Vedanta Darshanamvedantatattva.org/vedantagroup/VedantaDarshanam/Dec16/VedantaDarshanam_Dec16.pdfAiS t t a vt ! k a l < j Iivt < Vy w mR e v, y *ip ïiu t > à a h "# h c

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 Â 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



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 Â 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



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 .



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



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



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



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



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.



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.



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



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



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.



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



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).



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.



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.



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



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.



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



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).



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.



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



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



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.



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.



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.



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.



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



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).



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



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).



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



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



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



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.



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



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:



Knowers of the truth talk about truth being one non-dual Consciousness in nature and they

term it variously as Brahman, Paramatman, Bhagavaan etc.



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



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.



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



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



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



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.



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.



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.



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



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.



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



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.



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.



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



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.



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.



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



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.



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



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.



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



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



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



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:



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.



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



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).



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).



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



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.



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.



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.



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.



SlokaVivaranam

Gita 4.34

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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



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



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;



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



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



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



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



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.



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.



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.



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.



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



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



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.



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.



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 [email protected].

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Vedanta Darshanamvedantatattva.org/vedantagroup/VedantaDarshanam/Dec16/VedantaDarshanam_Dec16.pdfAiS t t a vt ! k a l < j Iivt < Vy w mR e v, y *ip ïiu t > à a h "# h c