FD Satsang Coming Soon......

Conclusion

इति तत्त्वबोधप्रकरणं समाप्तम् |

इति iti = Thus

तत्त्वबोध tatvabodha

प्रकरणं prakaraNam = independent work

समाप्तम् samAptam = is ended

Continuing tatva bodha phala shruti..

तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा ज्ञानसंप्राप्तिसमये मुक्ताऽसौ विगताशयः इति स्मृतेश्च |TB-77|

मुक्ताऽसौ विगताशयः mukta asau vigatAshaya: = our wiseman, who has shed his self ignorance.. has NO ABODE any more.. actually all abodes have left him...

ज्ञानसंप्राप्तिसमये gnyAna samprApti samaye = At the very INSTANT of gaining (FIRM) gnyAnam (same as getting rid of self ignorance)

tatvabodha phala shruti TB-76

तरति शोकमात्मवित् इति श्रुतेः |TB-76|

तरति tarati = He crosses

शोकमात्मवित् shokam Atmavit = sorrow.. who? The wiseman, of course..

इति श्रुतेः iti shrute: = because shruti declares it so..

This is the concluding declaration on the part of the guru..

What happens to the wiseman now? :) |TB-75|

तथा चात्मवित्संसारं तीर्त्वा ब्रह्मानन्दमिहैव प्राप्नोति |TB-75|

तथा tathA = In this manner

चात्मवित्संसारं तीर्त्वा Atmavit samsAram tIrtvA = the knower of AtmA crosses the ocean of samsAra

प्राप्नोति prApnoti = gains

ब्रह्मानन्दमिहैव bramha Anandam iha eva = here and itself bramha Anandam

This statement alone has created any number of "profitable business vedAntic centers" all around the globe..

What happens to the wiseman's apparent AK?

ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति
ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म
पापात्मकं तद्गच्छति |TB-74|

Now this section is going to haunt many.. I know becasueit haunted me when I was studying and struggling to understand vedantam.

What happens to the wiseman's apparent AK?

किंच ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति तान्प्रति 
ज्ञानिकृतं आगामि पुण्यं गच्छति |TB-73|

किंच kim cha = more over
ये ye = those
ज्ञानिनं gnyAninam स्तुवन्ति sthunvanti = who praise a wise man
भजन्ति bhajanti = who do serrvice to a wiseman..
अर्चयन्ति archayanti = those who worship a wise man
तान्प्रति tan prati = towards such people
ज्ञानिकृतं आगामि पुण्यं gnyAni kRtam AgAmi puNyam = the 'apparent" Agaami good karma's puNya phalam
गच्छति gachChati = goes

Destruction of PK, SK, and AK TB-71 & 72
We need to dwell a little bit longer on the karmas of a wise man.. as well as the karmas of the unwise..!

Once ramaNa maharishi was found to be cuttign vegetables at 4 AM to get the cooking going for the day..

A resident disciple who happened to go to the kitchen area saw ramaNa and was amused or confused.. either way it is okay..

ram

Destruction of sanchita karma & AgAmi karma TB-72

सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति |
आगामि कर्म अपि ज्ञानेन नश्यति किंच आगामि कर्मणां
नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति |TB-72|

सञ्चितं कर्म sanchitam karma = the stored karma of many prior births

नश्यति nashyati = gets destroyed

prArabdha karma explanation by guru TB-71

प्रारब्धं कर्म किमिति चेत् | इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म तत्प्रारब्धं भोगेन नष्टं भवति
प्रारब्धकर्मणां भोगादेव क्षय इति |TB-71|
_____

प्रारब्धं कर्म = prArabdham karma किमिति चेत् kim iti chEt = if you were to ask what it is.. (I will tell you now..)
|
इदं idam = This
शरीरमुत्पाद्य = sharIram utpAdya = body has been born (due to that set of karma)
इह iha = in this
लोके lokE = world itslef
एवं Evam = In this manner

karma explanation by guru TB-70
सञ्चितं कर्म किम् ?

sanchitam karma kim?

The student now asks the gur about the stored karma.. and the guru rplies:

अनन्तकोटि anatan koTi = countless crores

जन्मनां janmanAm = of births (are to be taken by each jeeva)

बीजभूतं सत् bIja bhUtam sat = being the seed for those births

यत्कर्मजातं ya karma jAtam = that which has been born out of ALL AgAmi karma

karma explanation by guru TB-69

आगामि कर्म किम्?|

ज्ञानोत्पत्त्यनन्तरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म
यदस्ति तदागामीत्यभिधीयते |TB-69|

AgAmi karma kim? = what is AgAmi karma (AK)?

jIvan mikta's end of karma bondage..!

कर्माणि कतिविधानि सन्तीति चेत् आगामिसञ्चितप्रारब्धभेदेन त्रिविधानि सन्ति |TB-68|

karmANi kati vidhAni santi iti chEt AgAmi sanchita prArabdha bhEdEna trividhAni santi |TB-68|

iti chEt = If you were to ask

kati vidhAni = how many types of

karmANi = karmAs

The Grand Finale for a jIvan mukata :) TB-67

ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः स्यात् |TB-67|

bramha Eva aham asmi iti aparoksha gnyAnEna nikhila karma bandha vinirmukta: syAt |TB-67|

iti aham asmi Eva bramha gnyAnEna aparoksha syAt vinirmukta: nikhila bandha karma

That is the trouble with a language like English which has a very orderly structure which is its beauty as well as its limitation simultaneously.. I just rearranged the easy sanskrit sentence in a way that will flow smoothly (in english.. ). Now to the meaning.

The definition of jIvan mukta TB-66

ननु जीवन्मुक्तः कः ? यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी चिदाकाशरूपोऽस्मीति दृढनिश्चय
रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः |TB-66|

mahA vAkya vichAram TB-65

एवं च वेदान्तवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि भूतेषु येषां
ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः |TB-65|

Evam cha vEdAnta vAkyai: sadguru upahEshEna cha sarvEShu api bhUtEShu yEShAm bramha buddhi utpannA tE jIvanmuktA: iti artha: [TB-65|

mahA vAkya vichAram TB-64

एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः |TB-64|

Evam cha jeeva Ishvarayo: chaitanya rUpENa abhEdE bAdhaka abhAva:

Now samkRtam gets a bit tough and this is where a basic understanding of the language is a must for communication..!

mahA vAkya vichAram TB-63

एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः | उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः |TB-63|

evam savagnyatva Adi vishiShTa Ishvara: tat pada vAchyArtha: | upAdhi shUnaym shuddha chaitanyam tat pada lakshya artha: |TB-63|

Okay, herre comes the definiton of god.. as per vEdAntam.!

mahA vAkya vichAram TB-62

स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः | उपाधिविनिर्मुक्तं समाधिदशासंपन्नं शुद्धं चैतन्यं त्वंपदलक्ष्यार्थः |TB=62|

sthUla sUkshma shareera abhimAnI tvam pada vAchyArtha: | upAdhi vinirmuktam samAdhi dashA sampannam shuddham chaitanyam tvam pada lakshyArtha: |TB-62|

Okay.. here guru now unfolds some of the major errors committed by all of us UNIFORMLY..! Let us go over them carefully..!

maha vAkya vichAram continues..! TB-61|

ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः विरुद्धधर्माक्रान्तत्वात् |इति चेन्न |TB-61|

nanu sAhankArasya kinchi gnyasya jeevasya nirahankArasya sarva gnysya eeshvarasya tat tvam asi iti mahAvAkyAt katham abhEda buddhi: syAt ubhayo: viruddha dharma AkrAntatvAt iti chEt na |TB-61|

This is a bit long sentence.. but not difficult to understand. I will approach it in a way that makes sense for sure. The shiShya now generates a clean doubt.

maha vAkya vichAram continues..! TB-60|

तस्मात्कारणान्न जीवेश्वरयोर्भेदबिद्धिः स्वीकार्या |TB-60|

tasmAt kAraNAt na jeeva eeshvarayo: bhEda buddhi: sveekAryA |TB-60|

tasmAt kAraNAt = due that reason.. na sveekAryA = may you not accept.. bhEda buddhi: = an attitude or a conviction of "difference" jeeva eeshvarayo: = between jeeva and eeshvara..

maha vAkya vichAram continues..! TB-59|

एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठतिbvतावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते |
तस्मात्कारणान्न जीवेश्वरयोर्भेदबिद्धिः स्वीकार्या |TB-59|

Evam = in this manner upAdhibhEdAt = due to the difference in the two types of adjuncts (avidyA and mAyA..) bhEda dRShTi: = a difference.. THE DUALITY outlook.. thiShTati = stays frim in our buddhi yAvat paryantam tAvat paryantam = as long as it is present... janana maraNAdi rupa samsAra: = the sorrow of bing born and dying again and again na nivartatE = NEVER ENDS.!

maha vAkya vichAram continues..! TB-58

अविद्योपाधिः सन् आत्मा जीव इत्युच्यते | मायोपाधिः सन् आत्मा ईश्वर इत्युच्यते |TB-58|

Now that the jeeva has been introduced as the AtmA which is conditioned by an adjunct called avidyA.. the guru intorduces god as to the truth of the very same AtmA and already by using the common term AtmA for both, the mahA vAkya vichAram by the guru is charging ahead..

maha vAkya vichAram begins..! TB-57

स्थूल शरीर अभिमानि जीव नामकं ब्रम्ह प्रतीम्बं भवति | स एव जीव: प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति |TB-57|

sthUla shareera abhimAni jeeva nAmakam bramha pratiimbam bhavati | sa eva jeeva: prakRtyA svasmAt eeshvaram bhinnatvena jAnAti |TB-56|

Creation of jeeva as explained in TB-56

एतेभ्य: पञ्शीकृत पञ्चमहाभूतेभ्य: स्थूल शरीरं भवति | एवं पिण्ड ब्र्म्ह्माण्डयो: ऐक्यम सम्भूतम् |TB-56|

EtEbhya: pancheekRta pancha mahAbhUtEbhya: sthUla shaeram bhavati | Evam piNDa bramhANDayo: aikyam sambhUtam |TB-56|

EtEbhya: = From these pancheekRta = quituplicated pancha = five mahAbhUtEbhya: = gross elements sthUla = gross shaeram = physical body bhavati = is born..

Creation of jeeva as explained in TB-55

पञ्चीकरणं कथं इति चेत | एतेषां पञ्चमहाभूतानां तामस अम्श स्वरूपं एक एकं एकं भूतं द्विधा विभज्य एकं एकं अर्धं पृथक् तूष्णीं व्यवस्थाप्य अपरं अपरं अर्धं चतुर्धा विभज्य स्वार्धं अन्येषु अर्धेषु स्वभाग च्तुष्तय सम्योजनं कार्यम् | तदा पञ्चीकरणं भवति | TB-55|

Here comes a very simple yet significant verse that talks about the creation of the jeeva's gross physical body..

Creation of jeeva as explained in TB-54

एतेषां पञ्चतत्वानां समष्टि तामसांशात् पञ्चीकृत पञ्चमहाभूतानि संभूतानि |TB-54|

एतेषां EtEShAm = Belonging to these

पञ्चतत्वानां pancha tatvAnAm = the five subtle elements space, air, fire, waters and earth.

समष्टि तामसांशात् samaShTi tAmashAmshAt = by their combined "tamas" guNas..

पञ्चीकृत pancheekRta = the biforcated

Creation of jeeva as expalined in TB-53

एतेषां पञ्चतत्वानां सम्ष्टिराजशाम्शात् पञ्चप्राणा: सम्भूता: |TB-53|

एतेषां etEShAm = By these पञ्चतत्वानां panchatatvAnAm = five subtle elements सम्ष्टिराजशाम्शात् samaShTi rAjasa amshAt = combined "rajas" nature all combine and out of that total combination पञ्चप्राणा: pancha prANA: = the five componets of vital airs सम्भूता: sambhUtA: = are born.

Creation of jeeva as per tatva bodha:|TB-52|

वाच: देवता वह्नि: हस्तयो: इन्द्र: पादयो: विष्णु: उपस्थस्य प्रजापति: पायो: मृत्यु:|TB-52|

Now the guru gives the presiding deity for each one of the organs of action..

वाच: देवता वह्नि: vAcha: dEvatA vahni: = Agni dEvatA is the shakti behind our organ of speech. If a person is a great orator, you can almost be certain that in his speech organ, agni has blessed his in abundance.. It is also common expression to say that "when a guy speaks with passion on a topic, sparks were flying out of his mouth.."

Creation of jeeva as per tatva bodha: |TB-51|

एतेषां पञ्चतत्वानां मध्ये आकाशस्य राजस अंशात् वाग् इन्द्रियं संभूतम् | वायो: राजस अंशात् पाणि इन्द्रियं संभूतम् | अग्ने: राजस अंशात् पाद इन्द्रियं संभूतम् | जलस्य राजस अंशात् उपस्थ इन्द्रियं संभूतम् | पृथिव्या: राजस अंशात् गुद इन्द्रियं संभूतम् |TB-51|

Creation as explained in TB-50

मनस: देवता चन्द्रमा | अहन्कारस्य रुद्र: | बुद्धे: ब्रम्हा | चित्तस्य वासुदेव: |TB-50|

मनस: देवता चन्द्रमा manasa: devatA chandramA = The deity for the mind is moon (not the physical moon we see) अहन्कारस्य रुद्र: ahankArasya rudra: = rudra is the devatA for the ego.. बुद्धे: ब्रम्हा uddhe: bramhA = bramhAji, the creator of the universe is the devatA for the intellect. चित्तस्य वासुदेव: chittasya vAsudeva: = vAsudeva is the deity for memory.

Creation as explained in TB-48/49(TB-45 onwards!)

एतेषां पञ्च तत्वानां समष्टि सात्विक अंशात् मन: बुद्धि: अहंकार: चित्त अत:करणानि संभूतानि |TB-48|

एतेषां पञ्च तत्वानां etEsShAm = From these five pure elements' समष्टि samaShti = collective सात्विक अंशात् sAtvika amshAt = satva guNam combination मन: mana: = Mind बुद्धि: buddhi: = Intellects अहंकार: ahamkAra: = Ego चित्त chittam = Memory अत:करणानि anta: karaNAni = Internal sense organs संभूतानि sambhUtAni = are born..

Creation as explained in TB-47 (TB-45 onwards.!)

एतेषां पञ्चतत्वानां मध्ये आकाशस्य सात्विक अंशात् श्रोत्र इन्द्रियं संभूतम् | वायो: सात्विक अंशात् वाक् इन्द्रियं संभूतम् | अग्ने: सात्विक अंशात् चक्षु: इन्द्रियं संभूतम् | जलस्य सात्विक अंशात् रसन इन्द्रियं संभूतम् | पृथिव्या: सात्विक अंशात् घ्रान इन्द्रियं संभूतम् |TB-47|

Creation as explained in TB-46 (TB-45 onwards.!)

ब्रह्माश्रया सत्व रजस् तमो गुणात्मिका माया अस्ति|TB-45|

तत: आकाश: संभूत: | आकाशात् वायु: | वायो: अग्नि: | अग्ने: आप: | अद्भ्य: पृथिवी |TB-46|

This is straight from the taitrIya upanishat, anada vallI.. I am giving these references to show the readers that every single word in TB is backed by upanishat as pramANam. So these are not the "wild" imaginations and hypotheses of vEdic RShIs..!

Creation as per Srti TB-45

अथ चतुर्विम्शति तत्व उत्पत्ति प्रकारम व्क्ष्याम:|
atha chaturvimshati tatva utpatti prakAram vkShyAma:|

ब्रह्माश्रया सत्व रजस् तमो गुणात्मिका मया अस्ति|TB-45|
brahmAshrayA satva rajas.h tamo guNAtmikA mayA asti|TB-45|

atha = Now chaturvimshati = the 24-fold tatva utpatti = manifestation/creation prakAram = metholdoloty vkShyAma: = we (the royal "we" ) will tell you, the student..

TB-44 jIva bRmha aikyam (oneness) |TB-44|

एवं सच्चिदानदस्वरूपं स्वात्मानं विजानीयात् |TB-44|


evam sath chit Ananda svarUpam svAtmAnam vijAnIyAt |TB-44|

evam = In this manner
vijAnIyAt = may you know
svAtmAnam = yourself to be
sath = the timeless existence
chit = limitless awareness
Ananda = and essentially without space time and object limataions
svarUpam = to be you THE jIva's essential nature as well..!

In the last few posts, the Atma lakshaNam has been defined by the guru as sat, chit, and Anandam.. 

sat has been defined as existence, but the type that defies time. And thus it becomes the foundation support of any existence we know of..

The other two have been define by using the word svarUpam as the descriptor..

Athma lakshaNam in TB-43 (cont'd)

Now comes the third and final definition of Athma lakshaNam.. (I do not even like to use the word description or adjective here! let us use the word lakshaNam and viSEshaNam as we have defined earlier.

Our guru gave three words describing AthmA.

sath and chith have been explained earlier.. now we move on to the 3rd lakshaNam.

Athma lakshaNam in TB-41 & TB-42

So we can see what is said in TB-41 about sath is "one that does not change is the three periods of time alone is sath"

The SAsthra also defines sathyam as one that stays constant ALWAYS..

So combining the above two SDS makes a brilliant statement about sathyam itself..

"thrikAla abADhitham sathyam" one that can never be negated in all the 3 periods of time is sathyam..

Now we will remember this for later reference..

At this point we should be very clear about the SAsthric definition of sath and sathyam..

Then we all can clearly see why they are not different from one another..

SDS once defined sathyam as follows in his brmha sUthra BAshyam class..

"yath rUpENa yath niSchitahm thath rUpam na vayaBicarathi thath Eva sathyam"

"yath = THAT WHICH IS niSchitahm = ASCERTAINED yath = IN WHICHEVER rUpENa = FORM thath = (WHEN) THAT rUpam = FORM na = DOES NOT vayaBicarathi = UNDERGO ANY CHANGE thath = THAT Eva = ALONE (IS) sathyam = (THE ONLY) TRUTH

Athma lakshaNam in TB-40 (ends!) & TB-41 Begins

So we have muKya vRththi (straight forward meaning); gauNa vRththi (when we deliberately use an adjective to IMPLY something different); and the 3 types of lakshaNa vrThthi, namely jahalllakshaNam (a word is replaced with a different word), ajahalllakshaNam (the spoken or written word is retianed and an additional word is brought in to complete the menaing), jahadhAjahlllakshaNam (where the root meaning is kept and the limitation is given up).

Upanishaths explain the NON-EXPLAINABLE brmhan (or the Athma or the jIva, or the caithanyam..) by using the jahadhAjahlllakshaNam.

Athma lakshaNam..in |TB-40|

And so the uththama aDhikAri (which every one reading this TB explanation is) is told in very precise words the lakshaNam of AthmA by the guru..

सत् चित् आनन्द स्वरूप:
sath chith Anandha svarUpa: |TB-40|

Here a small diversion into how our ancestors have taken the pains to distinguish TWO types of adjectives..

TB-39 Athma lakshaNam..|TB-39|

आत्मा तर्हि क:? AthmA tharhi ka:? |TB-39|

Finally.. after all these strenous inroductions to.. 
four-fold ualifactions.. a mumukshu.. gross body definitions.. subtle body definitions.. causal body definitions.. the waking state.. the dream state.. the deep sleep state..

TB-38 Why the five koSas are NOT AthmA..

एतत् कोश पञ्च्कम् | Ethath koSa pancakam |

मदीयं madhIyam [my] शरीरं SarIram [body] मदीया: madhIyA: [my] प्राणा: prANA: [five vital airs] मदीयं madhIyam [my] मनश्च manaSca [mind] मदिया madhIyA [my] बुद्धि: budhDhi: [intellect] मदीयं madhIyam my ज्ञानं gnAnam [knowledge] इति ithi [in this manner] स्वेनैव svEnaiava [how by oneself] ज्ञायते gnayathE [it is known] तत् thath [that] यथा yathA [just as] मदीयत्वेन madhIyathvEna [by the feeling of ownership] ज्ञातं gnAtham [it is known] कटक kataka [my katakam] कुन्डल kuNdala [my kundalam] गृहादिकं gRhAdhikam [my house] स्वस्मात् svasmAth [from me] भिन्नं Binnam [they are all different] तथा thaThA [in that very same manner] पञ्चकोशादिकं pancakoSAdhikam [these five koSAs] स्वस्मात् svasmAth [from myself] भिन्नं Binnam [different] मदीयत्वेन madhIyathvEna ["this is mine"] ज्ञातं gnAtham [known in that manner. period.] न na [They are NOT] आत्मा AthmA [my AthmA] भवति Bavathi [at ANYTIME..!!] |TB-39|

Anandha maya koSam.. TB - 37

आनन्दमय: क:? Anandha maya: ka:? What is the Anandha maya koSam..

This is really a critical question.. I may dwell a bit longer on this.. This is ALWAYS defined in most ranslations I have seen as "Bliss", with an upper case" B.. so as to differentiate from "bliss", wiht a lower case" b..

The key difference here most authors and explainers STRESS is that 'Bliss" is the eternal AthmAnandha Bliss (as this is carefully hidden in the Anandhamaya sheath..!) as opposed to ordinary dosai bliss.. ice cream bliss, movie bliss.. experiential bliss which is really the sAmsAric or worldly bliss..

In SarIra thrya prakriyA (three body model) the physical body was well explained.. So it is easy to get into annamaya koSAm explanation.. 

but when it comes to the other 4 koSa, TB has not explained it yet. So I also have not explained it so far fully. Those of you who catch this point, are making me immensely happy (The dream of a Tutor..!)..

The five koSAs.. TB-36

मनोमय कोश: कह? manomayakoSa: ka:?

What is the mind koSam? is the the Q by the student.. The teacher then replies:

मनश्च ज्ञानेन्द्रियपन्चकं मिलित्वा यो भवति स: मनोमय कोश: |TB-36|

manaSca gnAnEndhriya pancakam milithvA yo Bavathi sa: manomaya koSa: |TB-36|

manaSca = mind and gnAnEndhriya pancakam = the five organs of knowledge milithvA = mix together yo Bavathi = and forms (a koSam) sa: = that koSam is (known as) manomaya = mind koSa: = koSam.

The five koSAs.. TB-35

प्राणमय: क:?

prANamaya: ka:?

The student asks "What is prANa maya koSa:?" and the guru replies as follows:

प्राणाद्या: पञ्चवायव: वागादीन्द्रियपञ्चकं प्राणमय कोश:|TB-35|

prANAdhyA: pancavAyava: vAgAdhIndhriya pancakam prANamaya koSa: |TB-35|

prANamaya koSa: - The vital air layer is that which combines the following..

The five koSAs..

पञ्च कोशा: के? अन्नमय प्राणमय मनोमय विग्ज्ञानमय आनन्दमयश्चेथि |TB-33|

panca koSA: kE? annamaya prANa maya manomaya vignAna maya Anandha maya: ca ithi |TB-33|

here the student who has a good memory (unlike most of us) remembers the original definiton given "panca koSa athItha: san"..! So After having explained the 3 body teaching methodolgy, and 3 state prakriyA, the guru moves onto the 5 koSa prakriya. A doubt here may arise in one's mind as to why the 5 koSAs after the 3 bodies? The answer is quite simple.. different people commit different grades of different mistakes either at the bodies level and/or states level and/or koSAs level..!

So when the stuedent asks "waht aret he 5 koSAs?" the guru says "theses are food-koSa, air-koSA, mind-koSA, ego-koSA, and happiness-koSA.." I am purposefully not using hte MOST COMMON TRANSLATION OF koSA as SHEATH..!

The guru starts the teaching with a maha prathignA (great promise) that he is going to tell the "proper" candidate what is the means of liveration..!

Then he expalins the four-fold qualifications (actually totalling nine..!) and then sets the stage for the student to ask more and more and more questions..

And then he explains each and every question just by defining the term and NOT explaining in any great detail what it all means.. (which I have been doing with the grace of SDS..)

TB-31/32 Causal Body (conclusion)

कारण शरीर अभिमानि आत्मा प्राज्ञ: इति उच्च्यते |TB-32|

kAraNa SarIra aBimAni AthmA prAgna: ithi uccyathe|TB-32|

guru continues..

AthmA : that aspect of the jIva
aBimAni : who is attached to
kAraNa SarIra : the causal body
ithi uccyathe : is called
prAgna: = prAgna: .. prAena agna: "more or less an ignorant person"..

TB-31/32 Causal Body

सुषुप्ति अवस्था का? अहं किमपि न जानामि सुखेन मया निद्रा औभूयते इति सुषुप्ति अवस्था |TB-31|


sushupthi avasThA kA? aham kim api na jAnAmi suKena mayA nidhrA anuBuyathe ithi sushupthi avasthA |TB-31|

कारण शरीर अभिमानि आत्मा प्राज्ञ: इति उच्च्यते |TB-32|

kAraNa SarIra aBimAni AhmA prAgna: ithi uccyathe|TB-32|

Student :
sushupthi : Deep sleep avasThA : state is kA? : What? 

TB- 30 Dream State..Conclusion..
सूक्ष्म शरीर अभिमानि आत्मा तैजस: इति उच्च्यते ||TB-30||

One thing I must warnt he readers here.. the numbering is NOT part oft he original text.. I am assigning those numbers for two reasons.. it becomes a convenient indes for us.. second.. I add them as I need to pause and amplify on certain TB statements & explanantions taught to me by SDs.having said that..


आत्मा Athma : that aspect of the person, the jiva:
अभिमानि aBimani : attached to..
सूक्ष्म sUkshma : subtle
शरीरSarira : body
इति उच्च्यते ithi uccyathE : is called
तैजस: thaijasa: : thaijasa EVER EFFLUGENT..!

TB-29 Dream State..
स्वप्ना अवस्था का इति चेत् जाग्रत् अवस्थायाम य्त् दृष्टं यत् शृतं तत् जनित वासनया निद्रा समये यत् प्रपञ्चं प्रतीयते सा स्वप्न अवस्था |TB-29|

svapna avasThA kA ithi cheth jAgrah avasThAyAm yath dhRtham yath SRshtam thath janitha vAsanayA nindhrA samaye yath prapancham prathyathe sA svapna avasThA..

First thank you all for your sustained interest in TB.. This will stay even after we are gone in Orkut itself as good guide for serious mumukshus..!!

TB-28 Three states of existence.. Waking AthmA
स्थूल शरीर अभिमानि आत्मा विश्व: इति उच्च्यते |TB-28|

स्थूल शरीर अभिमानि आत्मा विश्व: इति उच्च्यते |TB-28|

आत्मा That aspect of the "person"
अभिमानि attached to 
स्थूल the gross physical
शरीर body..
उच्च्यते is "named"
इति as
विश्व: viSva:

Ok.. here we go.. we are all viSva at this very moment, be it day or night..! unfortunately.. this is where most of us stop..!! The materialists are convinced that THERE IS NOTHING outside of the body.. so we can rightfully name them as viSvaA:..

TB-27 Three states of existence..
जाग्रदवस्था का?|

श्रोत्रादि ज्ञानेन्द्रियै: श्ब्दादि विषयश्च ज्ञायते यत् सा जाग्रदवस्था|TB-27|

Here the student asks "What is the waking state?"

To that comes a nice reply from the guru..

श्रोत्रादि.. by organs such as ears .. 

ज्ञानेन्द्रियै: which are known as organs of knowledge (this automatically means that the organs of skin, eyes, mouth, and nose are implied..)

TB-26 Three states of existence..

अवस्था त्रयं किम्? जाग्रत् स्वप्न सुषुप्ति अवस्ता:|TB-26

After introducing the three bodies possessed by all living beings, now the guru starts unfolding the three states of existence..

You may recall that the guru intitally said that AthmA is different than the three bodies.. it is also beyond the three states of existence..

So the student continues to ask his guru to explain the three states of existence..

TB - 25 kAraNa SarIra explanation..

कारण शरीरं किम्?अनिर्वाच्य अनादि अविद्या रूपं शरीर द्वयस्य कारण मात्रं सत्स्वरूप अज्ञानं निर्विकल्पकरूपं यत् अस्ति तत कारणशरीरम्|

कारण शरीरं किम्?.. So far, the guru has defined the gross body and subtle body. What is left is kAraNa SarIram or the causal body.. And the student properly asks about the causal body.. now the guru defines the causal body.. Please pay close attention to what the guru says.. this statement is what distinguishes our scriptures from the rest of the bunches..!! AND IT IS ENTIRELY BASED ON SRTHI..

अनिर्वाच्य .. that which is indefinable

TB-22,23,24 sUkshma SarIra Explanation (cont'd)

sUkshma SarIram explanation by the guru contiues.. Now the guru expalins the 5 organs of action.. NO PHYSICAL ACTION CAN BE PERFORMED WITHOUT one or a combination of THESE AND THEY ALL ARE PART OF OUR PHYSICAL BODY.. then one question we may have is why are they classified under subtle body.. the reason is quite simple.. remember the phsical body is a mere place of enjoyment of pleasure and pain, but IT IS THE SUBTLE BODY that is makes us the doer or enjoyer.. THESE ORGANS OF ACTION IS NOTHING IF THE SUBTLE BODY IS NOT BEHIND THEM.. that is why the tastiest roti and subzi is totally ignored if the mind is employing the eyes in reading the cricket score or stock prices..!

वाग्.. the organ of speech.. पाणि.. our hands.. पाद.. our feet पायु.. our organs of evacuation.. उपस्थानि.. our genitals.. इति पञ्च कर्म इन्द्रियाणि.. these are the five organs of action.. |TB-22|

TB-19, 20, 21 sUkshma SarIra Explanation (cont'd)

Why is this definiton of the organs f knowledge important? 

These are known as prathyaksha pramANams.. we cognize the entire outside world only through these firve.. and these are known as mUla prmAnNams. or MAIN information gatherers..!

There is an employer of these pramANams.. which is you and me and him and she and it..! 

It is impossible for any prmANam to analyze itself and nderstand what it is.. ! Eyes though they are capable of seeing, THEY CAN NOT AND WILL NOT SEE THEMSELVES.!

That is why we need another prmAnam to understand the truth about ourselves.. this will be explained later in TB..

श्रोत्रं त्वग् चक्षुः रसना घ्राणमिति पञ्च ज्ञानेन्द्रियाणि |TB-19|

First the guru starts unfolding what does he mean by sUkshma SarIram or suble body.. Among the various religions and peoples of the world, "soul" is the most commonly ABUSED word.. why and how so? many think that soul is a separate entity other thatn the body, thta it survives death, that it retains its original association with each and every one of, ends up in ETERNAL HEAVEN OR HELL (if you are a non-hindu), IN VAIKUNTAM OR KAILASAM, IF YOU ARE A HINDU, go-lok-brindAban if you are a hare krishna, and so on and so forth.. So let us examine this clean model given to us by our scriptures..!

पञ्च ज्ञानेन्द्रियाणि.. the five organs of knowledge are.. श्रोत्रं (ears) त्वग् (skin) चक्षुः (eyes)रसना (taste buds) घ्राणमिति (and nose)..

सूक्ष्म शरीरं किम्?|

Again the student asks.. what is sUkshma SarIram.. or the subtle body..?? Here the explanation by the guru will go for quite some time.. simply because many new terms will be introduced. this is usually referred to as the soul.. this sould is assumed to be differnt than the body.. MANY MANY mistakes are uniformly committed by one and all all because of a TIGHT definition of these terms.. Here the real tightness of teaching as well the alertness on the part of the student IS a must..! This will not however scare any mumukshu away..!! That is for sure.. (I will also make it as precise as possible, expanding only where necessary..!!)

TB-17 Physical Body

स्थूल शरिरम् किम्|

 The student asks the teacher what is this physical body?
The guru replies.. (not an easy topic)..

पञ्चीकृत पञ्चमहा भूतैः कृतं सत् कर्म जातं सुख दुखादि भोग आयतनं जायते अस्ति वर्धते विपरिणमते अपक्षीयते विनश्यतीति षद्विकारवत् यत् अस्ति तत् स्थूल शरीरम्|TB-17|

Why is this not easy? Because the whole thing is mushrooming like a nuclear explosion..! The definition of any one term ends up introducing dozens of new terms.. and each one have to be explained as well for a complete understanding of TB..

|TB-16| Athma lakshaNam..

आत्मा तर्हि कः |

 Now that the student hears a new term, all that he has to dos is to ask,"what is this AthmA?" His guru now has to answer, not to brush him aside, but to drive him to a location from where he can not BUT see (understand) what AthmA is..! 
Now the guru answers.

स्थूल सूक्ष्म कारण शरीरात् वतिरिक्तः पञच कोशातीतः सन् अवस्थात्रय साक्षी सच्चिदानन्दस्वरूपः यः तिष्टति सः आत्मा |TB-16|

Student: तत्वविवेकः कः? guru:आत्मा सत्यं तत् अन्यत् सर्वं मिथ्या इति |TB-15|

Here the student asks the teacher," what is this thatva vivEkam?" 

You may recall that the teacher in the opening lines first said I am goint to teach thathva vivEka which going to liberate mumukshUs..! now he gracefully introduces the termthatva vivEkam again.. so the student zeroes in on the next term he does not understand which is thatva vivEkam..

एतत् साधन चतुष्टयम् | ततः तत्वविवेकस्य अधिकारिणः भवन्ति |TB-14|

Having described the four-fold qualifications (actually a total of 9, if you split the SamAdhi shatkam into it constituent six qualities),the guru says ततः = thasmAth kAraNAth.. because of the presence of the four-fold qualfications in people, भवन्ति, they become, तत्वविवेकस्य अधिकारिणः qualified to gain this thathva vivEkam, the descriminative knowledge,which means to understand what is said in vEdhAtham about jiva, jagath, and ISvara:|

A Brief Interlude here..!

Friends, None of us has these in full measure.. But do not despair..

Our scripture declares that we are liberated already.. ONLY the ignorance that I AM BOUND must be shed.. that is where TB is a very potent text that launches you into the wonderful space of upanishadic study..

Of these total 9 qualities we have some none; some so so; some reasonably good; and some excellent.. Once the pursuit begins and ignorance shedding starts, (DO NOT WORRY IT WILL START..!!) you will find that there is an amazing internal transformation in you that is NOT APPARENT TO ANY OUTSIDER.. YOU WILL SEE THAT WHATEVER QUALITY IS NEEDED, THE SAsthram, your guru, your SELF, and God give you in necessary measure..

Then the student wants to know the sixth guNa of the six-fold qualities..

समाधानं किमं | चित्तैकाग्रता |TB-12|

So he asks what is samADhAnam? The guru says.."the one-pointedness of the mind". this is elaborated by SD as the ability of the student to stay focussed on WANTING TO END THE SAMSARAM.. he has no other goal.. nothing else is attractive.. he is done with power, passion, postion, money, titles, education, worldly pleasures and pain, etc.. without this one-pointedness, many a student just wander around in the forest of words.. they fail to understand what is important in life and what is not.. and more often than not, end up pursuing what is temporary and evanascent as opposed to what is permanent and real..

शमः कः | मनोनिग्रहः |TB-8|

For this the teahcher simply defines it as "mind control". this is easier said that done.. even krshNa says in BG that mind control is as difficult as catching hold of air.. but it can be done by practce and determination.. We will leave it at this simple definition for now. japam, DhyAnam etc help us here..

Then the sttudent asks..

नित्यानित्य वस्तु विवेकः कः |नित्यं वस्तु एकं ब्र्म्ह तद्व्यतिरिक्तं सर्वं अनित्यमेव | अयं एव निथ्य अनित्य वस्तु विवेकः | TB-5 |

Here the student is NOT afraid of asking the guru any question he has because here the ending of the samsAram is being taught by the guru. Then the guru also appreciates the humulity on the part of this student and teaches him the essence of all of our scriptures in the very opening declaration of TB. The student asks what is this vivEkam or discriminative knoledge. The teacher declares that there is ONLY one such discriminative knowledge. That knowledge is that the singly non-dual brmhan is that eternal vasthu. OTHER THAN THAT EVERYTHING IS PERISHABLE.. Then the student continues with his questions. (please understnad that this is not meant for an ordinary student but who has come to a guru for ending samsAram)

नित्यानित्य वस्तु विवेकः | इहामुत्र फलभोग विरागः | शमादि षट्क सम्पत्तिः | मुमुक्षुत्वम चेति | ( TB-4 )

The first one is नित्यानित्य वस्तु विवेकः | This really means one must have a discriminative understanding of what is "eternal" and what is "non-eternal or temporary"

साधन चतुष्तटयं किम्| (TB-3)

नित्यानित्य वस्तु विवेकः | इहामुत्र फलभोग विरागः | शमादि षट्क सम्पत्तिः | मुमुक्षुत्वम चेति | ( TB-4 )

Finally comes the answer to student's question..!! The question on sAdhana cathushtayam.. that started this whole ball rolling..! I have numbered this as TB-3..

sADhyathE anEna ithi sADhanam.. that which helps you accomplish something is sAdhanam.. It simply means a "A MEANS OF DOING OR ACCOMPLISHING ANY GOAL". Like fire is a primary sADhanam for cooking.. car is a primary sADhanam for travel.. whreas gasolene is the priamry sADhanm for the engine to run.. 

TB Opening lines.. || TB-2 ||

The beauty of TB is its ability to convey to us the essence of vEdhAntham in the question and answer format.. almost all of our teachings or that way (except perhaps in our modern schools, where the teacher gets upset if the student asks a question..!!).. in vEdhAntham THERE IS NO NAME DROPPING.. Our svarupam is the topic here.. so better get it pakkA in our budhDhi.. any vEdhAntha teacher who leaves a mystery in a questioner's mind SHOULD BE DROPPED AS A GURU INSTANTLY..! Even the word "guru" has a significant meaning.. "gu" means the darkness(in our mind about our true nature) and "ru" means its removal..! That person alone deserves to be our guru..

TB Opening lines..

वासुदेवेन्द्र योगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् |
मुमुक्षूणां हितार्ताय तत्वबोधः अभीधीयते || TB-1 ||

vAsudhEvEndhra yogIndhram nathvA gnApradham gurum |
mumukshUNAm hithArThAya thathvaboDhaH aBiDhIyathE || TB-1||

TB Introduction (cont'd)

vEdhAtham is a ommitted pursuit.. as we are ending this coil of birth and death once and for all.. Only a local guru can teach any one of us. I suggest any guru in your neighborhood who has ben ordained by Swami Dayanada of Arsha Vidya Gurukulam.. Their "teaching methodolgy" is pakka at least for a guy like me who was just quite ignorant to begin with.. perhaps more ignorant than many community members here when I was under SDS's tutelage about 10 years ago (still continuing..!!!)

I think it is a good idea to create a condensed version of thathvaboDha: |

This is a lexicon of vEdhAntham and any one desirous of liberation will benefit by getting these terms understood properly. This was one of the very first texts SDS introduced to his students when he had the four year vEdhantham course.. That tells teh significance of this thatvaboDha:

It is like most vedhAnthic texts, set as a dialog between the teacher and the student. The student asks a question and the guru responds to the SishyA..