorious you, kiṃ ī - what skill you have? [So that I can employ you as
one of my assistants, perhaps!] What do you know? kiṃ ī - what power, what
skill, do you posses? Yak a is asking Agni, imagine. That means what? Even though
Agni is so near Yak a, Yak a is not feeling the heat. Heat in both sense. Yak a is not
feeling the heat at all. Otherwise, He would not have asked. So, what faculty, power,
skill you have? iti. You have to supply, 'Yak Ag ī ' S a!
g Ag ṃ daheyaṃ. That is why, idagm
sarvam you should say. There, we said, tasmigg we said; because, it was followed by a
double letter [स्त्व f . And, sa is a single letter.

Therefore you should not say idagg sarvam. You should not say, idagg sarvam. But,

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 147

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

say, idagm sarvam. Thus, when certain letters follow [not for all letters] - depending on
the type of letter that follows, you have to pronounce it properly. So, idagm sarvam api
aham daheyam. I have that much burning power. 'Towering inferno' and all, they say.
And also, forest fires and all, in bushes, Australia, California and all those bush fires,
when they come, they can burn down even cities and cities. Governments with so many
equipments & machines they will not be able to stop the fire. When it is a flame, you
can say ப்பூ pooh. But, when it is a conflagration, Agni is unstoppable. That glory he

claims now. idagm sarvam api aham daheyam. And sarvam means, what? yad idaṃ
p - whatever is there on earth. And you
g g f '
'

Recently, we had a class on J ē ** - N g ṃ . There, it talks

about the prala D g g f
A f f f f f
f f
Imagine! All that you need to remember here.

ē gī g f f ī ī ē g
K g
also had nine other sons, called nava- ōgē - g - -
f - K g K gV
ī g 11, chapters 2-5}.

Therefore, 'I can burn everything down to ashes', said Agni. Yak a listened to all these
things. What did Yak .

तस्मै तर्
ृ ं ननदधणवेतद्दहे नत , तदप
ु रेयणय िवणजवेन , ततन ििणक दग्धुं , ि तत एव ननववत
ृ े , नैतदिकं
षवज्ञणतुं यदे तद्यक्षममनत ॥

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 148

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

tasmai t aṃ daheti, tad j ,

dagdhuṃ, sa tata eva nivav te, naitad ṃ j ṃ yad etad Yak am iti ॥
3.6

, just one thought I am remembering, g S ṃ

- which occurs in g E S . How pralayam comes; and how all
pa f f
Ā g ], there, it talks about torrential
rains. That thought came, you know why?! Because, we are [now experiencing it] in
g f
drops. It is of the size of the trunk of an elephant. May be exaggeration! Whatever it is,
the idea is what? So powerful rains. Not for three days or five days, I thin f
f f g g
E Ag
V Ā . That will .
Thus, pralayam process. That is an aside note]. This is the power of Agni.

A f Ag g f g g
A f g . tasmai t aṃ etaddaheti. tasmai
means, for Agni. t aṃ j - Yak am - you have to supply]. Yak a
placed a dry blade of grass in front of this all burning fire. Already, Agni feels
humiliated. Prick-o-prick! Now, Yak a says, 'etad daha' iti - you need not burn all the
buildings, forest and all. You need not do such a big job. I am giving you the simplest
of tasks. etad. [Again, pronoun]. etad here means, t aṃ - this blade of grass, tvam
daha. daha means, you burn. iti Yak ī a said.

Then, even though Agni felt bad; but, at least a task had been given. He had to do,
having come. Therefore, Agni approached that blade of grass and attempted to burn it,
thinking that, a small fire, a flame must be enough to do that task. It did not work.
Therefore, gradually he increased the temperature. Any amount of heat, nothing
happened to the blade of grass.

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 149

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

In M f ' g g
f j ' ' g
g g ' g f A
f Ā j g A
Ā j , 'why are you stretching your tail, old one?' and al f
f f
Ā j ' g j
, 'shall I pu g ' Ā j
' ' ' g ' Ā j
K g f K K
Ā j , 'will my t g ' S g
g g
S j V
childhood we used to get these - g
g f
Ā j V .

' g g , here we get, Agni's g g S

j j f - Agni
approached the grass, tad means, t aṃ. And what is the result? tan dagdhuṃ na
- he was not able to burn even a corner of the blade of grass. That itself is
small. Even in that, one corner was not charred. Then at least, with humility, he could
have asked. But, he did not feel that at that time. sa tata eva nivav te - therefore he
withdrew from that place, absolutely humiliated. As I said in the last class, clean bowled
after so much show! All the preparation, all exercises, looking this side and that side!
Therefore, the batsman stands, spinner comes and middle stump gone! So, he went
A ' ṃ j ṃ yad etad Yak am' iti - I was not able
to know who this unique Yak a is.

A g
f g j
tc. Therefore, all the celestials represent

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 150

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Ag g f ? Once in a while we
S g - which represents all
kar V . V g f
j
j S
understand who this Yak a is, we have go to the first chapter. na tatra cak ur gacchati
gg g
f g g
human instruments of know g g .

j - g Ag ṃ j ṃ yad etad
Yak g
g ' g Ag
Ag - g f E
g - g g f -
, [hope you ha f g g f Ag
g ' g Ag g '
ū I pra ava sarvavede khe pauru aṃ n ū g
f f f E ū
g f g 10th chapter is expansion of Kenopani
Ag V V .

अथ वणयुमब्रुवन ् , वणयवेतद्षवजणनीदह क्रकमेतद्यक्षममनत, तथेनत ॥

j ī am iti tatheti ॥ M 3.7

- V g & more proud also; as V

Ag f . What is th f
f V ad -
ū । Ag । g । adbhya p ī।

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 151

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

V f Ag f g
g
f V g g , his
pride must be more. That is why we say, 'he has an air!' Therefore, the ' '
f g V
V V j ī
f j ī . That sandhi
also is vedic sandhi. Because, according to P g , this sandhi should not be
made. After sambodhana, sandhi should not g -
- g V j ī - now that Agni has failed, at
j ī
is understood]. May you find out who this Yak a is. That is clarified. kim etad Yak am iti
j ī - may you know who this Yak a is.

And what V Ag ' '-

f - ff
g g V . Movement is easier. iti - so he said. Then, what
happened? That we will see in the next class. It is like 5 day test match. It is not a one
day match. It will continue!

ॐ पर्
ू मण दः पर्
ू मण मदं पर्
ू णणत्पर्
ू मण द
ु च्यते । पर्
ू स्
ण य पर्
ू मण णदणय पर्
ू मण ेवणवमिष्यते । ॐ िणन्ततः िणन्ततः
िणन्ततः ॥

Class 12– 27th Dec.2015- Chapter 3 – Mantr s – 1 -7 Page 152

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 13 - 3rd Jan 2016 - Chapter-3 - -7 to 12

अथ वणयुमब्रुवन ्, वणयवेतद्षवजणनीदह क्रकमेतद्यक्षममनत, तथेनत ॥

j am iti tatheti ॥ M 3.7

fK g , through which,
some of the A VEDĀNTIC MESSAGES ARE CONVEYED g
f ' -
g , claiming '
g g g ' g
g A f f
g g g f f , in the form of a brilliant Yak
A f f f f
; and that there is someone
or something they do not know, that itself was an humiliating experience. And, they
decided to send someone to explore and find out who that Yak a is.

And first, Agni went. In the last class, we saw what happened to Agni, even before Agni
could start the conversation! In fact, he was dumbfounded! It took a few seconds,
seeing the extra-ordinary brilliance of Yak a, he could not talk first. Even before that,
Yak ' ' ' ' Ag
Ag . I can burn down everything in a trice!" And the Yak
f g Ag f f g
g . As even we read the story, the relevant message should be
extracted. THE FIRST MESSAGE IS, THE PRIDE THEY FELT IS AN OBSTACLE TO VEDĀ Ā. Ā VA

Ā A A A D A . VEDĀNTIC MESSAGE NUMBER ONE A

j f !

And the second message we get is, Agni is not able to burn, without the grace of
Yak a; and therefore, the AGNI'S AGNI STATUS IS BECAUSE OF VA Ā! f
V f g 's lifting power, THE VĀYU STATUS

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 153

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

IS BECAUSE OF VA Ā. Therefore, THATNESS OF THAT, chairness of chair, manness of man.

In Sanskrit, THATNESS OF THAT is called, tattvam. tattvam meaning, essence. Essence
meaning, ESNS - ! Therefore, in short, BRAHMAN IS THE ESSENCE OF

EVERYTHING. Therefore, the existence of Brahman can never be doubted. Doubting

Brahman is, doubting the existence of gold, holding several [can you fill up the blank?
Doubting the existing of gold holding several] ornaments. How foolish it appears!
Doubting the existence of wood, using different furniture.

f D S j . [I have got only heard

knowledge. I am not very good in Hindi. Therefore, I might be pronouncing wrongly.
But, the poem is this].

,
j b .

The wave went in search of water, questioning the existence of water! And the cloth
went in search of the fibre g f
in search of Brahman, quest g f A f
f g f f
g f A j - the greatest among
the fools! Very important. Greatest among the fools. The atheist challenges the
existence of GOD g
g f . [If
anyone knowing Hindi and knows this poem also, write in a paper and give me later. At
least future classes I can quote correctly. But I have conveyed the idea]. Seeking
Brahman is foolishness; because, that is my very essential nature. Therefore,
brahma - yuness of V yu, Agniness of Agni - is the second
message. PRIDE IS AN OBSTACLE IS FIRST MESSAGE. This is the second message.

Ag f , after scoring a duck. Remember the

cricket example. The first batsman out for z

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 154

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

'naitad ṃ j ṃ yad etad Yak am iti' - 'I am not able to know who that Yak a
is'.

Therefore, what is the third message? A A A D V EYATVAM - NOBODY CAN KNOW

BRAHMAN; because, Brahman is not an objec f g g

f g - A
' ' g
g - not an object of any instr f g
g
f V
g f g
.

f g ? That BRAHMAN IS NOT AN OBJECT OF ANY

INSTRUMENT. na tatra g g g
j -1.3] in story form.

Af Ag V - g g g V
g f
V f V f Ag V f f
Agni. Therefore, with greater pride, he goes. That is where we are. atha
abruvan f Ag ' abruvan -
V - "etad j kim etad Yak am", iti - may you find out, who
this extra-ordinary Yak A V , "tatha" iti - 'not a very great
deal. பண் ிட்டாப் சபாச்சு! I will do it and come back'. Up to this we saw in the last
class.

Continuing.

A f Ag
g.

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 155

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

तदभ्यिवत्तमभ्यवदत ्, कोऽिीनत, वणयुवणण अहमस्मीत्यब्रवीद्, मणतररश्वण वण अहमस्मीनत ॥ M

3.8

tad abhyadravat tam abhyavadat k '

॥

tad abhyadravat - V f f
g f S
'S j , we come with several questions; but, when we sit in front,
everything goes away. I do not know whether the questions go; or, answers come!
' ' '
S V g f , ko'siti V
answered, - ' g V . I have got a title also'.
What is the title? mātariśvā aham asmi - 'I move in the sky. I do not touch the ground'.
We too sa ' g g
f' S V , 'I just move in the sky, freely, unquestioned, unchallenged by
anyone. I do not require any visa or any passport. I can travel all over.

mātari g g
g f g g
g f , sky.
bhakti meaning, in S

f j g
ti iti mātariśva - 'I move everywhere. That well known, I am. Every body
' fV , we will
die. Therefore, everybody welcomes me. 'So great, I am'. .

Again the problem of pr g A

? The same thing! He asked, what are you? We will read.

̖̐ त्वनय क्रकं वीयणममनत, अपीद ̖̐ िवणमणददीय यदददं पधृ थव्यणममनत ॥

तन्स्म स्

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 156

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

tasmiggstvayi kiṃ gṃ ṃ p thivyām iti ॥ M

3.9

tasmiggstvayi - if you split that, it will become tasmin tvayi - in such great you,
அப்சபர்ப்பட்ட உன்னிடத்தில், in such a great you, kiṃ - what power is
there? iti. - A V .
sarvam gṃ - idam sarvam api - all these things in the creation, including planets
and stars, - I can lift and move. means, I can take or lift. In case of
Agni, it was, sarvam daheyam. Here, it is, sarvam
j g ]. I can lift everything.
By increasing my velocity into depression, deep depression, cyclone, super cyclone etc.,
I can take everything off. 'y
yad idaṃ p thivyām' iti - whatever is on earth or above also.
A ? The old grass is still there! He need not even pluck
another grass. That grass is very much intact. He is keeping it safe. வல்லவனுக்கு
புல்லும் ஆயுதம்! [For g f g ff g
requires only a blade of grass for teaching a lesson! Then, what happened ? You know.
We will read.

तस्मै तर्
ृ ं ननदधणवेतदणदत्स्वेनत, तदप
ु रेयणय िवणजवेन, ततन ििणकणदतुं, ि तत एव ननववत
ृ ,े नैतदिकं
षवज्ञणतुं यदे तद्यक्षममनत ॥

tasmai t aṃ nidadhāvetad ādatsveti, tad upapreyāya sarvajavena, tanna śaśākādatuṃ,

sa tata eva nivav te, naitad aśakaṃ vijñātuṃ yad etad Yak am iti ॥ M 3 . 10

nidadhāvetad, if you split the sandhi, it will become nidadhau + etad. nidadhau [मलट्

] - means, He placed the blade of grass and

said, 'you need not lift big mountains and trees; just lift this blade of grass off the
ground. One inch, one cm you lift that is enough'. .I
am saying. Okay!] So, etad ādatsva iti, [for Sanskrit students, all nice verbs are there ā
] - may you lift this blade of grass.
Again, tad upapreyāya. upapreyāya is anot f .
Second conjugation, मलट् - .

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 157

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

upapreyāya means, approached. Approached what? The blade of grass. sarvajavena -

with all its force approached. And, tanna śaśāka ādatuṃ - f
f g Af V . And the
walking style now, is different! Remember the batsman - before duck and after duck!
So, the very walking style is different.

D S j 's walking and householder's walking [அந்த

நறடயிசலசய வித்தியாேம் சதைியும்!] In the very walking itself, you can find the
difference! [Just a joke; do not take seriously]. So, nivav te. Again, nivav te also is a
vt
beautiful verb. [v मलट् ]. naitad aśakaṃ

vijñātuṃ - I was not able to know. [śśak g ff j g

f j g f V f . Then what
happened? The story continues.

अथेतिमब्रुवतमघवतनेतद्षवजणनीदह क्रकमेतद्यक्षममनत तथेनत तदभ्यिवत्तस्मणन्त्तरोदधे ॥

g j am iti, tatheti, tad

abhyadravat tasmāt tirodadhe ॥ M 3.11

atha indram abruvan. . We

thought it was simple. A ĀVD Ā S AS S E AS A A Ā V D Ā

j j g . You should connect all this with different U

j j g
A j
j - f f g
S ' g
f '
], all the other de !
indram abruvan ' fg ' A f
E g 's title is, g
maghavan. While addressing, it becomes g ]
g f g j g g

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 158

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

- g
g f . Therefore, He is called the
adorable one. g - adorable even to the celestials. 'Since you are the greatest
among us, you please go and finish the task'. It is almost like the last surviving
batsman. At least you win the match for us. [Dhoni - சவச்சுங்சகாசளன் - you can
keep it that way!]

g j am iti, tatheti - g
gg f
g f ff
f
f g
g
a disappeared. You are not worth even talking to;
because, you have got so much arrogance. So, tad abhyadravat [ - the subject,
you have to supply]. a. Then, what happened? tasmāt -
- from that place, tirodadhe - Yak f f
मलट्

dhatire - it ].

S g g ff g
stay there; because, he knew, going back to the camp is useless. After all, we have
exhausted all our resources. That means, this knowledge [of Yak a or ] does not
. When we exhaust all our resources of knowledge, to
know GOD, what should be our thinking? There are two types of approaches.

If you say, I am a scientist; and we have used all our instruments to know GOD; and
since all our instruments have failed to locate GOD, if you therefore conclude, 'there is
no GOD', that is called intellectual arrogance. Scientific arrogance. Then, what is
humility? Humility is, if our instruments cannot recognise GOD, you con '

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 159

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

' S
.

S S - g f
f . [This definiti g S V , which
is famous. He has given a definition in the form of a verse

ū
"

- what is the very definition of , "THAT WHICH GIVES THE KNOWLEDGE OF

SUCH A SUBJECT MATTER WHICH IS NOT AVAILABLE FOR ANY OTHER MEANS OF KNOWLEDGE"]. There
are so many things in this CREATION which are beyond the instruments of knowledge at
our disposal. And when you want to know such things, be humble enough to make use
of that instrument. Just as you use a microscope when you want to study the microbes,
because the regular eye cannot do that. When you want to study the stars you use
what? Telescope, the Hubble telescope, to study the galaxies, millions of light years
away. Intelligence is, using the relevant scope. Understand, there is lot of scope to
study further!

S g g - GOD,

-
j - 'I'. I can never
j [अरे ], why are [अरे ]?

j . How to address wife? அடிசய! they say. Same way are

[अरे ] j ? g g ? The SELF

. CONSCIOUSNESS can never be observed, by other means.

Therefore, if you want to know the nature of CONSCIOUSNESS, g
.

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 160

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

A g f . [How do you f
g , 'I
nee '
g K
- g g . That is
conveyed through the story. Yak
appeared. That is going to come. Fantastic portion. We will read.

ि तन्स्मतनेवणकणिे, न्स्त्रयमणजगणम बहुिोभमणनणमुमण ̖̐ हैमवतीं, तण ह

̖̐ ोवणच क्रकमेतद्यक्षममनत ॥
sa tasminnevākāśe, str j g gṃ ṃ gṃ
hovāca kim etad Yak am iti ॥ 3 . 12

tasminn eva ākāśe - -

, the f
S tasminn
eva ākāśe - in the very same place, striyam sa -
. . And what typ f ?
bahuśobhamānām - f
the commentators say, Umā
g g . [We have a game of letters to be rearrang
f - f g S S ?
ஓம்=அ+உ+ம்! ṃ ṃ f g
' ' ṃ. That 'a' put at the end. It will become
ṃ ' ' g g
f S A
f

- ū । chandobhyo'dhyam ū “।

f V .
Here, she appeared! And, bahuśobhamānā means, brilliant with all the ornaments that
are advertised all over. We see so many ornaments! Imagine, all the ornaments are

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 161

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

hanging on the head and ears and nose and where all it can be hung it is there! This is
the physical description.

V g f SYSTEMATICALLY

AND COMPREHENSIVELY, you will know the glory of our scriptures. But, unfortunately, many
modern people -who are against our scriptures, who want to degrade the scriptures,
they take some portions out of context portions and put those in the internet. In the
internet one can put whatever they want, wherever they want! Therefore, upload some
half-truths from here and A g , and especially
M E . Always out
of context. We will not understand. Non-understanding the scriptures is not at all a
problem. Ignorance is bliss. But, the problem is, because of the circulation of half-
truths, our scriptures are the worst misunderstood one.

IF WE REALLY WANT TO KNOW, WITH AN OPEN MIND, SYSTEMATICALLY, WE SHOULD STUDY. THEN,
EVERYTHING WILL FALL INTO PLACE. And we have got a tradition which gives you the
methodology of systematic study, using six indicatory marks. g
ṃ ū g
" - to establish the importance of a certain topic, we use these SIX

INDICATORS. f ṃ E
must be studied like that only ṃ f , you
will not develop reverence. You onl g '
f ff f .

' '
A ,
g . idaṃ tu te guhyatamaṃ pravak
ū A g - studying something for finding
fault. This motive is called f , then, you will
find infinite number of things to criticise and reject. Therefore, never approach like that.
f . Even to
Hindus. If y f f

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 162

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f . We have got wonderful

scriptures; if you want to make use of and improve the quality of life, you are welcome
to st f
f K S
f S .

D S j f ' f- g
f j ' f ' f f
f S f f
D . What ak g f
f . That is the worst form. That is why it was said,
never study the scriptures by yourself.

Previously, translations were not available, and people di S

f f S
S f f g . Therefore
Hinduism is facing a crisis. Hindus themselves do not have respect f A
'S j g ' '
' ' '
' f S j g . Your
classes are running for years. Who has the time? Take a crash program. I say I do not
give crash program. Crash program is a program which crashes the next day!

You should study systematically; because, our scriptures are f f

' f f '
g f A f f
g . Any g g
K .

What I want to say here is, the word bahuśobhamānām. f

only
g A f K

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 163

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

'A j g f g
g g !

idaṃ te nātapaskāya nābhaktāya kadācana । na cāśuśrū ave vācyaṃ na ca māṃ

yo'bhyasūyati ॥ 18-67 ॥

- four conditions. na atapaskāya - the one who does not have the life style prescribed in
the scriptures. refers to vedic lifestyle. na abhaktāya kadācana - the one who
does not have rever -g . abhaktāya.
na ca aśuśrū ave - the one who does not want to study for learning purposes. The one
who studies for criticising purposes. Do not give it to him. bhaktā is the one who wants
to learn , not he wants to see. So, na ca
aśuśrū ave. na ca māṃ ū - f f g -
f
g ; but, when they study, their aim is what? To say, 'Hinduism is useless!' And their
very motive is what? Degrading. When they study and put the translation in the
internet, they are not going to give wonderful translations. Therefore, never read such
items. Who says? Not me! K ' g ' - na ca vācyaṃ.

Okay. bahuśobhamānām 'f f f

g g f E f f f
j .

A g g . From this story, what is the other message? GURU IS

REQUIRED. NEVER STUDY THE SCRIPTURES THROUGH TRANSLATION - and what is

her name? . - g
-
' g f S
will mean, wit f f g E
S - all of them
g g

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 164

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

So, the guru came. Then, another message is, not only guru is required, second
message is, GURU WILL COME IF YO AVE ADD Ā, AK A D Ā. Because, people ask
the question, "how to find the guru?" The answer is, "you do not find the guru, guru
will find you at the right time!" You will get an opportunity to study.

Then, the last message is, NO GURU WILL GIVE THE TEACHING VOLUNTARILY

f g S - -

. You have to serve the guru, indicating humility. So, gṃ

Yak am iti S , 'who is this blessed Yak a?' In other words,
'WHO IS GOD f g ?' Or ' g '
g g ?

Both can be known only through the scriptures. If you want to know, study the
scriptures. Otherwise, you can be an agnostic; but, do not be an atheist. Agnostic is
better. At least you say, 'I do not know'. [That we already know!] Therefore, better you
say, 'I do not know'. NEVER NEGATE GOD; just because, you do not understand! That is
intellectual arrogance. With this, the third chapter is over.

Now, the g f g
K ! That is the teaching.

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते I पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते I ॐ िणन्ततः िणन्ततः
िणन्ततः ॥

Class 13– 3rd Jan.2016- Chapter 3 – Mantr s – 7 - 12 Page 165

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 14 - 10th Jan 2016 - Chapter-3 / 4 - M - 12 / 1 - 4

ि तन्स्मतनेवणकणिे, न्स्त्रयमणजगणम बहुिोभमणनणमुमण ̖̐ हैमवतीं, तण होवणच

̖̐ होवणच क्रकमेतद्यक्षममनत ॥

j g gṃ ṃ gṃ
hovāca kim etad Yak am iti ॥ 3 . 12]

A g g f IMPORTANT MESSAGES

E A D E VEDĀNTIC TEACHING. The first message being BRAHMA ASTITVAM f

g f
f g - f f f g
f
- ]

j f j f
A g g
first f g ff f
f f
Yak f . I give the example, when the child has to learn the
numbers, in the initial stages, all the numbers are too abstract. Therefore the child will
have to use the fingers - ஒண்ணு, சைண்டு, மூணு. And having exhausted the 5
fingers on one hand, it uses the 5 on other hand; and then the toes also! Numbers are
abstract for children. And it will be so for some time. But, when one grows up, our mind
becomes subtle enough to conceive the numbers; and, is able to do add 3+4. It is a
great thing. 3 we are able to conceive and hold; 4 we conceive and hold; and combine
them to give the answer. [I hope, without calculator!]

S g f
ṃ -

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 166
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

the abstract Brahman of the first 2 chapters becomes the concrete Yak a of the 3rd
chapter. Yak !

Then, the second message is, even though Brahman is there, it is not very easy to
recognise. A A A D V EYATVAM. V , Agni & others could not know
that Brahman. B j .

And the third message given was, as long as they were arrogant, they could not
recognise Yak A g
g g
. So, the moment He was humiliated by Yak g
g Ag V
f f stead of returning back to the pavilion,
A g supply a sentence
prayed .

aṃ ū ṃ ṃ oti tasmai ।
tagṃ ha devaṃ ṃ mumuk amahaṃ prapadye ॥
- 6.18] –

"Oh, Lord! I am surrendering to you. I want to know; but, I am not able to know.
Therefore, I need help!"

D S j , 'Intelligence is, seeking help when we are helpless', whether

it is worldly problems; or, whether it is spiritual issue, surrender to GOD. That is
g g g urvai - beautiful prayer.
mumuk am ahaṃ prapadye! And His surrender worked, immediately.

Therefore, the third message is what? Ā A A Ā APEK Ā f j

g A f g ! Without
those, knowledge cannot come. Why knowledge; even opportunity to know will not
come!

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 167
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

S g K
g S g
S g . Wonderful person. Well established. He hosted
me. And He told me, "I do not want to take the help of anyone for discovering the
Truth. I want to find it by myself!" He was a devotee of the Matam; I think he was even
a Trustee or something. He used to visit. He respec S . Otherwise, he would not
have hosted me. எல்லாம் பண்ணுவார். Wonderful conversations. And he will take
me to the lecture hall; drop me and come back! ஆனா, நான் சபேைறத
சகட்கப்படாது! Why? Because, I do not want to take anyone's help! And he will tell
you - "I will not listen to your talk!"

So, therefore, g j g
. Arrogance, intellectual arrogance, is the worst obstacle for self-realisation.
Intellectual arrogance, is the wo f f-
g A g - f -
g A g
, which are c
g g
g g
g
A g
g - . Therefore, the teaching took place.

And what was the teaching? g f g.

Why? Because, the teaching has been given. Where? In the first two chapters. And that
is how the third chapter is concluded. We saw, gṃ am iti. Like,
śi yaste'haṃ śādhi māṃ tvāṃ prapannam [ 2-7]. Please tell me what is Yak
g g . With this, 3rd chapter ends;
now, 4th chapter comes, which concludes the story.

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 168
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

िण ब्रह्मेनत होवणच,
होवणच, ब्रह्मर्ो वण एतद्षवजये महीयध्वममनत,
मनत, ततो हैव षवदणञ्चकणर ब्रह्मेनत ॥ [M -

4.1]
sā brahmeti hovāca, brahma j , tato haiva vidāñcakāra
brahmeti I

S f f j g ,
which is the conclusio f , sā. Sā
-g . Brahma iti hovāca. And we have to supply the subject,
Yak am. That Yak a - brilliant form - which you experienced but could not identify, that
un-identifiable, brilliant Yak a is, none other than Brahman. g
g ; which does
not do g A g ;
and that sag
A g g f g
. If ornament is shining, the shining belongs to what? The gold
alone. If ornament is beautiful, it goes to the gold alone. If ornament is valuable, the
belongs to the gold alone. Therefore - ū ṃ ūj -
- f g Aj , may you n
g only g g
f f - g . And because of that
if you get special award, while receiving the award and reward, remember A
f g g f j K f f
g g f
g , you must have acknowledged;
but, you refused. Therefore, you got a குட்டு. Now, you are குட், good. [In Tamil, both
are same! குட்டு - குட் சைண்டும் ஒண்ணுதான், தமிழ்ல! அதனாலதான்
சோன்சனன், நான்!] Therefore, it is your arrogance that created the problem. That
Yak a is none other than Brahman. And, that is clarified.

brahma j - in this victory, which you have recently accomplished and

you are celebrating as Vijay Divas - [Kargil victory, is celebrated as Vijay Divas], this

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 169
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

celebration of Vij D g g g
j g S j
g g A j , though it is
important f g g j f j
- f j - f f j - after failure - is for what purpose?
sukhadu khe same k j j [g - j g e
shock-absorber, to accept failure also. Therefore, our culture says, before you start
something j . And, after the result comes j
g f j
- all these are based on what? Kenopani ad story! So, brahma
etadvijaye. g brahma j - in the victory, -
g g g K ṃ [g 11-33]
- 'you are only an instrument. I got victory for you!'

Here, Yak g A , tato haiva. -f

g f - f g -
j am; not, aindriyaka pratyak
' g
-f A
'g ', what should you understand? Not, whispering
g g - g -
f g ; and in five minutes t j
f g
A f .

not mean, whispering 'Tat tvam asi'. What then

is the meaning? You have to register, very well. CONSISTENT AND SYSTEMATIC TEACHING OF

VEDĀNTIC SCRIPTURES FOR A LENGTH OF TIME, IS CALLED GURU UPADE A S g g f

g g tudent,
the teaching does not require a very long time. நமக்கு 25 வருஷம் ஆனாலும், 'I
think I may be Brahman'-ன்னு சோல்சவாம்! So, we human beings take a long time.
S tato haiva - . vidāñcakāra -

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 170
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

knew, realised, discovered. What? brahma iti. That Yak am is none other than
Brahman. And, whose original definition is, śrotrasya śrotraṃ manaso mano yad vāco
ha vācaṃ sa u prā asya prā a -1.2]

That means what? Yak a represents that CONSCIOUSNESS, which is different from every
sense organ, which pervades every sense organ, and which makes every sense organ, a
sensing organ. Otherwise, it will be non-sense; it cannot give any sense. Therefore, that
ABSTRACT CONSCIOUSNESS, which is different from every sense organ, which pervades
every sense organ, and which makes the inert sense organ into a sentient sense organ,
that ABSTRACT CONSCIOUSNESS is represented by Yak a. Yak a comes & goes; and, Yak a
is located; whereas, CONSCIOUSNESS never comes, never goes. It is not located in a
place; it is all-pervading. That ALL-PERVADING CONSCIOUSNESS is Brahman. iti vidāñcakāra.
[vid षवद् g , मलट् vidāñcakāra is a special verb, it is called

periphrastic f g f
g ]. All this is only for Sanskrit students. Others can remain really blissfully
ignorant!

तस्मणद्वण एते दे वण अनततरणममवणतयणतदे वणन

णन ् यदन्ग्नवणणयुररतिस्ते ह्येनतनेददष्ठं पस्पि:ुण ते ह्येनत्रथमो
षवदणञ्चकणर
षवदणञ्चकणर ब्रह्मेनत ॥
tasmād vā ete devā atitarām ivānyān devān, yad AgnirvāyurIndrā ste hyenannedi haṃ
- 4.2]

S g f .
Whoever gains this knowledge, becomes excellent. He excels in life; and therefore, he
g g
fundamental difference in his life. ALL OTHER KNOWLEDGE, A A Ā V D Ā, CANNOT MAKE THIS

TRANSFORMATION g , in several places. Previously, I was a

saṃ A. Then, I became MA. But, what MA? saṃ - A g A
S j , மாமா - mama I became! Tamil, மாமா! What double MA? saṃ -
MAMA. Then, I became a saṃ - Doctorate. But, that saṃ j g
away. Which will always express in the form of HAFD. HAFD ஞாபகம் இருக்சகா?!

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 171
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Helplessness, Anger, Frustration, Depression. In the very personality, saṃ

large!

j - ātmaratireva syād ātmat ptaśca mānava ,

ātmanyeva ca santu asta - - f
g f j f g fj .

This A A VD Ā S S THE FIFTH MESSAGE of this story. And that is said here -
tasmādvā ete devā - because of this reason, Ag V , atitarām iva -
Ag V - excelled or surpassed, - [the
. Because of what reason? Because, they had contact
with Brahman , the Yak g
conversation. ete devā - f . Agni
V , anyān devān atitarām iva - - they
alone, definitely, surpassed.

And, what is the reason? te hyenannedi haṃ . - , enat

- means, Yak ' ' ṃ g ,
representing Yak am. So, enat Yak am nedi haṃ . nedi haṃ means,
intimately, very closely. Superlative degree. Very, very closely. -
pavilion! And only these three came in with
the bat; came close to the Yak g A
f f
V yu & Agni. And not only that, te hyenat prathamo
vidāñcakāra - and those three alone first knew what the Yak
knew who the Yak f A g g -
g V Ag
A g E g f
j j , first. Therefore, te - Ag - hyenat -
, etat, ete, g
f , object of vidāñcakāra. And enat literally is,
'this' - a pronoun. In this context 'this' refers to what? This pronoun refers to Yak a.

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 172
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

prathamo vidāñcakāra - they knew first. As what? brahma iti g

g .
Continuing.

तस्मणद्वण इतिोऽनततरणममवणतयणतदे वणन ् , ि ह्येनतनेददष्ठं पस्पिण , ि ह्येनत्रथमो षवदणञ्चकणर

ब्रह्मेनत ॥
' , sa hyenan nedi haṃ pasparśa, sa hyenat
“”””””””॥ [M
prathamo vidāñcakāra brahmeti “”””””””॥ - 4.3]

A g , these three are great ones, surpassing others. So, once it is

said, 'these three are great', What will be the next doubt? Curiosity? Among these
three, who is the greatest?! சைண்டுசபரும் நன்னா பாடுவா. T.M.
கிருஷ் ாவும் நன்னா பாடுவார். ேஞ்ேய் சுப்ைமண்யமும் நன்னா பாடுவார்.
'S j , உங்களுக்கு, இவா சைண்டுசபர்ல யார் better? நான், சோல்லப்
சபாைதில்றல! That is a different thing. But, what I am saying is, once I say, 'both
are great', you want to know, 'who is superior?' Human curiosity! Music season-ல
music example சோன்னா, you will laugh. That is all.

So, g g A , tasmādvā
indro'titarām iva - g ேங்கீத கலாநிதி! Okay, இசதல்லாம் நான்
சோல்லப்படாது S g ' g ' atitarām iva
- E g f g
g did not get an opprtunity of conversation with
Yak g g
knew the Yak f f
spiritually also superior. Until now, He was super A A
j j j j j -ன்னு
சோல்லணும் j j ' ' ' ' .
atitarām iva anyāndevān - He surpass f
justifies that by giving the reason, haṃ pasparśa -
alone came close to Yak a; but more than that, sa hi enat prathamo vidāñcakāra -

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 173
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

j , first. T f g A
g f g g -
j j .
g g
g g ' g -g
j j g f
A j f g f j glorious. புைியைசதா?
ஞானத்துக்கு சைண்டு g g g A
f g f g g g j
g f g
, guru must remember! இல்றலன்னா,
நிறையப்சபர் நமஸ்காைம் பண்ைத்சத என்ன ஆயிடும் S
' S ' '
comes, it can go to the head. எல்சலாரும் என்றன நமஸ்காைம்
பண்ைா' f g
' g g' 's mistake], the
moment the guru forgets f g -
; but, he instantaneously - like a
hot potato - he hands over to his guru! [பக்கத்துலசய நிக்கைாசைால்லிசயா!]
direct guru ஆச்சே! So, he hands over to g A g
g A g -
f g f g g f g
This is the fifth message of the story.

With this, the story part is over. Now, we are going to enter the final, concluding
portion.

तस्यैष आदे िो यदे तद्षवद्युतो व्यद्युतदण ३ इतीततयमीममषदण ३ इत्यधधदै वतम ् ॥ - 4.4]

tasyai adā (3) ityadhidaivatam ॥

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 174
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

So, there, after the word vyadyutadā number 3 is there. It means, dā should be
elongated. Equal to three short vowels. 'a' is short vowel; 'aa' is long vowel; and 'a3' is
longer vowel. Equal to 3 short vowels. If you put number 4, it is g E
g f g
g f a. Yak a of the story is going to be
compared to a few examples in this portion. That comparison is indicated by the
elongated vowel. In English, it is called, prolated vowel. P R O L A T E.

Okay, what is the following portion? We said, knowing Brahman is very, very difficult.
j Ag V f ff cult.

, even though Brahman knowledge is difficult,

it can be made easy. Like, they give certain 'made easy courses' also. They say,
' ' ' ' y.
f ff
scriptures, in some places it is said to be very difficult; and, in some places it is said to
be very easy. What is the example? For senior students, lot of scope for home-work.
அப்படீன்னா, சதடணும்னு அர்த்தம். If you are familiar, சதடசவ சவண்டாம்;
உடசன strike ஆகும் K , k urasya dhārā niśitā duratyayā - Brahman
enquiry is like walking on razor's edge! That means what? Very, very difficult. This is
Kathopani g K ,

rājavidyā rājaguhyaṃ pavitram idam uttamam । pratyak āvagamaṃ dharmyaṃ

susukhaṃ kartum avyayam ॥ 9-2

He says, 'easy'. Not only ordinary easy, susukhaṃ - very easy! Now, naturally, the
question will come, 'how come the scriptures contradict itself, saying, very difficult &
very easy?! From that it is very clear that, by itself, it is neither. Under certain
conditions, it is difficult; and, under certain other conditions, it becomes easy. By now,
you would g g -
, susukhaṃ. -
j S

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 175
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g S
f f g f
, the teaching is received; but, not retained. After the class,
chappal is g S f
f f
gg g S f ṃ ,
as you c f
g - both - should go together.

g ṃ g ṃ -
f g g - refers f f S
- g j -
- yoga samuccaya as even you do, you will find, you are
listening to the same topic alone, திருப்பித் திருப்பி - f
f S j
K -ல என்ன சோல்லி இருக்கு?" "Brahma-ன சோல்லி இருக்கு."
அப்படியா! K -ல என்ன சோல்லி இருக்கு?" "brahma-ன சோல்லி
இருக்கு S g g j g
g f f
g 'S j , இன்றனக்குத்தான் எனக்கு
நன்னா புைிஞ்சுது'-ன்னுவா. g
. Therefore,
refinement should go on, simultaneously.

And for refinement - all these you know, I am only repeating. For r f
g - g g K g g f j
g g A g
means, varities of meditation. Meditation also is highly useful. The g g
f f A f
, as Yak a. In what
way they are similar? Yak a was very brilliant. Flashy. And the second is what? It was

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 176
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

very brief. Appeared and disappeared. BRILLIANT & BRIEF Yak a. Therefore, symbols are
chosen in such a way, they are similar to Yak a. That is why we said, the sixth message
of the story is it gives certain symbols for up , based on the Yak a story.

S g A
g - "ttasai tapo dama karmeti prati hā vedā sarvāṅgāni
satyamāyatanam -4.8]. tapa dama karma iti prati hā - g
g f f . REFINEMENT ALSO BY ITSELF, WILL NOT GIVE KNOWLEDGE;

V Ā Ā ALSO BY ITSELF, WILL NOT GIVE KNOWLEDGE. THE COMBINATION OF REFINEMENT AND V Ā Ā,

THE COMBINATION ALONE GIVES THE BENEFIT. An f k g

V [verse 53] - which we are supposed to have seen! What is that?
pathyamau adhasevā ca kriyate yena rogi ā । ārogyasiddhird ā'sya
nānyānu hitakarma ā ॥

You have to take the medicines; and, you have to follow the do-s and don't-s. If you
take insulin from one side and Tirupati football laddu from the other side! That would
not work. You have to follow. That is what they call 'lifestyle changing'. That is
pathyam. And then you take whate g
g . [careful, பத்தியம் not றபத்தியம் g
au adham A f g A g
compulsory! What is the popular misconception? g want to
follow. So, people give us option. But, the important message is ' THERE IS NO OPTION

ESE ED E ĀSTRAM' f f
j g f g my! -ectomy
g g f g g g
. The first two are called, adhi daivata
A f g f
.

And what are the first two? adhidaivata , vidyuto

vyadyutadā3 adā3. All கடபுடா வார்த்றத. - means, lightning.
vidyut. , vidyut g

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 177
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

vacanam. And, vyadyutadā3 is a verbal form, for which you have to take the abstract
noun meaning. vyadyutad means, flash. So, means, what? Flash of
lightning. Lightning always comes in the form of what? Brief & Brilliant. Yak am
மாதிைி! Brief & Brilliant. Therefore, we can take 'lightning' as a symbol for Yak -
S g g
in lightning speed, ! If ! அதுசவ
f f ' g g ' g g g
' on lightning, as Yak a. That is No-1.

' g' . Certa - ' g'

?! Here, we take the blinking of the eye as a flash of light. The blinking of the
eye is like the flash of light. Very imaginative . How do you say, blinking is
like a flash of light? Okay, now you close the eyes. What do you experience? Nothing!
The world is there in front of you; all of you are sitting in front of me. But, all of you are
enveloped in what? In darkness, now. You are all enveloped in darkness. I briefly open
my eyes. What happens? f j
. Which spreads, because of what? 'Blinking'. Not continuous opening.
Because, in continuous opening, light continues; whereas, blinking leads to
experiencing a flash of eye-light, which spreads all over you. Even though sun light is
already spread all over you, sun light is not enough to experience you! நம்ம என்ன
சோல்லுசவாம்? Sunlight இருந்தா சதைியும்னு சோல்லுசவாம்.

Remember, sunlight is not enough; another light, which is called, the g f

- j j j g
g -
, the light of CONSCIOUSNESS, when I open the eye-lids, it spreads all over

g f , which is a
flash, while blinking. In that flash, you are all shining. Therefore, ad. nime .
Blinking is called nime . So, the first one is vidyut ; the

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 178
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

second one is nime . May you meditate on them as flashy Yak a! Details in
next class.
ॐ पर्
ू णमदः पर्
ू णममदं पर्
ू णणत्पर्
ू मण ुदच्यते । पर्
ू णस्य पर्
ू मण णदणय पर्
ू णमेवणवमिष्यते । ॐ िणन्ततः िणन्ततः िणन्ततः ॥

Class 14– 10th Jan.2016- Chapter 3 / 4 – Mantr s –12 / 1-4 Page 179
Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 15 - 17th Jan 2016 - Chapter- 4 - -4-9

तस्यैष आदे िो यदे तद्षवद्युतो व्यद्युतदण ३ इतीततयमीममषदण ३ इत्यधधदै वतम ् ॥ - 4.4]

tasyai a ādeśo yad etad vidyuto vyadyutadā 3 adā 3 ityadhidaivatam ॥

After completing the story, now the Upani f f g

g g , taking one
symbol or the other. And here, the Upani f . And
all of them are based on the Yak g a; which
was extremely brilliant, which was briefly there and disappeared. And similar symbols
are taken. The first one we saw in the last class, is the 'lightning' - which is extremely
brilliant, briefly present and illumines everything. Nobody can miss that. And, vidyuto
vyad yutadā3 means, that flash of lightning, can be compared to the Yak a, who
represe g

And the second symbol is 'blinking', a highly imaginative example. The 'blinking' is also
exactly like the flash of 'lightning'. I explained in the last class that when the eyes are
closed, even though you are all sitting here, even though the light is falling upon all of
you, still, you are all in darkness, for me, as long as my eyes are closed. And, therefore,
for illumining all of you, your presence is not enough, even the pervasion of the light is
not enough; but, another light is required, that is the LIGHT OF CONSCIOUSNESS! A
- - f g
f g -
g j
g f
j A f f f
, all of you are illumined. And suppose, I close the eyes again, that flash is
gone; you are not illumined. Thus, every time I 'blink' the eye, open & close the eye, it
is like a flash, which reveals and disappears.

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 180

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

And therefore, Yak f . Therefore,

3
ad ā . ad - means, winking or blinking of the eye. When it is
naturally happening, it is called blinking; and when it is deliberately done, it is called
winking. The result is the same, whether it is wink or blink, as long as you do not blink
at my statements! Okay. So, ad ā3. That ā3 g f -
g g g g f A
D g f g
n f j
j f
S ' , the entire
Creation appears and disappears. Therefore, it is a symbol for Yak
A g
. Very subtle form of meditation.

अथणध्यणत्मं यदे तद् गच्छतीव च मनोऽनेन चैतदप

ु स्मरत्यभीक्ष्र् िङ्कल्पः ॥ - 4.5]
athādhyātmaṃ g ' agṃ
॥

S , wherein we take our mind and thought for

meditating upon Brahman. We have s f f
g f f
f - f f ,
pratibimba caitanyam, is reflected in t f
A g g
j g g , thought] wall-thought reveals wall;
thus, mind, through every flashing thought, reveals the external world. And when that
thought goes away, that object also disappears; another thought comes, another object
is revealed. Thus, mind - through every thought - reveals the objects of the world; this
is directly happening. But, indirectly, mind's revealing capacity reveals Brahman also;
because, without Brahman, the mind cannot have the reflected consciousness.
Therefore, the Upani ad says, mind reveals the external world directly; whereas, the
mind indirectly f . MIND DIRECTLY REVEALS THE EXTERNAL WORLD;

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 181

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

AND, INDIRECTLY REVEALS T E ESE E Ā Ā , mind cannot

have the revealing capacity.

g f g , the moon and the light reveals

- g
g . But, the moon is revealing another fact, that we generally do not
notice. The moon does not have light of its own. The presence of moonlight indirectly
reveals the presence of the original light, the sun-light. Therefore, mind reveals
Brahman, all the time. Every thought reveals Brahman by reflecting consciousness from
Brahman. Just as the mirror, by forming a reflection/image, indirectly reveals my
original face, which I do not see. By forming the image, the mirror indirectly reveals the
original face. Similarly, every thought, reveals the presence of Brahman, by reflecting
the consciousness principle. Therefore, yaddetat mana . This mind, by revealing
various objests, etad gacchati iva. etad means, Brahman. It reveals indirectly, by
forming the reflected consciousness.

A f g g f g
on Brahman. So, anena - through this mind and thoug g
g - etad upasmaraty - remembers the Original
consciousness. By experiencing what? The reflected consciousness. He meditates upon
the original. So, anena means, through the mental thought, upasmaraty - remembers
the presence of Brahma caitanyam. This is very similar to pratibhodaviditam matam we
saw in the second chapter.

And, gṃ - . One
thought is memory. Continuous t g
. gṃ means, repeated;
. Therefore, the third meditation is 'thought' meditation. Because, thought is
also flashy, brief, brilliant, illumines the external word - exactly like Yak a briefly
appeared. This is the third meditation. So, what are the three meditations? 'lightning
meditation'; 'blinking meditation' and 'thought meditation'. Very subtle meditations.

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 182

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f , we will read.

ति तद्वनं नणम तद्वनममत्युपणमितव्यं ि य एतदे वं वेदणमभ हैन िवणणणर् भूतणनन िंवणञ्छन्तत ॥

taddha tadvanaṃ nāma tadvanam ityupāsitavyaṃ, sa ya etad evaṃ gṃ
sarvā ṃvāñchanti ॥ - 4.6]

S f g
g A g f
indicated by a special word, tadvanaṃ. tadvanaṃ f g
particular g g - ஒரு title குடுக்கைான்னு
சவச்சுங்சகாசளன்! g f S 's glory is
revealed by the title tadvanaṃ.

And, what do you mean by tadvanaṃ? vanam means, adorable, subject to admiration.
Adorable to whom? tad. tad means, te - V g
S j j V , Agni. Why adorable to
all of them? Because, Agni discovered, 'my burning power does not belong to me; b
f g ' f Ag f f
S V f g f g
f g g
f . And from that we can extend, even for all the human beings also,
g -
f g f g j j -னா
என்ன j f j ;
j . zero does not mean nothingness;
zero means, everything in potential form. That is zero. And since everything is
potentially there j , adorable.

So, tadvanaṃ j g A f g
f S g
This is the glory. And, if we are adoring anyo g g
ṃ toyaṃ g g j

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 183

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g g . This is
indicated by the title, tadvanaṃ.

So, taddha. , tadvanaṃ nāma - is known to all by the title

tadvanaṃ - adorable to all f ' ' - g
j g ' '
g j g j . You should not take the dictionary meaning of vanam,
which is forest. g
g g f ? tadvanam ity
upāsitavyaṃ -
!

And, the Upani g f f f

f f
g - g g , 'adorable to all!' He
will get wonderful character. Because of that, he will become adorable to all; everybody
will love that person. As somebody said, there are two types of people. One group of
people give happiness wherever they go; and, another group give happiness whenever
they go! வித்தியாேம் புைியைசதா? You will come under the first category-ன்னு
அர்த்தம்! That is said here, ṃ veda - that , who [v
veda -
, etad , brahma; etad refers to
Brahman, as adorable]. , sarvā gṃ ṃ vāñchanti - all
beings love him, adore him [him or her - okay, gender discrimination சவண்டாம்!] -
f f f
f g f
j . With .

उपननषदं भो ब्रूहीत्युक्प्तण त उपननषद्

उपननषद् ब्रणह्मीं
ब्रणह्मीं वणव त उपननषदमब्रम
ू े नत ॥
Upani ad aṃ ṃ vāva ta Upani ॥
- 4.7]

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 184

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

S . It l g
g g . The teacher has taught the
teaching in the first two sections. And thereafter, for those who cannot understand, the
Upani ad has taught the message through a story also. All these things are over. And
now a student asks, 'hey guro! can you teach me Upani ad?!' நன்னா
தூங்கியிருக்கான்னு சதைியைது! He has slept off in the class. Therefore, after
g g ' g D S j
' g g - - K A
. And then, one person sitting in the front - all the time nodding,
ேபாஷ். பசல எல்லாம் சோல்லி, அதுக்கப்பைம் he gives a chit, sayi g '
gK g ?'- னா! So, what will the musician feel? All the time this person was
nodding his head as though he can admire and appreciate! அது மாதிைி, the teacher
has finished everything and now the student asks, 'b
bho Upani i' - may you
teach me the Upani ad ! And guru also - [why he requires compassion, you can now
understand!] has to accommodate all types of students, without laughing at him!
அதனாசல சோல்ைார், அப்பசன!" te Upani ad aṃ uktā' - the primary Upani adic
teaching has been given in the first two chapters, Upani ad. And what type of
Upani ad? ṃ vāva ta Upani . ad means,, Brahma
vidya; Upani ad in the form of knowledge of Brahman; . ta is printed
because of sandhi rule. If you split it, it will be te - 'to you'. It has already been taught.

gf . And He gives the meaning for the

question as follows. 'Is the Upani g V f
give lib be combined with -
S g g f
g g f S j
, j ? - is the technical question that
A f ' g
g j f g K not required for
liberation K f j
ff not required at all

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 185

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

K are required; but, only to prepare the mind. Once the

f . As for as liberation is concerned,
knowledge and knowledge alone is sufficient . That is the message given. Now comes
the final part. We will enter -

तस्यै तपो दमः कमेनत रनतष्ठण,

रनतष्ठण, वेदणः िवणणङ्गणनन
ङ्गणनन ित्यमणयतनम ् ॥

tasyai tapo dama karmeti prati hā, vedā g , satyam āyatanam II -

4.8]

g . Meditation on three
symbols. But, it is not compulsory that we do should use only on
f f g g
g f f , we have to prepare the mind, in
the form of focus as well as in the form of expa ' '
f S f g
g
' '. A narrow mind cannot accommodate this wisdom
g f - g - g
only prepare the mind. It cannot g f
j g f .S g g j
g , then get liberation.

Now, in the following portion, the Upani g not sufficient

g g K g ? The act of
contribution to the world. Service to the world, with a reverential attitude
g f g f ! அப்படீன்னு நிறனச்சுண்டு
இருக்சகாம்! j j g j
g - f g g
g f g f g
f j g g g
g g g g j g g f

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 186

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f f f f
g ! jag
ṃ - j f
ṃ A g .

And also we should immediately add, ' g f ; but, cannot give

liberation!' ' g ; but, cannot give liberation '
g g g g g g
j g - SEQUENTIAL COMBINATI E EE ĀS

IS THE SPIRITUAL JOURNEY. சபாட்டுங்சகா! Sequential combination, not

g ' f' f
f g . VEDĀ NEVER GIVES CHOICE AMONG THESE THREE YOGĀS. நீ
கர்மாவப் பண்ணு, நீ உபாஸனறயப் பண்ணு, நான் ஞானத்றதப்
பண்சைன்னு - NO. All the three are compulsory for all the people; you have to
combine not, simultaneously; not .

f f f - . Why? Because, body is f Af -

g g .. S g- g f j
f f
g f f - f ; and after retirement, [அதனாலதான்
எல்லாரும் retirement-க்கு அப்பைம் வைா!] f - f
- f .

A j . But here, the Upani g

S is said. tasyai - for that Upani
f
. And, what are they?

No.1. tapa - f f g g f j . A life of

religious discipline; which includes, getting up before or during sun-rise! That is also
part of the discipline. So, tapa f f .

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 187

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Then, No.2. dama - sensory restraint. Never allow the sense organs to become addict
g g
' f g - j
. I am not slave. This sensory restraint is called dama .

And, No.3. - f f j
- . 'We are going to do
activities for fulfilling our personal desires; we will e j '
f
f f
D S j 's expression, 'do not be a consumer alone; be a
contributor also.'

. All these three are

required to prepare the mind. And such a mind alone can receive & retain brahma
prati hā means what? It is the support for tasyai. tasyai means what? brahma

A ' g
g 'A D S j g . Somebody wanted to light a fireplace.
And for that he had to bring a burning charcoal from the neighbour. அதுசலந்து
அந்த கனறல எடுத்துண்டு வைதுக்காக [He wanted to get that burning charcoal]
in some container; and he did not find any. So, he took it on a newspaper! So, what will
happen?! You may be able receive it; but, you cannot retain it. Similarly, the knowledge
will come in the class; but, it will go away. If it has to stay, spiritual enquiry must be
complemented with religious discipline. RELIGION AND SPIRITUALITY ARE COMPLEMENTARY!

So, prati hā is the foundation. vedā g - f

g -
- all of them. That means, scriptural study. So, scriptural study and
religious life - all of them are the foundation. That is why generally there is a practise.

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 188

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

After you complete the Upani g f

end. நாம அசதல்லாம் பண்ைதில்றல g -றவ முடிச்ேதுக்கு அப்பைம், "atha
' I dharmak etre kuruk ṃ
g not for one-time study; you have
to keep on repeating. 'Upani ad also I have finished'-னா! They are not meant for
'finishing' . Therefore, all of them
are prati hā - support!

And among all the disciplines, what is THE MOST IMPORTANT DISCIPLINE? satyam āyatanam.
satyam is the protective enclosure, abode! satyam means what? Honesty, integrity,
uprightness, truth-fullness, absence of double personality, absence of hidden agenda.
That honest, transparent life is called satyam. All the Upani f
f ad mant ? Do you remember? It has been
taken by our government itself. 'satyam eva jayate' - 'truth alone wins' is the general
statement. In spiritual context, we add one more - 'truth alone wins mok ' '
alone wins mok ' f oes not work. In yesterday's class I
was telling - 'do you speak truth'-னா? He replied, 'I speak truth also!' - ன்னான்!
புைிஞ்சுசதால்லிசயா? That is right. Therefore, satyam āyatanam - satyam is the
enclosure in which the Upani ad is protected. If that is not there, the Upani ad will be
encroached and it will go away! satyam āyatanam.

Now, Kena Upani g g

g S ,
adambhitvam, a - all of them. Therefore, what is the spiritual journey?
g g j g + values is the spiritual journey. And even
if you do not want mok g g + values is compulsory for
every Hindu. f j g
optional! If a person says, I do not want mok சவண்டாம் அப்பா, உனக்கு j
yogam சவண்டாம் j
g f hose Hindus who value mok g f f

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 189

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Since the teaching is complete, now the Upani g .

यो वण एतणमेवं वेदणपहत्य पणप्मणनमनतते स्वगे लोके ज्येये रनतनतष्ठनत रनतनतष्ठनत ॥ -

4.9]
yo vā etām evaṃ vedāpahatya pāpmānam anante svarge loke jyeye pratiti hati
pratiti hati ॥

, the benefit of following the teaching of Kena Upani A

f g g g g
getting j g A g j g g g j g
g f ; and finally knows Brahman in this
manner - . Upani ad am - knows in this manner, follows the
teaching an g - ' j g '
f j S ' j g '
' ' - suppose we know. And, how much time is
given for that? g g . You can take as much time as you want. IF YOU
EE E A Ā S T ENOUGH, YOU CAN CARRY FORWARD E EX A Ā. BUT, ONE TIME OR
THE OTHER, ' ' WISDOM IS COMPULSORY.

Okay, then what will happen? apahatya pāpmānam - A

g ,
which are responsible for repeated mortality. What is the cause of repeated mortality -
not one-time death - punarapi jananam, punar
g - all of them - are indicated by the word
pāpmā A f
j , self-ignorance. Because of self-ignor f
f - f f
f g -

For all these, what is the original sin? According to Hinduism, it is self-ignorance only!
And ignorance does not E g -

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 190

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

g . But, ignorance never has natural death. We have to work

for the elimination of that. That ignorance also goes away.
A f f -f f j
j , he enjoys freedom & liberation, here & now. Remembering
ff f - [what is the fifth capsule?] - "BY NOT KNOWING [OR KNOWING
& FORGETTING] MY REAL NATURE, I CONVERT LIFE INTO A BURDEN; AND, BY KNOWING &
REMEMBERING MY REAL NATURE, I CONVERT LIFE INTO A BLESSING!" It is really a blessing,
because, only when I am alive, I can claim my glory as Brahman. And, this claiming of
the glory - which we will see more & more later in other Upani
j " -
etc.. So many glories we can claim g A j
A j g
, without any movement; like, the pot space merging into total space when
the pot is destroyed, without any movement. And that is called videh . That is
said here.

anante jyeye loke. , Brahman. svarge loke

brahma. Here, you should not take svarga as the heavenly world. svarga has
the meaning of 'heavenly world', also. But, g
. Why? You cannot give a
meaning just like that. There should be a reason for that. says that, there
is an adjective to that - anante! anante means, limitless or infinite. If you take regular
svarga , the adjective will not stick. புைியைசதா g g
is not anantam; because, it is born and it will be gone. Even the people who go there -
te taṃ bhuktvā svargalokaṃ viśālaṃ k e pu ye martyalokaṃ viśanti [ 9-21] -
! மைக்காதீங்சகா! Comes back to coovam! Thus, because of the
adjective " ",, says, contextual, the meaning of svarga should
be taken as brahma lokam. Brahma l
Brahma caitanyam. jyeye - means, the ultimate goal. Greatest goal. pratiti hati -
j g . And, pratiti hati - the word is repeated, for emphasis.
Definitely he will attain mok

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 191

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

And also to indicate the end of the fourth chapter; and the end of the Kena Upani
.

ॐ आप्यणयततु ममणङ्गणनन वणक्प्रणर्श्चक्षुः श्रोत्रमथो बलममन्तियणणर् च िवणणणर् । िवं ब्रह्मौपननषदं

मणहं ब्रह्म ननरणकुयणं मण मण ब्रह्म ननरणकरोत
ननरणकरोत ् । अननरणकरर्मस्त्वननरणकरर्ं मे अस्तु । तदणत्मनन ननरते
य उपननषत्िु धमणणस्ते मनय िततु । ते मनय िततु । ॐ िणन्ततः िणन्ततः िणन्ततः ॥

oṃ g aścak u śrotram atho balam indriyā i ca sarvā i ।

sarvaṃ brahmaUpani ad aṃ । māhaṃ brahma nirākuryāṃ mā mā brahma nirākarot ।
anirākara am astvanirākara aṃ me astu । tadātmani nirate ya upani atsu dharmāste
mayi santu । te mayi santu । oṃ śānti śānti śānti ॥

ॐ पूर्म
ण दः पूर्मण मदं पूर्णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पर्ण
ू र्म
ण ेवणवमिष्यते । ॐ िणन्ततः िणन्ततः
िणन्ततः ॥

Class 15– 17th Jan.2016- Chapter 4 – Mantr s –4 - 9 Page 192

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Class 16 - 24th Jan 2016 - Summary

Today I will give you summary of Kena Upani ad, which we completed in the last class.
kena Upani g , like the other great Upani g
Upani f g . And it is called Kena Upani
f ad begins with the word 'Kena' - "k
kene itaṃ patati
pre itaṃ". So, based on the first word, it is called Kena Upani ad. It is a small Upani
g f f f
g g tma . Therefore, important chapters.
The third chapter is a dramatisation of the teaching, with the help of a story. A
f g
- more importantly g g A
. This is the broad outline of Kena Upani ad. Now, I will summarise each chapter.
f g f
given in the form of a dialogue. And dialogue method is used generally in all Upani ads,
to indicate that spiritual knowledge must be received only from a guru. Here, the
Upani g f g
Upani ad, where the guru was named சகாஞ்ேம் test பண் ட்டுமா
g g - g ṃ
g - ṃ Xg . Not,
'why' ! Okay.

A f - 'that every individual is

made up of Body-Mind-Sense complex; which are all made up of matter; and matter
does not have sentiency of its own. Matter does not have sentiency; matter does not
have consciousness; matter cannot produce consciousness also. If matter can produce,
long-before, in a lab, we would have produced consciousness! So, since matter does
not have sentiency; matter cannot produce sentiency, the Body-Mind complex must be
naturally, logically be insentient only! But, to our experience, we find that it is sentient.
It is a conscious entity; it is a conscious being. From that I can infer, that in the matter,

Class 16– 24th Jan.2016- Summary Page 193

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

there is a non-material principle, which non-material principle must be accounting for

the sentiency of the Body-Mind'. 'what is that principle that activates?'

Like, normally, the fan cannot rotate by itself; because, when I buy it from the shop, no
fan rotates. But, here, I find the fan is rotating. Therefore, there must be some
principle, other than the fan, making the fan rotate. Which, we know, is electricity. But,
in the case of the individual, you cannot say 'electricity is making a person sentient.
[And do not try to pass electricity also! In fact, it will not make insentient sentient; it
will make it the other way around! Sentient will be made insentient!] Therefore, in the
case of the fan, there is electricity; similarly, in the case of the individual, there must be
some non-material principle, which we call spirit.

And in Kena Upani

. And, 'w '
f A g f gf
f f f . And
what is the answer g g g , an
embodiment of CONSCIOUSNESS itself. We do not ' has consciousness; we do
not ' has consciousness; we say [என்ன?] 'Ā Ā is CONSCIOUSNESS. And it is
this CONSCIOUSNESS PRINCIPLE, which makes the Body-Mind-Sense complex sentient. And
He gives an indirect definition to this CONSCIOUSNESS g
g , located in one corner of
the body; but, it is inherent - like the butter is inherent in the milk, just as the oil is
inherent in the oil-seed - similarly, CONSCIOUSNESS is. But, it is not a separate,
independent, physically extractable entity. Therefore, He gives an indirect definition.
T f - "śśrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ
sa u prā asya prā a "!

And, what is the essence of this definition? Three ideas are conveyed. CONSCIOUSNESS is
different from every sense organ in the body; at the same time, CONSCIOUSNESS pervades
every sense organ in the body; and finally, the CONSCIOUSNESS alone makes every sense
organ a 'sensing' organ in the body. Therefore, it is different from sense organs; it

Class 16– 24th Jan.2016- Summary Page 194

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

pervades the sense organs; and it enlivens the sense organs. That CONSCIOUSNESS

. And, if you convert it in a different language, it becomes

the five features, which we have seen.

And what are those five features? [I know you are tired; but, you have to remember it;
therefore, I am reminding]. 1] CONSCIOUSNESS is not a part, product or property of the
Body-Mind-Sense complex; 2] CONSCIOUSNESS is an independent principle; it pervades
and enlivens them; 3] CONSCIOUSNESS pervades the BMS complex [Body-Mind-Sense
complex]; and, more importantly, 4] CONSCIOUSNESS survives this Body. Even if this
particular configuration of this body goes away, body dies & dis-integrates,
CONSCIOUSNESS .
And, 5] the surviving PURE CONSCIOUSNESS is not accessible for transactions; because,
there is no medium to access it. This PURE CONSCIOUSNESS is 'śśrotrasya śrotraṃ' etc.

Then, the next question is - once we say the PURE CONSCIOUSNESS -

people will ask, 'how can I know that CONSCIOUSNESS?' 'how can I experience that
CONSCIOUSNESS?' 'how can I realise that CONSCIOUSNESS?' 'how can I directly contact '
, direct contact. 'how can I have the experience of that
CONSCIOUSNESS?' This will be the natural question.

Therefore, the guru gives a warning, 'CONSCIOUSNESS is not one of the things in the
CREATION, which you can objectify through any instrument of knowledge'. 'CONSCIOUSNESS
is not one of the materials in the creation - because, it is not matter! Is not one of the
materials in the creation, having the attributes of materiality [if I can use that word!]
and identifiable through various instruments of knowledge, including enhanced
instruments like telescope, microscope - all of them.' Because, all our instruments are
designed to objectify only material things. All our instruments - which are made up of
matter - are designed to objectify only material things in the creation. gu g e
e u vartante. Matter functions only in matter. And
'CONSCIOUSNESS is not f f '
!'

Class 16– 24th Jan.2016- Summary Page 195

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

And when the student is utterly disappointed, the teacher gives a hope, by saying '
f
identify that CONSCIOUSNESS!' There is a method, an ingenious method, handed over from
guru to disciple, the tradition originating from ' ṃ ṃ ṃ '
f ; and, ' '- f ! You
name whatever! GOD is the originator of this tradition. And, what is that definition? Very
anyadeva tadviditād atho aviditādadhi!"
important definition. "a CONSCIOUSNESS DOES NOT

COME UNDER KNOWN CATEGORY; OR, UN-KNOWN CATEGORY! If it is unknown, you have to work
for making it - என்ன? - known!

All our attempts to know something is what? Changing the object from un-known
category to known! This f ; because all
your struggle is to make the un-known known . But, it does not come
under either of them. Then, is it non-existent? NO. It is not non-existent. We have said,
that is the one that makes the insentient body into a sentient one! So, it is existent.
But, it does not come under known or un-known. In short, it is not a knowable object,
and it is existent. Then, what is it? புதிர் g
object; at the same time, it is existent. Then, what is it?

'knower'! 'I am the conscious

principle, ever aware of everything else, never aware of the consciousness itself ! It is 'I'
the ever evident principle. 'I' am called the CONSCIOUSNESS when 'I' look at myself, as
'myself'. When 'I' include the body-mind complex along with 'me', consciousness, the
'noun', is converted into an 'adjective'! When? When I include the body-mind complex,
body-mind becomes 'noun' and consciousness becomes what? 'Adjective'! Therefore
only I say, 'I am a conscious being.' எப்ப சோல்சைன்?! body-றயயும் mind-
றயயும் சேர்த்தா, 'I am a cionscious individual'; body-றயயும் mind-றயயும்
exclude-பண் ினா - கஷ்டமா இருக்கும்! body-றயயும் mind-றயயும் include-
பண் ினா, 'I am a conscious individual'; I exclude the body & mind, I am
consciousness itself! Thus, the 'conscious' adjective that appears now, is nothing but,
the noun 'consciousness'!

Class 16– 24th Jan.2016- Summary Page 196

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f ' ?' [let us come to the bottom- '

' g ' , the 'CONSCIOUSNESS'
A g ' ', do not include the body; because, body
is matter, borrowing consciousness. When you claim, 'I ', do not include
the mind; because, mind is also matter, borrowing consciousness. Do not include sense
organs; because, sense organs also is matter, borrowing consciousness. Exclude the
material body; exclude the material sense organs; exclude the material mind; exclude
conscio.. நீளக்க exclude பண் ப்படாது! All material things you exclude. After
exclusion of all of them, one thing continues to be there. And that continuing thing is, 'I'
the CONSCIOUSNESS PRINCIPLE. TO 'CLAIM' THAT I REQUIRE THE BODY; BUT, 'TO BE', I DO NOT

REQUIRE THE BODY! புைியைதா பாருங்சகா! To 'claim' I require the body-mind; but, 'to
exist' as CONSCIOUSNESS, what do I require-னா? NOTHING! I AM EVER EXISTENT AS THE

CONSCIOUSNESS PRINCIPLE. But, 'to claim', I require what? The matter medium.

And, what is the example I give? The 'light' can be recognised here, only when the
hand is placed here; when I remove the hand, light continues to be there or not?!
அந்த றலட் இருக்கா இல்றலயா? Light is all over the hall; light is there eve
g g S ' g'
- ' ' - f '
''' !

S ? Do not say, 'I am the body with '

; means, regular practise.] What is that? 'I am not the degenerating
[அந்த adjective-யும் சபாட்டுங்சகா! நன்னா சோல்லிடசைன்!] - 'I am not the
degenerating body with . Then, who am I? I am the non-dege g , with
an incidental body j g .

And, what should you do with the body-ன்னா? ! Allow the body to
exist and go through its own fate. That is why a Westerner made a beautiful statement;
I love quoting that. "YOU ARE NOT A HUMAN-BEING LOOKING FOR SPIRITUAL EXPERIENCE; BUT, YOU

Class 16– 24th Jan.2016- Summary Page 197

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

ARE A SPIRITUAL BEING, TEMPORARILY HAVING HUMAN EXPERIENCE!" The human-ness is

incidental; because of, the material body. Minus the human-ness, who are you / us? We
are none other than the spiritual being!

S ' ' is the question. 'ttat tvam asi' is the answer. So, "a
anyadeva tadviditād
atho aviditādadhi , indirect A
g - "ttad eva brahma tvaṃ viddhi nedaṃ yadidam upāsate -
f - g
j g !
இறதக் சகட்டாசல, 'என்ன ச ாக் அடிக்கிையா?'-ன்னு சகட்சபாம்! According to
the Upani ad, it is not a joke. 'I AM NOT A HUMAN BEING IN THE WORLD; I AM A SPIRITUAL-BEING
in whom the world is!' நன்னா இருக்கு பாருங்சகா! என்ன? [எனக்காகவாவது,
சும்மா சோல்லி றவயுங்சகா, ஒத்துக்கசைசளா இல்லசயா S j,
இசதல்லாம் நன்னா இருக்கு, சகட்கைதுக்கு!" At least, இங்சகயாவது
சோல்சைாசம, ஒரும ி சநைத்துல!] So, 'I am not a human being in the world; I
AM A SPIRITUAL-BEING IN WHOM THE ENTIRE WORLD - ALONG WITH TIME & SPACE - IS!' Later
Upani ads we are going to say that ' j , mayi sarvam prati hitam!

This is called 'liberating wisdom'. Only through this wisdom, you can get over the fear
of mortality! Two fundamental fears are - fear of mortality & fear of re-birth! Initially,
we are afraid of mortality; but, thereafter, facing so many body problems ...! Because,
young-ஆ இருக்கும்சபாது body is welcome; it is an asset. But, as we grow old, the
very asset body becomes liability. So, initially, we love the body; but, later, we hate the
body! Since old people hate the body, their prayer is what? 'This must be the last body.'
அதனாசல, என்ன ப்சையர்? பிைவா வைம் சவண்டும், பிைவா வைம்

பவண்டும் g பை S f f f f - - ṃ .

This knowledge gives me freedom from bot ff ' j

' - [that is the next Upani ad. I will reserve for that. இங்சகசய
சோன்னா, அடுத்த க்ளாசுக்கு வை மாட்சடள் நீங்க!] So, in Kathopani ad this

Class 16– 24th Jan.2016- Summary Page 198

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

f ; which LORD K g [2-20]! With this, the first

chapter is over. [I forget this is summary! I get lost in the topic.]

A . This is a 'monthly-
test' chapter, where the guru gives a test to the disciple - saying, ' g
ff g g ff f . Now, tell me, 'do
?' புைிந்ததா A g g ,
trying to find out, ேிஷ்யன் சதறுவானா will pass the examination,
f g , he will be trapped! He
cannot say, 'I know '; then it will become an object. He cannot say, 'I do not
know '; then also it will become what? An object, knowable later!

A f - LIKE, ALL OF YOU! And so, he gives a

brilliant answer.
nāhaṃ manye suvedeti no na vedeti veda ca I yo nastadveda tadveda no na vedeti
veda ca II

g A
' '- 'I', ever available as 'I
am'! So, veda means, I u f A g
, I would not include what? Body-mind-sense complex. I will take the
consciousness component of body alone, I will take out - intellectually [physically pluck-
எல்லாம் பண் முடியாது! Just as you cannot scratch the light from the hand!] I
take only the CONSCIOUSNESS component and claim that CONSCIOUSNESS -
g g ; not -
னு சோன்னா, body include ஆயிடும்; la -னு சோன்னா, only
CONSCIOUSNESS A g
understands my statement, he also has grasped the teaching!

Class 16– 24th Jan.2016- Summary Page 199

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

A f . That is THE MOST IMPORTANT

ma -

pratibodhaviditaṃ matamam tatvaṃ hi vindate I ātmanā vindate vīryaṃ vidyayā

vindate am tam II f f ].

A j f f j 'revised
understanding of consciou j
is the 'revised understanding of consciousness, which is available in every experience.
So, you need not look for experience of Brahman at a particular time; but, it is available
in every experience. And how is it available? We saw the details; I am only giving the
essence.

Every experience is a mixture of a material thought [thought is material. Why thought is

material? Because, it belongs to the mind. And, what is mind? Mind is material. Why is
mind material? நீள சபாயிண்சடயிருக்கலாம் f

f , which is material. எங்சகயிருந்து ஆைம்பிக்கணும்

material; 5 elements are material; mind is material; therefore, thought is material!]
Every experience is made up of one material thought; and the second component is,
the non-material consciousness. Every experience is a mixture; just as when you
experience the hand here, there is a mixture of hand and light. Similarly, every
experience is a mixture of a thought and awareness. Thought is material; consciousness
is non-material.

And, as even experiences change, as even experiences change, that is - wall

experience, pillar experience, student experience, chair experience - while experiences
change, only the thoughts undergo change. What thought? Material thoughts undergo a
change; in wall-experience, wall thought; in hall-experience, hall thought; in pillar-
experience, pillar thought. As even experiences change, material thoughts will undergo
change; but then, what happens to the non-material consciousness? அதுல என்ன

Class 16– 24th Jan.2016- Summary Page 200

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

change வைது? குட்டு வாங்காதீங்சகா! The non-experienced consciousness, remains

non-changing. That non-changing, non-material consciousness available in every
experience is Brahman! brahma-ன எங்சகசயா சபாய் பாத்து, smile பண் ி,
shake hands பண் சவண்டாம்! Reality is intimately available, all the time. You do
not require a PARTICULAR experience to know Brahman. You do not require a PARTICULAR

experience to know Brahman.

Then, what is "knowing" Brahman? REVISED UNDERSTANDING OF THE NON-CHANGING, NON-

MATERIAL CONSCIOUSNESS PRINCIPLE, we have to understand. And, what is the revised

understanding? "It is in the thought; but, it does not belong to the thought!" That is 5
features. Revised understanding is the assimilation of the features of the ever available
g S j,
சயாேிச்சு சோல்சைன்னு சோல்லாதீங்சகா D S j , if I ask,
'D ' 'D S j , if I
ask you a donation, you have to consult the very important department - finance
department! You have to consult your wife, if I am asking a donation. But, I am only
asking you, 'whether you exist?' So, you are conscious of your existence all the time.
That ever available consciousness is Brahman. And that consciousness is myself!

Then, the Upani ad concludes the second chapter - iha cedavedīdatha satyamasti na
ced ihāvedīn mahatī vina i f g g
f - g g ; animals also have mind alright; but,
the animals' mind are not fit for claiming ' ' f
f g g' ' S D S j
says, "animals do not have a DEEP self-awareness; they have only peripheral, instinctive
self-awareness to conduct their life. HUMAN-BEINGS HAVE GOT A DEEPER SELF-AWARENESS TO

create self-misconception! நான் நன்னாசவ இல்றல; I am not satisfied. D

S j , "even in the Miss Universe pageant, when they declare the winner, she
does not comfortably receive that. Invariably, she opens the mouth in dis-belief! That
means, what? Everybody accepts she is NO.1. Except? Her-self! ஒத்துக்க
முடியல்றல! எனக்கா கிறடச்சுது? Some mistake அங்க நடந்திருக்கணும்!

Class 16– 24th Jan.2016- Summary Page 201

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

So, we are very sure, 'we are not worthy!' That self-d g ṃ . Self-
upgradation is Upani ! [Upani ad-ல first சைண்டு letters என்ன? U&P]
Upani ad is upgradation! Therefore, Upani ad says, human birth is a rare opportunity;
therefore 'attend the classes' [அப்பப்ப அறதயும் சோல்லிக்கசைன்!] and may you
claim, ' '! Never, never look down upon yourself! Body may require
some repair. Body is always to be repaired, until it becomes? Irreparable! Then, you
change the body. That is nature of the body-mind-sense complex. Therefore, do not
bother, use it till it is gone. With this, the second chapter is over. [I forget it is
summary!]

f g
A , very arrogant. B g
A g g
f A f . And that itself humbles them;
because, they thought they know everything! But, there is something which they
cannot identify. And they send messengers to find out 'who that yak a is?' agni goes
and miserably fails the test given by the yak a. What is the test? Burn the blade of
grass. agni miserably fails; gets humiliated, returns. So, first match gone; second match
gone! புைிஞ்ோ ேைி, இல்லாட்டா விட்டுடுங்சகா! So every match is gone. The last
match at least - okay ஒரு consolation வந்த்துன்னு சவச்சுக்கலாம்! So, agni
f f g f .

A g . He goes near yak a; and, yak -

g f g , He understands, it is
f g g g g குட்டு! Then, he becomes humble and prays
to the LORD - '
jj A f jj
jj , what? desire to know.] He prays to GOD. And GOD sends a guru, in the
for f gg . And the teaching is given.

And through this story, what are the messages given?

Class 16– 24th Jan.2016- Summary Page 202

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

astitvam. Brahman is existent; in the form of yak a it was proved. Not

only existent, Brahman alone lends the burning power, the lifting power etc.

A - j . Brahman's
incomprehensibility. We can never know GOD, without scriptural help. Science may
advance to any extent; but, they can never, never discover GOD. For
g g . Without that, Brahman is un-knowable. This
is the 2nd message.

g j g j
f g - .B f f g
g ff
f g
, adambhitvam of the 13th chapter of the . In fact, as we study the
Upani g g - f -
f S j g .

4. Fourth message is guru apek . Without guru, no knowledge is possible. Even

material knowledge requires guru. Spiritual knowledge, very much requires. Therefore,
gurutvam is very, very important. அதனாசல, திட்ைசபாதுகூட ஒரு வார்த்றத use
பண்ணுவா. I do not want to use here. Therefore, gurutvam is very important. This is
the fourth one. And the fifth one is what?

-V Ag f f j f
j g f E g f
g g S
fifth one.

A g f g ff
f f . These are the messages conveyed through the story in
the third chapter.

Class 16– 24th Jan.2016- Summary Page 203

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

Then comes the fourth chapter. The fourth chapter is about preparatory disciplines. And
these are most important - both at the moral level as well as intellectual level.
SPIRITUALITY CAN NEVER BE SEPARATED FROM MORALITY, A D VEDĀ Ā [OR VEDĀ]. A

g f
g g , the mind has to be extremely subtle to grasp t
g . Grasping itself is tougher. And if a person is an intellectual, he may
grasp; but, there is a higher stage which is still more tougher.

A g g g , I should claim - என்ை? - "I

AM!" Because of g f ' '

f ' ' ' ' g f

become weaker an g -
' '. Otherwise, we will say, 'brahman is wonderful; I am
miserable!'

S . And, four
meditations were prescribed.

1. 'LIGHTNING' meditation - just as yak a brightly appeared & dis-appeared; lightning

brilliantly flashes. Therefore, you can meditate upon lightning by invoking GOD, in the
lightning. So, lightning itself is not done in lightning
lightning.

2. Then, what is the second one? 'BLINKING' f ' g '

g . Remember, it is a fantastic
imagination. BLINKING IS LIKE FLASHING LIGHT OF CONSCIOUSNESS, ON THE WORLD. Why?
Because when I close the eye, I am not conscious of the world. When I open the eye, I
become conscious of the world. Therefore, by opening my eyes, what am I doing? I am

Class 16– 24th Jan.2016- Summary Page 204

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

flashing f - g
g , is flashed. Why? Because, I
am conscious of you. Therefore, blinking is like a flash of consciousness; therefore, may
you meditate upon 'blinking'.

f
f f . They have
- l ṃ . yak a-வுக்கு பதிலா என்ன
பண் ணும் ṃ ; because, he appeared briefly and disappeared. So,

or the other must be practised for mental refinement. Therefore, the second one is
what? 'blinking' f .

3. And the third one is 'THOUGHT' meditation. Every thought is like a flash of light.
Because every thought reveals a corresponding external object. If tree thought comes,
I am aware of the tree; if pillar thought comes, I am aware of the pillar. Every thought
is like a flash of light, illumining an object. Therefore, it is also like a brilliant flash.
Therefore, invoke GOD in the thought th D g f f
g g g f! Son comes
in the meditation; okay, son is B g , even though you doubt! Daughter is
B g ; in-law is B g . Anyone that comes - pratibodhaviditaṃ matam
am tatvaṃ hi vindate! So, the third one is 'thought' meditation.

A f g . That GOD

- - adorable to all. The adorability of

j f - ff
j ; but, only for preparation of the mind.

- g . tasai tapo dama karmeti

prati hā vedā sarvāṅgāni satyamāyatanam ॥

Class 16– 24th Jan.2016- Summary Page 205

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

So, karma iti prati hā - g g

f f f f j g
f f
g f also f f
f j j j -
inc g . So,
that is another preparatory discipline.

And along with that, all moral values are to be included. The most important moral
value is satyam. So, Upani ad said, satyam is
j f - f f -
g g f f
j ; f f
ad] 'satyam eva jayate' - f S
.

A f g j , we will
enjo j f
j A f f
f g ed. With this
Kena Upani ad is over.

ॐ आप्यणयततु ममणङ्गणनन वणक्प्रणर्श्चक्षुः श्रोत्रमथो बलममन्तियणणर् च िवणणणर् । िवं ब्रह्मौपननषदं

मणहं ब्रह्म ननरणकुयणं मण मण ब्रह्म ननरणकरोत
ननरणकरोत ् । अननरणकरर्मस्त्वननरणकरर्ं मे अस्तु । तदणत्मनन ननरते
य उपननषत्िु धमणणस्ते मनय िततु । ते मनय िततु । ॐ िणन्ततः िणन्ततः िणन्ततः ॥

oṃ g aścak u śrotram atho balam indriyā i ca sarvā i ।

sarvaṃ brahmaUpani adaṃ । māhaṃ brahma nirākuryāṃ mā mā brahma nirākarot ।
।anirākara am astvanirākara aṃ me astu । tadātmani nirate ya upani atsu dharmāste
mayi santu । te mayi santu । oṃ śānti śānti śānti ॥
ॐ पूर्म
ण दः पूर्मण मदं पर्
ू णणत्पूर्म
ण ुदच्यते । पूर्स्
ण य पूर्म
ण णदणय पूर्म
ण ेवणवमिष्यते । ॐ िणन्ततः िणन्ततः
िणन्ततः ॥

Class 16– 24th Jan.2016- Summary Page 206

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upani ad

[NOTE:: . Please communicate corrections to balusha74@gmail.com]

Class 16– 24th Jan.2016- Summary Page 207

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upanishad

With great thanks to Sanskritdocuments.org

Kenopani ad – Devnagari text

॥ केनोपद्वनषत् ॥

॥ अथ केनोपद्वनषत् ॥

ॐ आप्यायततु ममाङ् गाद्वन वाक्प्प्रािश्चक्षुः

श्रोत्रमथो बलममद्धतियाणि च सवााणि ।
सवं ब्रह्मौपद्वनषदं
माऽहं ब्रह्म द्वनिाकुयां मा मा ब्रह्म
द्वनिाकिोदद्वनिाकििमस््वद्वनिाकििं मेऽस्तु ।
तदा्मद्वन द्वनिते य
उपद्वनष्सु धमाास्ते ममय सततु ते ममय सततु ।
ॐ शान्ततः शान्ततः शान्ततः ॥

ॐ केनेद्वषतं पतद्वत प्रेद्वषतं मनः

केन प्रािः प्रथमः प्रैद्वत युक्तः ।
केनेद्वषतां वाचमममां वदन्तत
चक्षुः श्रोत्रं क उ दे वो युनक्तक्त ॥ १॥

श्रोत्रस्य श्रोत्रं मनसो मनो यद्

वाचो ह वाचं स उ प्रािस्य प्रािः ।
चक्षुषश्चक्षुिद्वतमुच्य धीिाः
प्रे्यास्माल्लोकादमृता भवन्तत ॥ २॥

न तत्र चक्षुगाच्छद्वत न वाग्गच्छद्वत नो मनः ।

न द्ववद्मो न द्ववजानीमो यथैतदनुक्तशष्यात् ॥ ३॥

अतयदे व तद्विददतादथो अद्ववददतादमध ।

इद्वत शुश्रुम पूवेषां ये नस्तद्याचचणक्षिे ॥ ४॥

यिाचाऽनभ्युददतं येन वागभ्युद्यते ।

तदे व ब्रह्म ्वं द्ववद्धि नेदं यदददमुपासते ॥ ५॥

यतमनसा न मनुते येनाहुमानो मतम् ।

तदे व ब्रह्म ्वं द्ववद्धि नेदं यदददमुपासते ॥ ६॥

Kenopani ad – Devnagari Text Page 208

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upanishad

यच्चक्षुषा न पश्यद्वत येन चक्षूद्वँ ष पश्यद्वत ।

तदे व ब्रह्म ्वं द्ववद्धि नेदं यदददमुपासते ॥ ७॥

यच्रोत्रेि न शृिोद्वत येन श्रोत्रममदं श्रुतम् ।

तदे व ब्रह्म ्वं द्ववद्धि नेदं यदददमुपासते ॥ ८॥

य्प्रािेन न प्राणिद्वत येन प्रािः प्रिीयते ।

तदे व ब्रह्म ्वं द्ववद्धि नेदं यदददमुपासते ॥ ९॥

॥ इद्वत केनोपद्वनषदद प्रथमः खण्डः ॥

यदद मतयसे सुवेदेद्वत दहिमेवाद्वप

नूनं ्वं वे्थ ब्रह्मिो रूपम् ।
यदस्य ्वं यदस्य दे वेष्वथ नु
मीमाँस्येमेव ते मतये द्ववददतम् ॥ १॥

नाहं मतये सुवेदेद्वत नो न वेदेद्वत वेद च ।

यो नस्तिे द तिे द नो न वेदेद्वत वेद च ॥ २॥

यस्यामतं तस्य मतं मतं यस्य न वेद सः ।

अद्ववज्ञातं द्ववजानतां द्ववज्ञातमद्ववजानताम् ॥ ३॥

प्रद्वतबोधद्ववददतं मतममृत्वं द्वह द्ववतदते ।

आ्मना द्ववतदते वीयं द्ववद्यया द्ववतदतेऽमृतम् ॥ ४॥

इह चेदवेदीदथ स्यमस्स्त
न चेददहावेदीतमहती द्ववनद्विः ।
भूतेषु भूतेषु द्ववमच्य धीिाः
प्रे्यास्माल्लोकादमृता भवन्तत ॥ ५॥

॥ इद्वत केनोपद्वनषदद द्वितीयः खण्डः ॥

ब्रह्म ह दे वेभ्यो द्ववद्धजग्ये तस्य ह ब्रह्मिो

द्ववजये दे वा अमहीयतत ॥ १॥

त ऐक्षततास्माकमेवायं द्ववजयोऽस्माकमेवायं मद्वहमेद्वत ।

तिै षां द्ववजज्ञौ तेभ्यो ह प्रादुबाभूव ततन यजानत
द्वकममदं यक्षममद्वत ॥ २॥

Kenopani ad – Devnagari Text Page 209

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upanishad

तेऽन्ग्नमब्रुवञ्जातवेद एतद्विजानीद्वह
द्वकममदं यक्षममद्वत तथेद्वत ॥ ३॥

तदभ्यिवत्तमभ्यवद्कोऽसी्यन्ग्नवाा
अहमस्मी्यब्रवीज्जातवेदा वा अहमस्मीद्वत ॥ ४॥

तस्स्मꣳस््वमय ककि वीयामम्यपीदꣳ सवं

दहेयं यदददं पृक्तथयाममद्वत ॥ ५॥

तस्मै तृिं द्वनदधावेतद्दहेद्वत ।

तदुपप्रेयाय सवाजवेन ततन शशाक दग्धुं स तत एव
द्वनववृते नैतदशकं द्ववज्ञातुं यदे तद्यक्षममद्वत ॥ ६॥

अथ वायुमब्रुवतवायवेतद्विजानीद्वह
द्वकमेतद्यक्षममद्वत तथेद्वत ॥ ७॥

तदभ्यिवत्तमभ्यवद्कोऽसीद्वत वायुवाा
अहमस्मी्यब्रवीतमातरिश्वा वा अहमस्मीद्वत ॥ ८॥

तस्स्मँस््वमय ककि वीयामम्यपीदँ

सवामाददीय यदददं पृक्तथयाममद्वत ॥ ९॥

तस्मै तृिं द्वनदधावेतदाद्स्वेद्वत

तदुपप्रेयाय सवाजवेन ततन शशाकादतुं स तत एव
द्वनववृते नैतदशकं द्ववज्ञातुं यदे तद्यक्षममद्वत ॥ १०॥

अथेतिमब्रुवतमघवतनेतद्विजानीद्वह द्वकमेतद्यक्षममद्वत तथेद्वत

तदभ्यिवत्तस्माक्तत्तिोदधे ॥ ११॥

स तस्स्मतनेवाकाशे स्त्स्त्रयमाजगाम बहुशोभमानामुमाँ

हैमवतं ताँहोवाच द्वकमेतद्यक्षममद्वत ॥ १२॥

॥ इद्वत केनोपद्वनषदद तृतीयः खण्डः ॥

सा ब्रह्मेद्वत होवाच ब्रह्मिो वा एतद्विजये महीयध्वममद्वत

ततो हैव द्ववदाञ्चकाि ब्रह्मेद्वत ॥ १॥

तस्मािा एते दे वा अद्वततिाममवातयातदे वातयदन्ग्नवाायुरितिस्ते

ह्येनतनेददष्ठं पस्पशुास्ते ह्येन्प्रथमो द्ववदाञ्चकाि ब्रह्मेद्वत ॥ २॥

Kenopani ad – Devnagari Text Page 210

Download from www.arshaavinash.in
 Swami Paramarthananda’s classes on Kena Upanishad

तस्मािा इतिोऽद्वततिाममवातयातदे वातस

ह्येनतनेददष्ठं पस्पशा स ह्येन्प्रथमो द्ववदाञ्चकाि ब्रह्मेद्वत ॥ ३॥

तस्यैष आदे शो यदे तद्विद्युतो यद्युतदा३

Ext r a ` A'kAr i s used i n t he sense of compar i son
इतीन् तयमीममषदा३ इ्यमधदै वतम् ॥ ४॥

अथाध्या्मं यद्दे तद्गच्छतीव च मनोऽनेन

चैतदुपस्मि्यभीक्ष्िँ सङ् कल्पः ॥ ५॥

ति तिनं नाम तिनमम्युपाक्तसतयं स य एतदे वं वेदाणभ

हैनꣳ सवााणि भूताद्वन संवाञ्छन्तत ॥ ६॥

उपद्वनषदं भो ब्रूही्युक्ता त उपद्वनषद्ब्राह्मं वाव त

उपद्वनषदमब्रूमेद्वत ॥ ७॥

तसै तपो दमः कमेद्वत प्रद्वतष्ठा वेदाः सवााङ्गाद्वन

स्यमायतनम् ॥ ८॥

यो वा एतामेवं वेदापह्य पाप्मानमनतते स्वगे

लोके ज्येये प्रद्वतद्वतष्ठद्वत प्रद्वतद्वतष्ठद्वत ॥ ९॥

॥ इद्वत केनोपद्वनषदद चतुथाः खण्डः ॥

ॐ आप्यायततु ममाङ् गाद्वन वाक्प्प्रािश्चक्षुः

श्रोत्रमथो बलममद्धतियाणि च सवााणि ।
सवं ब्रह्मौपद्वनषदं
माऽहं ब्रह्म द्वनिाकुयां मा मा ब्रह्म
द्वनिाकिोदद्वनिाकििमस््वद्वनिाकििं मेऽस्तु ।
तदा्मद्वन द्वनिते य
उपद्वनष्सु धमाास्ते ममय सततु ते ममय सततु ।

ॐ शान्ततः शान्ततः शान्ततः ॥

॥ इद्वत केनोपद्वनषत् ॥

Kenopani ad – Devnagari Text Page 211

Download from www.arshaavinash.in
 www.arshaavinash.in
WEBSITE FOR FREE E-BOOKS ON VEDANTA & SANSKRIT

Pujya Swami Dayananda Saraswati launched Arsha Avinash Foundation’s website

www.arshaavinash.in on Dec 31, 2014.

All the E-books available on the website can be downloaded FREE!

PUJYA SWAMI DAYANANDA SARASWATI- A BRIEF BIOGRAPHY BY N.

AVINASHILINGAM. It is available in English, Tamil, Hindi and Portuguese.

SWAMI PARAMARTHANANDA’S TRANSCRIBED CLASS NOTES: Available class

notes are Introduction to Vedanta, Tattva Bodha, Bhagavad Gita (3329 pages), Isavasya
Upanisad, Kenopanisad, Kathopanisad, Prasna Upanisad, Mundaka Upanisad,
Mandukya Upanisad with karika, Aitareya Upanisad, Chandogya Upanisad,
Brihadarnyaka Upanisad (1190 pages), Brahma Sutra (1486 pages), Atma Bodha,
Vivekachudamani (2038 pages), Panchadasi, Manisha Panchakam, Upadesha Saara,
Saddarsanam, Jayanteya Gita, Jiva Yatra, Dhanyastakam, Advaita Makaranda,
Dakshinamurthy Stotram, Drg Drsya Viveka and Naishkarmya Siddhi.

BRNI MEDHA MICHIKA’S BOOKS ON SANSKRIT GRAMMAR: Enjoyable

Sanskrit Grammar Books- Basic Structure of Language, Phonetics & Sandhi,
Derivatives (Pancavrttayah), Dhatukosah, Astadhyayi, Study Guide to Panini Sutras
through Lagu Siddhanta Kaumudi, Sanskrit Alphabet Study Books- Single Letters,
Conjunct Consonants.

There are many more books and articles on Indian culture and Spirituality, Chanting,
Yoga and Meditation. There are also books in Tamil on Vedanta.

Arsha Avinash Foundation

104 Third Street, Tatabad, Coimbatore 641012, India
Phone: +91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in

Download from www.arshaavinash.in