Summary:

Atma Bodha, Verse 41: Awareness is the truth of jnata (knower), jnanam (means of knowledge), and jneya (objects known). When saying “I am Awareness,” it must include all three, not just the knower. Like space isn't limited to a bottle, Awareness can't be limited to the knower. Moksha occurs when all three are understood as mithya, and their content is Awareness. Nothing disappears or changes – like understanding pot is clay without breaking the pot.

Atma Bodha, Verse 42: Knowledge burns ignorance like fire from churning araṇi wood. When identity moves from jñātā to Awareness, karmas are nullified as the karma account holder ceases to exist. Prarabdha continues until last breath. Can't exhaust karmas through withdrawal – less action doesn't mean closer to moksha. Need prayer for Ishvara's grace, self-effort, guru and pramana until then.

Atma Bodha, Verse 43: Like early dawn's growing light, clarity develops gradually through exposure to Vedanta – listening to shastra, contemplating, changing orientations, making connections. Eventually the whole picture becomes clear like the sun rising. Similar to removing a pot covering a lit candle – the light was always there.

Atma Bodha, Verse 44: Atma is always available but appears hidden by ignorance, like spectacles on one's head while searching for them. Can't produce Atma through action as it's already limitless. Jiva–srsti (individual free will) determines how we use Ishvara–srsti (possibilities). Like Ratnakar becoming Valmiki, transformation is always possible regardless of circumstances.

Verse 41: No distinction between knower, knowledge, and known

ज्ञातृ ज्ञान ज्ञेय भेदः परे न आत्मनि विद्यते ।
चिदानन्द एकरूपत्वात् दीप्यते स्वयम् एव हि ॥
jñātṛ jñāna jñeya bhedaḥ pare na ātmani vidyate |
cidānanda ekarūpatvāt dīpyate svayam eva hi ||

The distinction between knower, knowledge and known do not exist in the self. Since its nature is homogenous limitless consciousness, it verily shines by itself.

Awareness is the truth of jnata (knower), jnanam (means of knowledge) and jneya (objects).

1. Knower (jñātā) / Subject: Awareness is the Content of the vrtti, “I am a knower”. The knower is changing to doer, and resolves in sleep.
2. Means of knowledge (jñānām): For knower to say “This is a pot”, the knower requires a vrtti. The vrtti is means of knowledge. The content of vrtti (thought) which connects the Knower to the object (whether external pot or internal emotion), is Awareness.
3. Object known (jneya):
   • External: Pot > clay > particles > concepts > Awareness.
   • Internal: Thought > 5 elements > concepts > Awareness.

Caution:

• When aspirants say “I am Awareness”, most of the time, only the knower (jñātā) is included in that statement. Complete knowledge is when means-of-knowledge, and object is also recognized as Awareness.
• Metaphor to explain: Space seems to be confined to bottle, has to understand it’s everywhere, has to release itself from location. Similarly, jnanta (knower) is place where Awareness is available. You can’t limit Awareness to only jnata — it's as good as limiting all-pervading space to just the cup. When the cup says “My nature is space”, the “space” in that statement has to include the space inside and outside the cup. How will you free Awareness from the knower? By understanding Awareness is truth of jnata (knower), jnanam (mental thought), and jneya (physical object).

Summary:

Moksha is when all 3 are understood as mithya, and their content is Awareness. Thus nothing disappears, nothing changes. You don’t need to break the pot to understand it’s clay.

Verse 42: Knowledge burns ignorance

एवम् आत्म अरणौ ध्यान मथने सततम् कृते ।
उदिता अवगतिः ज्वाला सर्व अज्ञान इन्धनम् दहेत् ॥
evam ātma araṇau dhyāna mathane satatam kṛte |
uditā avagatiḥ jvālā sarva ajñāna indhanam dahet ||

Paramarthananda: Thus, when the lower [3 bodies] and the higher [awareness] aspects of the Self are churned together [in form of contemplation], the fire of Knowledge which is generated, shall burn down all the fuel of ignorance  (all karmas).

Dayananda: Thus in the araṇi of the mind, contemplation is done constantly like the churning in the araṇi wood. Until the fire of knowledge arises, and burns all the fuel of ignorance (all karmas).

When moksha takes place, what happens, what does it do?

Moksha makes you see relativity of mind and nature of Awareness.

Then person’s infinitely big account of unseen results (sancita karma) is disowned. The doer remains for a while, but it’s understood as mithya.

Ignorance was removed, revealing what was true all along — I am actionless, all-pervasive Awareness who has no sancita–karma. In that sense, you (Awareness) are freed, even though you (Awareness) were never bound.

Finally, after dropping physical body: I remain what I always was — actionless, all-pervasive Awareness — minus the limitation of 3 bodies. While alive and enlightened, I knew I was the H2O (the substance of the entire Ocean). Although I had to bear the wave-ness for a little while longer. After the wave falls, I am now the same H2O, but also the entire Ocean. 

Can’t exhaust karmas through withdrawal from world:

There’s no way to exhaust the karmas by withdrawing from world. When you withdraw from world, you’re still a doer, and accumulating papa because you’re not participating in the world. Less action doesn’t mean you’re closer to moksha (the actionless one).

Summary:

• Karmas are nullified when identity moves from jñātā (knower/ego) to Awareness. Karma account holder is no more. Until then, doer-experiencer continues. Until then, need prayer to earn Ishvara’s grace, self-effort, guru and pramana.
• Prarabdha continues: Prarabdha continues until last breath. If it didn’t, there would be no wise people on earth to help others, and enjoy vision of Oneness.

Imagery of verse:

Just as fire is produced by the friction of churning two wooden pieces (araṇi) in ancient rituals, the fire of Knowledge is ignited by the constant contemplation of the Self. Churning is done with persistence which leads to your permanent freedom.

Verse 43: Self shines like the sun after dawn

अरुणेन इव बोधेन पूर्वम् सन्तमसे हृते ।
ततः आविर्भवेत् आत्मा स्वयम् एव अंशुमान् इव ॥
aruṇena iva bodhena pūrvam santamase hṛte |
tataḥ āvirbhavet ātmā svayam eva aṁśumān iva ||

As by the light of early dawn appears as it destroys the dense darkness existing before dawn, so too, it is by knowledge that the self shines by itself, just like the sun.

It’s a growing clarity until moksha:

Before dawn, there’s some light in sky. At one point sun comes and produces Awe. Similarly, it’s not like from total darkness to vrtti–jnanam the moment you’re exposed to Vedanta. It’s a growing clarity (listened to shastra, thought about it, changing orientations, you’re making connections, solving the jigsaw puzzle). Eventually the whole picture is clear (sun comes).

Metaphor of pot-covering-candle:

This process is akin to removing a pot that covers a lit candle in a dark room—once the pot is lifted, the candle's light is immediately recognized without any additional effort. The key is not in creating the light but in removing the obstacles that obscure it.

Verse 44: Self is always present, hidden by ignorance

आत्मा तु सततम् प्राप्तः अपि अप्राप्तवत् अविद्यया ।
तन्नाशे प्राप्तवत् भाति स्वकण्ठाभरणम् यथा ॥
ātmā tu satatam prāptaḥ api aprāptavat avidyayā |
tat nāśe prāptavat bhāti sva kaṇṭha ābharaṇam yathā ||

Although the self is available all the time, yet because of ignorance, it seems that it is not attained. When ignorance is dispelled, the self is as though ‘gained’. Just as the ornament (which was all the time) around one’s neck.

Where are my spectacles?

Suppose you put your spectacles on head and start looking for them. Friend points out it’s already with you. Ignorance kept you away from the spectacles. Similarly, you’re not producing Atma, otherwise the result will be limited because every action is limited. If limitless Atma is to be produced, there’s nothing I can do. Only way is to understand I am already that limitless Atma.

Timeline:

• • Spectacles on head = always with you, busy looking.
  • Spectacles found = always with you, not looking.

Objection:

Is criminal Atma too? Yes. To explain, need to know about…

Jiva-srsti:

Criminal makes a plan in the mind (via free will). Changes the wiring of the brain by one's own choice.

Ishvara-srsti:

To make a plan, brain is required which is made of neurons/chemicals. Are they a “criminal”? No. Because they come together for so many humans and don’t make them criminal. Ishvara–srsti (neurons/etc) gives you possibilities.

Brain is full of possibilities which you need to collapse. 

Meaning you can’t hold Ishvara responsible for harmful behaviors, because it was the person who moved the neurons/chemicals to mastermind a crime.

If Ishvara isn’t contaminated by “criminal”, then what to talk of Atma being contaminated.

Still don't get it?

• • Physical pain like headache = īśvara–sṛṣṭi
  • How mentally cope with pain = jīva–sṛṣṭi

Ramayana story shows possibilities are available to you anytime to transform:

Ratnakar wanted to steal Narada’s belongings. Narada’s asked why. Ratnakar explained it’s easiest/fastest way to make money. Narada asked if others in his village loot. “No!”. Narada said it may seem like fastest way, but there are consequences. Ratnakar justified he’s doing it for wife and kids. Narada requested Ratnakar to ask if his family is willing to share Ratnakar’s papa consequences. Wife and kids said “We’re not willing to share; you have to face consequences”. Ratnakar goes back to Narada asking what to do? Narada says “It’s never too late. Sit here and do japa Rama-Rama”. Ratnakar was absorbed. Narada returns and sees anthill (valmika), breaks it open as sees Valmiki.

Moral: Being born in privileged/unprivileged position makes no difference. What make a difference is what you do with what you're already given.

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Recorded 15 Jan, 2025