View
0
Download
0
Category
Preview:
Citation preview
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 1 of 85
Vedanta Darshanam
` Om
ved a N t d z Rn < y S m a t ! pu< s Aa ß a eit sa M à t m !,
m ui ´> suo < pr < t < ih m um u]U[ a < ih t < sd a .1 . vedäntadarçanaà yasmät puàsa äpnoti sämpratam|
muktiù sukhaà paraà taà hi mumukñüëäà hitaà sadä||1||
pr m a n N d êpa y a É i ´m ui ´ à d a iy n I,
m a t a m&t eñr I c E v t a < d e vI— à [ m a M y h m !.2 . paramänandarüpä yä bhaktimuktipradäyiné|
mätämåteçvaré caiva täà devéà praëamämyaham||2||
ved a N t a c a y Rd e va  b a lk «: [ < j g Ì ‚ém !,
} a n iv} a n d a t &Â ÉUy a e ÉUy a e n m a M y h m !.3 . vedäntäcäryadeväïca bälakåñëaà jagadgurum|
jïänavijïänadätåïca bhüyo bhüyo namämyaham||3||
# h o lu sveR ;a < à a i[ n a < pr m < lúy < m a e ] @ v, Aà a P y Ê> o s< sa r sa g r e s< sr N T y ev
j n a > , j N m n > j N m lB X va Ê> o m eva n uÉU it > # T y t > A* @ v Ê> o in v&Å y w ¡ k m R k t u¡
Ah RiN t c , ik N t u b h v> la ek e @ v suo la É a y k r a eit k m a Ri[ A t > n a iS t r it > m a e]<
à it , t e n j a n iN t Ain T y la ek S y Ê> o mev ) l im it , A t > ivm uý iN t sv Rd a
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 2 of 85
svR Éa v en c . iha khalu sarveñäà präëinäà paramaà lakñyaà mokña eva| apräpya
duùkhasaàsärasägare saàsarantyeva janäù| janmanaù janma labdhvä
duùkhamevänubhütiù ityataù adya eva duùkhanivåttyarthaà karma kartum arhanti
ca| kintu bahavaù loke eva sukhaläbhäya karoti karmäëi ataù nästi ratiù mokñaà prati|
te na jänanti anityalokasya duùkhameva phalamiti| ataù vimuhyanti sarvadä
sarvabhävena ca||
à a i[ n a < m Xy e m n u: y > @ v i viz ó > ;ó eiN Ô y b ui Ïy u ´T va t !, A N y e à a i[ n > k ev l<
S vva sn a i ït k m a Ri[ k …vRiN t m n u: y > t u va sn a > z uÏIk «T y k m ip lúy < sa x y it ,
ik N t u AÇ iv vek b u Ï(a > Ape ]a iS t , b ui Ï> i Öi vx a iv vek b ui Ï> A iv vek b ui Ï> ,
ivv ek y ut a iv vek b ui Ï> ivv ek vij Rt a Ai vve k b ui Ï> , ÉUir d a j n a > Aiv vek b ui Ïy ut a >
@ v, k ií t ! m n u: y > @ v iv vek b uÏ (a S v lúy < l ]Ik «T y à y a sen à a ß a eit lúy m !,
y id m n u: y > Aivvek b ui Ïy ut > sn ! j Ivit t ih R s> n mnu: y > ik N t u m&g > @ v, m&g a >
@ v Aî iN t i pb iN t suo e sd a j I viN t, m n u: y a S t u S viv vek b uÏ (a la Eik k a n ! Éa eg a n !
sN T y J y m a e]m a g eR s  r n! m a e] pd < à a Ýu< z ² …viN t , y a vt ! k a l< n ivv ek b uÏe> %py a eg >
AiS t t a vt ! k a l< j Iivt < Vy w Rm e v, y *ip ïuit > à a h "# h c eÖe d Id w sT y m iS t
c eid h a ved IN m h t I i vn iò>" t w a ip y id n k …y a Rt ! à y Æ < m a e]a w ¡ ivv ek b uÏ(a e d y a w ¡ c
t ih R Ë r e } a n a ix k a ir Tv< Ait Ë r e m a e ]< t u. präëinäà madhye manuñyaù eva viçiñöhaù ñañöhendriyabuddhiyuktatvät| anye
präëinaù kevalaà svaväsanäçritakarmäëi kurvanti manuñyaù tu väsanäù çuddhékåtya
kamapi lakñyaà sädhayati| kintu atra vivekabuddhyäù apekñästi| buddhiù dvividhä
vivekabuddhiù avivekabuddhiù| vivekayutä vivekabuddhiù vivekavarjitä
avivekabuddhiù| bhüridä janäù avivekabuddhiyutäù eva| kaçcit manuñyaù eva
vivekabuddhyä svalakñyaà lakñékåtya prayäsena präpnoti lakñyam| yadi manuñyaù
avivekabuddhiyutaù san jévati tarhi saù na manuñyaù kintu mågaù eva| mågäù eva
açnanti pibanti sukhe sadä jévanti, manuñyästu svavivekabuddhyä laukikän bhogän
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 3 of 85
santyajya mokñamärge saïcaran mokñapadaà präptuà çaknuvanti| yävat kälaà na
vivekabuddheù upayogaù asti tävat kälaà jévitaà vyarthameva| yadyapi çrutiù präha
"iha cedvedédatha satyamasti cedihävedénmahaté vinañöiù" tathäpi yadi na kuryät
prayatnaà mokñärthaà vivekabuddhyodayärthaà ca tarhi düre jïänädhikäritvam
atidüre mokñaà tu||
y *ip b h v> b u i Ïm N t a > sn ! j IviN t t w a ip b uÏe> à y a e j n < t u in T y a in T y ivvec n m ev
ivv ek > # T y u m a c a y ER> , ik< à y a ej n < b ui Ïs a m a Wy eR y id n mn u: y > Ê> o m pa eý m ae] <
à a P y n N d it , At > Aa vZ y k a i vvek b ui Ïr e v. yadyapi bahavaù buddhimantäù san jévanti tathäpi buddheù prayojanaà tu
nityänityavivecanameva vivekaù ityuktamäcäryaiù| kià prayojanaà buddhisämärthye
yadi na manuñyaù duùkhamapohya mokñaà präpya nandati| ataù ävaçyakä
vivekabuddhireva||
ivv ek b uÏ(w Rm a vZ y k < AL pve d a N t } a n m !, iÇ ivÉa g j < ved a N t < "äü sT y <",
"j g iN m Wy a", "j I va e äü Ev" # it Éed en , äü [ > j g t > sTy T v} a n m ev iv vek >
# T y u m a c a y ER> "ä ü sT y < j g iN m Wy eT y ev< êpa e ivin í y > , sa e= y <
in T y a in T y vS tuiv vek > sm ud a ù t > .", } a n a w Rm ev An ek a > à k r [ ¢ N w a > , ik N tu te
Aip n suo en ¢ a ý a > # it m N y N te j n a > # T y t > suo en ved a N t iv;y a n ! b a ex y t um ev
AS y a < m a isk a y a < % Ïe Z y > . vivekabuddhyarthamävaçyakam alpavedäntajïänam| trivibhägajaà vedäntaà
"brahma satyaà", "jaganmithyä", "jévo brahmaiva" iti bhedena| brahmaëaù jagataù
satyatvajïänameva vivekaù ityuktamäcäryaiù "brahma satyaà jaganmithyetyevaà
rüpo viniçcayaù| so'yaà nityänityavastuvivekaù samudähåtaù||"| jïänärthameva
anekäù prakaraëagranthäù| kintu te api na sukhenagrähyäù iti manyante janäù ityataù
sukhena vedäntaviñayän bodhayatumeva asyäà mäsikäyäm uddheçyaù||
# y < m a isk a sa w Rk a É veid it d e vI— à a w Ry a im , sveR j n a > m u a > É ve y u> # T y ip à a w Rn a .
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 4 of 85
iyaà mäsikä särthakä bhavediti devéà prärthayämi| sarve janäù muktäù bhaveyuù
ityapi prärthanä||
Salutations to all.
1. That Vedanta Darshanam through which a person will be able to attain moksha soon of
the nature supreme happiness, that alone is ever good for people desiring moksha.
2. One who is of the nature of supreme bliss, one who provides devotion and moksha and
one who is the mother amriteshwari, that Devi I prostrate.
3. Those who are acharyas of Vedanta, he who is baala Krishna, he who is jagadguru and
those who are providers of knowledge and wisdom, them I prostrate again and again.
Here the ultimate goal of life of all beings is moksha alone. People transmigrate in the ocean
of samsaara of the nature of sorrow if not attained moksha. From birth, birth is attained but
experience is that of sorrow alone therefore they should strive today itself to do action in
order to remove sorrow. But many do action for happiness in the world itself and therefore
they don't have attachment or desire for moksha. They don't know that the fruit of
temporary world is sorrow alone. Therefore they get deluded at all times and in all ways.
Among beings, man is great as he is endowed with the sixth sense of intellect. Other beings
just do actions as per their vasanas whereas man is able to purify his vasanas and attain
any goal. But for that, vivekabuddhi is required. Intellect is of two types - with
discrimination and without. Majority of people are with intellect without discrimination.
Rarely a person will have intellect with discrimination and attain the goal with some effort. If
a person lives with discrimination-less intellect then he is not a man but an animal only.
Animals only eat, drink and always live in happiness in the world, man will renounce worldly
pleasures with discrimination and treading the spiritual path is able to attain the goal of
moksha. As long as there is no use of discrimination-intellect, till then life or living will be a
waste. Though scriptures say "If it is attained here then it is true; if not attained moksha
then it is a costly miss", still if there is no effort towards moksha and discrimination then far
is being eligible for knowledge and very far is moksha.
Though many live as wise people still use of intellect is with discrimination between real and
unreal, thus has said acharyas. What use is having a good intellect if a person doesn't get
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 5 of 85
rid of sorrow and attaining moksha rejoices? Therefore essential is intellect with
discrimination.
In order to gain discrimination, little knowledge of Vedanta is essential. Vedanta consists of
three parts of "Brahman is real", "The world is an illusion" and "Jiva is Brahman alone".
Knowledge of reality status of Brahman and world alone is viveka thus has been said by
acharya "Knowing clearly that Brahman is real and the world is unreal, this is called
discrimination between real and unreal". In order to gain knowledge of Vedanta there are
many prakarana granthas. But they are very tough to grasp thus is the opinion of people.
And therefore to make people understand Vedanta easily or in simple ways is the purpose of
this magazine.
Prayer to Devi that this magazine becomes fruitful. May all become liberated, thus is also
the prayer.
AUM NAMAH SHIVAYA
Dec 9, 2016
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 6 of 85
Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1
Vedanta Parichayah ...................................................................................................................................... 7
Upanishad Vivaranam ................................................................................................................................. 17
Gitaamritham .............................................................................................................................................. 27
Prakarana Prakaashah................................................................................................................................. 36
Madhuraamritham ...................................................................................................................................... 48
Praadeshikam .............................................................................................................................................. 58
SlokaVivaranam .......................................................................................................................................... 70
Vedanta Kathaa ........................................................................................................................................... 79
Anukramaanika Nirdesham ........................................................................................................................ 85
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 7 of 85
Vedanta Parichayah
Sloka 3 – Knowledge as means to Brahman, nature of Brahman-knowledge and a
knower of Brahman
} a n g M y < t ur Iy < ù id S w <
Aa T m êp< ih t * en } a t <
sa e= X vn > pa r m a ß a eit sT y m !.3 . jïänagamyaà turéyaà hådisthaà
ätmarüpaà hi tadyena jïätaà
so'dhvanaù päramäpnoti satyam||3||
3. Goal of moksha or Brahman is attained through knowledge, known as the state of turiya
and in one’s very heart; it is known as one’s very Self (Consciousness); and such a person
who knows Brahman has attained the ultimate goal.
Recap
Previously we analyzed the word of turiyam used by the author while explaining the state of
moksha. Recapping there are three avasthaas that a person experiences in a day. First is
the waking state wherein external gross objects are perceived and activities pertaining to
the gross world are undertaken. Second is the dreaming state wherein there is no external
perception or experience but there is an inner or mental world created. Everything is subtle
or in the mind and created by the mind. But the experience is a full experience like the
external world experience in waking state - there are people, objects, interactions and many
times dreaming also (dream inside dream). Third is the dreamless deep sleep state wherein
there is no external world experienced and there is no internal world created by the mind as
well. In this state a person peacefully sleeps but has no awareness of whatever is
happening. Therefore the dual statement of "I slept well" and "I didn't know anything" is
made after waking up. It is the dreamless deep sleep state that has ignorance and is the
cause of the other two states of waking and dream. Everything is in seed form and comes
up again in the dream and waking state.
It cannot be argued that there is no dreamless deep sleep state as we only spend most of
the time in dream while sleeping because studies have clearly shown that dream is just a
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 8 of 85
small portion of our sleep. And many times we suddenly sleep off and get up to realize that
so much time has passed by (when our feeling was that of just one second or one moment
passing by). Therefore experience also shows that there is the deep sleep state. Moreover if
not for the deep sleep state a person wouldn't even be sleeping - as dream is similar to
waking with both happiness and sorrow present whereas deep sleep is the state of
relaxation. It is the state wherein a person merges unto the Self and thereby reenergizes
himself to do again action. After doing action, there is tiredness and then recharging
happens in deep sleep and again actions continue. This goes on without any end until a
person goes beyond the three states to the fourth state of turiya.
Dream is akin to waking and deep sleep is akin to moksha. It cannot be argued that in
dream nothing is real and in waking everything is real because during the experience of
dream everything appears real; only after waking up a person realizes that it was just a
dream. The same applies to waking - since we are in waking therefore we think it is real and
lasts for long. Once we wake up from this long waking dream then we will realize that it was
just a long dream.
It is in order to remove the doubt that there is no such state as moksha that we have the
state of dreamless deep sleep. The bliss that we experience in deep sleep is the same as in
moksha as it is bliss of the Self. But since we have ignorance in seed form therefore it is
temporary in deep sleep whereas when ignorance is sublated completely then we will be
able to rejoice in bliss at all times.
But in order for the changing three states to exist there should be a changeless entity that
is the basis of the changes. I who am awake, was dreaming earlier and sleeping a bit earlier
than that. Such kind of pratyabhijnaa or recognition is only possible if "I" am changeless.
Normally the "I" in waking is different from the "I" in dreaming. I who am a servant here
might be a king in the dreaming state. Such changes can be accommodated only if there is
a changeless I. Unknowingly we associate ourselves with the changeless I which is the Self
or Brahman. Normal times, this real I gets veiled because the Ego I which identifies and
associates itself with the body-mind-intellect is superimposed on this real I and therefore a
person is rarely about to recognize his real blissful nature of Self. But this recognition clearly
shows that there is a real I and I am that changeless substratum which is the basis of the
three changing states.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 9 of 85
trishu dhaamasu yad bhojyam bhoktaa yashca prakiirtitah
vedaitadubhayam yastu sa bhunjaano na lipyate
In the three states who is the enjoyer and the enjoyed, a person who knows these both he
though might be enjoying still will not be tainted.
He isn't tainted because he knows it is the Ego-I or enjoyer who undergoes changes
whereas I am changeless and unaffected. It cannot be argued that the waking I is real or
more real than dream I because even as the dream I is negated in the waking state, the
waking I is negated in the dream state. Even as there are dreams inside dream similarly
how can we really say waking is the real state? Since waking state also everything is
changing therefore it is clear that waking isn't the eternal or ultimate changeless state.
The state of the changeless I is called turiyam or that which is beyond. When related with
the three states, it is called the fourth state. Though it isn't a state like the three states but
that which always exists and is the basis of the other three states, still it is called fourth
when numbered or counted or considered along with the other three states.
After mentioning the state of moksha as turiya or the fourth changeless state which is the
substratum for the three changing states, the author uses the word of hridistham to point
out the abode of the Self or abode of moksha.
Moksha – where?
Generally people always think of moksha as something different or apart from themselves.
Hence they think that moksha is somewhere in the sky - somewhere in Kailasa or Vaikunta.
It is for this reason also that when a realized master tells the shishya to do nothing but
enquire into himself, find out the Lord in his heart and just chant the names of the Lord that
people don't believe such a master. Today we are in a world where everything is judged by
actions and not the attitude behind actions. If somebody does some big action then he is a
big person, irrespective of whether his attitude was looting people or not. Similarly if a
person does hours and hours of dhyaana or bhajan then he is a great devotee and many
might even consider him as a realized master. But the truth might be that he is singing
bhajans for just name and fame; he might not be getting even one second of full
concentration during meditation but anyway he does it as nothing else is there to do.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 10 of 85
Taking a slightly different example, astrology is part of the Vedas and it helps us to
understand our future so that we may be able to change it (if we want it and if we are able
to put enough effort for it). If a person goes to an astrologer and the astrrologer just tells to
chant the names of Devi or Vishnu, then people will not believe the astrologer. If the
astrologer also mentions just one or two pujas to be done, still he will not be believed. But if
he gives a list of issues with planets and a list of puja to be done, then he will be considered
as a great astrologer. We find here that it isn't the solution that people want but the huge
list of actions to be performed. When we are doing actions then it is as if we are doing
something great (and therefore it will give its effect).
The Lord says in Gita that we should do actions without seeking its fruits but such actions
just focus on the attitude and not the actions themselves. Therefore what is important isn't
just the action but the attitude behind the action.
But the human mind wants actions that give external result rather than just internal or
mental action. And this extends to astrology and even Vedanta. In astrology, though it is
the grahas that cause trouble still their effort can be reduced by praying to the Lord as the
Lord is one who appears as teh grahas (bhuutaanaam phalado graharuupi janaardanah - it
is the Lord in the form grahas that leads to fruits for all beings in the world). There is
nothing as beneficial as prayer because prayer brings us back to ourselves and prayer is
seekign out the Lord with devotion (since the Lord is the servant of his devotees therefore
such prayers will bring the Lord to us soon itself).
AMMA narrates a nice story to illustrate as to where is the abode of the Gods. Once long
back, Gods decided to have a meeting because men were troubling them everywhere. They
tried going to Himalayas but men came there too. They went to Vaikunta (in the middle of
the ocean) and men came there too. And men's desires were never ending - it would go on
and on forever. Therefore the Gods couldn't handle it anymore and therefore they had a
meeting in the form a conference. The main discussion was how to avoid being troubled by
men. Though many ideas came forth, none would really work. Lastly an old God (old people
are generally wise :)) came up with an idea that sounded just right for everyone. This idea
was implemented and since then men haven't been able to find out God. Though they try
going to Himalayas, West, Ocean, Sky and even other planets, still they haven't been able
to find God to this date. The hiding place was so perfect that even intelligent men couldn't
find it. The best hiding place for a thief is in the house of a policeman (where he would
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 11 of 85
never be searched). And as it is said, the best hiding place is the most obvious or simple
place which would never be thought of as a hiding place (or in plain sight, as the saying
goes). The hiding place of Gods was inside men itself. Men roam around the entire world in
search of God but they don't find God at all.
Yoga Vasistha says thus beautifully about this:
tyaktvaa hridgriha iishaanam devamanyam prayaanti ye
te ratnamabhivaancanti tyaktvaa hastasthakaustubham
Renouncing the God residing in one's own heart, those who seek other devas they are like
those seeking jewels while having the kaustubha (king of jewels) in their very hand.
And realization of God is only possible through knowledge that I am that one Brahman or
God who alone exists here. Sankara says thus in Vivekachoodamani:
vadantu shaastraani yajantu devaan
kurvantu karmaani bhajantu devataah
aatmaikyabodhena vinaa vimuktirna
siddhyati brahmashataantare api
The scriptures may be chanted; yajnas may be performed; actions might be done; bhajans
might be sun; but without knowledge of the oneness of Self-Brahman, a person will not
attain moksha even in hundred life spans of Brahmaa.
Put in Ramana Maharshi's words, realization is very simple because it is one's very nature.
That which is natural is also effortless and therefore it is the simplest and easiest to
perform. But since we are so used to living as the Ego (individuality) and consider the world
of duality to be real therefore it is now very tough to do the simplest thing. Moreover
anything that is simple is also tough in practice. For example though in theory it is very
easy to drive a car at 15 miles per hour still it is very tough to get control of the car while
driving at such a slow speed. But practice makes anything possible - therefore sadhakas
should practice to abide in the Self or Brahman through getting rid of all thoughts and going
back to one's own Self (the I from which all thoughts arise and the abode where all
thoughts cease).
Generally people wrongly think that running away from the world by going to a cave or just
being in samaadhi is moksha. Actually this isn't moksha. Moksha is as we saw previously
about turiya, a state wherein we are able to remain blissful irrespective of whatever
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 12 of 85
happens in the external world. Whether it is good that is happening or bad; whether it is
happiness we are facing or sorrow; whether we are in heat or cold; irrespective of all
dualities we will be able to remain blissful and unaffected. This is the state of moksha and
found when we are able to naturally abide in ourselves.
Abiding in oneself – satisfaction and desirelessness
Generally we find ourselves moving away from oneself and seeking something or the other.
Even when a person is 50-60 years old and has achieved so much in life, still there will be
more desires. The so-called great Steve Jobs, even after achieving so much, had still desires
and therefore gave up his life while working. Though many consider this as a great deed, it
is just pitiful that he has to give up life working rather than relaxing and abiding in one's
own Self. Needless to say he will be born doing the same work because he gave up life
while working - and therefore literally speaking he wouldn't have achieved anything at all -
just his work will continue over and over again.
Even as we don't let a student study in the 1st standard over and over again but try to take
him to the 2nd standard similarly it is futile to just stay at the same level with respect to
work also. Work should lead to some satisfaction - else work is futile. But the very nature of
work is that it will only lead to temporary results of the world. Such temporary results will
make us yearn for more and more. Seeking more and more what we will be doing is just
performing more actions (setting the stage through strong desires).
Vidyaranya puts this beautifully thus:
kurvate karma bhogaaya karma kartum ca bhunjate
A person does action to enjoy and he enjoys to perform actions.
This circle of actions and enjoyment goes on without any end. Therefore only fools will run
behind actions for eternal bliss. Moreover bliss is state of satisfaction wherein a person is
able to remain satisfied and content - thereafter whether he does action or not, he doesn't
crave too much for anything; still not renouncing anything he has, he lives without desires.
Satisfaction is when desires have ended fully and there remain no more desires to be
fulfilled. We may think that desires can be removed through fulfilment but Manu says that
this isn't possible.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 13 of 85
na jaatu kaamah kaamaanaamupabhogena shaamyate
havisha krishnavartma iva bhuya evaabhivardhate
We cannot put an end to desires by enjoyment; trying to put an end to desires by fulfillment
is like pouring ghee over fire to extinguish fire; fire will not get extinguished but will burn
more vigorously. Similarly desires when enjoyed will not end it but will lead to more desires.
For example, the desire to buy a car will not end there; then maintenance of the car is there
and there need to be people in the car; eventually as the car becomes old, a new car has to
be bought. This will go on forever. And once a person gets used to car then it is very tough
to be without a car.
Truly only a realized master can be without any desires. But sadhakas will be able to live life
with minimum desires. And above all, for them the desire for moksha should be the utmost.
Anything and everything should come secondary to moksha. We see this in the lives of
many puranic legends. Mahabali was able to set aside his own Guru for moksha. Vibhishana
was able to set aside his brother for moksha. Prahlada was able to set aside his own father
for moksha. This is required if father or mother or brother or anything else is an obstacle to
moksha.
For example, if we have to urgently go to a particular destination by car then we will drive
fast. On the way we see some obstacle and therefore we have to take route diversion; we
will quickly take diversion and go. Even if it is a tree that has fallen down on the road, we
will set it aside and move forward. This is because we want to attain the goal. The goal is
what matters for us and hence everything else will be set aside.
For a sadhaka the goal is moksha. Knowingly or unknowingly moksha is the goal of each
and every person in the world. Therefore as long as we haven't attained the goal of moksha
we should strive to focus on the goal and set anything and everything aside that poses an
obstacle to moksha directly or indirectly. And once moksha is attained then there is nothing
but the non-dual reality of Brahman or Lord - therefore what to renounce and who to
renounce?
Though it might seem that fulfilling a small desire isn't a big thing, still it will eventually
become big. Narada says that dussanga should be renounced because though it might be
like a small wave, still eventually it will become like the ocean. But put in Sri Ramakrishna's
words, it is impossible to get rid of desires fully. Therefore a sadhaka should get rid of bad
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 14 of 85
desires and make all desires good and higher and nobler. Such good desires will purify our
mind and eventually pave the way for knowledge to be gained and knowledge will fructify.
Good desires are any desires that have focus on Brahman (and therefore will take us closer
to Brahman).
Though it might appear that attachment to Ishwara is also like attachment to others still
attachment to Ishwara will get rid of all bondages and take us to moksha because Ishwara
is real; whereas attachment to others will only lead to sorrow as others are temporary and
will eventually cease to exist. Therefore a sadhaka should develop all good desires with
focus on Ishwara or Brahman.
It can be argued or questioned as to whether a person will exist or not when desire cease;
because as the saying goes, desires or goals are what makes humans live. So if desires
aren't there then we would become insentient or like insentient or shoonya. Such arguments
are invalid because our experience itself proves that the pinnacle of any desires is the Self.
Let's say that we have the desire to buy a car. Finally, after a lot of struggle, we buy a car.
And we get the key and sit in the car and take it out for a ride. We will find that we heave a
sigh in our mind. That moment we sink back into our Self through relaxation. Therefore any
desire when enjoyed will take us back to the Self - that state where all desires end, all
desires merge and all desires are totally nullified.
Sankara says thus about finding out the Self in between two thoughts:
naste puurvavikalpe tu yaavadanyasya nodayah
nirvikalpakacaitanyam spastam taavadvibhaasate
When old thought vanishes and a new thought hasn't come in the mind, that time
Consciousness devoid of thoughts shines clearly.
Similarly when one desire is fulfilled and another hasn't been generated yet, then the Self
can be known as shining. And since all desires end in satisfaction which is in the Self
therefore a wise sadhaka would directly seek out the Self in one's very heart rather than
runnng behind desires (that will only spurn more and more desires).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 15 of 85
Heart – one’s very nature state
Heart which is the abode of moksha or Self or Brahman is one's very natural state. Since we
are used to doing anything and everything except abiding in oneself therefore the natural
state has become alien to us. We cannot just sit in the natural state, even with effort.
Majority of people today are so used to doing something or the other that they cannot sit
idle. Ask them to sit in queue in the bank or somewhere else, they will not be able to. They
will be talking here, runnning there etc. Such people will find spirituality very tough because
all the sadhanas in spirituality is to take us away from the world and actions focused on the
world. Sadhanas like japa, dhyaana, bhajans etc. make our focus shift from the world to
ourselves. And in order to do that we should be able to sit idle. This doesn't mean that we
should become lazy in doing nothing. Such lazy people aren't really doing nothing but they
are doing a lot with their mind. Instead a sadhaka should do whatever is essential and
required; rest of the time should be spent in spiritual sadhana.
People are so focused on earning money among other things that they just cannot focus on
spiritual sadhana. As a result, they cannot do enough sadhana to be able to focus in the
spiritual path. Truly speaking all sadhanas are only to get our attention away from the world
to Brahman or Self. For example in order to get into the cricket team, though there are
sadhanas or practices they are to ensure that we aren't distracted into other activities. If a
kid who wants to get into the cricket team spends most of his time playing computer games
or chit-chatting with his friends then how will he get into the cricket team? Therefore when
he practices cricket or watches cricket or reads about cricket or discusses with his coach
then he will have his mind distracted away from the world and into cricket alone. Being
focused on cricket alone he will eventually become an expert in cricket.
Practice makes man perfect in anything and everything. Anybody can practice and become
perfect but only few can gain the focus that is required on the particular field or walk of life.
When worldly goals themselves require utmost focus from a person then what to talk about
the spiritual goal which involves unknown Brahman and all sorts of obstacles that we might
face? Therefore more focus is required by a sadhaka in the spiritual path and for that
sadhanas are essential.
Through more and more sadhana and thereby focus on the Self than the entire world a
sadhaka will be able to eventually abide naturally in one's very heart - the abode of Self and
Brahman. Thereby such a sadhaka will ever rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 16 of 85
Since the ultimate goal of life knowingly or unknowingly of everybody is to ever rejoice in
bliss and this is attained through abiding in the Self therefore a sadhaka should strive to
abide in the Self (thereby alone his life-purpose will be served and no longer he will go
through the cycle of birth and death that leads to only sorrow in the long run).
There might be a doubt as to whether the Self or realization is something different from
what we have now and this is answered by the author saying that realization is knowledge
of Brahman as one’s very Self (Brahman alone is oneself and not different) in the second
line of the sloka which we will see in the next month.
May we all strive to remember the abode of the Self as one's very heart so that through
sadhanas and focus on the Self, we will be able to get rid of all sorrows and ever rejoice in
bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 17 of 85
Upanishad Vivaranam
Second mundaka second khanda sloka 1
Aa iv> s<in ih t < g uh a c r < n a m
m h T pd m Ç Et t! sm ip Rt m !,
@ j T à a [ iÚ im ;½ y d e t ¾ a n w
sd s Ör e{ y < pr < iv } a n a *Öir ó < à j a n a m !.2 - 2 -1 . äviù sannihitaà guhäcaraà näma
mahatpadamatraitat samarpitam|
ejatpräëannimiñacca yadetajjänatha
sadasadvareëyaà paraà vijïänädyadvariñöhaà prajänäm||2-2-1||
Self-luminous Brahman resides in the cave-heart and moves there. It is known as the great
support as everything that moves, breathes and blinks is in it; know it to be both gross and
subtle, supreme, to be sought out and beyond everything.
Recap
Previously we saw as to how Brahman is one’s own very Self and that which resides or
abides in the cave-heart of all beings. Though “I” or individuals appear to be limited and
different from Brahman, this isn’t the case. When we try to find out the source of “I-
thoguht” or Ego (that which appears as I-thought and associates itself with everything
starting from one’s body down to the external world) then we will realize that pure I or just
pulsation of I (I-exist, I-exist) is the very basis of I thought. It is this pulsation that is
Consciousness and therefore Brahman.
The scriptures say prajnaanam brahma or Consciousness is Brahman as the very basis of all
existence is Consciousness. Even before the world came into existence, it was Brahman that
was present as the uncaused cause of the world. And when the world currently appears to
exist, what exists is the non-dual treality of Brahman alone.
As Sankara says, adhyaassa or superimposition makes us think that I am the Ego and not
the Self. When this superimposition of the unreal on the real is removed then we will realize
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 18 of 85
that I am not the changing body-mind-intellect but changeless blissful Self (that is one with
Brahman).
As to how I am Brahman, Advaita Makaranda says thus:
Ahamasmi sadaa bhaami kadaacinnaahamapriyah
Brahmaivaahamatah siddham saccidaanandalakshanam
I exist; I always shine and I am never hated; therefore it is proven that I am Brahman of
the nature of Existence, Consciousness and Bliss.
Many people run hither and thither in search of Brahman or God but they fail to realize that
God cannot be found in the external world. He resides in the heart of all beings. But people
tend to search everywhere except inside themselves. As AMMA says it is painful to search
inside oneself because there is so much impurity inside. It is only when we look into our
own minds that we will find all the attachments and aversions present there. Even as a
person rarely tries to analyze his own family and himself similarly majority of people fail to
analyze themselves. But without such analysis, as much as they may strive they will not be
able to find out the non-dual reality of Brahman or Lord.
It might be argued that many people have done intense tapas in order to find out God and
they have found God who gave them boons. But such arguments are invalid because all
they have accomplished are worldly goals or goals that are part of the world. The world is
temporary and sorrowful; therefore any goal that is part of the world will not lead to
anything except sorrow in the long run. Though initially the world might appear to lead to
happiness, it will only lead to sorrow in the long run as it is constantly changing.
For example people think marrying will lead to happiness but slowly they will find happiness
fading away from their life. Though they might get happiness from the partner still once a
child is born, all happiness will eventually vanish as once the child grows up, he will do as
he wants (and not fully listen to his parents). And even if there are children who obey the
parents obediently the world of temporary nature can lead to no other result than sorrow.
Therefore we have Sri Rama who listened to the words of his father but he and even his
father was lead to sorrow alone. And Rama was an avatara still he only caused sorrow for
himself and others around him. Though he gave relief to few people like Sugreeva still
majority of times people around him only were lead to sorrow.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 19 of 85
Hence the Lord says in Gita thus:
Anityamasukham lokamimam praapya bhajasva maam
Having attained the temporary sorrowful world, seek or worship me.
Instead of seeking the Lord in the external world one has to seek the Lord inside oneself –
as one’s very nature of Consciousness which pulsates inside as I-exist, I-exist at all times. It
is the heart where pulsation happens that is abode of the Lord. If we strive to look into our
hearts then we will find the blissful Lord present there (and thereby we will also be lead to
happiness).
If it is analyzed as to what we do when we experience happiness, we will find that we close
our eyes or go deep into ourselves. That’s why a person who is satisfied or content with the
situation in the world at a particular time will close his eyes or touch his hands to his heart
and heave in satisfaction. This is because he is going into his own Self or the heart and finds
the Lord in the heart. Though this is temporary still it shows clearly the abode of the Lord as
one’s own very heart.
And all the sadhanas that a sadhaka does are to take him into his own Self (and not take
him away from himself). Sadhanas like dhyaana, bhajans, japa etc. only take us more into
ourselves. And since these sadhanas can be performed in any place and at any time
therefore these clearly point out that the Lord isn’t in the external world but in our very
heart itself.
Even as the best hiding place for a thief is inside the house of a policeman similarly the best
hiding place for the Lord is inside our very hearts; it is the only place we will not be
searching. Therefore though people go around the entire world and even to high peaks like
Himalayas they don’t find the Lord – they just fail to see unto themselves. If only they
spend a little time looking into themselves then they will easily find the Lord and all search
for happiness will end. Life itself is a search for the Lord in the form of happiness (that
happiness which is untainted by sorrow). Until the Lord is found we will be searching hither
and thither; not just in this birth but for many births. Therefore a wise sadhaka should
strive to look into himself and thereby he will find the Lord present. This doesn’t mean that
going to temples, pilgrimages and ashrams aren’t required but they only facilitate in taking
us more towards our own Self (or taking us closer towards the Lord who resides in our
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 20 of 85
heart). If we deny to look into our own hearts then we will never ever find the Lord and
even the spiritual path will be futile in the long run.
Brahman – basis of everything
It might sometimes appear that in Vedanta concepts are being repeated time and again. We
should understand that such repetition is necessary for sadhakas to apprehend the truth.
And ultimately there is only one non-dual reality of Brahman, therefore what else can be
spoken about other than Brahman? And if anything other than Brahman is spoken about
then it will not be truth and therefore will not lead to the goal of moksha (or eternal bliss).
Thus anything other than Brahman is futile and hence the scriptures talk about Brahman
over and over again.
Moreover Brahma Sutras say “aavrittirasakridupadeshaat” or “repetition is there, as that
has been followed”. We find the guru of Uddalaka telling the shishya of Svetaketu the
mahavakya of Tat Tvam Asi multiple times. Though each of the repetition was with a
different analogy (like lab experiements) but still repetition was necessary.
Lastly when we were children and we were taught the multiplication tables, we would repeat
them over and over again. Such repetition will put the tables in our memory and thereby
even after decades of years passing we will still remember the tables. This is valid for any
study that we undergo in life. Whether it be physics or mathematics or biology or any other
walk of life, we learn only through repetition. Taking a simple example, when we are driving
to our new office first day we will be careful about the road. But as we drive more and
more, it will get etched in our mind and thereby we will be able to drive without much help.
Similarly since we are in the world full of distractions therefore focus on Brahman isn’t that
easy. Repetitively learning about Brahman through different perspectives (or even same
perspective) Brahman will get etched in our mind. Thereby we will be able to easily focus on
Brahman at all times.
To sum up, repetition isn’t a fault but it is so that we will be able to focus on Brahman very
easily. And therefore the scriptures follow the way of repetitive explanation about the non-
dual reality of Brahman so that with full focus on Brahman we will very soon be able to
realize Brahman (attain the ultimate goal of life of moksha).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 21 of 85
It was said previously that Brahman is the cause-substratum of the entire world. This
means that Brahman is the basis of everything. Not just as a substratum but the power
behind anything and everything in the world is Brahman alone. Therefore the Upanishad
says that everything moves, blinks etc. as a result of Brahman alone. Without Brahman,
there wouldn’t be any existence at all and similarly no actions will be possible.
Actions are possible when there is a doer and a doer is there only when there is the light of
Consciousness falling upon the doer. Anything that is insentient cannot perform any actions.
For example a rock cannot perform any action but a human being can perform action. This
is because a rock is insentient whereas human beings are sentient. But humans consist of
the insentient entities of body-mind-intellect and therefore they too shouldn’t be capable of
performing any actions. Instead we see them performing all kinds of actions in the world.
This is because of the power of Consciousness or Brahman. Brahman gets reflected in the
intellect and is called jeeva or Ego or doer. It is this reflection that appears to be like
sentient and it gets sentience in the mere presence of Brahman or Consciousness (which is
the very witness of everything – like infinite space appears as if limited in a pot, similarly
Brahman appears to be limited in the adjuncts of body-mind-intellect and thereby imparts
sentience to the body-mind-intellect). A body is living as long as sentience is associated
with it and it is dead when sentience leaves the body.
It can be argued that there cannot be any relation between sentience and insentience
because both are contrary like light and darkness; but here such a relation is only possible
due to adhyaasa or superimposition which itself is as a result of ignorance. When the truth
that one Brahman alone exists here as the substratum of sentient and insentient entities in
the world is forgotten then the world is considered to have sentience because it performs
actions or is capable of performing actions. What individuals forget is that it is Brahman of
the nature of Consciousness that makes any actions possible in the world; this is forgotten
and therefore it has to be explained that it is Brahman’s presence that makes all actions
possible.
Though such a statement also is not ultimately true but still it is required when we are
focused on the world. Our focus shifts from the world to the sentient entity of Brahman
which is the basis of all actions. Thereby our focus on the world drops and slowly we will
progress in the spiritual path with focus on the non-dual reality of Brahman.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 22 of 85
It cannot be argued that there is no analogy to explain as to how Brahman’s presence
makes the world active or filled with actions because we do see that in the presence of fire,
objects near by get the heat and therefore are heated. We don’t have to put objects on fire
but nearby to fire itself is enough. And like the very presence of a superior or boss is
enough to make all subordinates work properly similarly it is the very presence of Brahman
that makes all actions possible. And it is fear of Brahman that makes everything in the
world work so smoothly.
Though when we look around in the world there is only chaos everywhere still this chaos is
only man-made and found in man-made entities. Everything natural in the world has a law
of its own and this law is never ever broken. For example the Sun doesn’t take leave for a
day; if the Sun takes leave even for a day, imagine what would happen to all beings in the
world. It is presence and fear of Brahman that makes Sun perform actions properly.
Katha Upanishad thus says:
Bhayaadasya agnistapati
Bhayaattapati suryah
Bhayaadindrashca vaayushca
Mrityurdhaavati panchamah
Fear of Brahman makes Fire burn;
Fear of Brahman makes Sun luminous;
Fear of Brahman makes Indra and Vayu;
And the fifth of Death to run.
Imagine if death didn’t do his activity for a day; what would happen to population in the
world when it is already rising. Therefore it is presence and fear of Brahman that makes
even death do his job properly.
We shouldn’t understand fear in the wrong sense as it is the very presence of Brahman that
imparts life to everything. If Brahman were to leave and go, everything will fall dead
immediately. The Upanishads talk about a story where there is a fight as to who is greater
in the body; each sense organ fights for itself and therefore there is no decision. Then an
idea springs that each sense organ should go away for a year and then return back to see if
everything went well or life continued or not. Eyes went and the person lived like a blind
man. Ears went, smell went etc. but still the person was able to live. Lastly when prana or
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 23 of 85
Brahman started leaving the body, everything else stopped crying that there is no fight and
he alone is the greatest. Prana here means Brahman or Consciousness. Vital force or breath
is something that is active; such action itself means change and anything changing cannot
be eternal and therefore what is meant is Brahman of the nature of Consciousness.
Though the doer is that of Ego still the Ego exists only as a result of Consciousness or
Brahman. But for Brahman, no actions are possible by the Ego as well. Hence Brahman as
the witness is essential for actions (and it wouldn’t be wrong to say that Brahman is the
basis of all actions).
Brahman – both gross and subtle
Objects in the world can be categorized into gross and subtle. Gross is that which can be
experienced by the sense organs wherea subtle is that which cannot be experienced directly
by the sense organs. Gross objects are experienced in the waking state along with subtle
objects whereas in the dream state there is only experience of subtle objects.
It is Brahman that is both the gross and the subtle objects that are experienced. If we
analyze the waking state we can easily determine that since Brahman is the cause of the
world therefore Brahman alone is the world itself. The world as names and forms isn’t
Brahman but the world as the substratum or essence is Brahman. This is where majority of
people fail to apprehend Brahman as such. They learn from the scriptures that everything or
the world is Brahman but they fail to understand that the world as names and forms isn’t
Brahman; but the world in its essential nature is Brahman.
Wrongly thinking that names and forms is Brahman will make a person get attached to the
names and forms. Thereby such a person will be lead to anger when attachment isn’t
fulfilled. That anger will lead to one’s own destruction is mentioned by the Lord in the 2nd
chapter of Gita.
Dhyaayato vishayaan pumsah sangasteshuupajaayate
Sangaat samjaayate kaamah kaamaat krodhobhijaayate
Krodhaat bhavati sammohah sammohaat smritivibhramah
Smritibhramshaat buddhinaasho buddhinaashaat pranashyati
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 24 of 85
Contemplating on objects a person develops association with it. Association leads to
attachment eventually; attachment gets converted into aversion when the attachment is not
properly fulfilled; anger or aversion leads to delusion; delusion leads to loss of memory; loss
of memory leads to destruction of intellect and thereby a person himself gets destroyed.
Destruction here means that the person will only experience sorrow in the world
(irrespective of whatever he is doing). Though he might have all the wealth in the world still
he will only experience sorrow as he doesn’t possess intellect or discriminative faculty that
makes us decide what to do and what not to do. If we don’t know what to do and what not
to do then we are akin to children who if left to themselves will be lead to destruction (or
sorrow) only.
Since names and forms are temporary or constantly changing therefore they will only lead
to aversion in the long run. But when a person is attached to the non-dual reality of
Brahman then he will not be lead to aversion but he will be lead to eternal bliss. The very
fact that he will be seeing one Brahman as pervading the entire world itself means that he
will go beyond all duality. Since it is duality that makes a person associate with few things
and like somethings whereas dislike other things therefore absence of such duality makes a
sadhaka who focuses on Brahman attain the supreme blissful state of moksha. It is to
makes a sadhaka gain right knowledge about the world that the Upanishad says again and
again that everything is Brahman – even the gross world that we perceive is nothing but
Brahman alone.
Even as in the waking state everything is one non-dual reality of Brahman, the same is the
case with the dream state as well. Dream is a state in which everything is created by the
mind – an entire world is constructed and all experiences are experienced like in the waking
state. But after a while, the dreamer wakes up to realize that everything was just a dream.
Thus the dream world is just an illusion in the dreamer. But since the dreamer is none other
than the non-dual reality of Brahman (essentially Brahman of the nature of Consciousness)
therefore the dream state is also nothing but Brahman alone.
Therefore gross and subtle objects in the waking state are Brahman and subtle objects in
the dream state are also Brahman alone. We can thus conclude that whatever exists is
Brahman alone.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 25 of 85
It might be questioned or asked as to whether causal body of ignorance is Brahman or not.
Since ignorance also appears in Brahman therefore essentially ignorance also is Brahman
alone. It cannot be anything other than Brahman as then it would cease to exist. Any
existence is only possible in the substratum of Brahman (which alone ultimately exists).
Therefore even the causal body of ignorance is nothing but Brahman alone.
Brahman – supreme and to be sought out
It is nature of humans (and even all beings) to seek out that which will give happiness. And
when comparing amongst two objects that lead to happiness, a person will choose that
which leads to happiness for a longer period of time. Therefore knowingly or unknowingly
what is being sought out is that which will lead to eternal bliss or ever-lasting happiness.
Though such ever-lasting happiness has and will never be found from the world still
majority of people keep running behind the world thinking that at some point of time or the
other they may get happiness.
But this search for happiness ends only in sorrow because happiness cannot be found in
anything other than Brahman as Brahman alone is real. That which is temporary will only
lead to temporary happiness and eventually sorrow. But that which is eternal will lead to
eternal bliss. Since Brahman is eternal therefore seeking out Brahman will lead to eternal
bliss or in other words, seeking out Brahman will lead to fulfillment of life itself (since it is
bliss that is being sought out).
Since attaining Brahman will put an end to all attainments or seeking out therefore the
Upanishads again and again proclaim that Brahman is to be sought out. Though worldly
norm is seeking out worldly goals still it will not lead to fulfilment and hence the Upanishads
say that we have to seek out Brahman alone. And only wise people will seek out and realize
Brahman (as they know that the world of names and forms is just an illusion in Brahman
and they will not fall for the world or get deluded by it).
Since Brahman is supreme or superior than everything – by being the cause – therefore as
well Brahman is to be sought out. It is human nature to seek out that which is superior or
higher. We always want things that are higher and higher. Therefore any wise person will,
with little analysis itself, seek out nothing but Brahman alone because Brahman is the
supremest and there is nothing supreme or superior to Brahman.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 26 of 85
As the Upanishads say, if Brahman is sought out then a person would have fulfilled his life
and therefore will end all searching. And if Brahman is not attained, then it will be a big loss
because it is only humans who are able to go beyond natural tendencies in life and set up
their own fate. Other beings are just slaves to their tendencies and can rarely go against
them. For example a dog barks, a cat meows and a lion roars. They cannot change their
behavior but humans can. Though it might be tough to change behavior still with effort a
human being can change his behavior for the good. Therefore it is only humans who can go
beyond the passions of the world and seeking the non-dual reality of Brahman, realize
Brahman. Thereby only humans can attain the ultimate goal of life of moksha. Even devas
or gods are only used to sensual pleaures and therefore want to be born as humans in order
to attain moksha (and put an end to the cycle of birth and death). Hence Adi Sankara says
that human birth is rare or sacred indeed. But it has to be used for the goal of moksha
through remembering that whatever exists is Brahman and Brahman. Eventually through
focus on Brahman a sadhaka will realize Brahman and thereby ever rejoice in bliss.
May we all strive to seek out the non-dual reality of Brahman that which is to be sought out,
so that all our sorrows will end and we will be able to rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 27 of 85
Gitaamritham
15th Chapter 17th Sloka – Uttama Purusha – non-dual reality of Lord
%Äm > pué ;S T vN y > p r m a T meT y ud a ù t > ,
y a e la ek Ç y m a ivZ y ib ÉT y RVy y $ ñr > .1 5- 1 7 . uttamaù puruñastvanyaù paramätmetyudähåtaù|
yo lokatrayamäviçya bibhartyavyaya éçvaraù||15-17||
15.17. Know the Uttama Purusha to be different and called as Paramaatma; he pervades
the entire world and supports them and is called as Ishwara (one who is ruler or controller
of the entire world and one who pervades the world).
Recap
Previously we saw that there are two purushas of Kshara and Akshara. Kshara purusha is
the Ego or individuality which is associated with the body-mind-intellect. It is called kshara
because it decays or it undergoes changes or it takes birth and death (eventually it will die).
But akshara purusha is that which is without any decay or change – it is the changeless
substratum in which all changes happen.
Both kshara and akshara are denoted by I or they are known as I. Kshara I is the Ego that
is constantly undergoing changes whereas akshara I is the basis of all changes. From day of
birth till day of birth though there are changes to the Ego I still there is an I which is
changeless. It is due to this changeless I that we are able to relate everything from the day
of birth till the day of death.
Though the changing I undergoes changes in the three states of waking, dream and
dreamless deep sleep, it is the changeless I that is the basis in which all changes happen.
Though we directly experience the changeless I in the form of “I who was sleeping earlier
am awake now” still majority of people fail to apprehend this changeless I. Since we are so
used to the changing I therefore we just don’t apprehend the changeless I that is ever
present (and our very nature of Consciousness or pulsation or just I). It is only when a
sadhaka goes through vichaara or self-enquiry that he realizes that I am not the changing I
but the changeless I which is the very basis of all experiences.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 28 of 85
Ramana Maharshi explains this process of vichaara thus:
Aham ayam kuto bhavati cinvatah
Ayi patatyaham nijavicaaranam
When analyzed as to where from I came (the I-thought) then the I thought or Ego will
vanish and this is self-enquiry.
It can be doubted as to whether after Ego I vanishes, there is only shunya or voidness and
therefore Maharshi says:
Ahami naashabhaajyahamahamtayaa
Sphurati hrit svayam parama purnasat
When the I-thought vanishes then there is pulsation of I-I in the heart; it exists of its own
(without any source) and it is supreme, complete and of the nature of Existence.
Lakshmidhara in Advaita Makaranda gives us logic as to how I am not the Ego but the
witness Self or changeless I:
Saakshi sarvaanvitah preyaanaham naaham kadaacana
Parinaama pariccheda paritaapairupaplavaat
I am not Ego but the ever witness Self which pervades everything or is the basis of
everything because Ego I is ever changing, ever limited and ever in suffering. Contrary to
the Ego I, I am ever changeless, ever unlimited and ever blissful in nature.
It cannot be argued that I don’t experience my own nature of bliss; the reason for this is
ignorance. Even as a person who is suffering in sickness will not worry about finding out the
cause of sickness, instead he would go to the door, take medicines and thereby get rid of
the sickness; similarly a sadhaka shouldn’t try to run behind ignorance; instead he should
strive to get rid of ignorance through knowledge of the scriptures. Even as when a person
brings in light, darkness automatically vanishes, similarly when knowledge dawns ignorance
automatically vanishes. And then the sadhaka realizes that whatever existed was one non-
dual reality of Brahman or Ishwara alone (and duality was just an illusion in Brahman).
Vedanta uses the analogy of space to show as to how I as akshara purusha is ever
changeless and how there can appear to be many akshara purushas or individuals. There
are many pots kept and space appears to be limited in all of the pots. Pot1 has pot1-space,
pot2 has pot2-space and pot3 has pot3-space; as long as pots are there, these three appear
to be different (even though essentially they are one alone). Similarly as long as the
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 29 of 85
adjuncts of body-mind-intellect are there, the individuals or various I’s appear to be
different. But since difference is only based on body-mind-intellect which are temporary or
unreal therefore really speaking there is only one I; even as there is only one space that is
infinite (at all times).
As long as a sadhaka doesn’t realize that he is the pot-space which is unlimited he will
always appear to be the space that gets reflected in the water in the pot. Water is the
medium of intellect and space that gets reflected is the Self or Brahman. As a result of
considering himself as the jiva or individual, a person suffers the problems of the jiva (or
the body-mind-intellect). This is like space or sun that is reflected in water in pot appears to
be changing and having faults that are actually just faults of the water. As many pots so
many individuals will be there.
When through knowledge a sadhaka realizes that he isn’t the reflection but the space that
just appears to be limited by body-mind-intellect then he no longer suffers from the
sufferings of the body-mind-intellect. Instead he realizes himself to be ever-changing
blissful Self (or infinite space). Thereafter though he might undergo changes and sorrows
and sufferings in the world (as perceived by other sadhakas) still he will not be affected
internally as he knows that all sufferings are just for the Ego and not for him. And since this
entire world is an illusion like dream therefore he doesn’t get affected by anything in the
world. He goes beyond both good and bad; thereby he is able to ever rejoice in bliss.
Bliss is nothing but that state wherein a sadhaka is able to go beyond both happiness and
sorrow. As long as happiness is there, we will have to accept the opposite of sorrow.
Therefore a sadhaka has to go beyond both to that non-dual state which is nothing but
blissful alone. It is this blissful existence that a sadhaka experiences in the dreamless deep
sleep state where there are no external world and no internal world but only bliss. It is this
blissful experience that makes the sadhaka again want to sleep and remain silent for few
moments after waking up. The dreamless deep sleep state shows us that we are not
sorrowful in nature but we are blissful in nature at all times. Instead of considering
ourselves falsely as the Ego (and the world to be real) we just have to remember that I am
blissful changeless Self (and the world is just an illusion of names and forms in Brahman);
thereby irrespective of whatever happens in the world we will be able to rejoice in bliss (or
we will have attained the state of moksha that is being sought out knowingly or
unknowingly by all in the world).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 30 of 85
Lord or Brahman – Uttama Purusha
Though the Lord initially said that there are only two purushas of kshara and akshara
denoting jada or insentient and chit or sentient still the Lord says that there is a third
purusha who is called uttama purusha. And this uttama purusha by name itself is uttama or
superior and he is different from the other two purushas of kshara and akshara.
How is the uttama purusha defined?
Uttama purusha is one who pervades the entire world and supports the world from being
the substratum.
When we analyze the world of duality that we currently perceive, we have to analyze as to
where from the world has come. It cannot be said that the world existed from time
immemorial because one it is said by the scriptures that the world was created and two the
world is constantly changing. Anything that is changing is subject to both birth and death.
This is a matter of direct experience of each person in the world. When we see an object in
the world that is changing then we experience that it has birth and death. For example a
tree takes birth and dies; a car takes birth and dies; a body takes birth and dies. Since
anything and everything that is part of the world is changing and takes birth-death
therefore it goes without saying that the world has a whole also takes birth and death (as
we do directly experience the changing nature of the world).
Now if the world takes birth and dies then it should come from something and exist in
something as well. Anything that is changing cannot exist of its own but it can only exist in
a substratum that is changeless. Even in cases when we want to analyze changes of an
object we do have to temporarily accept that there is a substratum that is temporarily
changeless and only then changes can be perceived. Taking a simple example we do see a
car moving and this is because we assume that the road is stationary; the road remaining
stationary, the car is moving. But we know that the road or the earth itself is moving. Even
as when two trains are moving in the same direction and in the same speed cannot be said
to be moving at all similarly if everything is changing then there cannot be any perception
of change itself. Therefore we need to assume that there is a changeless substratum based
on which the world changes.
It cannot be argued that it is enough to accept a changing substratum because then we do
have to get to a changeless substratum based on which the changing substratum exists or
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 31 of 85
changes. Even if we don’t accept any changeless substratum still we need to explain as to
what happens when the changing world ceases to exist; will existence itself cease to exist?
If so then nothing can ever be ascertained because the world has no rule or no basis at all.
Therefore it is logical to accept that there is a changeless substratum for the changing
world. It is from this substratum that the changing world has come, in it the world exists
and unto it the world merges at the time of destruction. It is therefore the cause of the
world – that cause which isn’t an effect or which is never caused by exists at all times.
This cause has to be of the nature of Existence, Consciousness and Bliss. And since it is the
basis of the entire world therefore it is called paramaatma or supreme Self. Since we have
the normal Self of akshara purusha therefore in order to differentiate the cause from
akshara purusha or normal atman, it is called a paramaatma or paramatman. And therefore
as well the name of uttama purusha or that which is supreme or superior – and beyond
which there is nothing (in other words, there is nothing superior to this superior purusha).
Any cause pervades its effect. In other words any cause is just an illusion of names and
forms in its effect. Taking the example of mud and pot, the cause of mud pervades the
effect of pot at all times. Pot is just an illusion of names and forms in mud. Similarly all
ornaments made of gold are just names and forms of gold and they are pervaded by gold at
all times. Extending this to the world and its cause, the cause of Uttama Purusha pervades
the entire world of names and forms at all times.
Since the basis of the entire world itself is on the uttama purusha (or the world exists in the
uttama purusha) therefore uttama purusha supports the entire world. Without the uttama
purusha the world will just cease to exist (it will have no existence whatsoever). It is for this
reason that he is also called uttama purusha as he is the very basis of all existence
(temporary or permanent). In other words, both kshara and akshara purushas derive their
existence from uttama purusha.
Uttama purusha is like the infinite space that is the basis of both the reflection of space in
water in pot and the space that appears to be limited by pot. Therefore uttama purusha is
the basis of existence for both kshara and akshara purusha. For kshara purusha, uttama
purusha is the substratum whereas for akshara purusha he is the Self (or Consciousness
which is the very nature of akshara purusha).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 32 of 85
It might be questioned as to how different names are there for Uttama Purusha; the answer
is that from different perspectives he has different names. Paramaatman is when he is the
superior or supreme Self. Bhagavan is when he is filled with all good qualities. Vishnu is
when he pervades the entire world. Siva is when he is the auspicious principle or light
behind everything. Even as from different perspectives a single person is called father,
mother, brother, sister, son, boss, subordinate, friend etc. similarly it is just one supreme
being who is called by different names.
In the scriptures he is called by the name of Brahman. As Bhamati explains, brihatvaat
brimhanatvaatvaa atmaiva brahmeti kathyate. Due to being big (bigger than the big) and
appearing as the world, the Self alone is called as Brahman.
Bhagavatham says thus that the different names all point to one entity of the nature of
Consciousness alone:
Vadanti tattattvavidah tattvam yat jnaanamadvayam
Brahmeti paramaatmeti bhagavaaniti shabdyate
Knowers of the truth talk about the one non-dual Consciousness truth variously as
Brahman, Paramatman, Bhagavan etc.
Ekam sadvipraa bahudhaa vadanti
One truth different people call by different names.
Taking the analogy used by Sri Ramakrishna Paramahamsa, even as one water is called
differently as neer, thaneer, vellam etc. similarly it is one Brahman or truth who is called by
different names. Even as region based one water is called differently similarly based on the
perspective, it is one truth or one uttama purusha who is termed or called differently. All
names point out to one Brahman alone.
It may be argued that Vishnu and Siva are not the same but the scriptures talk about
oneness of both Vishnu and Siva thus:
Yathaa sivamayo vishnuh evam vishnumayo sivah
Even as Siva is pervaded by Vishnu, Vishnu is pervaded by Siva.
Therefore ardent and wise sadhakas shouldn’t differentiate between both. Instead they
should strive to realize one truth and call it as per their like. Different names and forms are
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 33 of 85
so that we are able to concentrate on it and eventually we will pervade the name-form to
the entire world when it will cease to become a name-form. Therefore fighting over names
and forms in our mind or outside isn’t worth.
Though there have been big fights over the superiority of which of the deva of Siva or
Vishnu still those times have been past and any sane sadhaka will try to focus on the goal of
moksha rather than that of who is superior. Even as only a foolish person will try to analyze
and figure out as to who is saving him when he is immersed and submerged in the ocean
similarly only a foolish person will argue as to whether Siva or Vishnu is saving him. Instead
he will try to hold on to whoever is saving him from the ocean of samsara.
In order to get rid of the wrong notions which lead to thinking as to which of Siva or Vishnu
or any other deity is superior or greater, a sadhaka should remember at all times that he is
submerged in the ocean of samsara that only leads to sorrow in the long run. It is only
when he realizes that he is experiencing sorrow in the world that he will want to come out of
the sorrow. Even as a person who knows that his house is on fire will be able to come out of
the house running similarly only a person who knows that he is suffering in the world will be
able to come out of it running through seeking the non-dual reality of Brahman or Lord. It is
the strong desire to come out of suffering that is part of the world that is termed in Vedanta
as vairagya or dispassion. Dispassion isn’t merely running away from the world because it
leads temporarily to sorrow but knowing the world to be sorrowful and therefore seeking the
blissful Lord or Brahman (that which will lead to eternal bliss).
AMMA therefore says that in the spiritual path a sadhaka should have strong vairagya and
not smashaana vairagya. Smashaana vairagya is dispassion caused due to the cemetery.
When one’s near and dear has died then one will get dispassion from the world. One will
just live away from the world for few days or months or years. But it will eventually vanish
as there will be temporary happiness found from the world (in a different object). Since the
world has infinite possibilities therefore happiness will again be found. AMMA says that this
is like women who say after they go through pregnancy that they will never again get
pregnant. Their words only last shortly as they will get pregnant again – in the desire to
have a baby. Though pregnancy is very painful still they forget the pain as they only think
about the happiness of getting a baby. Even as their vairagya towards pregnancy only lasts
sometime similarly majority of people’s vairagya about the world as well lasts only
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 34 of 85
sometime. Such people are not sadhakas and they will run away from the spiritual path
once their sorrow has been overtaken by time.
Swami Dayananda Saraswati of Arsha Vidya Gurukulam used to say that he met many
sanyaasis in the north (Haridwar and Rishikesh) who used to advise him not to take
sanyasa. They fought with their wives and took sanyasa. Initially it was very great – great
ganges, great food and great resting. The next day it was the same Ganges, the same food
and same resting. Third day it became boring. And fourth day they repented their decision
to take sanyasa. But it was done and they couldn’t return back to their worldly life.
Such sanyasis only have smashaana vairagya. With such vairagya one cannot survive in the
path for long; instead after a particular period of time they will lose focus or love on the
path and thereby they will start running behind the world again. Instead a sadhaka should
have strong vairagya that they are able to focus on the path at all times.
In order to focus on the path, a sadhaka should also have higher vairagya or para vairagya
which is attachment to the non-dual reality of Brahman or Lord. Instead of thinking of Lord
as Vishnu or Siva, they should think of the Lord as the source of eternal bliss. Since it is
eternal bliss untainted by sorrow that everybody is knowingly or unknowingly seeking
therefore knowing that the goal of spirituality which is the non-dual reality of Lord is blissful
will help the sadhaka remain focused on the path irrespective of whatever happens in the
world.
Even as in a computer game though there might be many distractions from finishing the
game (goal of the game) similarly in the spiritual path as well there will be many
distractions. A sadhaka should remain focused on the goal and only then he will not be
deluded by the distractions of the world. Since the world is created out of Maya which
makes the impossible possible therefore it is very easy to get deluded. Only those sadhakas
who are able to remember the goal as the non-dual reality of blissful Lord will be able to
remain without getting deluded by the world. Only such sadhakas, through focus on the
uttama purusha, will be able to attain the goal of moksha and thereby be able to rejoice in
bliss in this very birth itself (or at least in one or two births).
Last but not the least, uttama purusha or that purusha who is supreme or superior has to
be without any form or attributes because form and attributes limit an entity. Even as the
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 35 of 85
different forms and attributes of objects like the body, tree etc. are limitations for the body,
tree etc. (or denote that these objects are limited) similarly if we assume form and
attributes to the uttama purusha, he also will be limited. But if the form and attributes are
just a means of worship or focus on the uttama purusha (rather than the world) then such a
person will remember that essentially uttama purusha if formless and attributeless. Thereby
through the form and attributes he will eventually attain the purusha who is by nature
formless and attributeless.
That uttama purusha is a special type of akshara purusha and beyond the kshara purusha is
mentioned by the Lord in the next sloka which we will see in the next month.
May we all strive to remember the uttama purusha as the ultimate goal of life so that
through focus on the uttama purusha we will be able to cross over the ocean of samsara
and thereby rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 36 of 85
Prakarana Prakaashah
Advaita Makaranda 3 – I am all-knowing, all-pervasive and all-causing
m Y y evud eit ic ™a eiç j g T g Nx vRpÄn m !,
At a e= h < n k w < äü svR} < s vRk a r [ m !.3 . mayyevudeti cidvyomni jagatgandharvapattanam|
ato'haà na kathaà brahma sarvajïaà sarvakäraëam||3||
3. In me of the nature of Consciousness (or space-Consciousness) arises the world which is
like town in castle; therefore how am I not Brahman which is all-knowing and cause of all?
(I am Brahamn of the nature of all-knowing and all-causing because the world is created out
of me as Consciousness).
Recap
We previously saw the second sloka of Advaita Makaranda which is the basis of all other
slokas that are going to come. It is the crux or subject-matter that is presented in the
second sloka and various doubts, objections and contrariness with respect to it and
removed or negated in other slokas.
Since second sloka is the subject-matter therefore let’s see a brief summary before
analyzing the third sloka. Vedanta is analysis of the three entities of jagat or world, jiva or
individual and Ishwara who is the cause-substratum of the world. Though the world is
constantly changing, this changing-nature is accepted differently by different systems of
Vedanta. But as per Advaita Vedanta, the world which is changing is called an illusion. Even
as an illusion appears to be existing while we perceive it but ultimately is known to be
unreal similarly the world appears to real when we are perceiving it but ultimately it is
unreal. That world which has a beginning and an end cannot be anything but ultimately
unreal. This is because before creation the world didn’t exist and after destruction the world
will not exist. Therefore the world only appears to exist in between – such in-between
existence cannot be called as real. Though it cannot be called as unreal as well because
unreal is that which has no existence whatsoever (like the child of a barren woman) still it
cannot be called real (as real is that which exists at all times and therefore is without any
changes). Such an entity which is neither real nor unreal is called an illusion. Any illusion
like snake seen in rope appears to be real when we perceive it but is known to be unreal
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 37 of 85
after we know the rope. Similarly the world appears real now but once we realize its
substratum, then it will be known to be unreal.
Since the world is changing therefore irrespective of whether we accept it to be unreal or
illusion or real, it cannot lead to any happiness whatsoever. It be Dvaita Vedanta or Advaita
or Vishistadvaita or any other system of Vedanta but focus on the world will only lead to
sorrow (and this is something that is mentioned by the Lord as anityamasukham lokam).
But if the world is not be focused on then what should we focus on?
The Lord says thus:
Anityamasukham lokamimam praapya bhajasva maam
Having attained this temporary-sorrowful world, seek me.
Here “me” means Ishwara or that Brahman which is the cause-substratum of the entire
world that we currently are perceiving. Any illusion needs a substratum in which alone it
appears as existing. An illusion cannot exist of its own because it is unreal; and if an illusion
appears in an unreal entity then it would lead to impossible (because an unreal entity
doesn’t exist); and if an illusion appears in another illusion then it will lead to infinite
regression. Therefore an illusion has to appear in a real substratum. The substratum in
which the illusory snake appears is the rope. Though ultimately Vedanta says that the rope
is also an illusion still empirically the rope is real and it is from the empirical perspective
that the illusory snake appears in the empirical rope.
Similarly the illusory world appears in the real substratum of Brahman or Ishwara who is the
cause of the world. The scriptures say that Brahman is that from which the world has come,
that in which the world exists and that unto which the world merges at the time of
destruction.
That Ishwara is another name for Brahman is mentioned by Bhagavatham thus:
Vadanti tattattvavidah tattvam yat jnaanamadvayam
Brahmeti paramaatmeti bhagavaaniti shabdyate
Knowers of the truth talk about truth being one non-dual Consciousness in nature and they
term it variously as Brahman, Paramatman, Bhagavaan etc.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 38 of 85
Though the name changes, the entity is the same only. Ishavasya Upanishad says that
Ishwara pervades the entire world as its cause-ruler-substratum. Since the world is created
out of Ishwara therefore he is also the ruler of the world – or one who controls the world
and based on one alone the world goes on without much trouble.
Since the world is an illusion and Ishwara alone is the real substratum behind the illusory
world therefore the Lord says that instead of seeking out the world we should seek out the
Lord.
Among the three entities to be analyzed in Vedanta, if we know that the world is an illusion
then it can be removed from the list to be analyzed. But then conflicts and contradictions
appear within the different systems of Vedanta as the rest of the two entities of Brahman or
Ishwara and jiva. Are they one and the same? Are they different from one another? Are
they different from one another at all times or different in some way and indifferent in some
other way? These are various views that have lead to the different Vedanta systems.
But Advaita Vedanta says that Brahman or Ishwara and jiva or the individual Self has to be
one and the same because reality is one Brahman alone. The scriptures clearly tell that
before creation, Brahman alone existed, one without a second. Since no other entity existed
other than Brahman before creation therefore during creation or during the world as well
there cannot be any other entity than Brahman. And the scriptures also proclaim through
various statements of TAT TVAM ASI or That thou art, prajnaanam brahma or
Consciousness is Brahman etc. that the individual Self is one with Brahman (and not
different from Brahman).
Though scriptural statements have the utmost value or validity still there might be doubts in
the minds of sadhakas which has to be resolved through other means of knowledge. Unless
these doubts are resolved in manana or reflection, the sadhaka will not be able to progress
in the spiritual path, lest alone attain the ultimate goal of life of moksha. It is in manana
that a sadhaka goes through various logic that is subservient and as per the scriptures so
that doubts or confusions or impossibilities in the mind are resolved.
Advaita Makaranda takes up the main theme of Advaita Vedanta that the individual Self is
not different from Brahman and removes all confusions or conflicts based on logic. Though
logic alone shouldn’t be used, still logic that is secondary to the scriptures or logic that is
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 39 of 85
going to prove whatever the scriptures are saying is to be followed in the mind (reflected
upon) so that later the sadhaka can contemplate on the truth of Brahman (without logical
impossibilities removed in the mind, the sadhaka will not be able to contemplate on
Brahman – even as without logical doubts vanishing from the mind of a girl, she cannot love
a boy).
Though we wrongly think I or individual is associated and attached to the body-mind-
intellect, this isn’t the case as I am just a witness of everything that happens to the body-
mind-intellect (I am the changelss substratum of these body-mind-intellect). That “I” am
not the Ego but the witness Self or jiva is the witness Self or kutastha will be pointed out
later in the work but here the author uses an anumaana to show that I am Brahman (I as
the witness Self who is devoid of the attachments and associations to the body-mind-
intellect).
Anumaana is thus:
aham brahmaiva, saccidaanandatvaat, brahmavat
I am Brahman, because of being of the nature of Existence-Consciousness-Bliss, like
Brahman
I always exist and therefore I am of the nature of Existence; and I always shine and
therefore am of the nature of Consciousnes. I am never hated. Even at times when a person
commits suicide it is not due to hating himself but as a result of love towards himself and
that he isn’t able to get happiness for himself; therefore since I am never hated therefore I
am of the nature of bliss (most sought out entity in the entire world – even everything else
including mother, father, partner, children and friends are given up for the sake of the Self).
Since I am of the nature of Existence, Consciousness and Bliss, therefore I am Brahman (as
Brahman is of the nature of Existence, Conciousness and Bliss).
There cannot be two Brahman because the scriptures say that Brahman is one without a
second. Therefore if an entity is there which has same nature as Brahman then that is
Brahman alone. Even as when we find an entity that has same nature as fire is fire only
similarly as well we can conclude that I am Brahman of the nature of Existence,
Consciousness and Bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 40 of 85
It is this ultimate truth that Brahman, which is being sought out by all knowingly or
unknowingly as the nature of bliss, is our very nature alone. Thus though the search for
eternal bliss continues in the external world, it has to end within ourselves. Hence alone
there are rarely few who are able to realize the Self – as majority of people think that
Brahman is outside and therefore seek Brahman in the external world alone. Irrespective of
wherever we search or however we search, everything will have to end with oiurselves.
Truly speaking, everything starts with ourselves and ends with ourselves as well.
There is nothing wrong in going to temples and all but we should remember that it is only
for purity of mind and concentration. The Self or Brahman or Ishwara cannot be found in
the external world but only inside ourselves (as our very nature of Consciousness). Though
Brahman is the substratum of the entire world, we can go beyond the substratum only when
we realize ourselves. A person who hasn’t looked into his own Self will never be able to look
into others or look into the world. Therefore though he might strive to realize the Self in the
external world, it will be a failure until he returns back to his own Self.
That the individual Self or I which pulsates inside as I-exist, I-exist at all times and devoid
of all associations is none other than the non-dual reality of Brahman (the ultimate reality
that is being sought out by all) is the crux of Vedanta. If this truth is even understood by
the intellect properly then Vedanta has been grasped and the rest is about living in this
truth at all times (amidst all the obstacles that the world will pose that will test our faith of
the truth). But if this truth isn’t understood then there is no point doing anything at all in
the world. Even though we might be in an ashram or having Ishwara himself as our Guru or
might be performing a lot of sadhanas still everything will be futile, as long as we don’t
realize this truth that Brahman or Ishwara is our very nature of Consciousness (and not
different from ourselves).
It might be argued that in devotion there is always the difference between Ishwara and
bhakta, but the pinnacle of devotion is when the devotee merges unto Ishwara and thereby
ends the difference between Ishwara and the devotee. Therefore even in devotion duality
has to vanish. Though some devotees might claim that they like the duality of perceiving
Ishwara’s beauty as different from themselves, still the truth is that they cannot see
anything other than Ishwara. When they see everything as pervaded in and out by Ishwara
then where is there any duality or even difference? Such devotees don’t really have an
independent existence from Ishwara. They live in the thought of Ishwara, talk about
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 41 of 85
Ishwara and perform all actions as an instrument in the hands of Ishwara and as an offering
unto Ishwara. Therefore there is no duality but only non-duality in the form of Ishwara. In
knowledge, it is Brahman and in devotion it is Ishwara – irrespective of whichever it is,
whatever exists in the spiritual path and for a sadhaka is nothing but one entity of the
nature of Consciousness.
Now there might be a doubt raised; Ishwara is all-pervasive and all-knowing but I don’t
experience myself as being all-pervasive and all-knowing. Therefore we will have to
conclude that I am not Brahman or Ishwara. This doubt and objection is answered in this
sloka (third sloka).
Brahman – all-pervasive and all-knowing
Ishwara or Brahman is the cause of the world – that from which the world has come, that in
which the world exists and that unto which the world merges at the time of destruction. By
being the cause of the world, Brahman pervades the entire world.
Taking a simple example, from the cause of mud comes the effect of pot. Pot comes from
mud, exists in mud and merges unto mud. Therefore at all times mud pervades pot. In
other words, pot is just an illusion of names and forms in mud. Similarly the entire world
that we perceive is just an illusion of names and forms in Brahman. The world is pervaded
in and out by Brahman.
The scriptures say thus:
Ishaavaasyamidam sarvam yat kinca jagatyaam jagat
Whatever is there in the world is pervaded by Ishwara.
Sarvam khalvidam brahma
Everything is verily Brahman alone.
Brahmaivedamamritam purastaat
Brahma pashcaat dakshinatashcottarena
Adhaschoordhvam ca prasritam
Brahmaivedam vishwamidam varistam
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 42 of 85
Brahman alone is present in the front; in the back; on top; on bottom; on the right and on
the left. This entire world is Brahman alone (which alone is to be sought out).
Narayana Sukta says thus:
Yacca kincit jagat sarvam drishyate shruuyate api vaa
Antarbahishca tat sarvam vyaapyannaaraayanah sthitah
Whatever is there in the world to see and hear, all those are pervaded in and out by
Narayana (Brahman).
Brahman is not just all-pervasive with respect to the world but all-knowing as well. This is
because Brahman is the cause or creator of the world. Even as the creator of a software
program will know anything and everything about the program similarly Brahman as the
creator of the world knows everything about the world (and therefore is all-knowing).
I or jiva – limited-knowing and limited-pervasive
I as jiva is always limited pervasive. The jiva only pervades the limited body which might be
at maximum 7 feet tall and some 100-200 kilos in weight. As much as the jiva might try he
will never come even near to matching Ishwara’s all-pervasiveness. Similarly jiva’s
knowledge is also limited. Though there might be few people who are stalwarts in their
walks of life and knowing everything in that field still they will not be knowledge-able in
other fields of life. Even though there have been great masters who have known all the
shad darshanas still there will be something or the other that they are not fully aware
(though they might theoretically know a lot of things, still they may not have practical
knowledge everything).
Thus we have the conflict of equating the jiva being limited-knowing and limited-pervasive
and Brahman being all-knowing and all-pervasive. Even if it is accepted as “I” is equal with
Brahman and not the reflection of Consciousness, jiva, still the conflict will stand as I am
limited-knowing and limited-pervasive, in contrary to Brahman.
World – basis of pervasiveness and knowledge
It should be kept in mind that the basis of pervasiveness and knowledge is the world.
Without the world, Brahman wouldn’t have even the qualities of all-pervasivenes and all-
knowingneess. That such qualities or attributes are also illusions in Brahman will be
mentioned later in the work (where it will be said that being a witness or witness-hood also
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 43 of 85
is an illusion for the Self or Brahman – as whatever is being witnessed, the world, is just an
illusion). Remove the world or the reality-status of the world and thereby will fall apart all
qualities and thereby we will not be able to argue over the oneness of I and Brahman.
Consciousness – basis of the world
Logic of anvaya vyatireka is used to find out an independent entity and a dependent entity
among two related entities. If there are two entities of A and B, anvaya is – if A is there,
then B is there. Vyatireka is – if A is not there, then B is not there. We can apply this logic
on Consciousness and the world (as both are related to each other). Anvaya is – if
Consciousness is there, the world exists. The world requires a light for it to exist (even as
any entity requires light to fall upon it for its existence). Though there are lights of Sun and
Moon that are used to illumine objects of the world, Consciousness is the light of all lights.
Upanishad says thus about Brahman of the nature of Consciousness:
Na tatra suryo bhaati na Chandra taarakam
Nemaa vidyuto bhaanti kutoyamagni
Tameva bhaantamanubhaati sarvam
Tasya bhaasaa sarvamidam vibhaati
There (in Brahman) the Sun doesn’t shine nor the Moon nor the stars; then how will fire
shine? It’s light all follow (or all use its light only); and due to its light everything shines.
The Lord says thus about the light of all sources of light being the Lord himself:
Yadaadityagatam tejo jagat bhaasayate akhilam
Yaccandramasi yaccagnau tattejo viddhi maamakam
That light which shines in the Sun and thereby illumines the entire world; that which is
there in the moon and fire, know that to be my light.
Thus without the light of Consciousness, no other source of light can exist. And as
mentioned in anvaya yukti, if Consciousness is there then the entire world exists. And
vyatireka yukti says that if Consciousness isn’t there then the entire world will cease to exist
(have no existence whatsoever). Anvaya is called co-existence and vyatireka is called co-
absence. Thereby this proves that Consciousness is the basis of the entire world’s existence
or the world itself. In other words, the world lives based on Consciousness alone.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 44 of 85
The Upanishad therefore says prajnaanetro lokah prajnaanam brahma – the world is seen
through the eyes of Consciousness and Consciousness is Brahman. Earlier it was said that
Brahman is the basis of the world but here it is said that Brahman of the nature of
Consciousness is the basis of the world (but for Consciousness, the entire world will cease to
exist).
I – of the nature of Consciousness
It was mentioned earlier that I always shine; this means that I am never non-existing in
nature. I myself exist and I illumine everything else in the world as well. Therefore I am of
the nature of Consciousness.
That Consciousness which is the basis of the world is my very nature and therefore it is
proven that the world exists in me alone (or world exists as a result of my illumining power
alone).
Though it is normally considered that the world exists as a result of the Lord still the Lord as
an entity different from oneself cannot really be proven. But we can clearly prove that if I
don’t exist, then the world doesn’t really exist. Existence of the world in any form or any
way cannot be proven without my existence. First I have to exist even if I have to argue
about the existence of the world as the arguer has to first exist. Therefore it goes without
saying that the world exists as a result of me or in me.
It can be argued that even if I am unconscious still the world exists but such a world cannot
really be proven. And if the world exists at such a time, then it is due to another person who
is conscious in nature (Consciousness). Even as one Sun that gets reflected in different
buckets of water is the same or one space that gets limited by different pots is the same
similarly one Consciousness is the basis of all individual existence (either reflection of Ego or
limitation of kutastha). It is as a result of this one Consciousness that the world exists
(whether it be my Consciousness or others Consciousness).
Since Consciousness is the basis of the world therefore the author says that in me as
Consciousness-space, the entire world takes birth. That world which takes birth will exist in
me as the cause-source-substratum and merge unto me as well.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 45 of 85
Though this concept might be a bit tough to understand still little bit of analysis in the
intellect will prove this clearly (and beyond doubt). As Prof. Balakrishnan Nair would say,
even a child can easily understand this that “I” existing, everything else exists and without
“I” existing, nothing can really exist (though such a state where “I” doesn’t exist is just for
argument alone and such a state truly can never exist).
Vedanta says that the world is like a castle in space. This means that it isn’t real and just an
illusion. Though ultimately the world is just a figment of one’s mind or imagination, still
externally the world is accepted as existing; just it is considered as temporary or constantly
changing and therefore illusory. Such a world which is a castle in space or not real arises
out of me as Consciousness.
Gaudapada Acharya says thus about the world:
Svapnamaaye yathaadristam gandharvanagaram yathaa
Tathaa vishwamidam dristam vedaanteshu vicakshanaih
Those who know Vedanta tell that the world is like dream world and like castle in space.
In Vedanta a sadhaka will be able to progress in the spiritual path only when there is
lakshya bodha is there (as AMMA always says). Lakshya bodha is focus on the goal of
moksha or Brahman. And Brahman can only be focused on when a sadhaka doesn’t have
focus on the external world. When focus is on the external world then there cannot be any
focus on Brahman and when there is focus on Brahman then there cannot be focus on the
world. This doesn’t mean that a sadhaka or a realized master will not live in the world but
just that their focus or attention will be towards the goal of moksha. Bhaktas always live in
the world with focus on the Lord. They will be seeing the Lord everywhere, talk about the
Lord at all times and perform all actions as an offering unto the Lord. Though they are living
in the world still their focus is always on the Lord. Similarly sadhakas will always focus on
Brahman alone.
Focus on anything is only possible when there is nothing else being focused upon. For
example if a person is doing MA literature then he will not be able to MA philosophy because
he is already focused on literature. Only when his focus on literature drops off, can he focus
on philosophy. Similarly as long as there is focus on the world, there cannot be focus on
Brahman or a sadhaka cannot be in the spiritual path, let alone progress in the path or
attain the ultimate goal of life of moksha.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 46 of 85
It is when a sadhaka repetitively reflects in his mind that the world is just an illusion (like
castle in space) that he will be able to remove focus on the world and focus on Brahman.
This is called as vairagya or dispassion towards the world as a result of knowledge of the
world being temporary-sorrowful and passion towards the non-dual reality of blissful
Brahman.
How I am not all-knowing and all-cause?
Since I am of the nature of Consciousness which is the basis of the entire world there fore
the author asks as to how I am not Brahman who is all-knowing and all-cause or all-
pervasive?
All-knowing and all-pervasiveness is there for the cause which pervades the effect at all
times. Since the world comes out of Consciousness (or is based on Consciousness) which is
my very nature (that which pulsates inside as I-exist, I-exist at all times) therefore how
come I am not all-knowing and all-pervasive? The question is a self-answering one which
says that I am Brahman who is all-knowing and all-pervasive, because I am the very basis
of the world.
As mentioned earlier though it might be tough to apprehend the truth that I am the cause
of the world, still it is the truth. But then arguments like I should control the world etc. can
never be raised because essentially I am the cause of the world and not as the Ego. It is
Ego which wants to control the world and get things done from the world. If I am the Ego
then I am not the cause of the world and therefore I cannot control the world. And If I am
the Self or Brahman then there is no need to control the world as I know that the world is
just an illusion in me. Even as a magician doesn’t try to control his magic but uses it as a
play or in order to delude others similarly I will not want to control my creation which is
magical or just an illusion.
Only fools will want to control the dream world because wise people will know that the
dream world doesn’t exist and that which doesn’t exist need not be controlled. Therefore
such wise people will just enjoy their own dream world, knowing that it is just an illusion.
When we see a prank being played upon us we will get affected if we don’t know it is a
prank. But when we know it is a prank and played by a kid then we will just play along with
it – we will show emotions of sorrow, happiness, anger etc. but internally we will be smiling
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 47 of 85
and unaffected. Similarly when I know that I am the basis of the entire world then I will just
enjoy whatever is happening in the world while internally rejoicing in bliss.
Sankara beautifully puts this in Bhaja Govindam thus:
Yogarato vaa bhogarato vaa
Sangarato vaa sangavihiinah
Yasya brahmani ramate cittam
Nandati nandati nandatyeva
Whether doing yoga or bhoga; whether being attached or detached; a person whose mind
revels in Brahman, he will rejoice, rejoice and verily rejoice.
Now it can be doubted as to whether I cease to exist or not – as there are times I feel
myself changing, decaying and even death eventually. That these are not possible for the
Self is explained in the next two slokas, of which the first sloka we will see as to how I can
never be destroyed is proven through logic.
May we all strive to remember that I am Brahman of the nature of Consciousness that
which pervades the entire illusory world of names and forms so that we will be able to get
rid of all sorrows and will be able to rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 48 of 85
Madhuraamritham
Summary - 1
Recap
Previously we saw the last doha of Hanuman Chalisa which was a prayer by Tulasidas to the
Lord. Tulasidas addressed the Lord as one who removes sorrow and one bestows
auspiciousness. It is mangala or auspiciousness or smoothness that we all are knowingly
seeking in life. Irrespective of where we are and what we are doing, we want life to be
smooth. Who would knowingly want life that is troublesome? Who would knowingly want
sorrow? It cannot be argued that Kunti asked for sorrow from the Lord because Kunti asked
so that she may remember the Lord – as when we are facing happiness in the world we will
not seek out the Lord; we only seek out the Lord during times of distress or sorrow.
Even a small child wants smoothness in life and therefore when things aren’t smooth he will
start crying and throwing tantrums. Similarly people in the world want things to be smooth.
Smoothness denotes the state wherein a person is happy; though it literally means the
state wherein whatever is required or needed by one is attained, still it doesn’t mean that.
It means the state wherein a person is happy, content and satisfied. It is this state that is
being sought out by all.
Even as a bank that has money alone can lend us money similarly only one who is smooth
or peaceful can provide us with smoothness and peace. Today we are in a world where each
and every person claims to be somebody big but he is really nobody. It is the era wherein
there are many self-proclaimed Gurus who will claim to lead their disciples to moksha in a
short period of time. AMMA says that there is no shortcut to moksha – moksha has to be
earned or achieved through our own effort. And as long as it will take for moksha, so long it
will take. There are no short-cuts, there are no exceptions and there are no discounts.
Whether it be the Lord’s friend of Arjuna or a normal peasant, both have to strive for
moksha and only then will attain it.
It can be questioned as to then why there are differences between two sadhakas with
respect to their progress in the path and attaining the goal of moksha?
Swami Chinmayananda says that Vedanta is subjective. Therefore depending on an
individual, he might have to put more effort towards moksha and another person might
have to put less effort. For example that mirror which has some little dirt can be easily
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 49 of 85
cleaned by just blowing. But if the mirror has a little more dirt then it has to be cleaned with
a cloth. If it has stronger dirt then other treatments have to be taken up in order to remove
dirt from it. Similarly a sadhaka who has little ignorance will attain moksha with little effort
and a sadhaka with more ignorance or stronger ignorance will attain moksha with more
effort. The path to moksha can also be considered like returning back home. Three people
have gone from their home and they are going farther away from home. The first person
has traveled a long distance and realizes and starts his return journey. The second person
has gone some distance and is returning back. The third person has traveled short distance
and is returning back. The third person will reach home sooner whereas the second person
will take longer. The first person will take the longest. Similarly a sadhaka will take time as
per his ignorance level (and as far as he has gone away from the Self or Ishwara). But at
least he is a sadhaka or he knows that he has to realize the Self. Such a sadhaka is better
than one who has gone away from his home and still walking away from home since he
doesn’t realize that the destination is back home only.
Since the Lord alone is the embodiment of eternal bliss or smoothness therefore Tulasidas
addresses such a Lord. Only seeking such a Lord we will be able to get rid of all our sorrows
and attain the ultimate goal of moksha. Until we seek such a Lord though we might be living
in luxuries or pleasures in the world still we will not be able to remain peaceful in the mind.
Of what use is life if we aren’t able to remain peaceful and blissful in the mind?
Though many people seek out the Lord still few are those who are able to establish the Lord
in their very minds. Until the Lord resides in one’s very heart, we will not be able to rejoice
in bliss at all times. Though we might get happiness in the presence of mahatmas or
temples etc. still we will not be able to rejoice in bliss at all times. This is achieved only
through establishing the Lord in our hearts.
Though the Lord resides in our very heart as our very nature of Consciousness still we don’t
realize the Lord. And our mind is focused on the external world alone. Therefore what is
meant by establishing the Lord in our heart is to reveal the Lord sitting in our hearts
through contemplating on the Lord at all times. The more and more we think about the
Lord, the more and more our heart will be revealed. And then we will realize that the non-
dual reality of Lord isn’t different from us but he is our very nature of Consciousness. And
once the Lord is revealed in our hearts then we will never again face any sorrow but ever
rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 50 of 85
Through praying to the Lord to be established in his heart Tulasidas is telling each of us to
contemplate more on the Lord so that the Lord in our hearts will be revealed and we will be
able to rejoice in bliss.
Bhakta and Bhakti
Even as science is best understood through a scientist (his words, views and very life)
similarly bhakti is best understood through the life of a bhakta. But before we analyze about
bhakta, it is essential to get a brief view of bhakti.
Bhakti is defined by Narada thus:
Naradastu Tadarpitaakhilaacaarataa tadvismarane paramavyaakulataa ca
Offering all actions unto the Lord and when the Lord is forgotten, becoming sad – this is
devotion as per Narada.
All actions have to be offered unto the Lord and performed like a puja. Though initially this
is only possible when we do real puja of the world but eventually we will be able to convert
all actions into puja (by offering it unto the Lord and performing it without any expectation
of its result). Even as initially a driving-learner is taught to drive in a normal road or in a car
where the trainer also has control of brakes etc. and then the learner becomes a good
driver himself similarly initially a sadhaka should perform actions which have focus on the
Lord – like japa, dhyaana, puja etc. – but eventually the sadhaka becomes an initial bhakta
who is able to perform all actions as an offering unto the Lord.
When actions are offered unto the Lord then the Lord becomes a part of the action. Such
actions wherein there is no expectation at all purifies the mind, all the while focus on the
Lord takes the bhakta closer towards realization of the ultimate truth that the Lord alone
exists here (by totally merging unto the Lord or remembering the Lord at all times in the
mind).
But in order to develop such focus on the Lord in all actions a person has to develop
vyaakulataa. It is that attitude which a fish has when it is in land (and wants to just get into
water again); it is the attitude of a lover who hasn’t seen his love for a while and therefore
wants to see her and find out if she is alright or not.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 51 of 85
Once when somebody asked Sri Ramakrishna as to when they will attain moksha, Sri
Ramakrishna took him to the river and pushed him inside. The person struggled for breath
but Sri Ramakrishna kept him immersed. Then when the person was about to die or thought
he would die, Sri Ramakrishna left him and the person came up to get a gasp of air. Sri
Ramakrishna said that the desire that you had for that one breath of air, when you have
that with respect to the Lord then you will attain moksha. When a person gets the feeling
that he cannot live without the thought of the Lord, that is called vyaakulataa. It should
always be there in the mind and then the person will soon become a bhakta of the Lord (as
love develops in his mind). Emphasizing that the thought of the Lord should always be there
in the mind, Narada says that when the Lord is forgotten one should have vyakulataa (it
isn’t just a sad feeling but the pangs of separation that we find in some lovers who just
commit suicide as a result).
The Lord defines bhakti thus in the 12th chapter of Gita:
Mayyaveshya mano ye maam nityayuktaa upaasate
Shraddhayaa parayopetaah te me yuktatamaa mataah
Those who fix their mind on me, are ever steadfast on me and have focus on me as the
ultimate goal of life, they are my devotees thus is my view.
Bhakti is when a person is able to remember the Lord in his mind at all times. Though
initially there might be times of forgetting the Lord still eventually the person will be able to
remember the Lord at all times in the mind.
We only think about that which we consider as valuable or important. When we are in the
world and focused on a lot of worldly goals then there will be no focus on the Lord. Majority
of people who claim to be devotees of the Lord are not real devotees because they only
think about the Lord once or twice a day; they will be thinking and seeking the Lord for
worldly goals. Though the Lord says that such devotees also are great in that they at least
seek the Lord unlike others who don’t even seek the Lord, still it will not lead to true bhakti.
It can be questioned as to why true bhakti is required but it is true bhakti that is the very
essence or basis of life. AMMA says that life itself is based on love and life without love is
futile and will only lead us to more and more sorrow. Therefore without bhakti though we
might live in the world still we will only be in sorrow. Today we find majority of people
having all the amenities of life still they are not happy. Whether it be Bill Gates or Steve
Jobs or Donald Trump, everybody is discontent with life; after gaining so much wealth or
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 52 of 85
achieving so much in life still they want more and more. Such discontentment or
dissatisfaction itself shows that they are missing true love. On the contrary ask a person
who is in worldly love with a girl, he will tell that he doesn’t need anything; he will tell that
he is content with life. He will enjoying and relishing each moment of his life. But since the
object of love which is another temporary person of the world therefore eventually his love
will fall off. When we have the Lord as our object of love then we will be able to ever rejoice
in bliss because the Lord is eternal and blissful in nature.
What can we experience other than bliss when we know that the Lord is blissful in nature
and just think about the Lord itself? AMMA narrates this small story to illustrate this. Once
the Lord was with various gopis and suddenly lightning and thunder striked. All got scared
for a second. Once they were composed again the Lord asked to what they would pray for if
and when they faced trouble in life. One gopi replied that she will pray to the Lord; another
said that she will pray that the trouble vanishes; yet another said that she will pray to the
Lord for strength to face it. Lastly the Lord asked Radha and Radha replied that she will
remember the Lord. The Lord asked “then what?” Radha replied “then nothing”. The Lord
acted as if he didn’t understand and therefore asked for Radha’s explanation. Radha replied
that she would just remember the Lord as the Lord is blissful in nature. That Lord who alone
is real will put an end to all sorrows, sufferings and trouble; and therefore just mere
remembrance of the Lord will lead to eternal bliss. What else is needed to be done by a
bhakta other than just remembering the Lord?
But as mentioned, we will only be able to remember the Lord if we consider the Lord as the
ultimate goal of life or purpose of life. Therefore it is essential for a sadhaka to understand
the temporary nature of the world and its eternal cause-substratum to be the non-dual
reality of Lord. It is this knowledge that makes the bhakta focus on the Lord and eventually
become a true bhakta who has merged unto the Lord. Narada therefore says that there is
no lack of knowledge about the Lord’s glory in devotion – for then it would become like the
love of an unchaste woman to her husband (all her love is just show off).
True bhakti or paraa bhakti as Narada terms it is when a bhakta has merged unto the Lord.
Thereafter the bhakta knows nothing but the Lord alone. His mind is filled in and out with
the Lord and therefore the Lord alone is seen as pervading the entire world of names and
forms. Like the gopis, he will only see the Lord everywhere.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 53 of 85
AMMA narrates a story to illustrate as to how such bhakta’s vision of the world will be or
how their thoughts will be in the mind. Once a Vedanta pundit was sent to teach Vedanta to
the gopis. He went and started teaching them. He said that the world is an illusion like
snake seen in rope. Hearing the word of snake, the gopis started crying and the word of
rope also brought more cries. The pundit decided to continue. He said that even as various
objects made of mud like pot, wall etc. are just names and forms in mud similarly the world
is just names and forms in Brahman. Hearing the word of mud and pot, the gopis started
crying again. The pundit was a little hesitant but he anyway decided to continue. He said
that even as various gold ornaments are just names and forms in gold similarly the entire
world is just names and forms in Brahman. Hearing the word of gold, gopis started crying
more. Now the pundit couldn’t bear it anymore. Therefore he asked the gopis as to why
they started crying from the time he started teaching them. To this the gopis replied thus:
when you said snake we remember the small Lord Krishna dancing on top of the dangerous
snake of Kaliya. When you said rope we remember Yashodha mayya tying Krishna with
rope. When you said mud we remembered the Lord eating mud and how tough it would
have been for the Lord. Lastly when you said gold we remembered the Lord adorned in
various gold ornaments and therefore we cried. Hearing all this, the pundit said that they
didn’t have to learn Vedanta but they were living it with their always-focus on the Lord.
Saying so, he left from there.
True devotion should be like the gopis who were always focused on the Lord. Even as a
lover would always think about his love and anything and everything in the world will evoke
remembrance of his love similarly a bhakta thinks always about the Lord. Anything and
everything in the world reminds the bhakta about the Lord. For a true bhakta, there exists
nothing other than the non-dual reality of Lord. Though he also sees the world of duality like
any of us still internally he remembers and knows that everything is essentially one non-
dual reality of Lord alone.
Many argue that devotion is different from knowledge but this is contrary to what we find in
Bhagavatham. In the gopi gita, the gopis tell about the Lord’s nature in the very first sloka
itself thus:
Na khalu gopikaa nandano bhavaan
Akhila dehinaamantaraatmadrik
O Lord! You are not the nandagopa’s son but you are the indwelling Self of everything that
is there.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 54 of 85
How much more clear can it be said that bhakti and jnaana aren’t different but just the
focus differs? Still majority of people are deluded and therefore say that “jnaana isn’t for
me, bhakti is for me, karma is for me” etc. It should be kept in mind that reality is non-dual
or one alone. Whether we call it Brahman or Lord, still it is the same and we have to realize
it. Whether realization is said to be attained through bhakti or jnaana or yoga, it doesn’t
matter because the end result is realization or merging unto the Lord and thereafter only
one exists in the mind.
As mentioned earlier, it is very tough to understand science but we can easily know it
through a scientist. And this applies more to devotion because the goal or object of devotion
is the Lord who cannot be known like any other object. Many people expect to find the Lord
having a form like any of us. Though form-devotion will eventually lead to formless devotion
still ultimately the Lord is formless because form will limit the Lord and a limited Lord will be
temporary or non-eternal.
Since majority of people are focused on their own body (they think they are the body)
therefore it is tough for them to focus on the formless God. The Lord says thus:
Klesho adhikatarasteshaamavyaktaasaktacetasaam
Avyaktaa hi gatirdukham dehavadbhiravaapyate
Obstacles are more for those who try to worship the formless when they themselves think
they are embodied; and therefore they will not be able to attain the Lord and will only be in
sorrow.
In form worship or form devotion a devotee worships that form which attracts his mind or
lets him focus on the Lord initially. Eventually the entire world has to be seen as that one
form alone. The tree, the people, the rock etc. should be seen internally or in the mind as
that one form alone. Thereby when that one form pervades the entire world then it is no
longer a form. Therefore it has become the formless. Thus form-worship eventually leads to
formless-worship and the devotee realizes the Lord to be formless.
Sri Ramakrishna gives a beautiful analogy about form and formless God thus: though God is
formless like water still as a result of the devotion-cold of the devotee, the water takes the
form of an ice. And when the knowledge-Sun dawns then the ice melts and becomes
formless water again. Similarly when knowledge that one non-dual reality of Lord alone
exists here is gained then form vanishes and the formless non-dual reality of Lord alone
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 55 of 85
remains behind. Though externally or from the worldly perspective the devotee remains as
different or separate from the Lord, still he is just an instrument in the hands of the Lord
and therefore essentially only the Lord exists.
Greatness of a bhakta
As mentioned, the Lord cannot easily be thought about as he is essentially formless. But
otherwise as well, since we are very focused and busy in the world therefore we cannot
remember the Lord easily. But when we are in the presence of a true bhakta then
automatically we will be forced to remember the Lord. This is like spending time in the
presence of a musician – a true musician will not talk anything other than music. Or in the
presence of a businessman, we will also be made to think and talk about business; similarly
in the presence of a bhakta we will be forced to easily remember the Lord.
Narada says thus about bhaktas:
Tadpraapya tadevaavalokati tadeva shrunoti tadeva bhaashayati tadeva cintayati
Having attained true love (or ultimate devotion) only the Lord is seen; only the Lord is
heard; only the Lord is spoken about and only the Lord is thought about.
Even as when we go near fire we will experience the heat of the fire and when we go near
the freezer we will feel the cold of the freezer similarly when we are in the presence of a
bhakta we will automatically be remembering the Lord. The very thought of true devotees
like gopis, Meerabhai, Chaitanya Mahaprabhu etc. will make us remember the Lord because
they were ever focused on the Lord their whole lives. This is the greatness of a bhakta in
that in such a bhakta’s presence we will automatically be remembering the Lord (rather
than the external world).
It might be questioned as to what do we gain by remembering the Lord; the answer is that
the Lord alone is real (as the real substratum of the illusory world of names and forms). And
therefore any remembrance of the Lord will make us blissful. Since it is bliss or ever-lasting
happiness that we all are knowingly or unknowingly seeking therefore when we remember
the Lord we will automatically be rejoicing in bliss. Even though this bliss is initially
temporary (we will only experience it in the presence of a bhakta and later we will forget)
but still it will make us remember the Lord more and more. Even as a cat that has tasted
good milk will want to taste it more and more; similarly a person who has enjoyed the bliss
of the Lord will want to enjoy it more and more.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 56 of 85
Once there was a person who would daily sit in front of Ramana Maharshi. He would
complain constantly about Maharshi’s words and wouldn’t accept his words or him. But still
daily he would come. Upon questioned he replied that he is helpless and is daily inspired to
come to Maharshi automatically. This is the pull of a bhakta who is ever blissful (such a
bhakta will spread bliss to his surroundings).
The Lord says thus:
Kaamakrodhaviyuktaanaam yatiinaam yatacetasaam
Abhito brahmanirvaanam vartate viditaatmanaam
A person who is devoid of attachment and aversion; onbe who has controlled his mind and
has known the Self; around him, bliss will be dancing.
Any person with an open mind can experience bliss of the Lord in the presence of a bhakta
and this is what makes the bhakta great. Though we might listen to a lot of scriptures or lot
of discourses of puranas still it will not make us experience bliss of the Lord; but a mere
second in the presence of a master will make us experience it. It is for this reason that
many people flocked around great masters like Ramana Maharshi, Sri Ramakrishna and
flock around masters like AMMA even today. Though many don’t even know as to what it is
they are seeking and they aren’t even devotees of these masters (and sometimes are
atheists) still they wll be flocking these masters often because they have tasted bliss and
want to experience that bliss again and again.
AMMA says that even as an accelerant will make firewood catch fire easily similarly true
bhaktas or mahatmas are accelerants who can make us focus on the Lord very easily.
Spending time in the presence of such sadgurus is equivalent to performing tapas for many
years. But it is a real pity that majority don’t understand the greatness of bhaktas and
therefore don’t seek them out. Though they may claim that they themselves are bhaktas
seeking out the Lord they forget that the Lord resides in the heart of his bhaktas and
therefore he can be easily sought out through his bhaktas.
Tulasidas was also like any of us and therefore didn’t give greatness to the true bhakta of
Hanuman. Hence the Lord didn’t appear to him and the Lord said that first his devotee has
to be praised and pleased; then alone the Lord will appear to him. Thereby Tulasidas wrote
Hanuman Chalisa in order to praise the Lord’s devotee. And in it itself we can say that
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 57 of 85
anytime we talk about a true devotee, there will be nothing to talk about other than the
Lord as the true devotee is a living embodiment of the Lord only.
Hence in order to easily remember the Lord we just have to focus on his devotees. Through
his devotees we will very easily please the Lord and thereby we will gain vision of the Lord.
After writing Hanuman Chalisa Tulasidas was given the vision of the Lord. As to how
Tulasidas received the vision of the Lord we will see in the next month wherein we will
continue summary of this work.
May we strive to sing praises of the devotees of the Lord so that through remembering the
Lord easily we will also become true devotees and thereby we will be able to rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 58 of 85
Praadeshikam
Hari Naama Keerthanam– 37
Janthukkalullil vilasiidunna ninnudaya
Bandham vidaate paripuurnaatmanaa satatam
Tattvau maniprakaarabhedangalpole para-
menthu jaatamiha naaraayanaaya namaha
Yours who are shining in all beings (as the Self of the nature of Consciousness)
Not leaving this nature (of yours) and being one with you at all times
Like in a crystal various gems are reflected, like that different beings (or differences)
thus what all have been created or come, (from whom) unto you my prostrations
Recap
Previously we saw the sloka where Ezhutthacchan mentioned that the Lord's nature is veiled
by Maya and therefore not all aspects of the Lord are revealed to all - or a person may not
be able to apprehend each and every aspect of the Lord.
In the Dvaita philosophy the Lord is defined as one endowed with all good qualities and
devoid of all bad qualities. Thus we can say that the Lord has infinite qualities because good
qualities can be as many as infinite. Since the world consists of infinite possibilities therefore
the Lord too has infinite qualities. These qualities are just different perspectives of the Lord.
Not all can apprehend all the perspectives of the Lord. Therefore when a person sees the
Lord, then he just sees that particular aspect of the Lord. Taking a simple example, a
person might see the ocean but since the ocean is very wide and its shores cannot be seen
from one side, therefore it is impossible to get a full perspective of the ocean. One person
might see the ocean from the shore and say that there are lots of waves. Another person
might see the ocean in the middle and say that it is calm and without much turbulence.
Similarly yet another person might see the other shore and define it appropriately. But
these people all don't get all the perspectives of the ocean - instead only some perspective
they see and based on their vision they define the ocean as such.
Similarly the Lord has different perspectives and his devotees only see some perspective.
Seeing those perspective they define or write about the Lord. Whatever they have seen that
particular day they write about it. We can never say that it is the wholistic perspective of
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 59 of 85
the Lord. The Lord is whatever has been defined by his devotees and much more than that
as well. Though the scriptures talk about the glories of the Lord still they are nothing at all
because the Lord is infinte. That which is infinite cannot be fully explained or expressed
through words. However we might try, we will only fail.
It can be argued as to what is the use of gaining perspective that isn't complete but all a
devotee needs is faith and focus on the Lord. Through that alone he will progress towards
the Lord and merge unto the Lord. Using the analogy provided by Sri Ramakrishna
Paramahamsa, we don't have to eat an entire sack of sugar to know that it is sweet; it is
enough to taste just one piece and then we will know it is sweet. Similarly we don't have to
eat all the mangos in a basket to know if it is ripe or not - we just have to taste one and we
can say that all others will also taste the same only. And as Sri Ramakrishna says tasting
one piece of sugar itself, an ant will be fulfilled or become ecstatic so how can he think of
tasting the entire sack of sugar? Similarly we don't have to fully know about the Lord; just
few perspectives of the Lord is enough to gain faith in the Lord and thereby through
progressing a devotee will realize the Lord.
Taking another example in order to know that the ocean is salty we just have to taste a bit
of the ocean and in order to know the ocean fully we just have to fall into the ocean; then
instead of losing our individuality and becoming void we will become one with the infinite
ocean. Similarly a devotee who surrenders unto the Lord will realize the Lord and thereby
he will ever rejoice in bliss. Still from worldly perspective he will be singing the glories of the
Lord as per his vision.
It cannot be argued that the Lord cannot be fully known or defined because the scriptures
define in clear terms that whatever is there is the Lord alone. That's the best way to define
the Lord. Mandukya Upanishad says that the three times are Brahman as denoted by the
word of AUM; and whatever is there beyond the three times is also AUM alone. Therefore
the scriptures define the Lord clearly as one who is everything that is present.
Instead of trying to argue and prove the existence or non-existence of the Lord a sadhaka
should just focus on the Lord at all times. This continuous focus on the Lord alone will take
the sadhaka to the goal of moksha soon itself. Until the goal of moksha is attained, a
sadhaka will experience only sorrow in the world (because sorrow is the very nature of the
world). Since everybody wants to get rid of sorrow and rejoice in bliss therefore they should
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 60 of 85
strive to achieve it through focusing on the non-dual reality of Lord at all times as pervading
the entire world. Though it might be tough to remember that the Lord is everything, still we
can hear to the stories or glories of the Lord as sung by various mahatmas. This itself will
slowly take us towards realization of the Lord. And the time when we are able to abide in
the Lord naturally at all times, that time we have realized the Lord and no longer we will
experience any sorrow in our mind. Even though externally we might face sorrows we will
not consider it as sorrow and instead we will just rejoice in bliss (knowing that one non-dual
reality of Lord alone exists here).
Ishwara – all pervasive
Though Ishwara or Brahman is known only through the scriptures still this doesn’t mean
that Ishwara cannot be justified through logic as well. But just that logic is subservient to
the scriptures or the logic that is justified by the scriptures or supported by the scriptures or
not against the scriptures alone is proof for Ishwara. Though such proof can be used, it
shouldn’t be forgotten that it is secondary; primary always is the scriptures. Since the
scriptures talk about Brahman therefore that itself means that Brahman or Ishwara does
exist.
If Ishwara could be proven through independent logic then he would have to be limited or
made an object of logic. Such an object can never be eternal or unlimited. Though this
might be acceptable to Nyaya darshana, it isn’t for Vedanta and therefore Vedantins say
that Ishwara cannot be proven through just independent logic.
The scriptures themselves provide logic for existence of Ishwara. Ishwara does exist as the
cause of the entire world because before the world was created, Existence alone existed.
Analyzing this, since the world appears as existing therefore it could have come out of
something that existed; if out of non-existence the existing world could be created then
there would be no rules at all as anything can come out of non-existence or voidness.
Therefore it is existence from which the world has come.
Now, this existence has to be shining or Consciousness in nature; if not there should be
another entity which throws its light on this existence. This light has to be thrown at all
times; else the existence-entity would cease to be existing. This means that the entity itself
has to be of the nature of Consciousness (this is simpler than accepting two entities that are
of the nature of Existence and Consciousness). And that which is always existing is
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 61 of 85
unlimited by time, space and causation. Such an unlimited entity would be of the nature of
eternal bliss. Anything that is limited will lead to limited happiness (that happiness which
doesn’t stay for long) whereas that which is unlimited will lead to eternal bliss or ever-
lasting happiness.
It is this entity of the nature of Existence, Consciousness and Bliss that is termed in the
scriptures as Brahman. Put in the words of Vachaspati Mishra in Bhamati – brihattvaat
brimhanatvaat vaa brahma – Brahman is that which is huge and appearing as the entire
world that we currently perceive. It is this same Brahman that is variously termed as
Ishwara, Vishnu, Siva, Bhagavaan etc.
Bhagavatham thus says:
Vadanti tattattvavidah tattvam yat jnaanamadvayam
Brahmeti paramaatmeti bhagavaaniti shabdyate
Knowers of the truth propound about the truth as being of the nature of non-dual
Consciousness or knowledge; they term it variously as Brahman, Paramatman, Bhagavan
etc.
Even as water is called by different names like water, jala, neer, thaneer, vellam etc.
similarly it is one Brahman or Ishwara who is called variously and is of the nature of
Existence, Consciousness and Bliss.
From this Brahman, the entire world is created due to his very wish or will. The scriptures
say that he thought let me multiply and thereby the world was created out of himself. As to
how the world is created from Brahman, Mundaka Upanishad says thus:
Yathoornanaabhih srijate grihnate ca
Yathaa prithivyaamaushadhayah sambhavanti
Yathaa satah purushaat keshalomaani
Tathaa aksharaat sambhavatiiha vishwam
Even as from the spider is created web; even as from earth is created various plants; even
as from a person are created hair in the body; similarly from akshara or Brahman is created
the entire world that we see.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 62 of 85
It can be questioned as to whether this Brahman or Ishwara is caused or not; the answer is
that it is of the nature of Existence and therefore not created at all; it always exists. It is
thus the uncaused cause of the world.
When we analyze cause-effect, then we find that any cause pervades its effect. Taking the
example of mud and pot, mud is the cause from which the effect of pot is created. The pot
is always pervaded by mud. Similarly this entire world is pervaded by its cause of Ishwara.
Therefore the scriptures variously proclaim that Ishwara pervades the entire world that we
currently perceive. It is for this reason also that when questioned by people, Mahatmas
always answer that Ishwara alone exists here.
When AMMA was questioned as to where is Ishwara, AMMA replied that whatever exists is
Ishwara alone. When questioned by Vivekananda, Sri Ramakrishna said that he sees god
like seeing anything or anybody else. When Gandhiji’s followers asked Ramana Maharshi as
to why he isn’t helping the suffering world, Maharshi replied that he doesn’t see any
suffering; he only sees Ishwara as pervading the entire world.
The concept of all-pervasiveness isn’t that easy to apprehend even though we have
examples like mud-pot, gold-ornaments etc. Therefore Vedanta uses the analogy of dream
to illustrate this. A person goes to sleep and he dreams. An entire new world is created and
there are many things happening in the world. The dream world goes on for a while and
after that the person wakes up. The dream world then ends. But in the dream world though
there were lot of objects and people, still the entire world was nothing but the dreamer
alone. The entire dream world was pervaded by the dreamer. In the same way, this entire
world that we currently perceive is pervaded by the non-dual reality of Ishwara as the
cause.
It can be doubted as to whether Ishwara is present in everything and everywhere; therefore
Mundaka Upanishad beautifully enumerates the places and says that Ishwara alone is
present everywhere thus:
Brahmaivedam amritam purastaat
Brahma pashcaat dakshinatashcottarena
Adhashcoordhvam ca prasritam
Brahmaivedam vishwam idam varistam
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 63 of 85
Brahman (Ishwara) alone is immortal in nature and is present in the front; behind; right;
left; up and bottom; everywhere this entire world has Brahman only and Brahman is to be
sought out.
Narayana Sookta says thus beautifully that inside and outside everything is pervaded by
Ishwara:
Yacca kincit jagat sarvam drishyate shrooyatepi vaa
Antarbahishca tatsarvam vyaapyannaaraayanasthitah
Whatever is there in the world seen or heard (or otherwise), they are all pervaded in and
out by Narayana (Brahman or Ishwara).
There cannot be any better way of explaining that whatever exists is the non-dual reality of
Ishwara or Brahman alone. But still people doubt as to whether Ishwara is present in the
world or not. Some doubt as to whether bad actions or sinners are pervaded by Ishwara or
not. Therefore the Lord says thus:
Aham kraturaham yajnah svadhaahamahamaushadam
Mantrohamahamevaajyamahamagniraham hutah
Pitaahamasya jagatah maataa dhaataa pitaamahah
I alone am present in yajnas where sacrifices are made; I am alone present in normal
yajnas. I am herbs; I am mantra; I am the fruit of all yajnas and I am the fire that is
provided into the homakunda. I am the father, mother, supporter and father’s father of the
world.
If there is any person who isn’t able to grasp the above words of the Lord, then such a
person will never be able to understand the ultimate truth that one non-dual reality of
Brahman or Ishwara alone exists as the very cause-substratum. Put in the words of Yoga
Vasistha, for such people knowledge or devotion or anything else is futile like offering
oblations unto ashes (which serves no purpose at all – when really pouring oblations unto
fire will not only make fire glow but will eventually lead us to the fruit that we are seeking
through the yajna).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 64 of 85
Ishwara – present in the heart of all beings
It may be questioned as to how can we realize Ishwara if he pervades the entire world as
we cannot go around the entire world or we cannot go deeper into the world as we are part
of the world and we are distinctively different from the objects and people of the world;
therefore Vedanta says that though Ishwara is all-pervasive still we can know him clearly
inside our very heart.
Heart means that place from which the thought of “I” which is the basis of all thoughts
arises. It is from this I-thought that all other thoughts are developed. Even if we are
perceiving an object in the world it is preceded by the thought of “I”. If the thought of “I” or
individuality isn’t there then there cannot be any perception or any world at all.
But if we analyze the source of this “I” thought or individuality then we will find out that this
I vanishes and pure I of the nature of Consciousness (Existence) remains behind. Ramana
Maharshi explains this in Upadesa Sara thus:
Ahamayam kuto bhavati cinvatah
Ayi patatyaham nijavicaaranam
When we enquire as to where from the thought of “I” comes, then that I-thought will vanish
and this is natural enquiry.
Ahami naashabhaajyahamahamtayaa
Sphurati hritsvayam paramapoornasat
When the I-thought vanishes then there will remain behind pure pulsation of the form of “I-
exist, I-exist” in the heart and it is of the nature of supreme complete Existence.
Idamahampadaabhikyamanvaham
Ahami liinakepyalayasattayaa
When this I vanishes then it will merge unto pure Existence or pure Consciousness.
Therefore when we are able to get rid of the I-thought (along with which the thought of the
entire world also vanishes) then what will remain behind is pure Consciousness or pure I. It
is this I of the nature of Consciousness that is termed as Ishwara (Ishwara who resides in
our very heart).
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 65 of 85
Advaita Makaranda thus says:
Ahamasmi sadaa bhaami kadacinnaahamapriyah
Brahmaivaahamatah siddham saccidaanandalakshanam
I always exist; I always shine and I am never hated. Therefore it is proven that I am
Brahman of the nature of Existence, Consciousness and Bliss.
The Lord says in Gita thus about the abode of Ishwara as one’s very heart:
Ishwarah sarvabhuutaanaam hriddeshe arjuna tistathi
O Arjuna, the Lord resides in the heart of all beings.
Here heart doesn’t mean the physical heart but the very presence or existence of all beings
– that which pulsates as I-exist, I-exist at all times (and without which any existence is not
possible).
Thus in order to find out that Lord who pervades the entire world we don’t have to roam
around the entire world; instead we just have to look into our very hearts. This looking into
our hearts is through going deeper into ourselves. Currently I think I am the body, the
mind, the intellect etc. But all these are temporary or ever changing whereas I am ever
changeless. From the day of birth till the day of death, I am exactly the same. But my
adjuncts of body-mind-intellect keep changing. Even as the dress changes constantly but
the body that wears the various dresses is the same, similarly though the adjuncts keep
changing, I am the changeless I who is the basis of these adjuncts.
Even as the various adjuncts of pot, wall etc. keep changing but the space inside them is
ever changeless and unaffected, similarly I am the unaffected Lord or Self which is the basis
of the changing adjuncts of body-mind-intellect. Through such analysis a sadhaka should go
beyond all the adjuncts and thereby he will find the Lord who remains behind as pure
Consciousness.
With respect to the external world, a sadhaka has to remember that they are just illusions
of names and forms in the non-dual reality of Lord as their cause-substratum and with
respect to oneself, a sadhaka has to go beyond the notions of the body-mind-intellect and
remember that I am the pure Self or Lord who resides in the heart and always pulsates as
I-exist, I-exist at all times. Though the entire world might cease to exist, still this I never
ceases to exist. Therefore though in a dark room nothing is perceived still if asked as to
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 66 of 85
whether you are there, the answer will be spontaneous. Similarly at any point of time, in
any situation and in any circumstance the Self or Lord ever remains as I in the heart.
It may be questioned or doubted as to how the one Lord pervades the entire world inside
and outside. Though this has been explained thoroughly still we will not be able to
apprehend it completely without the help of an analogy and therefore an analogy (that is
provided by the Lord in the Gita) is used by Ezhutthacchan.
Analogy of beads struck together by a string
In a mala or garland we have different beads that are strung together on a string. The
string is the basis of the beads and brings together beads of different types. Similar is the
case with the non-dual reality of Lord. This entire world has for its basis the Lord who is the
string of the beads of the various jeevas and jada vastus. Everything that is there is as if
strung by the thread or string of the Lord. Without the Lord they have no existence
whatsoever (and will just cease to exist).
It might be argued that we can exist even without the Lord and atheists who don’t even
believe in the Lord are able to exist easily and without any problem; but the answer is that
they exist because of the Lord residing in their hearts and of the nature of Consciousness.
Though atheists might deny the existence of God or Lord, they cannot deny their own very
existence. Though it might appear that they are the individual being with various adjuncts
of body-mind-intellect, still they are ever changeless I or Consciousness (that which
pulsates inside as I-exist, I-exist at all times). This Consciousness or I nobody can deny. If
somebody tries to deny this I then it is impossible and only possible through delusion.
Vidyaranya says thus about those who say that shoonya or voidness or non-existence is the
ultimate truth:
Asadbrahmeti cedveda svayameva bhavedasat
Ato.asya maa bhuut vedyatvam svasattvamtvabhyupeyataam
If you say that you are Asat or Shoonya or void then you yourself cease to exist; and
without your existence, how is it possible to even argue? Argument assumes that there is an
arguer who exists and therefore you have accept yourself to be existing in nature.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 67 of 85
Any person says himself to be non-existence in nature only as a result of delusion and
therefore the scriptures negate the concept that non-existence or shoonya is real. Simple
logic or thinking itself will prove that I do exist; and it is this existence of oneself that is
always accepted by all (and without its acceptance, oneself will not even exist; let alone
argue). Therefore those who say that Lord doesn’t exist are fools because they don’t know
who the Lord and hence alone argue about the existence of Lord. If they are able to
understand the nature of Lord then there is no question of any argument whatsoever and
the Lord will definitely exist (not as somebody sitting in the sky but as the indwelling Self of
all beings).
Any analogy is meant to drive certain similarities but can never bring out all similarities
between the two entities meant to be compared. If both entities are exactly the same, then
there is no question of any similarity. Similarity or upamaana or analogy is only when there
are two entities that are different from one another but share some qualities or parameters
or perspectives.
Here even as various beads are strung on a single thread which is the basis of the beads
coming together, similarly it is the Lord who is the basis of everything that is present in the
world. Lord is not only present inside and outside of everything but he is the very basis on
which everything rests or exists. Such a Lord is called as suutraatmaa or Hiranyagarbha –
the subtle supreme being who is the basis from which all gross objects come into existence
and in whom all gross objects exist before they merge unto him (after their destruction).
And it is from this Lord who is the basis that everything comes into existence.
Ezhutthacchan says that what all come out of this one Lord – this means that anything and
everything is possible from the non-dual reality of Lord. This is a take from the previous
sloka which spoke about the Lord being veiled – the veil of Maya is that which deludes
everybody in the world and it is Maya that makes the Lord perform the impossible.
Sankara defines Maya as that which makes the impossible possible. In simple terms, Maya
creates differences in that one Lord who has no comparison and who alone exists as
indivisible Consciousness; still in that one Consciousness all the various differences of
beings and objects are created by Maya.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 68 of 85
Even as a magician’s magic creates wonders or makes it appear as if the impossible has
become possible similarly it is the power of Maya that makes the impossible possible in the
world. Though there is only one Lord still differences or duality is created in the world. And
all beings are deluded by this duality because it appears very real. Only rare few are able to
go behind the power of delusion and realize that the non-dual reality of Lord alone exists.
The greatness of a magician is not just his ability to make the impossible possible but to
ensure that he himself is not found (or conceal himself completely). For example a magician
who is able to disappear in one place and reappear in another place is the biggest of magic
(or the greatest trick of the magician). The trick of the Lord is that he hides himself so well
that people struggle to find him out in the world. The hiding place of the Lord is inside our
very hearts. Even as the best place for a thief to hide is inside the policeman’s house (where
he will not be searched for) similarly the best place for the Lord to hide is inside ourselves.
And therefore till this day majority of people struggle to find out about the Lord. Though
they are searching for the Lord, they aren’t able to find out the Lord. Having the Lord within
themselves as their very nature they search for the Lord in the entire world. Not finding the
Lord they experience only sorrow when they are of the very nature of bliss.
Yoga Vasistha therefore says:
Tyaktvaa hridgriheshaanam devamanyam prayaanti ye
Te ratnamabhivaancanti tyaktvaa hastastha kaustubham
Those who renounce the Lord in their hearts and seek out other gods; they are like those
who search for various jewels when they have the crest jewel of kaustubha in their very
hands.
In order to realize the Lord we just have to look inside ourselves. When we purify the I or
go beyond the individual I then we will be able to realize the non-dual reality of Lord as
pure I (or our very nature of Consciousness). Then we will be able to see the entire world as
pervaded in and out by the Lord. We will realize that whatever is there is strung by the Lord
– or all duality is held by the Lord as its substratum. In simple terms, whatever is there is
the non-dual reality of Lord alone. All differences are just names and forms in the Lord.
Even as various ornaments of gold are just names and forms in gold; and truth is gold
alone, similarly this entire world of names and forms is nothing but the non-dual reality of
Lord.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 69 of 85
Instead of searching in the entire world we just have to look into ourselves and we will find
the Lord present inside and outside, as the very basis of the entire world and holding the
entire world like the string holding various beads. When we find out the Lord then all our
sorrows will end and we will be able to rejoice in bliss irrespective of whatever happens in
the world (as we know that only the non-dual reality of Lord exists as the very substratum
of the illusory world of names and forms).
May we all strive to see everything as pervaded by the Lord who indwells in our very hearts
so that we considering everything as the glory of the Lord we will be able to rejoice in bliss
in our very nature of blissful Lord who alone exists here.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 70 of 85
SlokaVivaranam
Gita 4.34
t iÖi Ï à i[ pa t en pir à î en sevy a ,
%pd eú y iN t t e } a n < } a in n S t Å vd iz Rn > .4-3 4. tadviddhi praëipätena paripraçnena sevayä|
upadekñyanti te jïänaà jïäninastattvadarçinaù||4-34||
4.34. In order to gain knowledge (that will put an end to all sorrows), seek a Guru, fall at
his feet, be of service to him and ask right questions; then such Gurus who are knowers of
the truth will impart you with knowledge.
We have been discussing the 34th sloka of the 4th chapter of Bhagavad Gita. Here we find
that Lord giving three steps or three pre-requisites in order for a sadhaka to gain knowledge
from the Guru - that knowledge which will eventually lead to complete cessation of sorrow
and rejoicing in bliss (the ultimate goal of life). It cannot be argued that I don't want
moksha because knowingly or unknowingly each and every person in the world is only
seeking the goal of moksha. Until moksha is attained a person will constantly be suffering in
the world - though one birth will end, another will start and sorrows will constantly continue
as the world is temporary and sorrowful in nature. Therefore a wise person will strive to
attain the goal of moksha soon itself to ensure that sorrows end once and for all.
Though anything and everything can be asked to the Guru still a sadhaka should ask the apt
questions to the Guru to ensure that the Guru is properly utilized. What is the use of having
a cook if we use him only to broom the floor? Similarly of what use is having money if it is
just kept in the locker and worshipped daily? Similarly of what use is a Guru unless he is
used for the ultimate goal of life of moksha?
A Guru is one who is abiding as the non-dual reality of Brahman or Lord and therefore he is
a living embodiment of moksha. Therefore also our questions should be directed towards
moksha (or about moksha) rather than anything else. Though we find majority of people
today going and asking the Guru variety of questions and fulfilling their worldly desires, it is
as stupid and foolish as going to Bill Gates and asking for one dollar (when we should be
asking for much more and one dollar is nothing for Bill Gates - similarly other than moksha
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 71 of 85
anything and everything is nothing for the Guru - of what use are worldly pleasures to one
who is abiding in the blissful non-dual reality of Brahman?)
Previously we saw the question of "Who am I" which is called as vichara and is the basis of
all questions. If this question is properly answered then we will find that all questions are
answered and quickly we will be taken to the ultimate goal of moksha. But though we might
ask this question and get an answer, it is very tough to apprehend the answer directly and
therefore other questions are to be asked.
Other Questions to be asked to the Guru
A sadhaka should ensure that questions regarding how to attain moksha should be asked
rather than about moksha. Everybody is seeking moksha and therefore that moksha is
blissful and devoid of sorrow is known by everybody. There wouldn't be even a single
sadhaka who doesn't know that moksha is blissful in nature. Therefore asking such a
question is futile. Moreover even as a dumb person will not be able to explain as to how
tasty a food was, similarly it is very tough to explain the state of moksha. Though we might
try to explain still it will always fall short. Since in the world we are constantly experiencing
worldly happiness that is sorrowful in the long run therefore we will always be judging even
moksha with the happiness that we get from the world. Therefore as well trying to analyze
or understand the state of moksha is very tough. Instead of doing this, a sadhaka should
ask the question regarding how to attain moksha.
Any goal is attained through some means. There is nothing that can be attained without any
means. Therefore there are sadhanas to attain anything and everything in the world. For
example in order to get a good job a person has to learn the skills required for the job. In
order to become a good batsmen a person has to constantly practice batting (thereby
ensuring that he becomes an expert batsmen or at least a good batsmen). When such is the
case with respect to worldly goals that only lead to temporary happiness then what to talk
about the goal of moksha that leads to eternal bliss? Therefore moksha also requires
sadhanas and it is these sadhanas that a sadhaka has to enquire and find out about.
The path of knowledge can be said to have three steps. First is that of purification of the
mind. Second is that of attaining concentration and third is that of knowledge of the
scriptures. The first step is through nishkaama karma or action performed without seeking
anything in return and without attachment to the action as such. The second step is
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 72 of 85
attained through sadhanas like dhyaana, japa etc. that makes us gain focus of mind. The
last is through learning of the scriptures.
Why are these three steps essential? Isn't it just enough to gain knowledge directly?
Though knowledge can be gained directly still such knowledge will not be fruitful unless
there is concentration of mind. Of what use is gaining knowledge of driving when a person
isn't able to focus on driving? Such a driver will only end up in accidents more often than
utilizing driving to the best. Therefore in order to gain knowledge or make knowledge
fruitful concentration of mind is required. And concentration of mind is impossible without
purity of mind. Purity of mind means that there aren't unwanted thoughts in the mind. The
mind is a bundle of thoughts and nishkaama karma ensures that there are too much
thoughts or taints in the mind that focus isn't attained. A pure mind is like a room that has
very few objects in it and therefore concentration which is akin to putting just one object in
the room is very easy. That room which has many objects is like an impure mind and
therefore putting a new object is tough and even if a new object is put we will find it hard to
find out the new object as the room has many objects (making search or recognize each
object very tough). Therefore purity and concentration of mind are essential for knowledge.
Though acharyas say that purity and concentration are essential before gaining knowledge,
still it only means that though knowledge might be gained it will be futile or it will not be
fruitful. Of what use is such a knowledge that doesn't lead to its fruit? Therefore a sadhaka
should first gain purity and concentration of mind before starting to gain knowledge (then
alone knowledge will not only be gained but will be fruitful and will lead to its goal of bliss).
Adi Sankara beautifully summarizes the set of sadhanas or the basic default sadhanas to be
performed by sadhakas thus in Bhaja Govindam:
Geyam gitaa naama sahasram
Dheyaym sripatiruupamajashram
Neyam sajjana sange cittam
Deyam diinajanaaya ca vittam
Daily chant Gita and naama sahasranama;
Contemplate or meditate on the form of the Lord;
Spend time with your mind with sajjanas;
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 73 of 85
Give whatever is required to those who require it.
Gita can mean Bhagavad Gita or just praising of the Lord (singing the praises or glories of
the Lord). Naama sahasranama is 1000 names of our ishta devataa. There are
sahasranaamaas of all devatas and we can choose whatever is apt for us. Both of this will
make us focus on the Lord. Amidst our worldly activities if we are able to chant this
externally or loudly then at least half an hour or an hour in a day we will be focused on the
Lord in our actions. But mere actions aren’t enough and the mind has to be fixed on the
Lord and therefore we should meditate upon the form of the Lord. This will ensure that our
mind is focusing on the Lord. But both actions and thoughts are not that easily possible
unless we are in a proper conducive environment. Satsanga is when we spend our time with
sajjanas and sajjanas are those who are focused on Sat or the Lord. When we are in the
midst of such people, automatically we will focus on the Lord. When we read about
Chaitanya Mahaprabhu or the Saivite saints or the Vaishnavite saints, immediately our mind
will focus on the Lord who was concentrated upon by them at all times. Similarly if we are in
the school or college then we will automatically start studying. But if we are in a party-pub
then we will automatically start partying. Therefore environment affects our mind until we
are able to go beyond environments and focus on the Lord at all times irrespective of where
we are and what we are doing. Till we attain such a state we should be in an environment
that is conducive to remembrance of the Lord. What better environment than in the
presence of realized masters as they are always focused on the Lord?
Narada thus says about such masters who always focus on the Lord alone in everything:
Tatpraapya tadevaavalokati tadeva shrunuto tadeva bhaashayati tadeva cintayati
Having attained love towards the Lord, they wll be perceiving the Lord only; they will hear
about the Lord alone; they will talk about the Lord only and they will be thinking about the
Lord alone.
Therefore if we are in the presence of such a master, unknowingly we will be thinking about
the Lord. Moreover we are in the midst of the world and therefore it is very tough to gain
complete or strong focus on the Lord. Our focus or shraddhaa will be wavering frequently
based on our worldly experiences. But if we are in the midst of a master then automatically
we will be pushed towards the Lord strongly. Each moment we spend in the presence of a
master we will progress very quickly towards the Lord. They are accelerators taking us
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 74 of 85
quickly towards the goal of moksha. Therefore AMMA says spending time in the presence of
a master is akin to doing tapas for many years (or even many births).
As to how satsanga leads us to moksha, Sankara says in Bhaja Govindam thus:
Satsangatve nissangatvam nissangatve nirmohatvam
Nirmohatve nishcalatattvam nishcalatattve jivanmuktih
Satsanga leads to detachment to everything; detachment leads to being devoid of delusion
and being devoid of delusion leads to the state without any movement and that leads to the
state of jivanmukti or moksha (as a result of ever abiding in the state without any
movements).
Therefore we can easily find out if we are doing satsanga through seeing if our attachments
to the worlds are removed or at least reduced or not. If it isn’t reduced then we are not
indulging in satsanga. Even as a person uses a stick to jump over a high pole and then
gives up the pole too similarly satsanga is that stick which removes all other attachments
and takes us to the state of total detachment (or moksha).
But when we are in the world we need grace of the Lord. Grace of the Lord is only attained
through good deeds – deeds that are out of good virtues like compassion, love, forgiveness
etc. Generally we are so bothered about ourselves that we don’t worry about others at all.
We should always keep in mind that there are people who are suffering in the world and in a
much lower position than ourselves. It is our responsibility to do something for them –
whatever is possible from us (within our limits). If we are so much focused on ourselves and
our family then we will eventually be lead to only sorrow as these will eventually vanish and
nobody will be there to support or protect us when we give up this birth. What comes with
us at the end of this birth is just the knowledge we have gained (if full knowledge then we
will be taken away beyond the cycle of birth death) and the actions that we have performed.
Any action that is performed will definitely lead to its result – either in this birth or next
births. Therefore it is our actions that we carry with ourselves in the next birth. If we have
done good deeds for others then it will come back to us in the form of the grace of the Lord.
Therefore Sankara says that we should give. But giving or daana is little tricky because just
giving to our near and dear isn’t right. We should give to those who really deserve it. Else
what is the point of giving 500 rupees to a drunkard? He will just go and drink and cause
trouble to himself and others. Hence we should ensure that daana is given to those who
really deserve it – then we will find that the grace of the Lord falls upon us in that we will
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 75 of 85
face lesser obstacles in the spiritual path and whenever we want any help or protection we
will find it coming directly from the Lord in one or the other form in the world. It is wrong to
expect the Lord to help us in the form of Krishna or Vishnu or Siva – the Lord is truly
beyond all forms and whatever form is there in the world are his only; therefore any help
that comes to us unexpectedly and whenever we really need it are from the Lord only.
Though the sadhanas mentioned by Sankara above are general practices that will lead to
purity and concentration of mind, Vedanta says that the sadhanas for jnaana are four-fold.
They are that of viveka or discrimination between real-unreal, vairagya or dispassion
towards the world and passion towards the Lord, the six qualities of the mind (shama or
calmness of mind, dama or control of senses, uparati or withdrawal of the sense organs,
titiksha or forbearance, shraddha or faith in the guru and scriptures and samaadhana or
tranquility or stability of the mind) and mumukshutva or buring desire for liberation.
Though the sadhanas for jnaana are the same for all sadhakas, still the sadhanas for purity
and concentration aren’t the same for all. Moreover only those who have purity and
concentration of mind will find the sadhanas for jnaana to be effective. Therefore not all
sadhakas can directly get into jnaana or jnaana sadhanas. As to what sadhanas are to be
performed, it is only the Guru who can guide us. It is the Guru who knows everything and
also our state; as per our state the Guru will suggest the apt sadhana that will take us
closer towards the goal of moksha. If we perform the wrong sadhana then we will not only
not progress towards moksha but we will be following the wrong path or wrong direction
(far away from moksha). Taking a simple example, if a person who doesn’t have any purity
of mind tries to concentration he will only trouble the mind. Though he might sit for hours
and hours in meditation, he will not gain any concentration at all. Eventually he will go crazy
or mad. Therefore instead of progressing towards moksha, he will become a mental patient
or in depression. Hence the scriptures say that a guru is essential for a sadhaka. It is only
the Guru who knows the sadhaka and therefore is able to guide aptly as to what all
sadhanas are to be performed by the Guru.
Moreover we will face obstacles in the spiritual path and these obstacles can be anything
and everything. It is only the Guru who will be able to tell us as to how to face the obstacle.
Therefore a sadhaka should ask the Guru as to which all sadhanas are to be performed in
the spiritual path. When asked thus, the Guru will guide aptly. Though unasked as well the
Guru might guide us as to what all to do and not do, still it will not be effective as we didn’t
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 76 of 85
ask for it; unless we ask for it we will not have any value for it and even though the Guru
might say, we will not be convinced of it or we may not need it and therefore we will not
implement it. Hence it is essential for a sadhaka to understand the importance of sadhanas
and ask about sadhanas to the Guru so that he is able to progress in the spiritual path
quickly towards the goal of moksha.
Questions on the trio of jagat, jeeva and Brahman
Previously we have seen the sadhaka asking the question of who am I – this question
directly handles the Ego which poses itself as the real I when it is just a superimposition in
the real changeless I of Self. Therefore this question involves both the jeeva and Brahman
(and thereby takes us from the illusory jeeva to the non-dual reality of Brahman). But along
with this, the question about the temporary or changing or sorrowful nature of the world
also is to be asked.
Madhusudana Saraswati says in Advaita Siddhi that since proving of Brahman is only after
proving of the illusoriness of the world therefore that is taken up initially. We are living in
the world and experiencing the world at all times. Therefore it is tough for us to beyond the
world unless we understand the futility of going behind the world. This is only possible when
we realize that the world is temporary and sorrowful. The term Vedanta uses for the world
which is temporary and sorrowful is mithyaa or illusory. Even as when a person knows that
there is no ghost but only a post then the person doesn’t get affected by the appearing
ghost, similarly only when a person is able to understand the illusoriness of the world that
attachment to the world will vanish. Until attachment towards the world doesn’t vanish
there wouldn’t be attachment to the reality of Brahman.
Vairagya which is one of the four sadhanas required for knowledge is of two types – para
and apara. Apara is detachment to the world and para is attachment to Brahman. Without
attachment or love to anything, a person will not seek it. It is thinking that there is
happiness in the world that a person seeks the world out. But since there is already love
towards the world therefore love towards Brahman is impossible. This is like saying that
Krishna already has a lover and therefore he cannot love anybody else. Only when he gives
up his love towards his current lover that he can love another person. Similarly as long as
we have attachment to the world we will not be able to develop attachment to Brahman.
Without attachment to Brahman, Brahman will not be sought out and therefore moksha is
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 77 of 85
just impossible. Therefore a sadhaka has to first give up attachment to the world – only
then the spiritual path really starts.
A person who is still attached to the world while treading the spiritual path isn’t really
treading the path and therefore he will not make any progress at all in the path. AMMA
gives an analogy to illustrate this. A person is filling a pot with water but there is no water
filled; it appears as though water is getting filled in the pot but after a while, there is no
water and all the water gets drained out. When analyzed he finds out that there is a hole in
the pot. Therefore any filling of water will be eventually fruitless or futile. Similarly as long
as the hole of attachment to the world is there, a sadhaka will not be able to progress in the
spiritual path. Though he might be doing a lot of sadhana still they will lead to no effect and
eventually will only make the sadhaka an atheist (through thinking that the spiritual path
doesn’t serve any purpose at all).
Attachment to anything is removed only through finding fault with it. Therefore in order to
remove attachment to the world, a sadhaka should find fault with the world. The fault with
the world is that it is temporary and sorrowful. A person will not seek out a snake but be
detached to the snake because he knows that snake only will lead to sorrow.
It cannot be argued that the world is filled with Brahman and therefore isn’t sorrowful in
nature because currently we don’t see the world as Brahman. We see the world as just
duality or differences – since we see the world of names and forms to be real therefore we
have to get rid of attachment to such a world. But once we realize Brahman then we will
also realize that whatever appears as the world also is Brahman alone. Until then we have
to get rid of attachment to the world through the knowledge that it is temporary and
sorrowful.
Therefore a sadhaka should ask about the illusory nature of the world and through the
Guru’s guidance strengthen this knowledge about the world being illusory. Thereby alone he
will progress in the path with focus on the non-dual reality of Brahman.
Though the question about the world to be asked is its illusory nature still since any illusion
has a real substratum and that substratum is Brahman therefore indirectly the sadhaka’s
question focuses only on Brahman. Therefore it cannot be argued that focusing on anything
other than Brahman is futile as Brahman alone is real.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 78 of 85
Through proper questions unto the Guru, the Guru will provide knowledge and since the
sadhaka performs apt sadhanas or has the pre-requisite (at least a bit and thereby through
guidance from the Guru strengthens the sadhanas to become eligible for knowledge)
therefore the sadhaka will quickly progress in the spiritual path. And thereby knowledge will
become fruitful – putting an end to all actions, desires and ignorance. Thereafter such a
sadhaka is a realized master and will ever rejoice in bliss.
We have come to the end of analysis of this important sloka of Gita. May we all surrender
unto a master, be of service to the master and ask the right questions to the master so that
we will be able to progress in the spiritual path and through attaining the goal of moksha we
will be able to ever rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 79 of 85
Vedanta Kathaa
Story – all paths great
Once a king had a doubt as to whether sanyaasa was greater or grihastha was greater - in
other words, whether renouncing karma was greater or performing karma was greater. This
is a question that has bogged many people from time immemorial. We find the Arjuna
asking this question at the very beginning of the 3rd chapter of Gita thus:
jyaayasii cet karmanaste mataa buddhirjanaardana
tatkim karmani ghore maam niyojayasi keshava
If it is your view that knowledge is greater than actions then why you are pushing me into
fierce actions (like war)?
The Lord answers beautifully by saying that there are two paths from time immemorial
thus:
lokeasmin dvividhaa nisthaa puraa proktaa mayaanagha
jnaanayogena saankhyaanaam karmayogena yoginaam
There are two paths always in the world which has been mentioned by me long back -
jnaana yoga for jnaanis and karma yoga for yogis.
Sankara in his bhashyas clearly tells that there are always the two paths of pravritti and
nivritti - path of action and path of renunciation. Initially a sadhaka takes up the pravritti
maarga and through performing actions as an offering unto the Lord and without expecting
anything in return, he purifies his mind thereby gaining eligibility for jnaana. As the Lord
says that all actions end in knowledge therefore once he takes up the nivritti then there are
no longer any actions present. Nivritti doesn't mean just sanyaasis who wear ochre robe
etc. but those who have totally renounced the doership of actions.
The Lord says thus about true sanyaasa being maanasika or aantariika:
Jneyah sa nityasanyaasii yo na dvesti na shocati
Nirdvandvo hi mahaabaaho sukham bandhaat pramucyate
Know him to be true renunciate who doesn’t get angry or grieving; being beyond the dual
notions or emotions, he very easily overcomes bondages.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 80 of 85
Though external sanyaasa is essential or sets the stage for internal sanyaasa still if a person
just wears ochre robe (and is an external sanyaasi alone) then it serves no purpose for him
in the long run. Sankara says in Bhaja Govindam that such people who wear ochre robe and
all but haven’t realized the Self or are not seeking the Self are just sanyaasis for the sake of
filling their tummy.
A wise person will figure out if he can tread the spiritual path without sanyaasa and if so, he
will tread it and attain moksha. If he figures out that he cannot tread the spiritual path
without being a sanyaasi he will take up sanyaasa so that his birth will not be wasted and
he will be able to attain the goal of moksha in this very birth itself. And in case a sadhaka
hasn’t progressed in the spiritual path, even a little, to figure out this for himself then he
will seek out a Guru who is capable of guiding him at all times. For majority of people, such
Gurus are essential. Even if the Guru isn’t living now in the world still mahatmas of the past
can also guide us through their disciples and devotees. Therefore no time should be wasted
by sadhakas in seeking out Gurus in order to progress in the spiritual path.
Ultimately a sadhaka should always remember the goal of moksha – if moksha isn’t attained
or the sadhaka isn’t progressing towards moksha then he isn’t following the right path and
therefore should judge himself again. As AMMA says, a sadhaka should be like a street-
vendor who daily calculates his income and expenses. Similarly a sadhaka should daily
analyze as to how much he has progressed in the path (so that at least by the end of this
birth he will attain moksha).
This human birth is precious in that it is in this birth alone that we can go against our
vasanas and achieve any goal in life. Devas generally are only enjoying pleasures (they
cannot do anything other than this) and asuras are always running behind pleasures of
others. Even as all animals can only do whatever they are destined to do, the same is the
case with devas as well. But manushyas experience both pleasure and pain – and they are
endowed with the sixth sense of intellect which can help them decide as to what to seek out
and what not to seek out. Therefore it is an apt birth to control one’s vasanas and desires
and seek out the ultimate goal of life of moksha. The Upanishads therefore say that if a
person attains moksha here, then it is true; and if he doesn’t attain moksha, it is definitely a
very great miss. Though a person can attain moksha in Brahmaloka, still Sankara says in
his bhashya that brahmaloka cannot be easily attained and one has to perform lot of yajnas
or good actions for it; therefore it is easier to seek and attain moksha here.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 81 of 85
And those who think that moksha cannot be attained so easily, Ramana Maharshi says that
the time taken for light to dispel darkness in a room is the time taken for a sadhaka to
attain moksha. Moksha cannot be any tough because it is our very nature (that nature we,
unfortunately, don’t realize now). All it takes really for a sadhaka is to know that he is the
non-dual reality of Brahman or Self and that everything is the Self alone; this knowledge
removes ignorance and thereby the sadhaka will ever rejoice in bliss (irrespective of
whatever happens in the external world).
Instead of analyzing on whether sanyaasa is great or karma yoga is great a sadhaka should
focus on the goal of moksha and whichever suits himself. This story talks about how each
person is great in his own respect and comparisons will not do any justice (and will only
take us further away from the truth).
Once there was a King who had the doubt as to whether sanyaasa is greater or
grihasthaashrama is greater. He put forth these questions to his ministers but they couldn’t
answer suitably and convincingly. Therefore he announced that any person who would
answer his question would be justly rewarded. Though nobody came forward for a period
time, eventually a bhikshu arrived and agreed to remove the doubt of the king. But for this
the bhikshu said that the King should travel with him for some days.
The King and bhikshua thereby traveled and went to another kingdom. That king had a
beautiful daughter who was of the age to get married. As was the custom in ancient days,
there was a swayamvara setup for the princess to choose her partner. Everything was setup
and princes from different kingdoms came there and they portrayed their beauty and skills
to the princess. The princess then walked with the garland in her hand and looking at
everybody gathered there. Though there were many princes, still her eyes fell upon a
sanyaasi who had come there to see as to what was happening. This sanyaasi was glowing
with tejas that the princess immediately got attracted to him. Even the king and the bhikshu
felt that the sanyaasi had very great tejas in his very face and appearance. The princess
approached the sanyaasi and put the garland in his neck. Seeing this, the sanyaasi
immediately threw away the garland. The father of the princess approached the sanyaasi
and begged him to not do so; and to marry the princess. He even offered the entire
kingdom in addition to his beautiful daughter to the sanyaasi. But the sanyaasi wouldn’t
have anything with this at all. He just rejected everything and left from the kingdom.
Though the king tried to pacify his daughter, he couldn’t. The princess had found the most
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 82 of 85
beautiful person and she couldn’t bear to marry anybody else. Therefore she too left the
kingdom and started running behind he sanyaasi. The king and the bhikshu who were
observing all this also started running behind the princess. Though the princess was very
fast, the sanyaasi was too fast. He entered a forest which he knew very well. Within
minutes he had gone into some path that the princess just couldn’t find. The king and the
bhikshu also caught up with the princess and they too couldn’t find out where the sanyaasi
had gone. They all realized that the sanyaasi was just gone and they couldn’t find him
again. It was dark and therefore rather than returning then they decided to rest under the
shades of a tree and return the next day morning. They sat under the shade of a tree and
found that they were all hungry, due to the running behind the sanyaasi (who seemed to
have no tiredness and no hunger as well). They tried sleeping but they couldn’t as they
were hungry. Since it was cold, so they lit fire and kept themselves warm.
Unkown to them, there was a family of birds living in the tree. There was father, mother
and two children. They observed that they had guests who were tired and hungry. Therefore
the father decided that it was his duty to offer them food. Bading goodbye to his wife and
children, the father bird threw himself into the fire. Noticing that the food will not be enough
for three people, the mother bird also threw herself into the fire. Seeing that both father
and mother were dead and that food will still not be enough, the two baby birds also threw
themselves into the fire.
The king, the bhikshu and the princess observed all this silently. Without being able to utter
a single word, they just couldn’t sleep the whole night. Morning came and they were
thankful for their lives and went back to their respective places.
Though this appears to be a very simple story, it gives us the main import that it doesn’t
matter whether we are a sanyaasi or a grihasthaashrami; what matters is whether we are
living externally as per the dharma suited to it and internally focused on the non-dual reality
of Brahman.
A sanyaasi is one who has renounced everything and therefore he shouldn’t be attracted or
attached to anything at all. The only thing he can be attached to is the non-dual reality of
Brahman or moksha. Everything else should be renounced. Though today it is very tough to
find such true sanyaasis, still even external sanyaasis should be such that they are just
living for moksha and for the entire world. They have no bandha but the entire world is
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 83 of 85
theirs only to serve. The sanyaasi in the story shows us as to how we should be if we are
sanyaasis. If we are sanyaasis then we shouldn’t be attached to anything. Nothing should
affect our state of sanyaasa and anything and everything we should just reject without even
thinking. Though a beautiful princess and all the wealth of the kingdom was offered to him,
the sanyaasi didn’t even think twice to renounce it. He didn’t even bother that the princess
was coming behind him because he was a sanyaasi and a sanyaasi shouldn’t get attached to
anything at all.
But at the same time if we are grihasthaashramis then we should live like the birds. They
followed the dharma that guests should be taken care. They put others lives in front of their
very lives. Such is karma yoga wherein a person doesn’t really care about its results but
always does what is good for the world. In a world where everybody is caring only about
themselves, this story tells us that we shouldn’t live like that. We should live for others and
when we live for others, then Ishwara’s grace will fall upon us. Our minds will be purified
and thereby we will be able to quickly progress in the spiritual path towards the goal of
moksha.
And if we are worried about our worldly life or whether we will get whatever is needed to
live in the world then we need not worry because the Lord will take care of all our needs.
Whatever is really required, the Lord will manage it for us as we have surrendered unto the
Lord and through serving the entire world we are serving the non-dual reality of Lord alone.
Therefore this story clearly and in simple terms shows us as to what is true karma yoga and
what is true sanyaasa. Though it might appear that both are contrary, both are not because
both are followed by different people or adhikaaris. Even as a person doing MSc
Mathematics will study something different from a person doing MSc Physics; even as a
person who is learning computer science will study something different from person
learning mechanical engineering, similarly karma yoga and sanyaasa are different. They are
prescribed for different people.
Thogh ultimately moksha is through sanyaasa, still it isn’t mere external sanyaasa but
internal sanyaasa wherein all actions and everything is surrendered unto the non-dual
reality of Lord or Brahman. In order to attain such sanyaasa, karma yoga is essential. Else,
as is the case today, we will find sanyaasis not even following karma yoga let alone
renunciation of all actions.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 84 of 85
As the Lord says, analyzing karma is very tough but as the beginning we can strive to
perform karma yoga. And thereby if it is needed that we follow external sanyaasa then it
will be provided to us by the Lord himself; and if it is not needed then the Lord himself will
show us the way directly to moksha. We need not worry about where we are or what we are
following but we just have to worry about whether we are focused on the non-dual reality of
Brahman as pervading the entire world of names and forms. If focus is there on Brahman or
Lord, then we will be shown the way and soon itself we will attain the goal of moksha.
May we all strive to ever remain focused on the Lord and perform all actions as an offering
unto the Lord so that we will be shown the way to moksha and through attaining moksha
we will be able to ever rejoice in bliss.
AUM NAMAH SHIVAYA VEDANTA DARSHANAM Dec 9
http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 85 of 85
Anukramaanika Nirdesham
1. Editorial – a general message
2. Vedanta Parichayah – an introductory text taken up to explain the basic tenets of
Vedanta.
3. Upanishad Vivaranam – verse-by-verse explanation of Upanishad (Mundaka
Upanishad)
4. Gitaamritham – verse-by-verse explanation of a chapter of Gita (Purushottama
Yoga, 15th chapter)
5. Prakarana Prakaashah – illumination of a prakarana grantha (Advaita Makaranda)
6. Madhuraamritham – a devotional/song work explained verse-by-verse (Hanuman
Chalisa)
7. Praadeshikam – detailed explanation of two regional works (Hari Naama Keerthanam
and Kanda Shashti Kavacham)
8. Darshana samskhepa– a multi-series analysis of the various darshanas (astika
darshanas)
9. Sloka Vivaranam – explanation of a sloka from Gita
10. Vedanta Kathaa – a short story with import on Vedanta and its brief explanation
1. Comments
2. Suggestions
3. Corrections (word, sloka, content etc.)
4. Would like to see specific content
5. Would like to contribute (through research from websites, don’t need to write up the
content yourself)
Mail admin@vedantatattva.org.
Feel free to forward this to anyone who might be interested.
Online download of the magazine can be found at
http://vedantatattva.org/vedantagroup/VedantaDarshanam
Subscribing and unsubscribing can be done by mailing admin@vedantatattva.org for now.
Watch out http://vedantatattva.org for news about the magazine.
Recommended