O'm, Shri Harim Paramanandam, Upadestharam Ishwaram,

Vyapakam, Sarvalokanaam, Karnam Tammnamamamamamamamamamamamamamamamamamam So we are studying the upper Rokshanubhutti.

And we had come up to verse number 93, I think.

We completed 93. The method in Adwaita Vedanta is, first the teaching is given. This is called shravana, literally hearing. So you listen to the teachings.

And then the next stage is manana, which means reflection, using your powers of reason

to question, to clarify doubts, to gain clarity and conviction. So what I have heard, now I get

conviction and clarity. And then finally, Nididhyasana, which is assimilation of what I am

convinced about now to make it into a living truth through a process of meditation.

Now the teaching has been given over the past several months we studied this

and we discussed it, we reasoned and argued back and forth,

and by now there should be a clarity about what is being talked about.

So what remains is the third step.

That's the last part of this book, which is meditation, Vedantic meditation.

How do I assimilate this truth? What are the techniques, what are the methods by which I can make this truth, this non-dual truth, a reality, a living reality.

But before that, before going to the third, the Vedantic meditation, the last part of this

book, we have taken a diversion. Shankarachari has raised, the author has raised, an issue of philosophical importance,

an issue important in Adwaita Vedant philosophy.

The issue is this. The general idea in Indian religion about the law of karma, that there is cause and effect.

So for example, our present lives, this body and the lives that we are leading, these are

the effects of our past karma. What we have done in past lives, it gives results now in this form. Now this

karma, what we have done in many lives, this karma is divided into three types. One is called

Sanchita. It's accumulated. Life after life we keep doing things and the results get

...