Vedanta Madhuryam - vedantatattva.orgvedantatattva.org/vedantagroup/VedantaMadhuryam/VedantaMadhuryam_9.2.pdfVedanta Madhuryam Salutations to all. The moment we hear the term of Vedanta,

AUM NAMAH SHIVAYA VEDANTA MADHURYAM 29 Jun 13

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Vedanta Madhuryam

Salutations to all.

The moment we hear the term of Vedanta, we all get scared. Either we think that it will lead

to renunciation of the world or that it is only for elderly people, whose teeth are not there

and hairs are graying. But can such people who have no teeth and whose hairs are graying

think, analyze and understand what is preached in Vedanta? The answer is definitely no.

The system of Vedanta has to be learnt when we are very young as only then our memory

not only grasps things quickly but it retains everything for the entire life itself. Hence

traditionally a person is given upanayana at a very young age after which along with

upasana he is taught the system of Vedanta. Such a boy when he grows up will be able to

implement Vedanta easily and to perfection. When his life ends (or even before that itself),

he will be able to rejoice in bliss – thus fulfilling life itself through attaining moksha.

Those who don’t get scared of Vedanta find it very dry or uninteresting. And they often

postpone it for the future (when they are old). But when a person grows old, he will be able

to only do things he has been doing his entire life. Since his entire life he was also focused

on worldly things therefore he will not be able to learn or remember Vedanta.

Vedanta is the way to the ultimate goal of life as moksha characterized by complete

cessation of sorrow and ever rejoicing in bliss. Until this goal of moksha is achieved we will

going from one birth to another experiencing nothing but sorrow alone. Therefore it is

essential to work towards moksha here and now itself. The very next moment isn’t certain –

anything and everything can happen. Therefore without wasting any moment we have to

learn Vedanta and start implementing it in our lives.

Many people who even learn Vedanta find it very tough to learn, let alone implement in life.

This isn’t exactly the case but it is a result of people not having passion for Vedanta that

they find it tough and impossible. Anything is very easy if there is passion towards the same

and anything is tough if there is no passion. A cook finds it tough to cook three-four times a

day but a mother finds it very easy to cook because the mother loves her child (passion for

the child) whereas the cook doesn’t have passion towards the child. Similarly if we are able

to develop love or passion towards Vedanta then we will be able to not only learn Vedanta

easily but will be able to implement Vedanta as well easily in our lives.



The more and more we find beauty in Vedanta, the more and more we will develop love or

passion towards Vedanta. The more and more the passion towards Vedanta, the more and

more will be learning and implementation of Vedanta. Thereby we will be able to ever

rejoice in bliss.

It is when we learn any system in depth that we will find its beauty coming out. Until we see

a very beautiful car through getting inside and looking at all of its features, we will not be

able to find it beautiful. Similarly we have to learn Vedanta in depth in order to enjoy the

beauty in it. The purpose of this magazine is to bring out the beauty of Vedanta through

analysis of the various concepts (basic and advanced) of Vedanta. These concepts could be

simple ones or advanced concepts (including comparative or critical analysis of various sub-

systems of Vedanta). It is personal conviction that once a person starts learning Vedanta in

depth such a person will not be able to stay away from Vedanta – instead through learning

and implementation of Vedanta, such a person will be able to very soon itself get rid of

sorrows and will be able to rejoice in bliss.

May we all strive to learn and implement Vedanta soon itself so that we will be able to not

let this birth go waste; instead will be able to achieve the ultimate goal of life of moksha,

thereby ever rejoicing in bliss here and now itself.

AUM NAMAH SHIVAYA

June 29th



Anukramaanika

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

Saadhanaa Siddhi - III .................................................................................................................................... 4

Upanishad Vicharah .................................................................................................................................... 19

Upaadhi Dhyotanam ................................................................................................................................... 30

Vedanta Shabda Vicharanam ...................................................................................................................... 42

Yukti Nirupanam ......................................................................................................................................... 48

Anukramaanika Nirdesham ........................................................................................................................ 52



Saadhanaa Siddhi - III

Recap

The ultimate goal of life is moksha characterized by complete cessation of sorrow and ever

rejoicing in bliss. Until this goal of life is achieved, a person will be running here and there in

search of eternal bliss. Since the world is temporary and sorrowful therefore it cannot lead

to eternal bliss. Therefore a person experiences sorrow alone constantly while still searching

for eternal bliss in one or the other entity of the world. The journey towards eternal bliss

takes a person from one birth to another while experiencing only sorrow – though

temporary happiness is experienced, it is so temporary that it is just a seed of sorrow (or is

sorrowful alone in nature).

Though majority of people experience sorrow alone from the world, still there are infinite

possibilities in the word and therefore they keep searching for happiness again and again

from the whole spectrum of “unknown” in the world. A wise person would immediately stop

searching for happiness from the world the moment he realizes that the world is temporary

and sorrowful (through logic as well as through his own personal experience of the world,

akin to the sampling technique often used in software or product testing). But majority of

people are bound by their mind (and whatever the mind suggests). Therefore they cannot

use their own intellect, the discriminating faculty that makes a person wise (the presence

and absence of which makes a person wise and foolish respectively).

Going from one birth to another, going from sristi to pralaya – a person thus experiences

only sorrow while at all times seeking eternal bliss.

Why is there seeking of eternal bliss?

Because that is what we all are seeking at all times.

But we cannot seek that which we haven’t experienced. Our very experience of the deep

sleep shows that we are blissful in nature or at least we do experience bliss in the deep

sleep state. Thus we know that eternal bliss does exist and can be experienced. But we fail

to analyze thoroughly and seek eternal bliss in the right place, therefore leading us to not

only not experience eternal bliss but experience sorrow alone.



In order to get rid of sorrows and ever rejoice in bliss, we have to first remember our goalf

life to be moksha (characterized by complete cessation of sorrow and ever rejoicing in

bliss). Even as a person who doesn’t know that he wants a degree will not be able to get a

degree, similarly a person who doesn’t know the ultimate goal of life to be moksha will not

be able to achieve moksha. A person who knows he wants a degree will seek degree

(through initially finding out the way to get a degree) – similarly a person who wants

moksha will seek moksha.

Though moksha, for it to be eternal, has to be ever present still we have to strive for

moksha and achieve pre-requisites to moksha to ensure that we are able to achieve moksha

(realize that we are ever liberated or realized here and now itself).

Moksha can be achieved in the three steps of purification of the mind, concentration of the

mind and knowledge of one’s own very nature of non-dual reality of ever-liberated blissful

Brahman. Knowledge can only be gained when our mind is concentrated. A non-

concentrated mind will not even be ready to listen to knowledge; let alone implement

knowledge. A concentrated mind is only possible when the mind is devoid of distractions or

too much thoughts pervading it. Thus the first step to moksha is purification of the mind.

This is through reduction of thoughts in the mind. Too many thoughts means too many

impurities in the mind. This is removed through offering of actions unto Ishwara without

desire for the fruits of actions. Whatever are the thoughts in our mind, we will perform

appropriate actions. By controlling actions we can therefore easily control thoughts of the

mind. We get bound by the action being performed (through attachment to the action) and

the result of the action (through expectation for the result of action). The bondage of action

is removed through offering of all actions unto Ishwara – by performing actions as a pooja

unto Ishwara; and through renunciation of the fruit of action or not craving for any fruits of

actions. Put in AMMA’s simple language, if good results occur then we should consider it as

Ishwara’s grace and if bad results occur then we should consider it as Ishwara’s will –

irrespective of whether good or bad, everything is Ishwara’s will alone and with this attitude

our mind will become slowly purified.

Such a pure mind doesn’t crave for things or objects of the world. Wherever cravings are

not there, there will not be any diversion or distraction. Even as a house that isn’t filled with

many people will be easily focused on one person, similarly only a mind which isn’t filled

with many thoughts will be able to easily achieve focus or concentration (on one object).



Without concentration of the mind there cannot be any gaining or implementation of

knowledge. After achieving purity of the mind (lesser number of thoughts) the mind should

strive for concentration or focus on any object at will. Focus of the mind is possible through

the different means of dhyaana (achieving concentration of the mind). But as we have seen

previously, ashtaanga yoga helps in achieving concentration very easily. When the time

comes to put into direct practice focus, one should develop that means which suits oneself

(that which one is able to implement effectively easily).

For one person, concentration might be easily achieved through mental worship of Ishta

devataa (favorite deity) whereas for another person it is through chanting of one’s mantra.

For yet another person it might be through focusing on the breath; whereas for yet another

person it might be the “Who am I” meditation prescribed by Ramana Maharshi. Since we al

have different temperaments in our mind therefore we should choose that which suits us

well (that with which we can achieve concentration very easily, without much effort). If

possible we can get help from our Guru for finding out what will suit us well but if we don’t

have a guru or we cannot ask our guru then we should just follow the trial and error

method. In this method we will just try one method first and see how it is working. If it

works fine, then we can finalize on this method itself. If it doesn’t work then we should try

with the next method. If this method works fine, then we should finalize on this method. If

this method also doesn’t work then we should try with another method. Thus we continue

trying out different methods until we find the one that suits us well – that which we are not

only able to implement easily but that which also makes us achieve concentration quickly.

Time is of importance in the world as we don’t know how long we will be alive in this

precious human birth. We don’t know what we will be born in the next birth therefore we

should utilize this birth to the maximum to realize our very nature of Brahman; if not

realization, at least we should strive to progress as much close to realization as possible.

Once we have got a pure and a concentrated mind then we can get into knowledge, that

which will directly bestow us with moksha and therefore will fulfill our life here and now

itself.

Pre-requisites important for knowledge

There are different kinds of people in the world – some think that knowledge is not at all

required for moksha but mere bhakti or karma is enough; some others think as to directly

knowledge alone is enough for moksha. We will answer the former a little later. The latter



who think that knowledge can be directly implemented are fools alone because

implementation of knowledge isn’t easy unless the pre-requisites are achieved. Even as we

cannot burn fire with firewood which is dry, similarly knowledge requires pre-requisites.

Even as a the house which doesn’t have a strong foundation will easily crumble down (any

day) similarly knowledge gained without pre-requisites will not serve its purpose.

The purpose of knowledge is to lead us to the goal of moksha (giving us moksha directly).

But when the mind isn’t capable of apprehending and implementing knowledge, it will be

lead to sorrow alone. Therefore the simple truth of the scriptures that I am Brahman, that

blissful Brahman who aloe exists pervading the entire world of illusory names and forms

doesn’t lead a person to eternal bliss who doesn’t have pre-requisites of purity and

concentration of the mind. Such people though might remember the truth at times will

forget it most of the times. And even when the truth isn’t forgotten by them, they will not

be able to live by it as they will be overcome by their passions of the world. Thus knowledge

is of no use to them.

Then there are the sets of people who get egoistic on gaining knowledge. As the age old

saying goes, knowledge leads to humility. When we know the essential reality of the world,

then we will be humble as there is no difference between me and the entire world. And

when the world as such is considered (even though it is an illusion) the ego cannot rise as it

knows the entire world is huge compared to the very small ego – if the world is an ocean

then the ego or individuality is nothing but lesser than a bubble. But those who haven’t got

purity and concentration of the mind will think of themselves as very great at all times. As a

result when knowledge is gained, they will become more egoistic and often arrogant.

Thinking themselves to be realized masters, they will walk around with the air of pride while

guiding prospective disciples. They not only cause harm to themselves but to others as well

in the process. These people are like those who have been given a knife in their hand

without properly understanding the purpose of the life (what good and bad it can do).

Therefore instead of using the knife to cut vegetables they will use it to harm either

themselves or others.

Therefore the scriptures say that knowledge should be given only to those who have strived

hard for it. Those who strive for moksha will know that knowledge is the only way to

moksha. Those who strive for knowledge will easily find out that pre-requisites of the mind



are essential. Therefore they will gain knowledge only after gaining the pre-requisites or at

least ensuring that a good percentage of pre-requisites have been gained.

Knowledge – the only way to moksha

There is generally a wrong notion that there are different ways to moksha even as the age-

old saying of “all roads lead to Rome”. This notion is very wrong as knowledge is the one

and only way to moksha.

How can we say that knowledge is the only way to moksha?

In order to answer this question we have to analyze as to what is bondage from which we

are seeking liberation or moksha.

Bondage is experience of sorrow. Constantly we experience only sorrow in the world.

Wherever we are, whatever we are doing we experience only sorrow. Though

technologically and in all ways we have progressed today still sorrow is that which is ever

present (as it was in the cavemen days as today). Earlier people used to be sad in their

simple cot outside their small house but now they are sad in air-conditioned rooms. Earlier

people used to be sad about relationships, marriages etc. whereas today people are sad

about affairs and many issues which are related directly or indirectly to towards today’s

outward society. Though people claim to have advanced even in robotics, still we find

people committing suicides and even robots being used for the sake of harming the entire

world (like the latest ways of terrorism through technology).

The one and only thing that has been present since creation is experience of sorrow.

Absolutely nobody has been able to get rid of sorrow except realized masters.

Now how can we get rid of sorrow?

If sorrow is got rid of through any means, it will mean that sorrow is now removed and

therefore can come back again. Such removal of sorrow therefore will be temporary and not

permanent. If sorrow’s removal has to be permanent then it has to always exist – even

now. If sorrow’s removal is always present, then why don’t we experience it now?

The answer is that sorrow is never present but it is just an illusion (arising out of ignorance

of one’s very nature of blissful Brahman). Ultimately one Brahman alone exists at all times –

it is this Brahman that appears as the entire world of names and forms. Even as various



objects made of mud are illusions of names and forms in mud; mud alone exists; similarly

the entire world of names and forms is Brahman alone.

The world which temporarily appears as existing is just an illusion and doesn’t really exist.

Sorrow arises as a result of the temporary world – identification and association with the

world. When an individual finds himself part of the world, then he experiences sorrow. But

does the world itself exist? No, therefore he himself doesn’t exist. The “he” meant here is

the individuality or jeeva which is reflection of Consciousness in the mind. Many individuals

appear as existing in the world even as many names-forms of mud appear to be present.

When we consider the name-form to be real, then we experience sorrow as these will

change and eventually die. But the essence of mud exists beyond the names and forms.

Similarly individuality leads to sorrow whereas ultimately Brahman alone exists.

Ignorance of one’s very nature of Brahman leads to sorrow through individuality being

created and one finding oneself as part of the world. This ignorance can only be removed by

knowledge of one’s nature of Brahman. Even as darkness can only be removed by light

similarly ignorance can only be removed by knowledge. We will come to the nature of this

knowledge a little later.

How can we say that knowledge alone leads to moksha where there are many other paths

prescribed in the scriptures and by mahatmas?

The various paths are paths to moksha – the final step of moksha is knowledge alone. As

mentioned earlier, removal of sorrow or rejoicing in bliss cannot be something newly

achieved or attained for then it would be lost too (that which is newly gained can also be

lost). Thus it has to be always present, even now. But what obstructs this ever present bliss

to be experienced is ignorance of this bliss as our very nature. Therefore knowledge of our

very nature of bliss (or that blissful Brahman alone exists here) is the way to get rid of this

ignorance. Such removal of ignorance through knowledge is permanent as it doesn’t create

anything new (or achieve anything new) – instead it only removes the delusion of

ignorance. Actually speaking Brahman alone exists and therefore no ignorance can ever veil

Brahman. But ignorance appears to veil Brahman and is directly experienced by an ignorant

person. Therefore it has to be removed through knowledge. When knowledge is gained then

it will remove the seemingly existing ignorance and then the ever-shining blissful Brahman

will be experienced.



It is very clear thus that knowledge is the only way to moksha as bandha is caused by

ignorance (ignorance itself not ultimately existing but appearing as if existing).

Now let’s see as to whether other paths can lead to moksha. Since bandha is an illusion

therefore knowledge alone can get rid of it. Actions cannot get rid of ignorance because

actions are as a result of ignorance alone. We constantly perform actions seeking some or

the other fruits in life – but why do we need to get any fruit when the ultimate fruit of

moksha is our very nature? This shows that ignorance leads to actions (ignorance leads to

desire for bliss which in turn gets converted into actions) and therefore actions cannot get

rid of ignorance (for it is caused by ignorance alone).

Can yoga remove ignorance?

The ashtaanga yoga or any other type of yoga practices are practices or actions meant to

give us something new. We have already seen as to why moksha cannot be newly achieved

or attained. Therefore it is clear that yoga cannot lead to removal of ignorance.

But what about bhakti?

The bhakti that we generally know is the emotion or attitude of a person towards Ishwara.

Since here we have the trio of devotion, devotee and Ishwara therefore it cannot get rid of

ignorance. Ignorance leads to duality or considering duality to be real. Due to causing

duality, ignorance cannot get rid of duality – therefore such bhakti or devotion will not lead

to removal of ignorance.

What about yoga and bhakti as per Gita?

Krishna talks about yoga as equanimity of mind – seeing everything as one. This is

knowledge as it is the ultimate truth that the entire world of duality is Brahman alone.

Therefore this yoga is not different knowledge and will lead to moksha directly. Bhakti also

is defined as the state wherein the devotee merges unto Ishwara and finds everything as

Ishwara alone – such a true ultimate bhakta is a jnaani (says Gita itself). Therefore such

bhakti which is focused on non-duality will lead to moksha directly.

It should be remembered that knowledge is not a path the goal itself – though we talk

about gaining knowledge from the scriptures, when knowledge is really gained or conviction

is gained in the intellect, then it is automatically implemented. Knowledge implemented is

not a path at all but the goal itself.



In order to get eligibility to gain and implement knowledge we may have to take resort to

yoga sadhanas or devotional activities or any other paths. But these paths will just set the

stage for knowledge and knowledge alone will lead to moksha.

Though it has been proved, above, through logic that knowledge alone will lead to moksha,

the scriptures also say all-over that there is no other way to moksha than knowledge (as

ignorance is the cause of bandha or bondage). Our very experience proves to us that

knowledge is the way to moksha as we experience eternal bliss in the state of deep sleep.

That which is already experienced in the deep sleep state need not be newly gained now.

This means that our very nature is blissful Brahman alone. We just have forgotten it and

therefore have to remind ourselves. This reminding ourselves is knowledge and

implementation of the same. Any sadhaka who treads the path of knowledge as prescribed

by the scripture will be able to realize very easily that knowledge is the only way to moksha

(as everything else will be temporary and therefore will lead to sorrow alone in the long

run).

Thus it can be concluded beyond any doubt that knowledge is the one and only way to

moksha (getting rid of sorrow and ever rejoicing in bliss).

Knowledge – from Vedanta alone

Though it has been concluded that knowledge is the one and only way to moksha, as to

from where this knowledge is gained there are difference of opinions. Some opine that

knowledge is gained from a Guru who is a realized master. Some others opine that

knowledge is gained from previous births. Others opine that knowledge is gained here and

now by abiding as one’s own Self (the real “I” that pulsates as I-exist, I-exist). People with

these kind of opinions also justify themselves with examples from lives of masters like

Ramakrishna Paramahamsa, Ramana Maharshi etc. Thus there are not just other so-called

realized masters but many disciples thinking they are treading the path of knowledge when

they are only going in the wrong direction.

The scriptures are the ultimate proof for any realized master. Even masters like AMMA who

haven’t learned the scriptures proclaim again and again that scriptures are the ultimate

proof – anything and everything has to be found from the perspective of the scriptures.

Irrespective of whether a statement of an individual or the thought of an individual appears



to be right or not we have to look at it from the scriptural standpoint and then alone it can

be proven to be right.

Brahma Sutras say that scriptures are the only source for Brahman. Brahman is that from

which the world has come, in which the world exists and unto which the world merges at

the time of its destruction – this means that the entire world is just an illusion in Brahman

and Brahman alone exists. Such a non-dual eternal Brahman is of the nature of Existence,

Consciousness and Bliss. Since the ultimate goal of life is ever rejoicing in bliss therefore

realization of Brahman is the way (only way) to this ultimate goal of life. Since Brahman is

only known through the scriptures therefore there is no other way to gain knowledge than

from the scriptures.

Though a person might learn about his own blissful nature through direct experience it

definitely has to be analyzed from the scriptural standpoint – in other words, it has to be

verified with the authority of scriptures. Then alone it can be confirmed to be realization.

Though Ramana Maharshi directly realized his Self, he later learned the scriptures and was

able to verify his own state of moksha (of course, in the previous births he would have

learned the scriptures in order to directly realize in this birth – this is supported by his own

view that he felt while reading many of sankara’s works that it is as if he himself wrote the

works).

It can be argued that a Guru is one from whom we gain knowledge and not the scriptures

but this argument has no stand at all as the Guru gains knowledge from the scriptures.

Though it can be said that guru learns the scriptures and the scriptures are learnt from the

guru therefore we cannot say which is greater, the original being the scriptures they have

the highest authority or validity. Also scriptures are tested time and again by various gurus

– therefore they are the ultimate authority with respect to knowledge. Put in other words,

scriptures are the ultimate source of knowledge.

Swami Paramarthananda Saraswati beautifully says that scriptures are the ultimately; a

disciple learns from the Guru as to how to understand or decode the scriptures but the guru

instructs at the end of his teaching that if there is any contrary between his words and the

scriptures, scriptures are to be accepted (and not his words). Thus it is clear that scriptures

have the ultimate authority and a guru just guides us to understand the scriptures in the

right way (even as a guide guides us as to how to swim).



Sureshwaracharya in his Naishkarmya Siddhi clearly says in the beginning itself that

moksha is possible through knowledge – knowledge gained from the scriptures, knowledge

of the words of the scriptures. Thus knowledge of Brahman is only gained from scriptures

(Guru stands for the scriptures and therefore ultimately knowledge is only gained from

scriptures).

Essence of knowledge

Before we get into the three steps of knowledge and the ways to implement knowledge, it is

essential to understand the essence of knowledge or knowledge in brief. Many times we

misunderstand concepts when we hear or learn them. It is the nature of the mind to

misunderstand concepts when it is heard – it is the mind’s natural job to cause confusions

where there are no confusions at all (or where there is no scope for confusion at all).

Therefore it is essential to understand concepts properly. Since any system, including

Vedanta, will include a lot of concepts many subtle in nature, therefore scope for confusions

are many. Therefore acharyas have summarized knowledge – knowledge is thus

summarized into just three parts. The first is that the non-dual reality of Brahman alone is

real (real is that which always exists and never ceases to exist). Second is that the world

perceived is just an illusion. Unreal is that which never exists but illusion is that which

appears as if existing temporarily but ultimately doesn’t exist. Examples of illusion are

snake seen in rope and water seen in desert. When snake is perceived, it appears to be

existent (and therefore isn’t unreal as unreal never has any existence). Snake since doesn’t

really exist in the rope is not real (as real never ceases to exist but snake will cease to exist

when its substratum of rope is understood or grasped). That which appears as existing but

doesn’t really exist (at all times) is called an illusion. The world is an illusion because it

didn’t exist before creation and will not exist after destruction. Thus it isn’t real but it isn’t

unreal also as it appears as existing now. Therefore it is just an illusion. It is an illusion in

the substratum of Brahman in which it appears as if existing.

Now it can be asked to what do I benefit by knowing the world to be an illusion and

Brahman alone to be real? Always a sadhaka has to analyze and answer the question of

“what do I really benefit”. Here benefit isn’t worldly benefit that will exist for a short period

of time and will vanish eventually but benefit is that which will always exist (as such itself

without any decay). The only real benefit that we seek is eternal bliss (it is seeking this goal

that each and every person is living in the world and performing activities constantly). Will I



get this real benefit of eternal bliss through knowledge of the world being an illusion and

Brahman alone is real?

Yes, says the third part of knowledge which says that the individual who constantly pulsates

inside us as I-exist, I-exist is Brahman alone.

How can I be Brahman when I experience myself as the body, the mind etc.?

The “I” which identifies and associates itself with the body, the mind etc. is just an illusion –

it is superimposed on the real I of Brahman. The limited “I” constantly changes depending

on the changes of the body, mind etc. But all changes are perceived by me as “I” – this is

only possible if this “I” is changeless (without a changeless entity as “I”, all other changes

cannot be perceived). The changing “I” is an illusion and superimposed on the changeless

“I” of Brahman.

How can we say changeless “I” is Brahman?

Brahman as we know is of the nature of existence, consciousness and bliss. The changeless

“I” is existence in nature as it always exists (we never experience its cessation of

existence). “I” is consciousness in nature as it always shines, illumines itself and illumining

the entire world also. “I” am never hated or disliked – therefore “I” am blissful in nature.

Due to being of the nature of existence, consciousness and bliss I am one with Brahman.

There cannot be two entities of the nature of existence, consciousness and bliss. Moreover

Brahman is non-dual and I am also non-dual – therefore it is very clear that I am of the

nature of Brahman.

If I am blissful Brahman, then through realization of my very nature of Brahman I gain the

ultimate benefit of life. It is only through realization of myself as the changeless “I”

Brahman that I will be able to achieve the ultimate goal of life as moksha.

Until a person realizes his very nature of changeless Brahman, he will be thinking of himself

as something he is not – thus he is a mad or foolish person who doesn’t even know who he

is. The scriptures thus say that a wise person is one who is able to go beyond all limitations

and realize the indwelling changeless Self.

It is very tough to get rid of the notion that I am the limited Self and hence it is through

analysis of the three states of waking, dream and dreamless deep sleep that a person gets

rid of the changing I and realizes his very nature of changeless I.



I – changeless substratum of the changing three states

The analysis of the three states is important in that it is only through this that we can

realize our own nature of changeless I (rather than the changing I we are constantly

identified with).

We all experience three states in a day. First is the waking state where we are awake and

therefore experiencing the entire gross world (gross objects). Second is the dream state

where we are sleeping and therefore experience the subtle world – a world created by one’s

own mind as a result of samskaras created from the waking world (and the various births of

the past). In these two states we experience duality or objects that are constantly changing.

Needless to say, both these changes contradict each other – there is no dream world in the

waking state and no waking world in the dream state. Thus it is clear that both these states

and the worlds in these states are not real as they are changing and contradict each other.

But still this doesn’t mean that the state of non-duality or where duality ceases to exist is

the state of moksha – this is proven through the third state of dreamless deep sleep state.

In the deep sleep state there is neither the gross nor the subtle state. But when the worlds

temporarily cease to exist, then the person experiences bliss that persists the entire state.

Thus we find that when duality completely ceases to exist then a person ever rejoices in

bliss.

But duality if real can never be removed – therefore knowledge that duality isn’t real but

temporarily appears to be real will lead to eternal bliss. The deep sleep state shows that

there is a state where eternal bliss is experienced (even if temporarily).

We shouldn’t think that the deep sleep state is moksha as it is a state and therefore will

vanish. The three states are negated in each other and therefore there is no deep sleep

state in the waking and the dream state. But amidst these changing states, there is “I” who

illumines the three states and is unaffected by the three states. In each of the states we

have a changing “I” – we normally think of ourselves as this changing “I”. But this “I” or

jeeva or individuality is constantly changing – it also exists and ceases to exist in the

various states and therefore isn’t real. But the changeless I is present in all the three states

as the mere witness or substratum illumining the three states. Since in the deep sleep state

where the limited or changing “I” is sleeping or resting, we experience bliss therefore it

goes without saying that real bliss is in the changeless “I”. Since after waking up we identify

ourselves as the changing I we aren’t able to experience bliss but just recollect the blissful



time in deep sleep (as a result of superimposition – the ignorance that I didn’t know

anything is because the changing I was sleeping and obviously there is nothing to know as

well, non-dual changeless I or Brahman alone exists).

The substratum of the three changing states is not the changing I which not only changes

but ceases to exist in the deep sleep state but the changeless I or Brahman. Through

analysis of the three states we can definitely conclude, beyond doubt, that there is both the

changing and the changeless I – the changing I superimposed most of the times on the

changeless I. The changeless I alone always exists as illumining everything. The moment

we realize ourselves to be changeless I which is the basis of the ever-changing I, that very

moment all sorrows end as we stop identifying ourselves with the changing I.

It is this state of being a witness to the three states that is termed as the fourth state or the

state of witnesshood. Ultimately there is no witness also as there is nothing really to

witness. When we consider the world to be temporarily existing, then Brahman appears as

the witness of the entire world. But since the world doesn’t exist ultimately therefore

witness-hood of Brahman also doesn’t exist ultimately. When the world appears as existing,

a person should identify and realize himself to be the witness of the entire world. And really

speaking, there is no world at all existing – therefore there is no witness also.

Always existing is the non-dual reality of Brahman as our very nature of changeless “I” –

that Consciousness which constantly pulsates inside as I-exist, I-exist.

True knowledge is remembering that one Brahman which is my very nature of I alone exists

at all times – irrespective of whether we apprehend this truth or not, I alone exist.

Therefore knowledge is remembrance of this truth that Brahman alone exists. If we are able

to remember this truth here and now, then we will be able to ever rejoice in bliss here and

now itself. Ever abiding in Brahman is moksha which is ever-present here itself. Due to

ignorance we think that I am different from Brahman and the dual world exists (which is

different from myself). When this ignorance is removed (known to be non-existent) as a

result of knowledge of the scriptures, then ever-realized and ever-present Brahman as one’s

very nature is realized. Thereby a person will be able to ever rejoice in bliss here and now

itself.



Since we have seen the essence of knowledge we will see the three steps of knowledge of

sravana, manana and nidhidhyasana in the next edition.

May we all strive to gain knowledge from the scriptures that I am Brahman, which alone

exists as the witness-substratum of the entire illusory world of names and forms, so that we

will be able to put an end to all sorrows and will be able to ever rejoice in bliss here and

now itself.

Anumaanas used

ivna @ka¢ta }an< n )lvt! , sa*saxkêpTva½, t{fulÉaejnvt!,1, vinä ekägratä jïänaà na phalavat , sädyasädhakarüpatväcca, taëòulabhojanavat|1|

1. Without concentration of mind, knowledge will not be fruitful because concentration of mind

is the sadhana that will lead to the sadya or fruit of knowledge, like rice and food (rice is

essential for food, similarly purity is essential for concentration of the mind).

}anmev mae]Sy saxn<, A}anSy bNxkar[Tvat!, tejiStimrvt!,2, jïänameva mokñasya sädhanaà, ajïänasya bandhakäraëatvät, tejastimiravat|2|

2. Knowledge alone is the means to liberation because bondage is caused as a result of

ignorance, like darkness is removed only through light (similarly knowledge alone removes

ignorance – removal of ignorance being liberation or moksha).

vedaNtmev äü}anSy saxn<, zaôyaeinTvaidit Nyayen, SvgRvt!,3, vedäntameva brahmajïänasya sädhanaà, çästrayonitväditi nyäyena, svargavat|3|

3. Vedanta alone is the means to knowledge of Brahman because of the logic of

Shaastrayonitvaat (scriptures are the valid means of knowledge for Brahman, as propounded in

the Brahma Sutras), like heaven (even as heaven is proven in the scriptures similarly knowledge

of Brahman is only from the scriptures is proven in the scriptures).

}an< tu äüEveit, zaôe[ %´Tvat! ANySy in;eda½, SvgRvt!,4, jïänaà tu brahmaiveti, çästreëa uktatvät anyasya niñedäcca, svargavat|4|

4. Knowledge is that Brahman alone is there, because it has been mentioned in the scriptures

and due to negation of everything else, like heaven (like heaven is proven through the



scriptures, similarly that Brahman alone exists is knowledge is also proven in the scriptures).

äü inivRkar>, ivkara[a< sai]êpTvat!, SvßÔòavt!,5, brahma nirvikäraù, vikäräëäà säkñirüpatvät, svapnadrañöävat|5|

5. Brahman is changeless because of being the witness of all changes, like the dreamer is the

witness of the entire dream world and therefore is changeless.

äü AvSwaÇysa]I, tSyaïyTvat! AixóanTva½, r¾uspRvt!,6, brahma avasthätrayasäkñé, tasyäçrayatvät adhiñöhänatväcca, rajjusarpavat|6|

6. Brahman is the witness of the three states of waking, dream and deep sleep, because of being

the support of the three states and is the substratum of the three states, like snake and rope (like

rope is the witness of the snake which appears in it similarly Brahman is the substratum of the

three states).

Summarizing Slokas

@ka¢ta ivna }an< n mae]d< sdEv ih,

icÄSy äüXyana½ mae]maßaeit pUé;>.1. ekägratä vinä jïänaà na mokñadaà sadaiva hi|

cittasya brahmadhyänäcca mokñamäpnoti püruñaù||1||

1. Without concentration of mind, knowledge will not provide liberation at all times definitely;

a person attains liberation as a result of meditation of the mind on Brahman (that Brahman

alone exists).

sv¡ äüEv }an< ih naNyiTkiNct! sda iTvh,

Ahmh< S)…rNt< yÄ½EtNy< pr< suo<.2. sarvaà brahmaiva jïänaà hi nänyatkincit sadä tviha|

ahamahaà sphurantaà yattaccaitanyaà paraà sukhaà||2||

2. Knowledge definitely is that everything is Brahman alone; there is nothing different or apart

from Brahman at all times here; that which pulsates as I, I is Consciousness (Brahman) of the

nature of supreme and bliss.



Upanishad Vicharah

Ultimate goal of life

Though we all appear to be seeking different goals in life, we all are seeking only one goal

of life which is termed as ultimate goal. Today modern science says that everybody has two

goals that are being sought out – one is the short term goal that is valid only for a short

period of time and second is the long term goal which is more like the final goal one wishes

to attain. These goals are different from person to person. For one person, the long term

goal might be to start a software company whereas for another person, it might be to

become a great doctor; yet another person might want to become the prime minister or

president of a country whereas another person might want to become one of the richest

person in the world. Thus the goals are different from person to person – so says modern

science.

But this conclusion of modern science is wrong because we all are seeking only one goal of

life. Anything and everything is sought out in order to fulfill this ultimate goal of life. Let’s

do a brief analysis which will point out this ultimate goal of life irrespective of whoever be

the person and whatever his short-term and long-term goals are.

A person wants to start a software company. Why does he want to start a company? So that

he will earn a lot of money and set the trend for his children, relative, friends etc. Why does

he want to earn money or set the trend for others? Because then he is happy. Why he

wants to be happy? There is no answer to this – just that he wants to be happy. This

happiness isn’t temporary happiness that is present one minute and vanishes the next

minute – this is happiness that is ever-lasting. Such an ever-lasting happiness is what is

being sought by the person who wants to start a company. Thus though it appears that his

long term goal is starting a software company, what he really wants to achieve is eternal

bliss – happiness that is ever-lasting and untainted by sorrow.

Now let’s consider a person whose ultimate goal is to become the prime minister of India.

Why does he want to become a prime minister? Because he will either get power or he can

do service to society? Why does he want to do service to society? Because then he will be

happy. Thus it is seeking happiness that he wants to become the prime minister of India.



If we analyze the long-term goal of each and every person in the world, we will find that it

leads to the ultimate goal of life which is complete cessation of sorrow and ever rejoicing in

bliss. All activities are performed in order to achieve this goal alone. Until this goal is

achieved, a person will be running hither and thither trying to achieve this goal.

Since the ultimate goal of life is eternal bliss, therefore people are discontent with whatever

they achieve in life. Whether they get money or progeny or fame or anything else, they are

still discontent; for a contented person will be able to live blissfully while living in the world

and performing activities (like a normal person). Even as when we give up a job with

discontentment, we will get a new job similarly when we give up this birth with

discontentment we will get a new birth. Thus we will go from birth to birth seeking eternal

bliss but as a result of discontentment we will not achieve eternal bliss and will constantly

be suffering in sorrow.

The first step therefore for a person is to realize the ultimate goal of life as complete

cessation of sorrow and ever rejoicing in bliss. This goal is termed in the scriptures are

moksha or liberation. Liberation from what? Liberation from the bondage of sorrow and

suffering. It can be said to be that state where all sorrows end and a person ever rejoices in

bliss.

Moksha – not through the world

We think that we can get moksha through the world. The world has infinite possibilities and

therefore we think we can get eternal bliss from the world (its objects and people). But this

is wrong – the entire world that we currently perceive is constantly changing. That which

constantly changes can only lead to sorrow – it cannot lead to eternal bliss ever.

It is because we think the world can lead us to eternal bliss that we not only don’t get

eternal bliss but we suffer more and more – depending the world to give us eternal bliss, we

suffer when it doesn’t give eternal bliss. Thus a wise person should first understand the

temporary-sorrowful nature of the world and therefore stop depending on the world for

moksha.

It is beyond doubt moksha that we all seek but we are seeking it in the wrong place of the

world, which is constantly changing. Unless we first realize that we are searching in the

wrong place, we will not be able to search for the right place. Thus majority of people keep



searching for moksha from the external world and suffer constantly, through not getting

moksha. Yoga Vasishta gives a story to illustrate this – once a old woman was searching

something outside her house under the street lamp. A passer-by asked the woman what she

was searching. The woman replied that she was searching for her sewing needle. The

passer-by searched and he couldn’t find it there. He asked the woman as to where she lost

it – the woman replied that she lost it in her house. When questioned as to why she is

searching outside, the woman replied that there is no light in the house but only light is

present here and therefore she was searching here (instead of inside the house). Upon

making her understand, the passer-by got a light and therefore the woman was able to

retrieve her needle from inside the house itself.

Like the old woman we keep searching for happiness from the external world because we

only know about the world, nothing beyond the world. But this search will not work out as

happiness hasn’t been lost in the world as the world is only sorrowful in nature (there is no

happiness whatsoever possible from the external world). Like the old woman we have to

first find out the source of eternal bliss and then seek it (search it in the right place).

So where is eternal bliss present if not in the entire world (that is our only experience

spectrum).

Brahman – changeless cause-substratum of the world

That which is constantly changing will only lead to sorrow. And that which is changeless in

nature will lead to eternal bliss (because it is changeless in nature). Anything that is

changing in nature, requires a changeless substratum for its very existence. Without any

changeless entity, no change can be perceived or can happen. Thus the changing world

requires a changeless substratum. This substratum is also the cause of the world – that

from which the world has come, that in which the world resides and that unto which the

world merges at the time of destruction. Really speaking and essentially, any change is just

an illusion of names and forms in the changeless substratum. Thus the entire world is

nothing but an illusion of names and forms in the changeless substratum or cause.

This cause-substratum of the world is termed as Brahman (that which is very big).

Bhagavatham says that though different terms may be used, this ultimate cause is just of

the nature of existence, consciousness and bliss. Even as one entity of water is termed or

called variously in different languages or places, similarly the one entity of Brahman is



termed variously as bhagavan, ishwara, paramatman, atman, Vishnu, siva etc. All these

terms just point to the one entity of Brahman.

Brahman always exists and therefore is consciousness in nature – that which exists itself

and gives existence to the entire world as well. Due to being unlimited in nature, Brahman

is ever blissful.

Now is this Brahman one or many?

When we observe the world we find that duality or many-ness is present absolutely

everywhere. Therefore automatically we will think about Brahman also being many.

Brahman as a result of being existence in nature is one alone. There cannot be any other

Brahman as then both existence would be same alone. There cannot be two consciousness

and two blissful for then both will limit each other. Therefore the conclusion is that Brahman

is one alone, without a second.

The three differences of internal, similar and dissimilar are negated in Brahman. A tree has

internal difference of branch, root, fruits etc. A tree is different from another tree. A tree

also is different from a stone. But since Brahman alone exists, therefore there is no

difference at in or with respect to Brahman.

Therefore Brahman is said to be non-dual in nature. The entire world, as we have seen,

exists in the substratum of the world of names and forms. Even as various names and forms

of gold are illusions and gold alone really exists, similarly the entire world of names and

forms are illusions in Brahman and therefore Brahman alone really exists (at all times).

Moksha – realization of Brahman

Since Brahman alone is blissful in nature, therefore Brahman is moksha. But what is this

Brahman? Where can we find Brahman?

Brahman due to being of the nature of Existence, Consciousness and Bliss is our very nature

of Self. The Self that constantly pulsates inside as I-exist, I-exist and is devoid of any

association or identification with the entire world is of the nature of Existence,

Consciousness and Bliss. Therefore it is clear that Brahman is our very nature.



Now is this Brahman already present or has to be newly attained?

That which is newly attained will be lost (anything that is gained is lost). Moksha which is

attaining Brahman will be temporary because it will vanish after a period of time – such a

moksha will be temporary (and not really moksha). Therefore moksha is realization of

Brahman which is our very nature of Consciousness (at all times).

If Brahman is already our nature, then why don’t we experience it?

We don’t experience our very nature of Brahman as a result of ignorance. This ignorance

cannot really be defined but is directly experienced by an ignorant person. Even as darkness

cannot really be proven but it is directly experienced, similarly ignorance cannot really be

proven but is directly experienced by an ignorant person. Even as darkness vanishes when

light is brought in, similarly ignorance vanishes as a result of knowledge. Knowledge here is

knowledge of Brahman.

But how can we know that Brahman which is the substratum of the entire world (that which

is the subject of everything, that which isn’t objectified at all)?

Brahman is known through only one means of scriptures. This is because scriptures are the

very breath of Brahmaa and they don’t any authorship. When the world is created, along

with it is revealed the scriptures to the various saints (who are seers of the scriptures).

These scriptures aren’t written by the saints but just revealed to them during times of

intense meditation or contemplation.

Veda Vyaasa says in Brahma Sutras that the only means to knowledge of Brahman is the

scriptures (for scriptures come from Brahman and are the only entity in the world that is not

created or authored by anybody).

Brahman – known only through the scriptures

Though it has been concluded that Brahman is known only through the scriptures and not

through any other means, it is important to analyze or understand this more clearly.

We have a lot of means in the world to attain objects or entities of different kinds. But can

these objectify Brahman? Definitely no, as Brahman is of the nature of Consciousness.

Consciousness is that which illumines everything and is self-luminous in nature. We cannot

show light to the Sun as Sun is the source of all other lights – similarly Consciousness

cannot be illumined in any way as it is self-luminous and illumines everything in the world.



Now let’s analyze the different paths that we think can lead to realization of Brahman.

Karma cannot lead to Brahman as karma is based on duality whereas Brahman is non-dual

in nature. Karma depends on the doer and a fruit that is newly created or something is

changed. Since Brahman is ever present and is just realized, therefore karma cannot lead

us to moksha.

Yoga or the path which includes various types of sadhanas also cannot lead to moksha

because this path focuses on taming the body and the mind but doesn’t take a sadhaka

beyond the body, mind etc. to the indwelling substratum of the world (Brahman).

Bhakti also cannot lead to moksha because it also includes the triputi of devotee, devotion

and Ishwara. Wherever duality is there, moksha is not possible as limitation leads to only

sorrow (and only unlimited leads to eternal bliss at all times).

Though all the above paths and many other that people preach help in the spiritual path

towards moksha they cannot directly take us to moksha. Moksha is removal of bandha and

since bandha isn’t real but caused as a result of ignorance (not knowing one’s very nature f

Brahman) therefore it can only be removed through knowledge (and knowledge alone).

Though any path a person can depend upon, the final step is that of knowledge where a

person realizes himself to be the non-dual reality of Brahman – the substratum of the entire

world. There is no other way thus to eternal bliss or moksha than knowledge.

But even knowledge of non-dual Brahman can be gained in many ways – today we are in a

world where there are so-called mahatmas and their followers claiming that moksha means

just abiding as oneself here and now. Such people understate the importance and

essentiality of the scriptures as for them scriptures are not required – what is required is to

abide as the Self (that which pulsates as I-exist, I-exist at all times).

Though ultimately one has to abide as the Self, it is impossible to abide as the Self unless

we gain knowledge of the scriptures and implement the teachings of the scriptures. It is

only in the scriptures that we find Brahman being explained or defined indirectly and the

way to realize Brahman explained. If it is argued that a realized master is enough and no

scriptures are needed, a realized master is one who has learned the scriptures and abides

as a living embodiment of the scriptures (as Brahman). This means that when we follow the



words of a realized master, we are really following the scriptures alone. Scriptures have

been tested time and again by various people of the past and the present too (and in the

future as well will be). Therefore instead of depending on a guru alone, a sadhaka should

depend on the scriptures.

Darshanas

The ultimate scriptures are the Vedas. Vedas are categorized into the samhitas, brahmanas,

aranyakas and Upanishads. Samhitas deal with praising of various devatas (hymns).

Brahmanas deal with ritualistic actions. Aranyakas deal with actions and upasanas meant to

be followed by sanyasis (and in particular in the forest). Upanishads deal with knowledge of

Brahman.

Samhitas and Brahmanas encourage selfless actions that lead to purity of mind. Brahmanas

and Aranyakas which emphasize on different upaasanaas lead to concentration of mind.

Without purity and concentration of mind, knowledge cannot be implemented properly

(though it might be gained by hook or crook). A person who has knowledge but isn’t able to

implement it properly is like a doctor who has good the degree somehow (by cash) but isn’t

really a doctor and therefore cannot diagnose and cure patients. Instead of curing the

patients, such a doctor will only cause harm to them. Similarly a person who has knowledge

but not the pre-requisite of purity and concentration of mind will cause harm to himself and

others – he will not be able to realize Brahman and ever rejoice in bliss; instead through

thinking that he is realized he will not be able to progress towards eternal bliss; moreover

through thinking that he is realized, he will start guiding people. Such a person who himself

isn’t realized but thinks he is and starts guiding people is like a drowning person trying to

help another drowning person or like a blind person leading another blind person.

How can we know a true realized master?

The scriptures give two characteristics of a realized master – srotriya and brahmanista.

Srotriya is one who is well versed in the scriptures or the concepts of the scriptures.

Brahmanista is one who is ever abiding as Brahman – as Ramana Maharshi beautifully

points out, peace is the sole criterion of a realized master; irrespective of wherever such a

master is, he will be peaceful – peace is synonymous with bliss, satisfaction and

contentment.



Based on the Vedas, there are six darshanas or philosophies that have been formulated by

various masters. Though the term of “formulated” is being used here, it doesn’t apply with

Vedanta which is the true philosophy as propounded in Upanishads (knowledge portion of

the Vedas). These philosophies though are based on the scriptures only partially apply to

the scriptures – they explain the concept of the scriptures in their own way (and as they feel

as apt). There are six darshanas that accept the authority of the Vedas. But these

philosophies contradict each other. Yet some masters, like Vidyaranya, feel that we can

arrange these philosophies in ascending order towards the ultimate goal of life as moksha.

The ultimate philosophy is Vedanta which alone leads to true moksha. The darshana that

accepts the ultimate authority of Vedas (Vedas are the ultimate means of knowledge) is

termed Vedanta for two reasons – one is that it comes at the end of the Vedas (in the

Upanishads which are generally found at the end of Vedas) and two is that it puts an end to

Veda or knowledge (that by knowing which everything becomes known is being propounded

in Vedanta).

Though there are multiple sub-systems of Vedanta each opining that their system along is

the right Vedantic system, we can say beyond doubt that Advaita Vedanta is the true

Vedanta system because Advaita or non-dual Brahman alone is the ultimate reality and

Advaita Vedanta only says that Brahman alone is real (other systems accepting the world or

even individuals to be either real or real but dependent upon Brahman or Ishwara).

Upanishads

We will get into the explanation of the term of Upanishad as explained by Sankara in his

bhashya later. For now, Upanishads are in total just more than 1000 (as per the puranas)

but of these only few are extant (available today). Each of the Vedas are split into various

shakhas or recessions (two disciples of the same master might start teaching the Vedas but

with slight differences as per their memory grasping or as per local environment). Each

shakha consists of one or more Upanishads. Thus the very many Upanishads though there

are just four Vedas in total.

As of today little more than 100 Upanishads alone are extant and the most popular list is

the 108 Upanishads enumerated in the Muktikopanishad and which has been commented

upon by Upanishad Brahma yogin. Since many of these Upanishads focus directly on

Advaita therefore they aren’t considered authentic by other sub-systems of Vedanta.



The ten Upanishads that has been commented upon by Adi Sankaracharya are considered

as the major Upanishads. The system of Vedanta is established upon these ten Upanishads.

The ten Upanishads are as below:

1. Isa

2. Kena

3. Katha

4. Prashna

5. Mundaka

6. Mandukya

7. Taittiriya

8. Aitareya

9. Chandogya

10. Brihadaranyaka

Mundaka Upanishad is the smallest of the Upanishads with just 12 slokas though the

karakas (Commentary) written by Gaudapadacharya has many slokas split into four

chapters. This Upanishad is considered as the ultimate Upanishad in Muktikopanishad (if

there is lack of time, then learning mandukya Upanishad alone is enough for moksha).

These Upanishads cannot be properly learned without Sankara’s bhashya on them, which

has been further commented upon by Ananda Giri (in his tikas).

Though Upanishads are considered as tough to learn and implement, it is very easy indeed

if we learn them properly. Anything is simple if learned in the right way and anything is

complex if learned in the wrong way.

Prasthana Traya

Since Upanishads are tough to learn therefore the Lord provided a simpler way of explaining

the Upanishads in the Bhagavad Gita. But even after Bhagavad Gita was provided there was

scope for doubts and confusions in the minds of seekers; many statements of Upanishads

and Gita also appear contrary to each other. Therefore Veda Vyaasa wrote the Brahma

Sutras analyzing the various controversial scriptural statements and explaining them in the

right sense.



These three of Upanishads (sruthi prasthana), Bhagavad Gita (smriti prasthana) and

Brahma Sutras (nyaaya prasthana) together form the prasthana traya – the trio which

represent the Vedanta Darshanam (and without mastering which, Vedanta cannot be

learned properly).

Purpose of Upanishad Vicharah

Brahma Sutras obviously are very tough to learn, Gita is very easy to learn. Upanishads are

also considered almost impossible to learn by normal people. It is only through guidance

with a master that one is able to learn the Upanishads with the right meaning and use it to

attain the ultimate goal of life as moksha. Though it is correct that Upanishads are tough to

learn, the concepts as propounded in the scriptures are very easy to learn (provided we

learn it in the right sense, with the right guidance). It is the purpose of this series of

postings to learn the concepts of the Upanishads (through a simple poetic work).

These concepts will give us the knowledge found in the Upanishads and therefore we will

then be able to learn and apprehend the Upanishads very easily. Since Upanishads are that

part of the prasthana traya without any authorship therefore they are the ultimate authority

– when we find some contradiction between Gita and Upanishads, we should take

Upanishads as the ultimate. In order to really understand what is the ultimate perspective

or truth, we therefore need to learn the Upanishads (or the concepts propounded in them).

Though various bhashyas on the Upanishads and other works like that of Anubhooti

Prakasha of Vidyaranya are present on this topic, still this initiative serves as an analysis of

the author’s mind (and whether the author has grasped the Upanishads properly or not).

Repetition of instructions is how the teachings are found in the scriptures and hence there is

nothing wrong in writing new works and explaining the same concepts in different ways.

Such repetition will strengthen the knowledge thereby leading to intellectual conviction

about the truth. When the mind ever contemplates on the truth that Brahman alone exists

and there is intellectual conviction that Brahman alone exists, then such a person ever

abides in Brahman. Therefore such a person never is affected by any sorrow – instead such

a person ever rejoices in bliss (in the natural state of moksha).

Since we all are seeking the ultimate goal of life as moksha, therefore we should ensure

that we learn the scriptures properly and through living the scriptures (or the truth



propounded in the scriptures) we are able to put an end to sorrows and are able to ever

rejoice in bliss.

It should be remembered again and again that knowledge of Brahman as found in the

scriptures is the one and only way to eternal bliss as sorrow is caused out of ignorance. The

moment a person loses focus on this truth, he will fall into the millions of paths that are only

paths and not the goal. Though paths might take us till the goal, they will not make us

realize the goal unless we remember that the goal is knowledge or realization alone.

Remembering that knowledge is the way to moksha here and now, we should strive to gain

and implement knowledge – life is short and we don’t know where we will be born in the

next birth therefore we should utilize this precious human birth to realize and ever rejoice in

bliss here and now itself.

May we all strive to through gaining and implementing knowledge abide as Brahman at all

times thereby getting rid of all sorrows and ever rejoicing in bliss here and now itself.



Upaadhi Dhyotanam

Recap

Previously we saw Madhvacharya’s starting arguments on Upaadhi. The first question is

about how we can say that there are many beings in the world. The answer by the Advaitin

is that it is due to Upaadhi or adjuncts – as many adjuncts are there, so many beings

appear as existing though essentially one Brahman alone exists. Now the question is raised

as to whether Upaadhi exists of its own or it is caused due to ajnaana. If Upaadhi exists of

its own then it will lead to destruction of non-duality (as there comes another entity of

upaadhi that always exists, like Brahman). Thus upaadhi cannot exist of its own. If it is

argued that Upaadhi is caused due to ajnaana or ignorance, then there would be a lot of

faults including mutual dependency between upaadhi and ajnaana, cyclic dependency and

infinite regression.

Upaadhi is caused by ajnaana which in itself has to be assumed to be caused by another

ajnaana – thus infinite regression is caused. Ajnaana leads to jeeva and jeeva is based on

ajnaana – thus there is mutual dependency between both. Ajnaana leads to Upaadhi which

in turn leads to jeeva who in turn is depended upon ajnaana – thus we have cyclic

dependency.

As a result of the various faults occurring in the concept of Upaadhi we have to say that

upaadhi doesn’t really exist (it cannot be caused by ajnaana). Moreover the dvaitin takes

the stand that ajnaana in itself cannot be proven so what to prove that which is caused by

ajnaana? Trying to prove upaadhi through ajnaana is like trying to prove a person is

innocent using the words of a lying person.

Through these words of madhvacharya in the two slokas of 2 & 3 of Upaadhi Khandanam,

we learnt the objections that are raised against Upaadhi.

Now let’s see the answering of the same first by looking at the concepts of ajnaana and

Upaadhi – a proper understanding of the fundamentals of Advaita Vedanta will automatically

get rid of all misconceptions or illogicalities. It is improper understanding of the concepts of

Advaita Vedanta that objections, confusions and illogicalities are pointed out.



Brahman – central concept of Advaita Vedanta

Many opponents of Advaita Vedanta constantly try to portray ajnaana or other concepts as

the central concept of Advaita Vedanta and therefore when they are proved to be illogical,

the system of Advaita itself collapses. This is a wrong understanding of Advaita Vedanta.

Advaita Vedanta also focuses on the non-dual reality of Brahman of the nature of Existence,

Consciousness and Bliss absolute. Anything and everything else that we see as part of the

world is just an illusion in the non-dual reality of Brahman. This is where we have to

understand the two perspectives or levels of reality – one is the ultimate perspective where

Brahman alone exists and everything else doesn’t exist at all; second is the empirical

perspective where the world appears as if existing and therefore is given temporary

existence status (though it is an illusion alone still it temporarily exists).

Scriptures do support these two levels of reality – in many places we find the scriptures

saying that the world exists but is temporary and sorrowful; in other places the scriptures

say that Brahman alone exists (left, right, up, down etc. have Brahman alone present in

them). Logic also supports these two levels of reality. The world which we currently

experience is not eternally real as it constantly changes. Such a changing world requires a

changeless substratum. Any changes are just illusions in the changeless substratum even as

any variable is just an illusion in a constant (at all times, a constant alone exists). Similarly

the changing world is just an illusion in the changeless substratum of Brahman. Though

empirically appearing as if existing, when illusion is perceived by an ignorant person,

ultimately the substratum of Brahman alone exists.

The example of dream makes us understand this better. A person goes to sleep and thereby

dreams. An entire new world is created and experienced by the dreamer. There are

activities happening, lives spent and all of a sudden the person wakes up from the dream.

While experiencing the dream, it was existing (as directly perceived). But even at that time

it was experienced as constantly changing. Anything changing will be subject to birth and

death and therefore will not be eternal. After waking up, the person realizes that there

never was any dream world and there never is any scope of dream world getting created

also. While taking into considering the temporary appearance or existence of the dream

world, it is just an illusion in the dreamer who alone was the entire dream world. But after

waking up, ultimately, the dream world doesn’t exist and has no scope of existence as well.



Similarly while the waking world is experienced it appears as if existing and is accepted as

temporarily existing but ultimately it doesn’t exist at all in its substratum of Brahman which

alone exists.

Even as the dream world cannot be answered for logically, similarly the waking world also

cannot be sufficiently answered by logic. Hence the scriptures say that truth is beyond logic

as logic can only make objects its focus. But the ultimate reality of Brahman is not an object

– it is the subject of all objects, that luminous subject which gives luminosity or existence to

the entire world, that which is the witness of all objects and actions. Thus logic cannot prove

Brahman which is self-proven as pure Consciousness pulsating at all times as I-exist, I-

exist. If a person were to understand and abide as pure Consciousness, negating the entire

world of duality, that very moment the person will ever rejoice in bliss (as bliss is the very

nature of Consciousness and sorrows are caused due to considering the world to be real).

Even the world existing or appearing as existing doesn’t lead to sorrow but considering the

world to be real (and eternal) is what leads to all sorrow.

Not understanding the subtlety of Vedanta, opponents use mere logic to prove whatever

they want to prove (or disprove whatever they want to disprove). The truth remains that

logic will always be insufficient and incapable to illumine Consciousness which is the

illuminator and witness of logic also.

Then why even use logic (Advaita Vedanta also uses logic)?

Logic should be used as secondary to the scriptural statements. That logic which supports

the scriptures are not faulty and will help in understanding the scriptures better, develop

faith in the scriptures and make us implement the advice of the scriptures. But that logic

which goes against the scriptures and is hair-splitting (used for the sake of just arguments

and supporting one’s own false views) will only lead to boosting of the ego, therefore

leading to sorrow alone in the long run.

A sadhaka should always keep in mind the two levels of reality which are essential to

apprehend, understand and harmonize the seemingly diverse or contrary statements of the

scriptures about non-dual reality of Brahman and the dual world.

Let’s now see the words of the Advaitin which answers the objections raised by Madhva.



SvaTmivSm&itretÄu SvaTmanuÉvs<ïym!,

A}an< nam imWyEv naiSt sTyNtu svRda.% *ae,6. svätmavismåtiretattu svätmänubhavasaàçrayam|

ajïänaà näma mithyaiva nästi satyantu sarvadä||u dyo |6||

Ignorance which is but forgetfulness of one’s own Self and grasped by one’s own experience

is an illusion alone; and is not true at all times.

Ignorance – forgetfulness of one’s own Self

The “I” that pulsates inside as I-exist, I-exist is our own very Self of the nature of

Consciousness. But this Self is generally forgotten. This forgetfulness is ignorance. The Self

can never really be forgotten but still it is forgotten. How can we say the Self is forgotten?

Because we are not able to experience our own very nature of bliss. The Self or

Consciousness is blissful in nature, as we experience in the deep sleep state where

everything including the ego temporarily ceases to exist. If we remember our own Self, then

we will be ever blissful (and devoid of sorrow). But we don’t experience bliss and only

experience sorrow, therefore it is clear that the Self has been forgotten (except for realized

masters).

The moment Self is forgotten, the ego is superimposed on the Self. This is termed as

adhyaasa. Taking the example of snake seen in rope, the moment rope is forgotten snake is

superimposed on the rope. The rope is then seen as a snake. As a result of seeing snake,

the person fears the snake. This fear sometimes leads to running away from the snake and

other times even to death as a result of heart attack. Similarly when the Self is forgotten,

everything that is not the Self is superimposed on the Self. The first superimposition is that

of the Ego. The ego also is known as I though it isn’t pure I that is unassociated and

unidentified with the entire world. Ego I identifies with the entire world and associates with

everything in one or the other way. Thus it says I am a man, I am working, I am powerful, I

have five children, I have relatives and friends etc. Even various emotions of like, dislike

etc. are attributed unto the ego (superimposed on the real I).

As a result of the ego I, a person is whirled between happiness and sorrow constantly. Since

happiness from the world (sense objects) is seed of sorrow, therefore it is sorrow that a

person constantly experiences as a result of ego I being superimposed on the Self.



Even when the ego I is superimposed on the Self, the Self alone exists and a mere witness

to the activities of the ego I (and the entire world itself). This is like the rope remaining

unaffected at all times, even when the snake is seen on the rope.

Vedanta thus always emphasizes that the Self alone exists and the disciple or sadhaka is

the Self alone (Tat tvam asi or that thou art). It is this simple yet profound truth that

majority of people fail to apprehend and therefore are lead to sorrow at all times (not just in

this birth but in many births).

Ignorance – self-proven or self-experienced

When we try to find proof for ignorance, the proof is direct experience of the same by an

ignorant person. When a person sees snake in the rope, the proof for the snake is the

person’s direct experience. There cannot be any other proof for the same than direct

experience (perception). Ignorance is a matter of direct experience for an ignorant person

who knows that “I am ignorant”. Here ignorance is not knowing the Self, not getting rid of

sorrows and not rejoicing in bliss in the Self. Those who try to find proof for ignorance are

fools aloe as the direct experience itself is the proof. Among the various means of

knowledge, pratyaksha or direct experience or perception is the ultimate and direct proof

(with respect to sense objects of the world or anything other than Brahman which is beyond

any proof).

When a person sees snake in the rope, he doesn’t try to find out where the snake came

from, what is its nature etc. Instead he just tries to get rid of the snake by one or the other

means though ultimately snake is removed only through knowledge of the substratum of

rope (by going near the rope and asserting it to be a rope and not a snake). Similarly when

a person is suffering from a disease, he doesn’t wait to find out what disease he has, his

symptoms etc. Instead he first goes to the doctor and asks himself to be cured of the

disease. If the doctor gives him a full lecture on what the disease is etc. then the person will

stop the doctor and request to be treated immediately; later he could find out the details of

the disease. Similarly when a person is ignorant, then he doesn’t try to find out why

ignorance came, how ignorance came and what ignorance is. Instead he tries to get rid of

the ignorance through knowledge.

Since ignorance is directly experienced by an ignorant person therefore no other proof is

required for the same and a sadhaka only tries to get rid of ignorance through knowledge



Ignorance – an illusion

Real is that which never ceases to exist and exists at all times. Unreal is that which never

has any existence at all. But ignorance is neither real nor unreal. Ignorance is directly

experienced by an ignorant person and therefore it isn’t unreal. But since ignorance will

vanish through knowledge therefore it isn’t real as well. Thus it is termed as an illusion –

that which isn’t real or unreal; that which appears to be real or existing but is known to be

unreal or vanishes as a result of knowledge.

Taking the example of snake seen in a rope, this perception of snake in the rope is not real

as snake vanishes after a period of time. The perception is also not unreal as it is currently

experienced. Therefore it is termed as an illusion (cannot be really defined or explained).

Any illusion is inexplicable but something that is directly experienced.

Other examples of illusions often used in Vedanta are silver seen in nacre, water seen in

desert and the dream world itself.

Ignorance – no reality whatsoever

Any illusion appears as if existing temporarily (when we perceive it to be existing). But

ultimately it has no reality whatsoever (as it is unreal in its substratum at all times). Taking

the example of snake in rope, snake though appears as if temporarily existing in the rope

has no existence whatsoever as it never exists in the rope. Merely appearing in the rope

doesn’t make the snake exist in the rope – ultimately there is no snake at all existing in the

rope. Whatever exists at all times is the rope alone.

Similarly though ignorance appears as if existing in the non-dual reality of Self, what exists

at all times is the Self alone as ignorance ultimately has no existence whatsoever. That Self

which is Consciousness in nature is like light. It can never be veiled or any superimposition

can never appear in it. But sometimes we might perceive darkness in light though there is

no possibility of darkness at all existing or appearing as if existing. When light is thrown or

we try to find out about darkness, then it will vanish and light alone will exist. Similarly

there is no possibility of ignorance veiling the Self and ego superimposing itself on the Self

but somehow ignorance veils the Self. This veiling of the Self by ignorance itself isn’t real. It

just appears to be existing (direct experience). But when knowledge of the Self is gained

from the scriptures then the realization dawns that there is no ignorance at all and there is

no scope for ignorance to exist as well (at all times, the Self alone exists).



There is no possibility of infinite regression while analyzing ignorance (and its proof) as

ignorance is a matter of direct experience. Though it is not real, still it is directly

experienced and therefore we don’t need to look any further for anything as the cause of

ignorance (or proof).

It should be remembered that illusion and unreality are the same alone – though appearing

different from different perspectives. When experienced, ignorance is an illusion and when

known to be non-existence, it is unreal. The perspective from which we look at ignorance

alone is different – and as a result different terms might be used to explain or define

ignorance but ultimately it doesn’t exist at all. It cannot be argued that different terms,

definitions etc. are given for ignorance which is inexplicable as such terms and definitions

are themselves assume ignorance to be existent (therefore they are as illusory as ignorance

itself). Merely for people to understand ignorance, the terms and definitions are used. Really

speaking, ignorance is a matter of direct experience for an ignorant person but at all times

it doesn’t exist at all (just an illusion that appears as if existing and leading to illusory

sorrow as a result).

Ignorance – from two perspectives

After explaining about ignorance, the author now explains ignorance from the two

perspectives of ultimate (paaramaarthika) and empirical (vyaavahaarika).

sTyTv< ySy naSTyev àama{y< tSy kI†zm!,

parmaiwRk†ò(a tu äüEv svRda suom!.% *ae,7. satyatvaà yasya nästyeva prämäëyaà tasya kédåçam|

päramärthikadåñöyä tu brahmaiva sarvadä sukham||u dyo |7||

One that doesn’t have any reality, what validity can it have (ignorance); from the ultimate

perspective Brahman alone exists at all times; this is very easy to understand.

Ignorance – no validity

The author here first talks about the ultimate perspective from which ignorance doesn’t

exist at all and non-dual Brahman alone exists. It is important to understand this

perspective clearly that ultimately Brahman alone exists – absolutely nothing at all exists

apart from Brahman.



The Ishavasya Upanishad starts with saying that everything is pervaded by Ishwara.

Mundaka Upanishad says that Brahman is present left, right, up, down, front, back and

everything – thus whatever is there is Brahman alone. Katha Upanishad negates duality

completely and says that one who sees duality-as-if-existing will go from death to death

(experience only sorrow).

Bhagavatham in the chathuslokee bhagavatham says that whatever exists here is Brahman

of the nature of Existence alone – there is nothing apart from Brahman, either existence or

non-existence (sentient or insentient). It is very tough indeed to apprehend this ultimate

truth that Brahman alone exists as the entire world appears to us, as existing. Direct

experience or perception is very tough to conquer as it is a matter of experience. Hence we

get deluded by any illusion as it is directly perceived; before even analyzing we fall a prey

to the same as perception is the strongest and direct of all means of valid knowledge. Thus

even when the scriptures say that Brahman alone exists, we will not be able to apprehend

this truth as the entire world appears existing (in front of us).

In order to prove to the seeker that the world doesn’t exist, Gaudapadacharya says that if

the world appears as existing, it will vanish for duality is just a creation of Maya (illusion)

and non-duality alone is ultimately real. That world which appears as if existing will stand

aside for a true seeker who is able to renounce it with the knowledge that it is temporary

and sorrowful. Here renunciation isn’t leaving the world and going to a cave for meditating

but it is just the knowledge that the world doesn’t really exist – automatically attachment to

the world will drop off. Even as after waking up we renounce all attachment to the money

we had in dream (knowing it to be unreal) similarly only whenwe gain knowledge about the

world being unreal, attachments to the world will be automatically renounced.

For a true seeker who analyzes the truth thoroughly an illusion will stand aside – like the

snake stands aside when analysis of the rope is done, similarly when seeker starts analyzing

the substratum of the world as Brahman then the illusory world will stand aside. But

ultimately the seeker realizes that there is no world, there never was any world and there

never can be any world also – whatever exists is Brahman and Brahman alone.

Paramartha gives this beautiful story to illustrate as to what is moksha (moksha isn’t doing

anything but the realization that there never is any bondage in the first place to be

removed). Once few kids were playing in a room, their game being that pillows will be set



inside the room. One has to memorize the positions of the pillows and then closing his eyes,

traverse from one end of the room to the other end (one wall to opposite wall) without

stepping on even one pillow. The person took part in the game. He observed all the pillows

and then closing his eyes, he traversed slowly towards the other end. Successfully he

reached the other end, being very happy that he didn’t step on any pillow. Upon opening his

eyes he realized that there never was any pillow kept in the room. The kids had taken away

all pillows. He thought all the while traversing from one end to the other that he was

averting stepping on any pillow but there was no pillow at all in the first place. Similarly a

seeker starts the path thinking that moksha is something to be attained but there is nothing

to be attained here – the veil of ignorance has to be removed through the knowledge that

there is no ignorance at all. Thus moksha is the knowledge that Brahman alone exists here

– nothing but Brahman alone exists (the entire world appears as if existing but whatever

exists at all times is Brahman alone).

Majority of people think of moksha as a goal to be achieved through some or the other

means therefore they are sad gaining knowledge as knowledge doesn’t give us anything – it

just makes us realize whatever already exists. Thus while learning the scriptures they don’t

find it giving them satisfaction. On the other hand if they are told to meditate for 4 hours a

day or perform activities for the welfare of the entire world then they are very happy.

The wrong notions that moksha is something to be attained is to be renounced – moksha is

ever present here and now itself. A veil of ignorance veils the ever present moksha or the

Self and this veil is removed through knowledge of the scriptures. When knowledge dawns,

person realizes that there is no ignorance veil and thereby he realizes that whatever exists

at all times is Brahman alone.

What about ignorance or the world?

Both ignorance and the world also don’t exist at all as whatever exists is the non-dual

reality of Brahman alone. Even as in the entire dream world only the dreamer exists,

similarly in the waking world only Brahman exists. Though it appears as though many

exists, it is just an illusion as Brahman alone exists at all times.

But this ultimate perspective might not be able to apprehend for everybody and it also,

though being ultimate, isn’t valid from the empirical view point (even as the truth that there

is no dream world is not valid in the dream world, similarly that Brahman alone ultimately



exists isn’t valid from the empirical perspective where the world appears as if existing, evne

if for a short period of time).

Vyvhare tu sÔƒp> àpÂ> sTyviTSwt>,

SvßvTsvRdasTy> A}†ò(a ivÉait c.% *ae,8. vyavahäre tu sadrüpaù prapaïcaù satyavatsthitaù|

svapnavatsarvadäsatyaù ajïadåñöyä vibhäti ca||u dyo |8||

From empirical standpoint, the world is of the nature of existence (exists temporarily) and is

present as if like existence (as if permanently existing); but it is always unreal like dream

and due to the perspective of ignorance, shines (as if real).

Ignorance – empirical perspective

When we talk about empirical perspective, the world is what is to be analyzed as the world

is what gives empirical usage to everyone (from within the perspective of the world). The

world appears as if existing (temporarily existing) and therefore it has to be explained from

the empirical perspective. For initial seekers, it is impossible to apprehend the ultimate

perspective where Brahman alone exists. Therefore they have to be initially taught about

the world, its creation and eventually the illusory nature of the world (that which appears as

if existing but doesn’t really exist).

Here the author says that the world appears as existing, having empirical existence. But this

empirical existence isn’t ultimate reality therefore it just appears to be eternally real. There

is hence an age old saying that whatever is seen isn’t true, whatever is heard also isn’t true

and whatever is analyzed thoroughly alone is found to be true.

The world is termed as prapanchah – that which appears as existing and that which is

perceived (by ignorant people). If not for the appearance of the world for an ignorant

person, it doesn’t exist at all. Therefore Ramana Maharshi used to ask as to whether the

world came to you and said it existed or you said the world exists. As long as we accept the

world as existing, it exists. Empirically it might appear as existing but its existence is

empirical and not eternal.



The world can be best understood using the analogy of dream. In dream an entire dream

world is created but it is just an illusion in dreamer. Even as the dream world appears in the

dreamer, similarly the waking world also appears in Brahman. Even when dream world is

perceived it doesn’t really exist – similarly even when the waking world is perceived, it

doesn’t exist (just appears as if existing).

Like dream world, the waking world also doesn’t exist at all times but appears as if existing

as a result of the perspective of ignorance (from ignorance standpoint alone, it appears as if

existing). Once ignorance is removed through knowledge, then the world is known to be

non-existent. Only that which really exists can cause sorrow – that which just appears as if

existing but doesn’t exist cannot cause any sorrow. This is like - the loss of a son in the

dream world cannot cause any sorrow to the dreamer once he wakes up from the dream

(but while experiencing the dream, it will cause sorrow). Even as though dream world is

accepted as existing temporarily (empirically) but ultimately doesn’t exist at all always,

similarly the waking world though accepted as existing empirically it doesn’t exist at all

times.

Summarizing about the two perspectives with respect to ignorance, ignorance appears as if

existing empirically. Then it is a matter of direct experience and therefore needing no other

proof for its existence. Though its existence is accepted empirically, ultimately it doesn’t

exist at all. Like the dream world which appears as if existing in the dream and therefore

given empirical existence, the waking world also is given existence empirically. But

ultimately dream world doesn’t exist at all, it cannot even appear as existing; similarly the

waking world doesn’t exist at all, it cannot ever exist as well.

Empirically ignorance exists and ultimately it doesn’t exist at all. As long as ignorance

appears as if existing, a person has to gain knowledge in order to get rid of ignorance.

There is no other way to get rid of ignorance other than knowledge even as there is no

other way to get rid of darkness than light. Knowledge isn’t normal knowledge but

knowledge from the sentences of the scriptures – scriptures are the only authority for

Brahman and therefore knowledge of the scriptures alone gets rid of ignorance; thereby a

person realizes his very nature of Brahman that appears as if veiled by ignorance but is eer

one’s own nature of Consciousness (that which pulsates as I-exist, I-exist at all times).



It is without understanding the above simple analysis of ignorance (from the two different

perspectives of ultimate and empirical) that objections are raised by Madhva and others. All

objections instantly vanish when we remember that non-dual reality of Brahman alone

exists at all times. Then ignorance will vanish (that which didn’t exist) getting rid of all

sorrows and making us ever rejoice in bliss.

We will continue with the work in the next edition.

May we all strive to remember at all times that the non-dual reality of Brahman alone exists

so that we will be able to get rid of all sorrows and will be able to ever rejoice in bliss here

and now itself.



Vedanta Shabda Vicharanam

Bandha

The word Yoga comes from the Sanskrit root ‘Yuj’ which means ‘to join’. In this article we

will see the meaning of Yoga, how is it related to the goal of Moksha and what are ways to

achieve yoga.

The meaning of the word bandham means bondage. In this article we will see what is

badham, what is the cause of bandham and how to get rid of bandham.

Everyone in the world, no matter who it is, want happiness that would stay forever. People

seek happiness through various things, and thereafter strive to achieve that. Scriptures call

these goals as Purusharthas and they are broadly classified into 4 which are Dharma

(Righteousness), Artha (Wealth), Kama (Pleasure) and Moksha (Liberation). Everything that

we desire and we think would bring happiness to us would fall under one of these 4.

Scriptures point out that attaining Moksha or liberation alone would give happiness that

would be permanent and all other goals will not give permanent happiness. Scriptures also

provide the reason that the goals of Dharma, Artha and Kama cannot provide permanent

happiness. The reason is that the goals of Dharma, Artha, and Kama these are temporary.

Since the goals are temporary, the happiness that one gets on accomplishing something will

also be temporary.

Chandogya Upanishad says

“tat yatheha karmacito lokah ksheeyate evamevaamutra punyacito lokah ksheeyate

Now, as in this world the comforts gained through one’s labors are exhausted, exactly so in

the world the comforts achieved through one’s good deeds are exhausted.”

The above quotation from Chandogya Upanishad clearly mentions that how much ever we

put towards Dharma, Artha or Kama, the result will not last long and it will soon be

consumed and exhausted. But the desire for happiness would not go away, the person

would either fix his mind on something else that he think would give happiness and would

strive again to achieve it. If he succeeds in his effort he would enjoy it and then look for

something else after, if he fails he would continue to strive hard until he succeeds or he

switches to something else. Thus, we can see here that the desire of happiness makes a

person to continue to do more and more action and the happiness enjoyed on succeeding in



the effort in turn makes him to strive again for something else. This desire-action-result

cycle continues on and on, not just in one birth, but many births. This desire for happiness

from something out in the world binds us more and more to the world and make us go from

birth to death again and again. This is Bondage.

When we enjoy the object we desired, that enjoyment leaves a trace in our mind which

would make us crave more and more. The thought that our effort had paid off in achieving

the object of desire and the enjoyment itself gives us hope that we can strive in the same

way for something else and achieve it. The thought “I did it” is the ego sense and the

thought of the enjoyment is the vasana. Vasana trigger more desires and make us strive

towards it. When there is a failure in achieving something, the mind would not think about

the temporary nature of the world, but rather would think that effort is not enough and

would make us strive harder and harder. This thought that we have to achieve the object of

desire, based on previous success, and making us do the action is bondage.

Q:How would I know whether I am in bondage or not?

A: To understand this we have to analyze our actions and the thoughts that trigger our

actions. When we do actions towards achieving something, are we expecting a specific

result for our action? If we do get the result we expect, do we feel that we have to do the

action again and again to experience the same result? If so, we are in bondage. Are we

compelled to do certain actions and we think we cannot avoid it? That is bondage. Do we

think that we need the objects and people around us for our happiness? That is bondage.

Cause of bondage:

Scriptures say that our real nature is same as the nature of Brahman which is Anandam.

Essentially, we are Anandam itself. But when we don’t know this fact that scriptures point

out, we desire for happiness from outside. When we feel that we lack something, we try to

get it. Likewise, when we think that we lack happiness we try to get it from thing. Thus, for

a reason that cannot be explained, we start to have develop liking towards something

outside that make us feel as containing happiness. This liking then creates a desire in our

mind that we have to possess that object. Once the intensity of the desire strengthens

along with a thought of hope to achieve that, the desire transforms into action. Thus, goes

the cycle of desire-action-result. But if we trace back what exactly caused the desire to



come in our mind, it is the forgetfulness that we are of the nature of Anandam ourselves.

This forgetfulness is called Ajnaanam or ignorance.

Q:Does it mean that if we know our real nature, there will be no bondage?

A: Scriptures clearly mention at various places that when we realize our real nature as the

nature of Brahman, we will be liberated from all bondages. Moksha is one of the

Purusharthas or goals to be achieved and scriptures are very clear that liberation can be

attained only through Knowledge, i.e knowing clearly that “I am Brahman”. There is no

other way of gaining Moksha.

Mundaka Upanishad says

Sa yo ha vai tatparamam brahma veda Brahmaiva bhavati na asya abrahmavitkule bhavati|

Tarati shokam tarati paapmaanam guhaagranthibhyo vimukto amrto bhavati||

Anyone who knows that Supreme Brahman becomes Brahman indeed. In his line is not born

anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and

becoming freed from the knots of the heart, he attains immortality.

Bidhyate hridayagranthi chidyante sarva samshayaah

Ksheeyante chaasya karmaani tasmin drishte paraavare

When that Self, which is both the high and the low, is realized, the knot of the heart gets

untiled, all doubts become solved, and all one’s actions become dissipated.

Q: Lord Krishna says in Bhagavad Gita that one cannot be without performing actions. This

means that we have to perform action. If Lord says to perform action, how can we call it

bondage?

A: Lord also mentions in 4th chapter that all actions end in knowledge. As we analyzed

above, the desire-action-result cycle is caused by the ignorance of our own nature. If we

know that we are already happy, we will not have any desire towards anything. Only when

we feel that we lack something we desire something. Therefore, knowledge of our nature

would solve all our problem which means the Lord’s word that all actions end in Knowledge

takes higher precedence that the word that one cannot be without doing actions. Secondly,

it is the not the action itself that causes bondage, but the craving for a result behind the

action and enjoyment thereafter is what causes bondage. If we perform actions in the way

Lord instructs us to be performed, then we will not be bonded.



If we analyze our own mind and actions and if we understand that we are in bondage, we

would also realize that the bondage is sorrowful. Every time when we are compelled to do

some action, the effort behind the action make us tired and exhausted. There are also

frustrations, disappointments and other such feelings that goes with it, which are all

different form of sorrow. The most amazing thing is that many people feel these type of

feeling are normal until there is a realization that these are not normal and there has to be

a way to get rid of all sorrow. Just by analyzing our actions, we can understand that

bondage is sorrow.

How to get rid of bondage?

This is the fundamental question that makes a person a spiritual seeker and make us work

towards Moksha. This is the question that a seeker puts forth to a Guru and we can see in

scriptures a student asks his Guru this question in different ways. This question can be

rephrased to say “How to attain Moksha or liberation from bondage?”. Even though both

questions may appear to mean the same, but there is a difference. When we are having

problem, our main focus would be get rid of the problem. When we are in sick, we would

want to get rid of the sickness and then think about being healthy. Thus, when doctor

instructs what needs to be done to get rid of the sickness we would be attentive to listen to

the instructions and we would follow it thoroughly with confidence that the sickness will be

cured.

The spiritual path for a seeker start with this question. The person first understands that he

is in bondage, and realizes that bondage is sorrowful and therefore gets the desire to get rid

of all sorrow. Mahatmas are those who have liberated from all bondages by the Knowledge

of their own real nature, become the refuge for the seeker and thus goes to the Mahatma.

In Mundaka Upanishad

Shaunako ha vai mahaashaalo angirasam vidhivat upasannah papraccha| kasminnu

bhavago vijnaate sarvamidam vijnaatam bhavati

Shaunaka, well known as a great householder, having approached Angiras duly, asked, ‘O

adorable sir, (which is that thing) which having been known, all this becomes known?’

When a student puts such a question to the Guru, the Guru would give the knowledge as

mentioned in the scriptures that our real nature is same as the nature of Brahman. When



the student learns about ones own nature same as the nature of Brahman, the ignorance

vanishes and thus he would realize that there he was never bonded, he is ever of the nature

of Anandam.

Q:Is it enough if we listen to the Guru’s words to get rid of bondage?

A: This depends upon the intensity of the desire to get rid of bondage and also the mental

purity the seeker has. In order for the seeker to be able to own up the knowledge given by

the Guru, Vedanta speak about four-fold qualifications (Sadhana Chathushtayam). They are

Viveka (Discrimination), Vairagya (Dispassion), Shamaadi shatka sampattih (Six disciplines

starting from Shama) and Mumukshutvam (desire for liberation).

Viveka or discrimination is the ability to discriminate between real and unreal thing.

Scriptures point out that Brahman alone is real and everything else is not real. Vairagyam

or dispassion is in a way putting viveka into practice, with the knowledge that everything

else except Brahman is temporary not desiring for anything else but Brahman. Discipline

include mind control, sense control, forbearance, faith in the words of Guru and Shastram

and focus. And finally, the most important is the desire for liberation. The desire should be

intense that Swami Chinmayananda calls it burning desire for liberation.

When a person has these four-fold qualifications, the knowledge such a seeker gets from

the Guru would sink in and he would be able to own up the knowledge and realize his own

nature as Anandam. The first sutra in Brahma Sutra starts with ‘Now, therefore’. It means

now after attaining these four fold qualifications, let us know about Brahman.

What are the benefits of getting rid of bondage?

As mentioned earlier, bondage is sorrow. Getting rid of bondage means getting rid of

sorrow. When there is no sorrow, it means there is only happiness. Such a person who is

liberated from all bondages are ever happy, joyful and there would be nothing that can take

away the happiness. That is why the purushartha of Moksha is the Ultimate goal unlike the

other three goals of Dharma, Artha and Kama. When a person attains Moksha there is no

return back to bondage, he gets rid of bondage once and for all.



Taitireeya Upanishad says

Brahmavid aapnoti param

Knower of Brahman attains the Supreme

Lord Krishna says in Bhagavad Gita,

Yad gatva na nivartante tadaama paramam mama

That is My supreme Abode, reaching which they do not return.

Thus, the end of analysis of bondage.



Yukti 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. Saadhanaa Siddhi – an analysis of saadhanaa (third part in current edition).

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. Vedanta Shabda Vicharanam – thorough analysis of one word of Vedanta.

6. Jnaana Nirupanam - explanation of Jnaana or knowledge (for moksha). 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)

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Documents

Vedanta Madhuryam - vedantatattva.orgvedantatattva.org/vedantagroup/VedantaMadhuryam/VedantaMadhuryam_9.2.pdfVedanta Madhuryam Salutations to all. The moment we hear the term of Vedanta,