MP - 3-Śaśvannaśvarameva

Notes from Swami Paramarthananda’s talks

Having gained the firm conviction that this entire universe is perpetually perishing (Karma Yoga), having developed a tranquil and open mind (Upasana Yoga), one must continuously do Mananam of nityam Brahma with the help of Guru Upadesha (Jnana Yoga). Having thus gained Jnanam, the sanchita papa-punya is burned, the agami is avoided and the Jnani submits his body to prarabdha. Such a Jnani, whether he is a chandala or a dvija he is as adorable as my Guru. This is my firm conviction.
The whole verse is one sentence:
Shankara wants to present the entire range of spiritual Sadhanas.
Jnanam is the ultimate Sadhana. But, we need many more Sadhanas as a preparation to reach the stage of Jnanam.
Here he also hints at the third Mahavakya, Tat Tvam Asi.
Vedas are divided into three parts
1. Karma kanda
2. Upasana Kanda
3. Jnana Kanda
Each Kanda corresponds to one level of Sadhana
1. Karma kanda – Karma Sadhana
2. Upasana Kanda – Upasana or meditation
3. Jnana Kanda – Jnana Yoga.

Thus: Karma Yoga + Upasana Yoga + Jnana Yoga = Moksha.
We have three ashramas designed to follow the three
1. Grihastashrama – Designed for Karma Yoga since it requires lot of Infrastructure
2. Vanaprasta ashrama – Designed for Upasana, mental Sadhana which does not require infrastructure or money or people.
3. Sanyasa Ashrama – Designed for Jnana yoga of the Jnana Kanda.
Thus the whole life is meant for a one point program, moksha.
Bramhacharya Ashrama is for adhyayanam, for studying about the three Sadhanas. In Bramhacharya Ashrama we study, in the other three we need to implement what we studied.
Thus: 1 ‘Study’ Ashrama + Three ‘Sadhana’ Ashramas = Moksha.

Karma Yoga
Can be studied in two stages:
Designed ashrama for karma yoga is grihasta ashrama
Kamya Karma Pradhana Karma Yoga Stage – Initially this stage occurs since everyone has plenty of desire. It is predominantly Sakama Karma. All the time is spent for acquiring what I personally want. In the initial part of our life we do not know the value of spiritual growth since we are busy in kamya karmas. People are preoccupied with personal karmas. Even if we do utter mantras, we do not know the meaning.
If we do know the meaning we do not know the value. If we do know the value we do not have the time.
Yet Kamya karma can become Karma yoga. How?
Do your Kamya karmas and get your desires fulfilled, but, whatever we get do not take it as your accomplishment and take it as Eshwara Gift. Eshwara prasada rupena phala swekara.
As we do this more and more, our mind becomes pure and pure. Desire for Kamya Karmas reduces. Their proportions come down. My contribution to pancha maha yajna will increase. The beneficiaries from my life will increase.
Nishkama Karma Pradhana Karma Yoga – A Karma Yoga in which my life becomes meaningful to me and others. Nishkama Karmas are meant for spiritual growth. Here purification is faster. Once a person has lived such a life he is ready to go to the next stage, of Upasana Yoga.

Upasana Yoga
Is Eshwara Dhyanam or meditation on the Lord Can be studied in two stages.
Designed ashrama for Upasana yoga is Vanaprasta ashrama
Ekarupa Pradhana Upasana – In this stage of Upasana Lord has one roopam, it may be any ista devata. This is fine initially, but, eventually we have to grow and move to vishwaroopa pradhana upasana.
Vishwaroopa Pradhana Upasana – this will give further refinement to the mind in the form of expansion, tranquillity and the values – Samadhi shatka sampatti. One can be a Vanaprasta being in grihastashrama. Then comes the final Yoga the Jnana Yoga.

Jnana Yoga
The designed ashrama for Jnana Yoga is sanyasa ashrama.
We can become internal sanyasi by getting Vairagyam.
This comes by repeated understanding the “I own nothing’. Everything is lent by the Lord. Bhagawan decides what I own. Whoever can understand this, at all moments, is a sanyasi even if he stays amidst a family of 100 people. One can be a sanyasi being in grihasta ashrama.
Jnana Yoga is Mahavakya Shravana Manana Nidhidhyasanam.
– Sravanam is systematic and consistent study of the Vedantic scriptures for a length of time under a competent Guru.
– Mananam is removal of all intellectual doubts which will deny me this knowledge.
– Nidhidhyasanam is the removal of habitual emotional doubts. We all have some emotional weaknesses ingrained from childhood. For one it may be jealousy, for other it may be anger and it may be inferiority complex for yet another. Handling of those emotional problems and removal of the emotional doubts is called as viparita bhavana nivritti.

Thus, Shankara says one has to go through Karma yoga, Upasana Yoga and Jnana yoga. The benefit is that I become a Jnani.
What type of Jnani?
The one who knows that ‘I’ am the reality and everything is a manifestation of me. The dream tiger can bite the dreamer but not the waker. This is Jnana Nista and such a person is called a Jeevan mukta.
What will happen to their Karmas? or Punya- papam?

Karmas are of three types:
– Sanchitam is the bundled past punya papam
– Praprabdham is that portion of Sanchita which is ready for fructification in this Janma.
– Agami is the punya papam we acquire in this Janma.
What will happen to the Karmas of a Jnani?
Jnanis Sanchita is burned by the fire of Knowledge.
Agami Karma is avoided due to Jnanam as the ahankara, the feeling that I am doing is not there. Wherever an ego / abhimana is absent, punya papam will not come. Examples are all the animals. Cow does not have any pride that its milk is being used for rudrabhisheka. Cow will not get any punya or papam. Praprabdham cannot be burnt or avoided and is to be exhausted in this Janma. It will continue to work, the punyam part giving nice experiences and the papam part giving painful experiences.
How do they affect a Jnani?
The Jnani is very clear that the punya-papam-prarabdha cannot touch atma and it effects only the body-mind. Since Jnani has disowned the body, the Prarabdha does not affect him. Thus, it is no longer going to worry the Jnani. Biological pain may be there but no psychological worry and depression.
How long will this continue? Experiencing the Prarabdham continues till the prarabdha karma is exhausted at which time the (the body falls) Jeevan mukta becomes a videha mukta.

All this Adi Shankara has packed in the four lines:
First line
Nischitya – or Nischaya. In the first stage of Karma yoga conviction has to be gained.
This is the first stage of Nitya Anitya Vastu Viveka.
What is the conviction about?
Akilam Viswam Sashwat Nashwaram – Whole creation is constantly perishing. Therefore I must not lean on a perishing universe. Directly proportional to this conviction is my devotion to the Lord. The stronger this conviction the stronger I will lean on God Karma Yoga stage will give this much maturity

Second line
Nirvyaja Shantatmana – the second stage is a stage of upasana. One gets a qualified mind. Atma here means mind. What type of mind? Nirvyaajam means an open mind a non-crocked non hypocritical mind. Free from double mind. It is a simple innocent beautiful mind. Shanta means tranquil. One becomes pure and tranquil psychologically and mentally by following the Upasana Yoga. Upasana yoga will give this much maturity
Nitya Brahma Vimrisata – Vimrisata means enquiry, analysis or manana. Vimarsana of what? Nityam Brahma. Why Nityam? Since he has seen the world as anityam.
When does he do this?
Nirantaram – As continuously as always.
How does he do this enquiry? Independently?
Guruhuvacha – With the help of Guru Upadesha one has to enquire into Brahman. (first line)
Then one becomes a Jeevan Mukta.
What will he do as a Jeevan Mukta?

Third Line
Bhootam Dshkritam Pradahataa – Bhootam Dshkritam means Sanchita punya papam.
Pradahata means burns. The Jnani burns the sancita punya papam.
Samvinmaye Pavake – In the fire of Knowledge. Samvid here means Brahma Jnanam or atma Jnanam gained through Vedanta vichara. Pavaka means fire.
Bhavi Dshkritancha – Bhavi means Agami. Agami punya papam also he avoids because of the strength of knowledge.

Fourth Line
Prarabdhaya Samarpitam – Prarabdha is suffered as it cannot be destroyed, although the Jnani stands separate from it.
Swa Vapur – the body is handed over to Prarabdha.
How long will this go on ? Till the prarabdha is there it will attack the body. There after the body is also gone and Jeevan Mukti gives way to videha mukti.
Such a person who does all this, Chandala Astu or Dvijaha Astu – be chandala or dvija
Eti Mama Maneesha – Is as adorable as my Guru this is my firm conviction.
Here the Mahavakyam Tatvam Asi is not explicitly mentioned. But, Guruho Vacha indicates Tat Vam Asi. How will the guru teach? By telling the student you are Brahman. Here Adi Shankara does not analyse Tat tvam Asi since he has completed the Jeevatma Paramatma Aikyam topic in the first two verses.

Links
<Manisha Panchakam PDF – Commentary by Swami Paramarthananda