Vedanta Darshanam - Vedanta Tattva - Vedantic Truthvedantatattva.org/.../Apr17/VedantaDarshanam_Apr17.docx · Web viewAdi Sankaracharya says in ... attracted not just Narendra but

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Apr 8

Vedanta Darshanam

`Om

vedaNtdzRn< ySmat! pu<s Aaßaeit saMàtm!,mui´> suo< pr< t< ih mumu]U[a< iht< sda.1.vedäntadarçanaà yasmät puàsa äpnoti sämpratam|muktiù sukhaà paraà taà hi mumukñüëäà hitaà sadä||1||

prmanNdêpa ya Éi´mui´àdaiynI,matam&teñrI cEv ta< devI— à[maMyhm!.2.paramänandarüpä yä bhaktimuktipradäyiné|mätämåteçvaré caiva täà devéà praëamämyaham||2||

vedaNtacayRdevaÂ balk«:[< jgÌ‚ém!,}aniv}andat&Â ÉUyae ÉUyae nmaMyhm!.3.vedäntäcäryadeväïca bälakåñëaà jagadgurum|jïänavijïänadätåïca bhüyo bhüyo namämyaham||3||

#h olu sveR;amip àai[na< prm< lúy< mae] @v, y*ip kiídev }ayte #dmev lúyimit, A}aTva mnu:y> laeke jIvit Éaegaiït<, mr[< àaPy pun> jnn< Aaïyit c, laeke Ê>oSy mUlkar[miv*Ev, %´< c ÉgvdœpadE> svaRnwRhetu> AXyas>, AXyas> @v pi{fta> Aiv*eit mNyNte #it, Aiv*ya jayte kam>, kamat! kmR, kmR[> jNm, jNmn> m&Tyu>, m&Tyae> pun> jNm, #Tyt> c³imd< s<sar> #it kWyte, s<sr[at!.iha khalu sarveñämapi präëinäà paramaà lakñyaà mokña eva| yadyapi kaçcideva jïäyate idameva lakñyamiti| ajïätvä manuñyaù loke jévati bhogäçritaà, maraëaà präpya punaù jananam äçrayati ca| loke duùkhasya mülakäraëamavidyaiva| uktaà ca bhagavadpädaiù sarvänarthahetuù adhyäsaù, adhyäsaù eva paëòitäù avidyeti manyante iti| avidyayä jäyate kämaù, kämät karma, karmaëaù janma, janmanaù måtyuù, måtyoù punaù janma, ityataù cakramidaà saàsäraù iti kathyate, saàsaraëät||

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http://vedantatattva.org/vedantagroup/VedantaDarshanam


s<sar> sagrvt! tItu¡ Ê>oenEv s<Évet! #Tyt> s<sarsagrimit kWyte, AiSmn! sagre intra< m¾iNt sveR=ip jna>, tItu¡ gurae> $ñrSy c k«pa @v magR>, ywa tms> inv&iÄ> àkazenEv twa iv*yEv Aiv*ainv&iÄ>, iv*a tu zaôe[Ev ApaEé;eyTvat!, zaô}an< gué[a @v "AacayRvan! pué;ae ved", "tiÖiÏ ài[paten piràîen sevya, %pdeúyiNt te }an< }ainnStÅvdizRn>." #it ïuitSm&it_yam!, $ñrk«pyEv guéàaiÝ>, $ñr> @v guéêpe[ jayte #Tyt>, At> AavZyk> gué> #it inêipt>.saàsäraù sägaravat tértuà duùkhenaiva sambhavet ityataù saàsärasägaramiti kathyate| asmin sägare nitaräà majjanti sarve'pi janäù| tértuà guroù éçvarasya ca kåpä eva märgaù| yathä tamasaù nivåttiù prakäçenaiva tathä vidyayaiva avidyänivåttiù| vidyä tu çästreëaiva apauruñeyatvät| çästrajïänaà guruëä eva "äcäryavän puruño veda", "tadviddhi praëipätena paripraçnena sevayä| upadekñyanti te jïänaà jïäninastattvadarçinaù||" iti çrutismåtibhyäm| éçvarakåpayaiva gurupräptiù, éçvaraù eva gururüpeëa jäyate ityataù| ataù ävaçyakaù guruù iti nirüpitaù||

nnu gué> naStIit cet! ik< ktu¡ zKyte #it cet!, k«:[> @v jgÌ‚é>, At> gItaya> Éa:yanuêppQnmev mae]Sy magR> #it svRmnv*m!.nanu guruù nästéti cet kià kartuà çakyate iti cet, kåñëaù eva jagadguruù| ataù gétäyäù bhäñyänurüpapaöhanameva mokñasya märgaù iti sarvamanavadyam||

nnu kw< A* }anSyavZykta #it cet!, %´< ÉgvdœpadE> "kal> ³Ifit gCDTyayu>" #it, yid zIºmev àaßaeit mae]pd< týeRv Ê>oSyaNt>, n kiídip pumaniSt laeke y> Ê>oinv&iÄ< n ka'œ]it.nanu katham adya jïänasyävaçyakatä iti cet, uktaà bhagavadpädaiù "kälaù kréòati gacchatyäyuù" iti| yadi çéghrameva präpnoti mokñapadaà tarhyeva duùkhasyäntaù| na kaçcidapi pumänasti loke yaù duùkhanivåttià na käìkñati||

Aayu> gCDit @v< c vy< n janIm> ken êpe[ punjRNm Éiv:ytIit At> AiSmn! jNmNyev mae]< àaPy suoI Éivtu< AhaRm>, pUvaeR´Tvat! vedaNtvaKyj}anenEv mui´>, %´< c "vedavsn}ananusu]i[>, dNdhITyaTmnae maeh< n kmaRàitkªlt>." #it, vedaNt}an< sulÉen datumev ASya< http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 2 of 81



maiskaya< ïm>, Égvta AMbayE c àawRna sveR jna> #ma< maiska< piQTva mu´a> Éveyu> #it.äyuù gacchati evaà ca vayaà na jänémaù kena rüpeëa punarjanma bhaviñyatéti ataù asmin janmanyeva mokñaà präpya sukhé bhavitum arhämaù| pürvoktatvät vedäntaväkyajajïänenaiva muktiù| uktaà ca "vedävasanajïänänusukñaëiù| dandahétyätmano mohaà na karmäpratikülataù||" iti| vedäntajïänaà sulabhena dätumeva asyäà mäsikäyäà çramaù| bhagavatä ambäyai ca prärthanä sarve janäù imäà mäsikäà paöhitvä muktäù bhaveyuù iti||

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 all beings is moksha alone. Though rarely a person knows that this is the goal of life. Not knowing (that this is the goal), a person lives in the world focused on pleasures, having attained death he again takes resort to re-birth. In the world the cause of sorrow is ignorance. It has been said by Bhagavadpada that cause of all sufferings (or issues) is superimposition and superimposition alone is considered as ignorance by scholars (knoweers of the truth). Due to avidya, desire is born and from desire is born action; from action birth; from birth death; and from death there is again birth (re-brth), therefore this cycle is called samsaara, due to lead to transmigration (from birth to death to birth to death).

Samsaara is possible to be crossed over with difficulty alone like an ocean, therefore it is called as ocean of samsaara. In this ocean, all people are constantly immersed. In order to overcome, Guru's and Ishwara's grace alone is the path. Even as removal of darkness is through light, similarly through knowledge alone ignorance will be removed. Knowledge is due to scriptures alone, due to being not authored by anybody. Knowledge of scriptures is due to Guru alone due to the statements of scriptures and smriti "A person with Guru alone knows", "In order to know the truth a person should go fall at the feet of a master, ask him questions and be of service to him; then such a master who is knower of the truth will http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 3 of 81



instruct him in knowledge". Guru is attained as a result of Ishwara's grace only, as Ishwara alone appears in the form of Guru. Therefore Guru is essential, this is established.

Objection: Guru is not there and therefore what can be done?Answer: Krishna alone is the Jagadguru. Therefore studying of Gita based on the bhasyas is the way to moksha, thus all is clear/faultless.

Objection: But how is there requirement of knowledge today?Answer: It has been said by Bhagavadpada "time plays and age goes/increase". If a person attains the goal of moksha soon itself, then alone there will be destruction of sorrow. There is no person in the world who doesn't desire removal of sorrow.

Age increases and we don't know in what form we will be born again in re-birth, therefore we should rejoice in bliss attaining moksha in this birth itself. As has been mentioned earlier, mukti is through knowledge born out of the sentences of Vedanta. It has been said "The fire of knowledge born out of the statements of Vedanta burns delusion and karma cannot as it is not against delusion (or ignorance)". The effort of this magazine is to provide knowledge of Vedanta in easy way.

Prayers to the Lord and AMMA that all people, learning this magazine, become liberated.

AUM NAMAH SHIVAYAApr 8, 2017




Anukramaanika

Vedanta Darshanam....................................................................................................................................1

Vedanta Parichayah.....................................................................................................................................7

Upanishad Vivaranam................................................................................................................................16

Gitaamritham............................................................................................................................................25

Prakarana Prakaashah...............................................................................................................................35

Madhuraamritham....................................................................................................................................43

Praadeshikam............................................................................................................................................48

SlokaVivaranam.........................................................................................................................................59

Vedanta Kathaa.........................................................................................................................................69

Amrita Madhuryam...................................................................................................................................77

Anukramaanika Nirdesham.......................................................................................................................86




Vedanta Parichayah

Sloka 4– Knowledge as means to Brahman, nature of Brahman-knowledge and a knower of Brahman

äü}Sy tu äüEv sv¡naiSt zaekae Éy< nEv Ê>o<tSy SvanNdm¶< ih icÄm!.4.brahmajïasya tu brahmaiva sarvaànästi çoko bhayaà naiva duùkhaàtasya svänandamagnaà hi cittam||4||4. For a knower of Brahman, everything is definitely Brahman alone.There is neither grief nor fear nor sorrow for himHis mind is ever immersed in the Self’s bliss.

RecapPreviously we saw the author talking about the means to gaining knowledge of Brahman and that it is only knowledge that takes us to realization. This knowledge unlike worldly knowledge is knowledge of one's own very nature of Consciousness - that which pulsates inside as I-exist, I-exist at all times - and through the scriptures. It should be kept in mind that though there are logic to prove one's own Self as Brahman or prove Brahman itself still logic is part of Maya which is the cause of the illusory world. Such a logic cannot take us beyond Maya even as a drowning person cannot take us to the shore; only a boat which isn't drowning or is literally beyond the water can take us beyond the water. Unlike logic, the scriptures aren't the product of any individual's intellect but they are eternal, without any author and therefore faultless. They are just revealed at the time of creation as the very breath of Brahmaa, the creator. Every time creation happens, the Vedas are just revealed. Though they are revealed still not all can access it and therefore those seers who during their times of intense contemplation have got the Vedas are called rishis or mantradrastas or Seers of mantras. Even as great scientists discover things similarly the rishis discovered the vedic mantras and therefore we have knowledge of Vedas with us today.

It might be argued that if there are no rishis then the Vedas will never be revealed but this is as good as asking, if the movie is not good then there will be nobody to see the movie. A movie will be seen by people, even if very less people; at least the first day the movie will be seen and later the strength of people seeing the movie might be less. Similarly as long as




the world is created (as an illusion - we should always remember that there is no real world possible because it is full of contradictions and just names-forms that have no reality of their own whatsoever) there will be rishis to reveal the Vedas.

Taking another example, a computer game is one in which people are given situations that they have to solve or figure out. If the game is like Max Payne or Assasins Creed then there will be missions that have to be accomplished. Though these missions might be tough to accomplish still there will always be solutions to these missions inside the game itself. The game has both mission and the solutions to the missions. But those who are willing to look into the mission deeply will find solutions whereas others may not find any solution (and will just struggle). In the same way, the world is there and the Vedas which are the way out of the world is also there. It is upto an individual whether he wants to just be immersed in the world or come out of the world through learning of the scriptures.

That scriptures are the sole means to knowledge of Brahman which is beyond the world is mentioned in Brahma Sutra through the sutra of "shaastrayonitvaat" or "because of being the source of the scriptures, Brahman is all-knowing (and Brahman should be known through the scriptures alone)".

Sureshwaracharya says beautifully in Naishkarmya Siddhi with an analogy as to how logic alone cannot serve to provide knowledge of Brahman thus:

samsaarabandhasamsthoyam taddhiyaa muktimicchatishasho nimiilaneneva mritum parijihiirshati

That buddhi or intellect which is based on the cause of bondage (of Maya), from it if a person seeks moksha or liberation then it is like a rabbit closing its eyes in front of a snake and thereby expects to overcome death. Instead the rabbit will be killed; in the same way if we try to go beyond the world with buddhi or logic then we will find ourselves getting more and more immersed. Instead we should take resort to the scriptures and thereby we will be able to go beyond the world (and realize the non-dual reality of Brahman).

The author also mentioned previously that Brahman is to be known in the state of turiya or the fourth state which is the substratum of the other three states of waking, dream and dreamless deep sleep and such a state is realized in our very heart (as our very nature of Consciousness). And the fruit that ensues was mentioned briefly as crossing over the ocean of samsaara or all bondage, sorrows and sufferings.




But what is the fruit of realization? What will be the experience of a person who has realized Brahman? Will he see duality or not? All these questions are answered in the last sloka.

Knower of BrahmanWhat happens to a person who knows Brahman? This is a question that bugs almost all sadhakas. Though it can and might be answered that you can only know after you know Brahman still such answers will not curb the curiosity of sadhakas. Of course, a true sadhaka or a shishya will not doubt the scriptures or the Guru and therefore will do anything and everything that is told of him (without any analysis at all).

Paramahamsa Yogananda mentions about such a shishya in his book "Autobiography of a Yogi". Once there was a person who wanted to find out Mahavatar Babaji and become his shishya. But since Babaji lives in the upper himalayas and frequently changes locations therefore he couldn't find out Babaji so easily. After few months of struggle he finally found Babaji. He went to Babaji and told him that he wanted to become his shishya. Babaji replied "jump off the cliff". Immediately, without any hesitation, the person went and jumped off the cliff. Then Babaji asked others to bring his body and brought him back to life. He was accepted as a shishya.

Since such true shishyas are rare in today's world therefore majority of sadhakas will have doubt as to what is the vision of a knower of Brahman. Following the scriptural statement that a knower of Brahman doesn't see any difference and he sees everything as his very Self, the author says that for a knower of Brahman there is nothing other than Brahman.

This entire world that we see is filled in and out with Brahman. Differences or duality is just names and forms in Brahman even as various objects made of gold are just names and forms in gold. Even as a goldsmith doesn't get deluded by the names and forms similarly a knower of Brahman doesn't get deluded by names and forms. Instead he knows and sees everything internally (in the mind) as Brahman. He alone is one who sees the entire world as it is or as it should be - because others see the deluding names-forms of the world whereas he is able to see through the delusion and remember everything to be Brahman.

Sureshwaracharya explains this with respect to the analogy of dream thus:anaatmajnastathaivaayam shrutyaasamyagavabodhitahgurum shaastram tathaa muudam svaatmano anyam na pashyati




Similarly an ignorant person after gaining knowledge from the scriptures (and realizing) sees the Guru, scriptures and even ignorant person as not different from his own Self.

The Upanishad talks about this state thus:yasminsarvaani bhuutaani atmaivaabhudvijaanatahtatra ko mohah kah shoka ekatvamanupashyatah

For one who has known that it is the Self that has become the entire world, where is there any delusion or grief as he sees only oneness everywhere?

We should remember that the external world hasn't or will not change with realization. Realization is just changing the perspective of the mind. As Vidyaranya says, the external world is not an obstacle and it only helps in moksha (because it makes us remember its cause-substratum of Brahman or Ishwara). But when this external world of names and forms goes through our mind then we taint it with our preferences. It is these preferences that is called as mala or dosha. When we are devoid of these doshas then we will be able to see through the world of names and forms; externally differences will still exist but internally we will see them all as Brahman. This doesn't mean that there is negation of advaita (as differences will always exists) because there is no difference at all. It is our wrong view that makes us think that there are differences. This is removed through the right notion that there are no differences but only one Brahman exists.

People wrongly think that moksha is something to be attained. The scriptures and Sankaracharya mention that the Self or Brahman is ever-liberated and ever-realized. But this realization is veiled by ignorance. It is removal of ignorance that is to be sought out through knowledge of the scriptures. When ignorance is removed, then the obstacle to knowing our very nature of Brahman having vanished, what remains behind is just Brahman as one's very Self or Consciousness. Even as clouds can never veil the Sun but appear to veil, similarly ignorance appears to veil the Self; when clouds are removed then Sun will re-appear (though appearing and re-appearing are not there for the Sun at all); similarly when ignorance vanishes then the Self is realized. There is no fault of illogicality because bondage and liberation are accepted within the purview of ignorance (or from empirical viewpoint). Ignorance and knowledge both are not ultimately real but they are required to negate each other. If ignorance is there, then knowledge is required to remove it. And then the ever-present Self will shine.




AMMA says that there are many so-called Vedantins who walk around claiming themselves to be Brahman or knowers of Brahman but they don't care about others at all. What is the use of such Vedanta when it doesn't serve its real purpose of realization which means serving the entire world? A person who knows himself to be Brahman will also know that the entire world is Brahman; since the entire world is himself therefore how can he not help out the world? We are all not AMMA to go helping out everyone in the world but we should have compassion for others. Rather than cursing, mocking and abusing others we should try to feel for others. As AMMA says even if we are not able to help out others materially we should just feel for them in our mind, pray for them, provide few words of compassion or at least a smile. AMMA tells examples of those who have come to AMMA thinking of committing suicide after darshan but AMMA's smiling face and words of compassion provides them strength to go on in life. Even as one girl's smile is enough to make a boy fall for her similarly we can create change in people with a smile, few words of compassion and acts of compassion. As AMMA says we should be careful to not call ourselves "helping out others" because true service will never even be spoken about. Our niti shastras or dharma shastras talk about giving in such a way that nobody really knows about it. There is a story oft quoted of a king who became sad because his wife came to know about the daana he gave! Hence the Bible also says that we should give with our right hand in such a way that the left hand doesn't know. Today we are in a world where people do very little and brag about the little they have done - publicity and marketing are required for ashrams and missions (else they will be caught up in politics of government) but as individuals we don't have to talk about our service. Will we find any mother claiming of helping out her child? Will we find any chaste wife claiming of serving her husband? Will we find any true son claiming of helping out his parents? Will we find any devotee arguing that he has done a lot for the Lord? - In the same way service is not spoken of at all - the moment it is spoken about, the Ego has come and there is no real service at all.

But as mentioned, true Vedanta is not just about claiming oneself to be Brahman but seeing the entire world as one's very nature of Brahman. When everything is seen as one, how can a person not help out others in the world (as much as he can)? As AMMA says, even as when the left hand pains we will pat it with the right hand similarly when people are suffering in the world we should help them out considering them as our very Self (or the least as our very family). Today is apt to consider the entire world as our family because true families are fighting amongst each other; can't even see eye to eye each other.

It can be argued that if there is only one then what actions to do and who to do actions but then the Lord after mentioning that there remains nothing to be done by a knower of




Brahman (or one who has known his Self) says that he will keep performing actions in the world but for the welfare of the world; therefore Arjuna also should perform actions for the welfare of the world.

karmanaiva hi samsiddhimaasthitaah janakaadayahlokasangrahamevaapi sampashyan kartumarhasi

Many kings like Janaka and others have attained perfection through actions alone. Considering that it is for the welfare of the world, you should also perform actions.

If a person argues that there is no world at all then there is no duality at all and therefore he is already realized or blissful. If he is still not blissful then something is missing and that something is knowledge of Brahman or his own Self; until he realizes the Self there is duality perceived and thought to be real. Any person who doesn't see duality to be real will not suffer from it and therefore if suffering is there, then the arguer is just lying; if there is no suffering then he is already realized. As for the former, he hasn't yet realized and therefore if he seeks any resolution for his suffering he should keep performing actions for the welfare of the world. Thereby he will get purity of mind and eventually through gaining knowledge he will attain eternal (through realization of the non-dual reality of Brahman).

A true knower of Brahman knows that everything that is there is the non-dual reality of Brahman and therefore he will not be affected whatever happens in the world. It is wrong to think really that we can save the world but if we see duality then we should perform actions for the welfare of the world alone. A realized master irrespective of where he is will not be affected the least. Thus though great masters like Rama, Krishna and many others performed actions in the world for the welfare of the world still they were unaffected by the results of their actions. Whether people were improved or saved or not saved, they remained unaffected. Therefore when his own people didn't heed to his advise, the Lord wasn't affected. And when Arjuna and others listened to his words, still he wasn't affected.

Once Buddha went through a village where he was showering with all sorts of gifts but he warded off all the gifts (he didn't want anything at all). When questioned as to why he gave up all those gifts, he replied that in the previous village that he visited, stones were thrown at him, abuses at him etc. If he were to accept the gifts provided to him now then he would have to accept the stone-throwing, accusing etc. that is also thrown at him. The world is filled with duality and therefore both good and bad will be there. A knower of Brahman knows that there is no duality and therefore he accepts duality with a smiling face and




remaining unaffected. If he were to accept good then he will have to accept bad too. Therefore a wise person will soon itself realize that he shouldn't get too excited at good because eventually bad will come and then he will have to cry aloud.

The Lord says thus about a knower of Brahman who has gone beyond the three gunas and therefore remains unaffected by the gunas:

pravrittim ca nivrittim ca mohameva ca pandavana dvesti sampravrittaani na nivrittaani kaankshati

Whether he gets action or inaction or delusion (action is rajo guna, inaction is sattva guna and delusion is tamo guna), he doesn't get affected when he receives any of them and he doesn't want to get rid of them too.

He just remains unaffected at whatever is thrown at him because he knows all of them to be unreal and only the non-dual reality of Brahman as his very nature of Consciousness to be real. He lives in the world like an actor portraying his role in a movie. Though there might be good scenes and bad scenes, still the actor doesn't get affected. He knows always that the movie and his role isn't real. Knowing this he is able to enact the role to perfection. Therefore great actors like Amitabh Bacchan have portrayed both positive and negative roles; as they know that the roles are not real. Remaining unaffected they are able to perform the role to perfection. If they get affected then they will not be able to perform the role to perfection as they are involved in it. Majority of people in the world don't know that this world is just a big movie where everybody has to portray the role that is given to them. But a knower of Brahman knows that this world is just a big movie; therefore he is able to remain unaffected at all times and portrays his role to perfection. Thus we have had avataras and jeevan muktas portraying different roles in the world. Whereas Rama stood by dharma, Krishna even took resort to adharma for the sake of uplifting dharma. And we have Narasimha and Parasurama who were able to do the fiercest of actions (killing) without getting affected the least (by the action or the result of action).

A knower of Brahman always lives in the world knowing that it is just a movie and therefore he performs his role. But unlike roles in movies that can be positive or negative, his role in the world only is for the welfare of the world. Even as one Stephen Hawkins lives in the world as a symbol of physics similarly the knower of Brahman lives in the world as a symbol of Brahman. Therefore Ramana Maharshi says that his very presence is beneficial to the world. Wanting nothing from the world, he gives everything to the world. Himself remaining




blissful he spreads the bliss to the entire world. Who is there in the world who doesn't want bliss? It is because we want happiness that is untainted that we all daily sleep (as in the dreamless deep sleep state there is nothing but bliss along with the veil of ignorance that eventually becomes manifest as the waking and dream world). It is because of happiness that we always look forward to children (and we ourselves want to be children) as children live in the present and are always happy (at least most of the times).

It might be argued that it isn't that easy to see one's own sibling as oneself when there is sibling-rivalry then what to talk about seeing the entire world as oneself? But anything is possible through practice. The age-old saying of "as is the mind, so is the person" can be remembered here. We are all what our mind tells us to be - or what our mind is composed of. If the mind has bad qualities then everything in the world will be seen as bad and if the mind has good qualities then everything will be seen as good. For a knower of Brahman the mind is just a pure mirror that reflects everything and therefore if good people go to him they get apt result and if bad people go to him they get bad result. He is unaffected and people get the appropriate results for their actions and interactions with him. He himself is always blissful and therefore a person who approaches such a knower of Brahman with an open or free mind will find himself always experiencing the bliss.

The Lord thus says:kaamakrodhaviyuktaanaam yatiinaam yatacetasaamabhito brahmanirvaanam vartate viditaatmanaam

For a person who has controlled his mind and is devoid of attachment and aversion, bliss will be dancing around as he is a knower of the Self.

What else can be experienced other than bliss from the blissful Self or Brahman? A person who has tasted even a little of the bliss of Brahman will want it more and more; this thirst for moksha will make him practice vigorously and therefore very soon itself he will be able to attain the goal of moksha. Though initially it might be tough to implement vision of oneness still eventually through practice it will become natural. This vision of oneness is both the sadhana and the sadhya (means and the end). Because it is the truth therefore practicing it will make a person realize it.

It should be remembered that nothing in the external world changes and only the mental perspective changes. If we expect the world to become Brahman then we will definitely be




disappointed. Instead we will just be viewing the world as its essence of Brahman. Whether we see the world as Brahman or not, the world is just names and forms in Brahman - this means that it is Brahman only. Currently we don't see the world as Brahman but see it as the names and forms; when this vision changes and we see everything as Brahman, we have attained moksha. And moksha is when we naturally see everything as Brahman (there is no effort or practice required because naturally the mind strips off the names and forms and thereby views everything essentially as Brahman). Duality might still exist in the external world but when it passes through the mind, it is converted into Brahman and therefore there is no harm at all caused and no contradictions whatsoever.

We will continue with analysis of the sloka in the next month.

May we all strive to remember that a knower of Brahman sees the entire world as Brahman and therefore through seeing everything as Brahman internally may we also attain the ultimate goal of life of moksha so that we will be able to ever rejoice in bliss.




Upanishad Vivaranam

Second mundaka second khanda sloka 2

ydicRm*d[u_yae=[u cyiSm<‘aeka inihta laeikní,tdetd]r< äü s àa[StÊ va'œmn>tdetTsTy< tdm&t< tÖeÏVy< saeMy iviÏ.2-1-2.yadarcimadyadaëubhyo'ëu cayasmiàllokä nihitä lokinaçca|tadetadakñaraà brahma sa präëastadu väìmanaùtadetatsatyaà tadamåtaà tadveddhavyaà somya viddhi||2-1-2||

That which is radiant, subtler than the subtlest, that by which all the worlds and their people are supported – that is indestructible Brahman; he alone is prana, he alone is words and he alone is the mind; he alone is the truth, he alone is immortality and he alone is to be known, O Dear.

RecapWe are seeing the 2nd sloka of the 2nd khanda of the 2nd mundaka of the Upanishad. We saw as to how Brahman is radiant as the light behind all lights. Though there are other lights in the world still all of them are able to shine as a result of the light of Brahman or the Self of the nature of Consciousness. Though it might be argued that other sources of light are there, still we have to acknowledge that without the light of Consciousness, none of those lights will be active or even existing. This is easily known through anvaya vyatireka yukti or logic of presence and absence; anvaya is that if Consciousness exists then all sources of light exist. Vyatireka is that if Consciousness doesn't exist then none of the sources of light exist. This itself clearly shows that Consciousness is the basis of all lights. It cannot be argued that even without the light of Consciousness, all other lights will still be existing or functioning because in the dreamless deep sleep state we do experience Consciousness but we don't experience anything else. This means that even when all other sources of light (or everything else) not existing, Consciousness still exists. This is proven through one's own experience after waking up. A person who wakes up says that he slept well but he didn't know anything. The Upanishads tell that if there were anything in the deep sleep state then it would have been experienced. There was nothing there to perceive but the perceiver still did exist, without his existence he wouldn't be able to recollect that he slept well and didn't




experience anything at all. Therefore it is proven that Consciousness is the light of all lights - or it is radiant in nature.

The Lord says that in the state of Brahman or in Brahman, no light shines thus:na tadbhaasayte suryo na shashaanko na paavakahyadgatvaa na nivartante taddhaama paramam mama

There the Sun doesn't shine nor the moon nor fire; it is that state achieving which a person will not return back and that is my supreme state.

The state of Consciousness or realizing that Consciousness alone exists and abiding in that state is the supreme goal and there is nothing superior to it because there absolutely nothing exists or can exist. The world of duality that we currently experience is constantly changing and therefore it is just an illusion of names and forms in Consciousness. It is through realization of Consciousness that we will go beyond all duality. Thereafter even though duality might exist, as in the dream state, still we will not be affected by it as we know that everything is just an illusion in Consciousness or Brahman. In Brahman, truly speaking nothing exists as Brahman is non-dual and that which alone exists.

Though the natural state of Brahman is beyond duality or non-duality but still when duality is perceived whatever exists is shining or existing as a result of Brahman (or Lord alone). This is what the Lord says further in the Gita thus:

yadaadityagatam tejo jagadbhaasayate akhilamyaccandramasi yaccaagnau tattejo viddhi maamakam

That light which is shining in the Sun and thereby illumining the entire world; that which is in the Moon and Fire, know that light to be mine.

The Upanishad therefore is trying to tell us that whatever exists is as a result of Brahman alone as nothing can exist without Brahman of the nature of Existence. But there can be a doubt as to how to realize or find out Brahman. The Upanishad answers by saying that Brahman is subtler than the subtlest. This means that in order to realize Brahman we have to go deep into ourselves. Upanishads tell that the Self or Brahman is covered by five sheaths or panchakoshas even as a sword is covered or protected by a sheath. Though in the case of the sword, the sheath is as real as the sword, with respect to Brahman the sheaths are not real. But when we are mixed with the sheath or are experiencing the sheath




then it has to be mentioned that Brahman is inside or beyond the sheaths. Thereby we should remove one sheath after the other and eventually we will realize Brahman as subtler than the subtlest.

The first or outermost sheath is that of the body or annamaya kosha. The next is the pranamaya kosha consisting of the prana or vital forces that help in actions. The third is the manomaya kosha that includes the mind and the five organs of perception. The fourth is the vijnaanamaya kosha which includes the intellect and the five organs of perception. The five organs of perception are included both in the manomaya kosha and the vijnaanamaya kosha because they are required for the mind and the intellect to work. They are the holes or means through which the mind and intellect perceives objects of the world and interprets them variously internally. The last or the fifth or the innermost sheath is that of the anandamaya kosha which includes happiness that is experienced in the deep sleep state. Though there is happiness in the deep sleep state it is not eternal happiness as there is a covering of ignorance in the state which later manifests itself as the dream and the waking world. Since we go into the deep sleep with ignorance therefore we come back with ignorance. Deep sleep state devoid of ignorance is the state of moksha wherein a person is wide awake with respect to his very nature of Brahman but the entire world is not at all there. Therefore the rishis call it the state of waking dreamless deep state or jaagrat sushupti.

Generally majority of people are at the annamaya kosha or focused on the body alone. Therefore it is very tough for them to even control the body. Without focus on body vanishing (even to an extent) it is impossible to make any progress in the spiritual path as this is the outermost or the farther most sheath from Brahman. Therefore through sadhanas like japa, yoga etc. a person is made to perform actions so that through purification of the mind, he will become less focused on the body. Eventually progressing through the pranamaya kosha, manomaya kosha and other koshas he will slowly be able to realize Brahman. The more inner he goes in the sheaths, he goes more and more subtle. Finally when he realizes Brahman he has attained that which is subtler than the subtlest. Subtle things cannot be perceived through the naked eye. Similarly Brahman cannot be perceived by the naked eye or any organs or even the mind or intellect. Instead in order to realize Brahman we have to negate everything and whatever remains behind is the non-dual reality of Brahman.




There can be a doubt as to whether the world will exist after realization of Brahman or not? If the world exists, then there is duality and therefore Brahman hasn't been realized. And if there is no world existing then we will not be perceiving realized masters in the world.

Vedanta answers this by saying that whatever exists as the world exists in Brahman or they are nothing but Brahman alone. At an individual level a person negates everything and realizes his Self or Brahman as that which cannot be negated and is the subject of all objects and at the cosmic or totality level a person sees the entire world as existing in the non-dual reality of Brahman. Individual perspective is called vyasti and total perspective is called samasti. In both we have to see only the non-dual reality of Brahman. This is what the Upanishad tells by saying that the world and the people of the world exist in Brahman.

World - existing in BrahmanThe world of duality that we currently experience seems to have its own existence. And the people who are in the world all are trying to control the world in one or the other way. Therefore it will appear as if the world is independent of any other superior power that is ruling it. Though this might appear to be so, still it isn't so. The very fact that the world is changing itself shows that there should be a changeless substratum in which all the changes of the world happen. There is no change that can ever happen without a changeless substratum. For example, we see a car moving but the car is only moving because we consider the road to be stationary. But considering that the road itself is moving as earth is in constant motion, therefore we cannot really say the car is moving. Though relative to the road we can say the car is moving still perception of the movement depends on the speed in which the road and the car are moving. When two trains are moving in parallel in the same direction and at the same speed, then we will not be able to differentiate or even figure out that there is movement. This is because relative speed is used in such cases. But with respect to the movement of the car, we just assume that the road is not moving and thereby the car can be said to be moving. When it is essential to assume a stationary object in order to say something else is moving, then how the same wouldn't apply to the ever changing world? Therefore any changes that happen in the world would require a changeless substratum based on which the world is constantly moving.

If we assume, like in the road and car case, that the substratum of the world itself is changing but non-changing (assumption) then it would lead to infinite regression (we would need another substratum for the substratum of the world - that has to be non-changing; else it would lead to yet another substratum and so on). Therefore due to simplicity, the




substratum of the world itself is changeless. It is this substratum that the scriptures call as Brahman and that which pulsates inside as I-exist, I-exist at all times.

At an individual level if we analyze we will find that though the entire world including the body, mind etc. are changing still "I" am unchanging. It is wrong knowledge and superimposition that makes me think that I have grown old, I have become fat, I am more learned etc. If I have really grown old then I have changed; this would mean that there should be something else unchanging for me to perceive my changes. Since I myself am changing, I cannot be the one who perceives my changes. Vedanta hence says that statements like I am old, I am human etc. are only superimpositions; they are due to ignorance of one's own nature. "I" is changeless at all times but the changes of the body-mind-intellect are superimposed on "I" and therefore statements like I am old, I am fat etc. come into existence. When everything is negated (the pancha koshas) then we will find that "I" remains without any change and as beyond everything that we can imagine.

Advaita Makaranda thus says:shadvikaaravataam vetta nirvikaarohamanyathaatadvikaaraanusandhaanam sarvathaa naavakalpate

When applying this same to the world, then we will find that the substratum or cause of the world (that from which the world has come, that in which the world exists and that unto which the world merges) is changeless Brahman of the nature of Consciousness. The world exists in Brahman even as the dream world exists in the dreamer. Though the dream world appears to be real when we experience it still it doesn't exist after waking up. Similarly the waking world appears to be real when we experience it but once we wake up from this long dream we will realize that there is no waking world at all. And whatever appears as the world of duality is just names and forms in Brahman even as everything in the dream world is just names and forms in the dreamer (or the dreamer alone appears as the entire dream world).

Even as negation is achieved to find out the innermost Self, beyond the pancha koshas, similarly we have to go beyond the world to its cause-substratum to find out Brahman. This doesn't mean that we have to kill ourselves to go deeper or kill the world to go deeper; or that going deeper means we have to dig deep into the world or stretch far into the galaxy; but just in our mind we should assert and negate the pancha koshas and the entire world of names and forms. The world as names and forms is just an illusion in Brahman whereas the




world as Brahman is real. Therefore we have to see the entire world as one non-dual reality of Brahman.

Vedanta uses the analogy of the goldsmith to illustrate this. Though a goldsmith is working with various gold ornaments still he knows internally that all ornaments are just names and forms in gold - the ornaments are unreal as names and forms but real as gold. Therefore he is easily able to change from one ornament to another when requested by a customer. He is unaffected by the various fashions and all that come up because he sees all ornaments as just gold alone. But a normal person sees the names and forms and thinks them to be real; therefore he is affected by the changes that happen to names and forms. Similarly a normal person falls for the names and forms of the world thinking that they are real whereas a jnaani sees everything as Brahman. Thus even when any change happens, he is unaffected knowing that only one Brahman exists. When we see a person killing another person we will get affected but this isn't the case when we are seeing it in a movie because we know the movie isn't real. Similarly when we know that the world isn't real then we will not be affected by whatever happens in the world. Instead we will be able to remain blissful knowing that everything is one non-dual reality of Brahman alone.

People of the world - existing in BrahmanVedanta is analysis of three entities of Brahman or Ishwara, jagat and jeeva. Brahman is one whereas jagat consists of many insentient entities and jeeva is also many as sentient beings. After saying that the world exists in Brahman, the Upanishad also tells that the jeevas also exist in Brahman.

Jeeva or sentient beings are those who are conscious in nature or who can experience their own existence and they also give light to the entire world. But earlier it was mentioned that the light that illumines everything is that of Brahman. Since we cannot have two lights therefore it should be proven that jeeva is nothing but Brahman alone.

Jeeva or individuality or individual beings are those who have a sense of doership and enjoyership. A jeeva performs actions and reaps the fruit of action. Being sentient alone a jeeva can perform actions; else we would see a rock performing action (which is not the case). Generally the jeeva is associated with the body-mind-intellect or somone who has an individuality. It is this individuality that differentiates himself from Brahman, the world of insentient beings and other sentient beings as well. As many are the adjuncts of body-mind-intellect, so many jeevas exist in the world.




When we enquire into the nature of "I" or jeeva who is an individual then we will find that it isn't something true but always changing. Every minute the jeeva or individuality is changing because it is associated with the body-mind-intellect and objects/people of the world as well. As all of these change therefore the jeeva also changes with them. But then there are experiences that "I" relates itself to - such recognition is only possible when there is something that is changeless. All changes are only possible when there is a changeless substratum and from this changeless substratum perspective alone changes can be perceived. Therefore there is a changeless "I" which is the basis of the changing "I" or jeeva.

Advaita Makaranda beautifully summarizes this through logic thus:saakshii sarvaanvitah preyaanaham naaham kadaacanaparinaama pariccheda paritaapairupaplavaat

Know that I am a witness that reveals everything and never the changing ego or jeeva; because the jeeva is changing, limited and filled with sorrow.

I am changeless from day of birth till now and even till day of death. Though I appear limited, still in the world we find cases of how people are able to overcome all limitations in one or the other way; that they are able to achieve almost the impossible itself shows that there is potential and therefore limitations are not truly there. Lastly though I appear to be suffering, such suffering is as a result of the mind; sufferings or sorrows or defeat should be taken as a lesson to us as to how to face them with a smiling face like Lord Krishna did throughout his entire life. And the deep sleep state shows clearly that I am blissful in nature (and there is no suffering whatsoever). Any person who is able to abide in himself will rejoice in bliss; it is when people forget their nature and get identified and associated with everything else other than the changeless I or Self that sorrows come into existence. Else amidst all sorrows we will be able to rejoice in bliss.

Since I am contrary in nature to the Ego or jeeva therefore it is proven that I am a mere witness and not the jeeva. In other words, what we called as jeeva or "I" is just a superimposition on the real "I" or witness Self. That this witness Self is Brahman is explained by Advaita Makaranda thus:

ahamasmi sadaa bhaami kadaacinnaahamapriyahbrahmaivaahamatah siddham saccidaanandalakshanam




I always exist; I am ever shining and I am never hated; therefore it is proven that I am Brahman of the nature of Existence, Consciousness and Bliss.

That through enquiring into the jeeva's nature we will be able to realize our true nature of witness Self or Brahman is given by Ramana Maharshi thus in Upadesa Sara

ahamayam kuto bhavati cinvatahayi patatyaham nija vicaaranam

When it is enquired as to where from "I" has come, then the "I" Ego will vanish and this is natural enquiry.

ahami naashabhaajyahamahamtayaasphurati hrit svayam parama purnasat

Once "I" Ego vanishes, then there will be pulsation in the heart in the form of "I-exist, I-exist" and this is of supreme complete existence (that exists of its own).

Brahman - known as the substratum of everythingAs we have seen, the entire world of insentient beings and the sentient beings or jeeva are nothing but the non-dual reality of Brahman alone. Brahman is the substratum of insentient beings and the essence of sentient beings (their true nature of Consciousness). Brahman is to be known in these two ways as the substratum of the entire world and as the saakshii kutastha who is our true nature of Consciousness (that which is innermost and pulsates inside as I-exist, I-exist at all times). Then instead of seeing the world as different from oneself, a seeker should see it as his very Self.

Ishavasya Upanishad gives this way of seeing the Self in all and all in the Self:yasmin sarvaani bhuutanyaatmanyeva anupashyatisarvabhuuteshu caatmaanam tato na vijugupsate

When a person sees the Self in all and all in the Self, then he will not have any hatred at all.

That such a vision that everything is one Self will lead to removal of delusion and grief is mentioned by the Upanishad next thus:yastu sarvamaatmaivaabhuudvijaanatahtatra ko mohaH kah shokah ekatvamanupashyatah




When a person knows that everything is one Self alone thereby where is there any delusion or sorrow as he sees only oneness everywhere?

The ultimate goal of life is to seek out that state which is free of delusion and grief or sorrow. Nobody wants sorrow and everybody wants only happiness and this happiness is possible when we realize the substratum of everything as Brahman - not Brahman who is different from oneself but Brahman who is one's very nature of Consciousness.

We will continue with analysis of this sloka in the next month.

May we all strive to remember at all times that the non-dual reality of Brahman alone exists so that through going beyond the pancha koshas we will be able to ever rejoice in bliss.




Gitaamritham

15 th Chapter19 th Sloka –

yae mamevmsMmUFae janait pué;aeÄmm!,s svRivÑjit ma< svRÉaven Éart.15-19.yo mämevamasammüòho jänäti puruñottamam|sa sarvavidbhajati mäà sarvabhävena bhärata||15-19||

15.19. He who alone is devoid of delusion knows me as the Uttama Purusha. He worships me in all ways O Arjuna.

RecapPreviously we saw that the uttama purusha or Brahman is greater than both kshara and akshara purusha and therefore alone the apt name of uttama purusha or greatest or best among purushas. Recapping, purushas are two in number – kshara and akshara. Kshara is that which changes whereas akshara is that which doesn’t change.

Consciousness that pulsates inside as I-exist I-exist at all times is without any change. It just cannot change but we see changes in the world. Changes happen to everything starting with the body till the intellect or the Ego (antah karana). All of these are insentient or without any sentience. Therefore they cannot really be existing or acting without a sentient force. It is for this reason that a dead body cannot do any actions whereas a living body alone can do actions. Though science might say that the heart pumps and therefore the body is living, the question has to be asked as to why or how the heart pumps. It cannot be answered that the heart pumps by itself as an insentient heart or body cannot act of its own. Therefore there should be a sentient power based on whichor influence of which makes the body etc. appear to be as if sentient. It is this sentient power that is the Consciousness or akshara purusha. All changes of the insentient are possible as a result of the unchanging insentient akshara purusha. Else change cannot really be perceived. Imagine that A is changing; this is only possible if therei s a changeless substratum based on which A is changing. Else like two trains that are both traveling in the same direction and same speed, we will not even be able to perceive the change. It is assuming that the road is stationary or changeless that we say that the train is moving on the road. Considering that the road itself is moving (as earth is in constant motion) our statement that the train is moving is not right. But assuming the road to be changeless we say that the train is moving (or the train is moving with respect to the road). Similarly all changes of kshara purusha is possible as a result of the akshara http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 24 of 81



purusha – without the changeless akshara purusha all changes or even the very existence of the kshara purusha is not possible.

Now when we try to analyze “I” or who am I then we will find that there are two I’s always. One I is independent, changeless and absolute whereas the other I is ever dependent, changing and relative. Generally when we say I am so and so we relate the I to the body, mind etc. Since the body, mind etc. are changing therefore I also am changing. Thus from day of birth till day of death I have been undergoing so many changes. Yesterday I was lean and today I am fat. Yesterday I was rich and today I am poor. Yesterday I was learned but today I am ignorant and so on.

But a little more analysis will clearly show that I am not changing. For example the I who was rich yesterday am poor today. Yesterday’s rich and today’s poor can only be related if I am the same person who experiences both. It cannot be that I who slept yesterday am not the same I today – if I say that I who slept yesterday am awake today then it means that I am the same but only the experiences of waking and sleeping were changing. Thus from day or birth till day of death I is ever the same and it is based on this I that we make all statements of changes to the I. This is what Vedanta calls as superimposition of the unreal I on the real I.

Real I is ever changeless whereas the unreal I is that which is associated with the body, mind etc. and superimposed on the real I. Naturally we use the unreal I whenever we say I and therefore also we get into sorrows and sufferings; as the unreal I is changing therefore there can be nothing but sorrow in the long run. Though temporary we might get happiness from the external world still it is temporary because the world itself is temporary and eventually we will only experience sorrow.

Between the real I or Consciousness which is sentient and the body, mind etc. that are insentient, there is a link and that link is termed in Vedanta as granthi or knots. Knots are three in number and are the knots of the heart or the mind. First is the avidyaagranthi or the knot of ignorance. This is ignorance of the truth that I am real I who is changeless and blissful at all times. Ignorance makes a person want bliss or perfection and therefore leads to the second granthi or kaama or desire. Desires have to be fulfilled through actions and therefore the third knot is that of action. Actions lead to results and enjoyment. Enjoyments lead to more actions and therefore the never ending cycle of births and deaths goes on until ignorance vanishes through knowledge that I am the real changeless I.




It can be questioned as to how the insentient body, mind etc. are able to get sentience of Consciousness. Vedanta answers by saying that even as an iron rod that is kept near fire appears fiery in the same way as a result of Consciousness body, mind etc. appear as if sentient. Consciousness gets reflected in the intellect and therefore sentience is imparted to everything starting from the intellect to the body to the external world. It is this reflected Consciousness that is termed in Vedanta as jeeva and who is the kshara purusha; he changes along with the changes of the body, mind etc. But akshara purusha is pure Consciousness – that which gets reflected.

It might be argued that reflection also is not possible for Consciousness if there is only non-duality but such arguments are invalid from the state of ignorance. Only when a person gains knowledge he will realize that there never was any ignorance, there never was any reflection and whatever existed was just akshara purusha or Consciousness alone, Even as it is futile to argue as to why there are different levels in a computer game similarly it is futile to argue as to why or how reflection is possible when non-duality alone is real.

As many intellects are there so many reflections will be there but the real Consciousness that gets reflected is one alone. Even as one sun gets reflected in many pots of water similarly it is one Consciousness that is reflected in all intellects. But an individual Consciousness is requied for each jeeva because else state of liberation will not be fully explainable. What happens when the jeeva realizes his nature of Consciousness? If he becomes one with Brahman then he should know everything in the world but it isn’t true. And therefore Vedanta says that one Consciousness or Brahman gets limited by the various adjuncts of body-mind-intellect. As many are the adjuncts so many limited Consciousness will be there. But since limitation is only an appearance therefore there is no duality of Consciousness. Even as one space appears to be limited by different pots similarly one Consicousness seems to be limited by the different adjuncts.

The seemingly limited Consciousness is akshara purusha whereas Consciousness that is never limited is Ishwara or Brahman. He is called as uttama purusha because he is beyond the kshara purushas and greatest among akshara purushas (as he is the basis of all akshara purushas and appear to be different from them as a result of adjuncts).

It is this uttama purusha who is the very basis of the entire world and therefore it is knowledge of this uttama purusha that will result in culmination of knowledge (or all desires).




Before we analyze as to what such a person who knows uttama purusha will do in the world we need to know as to who is eligible for that knowledge or who really gains knowledge.

Asammuudah – one without delusionThe Lord says that a person who is devoid of any delusion will know the uttama purusha. Such a person alone will be able to know the uttama purusha as all others will be deluded.

What is delusion?Delusion is what is called as ignorance or avidyaa. It is also termed in Vedanta as adhyaasa or superimposition.

When we analyze the entire world we will find that there are only two entities at all times. One is that of sentient being of Brahman and the other is that of the world (of duality and which is an illusion). Adi Sankaracharya says thus in Brahmajnaanaavaliimaalaa:

Drigdrishyau dvau padaarthau stah parasparavilakshanauDrigbrahma drishyam maayeti sarvam vedaantadindimahThere are only two entities of Seer and Seen that are contrary in nature; Seer is Brahman and Seen is an illusion, thus says Vedanta.

The two entities of Seer and Seen are variously termed as Chit and Jada, Brahman and Jagat, Satyam and Asatyam etc. Both of these are contrary in nature; Seer is sentient, changeless and blissful whereas seen is insentient, changing and sorrowful; Seer is independent and one wheras seen is dependent and many. A little analysis itself will show that such contrary entities cannot exist with each other but still we do experience naturally in the world that these both are superimposed over each other. Seer is superimposed on the Seen and Seen is superimposed on the Seer. Seer’s qualities are superimposed on the Seen and the Seen’s qualities are superimposed on the Seen. Thus we think that Seen is real whereas the Seer is unreal; we think that the Seen is blissful whereas Seer is sorrowful. We think that Seen is independent whereas the Seer is dependent. This is called adhyaasa or superimposition of each other and their qualities. This is the delusion that makes a person experience nothing but sorrow in the long run.

Even as the delusion that there is snake in the rope will make a person run away and a person might even die of heart-attack getting deluded that the snake is going to bite him. Unless this delusion is removed, vision of truth or reality will not dawn. And it is vision of reality alone that leads to eternal bliss whereas delusion will only lead to sorrow.




A person who is deluded will see that which isn’t real in that which is real. Though the external world which has come from Brahman and exists in Brahman is nothing but Brahman alone still a deluded person thinks the world of names-forms or duality is real. Because he thinks that duality is real therefore he gets affected by whatever happens to duality. Duality or names-forms are unreal and therefore they will eventually die off (or they will decay or change for the worse). Therefore a person who gets deluded will be affected by the changes that happen to the names and forms. Such a person experiences nothing but sorrow and yet hopes for happiness from the names and forms. He doesn’t realize that names and forms can only lead to sorrow and therefore going from birth to birth while seeking happiness he only experiences sorrow.

A deluded person, as mentioned, will not be able to see the truth or reality; and instead he will only see that which is unreal. Since uttama purusha is the very basis of the world and to see the uttama purusha one has to go beyond duality therefore delusion shouldn’t be there. As long as delusion is there, a person will not be able to see the uttama purusha.

It is for this reason that though there are many people trying to find out God, they are not able to find out God. Though realized masters might clearly tell them how to show God or even show them God indirectly still they will not be able to see or find out God; they are being deluded and therefore any vision of truth is just impossible for them. Such people seeing kshara purusha in the world will get affected by the changes of the kshara purusha or the upaadhis of body-mind-intellect. Thereby going from one birth to another they will experience only sorrows and sufferings. Though in between they might seem to experience happiness from the world, still since it is short-lived therefore they will experience only sorrow in the long run.

Patanjali thus beautifully says that pleasures from the world have three types of sorrow – taapa, parinaama and samskaara:Parinaamataapasamskaaradukhaih gunavrittivirodhaacca dukhameva sarvam vivekinahWise people say that the world is sorrowful only because of changing constantly based on the three gunas (of sattva, rajas and tamas); and they are filled with the three sorrows due to change, struggle and latent tendencies.

Before a person gains a pleasure, he has to struggle to get it. This is called taapadukham. Once he is enjoying the pleasure or the object of pleasure then he is experiencing the changes of the object. This change causes him sorrow as he knows eventually the object will




cease to exist (anything that is changing is subject to birth and death). This is called parinaamadukha. And lastly once the object of pleasure vanishes then he becomes sad contemplating on the times that he had enjoyed the object. This sorrow is called samskaaradukha as it is sorrow arising out of the latent tendency of having enjoyed the pleasure at a older time. Thus before getting the pleasure, while enjoying the pleasure and after the pleasure vanishes there is only sorrow.

Taking an example, a person wants to buy a car. It isn’t that easy to buy a car. Though one might have money still there are procedures one has to go through in order to buy a car. And therefore there is sorrow in the form of struggle to buy a car. Though there might be many cars, he would want a particular model and then a particular color in the model. There might be many showrooms but he will check out the cheapest and fastest that he can get as quickly as possible. All this is struggle or sorrow as a result of struggle. And once he possesses a car, though he might experience happiness for sometime; after that he experiences only sorrow as a result of changes of the car. After few years the car starts giving trouble and he has to constantly maintain the car from the time he possesses it. When it is new he cares about dirt in the car and outside the car. Therefore all these factors which are based on the changing nature of the car provide him with sorrow. Lastly once the car vanishes he is reminded of the time when he had car and had enjoyed it; therefore he experiences sorrow in contemplation of the good old times. Hence he only experiences sorrow before possessing the car, during possession of the car and after the car vanishes.

This is the case with the entire world. Even with respect to partner and children we experience only sorrow at all times and therefore a wise person who isn’t deluded will thoroughly analyze the nature of the world and get the conviction that the entire world is sorrowful at all times. Though it might appear to lead to happiness such happiness is short-lived and therefore a wise person doesn’t fall for it. Instead the wise person will make a resolution in his mind that he will not fall for the external world.

A person who sees and falls for the names and forms of the world will not be able to go behind the non-dual reality or Brahman. This is because Brahman is the substratum of the illusion of the world. As long as the world is considered real there will be no perception or thought of the substratum of Brahman. Even as a person who sees snake in the rope and considers it to be real will not be able to see through the snake and view the rope; even as a person who gets deluded by the names and forms of gold will not be able to see all ornaments as gold; similarly a deluded person will not be able to see through the world of names and forms as the non-dual reality of Brahman. Deluded people therefore see only




names and forms; therefore it is clear that such people only experience sorrow in the long run. But since there is infinite possibilities from the world (as the world is full of duality) therefore such a deluded person will go from one birth to another and still not seek Brahman. It is only when his delusion vanishes through gaining knowledge about the sorrowful nature and thereafter understanding the world to be just names and forms that he will be able to overcome delusion.

Delusion or Moha is caused by Maya which makes it appear as if the names and forms of real. We cannot blame Maya for deluding us but we should blame ourselves that we are unable to see beyond the names and forms unto the non-dual reality of Lord or Brahman. A goldsmith is able to see beyond the names and forms of gold whereas a normal person gets deluded. Similarly a person who is able to analyze even a little bit that the world of names and forms is just an illusion in the non-dual reality of Brahman or Lord will not be deluded by the world. Instead he will be able to go beyond the world.

Vision of a knower of Brahman or LordWhen delusion vanishes after knowing that the world is just names and forms or illusion that will only lead to sorrow in the long run, a sadhaka will be able to see through the names and forms. Even as the goldsmith sees all names-forms of gold as gold alone similarly such a sadhaka will be able to see the entire world as the non-dual reality of Brahman. It is this vision of oneness or seeing everything as uttama purusha or Brahman or Lord that directly takes him to the ultimate goal of moksha. This vision is both the sadhana and the sadhya (means and the goal). A sadhaka practices this as means whereas a jnaani sees at all times only Brahman or Lord in the entire world.

The vision of oneness of a knower of Brahman isn’t something that stays only for a period of time but it is a vision that is always there (at all times). Irrespective of what he is doing or where he is; irrespective of all conditions; he will see everything as the Lord alone. Though externally he will see differences like any of us still internally he knows and sees them as the Lord and therefore he will be able to remain without any likes-dislikes (or without any preferences of any sort). It is likes and dislikes that makes a person get into happiness and sorrow (based on what happens to the liked and disliked) but one who is beyond all likes and dislikes is beyond happiness and sorrow. Therefore such a person ever rejoices in bliss alone.

But merely having vision of oneness at all times alone is not enough; vision should be there in all ways possible. This means that there are limitations or exceptions for this vision of




oneness. We are living in a world where there are always exceptions of one sort or the other. For example there are deeds that will make us exempt from tax; though it is wrong to drink still we can drink in a bar; though there are no-smoking zones there are also smoking zones in office. Therefore we have exceptions of all kinds in the world. But there is no exception whatsoever possible with respect to uttama purusha or vision of oneness.

It might be questioned as to why there are no exceptions for vision of oneness; the answer is that once a person has vision of oneness then he cannot have any other vision whatsoever. Even as a person who knows that there is no water in desert though might see water still knows that there is no water and therefore he can never see water; even as a goldsmith who knows that all gold ornaments are gold alone will never see the ornaments as names-forms or as real similarly a person who vision of oneness can never have any other vision whatsoever. At all times he will only see everything as the non-dual reality of Lord (in his mind).

Adi Sankaracharya says in one place that a knower of the Lord gets liberated whether he wants or likes it or not – necchannapi sa mucyate. Thus a person who knows that the entire world is just one non-dual reality of Lord will never able to see the world as anything other than the Lord.

Therefore the Lord says that such a knower will worship the Lord in all ways (sarvabhaavena). This means he will see everything as the Lord at all times and in all ways (there are no exceptions whatsoever to his vision of the Lord as the very substratum of the entire world).

It should be remembered here that though many people think that liberation or realization will cause some change in the external world still there is nothing at all changed in the external world. It is only one’s perspective of the world that changes. Even as the goldsmith’s perspective alone is different from a normal person’s with respect to the external names and forms similarly it is only the perspective of a knower that is different; and not the external world.

Before vision of oneness, a person sees the world of duality thinking it to be real whereas after vision of oneness the same person sees the entire world of duality as an illusion of names and forms in the non-dual reality of Lord or Brahman. It is this perspective that alone changes his experience from being one of sorrow to that of being blissful. If a person is able to see the entire world as one Lord then he has no likes and dislikes. And since this Lord isn’t




different from himself but his very nature of Consciousness (that which pulsates inside as I-exist, I-exist at all times) therefore he ever rejoices in bliss.

While living externally in the world like any normal person he ever rejoices internally. Irrespective of whatever happens in the world he just rejoices in bliss worshipping the Lord through seeing everything as the Lord (essentially). His very presence is beneficial to the entire world as he spreads the bliss to the entire world. Who doesn’t get blissful whle seeing another person blissful? Though initially a person might be jealous seeing another person blissful still if the person himself is able to get bliss then he will be very happy and will want to interact with the blissful person again and again. It is for this reason that though Narendra didn’t really like Sri Ramakrishna Paramahamsa in the beginning still he came again and again meet him; it is the bliss of Sri Ramakrishna that attracted not just Narendra but all youngsters of that time who then renounced life and become sanyaasis spreading the word of Sri Ramakrishna through the Ramakrishna Mission (even to this very day itself). Therefore Ramana Maharshi says that the very presence of a realized master is beneficial to the entire world. Though he might not be doing anything at all still he spreads bliss to the entire world. Even as fire doesn’t go to each and every place but it being lit in a room will spread heat and light to the entire room similarly a knower of the Lord will spread bliss of the Lord to the entire world by his very presence itself.

Adi Sankara beautifully summarizes the actions of such a master through saying that he might be doing anything externally but internally he ever rejoices in bliss:

Yogarato vaa bhogarato vaa sangarato vaa sangavihiinahYasya brahmani ramate cittam nandati nandati nandatyevaThough one might be doing yoga or bhoga; being attached or detached; still one whose mind revels in Brahman, he rejoices, rejoices and verily rejoices alone.

The Lord concludes this chapter with the final sloka telling about the effect that vision of oneness creates in a knower which we will see in the next month.

May we strive to see everything as the non-dual reality of Lord so that through implementation of this vision of oneness at all times we will be able to realize the Lord and thereby ever rejoice in bliss.




Prakarana Prakaashah

Advaita Makaranda 5 –I am not affected by anything at all

n zae;> Plae;iv¬edíedaiCDÚÉsae mm,sTyErPyinlaGNyMb> zôE> ikmut kiLptE>.5.na çoñaù ploñavikledaçcedäcchinnabhaso mama|satyairapyanilägnyambaù çastraiù kimuta kalpitaiù||5||

5. I am not affected by weapons, air, water, fire or space even if they are real (because I am the unaffected Self). Then how these which are imagined (not real) can affect me? (they definitely cannot and don’t affect me ever).

RecapPreviously we saw the author saying that there are three ways of cessation of existence. First is an entity gets destroyed by itself (after a period of time). Second is an entity gets destroyed by its parts. That which has parts is subject to changes. And that which changes is subject to both birth and death (therefore eventually it will die). Third is when the substratum or basis of support dies then the entity dies – an example for this is when an earning member of a family dies then it is as good as the family dying; or when mud which is the basis of pot dies then pot also will die (or get destroyed); or when the foundation of a house is broken or damaged then the house itself gets damaged (as the house is based on the substratum of foundation).

But none of these three ways of cessation is possible for the Self. The Self cannot die of its own because we have recognition at all times. I who slept yesterday am awake now. I who was walking yesterday am typing now. The I is the basis of all experiences and never ceases to exist and therefore my cessation cannot be there due to itself. Since I am always the same – from day of birth till now – therefore I am changeless. Anything that has parts is subject to changes whereas I am changeless and therefore without any parts. Due to being without any parts, I cannot be destroyed by parts or by entities that are part of myself. Lastly the third type of cessation is not possible for me because I don’t have any support or substratum. This is because I exist of my own and I don’t need any other support for my existence. Truly speaking I am the basis of all other existences; it is only when I exist that the entire world exists. This is known clearly through anvaya vyatireka yukti. If I exist, then the entire world exists – this is anvaya. If I don’t exist then the entire world doesn’t exist – this is vyatireka. This proves that the entire world is based on myself or I. Thus not only http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 33 of 81



don’t I have any other support but I am the support for everything. Such a I therefore is without any cessation in anyway possible.

It might be questioned or argued that I do keep changing daily and therefore I will die too eventually but this isn’t true because I as such doesn’t change and doesn’t die too. It is superimposition of I on the body-mind-intellect that makes a person that I am changing. Changes are of the body-mind-intellect and they are superimposed on I. Therefore the wrong notion or wrong knowledge comes that I am changing, I will die, I am dying etc. Really speaking I am without any changes at all times and this is a matter of direct experience in a day itself.

A person experiences three states in a day – the waking, the dream and the dreamless deep sleep state. In the waking state external gross objects are experienced. In the dreaming state the dream world is experienced in the mind itself. And in the dreamless deep sleep state both the waking and dream worlds aren’t there and I just rejoice in bliss (though there is ignorance veil there which veils awareness during that time). If we analyze, then we will find that these three states are mutually exclusive in nature. Waking negates dream, dream negates dreamless deep sleep and deep sleep negates both waking and dream. Such exclusive experiences are only possible for an individual if he is the experiencer and not part of the experiences. For example, there is an accident on the road and I can see it only when I am not part of the accident. In the same way, the three states are experienced by me who am different from them. Though the three states are constantly changing, still I as the basis or changless substratum of the three states am not changing – I remain ever the same and therefore I say, “I who was awake earlier am now dreaming and before that I experienced deep sleep”. Though there is superimposition in all the three states that makes us feel that we are going through with the experience still truth is that I am unaffected by anything that happens in the three states. Though people keep saying that their life will never be the same and they will just die off (as they experience trauma in life) still they pounce back and are able to live. Whether they live happily or not is upto them but they definitely do live. This itself means that I am not really affected by the world as the world being there, I go on forever and forever. Later the author himself will say that I don’t undergo birth and death but it is only the body that undergoes birth and death. It is also for this reason that there are many people who are able to recollect things from their past births. This is only possible if they aren’t born and they are able to relate the previous body and the current body. Thus it is clear that I am at all times changeless irrespective of whatever changes happen around me; and I am unaffected blissful substratum that has no cessation whatsoever (at all times).




Now it might be argued that there are ways to get affected in the world. Do they really apply to me or am I unaffected at all times? If I am unaffected then how is it really possible? The author answers these by saying that I am not affected by anything in the world and considering that the world is not real (an illusion), it is clear that when really nothing can taint me, what can illusory objects of the world taint or affect me (or make me to change and cease to exist?)?

Worldly means of getting affectedThere are different means in the world that will affect an individual as long as he thinks that he is the body (or that he is associated to the body in one or the other way). The common means are through weapons or natural elements like fire, air and water. It should be kept in mind that these only affect the body and utmost the mind or intellect. They can never really affect the Self which is unassociated and just a mere witness to all experiences in the world. But as long as person doesn’t realize that he is the Self and thinks that he is the body, all menas of affecting will come to him at one time or the other; and there will always be the fear of being affected or attacked by any of these means.

Weapons can easily affect the body as they pierce through the body. They will cut the body into pieces if in come with the body. They are the most used in wars and in punishments but unknowingly they can cause harm when used carelessly. For example if a person carelessly uses a knife in the kitchen then it will cut his or her finger. Thereby bleeding will be there and so trouble until it heels (the time it takes to heel depends on the depth of the wound).

Natural elements like fire, air and water also can affect a person’s body depending on their nature. For example if a person touches or comes in contact directly with fire then it will burn him (the body). And water will wet the person and air will make him cold or hot depending on how it is. Thus all these natural elements will affect a person.

Anything that affects a person can lead to even death depending on the intensity of getting affected. For example a person might be wet by water or even drowned by water. Therefore all elements or all means are such that they can lead to both good and bad. It only depends on how we utilize them.

The same weapon that can be used to kill a person is also used in the hospital to cure a person. The same snake poison that bites and kills a person is used to make the antidote that will cure a person from the bite. Therefore anything and everything in the world has both good and bad use. It depends on an individual as to how he uses it. We have been




given intellect in order to discriminate. We should use vivekabuddhi or intellect capable of discriminating or enquiring and analyzing properly (objectively). Then we will be able to use anything and everything for our benefit. Here “our benefit” isn’t selfish worldly purpsoes but either for the welfare of the entire world or in order to attain the ultimate goal of life of moksha. Since as long as moksha isn’t attained a person will go from one birth to another experiencing only sorrows and sufferings therefore all means or full effort should be put in order to attain moksha.

Though moksha is directly attained through knowledge of the scriptures (knowledge that says that I am not the body-mind-intellect but the non-dual reality of Brahman – that which pulsates inside as I-exist, I-exist at all times) still pre-requisites of purity and concentration of mind are essential. And the sadhana chatustayam or viveka vairagya samaadishatkasampatti and mumukshutvam are essential. Withou these though a person might gain knowledge still such knowledge will not be fruitful (it will not lead to desired fruit of moksha). What is the use of having knowledge of computers if we don’t even use one or plan to use one? Similarly what is the use of gaining knowledge of the scriptures if it doesn’t lead to the desired fruit of moksha? Though directly we may not get moksha so soon still gaining knowledge of the scriptures will make us more and more blissfuli amidst all the problems that we face in the world.

The Lord says thus in Gita:Nainam nindanti shastraani nainam dahati paavakahNa chainam kledayantyaapah na shoshayati maarutah

Weapons don’t pierce through this Self; fire doesn’t burn it; air doesn’t affect it and the water doesn’t wet it. The Self is unaffected by all and therefore analyzing a person should become devoid of any sorrow.

Acchedyoyamadaahyoyamakledyohamashosya eva caNityah sarvagatah sthaanurachaloyam sanaatanahAvvyaktoyamacintyoyamaviaaryoyamucyateTasmaadevam viditvainam naanushocitumarhasi

This Self is without being cut, without burned, without getting affected or we too. It is eternal, all-pervasive, stable and without any movement; it is without any particular-nature




(unborn), cannot be thought of and is devoid of any changes; thus knowing the Self, you don’t deserve to become sad.

As mentioned, all the means of affecting me cannot really affect me because I am always unaffected and blissful. It is only wrong knowledge that I am the body that makes me get affected by all the means. And when a person thinks that he is the body then all fear creeps in. Most of the times in our life we live in fear – there is fear of name, fear of defame, fear of losing money, fear of becoming sick, fear of losing job etc.

World - unrealThe world that we currently experience is constantly changing and therefore it is called an illusion in the substratum of the non-dual reality of Brahman. Even as water is seen in desert, snake is seen in rope, water is seen in desert and the dream world is seen in the dreamer similarly this entire world that we currently perceive is seen in the non-dual reality of Brahman as its cause and substratum.

Anything that changes is subject to birth and death. That which exists or appears to exist only for a period of time is just an illusion. Before its existence, it didn’t exist and after its existence, it doesn’t exist. It only appears to exist in between birth and death. Therefore it is called an illusion (or that which isn’t real). Just because the world that we perceive stays for a long period of time (than dream world) doesn’t mean that it is real. The very fact that it vanishes to exist after a period of time itself means that it isn’t real. And since it isn’t real therefore it will cease to exist when we gain knowledge that it isn’t real.

We saw that the Self cannot be affected by anything in the world (this is considering that the world is real). Since the world is unreal therefore there is no doubt whatsoever that anything of the world will never ever affect the Self (that which cannot be affected by real definitely cannot be affected by unreal). Even as the dreamer is not at all affected by whatever happens in the dream world similarly the Self is unaffected by whatever happens or is there in the world.

Though the Self appears to get affected by everything in the world this is just a wrong notion. It is similarly to a person in the dream getting affected by whatever happens in the dream. He dreams that he is being chased by thiefs. He runs and runs; finally he is able to outrun them but suddenly he finds himself face to face with a lion. He is trembling and fully caught. Suddenly he wakes up sweating and shouting. He then realizes that everything was just a dream – nothing was real. Even as the thiefs or lion in the dream didn’t affect him




even the least similarly this entire world doesn’t really affect the Self once a person wakes up from this long dream to realize that he is the ever unaffected blissful Self. As long as ignorance is there about one’s nature of unaffected blissful Self, a person will think that he is the body-mind-intellect. Therefore any change that happens to the body-mind-intellect either of its own or from the external world will affect him. But when he gains knowledge that he is the Self beyond the body-mind-intellect and their very substratum then he will stop getting affected. After that though he might still get experiences of pain etc. he will remind himself in the mind that everything is for the body-mind-intellect and not for me as the Self. That I am the not the Ego will be explained in a later sloka but for now we can keep in mind that I that which appears to be related to the body-mind-intellect is called the Ego or jeeva or I. This I superimposes itself on the real I of Self (that which ever pulsates as I-exist, I-exist). This superimposition makes a person think that he is getting affected whenever any changes happen to the body-mind-intellect. But analysis and constant repetition in the mind will make him realize that he isn’t the Ego but the ever changeless blissful Self.

Though it might take time for a sadhaka to repeat again and again that he isn’t affected by anything of the world as the world is an illusion and he is real still he shouldn’t give up practice. Vedanta doesn’t change the external world because the world doesn’t even really exist. But Vedanta changes one’s perspective of the world and of one’s very nature. Normally we think that the world is real and we think that I am the Ego or jeeva. But once we gain knowledge of Vedanta then we remember that the world is unreal and I am the unaffected blissful Self at all times.

It can be questioned as to whether when the body undergoes pain the Self will experience it or not. Truly speaking the Self is ever unaffected but if we think we are the body then we will get affected. Though we get affected by the pains of the body we don’t get so much affected when a car is broken because we know that I am not the car and car is just one of my possessions. Though possessions or “mine” also affects me to an extent still they don’t affect me like the body affects me. But extending the same we will be able to remember that I am not the body and all pains are for the body. This doesn’t mean that we should just let the body experience all pain but we should remain unaffected. We should try to go to the doctor to see if the body’s pains are getting cured. If it works then well and good. If it doesn’t work then we shouldn’t be worried or affected and consider the prarabdha of the body.

Vedanta is very tough to understand properly that many people think they are implementing Vedanta when they aren’t. Just sitting idle and saying I am Brahman doesn’t make a person




realized but a person is realized when he remains unaffected irrespective of whatever happens in the world. Though the world will go and I will perform my actions or role in the world like it should be, still I will remain unaffected internally. This is similar to an actor portraying his role to perfection in a movie. Though he enacts his role to perfection still internally he ever remains unaffected as he remembers and knows his real nature. He never mixes the role with his reality. Similarly a sadhaka should strive to separate the role in the world and remember his very nature of the non-dual reality of Brahman – that which is ever unaffected and blissful.

Though there will always be times of testing in the world still with practice a sadhaka will be able to overcome getting affected by the world and worldly situations. Situations will come and go but I always remain the same. Whether situations are overcome or not, I definitely live through them. Thus analyzing itself a sadhaka will be able to go beyond all situations. Then what to talk about a sadhaka who is able to analyze and remember that he is the Self that cannot be affected by anything in the world as the world is just an illusion in the non-dual reality of Brahman? Thus analyzing a sadhaka will very soon be able to achieve the ultimate goal of life of moksha and ever rejoice in bliss.

Along with remembering that I am unaffected the sadhaka should also remember the truths propounded in previous slokas – like that I am Brahman and the world is just an illusion that arises in me as the Self or Brahman. As long as the truth that the world is an illusion isn’t remembered, so long the sadhaka will get affected by whatever happens in the world. Therefore Advaita Siddhi says that since advaita is established after establishing the unreality of the world therefore unreality of the world is first explained (or should be first explained).

Repetition of the slokas or the truth propounded in the slokas of this work will very soon give conviction to a sadhaka and thereby he will be able to abide constantly or naturally in the Self (thereby attaining the goal of moksha).

Since the topic of world came up therefore the author gets into analysis of the nature of the world with respect to Consciousness (or how the world gets its existence) which we will see in the next month.

May we all strive to remember that I am unaffected by anything in the world whether the world is real or not and thereby through contemplation may we attain the ultimate goal of life and ever rejoice in bliss.







Madhuraamritham

Introduction – Naama RaamaayanaEach and every being in the world is knowingly or unknowingly seeking just one goal of life. This is termed in Vedanta and other philoosphies as moksha or liberation. Liberation from what? Liberation from bondage, sorrows and sufferings. Though we might fail to acknowledge that we are bonded still it is fact and a matter of direct experience that we are constantly suffering alone in the world. Though there have been progress with respect to science and technology in almost all walks o life still we haven’t progressed much at all with respect to peace of mind. Everything is there in the external world but there is no real peace of mind at all. And therefore we find that the external world also doesn’t have any peace of mind.

If there are four people in a house and all four have no peace of mind then obviously the house also will not have any peace of mind. In the same way if the people in the world don’t have peace of mind then the world also will not have peace of mind. In such a world what else can be expected but chaos, confusions and sorrows? Therefore all the advancements in science and technology are being misused by bad elements of society for harming the society. That the same which were meant to do good society is doing bad to society shows clearly that anything has a good and a bad use. The knife that is used to cut vegetables or perform surgeries is also used to kill people. It doesn’t matter really what the knife is capable of doing but what we do with it. That is what will determine whether we or others in the world are able to get some peace out of it.

If the world that we have beautified and advanced isn’t able to lead us even a little bit closer to the ultimate goal of life of moksha characterized by complete cessation of sorrow and ever rejoicing in bliss then there is no use of such advancements. Put in the words of Sai Baba “what is the use of sitting in an air-conditioned room without conditioning the agitations of the desirous mind?” Therefore though we find lot of people sleeping in ac rooms still they do commit suicide in the same very rooms itself. Though we claim to have progressed a lot and women want equality with men still there are women getting abused, raped and murdered every day. Therefore all masters tell that it isn’t the progress of external world that really matters but progress of our mind. If we aren’t able to control our mind then it doesn’t matter where we are as we will anyway fall a prey to the passions of the mind. King Pandu went to the forest to meditate but since he didn’t have any control of




his mind therefore he engaged in pleasures with his wife and died. Vidura on the other hand was a minister throughout his life; yet he was able to remain peaceful and blissful. This is because he had control of his mind whereas Pandu didn’t have. If and when control of mind is there then we will be able to remain anywhere and everywhere with bliss alone in our mind.

Many thing wrongly that there is no need of any Guru and the scriptures are straightforward in saying that “I am Brahman and everything is Brahman”. Therefore AMMA says that there is no harm in saying so but when bad situations are faced then saying that I am troubled, I am sad etc. means that we aren’t really Brahman and are just faking our knowledge through uttering with our mouths. Such knowledge which isn’t implemented, even a little bit, in our day to day lives will serve no purpose.

Yoga Vasistha therefore says:Caturvedyapi yo viprah susukshmam brahma na vindatiVedabhaarabharaakraantah sa vai braahmana gardabah

A person who has known the four Vedas but doesn’t know the subtle Brahman is like a Brahmin donkey carrying the load of the Vedas.

For such a person, the Vedas don’t serve any purpose at all. And therefore true knowledge is that which makes us remain blissful and unaffected at all irrespective of whatever situations we face in life. Whether we face good or bad we should be able to remain bliss.

The Lord says thus in Gita:Na prahrishyet priyam praapya nodvijet praapya caapriyamSthirabuddhirasammuudo brahmavid brahmani sthitah

A person whose intellect is established and devoid of any delusion will not get over-excited when he gets what he likes and will not get agitated when he gets what he doesn’t like; instead he is a knower of Brahman and therefore ever abides in Brahman.

Such abidance in Brahman at all times cannot just be learned by ourselves when faced with situations in life. Though there is no hard cut rule possible about facing situations in life but we just have to face it in the best possible way while remembering the Lord still we have lives of great avataras to show us as to how to live in the world. And among avataras the Rama avatara is special indeed as Rama came to us as the perfect human being. Rama




shows us as to how to live in the world like a perfect human being – abiding in dharma while ever trying to do good to others. Just a look at Rama’s life is enough to make us understand that the sorrows we are facing are nothing at all. This doesn’t mean that our sorrows should be forgotten but just that we should be able to face them boldly knowing that one Ishwara will protect us if we seek him out and through this knowledge itself we will be able to overcome it very easily (and like Rama we will be able to remain unaffected amidst all problems in life).

Ramayana – aadikaavyaRamayana, the great epic written on Rama by Sage Valmiki, is considered the first kaavya or poetic work ever written. This is because it is filled with all similes, emotions etc. expressed aptly by Valmiki. And hence Valmiki is also known as the Aadi kavi or first poet.

Epics like Ramayana have and still are inspiring people all around the world, ranging from masters to normal people. This is because they have a natural beauty in them and when we hear the story of Rama many times we will feel as it is or it has happened for us too. Therefore relating to our own very lives we will be able to relish the epic much more.

Whether Ramayana did really happen or not is a question of faith. But Sringeri acharya Bharati Teertha swamigal says that he believes beyond doubt that Ramayana did happen. More important for all sadhakas is to remember that Ramayana or the life or journey of Rama is something that happens for each one of us. Rama denotes that which is the most attractive in the world and it is nothing but our very Self. An individual, without knowing the Self, thinks that he is suffering in the world and therefore searches for happiness. The world is filled with all sorts of experiences and therefore a sadhaka also will experience everything, like Rama did. But it requires courage and knowledge in the mind to know as to how to react to any situation in the world and this is shown through the life of Rama.

We as sadhakas are striving to progress towards the Self and for this Rama shows us the way. Rama shows us that we will have to face asuras; we will have to face passions; we will have to face devotion; everything has to be faced but if we have the right attitude and right knowledge then we will be able to progress without any trouble at all. Not just this but eventually we will be able to rejoice in bliss irrespective of where we are or what we are doing.

Rama’s life also shows that if we abide by dharma then irrespective of where we are or what we are etc. we will get protection and help directly from the Lord in one or the other way.




When Sita was kidnapped Rama got help from Vanaras and thereby he was able to retrieve back Sita. Ravana though was a great devotee of Shiva still had ego which lead to desires against dharma. Being a devotee doesn’t matter if a person abides by adharma. Though initially it might be tough to get rid of adharma still through efforts we should be able to get rid of adharma and devotion to the Lord will make the Lord himself help us get rid of adharma and abide by dharma. Ravana didn’t get rid of adharma and his one deed of kidnapping somebody else’s wife and wanting to marry her lead to his own downfall. To think that just one desire was the cause of destruction of not just Ravana but his entire people is something we should always ponder in our mind. One wrong deed is enough to take not just us to our graves but everybody around us also to their graves. Therefore we should always abide by dharma. Though initially adharma might win still eventually dharma alone will win and therefore Ravana was defeated and Rama became victorious. Rama didn’t have anybody at all but he abided by dharma and he got everything; Ravana had everybody around him but he didn’t abide by dharma and therefore he lost everything. Thus Ramayana beautifully shows us through the very life of Rama that we should abide by dharma at all times in our life (even if we undergo testing situations). Thereby the Lord himself will come to protect us and uplift us in whatever way required.

Though there are different versions of Ramayana in Sanskrit as well as local languages still Naama Raamaayana popularized by M S Subbulakshmi singing it in various ragas is the simplest. It is just a summary of Ramayana, written into various namas of the Lord. As is known, in Kali Yuga Ishwara is attained through naama sankiirtanam or singing the names of the Lord. Therefore Naama Raamaayana is apt in that it will make us remember the stories of Raamaayana as well as make us chant the different names of the Lord. And if a sadhaka has even a little bit of passion for music then MS’s rendition is enough to take to a blissful state while listening or singing it.

Naama Raamaayana is also split into seven khandas which are same as the khandas of Raamaayana – baala khaanda, ayodhyaa khanda, aaranya khaanda, kishkintaa khaanda, sundara khaanda, yuddha khaanda and uttara khaanda. Unlike the huge epic of Raamaayana, here only the important incidents in each of the khaanda are mentioned (as names of the Lord). Since we are in a world where time is of utmost importance and we don’t have time to chant or even listen to the entire Raamaayana therefore Naama Raamaayana comes to the rescue – being the abridged version of Raamaayana and the shortest version possible of Raamaayana.




Recently we celebrated Raama Navami and therefore let’s start from next month a brief analysis of the naamas of Naama Raamaayana so that through worshipping Rama and learning from Rama’s life we will also be able to lead a blissful life like Rama amidst all problems faced in the world.

May we all strive to remember Rama and always abide by dharma so that we will be able to get rid of all sorrows and eventually rejoice in bliss through constant contemplation of the truth that the Lord alone exists here as the substratum of illusory names and forms of the world.




Praadeshikam

Hari Naama Keerthanam– 39Njaanennumiishwarananithennum valarnnalavu-Jnaanadvayangal palathumundaayathinnu mahaa-mohamnimittam ithu pokum prakaaramathucetassillaka mama naaraayanaaya namah

I am different and Ishwara is different thus notions developedDual-knowledge (that both are different or thinking duality is real) of many notions have been causedBy great delusion, in order for the way to get rid of them to shineIn my mind, unto you Narayana! My prostrations

RecapPreviously we saw that the Lord is the basis of all sounds. Though there are the five tanmatras of sound, touch, sight, taste and smell still it is sound that came first and the element which is primarily based on sound is akaasha or space. And the Upanishad says that from the Self came aakaasha or space. It is thereby only that the other elements came into existence. Therefore space as well as the tanmatra of sound is very important. We also find in many works the mention of a sadhaka hearing divine sounds once he progresses in the spiritual path (mentioned by Sankara in the Dakshinamurthy astakam).

The perspective or goal of seeing sound as having come out of the Lord or everything having its basis in the Lord is thereby to see everything as filled in and out with the Lord. Whatever we see, whatever we hear, whatever we think about and whatever else may be there - all have come from the Lord and the Lord alone. If not for the Lord there wouldn't be any existence at all possible.

The Upanishad therefore says:na tatra suryo bhaati na candrataarakamnema vidyuto bhaanti kutoyamagnihtameva bhaantamanubhaati sarvamtasya bhaasaa sarvamidam vibhaati




There, in the Self, nothing shines - not the Sun, not the Moon nor the stars or lighting; then how can fire shine? It's light everything else follows and due to its light everything else is shining.

It might appear to be tough to apprehend or accept that there is some Lord without whom there wouldn't be any existence possible but it is very easy to apprehend this if we consider our very nature of Consciousness. If Consciousness is not there then nothing will exist - not the world, not Guru and not even Ishwara. It is Consciousness that which pulsates inside as I-exist, I-exist at all times - that is the basis of all existence. And the scriptures say that it is this Consciousness that is the Lord. Therefore the Lord says in many places in Gita that "I reside in the hearts of all beings" = heart means that place from which sphuranam or "I-I" that is there.

It might be argued that I don't experience any Lord in my heart; it isn't the physical heart that is meant but the heart from which I springs up. And even then if it is argued that the Lord isn't experienced then it is because of the veil of ignorance. Even as a mirror which is full of dirt will not let us see our face similarly that mind which is full of dirt of likes-dislikes will not be able to perceive the Lord in oneself. But when a sadhaka purifies the mind of likes and dislikes then slowly the Lord will be revealed. Eventually the sadhaka will find the Lord right within himself. But this doesn't mean that the Lord is limited to the heart alone - it is the way of realizing the lord as beyond or distinct from everything else. Eventually the sadhaka will also realize that the entire world is the Lord alone - there is nothing that isn't filled in and out with the Lord.

yacca kincit jagat sarvam drishyate sruuyate api vaaantarbahischa tatsarvam vyaapyannaaraayanah sthitah

Whatever is there in the world as seen and heard etc. all those are pervaded in and out by the Lord.

purusha eva idam sarvam

Purusha alone is present everywhere.

When we are able to start seeing the basis of all sounds as Ishwara then we will slowly be able to see everything else as well as Ishwara. It is not that easy to initially see everything as Ishwara and therefore in the vibhuti yoga the Lord enumerates things that are filled with




or by him. But at the end the Lord says that why to say so much, I am present as the entire world. Purusha suukta also says that the Lord has four parts and of these one fourth is present as the world and the rest three fourth stays as amrita (which is the nature of the Lord).

Though this world is also filled with bliss still we aren't able to experience the bliss because we see the world of duality and aren't able to see beyond it as the non-dual reality of Lord. The moment we start seeing beyond names and forms or duality and see everything as one Lord then we will slowly be able to experience the bliss of the Lord.

Though it might appear to be very tough initially to see the entire world of names and forms as one non-dual reality of Lord still it becomes very easy if we try practising it. Practice leads to perfection in anything and everything. Moreover the more a sadhaka practices this remembrance of Ishwara the more blissful he will become. Even as a person wants to eat that food which likes the most - the more he eats it the more happy he becomes (of course to an extent). Similarly the more a person remembers that everything is one Lord, the more blissful he will become. What more is required in life than ever rejoicing in bliss in constant contemplation of the Lord? Therefore if a sadhaka tries to implement seeing everything in the mind as one Lord then he will eventually be able to attain the ultimate goal of life of eternal bliss.

Now there can be a doubt as to whether contemplation of the Lord will lead to realization of the Lord as different from oneself or same as oneself? If different from oneself then duality still stays and therefore there will be sorrow. And if same as oneself then why there is the need to worship or practice remembrance as I am already one with the Lord.

Such doubts are answered by Ezhutthacchan in the next sloka.

Vedanta - analysis of three entitiesWhen we analyze the entities that are to be analyzed or known through Vedanta then we will find that they are three. First is the external world, second is oneself and third is Ishwara. The world that we see is insentient and therefore it has no separate existence apart from Consciousness. Unless a Conscious entity accepts its existence, the world has no existence whatsoever. Since the world is changing always therefore Vedantins call it mithyaa or illusion. Illusion is that which appears to be existing but doesn't exist in its substratum (in which it appears to be existing). For example there is water seen in desert. The substratum is desert in which water appears to exist. But there is no real water existing.




After a while the person doesn't see water (when he goes near) therefore he realizes that there is no water. That water which doesn't exist at all in its substratum is called mithyaa or an illusion. Other examples are that of snake in rope, silver in nacre and the dream world. All these are illusions because they appear to exist in a substratum in which they don't really exist at all times.

Though it might be argued that illusoriness of the world cannot be proven and there are logical issues, it isn't our job here to analyze logical issues. Just a little analysis itself will show that the world isn't real because it is ever changing. As Prof. Balakrishnan Nair would say, even a child can easily understand this. And therefore any more analysis on this isn't really required.

When it comes to the other two entities of I and Ishwara there are confusions and conflicting theories put forth by different acharyas or philosophies. That the world we perceive requires a sentient being who is the creator, protector and destroyer of the world is beyond any doubt (as the world is insentient and dependent on something else - can't exist of its own). This entity who is the creator, protector and destroyer of the world is called Ishwara - ruler of the world.

yato vaa imaani bhuutaani jaayanteyena jaataani jiivanti yat prayantyabhisamvishantitadvijijnaasasva tadbrahmeti

That from which the world of beings has come, that in which they exist and that unto which they merge at the time of destruction, that is to be known and know that to be Brahman.

brihatvaat brimhanatvaat vaa BrahmaBrahman is that which is very big and that which appears as the world that we currently perceive.

vadantu tattattvavidah tattvam yat jnaanamadvayambrahmeti paramaatmeti bhagavaaniti shabdyate

Knowers of the truth talk about it as non-dual Consciousness and they term it variously as Brahman, Paramatman, Bhagavaan etc.




And this entity which is the cause-substratum of the world has to be of the nature of existence; else there would have to be any other entity which is the cause of this entity and this will lead to infinite regression. But existence is not possible without the light of Consciousness falling upon it. Consciousness is the light of all lights and therefore this cause or Ishwara has to be of the nature of Consciousness (in order for Ishwara to exist at all times). That which always exists is devoid of any limitations and that which is limited is sorrowful whereas that which is unlimited is blissful. Therefore Ishwara is of the nature of Existence, Consciousness and Bliss.

The third entity is that of I or Self. This is that which pulsates inside as I-exist, I-exist at all times. Though essentially it is of the nature of Consciousness but still it appears limited as a result of associations with the body-mind-intellect (or superimposition).

Comparing the two of I and Ishwara, we find that I or jeeva is limited-knowing, limited-pervasive and iimited-powerful. Contrary to this, Ishwara is all-knowing, all-pervasive (as the cause of the world pervades the entire world) and all-powerful. Therefore it becomes clear that jeeva and Ishwara cannot be one and the same. But if there is duality or difference then what is the use of worshipping such Ishwara? Though Ishwara might give us what we seek, anything of the world (this or other worlds) will only lead to sorrow in the long run (because it is temporary). Therefore a wise person will not run behind worldly pleasures and instead will want eternal bliss. Though Ishwara is blissful in nature still if I am different from Ishwara then I will not experience that bliss. Therefore Vedanta says that I and Ishwara are one and the same - not different from each other.

I am IshwaraAdvaita Makaranda summarizes as to how I am Ishwara thus:ahamasmi sadaa bhaami kadaacinnaahamapriyahbrahmaivaahamatah 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.

Since Brahman is of the nature of Existence, Consciousness and Bliss; and I am also of the same nature therefore it means that I am Brahman (not different from Brahman). It cannot be argued that there can be two Consciousness as Consciousness or Existence is unlimited and if there are two there will obviously be limitations from each other. Therefore I who always exists, am always shining (or pulsation as I-exist, I-exist at all times) and am never




hated (even when a person wants to commit suicide it is because he loves himself and isn't happy therefore he commits suicide) am not different from Brahman or Ishwara.

Mahavakyas or great dictums like tat tvam asi, aham brahmasmi, ayamaatmaa brahma etc. are meant to show this truth that I am Ishwara only and not different from Ishwara. That I am blissful Ishwara is known clearly through the dreamless deep sleep state. It is the state where a person experiences bliss through the state. Unlike other states where only temporary happiness is experienced, in deep sleep the person experiences eternal bliss through the state. But there is also ignorance in that state and therefore after waking up, the dream and waking world spring back again and all sorrows come again. If ignorance is removed through knowledge then a person will experience the bliss of deep sleep at all times. This is the state of moksha or jaagrat sushupti - awareness in sleep or blissful sleep. Since it is proven through the deep sleep state that I am blissful Ishwara therefore a sadhaka need not doubt as to whether I am Ishwara or how I am Ishwara etc. He should just focus on why I am not experiencing Ishwara and how can I experience Ishwara.

Ignorance - cause of not knowing that I am IshwaraIgnorance is the cause that a person doesn't realize his very nature of Ishwara. This ignorance works through superimposition of the not-Self on the Self (and their attributes). Adi Sankara, following traditionalists, says that this is called as adhyaasa and is the cause of all anartha or sorrows (sufferings). As long as this wrong notion is there, a person will think that he is the limited jeeva different from Ishwara. Though empirically it is true that the jeeva is limited and in contrary to Ishwara, still ultimately both are of the nature of Existence and Consciousness.

iishajiivayorveshadhiibhidaasatsvabhaavato vastu kevalam

There is only difference in dress (form) and buddhi or capabilities between Ishwara and jeeva. With respect to their nature of Existence, both are one and there is only one absolute entity.

veshahaanatah svaatmadarshanamiishadarshanam svaatmaruupatah

When the dress falls off or is removed then there is vision of the Self and this alone is vision of Ishwara as one's very nature or Self (as Ishwara is not different from the Self).




Ignorance or superimposition deludes a person into thinking that the not-Self is the Self or the not-Self is real; it also makes a person think that there is no oneneess of jeeva and Ishwara; some people even are deluded to the extent that they don't even believe there is a Self distinct from the body-mind-intellect. Even as seeing snake in the rope will lead a person to experience all sorts of problems (and will make him suffer) in the same way a person who is deluded into thinking that he isn't the Self and he is different from Ishwara will suffer. The only difference between vision of snake in rope and the not-Self in the Self is that the former will vanish soon itself whereas the latter will make a person go through births and deaths and births and deaths. The ocean of samsaara characterized by birth and death has no end and therefore it will go on and on until a person realizes that he is the Self indifferent from Ishwara.

When a person sees snake in rope and gets scared, his ignorance vanishes when another passerby comes and asserts that it is just a rope only. Then the person goes near the rope, to realize that it is only the rope (and there is no snake at all there). Similarly when a person is deluded in the world then the Guru comes to tell him that he is not the jeeva but the non-dual reality of Ishwara alone. Through the Guru's words and practicing it, the deluded person's delusion vanishes and he realizes his very nature of Ishwara.

Even as in order to overcome a magician's magic we need to depend on the magician alone similarly in order to remove the delusion of duality or difference we have seek refuge in Ishwara and Guru (Ishwara alone appears to a sadhaka in the form of a Guru - Ishwara alone is the Guru).

Delusion - removed through seeking IshwaraThough directly knowing that I am not the jeeva but the non-dual reality of Ishwara is the way to get rid of delusion still this path of knowledge isn't that easy to tread. There are many who cannot even properly understand Vedanta though they may have been studying it for ages. And those who are able to understand Vedanta they may not be able to implement it properly. Hence it is said that the spiritual path is like walking along the edges of a razor. Only with full attention or focus a sadhaka will be able to progress and quickly attain the goal of moksha (without any fail).

Compared to the path of knowledge which emphasizes on one's own knowledge, the path of devotion is a bit easier. Though essentially both paths merge in non-duality and therefore aren't different with respect to the goal, still they differ with respect to the sadhanas




performed in each. A bhakta just remembers Ishwara at all times as the non-dual reality behind the world. We are not alien to love in the world as we love somebody or the other. And once we develop love for somebody or something then it is very tough to get rid of the love. Even though we might strive, it is very tough to get rid of the love and we just have to find out another object of love. It is the mind's very nature to fall for something or the other. Therefore instead of fighting the mind's temptation or natural tendency to go behind worldly objects, a sadhaka can easily direct it towards Ishwara. Rather than being a fan of Rajnikanth, the mind can easily become a fan of Ishwara. Compared to the deeds performed by Rajnikanth, the deeds of Ishwara are much bigger. Though it might be questioned as to whether the puranic stories about the Lord are real or not, what matters is one's faith or focus on Ishwara. Merely focusing on Ishwara will make us experience all the miracles or miraculous deeds of the lord. Ask any bhakta who has even a little bit of devotion and he or she will narrate incidents of miracles. Though a scientist may call it coincidence still they are not mere coincidences but repeated incidents of the Lord's presence with the devotee. And any science has so many assumptions that remove those assumptions and science itself will fall off (and will have to be termed as mere belief). For example any lab experiment is incomplete in that it is performed under certain conditions; remove those conditions and the tests will fail. If science truly was unlimited or directly proven then the same experiment performed twice or 100 times should yield the same result, irrespective of external situations. But considering the conditions or limitations, results will be attained. The same applies to devotion too - considering that the devotee has the necessary attitude and performs all actions as an offering unto Ishwara, it can proven 100 out of 100 times that the Lord's presence can be felt. Of course it might be argued that science is able to capture the experiment and analyze it at a later time; the same can be said to be of devotion too. Still if it is said that science is proven whereas devotion is unproven then we just need to look at the different sciences that are either failures or are being contradicted by science itself; whether it be about the origin of the world or the nature of planets or about weather, everything is being contradicted. Saying that we are learning new things when science is contradicted but when devotion fails it is just showing the true nature of devotion (that it will fail) is utterly illogical and even a small child will raise its eyebrows over it.

Whether it be science or devotion or knowledge, all that matters is one's very state of mind. If there is no peace of mind or happiness in the mind then there is no point of anything at all. Though there might be millionaires sitting amidst huge money still if they don't have peace of mind then they will eventually just commit suicide; their very life is committing suicide every minute as they have no peace of mind. Peace of mind isn't in the external




world but in one's mind or mental state. And that mental state definitely and easily can be achieved through devotion to the Lord.

Since devotion is very easy to implement through just remembering that everything is one Ishwara and keeping in mind Ishwara at all times therefore sadhakas should strive to gain devotion (than anything else in the world). Any wise person will analyze and figure out that what he is seeking ultimately is eternal bliss and that bliss is only attained through constant contemplation of Ishwara as pervading the entire world and as one’s very nature of Consciousness. Therefore rather than just running behind the world or worlds of pleasures he will strive to remember Ishwara more and more. With each remembrance of Ishwara he will become more and more blissful. Eventually through natural contemplation of Ishwara and abidance in Ishwara at all times he will ever rejoice in bliss (or he would have achieved the ultimate goal of life of moksha).

But we are in a world full of distractions and filled in and out with duality. Therefore duality or differences can easily delude us. And a person who is deluded by the world of duality is like a person who has just fallen into the ocean. Unlike falling into a river where there isn’t much flow and therefore he can come up again (and climb to the shore), if he falls into an ocean then he will struggle a lot to even stay above water; let alone swim to the shore or get out of the ocean. Therefore constant prayer to Ishwara alone is the solace. A bhakta always remembers that he is nothing at all and therefore Ishwara is essential or required in order for him to live itself. Such thinking will easily get rid of the Ego and will make a bhakta concentrate more and more on Ishwara. This concentration on Ishwara alone will quickly take him beyond the ocean of samsara.

It might be argued or thought that once a person has started learning the scriptures or following the path of devotion then there is no fear of falling down. But truth is that until a person realizes there is always a chance of getting deluded. Taking the analogy of dream, if a person is dreaming then until he wakes up from the dream he can be deluded by the dream. This is because anytime he might think that dream is real. This will make him get deluded by whatever happens in the dream. It is only when he wakes up from the dream that he is able to overcome dream once and for all. Then he will never fall a prey to dream. Similarly a person who is deluded in the world can again be deluded until he has realized that there is only one Ishwara here; nothing but one Ishwara alone exists. Therefore till he has realized or is constantly abiding in this knowledge and doesn’t get affected even the least by whatever happens in the world, he should be very careful to ensure that he isn’t deluded. Even as the ball that falls down one step from the 100 th step will gain more




momentum and eventually fall till the first step similarly a fall from the spiritual path will take us far away from Ishwara and thereby we will have to start again with trouble or pain. Which wise person would want this to happen? We all humans are wise and therefore we should ensure that we never fall a prey to the delusion of duality in the world. Instead we should always remember that one Ishwara alone exists here. Through constant contemplation of Ishwara we will be able to get rid of duality. This doesn’t mean that we will not perceive duality in the world but just that we will not consider duality perceived to be real. Instead we will consider it as one Ishwara pervading the entire world of names and forms.

Even as a goldsmith is able to see all gold ornaments as gold internally while externally he still perceives the names and forms (or duality) similarly a bhakta sees the entire world of names and forms as one Ishwara in his mind. Whatever he sees is converted into Ishwara in his mind. Through this focus on Ishwara at all times alone he will overcome all delusion.

But the moment we think that we are ourselves able to overcome delusion, that very moment we will get deluded. Therefore the author prays to Ishwara that may the delusion of duality not affect our minds. This is through remembering at all times one Ishwara and praying to him constantly that may the delusion of duality which is created by Ishwara (as just a play) not affect us; and thereby eventually we will be able to ever rejoice in bliss (remembering that one Ishwara alone exists here as the very substratum of duality of names and forms).

May we all strive to surrender unto Ishwara and pray to him at all times so that the delusion of duality will not affect and thereby through focus on Ishwara we will be able to overcome the delusion of samsara and will be able to ever rejoice in bliss.




SlokaVivaranam

Gita 14.19

naNy< gu[e_y> ktaRr< yda ÔòanupZyit,gu[e_yí pr< veiÄ mÑav< sae=ixgCDit.14,19.nänyaà guëebhyaù kartäraà yadä drañöänupaçyati|guëebhyaçca paraà vetti madbhävaà so'dhigacchati||14|19||

14.19. When the seer sees (and knows) that there is no doer other than the three gunas then he knows that which is beyond the three gunas and thereby he attains my state (he realizes me as his very Self – that which is beyond all three gunas).

World - matter of experienceThe world is a matter of direct experience for each one of us and thereby nothing really needs to be told about the world generally. But specifically we don't have knowledge about each and every aspect of the world and therefore we need to gain specific or in-depth knowledge. For example though we know that everything is composed of the pancha bhutas still we are not sure of how to find out the composition of each object present and therefore we need to research and analyze it. This applies to all walks of life in the world. But Vedanta says that though we might go deeper and deeper into the world still our experience will never culminate. The reason for this is that the world is ever-changing. That which is ever-changing cannot be fully analyzed as by the time our analysis is over, the world would have changed again and therefore analysis has to be repeated again. This is like trying to paint an object that is in constant motion - by the time we try to draw a little bit of the object, it would have moved and therefore we have to restart.

It cannot be said that we can assume the world to be stationary or without any changes and then analyze because by then the world would have changed and the same fault of analyzing something that was previously existing in a particular way will be there. Analyzing thus about the world, Vedantins or rishis of the past figured out a way to analyze or find out about the world. We should keep in mind that such rishis didn't analyze like we do now (externally) but they analyzed by going deeper into themselves.




It is said and can be proven through one's own experience that all answers are there right within us itself (right within the questioner). If the questioner is able to clear up his mind then he will be able to find the answers to all questions within himself itself. It is because of clearing up their minds through surrendering unto Ishwara that realized masters are able to get answers to all their questions whether it be worldly or spiritual. But it shouldn't be forgotten that whatever questions we ask about the world, it will be futile to get answers as such answers might keep changing.

This doesn't mean that the rishis didn't find out about the world. They did find about the world with respect to its cause-substratum of Brahman or Ishwara. Since the world is ever changing therefore it requires a substratum based on which it changes. Even as a variable which is constantly changing is an illusion of names and forms in constant which is changeless, similarly the changing world or the changes of the world are only possible in a changeless substratum. This substratum is the cause from which the world has come, in which the world exists and unto which the world merges at the time of destruction. This changeless substratum is termed as Brahman.

vadanti tatttattvavidah tattvam yatjnaanamadvayambrahmeti paramaatmeti bhagavaaniti shabdyate

Knowers of truth talk about the truth as non-dual Consciousness and they term it variously as Brahman, Paramatman, Bhagavan etc.

Even as one water is called variouslys as neer, vellam, thaniir etc. similarly this one truth is called variously but the essential truth is one alone. And it is this Brahman that is the basis of all changes of the world.

Knowing the world - through BrahmanAs explained, though we might try to know about the world our knowledge will always be limited only because the world is ever changing. Therefore in order to gain true knowledge of the world we have to know its substratum or the non-dual reality of Brahman. The rishis of the past were able to go into themselves and thereby going beyond the world they were able to realize the non-dual reality of Brahman. Once Brahman is known, then everything is known essentially because Brahman is the essence of the entire world.

Taking the analogy of gold ornaments, when all ornaments are known as essentially gold then there remains nothing else to be known about the ornaments. But this doesn't mean




that all ornaments as names and forms would be known because there are many ornaments and there will be many created in the future as well. But since they are all known to be essentially gold therefore nothing really remains to be known. Just for the sake of the world, the goldsmith might learn about the ornaments so that he can make it for others and earn his livelihood. Similarly a person who has known Brahman will know the entire world to be essentially Brahman. But still they will have to gain new knowledge about the names and forms of the world; it doesn't serve any purpose for the Self but for livelihood it will matter. Hence though the great master of Yajnavalkya knew everything he would still go to Janaka in order to impart knowledge and to gain something in return (for his survival or livelihood).

It is normally misunderstood that Vedanta doesn't go well with the world. That this is wrong is known through simple analysis itself. Vedanta (whether it be jnaana or bhakti) is based on the mind or mental attitude and not external actions. And therefore how can it not go well with the world which is external? As Vidyaranya beautifully puts it, the entire world isn't an obstacle to moksha but when a sadhaka makes the world "his" world by tainting it with his likes and dislikes of the mind then it becomes an obstacle. Ishwara's creation of the world is filled in and out with Ishwara; and therefore it is always helpful for the sadhaka. Whenever the sadhaka sees the world he will be reminded of its cause of Ishwara.

When Brahman is known then we will gain proper objective perspective of the world as we know the names and forms are just illusions in Brahman. For example when a person is either acting in a movie or watching a movie he isn't affected by the situations happening in the movie because he knows it is just an illusion (unreal). But when in the real world he gets affected because he thinks everything is real. Even as a goldsmith is able to remain unaffected with respect to the changes of the gold (as all changes are just modifications o fnames and forms) similarly a person who remembers that everything is but names and forms in Brahman will be able to remain unaffected at all times.

It is when we are able to reach the cause-substratum of the world that we will be able to gain knowledge of the world as well properly. Even as knowledge of gold alone will make us learn anything and everything about the ornaments of names and forms, similarly it is through knowledge of Brahman that we will be able to gain true knowledge of the world. Until then we will be thinking we know about the world, but our knowledge is very limited alone. Through knowledge of the substratum of Brahman we will be able to gain true perspective of the world (as then alone we are able to remain unaffected at the world).




When two parties fight with respect to each other in claims of a particular land, then neither will be able to take any decision about the land (as to who is the owner of the land or the land is whose) but the judge is able to take proper decision because he is unaffected at whatever happens with respect to the land. He has no say in the land and therefore he doesn't care about what happens to the world. In the same way, he doesn't have anything to do with the two parties fighting and therefore he doesn't really care what happens to the parties. Since he is a mere witness to the land and the parties therefore his perspective is objective and he gains true knowledge about both the land and the parties. Finally hearing to the arguments of both parties he is able to give the proper or right decision as to who owns the land. In the same way only one who has gone beyond the world (and realized the non-dual reality of Brahman as its cause-substratum) will be able to remain unaffected and objective about the world.

The seers of the past were those who weren't really just content with knowledge about the external world as such; because they knew that the world is constantly changing and therefore any knowledge will be limited alone. Due to the world ever changing when we gain knowledge of the world, then it becomes invalid as the world has by then again changed. But since they were able to go beyond the world, therefore they were able to gain proper knowledge about the world.

It should be kept in mind that since scientists and many others in the world are trying to gain knowledge of the world from within the world therefore their knowledge is always limited (and it will only lead to knowledge that is contradicted in the future). Taking a simple example, initially it was said that the world is flat; then the world became round and now the world is circular. Because of the knowledge of the world from within the world therefore knowledge of scientists keep changing every now and then. AMMA says that when we have to gain knowledge of the forest as a whole we have to come out of the forest; then alone we will gain proper knowledge of the forest. Similarly when we want to have clear knowledge of the world then we have to come out of the world. And this is through realization of the non-dual reality of Brahman as beyond the world.

The world - composed of three gunasOnce the seers were able to go beyond the world to the state of Brahman where there is nothing but Brahman then they were able to clearly understand about the world. Though the world is an illusion still we can clearly find that it is composed of the three gunas of sattva, rajas and tamas. Anything and everything in the world is composed of the three gunas in http://vedantatattva.org/vedantagroup/VedantaDarshanam Page 59 of 81



different ratios. These three gunas are mutually exclusive to the extent that one overrules or overpowers the other two. For exmaple when sattva is predominant then though the other two are there still they are overpowered by sattva and therefore we will only see effects of sattva. Similarly with the other two as well.

Before creation, the three gunas were in perfect equilibrium. It is when this equilibrium is broken that creation starts and the world comes into existence (eventually). It isn't really important to understand how creation came from the mahat tattva to the pancha tantras to the indriyas to the bhutas that we see in the world but it is important to understand that everything in the world is controlled by the three gunas alone.

Tamas denotes ignorance in the form of slumber, laziness etc. whereas rajas denotes activities that are pursused by desire and greed in order to attain something or the other. Sattva denotes knowledge which makes a person know things. As we can easily figure out, tamas only leads to more and more ignorance and therefore sorrow. Rajas since it is based on desire and greed will also lead to sorrow in the long run. Tamas leads to sorrow indirectly whereas rajas leads to sorrow directly. For example a person who has greed will eventually find that his greed can never be fulfilled and when his greed isn't met he will become sad. But a person who just keeps on sleeping will find out that he doesn't have anything to eat (or his survival itself comes into question). Though initially there might be others to help him out, eventually they will also give up on him. Not even able to survive he will become sick and sorrow will be faced (indirectly unlike rajas which leads to sorrow directly).

Sattva unlike rajas and tamas will lead to happiness because knowledge always leads to happiness. Though happiness gained as a result of knowledge of the world (from within the world) is short-lived and eventually leads to sorrow still there is at least temporary happiness experienced. This is better than just experiencing sorrow from rajas and tamas. It is therefore that life itself is a struggle to gain knowledge. Though we find some running behind power, name, fame etc. still majority of people are happy gaining more and more knowledge. Therefore countries are able to spend millions and billions of dollars in order to know about the distant planets of Jupiter, Saturn etc. Such knowledge is definitely knowledge and therefore will lead to happiness (even if it is temporary).

Any single person can be predominant in a particular guna for a period of time and then change to another guna. For example when tired a person just sleeps. Though sleeping is essential still he sleeps for a longer period of time than is required and therefore he becomes tamasic in nature. But after waking up he realizes that he has get ready and run




for work. Thereby he does all actions and then goes to work. This is rajas working because he does actions in order to get salary from work. While at work he tries to research on a particular topic; since he gains some knowledge therefore he becomes happy when he has gained sufficient knowledge on his field of enquiry. And at the end of the day again goes into sleep. Thus we find that a single person can shift from one guna to another in a particular period of time itself.

It can be questioned as to what matters which guna is predoimant but the answer lies in the fact that each guna will lead to a particular result. As we have seen, tamas will lead to ignorance and thereby sorrow whereas rajas will lead to sorrow directly; it is only sattva that will lead to knowledge and happiness. Understanding this and behaving is essential for a person living in the world to gain knowledge.

Always being sattva-predominant also will also not be useful in the world because a person has to do actions in order to earn his livelihood. If he has to eat, he has to do some work and then alone he will be able to buy food to eat. And it is essential to at least sleep for a period of time in a day and therefore he shouldn't avoid this for the sake of actions or knowledge. A wise person, understanding the three gunas, will be able to live in a particular day adjusting his activities based on whatever is apt at that particular time. Thereby he will be able to lead a smooth life in the world (getting whatever he wants and remaining happy as a result of knowledge gained).

But what use is mere smooth existence in the world as such existence also will be temporary due to the temporary ever-changing nature of the world. The world is filled with duality and therefore a person can never always experience happiness; he will experience sorrow too. Even as a person can not experience cold at all times but he will experience heat as well for a period of time similarly all dual-notions will be experienced in the world and therefore the only way to go beyond all duality is through going beyond the world of three gunas. In other words a person has to go beyond the three gunas in order to ever rejoice in bliss (which is the ultimate goal of life whether a person knows and acknowledges it or not).

Sadhaka - progressing from tamas to rajas to sattvaAs mentioned earlier a person goes through the three gunas in a particular day but depending on which guna he is predominant for a majority of time in a day we can term the person to be that guna in nature. For example a person who spends most of his time sleeping in a day is a tamasic person or he is predominant in tamas. Similarly one who is




doing activities for the majority of time in a day is rajasic and one who spends most of the time gaining knowledge is sattva oriented in nature.

Tamas is the worst of the three and therefore through doing more and more actions a sadhaka should slowly progress from tamas to rajas. As we have seen, a person cannot be without the three gunas in the world and therefore the only choice is as to which guna is the predominant one. Therefore instead of being tamasic in nature, a person should become more and more rajasic in nature. Though there might be desires to be fulfilled through actions, still actions are far better than tamas and therefore should be encouraged at all times. But since ultimately rajas also is cause of sorrow therefore a sadhaka has to progress from rajas to sattva.

Directly moving from tamas to sattva is impossible. Majority of people are partly tamasic and partly rajasic in nature and therefore when they approach a spiritual master they will be given plenty of actions to perform. This ensures that they move from tamas to rajas. Directly giving them knowledge will only make them sleep while listening to knowledge or give some false logic. For example a tamasic person will give logic from the scriptures in order to justify his sleepiness - he will say that everything is Brahman and I am already Brahman; therefore what is there to achieve? I can just sleep and relax. This is wrong because as the Lord says in Gita a person should keep doing actions in order to ensure that he is able to survive in the world and since it would also help the world in one or the other way therefore he should not abstain from actions. It cannot be argued that sanyaasis renounce all actions because they also perform actions in the form of yajnas, classes etc. but their actions are for the welfare of the people and the world in general, unlike other people.

Therefore instead of directl jumping from tamas to sattva which is almost impossible a sadhaka should progress from tamas to rajas and thereby to sattva. An action-oriented person can easily induced into knowledge rather than a person who is sleeping. But moving from one guna to another isn't that simple. An action-oriented person also will find himself struggling to gain or apprehend knowledge (because he is used to actions). But if he is able to perform actions as an offering unto the Lord then eventually through purification of mind he will be able to gain and apprehend knowledge.

Knowledge can be categorized into two as worldly and spiritual. Though spiritual or the Self or Brahman is part of anything and everything still worldly knowledge is that which only focuses on the world whereas spiritual is that which focuses on the Self or Brahman. The difference between both is that a person who runs behind worldly knowledge will only get




worldly knowledge that will lead to sorrow alone in the long run whereas a person who runs behind spiritual knowledge will get ultimate knowledge that leads to eternal bliss and he will also gain worldly knowledge that makes his existence in the world (as smooth as it is possible - since even avataras and Gods themselves face issues in the world therefore it is too much to expect of no-sorrow from the sorrowful world for normal people like us).

It is spiritual knowledge that alone is the pinnacle of sattva and therefore it has to be sought out. Today we are in a world where knowledge can be found in many forms and ways from everywhere in the world. But care should be taken to ensure that knowledge that is gained is from the scriptures alone. Any guru who preaches anything other than the scriptures can and should be set aside. Though such masters might be realized still their path isn't what is prescribed by the scriptures. Unlike a guru who is tested only by himself, the scriptures have stood the test of time and their words have been verified time and again by various realized masters. Therefore a wise person will take resort to the scriptures. When great masters like Sri Ramakrishna, Ramana Maharshi and AMMA emphasize on the scriptures then what more to talk about the greatness of the scriptures?

Sattva - leading the way to gunaatiita or beyond the three gunasIt can be asked as to what scriptural knowledge gives us; the answer is that it makes us realize the non-dual reality of Brahman as not different from oneself but as our very nature of Consciousness - that which pulsates inside as I-exist, I-exist at all times and that which is the basis of the entire world of names and forms. We wrongly think of ourselves as the Ego mingled with everything from the intellect to the body to the world; and we think that we are part of the three gunas (or are affected by it). But truth is that we aren't affected by the gunas - it is the Ego that gets affected and I am not the changing Ego. There is no Ego or individuality in the deep sleep state but I do exist and experience bliss. Therefore the real nature of oneself is Brahman or Self which is unaffected amidst all the changes of the world.

Knowledge or sattva will take us therefore beyond the three gunas. This doesn't mean that the three gunas will vanish. The world is an illusion and therefore it cannot vanish. We can only gain the knowledge that it doesn't really exist to vanish. Even as there is no snake to vanish from the rope but we have to gain knowledge that there is no snake and only rope exists, similarly a sadhaka should gain knowledge that there is no world and only the non-dual reality of Brahman exists. Even after knowing that there is no water in desert, a person still perceives water-as-if-existing similarly a person might see the world as existing even after realizing his very nature of Brahman. But unlike a person who thinks the water is real and gets deluded by it, the person who knows that there is no water doesn't get deluded by




it. Similarly a realized person isn't deluded by everything in the world and he just rejoices in bliss.

Internally such a person rejoices in bliss but externally everything is still there in the world. This is the state beyond the three gunas. Since the three gunas will always be there and their balance will be changed now and then, therefore a wise person will realize that there is no true happiness in it. And happiness is only when he goes beyond the three gunas. A realized person goes beyond the three gunas and thereafter just rejoices in bliss.

But what happens with the gunas for him?He also experiences the three gunas like anybody else. But instead of getting affected, he just embraces or accepts it. Irrespective of whichever is the guna, he just accepts it and doesn't crave to get rid of it. Whether it be tamas or rajas or sattva, he is happy to embrace it and internally he just rejoices in bliss. Needless to say though he doesn't reject any of the gunas nor craves to get rid of any of the gunas, anything and everything that comes from him will be for the welfare of the world (as he sees everything as his own very Self or Brahman). When a person sees everything as himself, what harm can he cause to anything (as such harm is harming himself)? Therefore the Lord says that such a person just is happy at all times whether the gunas are there or not.

Ultimate goal of life is not to go and sit inside a cave; because it is just impossible. Instead ultimate goal of life is to ever rejoice in bliss irrespective of whatever happens in the world. This is achieved through progressing from tamas to rajas to sattva and thereby going beyond the three gunas. Thereafter a sadhaka will just rejoice in bliss irrespective of whatever happens with the three gunas or the world.

May we all strive to go beyond the three gunas so that remaining unaffected and just a witness to everything we will be able to get rid of all sorrows and ever rejoice in bliss at all times.




Vedanta Kathaa

Story of Kannappa NayanarNayanars are Saivite saints whose very life has become a teaching for all siva bhaktas or those aspiring to be siva bhaktas. They are 63 in number as per the various works like Periya Puranam, Sivabhaktivilasam etc. They are from different walks of life - ranging from farmers to potters to traders to ministers to kings. Though only the main few are famous and known still all are bhaktas in one or the other way.

Bhakti is wrongly thought of as worshipping the Lord in a particular predefined way but this isn't true. Bhakti is just remembrance of the Lord at all times. What is important isn't how the Lord is remembered but just remembrance of the Lord. Irrespective of whether a person is outside the house or inside, while working or not working, in a temple or a shopping mall - irrespective of all distinctions of space - and whether it is in the morning or evening or night or while sleeping (irrespective of all distinctions of time) and irrespective of whoever is around, there should be remembrance of Ishwara and that is true devotion.

Narada defines bhakti thus:naaradastu tadarpitaakhilaacaarataa tadvismarane paramavyaakulataa caNarada is of the opinion that devotion is offering all actions unto the Lord and having vyaakulataa in the mind (being very dejected like fish on sea) when the Lord is forgotten.

Even as fish on land cannot live for much time without even moment craving for water similarly a devotee cannot but live without thought of the Lord. For devotee, the Lord's thought is water, food etc. to live. Though externally the devotee might partake of food, water and perform actions like any other person but internally his mind is ever fixed on the Lord. Sri Ramakrishna Paramahamsa gives the analogy of maid-servant to illustrate this. A maid-servant is working in a rich person's house. She does all activities in the house, even calls the son of the rich person "my dear" etc. But all the while her mind is fixed on her own son at home. She does everything with remembrance of her own son at home. Hence after work is over, she runs to her son. In the same way a devotee's mind is always focused on the Lord though he might be performing anything and everything in the world.

It might be argued that such devotion cannot be suddenly attained; though this is true still we have to strive to attain it slowly. The start has to be made. Even as person who wants to




go to a destination will not directly reach the destination but gradually will reach; and for that he has to start the journey, similarly a sadhaka should start the journey towards devotion by starting to remember the Lord. Initially few times a day he should remember the Lord and eventually increase the time of remembrance of the Lord. Naturally he will find himself unable to forget the Lord because the Lord is blissful and any contemplation of the Lord will lead to bliss. Since it is bliss that we all are knowingly or unknowingly seeking therefore little remembrance of the Lord itself will inspire and instigate the sadhaka to become a true devotee of the Lord eventually.

Devotion - attitudePeople often wrongly think that devotion is doing particular actions like going to the temple, chanting etc. As one of AMMA's song says, what is the use of standing in front of the temple and kicking a beggar there? There is no real devotion in such places. Devotion isn't about the actions being performed. Instead it is about the attitude behind the actions. If attitude is apt or proper then irrespective of actions, the person is to be considered a devotee.

Though this doesn't mean that we should keep performing bad actions still the Lord says about people who do bad actions as a result of habits and that they are devotees if they remember the Lord.

api cetsuduraacaaro bhajate maamananyabhaaksaadhureva sa mantavyah samyagvyavasito hi sah

Even if a person is doign the worst actions but while rememebring me always, then he is to be considered a sadhu as he is always focused on me.

If he is habituated to bad actions then how does he get rid of the bad actions?kshipram bhavati dharmaatmaa shashvat shaantim nigacchatikaunteya pratijaaniihi na me bhaktah pranashyati

Very soon he will become a dharmaatmaa or one established in dharma and thereby he will attain supreme peace. O Arjuna! Know that my devotee never perishes.

IF even a little bit of surrender is there in the mind, then a person is a devotee. And a devotee of the Lord never perishes. The Lord himself takes care of the devotee. And eventually such a devotee will not do bad in the world - but all his actions will be for the welfare of the world alone.




In order to be a devotee one need not be rich or learned or powerful etc. And one doesn't need to have sorrows in order to become a devotee. What is needed is just remembrance of the Lord at all times. If a person is able to remember the Lord at all times then he is already a devotee of the Lord. There need be nothing more required for such a devotee as everything of his will be taken care of by the Lord. There is no mukti, no bandha, no sukha - nothing at all for a devotee. Only the Lord exists really and since the Lord is blissful therefore any remembrance of the Lord will only lead to bliss for the devotee. This blissful existence is called mukti and the devotee is naturally in that state.

Story of Kannappa NayanarThat devotion is only the attitude of a bhakta and not the actions per se is shown through the life of Kannappa Nayanar. Kannappa Nayanar was originally named Thinnan. He was from the family of hunters. Once when he came from hunting he saw a shiva linga established (as a temple) and he started daily worshipping the shiva linga. He was a true shiva bhakta and therefore cared only for Ishwara. But as is the samskaara with a person, so will his actions also be. For example a braahmana pandita who is a bhakta will be giving discourses on the scriptures whereas a hari kathaa exponent will give discourses on Bhagavatham and other texts of Ishwara. But a kshatriya or a king like Janaka will be doing activities for his kingdom while performing yajnas and other things for the benefit of his people. And a farmer will be cultivating his farm remembering it to be Ishwara and provide the crops that come out of the farm to devotees of the Lord. Though all are devotees of the Lord still they perform actions in the world based on their samskaaras. Actions don't decide as to how a person is but the attitude behind the action decides.

We are in a world where people don't have any subtlety of mind and therefore can very easily be fooled by others. A person who would just appear to be a devotee of the Lord might not really be a devotee. There are people who wear the bhasma on their body but they also smoke and drink (while wearing bhasma itself). There have been many people who have approached me in temples in order to canvas for one thing or the other. Such is the world today (and of course we are in Kali Yuga) that we should never be fooled by whatever appears in the world.

The Lord says in Gita that a person who doesn't enjoy pleasures but remembers them or broods over them in his mind is doing mithyaachaara. He will not have any gati in the long run because brooding over pleasures or objects in the mind will eventually convert them into kaama and krodha; thereby they will be lead to one's destruction eventually.




Following the Lord's words, Vidyaranya says thus:tyajyataameva kaamaadih manoraajye tu kaa kshatihasheshadoshabiijatvaat kshatirbhagavateritaa

Kaama etc. have to be renounced but why we should renounced brooding in the mind (mental imagination)? The Lord says that mental imaganation or brooding is the clear ultimate cause of all faults like Kaama etc. and therefore they cause damage or are to be renounced.

Instead of just brooding over the mind and not showing or performing externally, a sadhaka should strive to not brood over any pleasures but remember them to be sorrowful in nature. Even if this knowledge that the world of objects is sorrowful cannot be had in the mind, a sadhaka just has to be remember that Ishwara is blissful. Blissful Ishwara alone will make him get rid of all attachments to the world. Even as a person who has huge money will not run behind paultry sum similarly a person who knows and has relished the bliss of Ishwara (through mere remembrance of him) will not run behind worldly pleasures. For him the world is just like grass; it has no value. Even as a lover's mind is always on his love similarly a bhakta's mind is always on the non-dual reality of Lord (irrespective of where he is or what he is doing).

Kannappa was a true bhakta in that his mind was only filled in serving the Lord. A true devotee always is worried or thinking about how to serve the Lord even as a servant is always thinking about how to serve his master. Such a true devotee therefore is willing to do anything and everything for the Lord. There are no limitations as to what to do, how to do etc. And while normal people of the world care about what others would think, the devotee doesn’t even think about others. For him the Lord alone matters and therefore he does everything to serve the Lord and ensure that the Lord is served and pleased.

It might be questioned as to what is gained if the Lord is pleased but the answer is that if the Lord is pleased then there is nothing that cannot be achieved. If the blissful Lord is pleased then the Lord will bestow us with bliss – that which we have been seeking all our lives (and many births in the past). Therefore a person should always try to serve and please the Lord.

Since Kannappa was a hunter therefore he would hunt something and offer that meat to the Lord. The Lord also as the shiva linga would take the offering of Kannappa. It shouldn’t be thought that the Lord cannot partake of meat or anything else because the Lord only looks




at the devotee’s mind and not as to what is given. When foolish people fall for gifts given the wise will analyze the attitude behind the gifts rather than the gifts themselves. If gifts are provided with bad intentions then what is the use of such gifts? Such gifts only will land us in trouble in the long run. Though people in the world, due to having limited knowledge, can easily be fooled by others (and intentions of others cannot really be understood by them) still the Lord cannot be fooled because the Lord knows everything. If we try to fool the Lord then we ourselves will be fooled in the longer run. Therefore we should have true or proper intention with the Lord. Then we will find the Lord blessing us eventually.

The Lord himself says that he partakes of anything that is provided with devotion thus:Patram pushpam phalam toyam yo me bhaktyaa prayacchatiTadaham bhaktyupahritam ashnaami prayataatmanah

Whatever leaf or follower or fruit or water is offered to me with devotion, that offering of devotion I partake from one who is offering thus.

Therefore though Kannappa offered meat, the Lord partook of the offering. Every day this would continue as this was Kannappa’s devotion expressed and the Lord’s partaking of the devotion. What more is required for the devotee than when the Lord is offered with devotion and the offering is partaken? Such a devotee thereby will be blessed by the Lord – prasaada is blessing of the Lord. The Lord is pleased and then blesses the devotee. The devotee thus is blessed and becomes blissed.

But the priest who used to regularly do puja to the shiva linga found that daily morning the shiva linga would be made impure with meat pieces around. Daily he would clean everything and the next day morning again it would be dirty. He didn’t like this at all and therefore decided to keep watch that night. He stayed hidden in order to see what was happening. To his astonishment he found Kannappa coming and offering meat to the Lord. He didn’t like it but he wanted to know the full picture and therefore waited. The Lord knew that the priest was watching and wanted to show to the priest that Kannappa was a true devotee. Therefore as per the Lord’s will the shiva linga’s one eye started bleeding. Kannappa saw this and immediately he cut off his eye and placed that on the bleeding eye. But then the other eye of the shiva linga also started bleeding. Seeing this, Kannappa wanted to cut off his second eye. But then he wouldn’t be able to see and place the eye. Therefore he kept his feet on the position of the bleeding eye and then started to cut out his second eye. Suddenly the Lord’s voice came to be heard and it was saying to stop. The Lord appeared and blessed




Kannappa with both his eyes; and the bleeding also stopped. Meanwhile the priest witnessed not just the great devotion of Kannappa but was able to see the Lord himself as well.

It should be kept in mind that the Lord’s plays are mysterious but it is always for our good alone. Some understand this and others don’t – that’s the only difference. The moment we are ablet to understand that everything in the world is by the Lord’s will and for our benefit then we will be able to remain blissful and peaceful at all times. Even as a child plays without any worries in his home as he knows that his mother is there keeping watch (and to come to his help any time) similarly a devotee knows that the Lord is always there keeping watch (and ready to step in whenever there is any need). Therefore the devotee never worries about anything and is always blissful. It is for this reason also that the devotee doesn’t even care about any norms of the world. This also doesn’t mean that he will break the norms of society as the Lord will protect him from doing so but he doesn’t really care about anything or anyone as for him the Lord alone matters. And for such a devotee there is only the Lord present as everything in the world therefore he is ever doing service to the Lord.

And if such a devotee is being tested or doubted then the Lord will be there to protect him and to show others that he is a true devotee indeed. Therefore when the priest didn’t like whatever Kannappa did and was watching him hidden, the Lord appeared and showed to him the true devotion of Kannappa. Kannappa as the true devotee didn’t even care about his very existence and therefore took out his eye and placed it on the shiva linga. Not just that but Kannappa didn’t care about losing both his eyes if that would give eyesight to the Lord. This is true devotion wherein the devotee doesn’t care about anything at all. Such a devotee who only remembers the Lord will always be taken care of by the Lord.

Ananyaashcintayanto maam ye janaah paryupaasateTeshaam nityaabhiyuktaanaam yogakshemam vahaamyaham

Those who worship me always (everywhere) by thinking about me alone (as the highest priority thought) their all needs will be taken care of by me.

The priest finally finding out the depth of devotion of Kannappa apologized to him. It is important for all sadhakas to remember that depth of devotion or attitude of devotion or how strong devovtion is what matters and not external appearances or show of devotion. Though one might perform devotional actions still if there is no real love in the mind for




Ishwara then there is no true devotion. Such love-less devotion isn’t devotion at all and therefore it will lead only to sorrow (and not the goal of happiness that we are seeking).

Stories of great devotees of the Lord like Kannappa are meant to show us that we should be thinking and serving the Lord alone at all times. Even if externally we are not able to serve the Lord still we should serve the Lord in our mind. Contemplating on the Lord at all times in our mind will make us true devotees eventually.

Stories and real life incidents are tough to understand that many people misinterpret it. We may think that the import of the story is that we should give our eyes to the Lord or to others. That isn’t the import. Giving up of the eyes is just a symbolism of the depth of devotion of Kannappa – it just shows that he didn’t care about anything but the welfare of the Lord. Even as wife is taken care of by the husband because she has given up everything and has depended only on the husband similarly if we give up everything for the Lord then the Lord is bound to take care of us. Today we are all trying to get somebody or the other to care for us with respect to money, name, fame, power etc. But we never really think that if the Lord takes care of us then we don’t need to worry about anything else in the world ever. Today people run behind western philosophies forgetting the rich depth of our philosophy. Whatever western philosophies and philosophers try to explain through pages and pages of literature is explained through simple terms or means by our shaastras – it is that we just have to serve the supreme Lord who is the ruler of the entire world and then everything will follow suite. Even if we have done bad deeds still we just have to surrender unto the Lord and remember to focus on the Lord henceforth; that much is enough and all philoosphies are implemented in that. What scriptural knowledge did Kannappa have? What brahminhood he had? Still he is considered as one of the 63 saivite saints. This is because he was serving the Lord ever and he didn’t have any individuality whatsoever. For him, the Lord and the Lord alone mattered. If we are able to implement at least a bit of the devotion that Kannappa showed then we will find ourselves attaining the pinnacle of moksha and thereby we will be able to ever rejoice in bliss.

May we all strive to surrender unto the Lord so that through the Lord’s grace we will be able to get rid of all sorrows and ever rejoice in bliss irrespective of whatever happens in the external world.




Amrita Madhuryam

Though everybody is seeking different-different goals in the world, still unknowingly or knowingly it is one goal that is alone being sought out. Unknown to themselves everybody wants that goal of happiness. Therefore though they might get a good job still they will not be happy. They may get married, have children, get name and fame etc. but still they will not be happy. The reason for this is that there is no real happiness in the world. Though happiness is achieved from the world still it is short-lived or exists only for a period of time. After the time passes, there will again be sorrow alone.

The Lord says thus about worldly pleasures in Gita:ye hi samsparshajaa bhogaa dukhayonaya eva teaadyantavantah kaunteya na tesu ramate budhah

The pleasures that are born out of contact of sense organs with sense objects is seed of sorrow because they have a beginning and an end; therefore the wise doesn't take resort to it.

Using the analogy that AMMA says, if we show two plates one with chocolates and another with a 2000 rupee note then a kid will take the plate with chocolates only. The child doesn't know the value of money, wants only chocolates and therefore takes the chocolates. This is unlike an elderly person who will take the mony as he can buy a lot of chocolates with it. Majority of people in the world are children in that they are ignorant. But unlike children they are not innocent. Innocence is a virtue that the mother or father likes. If we develop innocence then automatically Ishwara will take care of us (as Ishwara knows that we will get into trouble with our innocence). But people don't have innocence of the child and they have ignorance of the child. Any wise person will find out immediately while analyzing the world that it is temporary and therefore no ever-lasting happiness is possible from it. But such wisdom is very tough to gain. And even if wisdom is there many would just argue that why seek out an unknown moksha instead of seeking out temporary happiness from the world? Since there are innumerous opportunities in the world therefore we can easily seek out more and more objects. If one food causes problem or ceases to give happiness then shift to another food. If one marriage leads to trouble then get divorced and remarried. If one child causes problem then try to have another child. One job causes issue means take up another job. Rarely we find a wise person analyzing and figuring out that there is no real happiness




from the world. Such analysis thereby will make him think about what is the source of eternal bliss or whether bliss is really there.

The scriptures tell that there is bliss if we are able to go beyond the world and realize the non-dual reality of Brahman or Ishwara. Logic also approves of this because the changing world requires a changeless substratum and this substratum, due to being changeless, is blissful in nature. It cannot be said that there is no bliss at all ever in the world or beyond the world because we do experience bliss of Brahman in the state of deep sleep. When we go to sleep and don't dream we experience bliss but there is also a veil of ignorance which gives us the dual experience of "I slept well but I didn't know anything". There is ignorance in seed form which springs up once we wake up. If we are able to get rid of ignorance here and now itself, then we will be able to experience eternal bliss of Brahman as our very nature of Consciousness (that which pulsates inside as I-exist, I-exist at all times).

Even as darkness is removed only by light, ignorance is removed only through knowledge and knowledge is born out of the statements of the scriptures (because the scriptures alone are without any faults - as they don't have any author and they are just revealed at the time of the creation and are the breath of Brahmaa, the creator). But in Kali Yuga it is very tough to focus on knowledge. Though many might want to focus on knowledge they will not be able to, amidst all the tensions that life provides. Though there were tensions in ancient times (and other yugas) as well still it is in Kali Yuga that a person doesn't undergo the necessary sadhana initially before stepping into the world. Even as a person who has not got out of his house for 20 years, gets out of his house and will get in trouble, similarly if a person hasn't gone through the various sadhanas of japa dhyana etc. before entering into the world (at a very young age) then he will not be able to face the problems of life. Add to this that there is not much worldly dharma itself followed in the world today, then it becomes almost impossible for a person to follow the spiritual path of knowledge. Hence for majority of people the easiest way is through singing the names of the Lord. The more and more a person sings the names of the Lord, he will find himself wanting to know more about the Lord. He thereby will learn about the Lord's glories and that whatever is present is the Lord alone. Through the love for Lord that has been already generated he will be able to easily focus on the Lord more (after knowing about the Lord's glories); thereby very soon itself he will attain the ultimate goal of life moksha. Unlike the jnaani who has to put effort in order to overcome obstacles in the path (though the Guru is there to help him), the bhakta doesn't care much; we can compare this to a normal person trying to cook and eat (though he too has a mother) and child getting food cooked by the mother. The mother feels for the




child and does everything for the child. In the same way, Ishwara feels for his bhakta and Ishwara himself will ensure that the bhakta attains the ultimate goal of life of moksha.

The Lord thus says in Gita:

ye tu sarvaani karmaani mayi sanyasya matparaahananyenaiva yogena maam dhyaayanta upaasateteshaamaham samuddhartaa mrityusamsaarasaagaraatbhavaami naciraatpaartha mayyaveshitacetasaam

Those who offer all actions unto me, focused on me, worship me with one-pointed focus (me as the main focus); for them I myself become the savior from the ocean of samsara characterized by death and very soon itself because their minds have merged unto me.

Adi Sankara says in his Vishnu Sahasranama Bhashya that in Kali Yuga the way to attain moksha is through naama sankirtanam. But generally calling out anybody's name isn't that beautiful or isn't that attractive - it somehows lacks appeal unless the name being called out is our own name (then our Ego will be boosted). But as we saw in the previous month, there is no other way to moksha in kali yuga (no easy way) than naama sankirtanam. And this month's song tells as to how sweet is the name of the Lord.

sri rama namamu entho manchi madhuramumadhuraatimadhuramumanakande amritamu

Lord's name - sweetSweetness is a perspective and therefore what somebody finds as sweet might not really be sweet for another person. For example one person might find kids as sweet but another might find it as nuisance; one might find music as sweet whereas another will find it as disturbance to one's thinking and work. Therefore sweetness depends on our perspective alone.

Yet some things are beyond perspectives and we can generally call them as sweet. Natural beauty or nature is something that is naturally sweet for majority of people. But amongst all these, the sweetest of all is the Lord's name. This is because the Lord himself is of the nature of sweetness. Sweetness denotes that which will lead to happiness. What else can




lead to happiness than the Lord himself? This is because the Lord is the very embodiment of happiness (by being of the nature of bliss as he is eternal or never changing). There have been lakhs of people coming and going in the world - some are good, some are bad - there even been various avataras and yugas but if there is something that is unchanging then it is the Lord. Irrespective of whichever form he takes, still the Lord is there to protect his devotees at all times; whether it be in kali yuga or dwapara yuga or any other yuga; whether it be in earth or heaven or somewhere else; whether it be a poor person or a rich man; beyond all distinctions, the Lord's nature of ever protecting his devotee is the same. The only analogy we can make with the Lord's love for his devotee is that of a mother's love towards her child (but unfortunately we rarely see such true love in today's world). Taking into the account that a devotee is always protected by the Lord, Bhagavatham says that the Lord is captured in the heart of his devotees and therefore the Lord serves his devotees.

It might be argued that if the Lord is a servant of his devotees then why don't we find many devotees in the world; though there can be many reasons we can say that the main reasons are two alone. First is that majority of people don't believe in the Lord and they don't want bliss of the Lord but only worldly pleasures. Such people are called baalaas or children. As AMMA says if we show few chocoates in one hand and a 2000 rupee note in another, a child will take the chocolates. This is because the child doesn't know the value of the 2000 rupee note and that many more chocolates can be bought with it. Ignorance is what is shown in this analogy and majority of people are ignorant of the bliss of the Lord that they run behind worldly pleasures. If only they were to taste the bliss of the Lord then they will never be able to run behind worldly pleasures. Purusha Sukta says that one fourth of the Lord alone is this world and the rest three-fourth are in immortality or immortal form. Put in Sri Ramakrishna's words, the Lord is like a whole heap of sugar and we are ants. If we just taste one piece of the sugar itself we will be intoxicated and the entire Lord is beyond our comprehension. But knowing that the Lord is blissful is enough really to take us more towards the Lord. Of course, vairagya or dispassion is required towards the world. Unless this vairagya is strong a person will run behind worldly pleasures again and again. Qualities like control of mind are also essential because without that vairagya will be weak and like that of a drunkard in the morning (he will say in the morning that he will not drink but by night he will again start drinking).

Considering that there are so many obstacles in the world, the scriptures talk about the spiritual path as a very tough or deep one (durgam pathastat kavayo vadanti). And ancient authors compare it to walking along the edges of a razor. As simple as it might seem still there are so many obstacles not just in the external situation or environment or surrounding




but in our very mind itself. All enemies that are external can be conquered somehow or the other but the enemy of the mind (its likes and dislikes) cannot that easily be controlled. Hence all acharyas accept the astaanga yoga as that helps us set the stage for devotion or knowledge towards Ishwara. Of what use is devotion to Ishwara or knowledge of the scriptures if we are not able to curb our passion towards the world. Put in AMMA's words, such sadhana or learning will be as futile as filling a pot that has holes with water - though water might appear to get filled it will never be filled (as it will eventually leak out). Puranas talk about how the great Vishwamithra fell a prey to Menaka and thereby all the purpose of his tapas becomes futile. Therefore great care should be taken to ensure that there is constant focus on the path along with control of the mind and vairagya.

Though we might get scared thinking that the spiritual path is very tough indeed, still it isn't really the case if we are able to develop devotion towards the Lord. Then knowing how sweet or blissful is just chanting of the Lord's names we will be able to remain focused and blissful at all times.

Once Swami Ramakrishnananda, one of the senior disciples of Sri Ramakrishna Paramahamsa, who was a great devotee of the Lord was invited to visit the drama enacted by students in the ashram. One of the student who was portraying the role of Sri Krishna came with his father to get the blessings of Swami before the program. Seeing the boy in Krishna's guise coming towards his room, Swami called out Krishna's name and came running outside. And then he went into deep samaadhi that lasted for days. Just the view of Krishna was enough to take the Swami to the state of samaadhi.

As we have seen previously, there is no other way out than singing the names of the Lord in Kali Yuga to attain moksha (or liberation from all bondages). Therefore we should strive more and more to sing the sweet name of the Lord.

taatakimardinchimunalu kaapaadina naamamuvaasikabhadraacala velasiyunna naamamu

Lord - protecting from enemiesLord is one who, like a mother, protects the devotees at all times. Irrespective of whatever be the situation, the Lord will be there to protect his devotees. There is a real-life incident from Swami Vivekananda's life that illustrates this. Once Swamiji was traveling by train and there was a co-traveller who didn't like sages. Therefore he was constantly taunting swamiji. And since it was lunch time, Swamiji was feeling hungry but the other person ate food in




front of Swamiji (as if mocking him). The station came and Swamiji got down. The other person also got down as he wanted to constantly mock Swamiji. Swamiji sat in a place and suddenly a man came running with home-made food. He offered the food to Swamiji. When Swamiji asked him as to who he is and what happened, he said Swamiji to first eat and then he will explain everything. After Swamiji ate, the person said that he is a Krishna-devotee and he was sleeping in the noon after lunch when somebody hit his head. He got up and saw nobody. Therefore he again slept. But again somebody hit and he opened his eyes and saw Krishna. He thought it was a dream and therefore slept again. But a stronger hit on the head came and it was Krishna. The Lord told him that one of his devotee was in the station and hungry. Therefore he was to go and give food to the devotee. The devotee was none other than Swamiji.

We find in this incident that if we are true devotees of the Lord and at least have a little bit of surrender then we will find the Lord protecting us at all times. Even Arjuna who didn't have too much trust or surrender but had a lot of questions to ask the Lord was blessed by the Lord and thereby Arjuna's delusion completely vanished, making him participate actively in the Mahabharata yuddha. Therefore if we have even little bit of surrender then the Lord will protect us and ensure that we are always protected.

Truly speaking enemies are not outside but inside alone. The mind is the biggest enemy as it is that magician who makes things appear and disappear at will. Therefore we will find ourselves getting happy one moment and sad the very next moment; if it was based on the world then the same object shouldn't give us both happiness and sorrow. For example a car gives us happiness when it is new but after it becomes old, the same car gives us sorrow only. And even when it is new, if our neighbor has a costlier car then our car will give us only sorrow. Therefore problems are not in the world but in our mind only. That mind which is full of preferences or likes-dislikes will only lead to problems; and therefore such a mind is an enemy. Even as all enemies can be destroyed only by one who has conquered the enemies, similarly all the mental problems can only be destroyed by the Lord. As long as the Lord doesn't come to our mind or the Lord in our heart is not unveiled (currently he is veiled by ignorancE), so long we will not be able to conquer our enemies. But once a person starts thinking about the Lord and slowly develops surrender then he will find himself being protected by the Lord. More the thought of the Lord in the mind more blissful the person will become in the mind. Thus the Lord protects a devotee by destroying enemies of the mind (thereby making such a devotee remain anywhere without affecting the mind even the least - hence though the Lord went to the enemy camp as a messenger still he wasn't affected or scared the least).




Lord - residing in bhadraachalaThe Lord resides in the town of Bhadraachala. Though there can be many meanings derived out of the name of bhadraachala still we can split into the two words of bhadra and achala. Bhadra means happy and prosperous (or in colloqial terms as safe or secure) and achala means unmoved. The Lord will give us happiness that is unchanging as he is residing in the town of bhadraachala. Or we can say that the Lord is established in unchanging happiness and therefore whoever seeks him will also get the same.

The Lord says in Gita the eternal rule about the gati of a person thus:ye yathaa maam prapadyante taanstathai bhajaamyahamWhoever worships me in whatever form, I show myself to them in that form.

The entire world that we see is nothing but the Lord alone and therefore whatever is shown or seen is nothing but the Lord alone. But if we seek out the Lord as money then the Lord will appear as money. Depending on the strength of our seeking, we will either get it or not; or we will get some money or lot of money. But which wise person will want to seek out worldly pleasures which are seeds of sorrow - instead of seeking the Lord himself?

Therefore wise people should seek out the Lord directly and when the Lord is sought out we will realize the Lord - or we will be able to get the ultimate goal of life of eternal bliss. What more is needed in life than getting the Lord in one's own hearts?

raavanaadiraakshasulanu vadiyinchina naamamu

Lord - destroyer of ravana and other asurasThe Lord's advent on earth has three purposes - first is to uplift dharma, second is to remove adharma and third is to protect his devotees. Though these three purposes might overlap still they all will be served by the Lord on earth. This is akin to a general in charge of an army stepping-in in order to resolve an issue or the CEO of a company (or the chairman or board of directors) stepping-in to resolve an issue that is present in the company. In the same way when the Lord finds issues in the world then he will step down and destroy asuras who are troubling the harmony of the world.

Asuras or Rakshasas are those who are mainly focused on sensual gratification alone. As the Lord says in Gita "dharmaaviruddho bhuuteshu kaamo.asmi bharatarshabha" or "I am that desire in beings which is not against dharma". Therefore as per dharma whatever is done is




apt or right only. But when we get things in a dharmic way we will not be content because contentment is only through realization of the Lord. Therefore when dharmic means aren't enough we will take resort to adharmic means. That is when asuras or rakshasas are born. Though devas and asuras both are required in the world which is filled with duality still when asuras go beyond their limits to ensure that they are the majority or they alone exist in the world then the Lord has to step in; this is to ensure that there isn't just chaos in the world but the world itself will cease to exist. Therefore the advent of the Lord is also to kill asuras or rakshasas.

Though it is wrongly thought that asuras or rakshasas are special beings, still this isn't the case. Devas and asuras are our very mind or tendencies. When we are abiding by dharma then there will be a light coming out of us (tejas) and then we are devas (deva means light). When we don't abide by dharma or abide by adharma then we will become dark or ignorance in nature and then we have become asuras. Therefore both asuras and devas are ourselves alone depending on what we do in life or how we live in life.

Irrespective of whether we are devas or asuras, the moment we seek out the Lord we will find ourselves becoming devas as the Lord is the ruler of dharma (dharmasya prabhuracyutah). That alone is enough to remove all our sins and make us follow dharma. One who remembers the Lord will remember that the entire world is the Lord alone - thereby he will do good to all, think good about all and talk well to all. As a result he is no longer adharmic in nature. Adharma can be said to be selfishness that focuses on wanting more and more (than what is needed and thereby taking from others forcibly). Even as in a movie everybody has a role and their roles are properly set or fixed similarly in the world too everybody has a place. But when we forget the place and try to get things for ourselves (thereby harming others) that is when adharma is followed.

Asuras as mentioned are tendencies and the Lord destroys those tendencies. Thereby we will become good natured and following dharma. If we follow dharma along with remembrance of the Lord then that alone is enough to take us eventually to the ultimate goal of life of moksha.

What more is required by a sadhaka to attain the ultimate goal of life of moksha than just calling out the names of the Lord? And since the Lord's names are sweet and take us to bliss therefore who can resist it? And those who resist are just totally ignorant about the Lord.




May we all not be ignorant and thereby through calling out the names of the Lord seek out the Lord at all times so that through realization of the Lord we will be able to ever rejoice in bliss.




Anukramaanika Nirdesham

1. Editorial – a general message2. 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 (Naama

Raamaayana)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 Gita10. Vedanta Kathaa – a short story with import on Vedanta and its brief explanation11. Amrita Madhuryam – brief analysis of a song of AMMA

1. Comments2. Suggestions3. Corrections (word, sloka, content etc.)4. Would like to see specific content5. Would like to contribute (through research from websites, don’t need to write up the

content yourself)Mail [email protected].

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