Which is the 'the holy book' or scripture of Hindus?

The Vedas are the foundation scriptures of Hinduism. But still we can say that there isn't actually a sole central scripture of Hinduism. There are many hundreds of different kinds of scriptures and spiritual texts belonging to the many different and diverse forms - but all in essence, transcends from the Vedas.

There are six divisions of Hindu scriptures and these – in order of general authority and importance – are 

1. the Shrutis,
2. the Smritis,
3. the Itihasas,
4. the Puranas,
5. the Agamas, and
6. the Darshanas.

Shrutis

Shrutis consists of the Vedas(वेद véda, meaning "knowledge") - eternal truths revealed to the great ancient Rishis of India. The word Rishi means a seer from dris, to see. He is the Mantra-Drashta, a seer of Mantra or thought. The thought was not his own. The Rishis saw the truths or heard them. Therefore, the Vedas are what are heard (Sruti). The Rishi did not write. He did not create it out of his mind. He was the seer of thought which existed already. He was only the spiritual discoverer of the thought. He is not the inventor of the Veda. Vedas are known as apauruṣeya (not human compositions).

The Vedas represent the spiritual experiences of the Rishis of yore. The Rishi is only a medium or an agent to transmit to people the intuitional experiences which he received. 

The Veda is divided into four great books: 

• the Rig-Veda, 
• the Yajur-Veda, 
• the Sama-Veda and 
• the Atharva-Veda. 

The Yajur-Veda is again divided into two parts, the Sukla and the Krishna. The Krishna or the Taittiriya is the older book and the Sukla or the Vajasaneya is a later revelation to sage Yajnavalkya.

The Rig-Veda is divided into twenty-one sections, the Yajur-Veda into one hundred and nine sections, the Sama-Veda into one thousand sections and the Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one hundred and eighty recensions.

Each Veda consists of four parts: 

• the Mantra-Samhitas or hymns, 
• the Brahmanas or explanations of Mantras or rituals, 
• the Aranyakas and 
• the Upanishads. 

The division of the Vedas into four parts is to suit the four stages in a man’s life.

Mantra-Samhitas: Metrical poems comprising prayers, hymns and incantations addressed to various deities, both subjective and objective. The Mantra portion of the Vedas is useful for the Brahmacharins.

Brahmanas: Guide to perform sacrificial rites. They are prose explanations of the method of using the Mantras in the Yajna. The Brahmana portion is suitable for the householders(grihasthashrama).

Aranyakas: Give philosophical interpretations of the rituals. The Aranyakas are intended for the Vanaprasthas or hermits who prepare themselves for taking Sannyasa.

Upanishads: They contain the essence or the knowledge portion of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the jIvAtma and paramAtma. They reveal the most subtle and deep spiritual truths. The Upanishads are useful for the Sannyasins.

The Upa-Vedas

There are four Upa-Vedas or subsidiary Vedas, viz., the Ayurveda, the Dhanurveda, the Gandharva Veda and the Arthasastra, forming auxiliaries to the four Vedas, which mean, respectively, the science of life, the science of war, the science of music and the science of polity.

The Vedangas

There are six Angas or explanatory limbs, to the Vedas: 

• the Siksha and Vyakarana of Panini, 
• the Chhandas of Pingalacharya, 
• the Nirukta of Yaska, the Jyotisha of Garga, and 
• the Kalpas (Srauta, Grihya, Dharma and Sulba) belonging to the authorship of various Rishis.

Siksha is a knowledge of phonetics. Siksha deals with pronunciation and accent. The text of the Vedas is arranged in various forms or Pathas. The Pada-patha gives each word its separate form. The Krama-patha connects the word in pairs.

Vyakarana is Sanskrit grammar. Panini’s books are most famous. Without knowledge of Vyakarana, you cannot understand the Vedas.

Chhandas is metre dealing with prosody.

Nirukta is philology or etymology.

Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs.

Kalpa is the method of ritual. The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa. The sulba Sutras, which treat of the measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa. The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

The Pratishakhyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivatsamhitas, Parishishtas, Prayogas, Paddhatis, Karikas, Khilas and Vyuhas are further elaborations in the rituals of the Kalpa Sutras.

Among the Kalpa Sutras, the Asvalayana, Sankhyana and the Sambhavya belong to the Rig-Veda. The Mashaka, Latyayana, Drahyayana, Gobhila and Khadira belong to the Sama-Veda. The Katyayana and Paraskara belong to the Sukla Yajur-Veda. The Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhanasa and the Kathaka belong to the Krishna Yajur-Veda. The Vaitana and the Kaushika belong to the Atharva-Veda.

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Smritis

Smritis are the secondary scriptures. Smriti means "That which is remembered; the tradition." These are the ancient sacred law-codes of the Hindus dealing with the Sanatana-Varnasrama-Dharma. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. The Smriti Sastra is founded on the Sruti. The Smritis are based on the teachings of the Vedas. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate Hindu national, social, family and individual obligations.

The works which are expressly called Smritis are the law books, Dharma Sastras. Smriti, in a broader sense, covers all Hindu Sastras save the Vedas.

The laws for regulating Hindu society from time to time are codified in the Smritis. The Smritis have laid down definite rules and laws to guide the individuals and communities in their daily conduct and to regulate their manners and customs. The Smritis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life.

The Hindu learns how he has to spend his whole life from these Smritis. The duties of Varnasrama and all ceremonies are clearly given in these books. The Smritis prescribe certain acts and prohibit some others for a Hindu, according to his birth and stage of life. The object of the Smritis is to purify the heart of man and take him gradually to the supreme abode of immortality and make him perfect and free.

These Smritis have varied from time to time. The injunctions and prohibitions of the Smritis are related to the particular social surroundings. As these surroundings and essential conditions of the Hindu society changed from time to time, new Smritis had to be compiled by the sages of different ages and different parts of India.

There are eighteen main Smritis or Dharma Sastras. The most important are those of Manu, Yajnavalkya and Parasara. The other fifteen are those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha, Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and Saunaka.

The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya are for the Treta Yuga; those of Sankha and Likhita are for the Dvapara Yuga; and those of Parasara are for the Kali Yuga.

The laws and rules which are based entirely upon our social positions, time and clime, must change with the changes in society and changing conditions of time and clime. Then only the progress of the Hindu society can be ensured.

It is not possible to follow some of the laws of Manu at the present time. We can follow their spirit and not the letter. Society is advancing. When it advances, it outgrows certain laws which were valid and helpful at a particular stage of its growth. Many new things which were not thought out by the old law-givers have come into existence now. It is no use insisting people to follow now those old laws which have become obsolete.

Our present society has considerably changed. A new Smriti to suit the requirements of this age is very necessary. Another sage will place before the Hindus of our days a new suitable code of laws. Time is ripe for a new Smriti.

If there is anything in a Smriti which contradicts the Shruti, the Smriti is to be rejected.

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Itihasas

There are four books under this heading: 

1. The Valmiki-Ramayana, 
2. the Yogavasishtha, 
3. The Mahabharata and 
4. the Harivamsa. 

These embody all that is in the Vedas, but only in a simpler manner. These are called the Suhrit-Samhitas or the Friendly Treatises, while the Vedas are called the Prabhu-Samhitas or the Commanding Treatises with great authority. These works explain the great universal truths in the form of historical narratives, stories and dialogues. These are very interesting volumes and are liked by all, from the inquisitive child to the intellectual scholar.

The Itihasas give us beautiful stories of absorbing interest and importance, through which all the fundamental teachings of Hinduism are indelibly impressed on one’s mind. The laws of Smritis and the principles of the Vedas are stamped firmly on the minds of the Hindus through the noble and marvellous deeds of their great national heroes. We get a clear idea of Hinduism from these sublime stories.

The common man cannot comprehend the high abstract philosophy of the Upanishads and the Brahma Sutras. Hence, the compassionate sages Valmiki and Vyasa wrote the Itihasas for the benefit of common people. The same philosophy is presented with analogies and parables in a tasteful form to the common run of mankind.

The two well-known Itihasas (histories) are the epics (Mahakavyas), Ramayana and Mahabharata. They are two very popular and useful Sastras of the Hindus. The Ramayana was written by the sage Valmiki, and the Mahabharata by Vyasa.

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Puranas

The Puranas are of the same class as the Itihasas. They have five characteristics (Pancha-Lakshana) viz., history, cosmology (with various symbolical illustrations of philosophical principles), secondary creation, genealogy of kings and of Manvantaras. All the Puranas belong to the class of Suhrit-Samhitas.

Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishnadvaipayana, the son of Parasara.

The Puranas were written to popularise the Vedas. They contain the essence of the Vedas. The aim of the Puranas is to impress on the minds of the masses the teachings of the Vedas and to generate in them devotion, through concrete examples, myths, stories, legends, lives of saints, kings and great men, allegories and chronicles of great historical events. The sages made use of these things to illustrate the eternal principles of the Vedas. The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Vedas.

The Darsanas are very stiff. They are meant only for the learned few. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas. Even to this day, the Puranas are popular. The Puranas contain the history of remote times. They also give a description of the regions of the universe not visible to the ordinary physical eye. They are very interesting to read and are full of information of all kinds.

There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas. The main Puranas are: 

1. Vishnu Purana, 
2. Naradiya Purana, 
3. Srimad Bhagavata Purana, 
4. Garuda (Suparna) Purana, 
5. Padma Purana, 
6. Varaha Purana, 
7. Brahma Purana, 
8. Brahmanda Purana, 
9. Brahma Vaivarta Purana, 
10. Markandeya Purana, 
11. Bhavishya Purana, 
12. Vamana Purana, 
13. Matsya Purana, 
14. Kurma Purana, 
15. Linga Purana, 
16. Siva Purana, 
17. Skanda Purana and 
18. Agni Purana. 

Neophytes or beginners in the spiritual Path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Siva is highly eulogized and an inferior position is given to Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Hari is highly eulogized and an inferior status is given to Siva. Sometimes Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata. Ultimately, Siva and Vishnu are one.

The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana. A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. 

The Tamil Puranas

Siva incarnated himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas of Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.

The Upa-Puranas

The eighteen Upa-Puranas are: 

1. Sanatkumara, 
2. Narasimha, 
3. Brihannaradiya, 
4. Sivarahasya, 
5. Durvasa, 
6. Kapila, 
7. Vamana, 
8. Bhargava, 
9. Varuna, 
10. Kalika, 
11. Samba, 
12. Nandi, 
13. Surya, 
14. Parasara, 
15. Vasishtha, 
16. Devi-Bhagavata, 
17. Ganesa and 
18. Hamsa.

The language of the Vedas is archaic, and the subtle philosophy of Vedanta and the Upanishads is extremely difficult to grasp and assimilate. Hence, the Puranas are of special value as they present philosophical truths and precious teachings in an easier manner. They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings. Start a new life of Dharma-Nishtha and Adhyatmic Sadhana from this very day.

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Agamas

The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of Ishwara, in vigrahas, temples, etc. All the Agamas treat of 

1. Jnana or Knowledge, 
2. Yoga or Concentration, 
3. Kriya or Esoteric Ritual and 
4. Charya or Exoteric Worship. 

They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.

The Agamas are divided into three sections: 

1. The Vaishnava, 
2. the Saiva and 
3. the Sakta. 

The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify Ishwara as Vishnu. The Saiva Agamas glorify Ishwara as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify Ishwara as the Mother of the Universe, under one of the many names of Devi.

The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.

The Vaishnava Agamas

The Vaishnava Agamas are of four kinds: 

• the Vaikhanasa, 
• Pancharatra, 
• Pratishthasara and 
• Vijnanalalita. 

The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras.

Vishnu is the Supreme being in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Vishnu Himself. Narada-Pancharatra says: “Everything from Brahma to a blade of grass is Lord Krishna.” This corresponds to the Upanishadic declaration: “All this is, verily, Brahman—Sarvam Khalvidam Brahma.”

There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones.

The Saiva Agamas

The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism. The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Siva is the central in the Saiva Agamas. They are suitable to this age, Kali Yuga.

The Sakta Agamas

There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the divine mother. They dwell on the Sakti aspect of Brahman and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. 

Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works.

The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative aspect(power) of Siva. Saktism is really a supplement to Saivism.

Among the existing books on the Agamas, the most famous are the Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra.

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Darsanas

These are the intellectual section of the Hindu writings, while the first four are intuitional, and the fifth inspirational and emotional. Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsana literature is philosophical. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasas, Puranas and Agamas are meant for the masses. The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart.

Philosophy has six divisions—Shad-darsana—the six Darsanas or ways of seeing things, usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematised and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematised the doctrines of the school and put them in short aphorisms or Sutras.

The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.

The Shad-Darsanas (the six schools of philosophy) or the Shat-Sastras are: 

1. the NYAYA, founded by Gautama Rishi,
2. the VAISESHIKA by Kanada Rishi,
3. the SANKHYA by Kapila Muni,
4. the YOGA by Patanjali Maharshi,
5. the PURVA MIMAMSA by Jaimini,
6. and the UTTARA MIMAMSA or VEDANTA by Badarayana or Vyasa.

The Darsanas are divided into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: the Nyaya and the Vaiseshika, the Sankhya and the Yoga, and the Mimamsa and the Vedanta. Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.

Sutra

Svalpaksharam-asandigdham

Saravad-visvatomukham

Astobham-anavadyam cha

Sutram sutravido viduh

A Sutra or an aphorism is a short formula with the least possible number of letters, without any ambiguity or doubtful assertion, containing the very essence, embracing all meanings, without any stop or obstruction and absolutely faultless in nature.

The best example of the greatest, the tersest and the most perfect of Sutra literature is the series of aphorisms called the Ashtadhyayi composed by Panini. Panini is the father of all Sutrakaras from whom all others seem to have borrowed the method of composition. The Sutras are meant to explain a big volume of knowledge in short assertions suitable to be kept in memory at all times. The six Vedangas and the six systems of Hindu philosophy form the twelve sets of Sutra literature of the world. In addition to these, there are later compositions like the Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal form with the famous Sutras mentioned above.

Bhashya

Sutrartho varnyate yatra

Padaih sutranusaribhih

Svapadani cha varnyante

Bhashyam bhashyavido viduh

A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana Sutras of Panini. This Bhashya is so very famous and important that it is called the MAHABHASHYA and its celebrated author is specially called the BHASHYAKARA. Patanjali is the father of Bhashyakaras. The next important Bhashya is the one on the Mimamsa Sutras written by Sabara-Swamin who learnt the art from Patanjali’s commentary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya. The Bhashyas on the six sets of aphorisms dealing with Indian philosophy were written by Vatsyayana, Prasastapada, Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma Sutras, there are about sixteen Bhashyas, like those of Ramanuja, Madhva, Vallabha, Nimbarka, etc.

Vritti

Sadvrittih sannibandhana

A Vritti is a short gloss explaining the aphorisms in a more elaborate way, but not as extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras.

Varttika

Uktanuktaduruktanam

Chinta yatra pravartate

Tam grantham varttikam prahuh

Varttikajnavichakshanah

A Varttika is a work where a critical study is made of that which is said and left unsaid or imperfectly said in a Bhashya, and the ways of making it perfect by supplying the omissions therein, are given. Examples are the Varttikas of Katyayana on Panini’s Sutras, of Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila Bhatta on the Sabara-Bhashya on the Karma-Mimamsa.

Vyakhyana or Tika

A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya, deals with eight different modes of dissection of the Sloka, like Pada-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important aspect in the study of Sanskrit Sahitya Sastra. An Anu-Vyakhyana—like the one written by Sri Madhva—is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya.

Tippani

Tippani is just like a Vritti, but is less orthodox than the Vritti. It is an explanation of difficult words or phrases occurring in the original. Examples are Kaiyata’s gloss on the Mahabhashya of Patanjali, Nagojibhatta’s gloss on Kaiyata’s gloss, or Appayya’s gloss on Amalananda’s gloss on the Bhamati of Vachaspati Misra.

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Other Scriptures

The Tevaram and the Tiruvachakam which are the hymns of the Saiva saints of South India, the Divya-Prabandham of the Alvar saints of South India, the songs of Kabir, the Abhangas of Tukaram and the Ramayana of Tulasi Das—all of which are the outpourings of great realised souls—are wonderful scriptures. They contain the essence of the Vedas.

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Introduction to Vedānta

Introduction
01.Purushārtha – Insight into Human Pursuits
02. Shāstram or Scriptures
03. Varna Dharma

04. Āshrama Vyavasthā
05. Karma Yoga
06. Upāsana Yoga – Right Action
07. Jnāna Yoga
08. Bhakti Yoga
09. Sādhanā Chatushtaya
10. Sharīra Trayam
11. Avasthā Trayam and Kosha Panchakam
12. Ātmā
13. Creation
14. Jīva Īshvara Aikya
15. Law of Karma
16. Overview of Tattvabodha

[SOURCE: introductiontovedanta.blogspot.in]

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16. Overview of Tattvabodha

Over the last few sessions, we have covered the textbook of Tattvabodha in which all the important technical terms of Vedanta Shāstram have been beautifully presented. We saw all those topics in these classes.

Now we will wind up the Tattvabodha study by a bird’s eye view of all the important topics that we have seen. Just a consolidating summary.

That Tattvabodha text can be broadly classified into five portions.

The first portion deals with the qualifications required for self-enquiry or Vedāntik study. Qualifications is therefore the first potion. In Sanskrit it is called Adhikāritvam meaning eligibility or Yogyatā.

The second part is the analysis the individual. In Sanskrit individual is called Vyashtihi – microcosm. So Vyashtihi is the analysis of the micro.

The third portion is the analysis of the total. In Sanskrit, the Total is called Samashtihi. So Samashtihi Vichāra comes after Vyashti Vichāra. This is the analysis of the macrocosm.

The fourth portion is the essential one-ness of the individual and the total. The essential oneness of the individual and total. Vyashtihi Samashtihi Svarūpa Aikyam. Svarūpa means essential. Hence Svarūpa Aikyam means the essential identity of the micro and the macro.

The fifth and final topic is the knowledge of this essential identity and the benefit of this knowledge. Aikya Jnānam and Aikya Jnāna Phalam. Vyashti Samashtihi Svarūpa Aikya Jnānam – the knowledge of this essential oneness as well the benefit of this knowledge. In simple language Jnānam Phalam Cha.

16.1. Eligibility

What makes me qualified for spiritual enquiry. We saw four fold qualification or Sādhana Chatushtayam. These are

• Discrimination
• Dispassion
• Desire
• Discipline

Discrimination is between the real goal of life and all the other fake goals of life. There are so many fake or apparent or seeming goals and we should not be enamoured by these fake goals called Preyas. We should be able to identify the real goal. This capacity to differentiate the real goal of life from the fake goals of life is called Discrimination

Dispassion is reducing all the fake goals – like money position, possession, relation all of which are fake goals. Reducing all these fake goals into simple means only to attain the real goal. So converting the fake goals into means and consequently not giving them undue importance. When you look upon them as goals, you give over-importance, but when the goal is reduced to means you give only the due importance. This removal of the undue importance from fake goals is dispassion. Passion is gone. Obsession is gone with regards to the fake goals of life.

Desire is a burning urge for the accomplishment of the real goal. Nourishment of the desire for the real goal of life and even a re-orienting of our life, our associations, our activities all these are reshuffled and re-oriented to nourish the desire for the real goal. Initially the desire is only a feeble and vague desire. But only by nourishing it would we be able to make it burning.

Discipline is attuning of all our organs for the realisation of or accomplishment the real goal. So this attuning of all the organs or making all the organs spiritual-knowledge-friendly. All the organs include the physical bodies, the sense organs, the mind and intellect.

Without this eligibility, if I enter into spiritual enquiry what can happen is that the enquiry can become unsuccessful and merely an academic study. So whether the spiritual enquiry should become an academic study or whether it should become a self-transforming exercise will depend on whether I have the eligibility or not. Therefore eligibility is emphasised.

Tattvabodha does not mention how to acquire the eligibility. That we have to supply. Of the four eligibility factors, the first three – Discrimination, Dispassion, Desire – are accomplished through Karma Yoga. The fourth and final discipline is accomplished through Upāsana Yoga or Ashtānga Yogaha or Samādhi Yogaha.

Thus through Karma Yoga acquire the first three qualification and through Upāsana Yoga acquire the fourth qualification. And when I successfully go through Karma Yoga and Upāsana Yoga I am eligible for spiritual enquiry. If the first portion is called the Religious Way of life, spiritual enquiry is the Philosophical aspect of life. Religion gives me qualification and Philosophy gives me the wisdom.

16.2. Individual

The second part is the analysis of the individual. Here we have seen that every individual is broadly classified into two parts

• Material part – Anātmā Amshaha
• Spiritual part – Ātmā Amshaha

For the convenience of understand, the material part of the individual was divided into two ways.

• Body division:

1. Fine Gross,
2. Finer Subtle and
3. Finest Causal Body.

This division is purely based on the fineness of the matter. All are bodies and all are matter but the texture differs

• Functional division:

1. Anatomical part,
2. Physiological part (functions of the Anatomy),
3. Psychological part (emotional part),
4. Rational (intellectual part dealing with the cognitive aspect)
5. Unconscious or dormant aspect of personality which is not very clearly visible or perceptible

Tattvabodha points out that other than the material part, is the spiritual part which is the consciousness principle Chaitanya Amshaha which is different from the five or three layers. This is aware of all of these. This is called the witness consciousness or Sākshitattvam or Chaitanya Tattvam. This consciousness is neither part of the material Amshaha nor a property of the material body nor the product of the material body. It is a distinct entity. This consciousness has a nature that it is not limited by the material part and it is not affected by the activities of the material part etc. This has been dealt with in the Ātmā topic. This spiritual part is called Ātmā and is given another name called Brahman. 

16.3. Analysis of total

This topic is the analysis of the total, the Samashti, the Total or the universe. Jagat Vichāra or Srushti Vichāra are the words in Sanskrit. Here we say that the universe is never created. It is a very important idea which we have to receive and assimilate. This is because of the most important law that Matter can never be created or destroyed. Therefore Tattvabodha pointed out that the universe was there all the time. But it was not there in the same form all the time.

Now the universe is available in perceptible visible and transactable form. Previously the very same universe was existent in dormant unmanifest or potential form. And this potential form of this creation is called the causal universe otherwise known as Māyā. Māyā is another name for the universe itself but a name given when the universe is in dormant form. The universe is totally material in nature.

This causal universe at the appropriate time evolves. This evolution is wrongly called creation. Creation is a misnomer for the manifestation or evolution. Therefore we should never use the word creation but use the word manifestation. In Sanskrit this is called Āvirbhāvaha. Going into un-manifestation Tirobhāvaha. And it evolves in two stages

First stage of evolution is the causal universe becomes the subtle universe. Subtle universe means it is neither totally unmanifest nor totally manifest like twilight. Later the grossest universe is manifested – this is the most visible, transactable, handle-able, analysable universe. In fact scientists are only scratching the gross universe and have never been able to understand the subtle universe.

According to out Shāstram, this is an eternal process – causal evolving into subtle and gross, dances about for some time and again gets reduced into the causal form. This is just like us going to sleep everyday and then waking up. Wake state to dream (partial sleep) to deep sleep and then from deep sleep to dream (partial wake state) to fully awake state.

16.4. Aikyam

We have three factors to study. The micro individual consisting of three layers – causal body, subtle body and gross body. We have the macro universe also consisting of three layers - causal universe, subtle universe and gross universe. Thus we have micro and macro.

We also have a third entity called consciousness principle which is different from both micro and macro. Micro and macro are eventually matter only.

Interestingly, micro matter and macro matter both being matter are both insentient in nature. But even though they are insentient, both are capable of functioning as a medium for consciousness. In Shāstram it is called Upādhihi. Just as the bulb and the filament do not have light of their own, but they have a capacity that they can function as a medium for the electricity. When it functions as a medium for electricity, the bulb becomes bright bulb. In the same way Micro and Macro are able to serve as bulbs as it were for consciousness. In consciousness, there is not micro or macro. In consciousness, Vyashti Samashti Bheda is not there – electricity is one whether the bulb is 5W or 5000W.

And when the consciousness functions through these two media, in keeping with the nature of the media, the consciousness gets a distortion which we called Reflected Consciousness. Hence Original Consciousness becomes Reflected Consciousness at the micro level and Reflected Consciousness at the macro level also.

Naturally the reflection will have distortion and in both media, distortion takes place. In the micro medium, since the medium is inferior, its gets distorted and endowed with inferior quality - Nikrushta Gunaha. Original Consciousness does not have any Guna – Nirguna. At this stage when Original Consciousness is manifest in Nikrushta Upādhi, it gets endowed with inferior attributes and is named Jīvaha. Jīvaha is Reflected Consciousness obtaining in inferior medium.

The very same Original Consciousness is manifest and functioning in the Macro as well. Since the macro medium is superior – Utkrushta Upādhi, there the distortion is positive distortion. Instead of getting no Gunaha, this does end up getting Gunaha (distortion). But the Gunaha are Utkrushta Upādhitvāt Krushta Gunāhā – superior attributes are there in macro Reflected Consciousness. This macro Reflected Consciousness with superior attributes is called Īshvara.

So Jīva is also Reflected Consciousness and Īshvara is also Reflected Consciousness. From Reflected Consciousness angle, they are totally different because one has got inferior attributes while the other has got superior attributes. One is helpless, other is helper. One is Anāthaha, the other is Anāthaha Nāthaha. One is Dīnaha, other is Dīnha Bandhuhu. One is Dāsaha, other is Swami. So the micro Reflected Consciousness is Dāsaha while the macro Reflected Consciousness is Swami. Original Consciousness is neither Dāsaha nor Swāmi because it does not have inferior attributes nor superior attributes, it is neither Kāryam not Kāranam, neither micro nor macro. Therefore from Reflected Consciousness angle there is difference whereas if you know that Reflected Consciousness is nothing but Original Consciousness only but manifesting through a distorting medium.

An example is the effect of a concave and convex mirror on yourself. In one, there is an elongated face while in the other, there is a flat face. Now which one will I take as my true attribute ? Neither of them is my attribute. Elongation is one form of distortion while flatness is another form of distortion – I am free from both.

You cannot physically separate consciousness from the medium just as no physical thing can be separated from space which is all pervading. Similarly you can never separate micro medium or macro medium from consciousness. Therefore the separation has to be done in terms of understanding or wisdom. You separate the micro and macro medium and forget the distortions as incidental and own up the distortion free Original Consciousness.

Aham Brahma Ātmā Asmi.Aham Na Jīvaha Aham Na Īshvara.Aham Jīva Īshvara Vyatirikta Brahmātmā (Original Consciousness) Asmi.

This is called Vyashti Samashti Svarūpa Aikyam. Jivātmā Paramātmā Aikyam. This portion is called Mahā Vākyam portion of the Shāstram. In any portion, the essential oneness is discussed and is called Mahāvākyam portion.

16.5. Aikya Jnānam and Aikya Jnāna Phalam

I have to receive this wisdom. And it should become my wisdom, a fact for me. And the pursuit of this wisdom is called Jnāna pursuit and it is called Jnāna Yogaha.

By analysing the individual, by analysing the total, arriving at the essential nature and seeing the fact that the essential nature is only one. Reflecting media are different and Reflected Consciousnesses is different but Original Consciousness the essence is one. This Jnāna Yoga consists of threefold exercise which we studied while discussing Jnāna Yoga. Karma Yoga and Upāsana Yoga give me eligibility and Jnāna Yoga gives me wisdom.

Without eligibility, wisdom cannot come. Without wisdom eligibility is useless. Therefore you require Karma Yoga and Upāsana Yoga compulsorily to get eligibility and you have to necessarily Jnāna Yoga to attain wisdom. There is no choice among the three.

The threefold processes involved are

1. Receiving the wisdom : systematic consistent study of the scriptures for a length of time under the guidance of a competent teacher – called Shravanam.
2. Converting knowledge into conviction which is removal of any doubts regarding this doubt. Intellect should not raise any objection. I should be thoroughly convinced that I am only Original Consciousness in the guise of Reflected Consciousness. Reflected Consciousness life is therefore only a drama about which I am not overly worried – called Mananam or removing the intellectual obstacles for this knowledge
3. Nididhyāsanam – assimilation of this wisdom by which I learn to get out of old habits of living. I have lived all my time as Reflected Consciousness – the Saamsarik way of life, rife with worries, insecurities and anxious. By living such a life it has become my second nature and I have been conditioned to live that way. Nididhyāsanam is the de-conditioning process and re-orienting. Just like de-twisting a telephone wire to make it normal. It is in the form of repeated hearing, reading the Shāstram, writing, discussing, teaching etc. Knowledge is now called Nishthā.

Hence the goal is converting knowledge into conviction and conviction into Nishthā – Nishthā is total transformation. Transformation can be translated as Transcending Form. When I own up I am Original Consciousness whose form is formless. Therefore converting the formed I into the formless I is transcending the form – transformation. This transformation is called Jīvan Muktihi. Thus one gets knowledge through Shravanam, Mananam and Nididhyāsanam.

Jnāna Phalam is the total transformation – not physical but psychological. Where life which was a burden before becomes a sport later. Problems will be converted into challenges. There is no change in the world and people, there is only change in my very way of looking. This transformed life is called Jīvan Muktihi and as a result of this Jnānam, a person gets over all the Punya Pāpa Karmāni as well. Sanchita Karma , Āgāmi Karma Prārabdha Karma.

• Sanchita Karma – is burnt up
• Āgāmi Karma – is avoided
• Prārabdha Karma – is exhausted without adverse reaction

Once the three Karmas are gone, the body falls and a person is never reborn again. Another body is not required because no more Karma to be exhausted. And the absence of rebirth is called Videha Muktihi. Punar Janma Abhāvaha.

Hence Jīvan Muktihi and Videha Muktihi are the two fold results of Jnānam. And this result a person will attain wherever he dies, and whenever he dies.

Om Pūrnamadah PūrnamidamPūrnāt PūrnamudachyatePūrnasya PūrnamādāyaPūrnamevāvashishyateOm Shānti Shānti Shāntihi

That (Brahman) is wholeThis (creation) is also wholeFrom that whole (i.e. Brahman only)This whole has come out (creation)But even though this whole has comeOut of that wholeYet that whole remains whole only

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15. Law of Karma

In the last few sessions, we saw the central teaching of the Vedanta – namely Jīva Ātmā and Parama Ātmā Aikyam. Through this, I am given to understand that I am not the Reflected Consciousness which is the Distorted Consciousness through the medium. But I am the original Consciousness which is none other than Brahman. The distortions will be there as long as the medium continues to distort. But whether medium distorts or not, I in my original nature is undistorted Consciousness. And this is not only true with regards to me, this is true with regards to every individual. Therefore every one of us is nothing but Original Consciousness and not Reflected Consciousness.

And this is not only true with regard to me the Jīvāhā, it is true with regards to Īshvara also. Īshvara is also another form of distorted consciousness only because Īshvara also has certain superior Gunāhā and presence of Gunāhā is a distortion. Because the original consciousness does not have positive virtues also. So in the case of Īshvara, positive virtues is distortion, in the case of Jīva negative virtues or vices or properties are distortions.

And these two distortions are caused by the reflecting media (RM) and when we look at ourselves from the standpoint of ourselves, we are all Original Consciousness. This is Jīva Ātmā Parama Ātmā Aikya Jnānam given by the Vedanta. Having seen this knowledge, we will now see the Jnāna Phalam – what is the benefit of gaining this knowledge ? What do I get out of it ? What practically benefit can I derive out of gaining this knowledge.

In the Shāstram and in the Tattvabodha the benefit is presented as Jīvan Muktihi and Videha Muktihi. The knowledge is that I am not Reflected (limited distorted) Consciousness – otherwise called Ego - but I am Original Consciousness – unlimited and undistorted consciousness.

15.1. Jīvan Muktihi

How do I accomplish the freedom as to be derived from Jīvan Muktihi ?

All the problems and challenges of life belong to the Reflected Consciousness alone – the Jīva alone has all the challenges of life. They belong to the Ego alone – because every situation will affect either Reflecting Media 1 (Physical body) or RM2 or RM3. Through the Reflecting medium, the reflected consciousness may be affected but not the original. Therefore all problems belong to Reflected Consciousness and no problems belong to Original Consciousness. We know that Reflected Consciousness is insignificant compared to Original Consciousness because Reflected Consciousness is an incidental aspect of mind who am nothing but Original Consciousness.

Therefore when I go on invoking my higher nature, Original Consciousness nature, the Reflected Consciousness and the problems of Reflected Consciousness become insignificant. Not that they go away, but from a higher perspective, these will become insignificant. Like during the freedom struggle, when they invoked the patriot in themselves, the freedom of the country became so important and other miseries and going to jail were not significant at all. When we invoke a higher “I”, the lower “I” and its problems will not disappear but will become insignificant. In Sanskrit we call it Abhibhāvaha . So when the sun rises, the candle light is overshadowed but though it continues, the candle light is as good as not being there. Similarly in the discovery of the higher I, all the problems of Samsara are as good as not there. This inner freedom or immunity or shock absorber is given by the discovery of the higher “I”. This immunity enjoyed is called Jīvan Muktihi which is the benefit enjoyed while living. Jnānam serves as an armour against unhealthy responses.

15.2. Videha Muktihi

The second benefit is Videha Muktihi. This means freedom from Punar Janma or rebirth. To understand this freedom from rebirth, we should know the Law of Karma. Because Law of Karma is the principle behind rebirth as well as Freedom from rebirth. Videha Muktihi is understood only when the Law of Karma is understood. We will study the Law of Karma as an Anga of Videha Muktihi.

15.2.1. Law of Karma

The Law of Karma is one of the most important laws of Vedic teaching and is the unique to Vedic teaching.

15.2.1.1. First Principle

The first principle that we should remember in understanding the Law of Karma is that every deliberate or wilful action that we do, the Shāstram point out, produces two forms of result. One is called the Visible result – Drushta Phalam - and the other is the invisible result – Adrushta Phalam.

And if the action is a good action, there is a good visible and invisible result, and if there is a bad action, there is a bad visible and invisible result. E.g. if I do something for a charitable cause, firstly the visible result is that someone is benefited from it. The second result is that since I have done a noble action of helping others, it produces an invisible result called Adrushtam. And since the action is good, it is called Su-Adrushtam – good invisible result.

On the other hand, when I cheat someone to earn money, the visible result is quite evident-increase in bank balance. The invisible result is negative arising from this is called Dur-Adrushtam - negative invisible result.

The Su-Adrushtam is called Punyam and the Dur-Adrushtam is called Pāpam. Thus every deliberate action in addition to visible result produces Punyam and Pāpam. One won’t see Punyam and Pāpam because they are invisible. This is the first principle of the Law of Karma – Punyam and Pāpam.

15.2.1.2. Second Principle

The next principle to be remembered is what produces Punyam and Pāpam. This is determined based on two norms.

The first norm is the scriptural injunction. Whatever the scriptures promote or enjoin – those actions will produce Punyam. Whatever the scriptures prohibit – such actions will produce Pāpam. Supposing an action produces visible good result and suppose that action is prohibited by the scriptures, then we say such an action will produce Pāpam even though it may produce a visible good result.

The second norms : Suppose I am doing an action which is not discussed in the scriptures at all – travelling by train – what would be the norms for judgement of such activities ? The norm is based on the motive. What is the motive of my actions ? If my motive is good and noble, that Karma will produce Punyam and if it is ignoble it produces Pāpam.

Therefore based on the norm of Shāstrik injunction and motive, we decide whether a Karma is Punyam or Pāpam.

15.2.1.3. Third Principle

All the invisible Punyam and Pāpam in due course will be converted into visible Sukham and Duhkham – Drushta Sukham and Drushta Duhkham respectively.

In this we can never say, how long a particular Punyam will take to get converted into Sukham. The duration for conversion is not uniform. Today’s Punyam can become tomorrow’s Sukham or day-after-tomorrow’s Sukham or next decade’s Sukham or it can become even in the next Janma. The duration will never be known by us. Some Punyams can give immediate Sukham while some Punyams can give delayed Sukham.

The example given in the Shāstram is the different types of seeds that are planted on the same day. A papaya seed or mango seed and coconut seed. Even though the date of planting is the same, different seeds take different duration of time to become full-fledged results.
Because of this, we have to derive another corollary. Since the Punyam and Pāpam can fructify at different duration, some of the Punya Pāpam may not fructify in this Janma itself. This means that un-fructified Punya Pāpams remain in the case of every Jīva. And because of the un-fructified Punya Pāpam, we will have to take Punar Janma and an appropriate for the fructification of these un-fructified ones for reaping the result of our actions.

The scriptures say that nobody can escape from the moral Law of the Lord. One can escape from the criminal law of the country but never from the cosmic Moral Order and Law of the Lord.

Therefore the Law of Karma necessitates repeated Birth and Death and therefore the preset birth is one of the long chain of birth and death. Thus the cycle of birth and death is caused by the law of Karma.

Our scriptures point out that this has to be very clearly understood and assimilated by every individual. This is even more fundamental than self-knowledge. The more we assimilate this law, the more healthy will be our attitude towards problems of life.

15.2.2. Advantages of Law of Karma

If I assimilate the Law of Karma, what are the advantages? What attitudinal changes will it bring. The assimilation of the Law of Karma will bring some healthy attitudinal changes.

First advantage is that the Law of Karma explains the disparity and differences in the living being. Why are living being born differently. Some are animal while some are plants and some human beings. And among human beings, some born with silver spoon or some in the slums. This is because of the Law of Karma.

If this Law of Karma is not accepted, then people will have to resort to the principle of chance. I see the creation being orderly. Science proves everyday that the creation is governed by laws and wherever law is there, there is order. Then how can I say that the disparity alone is chance?

Second advantage, Law of Karma helps in accepting the inexplicable sufferings. When I am not able to accept my problems and go on asking “Why me?”, Law of Karma helps in accepting. I know that I am responsible for every one of my suffering through my immediate past action or through my remote past action. I may not remember which remote past action for my current state – good or bad. I will not blame anyone in the world. Blaming is the most natural tendency. Thus, resistance and not taking responsibility is sorrow.

Third advantage is that the Faith in God will not be shaken if I accept the Law of Karma. This is because I know that even though I am a good person now, if I suffer my suffering is not because of an unjust God. The suffering is because of my remote past actions which I don’t remember now. God can never be unjust. There is no injustice in the world. There seems to be injustice because we do not recollect the past Pāpam Karma.

Otherwise when I suffer I begin to question the Lord’s sense of justice. There have been many religious people who did not understand the Law of Karma and therefore blame God for their suffering and turn atheists.

Fourth advantage is if I accept the Law of Karma, I can take responsibility for my future. I can take charge of my life. This is because the Law of Karma says my present situation is the result of my past action. You can extend this and say that my future situation will depend on my present action. Therefore if I can intelligently live in the present, I can influence my future. If I cannot totally control, I can greatly influence my future. Thus I can avert fatalism. I can accept my freewill. I have a freedom to choose my future because my future is dependent on my present Karma. Therefore Law of Karma restores my freewill and averts fatalistic tendencies.

People think Law of Karma leads to fatalism. In fact, Law of Karma alone is the antidote to fatalism because Law of Karma tells me I am responsible for my present situation by my past action and therefore am responsible for my future. If I don’t accept the Law of Karma, my conclusion will be that somebody is responsible for my present situation. And if somebody else is responsible for my present situation, then somebody else will be responsible for my future situation.

Therefore if I don’t accept the Law of Karma, I give my life to chance and fatalism. If I accept Law of Karma I am accepting my will and freedom to shape my future.

Fifth advantage is this answers one of the fundamental questions asked by many questions – especially youngsters. When we talk about ethical way of life or good way of life, one of the questions asked by youngsters is – if you say ethical life is a blessing and unethical life is harmful, how come many good people are suffering and how come many corrupt people are having a good time. You can restore morality in society only if you bring in Law of Karma. Law of Karma will explain this phenomenon properly. It will say – the present ethical person is suffering because of past unethical action. Therefore the universal rule that Unethical Actions hurt is true irrespective of whether you are good in the preset Janma or not. Even the current corrupt person enjoys because of past ethical actions. Therefore the rule is that Ethical Action Blesses and Unethical Action Hurts.

Thus Law of Karma is required for moral order in society.

We have to come back to Videha Muktihi. The Punya Pāpam or Adrushtam that a person acquires is divided in to three types.

All the Punya Pāpams accumulated in the past Janma are called Sanchita Punya Pāpam or Sanchita Adrushtam. Sanchita means accumulated. And of all those accumulated, a portion alone is ready for fructification at a particular time. That maturing Adrushtam – Punya Pāpam - is called Prārabdha. Sanchitam will not affect you now because it is not matured. Whereas Prārabdha being matured, it is responsible for the present physical body. Your present body is determined by Prārabdha – human or animal, male or female, healthy or with congenital diseases, parentage, place of birth. And when Prārabdha gives you a human body, not only you reap your Prārabdha, but while reaping your Prārabdha, you are doing fresh actions. As a human being you do a lot of deliberate actions which will produces fresh Punya Pāpams. That fresh acquisitions or earning are called Āgāmi.

Therefore your present life is a result of your Āgāmi and Prārabdha. Because Āgāmi also produce result in this Janma. Prārabdha also produces result. Āgāmi and Prārabdha produced together will give you experiences. And some of the Āgāmi are not reaped in this Janma - so at the end of the Janma , Prārabdha is exhausted, some Āgāmi are exhausted, some Āgāmi Karma remain. They will join the Sanchitam and out of the Sanchitam, the next one gets ready giving you Punar Janma. There also you exhaust the Prārabdha and acquire Āgāmi, some of them are exhausted while some of them are kept back and they join Sanchita – the cycle will go on and on and on. This is the case of an ignorant person.

In the case of a wise person, the Shāstram point out, Jnānam is such a powerful radiation that it destroys all the Sanchita Karmāni.

Sanchita Pāpa Vināshana LingamTat Pranamāmi Sadāshiva Lingam.

Because the Jnani, does not have identification with Reflected Consciousness – as he invokes the Original Consciousness all the time – Jnani does not acquire Āgāmi. Since he does not have Ahankāra or Abhimānam, he does not acquire Āgāmi. Hence even when Sanchitam is gone and Āgāmi does not come, only one remains which is the Prārabdha. Since it has started, it will continue to give pleasurable and painful experiences but these experiences will affect only the Reflecting Medium and Reflected Consciousness but Jnani being established in the highest “I” or Original Consciousness he does not bother much about these insignificant problems and therefore he does not have any unhealthy response. Therefore he is immunised against Prārabdha.

Once Prārabdha is exhausted : Sanchita is gone, Prārabdha is exhausted and Āgāmi avoided and therefore there is no Karma. Since there is neither Punyam nor Pāpam, he does not acquire a new birth. This called Videha Muktihi. Thus Jnani as a result of Jnānam enjoys Jīvan Mukti and Videha Mukti. This is Jnāna Phalam and with this Jnānam Phalam, Tattvabodha completes its teaching.

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