Vishistadvaita Vedanta Class 11 (10-05-2026)

Hinzugefügt: 2026-05-15

[00:00:24]Moment shant.

[00:00:48]He I welcome you all to this next session on the introduction to the visha vanta. In the previous section we had discussed about the nature of the jvatman and uh I had told that jvatman is a eternal entity subservient to the paramatman and he is inseparably associated with paramatman apert siddha vishana.

[00:01:27]So and in there are four states where he merges into Paramatman.

[00:01:37]That means he unites with Paramatman.

[00:01:41]One is when he is in deep sleep.

[00:01:44]When we are in deep sleep, we actually go and unite with Paramatma. It is said and during death also when going from body to body and during praa dissolution and ultimately in the moka and the three states of deep sleep, death and praa jat does not have any experience of bliss.

[00:02:11]So they are all defects.

[00:02:14]One has to get rid of these. They are not puras.

[00:02:20]Moka is the only ultimate purushara.

[00:02:24]So there is a question asked in the previous session that in deep sleep it is said that the jivatman goes and unites with paramat.

[00:02:35]What does it mean? He is already inseparably associated with paramat.

[00:02:42]So here we have to understand there are two things that we have to understand. One is the upanishad statements. How to understand interpret the upishhatic statement. The specific words used in the upanishads have to be commented upon and understood and what actually happens. So this is of course something which it is difficult to imagine but we can only understand based on what the upanishads tell. The state of sushupti was in particular of interest when there was a question asked about how to understand the state of sushupti.

[00:03:27]So the chandogan has a section the sixth chapter called suvidya wherein there is a dialogue between sage udalaka and his son shwakeetu.

[00:03:42]So in that dialogue Udalaka explains to Shetaku about the who is the creator of this world and because of him who is the cause of the sustenance creation sustenance and dissolution.

[00:03:59]So he who uses the word sidra and he asks him a question after he completes all his study and comes back knowing which everything everything will be known.

[00:04:16]Did you get to know that from your teacher? He asks him. So Ketu does not know that. So he tells his father I think my teacher did not know about it so he didn't teach otherwise he would have taught because he wanted to avoid going back to the gurugula again and he requests his father you please you teach me yourself so his father teaches him while teaching he first initially tells him that knowing one you can know everything how is it possible he keeps asking questions inquiry is what you can see there.

[00:04:56]And then Udaraka explains to him that knowing one many things can be known. If you know the cause, you can know the effects. If you know mud, you have known everything which is made of mud because everything is essentially mud only. So you have known everything made of mud.

[00:05:17]But every effect has cause and different types of causes, material cause.

[00:05:24]and efficient cause, instrumental causes and all that. Everything has to be one only in order to know all the effects.

[00:05:34]So if you know mud, you cannot know everything about the part because you don't know about the potter who has made the part. You don't know about the various instruments he has used to make the potter.

[00:05:48]But in case of the word Paramatan is the unique cause of the world. So if you know him everything will become known. He teaches him.

[00:05:59]That's why initially he teaches about the non-scient matter and now he then he starts to teach about the sentient beings. There he teaches him about the sushupti.

[00:06:14]He teaches him in that sushupti while teaching that is what these are some of the slides which I had created for some other purpose. I am just showing it just to clarify that particular question which was raised in the previous class.

[00:06:30]So he tells him that I'm going to tell you about means it is end of the dream state which is the deep sleep state. So dream state and after that one passes on to the deep sleep. So there he uses the words like is one statement and the same thing he says.

[00:07:02]These are the two things that we have to understand here with respect to the words to understand how what it means for to go and the words means merging.

[00:07:16]He merges into himself is actual translation. If you see the Sanskrit words sati means he goes and merges with s.

[00:07:28]So there are two things told. He goes and merges with s and he merges in himself. So these two seem to be there is some apparent contradiction here because Sanskrit words if you interpret it will not give a proper meaning.

[00:07:45]So we have to understand from the vedantic point of view how to what is the meaning of the words here. So is a swam here.

[00:07:58]One fundamental aspect is that an effect can only merge in its cause. It cannot merge anything anywhere else. So when the pot is completely destroyed it becomes mud. It cannot become oil or it cannot become stone or something else.

[00:08:28]That is a cause effect relationship fundamental thing. An effect cannot merge into some go into some other state. So a cause getting the state of the effect is called creation. The effect going back to the state of cause is called destruction. This is what is ka. It is called aastanati. It goes into a different state. The mud which was as a lump of mud goes to the state of part.

[00:08:57]We say that a part is created. When the pot is destroyed and becomes mud, we say part is destroyed.

[00:09:13]I he merges in himself and he merges into S.

[00:09:20]S is the name of the creator the parab brahman used here in this chapter in chandoga.

[00:09:28]So jvatman being an eternal entity he cannot merge into s because s is not the cause an eternal entity is never created. It is nitya. It does not have beginning and end. That is the meaning of eternity. Eternal means doesn't have beginning and end. Jatman is not created.

[00:09:52]So what is uh the meaning of somebody is born, somebody died, he is associated with the body, he gets dissociated from that body. That is only the meaning.

[00:10:03]It's not that jawat gets destroyed and a new jawatman is created when somebody is born. Jatman is always there eternally.

[00:10:11]His assoc association with the body is said to be his birth. And when he gets dissociated with that, it is said to be death. That's all. He takes new bodies he gets associated with that is the cycle of birth and death. So with Paramatma also he cannot go and merge because Paramatma is the cause not the cause of him because in the sense the cause of the whole world when we say association is with the body the cause of association of the jatman with the body is permat. So when somebody is born is the cause of creation all the creation that means he only associates jiatans with the matter with the body and sense organs and all that.

[00:10:58]So here if he doesn't lose his substance doesn't get destroyed he remains as he is.

[00:11:08]So it is only a change of state. That's what we have to understand. The jatman who was in the state of remembering that I am I am so and so and things like that. My name is so and so. I in this place I am such and such a person. All this we remember. In sushup we don't remember any of these things. So a jatathman qualified by the remembrance of all these things goes into a state of jat not remembering any of these things but he always associated with permatan in both the states. So swam here means goes up to paramat.

[00:11:45]He merges into himself means hees with himself means that himself goes up to paramat is the meaning. Every word has got meaning up to paramat in the real sense. So because paramatma is the inner self just like a body the name of a body goes up to the jatman who is inside the body means it is not just the body it goes it has a meaning it has a connotation up to the jvatman who is inside the body also in the same way it also denotes paramat who is inside the jvatman who is antyami of both and jvatma. So words denote all the words denote paramat in the ultimate sense it's called aparasana.

[00:12:34]So that is how we have to understand. So this is it is how it is explained is in the third side I have put here. So here the word swam and does not denote mere jat since it is said to merge into itself.

[00:12:54]So s and s should be related to the same entity.

[00:12:59]Since s is denoting paramatan s also should denote per how is this possible is explained this is just showing for example because this the merging of self nging in self is explained as paramat who is the self of the jvatman in the waking state merges with paramatan who is the self of the jivman in the state of deep sleep.

[00:13:23]So identity is forman not between jat and if the jatman goes and merges into it he cannot wake up after that after we wake up and we are the same self who was there earlier also we remember everything that we did earlier so we don't lose our identity we don't lose ourselves but we go and go into a particular state where we don't remember anything we had come back to the state where we remember everything so in both the states we are associated with permatan inseparably. So the permatman the merging the word merging has to be explained with respect to parmatman only. There is no physical movement or para merging and things like that happening the state changes like that.

[00:14:10]So that is how it has to be understood.

[00:14:12]It is a little bit complicated. We have to understand the whole chapter to study the chapter to understand this in more detail. But since a particular question was raised, I just thought I will clarify a little bit. I don't know whether it's clear or not. But if there is not clear, please send any questions on the WhatsApp group and we can probably take it a little more in detail at a later stage. Okay. So now we will move on to the the nature of Brahman which we were discussing earlier. We had just started to discuss about the nature of the supreme being. Supreme entity parabrahan Shrimarayana.

[00:14:54]So then nature of the Brahman can be understood. Many important aspects from this mangala.

[00:15:16]is doing mangala as is the custom of every author who writes a work to do mangala and pray the lord pray to the lord for eliminating any obstacles while preparing this work and take it to completion without any obstructions. So we do it is a it is custom to shift aara to do mangala mangala ch in the beginning. So that mangala journal also indicates what is the subject matter of this work and what is the benefit of studying this work and all those things and who it is meant for all those things are mentioned also in the mangal normally in the first invoking shloka verse that is used by any author. So here Ramaranja does the same thing here. So the topic of the this work is very clear that it is the it is about the creator of the universe.

[00:16:30]So all these is the sport. Leela means sport. One who has all these as a sport. That means only is the creator of this universe. He is the topic of this work. And he also all the beings who go and take refuge in him. He protects them. That is the wo he has taken that whoever comes and asks me or requests me to protect them I will protect them. That is the that is the wo he has taken and that is the only w he has got to protect everything whoever comes and takes refuge in him and It is known from the oponyish shrias.

[00:17:30]Shrui means vedas. Shiras means is the important part. Head is the most important part of the is the shiras. It is told the most important part of the vedas is the oponyishads which teach directly and fully about the atman and then what is the ultimate goal of jivvatmas and all those things are taught there. Though the earlier part of the Veda which is called karmakandanda which expounds the yagna and all that there also we find a lot of these details. The oponyish are dedicated to teaching only this. So that is the that is the importance of the oponyishads. It is very clearly expounded there. And Brahmani Brahman he is called as Brahman in the opishads very popularly very widely and is well known as Brahman in the opanishads and he is none other than Shrias say Brahman is a general word general term we don't know who is the deity because all the deities are told in the Vedasa Indra like that many many deities are told who is this particular deity who is told as Brahman in the upanishads is Sri Nas. Sri Nasa he is Shri Vishta.

[00:18:49]Mahalakmi is he is associated with Mahalakmi eternally and he is called Shri Nasa. He is the particular deity.

[00:18:58]He is the same as Rama Krishna and Vishnu and Bhawatarasmi Shushi Bhakti is also praying to the Lord that in this shinasa let me get let me get loving devotion in in this in the at the feet of this paramat mama parasmini brahman is called parasmin brahani he's a supreme brahman And in that supreme Brahman may I get loving devotion is devotion. Loving devotion. So that kind of knowledge let me get. So it is devotional knowledge. It is not mere knowledge of words or the knowledge of the sentences. It is devotional knowledge. Loving devotional knowledge that is called. So that is how Ramar starts this his celebrated work shasha.

[00:20:01]So here Brahman is the sole cause of the creation sustenance and dissolution of this entire world. The first thing to be known. Why is this so important to be known? Upanishad says if you have to escape this samsara you have to meditate upon the cause of this universe because whoever has put you in the state of bondage here in samsara we are stuck we are bound in the state in the cycle of birth and death here this is called samsara bandhana we are bound here very firmly we have to get rid of this bondage whoever is responsible for putting us here only can make us escape this samsara. So says it puts a question itself who is to be meditated upon to get rid of this samsara gives an answer. The cause of the universe is the one who is to be meditated upon to get rid of this samsara to get out of this samsara. So for that we have to know who is the cause. So the first thing that you have to know is the sole cause of the universe. Who is the sole cause of the universe? That is what is discussed in the brahmasutras in the first two chapters. The four chapters in the brahmasutras. First two chapters are dedicated to establishing the nature of the cause of the universe. And the third chapter is devoted to the means to attain him. What is the means to attain him? The fourth chapter expounds the benefit of attaining him. What is the pura? Purpose of attaining? What do we get by attaining him? How to attain him?

[00:21:42]Is the third chapter? Who is the one to be attained? First two chapters will explain. So that is how according to that Ramja has written this mangalashloka of the Shrihashia is the sole cause of the creation, sustenance and dissolution of this entire world. Creation others are his port. It's said to be Leela. This is later explained by our acharas as an act of compassion. Means he is not simply sport means he is not playing around with creation and dissolution and all that. It is said to be an act of compassion. The word leela is used because for him it is also like a like some kind of a sport. So but actually the cause the reason is is out of his extreme compassion only. Brahman is the soul cause is the who is the sole cause?

[00:22:36]He is the protector of all. He's also the protector of all and all these are acts of protection only. Even dissolution is an act of protection. It may look like it is a very very fierce fearful thing that is dissolution.

[00:22:53]Destroying something is fearsful fearful to everyone. But it is also an act of protection because there is a purpose behind all that. So that is all explained in our acharas in various works. Brahman can be known from vanta only.

[00:23:14]You cannot know otherwise you have to know him only from the shiana brahman only is present in the form of shinasa inala for uplifting all devotees. So this is just a an indication that all the forms of the lord are all same. He appears in five different forms which we will see later.

[00:23:39]And this this is avatara is one of the avataras which is the most accessible to all.

[00:23:48]It is told everybody can go 24 hours and access the the lord in any of the dyaketras who is present as the archa morti this is the most accessible form of the lord the avatara like rama krishna and all only when that avatara happened whoever was there and whoever had the knowledge to know him knew him most people didn't know at all but only at that time at particular time it happens so everyone cannot know and is beyond our reach is beyond this world and avatara is parupa is in parapha how can we know that andami only great yogis realize him in within their mind how the paramatma through their extreme devotion and meditation through tapas everybody cannot know soatara is the most accessible to All that is also one of the forms of the parabrahan only. So that is how Ramar says here and the means to attain him is biasa and propati. So here both are indicated in the in the verse is means also is indicated indicates bi. So propati and bi are both indicated in this as a means to attain the supreme brahman. So this briefly tells about that. So this some important aspects here from this shloka is Brahman is true and real and matter because there are certain systems of who do not accept Brahman itself they don't accept Brahman.

[00:25:45]So this is in Vanta it's very clear that Brahman is true and Brahman is real and matter is also real.

[00:25:56]Innumerable jas are also real and they are modes of paramatma. They are it's called vishnas inseparable attributes.

[00:26:05]So jvatmas are many innumerable and they are all real. They are all eternal and matter is also real.

[00:26:14]And J are supported by Brahman and cannot do anything independent of Brahman. They cannot exist independent of Brahman. They cannot do any act independent of Brahman. And they they are supported by Brahman all the time.

[00:26:31]And the empirical word is also real.

[00:26:34]This propancha is not it is not just appearance. It is real. Propancha is real. The experiences here are also real. Suka, dukan, all that what we experience, they are all real experiences of real beings and the means are also real and are essential for upliftment. One has to perform the means to get rid of this samsara or to get any other benefits also means are told in the Vedas. If you want long life, there are means told what to do. go some karma or yagna or something like that where you can attain long life or if they want somebody wants lot of money they can get all the means are told for all puras in the veda so they are all real and they all give fruit because veeda is ultimate valid testimony and attaining paramat is the ultimate goal of the jatman the ultimate goal because all other means all other puras you will have to experience within this world and remain here only taking birth after birth. You cannot escape this cycle of birth and cycle of birth and death if you opt for any other benefit other than liberation.

[00:27:50]So the ultimate goal is liberation which is attaining permat for a jatm.

[00:27:56]So the main aspects of Brahman are Brahman can be known. The very first thing that we have to understand it is possible to know Brahman and it is possible to denote Brahman with certain words.

[00:28:13]This is very important to know in this siddhant that Brahman is not something which cannot be known or cannot be denoted by any word. That is not true.

[00:28:23]Brahman has to be known. It says you have to know Brahman to get rid of this samsara. So if you cannot be known at all, how do you escape the samsara? You cannot. So there are certain statements like saha words and mind return back not capable of doing brahman.

[00:28:50]They all both return back failing to know Brahman. It is said that does doesn't mean that it cannot be known at all. It means it cannot be known fully.

[00:29:01]Cannot be known completely. It is not possible to know Brahman completely. But it is possible to know that you cannot know him fully. It's possible to know possible to know. Yes, Brahman has innumerable auspicious characteristics.

[00:29:16]All these things are possible to know and you can denote Brahman by various words.

[00:29:21]says various words are used to denote Brahman and Brahman is an abort to innumerable auspicious qualities and far from anything defiling. Nature of the Brahman is against anything defiling that is gandha.

[00:29:42]It is the word used. It is opposed to anything which is defiling nature of the Brahman.

[00:29:49]So this particular aspect of Brahman is called linga. The sutra badayana or veyasa he uses the wording to say that Brahman in any state is always associated with innumerable auspicious qualities and is it nature is opposed to anything that is defective anything that is defiling.

[00:30:21]So this is also the meaning of sabuna and niruna which we will see later what it actually means. And brahman is not attributeless or abstracted consciousness. He is it is a substance.

[00:30:35]Brahman is a substance endored with innumerable auspicious qualities. So it is not pure consciousness. It is consciousness with attributes which are auspicious qualities. So ghana and both are there. Brahman and jvatman's nature is also like that. Brahman is a sole cause of the universe and is unchanging. Aikari in all his aspects is unchanging. That is in his substantive nature and attributive nature. Both is unchanging.

[00:31:11]This is also very important aspect of Brahman. We will look at each of these after in the further slides. Brahman can be known only from shastras.

[00:31:24]It is told Brahman can be known only from the shastra. The nature of the Brahman and Brahman is the support of everything.

[00:31:34]He support it and is the master of all.

[00:31:44]These three characteristics are present all the time with respect to Brahman and everything other than Brahman. That is how that is exactly what is called Sharha.

[00:31:56]So Brahman has everything as Shar means everything is supported by him.

[00:32:02]Everything is controlled by him.

[00:32:04]Everything is subservient to him. He is the master of everything. So this is called themahava or sharava.

[00:32:14]This is a unique contribution of our siddhant to the whole world. So Brahmani is the protector of all servaka all protector of everyone everything other than himself is servant manifests in five forms. Trupas, para, vuha, vibhava, antyami and archa. These are all the five forms that are told for Brahman. We will go into more details about all these in later slides.

[00:32:48]And Brahman has six extraordinary qualities.

[00:32:57]See it is told these are said to be extraordinary qualities of parabrahan it's called shuna is one who is associated with shunas is there for him he is only the ready means to attain him so he is said to be a siddha she is already there is already there he is only the means He is only the goal also. Both are only the means. Why should we have means like bacti or propi? Means he will he expects people to perform to attain himself he cannot be he has to be impartial to everyone. So he cannot give himself to everyone without performing any means.

[00:33:57]So he expects a means of property or bacti to attain himself. So when somebody performs those means they can attain him. So the means themselves are not really the ultimate means which can help us in attain the goal. But Paramatman is the one who is pleased by the means. He gives himself to us. So he is the ultimate means in that way. Now he is called the siddha already existing and he is none other than this is a word used in the upanishads itself or Vishnu is also used widely and he is the most wonderful auspicious divine form. He has a chubhasha it's called dya mangala vikraha the most wonderful auspicious divine form. He has a divine form. It is eternal also. And he's a lord of two worlds.

[00:34:55]It is told and there is another word called paramada.

[00:35:01]And this word is called this is made of that is made of.

[00:35:10]So there are two separate worlds like that. The bad jas bound cells are all in this proc the world made of procrai mandala and those who have escaped this world they are there in the nityi which is made of sudha.

[00:35:29]So Bhagavan Paramatma is the lord of both the worlds both the vibhis though the praati mandala alone is the subject matter of creation sustenance and all that sustenance of course of the nityi also is permatally responsible but creation and dissolution does not happen to paramada because it is nity it is eternal not like the prati mandala which is not eternal which gets created and destroyed created and destroyed like that. So this is not that sense. It is not though the substance is eternal.

[00:36:08]Creation and testament happens. Creation is nothing but a change in state. So it goes to a subtle state which is said to be the state of dissolution. It comes to the grow state. It is said to be creation. So that is how it is a change of state. When water is heated for example, it becomes steam. So water is not destroyed. The material is not destroyed. It changes the state to a state which is invisible. So in a in the state of water, it is visible to us. In the state of steam, it is not visible to us. But it is the same water existing in another state. The same way this world is when it is destroyed. This matter doesn't get completely destroyed. What is seen in the gross state by us in so many objects and everything it all goes into a state which is not seen a very subtle state it will be there then it gets modified and gets into this subtle state don't change in their essential nature they are eternal so this is these are all some of the fundamental aspects so nity is something which is not subjected to creation and dissolution it is eternal it is there as it is and mandala the leela under goes creation dissolution and all that. So when we study about creation and all that it is only the lea that is of the subject matter there and so Brahmana is the first aspect of Brahma that we have to know. Brahman can be known is important aspect. Some say Brahman cannot be known or described. Based on this along with the mind the word also got back. The words also returned back not being capable of knowing Brahman. So it returned because it is not possible to know fully. And says this is that which cannot be uttered by words.

[00:38:20]And but many other statements say Brahman has to be known, praised, attained etc. One who knows that hidden in the cave of the heart only can escape this world.

[00:38:39]Means you have to know says know that meditate upon that to attain Who is Satya?

[00:38:59]Aara is called Axara. He is unchanging Satya. That pura by what means? One knows that all these words denote that Brahman can be known. He has to be known. Only then we can escape this samsara. All these are told in the opishads. So these two there are there is no contradiction resolved means he has to be known but he cannot be known fully that is also told in the itself. If you think you have known fully, you have not known.

[00:39:49]One who says I have known has not known.

[00:39:52]One who says I have not known knows what that means. One cannot know Brahman fully. So one has to know that he cannot be known fully. That is the meaning of this. So this is how contradictions has to be resolved. There is no contradiction according to Bhagat Raman.

[00:40:14]One of the most important aspects in this vishadic system is it is established based on various rules. One of the fundamental rule is that there is no contradiction within the shruty among any of their sentences any of the shrias there is no contradiction at all. So everything is equally valid to us.

[00:40:37]Everything is equally valid. So we have to understand if there are apparent contradictions appear to be there is some difference some contradiction we have to understand properly so that there is no contradiction. So here it is this is one case but what the words speech and mind return back without knowing not capable of knowing means here you have to know means cannot be known and you have to know means cannot be known fully is the meaning. So that is how we have to understand this. So in order to understand this kind of truth is without contradiction we have to find the right perport of the opishads that is very important. So one cannot know Brahman fully or describe in words fully as Brahman is infinite. Why is it like that? Because Brahman is told be an one that which is infinite cannot be explained or cannot be fully or cannot be known fully infinite. So if you say Brahman cannot be known at all the entire shastra becomes futile is a waste cannot be known at all. Then what is the purpose in studying the shastra? We are studying shastra to know brahman so that we can escape this samsara. It cannot be known at all means what is the purpose. So the shastras teach means to uplift humanity and everything become a wasted effort.

[00:42:06]So declared clearly can be expressed using words.

[00:42:17]It is the word. It is what Krishna says in Bhagat Gita. I am the one known from the entire Veda means if I cannot be known at all. How can I say like this?

[00:42:27]So Brahman is Vya and he can be known.

[00:42:32]He can be denoted by words which the opanishians use.

[00:42:37]And Brahman who is established in the upett as an abort aspicious qualities is the supreme lord and there can be no object without qualities. This is what we saw in the very beginning some of the concepts of philosophy when I was talking in one class. No object without qualities. So that means an attributeless object does not exist cannot be known from any pana. an attributeless object. Any object can be known through its attributes only. That is how we know objects. If I know a book, I know its attributes. I know a laptop, I know its attribute. If I know a person, I know the person's attributes. If I know a house, I know the attributes of the house. Without knowing the attributes of an object, we cannot an object cannot exist without attributes. So, Brahman is not accepted in this system. That is very clear. There cannot be something which is near without any qualities.

[00:43:37]Brahman is who inner control of all who lives in all and is not mere abstracted consciousness but he is a knower as well and Ghana is a an important attribute of Brahman. Ghana is something an important attribute of Brahman. So Nuna means Brahman is untouched by any defect. That means he does not have defects. He does not have defects. That is what it means. Doesn't mean there are no quality at all.

[00:44:11]Is not the meaning is the meaning of that. So sutras they all establish Brahman as having innumerable attributes far from anything defiling. This is known as thea of Brahman. So these are some important aspects of parabrahan that we have to know. So they this in order to remove contradictions to general rules are accepted. These are all rules which are followed by jiny in the purim shastra also and also in other shastras like vakana and all the other shastras also use these general rules which is used by everybody and everybody accepts these rules. So it is generally accepted it's called rule and that is general terms converge in a particular term. This is a one particular rule. General terms particular end in a converge in a particular term and this a general rule for any general role for any role there can there can be an exemption. Every rule has an exemption.

[00:45:26]This everybody knows, everybody accept this. Every rule has an exemption. There cannot be a universal rule without any exemption. There will always be exemptions. So these are all two important things rules that we have to know.

[00:45:41]Is also two the general terms merge in a particular particular term.

[00:45:47]So that is also very important rule to know. So one of the shri says parabrahman has qualities and it says six it mentions eight qualities out of these six are defects and two are qualities. So he says he is without six defects and he has two qualities means he doesn't have any defects. It it means vija he doesn't have old age doesn't have death no grief no hunger no thirst and maha can whatever he wants he can get whatever he wills it will always happen if he wills that something has to happen it will happen nobody can stop that that is such he can get anything that he desires and he does not have these six defects. So these are the eight qualities told and without any blemish, old age, death, sorrow or hunger or thirst and having true desire and true will. This statement is used by Bhagad Raar to establish the the true meaning of the word also says like that. So how is this to be interpreted by applying one generally means general converges in the particular that is the rule general term is a general term no qualities he doesn't have any qualities means he doesn't have any defects are not there any blemish that is told in It says it does not have this effect. It does not have it does not have. So this is the meaning of niruna. This is one meaning. Another meaning of just three qualities that those qualities are not there that also can be told for nuna. So he does not have any defiling qualities is the meaning of nuna.

[00:48:18]And there is also in the same ways that is a rule has an exemption like that. So he does not have any means he does not have any defects but he has auspicious qualities. This is this is the exemption. He does not have any qualities means he does not have any defective qualities but he has auspicious qualities. That is satya.

[00:48:47]This is also told in the same in chandog these are all told. So nikuna means without blemish and saguna means praha means he has auspicious qualities. He has auspicious qualities. So this is the shr which is used to establish the linga of brahman. So this is how this has to be understood.

[00:49:12]Means it does not mean that there is no quality at all. It means only that he does not have defects and saguna he has got qualities means he has only auspicious quality. He does not have any defects. So this is how nuna and saguna have to be interpreted.

[00:49:30]And the meaning of the word brahman itself is given by defines the word brahman. What does brahma mean? He says it actually denotes pushama only in his primary sense. All the words have got multiple senses you know primary sense and secondary sense. Every word need not be taken in the primary sense. But in the upanishads wherever possible the primary sense of the words have to be taken is the rule followed by in this vishadic system. Wherever possible we have to first take primary sense. If it is not possible at all, we take the secondary sense. But otherwise, the first rule is take the primary sense of the words. So that is something very important. Brahma is the word used in the word used.

[00:50:38]Ra Brahma is a word many places.

[00:50:43]So Ramar defines the word term Brahma.

[00:51:00]This is the definition of Brahma.

[00:51:03]Brahman given by Bhagat Raman in his workh means by naturally it is naturally he has not got it from somebody else a liberated self for example we get liberated it is because of the grace of the lord supreme lord we cannot get liberated ourselves we don't have the capacity to do that we are caught in this samsara so we have to take refuge at the feet to get liberated. So out of his grace only we get that. Whereas Brahman has all his powers and capabilities by himself. It is natural for him does not have any defect. He is far from any defect. And that is matchless or it is unparalleled innumerable auspicious qualities host of qualities host of auspicious qualities and his brahma supreme brahman and is none other than saysma only means in the primary sense it is told in Sanskrit means primary sensei means secondary sensei the word used by so it is formed from the wordhabraho denotes an object which is huge meaning its essential nature and attributes both are huge It can also make something else as huge also that has a quality says it is also huge it can make others also huge like that the quality that that quality is in whom that is said to be Brahman. This is in the ultimate sense. But the same word can be used for somebody else. If there is a little bit of such quality in others also can be called. For example, like words like Bhagavan and all that we use for everybody. But the ultimate sense can be only for when it is fully fulfilled. The meaning of the word is when fully present. That is the ultimate sense. The word in such a sense the word Brahman is only only rests in purama who is who is the supreme being. Upanish use words such as sata atma etc. These are all general terms. Satu means that is something which is existing in Sanskrit. If you say Brahma can be just something huge. Atma means the inner self. Atma can be told for jivatma also. Paramatma also prana means it is it can also be told for vitals and akash is also told for the sky and things like that.

[00:54:23]But all these are ending or converging culminating in the word. This is called general terms in the particular term. Who is the dity told by sat. So all these when they are used they are all the terms used in the context of creation of the world.

[00:54:47]Wherever in any creation of the world is told there what are the words used for the creator is what we have to understand to understand who is the creator of the world. There are so many upanish are there and every talks about creation of the world and what is the term used for the creator of the world there in chandog in one chapter it uses s as the creator another chapter uses joti as a creator another chapter uses prana another chapter creation is told as aasha and inish is told as atma atma Atma is the one from whom everything is created and is told as differentish if you see they use different terms and opanish uses atma uses Brahma like that all these upanishads when they talk about creation of the world they use certain terms to denote the creator and those words are satra Mahatma like this and at the same time like use the word a particular deity as the creator of the world. So these general terms have to culminate in the particular dity who is narayhanna is the creator of the world is established in this system. So this is our said to be the creator of the world and all these words you know Shrimar only the concl is the conclusion of the of Bhagawat Ramana in our siddhand he is the Brahman the supreme lord master of all worship through all kmaser of all the fruits for all the kmas and he support of all etc. These are all the various characters characteristic of supreme Brahman and defines the nature of Brahman. What is the nature of the Brahman?

[00:57:00]Brahma. A very famous statement told in Brahma is used by every as nature of Brahman is told here. This is a statement used by shankarachara also ramanachara also everybody to define brahman. So satyam denotes here what is the meaning of the word is where there is difference. So in our system in vishary system primary sense is taken for all words not secondary sense. So satyam means it has a true meaning. It qualifies brahman. Anandam also qualifies brahman. Anam also qualifies Brahman. Brahman qualified by Satyatwa anatwa is the nature of Brahman as told in theatam denotes unconditional existence of Brahman and does not undergo that Brahman does not undergo any change.

[00:58:01]Aikari is also a meaning of satya and it separates Brahman from the bound individual selves because they undergo in their attributive knowledge of our ghana happens. We don't have complete knowledge here. So it differentiates Brahman from that the matter which underos change in the substantive nature itself. Supa itself under go change. They both under change.

[00:58:29]So Satyam differentiates Brahman from matter and badas.

[00:58:35]Ganam differentiate Brahman from liberated because liberated selves are once having contracted knowledge then they got their knowledge evolved in the natural state through the grace of the lord. So Brahman is not like that always endored with ultimate knowledge. Anandam means he's eternal. So this differentiates Brahman from the nityas badha mta nitya the three types of jatans that we saw and prati matter. So all these four Brahman is different and distinct from all these entities matter bada mtaja and nityas all of them Brahman is different and distinct is what satyaman brahma is establishing as the nature of the nature of Brahman. So this is how the nature of Brahman is established not limited by space time or object. Ananta means space, time and object. He's present in all time, all places in every object. So there is no you cannot say he's present in this object. He's not in this object.

[00:59:45]He's present at this time. He's not present at some other time. He's present in this place, this place, in another place. Not like that. All places, all time, in every object. That is an meaning of the complete meaning of ananta which is a quality of Brahman anata.

[01:00:04]So this is how Brahman is established.

[01:00:08]So this is some of the we saw some few aspects of Brahman today. Brahman's nature is something very important for us to know and uh we will continue the nature of Brahman in the next class as we come to the end of this session already. With that I conclude this session and leave the class open for any questions. You can unmute yourself and ask any questions. Thank you.

[01:00:53]If there are no questions today, >> thank you and I have the >> very 10.