VedantaDarshanam Nov14

AUM NAMAH SHIVAYA
VEDANTA DARSHANAM Nov 9
Vedanta Darshanam
Salutations to all.
Yet another month has passed by. We find a lot of things happening in the world both
good and bad. The world is such that it keeps on changing forever. Change is only thing
that is permanent in the world. The changes of the world cannot be stopped by anybody
not even Ishwara because change is the very nature of the world.
But with every moment passing by, time is being lost. He is a foolish person who looks at
only the changing world and tries to get happiness out of it; because he not only loses time,
he doesnt get any happiness at all from the world as well. A wise person will easily know
that the changing world cannot lead to any happiness at all. In order to get happiness, one
has to go beyond the external world. One who seeks the external world will only experience
sorrow as the world is constantly changing. That which is changing will only lead to sorrow
in the long run (though it will lead to temporary happiness, it is seed of sorrow and will
eventually lead to sorrow alone).
He is a wise person who is able to realize this truth that the changing world will only lead to
sorrow and thereby starts searching for eternal bliss. A sadhaka is one who seeks out the
sadhya that is eternal in nature that goal which is eternal alone will lead to eternal bliss.
Therefore such a sadhaka strives to get eternal bliss. Since he knows that there is no
happiness in the external world, therefore he strives to find happiness elsewhere. Once the
search for eternal bliss starts, then the person truly becomes a sadhaka.
But where will he go in order to find eternal bliss?

There is nowhere to go at all. If there is earnest desire in order to get eternal bliss, then he
will find the way to eternal bliss automatically. It is the experience and conviction of
Vedanta that whenever a person wants eternal bliss earnestly he will find the Guru and
through the Guru he will learn the shaastras. Through learning of the shaastras, he will
eventually be lead to the ultimate goal of life of moksha.
Moksha is that which gets rid of all sorrows and makes us rejoice in bliss. It is the goal that
is sought out by everybody knowingly or unknowingly. Those who unknowingly seek it will
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not get it (their chances of getting it is rare and even though they might get it, they will
renounce it thinking that it isnt worth keeping); but those who knowingly seek moksha will
definitely attain it (and soon itself).
The philosophy of the shaastras is termed as Vedanta for two reasons. Firstly it appears at
the end of the Vedas and therefore is called Vedanta. Secondly it puts an end to Veda or
knowledge. The Upanishads start by asking the question as to the desire to know that by
knowing which everything becomes known. Finally the Upanishads take us to the non-dual
reality of Brahman, that by knowing which everything becomes known. Vedanta thus leads
to culmination of knowledge or all seeking in life. Thereafter a person will rejoice in bliss.
It can be questioned as to how by knowing Brahman we will know the external world; the
answer is that we will not know the external world as such but we will know it essentially as
Brahman. Even as a goldsmith doesnt know all gold ornaments but knows them as gold,
similarly a jnaani knows the entire world essentially as Brahman. The goldsmiths
knowledge is enough for him to remain unaffected by the changes in gold and even if a new
ornament needs to be created or learnt, he will be easily able to do so. Similarly though the
entire world as such isnt known, still it is known as Brahman and therefore such a jnaani
will be able to remain unaffected and blissful at all times.
If the jnaani needs to know anything at all in the world, then he will be able to learn it very
easily (unlike other people of the world who are able to focus on only few sciences in the
world and that too after a lot of effort). Moreover a jnaani is one who knows that Brahman
alone exists here and therefore all his desires have ended; therefore what should he seek?
What should he know? What should he desire? For a person who ever rejoices in bliss
knowing that only Brahman exists, there is nothing at all to be attained or got or known or
performed.
But still a jnaani lives in the world like any normal person he performs activities like a
normal person but is unaffected by the activities or the results of the activities. Though he
walks around like a normal person he doesnt get tainted by anything. Though he enjoys
worldly pleasures like a normal person, he doesnt create any likes or vasanas at all
because internally he knows that one Brahman alone exists here. This knowledge alone is
enough to make him ever blissful and content.
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The ultimate goal of life is to ever rejoice in bliss irrespective of whatever happens in the
external world. This is only possible through Vedanta and through no other means. The
main reason for this is that Brahman is our very nature of Consciousness that pulsates
inside as I-exist, I-exist at all times. Until we realize this Consciousness we will think that
we are the limited jeeva who is constantly changing and suffering in the world. Though we
may gain all knowledge of the world, it is objective and never of the subjective Self. It is
only through Vedanta that we come to learn about our very nature of Consciousness.
Vedanta is generally wrongly considered as something which is very tough to learn and
should only be learnt when one is very old and there is nothing at all to do. That this is
wrong is known clearly through the fact that what we are seeking is only attained through
Vedanta and not through any other means. It is the purpose of this magazine to bring out
the nuances of Vedanta so that anybody and everybody is able to understand it. Once a
person is able to understand Vedanta easily, then he will be able to implement it in his dayto-day life. It is through implementation of Vedanta that a person attains the ultimate goal
of life of moksha.
This magazine brings out the various concepts of Vedanta using simple explanations and in
English so that it appeals to everybody and generates a curiosity as well as interest
(passion) to learn and implement it. Thereby it is hoped that all sadhakas who are reading it
will be able to soon itself attain the ultimate goal of life of moksha through learning and
implementation of Vedanta.
May we all strive to learn and implement Vedanta through the knowledge and contemplation
that I am that Brahman which alone exists here as the substratum of the illusory world of
names and forms so that we are able to get rid of all sorrows and are able to ever rejoice in
bliss here and now itself.
AUM NAMAH SHIVAYA

Nov 9, 2014
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Anukramaanika
Vedanta Darshanam ..................................................................................................................................... 1
Upanishad Vivaranam ................................................................................................................................... 5
Gitaamritham .............................................................................................................................................. 14
Prakarana Prakaashah................................................................................................................................. 26
Madhuraamritham...................................................................................................................................... 36
Praadeshikam - I.......................................................................................................................................... 46
Praadeshikam - II......................................................................................................................................... 56
Moksha Samkshepa .................................................................................................................................... 58
Acharyakritismrithi...................................................................................................................................... 69
Vedanta Kathaa ........................................................................................................................................... 77
Anukramaanika Nirdesham ........................................................................................................................ 81
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Upanishad Vivaranam
Recap
Previously we saw the Upanishad talking about those ignorant people who consider karma
to be the greatest in life. The Upanishad said that such people will go down to a lower
world.
It has to be analyzed and remembered at all times that karma will not lead to moksha or
liberation. It is a wrong notion people have that karma will lead to moksha as everything in
life is attained through karma only. Karma or actions are limited in that they are performed
by a limited person, their fruits are limited and they will eventually only lead to vasanas or
latent tendencies that will bind a person in the long run. For example lets say a person is
doing a particular action as a result of the action he will reap a fruit. But this fruit isnt
eternal as it is part of this world (or any other world). Any world or its objects are
temporary and therefore non-eternal. That which is not eternal will lead to sorrow alone in
the long run as it will vanish after a period of time. Thus the fruits of all karma will only lead
to sorrow. Moreover if a person performs the same action over and over again, then he will
develop a habit towards it (vasana). This vasana will bind him and make him do the action
over and over again. By doing more and more the same action, he will not be able to get
out of the action the action itself only leads to sorrow and therefore he will be lead to
experiencing sorrow again and again in life.
What about yajnas?

Even yajnas have limited fruit only. Though one might go to svarga loka or any other higher
loka as a result of yajnas, it also is temporary. Good fruits as a result of yajna are like a
bank deposit. It will be there as long as we dont take it out. Once we taken and exhausted,
it will again bring us back to the state of no balance. Similarly once the good fruits of yajnas
are exhausted they will bring us back unto bhoo loka or the karma loka (where good and
bad fruits both can be experienced the neutral or middle world). The Lord clearly states in
the Gita that those who follow the actions prescribed in the three Vedas (vaidika karma or
yajnas) will go and return back from this world. They will never be able to experience
eternal bliss but only will experience sorrow in the long run.
What about social service?
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Any action, irrespective of whether it is good action or bad action will only lead to sorrow in
the long run as the fruit of any action is temporary. Such temporary fruit will lead to
temporary happiness which in turn will lead to sorrow only. Even good acts of social service
will only lead to as much as purification of the mind (if performed as an offering unto
Ishwara and without craving for its fruits). Other than purification they will not lead us to
any happiness at all. Happiness or eternal bliss or removal of sorrow is only as a result of
knowledge. Therefore all masters tell in one tone that karma cannot lead to any happiness
and therefore a wise person will not take resort to sensual pleasures (that are attained as a
result of karma).
Those people who ignore that the way out of sorrow is through knowledge of Brahman as
found in the scriptures are compared to boys and ignorant people. Boys or kids are such
that they dont have any knowledge. Therefore whatever they think as attractive they will
follow and think it to lead to good, happiness etc. For example, if a kid is offered 500 rupees
and few chocolates, the kid will choose the chocolates as it doesnt know the value of 500
rupees. Due to its ignorance, it is foolish it doesnt realize that with 500 rupees it can get
much more chocolates than what is offered to it.
Majority of people in the world dont seek the non-dual reality of Brahman. They are
therefore foolish like kids. Instead of seeking Brahman (that is readily available to them in
the form of scriptures and gurus at all times), they seek worldly pleasures that only leads to
sorrow in the long run.
People of the world are also ignorant in that they dont realize the futility or limited-nature
of karma. They just seek karma and karma alone forgetting that karma will only lead to
sorrow and knowledge alone will lead to eternal bliss. Though clinging on to worldly actions
or actions prescribed in the Vedas, they delude themselves and go around in a cycle (from
birth to death to birth to death all the while experiencing only sorrow).
By mentioning all these, the Upanishad is telling us clearly not to become like kids or
ignorant people. Instead we should understand the limited nature of karma. While
performing actions as an offering unto Ishwara and without any desire for its fruits, we
should strive to gain knowledge of the scriptures and then implement it in our day-to-day
life. Thereby alone we will be able to attain the ultimate goal of life of moksha characterized
by complete cessation of sorrow and ever rejoicing in bliss.
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Having spoken about ignorant foolish people, it is but apt that the Upanishad next talks
about wise people (and what they would be doing contrary to ignorant foolish people).
Mundaka Upanishad 1.2.11
tp> e ye upvsNTyr{ye
zaNta iva<sae EycyaR crNt>,
sUy
R are[ te ivrja> yaiNt
yam&t> s pu;ae VyyaTma.1,2,11.
tapa raddhe ye hyupavasantyaraye
nt vidvso bhaikyacary caranta|
sryadvrea te viraj praynti
yatrmta sa puruo hyavyaytm||1|2|11||
But those wise men of tranquil minds who live in the forest on alms, practicing penances
appropriate to their stations of life and contemplating such deities as Hiranyagarbha,
depart, freed from impurities, by the Path of the Sun, to the place where that immortal
Person dwells whose nature is imperishable.
Wisdom knowledge of karma

Generally we think that wisdom is knowing a lot of sciences in the world but this isnt the
case. The more and more we learn the world, we will find that lesser it has been learnt;
therefore the great saint avvai said whatever is learnt is handful and whatever is not learnt
is the entire world. Thus whatever has been learned by us or will be learned by us through
the various worldly sciences are limited only. As much as we may try our knowledge will be
limited alone.
Knowledge about the world always will be limited not because it is unlimited or infinite but
because it is non-eternal (not at all really existing and only illusorily appearing to exist).
Though it might be tough to apprehend or accept the truth that the world is just an illusion,
it is the truth as we directly experience it every minute of our lives.
That world which is constantly changing is temporary and non-eternal. That which is eternal
will never change because change means birth and death. That which takes birth and dies is
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non-eternal only. Therefore the world is non-eternal. Even as the water seen in desert is
temporary as it takes birth and dies, similarly this world is temporary or an illusion.
Any knowledge of the water in desert will not lead us anywhere at all. The more and more
we try to learn about the water, we will find that we know little. By the time we learn one
thing we would have learnt that there are much more to be learnt. This will go on without
any end at all because it is just an illusion in the desert.
Prof. Balakrishnan Nair talks about few scientists trying to analyze or research the water in
desert. They try to learn about the water. Therefore they have a conference for the same.
One person says that the water is salty and another says it is pure. One says that there are
waves in the water and another says that there are no waves at all. One says that there are
boats in the water and another says it isnt there. All of them try to discuss it out and they
go nowhere at all. At the end of conference they are worse than where they started (or they
are just where they started they dont know anything at all about the water).
Trying to know about the world is also similar only. The more and more we try to learn
about the world we will find lesser about it. This goes on until we reach the substratum of
the illusory world. Even as when the scientists find out the substratum of desert, all
unknowing-ness of the water in desert will vanish similarly when one finds out the
substratum of Brahman or Lord, then all unknowing-ness of the world will vanish.
Knowledge of the world which is an illusion is knowledge of its substratum of Brahman.

Even as after knowing the desert, water in desert is fully known similarly after knowing
Brahman the entire world is known and there remains nothing else to be known.
But what obstructs us from knowing Brahman?

Our notion that the world is real is the main cause of obstructing us from knowing Brahman.
Even though there are means to know Brahman and they are readily available to us, we will
not be able to do so as we are focused on the reality of the world. Even as when one thinks
the water in desert is real, there will be no knowledge of the desert possible, similarly when
one thinks that the world is real, there will be no knowledge of Brahman possible.
The moment a person thinks the world to be real, there will be craving to get happiness
from the world (and its objects). The next step after knowing that one wants happiness is to
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seek objects of the world through actions. Thereby a person indulges in actions more and
more trying to get eternal bliss or ever-lasting happiness. But this is futile as the world is
temporary and will only lead to sorrow in the long run.
He is a foolish person who doesnt realize the temporary nature of the world. He is a greater
fool who again and again tries to get happiness from the world even after repeatedly failing
in this search. One should stop becoming such foolish person. The opposite of a foolish
person is a wise person. One is wise when one realizes that the world is temporary and
therefore stops seeking it. Such a person will not run behind actions. He will realize that
actions will not lead to eternal bliss but only to sorrow in the long run.
As simple as it seems, knowledge of actions isnt that possible to learn or implement. Even
to learn or understand that actions will only lead to sorrow is tough; tougher is to
implement it in ones day-to-day lives. This implementation doesnt mean there will be no
actions performed. Instead actions will be performed with attitude of surrender or offering
unto Ishwara or Brahman and without craving for any fruits thereof. Such actions will lead
to attitude of witness a witness is one who is able to analyze situations properly and act
appropriately. Therefore such a witness will be able to perform actions in a much better way
(or in the best possible way). Therefore knowledge of actions will make a person perform
actions in the best possible way (leading to the best possible result for everybody rather
than for oneself).
For example if a business performs actions thinking that it will lead to happiness for him
then he will be causing himself and others trouble. He will be so selfish that others will be
harmed in his path towards success. And his success will never lead to eternal bliss,
therefore making him also suffer (as he will only experience sorrow). But instead if he is a
witness to his actions through offering all actions unto Ishwara (and remembering that
actions cannot lead to eternal bliss) then he will find that he is able to perform actions in the
best possible way (for himself and others). Since he isnt focused on himself he will do good
for others in one or the other way. Therefore he and others also will be benefitted in the
process. Thus a wise person will cause himself and others good by performing actions in the
best possible way through attitude of surrender (or selfless action rather than selfish
action).
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Through repetitive analysis one will be able to implement the proper attitude in actions
easily. Though initially a person will struggle to perform it, eventually through practice he
will be able to easily implement it in his day-to-day life. Since selfless action will lead to
happiness before performing, while performing and after performing therefore he will be
propagated to do it again and again. Eventually it will become a natural habit for the person
to always perform selfless action.
Knowledge attained through penance

Knowledge of actions though appears simple, it isnt that simple to attain or implement.
Therefore it requires penance. Penance or austerity alone will lead us to the ultimate goal of
life of moksha.
Austerities are of different types and one needs to follow as much as possible in order to
ensure that one is able to progress quickly towards the goal of moksha. When we are
performing actions in the world, it is very tough to not get distracted by the world (or its
objects). As much as we might try, it will be tough to not get distracted as the world is the
product of Maya which deludes even the greatest of person easily. Even those who have
learned the scriptures a lot will easily be deluded by Maya. Therefore it isnt that easy to live
in the world and still perform austerities. Austerities therefore have to be performed in a
secluded area where there is no distraction from the world.
The scriptures thus propound that one should perform austerities in a jungle where there
are no distractions. Though the amenities that we have in life today appear to be not like
distractions, they are distractions. Amidst all those pleasures we will not be able to even
remember about the goal of moksha let alone follow the path towards it. Therefore one
should strive to live in a forest or forest-like area and perform austerities.
Austerities include japa, dhyaana, bhajans etc. These will slowly help purify our mind.
Through more and more performing them we will reduce the impurities of the mind.
Impurities of the mind are attachments and aversions (vasanas created in the mind). The
more one performs selfish actions, the more will be impurities. Like a mirror that is full of
dirt will not reveal our face, similarly a mind that is impure will not reflect the underlying
Self or Brahman in it.
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But one who performs actions in a selfless way will be able to get rid of impurities
eventually. Through performing such actions more and more, and along with other
austerities that helps to remain focused on the goal of Brahman, one will be able to get rid
of all impurities.
When the cause of impurities (not knowing that the world is an illusion) is not there and
other austerities are performed while focus on the Lord and all actions are offered unto the
Lord, there will be removal of impurities soon itself. When impurities are removed then one
is capable of gaining knowledge of the scriptures (of Brahman) and implementing in ones
life.
Though many people today are learning the scriptures they are not able to apprehend the
teachings of the scriptures or experience the bliss from knowledge of scriptures. The reason
is that they dont have the pre-requisite of purity of mind. Without the mind being pure,
knowledge will be futile and will not lead to anything other than ego or pride (that I know
the scriptures). Such people who walk around claiming they know Brahman are deluding
others and themselves therefore though not experience bliss, they will never ever
experience bliss as they are never going to even try to know Brahman.
Uttarayana way to brahma loka, jnaana and moksha

Those who are able to follow austerities in this life will eventually progress through the
uttarayana to brahma loka. Those who are in this world and just enjoying sensual pleasures
or are running behind selfish actions, they will only go to either higher world (where
pleasures are more) or lower world (where pain is more). In such worlds a person will only
be enjoying or suffering. After the fruits are exhausted such a person will again return back
to bhoo loka or earth. This goes on and on without any end going to higher or lower
worlds and then returning back to earth. All the while, one experiences is sorrow only in the
long run. Therefore wise people will not just run behind pleasures of the world through
selfish actions.
Instead wise people will perform actions with a selfless attitude. This will purify their mind
and their mind will gain concentration. But after this they have to gain knowledge in order
to attain moksha. Gaining knowledge isnt that simple nor is it simple to implement
knowledge. Since it will take a long time even to purify the mind (even many births)
therefore such sadhakas will not attain the goal of moksha in one birth itself. Considering
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that they have started in the spiritual path but havent yet attained the goal of moksha,
they will not fall down from the spiritual path in future births. Instead they will retain
whatever they have done and progress from there only.
Those who have done lots of selfless actions or yajnas and have attained full purity and
concentration of mind will not return back to earth. Instead they will take the higher path
towards the brahma loka. It is in the brahma loka that brahma is there teaching Vedanta or
scriptures to everybody. Those fortunate who are able to reach brahma loka will learn from
Brahma and thereby they will become realized masters. Rejoicing in bliss they will spend life
till the end of kalpa. At the end of kalpa, their body will drop off and they will never take
birth again. Thereby they will get liberated.
In short, one who performs purification actions in this world will go to brahma loka, gain
knowledge there and thereby realize the ultimate goal of life of moksha.
Wise people thus will not fall down to lower lokas; instead they will rise higher to the
highest loka of brahma loka and thereby they will be able to attain the ultimate goal of life
of moksha.
It should be remembered that brahmaloka isnt that easy to attain. Lot of penance in the
form of yajnas have to be performed in order to reach the brahmaloka. Else we will just be
going to some higher loka and after exhausting all pleasures (as a result of fruits of actions)
we will return back to bhoo loka or earth. Therefore Adi Sankara says that attaining brahma
loka is very tough a sadhaka should strive to realize Brahman here in this world itself. In
bhoo loka it is easy to attain moksha as this world is a balanced world wherein one
experiences both pleasure and pain. Therefore it is easy to maintain attitude of equanimity
in the mind while living in bhoo loka.
Though it might appear tough to live with a mind of equanimity we will be able to live so
with practice. Through continuously offering all actions unto the Lord and without expecting
any fruits in return for actions, we will be able to gain purity of mind. This by itself will take
us beyond all likes and dislikes thereby we will be able to maintain equanimity of mind.
Once mind is purified, concentrated and calm we will easily be able to learn and understand
Vedanta. Once Vedanta is understood properly we will be able to implement it in our day-to-
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day lives. Thereby we will be able to attain the ultimate goal of life of moksha (here and in
this birth itself).
A sadhaka should remember that actions should always be performed in a selfless attitude
and he should strive to attain the goal of moksha here and now itself (rather than waiting to
go to brahmaloka which may or may not ever happen).
The Upanishad kind of summarizes this chapter and analysis by telling that one should get
freedom from desires after having known about actions and focus on the goal of moksha in
the next two slokas. We will see those in the next magazine.
May we all strive to offer all actions unto the Lord so that through purification and
concentration of the mind we are able to gain and implement knowledge thereby making us
ever rejoice in bliss here and now itself.
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Gitaamritham
Previously we saw a summary of the lakshanas of a true bhakta, as explained by the Lord
from the 13th till the 19th sloka. It should be remembered that a true bhakta is one whose
mind and intellect are focused on the Lord at all times. His mind is focused on the Lord
this means he remembers the Lord at all times; his intellect is focused on the Lord this
means that he remembers the Lord to be the non-dual reality behind the illusory world of
names and forms.
Though as simple as it might seem, it isnt that easy to remember the Lord as the non-dual
reality behind the world at all times. The world of duality constantly deludes us and
therefore makes us not remember the Lord but everything else other than the Lord. And our
vasanas or likes-dislikes are very tough to overcome as they have been built not just for
few days but for many births in the past. Even as a habit of drinking coffee daily in the
morning which we have developed over few months cannot be overcome in a few days,
similarly it isnt possible to overcome vasanas developed over many births in just few days.
Therefore it might take a person few years or even few births in order to overcome our
vasanas.
Though sadhanas can help, they will not ultimately help us as they will only set the stage
for moksha moksha is directly attained through remembrance of the Lord as the non-dual
reality of world at all times. If there is devotion or love towards the Lord, then alone will a
person be able to remember the lord at all times. True devotion, though is wrongly thought
to be different from jnaana, isnt different from jnaana. It is the same as jnaana without
knowledge about the greatness of the Lord, one will not be able to remember the Lord at all
times. Therefore one needs knowledge for devotion and devotion towards Brahman is
required for a jnaani too thus both are one and the same alone and only fools distinguish
between the both. Wise people will strive to implement both jnaana and bhakti and through
implementation will progress towards the goal of moksha soon itself.
Though the Lord explains in different ways as to how a bhakta wil behave or what the
characteristics of a bhakta are, we can say that internally a bhakta ever rejoices in bliss.
Irrespective of wherever the bhakta is, whatever the bhakta is doing etc. a true bhakta will
ever rejoice in bliss. As Ramana Maharshi beautifully says, peace or bliss is the sole criterion
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of a true bhakta. A true bhakta will ever rejoice in bliss irrespective of all conditions,
situations and surroundings.
Since the ultimate goal of life is to ever rejoice in bliss and this is attained only through
becoming a true bhakta, therefore everybody should strive to become true bhaktas and
attain the ultimate goal of life of moksha here and now itself.
Phalashruthi fruits or effects

Any knowledge has phalashruthi associated with it. Phalashruthi means explanation of the
results of gaining the knowledge. Any knowledge has result associated with it some or the
other result. There cannot be any knowledge that doesnt have any result associated with it.
The simplest knowledge of perception of an object has a result of identifying the object and
associating oneself with it. For example when the eye sees a car, it identifies it as a car and
then associates with oneself this is my car; if it isnt my car then association is in the form
of this car is good.
It is also said that even a fool doesnt do anything without something in return. Knowledge
is the greatest of everything in the world and therefore there should be some result
associated with knowledge.
This applies to knowledge about devotion as well. Devotion should lead to some fruits and
this is mentioned by the Lord in the next sloka. In brief words, the fruit of devotion is
becoming a true devotee of the Lord and thereby moksha or ever rejoicing in bliss.
Even though everybody sees a car, only few are able to identify it as a car this means that
there is adhikaari bheda or difference between various adhikaaris or those who seek to see
the car. One without proper eyesight cannot see the car properly; a blind person cannot
even see the car; a person whose focus is on girls will not see car; a worried person will not
even notice the car properly. Thus though the car is available to be seen by everybody, not
everybody will be able to see it. Similarly though devotion has been prescribed by the Lord,
not all will become true devotees there are certain conditions or pre-requisites in order to
not just gain devotion but in order to attain the fruit of devotion, moksha. This is also
mentioned by the lord in the next sloka.
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In brief the final sloka (20th) sloka is a phalashruthi of devotion that has been explained by
the Lord in this entire chapter (from 2nd to 19th sloka).
ye tu xMyaRmt
& imd< ywae< pyup
R aste,
xana mTprma aSte=tIv me iy>.20.
ye tu dharmymtamida yathokta paryupsate|
raddhadhn matparam bhaktste'tva me priya||20||
20. But those who follow this scripture of immortality and worship it in the way
mentioned before, they with their faith, steadfastness and constant focus on me, are
very dear devotees to me.
Shaastram dharmyam and amritam
Vedanta consists of three texts or prasthaana traya. In order to learn Vedanta completely
one needs to master these three. They are the Upanishads, Brahma Sutras and the
Bhagavad Gita. Though Upanishads are the original text, still the other two are also held in
high regard by all masters. It wouldnt be wrong to say that Gita is the simplest of the three
and therefore a sadhaka will be able to learn Vedanta through Gita very easily. Though
wherever conflicts come between Gita and Upanishads, one has to take resort to the
Upanishads if proper understanding is achieved from the Guru, then true meaning of Gita
would be grasped and there wouldnt be any conflicts in concepts of Vedanta.
The Lord in many places in Gita calls it as a shaastra. It is worth calling Gita a shaastra as it
is summary or essence of the shaastras (Upanishads). It is as good as scriptures also
because it has been given to us by the Lord himself (and to the bhakta of Arjuna).
There are twp adjectives that is given for this shaastra. First is that it is dharymam or it is
the supreme truth (or it explains the supreme truth). Unlike many texts that focuses on
different things of life (like whatever has to be performed as conduct in life), this chapter of
Gita focuses on the ultimate dharma of realization of the Lord. Moreover it speaks about
devotion, how to become a devotee and how a devotee will be therefore it is supreme
dharma in nature (as its subject-matter is supreme dharma). Another reason we can say
that this word is used is that it is something that upholds everything (that which upholds is
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called dharma). The concept of this chapter is devotion and it is devotion that upholds
everything in life.
Any worldly relationship is based on love and pure form of love is true devotion. For
example we cannot live with our parents if we dont love them. Therefore living with them is
loosely based on devotion only. We work in office only because we love our work; this love
is therefore loosely based on devotion only. The Lord thus talks about that which upholds
everything directly or indirectly.
We can also say that our life itself is based on devotion. It is seeking true devotion (that
provides us eternal bliss) that a person even lives in the world and performs actions in the
world. Though majority of people are unaware of the truth that what they are seeing
ultimately is eternal bliss, still it is what is being sought out at all times. Therefore what we
are ultimately seeking is what upholds our life. Our life is in order to attain this ultimate
goal of life and until we attain it, we will be going hither and thither in this or other births.
But if we are able to pursue this ultimate dharma, then we will find that our life will be
fulfilled instantly as then we will ever rejoice in bliss.
The Lord also says that this shaastra is amritam or immortal in nature. The entire teaching
of Gita is eternal as the Lord points out in the 4th chapter. This has been passed frm the
Lord to one person to another person and again and again given back by the Lord himself
to others. The shaastras of Upanishads are considered as eternal as they are without any
authorship (apaurusheya). They are the very breath of Brahmaa and revealed during time
of creation. They are got to various rishis during their times of intense contemplation
(dhyaana or samaadhi). Though Gita has been given to us by the Lord, the concepts are
eternal or immortal.
Devotion as the Lord proclaims here has been given elsewhere by Narada, Shandilya and
even in Bhagavatham. Thus it isnt wrong to say that the concept of devotion is an immortal
shaastra that which has always been there and is just revealed time and again through
the lord or through various acharyas.
Since devotion will take us to the state of immortality (wherein we will realize that one nondual reality of Lord alone exists as our very nature of Consciousness that pulsates inside as
I-exist, I-exist) therefore as well the Lord terms this shaastra as immortal.
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In other words, those who want to attain the ultimate dharma or purpose of life and want to
become immortal they should strive to learn and implement this shaastra of devotion. When
we learn that devotion is just remembrance of the Lord in our mind as the non-dual reality
behind the entire illusory world of names and forms, we will be able to learn and implement
it very easily. Else generally the notion maintained by many people is that Vedanta is tough
to learn and tougher to implement. As the Lord points out in the 9th chapter, this shaastra is
very very easy to implement (susukham kartum). If a person understands it properly and
the way to implement it properly then he will be able to easily and quickly attain the
ultimate goal of life of moksha and will ever rejoice in bliss.
Worship or implementation of devotion

There are two parts to any knowledge first is learning theoretically and second is practical
implementation. Without implementation no knowledge will be fruitful. For example, of what
use is theoretically learning as to how to drive a car if we arent able to really drive a car?
The knowledge of driving a car is fruitful when we really drive a car (practice). Similarly with
respect to the knowledge of devotion, it is important to implement devotion in our day-today life. Else a person might know the entire 12th chapter of Gita but it will be of no use
he will not become a true devotee and he will not realize the Lord and ever rejoice in bliss.
Therefore implementation of devotion is very important.
As to how to be a true devotee, the Lord has clearly mentioned before it is through
remembering the Lord in the mind and intellect. In the mind one should remember the Lord
at all times and in the intellect one should remember the nature of the Lord as all-pervasive
Consciousness cause-substratum of the illusory names and forms of the world.
If a person isnt directly able to remember the Lord in mind, then he should strive to
practice remembrance of the Lord; if practice too doesnt work he should strive to perform
those actions which has the Lord as the focus (sadhanas like japa, dhyaana etc. that
automatically have focus on the non-dual reality of Lord); if he isnt able to perform
activities that have focus on the Lord then he should strive to renounce all the fruits of
actions. Put in Ramana Maharshis words, a person should offer all actions and perform
them without any expectation this would purify the mind and indirectly lead to the
ultimate goal of life of moksha.
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The Lord has already explained this previously and he therefore says that implementation
should be yathoktham or as mentioned before (or as mentioned appropriately). But
merely implementing at some time or the other, some place or the other isnt enough;
instead implementation should be at all times and at all places.
Upasana is wherein a person remembers the upaasya or that which is worshipped for period
of time. Upasana is done at a particular time and for a particular period of time and in order
to achieve something in return (result). For example, a person does upasana of dhyaana
daily in order to gain concentration of mind; a person does puja daily of the deity at home
in order to get a good marriage and job.
As is clear, upasana is part-time only and such part-time devotion isnt true devotion and
will not lead to the ultimate goal of life of moksha. In order to attain the ultimate goal of life
of moksha, a sadhaka needs to remember the Lord at all times. Thus upasana shouldnt be
temporary or part-time; instead it should be permanent or at all times. This is indicated by
the Lord using the word of paryupasana; paryupasana means upasana at all times and in all
places.
Though it might appear that a person cant remember the Lord at all times and in all places,
it is definitely possible if there is love or devotion towards the Lord. A mother who loves her
child will remember the child at all times. Even when she is working as a maid in a rich
persons house; even when she is taking care of the rich persons child and calling the child
my dear child; still her mid will always be on her own child. This is because there is love
for the child. Whatever is loved would be remembered at all times. Everybody would have
gone through the phase of love in life during such times, all focus for a lover boy will be
on thoughts about his lover; he would be thinking each moment about his love only. Even
though he might eat, drink, sleep and live like any other person, still his mind is always on
his love alone.
Similarly a true devotee should develop love for Ishwara so that Ishwaras thought is always
there in the mind. Then irrespective of wherever he is or whatever he is doing, he will be
remembering Ishwara alone in his mind. This constant remembrance as a result of love will
lead to true devotion. True devotion means the devotee has merged unto the Lord and only
the Lord exists at all times; the devotee remains as just an instrument in the Lords hands;
though he lives like a normal person, he ever rejoices in bliss. The culmination of true
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devotion is wherein the devotee ever rejoices in bliss in constant contemplation of the Lord
as the non-dual reality behind the illusory names and forms of the world.
Pre-requisites to true devotion
There are always pre-requisites to anything. Whatever we find in the world or in the
scriptures arent just meant for anybody and everybody to attain or achieve. Only a person
with proper pre-requisite will be able to perform some activity and in turn attain the result
for the particular activity. For example, not everybody is capable of getting into the tenth
standard. In order to get to the tenth standard, one has to pass the ninth standard and in
order to get into the ninth standard one has to pass the eighth standard and so on. This
means that until a person has gradually studied from the first standard till the tenth
standard he will not be able to get into the tenth standard.
Taking another example, a person cannot directly become the CEO of any company. He has
to first start from the bottom in the ladder and gradually progress to the top post in any
company. Though he might change companies still he has to go through the ladder and
cannot just jump directly to being a CEO. Yet another example is that of a person getting a
child he cannot directly get a child; he has to marry a girl, then the girl has to go through
the nine months of pregnancy and then alone a child is born to him. Therefore there are
pre-requisites for all of these activities.
Similarly there are pre-requisites for devotion as well. Though in todays world, any
knowledge can be easily attained just by sitting at home, still it will not be fruitful (or lead
to the appropriate result or fruit). For example if all of a sudden a person tries to get into
the tenth standard, then he will not get the desired fruit of passing the tenth standard
instead he will fall it. Similarly though a person can directly learn and try to implement
devotion in his day-to-day life, still it will not be fruitful it will not lead to the fruit of true
devotion and eternal bliss. Therefore a sadhaka has to first ensure that he gets the prerequisites for devotion before treading the path of devotion as explained by the Lord in this
chapter of Gita.
The Lord mentions two pre-requisites for devotion first is shraddha and second is
mataparatvam. Loosely translated, shraddha means faith or steadfastness on Ishwara and
matparatvam means total focus on the Lord as the ultimate goal of life.
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Shraddha is a word that has been often misunderstood or misinterpreted. It isnt as simple
as just being alert or careful. Put in Sankaras words (who resonates the view of Vedanta),
shraddha is faith in the Gurus words and the scriptures. In other words, being theoretically
correct and strong with respect to devotion is called shraddha.
If and when we want to learn something, we need faith in the texts that propound the
knowledge. For example, if we are learning about mathematics then we need faith in the
text books of mathematics. Similarly in order to learn about devotion we need faith in the
text books of devotion. But books are just inert and only give us concepts. We generally
only become convinced when we either hear from a sentient being or we experience things
directly. Therefore the place of the Guru is important in any science. As an example, one
will be convinced about mathematics when one hears from a mathematics teacher this is
far better and more effective than just learning from the text books. Similarly in order to
learn about devotion, one needs faith in the Guru who is living devotion in his life. Though
the ultimate texts are the scriptures, still it is the Guru who is a living embodiment of the
scriptures and therefore will make us easily focus on the spiritual path.
Shraddha also means being steadfast. Steadfastness is a sign of a person who is going to
achieve whatever he is set out to achieve. A person who wants to become a boxer should be
steadfast in his practice. He should regularly practice and shouldnt have any other
distractions. Similarly a person who wants to become a true devotee should be steadfast in
the spiritual path towards the goal of moksha. Steadfastness also means full faith in the
scriptures and sticking on to the scriptures.
Though it appears very simple to have shraddha (faith and steadfastness), it isnt the case
in the spiritual path. Spiritual path is one that takes us against the world or the power of
Maya. Therefore all sorts of delusions and distractions will be provided in front of us (in
order to get us deluded). Only a person with strong faith will be able to overcome all these
and still progress in the spiritual path. Vedanta, taking this into account, says that a person
needs the quality of titiksha or forbearance in his mind. Titiksha is bearing with whatever
happens in the spiritual path. The path is tough and therefore there would be contrary
situations thrown at the sadhaka he should bear with everything keeping in mind the goal
of life of moksha. If one keeps the goal of moksha in mind, then anything and everything
will be easily overcome as it is eternal bliss that we all are knowingly or unknowingly
seeking in life.
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An easy way to figure out if shraddha is there or not is to check our patience level and as to
how long we are able to continue progressively in the spiritual path. Though mokshais just a
moment away, it isnt that easy due to the vasanas that we have cultivated in the past
many births. These vasanas or habits will not die easily and though we might want to
overcome it, we will not be able to easily overcome it. Some might overcome vassanas in a
few years and other might overcome in few births. When this is the case, one needs to
patiently traverse the spiritual path (with focus only on the goal of moksha). If a person is
able to continue in the spiritual path for a long period of time, then we can say that he has
shraddha.
But it should also be remembered that merely treading the path doesnt means shraddha is
there one should progress as well in the path. What is the point of studying in the 5th
standard for 10 years? Though one might have patience for it, it isnt right and one has to
progress into the next standard. Similarly the more a person treads the spiritual path, at
least some progress should be there. Progress can be ultimately judged through the
happiness one experiences in the mind it is unconditional and not based on anything
external or internal. Synonyms for happiness are peace, satisfaction, contentment, bliss etc.
The more a person progresses in the spiritual path the more happier or blissful he will be.
This happiness isnt akin to worldly happiness which is experienced after attaining an object
of the world. Worldly happiness vanishes after a short period of time whereas spiritual
happiness doesnt vanish instead it makes us happy with any condition. Irrespective of
where one is or what one is doing, one will be happy or blissful.
The second pre-requisite that the Lord points it matparatvam or being focused on the Lord.
Though one might tread the spiritual path for a long period of time, the focus has to be on
the non-dual reality of Lord alone. Any path has a goal and focus should be on the goal at
all times. It is the goal that has to be sought out at all times. Nothing but the goal alone has
to be sought out. Though this appears simple, it isnt as there will be delusions and
distractions in the world. After a period of time the passion for the goal also will either
vanish or get reduced. Instead of this, a sadhaka should be able to remain focused on the
goal of Lord at all times. This is easily possible if there is love for the Lord and knowledge of
the Lord being non-dual blissful reality behind the world. Since it is bliss that each and
every person in the world is seeking, therefore knowing that the Lord will lead to the goal of
eternal bliss will make a person remain focused at all times on the Lord.
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If we look at the life of devotees then we will find as to how they were able to ever remain
focused on the Lord. Irrespective of whatever they were doing or whatever distractions were
thrown at them, they were focused on the Lord alone. Meerabhai though was married was
still focused on the Lord. Her goal was only the Lord at all times. Even though she was fed
with poison, she took the poison without thinking much as her mind was always focused on
the Lord alone. Such one-pointed focus is required in order to attain true devotion.
It is interesting to see that any goal we want to achieve requires shraddha and paratvam
(focus on the Lord). In devotion shraddha is with respect to the scriptures and paratvam is
matparatvam or focus on the Lord. On worldly goals, shraddha and paratvam will be
different. But since ultimately only focus on the Lord will lead to eternal bliss, that which we
have been seeking, therefore it isnt worth to pursue any other worldly goal but only the
goal of moksha or realization of the Lord.
It should be remembered that though the Lord says matparatvam, it is focus on the Lord as
the non-dual reality behind the world. Focus isnt on the Lord with a form but the Lord who
is all-pervasive. Though essentially the Lord without any forms, still he appears with form
for a devotee who isnt able to initially apprehend the formless Lord. Explaining it in the
beautiful words of Sri Ramakrishna Paramahamsa, the Lord is like water and formless but
due to the devotees devotion he melts into a form (ice); but when the sun of knowledge
dawns in the devotee, then ice melts into formless water. Thus though a person starts off
with a form Lord, he will eventually be taken to the formless Lord.
Put it in a slightly different way, when we focus on the form Lord at all times we will see
everything as the Lord alone. Whatever form is being seen in the world, it will be
remembered as that of the non-dual reality of Lord. Thereby what will remain behind is the
Lords form alone pervading the entire world. Form is that which is limited in space and
when the form of the Lord pervades the entire world, then it becomes formless. Therefore a
devotee progresses from the form-Lord to the formless-Lord.
We find the Lord himself mentioning in many places of Gita that he isnt the form Lord but
beyond all forms. A little logic will easily show that any form is limited and therefore if we
attribute any form to the Lord, ultimately (or attribute a real form to the Lord), then the
Lord will become limited (and this goes against the very definition of the unlimited Lord).
Therefore a sadhaka should always remember that the Lord though appears as with form
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for devotees, is formless and pervades the entire world of names and forms as its causesubstratum.
Devotees dear to the Lord

What is the goal that is attained through devotion?
The Lord says that those devotees who become true devotees are very dear to the Lord.
This is the fruit of devotion that we become dear to the Lord. This doesnt mean that the
Lord differentiates between people of the world as we find the Lord saying that he maintains
equanimity with everybody in the world. It just means that those who are devoted to the
Lord are dear to the Lord, or they are able to realize the blissful Lord.
Even though the Sun is a witness and doesnt differentiate with anybody, it depends on how
we see the Sun. A thief sees the Sun as an obstacle to his activity of stealing and therefore
he isnt dear to the Sun. But a person who offers oblations to the Sun is dear to the Sun due
to his attitude of love or devotion towards the Sun.
Similarly though everybody is the same for the Lord, the devotee is dear to the Lord as he
seeks out the Lord. Though everything is the Lord alone, it is the devotee who alone seeks
out the Lord. As he seeks out the Lord, he ever thinks about the Lord in his mind. Being
mentally focused on the Lord at all times, he merges unto the Lord. He doesnt have any
existence at all and only the non-dual reality of Lord exists.
Dearness to the Lord just means realization of the lord as the non-dual reality behind the
illusory world of names and forms. This mean that such a devotee isnt different from the
Lord and therefore such a devotee ever rejoices in bliss in constant contemplation of the
Lord.
Since the ultimate goal of life is to get rid of all sorrows and ever rejoice in bliss, therefore
everybody should strive to become true devotees of the Lord through which alone a person
will be able to achieve the ultimate goal of life of ever rejoicing in bliss.
Thus the phalashruthi that is being mentioned in this chapter of Gita is becoming dear to
the Lord or attaining the ultimate goal of life of moksha (ever rejoicing in bliss). This phala
of moksha is only attained when a person is able to develop true devotion unto the Lord.
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Though devotion appears very simple to be attained, it isnt that simple. Put in the words of
the scriptures, taddure tadu antike it is far, yet near it is far for those who arent able to
pursue with earnestness and it is near to those who are able to pursue it with love and
knowledge.
If a sadhaka is able to gain faith and knowledge about the Lord (even a little bit) then he
will be able to pursue the path of devotion and become a true devotee thereby fulfilling life
itself.
May we all strive to remember that whatever exists is the non-dual reality of Lord so that
we will become true bhaktas and therefore we will be able to get rid of all sorrows and will
be able to ever rejoice in bliss here and now itself.
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Prakarana Prakaashah
Panchadashi MahavakyaVivekaPrakarana
Recap
Previously we saw the first sloka of the 2nd mahavakya of aham brahmaasmi. Vidyaranya
explained the first word of aham in the sloka. Vidyaranya explained that the supreme self
which is complete in all aspects and is cause of knowledge etc. and is the witness of intellect
etc., that which pulsates as I-exist. I-exist, that is I.
We saw that it is very tough apprehend the true nature of I. It is I that we all use with
respect to ourselves. Though we may forget or not accept anything, we cannot but
remember I. Everything generally focuses on I alone not on anything else but I. A person
does work in order for his own growth. A person earns money in order for himself. Even a
person loves people and objects around himself for the sake of I (not for the sake anything
else). It is this I that is ultimately or supremely liked by any person.
But then why dont we experience I as blissful or get bliss from I?

This is due to superimposition or adhyaasa of ego I on the real I. When we use the words of
I am fat, I am sad etc. then we are superimposing on the I the body-mind-intellect etc. It is
therefore that we are able to say that I am sad or I am fat. Really speaking, I am
unaffected at all times. From the time of birth till the time of death, I remain exactly the
same. Therefore it is proven that I am changeless and all changes are just superimposed on
the real I of consciousness.
Advaita Makaranda beautifully explains as to why I am changeless or witness Self:
Shadvikaaravataam vettaa nirvikaarohamanyathaa

Tadvikaaraanusandhaanam sarvathaa naavakalpate
The knower of the six modifications (birth, existence, growth, change, disease and death)
has to be changeless; if not, changes cannot be perceived. Therefore I as the perceiver of
changes am changeless.
That which is changing cannot experience its own changes. In order for its changes to be
perceived, something else has to be there. We know that the entire world that we currently
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perceive is changing. Therefore all changes can only be perceived by that which is not part
of the changing world. This entity is changeless (if not, we will have to accept another entity
which is changeless perceiver of the changes of this entity this will eventually lead to
infinite regression and due to simplicity we can accept that which perceives changes of the
world itself to be changeless).
That which is the changeless perceiver of the changes of the world is termed as I. This I is
changeless substratum of all changes that happen in the three states of waking, dream and
dreamless deep sleep.
Analysis of the three states clearly proves that I am just a witness of everything. In the
waking state we have an ego I that changes. But this ego I vanishes in the dream state and
there is another ego I. And both these ego I-s are not there in the dreamless deep sleep
state. That which changes in all the three states cannot be real I as the real I experiences
all the three states and the ego I-s are not there in all the three states. This changeless
real I is there in all the three states and a mere witness of everything that happens in the
three states. It is this I that is termed in the scriptures as Atman and is of the nature of
Existence, Consciousness and Bliss.
It is just a witness of everything and since it doesnt change, therefore it is eternal or

complete or perfect in all aspects. But it can be doubted as to how it is found in the body? It
is never found in the body. Vidyaranya says in the 10th chapter of Panchadashi that there is
neither inside or outside for the Self but it is with respect to the body that we say there is
inside and outside. From the perspective of the body we say that the Self is inside the body
but really speaking it is all-pervasive. Such way of explanation is required for those who are
focused on the body. Such people will always be focused on the external world and
therefore they will not be able to find out the Self beyond the body. In order to realize the
Self, they have to go beyond the body this is through going inward or into the body. This
means such a person has to find out the real I as that which pulsates at all times as I-exist,
I-exist. That alone is the Self and not that which is associated and identified with the bodymind-intellect-objects-people. Though it is very tough apprehend the true nature of I, a
person has to eventually realize the true nature because until then he will be deluding
himself into thinking that he is the body-mind-intellect. Even as a person who doesnt know
himself is called a mad person, everybody will have to be called as mad people who arent
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able to realize their very nature of Consciousness that pulsates inside as I-exist, I-exist at
all times.
How do we realize this Self?

As that which pulsates inside as I-exist, I-exist.
But what if there are doubts regarding I?

Then shaastras have to be learned.
But what about Brahman which is the cause-substratum of the world? Isnt Brahman real? If
so, what is my relationship with Brahman?
That I am Brahman alone is mentioned in this mahavakya and Vidyaranya in the first half of
the next sloka explains the term of Brahman and in the second half shows that I am
Brahman alone (through explanation of the word of asmi).
Svt> pU[>R praTma zBden vi[Rt>,

ASmITyEKypramzRSten vaMyhm!.4.
svata pra partmtra brahmaabdena varita|
asmtyaikyaparmarastena brahma bhavmyaham||4||
By itself pure, the supreme self is denoted by the term of Brahman here; asmi word is used
to indicate oneness of Brahman with I or aham; therefore I am Brahman.
Brahman cause-substratum of the world

With respect to knowledge in Vedanta, it consists of three entities of jagat, jeeva and
Brahma. Jagat is that which we constantly experience as the objective world. It is constantly
changing and therefore sorrowful. That which constantly changes isnt real and therefore the
world is just an illusion in its cause-substratum.
Ego I is called jeeva though essentially its nature is that of pure Consciousness. Generally
we consider I as limited but I is unlimited. I as that which is identified and associated with
body-mind-intellect is unreal (as constantly changing). But there is a changeless I that is
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the very basis of this changing I. This changeless I is the witness or saakshi. It was this I
that was explained by Vidyaranya in the previous sloka as aham.
The third entity of Brahman is defined as janmaadyasyayatah that from which the world
comes, that in which the worlds and that unto which the world merges at the time of its
destruction. It is Brahman that is the cause of the world. Even as the dream world is caused
from the dreamer, similarly the waking world is created from the non-dual reality of
Brahman.
In order for Brahman to be the eternal, Brahman has to be of the nature of Existence,
Consciousness and Bliss. Brahman is also non-dual in nature this means that only
Brahman ultimate exists. If anything else appears as existing apart from Brahman, it is just
an illusion in Brahman. If this isnt the case and there is something different or distinct from
Brahman then it would mean that Brahman has some relationship with it this would lead
to limitation or Brahman being limited. That which is limited isnt eternal and therefore not
of the nature of Existence. Therefore it is clearly proven that Brahman is non-dual.
That differences are not there with respect to Brahman is mentioned in the Upanishads
through the terms of ekamevaadviteeyam. With the word of ekam, Brahman is mentioned
to not have any internal differences or parts (like rock or tree or body has parts, Brahman
doesnt have because Brahman is unchanging and eternal). With the word of eva, Brahman
is pointed out as one of a kind. There is nothing similar or like Brahman. In the world we
have categories and objects of the same category for example a tree is different from
another tree though both are trees only. Such kind of categorical difference is not there for
Brahman because there cannot be anything like Brahman. With the word of adviteeyam,
Brahman is pointed out as the only entity existing there is nothing different from
Brahman. Therefore it is clearly proven that Brahman is non-dual in nature.
It can be argued that the Upanishad only talks about Brahman being non-dual before
creation and not after creation comes into existence but this doubt isnt valid. Considering
that before creation, only Brahman existed we cannot say that the world that appears now
is real. That which is real exists at all three times of past, present and future. If before
creation the world didnt exist and after destruction the world doesnt exist, it goes without
saying that during creation as well the world doesnt exist.
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Then what about the world appearing as existing?

All appearances arent real. We see water in desert; this means water appears but it isnt
real. When we dream, the dream world appears very real and we get deluded by it. But
after waking up, we realize that the dream world didnt exist, doesnt exist and never can
exist- but it was just an illusion in the dreamer. Similarly the world that appears as existing
now is just an illusion in its cause-substratum of Brahman.
Brahman is the cause of the world when the worlds existence is temporarily accepted but
when the world is considered as an illusion then Brahman is the substratum of the world.
This is similar to the dreamer called the cause of the dream world when it is accepted as
existing and the substratum when it is considered or acknowledged as an illusion in the
dreamer.
Irrespective of whether a person accepts or not, whatever exists at all times is the non-dual
reality of Brahman alone. Even as various gold ornaments appear different from gold,
similarly this world appears different from Brahman. A goldsmith knows that all ornaments
are just names and forms in gold, similarly a knower of Brahman knows that the entire
world is just names and forms in Brahman; he knows that names and forms arent real and
dont create any reality at all but just illusion in the real entity. Even as normal people get
deluded into thinking that gold ornaments are real, similarly ignorant people of the world
think that the world of names and forms is real. As long as ignorance is there, one will
suffer and once ignorance vanishes, the person will rejoice in bliss (knowing at all times that
one non-dual reality of Brahman alone exists).
Brahman ever or naturally perfect

Brahman by nature it is perfect or complete. As explained earlier, Brahman is ananta or
unlimited. Limitations are of three types that of time, space and causation. Any entity
lives for a period of time and therefore is limited in time. An entity occupies certain space
alone in the world and therefore it is limited in space. Causation limitation means that an
entity is caused and therefore will be destroyed as well.
Brahman exists at all times and therefore is not limited by time. Brahman is all-pervasive as
the eternal uncaused cause of the world and therefore is not limited by space. Brahman is
not caused and is the uncaused cause-substratum of the world. Therefore Brahman is not
limited by causation. Therefore we find that Brahman is unlimited in all aspects.
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That which is unlimited is complete or perfect in all aspects. Such a perfect entity alone can
lead to eternal bliss (that which is being sought out by all people knowingly or
unknowingly).
Anybody is seeking knowingly or unknowingly that which is eternal. Though only few realize
that what they are seeking is eternal bliss, still everybody is seeking eternal bliss only. Bliss
is only attained through realization of that which is eternal Brahman. Therefore Vedanta
says that realization of Brahman is the ultimate goal of life and it is only attained through
Vedanta (as source of knowledge of Brahman is Vedanta or scriptures alone).
Brahman and jeeva same and different

Certain concepts of Vedanta arent that easy to understand as it might appear to be
contrary in nature. Contrariness is as a result of perspective difference alone. Even as a
person who sees the elephant from front sees it as only having trunk and another who sees
the elephant from back will see tail only, similarly concepts seen from different perspective
will appear to be different.
We should also remember that adhikaari bheda is there while explaining or understanding
concepts in Vedanta. Not all concepts can be understood by everybody. In order to
understand certain concepts, one needs maturity or enough progress in the spiritual path.
For example, ajaati vaada or the concept that the world doesnt exist at all times is tough
for an initial sadhaka to understand and therefore he is taught that the world has come
from Brahman even as spider weaves its web from itself.
Vidyaranya beautifully shows that Brahman and jeeva are both same and different in these
two slokas. Previously while defining jeeva, Vidyaranya said that jeeva is paripurnah or
complete in all aspects but while defining Brahman, he says that Brahman is svatah purnah.
Essentially both are purnah or complete in all aspects. This is the truth of Vedanta that
Brahman and jeeva are one non-dual Consciousness that is complete in all aspects.
But the difference lies as to their state at all times. Even when a person is ignorant or
realized, even when the world is there or not, Brahman is complete or perfect alone. But
jeeva appears as limited when one doesnt realize its essential nature to be Brahman. When
an individual thinks he is the limited jeeva associated with the body-mind-intellect, he
appears to be limited and imperfect. But during that time as well he is perfect and
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complete. Just the superimposition of ego I on the real I causes him to think that he is
limited and not unlimited perfect Brahman.
The difference thus between Brahman and jeeva is that Brahman is ever unlimited but jeeva
though is unlimited appears to be limited as a result of ignorance. Ignorance is like darkness
and therefore cannot be proved. Even as darkness appears to be there when light isnt
there, similarly ignorance appears to be there when knowledge isnt there. When knowledge
dawns, ignorance vanishes and the jeeva realizes himself to be the non-dual reality of
Brahman.
A person in the dream world appears as somebody else. There are a lot of problems he
faces in the dream and thinks all of them to be real. But he doesnt realize that everything
is just a dream, an illusion in himself. But once he wakes up he realizes that the dream
world was an illusion (or unreal). Even when in dream he appeared to be suffering, he was
never suffering and was the blissful dreamer. Similarly a person in ignorance thinks that he
is the limited and suffering jeeva. Even while suffering he is one non-dual blissful Brahman
alone he just doesnt realize it. After gaining knowledge (and ignorance vanishes) the
jeeva realizes that he was, he is and he will ever be the blissful reality of Brahman
Swami Paramarthananda Saraswati gives this beautiful analogy to illustrate this. Once few
children were playing in a room and a man wanted to play the game. The game was there
would be pillows put on the floor in different places one should observe the position and
then with his eyes closed, he should walk from one end of the room to the other; he
shouldnt step on any pillow at all. The man took up the challenge. He noticed all the pillows
positions and thereby started to walk from one end to the other. Walking very carefully he
finally reached the other end, without stepping on even one pillow. He was very happy and
joyous that he succeeded. Then he opened his eyes to his surprise, there were no pillows
in the room. The kids had removed all of them. Though he thought that he was doing a
great job in crossing across the room without stepping on any pillows, there were no pillows
at all. Whatever he thought he was doing was nothing at all.
Vedanta says that spiritual path is like this only, Though it appears as if we are going
through a lot of effort in order to overcome hurdles in the spiritual path, actually we arent
going through any hurdles. There is nothing to overcome here except realization that there
is no ignorance, no suffering, no limited jeeva and that I am the ever blissful non-dual
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reality of Brahman at all times. Therefore after realization a person realizes that he was
ever realized, there was no ignorance even to get rid of through knowledge and one
Brahman as his nature of Consciousness alone ever existed.
But as long as a person is in ignorance or thinks he is suffering, he has to gain knowledge

and thereby get rid of ignorance. Until realization a person has to go through sadhanas in
order to get rid of ignorance and realize his very nature of Brahman (Consciousness).
Asmi oneness of Brahman and jeeva

Ultimately all mahavakyas say that the individual Self that which appears to be limited is
the unlimited cause-substratum of the world, Brahman. It is knowledge of this truth that is
termed as liberation and lack of it is termed as bondage. Ultimately there is neither bondage
nor liberation as whatever exists is the non-dual reality of Brahman alone.
As has been explained earlier the jeeva appears to be different from Brahman but
essentially is Brahman at all times. Vedanta uses this analogy to illustrate this space is
ever unlimited or infinite but when is present inside a pot it appears to be different and
limited. Thus pot-space appears to be limited and therefore different from unlimited space.
But difference is only due to the adjunct of pot. When this adjunct is removed, then potspace becomes one with infinite-space. But it should be remembered that space is ever
unlimited therefore even when pot is there, pot-space is one with infinite space but just
appears to be different (as a result of ignorance of the perceiver).
Similarly the jeeva appears to be different from Brahman but at all times is Brahman alone.
Jeeva is a witness to everything that happens in the world or the three states of waking,
dream and dreamless deep sleep. It is ones ignorance that makes him think that jeeva is
suffering, limited and different from Brahman. Once knowledge dawns and the individual
alienates himself from the ego I then he realizes that the witness I is one with Brahman.
But he also realizes that at all times he is one with Brahman alone. Even when appearing to
be suffering or limited, he was one Brahman alone. But that time he appeared suffering and
affected by the world after realization he isnt affected at all as he knows that he is the
unlimited non-dual reality of Brahman.
I am Brahman
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This mahavakya of aham brahmaasmi is to be used for contemplation. One shouldnt just
blindly contemplate that I am Brahman. Instead one should understand the meaning of the
terms and the total meaning of the sentence as well. Only contemplation that is backed by
knowledge or enquiry will lead to eternal bliss. Contemplation that isnt backed by
knowledge will only boost the Ego. Such false people who always keep telling that I am
Brahman will not be blissful instead if something happens in the world, they will be
affected by it. If somebody comes and calls them a fool, they will be affected. Such false
contemplation is futile and will do only harm in making one think that he is realized. But all
the while, when saying that he is realized, he will be affected by whatever happens in the
world.
Vedantic contemplation is remembrance that is backed by knowledge or remembrance after

understanding concepts. Such true contemplation will make a person live it in his day-today life. Rather than getting affected all the while with the world, such a jnaani will ever be
unaffected and blissful.
Knowledge or bliss is not something that is externally and we shouldnt judge a jnaani by
his external appearance or actions in the world. He should be judged by the state of his
mind wherever he is, whatever he is doing, he will ever be blissful. Though e might be in a
liquor shop or in a temple; though he might be telling lie or preaching the scriptures;
though he might be meditating or doing an action; he is ever blissful internally.
Just remaining blissful internally doesnt mean that it has to be shown in the same way
externally as well. Externally a jnaani also lives in the same world where everybody lives.
Even as a worldly person performs actions while getting affected by them, the jnaani also
performs actions. The only difference is that the jnaani is unaffected at all times whereas
the worldly person is affected by whatever happens in the world. A worldly person gets
happy when things are going his way and sad when things arent going his way. Contrary to
this, a jnaani ever rejoices in bliss.
When something good happens, the jnaani is blissful knowing that only Brahman exists as
his very nature of Consciousness. When something bad happens, the jnaani still is blissful
remembering himself to be Brahman.
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How long should one do contemplation?

Contemplation is to be continued as long as it doesnt become natural. Even as a fruit when
is ripe will fall off from the tree automatically, similarly when contemplation has matured it
will automatically drop off from a jnaani. This doesnt mean that there is no contemplation
happening for the jnaani but just the contemplation is natural. Even as breath is natural for
everybody, contemplation is natural for a jnaani. Whether he wants or not, he will be
contemplating on the truth that I am Brahman and thereby rejoicing in bliss.
Until naturally one is able to contemplate, one should do contemplation. Even the question
of for how long contemplation has to be done is unwanted as when the time is apt, it will
automatically become natural. For example, the first day a person is driving to work he will
use a map or GPS. The next few days as well he will use the map. He will use it until he
memorizes the route and it automatically comes to his mind. He doesnt stop using the map
but automatically he is able to drive to office. The map then is in his very mind. Similarly a
sadhaka doesnt have to stop contemplation but contemplation will become natural after a
period of time. Then he has realized the truth and is ever abiding naturally in the truth.
Sankara beautifully says thus about the state of realization:
Yogarato vaa bhogarato vaa

Sangarato vaa sangaviheenah
Yasya brahmani ramate cittam
Nandati nandati nandatyeva
Whether doing yoga or bhoga; whether being attached or being detached; one whose mind
is ever focused on Brahman, he will rejoice, rejoice and verily rejoice.
With this we have come to the end of the analysis of the second mahavakya. We will see a
summary of this mahavakya in the next edition.
May we all strive to contemplate on the truth that I am Brahman so that we are able to get
rid of all sorrows and are able to ever rejoice in bliss here and now itself.
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Madhuraamritham
Recap
Previously we saw as to how even the most difficult task becomes easy to accomplish
through the grace of Hanuman. This is the greatness of true devotees in that they are one
with the non-dual reality of Lord. As they are one with the Lord or they are the Lord alone,
therefore there is nothing that is impossible for them. Everything that happens in the world
is as a result of Maya, the divine power of the Lord. Maya is that which doesnt exist and
that which makes the impossible possible. Even as a magician is able to do the impossible
(or make it appear as if impossible is happening) similarly it is Maya that makes appear the
entire world out of Brahman or the Lord.
When we analyze the nature of the world and Brahman we will find that both are contrary
like darkness and light. Brahman is changeless, eternal and blissful whereas the world is
changing, non-eternal and sorrowful. Thus it is impossible for the world to come out of
Brahman yet the world comes out of Brahman and appears to be very real. This is the
power of Maya the power of the Lord. This power of Maya itself is unreal and only
accepted or mentioned for the sake of explaining the world.
Even as the magicians magic is unreal, his magical power is also unreal. The power exists
in order to show or prove the existence of magic. Considering that magic is not real, the
power of magic also is not real. Similarly considering the world to be real, the power of
Maya is real. But since we know that the world is unreal therefore the power of Maya is also
unreal. But this power is present when the world is there.
Since this power of Maya makes the non-existent world appear existent, therefore what it
cannot perform or accomplish? Normal people are deluded by Maya whereas true bhaktas
are one with the Lord and therefore Maya helps them out in whatever way possible. A
magicians magic deludes majority of people but those who are close with the magician will
find that the magic isnt deluding them (due to the grace of the magician). Similarly those
who have surrendered unto the Lord (and are one with the Lord) arent affected by Maya
and therefore even the impossible is possible for them due to the grace of the Lord.
Generally seeking the Lord isnt that easy as the Lord always tries to test us and only when
we have required maturity or capability will the Lord reveal himself. But true devotees of
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the Lord are very easy to find as they live in the world like any of us. Therefore seeking
them and surrendering unto them is easier than seeking the Lord. But true devotees are
also one with the Lord and therefore seeking them is as good as seeking the Lord. If we are
able to surrender unto true devotees then we will find ourselves slowly progressing towards
the Lord and eventually we will be able to realize our very nature of Lord.
And since true devotees are one with the Lord therefore there is nothing that is impossible
for them. Even the most difficult tasks are possible for them and if we get their grace then
we will find that we also will be able to perform the most difficult task.
Whether we know or not, everything is accomplished in the world due to the Lords grace
alone. True devotees realize this whereas others dont. But when we dont realize that
everything is due to the Lord, then our limited capabilities come into picture. These limited
capabilities make us accomplish only limited tasks. It is for this reason that people of the
world are only able to accomplish little bit compared to the Lord or his devotees.
If we are able to surrender unto the Lord or his true devotees then we will be tuning into
the infinite capabilities of the Lord. Then we will be able to perform infinite feats or the most
difficult tasks. Though difficult tasks require more effort, we will be able to accomplish it
very easily as a result of the grace of devotees like Hanuman.
True devotees are always waiting to serve the Lord and his devotees (the Lord is served
through his devotees). Therefore whenever we surrender unto them and are trying to
accomplish something, we will find them coming to our help in one or the other way. The
problem with human intellect is that it tries to logically analyze everything from its our
knowledge and perspective. Therefore when it is said that help will be provided the intellect
will try to find out help in the way it wants or it thinks help will come. But it rarely happens
so mysterious are the ways of the Lord. Help from the Lord and his devotees comes in
different ways and we cannot be sure of which way it would be it. The bottom-line is that
help will be provided in one or the other way. When help is provided we will find that the
difficult task becomes easy (any task is difficult when we dont get much help and we
ourselves arent able to do it but when there is help provided, even the difficult task
becomes easy).
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If we just look into the life of Hanuman we will know as to how easily he was able to
accomplish everything as a result of the grace of the Lord. If we analyze the lives of great
bhaktas like Sri Ramakrishna Paramahamsa, Ramana Maharshi, AMMA and many others, we
will find as to how very easily they were able to accomplish anything and everything. This is
because of the grace of the Lord. Wherever we have the grace of the Lord, anything and
everything becomes very easy.
Mookam karoti vaachaalam pankum langayate girim

Yat kripaa tamaham vande paramaananda maadhavam
By whose grace, the dumb becomes talkative and the lame climbs the mountain, that
Madhava I prostrate.
The story of Kalidasa is a testimony to the grace of the Lord. One who wasnt even able to
speak properly became one of the greatest poet as a result of the grace of Devi (the Lord).
Therefore we should remember to surrender unto the Lord or his devotees so that
everything will easily happen or be accomplished in the world for us.
There is also another reason as to why the devotees are the easiest way to gain access to
the Lord. This is mentioned by Tulasidas in the next sloka.
ram Aare tum rovare,

haet n Aa}a ibnu pEsare.21.
rma du re tuma rakhavre|
hota na j binu paisre||21||
21. You stand guard to Ramas palace and nobody dare to enter or leave without your
permission,
Hanuman - Protector of Rama at his door
As we see here, Hanuman is the protector of the door of Rama. This means that wherever
Rama is living, Hanuman protects that place by guarding outside. This protection is the
strongest protection in that one has to first pass through Hanuman in order to even enter
into the house. This is stronger than the body-guard protection that we find in todays
world. That is because though the body-guard is always with the person, still assailants can
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go near the person but if the guard is at the door, then any assailant will not even be able
to reach the person.
Since Hanuman, the bold and fierce, is the guard of Rama therefore Rama has to not worry
about anything at all. All protection is automatically ensured for Rama. It is also for this
reason that we find Rama never being threatened or attacked by anybody. Even if there
would be somebody who would try to attack Rama, Hanuman would be readily available to
stop the person and since Hanuman is capable of even the impossible therefore he will be
able to stop the person beyond any doubt.
The spiritual significance of this verse is found in Tulasidass life itself. When Tulasidas
praised Rama and wanted a vision of Rama, Rama didnt give him the vision. Instead Rama
told him that he has to first praise his devotee of Hanuman. Through praising the devotee of
Hanuman, Lord Rama is praised and thereby alone will get vision of Rama. Thereby
Tulasidas wrote the Hanuman Chalisa and got vision of the Lord eventually.
In order to get into the house of Rama or in order to realize Rama, one has to go through
the guard of Hanuman. It is through Hanuman only that a normal person is able to realize
the Lord. It is but true that the Lord is without any attributes and therefore very tough to
directly apprehend. He is present everywhere but a seekers mind isnt capable of perceiving
this all-pervasive Lord. Therefore it will struggle to realize the Lord though theoretically
everything is very clear. Only true devotees like Hanuman come to the rescue. They have
realized the Lord and therefore the Lord resides in their very hearts or in their very
presence. Therefore through praising them we will realize the Lord very easily.
Praising the devotee is as good as praising the Lord and since the devotee has a form in the
world therefore it is easy to praise the devotee. Through the devotee being praised, the
Lord gets pleased and thereby will provide his all-pervading form to us (through making our
mind more broadened and taking it beyond names and forms). Though it might appear that
praising the devotee in order to realize the Lord is the direct way, it is tough to do so and it
is very easy indeed to praise the devotee (rather than the Lord). Sadhakas who wish to
realize the Lord soon should praise the devotee of Hanuman.
As we have seen previously, through praising Hanuman we will be provided with buddhi,
siddhi, bala, veerya etc. as well as we will also be able to perform the impossible and the
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difficult task very easily. All these advantages are there in seeking Hanuman and the
greatest advantage is that through Hanuman, the Lord will easily be realized (rather than
one struggling for years in order to realize the Lord directly).
Hanuman the one-way to the Lord

Though we might think that we can worship any devotee of the Lord and realize the Lord,
this isnt the case with Lord Rama. Rama is always protected or served by Hanuman.
Therefore wherever Rama is there, Hanuman will automatically be there. Even as the prime
minister or president of a country will be protected by security who will always be ready to
do anything to protect the boss, similarly Rama is always associated with Hanuman who will
ensure that no harm comes to the Lord.
In order to reach the Lord, we definitely have to go through the devotee of Hanuman. There
is no other alternative at all. We cannot directly seek the Lord as the Lord is protected by
Hanuman who guards his entrance. Even if we find out the Lords abode, we will have to go
through the devotee of Hanuman. Therefore he is the one-way to the Lord (that one person
who cannot be avoided if we are to find out the Lord).
Hanuman easily pleased

Contrary to the people of the world who can only be pleased after a long time (and after
giving so many benefits to them), the devotee of Hanuman is very easily pleased indeed.
The only thing a person needs in order to please Hanuman is devotion to the Lord.
In the world people try out different means to please people these include giving money,
gifts, food etc. Depending on what the person likes, people give that appropriately in order
to please the person. What is the purpose of pleasing the person? If the person is pleased
then we will get what we want (kaarya siddhi). For example if we want to get a job, we will
try to please the owner of the company. If the company is big and this isnt possible then
we will try to please the interviewer. If we cannot please through any means, then we will
study well and perform well in the interview to ensure that we are able to please the
interview through our performance. Thus we have to go through a lot of hardship in order to
please anybody in the world. But this isnt the case with the devotee of Hanuman. In other
words, it isnt tough to please any devotee at all.
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A true devotee is constantly thinking about the Lord and therefore anything that is related
to the Lord will be pleasing to the devotee. If we were to sing the praises of the Lord, talk
about the Lord, ask and discuss about the Lord then the true devotee will be easily pleased
as anything about the Lord pleases the true devotee. A true devotee doesnt get pleased
by anything in the world at all but he gets pleased when the subject-matter is the Lord (as
his mind is always filled with love and devotion for the Lord).
Whenever a true devotee finds a person who has devotion to the Lord, he will be immensely
pleased and he will try to be of service to the person. In other words a true devotee falls for
devotion unto the Lord.
But devotion is generally misunderstood and misinterpreted today. People consider going to
temple once a day or saying the names of the Lord once as devotion. Whenever somebody
visits an ashram once a month or so, they are considered pious and devotees. This isnt true
devotion. True devotion is beyond all such rules. True devotion is wherein a person
remembers the Lord at all times in the mind, considers the Lord as the ultimate goal of life
and ever is steadfast on the Lord. Though this appears very simple in theory, it is very
tough to implement it as our mind is focused on a lot of things in the world. All our
attachments and aversions that we have created in this birth and previous births will
obstruct us from remembering the Lord. Though we might remember the Lord, we will not
be able to remember at all times. And when something else comes up, we will forget the
Lord. Such devotion wherein a person is only remembering the Lord sometimes and
renounces remembrance of the Lord when other things come up is only part-time devotion.
It is not at all devotion and therefore will not lead to the fruits of devotion namely focus
on the Lord and bliss as a result of the same.
Only true devotion will please devotees of the Lord. It is very easy indeed to figure out if a
person is truly remembering the Lord or remembering at sometimes alone the attitude or
emotion that comes out of the person will clearly point this out. Though it will be tough to
judge this for a normal person, a true devotee will very easily judge it. Therefore care
should be taken to become true devotees of the Lord. When there is true devotion then we
will find that devotees like Hanuman are pleased. And when devotees like Hanuman are
pleased then we will find ourselves being helped towards realization of the Lord (very soon
itself).
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Since Hanuman guards the door of the Lord therefore if he is pleased through our devotion
to the Lord then he will let us easily to Rama and through realization of Rama, our life will
be fulfilled itself.
Tulasidas says in the next sloka as to what is there to fear when Hanuman is there and as
to what is the result of attaining Rama through Hanuman.
sb suo lhE tuMharI srna,

tum tCDk ka kae drna.22.
saba sukha lahai tumhr saran|
tuma tacchaka kh ko daran||22||
22. All those who seek refuge in you will attain all happiness; when you are there as
protector then what or why should one fear?
Hanuman the Lords servant and provider of everything
Hanuman is the Lords servant and therefore one with the Lord as well. As we have seen,
when Hanuman is pleased the Lord is pleased and therefore through Hanuman we will be
able to realize the Lord.
The Lord said to be provider of bhoga and moksha. Moksha is attained through realization of
the Lord. As long as we are able to remember the Lord at all times, we will be in moksha
(ever rejoicing in bliss). But what about bhoga? The Lord himself provides bhoga as well.
Whatever is required in life will be provided by the Lord himself.
Since Hanuman is one with the Lord therefore who seek Hanuman will be bestowed with
everything in life. All happiness will be provided to them easily and without much effort due
to the grace of Hanuman. It is the duty of Hanuman to protect the devotees of the Lord. A
true devotee should seek Hanuman and thereby he will realize the Lord. Therefore such a
true devotee who seeks Hanuman will find everything available to him very easily. All
happiness in the world will be provided to him by Hanuman.
Of course one who seeks Hanuman will be blissful in contemplation of the Lord. When bliss
of the Lord is there, what else is required in life? There will not be any other desires
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(including those of happiness) for one who is ever rejoicing in bliss in contemplation of the
Lord.
But still all pleasures of the world will be provided to him without much effort itself by
Hanuman. These words of Tulasidas that Hanuman will provide all happiness arent just
mere statements or arthavaada but true statements. Any sadhaka who surrenders unto
Hanuman will find himself provided with everything he needs in life. He will not find lack of
food or clothing or shelter and in life he will find happiness at all times.
As to how Hanuman provides happiness in the world, we can remember that the Lords
power of Maya controls everything in the world. If Hanuman is pleased, the Lord is pleased.
If the Lord is pleased, then Maya is pleased. If Maya is pleased then whatever we want in
life we will get. Thus one who seeks Hanuman will get anything and everything in life as a
result of the grace of the Lord. Whether it is marital pleasure or financial pleasure or work
pleasure or any other type of happiness that one seeks in the world, all will be provided by
Hanuman himself.
Though it is tough to find true Hanuman bhaktas, if we find one we will find for sure that
such a person is ever blissful at all times and doesnt lack anything at all. Any person who
wishes to test this out can test it out a little bit of surrender unto Hanuman with
acceptance, surrender and devotion will provide him with all happiness at all times.
But what about sorrow?

When there is bliss in contemplation of the Lord, where there is any scope for sorrow. Even
if sorrowful situations are there, there will be only rejoicing in bliss. But most of the times, a
true bhakta will find himself never facing sorrow but only happiness at all times. Even
externally situations will be such that he will not be made to experience sorrow. Ultimately
such a bhakta will ever rejoice in bliss irrespective of external situations (as he is ever
focused on the non-dual reality of Lord).
What about fear and other problems that one might face in the world?
Hanuman dispeller of all fear
Fear arises when situation is not conducive to us and therefore leads to sorrow or suffering.
All other situations in the world will lead to either happiness or a state of indifference. For
example when we face a tiger, we become afraid because it will or might lead to sorrow and
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suffering for us (if the tiger attacks us and harms us). Thus fear is a non-conducive state
that will or may lead to sorrows and sufferings.
The world is filled with dualities and therefore one will face both conducive and nonconducive situation. But ultimately everything is in the mind and its perspective. A
conducive situation is non-conducive when the mind is not at ease. For example though it is
a conducive state to be promoted still it can be a non-conducive one when ones son is ill
and about to die. Thus it is the mind that matters. For a true devotee, the mind is focused
on the non-dual reality of Lord and therefore it will ever rejoice in bliss irrespective of
whatever is the external situation.
But even from the worldly perspective, a true bhakta is always protected by Hanuman.
Hanuman is bold and fierce; Hanuman accomplishes the impossible and there is nothing
that is impossible for Hanuman. When protected by such a Hanuman, what is there to fear
for a person? Thus there is no fear at all for a true bhakta who has taken refuge in
Hanuman.
Though people dont realize the secret of small things, it is an open secret that if one chants
the Hanuman Chalisa daily or takes refuge in Hanuman through singing his glories, any
desire will be easily fulfilled. Even if the desire is tough one to get fulfilled, still it will be
fulfilled as a result of the grace of Hanuman.
A small comparison between the north and south of India will show that in the north more
people are happier than south (though they may not be rich and might be suffering as well).
This is because Hanuman Chalisa is popular in the north and majority of people chant it as a
daily routine. Therefore though they might face tough situations in life, still they will be
happy.
For a true bhakta who surrenders unto Hanuman, there is nothing at all to be scared of
because Hanumans protection is always there. Therefore whenever something is required,
Hanuman himself will ensure that it is attained (without the devotee knowing anything at
all).
The same Hanuman who crossed over the ocean and saved the lives of Rama-Lakshmana is
capable of anything; therefore one who has taken refuge in Hanuman will find anything and
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everything coming to us of its own accord (without any effort whatsoever). What is required
is just seeking out Hanuman.
Generally seeking any God is considered very tough by todays people. This is because of
wrong notions. Seeking the Lord is the simplest thing to do as it just involves remembrance
through singing his glories, chanting his naama and always discussing about him. Singing
the Hanuman Chalisa daily and offering our prostrations to Hanuman whenever possible is
the direct way to seek refuge in Hanuman. If we do so, then we will find ourselves attaining
everything from worldly happiness to removal of fear to ever rejoicing in bliss in moksha.
May we all surrender unto the true bhakta of Hanuman so that we are able to attain
everything in life and thereby are able to ever rejoice in bliss.
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Praadeshikam - I
Hari Naama Keerthanam 17
Iivannamohamakale povathinnu puna
riivannamullorupadeshangillulakil
jeevannu Krishna hari govinda rama tiru
naamangalonnizhika naaraayanaaya nama
Meaning
This delusion to go, there is no better advise or instruction than this in the world;
for jeeva, there is no way than singing the names of the Lord;
and unto that Lord my prostrations.
Recap
Previously we saw Ezhutthacchan talking about creation. This entire world that we currently
perceive is nothing but the non-dual reality of Brahman or Lord. Though everything appears
as different from one another and different from Brahman, it isnt so. Applying causal
analysis, we have to trace back from the effect of the world to its cause. The world cannot
be said to exist of its own as it is constantly changing. That which constantly changing is
subject to birth and death. Though it appears as existing for a short period of time, it
ultimately is unreal and empirically is dependent on something else which is permanent.
It cannot be argued that changing world alone is ultimately real because there needs to be
changeless substratum for any changes to happen. This substratum itself cannot be
changing as then it will lead to infinite regression. Due to simplicity it is enough to accept
that the very cause of the world is changeless. Logic also supports this.
Anvaya-vyatireka yukti says thus if Consciousness is there, the world is there and if
Consciousness is not there, then there is no world at all. Thus whatever exists as the world
is just the effect of the cause of Consciousness.
The scriptures term the changeless eternal cause of the world as Brahman and variously as
Ishwara, Brahman, Atman, Paramatman, Bhagavan etc. All these are different terms or
names for the one entity of Lord. What is the Lords nature? Since he is changeless or
eternal, therefore he is of the nature of existence (in order to always exist). Existence is
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there only if there is the light of Consciousness. For the Lord to always exist, the light of
Consciousness has to fall upon the Lord at all times. This is only possible if the Lord is of the
very nature of Consciousness. That which is eternal is also unlimited or infinite. That which
is limited is sorrowful whereas that which is infinite or unlimited is blissful in nature. Thus
the Lords nature is Existence, Consciousness and Bliss.
Is this Lord one or many?

There cannot be two existence or consciousness as then they both will be limited (going
against their very nature of being unlimited). Therefore the Lord is one alone. The three
differences of internal, external among similar groups and dissimilar groups arent there in
or for the Lord. The scriptures thus say that the Lord is one without a second
(ekamevaadviteeyam).
Before creation thus the Lord alone existed and nothing else existed. After the destruction
of the world also there will be nothing but the Lord alone. This means that whatever exists
as the world is just temporary or an illusion in the cause-substratum of Lord. Therefore
whatever we perceive as the world is nothing but the Lord alone.
The scriptures give the analogy of gold ornaments and objects made of mud to illustrate
this. There are different ornaments, all made of gold, like chain, ring, necklace etc. All these
are gold alone and the differences are just names and forms. Names and forms dont create
any new entity but essentially all ornaments are gold and gold alone. An ignorant person
sees all ornaments as different from each other and therefore suffers in sorrow (as a result
of duality he gets into attachments and aversions which in turn leads to sorrow). But a
goldsmith knows that all ornaments are gold and gold alone, therefore he is always
unaffected by the various names and forms. When a person goes to the goldsmith to
change the ornament, he gladly changes it without getting affected. Though names and
forms change, the essence of gold is always the same he remembers this and therefore
remains unaffected at all times.
Another analogy is that of objects made of mud. There are different objects made of mud
like pot, wall etc. All these appear different from one another as a result of the name and
form. But essentially all are mud and mud alone. If a person doesnt realize this truth then
he gets affected by changes in them and therefore suffers in the long run. But a wise
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person, realizing this truth, isnt affected by the changes in names and forms (as he knows
that all are mud alone).
Similarly though the entire world appears different from one another, they are just names
and forms in their cause of Lord or Brahman. In other words, creation is just an illusion of
names and forms in the Lord. An ignorant person gets affected by the names and forms
whereas a wise person is unaffected and blissful at all times remembering that whatever
exists as the world is the Lord and the Lord alone.
Ignorance cause of sorrow

We are all living in this world and the world leads to only sorrow and sorrow alone. Any
moment a person experiences only sorrow. It cannot be argued that we do experience
happiness in the world as this happiness is temporary or short-lived. Such happiness that
vanishes after a period of time is sorrowful alone. Thus the world and its experiences can be
encompassed in one word as sorrowful.
Each and every person knowingly or unknowingly is trying to find a way out of this sorrow.
It is a fact that not even a beggar wants to be sorrowful. Everybody wants to get rid of
sorrow and ever rejoice in bliss. But in order to get rid of sorrow one needs to find out the
cause of sorrow.
As we have seen before, this entire world is nothing but an illusion of names and forms in
the Lord or Brahman. Whatever exists is the Lord or Brahman alone. Then what about
ourselves? The I that pulsates inside as I-exist, I-exist at all times and is our true nature
distinct from the body-mind-intellect is nothing but Consciousness or Brahman or Lord.
Therefore the ultimate truth is that I am that Brahman which alone exists here and appears
falsely as the world of names and forms.
If I am of the nature of Brahman then why dont I experience my nature of bliss?

This is called as ignorance wherein we dont realize our very nature of blissful Brahman.
This lack of knowledge or ignorance is the cause of all sorrows. Get rid of this ignorance and
we will get rid of all sorrows and we will rejoice in bliss.
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But can ignorance be proven?

Ignorance cannot be proven through logic but it is a matter of direct experience for an
ignorant person. Darkness is the best possible analogy or example for ignorance. When
there is lack of light we find darkness. This darkness is a matter of direct experience when
light is not there but cannot be proven through any means. Can any wise person say
beyond doubt that there is darkness? Can we prove darkness through logic? Definitely no
because the moment we bring in light in order to prove darkness, it vanishes. But this
doesnt mean that there is no darkness for a person who is directly experiencing it.
Similarly if we try to prove ignorance through knowledge, then we will find that there is no
ignorance at all. But as long as we are ignorant, ignorance is a matter of direct experience.
An ignorant person doesnt know Brahman and considers the world to be real. Therefore he
experiences sorrow at all times. This sorrowful experience or experience of anything other
than bliss is a direct proof of ignorance. But it shouldnt be thought that ignorance, as it is
experienced, is always there and will never vanish (that which exists will always exist and
cannot vanish). This is because ignorance had no real existence like darkness it just
appears to be there temporarily but is an illusion in knowledge.
Once knowledge dawns, ignorance will vanish and thereby we will realize that there never
was any ignorance at all. An ignorant person should on one hand remember that he is in
ignorance and that knowledge is the only way out of ignorance (and that knowledge will
prove that ignorance was never there, is never there and has no scope of ever existing at
all).
Knowledge remover of ignorance

Though darkness is directly perceived we cannot remove it through any means other than
light. If we try bringing people and try to remove ignorance, we will fail. If we try other
ways also we will find that there is no removal of ignorance. The one and only way to
remove ignorance is through light. The moment light is thrown, ignorance instantly
vanishes.
Similarly the one and only way to get rid of ignorance is through knowledge. Here
knowledge isnt worldly knowledge but knowledge of Brahman as the cause-substratum of
the illusory world. Brahman is without any objectification as everything else is an illusion in
Brahman and therefore Brahman is only found in the scriptures (shaastrayonitvaat). There
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is no other way to know Brahman than from the scriptures. It can be argued that realized
masters or knowers of Brahman are proofs for Brahman but their knowledge is also based
on the scriptures. They are living embodiments of the scriptures this itself means that
scriptures are primary and masters are only means through which we can gain
understanding of the scriptures.
Without knowledge of the scriptures, knowledge of Brahman is not possible. And without
knowing Brahman, ignorance will not vanish. If ignorance doesnt vanish then sorrow will
not vanish. Since the ultimate goal of life is to get rid of all sorrows and ever rejoice in bliss,
therefore one should strive to gain knowledge of the scriptures.
But arent there other paths like karma, yoga, bhakti etc. that lead to knowledge of
Brahman?
Definitely no. The scriptures clearly point out in many places that the one and only way to
attain moksha (ultimate goal of life) is through knowledge.
Lets just analyze if other paths may possibly lead to knowledge of Brahman or not. We are
suffering and this suffering is due to ignorance. Ignorance leads to desires (for attaining one
or the other thing in the world). Desires lead to actions. Actions thus are caused out of
ignorance and therefore will not lead to removal of ignorance. Since actions are based on
ignorance therefore they cannot lead to knowledge of Brahman as well. Though actions
might lead to possessions in this world or other worlds, still they will not lead to Brahman or
moksha.
This world of bhooloka is karmaloka. Everybody is seen as doing actions at all times. But do
we see anybody happy or blissful? Bliss means being content at all times. Though people
are content for a short period of time, their contentment vanishes after a period of time. Or
in other words their contentment is not true bliss (as it is temporary or non-eternal). This
itself is clear proof that actions will not lead to any bliss or knowledge of Brahman.
What about yoga?

The yoga that we popularly know is that of hatha yoga or the various practices as
mentioned by Patanjali. Such hatha yoga mainly focuses on the body and we have to gain
knowledge that I am Brahman. Therefore it is clear that hatha yoga cannot lead to
knowledge of Brahman.
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But what about raja yoga or control of the mind or samaadhi?

The mind itself is an illusion in Brahman and therefore what can we gain by its control? Best
thing we can gain through control of mind and samaadhi is various siddhis of the world. As
Patanjali himself says siddhis are obstacles to ever abiding in samaadhi. In simple terms,
siddhis are part of this or other worlds and therefore they are temporary. They are all
external and therefore will not take us beyond external to our very nature of Brahman.
Samaadhi as proclaimed by Patanjali is a practice that one does in order to attain a state. It
should be remembered that at all times one Brahman alone is there. And therefore actions
will not take us to this natural state which is already there. If it is argued that Patanjali also
accepts that purushas mixture with prakiti is as a result of wrong knowledge and purusha is
ever blissful, then what about prakriti? As long as prakriti is as real as purusha, there is
always a chance that purusha might get deluded again. Moreover purushas delusion is
considered real which means that it cannot be removed through any means. Therefore
samaadhi or anything else propounded by Patanjali also cannot lead to moksha or
knowledge of Brahman.
Vedantas view is slightly different from Patanjalis yoga. Vedanta says that always Brahman
alone exists and delusion of ignorance itself is an illusion this alone will mean that
ignorance can be removed through knowledge thereby taking us to our natural state of
Brahman (there are other differences which is not important for sadhakas to know or learn
as it might confuse them without knowing Vedanta properly if we learn anything else we
will only be getting distracted or gaining improper knowledge).
What about bhakti?

Depends on what is the definition of bhakti. What is generally considered as bhakti in the
world is just visiting the temple once a day or calling out to the Lord once a day. All other
times the Lord will not even be remembered. This is only part-time devotion. And such
devotion will not lead to Brahman or the Lord. That which we think we will become or
realize. We have to realize that the Lord alone exists here. Therefore for this we should
have total devotion unto the Lord.
The Lord defines bhakti thus in the 12th chapter:

Mayi aaveshya mano ye maam nityayuktaa upaasate
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Sraddhayaa parayopetaaste me yuktatamaa mataah

Those who have their mind fixed unto me, are ever steadfast in me and consider me as the
ultimate goal of life, they are proper devotees as per me.
Here the Lord says that those whose minds are fixed on the Lord and are steadfast in the
Lord this means they are ever focused on the Lord. Though they may be doing other
things in the world, their focus is always on the Lord as the Lord is the ultimate goal of life.
They will renounce anything and everything for the goal of the Lord. Such is true devotion
wherein the devotee is always focused on the Lord and the Lord alone. Though he might be
doing other worldly actions still his mind is focused on the Lord alone.
Put in Sri Ramakrishnas beautiful words, though a servant in a rich house will be doing
activities in the house and even calling the rich mans son as my son, her mind is always
focused on her own son at home. Similarly a devotee though lives in the world like any
other person, is always remembering the Lord in the mind.
Narada says in Bhakti Sutras about devotion thus:

Naaradastu tadarpitaakhilaachaarataa tadvismarane parama vyaakulateti
Narada says that devotion is offering all actions unto the Lord and become sad if the Lord is
forgotten.
Here Narada beautifully says that the Lord is always remembered and when there is
forgetting the Lord, there will be deep sorrow. Like a fish that will crave for water on land,
the devotee will constantly strive for remembrance of the Lord and whenever the Lord is
forgotten, he will struggle like the fish.
It can be argued that such true devotion doesnt involve knowledge or is totally different
from
knowledge
but
this
is
wrong.
Narada
says
in
Bhakti
Sutras
tatraapi
na
maahaatmyajnaana vismriti apavaadah there is no forgetting the glory of the Lord in

devotion. The glory of the Lord is that he alone exists at all times but appears as the dual
world we currently perceive.
This true devotion wherein there is nothing remembered but the Lord alone and there is
remembrance that the entire world of names and forms is the Lord alone is not different
from knowledge. But it is same as knowledge only. Knowledge says that one Brahman of
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the nature of Existence, Consciousness and Bliss alone exists here. Devotion says that one
Lord of the nature of Existence, Consciousness and Bliss alone exists here. Thus both are
the same only leading to advaita. Though sadhanas performed may be different in
devotion and knowledge, both are essentially the same and will both lead to the same goal
of moksha.
The Lord says that there are four types of devotees arta who wants to get rid of suffering,
arthaarthi who wants possessions, jijnaasu who has desire for knowledge and jnaani who is
ever focused on the Lord. Here jnaani is mentioned as the ultimate devotee who knows that
only the Lord exists here. He remembers that everything is the Lord alone and therefore he
is very rare to attain (only after many births a jnaanis state is attained). The Lord finally
says he is one with the jnaani or the jnaani is the Lord alone. This clearly proves that
bhakti is jnaana alone and not different from it.
But what about yoga as explained by the Lord in Gita?

The Lord says that yoga is the state wherein a person goes beyond all duality and he
realizes that everything is one Self alone. This yoga as explained by the Lord is jnaana alone
and not different from it.
Thus we can easily conclude that jnaana is the one and only way to get rid of ignorance and
thereby take us to the blissful state of moksha.
Naama sankeerthanam easiest way of knowledge

Knowledge or instructions that we get from gurus are to be implemented in life. But
teachings are many and often very tough to implement. Though we might remember
internally that one Brahman alone exists here, it is very tough indeed to live it in life when
faced with diverse situations of the world. For example a person who has no problems in life
can say that I am Brahman but the same person when faced with legal case will not be
easily able to say I am Brahman; A person can say that I am not the body when the body is
fine but he will find it tough to say that I am not the body when he has body pains or his
body is suffering. In simple words, implementation of knowledge is very tough (as such).
In this yuga of kali, it is more tough as everybody is going towards the external world and
its pleasures. Though children are taught everything under the Sun, they arent taught
either the scriptures or the way to control the inner world (of mind). Therefore after growing
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up, they find it tough to even survive in the world. Though they are able to live a fun-filled
life, it is filled with sorrows as well it is indeed a roller coaster ride that they undergo in
the world. And in this roller coaster ride it isnt that easy to remember the Lord or Brahman.
But the easiest way in kali yuga to remember the Lord is through his names or singing his
names. Heres a sloka quoted by Adi Sankara in his Vishnu Sahasranama bhashya:
Dhyaayan krite yajan yajnaishca tretaayaam dvaapare archayan

Yadaapnoti tadaapnoti kalau sankeertya keshavam
In the Satya yuga, people attained Ishwara through dhyaana; in Treta yuga, it was through
yajnas and in dvaapara it was through archana. In kali yuga, people attain it through
singing the praises of the Lord.
We find that Kali yuga is the yuga wherein peoples tendencies have become bad. Therefore
they cannot meditate or perform yajnas or even do archana. Obviously in todays busy
world where is there time for all this? People dont have time to take care of their family
itself so what to talk about all these extra activities? Therefore the simplest way for them to
attain the Lord is through singing his names.
Singing the names of the Lord doesnt require any intellect; it doesnt require any time as
can be done anywhere; it doesnt require any pre-requisite or effort as it can be done
effortless, even as we call out names of people working with us, we have to constantly call
out the names of the Lord. We dont have to call the names of the Lord externally, even
internally calling out is enough. Rather than other intellectual or physical practices, calling
out the names of the Lord just requires passion or emotion. Anybody can do it easily
provided he wants to remember the Lord. As mentioned, there are no restrictions or
limitations at all for this.
The more and more a person sings the praises of the Lord the more and more he will be
attracted to the Lord. He will find himself experiencing bliss and he will not be able to forget
the Lord (he will want to remember the Lord more and more).
Of course here merely calling out the names of the Lord while internally thinking anything
else is not meant. We should remember the Lord in our mind as all-pervasive blissful cause-
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substratum of the world. Irrespective of where we are or what we are doing, we should just
remember the lord as everything.
Though initially it might be tough to remember the Lord at all times and sing his names,
through practice we will be able to implement it easily. Nothing comes easy at first but
through practice we will be able to attain anything easily. Through more and more practice
we will find ourselves constantly dwelling upon the Lord. Ignorance will slowly vanish filling
our mind with the blissful Lord. Though we might live in the world and behave like any
worldly person still we will not be affected by the world instead irrespective of whatever
happens we will be rejoicing in bliss at all times. Since this rejoicing in bliss is the ultimate
goal of life therefore we should strive to attain it through singing the names of the Lord at
all times.
May we all strive to sing the praises of the Lord remembering him to the non-dual causesubstratum of the illusory world so that we are able to get rid of ignorance and thereby are
able to get rid all sorrows and are able to ever rejoice in bliss here and now itself.
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Praadeshikam - II
Kanda shashti Kavacham 14
Vadivelirutholvalamperakaaka
Pidarigalirandumperuvelkaaka
Azhagudanmudhugaiarulvelkaaka
Pazhupathinaarumparuvelkaaka
Vetrivelvayitraivilangavekaaka
Sitridaiazhagurasevvelkaaka
Naanamkaitrainalvelkaaka
Aan pen kurigalaiayilvelkaaka
Pittamirandumperuvelkaaka
Vattakuthathaivalvelkaaka
Translation:
Let your straight Vel protect my two shoulders
Let your great Vel protect my two napes
Let your graceful Vel protect my back
Let your youthful Vel protect my sixteen ribs
Let your victorious Vel protect my abdomen
Let your pretty Vel protect my thin waist
Let your good Vel protect my waist thread
Let your pretty Vel protect the reproductive organ
Let your big Vel protect my kidneys
Let your Strong Vel protect my round colon
Scriptures say clearly that Moksha is the Ultimate Goal of every human being as compared
to any other goals in the world. This is because scriptures say that every other goal is
impermanent whereas the goal of Moksha once achieved doesnt require anything else to
achieve after. Having understood that Moksha is the Ultimate goal scriptures also clearly
point out that the only means to attain the goal of Moksha is through Knowledge of the
Ultimate Truth of Brahman as ones own nature.
Tam evavidvanamrtaihabhavatina ayah panthavidyateayanaaya

One who attains the Knowledge would attain Moksha, there is no other means
other than Knowledge.
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The pursuit towards attaining this goal of Moksha is the spiritual path. This path of
spirituality has many obstacles that could slow us down or it might go to an extreme of
even stop us or even take us backward. It requires great inner strength and Gods grace to
move forward in the spiritual path overcoming all obstacles.
Gods grace and protection
is very essential for a spiritual sadhaka in spiritual life and when the sadhaka prays to the
Lord for protection understanding that Lord alone can protect, Lord would make sure that
the sadhaka overcomes all obstacles and moves ahead in spiritual life. As we have been
seeing until previous article, this work of Devarayar Swami is a prayer for protection as the
name indicates. The prayer is directed towards Lord Muruga. Since previous few articles we
have been seeing lines of prayer to the Lord to protect every part of our body and these
prayer lines to protect every part of our body continues here as well.
One of the important characteristic a sadhaka should have in spiritual life is to have
masculine characteristic of boldness, courage and strength. A strong man is normally
described as having strong shoulders and strong shoulder symbolizes the ability to bear
trouble and still be able to move head. Depending on ones vasana, intensity of obstacles or
troubles the sadhaka would experience would vary and the ability to be able to bear and
move ahead depends on the strength of the sadhaka which is symbolized by strong
shoulder and napes and here we see the poet prays for the protection of shoulder and napes
Human beings are considered as top of all animals because of human has straight back and
can stand straight in 2 legs. Backbone is one of the most important part of the human as it
makes the human stand on their own leg without support. The only support a sadhaka
would want is the support from the Lord and nothing else and here we see the poet seeks
Lord protection to the back. Ramakrishna Paramahamsa used to say that a jivas life
revolves between stomach and reproductive organ. As long as a Jiva stays within the
stomach and reproductive organ, he remains as ignorant and would remain in the ocean of
Samsaara. The needs to satisfy the urges of these organs makes the jiva blind and get
stuck with that. But a Sadhaka would rise up higher than getting stuck between these and
here we see poet praying to the Lord for the protection and care of these organs so that
sadhaka is not stuck but moves ahead towards the goal of Moksha.
We will continue with this part in the next article as well.
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Moksha Samkshepa
Moksha
In the fast-paced world of today, everybody is running hither and thither. One person is
searching fame, another is searching name and yet another money; if we just list down
whatever is being sought by the entire world of people then we will find that it is almost
infinite. Different kinds of people seek different things. Though two people might be seeking
the same thing, it might be slightly different. For example though it is power that a
politician in India and United States of America is seeking, both are seeking in a different
way and the object of power is different as well.
The only common thing we can say about the entire world is that there is constantly seeking
of one thing or the other. There is no point of time when a person doesnt seek anything at
all. This seeking goes on without any end. Other than breath which is ever there, it is
seeking that is always there. In order for a person to remain peaceful, this seeking must
end. As long as seeking is going on, there will not be any peace as there will be something
that is lacking (and that which is being sought out). Therefore analysis has to be done in
order to put an end to this seeking.
But in order to end seeking we should know what we are seeking and attain it. Then alone
seeking will end. For example a person is seeking a car; therefore he starts finding out ways
to get the car. His seeking for a car continues until he finally gets a car. Similarly all seeking
end when we attain the object that is being sought out.
In the world everybody is seeking different things and therefore it can be argued that
seeking will never ever end. But this isnt the case; as it is wrong notion to think that
everybody is seeking different things. Ultimately everybody is seeking just one and one
thing alone (rather than different things).
The rishis of the past analyzed as to what is being sought out by people and they came to a
conclusion. It is their thoughts or deep analysis that is found in the philosophy of Vedanta.
Vedanta says that irrespective of all distinctions everybody is seeking just one and one thing
alone. This one thing is termed in Vedanta as moksha or liberation or emancipation.
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What is this moksha? And how to attain moksha? Will moksha put an end to all seeking? All
these questions have been sufficiently answered in Vedanta (or the scriptural texts of
Vedanta).
1. Moksha ultimate goal of life

The rishis analyzed and concluded that there is one goal of life that is being sought out
knowingly or unknowingly by everybody in the world. Whether one acknowledges that it is
this goal that is being sought out or not, it is this goal that all are seeking. A poor man or a
rich man; a learned or an ignorant man; a married or unmarried man; all are seeking this
ultimate goal of life only (termed as moksha). Needless to say, until this goal is achieved
there will still be seeking. Seeking of the world or the worldly objects will only lead to
sorrow in the long run because the world is temporary. That which is temporary will only
lead to temporary happiness or sorrow in the long run. Therefore wise people dont take
resort to pleasures of the world. Whatever comes their way as a result of normal daily
actions, they enjoy it but they dont seek anything out of the way. Instead they are
content with whatever is being got as a result of their normal daily activities.
Now what is the one ultimate goal that everybody is seeking?

Taking a simple example a boy wants to learn because he will get good marks. He wants
to get good marks because then he will be able to get a job. He wants to get a job so he
can settle in life with marriage, money, children etc. He wants to settle in life so that he can
remain peaceful or blissful. Thus the goal of the boy is not to study but to remain peaceful
or blissful. This is the ultimate goal of life for the boy.
Taking another example of a man craving for power in an organization the man wants to
grow higher in the ladder of the organization; because then he will be able to control
everybody, he will have name, fame and money. He wants all of these because then he will
be able to remain peaceful or blissful. Thus this is the ultimate goal of life for the man.
Vedanta thus says that the ultimate goal of life can be split into two complete cessation of
sorrow and ever rejoicing in bliss. It is this goal that is termed as moksha. Moksha is
complete cessation of sorrow and ever rejoicing in bliss (liberation from sorrow and rejoicing
in bliss). Until moksha is sought out, there will be constantly seeking of happiness while
only experiencing sorrow in the world.
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2. Moksha to be sought out

As seen earlier, until moksha is sought out we will always be seeking happiness from the
external world while experiencing only sorrow in the process. Therefore it is important to
seek out moksha (as that alone will put an end to all seeking and give fulfillment of our life).
A wise person thus analyzing will seek out moksha soon itself.
For example if a person knows that what he is seeking out is a car, he will quickly try to get
money and buy the car. As until he gets the car, he will be discontent and he will be in
tensions. Once he gets the car, he will become peaceful. Similarly a wise sadhaka knowing
that the ultimate goal of life is moksha should seek it out as soon as possible (rather than
waiting for the future).
Why is it that important to seek out moksha now itself? Though we might suffer a bit, still
isnt it enough to pursue moksha after all our worldly dharmas are done?
3. Moksha beyond all worldly dharma

Moksha is beyond all worldly dharma. It is that which will put an end to all our seeking and
make us blissful. Until we are not blissful we will not be able to give bliss to people of the
world. We maintain relationships with our near and dear ones because we want to make
them happy. This is only possible if we are able to attain the goal of moksha. A person who
is blissful alone can give bliss to others. Put in Ramana Maharshis words, a realized
masters very presence in the world is peaceful to the world (he is the very embodiment of
peace or bliss and therefore he imparts bliss through his presence, sight, words and
actions).
Moreover the world that we current see is an illusion and therefore dharma of the world is
also an illusion. Until we go beyond the world we will constantly be deluded and we will
delude ourselves as well in the process. Therefore moksha is called the supreme dharma of
life (beyond even worldly dharma). Vedanta says that moksha is the ultimate goal of life
this itself means that moksha is the supreme dharma or whatever upholds life and whatever
is to be sought out. Giving excuses that worldly dharma has to be performed and later
moksha will be sought out is foolish.
Kabir says thus beautifully:

Kaal kare so aaj kar
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Aaj kare so ab
Pal mein parlay hoyegi
Bahuri karegaa kab
Whatever is to be done tomorrow, do it today; whatever is to be done today, do it now

itself; later something else will come up and when will you do it?
Thus those are fools who say that they will seek moksha later in life because later never
comes and instead they will just be suffering in sorrow in the world.
But what is the nature of moksha? What is moksha?

4. Moksha knowledge of the real entity of Brahman
That which is temporary will lead to temporary happiness and eventually sorrow. That which
is eternal will lead to eternal bliss. Moksha is complete cessation of sorrow and ever
rejoicing in bliss. This is only possible for an entity that is eternal. Therefore moksha is
realization of the eternal entity (knowing which one experiences eternal bliss).
But what is this real entity?

Whatever we know through our sense organs is the world alone. As our experience proves,
this world is constantly changing and therefore only sorrowful (anityam asukham lokam
imam praapya bhajasva maam). It cannot be argued that there is a world after life which is
blissful in nature whatever is present in this world alone is present in world after life.
Either we go to higher worlds or lower worlds. Higher worlds lead to pleasures which
eventually will lead to sorrow alone due to being temporary in nature. Lower worlds will lead
to sorrow as there is only suffering in them. Irrespective of whatever are there in the other
worlds, they are similar to this world which is temporary.
Katha Upanishad thus says:

Yadeveha tadamutra yadamutra tadanviha
Mrityo sa mrityum aapnoti ya iha nana iva pashyati
Whatever is there in this world here is present there (world after life) and whatever is
present there alone is present here as well. Those who see duality as if existing they will go
from death to death (or only experience sorrow).
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The scriptures thus are very clear that there is only sorrow in the external world and
therefore those who seek eternal bliss or moksha must seek it elsewhere. But where is this
elsewhere? We only know the world and nothing beyond or other than the world.
Vedanta answers by saying that Brahman is the eternal changeless cause-substratum of the
ever changing world. Anything that changes requires a changeless substratum in which
changes are perceived. No changes can be perceived unless there is a changeless
substratum. To put it more clearly, no changes can even be there unless there is a
changeless substratum.
Though we say that the earth is moving, it is considering that the sun is moving. It can be
argued that there is relative movement but such relative movement only leads to mutual
dependency error. Earths movement is based on the sun and suns movement is based on
earth. If it is argued that suns movement is based on the solar system then what is solar
systems movement based on? It will be something else which also will be moving (as
nothing in the world is stationary). This will lead to infinite regression. Irrespective of
whether it is mutual dependency or infinite regression, the statement that earth is moving is
impossible but for a changeless substratum. To overcome all logical problems we say that
considering sun as stationary, earth is moving. This is just an assumption and therefore not
ultimately valid.
Vedanta says that in order for the changing world to exist, there should be a changeless
substratum. This substratum is termed as Brahman and variously called as paramatman,
atman, bhagavan, Vishnu, siva etc.
Since Brahman has to be eternal or changeless, therefore Brahman is of the nature of

Existence. But in order for existence to be existing ever, the light of Consciousness has to
fall upon it at all times. This means that Brahman is of the nature of Existence and
Consciousness. That which always exists is infinite or unlimited that which is limited has
temporary happiness in it but that which is unlimited is eternally blissful. Therefore
Brahman is of the nature of Existence, Consciousness and Bliss.
Brahman is that from which the world has come, that in which the world exists and that
unto which the world merges at the time of its destruction. Brahman is the cause of the
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world considering the world as temporarily existing; and Brahman is the substratum of that
world which is just an illusion (like snake in rope, water in desert etc.).
Once a person realizes this Brahman, then eternal entity is attained and thereby moksha is
attained there will be no sorrow as Brahman is blissful and there will be only rejoicing in
bliss which is the very nature of Brahman.
Now how do we realize Brahman?

The worldly objects are known through the various pramanas like pratyaksha or perception,
anumaana or inference etc. But all these means only point out objects (that are different
from the subject). Brahman is not an object as Brahman is eternal and the subject or basis
of all objects (that we perceive in or as the world). Brahma sutra therefore says that the
only source of Brahman is the scriptures (shaastrayonitvaat). Shaastras are apaurusheya or
without any authorship or creation. When the world is created, the shaastras are also
revealed as the very breath of Brahma. Unlike other texts which are authored by various
people, shaastras are not authored but revealed to rishis during their times of intense
contemplation (or meditation).
It is only through the shaastras that Brahman can be known. It cannot be argued that
Brahman cannot even be objectified by the shaastras and therefore the shaastras are false
(or proven wrong). The argument isnt valid because shaastras dont objectify Brahman but
only point out Brahman (through directions or guidance). Ultimately the shaastras say that
Brahman is that which illumines everything Brahman is the very nature of Consciousness
that pulsates inside as I-exist, I-exist Brahman is the subject of all objects. Through this
pointing out, a sadhaka has to perform sadhana and realize that I am that Brahman which
is the cause-substratum of the world, that Brahman which alone exists here.
Therefore moksha is realization of Brahman as ones very nature of Consciousness that

pulsates inside as I-exist, I-exist at all times. It is through realization of such Brahman that
a person will be able to get rid of all sorrows and will be able to ever rejoice in bliss or
attain the ultimate goal of life.
Though Vedanta and concepts about moksha appear very simple it isnt that simple if we try
using logic. It should be remembered that logic is part of creation (Maya) and therefore
cannot illumine Brahman but logic as explained in the scriptures should be applied properly.
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They will help us get rid of doubts and thereby illumine the ever-present Brahman. The
place of logic is to substantiate the scriptures or prove the scriptures to our mind (whatever
we have learnt in the scriptures are proven beyond doubt through the scriptures). If this
aspect of logic is forgotten then we will find not only ourselves getting deluded but others
also deluded in this process.
5. Moksha Realization of I as Brahman (and not the Ego)

Currently when we use the term I, it denotes the body-mind-intellect complex. Therefore
we say that I saw, I ate, I am fat, I am hungry, I am sad, I am happy etc. All these are
actions or activities of the various entities like body-mind etc. These are not the real I
which is changeless.
If we take a simple example from the day of birth till day of death, I am ever the same.
Yesterday I who was fat am lean today. This itself means that I am the same. But then how
is it that I feel I am associated with fatness and leanness? This is called as ignorance or
wrong notion.
We think wrongly that I am the body, I am the mind etc. As a result of these notions we
also develop association with the objects and people of the world. Thereby gets developed
likes and dislikes which in turn become attachments and aversions which in turn lead to
happiness and sorrow eventually we do experience only sorrow as a result of this. A wise
person will analyze thoroughly and come to the conclusion that I am the not the body or the
mind or anything that is changing. But I am the changeless I of the nature of Existence,
Consciousness and Bliss. I am ever Brahman but I somehow dont realize it as a result of
ignorance (and superimposition of the changing I on the changeless I).
Advaita Makaranda thus says:
Aham asmi sadaa bhaami kadaacinnahamapriyah

Brahmaivaahamatah siddham saccidaanandalakshanam
I always exist; I am ever shining and I am never hated; therefore I am Brahman of the
nature of Existence, Consciousness and Bliss.
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There cannot be two entities of the nature of Existence, Consciousness and Bliss as that
would mean Consciousness is limited (which goes against its very nature). Therefore I who
am of the nature of Existence, Consciousness and Bliss am one with Brahman which is also
of the nature of Existence, Consciousness and Bliss.
But how come I am not the Ego that associates and identifies with objects and people of the
world?
Saakshii sarvaanvitah preyaanaham naaham kadaacana
Parinaama pariccheda paritaapairupaplavaat
I am the witness of everything and I am not the Ego at all times; because the ego is
changing, limited and subject to sorrow.
As long as we are identified with the Ego we experience sorrow but the real changeless I is
blissful (as we experience in the dreamless deep sleep state). The Ego I is constantly
changing depending on everything that is changing around it but I as Brahman am never
changing (from day of birth till day of death). The Ego I is limited in time and space (and
with respect to its powers as well) but I as Brahman am unlimited. To sum it up, I am
Brahman and not the Ego that is superimposed on the real I of Brahman.
If I am Brahman then why dont I realize this now?

I dont realize it due to ignorance not knowing Brahman. Even as when light is not there,
darkness will appear to be existing similarly when Brahman is not known, ignorance will
appear to be existing. Darkness though can be experience when light is there, cannot be
proven through any means. When we try to prove darkness, it will vanish and we will realize
that there never is, never was and never will be any darkness. Similarly when Brahman is
not known, ignorance appears to be existing. But when we try to prove it, we will find that it
has no existence or it doesnt exist at all.
It can be argued that if Brahman alone always exists, then why should we learn the
scriptures and realize Brahman the answer is that as long as we appear as being in
ignorance or as long as we dont experience ourselves intuitively as Brahman, we will have
to learn the scriptures. Scriptures will prove us with knowledge that will remove ignorance
(which never exists in the first place but appears to be existing).
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6, Moksha removal of ignorance

As long as a person is ignorant of his very nature of Brahman, ignorance exists and it will
veil our very nature of bliss. Therefore one will experience only sorrow in the world. In order
to get rid of this ignorance, knowledge has to be gained about Brahman. Even as darkness
is removed by light only, similarly ignorance is removed only through knowledge (and not
through any other means). As we already saw, Brahman is known only through the
scriptures. Therefore one has to gain knowledge of Brahman from the scriptures. This
knowledge would get rid of ignorance. Once ignorance vanishes, the person will realize his
very nature of ever-present blissful Brahman.
Even as when Sun appears to be clouded by clouds, there is no real clouding, similarly even
when ignorance appears to be there, there is no veiling of Brahman at all (and Brahman
alone exists). Only clouds vanish, we realize that the Sun ever exists similarly once
ignorance vanishes through knowledge of scriptures then realization will dawn that Brahman
alone exists here.
Vedanta uses the analogy of dream to illustrate this. A person goes to dream and there he
undergoes a lot of suffering. He is put in jail and somehow he escapes. Thereafter the
soldiers come after him. He goes into a forest and tries to hide but finds wild animals
attacking him. He is under a lot of tensions and suffering. All of a sudden, a lion jumps in
front of him and he wakes up. He then realizes that it was only a dream and there was
nothing at all. Though he appeared as suffering in the dream (due to ignorance) he never
was suffering. In dream, he appeared suffering and therefore the dream lion came and
woke him up. Similarly we find ourselves suffering in the world though we are ever blissful
Brahman alone. When the dream lion of guru or scriptures are there, then we will wake up
from this long dream of waking world. Thereafter we will realize that there never was any
dream at all and it was just an illusion in him.
Actually moksha is nothing but removal of ignorance there is no new Brahman to be

gained or attained; instead ignorance appears to have veiled Brahman even as clouds
appear to have veiled the Sun and dream world appears to have veiled the unaffected
blissful dreamer. When ignorance is removed through knowledge of the scriptures then a
person realizes that there never was any ignorance and whatever existed at all times was
blissful Brahman of the nature of Consciousness.
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7. Moksha ultimately an illusion

Moksha, as explained, is removal of ignorance. In other words, removal of ignorance is just
gaining knowledge that whatever exists is Brahman alone and no ignorance even exists in
the first place to be removed. Thus we can say that there is no moksha at all but always
Brahman alone exists as nitya shuddha Buddha mukta.
But then why do we say moksha is to be attained?

We have to remember that perspectives matter. Taking the example of dream, a person is
dreaming and suffering in the dream. When in the dream, it is real and therefore he has to
do anything and everything to get rid of the suffering. There it cannot be said that dream is
not real. But after waking up, the same person himself realizes that it was just a dream and
the dream didnt exist here.
Similarly there is the perspective of a sadhaka and that of a jnaani. A sadhaka is one who
has realized that he is ignorant and therefore wants to get rid of it in order to realize
Brahman (attain moksha). But a jnaani is one who has realized Brahman and therefore for
him there is no moksha or attaining only Brahman exists. The first is the empirical
viewpoint and the second is the ultimate viewpoint (vyaavahaarika and paaramaarthika
respectively).
From empirical viewpoint, there is ignorance and therefore one has to seek out moksha (in
order to get rid of suffering experiences). But from ultimate viewpoint (after one has
realized Brahman), there is no moksha and there also dawns the realization that there
never was any moksha at all like the dreamer appearing to get rid of suffering in dream
world by waking up, similarly the sadhaka appeared to have pursued moksha. After
attaining moksha, the same sadhaka realizes that moksha itself is an illusion. Here moksha
as an effort to be put by the sadhaka is mentioned as an illusion as the sadhaka himself is
ever realized (he is always the non-dual blissful reality of Brahman).
8. Moksha ever present

After taking into considering the ultimate truth that Brahman alone exists, we should say
that moksha is ever present. It is and it alone is there but due to ignorance we think we are
bonded or in bandha. We remove this bandha through knowledge and then we say that we
have attained moksha.
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Both bandha and moksha are relative when one is there, other appears to be there.
Ultimately moksha isnt limited if we say that removal of bandha is moksha then moksha
is not there now and is newly attained. This would make moksha unreal (non-eternal).
Therefore Vedanta says that true moksha is ever there and beyond both normal bandha and
moksha (which are just illusions in the ever liberated nature of Brahman).
Though all these appear as contradictory or confusing in nature, there is no confusion at all.
Empirically if we are suffering then we should seek moksha. But we should remember that
the moksha which removes bandha is an illusion and the real moksha is ever present as our
very nature of Consciousness. Somehow we dont realize it now and therefore we are
learning the scriptures and doing sadhana for realizing it. Ultimately whatever exists is one
Brahman and Brahman alone.
Concluding,
moksha alone is there as our very nature of Consciousness (Brahman). The
more we remember this and keep it in our mind while the ego still performs activities in the
world, the more blissful we will become and the more closer we will go to true moksha
which is ever abidance in ones very nature of bliss that state where there is complete
cessation and ever rejoicing in bliss.
May we all strive to get rid of moksha through learning of the scriptures and contemplation
of our very nature of Brahman so that through attaining ever-present true moksha we will
be able to ever rejoice in bliss.
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Acharyakritismrithi
Tattvabodha
Since we have seen a lot of acharyas and their life history in the past, therefore we will
continue this series with summary of the work of an acharya. This would be helpful in giving
us summary of different works on Advaita Vedanta and will inspire us to learn the work (or
learn more works) in the future.
Vedanta is based on the prasthaana traya which consists of the dasha Upanishads (that has
been commented upon by Adi Sankara), Bhagavad Gita and Badarayanas Brahma Sutras.
Adi Sankaras commentary is available for all the three and there have been other subcommentaries written by various acharyas on the commentary of Sankara. There have also
been direct commentaries of various acharyas on these texts as well as texts that
summarize the teachings of these.
But prasthaana traya isnt that easy to apprehend for a normal sadhaka as the concepts
provided are tough to understand and they arent in the best systematic way possible
(systematic here means in a way so that any sadhaka can learn from scratch Vedanta and
become proficient in Vedanta). Therefore there was necessity of independent works that
would deal with all the concepts of Vedanta while explaining it in a systematic way so that
any sadhaka will be able to go from level of zero to proficiency in Vedanta.
Independent works or prakarana granthas can be split into two one are those which deal
with certain concepts alone (of Vedanta). Examples of this are aparokshaanubhuti, vaakya
vritti etc. Second are those that are explanation of all the concepts of Vedanta. In a way the
second category also can be sub-split into two one are those which explain concepts not in
an introductory manner but serve as an advanced text book of Vedanta and second are
those that give an introduction to Vedanta.
Introductory texts of Vedanta are those that are important for sadhakas to begin learning
Vedanta. These will slowly take the sadhakas from their state of no-knowledge-of-Vedanta
to proficiency in Vedanta. They will thereby become so proficient in Vedanta so as to learn
other texts of Vedanta as well as prasthaana traya and thereby will be able to implement
Vedanta in their day-to-day life.
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Examples
of
introductory
texts
are
Vedanta
Saara,
Laghu
Vaasudeva
Mananam,
Panchadashi (though it is a more advanced text of Vedanta that deals with logical analysis
of all the concepts of Vedanta) and Tattvabodha. Tattvabodha stands out amongst this list
in that it is very simple and easy to understand. Concepts are gradually or systematically
explained so that any sadhaka who learns it will be able to understand the concepts of
Vedanta very easily (and soon itself).
Authorship
There are some diverse views about the authorship of Tattvabodha. Some people say that it
was written by a later sankaracharya (of Sringeri or so). Others say that it was written by
Adi Sankara himself. Whoever be the author, the concepts are pure Vedanta and there is no
doubt that it has helped out sadhakas in the past and will help in the future as well.
The importance of Tattvabodha can be known from the fact that it is one of the first texts
that are taught to students of Vedanta in Chinmaya Mission, Arsha Vidya gurukulam and
many other places.
Topics
Tattvabodha is split into 13 topics each of which deal with a particular aspect or concept of
Vedanta. As mentioned earlier, the work is so set that it is a progressing learning for the
sadhaka from knowing nothing to knowing the non-dual reality of Brahman.
The summary of the topics are as given below:
1. Sadhana chathustayam
Vedanta says that in order for a person to start gaining knowledge (or for a person to gain
knowledge), there are four qualifications that are required. These are in total called fourfold qualification or sadhana chathustayam.
It should be understood that though a person can start gaining knowledge even without
these qualifications, it will not be fruitful. Such people often will be those who are egoistic
about their knowledge and those who think they know Brahman needless to say they are
a problem to themselves and others. A true adhikaari is one who is endowed with the fourfold qualifications.
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The
four-fold
qualifications
are
viveka,
vairagya,
shamaadishatkasampatti
and
mumukshutvam. Viveka is discrimination between real and unreal as Tattvabodha puts it,
real is eternal Brahman and everything apart from Brahman (what we term as the world) is
unreal. Vairagya is dispassion towards pleasures of this and the other world. This world is
our world and other world includes svarga or heaven and other higher worlds. Not craving
for any pleasures of this or other worlds is vairagya.
Shamaadishatkasampatti includes the six qualities of mind. Shama is control of mind (it is
interesting that in Vivekachoodamani and other works, shama is considered as calmness of
the mind but here it is mentioned as control of mind). Dama is control of the external sense
organs like eyes etc. (sense organs are ten, five of perception and five of action five
organs of perception are ears, eyes, skin, tongue and nose and five organs of action are
hands, feet, words, procreative and excretory organ). Uparati or uparama is performance of
ones own dharma. Titiksha is forbearing of the dualities of heat-cold, happiness-sorrow etc.
Sraddhaa is faith in the words of the Guru and the shaastras. Samaadhaanam is
concentration of the mind (Vivekachoodamani terms Samaadhaana as tranquility of mind).
These six qualities of the mind are important in order to ensure that knowledge that is
gained will be apprehended properly and implemented.
Vedanta is nothing external but all happening in the mind. No change happens externally as
a result of Vedanta as the external world itself is just an illusion in the non-dual reality of
Brahman. But change happens in ones own mind or ones perspective of the world. Before
realization the world is considered as real whereas after realization the world is known to be
an illusion in Brahman. Before realization the mind gets into tensions and various emotions
whereas after realization the mind is ever calm and blissful (abiding in the non-dual reality
of Brahman).
The last of the four-fold qualification is mumukshutvam or desire for liberation. Tattvabodha
terms it as the desire that let me get moksha or liberation. Chinmaya in his commentary to
Vivekachoodamani beautifully says that mumukshutvam is burning desire for liberation.
Other works term it like we want moksha now itself even as a person who is inside a
house on fire will want to immediately come out, even as a person is struggling for breath
underneath water, similarly should be the burning desire for liberation.
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He who possesses these four-fold qualifications alone is eligible to gain tattva viveka or
knowledge of Brahman. Others though might gain knowledge of Brahman will not be able to
convert into experience of bliss.
2. Tattva viveka enquiry into truth

We can say that the rest of the work is an elaborate of this part of the work. Here the
author says that enquiry into truth is knowing that the Atman is real and everything is
mithyaa or illusion. The Atman is distinct from the three shareeras or bodies, beyond the
pancha koshas, witness of the three states and of the nature of Existence, Consciousness
and Bliss.
The way the author builds the work through defining the Atman and then going on to
elaborate each of the terms used in the definition is really beautiful. It is also beautiful to
see the author progress from the very basic definition unto the utmost definition of the Self
being of the nature of Existence, Consciousness and Bliss. It should be said only a realized
master could have written the work in such a beautiful way.
3. The three bodies

The three bodies consist of the gross, subtle and causal bodies. The gross body is composed
of the pancha bhootas and the saptha dhaatus. The subtle body consists of the pancha
jnaana indriyas, the pancha karma indriyas, the pancha pranas, the mind, intellect, ego and
memory. The author also elaborates on each of these components. The causal body is
ignorance that veils the Self (and is found in the dreamless deep sleep state).
4. Avasthaa traya
The three avasthas or states are that of waking, dream and dreamless deep sleep. The
waking state is that in which the external world is perceived. The individual Self which
identifies itself with the waking world or state is called vishwa.
The dream state is wherein there is no perception of the external world but there is
perception of a mental world (that is created by the mind and as a result of the vasanas of
the waking state). It should be remembered that nobody dreams of that which they dont
have any impression in the waking state. It can be easily proved that whatever we think at
the end of the waking state, that will come up in the dream state. There have been times
when in dream I have been explaining or chanting slokas because just before sleep there
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was learning and explaining of slokas in the mind. The individual Self that identifies with the
waking world is called taijasa (as he is light in nature or imparts light to the entire waking
world).
The dreamless deep sleep state is that wherein there is no external world perceived and
there is no dream perceived in the mind as well. It is a state where there is total ignorance
and bliss. This is known through the words of a person who has woken up he says I
didnt know anything and I slept well. The Self that identifies with the dreamless deep
sleep state is called as praajna.
5. Pancha koshas
Vedanta says that the Self is as if covered by five sheaths even as a sword is covered by a
sheath, similarly the Self is covered by these five sheaths. Even as in order to use the sword
we have to go beyond the sheath, similarly in order to realize the Self we have to go beyond
the five sheaths (removing or negating one by one as not the Self). Vidyaranya in
Panchadashi explains about the pancha koshas in depth in the 3rd chapter titled
Panchakoshaviveka prakarana.
The five koshas or sheaths are that of annamaya, pranamaya, manomaya, vijnaanamaya
and anandamaya. Annamaya kosha consists of the external gross body. The pranamaya
kosha consists of the pancha pranas of prana, apana, vyana, samaana and udaana. The
manomaya kosha consists of the mind and the pancha jnaana indriyas. The vijnaanamaya
kosha consists of the intellect and the pancha jnaana indriyas. Here it should be understood
that both mind and intellect cannot work without the pancha jnaana indriyas and therefore
it is apt to include them in both the koshas.
6. The Atman
In this section, the Atman is explained as being of the nature of Existence, Consciousness
and Bliss. That which exists beyond the three times (or in the three times) is Existence or
Sat. That which is knowledge in nature is Consciousness or Chit. That which is of the nature
of happiness or bliss is Ananda. Therefore the Atman is of the nature of Existence,
Consciousness and Bliss.
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7. Jagat or the world

Though the world is just an illusion in the non-dual reality of Brahman, still it is important to
explain the world and its creation. Even as a mother takes the child from the nearby known
branch to the far away unknown moon, similarly Vedanta takes us from the known world to
its cause-substratum of Brahman.
Since the world is only known to us, therefore the world and its causation has to be
explained (in order to reach the truth of Brahman). This is only for an initial sadhaka who
isnt happy with the explanation that the world is an illusion and doesnt exist. For an
advanced sadhaka, the world will be negated as not even existing even as the dream
world appears as existing in the dream world (during the dream state) but is just an illusion
in the dreamer; even as the dreamer after waking up realizes that there never is, was and
will be the dream world, similarly for an advanced sadhaka Vedanta says there never is,
was and will be any world but whatever exists at all times is the non-dual reality of
Brahman (the world is just an illusion of names and forms in Brahman).
Vedanta follows or accepts the sankhya philosophys explanation of creation this is called
as creation of the 24 tattvas starting from Brahman to the gross world. Brahman with the
power that is of the nature of the three gunas of sattva, rajas and tamas is called as
Ishwara. The power itself is termed as Maya. This power is dependent upon Brahman but is
ultimately just an illusion in Brahman (even as the magicians power is just an illusion in the
magician). Even as the magicians power is cause of the magical world, similarly Maya is the
cause of the external world (material cause whereas Brahman with the power of Maya is the
efficient cause) as to the material and efficient cause of the world, there are differences
made by various acharyas and it wouldnt be apt to discuss it over here.
The pancha tanmatras are created out of Maya (the sattva aspect of Maya). From the sattva
aspect of the tanmatras, the pancha jnaana indriyas come into picture. From the mixture of
all the pancha tanmatras sattva aspect are created the antah karana of mind, intellect,
memory and ego. From the rajas aspect, the pancha pranas come into existence and from
the mixture of the pancha tanmatras rajas aspect, the pancha karma indriyas come into
existence. From the tamas aspect of the pancha tanmatras, the pancha bhootas come into
existence after undergoing the process of panchikarana (where every element is filled with
other element as well). It is for this reason that the gross objects that we see all have all
the pancha bhootas in them. Though primarily filled with one bhoota, still other bhootas are
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present in them. Though rock is solid or earth in nature, still it can be burnt and converted
to liquid or made into water form.
8 Ishwara and adhistana devatas

The various adhistana devatas or ruling deities of the various indriyas are explained in this
section. If we find that in a person one indriya isnt working then we should understood that
the deity wasnt propitiated and therefore if the deity is propitiated then easily the person
will find his faulty indriya working properly again.
9. Jiva and Ishwara

Jiva is Consciousness associated with the upaadhi or adjunct of avidya whereas Ishwara is
associated with the upaadhi of Maya. It is only the upaadhis that differentiate between the
both. Since upaadhis are just illusions therefore essentially both are the non-dual reality of
Brahman of the nature of Consciousness alone. This is the essence of Vedanta that
whatever exists is Brahman and that Consciousness which pulsates inside as I-exist, I-exist
and called as jeeva is nothing but Brahman alone.
10. Tat tvam asi

Vedanta is incomplete without the mahavakyas or great dictums of the Upanishads that
proclaim the oneness of Jiva and Brahman (essentially). The statement that is often used is
that of tat tvam asi. That Brahman is you alone this is the meaning of this statement
which is in the form of instruction from the Guru to the shishya.
There is a technical analysis that is generally associated with mahavakyas and that is being
explained by the author in the work (though detailed analysis can be found in other texts of
Vedanta). Ultimately the mahavakya is meant to remove the differences between jeeva and
Ishwara and make a person realize that he isnt the limited jeeva but unlimited blissful
Brahman alone.
11 Jeevanmukta
Generally Vedanta talks about two types of liberation one is jeevanmuikti and other is
videhamukti. Jeevanmukti is wherein a person is liberated even while living in the world like
any other person. A jeevanmukta is one who has realized his very nature of asanga
kutastha Brahman (unassociated witness Brahman). This conviction is similar to the
conviction a person has currently about oneself being the body even as one says I am the
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body, I am a man etc. similarly when one gets the notion that I am the Self, then he is
liberated even while living.
12. Karma
There are three types of karma sancita karma which has been accumulated in the various
past births, aagaami karma which is karma that is added up to the future and prarabdha
karma which is giving its fruit now in the form of this birth.
13. Mukti (freedom from bondage)

A jnaani after realizing the Self burns sancita karma and he doesnt add up any aagaami
karma as he has no desires whatsoever. But since his current birth has already started,
therefore prarabdha karma is pending and it has to be exhausted through enjoyment
(though some people proclaim that there is no prarabdha as well for a jnaani as it is for the
body and the jnaani isnt the body he is already liberated and no karma whatsoever binds
him).
Bondage is samsaara or the ocean of birth and death. Birth and death is based on karma
and therefore bondage is karma. When a person becomes a jnaani, all karmas drop off and
therefore he is liberated from freedom. Having attained the goal of moksha such a jnaani
ever rejoices in bliss (never to be born again).
This is just a literal brief summary of the work of Tattvabodha. Ardent sadhakas who wish to
know about it should learn it thoroughly so that concepts of Vedanta are learnt and they are
able to implement it in their day-to-day lives.
May we all strive to learn and implement Vedanta in our day-to-day lives through
remembrance that I am that Brahman which alone exists here so that we are able to get rid
of all sorrows and are able to ever rejoice in bliss here and now itself.
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Vedanta Kathaa
Story from Srimad Bhagavatham
The story of Ajamila is something is oft-quoted. This is a very important story for sadhakas
to realize as to what they should be doing in the spiritual path in order to attain the ultimate
goal of life of moksha.
Firstly a person should always remember that the ultimate goal of life is attaining moksha
this and this alone will bring fulfillment to life. Fulfillment is when we get rid of all sorrows
and are able to rejoice in bliss. Knowingly or unknowingly everybody is seeking this ultimate
goal of life alone in life. Taking a simple example, a boy wants to study in order to get a
job; he wants to get a job so that he is able to earn money and settle in life; he wants to be
able to settle in life because then he will be able to remain happy or blissful. Thus rejoicing
in bliss is the ultimate goal that is being sought by the boy.
We can extend this example to everybody knowingly or unknowingly everybody is seeking

the ultimate goal of life of complete cessation of sorrow and ever rejoicing in bliss.
This goal is only attained through realization of the non-dual reality of Brahman which is the
cause-substratum of the illusory world that we are currently perceiving. Knowledge of
Brahman is only attained through the scriptures. But scriptures are very tough to apprehend
for a normal person. It requires purity of mind and concentration in order to even gain little
knowledge of Sanskrit and without proper knowledge of Sanskrit learning of the scriptures is
not possible. Without learning the scriptures, moksha is not possible. Therefore majority of
people will not be able to attain moksha.
But this isnt true. Ultimately through learning the scriptures one should gain contemplation
on the non-dual reality of Brahman. Scriptures only remove doubts that might arise in our
mind and make us focus on the non-dual reality of Brahman. Moksha is directly attained
through constant contemplation of Brahman as the very substratum of the world and as our
very nature of Consciousness that pulsates inside as I-exist, I-exist at all times.
This contemplation is easily possible through love or devotion to the Lord. What better way
to remember the Lord than though his name? Therefore in ancient times, all people were
named with the Lords names so that when they are called, it would be similar to calling
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the Lord and when they are addressed, directly or indirectly the Lord also would be
remembered.
This story shows that through remembrance of the Lord indirectly as well a person will
become a devotee of the Lord and be protected at all times. As the Lord says in Gita a true
devotee is uplilfted from the state of suffering in samsaara to the state of moksha by the
Lord himself.
Ajamila was a pious Brahmin who would do all good activities that was prescribed in his
dharma and which would eventually set the stage for attaining the ultimate goal of life of
moksha. But a sadhaka should always be alert anything can happen at any time and a fall
from the spiritual path can very easily happen for a sadhaka. A driver should be very careful
while driving on the road (his full attention should be on the road only and not on anything
else). But if the weather is bad, then he should be more alert (than normal). Any slight
distraction is enough to cause accident and even death. A fall from the spiritual path is like
a ball falling from the 100th step though it is just a fall, with each step fall the ball will gain
more momentum and therefore finally will end up on the first step itself.
A sadhaka therefore should always be alert amidst all the obstacles and problems that the
world poses in the spiritual path towards moksha. A slight distraction is enough to take the
sadhaka away from the goal of moksha. We find that Ajamila though was a pious Brahmin
got distracted and therefore he fell from the path of dharma. He cultivated bad habits and
therefore was forced to marry a girl. Even a child was born for him. But he got attached to
the boy a lot. Since initially he was a devotee of the Lord, therefore he named the boy
Narayana.
Ajamila was very much attached to his boy and therefore his mind would always be focused
on his boy alone. Here we should remember that our mind is filled with that which we are
attracted to or attached to. If we are able to develop love towards the Lord then we will be
attached to the Lord and therefore we will be able to remember the Lord at all times very
easily.
It was time for Ajamila to give up his life and since he was attached to his son therefore he
called out to his son through the word of Narayana while giving up his life. Though he was
calling out to his son, he used the name of the Lord and therefore his goal would be to be
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taken to the Lord. Gita says that whatever we think at the end of our life we will become
that; we remember at the end of life that which we have remembered all our life. For
example if we are thinking about something the whole day, then at night too we will
remember the same only. Therefore Gita says that we should constantly try to remember
the Lord in our mind this would ensure that we remember the Lord at the end of life and
therefore are able to end the chain of birth and death once and for all.
Since Ajamila died and had performed a lot of bad deeds, therefore Yamas people had
come to take him to Naraka. They were about to take when Narayanas people came there.
Yamas people tried to argue but Narayanas people said that Ajamila took the name of
Narayana (though he was calling out to his boy and not the Lord) and therefore he will be
taken to Vaikunta only. Yamas people couldnt help and therefore they returned back
depressed that they couldnt bring Ajamila. Meanwhile Ajamila was taken to the Lord.
Seeing his people sad, Yama asked them as to what happened. After he was told what all
happened, Yama gave instructions to his people. He said that wherever Narayana bhaktas
are there, we shouldnt go near them at all as they are always protected by Narayana.
From this we find the import that the Lords bhaktas are always protected by the Lord. The
promise that the Lord makes in Gita is that his devotee will never perish and he will always
be protected by the Lord. We find in the Mahabharatha that the Lord always protected his
devotees irrespective of whatever their situation was. When Arjuna was attacked, the Lord
even went to the extent of taking the wheel of chariot as chakra and about to pounce upon
kauravas, though he had given his word that he will not wield any weapon in the yuddha.
When Draupadi was attacked by Dusshasana, she called out to the Lord who immediately
rescued her from her trouble.
If we are able to gain some devotion unto the Lord then we will find the Lords protection
over us at all times. Definitely a sadhaka who has some surrender or devotion will himself
or herself have experienced the Lords protection in one or the other way.
When a person is protected by the Lord, then what is not possible for the person? Even
moksha is not impossible for such a person as he is protected by the Lord. The Lord himself
will ensure that the person attains the ultimate goal of life of moksha soon itself.
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In Kali Yuga where it is very tough gain knowledge, the easiest and simplest way to attain
moksha is through singing the names of the Lord (naama sankeerthanam). Easy way to sing
the names of the Lord is through just remembering the Lord. Whatever we see we should
remember as the Lords forms; whatever we hear we should remember as the Lords words;
whatever we do, we should do as offering unto the Lord; whatever is there should be
remembered as the Lord alone.
Through ever focused on the non-dual reality of Lord we will be able to get rid of all
dualities, birth-death, sorrow and ignorance. Then we will very soon be able to ever rejoice
in bliss. If Ajamila who called out the Lords name (indirectly) was saved then what to talk if
we are able to remember the Lord knowingly at all times in our mind? Needless to say we
will attain the goal of moksha very soon itself.
May we all strive to remember the Lord at all times in our mind so that we realize the Lord
and thereby getting rid of all sorrows, we are able to ever rejoice in bliss here and now
itself.
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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 (Bhakti Yoga, 12th
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. Maya samskhepa a brief analysis of Maya
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
2. Suggestions
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Phalashruthi fruits or effects

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Worship or implementation of devotion

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Devotees dear to the Lord

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