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BODHA SARA

The Essence of Knowledge

“THE SANDEEPANY EXPERIENCE”

Reflections by

SWAMI GURUBHAKTANANDA

Sandeepany’s Vedanta Course

List of All the Course Texts in Chronological Sequence:

Text

No. TITLE OF TEXT

Text

No. TITLE OF TEXT

1 Sadhana Panchakam 24 Hanuman Chalisa

2 Tattwa Bodha 25 Vakya Vritti

3 Atma Bodha 26 Advaita Makaranda

4 Bhaja Govindam 27 Kaivalya Upanishad

5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )

6 Forgive Me 29 Mundaka Upanishad

7 Upadesha Sara 30 Amritabindu Upanishad

8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)

9 Dhanyashtakam 32 Tapovan Shatkam

10 Bodha Sara 33 The Mahavakyas, Panchadasi 5

11 Viveka Choodamani 34 Aitareya Upanishad

12 Jnana Sara 35 Narada Bhakti Sutras

13 Drig-Drishya Viveka 36 Taittiriya Upanishad

14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)

15 Dhyana Swaroopam 38 Kena Upanishad

16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)

17 Manah Shodhanam 40 108 Names of Pujya Gurudev

18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad

19 Isavasya Upanishad 42 Dakshinamurty Ashtakam

20 Katha Upanishad 43 Shad Darshanaah

21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras

22 Vedanta Sara 45 Jivanmuktananda Lahari

23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge

A NOTE ABOUT SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.

This series is an effort to promote the learning of Vedanta; it does not replace Course, but hopes to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained teachers or Acharyas who can serve this Eternal Religion.

– The Editor, 9th July 2017, the Holy Guru Purnima Day

Om Namah Shivaaya!

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BODHA SARA “The Essence of Knowledge”

Composed by

Swami Tejomayanandaji

Reflections

by Swami Gurubhaktananda on the 2 Lectures delivered by Swami Tejomayananda,

Guruji, during the 15th Batch Vedanta Course at Sandeepany Sadhanalaya, Powai, Mumbai

on March 6th, 2012

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE LOVE GIVE PURIFY MEDITATE REALISE

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Copyright & Author’s Details Author: Swami Gurubhaktananda, ex Krishna Chaitanya, born Bipin R. Kapitan of Durban, South Africa.

Residence: Rishikesh, Uttarakhand, India. Email: gurubhakta.dls@gmail.com © 2017 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala. About This Edition: Web Edition: 9th July 2017, the Holy Guru Purnima Day Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & supportive subsidiary texts. Declaration by the Author: The material in this series is under inspiration of the Sandeepany

Vedanta Course, but largely consists of the Author’s reflections on the Course. He is deeply indebted to the Chinmaya Mission for its excellent presentation of the Course by their renowned and dedicated Acharyas.

Personal Dedication 1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan

who inspired me to study in life, to stick to the path of Dharma and pursue the highest ideals; and swamped me with their abundant Love;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore would wish to see them do.

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BODHA SARA

“The Essence of Knowledge”

FOR SAMSKRIT TEXT WITH SANDHEES

Guide to Splitting Sandhees

Conventional Samskrit Format is used in the body of the book.

Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in the table below) to help indicate the splitting of words. This is an original feature.

Purpose: To assist new students who are just finding their way in Samskrit to break up the words (Pada Chheda). It is not intended for those already proficient in Samskrit.

How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees, not words, and are needed only to join words for correct chanting.

2. Indicates splitting of words. To determine the words on either side of the Sandhee, the following table may be used. [The table has been applied in the transliteration within the body of the book, where individual words are used.]

Add to End

of Prior Word SANDHEE

Add to Front

of Posterior Word

A (a) -AÉ- (aa) A (a)

C (i) -D- (ee) C (i)

E (u) -F- (oo) E (u)

elongated vowel -"x- short vowel

short vowel -x"- elongated vowel

elongated vowel -"x" - elongated vowel

A (a) -L- (e) C (i)

A (a) -Lå- (ai) L (e)

A (a) -AÉå- (o) E (u)

A (a) -AÉæ- (au) Lå (ai)

AÈ (ah) -AÉå (o) unaffected

C (i) -rÉç (y) unaffected

E (u) -uÉç (v) unaffected

È (h) -xÉç, -Uç, -zÉç unaffected

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Bodha Sara

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ÌlÉaÉÑïhÉ ÌlÉxcÉsÉÎqlÉÌuÉïMüÉUqÉç. || Refrain ||

A§É uÉåSÉliÉqÉåuÉmÉëqÉÉhÉqÉç;

oÉÉåkÉMüxxɪÒÂxiɨuÉ ÌlɸÈ;

DµÉUÉlÉÑaÉëWûÏiÉålÉ uÉå±qÉç. || 1 ||

¥ÉÉlÉaÉqrÉÇ iÉÑUÏrÉÇ ™ÌSxjÉqÉç;

AÉiqÉÃmÉÇ ÌWû iɱålÉ ¥ÉÉiÉqÉç;

xÉÉåÅkuÉlÉÈ mÉÉUqÉÉmlÉÉåÌiÉ xÉirÉqÉç. || 2 ||

oÉë¼¥ÉxrÉ iÉÑ oÉë¼æuÉ xÉuÉïqÉç;

lÉÉÎxiÉ qÉÉåWûÉåpÉrÉqÉç lÉæuÉ SÒÈZÉqÉç;

iÉxrÉ xuÉÉÅlÉlSqÉalÉÎqWûÍcɨÉqÉç. || 3 ||

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BODHA – SARA

by Swami Tejomayanandaji

“ The Essence of Knowledge”

English Transliteration Meaning CONTENTS ___________________________________________________________________________

Refrain: Who is this Brahman? 3

Line 1 Ekam eva adviteeyam hi brahma;

The One who is without a second is indeed Brahman;

Line 2 Nirguna nischalam nirvikaaram.

He is attributeless, without any movement, without modifications.

Verse 1: How do we get to know Him? 4

Line 3 Atra vedaantam eva pramaanam;

The means to know Him is by inference from the Vedas;

Line 4 Bodhakah sadguruh tattva nishthah;

That knowledge comes through the Guru lineage;

Line 5 Eeshwara anugraheetena vedyam.

It comes by the Grace of the Lord and merits earned.

Verse 2: Where is It, and in what Form do we recognize It? 5

Line 6 Jnaana gamyam tureeyam hridistham;

The knowledge of one’s identity takes one to the 4th State,

the very core of our Being;

Line 7 Aatma roopam hi tadyena jnaatam;

One recognizes this Atman as his own true Self;

Line 8 Sah adhwanah paaram aapnoti satyam.

And certainly he reaches the other shore beyond Bondage.

Verse 3: What is the Result of knowing Him? 7

Line 9 Brahma jnasya tu brahma eva sarvam;

Wherever the mind turns it sees Brahman alone;

Line 10 Na asti mohah bhayam na eva duhkham;

There is no more delusion, no fear and no more sorrow;

Line 11 Tasya swaanandam agnam hi chittam.

Indeed his mind is immersed in the joy of his own Self.

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BODHA – SARA

COMMENTARY

“ The Essence of Knowledge”

Refrain: Who is this Brahman?

Line 1 The One who is without a second is indeed Brahman;

It is the One that is not followed by two.

The One is called Kevalam in Vedanta. The state of being at oneness with all is called Kaivalyam.

When we see One, we do not think of any other number; there is no need to. But when we think of any other number, we need to relate it to one to imagine its size. When we say “I know this” duality is automatically assumed.

The Ocean is one, although its waves are many. We are the same. There are many externals to us, but essentially we are one supreme Self.

Line 2 He is attributeless, without any movement, without modifications.

This Brahman is without any attributes, and without any classifications. Classification implies parts or differences, and there are none in Brahman.

Usually there are three kinds of Bheda or differences:

a) Sajatiya Bheda: Differences in category, e.g. between minerals and plants.

b) Vijatiya Bheda: Differences within the same category, e.g. between two different types of animals.

c) Swajatiya Bheda: Differences within the same being, e.g. between the eyes and the nose of the same person.

Since He is One without a second, there can be none of these three types of differences in Him. There are no different varieties of Brahman!

The reason is that Brahman is not at the gross body level. Attributes belong to the physical or psychological level. When it is said He has no movements, it does not mean He is paralysed; when it is said He has no qualities, it does not mean He is a piece of stone; and when it is said that He is without modifications, it does not mean that He is a statue that does not change.

It simply means that everything that is gross, subtle or even the unmanifested in seed form, is to be negated from our being, and what is left would be the Self.

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Verse 1: How do we get to know of Him?

IS IT GUESSWORK to imagine that such a Being exists? Where is the proof that He

exists? This is explained in the first verse.

Line 3 The means to know Him is by inference from the Vedas;

We infer the existence of Brahman from the Vedas, which are a revealed source of knowledge coming directly from God. It is eternal knowledge.

One is drawn to it when one is strongly yearning to be liberated from this Samsaric cycle. When one is convinced of the hollowness of worldly pleasures, one is naturally drawn to a Satguru who is God’s representative to teach us the knowledge of the Self.

Line 4 That knowledge comes through the Guru lineage;

For this to happen there has to be faith in God, faith in the scriptures, and faith in the Guru. The subtle truths imparted by the Guru have to be absorbed with deep concentration, openness of intellect, and with a feeling of reverence for it.

We can learn it from the scriptures directly, but the correct interpretation can be given only by a Guru who has realized the Truth himself.

Line 5 It comes by the Grace of the Lord and merits earned.

As a result of the merits earned in many lives, we get the desire to tread the spiritual life, and all the circumstances to make it happen are arranged by God Himself.

If a seeker has made the necessary effort, and if he has the blessings of his Guru, the knowledge of the Self has to take place. That is a certainty.

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Verse 2: Where is It, and in what Form do we recognize It?

Line 6 The knowledge of one’s identity takes one to the 4th State, the very core of our Being;

Jnanagamyam is “the knowledge of one’s true identity”. The Guru says to the disciple, “That Thou Art”. The disciple then has to reflect carefully on that knowledge until all his doubts are cleared. He is not to objectify that knowledge. He has to turn within and meditate upon it as his own Self.

Turiyam is the “Fourth State”. This is not literally a fourth state, but in comparison to the three states, namely, waking, dream and deep sleep, it is regarded as the “fourth state”. It is not actually a state but the Atman itself. It is always present in all the three states as the indwelling Presence. It is that which witnesses the other three states. In fact, it is nothing but Pure Consciousness.

An actor can play many roles even in the same film. He puts on different costumes for each role. When the filming is complete he removes his costume and gets into his normal costume. The different costumes are the three states; that ‘normal costume’ is the Fourth State, the natural state of being in pure consciousness.

This state is the core of our Being. The heart is used here only as a symbol for that which is the very essence of our Being. It is not to be taken literally.

When we say ‘Me’ we place our hand against the chest near the heart, we do not place it on our forehead! So the heart is the natural centre where we identify our true Self to be.

Line 7 One recognizes this Atman as his own true Self;

The word Brahman is used generally with reference to the whole of creation. When we are particularly concerned with an individual being, we generally use the word Atman. However, the saints tell us that there is no difference at between these two.

We have to recognize our Atman or Brahman as being our very own Self, the real ‘I’ within. If we think it is something different from us, we will not know the joy of knowing It.

Guruji gave this well-worded example: Bill Gates is a very rich man, but he is not me. Because he is not me, however rich he may be, I still have to pay my own bill, otherwise I will be shown the gates!

In the same way, we have to learn how to feel this Self to be “me” directly. This is the great difficulty of spiritual life, and for this spiritual practices are necessary.

We do not feel our Self because we have wrongly identified with something that is not our Self. That wrong identification has to be wiped out before we can know our Self.

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Line 8 And certainly he reaches the other shore beyond Bondage.

When we realize the Self, we are said to have crossed the ocean of Samsara or bondage to this world. This is what is meant by liberation. The process is a long one and requires one to be totally pure in mind and at heart. The complete overhauling of our personality is required. Therefore, it can take a long time, but the certainty of success is assured.

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Verse 3: What is the Result of knowing Him?

WHAT DOES ONE ACHIEVE in the process of knowing our real Self? This is

summarized in this verse. It is called the Phala or the fruit of the Sadhana.

Line 9 Wherever the mind turns it sees Brahman alone;

One sees his beloved Lord in all beings. When we know what gold is, we see it in all ornaments. The ornaments do not have to be melted down before we see the gold in them. They can remain as they are. Even so, the world remains as it is, the person who has realized his Self sees all as Divine manifestations.

The realized sage appreciates the talents of others, he does not feel jealous of them. He appreciates the intelligence of others. Indeed, he does not see it as though it were in others, because there are no ‘others’ in his vision – all are extensions of himself only. To him there is one Supreme Intelligence, and each person is directly connected to It. There is no question of being jealous of ‘others’!

We have to realize this state for ourselves, however great our Guru may be. If the Guru is enlightened, it does not mean that we also become enlightened by virtue of being his disciples. We have to do the hard work to attain that state. We have to start where the Guru had started. There are no short-circuits on the spiritual path.

Line 10 There is no more delusion, no more fear and no more sorrow;

When the Self has been realized, another result is that there is no more any delusion. And due to that fact, there is no sorrow any longer, for all sorrow is due to our wrong identifications – with body, mind and intellect. Nothing of the past haunts us any more. We have no regrets over the past, all that is burnt up by knowledge of the Self.

There is no more fear of the future also. Fears only exist when we see anything as other than ourselves. The realized person does not have that vision any longer. He clearly sees himself and others as one. There can be no fear in his mind.

Line 11 Indeed his mind is immersed in the joy of his own Self.

And finally, the realized person attains the positive state of joy and happiness that is so much desired by every person. Being fully absorbed in the Self, he is always reveling in the Bliss of the Self.

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Om Tat Sat!

To Guruji, We are deeply indebted to you

for this wonderful poem. May God bless you!

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BODHA SARA

Split-Sandhee Samskrit Format

oÉÉåkÉÈ xÉÉUÉ

LMüqÉç-LuÉç-AÉ-̲iÉÏrÉqÉç ÌWû oÉë¼;

ÌlÉaÉÑïhÉ ÌlÉxcÉsÉqÉç ÌlÉÌuÉïMüÉUqÉç || Refrain ||

A§É uÉåSÉliÉqÉç-LuÉ mÉëqÉÉhÉqÉç;

oÉÉåkÉMü-xÉç xɪÒÂ-xÉç iɨuÉ ÌlɸÈ;

DµÉUç-AÉ-lÉÑaÉëWûÏiÉålÉ uÉå±qÉç || 1 ||

¥ÉÉlÉ aÉqrÉÇ iÉÑUÏrÉÇ ™ÌSxjÉqÉç;

AÉiqÉ ÃmÉÇ ÌWû iɱålÉ ¥ÉÉiÉqÉç;

xÉç-AÉå ÅkuÉlÉÈ mÉÉUqÉç AÉmlÉÉåÌiÉ xÉirÉqÉç || 2 ||

oÉë¼-¥ÉxrÉ iÉÑ oÉë¼ç-Lå-uÉ xÉuÉïqÉç;

lÉç-AÉ-ÎxiÉ qÉÉåWèû-AÉå pÉrÉqÉç lÉç-Lå-uÉ SÒÈZÉqÉç;

iÉxrÉ xuÉç-AÉ-ÅlÉlSqÉç AalÉqÉç ÌWû ÍcɨÉqÉç || 3 ||

Split-Sandhee English Transliteration

bµdha¦ s¡r¡

£kam-£v-¡-dvit§yam hi brahma;

nirgu³a niscalam nirvik¡ram || Refrain ||

atra v£d¡ntam-£va pram¡³am;

bµdhaka-s sadguru-s tattva ni½¿ha¦;

§¾var-¡-nugrah§t£na v£dyam || 1 ||

j²¡na gamya¯ tur§ya¯ h»distham;

¡tma rÀpa¯ hi tady£na j²¡tam;

s-µ :'dhvana¦ p¡ram ¡pnµti satyam || 2 ||

brahma-j²asya tu brahm-ai-va sarvam;

n-¡-sti mµh-µ bhayam n-ai-va du¦kham;

tasya sv-¡-:'nandam agnam hi cittam || 3 ||

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