Vedanta Madhuryamvedantatattva.org/vedantagroup/VedantaMadhuryam/VedantaMadhuryam_15.…Vedanta Madhuryam Salutations to all. Each and every day we spend life in this world we only

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 31 Dec 13

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Vedanta Madhuryam

Salutations to all.

Each and every day we spend life in this world we only experience sorrow as a result of the

ever-changing nature of the world. That which is subject to changes is subject to birth and

death. Thus though it might appear to exist for a short period of time, it will eventually

cease to exist and therefore will lead to sorrow alone. Therefore wise people never take

resort to pleasures of the world as they know that it is temporary and sorrowful.

But don’t we experience happiness from the world?

The happiness that we get from the world is temporary or short-lived and therefore it is

seed of sorrow alone. Any wise person will not depend on that which will last just for a few

minutes – similarly that which is temporary or will remain only for a short period of time will

not be sought out by wise people. Wise people instead will strive to find out that which is

eternal and therefore will lead to eternal bliss (rather than just temporary happiness).

In today’s world we are all running towards Mars and many other things of the external

world. In the thirst to know about the external world we forget to know the inner world, that

is our mind. Therefore when science and technology have achieved peaks there are also

many who are depressed in their mind. When technology has evolved a lot, people also

have evolved both in good and bad ways. Technology is used to spread Vedanta and it is

also used for terrorism. Thus we find that advancements in any fields that focus on the

external world will not lead to eternal bliss in the long run.

Anything and everything that focuses on the external world will eventually lead to sorrow

alone because the world itself is temporary and sorrowful. Therefore wise people will

renounce any kind of dependency or attachment or expectation from the world (as they

know that it will eventually lead to sorrow alone). Instead such wise people will strive to find

out that which is eternal.

It cannot be argued that today’s world has progressed very much with respect to the

external world and its knowledge because all that today’s world can find out has already

been explained in the ancient scriptures by rishis. These seers of the past have thoroughly

analyzed the world and negated it totally (as it will only lead to sorrow). Of what use is the



knowledge about the external world if it doesn’t lead to happiness for us? Life itself is

seeking happiness alone. Each and every person in the world is constantly seeking the

ultimate goal of life of ever rejoicing in bliss (and complete cessation of sorrow). If this goal

is not achieved then wherever we are or whatever we are doing, it doesn’t matter. We may

be the prime minister or president of a country still it serves no purpose to us as long as we

are not happy. Only fools will run behind that which doesn’t lead to happiness for us – a

wise person will seek not temporary happiness but eternal bliss alone.

Just because wise people will not seek the world doesn’t mean that they will not be in the

world or performing actions in the world. Great masters of the past have been the greatest

of reformers for the world. Whatever they have achieved for the world is incomparable and

can never be achieved by anybody else in the world ever. This is because these masters

have gone beyond the world and are ever rejoicing in bliss. Therefore irrespective of

whatever happens in the world they are ever blissful – thus all their actions are without any

motives. Whenever we perform an action with a motive, our vision will be tainted by it.

Therefore we will not be able to decide as to how to perform the action, whether to do it or

not etc. The action itself will become imperfect and therefore will lead to sorrow alone. But

when we are just a witness to the action (means we have no say whatsoever in the action)

then we will be able to perform it in the best possible way. Therefore such actions will not

only benefit us but it will benefit the entire world itself.

When somebody faces an issue we will easily be able to advise them as to what to do. But

when we ourselves face an issue then all advises will not work (nothing will come in our

mind itself). This is because the issue is related to us and therefore we cannot think

properly or as a witness. But when issues are faced by somebody else, then we are a

witness to the person’s state and therefore we will be able to give proper advise. Such

advise alone will lead to solution of the issue for the person.

But as much as we might try we will never be able to become a witness to our own actions

unless we tread the path of Vedanta. It is only through Vedanta that we will learn about

ourselves to be an eternal witness to everything that is happening in the world (and our

body, mind as well). And through Vedanta alone we will be able to implement being a

witness at all times irrespective of whatever happens in the external world.



But majority of people are so focused on the external world that they don’t have any time at

all for Vedanta. Even if they are provided free training in Vedanta, they will not accept it.

The reason given by many is that worldly life does matter and if learn Vedanta, worldly life

will go for a toss. This is a wrong notion. When we tread the spiritual path as propounded by

Vedanta then we will find that our worldly life also is much better than before. Instead of

constantly suffering in the world we will be able to remain content with whatever we get

from the world. And the Lord will take care of all our needs – a Vedantin will not lack

anything at all in the world. He will get whatever is required for us – irrespective of whether

he gets or not he will be able to ever rejoice in bliss at all times.

Another reason people give for not learning Vedanta is that the world is so fast paced today

and therefore we cannot afford even a second. In one day, things change quite a lot.

Therefore to survive in the world we have to catch up quite fast and for this we need time.

Thus there is no time at all for learning Vedanta. But this is also a wrong notion. We have

quite a lot of time in the world and just few hours a day is enough to learn Vedanta. And

remembering that Vedanta will make our lives more blissful internally as well as externally

we should strive to learn it. But even few hours in a day is not available for people – in such

a case, there is no hope or way out for them at all. Such people who fail to spend even a

few hours a day for Vedanta will find themselves eventually suffering alone in the world.

When they grow old they will find that they aren’t able to control their mind and its

passions. Though they have achieved quite a lot in the world still they are of no use as the

mind is not calmed – therefore whatever happens externally still there is only tension in the

world. With such tensions, passions and desires, they will have to take birth again and again

in the world (as long as desires are there in the mind, we will be born again in order to fulfill

those desires). And there is no guarantee that we will get a human birth the next time

because it all depends on the nature of actions we have performed. If we have performed

good actions then we will get a higher birth and if we have performed bad actions then we

will get a lower birth. Since the flow of karma itself is very tough to understand therefore

we will never be able to figure out as to where we will go in the next birth.

If we are not born as a human being, then we will lose out on a lot of things including

mpksha or eternal bliss. Therefore understanding the importance or greatness of this

human birth, we all should strive to learn Vedanta from now itself. If we start now then at

least by the end of this birth or in a few births we will be able to attain the goal of moksha

(and ever rejoicing in bliss we will be able to put an end to the cycle of birth and death).



Now again people say that Vedanta is very tough to learn, understand and implement. But

this is also another wrong notion. Since we are all focused on worldly sciences therefore it is

very tough to accept or apprehend something which isn’t the same or in the same pattern.

In ancient times children used to grow up learning the various scriptures and therefore they

have broad mind – they were able to learn anything and everything under the Sun first with

an open-mind and later alone criticisms used to be made. But today majority of people who

criticize Vedanta are those who haven’t learnt Vedanta or don’t know the abc of Vedanta.

Therefore all sorts of wrong notions are prevalent today. If only a person has some open-

mind to analyze Vedanta then he will be able to find that the system of Vedanta is the most

systematic and complete that we can ever find.

Anything that is systematic or proper will be learnt easily by people. Therefore learning of

Vedanta is very easy indeed. Though there are many scriptural texts to learn, still we will

easily be able to learn Vedanta through introductory texts. And anybody who learns the

Bhagavad Gita will find that it is very easy to learn as the concepts are very clearly set in

the Gita – the language is simple as well to understand; any person who has some

knowledge of Sanskrit will be able to learn Gita very easily.

And with regards to understanding of Vedanta, if one is able to learn well then

understanding also will come very easily. It is because people fail to learn Vedanta for a

considerable period of time and under the guidance of a proper Guru that they aren’t able to

understand it properly. As Prof. Balakrishnan Nair says even as child can easily understand

Vedanta because it is not only simple but direct as well. In today’s very logical world it is

very easy to understand Vedanta.

The Lord says in Gita that implementation of Vedanta is very simple. Really speaking,

implementation of Vedanta is as simple as remembering at all times that one non-dual

reality of Brahman alone exists as the very substratum of the entire world and as our very

nature of Consciousness that pulsates inside as I-exist, I-exist at all times. Just

remembering this doesn’t change anything at all in the external world – the world and

worldly actions remain exactly the same (there is absolutely no change for the world).

But people often say and find it tough to implement Vedanta. The fault isn’t in the system of

Vedanta but improper understanding and implementation of the pre-requisites of Vedanta.

In order to learn anything we need focus on that and all other distractions (that will take us



away from that and make us go behind other things) should be renounced. For example a

person who wants to become a great cricketer should stop playing around with his friends,

eat a lot, party etc. and most of the times should practice cricket alone. Similarly for

Vedanta, we need to have focus on Vedanta than anything else in the world.

But our learning of Vedanta is such that we will be able to follow it only for a short period of

time in a day. During other times we will be focused on the external world of objects and

people. Many people don’t even get time daily for Vedanta. Instead they only spend an hour

a week for Vedanta. Swami Gautamananda of Ramakrishna Mission Chennai used to

beautifully say that we spend 18 hours in the world daily and just one hour for spirituality

per week while we should be spending 18 hours daily for spirituality and just one hour for

the world (as the world corrupts us and will make us deluded more and more).

But all of a sudden giving up passion for the world is not possible and hence first one should

start with weekly one hour for Vedanta. And eventually we should ensure that at least one

or two hours a day we spend for Vedanta. The more and more we learn Vedanta we will find

ourselves getting attracted to it more and more. Sureshwaracharya therefore says that if

the passion of the world is so strong that we get addicted to it then what should be the

passion of Brahman as Brahman is real and the world is just an illusion. Therefore any

sadhaka who starts in the spiritual path through learning of Vedanta will find himself getting

more and more attracted to Vedanta. This is also due to the fact that Vedanta leads to

eternal bliss for the sadhaka. Anything that gives us happiness will attract us towards it. It

is our nature to be attracted to anything that gives us happiness, even if it is temporary

happiness. Our ultimate goal of life whether know it or not is ever rejoicing in bliss (and

complete cessation of sorrow). Since this we get through learning of Vedanta therefore all

those who learn Vedanta will be attracted to it whether they grasp it fully or not.

As Nochur Venkatraman says we don’t have to worry about whether we are understanding

Vedanta or not – we just have to pursue learning of Vedanta consistently (without break).

Then eventually Vedanta will sink into our heart and we will find that we are understanding

concepts of Vedanta very easily.

Prahlada is one of the greatest bhakta-jnaani that we can find in the puranas. When he was

in the womb of his mother, she was taught by Narada. Narada taught her the system of

Vedanta but she didn’t understand anything. It was Prahlada inside the womb of his mother



who grasped all the knowledge. Therefore when he came out of his mother’s womb itself he

was a jnaani and he taught his co-students also about Brahman or Atman.

We find even in the case of Abhimanyu that knowledge automatically was gained by him as

a result of his father teaching his mother when he was in the womb of his mother.

All these examples from the puranas show that even if we don’t understand Vedanta we

should still learn Vedanta with faith. Then eventually we will be able to understand it. It is

my personal conviction that any person who learns the system of Vedanta with an open-

mind will be able to easily understand it. And through understanding Vedanta easily, he will

also be able to implement it in his day-to-day life.

But many people often ask as to why Vedanta? Why can’t we just live blissfully in the world?

The world’s bliss is temporary as we have seen previously. And until we learn Vedanta there

is no other way to eternal bliss. Vedanta is the one and only system that talks about our

very nature of the non-dual reality of Brahman. There is no other way that we will be able

to attain the ultimate goal of life of ever rejoicing in bliss. Though there are many other

sciences in the world they all focus on the external world and not on the non-dual reality of

Brahman.

Even in ancient systems there are many systems of philosophy but only Vedanta focuses on

the non-dual reality of Brahman and therefore Vedanta alone will lead to eternal bliss. Until

the system of Vedanta is learned, we will find ourselves continuously suffering in the world.

And this suffering doesn’t just end with this birth but it will continue from one birth to

another. Since the ultimate goal of life is to remove sorrow completely and ever rejoice in

bliss, therefore we all should strive to learn Vedanta.

Moreover we generally call a person who doesn’t know himself to be a mad person. Really

speaking we all are mad people in the world as we don’t know our very nature of Brahman.

We think we are the individual and therefore are struggling in the world. But at all times we

are the non-dual reality of Brahman (it is our very nature of Brahman that is experienced in

the deep sleep state where we are ever blissful). Therefore unless we realize our very

nature of Brahman we are all mad people alone.



And since knowledge of Brahman is only possible through Vedanta therefore we should

strive to learn Vedanta.

It should also be ensured that we don’t postpone Vedanta to the future. When we grow old

then we will not be capable of even listening or reading properly let alone understanding a

system like Vedanta. And if we look at all the old people of today we will find that rarely few

are able to learn the system of Vedanta. Therefore the argument that Vedanta should be

learned when we grow old is wrong.

It is also wrong to say that we should learn Vedanta after taking up sanyaasa because

Vedanta doesn’t differentiate between sanyaasis and normal people. Vedanta is that which

will make us realize our very nature of blissful Brahman. And for realization we don’t have

to be either a sanyaasi or a grihastha – both are eligible to know their very Self. Therefore

Vedanta has no restrictions and isn’t something just to learned in ashrams.

Vedanta is the only system we can find in the entire world which only puts some pre-

requisites rather than any restrictions for people to learn (eligibility). The only eligibility

criterion for learning Vedanta is the desire for moksha. Without the desire for moksha we

will not be able to get any fruit out of Vedanta – like a kid who tries out different hobbies

but leaves them after a while as a result of not having passion, similarly if we don’t have

passion for Vedanta (desire for moksha) then we will find that Vedanta doesn’t give us the

fruit of eternal bliss and eventually the passion for Vedanta also will vanish.

Though it is very tough indeed to explain Vedanta to such an extent that it attracts all

sadhakas and makes them learn it, still it is the purpose of this magazine to try to attract

sadhakas. And the magazine also tries to bring out the concepts of Vedanta in simple terms

so that sadhakas are able to understand and implement it in their day-to-day lives.

Vedanta by being that system which will take us to eternal bliss is beautiful in itself. But

often it is considered complex, terse, dry etc. and therefore people fail to apprehend the

natural beauty in Vedanta. It is the purpose of this magazine to bring out the beauty or

sweetness of Vedanta. Whatever is beautiful will be sought out by everybody – thus through

bringing out the beauty of Vedanta, sadhakas will be able to learn and implement it better

in their lives.



But how do we bring out the beauty in something?

Through going deeper into it. Thus in this magazine emphasis is on the various concepts of

Vedanta. The concepts aren’t simple concepts but deep concepts so that it will bring out the

nuances of Vedanta and make it beautiful to any sadhaka who lays his hands upon it.

Though some concepts require focus or attention, eventually sadhakas will be able to

understand these concepts and therefore implement Vedanta in their day-to-day life.

Ultimately through finding Vedanta beautiful and learning it well, sadhakas will be able to

implement it at all times – this is through remembering that the non-dual reality of

Brahman alone exists here. Thereby they will be able to ever rejoice in bliss here and now

itself.

May we all strive to live in the world while internally remembering in the mind at all times

that the non-dual reality of Brahman alone exists here so that all sorrows will end and we

will be able to ever rejoice in bliss here and now itself.

AUM NAMAH SHIVAYA

Dec 31st



Anukramaanika

Vedanta Madhuryam .................................................................................................................................... 1

Jnaana Siddhi .............................................................................................................................................. 10

Upanishad Vicharah .................................................................................................................................... 34

Panchasutram ............................................................................................................................................. 49

Vedanta Mata Sankshepah ......................................................................................................................... 52

Jnaana Nirupanam ...................................................................................................................................... 56

Anukramaanika Nirdesham ........................................................................................................................ 60



Jnaana Siddhi

The ultimate goal of life

We all are living today in a ultra fast and modern world where everything is moving at a

superfast speed. In just a day a lot of things change. Amidst all the advancements in the

fields of science and technology we often fail to step back a little and introspect into our

lives. All problems in life are as a result of lack of such introspection. AMMA says that we

should live our life like a street-vendor who calculates the earnings that he had in a day by

the end of each day. Similarly we should introspect into our very lives as to what we have

achieved and then try to improve upon the same.

But any introspection requires a standard or a benchmark based on which we can judge

ourselves (as to what we have achieved). But it is very tough indeed to find any such

benchmark as today there are so many fields in the world. A simple look at the world will

tell or show us as to how vast various fields are today. Even the simple field of music is vast

because there are many fields in it like vocals, instruments etc. and even in each of these

there are further divisions. For example a vocal person can get into either Hindustani or

carnatic or film or pop music and in each of these he can choose a particular genre. Then in

each of that genre he can decide to let himself be controlled or guided by another person or

he can himself release audios or videos (in the form of albums). When this is the case with

respect to just one field in the world, what about the various other fields?

With a world as diverse as it is today, it is therefore a herculean task to find a benchmark

and judge things based on the benchmark. Along with the diversities of the world we also

have different notions running around in the world. Ancient scriptures have no meaning

whatsoever as of now and what really matters is only survival in such a fast-paced world.

In today’s terminology, there is no single goal for two people in the world. Though goals

might be similar yet they are unique for each and every individual. Each individual also has

two goals of short-term and long-term. Short-term goal exists for a short period of time or

it is only in the short future whereas long-term goal exists for a long period of time or it is

the goal of life for the individual.

But this way of categorization doesn’t find its approval in the scriptures. The scriptures tell

that each and every person in the world is seeking just one goal alone in life. This one goal



if achieved will put an end to all desires (it will result in us leading our lives blissfully

irrespective of where we are or what we are doing). This one goal is termed as the ultimate

goal of life or moksha in the scriptures.

But does such a goal exist?

Yes, it does exist. If we analyze as to what people of the world want we will find that

ultimately everyone wants to be happy or blissful (happiness that is untainted by sorrow –

or happiness that is associated with complete cessation of sorrow). For example a person

wants to become the prime minister of India. Why? Because then he will have power and

can control the entire nation. But why does he want to have power and control the entire

nation? Because then he will feel happy or content. Thus through becoming prime minister

of India, what he really wants is happiness or contentment. This happiness is termed as

moksha in scriptures (that happiness which is ever-lasting and untainted by sorrow). Taking

another example, a person wants to marry. Why? Because then he will have a partner

whose shoulder he can depend on at all times. Why does he want to depend on somebody?

Because then he feels safe. Why does he want to feel safe? Because then he is ever blissful

or peaceful. Therefore it is clear that he wants to marry in order to ever rejoice in bliss.

Therefore the scriptures say that all activities and love that we show in the world is for the

sake of one’s own happiness or love. The moment something ceases to give us happiness

we will renounce it immediately irrespective of what that something is. For example people

even get rid of relationships when they realize that it will not give them happiness (and it

starts giving them sorrow). Friends become enemies, parents become enemies and relatives

become enemies when they lead to sorrow. And such enemies are renounced without even

thinking twice.

Therefore it is clear that the ultimate goal of life is moksha characterized by complete

cessation of sorrow and ever rejoicing in bliss. Irrespective of all distinctions we all are

seeking this ultimate goal alone. Whether we know or not we are seeking this goal alone at

all times. Therefore knowingly we should all start seeking this ultimate goal of life – because

we are supposed to be wise people. And wise people always seek that which they want in

life.



What if we don’t seek this goal?

One we are fools if we don’t seek this ultimate goal of life because we are seeking that only

at all times and if we don’t knowingly seek, then we are fools alone. We are equivalent with

mad people if we don’t seek the ultimate goal of life knowingly.

And two, as long as we don’t seek and attain this ultimate goal of life we will constantly be

suffering in the world alone. Suffering in the world doesn’t end with just one birth but it

goes on from one birth to another. The cycle of birth and death depends on actions. And we

perform actions in order to fulfill our desires. All desires are in order to attain the ultimate

goal of life. Unknowingly our desires are totally different from the ultimate goal of life. Until

desires are not exhausted (or the ultimate goal of life isn’t attained) we will be filled with all

sorts of desires. Desires require to be fulfilled through actions. And actions require the

external body which is the equipment for actions. But after around 100 years the body

becomes old to perform actions. There are desires that still linger in our mind but we cannot

fulfill them through actions because our body cannot perform actions. Therefore in order to

perform further actions we will have to take birth again. Then with the new body we will be

able to perform actions and fulfill our desires. But desires will never end and they will

trigger more desires. Thus Manu says that it is impossible to put an end to desires through

gratifying them even as it is impossible to extinguish fire by pouring ghee unto it; instead of

getting extinguished fire will burn more vigorously, similarly the more desires are gratified

or enjoyed, more desires will spring in their place. Therefore desires will never end at all –

instead it will lead from one birth to another. The cycle of birth and death will never end

until desires are fulfilled. Since desires are fulfilled only through the ultimate goal of life,

therefore until the goal is achieved a person will be going from one birth to another fulfilling

desires one after the other.

And lastly the cycle of birth and death constantly leads to sorrow alone in the world. And

therefore a wise sadhaka should strive to attain the ultimate goal of life as soon as possible

so that sorrows end. It cannot be argued that the world leads to happiness because the

happiness that is attained from the world is temporary. Such temporary happiness is seed

of sorrow as eventually it will vanish (and when the happiness vanishes, it will lead a person

to sorrow alone).

It also cannot be argued that one will go to another loka or world and experience happiness

there because the state of all worlds is the same only. All worlds are temporary and



therefore they will eventually lead to sorrow alone. Therefore a sadhaka should strive to

attain the ultimate goal of life soon so that all sorrows end.

World – ever sorrowful

As we have seen, the world that we currently experience is sorrowful at all times. Though

we get happiness from the world it is so short-lived that it is seed of sorrow. As Patanjali

beautifully puts it, before getting pleasures we have to work hard towards getting the

pleasure; therefore there is pain in getting the pleasure. While enjoying the pleasure the

thought will linger in the mind that it is temporary and will vanish in the future. Therefore

there is sorrow while experiencing the pleasure. And once the pleasure is lost in the future

then there is recollection of the time when the pleasure was enjoyed – this recollection or

memory also leads to sorrow. Thus any pleasure from the world is sorrowful before, during

and after enjoyment of the pleasure. Thus wise people always say that the entire world is

sorrowful in nature.

Anything that is temporary will be ever changing and eventually will cease to exist.

Therefore there is no happiness at all possible from the temporary world. Only fools

therefore will depend on the world for happiness whereas wise people will realize that there

is no pleasure in the world and realizing this they will strive to attain eternal bliss (not from

the world).

Majority of people ni the world are fools alone they again and again depend on the world

alone for pleasures. Little do they realize that again and again they are and will experience

only sorrow from the world. Since the world consists of infinite possibilities therefore people

think that somewhere or the other there will be eternal bliss – though our experience proves

the opposite still the hope in vain goes on without any end.

It is really interesting that any hope in spirituality or the spiritual path is considered as

foolishness whereas people constantly depend upon the worldly path for pleasures with

hope.

As the Lord aptly says, that which is day for worldly people is night or realized masters and

that which is night for worldly people is day for realized masters. For them, they seek and

find only the blissful non-dual reality of Brahman whereas worldly people constantly seek



pleasures from the world alone (not learning from the consistent or repeated blows they get

from the external world and its pleasures).

Ignorance – cause of bondage and sorrows

In order to attain the ultimate goal of life of moksha one has to first find out as to what is

the cause of bondage and sorrows in the world. The cause is termed in Vedanta as

ignorance or ajnaana. Ajnaana can be said to be lack of knowledge or knowledge not being

present. This knowledge itself can be split into two – one is about the temporary-sorrowful

world and the other is about the blissful non-dual reality of Brahman.

When we are ignorant of these two knowledge then we will have contrary knowledge – we

will have the wrong notion that the world is real and that there is no entity called Brahman.

Therefore seeking happiness from the external world we will seek it more and more. This

seeking of the world again and again will lead to experience of sorrow over and over again.

And due to performance of same or similar type of actions over and over again we will get

bonded to them. This bondage in turn again makes us do the action – this is called as

vasana or latent tendency that is carried over from one birth to another. Even as a person

addicted to smoking will not be able to let go of smoking similarly one who is addicted to

actions (as a result of vasanas) will not be able to let go of actions. Therefore through

performing actions again and again he will constantly be bound in the cycle of birth and

death. In this cycle he will experience nothing but sorrow and sorrow alone.

Therefore wise sadhakas should realize that ignorance is the cause of bondage and sorrows.

Thereafter they will be able to find the way out of ignorance.

Ignorance removed by knowledge only

With respect to the spiritual goal of moksha many wrongly think that there are different

ways to moksha. This is wrong. There aren’t many ways to moksha but just the one way of

jnaana or knowledge alone. Knowledge and knowledge alone is the way to moksha. Though

other means or sadhanas will help in gaining and strengthening knowledge but knowledge

alone will bestow us with the goal of moksha.

Why is this so that knowledge alone gets rid of ignorance?

Ignorance is like darkness and knowledge is like light. Even as light alone gets rid of

darkness similarly knowledge alone can get rid of ignorance.



It is ignorance that is the cause of bondage and therefore this bondage (and sorrows) are

removed through knowledge and knowledge alone. Liberation or moksha thus is through

knowledge alone.

Now what is the nature of this knowledge?

This knowledge is that of the non-dual blissful reality of Brahman. The entire world that we

currently perceive is ever changing (as we have seen before). Such a changing world

therefore is just an illusion in its changeless substratum. Any change is just an illusion in its

changeless substratum – for example, a variable which is ever changing is just an illusion in

a constant (at any point of time the variable is just a constant alone). Knowledge that gets

rid of ignorance is knowledge of the substratum of the world.

What is the nature of this substratum of the world?

This substratum is changeless and therefore eternal in nature. This also means that it exists

at all times (before creation of the world, during the existence of the world and after the

destruction of the world). But any existence is illumined by the light of Consciousness. The

light of Consciousness is the light of all lights. For the substratum to exist at all times, the

light of Consciousness has to fall upon it at all times. This is only possible when the

substratum is of the nature of Consciousness. Thus the substratum of the world is of the

nature of Existence and Consciousness.

Due to being eternal this substratum is unlimited by time, space and causation. Therefore

as well it is blissful in nature. That which is limited gives temporary happiness and therefore

is sorrowful in nature. But that which is unlimited is blissful in nature (and any person

seeking it will get eternal bliss). Therefore the substratum of the world is of the nature of

Existence, Consciousness and Bliss.

This substratum is termed in the scriptures as Brahman and variously called as Ishwara,

Paramatman, Atman, Bhagavan etc.

Due to being blissful there is no sorrow at all in Brahman. Therefore the ultimate goal of

moksha which is characterized by complete cessation of sorrow and ever rejoicing in bliss is

attained only through knowledge of Brahman. Hence as well we can conclude that

knowledge of Brahman is the one and only way to the ultimate goal of life of moksha. This



can be termed as bhakti or devotion provided in it there is no duality at all (non-dual

devotion or advaitic bhakti).

Is there duality or difference possible in Brahman?

Brahman due to being of the nature of Existence is without any limitations and therefore is

one without a second. There are no internal differences possible in Brahman because then

Brahman would have parts and would become non-eternal. There is nothing similar to

Brahman because then there would be relationship with Brahman and that which is similar

to Brahman – this relationship will lead to limitation for Brahman. There is nothing dissimilar

to Brahman as well due to the same reason and because Brahman is the light of

Consciousness which illumines itself and everything else. Since everything else is illumined

by Brahman therefore everything else, though might exist or appear to exist, is just an

illusion in Brahman (due to being dependent on independent Brahman).

The scriptures say that Brahman is ekamevaadvitiyam or one without a second – this means

that there are no differences whatsoever in Brahman and the entire world of duality that we

see now is just an illusion of names and forms in Brahman.

If Brahman alone exists then what about the world? What is its nature?

World – an illusion in Brahman

As we have seen previously the world is ever changing and an illusion in the non-dual reality

of Brahman. The world is just names and forms in Brahman even as various ornaments of

gold are names and forms in gold. Though there are different ornaments like gold ring, gold

chain, necklace etc. all are just names and forms in gold. Essentially at all times all

ornaments are gold alone. Though a normal person differentiates between ornaments and

therefore gets into likes and dislikes (happiness and sorrow as a result of likes and dislikes)

the goldsmith who knows that all ornaments are gold and gold alone never gets into likes

and dislikes. Therefore irrespective of whatever happens to the ornaments, the goldsmith is

ever blissful. Similar is the case with the world which is just names and forms in the non-

dual reality of Brahman. Everything that we see as the world is just different names and

forms of Brahman. A normal person thinks the names and forms to be real and therefore is

deluded whereas a jnaani or a realized person knows that everything is just names and

forms in Brahman. Therefore he never gets affected by the various names and forms.



Instead he ever rejoices in bliss alone with the knowledge that the world is filled in and out

with Brahman which is the essence of all names and forms.

Vedanta also uses the analogy of dream to illustrate as to how the external world is just an

illusion in Brahman. A person goes to bed and starts dreaming. In dream he experiences an

entire different world. In that world he goes through a lot of experiences and even multiple

births sometimes. But after experiencing everything he suddenly wakes up and realizes that

it was just a dream and nothing really existed. The entire dream world was just the dreamer

alone appearing as different objects and people. Though the dream world appeared real in

dream it is known to be an illusion in the dreamer after waking up. Similarly this entire

world that we currently perceive is just an illusion in the dreamer of Brahman. Since we are

experiencing the world now therefore we think it to be true. But once we wake up from this

long dream then we will realize that everything is just the non-dual reality of Brahman

alone. Though everything appears very real now it is just an illusion in Brahman even as the

dream world is just an illusion in the dreamer.

This knowledge of the world being illusory will make us not seek the world or get affected

by the world and its activities. Our bondage and sorrows are as a result of considering the

world to be real. Therefore when something happens to the world we become happy and

sad depending on our likes and dislikes (preferences). Since the world is an illusion

therefore it will constantly undergo change. These changes in turn whirl us between

happiness and sorrow. That happiness which is temporary or short-lived is sorrowful alone

(and only fools will think it to be happiness). Until we gain knowledge about the world being

illusory and unreal we will depend on it for happiness and in turn will experience sorrow

alone.

But through knowledge of the world being an illusion we will not depend on the world for

happiness; we will also not get affected by the world even as the dreamer doesn’t get

affected by the dream world after waking up from the dream.

World – ultimately Brahman alone

Any illusion ultimately or essentially is its substratum alone. The water seen in desert is just

an illusion in desert but essentially the water is also desert alone at all times (when it

appears as existing). The dream world though doesn’t exist is the dreamer alone when it is

perceived. Though ultimately any illusion doesn’t exist at all but it is the substratum alone



at all times. Similarly the entire world which is an illusion in the substratum of Brahman is

Brahman alone at all times.

With respect to the world there are two perspectives that a person can have – one is that of

ignorance and other is that of knowledge. With the perspective of ignorance the world is

seen as different objects and people. This in turn will lead to sorrow alone from one birth to

another (it is something that will never end – a vicious circle that is filled in and out with

sorrow alone). With the perspective of knowledge a person will see the entire world as filled

in and out with the non-dual reality of Brahman (he knows that the entire world is just an

illusion of names and forms in Brahman). Through this perspective or vision, he will not

experience any sorrow but will ever rejoice in bliss.

Realized masters are those who always maintain the perspective of knowledge. Therefore

they don’t perceive any duality in their mind and are blissful at all times. For them there is

no sorrow or suffering. Thus when Gandhiji’s followers went to Ramana Maharshi and asked

as to why he isn’t helping the suffering people of the world, Maharshi replied that he doesn’t

see any suffering in the world (for he only saw the non-dual reality of Brahman at all times).

But then how do we see jnaanis as performing actions in the world?

Though internally jnaanis know that the entire world is just an illusion in Brahman still

externally they perform actions like any worldly person. But unlike a worldly person whose

actions are for his own selfish purpose, a jnaani’s actions are for the welfare of the world.

He has no desires of his own and therefore does actions based on situations and

surroundings. Though he will internally remember that the world doesn’t exist and Brahman

alone exists, externally he will perform actions for the welfare of the world.

Such a jnaani who sees everything as Brahman alone will be able to do service to the world

as others have vision of ignorance and therefore will lead themselves and others to sorrow

alone. This is why we see many worldly people trying to do service to the entire world but

causing sorrow to themselves and others in the process – if the service isn’t successful then

they become sad and they are also sad that more such successful actions are not being

performed by them. Unlike them, a jnaani does actions in the best possible way but without

getting affected by the action or the result of the action. Due to this witnesshood of the

jnaani the actions have the best possible result – all while the jnaani is ever unaffected and

blissful.



The very presence of such a blissful jnaani imparts bliss to the entire world. Therefore the

Lord says that surrounding a jnaani bliss will be dancing. Any person with an open mind will

be able to experience directly the bliss that surrounds a jnaani. It is for this reason that

people flock around jnaanis though they may not even believe the jnaani to be a jnaani or

realized. Out of many people only few will recognize jnaanis and therefore will strive to

surrender unto them so that they gain knowledge and attain the blissful state of the jnaani.

Brahman – my very nature

Knowledge will not lead to eternal bliss unless it is eternal or permanent. Such eternal or

permanent knowledge shouldn’t be newly attained as anything newly attained will be lost as

well. This is the rule of the world that whatever is attained will also be lost. And that which

is attained and lost undergoes birth and death – therefore it is non-eternal or remains just

for a period of time.

Knowledge of Brahman as the substratum of the entire world isn’t eternal unless it is not

newly attained. This knowledge as the scriptures say is not something newly attained as

Brahman is our very nature of Consciousness. That Consciousness which pulsates inside as

I-exist, I-exist is Brahman alone.

Advaita Makaranda says that I always exist, am ever shining and never hated; therefore I

am Brahman of the nature of Existence, Consciousness and Bliss. I am of the nature of

Existence, Consciousness and Bliss – and Brahman is also of the same nature. As we have

seen before, there cannot be two Brahman as Brahman is one alone without a second.

Therefore it is clear that I am Brahman of the nature of Existence, Consciousness and Bliss.

At all times I am Brahman alone whether I know it or not. Therefore through knowledge

nothing new is attained. Instead knowledge only makes us realize our very nature of

Brahman. Only from empirical perspective it appears as if knowledge is newly attained along

with moksha but ultimately there is neither knowledge nor moksha newly attained – a

person just realizes his very nature of Brahman through knowledge. This knowledge of

Brahman as found in the scriptures just removes ignorance. Even as a face that is veiled by

darkness is revealed through light similarly knowledge removes ignorance and makes us

realize our very nature of Brahman. Therefore there is no fault of knowledge being non-

eternal or leading us to a non-eternal state.



If I am Brahman at all times then why do I not experience myself as Brahman?

Brahman is my very nature at all times but as a result of ignorance we don’t realize it.

There is no objective experience of Brahman as Brahman is the subject that experiences all

objects of the world. Even as a person who has forgotten his very nature, we also have

forgotten our very nature of Brahman and we remember it through knowledge of the

scriptures – this remembrance is called realization.

So why ignorance is there, from where it came, what is its nature etc.?

All such questions about ignorance cannot be answered because it isn’t something real. It is

also just an illusion in the non-dual reality of Brahman. Brahman which is of the nature of

Consciousness (or light) can never be veiled by anything at all – still Brahman appears to be

veiled by ignorance. Such an ignorance which veils Brahman cannot be explained.

Ignorance doesn’t stand any logic whatsoever. But this doesn’t mean that it has no

existence – it exists for an ignorant person who experiences it directly. But when he tries to

analyze it, he will find that it doesn’t exist and whatever exists is the non-dual reality of

Brahman alone. This is like darkness – darkness is experienced directly by a person in

darkness but when he tries to find proof for darkness he will not be able to find any proof as

it cannot stand light. The moment light is brought in, darkness just vanishes.

Ignorance is experienced by an ignorant person who also experiences sorrow as a result of

ignorance. But when knowledge is gained by the person he realizes that there never is any

ignorance, there never was any ignorance and there never can be any ignorance at all. He

then realizes that ignorance also was just an illusion in Brahman. But this knowledge dawns

only through learning of the scriptures; because until then he is in ignorance and therefore

thinks that ignorance is real and Brahman is unreal (or doesn’t exist).

Since ignorance just appears for an ignorant person but vanishes once knowledge dawns

therefore it is clear that ignorance is just an illusion in Brahman. It appears to be there

somehow and then we have to get rid of it through knowledge. Knowledge doesn’t really

remove ignorance but makes us realize that there is no ignorance at all. Even as a person in

darkness will try to remove it and will not try to analyze as to from where darkness came

etc. similarly an ignorant person who experiences sorrow should try to get rid of ignorance

through knowledge rather than analyzing about it.



It is through trying to analyze and logically determine ignorance that many opponent

systems try to attack Advaita. All such attacks are futile because ignorant isn’t ultimately

real. It just exists for an ignorant person and therefore will not stand any logic whatsoever

as it is just an illusion in Brahman.

But if ignorance isn’t there, then what about the entire world that is currently perceived?

The world is just an illusion in Brahman that appears to be different from Brahman at all

times. Even after ignorance is removed, the world can or will appear as existing and there is

no harm at all in it because it is just an illusion in Brahman. After knowledge the world is

seen as Brahman and therefore it doesn’t cause any harm whatsoever. Put in Ramana

Maharshi’s words, the mind of moon will exist even after the Self or knowledge of sun rises

but it cannot cause any harm – similarly empirically the world will exist along with its cause

of ignorance but it is known to be just an illusion alone. Therefore it doesn’t cause any harm

at all to the jnaani.

Even as water in desert might still appear after knowing that there is no water at all in

desert, similarly the world might appear even after realization but it doesn’t cause any harm

at all. Instead a jnaani remembers and sees the world in its essential nature as Brahman.

Seeing everything as Brahman he therefore doesn’t experience any sorrow – he ever

rejoices in bliss while living and performing actions in the word like any other person.

It cannot be argued that the cause of ignorance vanishing means the effect of world should

also vanish as both are just illusions. An illusion never has any existence for it to vanish.

While the substratum is remembered, the illusion might still appear but it doesn’t cause any

harm whatsoever. When scriptures say that ignorance vanishes after realization or the world

vanishes after realization it just means that ignorance or world is known as an illusion

(ultimately unreal) and therefore doesn’t cause any harm. What does if one person dies or

many die in a movie because it is just a movie? Similarly it doesn’t matter whether we

experience water in desert or not after knowing that there is no water at all in desert. After

the knowledge that the entire world is just a illusion in Brahman and the non-dual reality of

Brahman alone exists, there is no harm even if the world appears as existing. For the jnaani

the world doesn’t exist as it is seen as the non-dual reality of Brahman.

Therefore the jnaani doesn’t get affected and ever rejoices in bliss alone. Even though

sorrows and sufferings of the world might be still there the jnaani doesn’t get affected as he



knows them to be just illusions in the blissful reality of Brahman (which is his very nature of

Consciousness).

Jnaani – not apprehendable

Though we might try explaining a lot about jnaana and jnaanis it is impossible to apprehend

as to how a jnaani will be behave in the world. The state of a jnaani can only be known

through becoming a jnaani. Until then we might assume a lot of things about the jnaani but

many of those will be negated or contradicted often.

It is this nature of the jnaani not being apprehended that people fall into the traps of false-

gurus. Jnaanis and ajnaanis will be behaving or living in the world in the same way and

therefore it is impossible to judge or figure out a person by his actions in the world.

Then how can we find out a jnaani?

If we have openness of mind then we will find ourselves experiencing bliss of the Self in the

presence of a jnaani, provided our mind is calmed. Those who approach masters like AMMA

but without an open mind will not be able to experience any bliss and therefore they will

negate AMMA to be a jnaani. There are many others who though have an open mind will not

be able to accept the realized state of masters (as their ego will not permit the same).

Therefore when they go to masters like AMMA, they will say that there is some power that

cannot really be explained – it cannot be said as to what power is there, how it is etc. but

definitely there is some power (this will be the words of such people).

Finally the only way to find out whether jnaana is taking us to the goal of moksha is to try

out implementation of jnaana. Though hundreds of people may give very good opinion

about a hospital we cannot be sure of anything unless we try the hospital. Even a normal

visit of the hospital cannot tell us for sure as to whether the hospital is good or not.

Therefore the only way is to try out the hospital – if it is good then we can continue in the

hospital; if it isn’t good then we can get away from the hospital and join another hospital.

Similarly with respect to the spiritual path we just have to try out the path. Then as we

progress in the path we will find ourselves experiencing more and more bliss (if we are

following the right way). If we are not following the right path then we will find ourselves in

not at all a better state than we were before following the path.



Beyond doubt the path of jnaana will take us towards the goal of moksha – there is no

doubt at all in this and great masters of the past have traversed the path and attained the

goal of moksha.

What is required in the spiritual path is faith and following the path of jnaana in the right

way. Any medicine can be harmful as well as helpful – it is in the way we use the medicine.

The snake’s venom is poisonous and can kill a person; but the same venom can be used in

such a way that it can cure a person who has been bit by the snake. Similarly we should

strive to learn properly about jnaana and then we will find it slowly taking us to the goal of

moksha in this very birth itself.

Pre-requites to jnaana

Are there any steps to jnaana? If so, what are they?

Jnaana is comprised of the three steps of sravana, manana and nidhidhyasana. But for

jnaana to be even effective little bit there are two pre-requisites that are to be followed or

attained. They are purity and concentration of mind.

Jnaana doesn’t apply to the external world or actions of the world but in the mind alone. It

is for this reason that jnaanis and jnaana cannot be understood properly as it just changes a

person’s mind and doesn’t change anything at all in the external world.

The mind generally is volatile or fluctuating in nature. It roams hither and thither at all

times. Grasping objects of the present while brooding over the past and worrying over the

future, the mind always is unto thoughts of the objects of the world. Within few moments

itself the mind travels from one end of the world to the other end. Such a mind which is like

a monkey hopping from one branch to another will not be capable of focusing on anything

at all.

Like a room that is filled with many objects cannot be used for anything, the mind that is

filled with thoughts at all times cannot be used for anything at all. Therefore first the mind

has to be purified of various diverse thoughts. Purity is only possible when the mind doesn’t

stick on to objects at will. Since most of the times we are performing actions in the world

therefore these actions make the mind stick on to one or the other thing of the world. In

order to get rid of these attachments, the attitude behind actions has to change.



Currently we perform actions while clinging on to our desires of the mind. We are affected

by the way the action is performed as well as the result of action. This in turn binds us to

the action causing vasanas to be developed. Such a mind with vasanas will just not be able

to focus on anything at all – but it will be roaming here and there based on vasanas. Even if

such a person tries to sit for meditation, no meditation will ensue and he will just be sitting

with closed eyes though the mind will be roaming all over the world.

Through nishkaama karma a person gains purity of mind. In this there is no attachment to

the way the action is performed and no tainting caused by the result of action. There is no

expectation of the fruits of action as well as not getting affected by the fruits of action. This

is possible through offering all actions unto Ishwara and considering all the fruits to be

Ishwara’s blessing. As AMMA says if something good happens then we have to consider it

Ishwara’s blessing and if something bad happens then we have to consider it Ishwara’s will.

Since everything is blissful Ishwara’s therefore the only effect of actions on us is bliss. We

will be able to remain unaffected with the action and the fruit of action. Thereby actions or

fruits don’t taint us. Slowly, eventually, our mind will get purified of its likes and dislikes

(preferences). We will find that irrespective of whatever we are doing, the mind is ever

calm. Even if the mind gets affected it will soon vanish as a result of offering everything

unto Ishwara.

Though practically it is tough to implement nishkaama karma still through practice it will

become possible easily. And when we consider the result of gaining purity of mind (the mind

ever remaining calm and unaffected), it will become much more easier to implement

nishkaama bhavana or attitude in all actions.

A mind that is pure is like a room that isn’t filled with objects (or filled with just few objects

alone). Such a mind will be able to concentrate or focus on anything at will.

But what use is a pure mind if it doesn’t concentrate on anything? Therefore the next pre-

requisite of concentration of mind is also important. A sadhaka should practice sadhanas

like dhyaana in order to gain concentration of the mind. Here it is important to make the

mind focus on any object at will – it doesn’t matter what the mind is focusing on but the

focus being gained is what is important. Through repeated practice of sadhana, the mind wil

be able to concentrate on anything at will. If it wants to concentrate on studies, it will be



able to easily. If it wants to concentrate on the scriptures, it will be able to easily. Such

mind alone will be capable of concentrating on the scriptures and gain knowledge.

Knowledge or jnaana takes place in three steps of sravana, manana and nidhidhyasana. But

the pre-requisite for these is purity and concentration of the mind. Without both purity and

concentration though one might try to gain knowledge, it will not be accumulated properly

and it will not lead to the desired result or fruit of moksha.

Sravana - listening

Knowledge, as explained before, is only possible through the scriptures as the scriptures are

the only proof for Brahman or moksha. All other means of the world are only for objects of

the world whereas Brahman is beyond the world (the subject of all objects). Therefore

through learning of the scriptures alone a person will be able to attain moksha (through

gaining knowledge of Brahman).

The first step to knowledge is to listen to the scriptures repeatedly so that all concepts

about Brahman become clear. The emphasis in sravana or listening is focus on the non-dual

reality of Brahman. Anything and everything that is related to the ultimate reality of

Brahman is sravana. Any discourse with focus or emphasis on the non-dual reality of

Brahman is sravana and anything that doesn’t have focus or emphasis on Brahman isn’t

sravana.

In order to find out whether the focus is on the non-dual reality of Brahman one has to

apply the shad linga to find out import of a work or a discourse. These include starting-

ending, repetition, newly mentioning, mentioning fruit of moksha, emphasizing and

examples/logic. Using these one has to apply in order to find out whether sravana is being

followed or not.

The effect of sravana is clarity with respect to Brahman and Vedanta. Before sravana one

doesn’t even know about Brahman and after sravana one gets an idea about Brahman and

how to realize Brahman (attain the ultimate goal of life of moksha). Therefore if we find that

even after going through a lot of listening we aren’t getting any clarity about Vedanta,

Brahman or moksha then it means that sravana hasn’t happened at all. A sadhaka then

should analyze as to whether to continue such listening which gives no result or check



whether sravana is proper or the pre-requisites of purity and concentration of mind has

been attained or not.

Manana – reflection

Once a person listens to the scriptures with focus on the non-dual reality of Brahman then

there can be doubts with respect to whatever has been listened. These doubts may arise in

the mind or may not depending upon the sadhaka’s state of mind. But whenever we get

doubts about something then we will find that we cannot continue with contemplation or

remembrance of the same. This is what we find in all situations of the world as well. For

example a married couple face doubts between one another. Then the marriage will not last

unless the doubts are resolved – else we will find that the couple get divorced and lead

separate lives. The Lord also says in Gita that one who is filled with doubts will perish and

he will not attain any happiness or bliss at all. Forget eternal bliss but worldly happiness

also cannot be attained by a person who has doubts. Therefore sadhakas should strive to

get rid of doubts in the mind about moksha. This is done through reflection or manana.

Reflection is analysis with focus on logic in order to resolve any doubts that may arise in the

mind with respect to whatever has been listened in the mind by the sadhaka. Yukti or logic

has its limitation and therefore we shouldn’t consider yukti as ultimate – it is just secondary

or subservient to the scriptures. Therefore logic that is approved by the scriptures or logic

that supports the scriptures (rather than going against the scriptures) is to be followed for

manana.

The logic that is prescribed in the scriptures in order to find out the non-dual reality of

Brahman as the substratum of the changing world is anvaya-vyatireka yukti. Anvaya or co-

existence shows that when one entity is there, then another dependent entity exists.

Vyatireka or co-absence shows that when one entity isn’t there, then another dependent

entity also doesn’t exist. This shows us as to what is the independent entity behind a

dependent entity. The independent entity alone is ultimately real and the dependent entity s

just an illusion in the independent entity. Taking the example of variables and constants, a

variable is just an illusion in the constant – this is because when the constant exists, the

variable exists and when the constant doesn’t exist, the variable doesn’t exist.

Similarly applying this to the world and Brahman, the world is just an illusion in the non-

dual reality of Brahman. If Brahman, of the nature of Consciousness, exists then the world



exists and if Brahman doesn’t exist the world doesn’t exist. Therefore it is very clear that

the dependent entity of world is just an illusion in the independent entity of Brahman.

There are other logics also that can be applied with respect to concepts of Vedanta but

always care should be taken to not go too much into logic so that it becomes primary and

takes us against the scriptures itself. Hair-splitting or high-end logic shouldn’t be used

because they will take us nowhere. We should use logic just to substantiate or prove the

scriptures – or to remove doubts that may arise in our mind with respect to the scriptures

or statements of the scriptures.

Logic is a product of the intellect. Since the intellect itself is just an illusion in Brahman

therefore logic which is a product of the intellect is also an illusion and it cannot lead us to

Brahman directly. Moreover logic cannot apply directly to Brahman because Brahman is the

subject of all objects – such an entity of Brahman can only be known through the scriptures

and logic that supports the scriptures will help us remove any doubts that may arise with

respect to Brahman (therefore clearing the scriptural statements and making us accept

them easily in our mind).

Nidhidhyasana - contemplation

Mere listening and reflection of the scriptures isn’t enough because realization happens

when we contemplate on the truth at all times. Such contemplation is only possible on that

which has been listened and reflected previously. That which we haven’t listened we cannot

contemplate. And that which is doubtful also cannot be contemplated upon as we don’t have

full faith in it (as a result of doubts). Therefore first sravana and manana has to be

performed in order to contemplate on the non-dual reality of Brahman.

Brahman when contemplated upon as the substratum of the entire world and as the

Consciousness that pulsates inside as I-exist, I-exist at all times will make us realize our

very nature of Brahman. Through naturally abiding in Brahman we will therefore be able to

ever rejoice in bliss.

Contemplation can be done through the mahavakyas. Mahavakyas are great statements of

the scriptures that point out the essence of the scriptures in simple statements. Instead of

remembering or bringing to mind all the scriptural statements it is enough to just remember

this one statement in our mind.



There are four mahavakyas, one from each Veda. The below are the mahavakyas with their

meaning:

Rig Veda – Aitareya Upanishad – Prajnaanam Brahma – Consciousness is Brahman

Sama Veda – Chandogya Upanishad – Tat Tvam Asi – That Thou Art (that Brahman you are)

Yajur Veda – Brihadaranyaka Upanishad – Aham Brahmaasmi – I am Brahman

Atharva Veda – Mandukya Upanishad – Ayam Atma Brahma – this Self is Brahman

As seen above these mahavakyas point out the ultimate truth that Brahman as the cause-

substratum of the entire world is our very nature of Consciousness that pulsates inside as I-

exist, I-exist at all times. It isn’t something very far or something that we don’t know as it

is our very nature. But due to ignorance we have forgotten it and knowledge makes us

realize our very nature of Brahman.

Constant contemplation on the truth that I am Brahman has to be undertaken by a sadhaka

who wants to realize his very nature of Brahman. This will eventually get rid of ignorance

and the sadhaka will naturally abide in his very nature of Brahman. Though it might appear

very easy to contemplate on Brahman at all times, it isn’t that easy because one has to also

remember Brahman to be Consciousness in nature and not associated with the body-mind-

intellect-objects-people of the world. Unless Brahman is remembered as Consciousness,

contemplation will not lead to eternal bliss but it will just lead to sorrow alone. Eventually

through contemplation which doesn’t lead to any bliss the person will become an atheist and

claim that Vedanta doesn’t lead to the goal of moksha (instead it is futile alone). Therefore

care should be undertaken by a sadhaka to remember Brahman as the substratum of the

world and as Consciousness in nature.

Whatever has been listened and reflected in the mind also has to be remembered while

contemplating on the non-dual reality of Brahman. Such contemplation alone will be fruitful

and will lead to the goal of moksha.

If a sadhaka is doing contemplation in the right way then he will find himself becoming

more and more blissful as time passes by. Though the problems of the world still persists,

still he will find himself rejoicing at all times irrespective of whatever happens in the

external world. Though he will be performing all actions in the world and living like any

normal worldly person still he will be rejoicing internally at all times.



Vedanta or jnaana doesn’t change anything at all from the worldly perspective but it just

changes our mental perspective of the world. Instead of seeing the world as objects that are

different from one another we will see everything as essentially one non-dual reality of

Brahman. This vision of knowledge will eventually make us get rid of all preferences and

thereby sorrows will vanish from our mind. And we will be able to ever rejoice in bliss.

In the fourth chapter of Gita the Lord praises or extols knowledge. The greatness of

knowledge is that a person who implements it will find himself eventually attaining the

blissful of moksha without any other help at all. Though a Guru is required for majority of

people to learn and interpret the scriptures, a sadhaka who has the strong desire for

moksha will find the Guru coming to him automatically. The only requirement for jnaana is

the strong desire for moksha – if the desire for moksha is strong then automatically

everything will be set in place and therefore the sadhaka will find himself attaining the goal

of moksha eventually (in due course of time).

Each and every moment a sadhaka is implementing knowledge he or she will find himself

ever rejoicing in bliss. This bliss itself will propagate the sadhaka and take him to the goal of

moksha (through more and more implementation of knowledge). Thus the lamp of

knowledge has to be just lit once for it to shine throughout our life and take us to the goal

of moksha. Since the ultimate goal of life of moksha is attained through knowledge and

knowledge alone therefore we all should strive to gain knowledge and implement it in order

to ever rejoice in bliss here and now itself.

May we all strive to gain and implement knowledge so that through constant contemplation

of the non-dual reality of Brahman we will be able to get rid of all sorrows and will be able

to ever rejoice in bliss here and now itself.



Anumaanas used

prmlúyae mae] @v, tSmadev svRkam inv&Rit> Syat!,1, paramalakñyo mokña eva, tasmädeva sarvakäma nirvåtiù syät|1|

1. The ultimate goal of life is liberation or moksha alone, because due to that only all desires

end. Putting an end to all desires is liberation for then only there will not be craving for

anything or running here and there for fulfillment of one or the other desire.

mae]magaeR }anmev, A}anjNybNxinvarkÅvat!, tejiStimrvt!,2, mokñamärgo jïänameva, ajïänajanyabandhanivärakattvät, tejastimiravat|2|

2. The way to moksha is knowledge alone as it removes the bondage created by ignorance even

as darkness is removed by light. Since darkness can be removed by light, similarly knowledge

alone can remove ignorance. Ignorance is cause of bondage and therefore liberation is through

knowledge which gets rid of ignorance (which alone can get rid of ignorance).

}an< )lvt! saxnctuòyadev, tSyEvisÏTvat!, neÇ†Zyvt!,3, jïänaà phalavat sädhanacatuñöayädeva, tasyaivasiddhatvät, netradåçyavat|3|

3. Knowledge is fruitful only as a result of the four-fold qualification because due to that alone

knowledge is fruitful, like eyes and objects. Even as objects of the world are perceived as a

result of eyes alone, similarly knowledge is fruitful only as a result of the four-fold

qualifications. Even though objects of the world may be there, still they will not be perceived

unless a person has eyes which are functional – similarly for knowledge to become effective or

fruitful (means to lead to the ultimate goal of moksha) the four-fold qualifications are required.

}an< n laEikk<, äü[ae iv;yvijRtÅvat!, AaTmvt!,4, jïänaà na laukikaà, brahmaëo viñayavarjitattvät, ätmavat|4|

4. Knowledge isn’t worldly knowledge, as Brahman is devoid of any objectification, like the

Self. Knowledge that gives us the result of moksha isn’t worldly knowledge, because Brahman

is not an object. Brahman can never be objectified and the entire world that we currently

perceive is filled with objects alone. Therefore knowledge that leads to moksha isn’t worldly

knowledge – like the Self which is the subject of all objects and therefore not objectified,

similarly Brahman also isn’t objectified (not known through worldly knowledge or science).



}an< zaôe[Ev, tiSmÚev äüàaÝe>, laek}anvt!,5, jïänaà çästreëaiva, tasminneva brahmapräpteù, lokajïänavat|5|

5. Knowledge is through the scriptures alone (and not through any other means), because only

in that Brahman is found, like worldly knowledge. Though knowledge of the world is attained

through all sciences still in order to learn chemistry we have to use science of chemistry.

Similarly since Brahman is found only in the scriptures therefore Brahman can be known only

through the scriptures and not through any other means whatsoever.

}anpUv¡ icÄzuiÏreka¢ta c, }an< )lvÄSmadev, packaÚvt!,6, jïänapürvaà cittaçuddhirekägratä ca, jïänaà phalavattasmädeva, päcakännavat|6|

6. Before knowledge, purity and concentration of mind is required as due to that alone

knowledge becomes fruitful like cooking and food. For cooking to become fruitful, food or rice

is required. In the same way in order to make knowledge effective, the pre-requisites of purity

and concentration of mind is required. Without these, knowledge will not be effective and will

just be theoretical knowledge that doesn’t lead to any happiness or bliss at all.

}an< ïv[mnninixXyasnain, A¼aÁgIêpÅvat!, packaÚvt!,7, jïänaà çravaëamanananidhidhyäsanäni, aìgäïgérüpattvät, päcakännavat|7|

7. Knowledge is sravana or listening, manana or reflection and nidhidhyasana or contemplation

due to being of the nature of part and whole, like food and cooking. Since knowledge is

composed of the three parts or steps or sravana, manana and nidhidhyasana therefore knowdge

means these three alone (implementation of knowledge means implementation of these three).

ïv[at! zaôSy}an< lÉte, s<zySy inv&iÄrip s<Évit,8, çravaëät çästrasyajïänaà labhate, saàçayasya nivåttirapi sambhavati|8|

8. Through listening one gains knowledge of the scriptures, removal of sorrow also happens.

The first step of listening leads to gaining of knowledge of the scriptures. We can only learn the

Gurus). Along with gaining knowledge of the scriptures a person also gets rid of doubts in the

mind with respect to knowledge (Vedanta or the non-dual reality of Brahman).

mnnads<Éavnahain>,9, mananädasambhävanähäniù|9|



9. Manana or reflection is analyzing the scriptural truth that has been listened previously and

using logic to assert whatever has been reflected. After learning the scriptures a person might

get doubt about the possibility of the truth of the scriptures – this is in the form of there is

nothing called Brahman as Brahman is impossible as the substratum of the entire world (which

itself is an illusion). Such impossibilities are removed as a result of manana or reflection. There

are works that handle manana or reflection and learning them would be as good as doing

reflection.

yui´Stu n gaE[a, zaôSyaixiótÅvat!,10, yuktistu na gauëä, çästrasyädhiñöhitattvät|10|

10. Yukti or logic is never primary as it always depends upon the scriptures. Scriptures are

always the primary and logic is just secondary to the scriptures. Whatever has been said in the

scriptures can be verified using logic (that is also accepted in the scriptures). Logic can never go

against scriptures. Thus when there is conflict between logic and scriptures we should take the

view of the scriptures alone and logic should be negated.

inidXyasnadœ ivpyRyhain> AaTmsa]aTkarí,11, nididhyäsanäd viparyayahäniù ätmasäkñätkäraçca|11|

11. Through contemplation, contrary notion vanishes and a person realizes the Self.

Contemplation or the last step of knowledge involves constantly remembering the truth that

one Brahman alone exists here as the very substratum of the entire world. Even after learning

the scriptures and applying logic one finds that duality or the world still exists. Therefore the

contrary notion that world is real and Brahman is unreal ensues – this vanishes through

constantly contemplating on Brahman which in turn makes us realize Brahman as the very

substratum of the entire illusory world. In brief, contemplation directly leads to moksha or

realization.

Summarizing Slokas

}anNtu ïv[aidí tdev mui´d< sda,

}andev tu kEvLy< naNyae magaeR=iSt svRda.1. jïänantu çravaëädiçca tadeva muktidaà sadä|

jïänadeva tu kaivalyaà nänyo märgo'sti sarvadä||1||

1. Knowledge is sravana, manana and nidhidhyasana (listening, reflecting and contemplating)

and that alone gives moksha always. Kaivalya or moksha is possible only trough knowledge



and there is no other way to moksha at all times. Moksha is always possible through knowledge

and knowledge alone (there exists no other way to moksha).

s<zyaid tu Éavana< naz> Syat! }anyu Sy,

}an< l_Xva ttae inóayu > sn! vtRte Tv< ih.2. saàçayädi tu bhävänäà näçaù syät jïänayuktasya|

jïänaà labhdhvä tato niñöhäyuktaù san vartate tvaà hi||2||

2. Destruction of notions like doubt etc. (doubt, impossibility and contrary notion) happen for a

person established in knowledge. After attaining knowledge therefore one should be

established in it; being established you ever abide in knowledge at all times (as that alone will

eventually lead to the goal of moksha).



Upanishad Vicharah

Recap

Previously we saw the nature of Brahman as ananda or bliss. The author earlier proved that

Brahman is of the nature of Existence, Consciousness and bliss.

Brahman exists at all times and therefore is of the nature of Existence. But in order for

something to exist, the light of Consciousness has to fall upon it. Since Brahman exists at all

times therefore the light of Consciousness should be the very nature of Brahman. Thus

Brahman is of the nature of Existence and Consciousness.

That which exists at all times is unlimited and infinite. Anything that is part of the world or

is created is limited by time, space and causation. Limitation by time means that the entity

exists only for a short period of time. Limitation by space means that the entity occupies

just some space. Limitation by causation means that the entity is created and therefore will

be destroyed. That which is created and destroyed isn’t permanent or eternal but just

appears to exist for a short period of time (it isn’t eternal but temporarily existing). The

entire world that we currently perceive is created out of the non-dual reality of Brahman.

Therefore everything in the world is limited by time, space and causation. The world as a

whole is also limited. It exists for a period of time (which though may be huge compared to

the life-span of an individual is definitely not unlimited). It exists in a particular space (it

isn’t all-pervasive or beyond space). It is created and therefore is limited by causation.

It cannot be argued that we don’t perceive the world to be created and therefore it isn’t

created; because we do perceive the world to be constantly changing. That which changes

is subject to birth and death (that which has birth and death alone changes – like any object

of the world). Thus the world is definitely created and limited by causation.

The entire world therefore is limited by time, space and causation. But what about the

cause of the world? The cause of the world is eternal because if not so then we will have to

assume another cause for the non-eternal cause of the world; this would go on without any

end (infinite regression). And due to simplicity it is apt to accept the cause of the world

itself to be eternal.



The eternal cause of the world is termed in the scriptures as Brahman. Since it is eternal

therefore it isn’t limited by time. Since it is the cause of the world therefore it pervades the

entire world and isn’t limited by space. Any cause pervades its effect – the cause of mud

causes the effect of pot and the pot is pervaded by mud. The cause of mud is all-pervasive

with respect to the effect of pot – or in other words, the cause of mud is not limited by

space with respect to the pot. Since our knowledge spectrum is the world and since

Brahman is the cause of the world therefore Brahman pervades the entire world and

Brahman is unlimited with respect to space. That Brahman which isn’t caused but is the

supreme or uncaused cause of the world isn’t limited by causation as well.

That which is limited leads to temporary happiness alone. Such temporary happiness is seed

of sorrow because eventually it will lead to sorrow alone. But that which is unlimited will

lead to happiness that is eternal – such eternal happiness is termed as ananda or bliss.

Brahman that is unlimited or infinite is therefore blissful in nature.

Anything other than Brahman, the entire world, is not blissful because it is limited. Though

we may get happiness from the external world the happiness is short-lived. Such short-lived

happiness is seed of sorrow and will eventually lead to sorrow alone. For example a car that

we buy will lead to happiness in the short-run but this happiness will not last for long. This

is because the car itself will not last for long. Maybe 10 years or 20 years the car will be

working properly and give us happiness; but after this, the car will cease to give any

happiness. Therefore it will lead to sorrow (through causing issues with respect to driving

etc.). And once the car isn’t there at all, then we will become sad thinking about the time

when the car was there and functioning properly. Thus the car will eventually lead to sorrw

alone.

This is the case with the entire world whether it be objects or people of the world. As long

as we think that eternal bliss is possible from the world we will be lead to sorrow alone. But

if we understand the temporary-sorrowful nature of the world then we will no longer

experience sorrow – temporariness that is anticipated will not lead to sorrow.

But then the ultimate goal of life is eternal bliss. And this eternal bliss is possible from the

non-dual reality of Brahman which is the unlimited blissful cause of the temporary-sorrowful

world. The moment a person starts seeking Brahman he will get eternal bliss which is the

very nature of Brahman. The more and more one starts learning and contemplating on



Brahman the more and more blissful one will become. This bliss is unconditional and not like

the happiness we get from the world (which is conditional or as a result of some external

influence and will vanish when the influence vanishes). Through eventually ever abiding in

Brahman we will be able to ever rejoice in bliss (the state of moksha).

But when we look at the world and the people of the world it is surprising that there are

different types of people – each very different from the other. Not only that there are

different people in the world, there are different sadhakas as well in the world. It wouldn’t

be wrong to say that even objects are different in the world.

Moreover we find that though one may be traversing the spiritual path towards moksha, still

there may be times when we will find ourselves getting deluded away from the path as a

result of the tendencies of our mind and our actions as a result of these tendencies. These

are so strong and powerful that it takes a lot of effort in order to overcome them. Majority

of people will always succumb to the tendencies of the mind (vasanas created as a result of

actions of many births). As a result they may even fall down from the spiritual path into the

worldly path of sorrow. This doesn’t mean that no sadhaka will ever be able to progress in

the spiritual path and reach the goal of moksha but it just means that the path isn’t that

easy. Our past habits will haunt us in the spiritual path. As masters like AMMA say, it is in

the spiritual path that we will find all our vasanas that we have cultivated over many births

getting manifested. This is in order for us to overcome it quickly rather than keeping it in

store for the many births to come in the future.

But the big question is as to how or why are we controlled by our tendencies? What is that

determines these tendencies of individuals or objects of the world? And is there any way to

overcome it?

Though anything and everything in the world is under the control of the tendencies of the

mind, the non-dual reality of Brahman is beyond anything and everything. The tendencies

of the mind or qualities are called gunas and Brahman is beyond all gunas or nirguna. This

is what the author explains in slokas from 24 till 26 which we will see below.

In brief, the word of Nirguna which goes for Brahman is being explained in the next slokas

(this word is explained in Gita as well as Upanishads also).



gu[aStu mayya iviÏ sÅvrjStmíeit te,

inb×ait sda laeke jIvSy bNxn< tt>.24. guëästu mäyayä viddhi sattvarajastamaçceti te|

nibadhnäti sadä loke jévasya bandhanaà tataù||24||

24. That entity which is devoid of time, space and causation (means not limited by these)

alone is always blissful in nature; since it is unlimited therefore there is no sorrow at all,

even the least, in such an entity.

Three gunas

The entire world that we perceive now is controlled by the three gunas of sattva, rajas and

tamas. These three gunas have been explained in depth by the Lord in the 14th chapter

which is titled gunatrayavibhaaga yoga. Anything and everything in the world is

predominant in one guna and therefore will show qualities pertaining to that guna alone.

Tamas is dark in color and denotes ignorance. Therefore those who are predominant in

tamas will find themselves getting immersed in ignorance, dullness, sleep, laziness etc.

They will mostly be in inaction or not performing any action at all. Such people don’t do any

good to themselves or to people around them. Therefore one should ensure that he doesn’t

fall into tamas (then he will not progress and he will not lead to any progress of the entire

world as well).

Rajas denotes activities. Activities aren’t propagated by selflessness but out of selfishness

and desire to achieve one or the other thing in the world. Majority of people fall under this

category. Though sometimes they may get into tamas, majority of the time they will be in

rajas. People who are predominant in rajas cannot remain idle even for a single moment

and therefore they can be found as doing one or the other activity at all times. They will not

even find time to rest as they will feel that resting isn’t right and during that time they can

perform some activity (that will lead to fulfillment of their own selfish goals in life).

Sattva denotes knowledge and purity. Sattva will make a person gain knowledge and

therefore will make him happy (happiness is achieved only through sattva). People

predominant in sattva will always be doing good deeds that helps them and people around

them. They are found to be spiritual in nature and wanting to seek knowledge that will



eventually lead them to the ultimate goal of life of moksha. With respect to actions, sattva

people appear as if not performing actions as they don’t have any desires with respect to

actions (or desires that will lead to performing of actions in order to fulfill them).

Since tamas and sattva appear similar to a person viewing them therefore many people mix

both. Such a mistake leads people to think that great masters like Ramana Maharshi are

tamas oriented and other ignorant people are sattva oriented. The only way to find out if

one is tamas or sattva oriented is through the state of the mind of the person. Tamas will

lead to delusion and therefore sorrow whereas sattva will lead to happiness. Therefore those

who are happy most of the times are definitely sattva oriented and those who are sad most

of the times are tamas oriented. Rajas oriented people also eventually are lead to sorrow as

they have desires (and all desires can never be fulfilled) but unlike tamas people they aren’t

deluded. Therefore they will quickly move out of sorrow and again perform more actions.

Thus they get whirled between actions and sorrow at all times (without any progress

towards happiness).

Creation or objects-people of the world are predominant in one of the three gunas at any

point of time though with effort they can change or go from one guna to another. But at all

times anything that is part of the world is controlled by the three gunas and one as

predominant.

At any point of time and in any entity all the three gunas are there but one is predominant.

This is like the parliament which at any point of times contains representatives from all

parties – but still it is one party that is ruling the parliament. Similarly though a person is

filled with all the three gunas at any point of time, still it is one guna that is predominant.

Other gunas are secondary to this one predominant guna.

But before creation, the three gunas were in equilibrium – this means that the gunas itself

were not there before creation. It is creation that puts these gunas out of equilibrium and

therefore we find the entire world of objects and things being predominant in one or the

other gunas at any point of time.

Now all the three gunas binds people and therefore the goal of spirituality is come out of the

clutches of the three gunas. In other words when a person goes beyond the three gunas

then he realizes the non-dual reality of Brahman or he ever rejoices in bliss. Such a person



is termed in the Gita as a gunaateeta or one who is beyond the gunas. Until realization, the

three gunas constantly bind a person in one or the other way. This is what the author says

that gunas bind people.

Gunas - binding

The three gunas or qualities or tendencies that people are predominant on bind them at all

times. Irrespective of whether the binding is of a good nature or a bad nature it is binding

alone. Put in Sri Ramakrishna Paramahamsa’s beautiful words, irrespective of whether we

are tied with iron chains or golden chains we are bound alone. Such binding eventually will

only lead to sorrow. In other words, such binding will not make us ever rejoice in bliss.

Since the ultimate goal of life is complete cessation of sorrow and ever rejoicing in bliss

therefore all sadhakas should put effort to not get bound by these gunas and to go beyond

the binding of the gunas.

How do the gunas bind us?

Tamas binds a person to darkness of ignorance and delusion. Such people will constantly be

deluded in one or the other way. The greatness (or bad-nature) of ignorance and delusion is

that it will not only delude oneself but others as well. Thus tamas oriented people will not

just themselves be deluded but they will delude others as well. We can find such people

always discouraging others who are progressing in the right direction towards eternal bliss.

Even if people approach them to share their worldly success and happiness, they will

discourage them and therefore cause sorrow to them as well.

Many tamas oriented people can be found in ashrams as well where they will just be not

doing anything effective. Instead they will constantly be not doing anything in the name of

tapas and often doing things that will not serve any purpose at all. On top of this they will

also be deluding others. They will spread bad words about the spiritual path and discourage

anybody who is progressing in the spiritual path. Like Indian crabs they themselves will not

progress and they will not let others as well progress in the spiritual path.

Such people can be identified using the sorrow that veils their very presence and through

the negativity that is present in them, their words and actions. Wise sadhakas when they

find such people should avoid them at all costs lest we will also get deluded into tamas. And

once a person gets into tamas, he will not be doing anything and therefore cannot rise

higher to rajas or actions.



Rajas binds people to actions as it constantly makes people do actions as a result of desire

to achieve something or the other in the world. Desires have no end at all; Manu therefore

says that trying to put an end to desires by enjoying them is like trying to extinguish fire by

pouring ghee into it; the fire will not be extinguished but it will burn more vigorously. Since

desires never end therefore rajas-oriented people will always be indulging in actions. And

since desires can never lead to happiness unless it is the desire of moksha therefore such

people will always experience only sorrow (temporary or sorrowful world can only lead to

sorrow at all times). In brief, rajas binds people to not just actions but sorrow as well. Such

people even if they come to a spiritual retreat will be found as doing one or the other action

there. When they are in a meditation hall, instead of meditating they can be found as

controlling others who are meditating (or management of the meditation hall and the people

in the hall – in academics such people are part of the discipline committee). Ask such people

to indulge in spiritual activities which doesn’t involve actions and they will not be able to do

it. We can find such people also in ashrams – they have no knowledge but they aren’t in

delusion or ignorance like tamas people but they are constantly doing one or the other

action.

Lastly sattva binds people to knowledge and happiness. Eternal bliss is only possible

through knowledge of Brahman and ever abiding in this knowledge. This knowledge is of the

scriptures and in essence is the ultimate truth that one non-dual reality of Brahman alone

exist here pervading the enter world of names and forms. It is this Brahman that pulsates

constantly inside as I-exist, I-exist at all times. This knowledge and its implementation will

instantly lead to eternal bliss. Implementation of this knowledge is as simple as

remembering at all times and abiding in that knowledge (means never getting affected by

whatever happens in the external world). But many people often don’t take the last step of

implementing knowledge – instead they are just focused on sadhanas of knowledge or

sadhanas that are pre-requisites to knowledge. These sadhanas will not lead to eternal bliss

but will give them happiness. Therefore they constantly indulge in such sadhanas alone

without progressing further to realization or moksha.

These sadhanas like dhyaana, japa, bhajans, listening to scriptures etc. give happiness but

it is short-lived alone. As long as the sadhanas are performed, they will be happy and the

moment sadhanas are ended then they will become sad. And if they are not performing

sadhanas then they will become sad and sometimes angry on others as well. This is like a



person going to a satsanga on the Upanishads and after returning back getting angry on his

wife that she didn’t give him hot coffee (as the coffee she gave was cold).

Sattva also therefore binds a person to the happiness one gets out of knowledge or partial

implementation of knowledge. This happiness like any other happiness from the world is

temporary and will vanish after a period of time. But the only difference between this

happiness and happiness from the world is that happiness from the world will take us away

from moksha whereas this happiness will (or can) make us go closer towards moksha (as

we get a glimpse of the happiness of the state of moksha).

To summarize, tamas binds to ignorance, rajas binds to actions and sattva binds to

happiness. All the three gunas constantly bind a jeeva in the world. The goal of the jeeva or

individual is to attain the ultimate goal of life of moksha. But this goal isn’t achieved as long

as there is binding of the three gunas. Therefore the jeeva’s bondage is caused by the three

gunas – in other words, the jeeva in order to attain the ultimate goal of life of moksha has

to strive to go beyond the three gunas. As long as he is in the clasp of the three gunas, he

will be bound and therefore will never attain moksha.

Gunas – through Maya

From where has Gunas come?

Gunas have come from Maya. Though this is a literal way of telling as to from where the

gunas has come, in essence Maya itself is filled with these gunas. It is Maya that is the

material cause of the world. Therefore Maya is considered as filled with the three gunas of

sattva, rajas and tamas. Since Maya cannot remain as such for a long period of time and

instead gets converted into the world that we currently perceive therefore it is the three

gunas coming out of equilibrium that triggers creation. And when the gunas go back into

equilibrium (this means that no one guna is predominant over the other two) then creation

ends. And again creation starts as it is a cyclic process – creation leads to destruction which

in turn leads to creation. Thus the never ending cycle goes on and on.

Maya itself is that which doesn’t really exist. It is just an illusory power of Ishwara explained

in order to explain the creation that we currently perceive. Creation itself is an illusion like

the dream world and therefore the cause of creation of Maya is also an illusion alone. If

Maya isn’t real but an illusion then the gunas also are not real but just illusions. Therefore a



wise sadhaka will be able to go beyond gunas through the knowledge that they are just

illusions.

But in order to go beyond gunas, one has to slowly move from tamas to rajas to sattva.

Tamas is the worst of the gunas as it leads to no purpose at all and make a person remain

idle in the world. Nobody can remain idle in the world not even for a second – therefore the

age-old saying that an idle mind is devil’s workshop. This means that those who are idle will

lead to more harm to the entire world. Therefore one should strive to first come out of

tamas. Since at any point of time one guna is predominant therefore we cannot get rid of all

the gunas completely. Thus one should strive to move from tamas to rajas. Tamas is

removed through performing more and more actions in the world. But rajas or more and

more actions that are propagated by desires also have to be eventually removed (as they

will lead to sorrow alone) therefore one has to further move from rajas to sattva. This is

through performing more and more spiritual actions (or following the spiritual path).

Spiritual actions include japa, dhyana, bhajans, jnaana etc. but all with focus on the

ultimate goal of life of moksha. But finally one should even get rid of these spiritual actions

as well. This doesn’t mean that one should stop doing spiritual actions but just that one

shouldn’t be so much attached to them. If they are done, good. If they aren’t done, still

good only – this is the attitude that should be maintained. Through this attitude or true

knowledge a person will be able to go beyond even sattva. Then he truly has gone beyond

gunas or Maya itself.

Such a person who has gone beyond the three gunas will not be attached to any particular

guna or averted to it. Put in the Lord’s words he will not crave to get into any particular

guna and he will not become angry when he is lead to any particular guna. This means that

truly he isn’t affected irrespective of whatever is the guna that is predominant in him. He

knows that gunas are performing actions whereas he is just a witness to the activities.

Therefore he maintains equanimity at all times irrespective of whether in tamas or rajas or

sattva. As a result, at all times he is ever blissful – bliss never vanishes from his mind.

Instead any person with an open mind will be able to feel bliss dancing around such a

realized master. This is the reason that great learned pundits also are attracted towards

masters like Ramakrishna Paramahamsa, Ramana Maharshi and AMMA (though they are

well learned and well situated from the worldly perspective than these great masters who

are nobody compared to the entire world).



Now what is the state beyond the three gunas? That this is the state of Brahman is being

mentioned by the author in the next sloka.

mayaixóanäüEv inguR[> svRda twa,

imWyagu[e;u b×ait Svßvdœ äü jIvt>.25. mäyädhiñöhänabrahmaiva nirguëaù sarvadä tathä|

mithyäguëeñu badhnäti svapnavad brahma jévataù||25||

25. Brahman alone

Brahman – Nirguna

As we have seen before, Brahman is the substratum of the entire world that is created from

it, exists in it and merges unto it at the time of its destruction. We also saw that the gunas

come out of Maya which is the material cause of the world. Maya is illusory power of

Brahman or in other words, Brahman is the substratum of the illusion of Maya which is

composed of the three gunas. This means that Brahman is the substratum of the three

gunas.

Any substratum in which an illusion is seen is beyond the illusion and therefore devoid of

the illusion as well. This is like the dreamer beyond the dream world at all times as the

dream world is just an illusion in the dreamer. Similarly Brahman which is the substratum of

the gunas is beyond the gunas. This means that gunas don’t taint Brahman at all and gunas

aren’t present in Brahman. Therefore Brahman is termed as nirguna (without any gunas).

The entire world is controlled by the three gunas whereas Brahman as the substratum of

the entire world is without any gunas.

A sadhaka who goes from tamas to rajas to sattva to beyond gunas realizes Brahman (that

which is beyond the gunas and without gunas). Unlike the world which moves from one

guna to another and gets into nirguna state when it is before creation and after destruction,

Brahman is ever nirguna or without gunas. This is because Brahman is the substratum in

which the illusion of gunas exist. Any substratum is beyond the illusion at all times (like the

desert in which water is seen is beyond water at all times).



Thus truly the way to overcome gunas is to realize the non-dual reality of Brahman which

alone is beyond all the three gunas. Until realization of Brahman happens, a person will be

bound by the three gunas and therefore suffering at all times.

Brahman – seemingly bonded as jeeva

The individual Self or jeeva is bonded now by the three gunas of sattva, rajas and tamas.

Based on the gunas, he performs activities and suffers. But all the while he appears to be

bonded he is one with the unbounded Brahman.

Advaita Makaranda says that I always exist, am ever shining and am never hated. Therefore

I am of the nature of Existence, Consciousness and Bliss. Since this is the very nature of

Brahman, therefore it is proven that I am Brahman. Since Brahman is nirguna therefore I

am also nirguna or unaffected by gunas at all times.

But then how come I appear to be bonded?

I appear to be bonded as a result of ignorance. Though my true nature is that of Brahman I

think myself to be the Ego which is associated with the body-mind-intellect-objects-people.

As a result, bondage appears to be my bondage and I appear constantly to be suffering.

Whether I know or not, I am ever unaffected Brahman alone. Ultimately Brahman alone

exists here and I am that Brahman but due t my ignorance of my very nature of Brahman, I

appear as suffering in the world.

Vedanta uses the analogy of dream in order to show that I appear to be bonded but am

ever unaffected Brahman. A person goes to sleep and he gets into a dream. In the dream

he is a wealthy person and therefore amasses lot of wealth. But all of a sudden thieves get

into his house and steal his money. Therefore he is sad and goes to the police in order to

get back his stolen money. After a lot of struggle also he is not able to get his money back.

Once he is walking on the road and finds one of the thief who stole from his house.

Recognizing the thief, he runs behind the thief but the thief also recognizes him and

therefore he too runs. This running leads him into a forest. This forest is well known for the

thief and therefore he is able to escape out of the forest easily but the wealth man isn’t able

to escape out of the forest. He is roaming here and there inside the forest itself without any

hopes of coming out of it. He is tired, hungry and scared as well. All of a sudden he comes

face to face with a tiger. Suddenly out of fear he opens his eyes and realizes that everything



was just a dream. He is still lying in his bed alone and absolutely nothing has happened to

him. Everything was just a dream – an illusion that never really happened.

Though he appeared to be suffering in the dream, he never really suffered. His suffering

also was an illusion alone. The entire dream appeared very real when he experienced it but

after waking up he realized that it was just an illusion and therefore all sorrows he faced in

dream vanished. Similar is the case of the jeeva in the waking state. Whether the jeeva

acknowledges or not he is Brahman alone going through this long dream of the waking

world. As a result of the world and everything in the world appearing to be very real,

therefore jeeva appears to be suffering in pain most of the times. Though the jeeva

experiences happiness it is short-lived and often leads to sorrow alone. But there is no real

sorrow at all experienced as everything is just an illusion in Brahman. Until he wakes up

from this dream everything appears very real.

Though jeeva appears to be bonded by the three gunas he is never bonded as his real

nature of Brahman (who is the dreamer behind this dream world of waking world).

Ignorance of his very nature of Brahman makes him appear to be suffering even as the

dreamer appeared to be suffering in the dream state when he was ignorant about his very

nature of being the dreamer in which the illusion of dream was perceived. The moment

knowledge dawns that I am unaffected Brahman, all bondages and sorrows will end. Then

the jeeva will realize his true nature of unaffected Brahman (beyond gunas).

Gunas as was explained earlier are just illusions in Brahman. Such illusions cannot cause

any problems or sorrows in its substratum of Brahman. As long as we consider ourselves as

the Ego or part of the world we will constantly be affected by the gunas. But the moment

we realize our very nature of non-dual reality of Brahman, that very moment we are beyond

the gunas. And therefore we will not be affected.

Even after gaining the knowledge that I am Brahman, though we may appear to be affected

by gunas from the worldly perspective we are not really affected as gunas are just illusions.

Even as a person who knows that it is a dream gets into dream and experiences everything

in the dream but without getting affected the least similarly a person who knows that I am

Brahman will not be affected by any activities in the waking state though he may experience

everything as part of the world itself.



Ah< sa]Iit }anen n b×ait kdacn,

jIvae äüEv naNyae ih bÏ #v s Éait c.26. ahaà säkñéti jïänena na badhnäti kadäcana|

jévo brahmaiva nänyo hi baddha iva sa bhäti ca||26||

26.

Knowledge – I am a witness

Knowledge of oneself to be Brahman is the way out of gunas or going beyond gunas so tha

we are not affected by the gunas or the plays of the gunas. This knowledge of Brahman as

the substratum is termed in the scriptures as saakshi bhaava or witness-hood. Even as the

dreamer was unaffected at all times in the dream state similarly I am just a witness to

everything that is happening in the waking state.

Though I experience the three states of waking, dream and dreamless deep sleep still I am

unaffected at all times by these three states. These states are constantly changing but I

who experiences these three state am totally unaffected. If I am affected then I should be

carrying it along with me from one state to another. But I am ever blissful in the deep sleep

state where the entire world of duality just temporarily merges. Therefore it is very clear

that my nature is blissful Brahman and though I appear to be affected by the three states, I

am ever unaffected.

It is ignorance of my nature to be just a witness of everything that makes me think I am

affected by the gunas. Therefore all my sorrows and sufferings are also illusions alone.

Through the knowledge that I am witness Brahman, I will be able to get rid of all sorrows

and sufferings here and now itself.

It cannot be argued that I am the Ego because the ego is constantly changing whereas I am

ever changeless. The ego or individuality is ever changing based on situations, surroundings

and environment. Today I as the Ego am working in a company whereas tomorrow I will be

working in another company. Today I like few things and tomorrow I will like few other

things. Today I have one friend but tomorrow he may become enemy (friends becoming

enemies are common in the world). Thus every minute the Ego undergoes changes. Also the

ego constantly undergoes sorrows and sufferings. This is as a result of unfulfilled desires or

achievement of worldly pleasures. Anything that is part of the world is temporary and



therefore will vanish after a while and will lead to sorrow alone in the long run. But at all

times I am changeless and blissful in nature. If I am able to let go of all attachments-

aversions then that very moment I will be able to realize my nature of bliss (that which is

experienced in the dreamless deep sleep state). Due to being contrary to ego, it is therefore

very clear that I am not the changing ego but the changeless witness to everything that is

happening in the world.

Even as a person who knows that there is no water in desert is a mere witness to people

running behind the water and even he himself running behind water (along with other

people of the world) similarly a person who has the knowledge that I am just a witness to

the entire world will not be affected by the world or its activities. Though he may still be

part of the world and performing activities in the world, still he will not be affected at all

times.

Jeeva – Brahman alone

Even as the dreamer’s ego in the dream state is ultimately dreamer alone similarly jeeva or

individuality is Brahman and Brahman alone at all times. There is nothing other than

Brahman here and my very Consciousness is Brahman alone. As a result of ignorance I

appear to be different from Brahman and therefore suffering as well in the world. But even

while appearing to be suffering in the world I am Brahman and Brahman alone.

It is wrong to say that after gaining knowledge of the scriptures as well I am suffering

because all suffering is just an illusion in Brahman. Any sadhaka who is able to remember

his very nature of blissful Brahman will be able to remain unaffected and blissful here and

now itself. This isn’t something that is a tenet that cannot be experienced or can be

experienced only by selected individuals. It is a truth that can be experienced by each and

every person in the world (as it is our very nature).

In order to realize the truth of Brahman as our very nature of Consciousness we just have

to remember ourselves to be just a witness to the illusion of the world and live in this

knowledge at all times. Though initially it might be tough to remain unaffected internally still

through practice we will be able to remain unaffected internally while performing actions

and getting affected externally like any normal person in the world.



Even as an actor portrays his role to perfection in the world similarly we also will be able to

perform our role to perfection in the entire world with the knowledge that I am blissful

witness Brahman that is the very substratum of the world. Then gunas will not affect us

though they will do their work in the external world.

Thus through realization, going beyond the gunas we will remain blissful at all times

irrespective of whatever the gunas are doing in the world. We will also have fulfilled our

very life through achieving the ultimate goal of life of ever rejoicing in bliss.

We will continue with analysis of the lakshanas of Brahman in the next edition.

May we all strive to remember ourselves to be witness, unaffected and beyond-gunas

Brahman that appears to be bonded as jeeva as a result of ignorance so that we will go

beyond gunas (ignorance), put an end to all sorrows and will ever rejoice in bliss here and

now itself.



Panchasutram

Panchasutram – 5

We have till now seen the first four sutras of pancha sutras. The first sutra said that this

world is temporary and sorrowful. The second sutra said that the substratum of this ever-

changing world is Brahman. The third sutra said that realization of Brahman is through

knowledge (of Brahman as found in Vedanta) alone. The fourth sutra explained knowledge

by saying that it is sravana or listening to the scriptures with import on Brahman, manana

or reflecting upon what has been heard through logic and nidhidhyasana or contemplation

on Brahman at all times.

This much is generally known to almost all sadhakas though there are doubts and

confusions with respect to knowledge alone being the mean to Brahman, nature of

Brahman, nature of realization, the state of realization etc. But more than all this doubt,

what propagates a person to realize Brahman is the ultimate goal of life. This ultimate goal

of life doesn't differ from person to person. Instead this goal is the same for any being in

the world - let it be animals or birds or people or even gods. This ultimate goal of life can be

explained in two ways as getting rid of sorrow completely and ever rejoicing in bliss.

Sorrow is a direct matter of experience for people and there is natural effort in order to get

rid of it. There are also many who don't have any sorrow but still aren't blissful; therefore

blissful existence also is required. Knowingly or unknowingly this two-fold ultimate goal of

life is what we all seek in the world.

If it is thought that sorrow vanishes after this birth, this isn't the case. Birth leads to death

and death leads to another birth. Thus sorrow continues along with the chain of birth and

death. Until this chain of birth and death is ended, there will be sorrow alone and there will

not be any bliss at all.

That the ultimate goal of life is possible only through realization of Brahman as the

substratum of the world and through knowledge is said in the final, fifth, sutra.

Sutra 5 - apraapteh samsaranam, prapteh brahmaanandam aanandam

Not attaining (Brahman) a person gets into samsaara (or transmigrates), after attaining a

person experiences bliss of Brahman and rejoices in Brahman.



Though in this sutra Brahman is mentioned as attained, it is just a perspective word used in

order to denote the state of a person who hasn't realized and who has realized. As earlier

itself saakshaatkaara or realization was mentioned, therefore there is no fault in mentioning

attained here.

Samsaara is the ocean of transmigration consisting of birth and death. This goes on and on

without any end at all. Hence Sankara says that again birth, again death and again in the

womb of the mother - this ocean of samsaara is very tough to conquer. That the notion of

birth and death itself is an illusion shows clearly that this ocean will never end - as all

illusions just go on and on until knowledge dawns, similarly this ocean of samsaara can be

dried up only by the baadavaagni of knowledge. And therefore it is essential for a person

who wants to get rid of sorrow to gain knowledge and realize his own very nature of

Brahman; because until then sorrow will continue.

This last sutra through explanation of the two sides of realization gives us perspective of

what we will get if we ignore realization or choose realization. Such clear explanations are

required for today's modernized and logical people whose modernization and logic only

serves to boost the ego, not to take us beyond all limitations and to eternal bliss.

A person who doesn't attain realization will continue in this samsaara saagara. And since

this saagara goes on and on therefore only fools will take up this path of samsaranam or

transmigration or continuing from birth to death to birth to death. Wise people will

automatically ignore this sorrowful path (as the goal is to get rid of sorrow).

That realization doesn't give anything apart from non-duality is shown here through the

statement that realization gives us bliss of Brahman. This bliss is that of non-duality -

because there is no way to express or measure this as only Brahman exists at that time,

therefore often people think that this state of realization is dry (and without any happiness).

It is common experience that in deep sleep, when everything vanishes and only I remains

behind, we experience eternal bliss. Similar is the state of moksha where everything

vanishes and therefore we will rejoice in bliss.

In order to differentiate worldly bliss (as people might say that I experience bliss in my

son's presence or I experience bliss reading or listening to scriptures or by being in the



Guru's presence etc.), the author says that this bliss is that of Brahman. All other bliss as

well are that of Brahman but they are limited by the environment and any limited bliss isn't

eternal bliss. Since Brahman alone is unlimited therefore Brahman's bliss alone is unlimited

or it alone is eternal bliss. And a person who realizes Brahman therefore experiences eternal

bliss. This experience is not like worldly experience but it is experience of oneself as alone

existing (similar to the bliss experienced in deep sleep). All are naturally attracted to the

bliss in deep sleep and therefore daily sleep - so what to speak about bliss of Brahman

where we will be blissful irrespective of whether world exists or not.

This blissful state is such that as Sankara says irrespective of whether one is doing yoga or

bhoga, one is attached or detached - there will be only bliss at all times. Since this bliss

untainted by sorrow (or associated with complete cessation of sorrow) is the ultimate goal

of life therefore the author says indirectly that a wise person should choose the path of

realization and realize Brahman so that the ultimate goal of life is fulfilled. Else we will all be

fools experiencing sorrow again and again. We, so-called wise people, thereby should strive

for realization of Brahman through knowledge now itself before this precious human birth

ends.

By realizing Brahman in this very birth itself, we will be able to ever rejoice in bliss each and

every moment. That is why the author mentions the word of anandam or bliss twice. The

repetition of the word twice also denotes the culmination of this short work or sutra.

We will see a summary of this sutra in the next posting and conclude this analysis of five

simple sutras summarizing Vedanta.

May we all strive to be wise people and seek realization through knowledge so that we will

be able to put an end to sorrows and will be able to ever rejoice in bliss here and now itself.



Vedanta Mata Sankshepah

Avastha Thrayam

Scriptures, which are the Ultimate Source of Knowledge about Brahman, say that Brahman

alone exist One without a Second. After explaining about Brahman as the Ultimate Reality,

scriptures also say that Brahman is to be known and knowledge of Brahman brings

liberation, liberation is the Ultimate goal of life for every human being. The knowledge of

Brahman that was explained before is not just a knowledge of Brahman as something

different from us but the knowledge of Brahman as one’s own very nature. Scriptures also

say that the jiva is essentially Brahman only and hence this knowing Brahman as one’s own

nature is not something newly to be attained and therefore knowing Brahman as one’s own

nature is called realization. The jiva was considering himself to be different from Brahman

due to ignorance and after knowing his own nature as Brahman, he realizes that he is not a

limited jiva but unlimited Brahman. This knowledge is the Ultimate Knowledge that liberates

from all bondages as it were.

Knowledge of Brahman can be obtained through the enquiry into one of the three

categories, Enquiry into the Self, Enquiry into world or Enquiry into Isvara. Enquiry into

Self, or world or Isvara would lead to that one truth that Brahman is the Ultimate Reality

and everything is essentially Brahman only. In this article we will see one of the method of

Self enquiry scriptures adopt which is Avasthaathrayam analysis or analysis of three states

of experience. Before starting the analysis, we will have to first know what is the Self or

Atman.

Shankaracharya defines Atman in tattavabodha as follows,

Sthoolasookshmakaaranashareeraatvyatiriktahpanchakoshaateetah san

Avasthaatrayasaakshisatchitaanandaswaroopah yah tishtathi san sahatma

“Which is different from Gross, Subtle and Causal body – Which is beyond the five sheaths

– Which is the witness of three states of experience – Which is of the nature of Existence –

Consciousness – Bliss Absolute – that is Atma”

As we can see from the above definition that Self or Atman is witness of the three states of

experience we have. The final conclusion to be obtained through the analysis of the three

states of experience is that Self is just a witness and is never really affected.

Avasthathrayam analysis is elaborately explained in Mandukyaupanisad, JyothirBrahmanam



of Brihadaranyaka Upanishad. Panchikaranam of Shankaracharya also explains about the

three states of experience on which Sureshwaracharya has written a Vartikam in which

Sureshwaracharya explains it with more detail.

There are three state of experience which are Jagrat (waking state), swapna (dream state)

and sushupti (deep sleep state).

JagratAvastha:

JagratAvastha or the waking state is the state when we experience the physical world as it

were. Shankaracharya in Panchikarana explains thus,

Indriyaiharthaupalabdhihjaagaritham

The waking sate is synonymous with gaining the knowledge of the sense objects through

sense organs.

Jiva has three bodies, sthoolashareeram (gross body), sukshmashareeram (subtle body)

and kaaranashareeram (causal body) as it were. SukshmaShareeram consists of 5 organs of

knowledge, 5 organs of action, 5 vital energy, mind, intellect, memory and ego.

KaaranaShareeram consists of avidhya or ignorance which is the cause of the other two

bodies.

In the waking state, the Jiva experiences the physical world and during that time all the

three bodies are active. Gross body or physical body is the medium through which the Jiva

experiences and interacts with the physical world. It is through the senses and mind that

the jiva gets the experience.

In Mandukya Upanishad,

JaagarasthaanobahishprajnahsaptaangahekonaviMshatimuKhahsthoolabhugvaishvaanarahPr

athamahPaadah.

The first quarter is Vaisvaanara whose sphere (of action) is the waking state, whose

consciousness relates to things external, who is possessed of seven limbs and nineteen

mouths and who enjoys gross things.

During waking state, the sense organs are active and when the sense organs are active it

tends go out naturally and would grasp the external objects. There might be a question as

to whether the external world really exist for the jiva to experience through the sense



organs. The world that is seen outside is not real. Jiva experiencing the waking world can be

interpreted like this, the physical world exist and jivawakes up to experience the physical

world which lead to the conclusion that the physical world really exist. In order to avoid this

kind of confusion Shankaracharya explains Jagrat very carefully above in Panchikarana.

Shankaracharya explains waking state as that state in which the sense organs grasps the

sense objects of the world. This means that the world exist because Jiva sees the world

existing separate from himself because of delusion. Sureshwaracharya explains this very

clearly in the Vartika.

Adhidaivatamadhyaatmaadhibhootamititridhaa

Ekam brahma vibhaagenabhramaadbhaatinatattvatah

Brahman, One without a second, appears, due to delusion as though divided into the three

domains, those of the deities, of the individual, and of the five elements.

Indriyaiharthavijnaanamdevataanugrahaanvitah

Shabdaadivishayamjnaanamtajjaagaritamuchyate

The sense organs bestowed with the blessing of the presiding deities cognize things. Those

cognitions of sound etc constitute the waking state.

Thus, in the waking state Jiva experiences the external physical world through mind and

sense organs. In the waking state the Jiva who is identified to the body-mind and sense

organs and who experiences the external world is called Viswa or Vaishwaaanarah.

Shankaracharya defines Viswa in Panchikaranam as

Tat ubhayaabhimaanyaatmaavishwah. Etattrayamakaarah

Atman, with the sense of identification towards those two (waking state and body) is called

Vishwa. The three (Vishwa, waking state and body) are the syllable ‘a’ (of AUM).

How is Self witness of waking state?

Self is of the nature of Consciousness. Jiva is born only because of ignorance and ignorance

is that which obstructs Jiva from knowing that he is Self. Even though Jiva doesn’t know

that he is Self, Consciousness is the substratum of everything. Because of ignorance Jiva

gets identified with body thus gets the notion that this is my body, but the underlying

Consciousness is never affected by anything that happens to the body. Even though it is

because of Consciousness every sense object is perceived, yet these sense objects don’t

touch the Consciousness at all.



Vidyaranya swami in Panchadasi says

Shabdasparshaadayovedhyaavaichitryaajaagareprthak

Tatovibhakta tat samvidaikaroopyaannabhidhyate

The objects of knowledge viz., sound, touch etc., which are perceived in the waking state,

are different from each other because of their peculiarities; but the consciousness of these,

which is different from them, does not differ because of its homogeneity.

IksheshruNomijighraamisvaadayaamisprshaamyaham

Itibhaasayatesarvamnrtyashaalaasthadeepavat

The witness, like the lamp in a dancing hall, reveals all these as ‘I see’, ‘I hear’, ‘I smell’, ‘I

taste’, ‘I touch’ as pieces of knowledge.

We will analyze the other states of experience in the next article.



Jnaana Nirupanam

` }aninêp[m! om jïänanirüpaëam

Ê>okar[< SvaTmivSm&it>,

sa yda tda naiSt maehj<.1. duùkhakäraëaà svätmavismåtiù|

sä yadä tadä nästi mohajaà||1||

1. Cause of sorrow is forgetting one’s own Self; where remembrance is there, there is no

ignorance that causes delusion.

ivSm&itStu sa }ankar[at!,

nZytIh ya nEvsTyta.2. vismåtistu sä jïänakäraëät|

naçyatéha yä naivasatyatä||2||

2. That which is destroyed as a result of knowledge here is ignorance and it has no

reality whatsoever.

vedvaKyj< äül][m!,

}anmaiït< mae]daykm!.3. vedaväkyajaà brahmalakñaëam|

jïänamäçritaà mokñadäyakam||3||

3. Knowledge is born out of the sentences of veda (Vedanta) and of the nature of

Brahman; dependency on such knowledge will provide moksha (liberation).



ÖEtvijRt< ÉavvijRtm!,

äüpavn< SvaTmêpkm!.4. dvaitavarjitaà bhävavarjitam|

brahmapävanaà svätmarüpakam||4||

4. Devoid of duality, without any notions (or imaginations or being subject to thoughts)

is pure Brahman which is of the nature of one’s own Self.

iniót< yda zaekkar[m!,

maehXv<sn< kampUr[m!.5. niñöhitaà yadä çokakäraëam|

mohadhvaàsanaà kämapüraëam||5||

5. When a person is established in knowledge, then the cause of sorrow and delusion

will be destroyed and all desires will be fulfilled.

yae ÉjeTpuman! Éi´s<yutm!,

tSyzaiNtÉavStu nEiókm!.6. yo bhajetpumän bhaktisaàyutam|

tasyaçäntibhävastu naiñöhikam||6||

6. He who worships (implements) knowledge with devotion, he has peace always in

him.

ANytae ÉjeTmaehàerk>,

Ê>oêpkae m&Tyumaßuyat!.7. anyato bhajetmohaprerakaù|

duùkharüpako måtyumäpnuyät||7||



7. Those who are propelled by delusion worship (the Self or knowledge) in other ways;

they attain death of the form of sorrow.

}anmevmagaeR n s<zy>,

}anhInkae bNxkar[m!.8. jïänamevamärgo na saàçayaù|

jïänahénako bandhakäraëam||8||

}anÉavn< svRêpkm!,

nNdnNdnae nNdnNdn>.9. jïänabhävanaà sarvarüpakam|

nandanandano nandanandanaù||9||

9. One who has knowledge implemented in the mind, of the nature of everything, he is

ever blissful, he is ever blissful.

Knowledge is generally misunderstood by many people. Majority of people consider

knowledge as dry and think that there are other ways to moksha than knowledge. The

scriptures clearly say that knowledge is the one and only way to moksha. Knowledge is

only from the scriptures, not through any other means. Any other knowledge will not

lead to eternal bliss but only temporary happiness that itself is seed of sorrow.

People also think that knowledge is very tough to apprehend and implement.

Knowledge is the simplest to learn as it is summarized as “one Brahman alone exists

pervading the entire world of names and forms; and pulsates inside us as I-exist, I-exist

at all times”. Implementation of knowledge, as the Lord puts it, is very simple indeed as

it is just remembering that Brahman alone exists.

Even as a lover constantly remembers his love, similarly constant remembrance of

Brahman is possible if there is love towards Brahman. Love for Brahman is easily

developed through knowledge of Brahman alone being real (and blissful). Since the

ultimate goal of life is ever rejoicing in bliss, therefore each and every person ought to

gain and implement knowledge.



As these short verses show, knowledge is the simplest to implement and the moment

one implements knowledge that very moment the person will be able to get rid of all

sorrows and rejoice in bliss. Constantly abiding in knowledge is moksha that is to be

achieved here and now itself.



Anukramaanika Nirdesham

1. Editorial – a general message.

2. Shraddhaa Siddhi – an analysis of shraddhaa.

3. Upanishad Vicharah - a multi-part series on the concepts propounded in the

Upanishads.

4. Upaadhi Dhyotanam – a multi-part series with slokas explaining madhvacharya’s

upaadhi khandanam and answering of the same.

5. Panchasutram – a set of five sutras summarizing the entire scriptures.

6. Vedanta Mata Sankshepah – briefly analysis of a concept/term (and the various ways

in which it is interpreted) in Vedanta.

7. Shraddhaa Nirupanam – a short work on shraddhaa (faith). This section is dedicated

to original work written but not explained in depth in order to help sadhakas in

reflection of the concepts themselves.

1. Comments

2. Suggestions

3. Corrections (word, sloka, content etc.)

4. Would like to see specific content

5. Would like to contribute (through research from websites, don’t need to write up the

content yourself)

Mail [email protected].

Feel free to forward this to anyone who might be interested.

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Vedanta Madhuryamvedantatattva.org/vedantagroup/VedantaMadhuryam/VedantaMadhuryam_15.…Vedanta Madhuryam Salutations to all. Each and every day we spend life in this world we only