In a strict Samskrit sense, the word ‘Darshan’ means sight (that which happens with our eyes). ‘Sudarshan’ means vision (that which happens with our intellect). In our puranas, Bhagavan Narayana has a chakra named ‘Sudarshana Chakra’ and what it does is Vinasha (kills Rakshasas), and the one who remains in the end is Bhagavan — this is a Puranic orientation.

In the Vedic orientation — Sudarshana Chakra is insight, which cuts the ego. When the ego is cut, what remains is infinity. Our course is about vision and insight — which is the only way to cut the ego so that we tune into reality/infinity. Drg Drishya Viveka in the most literal sense means that — the seer and seen are different. The seer (experiencer), the seen (experienced) and the seeing (experiencing) is called the Triputi — This seems contrary to Advaita (oneness). The reason why the seer and seen are highlighted is for us to pay more attention to these differences! When we know the differences clearly, then we transcend the differences. Otherwise the separation will live on forever. There is a methodology to holding on and letting go.

Recap of Verse 20: This verse is a valedictory address. Every experience we have is made up of five facets — existence, awareness, joy, form, name. Existence-awareness-joy is of the nature of Brahman (which is unchanging). Form and name is of the nature of Jagat (which is changing). Every fear that we have ever had or will have can be dissected into three pools — fear of death, fear of the unknown, fear of sorrow. We are never afraid of ourselves ! Every fear teaches us who we are! Opposite of death is existence, opposite of unknown is awareness and opposite of sorrow is joy! If we pay attention to our fears, we only fear what we are not! Our fears teach us what our nature is.

In terms of love, we love the source of joy — so we love ourselves the most because only we can bring joy to ourselves. This love is uncaused, which means it is unconditional, which means it is unchanging. So this verse teaches us that existence-awareness-joy is of the nature of Brahman, which is unchanging — so we love Brahman, and we are Brahman. All the other loves we have is only in relation to ‘I’ or myself. Those who we love more, we project that they bring us more joy. So all our external love is selfish, it’s all in relation to the self. The astute/intense seekers will love their Sathguru, Shastra and Bhagavan the most — because they are guiding us to that source of joy, which means they are the source of joy too. We should think of who we love the most, and that will give us a gauge of how we are evolving. One should remember and reflect on the source of “you”. For a seeker, remembrance is not mechanical, remembrance means reflecting upon.

We should try to reduce labeling. By doing so, we will reduce likes and by doing so we will reduce limits. The less we label, the lesser the thoughts we have — and when we are thought-less we come to experience our self. We should remember and reflect on our words –Vaikhari. The genesis of Vaikhari (words we use) is Madhyama which came from Pashyati which came from Para (infinite). So every word we use has its origin in the infinite, every thought we think has its origin in awareness. The more careful we are, the more we will live by the Truth. The more grateful we are, the less we will live by the lie. The more meaningful we live, the less there will be the why or Maya.

Verse 21:

Kham means space, Vayu means air, Agni means fire, Jala means water , Urvi is earth, Deva is semi-Gods, Tiryank is animals and Nara is humans , Adishu means etcetera. Abhinnaha means they are the same, there is a oneness of Sat-Chit-Ananda. If there is any difference, then it is only in the Rupa and Naama.

Bhagavan Krishna’s conch is named Panchajanya, jnaya means to create and Pancha is the five . When Bhagavan Krishna blows the conch, what He did was create the five elements. So the nature of these five elements is the same as that of Bhagavan Krishna which is existence-awareness-joy. Space can reflect that more and earth can reflect that less. Kham (space) has no limits — like infinity. Sukham is Brahman.

Stones, plants, animals are known as ‘PapaYonis’ — they live in a de-meritorious way (they cannot inquire)

SemiGods are known as ‘PunyaYonis’ — they are living in a meritorious way (they go through pleasure/comfort).

All these beings can only live by instinct. Stones become plants, and plants become animals instinctively.

Humans are a mixture of Papa and Punya — it is this Mishra (combination) that allows us to inquire. Acharya Shankara is sharing that stones, plants, animals, humans and SemiGods all have the same nature, humans can reflect existence-awareness-joy the most because they can inquire.

Tiryank means horizontal. For a typical animal the body is horizontal which shows their genital organ, stomach, heart and head all have the same level of priority. Whereas humans, being vertical, the genital organs, stomach, heart and head shows the ascending priority by which we are supposed to live. Humans are not ‘Bhoga yonis’ that live by instinct but we are ‘Yoga yonis’ and we should live by intention. Stones, plants, animals and SemiGods all evolve. Humans can evolve and also devolve.

We should love animals, plants and stones the way we love ourselves. All that differs is the Rupa and the Naama. All of creation is consciousness. Some of the facets can reflect it more and some reflect it less. So this insight should help us accept and appreciate others more. We should stop investing too much in names and forms, and start investing in Gunas (qualities). Then this becomes the trajectory for Dhama , because deeper than Gunas is existence-awareness-joy (foundation/locus). Acharya Shankara is building up the practice of Nidhidhyasana (contemplation). Contemplation has the singular purpose of transforming one’s identity (from names and forms to qualities).