vedanta darshanamvedantatattva.org/vedantagroup/vedantadarshanam/feb15/vedanta..., #y< piqtva...

AUM NAMAH SHIVAYA VEDANTA DARSHANAM Feb 6

http://vedantatattva.org/vedantagroup/VedantaDarshanam of 83

Vedanta Darshanam

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Om

vedaNtdzRn< ySmat! pu<s Aaßaeit saMàtm!,

mui´> suo< pr< t< ih mumu]U[a< iht< sda.1.

vedäntadarçanaà yasmät puàsa äpnoti sämpratam|

muktiù sukhaà paraà taà hi mumukñüëäà hitaà sadä||1||

prmanNdêpa ya Éi´mui´àdaiynI,

matam&teñrI cEv ta< devI — à[maMyhm!.2.

paramänandarüpä yä bhaktimuktipradäyiné|

mätämåteçvaré caiva täà devéà praëamämyaham||2||

vedaNtacayRdevaÂ balk«:[< jgÌ‚ém!,

}aniv}andat&Â ÉUyae ÉUyae nmaMyhm!.3.

vedäntäcäryadeväïca bälakåñëaà jagadgurum|

jïänavijïänadätåïca bhüyo bhüyo namämyaham||3||

#hlaeke jNtUna< prmlúyae mae] @v, bhvae=}ata sn! s<sriNt AqiNt c laeke

àdeze;u raJye;u c, ikiÂt! pué; @v }aTva mae]mageR crit, pué;> n tu

zrIrl][at! Aiptu mansSyivze;[at!, xEyRivcaraidsÌ‚[s<pÚ @v pué;>, tSyEv

ivvekbuiÏ> Syat! Atae }anàaiÝí, }an< ivna n l_yte mui´> - "tmev ivÖanm&t

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#h Évit naNy> pNwa iv*te"," tmev ividTva Aitm&Tyumeit","" }anen tu td}anm!"

#Tyaid ïuitSm&itvcne_y>,

ihaloke jantünäà paramalakñyo mokña eva| bahavo'jïätä san saàsaranti aöanti ca loke

pradeçeñu räjyeñu ca| kiïcit puruña eva jïätvä mokñamärge carati| puruñaù na tu

çaréralakñaëät apitu mänasasyaviçeñaëät| dhairyavicärädisadguëasampanna eva

puruñaù| tasyaiva vivekabuddhiù syät ato jïänapräptiçca| jïänaà vinä na labhyate

muktiù - "tameva vidvänamåta iha bhavati nänyaù panthä vidyate"," tameva viditvä

atimåtyumeti","" jïänena tu tadajïänam" ityädi çrutismåtivacanebhyaù|

}an< tu vedaNtjNy<, n laEikkm!, n t‘aek e àaÝVy<, zaôyaeinTvat!, vedaNt>

àSwanÇySy iv;y>, iv;yae inguR[aiÖtIySvaTmSvêpcEtNyäü @v, ïv[ade>

}atVy< %´l][yu´äü @v,

jïänaà tu vedäntajanyaà, na laukikam| na talloke präptavyaà, çästrayonitvät|

vedäntaù prasthänatrayasya viñayaù| viñayo

nirguëädvitéyasvätmasvarüpacaitanyabrahma eva| çravaëädeù jïätavyam

uktalakñaëayuktabrahma eva|

y*ip vedaNtdzRn< AitsulÉ< twaip bøna< jnana< mNdmXymaixkair[a< shayaw¡

#y< maiska< iloam>, ASy @k @v lúy>, #y< piQTva jna> saxkaí vedaNt}an<

lBXva äüi[ inóa< k«Tva mae]SyanNdanuÉUte> rmNt #it,

yadyapi vedäntadarçanam atisulabhaà tathäpi bahünäà janänäà

mandamadhyamädhikäriëäà sahäyärtham iyaà mäsikäà likhämaù| asya eka eva

lakñyaù, iyaà paöhitvä janäù sädhakäçca vedäntajïänaà labdhvä brahmaëi niñöhäà

kåtvä mokñasyänandänubhüteù ramanta iti|

vedaNtdzRn< yae n pQit tSy jIivt< Vyw¡ #it n s<zy>, y*ip jna> SvSy SvSy

lúy< àaÝu< pirïm< k…vRNte, twaip te;a< }an< n ÉviNt, jNmSy lúy




vedaNtjNy}anen äüSvaTmsa]aTkar #it,

vedäntadarçanaà yo na paöhati tasya jévitaà vyartham iti na saàçayaù| yadyapi janäù

svasya svasya lakñyaà präptuà pariçramaà kurvante, tathäpi teñäà jïänaà na

bhavanti, janmasya lakñya vedäntajanyajïänena brahmasvätmasäkñätkära iti|

Atae=ip maiskaya< lúy> te;a< vedaNtiv;ye #CDa< jintu< pirïm>,

ato'pi mäsikäyäà lakñyaù teñäà vedäntaviñaye icchäà janituà pariçramaù|

yid @kae=ip ij}asu> #ma< maiska< piQTva mui´lúye gCDit, maiska sawRka @v,

yadi eko'pi jijïäsuù imäà mäsikäà paöhitvä muktilakñye gacchati, mäsikä särthakä

eva|

ÉgvdacayER> k«pavzadSy lúySy sa]aTkarae ÉveidTySmak< àawRna.

bhagavadäcäryaiù kåpävaçädasya lakñyasya säkñätkäro bhavedityasmäkaà prärthanä||

sveR jna> jIvNmu´a> Éveyu> #it prmeñray jgdMbayE smStacayeR_yae=Smak<

àawRna,

sarve janäù jévanmuktäù bhaveyuù iti parameçvaräya jagadambäyai

samastäcäryebhyo'smäkaà prärthanä|

Salutations to all.

1. That Vedanta Darshanam through which a person will be able to attain moksha soon of

the nature supreme happiness, that alone is ever good for people desiring moksha.

2. One who is of the nature of supreme bliss, one who provides devotion and moksha and

one who is the mother amriteshwari, that Devi I prostrate.

3. Those who are acharyas of Vedanta, he who is baala Krishna, he who is jagadguru and

those who are providers of knowledge and wisdom, them I prostrate again and again.




In this world the goal of life of all beings of moksha (liberation) alone. Many are ignorant

and therefore get into transmigration as well as roaming around in the world in places and

countries as well. Only few men are able to follow the path of liberation after knowing this

(that the goal of life of moksha alone). “Man” isn’t as a result of one’s body (or gender) but

a quality or specialty of the mind. One who has good qualities like braveness, discrimination

etc. alone is a Man. For him alone, intellectual discrimination is possible and therefore

knowledge as well (is possible only for him). Without knowledge, a person will not attain

moksha – as a result of words of sruthi, smriti etc. of “Knowing that alone a person attains

immortality and through no other means”, “Knowing that a person overcomes death”,

“Knowledge destroys that ignorance which seemingly veils or destroys the Self” etc.

Knowledge is born through Vedanta, not worldly in nature (not through any of the various

worldly sciences). It is not found in the world, as Brahman is found only in the scriptures

(Brahma Sutra 1.1.3). Vedanta is the subject-matter of prasthaana traya of Upanishads,

Bhagavad Gita and Brahma Sutras. Subject-matter is quality-less, non-dual, one’s own

nature of Consciousness Brahman alone. Brahman of such nature is known through sravana

etc. (sravana is listening, manana is reflection and nidhidhyaasana is contemplation – these

three are the steps of knowledge – in order for knowledge to become experience or

liberation).

Even though the philosophy of Vedanta is very simple, still in order to help many people of

the world (who find it tough) and for lower and middle seekers, this magazine is being

written. There is only purpose for this magazine, learning it people and sadhakas should

attain knowledge of Vedanta thereby being established in Brahman they should rejoice in

bliss.

A person who doesn’t learn the philosophy of Vedanta, his life is futile – there is no doubt at

all in this. Though everybody strives to attain their own goals in life, still they don’t gain

knowledge and the goal of life is realizing one’s very nature of Brahman through the

knowledge from Vedanta.

Therefore the purpose of this magazine is to develop desire for Vedanta in such people (or

majority of people in the world so that they will learn Vedanta and attain the ultimate goal

of life of moksha).




Through the grace of Ishwara and acharyas, may the goal be attained by a sadhaka thus is

the prayer.

May all people become jeevanmuktas, thus is the prayer to Parameshwara, Jagadamba and

all the various acharyas.

AUM NAMAH SHIVAYA

Feb 6, 2015




Anukramaanika

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

Upanishad Vivaranam ................................................................................................................................... 7

Gitaamritham .............................................................................................................................................. 17

Prakarana Prakaashah................................................................................................................................. 29

Madhuraamritham ...................................................................................................................................... 39

Praadeshikam - I .......................................................................................................................................... 48

Praadeshikam - I .......................................................................................................................................... 58

JeevaSamkshepa ......................................................................................................................................... 61

Acharyakritismrithi ...................................................................................................................................... 72

Vedanta Kathaa ........................................................................................................................................... 79

Anukramaanika Nirdesham ........................................................................................................................ 83




Upanishad Vivaranam

Summary of first mundaka second khanda

Previously we saw the 13th and the last sloka of the first mundaka second khanda of

Mundaka Upanishad. Before we start with the next chapter, let’s see a brief summary of the

previous khanda.

Brahman – the ultimate reality

The great master of Prof. Balakrishnan Nair would always talk about Brahman only. The

word he would use is bodha or Consciousness. He would start his discourses mostly by

saying that only bodha exists here. Then the discourse will focus on bodha only. It wouldn’t

matter what was the topic he was giving discourse on. Whether it is bhagavatham or

vaasistham or gita or Upanishads or works of Narayana Gurudevan, it wouldn’t matter as all

focus will be on bodha only.

As he himself would say, people often would ask him as to why this bodha and bodha alone

always is being spoken about. To this he would reply that there is nothing else to talk about

here. Whatever is there is ultimately bodha alone. What is the use of talking about that

which doesn’t really exist? It is like dreaming about something – what would we get as a

result of the dream? Nothing but only sorrow due to not getting the object. Day-dreamers

or those who don’t really do any work but day-long dream are of no use to themselves or

others. Since we don’t realize that whatever exists is one Brahman alone, therefore we

think that talking about Brahman is waste. If we only knew this truth then we will always try

to focus on Brahman.

Just because he would talk about bodha all the time doesn’t mean that he wouldn’t talk

about empirical things or talk like a normal person with us. He would talk like any person

but mostly the talk will focus around bodha alone – as there is nothing else that can be

spoken about (and nothing else that would lead to eternal bliss in one or the other way).

It is generally wrongly thought that there are different ways to attain happiness; like the

different paths of bhakti, yoga, karma, jnaana etc. People often misunderstand the words of

Swami Vivekananda and think that there are these different ways and following one is

enough – rather than learning the scriptures.




The ultimate reality of Brahman is that which alone exists at all times. This is because for it

to be eternal it has to always exist. If it eternally exists then it doesn’t change. It can be

argued that can’t there be anything else apart from Brahman, but the answer is that there

cannot be anything other than Brahman. If there is anything else, then there would be a

relationship between Brahman and the entity. This would create limitation in both Brahman

and the entity. If Brahman is limited then it would become non-eternal – as that which is

limited is subject to the limitations of time, space and causation and therefore non-eternal.

The ultimate source of proof are the scriptures and the scriptures say that before creation

Brahman alone existed, one without a second. There was nothing different inside or outside

of Brahman. This means that internal differences, external differences between similar and

dissimilar entities wasn’t there in Brahman. If before creation, nothing apart from Brahman

existed then after creation too only Brahman should exist. This is because creation would

then be just an illusion in Brahman (that which temporarily appears to exist in Brahman but

vanishes after it gets destroyed).

Thus at all times Brahman alone exists. But then we don’t realize that everything is

Brahman. This is called ignorance. There cannot be any reason for this ignorance – we

cannot find where from it has come, what is its nature etc. The only thing we can tell about

ignorance is that it is there for a person – as a result of his experience that I am ignorant,

he experiences sorrow.

Even as darkness is got rid of through light alone, similarly ignorance is got rid of through

knowledge and knowledge alone. Moreover if knowledge or realization of Brahman is newly

created then it will vanish as well (anything that is newly created or attained will be lost at

one point or the other). Such knowledge or realization therefore will be temporary or non-

eternal (as it is only for a period of time). Therefore knowledge of Brahman or realization

should always be there but that one has knowledge is not known due to ignorance.

Even as when something is veiled by a cloth we cannot see it though the entity is there,

similarly Brahman is veiled by ignorance and therefore only knowledge of Brahman can

remove it. It cannot be argued that knowledge of Brahman is newly attained as through this

knowledge of Brahman, only ignorance of Brahman is removed. When ignorance veil is

removed one realizes that I was ever Brahman – I am always Brahman but I somehow don’t

realize it.




Even as after waking up from the dream, the dreamer realizes that there never was any

dream similarly after realization a person realizes that there never was anything other than

Brahman. And even as a person says that the dream world vanished, people say that

ignorance vanished and I am realized. There is no dream world at any point of time;

similarly no ignorance exists at any point of time and ever I (everybody) is realized.

It should thus be kept in mind that Brahman, the ultimate reality, alone exists at all times

and through knowledge of the scriptures (which are the only source of Brahman) will get rid

of ignorance that seemingly veils our nature of Brahman. Thereby we will realize that I am

Brahman and ever rejoice in bliss.

Since everything focuses around Brahman alone and anything else we focus on would lead

to sorrow alone (as it is about non-eternal or unreality – anything other than Brahman is

unreal), therefore the great master of Prof. Balakrishnan Nair would always focus on

Brahman irrespective of where he was or what he was talking about or what he was doing.

Often great masters teach not through words but through their very life itself. The great

master would not only talk about Brahman at all times but he would be abiding as Brahman

at all times. Therefore irrespective of where he is or what he is talking about, he would

always be blissful. This bliss could be directly experienced by a person who met with the

master.

As the Lord says, bliss will dance around a realized master. Ramana Maharshi says that bliss

or peace is the sole criterion of a master. This could be felt in the master’s life – he would

always be smiling. Though he grew old and ailments did come, he would still be blissful and

with a beautiful unexpressible smile. Whoever would approach him, he would only be

smiling ever (and talk about Brahman).

It is important for a sadhaka to take a cue from this master; though initially it would be

tough to focus on Brahman at all times, we can achieve it through practice. Since every

moment we remember the non-dual reality of Brahman we would be rejoicing in bliss,

therefore it would inspire us to implement it more and more. Thus eventually we will find

ourselves ever focused on Brahman and never able to get rid of the thought of Brahman.

Therefore we will become realized masters and ever rejoicing in bliss.




World – created out of Brahman

The world that we currently see needs to come out of a real cause. Though the world is

temporary, still it needs a permanent cause. If it is argued that the cause of the world can

be temporary like the world, then that cause would require another cause which is

permanent. If that cause also is temporary, then it will lead to infinite regression. Also due

to simplicity, it can be accepted that the cause of the world itself is permanent. The

scriptures also support this statement that the world came out of the non-dual reality of

Brahman, which is one without a second.

Even as a spider creates web out of itself, the world is created out of Brahman. The spider is

both the material and efficient cause of the web – similarly Brahman is both the material

and efficient cause of the world. Taking the example of mud and pot, material cause is that

which is the material for creation and efficient is that which helps in converting the material

into its effect – mud is the material cause whereas the potter is the efficient cause. In this

example both material and efficient cause are different from each other. But in the case of

the world and its cause, there is no different material and efficient cause – instead there is

one Brahman which alone becomes the material and efficient cause of the world.

The spider weaves web for its selfish purpose and therefore it would become that Brahman

creates the world for his own selfish purpose. Therefore the Upanishad says that even as

herbs or medicinal plants come out of earth not for earth’s selfish purpose but for others,

similarly Brahman creates the world not for his own purpose.

It can be argued that the insentient world cannot come out of sentient Brahman but the

Upanishad says that even as insentient hair comes out of man, similarly insentient world

comes out of Brahman.

But is the world real or unreal?

Since the world is constantly changing therefore it isn’t real. But it isn’t unreal as unreal is

that which never exists – but the world appears to exist for a period of time. Therefore the

world is said to be neither real nor unreal – the term used for this is mithyaa or illusion.

It we take the example of the illusion of water seen in desert, the water isn’t real as it

doesn’t really exist and after knowing the desert, there is no water. But it isn’t unreal also

as it is perceived by an ignorant person. Therefore it is just an illusion – that which appears




to be real but ultimately is real. Similarly the world that we currently perceive appears to be

real but ultimately unreal.

The example of dream world explains the nature of the waking world properly (and without

doubts). A person goes to dream and he dreams an entire world. He eats, drinks, sleeps,

walks etc. in the dream world. It appears very real when he is in the dream. But after a

period of time, he suddenly sees a lion in front of him and therefore gets up. The entire

dream world completely vanishes and he then realizes that there never was any dream

world. Whatever he saw was himself alone – it was he himself becoming the entire dream

world. Though the world appeared real when experiencing it, it is known to be unreal after

waking up (the person also realizes that there is never a chance of a dream world getting

created ever).

The waking world that we currently experience is also like the dream world. It doesn’t really

exist but is just an illusion in the non-dual reality of Brahman. When Brahman is forgotten

(even as when the dreamer starts sleeping), this entire world appears to be real. There are

experiences of all sorts happening for the person in the waking world. He thinks it is real

and gets deluded by it. But after a while, he gains knowledge from the scriptures and

therefore wakes up from the dream of waking world. Then he realizes that there is no

waking world and there never was any waking world. And that there can never be any

waking world ever as only the non-dual reality of Brahman exists at all times.

Even as the dream world appears in the dreamer, similarly the external waking world

appears in the non-dual reality of Brahman. Once this realization dawns, a person is never

again deluded. Delusion is thinking duality to be real and getting affected by the duality (as

a result of one’s perceptions about the duality in the mind – preferences of likes and

dislikes). When delusion vanishes, sorrow also vanishes and a person just rejoices in bliss at

all times.

Since the ultimate goal of life is complete cessation of sorrow and ever rejoicing in bliss,

therefore a sadhaka should put effort at all times to gain knowledge of Brahman and realize

one’s very nature of Brahman – thereby one will ever rejoice in bliss irrespective of

whatever happens in the external world.




As explained earlier, knowledge alone is the way to eternal bliss or moksha through

knowledge of Brahman. There is absolutely no other way than knowledge to moksha

because bandha or bondage is caused due to ignorance (forgetting the non-dual reality of

Brahman to be the cause-substratum of the world and our very nature of Consciousness).

Karma

Though the scriptures clearly say that knowledge is the only way to moksha, still people

often doubt as to what is the way to knowledge. Since this world that we are in is that of

karma and a person cannot remain even for a moment without performing actions,

therefore people often think that karma has to be performed in the world. And they give

utmost importance to karma rather than to knowledge.

When it is considered that one has one’s responsibilities or normal dharma in the world,

then karma becomes more prominent and important than knowledge. Though one might

pursue knowledge, it is wrongly claimed that one shouldn’t get rid of one’s dharma. One’s

duty has to be first followed and then alone anything else comes into picture (including

knowledge). Add to this the statement of the Lord that death in one’s dharma is better and

doing other dharma will lead to sorrow (through leading to fearful situations). Therefore the

normal convention that people have is that karma has to be first followed and then one can

get into anything related to knowledge.

When it is questioned or asked of people to follow the path of sanyaasa also, this support

for karma is given most of the time. One should not and cannot get rid of karma and

therefore should focus on it first. When one’s dharma or duties are fully fulfilled then one

can get into sanyaasa if required. Though this statement is foolish in that one’s duties will

never get over (as it will go from one’s children to grand children to something else – from

birth to birth to birth to birth), still people believe it to be true. It is considered very true

that majority of people are averse to both knowledge and sanyaasa (two of the things that

alone will directly take us to moksha – knowledge of Brahman and renunciation of

everything in order to get rid of attachments and focus on knowledge of Brahman). If

anybody is seen following knowledge and sanyaasa while getting rid of or ignoring karma

(one’s dharma) then they are mocked at and advised – sometimes it is attacking them

directly so that they will be forced to follow the path of karma (renouncing knowledge and

sanyaasa).




The Upanishads know that such people will always be there in the world and therefore they

explain about karma beautifully to us.

It should always be kept in mind that a person has to perform actions in the world. This

world is karma loka and therefore nobody can remain without doing action. But more than

what action a person is doing, it is the attitude behind the action that matters. A person

should ensure that there is the attitude of either surrendering the action and its fruits unto

Ishwara or the attitude that I am not the doer (and the body-mind-intellect is performing

actions). With the right attitude, the action will not taint a person. Else action taints a

person and leads to habits or vasanas (latent tendencies).

For example a person does the action of daily walking. After few days he would develop the

habit of walking and therefore he cannot be without walking. Though walking daily is a good

action, still attachment to it is bad. If the day comes when one is unable to walk then one

will be very sad (as attachment to walking is there). If it is bad action that one gets

attached to, then it is very bad. Therefore attachment to action has to be removed through

the proper attitude behind the action.

If a person has the attitude of surrendering the action and the fruit unto Ishwara, then the

action will not taint at all. Previously one will be proud of one’s walking and even boast in

front of others. But since here the person surrenders unto Ishwara, therefore all action is an

offering unto Ishwara. Irrespective of whether it happens or; irrespective of whether it leads

to good fruit or not, one will be blissful as it is just an offering unto Ishwara. Whenever we

generally go to the temple, we will pray to the Lord and we will get prasada, Prasada is

nothing but the Lord partaking our prayers and filling our minds will bliss. The Lord is happy

and therefore we are also happy. With the attitude of offering unto the Lord, all fruits will be

prasada of the Lord or blissful. Therefore there will neither be vasanas created nor one will

experience sorrow as a result of the action (when the action doesn’t lead to the necessary

or expected fruit).

Karma – leads only to purity

Just because actions offered unto the Lord is good doesn’t mean that it will lead to moksha.

Nishkaama karma or karma offered unto the Lord and performed without expecting the

fruits thereof will only remove taint of karma – or it will purify the mind. Nothing but

purification of the mind happens as a result of good actions. Moksha will not ensue due to




actions. Though purification will eventually or indirectly lead to moksha, it will not directly

lead to moksha.

Ishwaraarpitam na icchayaa kritam

Chittashodakam muktisaadhakam

Actions performed as an offering unto the Lord and without seeking the fruits thereof will

purify the mind and therefore lead indirectly to moksha.

The Upanishad thus clearly says that actions will not lead to moksha but they only purify the

mind if performed with the right attitude. Now it can be questioned as to what about vaidika

karma?

Karma – with limitations or conditions

Irrespective of whether it is vaidika or laukika, karma has a lot of limitations or conditions.

If these aren’t met, then it will not lead to desired fruit but instead to contrary fruit alone.

This is applicable to both vaidika and laukika karma. Taking example of a laukika karma, we

are driving a car. There is a way to drive the car – we have to follow the rules of how to

drive the car as well as how to drive it in the road. If these rules are broken and we drive

the car as we want it, then it will lead to accident and even death. Taking another example,

we want to cook food. There are rules for this too – the rice has to be properly boiled,

neither less nor more. If we break this rule and either boil it too much or too less, then it

will lead to stomach indigestion (and in worst cases, we will have to be taken to the hospital

for food poisoning).

If limitations are there for laukika karma that cause trouble if not followed, then what to

talk about vaidika karma? Vaidika karma similarly also has limitations and a person should

ensure that these limitations are met. If not, then it will lead to contrary results. Instead of

a person getting a child, he will end up causing his own death.

Therefore it should always be kept in mind that there are limitations for karma and this

itself means that karma isn’t great. If one has to perform karma properly with all its

limitations, it requires lot of focus. And irrespective of whether he does it properly or not, he

will only get fruits of this world or the other worlds. All worlds are temporary and therefore




the results of the worlds also are temporary. Therefore no eternal bliss (which is actually

the ultimate goal that is being sought out by all) will not be attained through action.

The Upanishad clearly brings out the point that karma can only lead to temporary result and

not permanent eternal bliss. In order to gain eternal bliss, one has to gain knowledge.

Knowledge – leading to eternal bliss

The best karma can do is to purify the mind. A mind that isn’t purified will not be able to

gain knowledge or implement knowledge. Therefore pre-requisite of purification of the mind

is essential. But ultimately only knowledge leads to eternal bliss.

Bliss for it to be eternal should be always present. That which is newly attained will be lost.

Therefore bliss has to be part of our very nature. But if it is our very nature then why don’t

we experience it? Experience is not there because we are ignorant of our very nature of

blissful Brahman. When this ignorance vanishes then we will realize our nature of bliss and

that we were ever blissful alone in nature. Knowledge doesn’t really bring any new entity

but it just removes ignorance to reveal the ever present entity.

For example an object is kept in front of us but we don’t see it as it is covered with a cloth.

When the cloth is removed the object is perceived. Perception of the object doesn’t create

new object but it only removes the veil that veiled the object – once the veil is removed,

then the object is automatically revealed.

Similarly knowledge of Brahman doesn’t create anything new but only removes ignorance.

When ignorance veil is removed then one realizes one’s very nature of blissful Brahman.

Therefore bliss of Brahman that is realized through knowledge is eternal (as it is not newly

created but just revealed).

It can be questioned that why wasn’t knowledge previously there – this question is futile as

we can never prove ignorance, even as we can never prove darkness. Darkness appears to

be there as it is directly experienced and a person gets scared of it. But there is nothing

really called darkness. When we try to prove it through light it will just vanish and we will

realize that there never was any darkness at all. Similarly ignorance is not at all there

though it is experienced by the ignorant person who suffers as a result of it. But when




knowledge dawns, ignorance vanishes and thereby he realizes that he ever was the blissful

Self alone.

Guru – means of knowledge

Though knowledge is available today everywhere and in various formats, still a Guru is

essential in order to gain knowledge. Even though we can learn about driving we still need a

guide to teach us driving. This guide should be one who knows driving in and out and

therefore is able to guide another person in driving. Similarly though we can learn about

Brahman from various books, still a Guru is required. Guru is one who has experienced

Brahman and is constantly abiding as Brahman.

The Upanishad gives two qualities for a Guru – srotriya and brahmanista. Srotriya is one

who is well versed in the concepts of the scriptures and brahmanista is one who is ever

abiding in Brahman. As to these qualities and how to find out a proper Guru we will see in

the next magazine (the second part of the summary).

May we all strive to seek out a Guru, gain knowledge and through implementing knowledge

attain the ultimate goal life of moksha so that getting rid of all sorrows we are able to ever

rejoice in bliss.




Gitaamritham

15th Chapter

Previously we saw the importance and summary of the 15th chapter of Gita. This chapter

titled Purushottama Yoga talks about the ultimate reality of Brahman in clear terms.

Everything ranging from the world to the non-dual reality of Brahman is explained briefly in

this chapter. Therefore it is a very important chapter. If one is able to learn this chapter

properly then he will be able to easily attain the ultimate goal of moksha through reflection

and contemplation of the concepts contained in it.

Since the 14th sloka is about the fire that digests all food, therefore this entire chapter is

chanted just before having food by traditional people as well as in ashrams. It can also be

said that this chapter is chanted before food because it is very important and through

regular chanting, one will by-heart this chapter easily. Eventually the path will be set to

convert this memorizing of its slokas into ultimate knowledge (through understanding of its

concepts).

Last but not the least, Sankara in his bhashya says that with this chapter knowledge ends in

Gita and the rest three chapters are just tying up loose ends. Since the subject-matter is

often dealt in the beginning and the end, therefore this chapter which comes at the end is

important. It can be said to be the Lord’s last words of knowledge and one who is able to

apprehend it properly will attain the goal of moksha easily.

This very chapter itself says that the concepts contained in it is secretive (guhyatamam)

and therefore one who is able to learn it and understand its concepts is blessed indeed. Not

everybody can either by-heart the chapter or understand its meaning properly.

There are many commentaries on the Gita and all of them explain this chapter a bit

differently (in the beginning). And that this chapter contains knowledge for dvaita,

vishistaadvaita and advaita proves that it is broad in nature and the essence of the

scriptures only. It shouldn’t be argued as to which of the Vedanta school is correct as

beyond doubt advaita alone is the ultimate truth – only such advaita wherein duality is not

at all there will lead to eternal bliss; duality will only lead to preferences and sorrow in the

long run (though leading to temporary happiness in the beginning).




World – starting place of analysis of knowledge

Before we start the slokas of this chapter, it is important to analyze as to where from

knowledge is to be started. Without knowing this if we start gaining knowledge, then we will

not benefit from it. Though theoretically we will be gaining knowledge, it will not lead to

conviction or practical or intuitive experience.

Vedanta uses the chandrashaakhaa nyaaya or Arundhati nyaaya in order to preach about

the non-dual reality of Brahman. Chandrashaakhaa nyaaya is wherein a mother shows the

moon to her small child. In order to make the child eat food, the mother takes the child

outside and points out the moon. But since the moon is far away the child isn’t able to see

the moon clearly (as other things are also there). Therefore mother first points out the near

branch of a tree. Through the branch, the mother points out the moon. Thus the far off

moon is pointed out through the nearby branch.

Far off or unknown Brahman cannot be pointed out directly and therefore Vedanta first

points out the nearby world and through the world Brahman is pointed out.

A married couple are first shown the Arundhati star not directly but through nearby other

stars. Similarly Brahman is shown first through the nearby world. This way a sadhaka is

able to gain clear knowledge about Brahman eventually and is not confused about

knowledge of unknown Brahman.

The world that we currently experience is known in one or the other way by everybody. The

world as such is known and therefore there is no problem talking about the world to an

initial sadhaka. Instead if a sadhaka is told about nirguna brahman then he will become

upset or confused. This is because he hasn’t heard about Brahman at all and doesn’t have

any idea about Brahman too. The more he tries to hear about Brahman, the more confused

he will be. This confusion can also lead to a state wherein he disbelieves Brahman (or that

anything like Brahman exists).

Therefore Vedanta first explains about the world and through the world Brahman is pointed

out. If it is questioned as to what is the purpose of explanation of that world which is just an

illusion or unreal, then the answer is that for an ignorant sadhaka explanation about the

world is required as it is directly experienced.




Unless the world is explained, a sadhaka cannot just remove or negate it because it is

something that is directly experienced. And since the world isn’t negated therefore it has to

be explained for a sadhaka. Just saying that the world is an illusion or unreal will not work

as it will only confuse the sadhaka. Instead the world has to be explained initially before

proving it to be an illusion and thereby taking to the non-dual reality of Brahman.

Is there any point in explaining the creation process of the world as well as the various

characteristics of the world?

Creation process and the characteristics of the world are useful for initial sadhakas who

want to know as to what this world is, where from it has come and what is its nature. But

eventually it is futile to know anything about the world as it is an illusion. What is the use of

talking about the pancha tanmaatras or the pancha bhootas or panchikaranam or about

mahattattva etc.? There is no real purpose at all (as eventually the world will be negated).

Just for those sadhakas who want to know more about the world and will not stop without

knowing about the world, these are explained. If there is any sadhaka who doesn’t bother

much about the world’s creation as well as its entities, then such a sadhaka need not learn

about the world. Instead such sadhaka just needs to be proven that the world is an illusion

alone. But majority of people don’t fall under this category and therefore they need to be

explained about the world.

World – temporary in nature

The world consists of infinite entities that undergo modification, are created and destroyed.

Thus we can say it is impossible to know the world in its entirety – there is just too much in

the world to be known by any person. But still we can say that the world’s nature can be

encompassed in one word itself. This one word is that of “temporary”. The world is

constantly changing and therefore it is temporary in nature. It is this one word that explains

each and every entity in the world. All cater to this one definition of being temporary.

For example a car that is part of the world is constantly changing and therefore is

temporary. Temporary also means it will eventually vanish (or cease to exist). A person (the

body) is constantly changing and therefore is temporary. Though the body exists for a

period of time still it will vanish one or the other day. This vanishing might happen after few

years or after many decades but still it will vanish eventually. If we say that science is

always the same it isn’t true. Science also undergoes changes. It was initially created and




will die off eventually. This dying off is changing of the science (not modifications but total

rewriting of the science itself).

Thus we find everything in the world or the world itself constantly changing. If it is asked as

to why majority of people are unable to accept this changing nature of the world though

they are directly experiencing it, then the answer is that they think that somewhere or the

other they will find something that is eternal (non-changing). Since the world consists of

infinite possibilities therefore there are infinite options even if one fails. Therefore people

keep their hopes and continue falling a prey to the ever-changing nature of the world.

When one marriage fails they think that another marriage can work out. This sometimes

goes on and on without any end at all. If we think that this will end with the end of life, then

that isn’t the case. After this birth as well, they will continue the search in the next births.

As Sankara says again birth, again death and again in the womb of the mother, we get

deluded by the power of Maya over and over again. We cannot just blame the power of

Maya but only our ignorance of the truth that the world is temporary or constantly

changing.

A wise person will analyze the ever changing nature of the world and will quickly conclude

that the entire world is ever changing and therefore shouldn’t be sought out. It can be

questioned as to why the changing world shouldn’t be sought out, the answer is that it is

sorrowful in nature.

That which is changing, will die off eventually. When it dies, then it will lead to sorrow. That

which is constantly changing therefore will only lead to sorrow. For example we buy a new

car. We get happiness from the car but can we get ever-lasting happiness from the car?

Definitely no, because after a while the car will die off. When the car starts to decay and

eventually die, we will experience sorrow (as we thought the car will remain at all times).

Thus a wise person will not run behind the world as it is temporary and sorrowful in nature.

If it is argued that I am fine with sorrow, then it goes against our very nature. Our nature is

to seek eternal bliss. It is seeking bliss only that we do all actions and seek anything and

everything in the world. If there is no bliss in the world (we know this) then we will not seek

the world. For example a person knows that there is no bliss in a snake as it will bite and

lead to sorrow only, therefore he doesn’t run behind the snake.




If it is argued that a person gives up his life for his lover even though he knows giving up

life will lead to sorrow only, then the answer is that the person gives up his life not for his

lover but for himself. When the lover is happy, he is happy; therefore it is seeking

happiness only he gives up his life (as long as he is alive, he will be sad only). The

Upanishads therefore clearly say that the husband is loved for the sake of the self and not

for the sake of the husband.

It is only seeking eternal bliss that a person even lives, let alone desires of the mind and

actions performed externally. If no happiness is found in the external world, then the person

will not seek the world. But if the world is not sought out then what will be sought out? This

is answered by Vedanta through the one term of Brahman.

Brahman – cause of the world

Though the world is temporary and sorrowful in nature due to being temporary, there

should be cause of the world which is permanent or eternal in nature. It can be argued that

the world ever exists but this isn’t the case. We experience the world to be constantly

changing and anything that is changing is subject to birth and death. Therefore it is just an

effect of another cause even as the pot which changes is the effect of the cause of mud. Pot

comes from mud, exists in mud and merges unto mud after destruction. Similarly there is a

cause of the world from which the world comes, in which the world exists and unto which

the world merges at the time of its destruction. It is this cause that is termed in Vedanta as

Brahman.

Yato vaa imaani bhootaani jaayanti

Yena jaataani jeevanti

Yatprayantyabhisamvishanti

tad vijijnaasasva tad brahmeti

That from which all beings have come, in which they reside and unto which they merge at

the time of destruction, that is to be known; know that to be Brahman.

Brahma Sutras defines Brahman following the above Upanishadic statement as

“janmaadyasyayatah” or “that from which the world’s creation etc. happens, that is

Brahman”.




Now it can be argued that the cause of the world need not be eternal but it can be

something which is temporary or changing like the world. But if this is the case then there

would need to be another eternal or permanent cause of this temporary cause. If that cause

also is temporary then it would need another cause that is permanent. Whichever level we

go, we need a cause which is permanent from which everything temporary comes. Due to

simplicity or laaghava as well as due to the proofs given in the scriptures we can say that

the cause of Brahman itself is permanent (rather than it being temporary).

Now is Brahman the material cause or efficient cause? In the case of mud and pot, mud is

the material cause whereas the potter is the efficient cause; if Brahman is the material

cause of pot then Brahman would be changing in nature and there would need be another

entity that is the efficient cause of this effect of world.

Vedanta answers that in the case of mud and pot, there are two causes that are distinct

from each other – the potter being the efficient cause and the mud being the material

cause. But taking another example of spider weaving web, spider is the cause and web is

the effect; here spider is both the material and the efficient cause. Similarly Brahman is

both the material and efficient cause of the world. Brahman as Consciousness is the efficient

cause whereas Brahman’s power of Maya is the material cause of the world. The efficient

cause of Brahman has no necessity or need for the world even as the earth creates herbs

out of itself but not for its own use, but others use.

Since the power of Maya is temporary or illusory and it alone changes into the world there is

no question or fault of Brahman being the material cause and getting modified into the

effect of world. Considering that the world is just an illusion in Brahman (even as water is

just an illusion in desert), there is no real creation happening. Therefore as well there is no

fault of Brahman getting modified into the world. If the world were real then the question of

Brahman getting modified would come into picture but since this isn’t the case therefore

such a question or fault doesn’t arise at all.

Summarizing, Brahman is both the efficient and material cause of the world. In sanskirit,

Brahman is the abhinnanimittopaadaana kaarana of the world (the one efficient-material

cause of the world).

But if the world is real then it cannot vanish after a period of time and if the world isn’t real

then Brahman cannot be called the cause as there is no real world at all created as the




effect of the cause of Brahman. Therefore Vedanta says that Brahman is the substratum of

the world.

Brahman – substratum of the world

When we talk about illusions, then we find that there is a substratum in which the illusion

appears to be real. For example, when we see snake in rope; the snake is an illusion

because it only appears for a period of time. Even when snake appears to be real, it isn’t

real but just an illusion. Illusion is that which doesn’t really exist but appears to be existing.

When we see the snake, it is seen in the substratum of the rope. It is in the rope and the

rope that appears as the snake. Rope is therefore called the substratum of the snake.

Taking another example of water in desert, water or mirage is seen in the substratum of

desert. At all times what exists is the desert alone but due to ignorance, water appears to

be there. This is just an appearance of water and no real water exists (or can exist in the

desert). Water isn’t real but only appears in the desert. Thus desert is the substratum of

water.

Lastly, taking the example of dream, a person goes to sleep and he has a dream. An entire

world is created with different characters including himself. An entire lifetime and even

many lifetimes sometimes pass in the dream. All experiences are experienced and

everything appears very real in the dream. But then suddenly the person wakes up. He

realizes that it was just a dream. There was no real world at all and whatever existed at all

times is himself as the dreamer. It is in him as the substratum that the dream world

appeared. It is he himself who became or appeared as the entire dream world. But while

experiencing the dream world, he didn’t realize it to be an illusion. Only after waking up he

realizes that it was just an illusion in him as the dreamer.

All illusions are such that they appear very real when we experience them but later after

knowledge, we realize that it was never there and it can never really exist. Though it might

again appear, the knowledge that it doesn’t exist will make us not get affected by it. For

example, after knowing that there is no water in desert, still a person might see water but

then he knows that there is no water. Therefore he will not be deluded by the water. If he

was deluded he would run behind it and when not finding it, will become sad. But after

knowing, though he might still run behind the water (like any other person) he will not be

sad when he doesn’t find it as he knew that it doesn’t exist.




Brahman is the substratum of the world because the world just appears to be real when we

experience it. Can we ever prove the existence of the world? Definitely no, as it is

constantly changing. That which is constantly changing is subject to birth and death. When

it vanishes after a period of time, what proof do we have of it? Since the world’s existence

goes for many centuries therefore we aren’t able to accept it as an illusion. But considering

that it is changing itself is enough to prove that it is an illusion. Moreover the world that we

see this moment isn’t the world that we see the next moment as it has changed. Such

changing entity also cannot be real but just an illusion.

Even as snake comes from the rope, exists in the rope and merges unto the rope after

knowledge, similarly this world comes from Brahman, exists in Brahman and merges unto

Brahman after destruction. Thus it is just an illusion in the substratum of Brahman.

Brahman – cause-substratum of the world

The term of cause is generally for that which gives birth to real effect (at least real from

some perspective) whereas substratum is that in which an illusion appears. Effect is real at

least from a perspective whereas illusion is never real (just an appearance in its

substratum).

Thus really speaking Brahman is only the substratum of the world. But then why is Brahman

defined as the cause of the world?

It isn’t possible initially to accept the world to be an illusion as it is directly experienced by

people (and the experience of the world has been going on for many births). Therefore

initially Brahman is mentioned as the cause of the world. But the more we analyze the

nature of the world, the more we will be convinced that Brahman isn’t the cause of the

world. The world itself is an illusion and therefore Brahman isn’t the cause of the world but

the substratum of the world.

When a person sees snake in rope, it is initially explained that the snake has come from the

rope (because he sees the snake and wants an explanation about the creation of the

snake). But eventually he is told that there is no snake really created and it is just an

illusion in the substratum of rope.

Similarly initially sadhakas are told that Brahman is the cause of the world but eventually

they are told that Brahman is the substratum of the illusory world. Therefore it isn’t wrong




to say that Brahman is the cause-substratum of the world. It is cause from normal

perspective and substratum from higher or perspective of knowledge. Whatever terms we

use, the truth remains the same that Brahman is the substratum of the illusory world.

If it is questioned as to what is the point of explanation of the world if it is just an illusion,

then as explained earlier for initial sadhakas it is tough to apprehend that the currently

experienced world is just an illusion in Brahman. Therefore they need to be explained about

the world including creation etc. And once they progress in the spiritual path (or knowledge)

they will be told that the world is just an illusion in Brahman. Since they have progressed

enough therefore they will be able to accept this truth of the world being an illusion. Thus

though ultimately the world is mentioned as an illusion, initially it is mentioned as the effect

of the cause of Brahman.

From the world to Brahman

As explained earlier, Vedanta uses the logic of going from the known to the unknown in

order to take us to the goal of Brahman. Therefore whenever the world is explained, we

should remember that it is in order to take us to the cause of Brahman. AMMA says that

when we see a painting of our father, we don’t remember the painter but our father.

Similarly when we see the world we should remember he who is pointed out through the

world – the Lord or Brahman as the cause-substratum of the world.

Generally when we see the world or go through experiences in the world, we rarely

remember Brahman. We only remember the world and just have pleasure from the world.

This is wrong and will lead to sorrow alone in the long run (as the world is temporary and

sorrowful). But when we remember Brahman as pointed out by the world then we will not

be sad; we will only rejoice in bliss knowing that whatever is there is one non-dual reality of

Brahman alone.

Therefore it is the purpose of Vedanta to make us remember Brahman while experiencing

anything and everything in the world. As Ezhutthacchan says, whatever is seen is

Narayana’s form; whatever is heard is Narayana’s words; whatever is done is offering unto

Narayana; whatever is there is Narayana alone.

Narayana isn’t a God who lives in Vaikunta but he is the non-dual reality of Brahman, the

cause-substratum of the entire world.




We can choose any deity we want in order to remember Brahman but ultimately all these

deities are just names and forms in Brahman. If they are not remembered to point out to

Brahman, then we will experience sorrow – sorrow will be due to the name-form being

temporary and due to differences between other deities (wherever differences are there, it

will lead to likes and dislikes which eventually will lead to temporary happiness and sorrow –

since temporary happiness will lead to sorrow alone in the long run therefore differences will

lead to sorrow alone).

It can be argued that it is very tough to remember everything as Brahman when we see

differences in the world but this isn’t true; wherever there is love or strong desire, we will

find anything and everything possible. A lover is able to see everything related to his love.

When we sits in the chair, he remembers the time when his love was sitting in it. When he

sees a flower, he remembers it as adorning the hair of his love. When he is drinking coffee,

he remembers the time when his love gave him coffee. Thus wherever he is and whatever

he is doing, he is able to remember his love. The gopis became great devotees of the Lord

in this way only – whatever they saw they related it to Krishna but remembering his

miracles/glories/mischievous. Within no time they became devotees of the Lord. Since they

have love for the Lord they were able to remember the Lord as everything. Similarly if we

have love towards Brahman then we will be able to remember everything to be Brahman.

Love generally is developed when we gain knowledge of something. When we get to know a

person more and more we develop attachment and eventually love to the person. Similarly

the more and more we learn about Brahman, we will develop more or stronger love towards

Brahman. Knowledge of Brahman is as found in the scriptures or puranas. The more and

more we hear glory of Brahman we will develop love towards Brahman. The more we

develop love towards Brahman the more we will remember Brahman irrespective of where

we are or what we are doing.

Knowledge – strengthened by practice and dispassion

As explained, knowledge of Brahman is the direct way to remember Brahman at all times

(as the entire world of names and forms). But how can we strengthen knowledge?

Knowledge (which is akin to control of the mind as explained by the Lord in the sixth

chapter of Gita) is strengthened by practice and discrimination.




Why should we strengthen knowledge?

If knowledge is weak then there will not be proper or true love developed for Brahman. If

true love for Brahman isn’t there then we will not be able to remember Brahman at all

times. Though we might have learned the scriptures or learned about Brahman still we will

find ourselves unable to remember Brahman at all times.

While learning or reading about Brahman we will be focused on Brahman but afterwards we

will forget Brahman and get deluded by the world. Many people fall in this category. They

will attend satsanga which says that everything is Brahman but once they come back,

everything will vanish. When they don’t find tea or coffee being served at home, they will

get angry on their wife and shout. That time, the truth that everything is Brahman just

vanishes.

Once I was visiting an aunt’s place where another of my uncle was there. Since I generally

used to attend satsangas, therefore they started talking about satsanga. The aunt asked

something and the uncle replied that they say everything is Brahman. A marriage had

happened which all of these people had attended. And topic diverted into that. This uncle

had two daughters. It is customary to give parcels after marriage to people who are

attending the marriage (at least close relatives). The uncle was complaining that another

person who has managing the parcels didn’t give parcel to one of his daughter, but only to

the other daughter. This is the knowledge people have gained on Vedanta. Talk about

everything being Brahman and the very next minute get into I and mine!!!

The problem here is that there isn’t any conviction of knowledge. Knowledge is very simple

and direct – anybody can get it from the net or anywhere else. But it should be

strengthened so that conviction is gained. Without intellectual conviction a person will not

live knowledge in his day-to-day life. Unless knowledge is implemented in day-to-day life it

will not lead to any eternal bliss but only to more sorrow.

Strengthening of knowledge is through practice and dispassion. Practice is constantly trying

to implement knowledge that everything is Brahman. This doesn’t mean implementing

externally but in the mind. Though externally we might get angry on somebody, internally

we should remember that only Brahman exists. Thus like an actor we will portray our role to

perfection while internally remaining totally unaffected.




Constant or regularly practicing is required in order to strengthen knowledge. Initially a

person should practice once or twice a day; then slowly increase the time and thereby

eventually he will find that he is able to always abide in knowledge.

But without dispassion knowledge will not be implemented. Dispassion is of two types – first

is wherein we know the nature of the world being temporary and sorrowful; second is love

towards Brahman knowing that it is blissful in nature. Since we all are seeking eternal bliss

therefore love towards Brahman and knowledge that the world is sorrowful is required in

order to implement knowledge that everything is Brahman. Else we will either get deluded

by the world or our passion for Brahman will not be there strongly. Therefore dispassion is

something that has to be slowly developed. If love for Brahman becomes strong then

automatically dispassion towards the world will arise. But one should ensure that both

dispassion towards the world and passion towards Brahman is developed so that it will

strengthen knowledge through making us constantly practice knowledge.

Eventually through knowledge a person will be able to abide in Brahman at all times, even

while perceiving the world or experiencing the pleasures of the world. Such a person

thereby will be able to ever rejoice in bliss.

After this introduction into the first sloka, we will see the sloka in the next month.

May we all strive to gain and strengthen knowledge that Brahman alone exists here 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.




Prakarana Prakaashah

Panchadashi – MahavakyaVivekaPrakarana

Third mahavakya

Previously we saw a brief of the third mahavakya of Tat Tvam Asi. Among mahavakyas this

is considered one of the most important ones because it is the upadesha mahavakya or

wherein the Guru instructs the shishya that he is nothing but the non-dual reality of

Brahman alone.

This mahavakya is found in the Chandogya Upanishad. The Guru-father of Uddalaka tells his

shishya-son that he is none other than the non-dual reality of Brahman. That concepts

require to be contemplated upon for a period of time is pointed out by the Upanishad as the

father had to repeat this statement 7 times with different analogies. Though truth is one

alone still it requires a lot of analysis, explanation, reflection and contemplation in order to

grasp it and live it in our day-to-day life.

Though somebody might say there is no ghost, still we need to analyze it, reflect upon it

and contemplate for a period of time before overcoming the fear and realizing that there is

no ghost at all. Though ghosts might still appear, we will not be affected by them – in other

words our fear of ghost will vanish.

Similarly in order for the truth propounded in the Upanishads to be realized one has to go

through a lot of repetition of listening, reflection and contemplation. This is what is pointed

out by the Upanishads through the father repeating the mahavakya multiple times and

eventually the son realizing this truth that he is the non-dual reality of Brahman alone.

Three words of TAT, TVAM and ASI

This mahavakya consists of three words of Tat, Tvam and Asi. Though all these are put into

one compound words, in order to understand their meaning we need to split them into the

three words.

Meaning of a compound word or a sentence is understood through meaning of individual

words and then putting them together. Similarly when we understand the meaning of the

three terms of Tat, tvam and asi then we will be able to put it together and understand the

total meaning of the mahavakya.




Vidyaranya, like with the other mahavakyas, here also analyzes the mahavakya through

explanation of the three words. In brief, the word of TAT stands for the non-dual reality of

Brahman and TVAM stands for the kutastha chaitanya or our very nature of Consciousness-

Self.

Vedantic acharyas say that the direct meaning of TAT is Ishwara who creates the entire

world and is filled with the two qualities of sarvajnatva and sarvavyaapitva (all-knowing and

all-pervasive). TVAM is the jeeva who gets into happiness and sorrow as a result of various

experiences in the world. He has the two qualities of alpajnatva and alpavyaapita (limited-

knowing and limited-pervasive). The word of ASI is meant to show the equality or oneness

of the two terms. But when we see the meaning of TAT and TVAM, we have to say that they

are not equal. Since mahavakyas or any vakya of the Vedas are correct (without any fault)

therefore we have to understand the meaning of the words differently.

Any word has two meanings – one is the direct meaning and the second is the indirect or

implied meaning. The direct meaning of the word TAT is Ishwara and TVAM is jeeva. But the

indirect or implied meaning of TAT is the non-dual reality of Brahman and TVAM is kutastha

chaitanya or atman. This type of analysis wherein we take the indirect or implied meaning

of words and find out the equality of them through removing that which creates differences

is called bhaaga tyaaga lakshana or jahadajahallakshana.

That which creates differences in TAT and TVAM are that of jnaana or knowing and

vyaapitvam or pervasiveness. Ishwara is all-knowing and all-pervasive whereas jeeva is

limited-knowing and limited-pervasive. Ishwara’s qualities come as a result of his power of

Maya whereas jeevas qualities come as a result of avidyaa (ignorance). Remove these both

of maya and avidya then what will remain behind is pure Consciousness as Brahman and

pure Consciousness as Atman. Then all differentiations vanish and the word of ASI becomes

meaningful or valid.

Thus the total meaning of the mahavakya would be that you as pure Consciousness (and

devoid of avidya) are Brahman alone (devoid of maya). When the shishya is advised by the

Guru, he realizes that he isn’t the jeeva with qualities as they were as a result of avidya or

ignorance alone. His very nature is that of Consciousness – that which pulsates inside as I-

exist, i-exist at all times.




Though he didn’t realize his very nature of Consciousness initially (as a result of ignorance)

once he gains knowledge then ignorance vanishes. Even as when light comes, darkness

vanishes similarly when knowledge of Brahman as one’s very nature of Consciousness

comes, ignorance vanishes.

What is the result or use of realization?

Realization will put an end to sorrow and make us ever rejoice in bliss. The ultimate goal of

life of everybody is complete cessation of sorrow and ever rejoicing in bliss. This goal is

termed in Vedanta as moksha or aatma saakshaatkaara. Moksha isn’t a goal to be attained

but it is realization of one’s very nature of Self or Consciousness. Then a person realizes

that he never was in sorrow and he never can be in sorrow as his very nature of that of

bliss. That I am blissful in nature is experienced in the dreamless deep sleep state wherein

there is no external or internal world and a person rejoices in bliss. That he was there is

known through the experience after waking up. That he says I slept well itself means that

he was blissful in that state. It is because that state has bliss that everybody wants to sleep

daily (without any break). Though there is an ignorance veil in that state which makes us

not realize our nature during that state and after waking up it gets converted into the

external world (or thinking the world to be real), still it is blissful experience of oneself and

therefore direct proof for a sadhaka that his very nature is that of blissful Self.

Is there no other way than knowledge in order to attain moksha?

Since bandha or bondage is due to ignorance therefore moksha is through knowledge alone,

even as darkness can be removed by light alone. This knowledge isn’t knowledge from the

world but knowledge of Brahman as found in the scriptures. Scriptures are the only source

of Brahman and a Guru is a living embodiment of the scriptures. In order to attain moksha

a person has to learn the scriptures but scriptures are vast and therefore we have

mahavakyas as the essence of the scriptures.

Listening to the meaning of the mahavakya, reflecting on it and contemplating on it at all

times will take a sadhaka quickly to the goal of moksha. Though after that he will still

remain in the world performing actions like any other worldly person still he will rejoice in

bliss and never again suffer in sorrow. Like an actor portrays his role to perfection in the

world he will live in the world blissfully while performing actions remaining unaffected at all

times.




Even as with the other two mahavakyas, Vidyaranya explains the first word of TAT in the

first sloka. The second sloka first half explains the second word of TVAM and the third word

of ASI is explained at the end. Now let’s see the first sloka which explains the word of TAT.

@kmevaiÖtIy< sÚamêpivvijRtm!,

s&òe> puraxunaPySy ta†kœ Tvm! tidtIyRte.5.

ekamevädvitéyaà sannämarüpavivarjitam|

såñöeù purädhunäpyasya tädåk tvam taditéryate||5||

5. Existence which is one without a second and devoid of names and forms – before

creation and after creation (now) is called as TAT.

Sat – Existence

Most of the times we end up running behind that which doesn’t really exist. But if we are

smart then we should be seeking out that which really exists. As the Lord defines in Gita,

Sat is that which has no cessation of existence and Asat is that which never has any

existence.

The world that we currently see isn’t Sat because it is changing and therefore will cease to

exist at some point or the other. But it also isn’t Asat as it appears to exist now. Therefore it

is called an illusion or mithyaa – that which is neither Sat nor Asat. When in ignorance it

appears to exist and once knowledge of the illusion (as its substratum) dawns then it is

known to be unreal (or never existing). Taking the example of snake seen in rope, snake

isn’t unreal as it appears to exist now; and it isn’t real as it will cease to exist after

knowledge of the substratum of rope. Therefore it is an illusion – neither real nor unreal.

But from the perspective of knowledge a person realizes that there is no snake at all and

whatever exists is rope and rope alone. Similarly from the perspective of knowledge a

person realizes that this world doesn’t exist at all and whatever exists is the non-dual reality

of Brahman alone.

But when the world is there, we cannot just negate it. Yet we have to go beyond it in order

to realize its substratum. The way to do this is to analyze its cause – that from which the

world comes, that in which the world exists and that unto which the merges at the time of

destruction. But when we get to the cause, then we will also have to look at the effect of

world and its nature (from the perspective of the cause).




Chandogya Upanishad which provides us this mahavakya talks about Sat as that which

existed before creation. This means that creation is just an illusion in this Sat (that which

appears as existing temporary or empirically but ultimately doesn’t exist at all). The

statement of the Upanishad is as below:

Sadeva soumya idam agre aaseet ekamevaadviteeyam

O Dear! Sat alone existed before, one without a second.

“Before” here means before creation. Currently we do experience the world of names and

forms. But before creation of the world only Sat or existence existed. During dream an

entire world is created but before dream only the dreamer existed (without any dream world

at all). Similarly before creation, only Sat existed.

What was the nature of Sat?

Sat is that which always exists and therefore it is without any limitation of time, space and

causation. This means that there cannot be any entity different from Sat. If any entity

existed then there would be a relationship between that entity and Sat. This relationship

would lead to limitation for Sat. It cannot be said that an entity can exist apart from Sat but

without any relationship to Sat – there has to be some relationship if there is any entity

apart from Sat, if such an entity existed then Sat would be limited and non-eternal. If Sat is

non-eternal then it ceases to be Sat (or contrary to its own very nature). Therefore we can

conclude that there is no entity apart from Sat.

But what about any differentiations inside of Sat?

Differences that are internal are in the form of parts. For example, a tree has parts of

branches, leaves, stem etc. A body has parts of face, hands, legs etc. But anything that has

parts is subject to changes and therefore is temporary or non-eternal in nature. Sat is

eternal and therefore cannot have any parts (moreover parts also cause limitation and as

explained previously, Sat cannot have any limitations whatsoever). Therefore we can

conclude that there are no internal differences in Sat also.

Differences are of three types – internal, external among similar entities and external

among dissimilar entities. Internal differences are parts of an entity. For example a tree has

internal differences as it has parts of branch, leave, root etc. A tree is different from another

tree – this is difference between similar entities or entities of same category. Lastly a tree is




different from a stone – this is difference between dissimilar entities or entities of different

category. Thus we have these three differences that are part of the world and found in the

world of duality.

But these differences aren’t there in the non-dual reality of Brahman. That there are no

differences is pointed out in the scriptures through the statement of “ekamevaadviteeyam”.

Ekam means that there is no internal difference. Eva means that there is no difference

between similar entities (as there is nothing similar to Brahman) and adviteeyam means

that there is nothing different from Brahman or there is no external difference between

dissimilar entities with respect to Brahman (as only Brahman exists and nothing other than

Brahman exists).

The Upanishad says that before creation only Brahman existed and one without a second.

But what about after creation? Vidyaranya follows the Upanishad by saying that creation is

names and forms.

Creation – names and forms

Creation or the world that we perceive now is just an illusion in Brahman because it is just

names and forms in Brahman. Vedanta explains this through different analogies.

There are many gold ornaments like gold chain, gold necklace, gold ring etc. These are all

made out of gold. And they appear different from one another. But really speaking there are

not different from gold. They are gold and gold alone essentially. Then what creates

differences in them and what makes them look as if they are different from gold? It is the

name and form. Each ornament has a name and a form – this makes it appear different

from the essence of gold. Thus gold chain is different from gold necklace which is different

from gold ring and all of these are different from gold itself. But essentially they are all gold

alone – the differentiation is just names and forms. We know that names and forms don’t

create any reality whatsoever. They are just illusions in the underlying substratum of gold.

Though an ignorant person sees all gold ornaments as different from one another, a wise

and learned man knows that they are not different from one another. Such a wise man is

the goldsmith. He knows that all are gold alone. Therefore when one ornament dies and

another is created he still remains unaffected. Though a person gets sad when his ring

breaks and he goes to the goldsmith to make a new fashion ring, the goldsmith is




unaffected. He just melts it back to the gold and then makes a new fashion ring. All the

while he knows that gold alone is real and the name-form of ring is just an illusion. When a

person gets deluded by the illusion of names and forms, he gets affected. But the goldsmith

ever remains unaffected and blissful as he knows that reality is gold and gold alone.

The Upanishads give the example of mud and iron objects to explain this. There are

different objects made of mud like pot, wall etc. Though all of them appear different from

one another, essentially all are mud alone. The potter knows this and therefore is

unaffected when one object is made and another dies. He remains unaffected as he knows

mud alone is real. Names and forms are just illusions in mud.

Similarly there are many objects or iron but all are just names and forms in iron. Iron alone

is real and names-forms are just illusion in iron. An ignorant person gets affected by the

names and forms whereas a wise learned person is unaffected as he knows that everything

is iron and iron alone.

Sankara says thus:

Ghatakudyaadikam sarvam mrittikaa maatrameva hi

Tadvad brahma jagatsarvam iti vedaanta dindimaa

Even as pot, wall etc. all are always mud alone, similarly this entire world is Brahman alone

– thus is the statement of Vedanta.

When we take this entire world we find that all objects are made up of five components of

sat, chit, ananda, nama and roopa. An object exists and therefore it has sat in it. It shines

or is illuminated and therefore chit is there in it. Ananda is there in it as a person finds

happiness (even if limited) from or in it. Naama and roopa is there as it has a name and a

form. Among these five components, satchidaananda is the real Brahman and naama-roopa

is the mithyaa jagat.

Asti bhaati priyam roopam naamam cheti amshapanchakam

Aadyatrayam brahma roopam jagatroopam tato dvayam




Existence, Consciousness, Happiness, Name and form are the five components of an object

in the world; first three are of Brahman’s nature and rest two are the world’s nature.

Thus whatever we see as the world is just names and forms in Brahman. When we analyze

the world with respect to the nature of Brahman as Consciousness, then also we will come

to the conclusion that the world is Brahman alone (just an illusion of names and forms).

Nothing can exist without the light of Consciousness. The entire world exists if

Consciousness is there and the world ceases to exist if Consciousness isn’t there. This is

called anvaya-vyatireka nyaaya. Anvaya or co-existence is when one entity leads to

existence of another entity. Vyatireka or co-absence is when one entity’s absence leads to

another entity’s absence. The independent entity and the dependent entity are found out

through this logic. For example a variable exists if the constant is there and if the constant

isn’t there then the variable doesn’t exist (first is anvaya and second is vyatireka). Thus

constant is independent and variable is dependent upon constant for its existence. In order

words constant is real and variable is just an illusion of name and form in constant.

Similarly the world’s existence depends upon Brahman and therefore Brahman is real

whereas the world of names and forms is just an illusion in Brahman. Even as names and

forms create illusions in objects of gold, mud and iron similarly names and forms in the

world make us feel as if it is real. But at all times, Brahman alone exists as the essence of

the world.

Brahman – two-fold

But we can split into Brahman into two or categorize into two. One is that which is ever

without names and forms. Such a Brahman never even appears to have names or forms.

This means that no illusion of names and forms can ever appear in it. Such a Brahman is

termed in the mahavakya as TAT.

Thus TAT is that Brahman which never is even with names and forms. It is something in

which names and forms can never even appear. The other Brahman is called Ishwara who is

with the power of Maya and in whom the illusion of names and forms appear. Though

essentially Ishwara is Brahman, the difference lies in that Brahman is never appearing as

cause of the world whereas Ishwara appears as the cause of the world.




If these technicalities cannot be well understood, sadhakas should just remember that

Brahman as TAT is without any names and forms – never tainted by names and forms.

Ultimately names and forms are illusions and therefore irrespective of whether they appear

as existing or not, they aren’t there and there cannot taint the substratum of Brahman.

Therefore it doesn’t matter which way explanation of Brahman is made.

But then what does this mean when the world appears as if existing and with names and

forms – is that Brahman isn’t there then or Brahman is a witness?

At all times Brahman is a mere witness to the world which is an illusion of names and forms

in Brahman. Though the entire world appears as existing, it doesn’t really exist. It just

appears as existing for an ignorant person. Whether the world appears or not, Brahman is

devoid of names and forms at all times. It is just the illusory power of Maya that makes the

world of names and forms appear in Brahman. Whether world is made to appear or not,

Brahman is ever the same.

It is this ever same Brahman that is denoted in the mahavakya as TAT or That. As

Vidyaranya puts it, before creation Brahman was without names and forms (or any

differences) and after creation as well Brahman is without names and forms. Though the

illusion of names and forms appear in Brahman, they aren’t there and therefore they don’t

affect or change Brahman.

Taking the example of snake in rope. The rope is where the illusion of name and form of

snake appears. Before it appearing, rope alone existed without names and forms. Even

when snake appears as existing there is no reality for names and forms; therefore rope is

ever the same, unaffected and without names and forms. Ignorance makes a person think

that there is name and form in rope when snake is seen. But at all times only rope exists.

Knowledge of this makes a person remain unaffected and blissful whereas ignorance makes

one scared out of fear.

Similarly at all times Brahman alone exists, without names and forms. Whether it is before

creation or after creation whatever exists is the nameless formless Brahman. It is this

Brahman that one has to focus on as it alone is real. Focusing on real will lead to bliss

whereas focusing on unreal will lead to sorrow constantly. Sorrow as a result of forgetting

Brahman is that which will take us in the long vicious circle of birth and death. Taking more

and more birth we will only be suffering in sorrow again and again. Only a fool will get into




such suffering when he can end the suffering through seeking the nameless formless

Brahman.

Therefore a wise sadhaka should focus on TAT or that Brahman which is devoid of names

and forms, appears as the cause-substratum of the world when the world is perceived and

yet at all times is unaffected, witness and blissful. Even a moment of thinking about such

blissful Brahman itself will make us blissful. Therefore sadhakas should always strive to

remember Brahman.

But is this Brahman different from me or I attain it – or is it same as my nature? This is

answered in the next sloka which we will see in the next month.

May we all strive to focus always on the non-dual reality of Brahman which is nameless and

formless at all times so that we will go beyond names and forms and thereby realizing our

very nature of Brahman, ever rejoice in bliss.




Madhuraamritham

Recap

Previously we saw as to how even great obstacles will be quickly and easily removed

through surrendering unto Hanuman. The great devotee of Hanuman isn’t different from the

Lord. The Lord says in Gita that his devotee is one with him. His true devotee is one who

has completely surrendered unto the Lord. When one has surrendered unto the Lord, there

is no independent existence. Though the name and form will exist in the world, still

internally the person is one with the Lord. He just is performing the tasks of the Lord or the

Lord does all actions through him (he is a mere instrument in the hands of the Lord).

When a true devotee is one with the Lord, everything he does is the Lord’s doing. This

entire world of Maya is controlled by the Lord as Maya is the Lord’s illusory power. Maya is

that which makes the impossible possible (aghatitha ghatanaa pateeyasi maya). Anything

and everything is possible through the power of Maya. Even as a magician is able to control

his magic power that makes anything and impossible possible, similarly the Lord is able to

control his power of Maya. Since everything therefore is under the control of the Lord,

therefore whoever surrenders unto the Lord will be able to accomplish the impossible.

It is tough to surrender unto the Lord as we haven’t seen the Lord and the Lord has

different forms in his avataras. But his true devotees are one with the Lord and have been

seen by people. This means that if we are able to surrender unto such devotees, then we

will be able to achieve the impossible (as it is equivalent to surrendering unto the Lord).

The greatest of all devotees is Hanuman who has no existence of his own but the Lord alone

shines through him. Whatever actions Hanuman did were for the Lord alone (he had no life

of his own). But the Lord is best served through serving his devotees and therefore

Hanuman is ever ready to serve the Lord’s devotees.

But it should be remembered that only true devotees are helped out by Hanuman. Such

true devotees know nothing but the Lord alone. Their minds are filled with the Lord, they

are ever steadfast in the Lord and they know the Lord as the ultimate goal of life (they don’t

seek anything else other than the Lord). Such true devotees are always protected by the

devotee of Hanuman.




Even if we aren’t true devotees, if we are able to surrender unto the Lord then we will be

helped by Hanuman in whatever way possible. Generally we face obstacles in the world in

one or the other way. When obstacles are found in the worldly path itself, what to talk

about obstacles in the spiritual path? Obstacles in the spiritual path range from obstacles of

outside people, nature or other asuric people and from one’s own mind. All these obstacles

are removed by the Lord if we surrender unto the Lord.

How can Hanuman remove obstacles?

As mentioned, Hanuman is one with the Lord and anything and everything is possible by the

Lord. Therefore all obstacles are removed by the Lord. Even the obstacles in the form of

attachment, aversion etc. that are created by our mind are removed by Hanuman. This is

through mere chanting of Rama’s name. Wherever Rama’s names are chanted, Hanuman

can be found there (as it is dear to Hanuman). As we have seen previously Hanuman has no

fear and everybody else in the world fear Hanuman. Therefore chanting of the Lord’s names

in our mind will make us rid of all obstacles in the mind. Even if we chant the names of

Hanuman, still all obstacles will vanish as Hanuman isn’t different from the Lord.

Since we have seen that Hanuman guards the entrance to Rama, therefore we cannot but

go through Hanuman. If we try to directly go to Rama then we will not be successful.

Instead we have to go through the devotee of Hanuman who himself will take us to the Lord

soon itself. Wherever Hanuman is present, Rama is already present there and therefore if

we seek out Hanuman then we have already attained the Lord.

How do we know that Hanuman or the Lord is protecting us?

Ultimate protection is when we are able to rejoice in bliss in the mind. Though a person

might have no problems externally still if he doesn’t have bliss in the mind then he still isn’t

protected (worries, sorrow, fear etc. are that which requires to be removed or that which we

should be protected against). In order to get the ultimate protection we should seek

Hanuman in our mind. Then we will find worries, sorrow and fear vanishing.

Wherever Hanuman’s thoughts are there, there will be rejoicing in bliss. Therefore what

worries can be there in the mind? What sorrows can be there as there is only bliss present?

What fear can be there as there is nothing but bliss alone? If it is said that there is fear from

worldly perspective – though from worldly perspective tough situations will be there and

sorrow through pain etc. will be there still we will not be affected by it as we will be




internally rejoicing in bliss. Even as an actor portrays his role to perfection in the movie

while internally remaining unaffected at all times, similarly we will be able to remain

unaffected in our mind even while facing problems in the world.

The world is temporary and therefore problems and sorrows will be there in the world. But

whether we are affected by it or not is the question. If we are affected then we will

experience sorrow and not the ultimate goal of life of bliss. If we are not affected then we

will be able to rejoice in bliss irrespective of whatever happens in the world. A devotee who

surrenders unto Hanuman though externally might face issues, he will rejoice in bliss

internally. It should be remembered that externally as well problems faced by such people

will be less only as Hanuman will ensure that problems aren’t faced (or they are minimal).

It is ok not to have obstacles or problems in the world but what about disease? Since

majority of people are focused on their body (or have the notion that I am the body)

therefore diseases are the ultimate cause of sorrow. As long as diseases are there, there will

be sorrow. And there will be fear of catching diseases in the future as well. Therefore what

is the point of surrendering unto Hanuman if diseases still trouble us? Tulasidas answers

this in the next verse.

nasE raeg hrE sb pIr,

jpt inr<tr hnumt bIr.24.

näsai roga harai saba péra|

japata nirantara hanumata béra||24||

24. All ailments, diseases and afflictions will vanish when your name is repeated

constantly.

Diseases – due to notion of body

The strongest notion that is tough to get rid of is that I am the body. This notion is very

strong in majority of people that Sankara says that if we are able to have the strong notion

that I am the Self, the notion which is as strong as the notion that I am the body, then we

will realize the Self (and no more the cycle of birth and death will be experienced).




Many times we find that when we talk about ourselves, we identify with the body and talk

about the body only. For example, I am fat, I am sick, I am tall etc. are statements based

on the notion that I am the body. In these statements “I” denotes the body and not the Self

which is beyond the body. When somebody asks as who are you then we reply that I am so

and so, so and so son, working here etc. All these statements are based on the body and of

the body alone (not of the Self).

But are we really the body?

Though it appears apt that I am the body, a little analysis will prove that I am not the body.

For example, though the body doesn’t feel anything we say I am hungry. Though the body

is fine, we say I am not fine. Many times in normal statements itself, we don’t mean the

body when we use “I” but we mean that which is beyond the body (or isn’t just the body

alone).

Also analysis of the three states that one experiences in a day proves beyond doubt that I

am not the body. The three states that one experiences in a day are that of waking, dream

and dreamless deep sleep. The waking state is wherein we experience gross objects of the

world. Dream is when we experience a mental world which is different from the waking

world. Here the entire world is created and experienced in the mind – though nothing is

outside, everything is seen as outside. Dreamless deep sleep is wherein there is neither the

external world nor the mental world.

Waking state we have the gross body but in the dream state this gross body is not there.

Though there is another individuality in the dream state, it isn’t the same as in the waking

state. The same person in waking becomes a different person in dream. A king becomes a

beggar and a beggar a king. A learned person becomes ignorant and a police becomes a

thief. The body in the waking and dream are contrary to each other. This means that the

waking body is negated in the dream and the dream body is negated in the waking state.

And both of these bodies (along with individuality) is negated in the dreamless deep sleep

state (where body is not at all there).

This can only mean that all these bodies are not real. If it is real then it should always be

there. If it is I or our nature then also it should always be there but in all the three states

though I am there, these are not there to be associated with the body. Therefore it is

proven that I am not the body that we currently think ourselves to be.




The notion that I am the body is so strong and built over many births that we are not able

to get rid of it even though we want to get rid of it. It requires lot of effort or practice in

order to get rid of the body notion. As long as body notion is there, we will experience

sorrow due to it.

Sorrows from the body starts with diseases. The body is that which undergoes the shad

vikaaras or janma or birth, astitva or existence, vriddhi or growth, parinaama or change,

apakshaya or disease and naasha or death. Anything that takes birth will undergo these six

modifications. Since the body is created, therefore it also undergoes these modifications.

Therefore everybody will have to face diseases at one point or the other.

But then what is the point of worshipping Hanuman if our diseases will not go?

There are two aspects to be understood in this. First is with respect to disease itself and

second is with respect to the body notion.

Diseases will be removed or minimized if we surrender unto Hanuman. Anybody who is a

true devotee of the Lord will be removed or minimized of diseases because the Lord ensures

that such a devotee ever rejoices in bliss (and not experiencing sorrow as a result of

diseases). Though it seems tough to believe, it is definitely possible (and proven through

one’s and others experience) that if we surrender unto the Lord our diseases (most of them)

will be fully removed.

It can be argued that prarabdha which is what we are experiencing now as the body and

everything associated with it will vanish if the Lord removes all diseases; but what is meant

is that diseases will be maximum removed or reduced to minimum as a result of the Lord’s

grace. As AMMA says if a coconut is to fall on our head, then due to the Lord’s grace just a

small stone will fall. Something will fall but as to what it is matters.

Prarabdha is like we getting a cup of water that is salty. We cannot remove the salt from

the water but we can reduce the water’s saltiness. This is through adding more water. When

more water is added to the salt water, then its saltiness reduces and eventually it becomes

almost like normal water (salt-less). Similarly in order to reduce our prarabdha we have to

add more action to it. If we have accumulated bad prarabdha then we need to do good




actions in order to negate the bad actions – thereby eventually leading to either a balanced

prarabdha or good prarabdha.

When we surrender unto the Lord, the Lord will change our prarabdha so that we will be

able to get rid of diseases that we are facing or that we would face. It can be argued here

that the Lord is partial as he only changes prarabdha of few people – but this isn’t valid. The

Lord is ready and willing to fill everybody’s life with bliss. But majority of people don’t want

their lives to be changed and therefore they don’t surrender unto the Lord.

The Lord says thus in Gita:

Samoham sarvabhooteshu na me dveshyosti na priyah

Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham

I maintain equanimity with every being in the world; I have no aversion or like towards

anybody; but those who worship me with true devotion, I am in them and they are in me.

Thus though the Lord doesn’t differentiate at all between anybody, still it is those who

surrender unto the Lord who are benefitted by the Lord’s grace. As AMMA says, the Lord’s

grace is falling on the entire world like sun’s rays. But if we close the doors of our hearts

and complain that the Lord’s grace isn’t falling upon us, who is to be blamed?

Though there is a shop in order to buy clothes, we will get clothes only when we go to the

shop and buy them. If we don’t even go to the shop, then who is to be blamed? Unless we

surrender unto the Lord we will not be blessed with the grace of the Lord and the Lord will

not remove or reduce our prarabdha.

People often get scared about surrender as they think it is a meek attitude and dangerous in

the world (as people can misuse us if we surrender unto them). But this isn’t the case.

Surrender isn’t meekly offering ourselves to the Lord but offering ourselves unto the Lord

knowing the Lord to be the very cause-substratum of the entire world. When we need

money we try to get a job. In order to get a job we surrender unto our boss (as he is the

one who is responsible to give us our job or keep us in our current job). In many situations

in the world we do implement surrender but when it comes to the Lord or spirituality we will

be skeptical. This attitude has to change. When we realize that surrendering unto the Lord




will not make us prone to misuse but will take us to the ultimate goal of life of ever rejoicing

in bliss, then we will be able to easily surrender unto the Lord.

As explained earlier, when we surrender unto the Lord the Lord will reduce our prarabdha.

Therefore we will find ourselves getting rid of diseases or experiencing very minimal

diseases (if any). But the key thing here is surrender unto the Lord. Surrender is total and

complete – if there is no complete surrender then we will find that we don’t reap the fruit of

getting rid of diseases but we only become more sorrowful and dejected at following the

spiritual path while getting no result whatsoever (that is good in nature).

The second aspect or perspective with respect to diseases is that a person will not be

affected by diseases. As explained, we have the notion that I am the body. The more we

perform actions in the world and are focused on the world we will find this notion that I am

the body being strengthened. Due to the notion being carried over from many births, it is

almost impossible to get rid of this notion. But once we start focusing on the non-dual

reality of Lord, then we will find our notions slowly reducing. This body also will be used as

an instrument of service to the Lord (like doopa, deepa etc.). As a result, we will not be

focused on the body and we will get more focus on the Lord as our indwelling Self.

When notion of body is reduced, it doesn’t matter if the body undergoes diseases or not.

Though diseases might still be there, we will be unaffected by the diseases. It is this

attitude that Vedanta terms as saakshibhaava or witness-hood. A witness to an accident

isn’t affected by the accident. Though he might go near and help the people who have met

with the accident, still he isn’t affected at all. When he sees people dying, though he might

shed few tears he will be unaffected most of the time. This is because he is a mere witness

to the accident (unlike other situations when he gets attached to objects/people and

thereby isn’t able to remain witness and unaffected). Similarly the more we focus on the

Lord, the more we will become a witness to whatever happens around us.

When a child is suffering from fever, the mother will take the child to the doctor. Though the

mother also is suffering from fever still she forgets and ignores her fever for the sake of the

child. The child is dear to the mother and therefore is taken care of properly by the mother.

It is the love of the mother that makes her do anything and everything for the child. We find

mothers even willing to do any job in order to feed their children. If this same love we are

able to generate towards the Lord we will find ourselves ignoring anything and everything in




the world. Though we might be suffering from fever or other diseases, still we will not be

affected by them as our focus is on the Lord and the Lord alone.

Thus a devotee overcomes all diseases through surrendering unto the Lord with love and

devotion towards the Lord. Though the Lord will still take care of the devotee and get rid of

his diseases as much as possible, still the devotee doesn’t care about it at all. If diseases

are there, the devotee will be happy remembering the Lord. If diseases are not there, still

the devotee will be happy remembering the Lord.

Since the devotee is constantly remembering the Lord in his mind therefore he ever rejoices

in bliss irrespective of whatever happens in the world. This state wherein a devotee is

unaffected whatever happens in the external world is the state of supreme devotion (paraa

bhakti). Devotion should be such that it is lead to this supreme state wherein only the Lord

is the focus. This doesn’t mean that there isn’t focus on the external world at all. Actions will

be performed in the world, desires experienced, enjoyments enjoyed etc. but still ultimate

focus is on the Lord. In other words highest priority is for remembrance of the Lord. Even as

in a music concert, the sruthi goes in the background and is of highest priority, similarly the

thought of the Lord is the highest priority.

The devotee never renounces thought of the Lord for anything. Prahlada set aside his father

for the sake of thought of the Lord. Vibhishana set aside his brother for the sake of the

thought of the Lord. Mahabali set aside his own guru for the sake of the thought of the Lord.

All these devotees did their part in the world (performing actions that were attributed to

them as a result of this birth) but when the time came that they had to decide between the

Lord and everything else, they chose the Lord. This is true devotion.

The result of true devotion is complete cessation of sorrow and ever rejoicing in bliss. What

can a person experience other than eternal bliss when remembering the Lord in the mind?

The Lord is blissful and therefore any remembrance of the Lord will lead to eternal bliss

alone.

Though externally diseases might still be experienced, still due to focus on the Lord it will

not affect the devotee at all. Irrespective of whatever happens with respect to the body or

the mind, the devotee will ever rejoice in bliss in constant contemplation of the Lord who

pervades the entire illusory world of names and forms.




Tulasidas here says that diseases will vanish but we have to understand it from different

perspectives. It is the Lord’s duty to protect his devotees and therefore he will protect them

from diseases as well. But sometimes one has to experience his prarabdha and during such

times, the devotee will not be affected by diseases as he is constantly focused on the

blissful Lord and knows everything to be just an illusion in the non-dual reality of Lord.

Needless to say, a person who focuses on the Lord or the devotee of Hanuman will find

himself getting rid of the body notion and therefore diseases as well. Though he might

experience some diseases, he will not be affected by them as he knows that the non-dual

reality of Lord alone exists here. Therefore he will rejoice in bliss at all times – we should

strive to become true devotees so that we are able to get rid of diseases and remain

unaffected even if diseases are there for us.

May we all strive to chant the names of Hanuman so that we are able to remain unaffected

of diseases and thereby ever focused on the Lord are able to ever rejoice in bliss.




Praadeshikam - I

Hari Naama Keerthanam– 20

Rithuvaaya penninumirappanum daahakanum

Patitannumagniyajanam cheytha bhoosuranum

Harinaamakeerthanamithoru naalumarkumudan

Arutaattathalla harinaaraayanaaya namaha

For a women in menstrual cycle, for a wandering person

For a person who has fallen down and for one who has done yagas

This harinaamakeerthanam singing there is not at any time for anyone

Forbiddance, unto that Narayana my prostrations

Recap

We saw Ezhutthacchan previously talking about how for chanting the Lord’s names there

are no restrictions at all. With respect to any action, there are restrictions or limitations. For

example we cannot drive whatever way we want – we have to drive as per the rules of the

country. In east we drive on the right side whereas in the west we drive on the left side.

This cannot be changed and is the rule. Similarly we cannot go outside to walk in whatever

dress we want – we will be caught by the police and put in jail for causing turbulence in the

public. We have to respect rules of the country and then perform the action of walking. In

India it is ok to walk anywhere we want but in the west we should walk only in places which

are meant to be walked – we cannot walk on the highway as then we will be killed and there

will be no jail or arrest for the person who killed us (as we were wrong to have walked in

the highway).

Even if we want to study we cannot just study however we want. We have to study going to

the school and when time is given to study. Exams are also kept at particular times and

then alone we can write the exam. We cannot just decide to study or write exam whenever

we want. In such a case, we would be directly failed and we will never pass unless we write

the exam in the way that is expected.

Thus we find that there are limitations with respect to actions – one or the other limitation

is there for all actions. But with respect to the Lord or his remembrance, there are no rules

or restrictions at all. In order to attain the Lord we have to constantly chant his names. As




Sankara points out in his Vishnu Sahasranama bhashya, the direct way to attain moksha in

Kali Yuga is naama sankeerthana or chanting or singing of the Lord’s names. Though other

means were popular and apt in other yugas, in kali yuga everything is contorted. Moreover

we find people busy in whatever they are doing – running behind everything in the world.

Many people don’t even have time for their own family, let alone for remembering the Lord

or singing his names. People only have part-time devotion for the Lord in kali yuga. Instead

of being able to remember the Lord at all times, they only sing the Lord’s name once a week

or visit the temple once a week. Even when visiting the temple, their mind will be thinking

about other things (like office, personal etc.).

If questioned as to why they don’t have time for the Lord, they will say that there is no time

for anything at all – let alone for the Lord? And why is there remembrance of Lord required

as their focus is only on the external world and pleasures of the world?

In such a kali yuga, it isn’t possible to do sadhanas like dhyaana, japa and all a lot. If we

do, then we will find others rebuking or mocking us as we will not be part of the majority of

people that don’t do it. Therefore in such a yuga, it is easy to chant or sing the names of

the Lord.

Any sadhana has a particular time, place and way of doing. But in order to chant or sing

the names of the Lord, the only thing that is required is the tongue. The tongue is readily

available for us at all times. It is always interested in talking something or the other (as

majority of people want to keep on talking rather than listening). Therefore it is easy for

people to chant the names of the Lord.

And when a person chants or sings the names of the Lord, then he will attain moksha very

easily as this is direct focus on the Lord. Since it can be performed or implemented

irrespective of differentiations of place, time etc. therefore it is very easy to implement at all

times. The more and more a person sings the names of the Lord, the more he will progress

towards realization of the Lord. Realization or moksha is when we are able to remain

naturally with the thought of the Lord as the all-pervasive cause of the world at all times.

Then we will be able to ever rejoice in bliss irrespective of whatever happens in the external

world.




If it is questioned as to why though it is very simple to realize the Lord through singing his

names, there are few people alone who realize the Lord then the answer is that few alone

have the desire for moksha. Such few alone are able to sing the names of the Lord at all

times. Others just do it part-time for attaining some or the other pleasure of the world.

They do get pleasure but along with it, sorrow as well. They therefore aren’t able to attain

moksha or able to ever rejoice in bliss.

AMMA gives this beautiful short story to illustrate as to what will happen if our devotion is

part-time. Once Yashoda was breast-feeding baby Krishna who was very hungry. But she

had kept milk on the stove and therefore had to leave Krishna hungry in order to check the

stove. It was good that she did so as she found that the milk was almost boiled. She was

just on time to save the milk and therefore saved the milk. After being content that milk

was saved, she returned back to hungry Krishna. To her surprise she found that all the

butter in the house was spilled and baby Krishna was the culprit behind it. In order to save

little milk she lost all the butter in the house.

If we don’t have full attention or focus on the Lord, then it is only part-time devotion. Even

as a lover expects full love from his lover, similarly the Lord expects full devotion from his

devotees. If full devotion isn’t there then the devotee will not get the desired fruit of

moksha from the Lord.

It cannot be argued that the Lord is possessive and partial and egoistic; though we say the

Lord is possessive, that is just to make it sound more realistic. As the Lord points out in

Gita, he doesn’t have hatred or love towards anybody. He is like a mirror reflecting

whatever is shown in it. Whoever approaches the Lord will whatever emotions, those will be

reflected back unto them by the Lord. The Sun and its light is available to everybody but as

to how we use it is upto us; some use it to offer oblations to deities; others use to kill

people; yet others use for scientific purpose. Irrespective of whatever purpose we use the

Sun for, the Sun is ever a mere witness to all. Similarly the Lord is a mere witness to

whatever happens in the world. A devotee approaches the Lord with devotion and gets

moksha whereas an ajnaani approaches the Lord with worldly thoughts and desires –

though his desires get fulfilled they are part of the sorrowful world and therefore will lead to

sorrow in the long run. There is no point later complaining that I sought the Lord but he

gave me sorrow alone. Sorrow isn’t part of the Lord’s nature or his giving – the Lord is




blissful and therefore gives bliss to all who seek him. But due to problems in our mind

(preferences and ignorance) we get sorrow and the blame goes to our own mind alone.

A wise sadhaka realizing that the way to moksha is full time devotion wherein the Lord is

remembered through chanting of his names will strive to chant the Lord’s names at all

times. It doesn’t matter whether it is chanted externally or loudly or internally – one can

chant it mentally irrespective of whatever is being done in the world. Slowly such a sadhaka

will realize his very nature of blissful Lord and rejoice in bliss.

But we can have a doubt as to whether, like learning the scriptures have pre-requisite and

many scriptural injunctions have limitations, there are limitations for chanting the names of

the Lord. Whether woman who are going through menstrual cycle, wandering person, the

person burning corpses etc. can chant the names of the Lord or only few alone can chant? –

these questions are answered by Ezhutthacchan in this sloka (he beautifully and clearly says

that there is no restriction with respect to person in order to chant the names of the Lord).

Though it was mentioned previously that there are no limitations whatsoever to chant the

names of the Lord, there still can be doubt as traditionally there are lot of wrong notions

about when to chant the names of the Lord. There are many Brahmins who claim that

women cannot chant the names of the Lord (some say at all times and others during

menstrual cycle). Such ignorant Brahmins also claim that only they are eligible to either

chant the names of the Lord or learn about the Lord through the scriptures. These are all

wrong notions that have crept in due to time. The Lord points out in Gita clearly that he is a

devotee who thinks about him at all times. If this definition of devotion takes into

consideration that women cannot chant during menstrual cycle, then there wouldn’t be any

devotees in women. But we find in puranas and even in history great devotees of the Lord

being woman – the gopis of Vrindavan, Kunti devi, Meerabhai etc. are perfect examples of

true devotees of the Lord. The great Kapila muni gave knowledge to his own mother -

Yajnavalkya gave brahmavidyaa to his wife of Maitreyi (the portion being famous as

maitreyi Brahmana in the Brihadaranyaka Upanishad). All these examples would become

false or the words of the Lord in Gita would become false.

Since the words of the Lord cannot be false and these facts cannot be false, therefore we

can conclude, beyond doubt, that there are no such restrictions in order to chant the names

of the Lord. Anybody who desires for the Lord (for moksha) can chant the Lord and the




more and more the names of the Lord is chanted, the more and more they will find

themselves becoming blissful (or progressing towards the goal of moksha).

Purity – of two types

When we talk about purity we generally only mean external purity. Purity is external and

internal. External purity is when we clean our body with soap etc. and our environment as

well in the same way. This would mean that there is no dirt or dust around us and in our

body as well. But such purity is just one kind of purity – more important than this external

purity is internal purity. Internal purity is that of the mind.

The mind is a bundle of thoughts and these thoughts are either trigged by external objects

or by memory of external objects. Objects lead to thoughts and thoughts to object being

focused more and more. Hence the age-old saying of “as is the mind, so is the person”. The

mind also as a result of its thoughts will be filled with preferences. Preferences are likes and

dislikes that are there for the particular mind or the person. For example a person would

like football a lot but another person would like cricket. The former hates cricket whereas

the latter hates cricket. A third person neither hates nor likes both football and cricket but

is a fan of hockey. As a result of the preferences, each person will behave in the appropriate

way in the world. One would go to football matches, another would go to cricket matches

and third would go to hockey matches.

As long as preferences are there we will find that there are always conflicts with others or

with situations. It is impossible for a person to always find football matches or people who

like football. There will be time when the person faces contrary situations. Such situations

lead to anger and often sorrow as a result of anger (which gets converted into words or

actions that hurt oneself and others).

A mind that is filled with preferences is impure in that it leads to sorrow in the long run.

Only a mind that is without preferences is pure. Such a mind doesn’t have any notions or

preferences. Whatever is achieved by it based on situation, action etc. it will just accept it

with a smiling face. Such a person is able to remain blissful or happy in all situations. When

somebody scolds him he will be smiling and when somebody praises him he will be smiling.

Of course it is easier said than done to not have preferences. A person can remain without

preferences only when the mind is filled with knowledge. Knowledge is that everything is

the non-dual reality of Lord. Everything has come from the Lord, exists in the Lord and




merges unto the Lord. Even as various gold ornaments are just names and forms in gold,

similarly the entire world is just names and forms of the Lord. Only a fool will get deluded

into thinking that they are different from one another. A wise person will remember that

everything is one and therefore will not get affected by anything at all.

This doesn’t mean that the wise person will not react to situations in the way a normal

person does. Even as an actor portrays his role to perfection a jnaani also portrays his role

in the world to perfection. To a normal person he appears as a normal person. But to a

sadhaka who has some purity of mind, he will be a realized master who emanates bliss at

all times.

If the mind is impure then we will find that impurity and sorrow spreads to the entire world.

When the mind is impure then what is the point of having external purity? Yes, external

purity is required but mental purity is more important. A mind that is devoid of preferences

is what is to be sought out in order to become truly pure (without preferences and therefore

ever rejoicing in bliss irrespective of whatever happens in the external world).

Mental purity – gained through surrender unto the Lord

There are two sets of people – those who think that love isn’t good and those who think

love is good. The former think that love leads to full surrender and is a sign of weakness

whereas the latter think that it leads us to a state of bliss. Really speaking, lovers surrender

unto their love and therefore are able to do anything and everything for their love. In such a

case, there are no preferences at all in the mind. There is only focus on one’s love. When

the lover walks in the road, he imagines everybody he sees as his love. When he sits in

front of computer, he thinks whatever he sees is his love. When somebody is talking to him,

he is reminded of his love’s voice and thinks that the sound is his love’s sound only. Thus

we find that in love, a person gets swept away by the love – in other words, he surrenders

unto love. This is definitely a blissful state as all lovers will clearly tell (based on their very

experience). But it cannot be easily achieved as surrender is not something that the ego will

accept. The ego wants itself to have a stand or a say in everything and this isn’t possible in

surrender. But if only we are able to surrender we will find that the mind becomes pure and

the ego is not there, therefore we will rejoice in bliss.

Worldly love ultimately leads to sorrow because the world is temporary. That which is

temporary will lead to temporary happiness and ultimately sorrow (in the long run). Thus




focus on anything in the world is temporary and will lead to sorrow alone in the long run.

Remembering this one shouldn’t fall a prey to objects of the world.

But instead if one focuses on that which is permanent then there will be eternal bliss as the

fruit. The Lord alone is the permanent cause-substratum of the external world. Therefore

our focus should shift from the world to the Lord.

Even as a lover sees everything as his love, hears everything as his love’s voice etc.

similarly a sadhaka should see everything as the Lord, hear everything as the Lord’s voice

etc. The Lord says thus in Gita:

Yatkaroshi yadashnaasi yajjuhoshi dadaasi yat

Yat tapasyasi kaunteya tadkurushva madarpanam

Whatever you do; whatever you eat; whatever you offer to yajna; whatever tapas you do,

do it as an offering unto the Lord.

Through including the Lord in everything we will find that slowly our mind will get rid of

preferences and only focus on the Lord. This is through vision of oneness where all duality is

remembered or thought of as one entity of Lord. The mind thus without preferences

becomes pure. And such a pure mind will lead to eternal bliss. Therefore the way to purify

the mind is through focus on the Lord.

Though we might think that there are other ways, there are no other ways and focus on the

Lord is the only way to purify our mind. Through any other means we will only get

temporary purity of mind and after a while, the mind will again become impure. Instead

through focus on the Lord we will find our mind getting purified once and for all.

The gopis weren’t pure in mind initially. But being around the Lord, their mind was slowly

pervaded by the Lord. They started thinking about the Lord, talking about the Lord etc.

Therefore the Lord’s thought purified their mind and they became great devotees of the

Lord (who ever rejoiced in bliss).

In order to remember the Lord we only need the desire to remember the Lord. When the

Lord’s names are chanted in the mind, then we remember the Lord. Since it is mental




therefore nothing at all changes in the external world. Since it is only mental therefore there

are no restrictions or limitations at all.

People often think that only few great reserved people are eligible to chant the Lord’s

names. This isn’t the case. Since majority of people in the world are impure in mind and

seek the ultimate goal of life of ever rejoicing in bliss, therefore they are all eligible to chant

the Lord’s names as this is the way to purify the mind and attain moksha.

Can women chant the Lord’s name at all times?

If they aren’t able to chant the Lord’s name always, then their mind will never be pure as

during the time of menstrual cycle they will not chant and their mind will become impure.

Even if for a moment the mind is impure, then it isn’t pure and will not lead to eternal bliss.

Moreover, what is required in order to chant the Lord’s name is just a mind desiring

moksha. Such a mind is pure to an extent in that it doesn’t seek the world or worldly

objects. It is therefore capable of chanting the Lord’s names (as it has some internal purity

which is more important than external purity).

Can wandering people who have no focus on anything chant the Lord’s names?

Yes, they can as they are also indirectly seeking eternal bliss (attained only through

chanting of the Lord’s names). It should be remembered that those who are pure in mind

and are focused on the Lord need not chant the Lord’s names as they are already doing it in

their mind and naturally abiding in it. Therefore chanting of the Lord’s names are only for

those who don’t have focus on the Lord. Such people, anybody who doesn’t have sorrow,

are eligible to chant the Lord’s names.

Even those who have fallen down from the path of good and are doing bad deeds are

eligible to chant the Lord’s names. The moment they start chanting the Lord’s names, they

become good people (irrespective of whatever they are doing in the world). This is what the

Lord beautifully says in Gita thus:

Apichetsuduraachaaro bhajate maamananyabhaak

Saadhureva sa mantavyah samyakvyavasito hi sah

Even if a person is doing the worst action but while focusing on me or remembering me, he

is to be considered a sadhu as he is ever focused in me.




But what about their bad actions?

Kshipram bhavati dharmaatmaa shasvatshaantim nigacchati

Kaunteya pratijaaneehi na me bhaktah pranashyati

Soon itself such a person will become pious and attain eternal peace/bliss; O Arjuna! Know

that my devotee never perishes.

Even though one might be performing bad actions, if the thought of the Lord is there in

mind (or the Lord’s names are chanted) then eventually he will be purified and he will start

doing only good actions. Therefore even bad people (people who are doing bad actions) are

eligible to chant the Lord’s names.

Chanting the Lord’s names – not forbidden ever

Ezhutthacchan summarizes by telling that chanting the names of the Lord is to be

undertaken by everybody. It is not forbidden ever for anybody or at any point of time.

Everybody is and should chant the names of the Lord as the ultimate goal of life of moksha

is only attained through this.

As Prof. Balakrishnan Nair says, anybody can chant the names of the Lord at any point of

time but it just only requires the desire to chant the Lord’s names. Remembering that the

Lord alone is present here is very easy to understand and get convinced of – even a child

can easily understand it. But if there are people who aren’t able to chant the Lord’s names,

then it is only because they have no desire for moksha. Those who have desire for moksha

will eventually know that moksha is attained through chanting of the Lord’s names (while

remembering that whatever exists here is the non-dual reality of Lord alone). If the desire is

there, then chanting of the Lord’s names will start and slowly strengthened.

Initially one will chant the names only once or twice or few times a bad. But whenever it is

chanted, it will lead to bliss. Therefore this bliss will instigate the person to chant it more

and more. Initially it would be thought that it is impossible to chant the Lord’s names at all

times (while performing actions externally in the world). But slowly the person will realize

that it is possible easily to chant the Lord’s names irrespective of wherever one is or

whatever one is doing. What it requires is just desire for moksha and love for the Lord

knowing that the Lord will lead us directly to moksha.




Slowly chanting the names of the Lord, one will start abiding in the Lord naturally. Though

externally one may not chant, still the mind will automatically chant (like a background

process that goes on forever). And such a mind will rejoice in bliss while emanating bliss all

around (any open-minded person will be able to experience the bliss that emanates from

such a devotee).

Once a priest was walking and he heard a low-caste chanting Lord Siva’s name. The priest

was furious and asked the low-caste to stop chanting. The low-caste person immediately

obliged. But the moment he stopped chanting the Lord’s names through his mouth, his

entire body started chanting the Lord’s names. Seeing this and realizing that this low-caste

was a true devotee of the Lord, the priest apologized while saying that rules are for normal

people and those who are ever immersed in the Lord, there are no rules at all.

We should just remember that we all are seeking moksha which is our very nature and

therefore it is our right to chant the Lord’s names irrespective of where we are, who we are

and what we are doing. If we start chanting the Lord’s names, eventually we will attain the

ultimate goal of life of moksha.

May we all remember that to chant the Lord’s names there are no restrictions and therefore

through chanting the Lord’s names at all times let us attain the ultimate goal of life of

moksha and rejoice in bliss.




Praadeshikam - II

Kanda shashti Kavacham – 16

Adiyen vasanam asaivula neram

Kadugave vandhu kanagavel kaaka

Varum pahal thannil vajra vel kaaka

arai irul thannil anaiyavel kaaka

emathil saamathil ethirvel kaaka

thaamatham neengi chathurvel kaaka

kaaka kaaka kanaga vel kaaka

noka noka nodiyil noka

thaaka thaaka thadaiyara thaaka

paarka paarka paavam podi pada

Translation:

Let your golden Vel come fast

To protect me as long as I am alive

Let your diamond vel protect me during day time

Let your glittering vel protect me in darkness

Let this flowing Vel protect me from delays

Let the golden Vel protect and protect

Let it be seen quickly and quickly

Let it strike and strike and remove all my problems

Please see and see that my sins are crushed

There are so many uncertainties in our life that at one point we would realize that there are so many

factors affecting our life which are beyond our control. Whether our undertaking is spiritual or worldly,

there are so many uncontrollable factors that could pose obstacle to our undertaking. In order to




progress in our undertaking overcoming obstacles, it is inevitable for a devotee to seek Lord’s grace. A

devotee would therefore constantly seek Lord’s grace in order to overcome obstacles. This work of

Kanda Shashti Kavacham, which is a poem on Lord Muruga, is written in the form of prayer to seek

Lord’s protection not specific to any particular action we undertake but a way to pray to the Lord for

protection all the time. Sometimes when we come out of difficult situation we might forget the grace

and help of Lord to cross over the situation. We might think that we have successfully crossed over the

situation until we encounter another equally challenging situation which would humble our thoughts.

But a devotee who understand the uncertainty of the world and nothing being under his control, would

always seek Lord’s grace whether the devotee is going through a tough situation or not.

Until the last article, we saw poet praying to the Lord to protect each and every part of the body. Here

we can see the poet praying to the Lord for protection at all point of time. When we seek Lord’s

protection we don’t normally think “Let the Lord take His own sweet time”. We always seek protection

right here and right now. A person whose hair is on fire would not wait for help to put off the fire, he

would want it immediately without delaying even a moment. That is how everyone would want Lord to

protect them and thus we can see here Poet asking the Lord to come fast with his Vel to protect.

How long should the Lord protect us? The answer for this would be unanimous that everyone would

want Lord to protect us forever. There would be no one who would say Lord has protected me enough

and so Lord need not protect me for some period of time. The poet also mentions specifically to protect

during day time, during night time. We can see in these lines being very simple prayer to Lord to protect

us but it is important to understand that we need to be a devotee of Lord in order to be able to realize

Lord’s protection. Even though Lord is compassionate and is always protecting each and every living

being on earth, but we should also do our part by remembering the Lord as much as we can with

devotion. As Lord Krishna says in 12th chapter that when a devotee surrenders all actions unto the Lord,

the Lord himself becomes the boat to cross over this Samsaara.

Ye tu sarvaaNi karmaaNi mayi sannyasya mat pariah

Ananyenaiva yogena maam dhyaanata upaasate

But those who worship Me, offering all actions unto Me, regarding Me as Supreme, meditating on Me

with focused devotion.

Tesham aham samudhartha mrtyusamsaara saagaraat

Bhavaami nachiraat paarta mayyaveshita chetasaam




For them whose thought is fixed on Me, I become the deliverer out of the Ocean of Samsaara, O Partha,

without any delay.

So, we have to do our part of being a devotee of the Lord. Does this mean that Lord is expecting us to do

something like a transaction we do in the world? Definitely no, Lord doesn’t expect anything at all from

us, he is abode of Compassion that cannot be equaled by anything at all. As AMMA says, sunlight is

always available for everyone but in order to be able to use or see the sunlight we have to open our

windows which are currently blocking. This opening of windows is nothing by devotion towards the Lord

which would slowly make us realize the grace of Lord.

Such a grace of Lord would crush all problems and anything that could bring us sorrow in a way that the

devotee would not be affected by them even if they seem to exist. This is what the Poet mentions here

to come fast and remove all problems and crush all sins.

We would continue this in the next article.




JeevaSamkshepa

Jeeva

Each and every minute in life, a person keeps on doing actions. These actions are in order

to enjoy pleasures of the world. Pleasures of the world are enjoyed thinking that they will

lead to eternal bliss. But instead they only lead to temporary happiness – happiness

vanishes after a period of time. He realizes this and therefore shifts from one object to

another. Thus when one car is done, he gets another car. The world has gone so far today

that this is extended with respect to marriage as well. When one marriage fails, then

another marriage is taken up by the person. Even though multiple times divorces happen

still he thinks that there is some way that he will find a permanent wife who can give him

happiness. Even in couples who have been married for a long period of time there is no

eternal bliss but only temporary happiness.

Since the world is composed of infinite possibilities with respect to anything and everything

therefore a person thinks that he can get happiness (eternal bliss) from one or the other

thing in the world. One a person is foolish to think so and two a person is so much attached

to objects and people of the world that he cannot give them up (or give up the attachment

to them). Therefore he is constantly whirled into depending on the world.

But a wise person tries to analyze the nature of the world and very quickly finds out that it

is temporary in nature. That which is temporary is sorrowful as it only leads to temporary

happiness which eventually leads to sorrow alone. Thus realizing, such a person will no

longer seek sensual pleasures or expect eternal bliss from sensual pleasures. Instead he will

try to find out the source of eternal bliss.

Just because a sadhaka doesn’t run behind sensual pleasures doesn’t mean that he will

avoid sensual pleasures. As Sankara says, yallabhase nija karmopaatham vittam tena

vinodaya chittam, or one should please one’s mind with whatever is attained through

normal means of life (through normal activities).

A sadhaka doesn’t run behind sensual pleasures but he experiences them like any other

worldly person. The difference is that a worldly person gets affected by them (he gets

attached to them or averted to them and cannot get rid of this preference) whereas a

sadhaka knows that they are temporary and sorrowful in nature. Therefore if they are there,




he is happy and if they aren’t there, still he is happy. Remaining unaffected at all times to

pleasures of the world, he is able to rejoice in bliss.

But is mere knowledge about temporary nature of the world enough to make one rejoice in

bliss?

Definitely no. In order to rejoice in bliss one needs to find out the source of eternal bliss and

seek it. Just not falling for sensual pleasures doesn’t mean one will rejoice in bliss – it only

means that one will remain unaffected and without sorrow. Though this by itself will make

one seek the source of eternal bliss, still it will not directly give eternal bliss.

Instead such a sadhaka strives to know the source of eternal bliss. He thereby starts

seeking outside in the external world, a Guru who has eternal bliss and therefore is able to

guide the way to eternal bliss. Once he gets a guru, he learns the scriptures – the source of

eternal bliss. The scriptures talk about Brahman and he learns that it is this non-dual reality

of Brahman as the cause-substratum of the entire world that is blissful in nature. Anything

other than Brahman is temporary and therefore will only lead to sorrow in the long run. But

once a person knows Brahman then he will rejoice in bliss as Brahman is blissful in nature.

But how to know Brahman?

Knowing Brahman is first through intellectual knowledge of the scriptures. The scriptures

talk about how to attain Brahman. But slowly as the sadhaka gains knowledge he realizes

that Brahman isn’t something that is there in the sky or heavens but Brahman is right here

itself. The entire world is just an illusion of names and forms in Brahman. But more than,

Brahman is of the nature of Consciousness – that Consciousness which pulsates inside as I-

exist, I-exist at all times.

In other words, I am blissful Brahman alone. But before gaining knowledge one is just the

notion of I and mine – or I as the Ego associated with body-mind-intellect-objects-people.

This I or ego is generally called in Vedanta as jeeva. But the real nature of jeeva is Brahman

alone (as there is no I other than Brahman existing here – even as the reflection of one’s

face in the mirror doesn’t exist without the actual face and therefore it is the actual face,

similarly jeeva or I am Brahman alone).

In order to clarify the concept of jeeva, Vedanta says that jeeva is reflected Consciousness

or Ego whereas Kutastha or unaffected witness Consciousness (the I which is unaffected at




all times) is Brahman. Though technically we can say that jeeva is Brahman alone – the

jeeva we think now as Ego and we shift this to Kutastha or jeeva realizes I am Kutastha

then he becomes Brahman or then he will rejoice in bliss.

The goal of life is to attain moksha or realize one’s very nature of blissful Brahman or the

knowledge that jeeva or I am Brahman alone. For this, the concept of jeeva is very

important and therefore has to be analyzed thoroughly by a sadhaka. It is this analysis that

we are taking up here.

1. Jeeva – individuality

This world is full of duality or differences of all kinds. There are many insentient entities that

are different from one another. Then there are many sentient entities that are different from

themselves as well as different from insentient entities. The one common thing in all is that

they are different from others. It is not that these entities don’t have anything specific to

themselves but they are different from one another.

A sentient entity has its own characteristic nature in the world. This is called as individuality

or jeeva. Jeeva thus is nothing but an entity having its own different stand or nature in the

world of duality or plurality. Thus though there are 10 sentient beings working in a room

each one of them have their own characteristic nature or their own individuality (not taking

into consideration that they are different from one another). For example A is tall and

handsome; B is short and handsome; C is medium height and average looking; D is short

and not handsome (ugly). Here for the individuality we just used two qualities of height and

beauty. There are many such qualities that can be attributed to an individual and which

differentiates him from other beings. This is called jeeva.

When we look at the entire world there are innumerous or infinite jeevas that are different

from one another. The only thing that is common in them is that they are distinct from one

another. It is this individuality that makes a person have a goal that is different from

another person. It is this individuality that makes a person who he is through his thoughts,

words and actions. It is this individuality that leads him to be of use in the world rather than

being like an insentient being.

2. Jeeva – not insentient but sentient




Jeeva is the individuality that is denoted by “I”. This I isn’t insentient like a rock or the body

but it is sentient in nature. Sentience is when something is able to experience not only itself

but others as well. A rock cannot illumine itself (know its own existence) nor can illumine

others (say that others exist). But a Jeeva is proof for his own existence and he also

illumines other things in the world (he sees or perceives objects and other jeevas in the

world). Therefore he is sentient in nature and not insentient.

The word the scriptures use for sentience is Consciousness (that which pulsates inside as I-

exist, I-exist at all times and that which is the light of all lights – even when no light is

there, the light of Consciousness is there to illumine oneself through the statement “I am

here”). More on Consciousness we will see later.

3. Jeeva – notion of I and mine

When we talk about individuality in the totality there itself we have the notion of I. This I is

something that creates a micro world for itself and calls it my world. This means that for the

jeeva, there is a set of objects and people that are dear to it and therefore called as mine.

This “mine” is very dear and anything that happens to this “mine” affects the jeeva. For

example I am a person living in Trivandrum and I have people who are my relatives.

Anything that happens to my relatives affects it. When one of my cousin has a child, it gives

me pleasure and when one of my uncle dies, it gives my sorrow. Thus I am affected by

whatever happens to “mine”.

This I and mine is called in Vedanta as Ego or ahamkaara. Wherever ahamkaara is there,

there is mamakaara automatically associated with it (aham is I and mama is mine).

Needless to say, whenever jeeva is there with notion of I and mine, then itself it will be lead

to sorrow in the long run.

Nobody can ever remain without preferences in the world – so long as duality is seen. For

example a person sees 10 people in a bus as different from one another. Though for a short

period of time he can remain without any preferences with respect to them, it will not go for

long. After a period of time he will get affected by them – he will develop either like or

dislike with respect to them. One person he will like and another he will hate.

If it is argued that a person can remain indifferent, it is only a jnaani who can ever remain

indifferent or unattached. Though for a short period of time a person can remain indifferent,




eventually he will develop either like or dislike with people in the world. For example, a

person remains indifferent to his co-workers but he cannot remain so forever. After a period

of time he interacts with them and thereby he develops either like or dislike towards them.

What is the problem of having likes and dislikes?

Likes and dislikes get strengthened into attachments and aversions. Our lives are based on

attachments and aversions we have created. When something good happens to who we are

attached to, then we will become happy and when something bad happens then we will

become sad. Similarly when something bad happens to who we dislike or are averted to, we

will become happy and when something good happens then we will become happy.

Happiness attained from likes and dislikes is part of the world and therefore is temporary in

nature. Therefore we will not experience eternal bliss as a result of it – eventually it will lead

to sorrow alone for a person. Therefore likes and dislikes will eventually lead to sorrow

alone. And it is for this reason that a person should remain without likes and dislikes. As

long as likes and dislikes are there, he will get whirled into happiness and sorrow. Since

happiness is short-lived and leads to sorrow therefore he will get whirled into sorrow alone.

As the ultimate goal of life is to get rid of all sorrows and ever rejoice in bliss therefore we

should all strive to get rid of our likes and dislikes (or the notions of I and mine).

4. Jeeva – association of body-mind-intellect with Consciousness

Put in a different way, jeeva or individuality is association of Consciousness with the body-

mind-intellect. Individuality cannot be sentient without Consciousness and since it has

notions of mine therefore it is associated with body-mind-intellect. It is the body-mind-

intellect that creates notions of I and mine both. In the waking state we have all the three

and therefore notion of I and mine is there. In the dream state though there isn’t the

external gross body, still there is a mental body created and therefore we get into notions of

I and mine. But in the dreamless deep sleep state we don’t have any body or mind or

intellect and therefore there is no notion of I and mine – instead the individual just sleeps

blissfully without knowing anything. Ignorance veil is there and therefore after waking up,

the entire world of duality is again created along with one’s preferences which in turn leads

to sorrow. The state has eternal bliss of the Self or Brahman (that which is beyond all

duality) and therefore everybody wants to get into that state when they are tired or fed up

of the external waking and internal dream world.




5. Jeeva – reflected Consciousness in the intellect

Though most of the time jeeva or individual is the Ego that has the notions of I and mine,

still as a sadhaka progresses in the spiritual path and gains more knowledge then he will

come to realize that jeeva isn’t just associated with the body alone. Jeeva is sentience and

therefore reflection of Consciousness in the intellect.

Majority of people in the world are focused on the body alone. Therefore it is said that when

a person gains conviction that he is the Self with the same level that generally people have

about their body (that they are the body) then he has realized the Self and never again will

get deluded into the world.

But though people are focused on the body, the body is just insentient. If it had sentience

then it should be there always but after a person dies, the body is insentient and has no

value at all. Even in the dream state, the gross body is negated and the dream body is

negated in the waking state; both these bodies are negated in the dreamless deep sleep

state. Thus it is very clear that the body is unreal and insentient like any other insentient

entities in the world (like stone, rock etc).

But what about the mind?

The mind is constantly changing as it goes into modifications or pros and cons. Therefore

itself we can say that it is insentient. That which is sentient will never change and will

remain ever the same. It cannot be argued that the jeeva is also changing as changes of

the body-mind-intellect are superimposed on the jeeva and the jeeva as pure Consciousness

is not at all changing (ever changeless).

What about the intellect?

The intellect is also changing but it is where a person gains knowledge – that knowledge

which gets rid of ignorance and makes a person realize his very nature of Brahman. Even

from worldly perspective we find that those who are focused on the intellect will have more

chances of being happy (through making the right decisions with respect to worldly affairs).

Therefore we can say that the higher a person raises from the body to the mind to the

intellect, he will find himself progressing towards the Self.

In order for the body-mind-intellect to appear sentient, a part of the sentient Self has to fall

upon it (as only the Self is sentient and everything else is insentient). It is this part that is




called as jeeva in Vedanta – reflection of Consciousness in the intellect. It is also for this

reason that people who are focused on the intellect will find themselves knowing the Self or

progressing towards the Self quickly (and experiencing more happiness than others in the

world).

Even as Sun gets reflected in bucket of water, similarly the Self gets reflected in the

intellect and therefore is called jeeva. Jeevas are many because intellects are many. As

many buckets of water are there, so many reflections of the Sun will be there. Similarly as

many intellects in the world, so many jeevas will be there.

The changes of the water in the bucket will make it appear as if the Sun is also changing.

Really speaking it is the reflection of the Sun that is changing and the actual Sun ever

remains changeless. If the water is muddy, the reflection appears muddy. If the water is

clear, the reflection appears clear. But all the while, Sun is exactly the same. Similarly the

Self is ever the same – unaffected and changeless. But as a result of the modifications or

nature of the intellect it appears to be changing. Changes are only for the intellect and the

reflection of Consciousness in the intellect. When the intellect is strong then the Self

appears strong – when the intellect is weak then the Self appears weak. When intellect is

happy, the Self is happy and when the intellect is sad, the Self is sad. Here by Self is meant

just the reflection of Consciousness and not the real Self.

It is this reflected Consciousness that is technically called as jeeva. Being near the Self and

having got the reflection of the Self in it, it appears to be sentient and imparts sentience to

the body and the mind. Thus whoever has intellect, they appear sentient though the

intellect by itself is sentient and it is only the non-dual Self that is sentient (and nothing else

ever can be sentient).

Since majority of people are associated with the body-mind-intellect or thinking themselves

to be these, therefore the modifications of these make them affected as well. In other

words, they think they are the jeeva or the reflected Consciousness. Thereby they get

affected by the modifications of the body-mind-intellect. Going back to the Ego, as a result

of I and mine or changes to I and mine, they themselves get affected. This is interesting

because their real nature is that of the Self (Consciousness which is ever unaffected) but all

the while they are the Self, they think they are getting affected (getting into various

emotions and experiencing happiness-sorrow etc. in the world).




6. Jeeva – unaffected Consciousness or kutastha

As explained earlier, jeeva as reflected Consciousness appears to be changing as a result of

the changes of the intellect but really speaking jeeva isn’t reflected Consciousness but the

unaffected original Consciousness.

Hastamalaka says thus:

Mukhaabhaasako darpane drishyamaanah

Mukhatvaat pritaktvena naivaasti vastu

Chidaabhaasako dheeshu jeevopi tadvat

Sa nityopalabdhi svaroopohamaatma

Even as the reflection of one’s face in the mirror doesn’t exist without the actual face,

similarly the reflection of Consciousness in the intellect is called jeeva, that ever present

Self I am.

That Self or Consciousness which appears to be different when it gets reflected in the

medium of intellect is the real nature of jeeva. At any point of time, though the jeeva

appears different from the Self, still jeeva is one with the Self alone. There is no reflection

without actual – this means that reflection is just an illusion the actual or reflection is the

actual alone (when one gains knowledge about the same). Even as the reflection of Sun

doesn’t exist without the actual Sun and therefore it is just an illusion in the actual Sun,

similarly jeeva is one with kutastha or Consciousness or Self which is unaffected at all

times.

When does one get rid of the jeeva as reflection? This is mentioned by Hastamalaka in the

next sloka:

Yathaa darpanaabhaavaaabhaasa haanau

Mukham vidyate kalpanaahiinamekam

Tathaa dheeviyoge niraabhaasako yah

Sa nityopalabdhi svaroopohamaatma

When there is no mirror, then the reflection of one’s face also vanishes; then the face

remains without any change and reflection and as one alone (not many based on the many




mirrors that are available); similarly when there is no intellect or association with intellect,

then Self becomes one without reflection, that Self which is ever-present I am.

As long as the reflection medium exists, reflection will exist and appear to be different from

the actual. But when the reflection medium vanishes then reflection also vanishes. When

there are many buckets of water, Sun appears to be many as a result of its reflection in

them. But when the buckets vanish, then there is no water to be reflected upon and thereby

Sun is known to be one alone and without any reflections (or without getting affected).

Similarly jeeva is one kutastha alone but appears to be different from it as a result of the

reflection medium of intellect. When intellect vanishes, jeeva will become one with kutastha.

Will intellect vanish?

Intellect doesn’t vanish but a person disassociates himself with the intellect. This is through

negation of the intellect as not I or not mine. When a person gets rid of association with

intellect then the intellect ceases to exist or be valid for him. Thereby will cease to exist

jeeva as reflection in the intellect. And whatever remains behind will be one Self of the

nature of pure Consciousness (and without any reflections). Jeeva thus essentially is the

kutastha or Self alone.

From another perspective, any real medium will make reflection to be real but the medium

of intellect isn’t real. Intellect is part of the changing world and therefore is just an illusion

in the non-dual reality of Brahman. Therefore it isn’t real and therefore the reflection that

appears in it also is not real. Therefore intellect vanishing is nothing but knowledge of it

being an illusion. When water in desert is known to be an illusion, water ceases to exist for

us and whatever exists is the desert alone. Similarly when intellect is known to be an

illusion it ceases to exist for us and whatever exists is the original Self or kutastha or

Consciousness which is ever changing.

As mentioned earlier, jeeva is considered to be the Ego and therefore a person constantly

suffers (experiencing sorrow alone in this and other births). But when jeeva is known to be

kutastha or the original Self which is unaffected at all times, then all sorrows will end and a

person will ever rejoice in bliss.

Knowing that jeeva is Self doesn’t mean Ego or intellect or anything else will cease to exist

as they don’t really exist. Even after knowing that there is no water in the desert, a person




may still see water. But since he knows there is no water, therefore he isn’t affected by the

appearance of water. He might still run behind it like any other worldly ignorant person but

he will not be sad when he doesn’t find water as he knew that there is no water at all in the

desert. Similarly when a person realizes that the intellect is just an illusion in Brahman, then

he will not be affected by the intellect appearing. Though Ego might still exist as functioning

in the world he knows that jeeva as himself isn’t the Ego but the Self. Therefore he will

remain unaffected yet performing his activities in the world like any normal person. His ego

performs activities but he remains as the Self – thereby ever unaffected and blissful.

The goal of a sadhaka is to realize jeeva to be kutastha or the unaffected Self. When this

knowledge dawns, then the sadhaka will remain unaffected and blissful.

But what is the relationship between jeeva as kutastha and Brahman? Are they one and the

same or different?

7. Jeeva – one with Brahman

Space is always infinite but when there is the adjunct of pot or room then it appears to be

different – there is pot space and room space that appear to be different from actual or

infinite space. But really speaking, there is no difference between pot-space or room-space

and infinite-space. Space is ever infinite irrespective of whatever adjuncts appear to limit it.

Yet the adjuncts appear to limit space – when adjuncts vanish then space is known to be

ever infinite.

Similarly kutastha seems to be limited by the adjuncts of body-mind-intellect. Yet it is one

with Brahman at all times. As a result of the adjuncts, it appears different. When adjuncts

vanish then it is realized to be one Brahman. Even when adjuncts are there, it doesn’t

create any limitation at all even as adjuncts of pot and room don’t limit space at all (it just

appears to be limited). Also considering that the adjuncts of body-mind-intellect are just

illusions in Brahman, therefore there is no limitation whatsoever for kutastha and it is one

with Brahman at all times.

Ignorance of this truth makes a person think that kutastha and Brahman are different.

Knowledge makes one realize that kutastha is Brahman at all times. Though many

kutasthas appear to be existing (as many as the adjuncts), there is only one kutastha and it

is one with Brahman. When a sadhaka knows his adjuncts to be just illusions then he




realizes that his very nature is that of Brahman (the I that pulsates inside is Brahman and

Brahman alone).

Earlier we said that jeeva is essentially Kutastha. Since kutastha is one with Brahman

therefore jeeva is essentially Brahman alone. It is this ultimate truth that is propounded in

the Upanishads through various mahavakyas. Though empirically jeeva isn’t Brahman,

essentially jeeva or individuality is Brahman and it is this truth that a sadhaka has to

concentrate or meditate or contemplate upon at all times. Through this knowledge that I am

one non-dual reality of blissful Brahman, all duality will vanish (be known to be just

illusions). And thereby will end all sorrows. The state of moksha wherein all sorrows cease

and a person rejoices in bliss is this state wherein one abides in the knowledge that I am

Brahman at all times naturally. Then the purpose of life will be fulfilled. In order to fulfill

purpose of life we should all strive to remember that I as jeeva am Brahman, nothing but

Brahman alone.

May we all strive to contemplate and realize the truth that I am Brahman so that through

naturally abiding in Brahman all our sorrows will end and we will ever rejoice in bliss.




Acharyakritismrithi

Vedanta Paribhasha

We have seen many introductory texts in the previous editions of the magazine. But there

are certain texts that serve as both an introduction to Vedanta as well as dealing with

certain advanced concepts of Vedanta. One text which stands out in this aspect is Vedanta

Paribhasha written by Dharmaraja Adhvarindra. Needless to say, learning this work requires

some basics of various systems including nyaaya and a good master who is well versed in

tarka or logic (arguments). An initial sadhaka if he learns this text will find himself not

understanding most of the concepts and will doubt his own knowledge of Vedanta. This

would in turn reduce the thirst for Vedanta in him as it is discouraging to know that one

doesn’t know much about Vedanta. Therefore it is advisable not to learn this text unless one

knows the basics of various systems and has a good Guru who is able to guide in the

nuances of systems that is dealt in this work.

Author – dharmaraja adhvarindra

The author dharmaraja adhvarindra has written few works among which is a work that

refutes the concepts of dvaita (duality or bheda). From the work of Vedanta Paribhasha it

can be seen that he is a disciple of the great Nrsimhaashrama who was a great advaitin who

wrote independent works, bhashyas and works refuting the arguments of other systems like

dvaita. The great Bhattoji Dikshitar is said to be a shishya of Dharmaraja Adhvarindra.

From this work of Vedanta Paribhasha we can say that this author was well versed in all the

various darshanas and his knowledge wasn’t just peripheral but deep. It wouldn’t be wrong

to say that the author was a realized master who was able to explain the concepts of

Vedanta using logic (which isn’t that easy for everybody to achieve). His providing the logic

for proving that the world is just an illusion, through anumaana, following the footsteps of

Chitsukhacharya shows that he knew all the various works of Advaita as well as the tenets

of Dvaita Vedanta (for then alone he would be able to provide proper logic that is irrefutable

even by the Dvaitins).

It is opined that this author lived around the 16th century. Needless to say, this work is a

treasure for Vedantins who want to learn the nuances of Vedanta and not just the basic

tenets that alone might lead to moksha; but who want to master Vedanta so that not only




are they able to attain the goal of moksha but they are able to guide other sadhakas also to

the goal of moksha through propagation of Vedanta.

Two sub-schools of Advaita Vedanta

Before we enter into a summary of this work, it is important to know in brief the two sub-

schools of Advaita Vedanta that came into vogue after various acharyas wrote sub-

commentaries on the commentaries of Adi Sankara. Though there are three sub-schools,

two are most popular. It shouldn’t be thought that since there are sub-schools of Advaita

Vedanta, Advaita Vedanta isn’t right. All sub-schools talk about one non-dual reality of

Brahman alone – as to how other concepts are explained, these schools differ but the

fundamental truth remains the same. Therefore there is no harm to Advaita irrespective of

whatever is the sub-school that one follows.

As to why these schools were born, the commonly explained reason is that Adi Sankara

didn’t find it necessary to explain the nature of few concepts like ajnaana or avidyaa. He felt

that it is enough to accept that one is ignorant and one has to therefore get rid of ignorance

through knowledge. But as other opponents starting attacking these concepts, it was

important for later acharyas to explain these concepts. While explaining these concepts

(mostly from empirical viewpoint) they had to give their own interpretations which were

based on the scriptures but differing from one another. Therefore we have various sub-

schools though all them accept the fundamental truth that Advaita or non-dual reality of

Brahman alone is real.

The three sub-schools we have are – the bhamati school, the vivarana school and the

vartika school. Bhamati school is based on Vachaspati Mishra’s bhamati commentary on

Sankara’s Brahma Sutra bhashya – this is the earliest full commentary on Sankara’s

Brahma Sutra bhashya. There have been acharyas who have supported the bhamati school

and therefore written works explaining the concepts while refuting the arguments of the

other sub-schools.

Padmapada wrote a commentary on Sankara’s Brahma Sutra bhashya but we only have

commentary for the first four sutras (chatussutri). This work is called Panchapadika.

Prakashatman wrote a vivarana on this which varied from Bhamati in many concepts and

therefore started the vivarana school. There have been many acharyas who have




expounded the vivarana school through their sub-commentaries and even independent

works.

The vartika school is based on Sureshwaracharya’s vartika on Sankara’s Upanishad

bhashyas (the Taittiriya bhashya and Brihadaranyaka bhashya). This is mostly started by

Vidyaranya through his various works and primarily on his Brihadaranyaka bhashya vartika

sara (which is an essence of the Brihadaranyaka Upanishad bhashya vartika of

Sureshwaracharya).

As explained earlier, though there are subtle differences between these schools they all

accept ultimately the non-dual reality of Brahman and therefore there is no harm at all to

Advaita or the fundamental concepts of Advaita.

Bhamati school focuses on ontology whereas Vivarana school focuses on epistemology. In

other words, Vivarana school focuses on the pramanas or the means of valid knowledge

(knowledge of which alone will make us know everything including Brahman properly).

Without proper knowledge, life would be a waste though we might have anything and

everything in the world. Though we might have a medicine which cures our fever we need

proper knowledge to confirm that the medicine is the cure and then alone we will take it;

else we will find ourselves not taking the medicine and therefore not cured of our fever

(which might eventually lead to our death as well).

Now, as to what is the purpose of explanation of all of these, Vedanta Paribhasha is a

detailed analysis of the pramanas as per the vivarana school. It follows the views or

concepts of Vivarana school alone. And since the school focuses on pramana therefore it

deals with the pramanas in depth (in six chapters, six pramanas are dealt in detail).

If a person is able to learn this work then he will find that he has mastered the pramanas

and therein everything that needs to be known as well (either worldly or spiritually). That

much important this work is. Since it focuses on pramana, therefore as well it is tough to

master as it will have lot of logic used in order to explain the pramanas (while refuting the

views of other systems that don’t agree with the pramanas and their explanations).

What are pramanas?

Pramanas are means to valid knowledge.




Knowledge is of two types – pramaa and bhramaa. Pramaa is valid knowledge and bhramaa

is invalid or illusory or wrong knowledge. For example when we see a post as a post, it is

pramaa and when we see it as a ghost it is bhramaa. Pramaa will lead to happiness whereas

bhramaa will lead to sorrow. Any wrong knowledge always leads to sorrow alone whereas

valid or right knowledge leads to happiness and peace.

For example when a person gains the right knowledge that his family doesn’t love him

though he will be a bit sad still he will get over it and be peaceful; but if he has wrong

knowledge that his family loves him, then he will deluded by it. Eventually he will realize the

truth and then he will experience total sorrow. This total sorrow might even lead him to

commit suicide (as he was under the impression that his family loved him but he realized

that it wasn’t the case). Therefore we should try to get right knowledge at all times as it will

destroy ignorance, delusion and sorrow.

In order to gain right knowledge, we should use the right means of knowledge. If right

means of knowledge isn’t used then we will get into bhramaa that will only delude us and

lead us to sorrow. The right means to knowledge is called pramaana.

Pramaa is valid knowledge, pramaana is valid means of knowledge and prameya or meya is

that which is to be known. These three complete the triputi of subject, means and object.

The triputi is the basis of the entire world and once a person goes beyond triputi he will

realize his very nature of non-dual Brahman. In order to go beyond triputi, one needs valid

knowledge. Without valid knowledge he will be stuck up in the triputi and thereby will

experience only sorrow at all times.

The means of knowledge or pramaanas are numbered differently by different darshanas.

The six pramanas are as below:

1. Pratyaksha – direct perception – this is when a person sees something directly with his

eyes (or sense organs). Example is seeing a pot in front – since sense organs directly

contact the pot, the pot is perceived (perception).

2. Anumaana – inference – this is when a person doesn’t directly see what is to be proven

but sees something else that is related to this entity to be known or proven; thus the entity

that is to be proven or known is inferred. A person sees smoke coming out of a mountain.

The reason is fire but he doesn’t see fire. He only sees smoke and smoke is there where fire




is there. Therefore fire should be there in the mountain. Thus perceiving the smoke, he

infers that the mountain has fire in it.

3. Shabdha – verbal testimony – this is the words of scriptures or of elderly learned people.

Whatever they say is true because they have experience and knowledge.

4. Upamaana – comparison – when a person sees an animal that looks like cow, he says

that it is a cow because of the similarity between the entity he sees and the cow he has

seen previously.

5. Arthaapatti – presumption – when a person sees another person not eating at all during

the day but becoming fat then he presumes that the person eats at night. This is

presumption wherein something is known because without it, the valid perception would

become false or untrue.

6. Anupalabdhi – non-existence – when a pot is not seen on the floor, then one knows that

the pot isn’t there (lack of existence of the pot on the floor gives this knowledge).

Though pramanas are six in number (as per Advaita Vedanta), different darshanas differ in

their number of pramanas accepted. They many times adjust or accommodate a pramana

under another pramana and therefore the number is less. Charvakas accept only pratyakas;

jainas and bauddhas accept pratyaksha and anumaana; sankhya, yoga and vaisheshikas

accept pratyaksha, anumana and shabdha; nyaaya accept pratyaksha, anumaana, shabdha

and upamaana. The praabhaakara system of Mimamsa accept pratyaksha, anumaana,

shabdha, upamaana and arthaapatti. Bhatta system of Mimamsa and Advaita Vedanta

accept all six pramaanas. Ramanuja and Madhva accept only three pramaanas of

pratyaksha, anumaana and shabdha.

This work of Vedanta Paribhasha is unique in that it explains the six pramaanas in depth in

six chapters. The chapter on pratyaksha is very big and deals with everything one needs to

know about pratyaksha. The chapters on other pramaanas are also dealt with in depth (as

much depth as is required by them).

Chapters of Vedanta Paribhasha

There are in total 8 chapters of this work. And they are as below:

1. Pratyaksha – this explains the pratyaksha pramaana.

2. Anumaana – this explains the anumaana pramaana.

3. Shabdha – this explains the shabdha pramaana.

4. Upamaana – this explains the upamaana pramaana.




5. Arthaapatti – this explains the arthaapatti pramaana.

6. Anupalabdhi – this explains the pramaana of anupalabdhi.

7. Praamaanyam – what gives credibility or validity, this is dealt in this chapter (svatah

praamaanya vaada is explained).

8. Prayojanam – the fruit of gaining knowledge is explained (the steps to moksha or valid

knowledge is explained as sravana, manana and nidhidhyaasana).

Importance of this work

Though we have already explained earlier, still the importance of this work is that it is the

first or only kind of its work where all pramaanas are explained in depth following the

vivarana school of Advaita Vedanta. In this aspect, it is definitely a treasure to all ardent

sadhakas of Vedanta. Through a continuous, systematic and proper (or complete) study of

this work, sadhakas will find themselves mastering pramaanas. Thereby there is no scope of

any bhramaa or delusory or illusory knowledge. Bhramaa leads to sorrow whereas valid

knowledge leads to eternal bliss.

Whether it is with respect to worldly knowledge or spiritual knowledge, its validity definitely

has to be proven. Without proving validity, it would be a doubt as to whether we have

gained right or wrong knowledge. The only way we can know is through the happiness or

sorrow we experience as a result of the knowledge. If it is wrong knowledge then by the

time we have realized it, we will be fully in sorrow. Therefore it is important for a person to

assert or find out beforehand or first itself as to whether knowledge is right or wrong. With

this knowledge a person will not falter at all in the world or in the path of spirituality.

The path of spirituality is such that we face all sorts of problems or obstacles. It is the play

of Maya – that which makes the impossible possible. As Sankara points out in Maya

panchakam, Maya even deludes the greatest of pundits and makes him in par with four-

legged creatures. Though in order to overcome Maya we need the grace of the Lord, still we

will not even be able to get the grace of the Lord or apprehend it if we are totally deluded.

Therefore valid knowledge or pramaa is required with respect to anything and everything in

the spiritual path. A sadhaka who has knowledge of pramaanas will not fall a prey to anyone

or anything in the world. Thereby he will quickly be able to progress towards the ultimate

goal of life of moksha.




Though it can be argued that Sankara didn’t focus or emphasize on pramaanas, we can find

Sankara using many pramaanas in his bhashya. His bhashyas are full of logic which itself

means that they have anumaanas in it. Therefore pramaanas cannot be ruled out for

sadhakas as unimportant.

A sadhaka should gain knowledge of the pramaanas and thereby he will also be able to

understand the scriptures or justify the truth in the scriptures properly. Thereby following

the truth of the scriptures and focus on the non-dual reality of Brahman, he will be able to

attain the goal of moksha soon itself.

May this brief article serve as a means to learn the work of Vedanta Paribhasha so that one

gains mastery over the pramaanas.

May we all strive to use the pramaanas to focus on the path of moksha and thereby through

focusing on Brahman may we realize our very nature of non-dual reality of blissful Brahman

and ever rejoice in bliss.




Vedanta Kathaa

Story from Puranas

This is a story that is found in Devi Bhagavatham. Chandra was born a very handsome man

– one who would attract any woman easily unto himself. Seeing his beauty, Daksha

Prajapati offered his daughters to him. Daksha had 27 daughters who are the 27 nakshatras

or stars that we know. All these daughters were distinct from one another. Daksha married

his daughters to Chandra on one condition – that he wouldn’t show any partiality to any of

his daughters and love and give attention all of them equally. Chandra agreed to this and

thereby married the 27 daughters. He would spend one day with each daughter and the

rotation used to happen – this meant that the first daughter after he had spent time with he

would spend time again with her after 27 days. This went for sometime but then he started

developed love more towards Rohini. Rohini was his favorite and hence we say in astrology

that Chandra is exalted or uccha or most powerful in the star of Rohini. When he started

showing favorism to Rohini, the other daughters of Daksha complained to Daksha.

Daksha met with Chandra to enquire about this but Chandra’s attitude wasn’t good. He was

arrogant and replied that he loved rohini and he has done nothing wrong because he still

spends time with his other wives. Daksha wasn’t pleased with his reply and way of replying.

Therefore he cursed Chandra that he would lose his beauty – that which caused him to

become arrogant and break promise to Daksha. Therefore Chandra lost all his beauty.

We find here that a person should never become arrogant or egoistic about anything.

Everything in the world is temporary and will vanish after a period of time. Not knowing this

truth one becomes arrogant. As Jnaanappana says, we see people now and within 2-3 days

we find them gone. In many cases we find people whom we met with just minutes ago,

dying suddenly. Thus nothing is permanent in the world. Only a fool would depend on such

a world in order to get arrogant.

Vedanta never says that we shouldn’t depend on the world. We are in the world and

therefore have to depend on it but we shouldn’t overly depend upon it. Instead knowing its

temporary nature we should depend on it. A person travels to office in his car. Though he is

depending on his car, he knows that the car is only for travel. Once he reaches office he

gets out of the car and enters his office. Similarly we use shoes to wear outside and bed to




sleep on – we don’t use bed always or shoes always. There is a place and importance for

everything – giving undue importance to anything will cause issue for us in the long run.

Chandra here was born handsome but beauty is something that will vanish after a while as

it is a quality of the body. The body has taken birth and therefore will decay and die

eventually. Giving importance to such a body will only lead to sorrow for a person in the

long run.

Being beautiful isn’t a mistake but being arrogant of one’s beauty is a mistake. Once the

Ego creeps into one’s humble existence, we can say beyond doubt that the end is near. The

Ego takes up to hundred floors but our home is the ground floor therefore one or the other

time we will be forced to fall down to the ground floor. And this fall will be hurting.

Since Chandra was arrogant therefore he met with the curse of Daksha. One should also

remember to follow the rules of the world – commonly called as normal dharma. If there is

a rule to drive properly on the road then we should follow it. If we don’t we will find

ourselves caught by the police and punished as a result of it. Therefore we should follow our

dharma.

Dharma is a vast topic and often misunderstood topic. Dharma means that which upholds

us. Ultimately dharma is the non-dual reality of Brahman and moksha through realization of

Brahman. But from a worldly perspective dharma is doing the duty that comes to us as a

result of our existence in the world. No two people will have same dharma. Their dharma

depends on their individuality in the world. Though there are two sons to parents there

dharma differs due to the job they are doing and other factors like whether they are

married, have children etc. Not understanding dharma people just think of evading it

through part-time devotion. Just visiting temples or masters once in a while, while never

getting rid of passion, jealousy, not caring for others etc. a person will not be performing

dharma (neither normal dharma nor ultimate dharma of moksha or devotion to the Lord).

It should also be remembered that irrespective of however we are living in the world the

world can offer us nothing but sorrow. This is because of its temporary nature. That which is

temporary will die off eventually. When it dies it will lead to sorrow. That it is constantly

changing also will lead to sorrow as nobody wants sorrow. The world though might lead to

happiness in the short-run will lead to sorrow alone in the long run. Happiness that is




temporary is not happiness at all (as it is ever changing). Only fools will fall for such

happiness which is sorrowful in nature.

The Lord says thus in Gita:

Ye hi samsparshajaa bhogaa dukhayonaya eva te

Aadyantavanta kaunteya na teshu ramate budah

Those pleasures that are obtained through contact of sense organs with sense objects is

seed of sorrow alone (leading to sorrow in the long run) and therefore wise people will not

take resort to it.

A sadhaka should always remember this truth that sensual pleasures will only lead to

sorrow in the long run and therefore they should not be sort at all. Dispassion is attained

when we have knowledge of something being sorrowful in nature. As AMMA says, we go to

the museum to see wild animals but we aren’t not afraid or affected by them because we

know that they are locked in the cages. But if it was in the outside world, then we will not

go near them. Though they look beautiful still we will not go near them. This is dispassion

born out of knowledge. Even as we will not drink coffee in which the lizard has peed as it is

poisonous in nature, similarly when we gain knowledge that the world is temporary and

sorrowful we will not seek it. This doesn’t mean that we shouldn’t live in the world or

experience pleasures of the world but just that we shouldn’t be affected by them or seek

them. Whatever we get through normal means of life we should enjoy while remembering

its temporary nature. A bird sits on a branch and enjoys time there but it is ever alert as it

knows that when a strong wind blows, the branch will not save it. Therefore it is always

alert to fly away when a strong wind blows. Similarly when we live in a rented house,

though we may decorate and keep the house well still we will always know that it has to be

left one day or the other – therefore we will not get too attached to it. Similarly while living

in the world we should remember its temporary-sorrowful nature and thereby live with

dispassion.

But many times we will not be able to live with dispassion and will easily fall a prey to

pleasures of the world. Such people are without any conviction of knowledge and through

the passions they get in life they will become egoistic and arrogant. Eventually it will lead to




their own downfall like Chandra was lead to his own downfall. He was cursed by Daksha and

therefore lost all his beauty.

But the world is such that there is compassionate Ishwara ever ready to relieve us of all

sorrows and pains. We just have to seek him out. Chandra sought out Devi and Devi

thereby relieved him of all his ugliness. But the law of karma is that something done is done

and can never be fully reversed. This is like an arrow that is shot from the bow – it cannot

be called back though its direction can be changed and impact reduced. Similarly the full

curse couldn’t be reversed but Chandra was granted that he would gradually lose his beauty

and then gradually gain it as well. Thus we find Chandra waning and waxing. Waxing is

when he gains his beauty and waning is when he loses his beauty.

The last import we get from this story is that we should seek out Devi as the non-dual

reality of Brahman (cause-substratum of the entire world). If we seek out, then all our

problems will be solved and thereby we will be able to lead a blissful life.

Though it might appear tough to initially seek out Devi at all times, through practice and

love for Devi (as bestower of eternal bliss) we will be able to remember Devi at all times

and thereby we will very soon be able to ever rejoice in bliss (knowing that Devi alone

exists as the blissful substratum of the entire world).

May we all strive to not be egoistic or arrogant and seek out Devi as the substratum of the

world at all times so that through realization of Devi we will be able to get rid of all sorrows

and will be able to rejoice in bliss at all times.




Anukramaanika Nirdesham

1. Editorial – a general message

2. Upanishad Vivaranam – verse-by-verse explanation of Upanishad (Mundaka

Upanishad)

3. Gitaamritham – verse-by-verse explanation of a chapter of Gita (Purushottama

Yoga, 15th chapter)

4. Prakarana Prakaashah – illumination of a prakarana grantha (Dakshinamurthy

Ashtakam)

5. Madhuraamritham – a devotional/song work explained verse-by-verse (Hanuman

Chalisa)

6. Praadeshikam – detailed explanation of two regional works (Hari Naama Keerthanam

and Kanda Shashti Kavacham)

7. Kutastha samskhepa – a brief analysis of Kutastha

8. Acharya Kriti Smrithi – remembering the kriti or work of an acharya through brief

summary of the work

9. Vedanta Kathaa – a short story with import on Vedanta and its brief explanation

1. Comments

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