Second Mantra

Mantra:

Naaham manye suvedeti, no na vedeti veda ca!
Yo nas tad veda, tad veda, no na vedeti veda ca!!        2

Meaning (Bhāvam):

“I do not think that I know it well. Nor do I say that I do not know it; I do know it. It is known to the one who thinks it is unknown; it is also known to the one who thinks it is known.”

Commentary (Vyākhyā):

In this mantra, the disciple uses two expressions — “known” and “unknown” — to convey to the teacher that what he       has attained is indeed direct Self-realization (Ātma-anubhava).

“Knowing” and “not knowing” are functions (vṛttis) of the intellect (buddhi).
Whenever someone asks a question, the answer from the mind can only be one of two:

• “I know,” or

• “I do not know.”

If the information exists in the intellect, the answer is “known”; otherwise, it is “unknown.”

Deeper Meaning of the Disciple’s Statement:

The disciple says:  “I do not think I know it well”

This means:  → “This is not knowledge grasped by the intellect.”

Then he immediately adds: “Nor do I say that I do not know it”

This clarifies:  → “It is not ignorance either — it is direct experience.”

Thus, he emphasizes: “It is known to the one who thinks it is known, and also to the one who thinks it is unknown.”

This is expressed using contradictory (opposite) terms.

Interpretation of the Contradiction:

Let us split the statement:

1. “It is known to the one who says ‘I know’”

2. “It is known to the one who says ‘I do not know’”

Now imagine two persons:

• One says: “I know”

• Another says: “I do not know”

According to the disciple’s statement, both “know.”

This is only possible when there are not actually two separate individuals.

Thus, the disciple is indicating:

“There is only One Reality; there is no second.”

He expresses this non-duality through contradictory language.

Analogy

Just as:  (+1) + (−1) = 0

Similarly: (Known) + (Unknown) = Silence

Conclusion: Silence (Mauna) as Brahman:

What the word “known” truly indicates here is:

“There is no ‘you’ and ‘me’ as two.
The world does not truly exist.
There is only One — the Supreme Reality (Paramātma) — and that is myself.”

Supporting Vedantic Teaching (Dakshinamurti Stotram):

The truth that Silence itself is Brahman is beautifully expressed in the Dakshinamurti tradition:

“Mauna-vyākhyā prakaṭita parabrahma-tattvam…”
(“The Supreme Brahman is revealed through silence.”)

Illustrative Story (Sanaka and Others)

The text narrates a traditional story:

1. Brahma Loka (Dualistic Search)

Sanaka and others approach Brahma.
They see Brahma absorbed in music with Saraswati.
→ No response → They leave.
→ Meaning: With dualistic perception, Truth is not realized.

2. Vaikuntha (Qualified Non-dualism):

They approach Vishnu.
They see Vishnu reclining with Lakshmi.
→ Still no answer.
→ Meaning: Even subtle duality remains → Truth not realized.

3. Kailasa (Non-duality hinted):

They approach Shiva.
They see Ardhanarishvara (One as Two-in-One).
→ But due to ego, they still do not understand.

4. Dakshinamurti (Final Teaching):

Shiva appears as a young Guru under a banyan tree.
The sages, now humble, sit at his feet.

He teaches through silence (Chinmudra).

→ They attain direct realization
→ They enter silence

Final Vedantic Insight:

From this story:

• Brahman = Silence (Mauna)

• Realization cannot be expressed in words

• The true knower gives no verbal answer

Thus, when asked:

“Have you realized Brahman?”

The true response is:

Silence

Upanishadic Support:

“Yato vāco nivartante aprāpya manasā saha”
(Taittiriya Upanishad)

Meaning:
“That from which speech and mind return, unable to reach — that is Brahman.”

Three Paths Explained:

1. Dualism (Dvaita) → Karma, external search → insufficient

2. Qualified Non-dualism (Vishishtadvaita) → Devotional internalization → still incomplete

3. Non-duality (Advaita, Inquiry) → Direct realization

These are like steps:

Dvaita → Vishishtadvaita → Advaita

Final Essence of the Mantra:

The disciple conveys to the teacher:

Using language, he expresses what is beyond language.

Thus:

“It is known to the knower of ignorance, and unknown to the knower of knowledge” = Silence

And:

Silence itself is Brahman.

Third Mantra

Mantra:

Yasyāmatam tasya matam, matam yasya na veda saḥ
Avijñātam vijānatam, vijñātam avijānatam ||               3

Meaning (Bhāvam):

“It is known to the one who thinks it is unknown.
It is unknown to the one who thinks it is known.
To the wise (realized), it is unknown.
To the ignorant, it appears as known.”

Commentary (Vyākhyā):

In this mantra, the teacher explains the nature of responses in the empirical world (vyavahāra) when someone is asked:

“Have you realized the Supreme (Paramātma)?”

The answer generally comes as either:

• “I know”

• “I do not know”

But who says “I know”? Who says “I do not know”?
What is their level of understanding? — This is what is being analyzed here.

Four Statements Explained:

1. “It is known to the one who says ‘I do not know’”

This means:

• There is a possibility that one who says “I do not know” may actually know (in the highest sense).

• But it is not guaranteed in all cases.

If both the speaker and the listener are Brahma‑jñānīs (realized beings):

• The realized one will say: “I do not know”

• Why?

Because:

• There is only one Brahman

• There is no second entity

So:

• To whom can he say “I know”?

• With whom will he establish object-knowledge?

Also:

• To “know” requires subject–object division

• But when only One exists, self cannot objectify itself

Thus he says:  → “I do not know” (in the conventional sense)

2. “It is unknown to the one who says ‘I know’”

If someone says:

“I know Brahman”

Then:

• There must be two:

  • Knower

  • Known

This clearly indicates:

• Duality still exists

• The The person is experiencing Brahman as an object separate from oneself

But in Advaita: Brahman is not an object that can be known

It is:

• The very Self (Ātman)

• The knower itself

Therefore:

• If one claims, “I know Brahman,”  → it means Brahman is being treated as something other than oneself

This leads to the conclusion:

• The knowledge is only intellectual (buddhi-based)

• It is not direct realization (Ātma-anubhava)

Final Conclusion:

The one who says “I know” → does not truly know (because duality is still present)

The one who says “I do not know” → may truly know (because non-duality cannot be objectified)

Advaita Essence (Strict):

• True knowledge ≠ object knowledge

• Brahman cannot be “known” like an object

• It is one’s own Self

Therefore:

Saying “I know Brahman” = ignorance (dualistic perception)

True realization expresses itself as:  Silence, or “I do not know” (in the conventional sense)

Fourth Section (Chaturtha Khaṇḍa)

Fourth Mantra:

Mantra:

Tasya eṣa ādeśaḥ – yadetad vidyuto vyadyutadā
itinya mīmiṣadā ityadhi daivatam ||                           4

Meaning (Bhāvam):

“This is the indication (teaching) of Brahman:
It is like the flash of lightning, like the blink of an eye.
Up to this point, the teaching concerns external (preparatory) practice.”

Commentary (Vyākhyā):

Spiritual practice (adhyātmika sādhana) can be divided into two types:

1. External Practice (Bāhya Sādhana):

The key instruments available to a seeker are:

• Sense organs (indriyas)

• Mind (manas)

• Intellect (buddhi)

Step 1: Purification

The first effort is to purify these three instruments through practice.

As purification progresses:

• The intellect becomes subtle (sūkṣma buddhi)

• With this subtle intellect, one begins inquiry into Brahman as described in the Upanishads

Step 2: Meditation Methods

Two important practices:

(a) Om (Omkāra) Meditation:

• While chanting “Om,” focus on the silence after the sound (ardha-mātra)

• When the intellect rests in this silence: → One enters samādhi

(b) Chidākāsha Meditation:

• Observe the gap between two thoughts

• This gap (silence) is called Chidākāsha (space of consciousness)

Key Insight:

In both cases: The silence between sounds or thoughts is Brahman

When the mind rests in that silence:

• The mind temporarily dissolves

• Samādhi begins

Result of Samādhi:

• Vāsanā-kṣhaya (destruction of latent impressions) occurs

• Sañchita karma (accumulated karmas) gets burnt

• Continued practice stabilizes this experience

2. Internal Practice (Antara Sādhana):

After experiencing samādhi:

• One must remain established in that experience continuously

• This must continue until complete stabilization in Brahman

If stabilization is not complete:

• One takes future births to complete the process

• Such a seeker attains liberation within at most three births

What is a “Subtle Intellect” (Sūkṣma Buddhi)?

A subtle intellect is one that possesses:

1. Scriptural Mastery

• Deep and complete understanding of:

  • Śruti (Vedas, Upanishads)

  • Smṛti

  • Purāṇas

2. Power of Synthesis

• Ability to harmonize teachings about Brahman

3. Capacity for Direct Experience

Ability to realize the three key characteristics of Brahman:

Three Essential Attributes of Brahman: 

1. “Subtler than the Subtlest” (Sūkṣmātisūkṣmam)

• Beyond the reach of the senses

• Achieved through sense control (indriya-nigraha)

As external contact reduces:

• Connection with the world weakens

• Connection with the Self strengthens

Finally: Only the sense of “I” remains — that is the Self (Ātman)

2. All-pervasiveness (Sarva-vyāpakatva)

• Brahman has no boundaries

After sense control:

• External disturbances stop

• Internal thoughts still remain

Then:

• Practice mind control (mano-nigraha)

• Focus mind on a sacred object (e.g., Goddess Kāmākṣi)

Through identification:

• Mind expands beyond limitation

• A sense arises: “All actions happen by Divine Grace”

This leads to: → Direct experience of all-pervasiveness

3. Self-Luminous (Svayam-prakāśa)

• Brahman is pure consciousness (chit)

• Self-existent, not dependent on anything else

All creation arises through:

• Māyā (creative power)

From this arise:

• Three guṇas: Sattva, Rajas, Tamas

• Subtle elements:

  • Sound, Touch, Form, Taste, Smell

  • Time, Light, Darkness

Key Insight:

Even:

• The light seen in the world

• The darkness perceived

• The inner light seen with closed eyes

→ All are manifestations of Brahman

Emergence of Realization

When the seeker grasps this fully:

• Knowledge ignites in the intellect

• It expands steadily during meditation

Particularly:

• In Om meditation (silence after sound)

• In Chidākāsha (gap between thoughts)

This knowledge grows, intensifies, and shines forth.

Entry into Samādhi

As this deepens:

• The seeker enters Samādhi

Three Meditation Pathways:

1. Om Meditation

• Focus on silence between Om chants

• Mind dissolves → Samādhi arises

2. Chidākāsha Meditation

• Focus on gap between thoughts

• That gap = Brahman

3. Sandhyā Upāsana (Mantra Gap Awareness)

• Focus on silence between mantras

• Same principle applies

Role of Ashtanga Yoga:

Following the Upanishadic method:

1. Yama, Niyama → Sense control

2. Āsana, Prāṇāyāma, Pratyāhāra → Mind control

3. Dhāraṇā → Focus under guidance of Guru

4. Dhyāna → Long contemplation

5. Samādhi → Direct experience

Nature of the Experience:

The Upanishad describes the realization as:

Stage 1

• Like a flash of lightning

Stage 2

• Like a blink of the eye

These are initial glimpses, not final realization.

Final Stabilization (Sahaja Samādhi):

True attainment requires:

• Experience continues even after meditation

• Becomes natural (sahaja samādhi)

In this state:

• External impressions do not affect the seeker

• Only if disturbed physically does outward awareness arise

Final Essence:

• Brahman is realized in silence

• The gap between thoughts/sounds is the doorway

• Initial realization is momentary

• Through sustained practice, it becomes permanent natural abiding