Basics of Vedanta Complete

Table of Contents – Basics of Vedanta
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Table of Contents
Module 1
What is Advaita Vedanta?
1.1 Overview of Vedas
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1.2 The 10 Main Upanishads
1.3 The Role of Scriptures
1.4 The Role of Vedanta
1.5 Is Vedanta Relevant Today?
Module 2
Why Do I Suffer?
2.1 The 4 Goals of Human Life
2.2 The Fundamental Problem
Module 3
What is Enlightenment?
3.1 The Self – A Primer
The Role of Knowledge vs Experience

3.2
3.3 Common Myths about Enlightenment
Module 4
Preparing the Mind for Self Inquiry
4.1 The 4 Qualifcations
4.1.1 Discrimination – Viveka
4.1.2 Dispassion – Vairagya
4.1.3 Desire – Mumukshutvam
4.1.4 Discipline – Shatka Sampatti
4.1.4.1 Shama – Mastery of the Mind
4.1.4.2 Dama – Mastery of the Sense Organs
4.1.4.3 Uparama – Focusing of the Mind and Sense Organs
4.1.4.4 Titiksha – Forbearance
4.1.4.5 Shraddha – Trust Pending Verifcation
4.1.4.6 Samadhana – Concentration of the Mind
4.2 How to Gain the 4 Qualifcations?
Qualities of a Prepared Mind

4.3

Module 5
Universal Values
5.1 Introduction
5.2 Values as a Means for Self Knowledge
5.3 20 Values of an Enlightened Mind
5.4 Value 1 – The Absence of Self-Conceit
5.5 Value 2 – The Absence of Pretence
5.6 Value 3 – Not Hurting
5.7 Value 4 – Accommodation
5.8 Value 5 – Rectitude
5.9 Value 6 – Service to the Teacher
5.10 Value 7 – Inner and Outer Purity
5.11 Value 8 – Steadfastness
5.12 Value 9 – Mastery Over the Mind
5.13 Value 10 – Dispassion Towards Sense Objects
Value 11 – Absence of Self-Importance

5.14
5.15 Value 12 – Seeing the Limitations in Life Itself
5.16 Value 13 – Absence of a Sense of Ownership
5.17 Value 14 – Absence of Obsession to Son, Wife, House and so on
Value 15 – Constant Equanimity Towards Desirable and Undesirable

5.18 Results
Value 16 – Unswerving Devotion to the Self characterised by Non-

5.19 Separateness from the Self
5.20 Value 17 – Preference for a Secluded Place
5.21 Value 18 – Absence of Craving for Social Interaction
5.22 Value 19 – Understanding the Ultimate Validity of Self-Knowledge
5.23 Value 20 – Commitment to Self-Knowledge
Module 6
The Teacher
6.1 The Student of Vedanta
6.2 The Guru
6.3 The Teaching Tradition of Vedanta

Module 7
Self Knowledge
7.1 The 3 Bodies
7.2 The 3 States
7.3 The 5 Sheaths
7.4 Atma – The Self
7.5 Creation
7.6 Isvara – The Concept of God
Module 8
Practising Vedanta
8.1 Managing the 3 Gunas

8.2 Karma Yoga
8.3 Upasana Yoga
8.4 Jnana Yoga
8.5 Law of Karma
8.6 Dharma
8.7 Bhakti
8.8 I Am Not The Doer
8.9 The 3 Stages of Enlightenment
Module 9
Conclusion
9.1 The 5 Capsules of Vedanta
9.2 The Song of the Self

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This sub-module is based on the teachings of Swami Dayananda and Swami
Paramarthananda.
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Introduction
In this frst sub-module we’ll take a look at the Vedas, its origin, meaning, and the major
sections in the Veda. We’ll also see how Vedanta is related to the Vedas, and learn about the
Upanishads.
The Vedas
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The word “Veda” is derived from the Sanskrit root “Vid” which means “to know”. It is generally
translated as “the treasure of knowledge” or “the source or means of knowledge”.
The Vedas are called Apaurusheya Jnanam. Apaurusheya means not of human origin, and
Jnanam means knowledge. It is revealed knowledge (Shruti). This is an important point
because it means that Vedas were not composed by human beings through intellectual and
logical reasoning.
The Vedas were revealed to the Rishis (a Seer, ‘one who sees’) of ancient India who had
purifed, tuned and made their mind single pointed through meditation.
There are in total 4 Vedas:
1. Rig Veda
2. Yajur Veda
3. Sama Veda
4. Atharva Veda
Each Veda is primarily divided into two main sections.
1. Karma Kanda (Action Section)

2. Jnana Kanda (Knowledge Section)
Karma Kanda focuses on Dharma, Karma, rituals, and other special actions meant to achieve
security (Artha) and pleasures (Kama). This is the biggest section in each Veda because it
deals with the various human desires and the actions needed to fulfll them. Since the means to
achieve the desires are actions (Karma), this section is called the Action Section.
The second section, Jnana Kanda, is a much shorter section because it deals with only one
human desire; the desire for liberation (Moksha). Moksha cannot be gained through any action,
but only through knowledge. Hence this is called the Knowledge Section.
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Karma Kanda (Action Section)

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Karma Kanda is the source for various rituals, prayers and meditations required for gaining
security and pleasure in the world. It is also the section where the rules of Dharma are
mentioned.
According to the Vedas, every action (Karma) we do has a subtle result. The reason it’s called
subtle is because the result may not be immediately evident.
If the action follows the rules of Dharma, the result is Punya (merit), or what we call in modern
parlance “good Karma”. This Punya would lead to a pleasant, enjoyable experience in future.
When an action breaks the rules of Dharma, it’s called Adharma, also known as “bad Karma” in
modern parlance. The subtle result of Adharma is Papa (demerit). Papa would lead to an
uncomfortable or painful experience in future.
So the do’s (Dharma) and don’ts (Adharma) mentioned in Karma Kanda are important for all
those who seek to gain happiness and avoid sorrow in life.
The rewards of Punya may also lead one to heaven, but the concept of heaven in the Vedas is
different from other religions. Heaven in Vedas is a temporary stay.
You stay in heaven as long as you have Punya to spend. You leave heaven once your Punya is
exhausted. So heavenly life is not eternal.
If heaven is temporary, then the gaining of heaven is not liberation. Heaven is achieved through
Karma. So there is no liberation through Karma.
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Jnana Kanda (Knowledge Section)

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Both section of the Vedas are sources of knowledge about things for which one has no other
means of knowledge. But the role of knowledge in each section is different.
In the frst section the ultimate end is the gain of security and pleasure in this world. However in
the second section the ultimate end is knowledge itself. This is a very important point.
Jnana Kanda also has a special name called Vedanta. The word “Vedanta” is a combination of
two Sanskrit words: “Veda” (Knowledge) and “Anta” (End). Vedanta literally means “End of
Knowledge”.
Vedanta is the knowledge that ends one’s search for knowledge.
The Upanishads
The Jnana Kanda section of each Veda may have one or many Upanishads. The
Upanishads are in the form of dialogues between teacher and student.
It is the Upanishads that constitute the foundation of Vedanta. All other subsequent
literature in Vedanta is of human origin and derived from the Upanishads.
Defnition Of Upanishad
There are 2 defnitions of Upanishad. We’ll look at the smaller one frst.
The word Upanishad means the “destruction of ignorance” (shad) by

revealing what “sits nearest” (upani) to you. What sits nearest to you
is the Self; so Self-Knowledge destroys ignorance.
The 2nd and more expanded defnition of the term Upanishad is as follows.
Upanishad consists of 3 portions: “Upa”, “Ni” and “Shad.
The “Upa” part is derived from the statement “Guru Upa Sadanam”, approaching a

Guru.
Why do you need to approach a Guru?
The reason is that even though Vedanta contains Self Knowledge, this knowledge
cannot be gained easily. The knowledge contained in the Upanishads needs to be
taught in a proper, time-tested manner.
And the person who has the key to this knowledge is the Guru. Hence “Guru Upa
Sadanam” (approaching the Guru) is required for gaining the knowledge, and therefore
the “Upa” part.
The second part “Ni” means “Nischaya Jnanam”, knowledge which is free from
obstacles.
The scriptures talk about two types of obstacles: Samshaya which means “doubt”,
which is an intellectual obstacle, and Viparyaya which means “unhealthy emotional
habits”, which is an emotional obstacle.
So as long as intellectual and emotional obstacles exist, knowledge (Jnanam) is

obstructed. So Nischaya Jnanam means removal of doubts and unhealthy emotional
habits.
So frst we go to the Guru. This process is called Shravanam (listening to the

teaching), the frst stage of Self Inquiry.
In the second stage we remove doubts concerning the teachings, which is called
Mananam.
And in the third and last stage we remove the unhealthy emotional habits which allow
us to assimilate the teachings, which is called Nididhyasanam.
Therefore “Upa” and “Ni” indicate Shravanam, Mananam and Nididhyasanam (the 3
stages of Self Inquiry) to gain the knowledge.
The fnal portion is “Shad” which is derived from the statements “Nivritti Nasha” and

“Avashadanam Nasha”. Nasha means destruction; destruction of all obstacles,

especially the ignorance obstacle.
So when one gains frm knowledge through the 3 stages of Self Inquiry (Shravanam,
Mananam and Nididhyasanam), ignorance is destroyed.
Therefore “Upanishad” means the wisdom which is gained through the 3 stages of
Self-Inquiry, and that which destroys ignorance.
What Constitutes As An Upanishad?
To indicate that a Guru is required, the scriptures give the teachings in the form of a
teacher-student dialogue. One dialogue or a set of dialogues put together constitutes
as a single Upanishad.
So a single Upanishad may contain one dialogue or a set of dialogues. And all 4
Vedas, especially in the end portion, we have many Upanishads; in fact hundreds of
Upanishads.
The 10 Main Upanishads
At one time there were hundreds of Upanishads, but many were lost over the years.
Currently there are 108 extant Upanishads, of which 10 are considered to be the
principal Upanishads.
The ten major Upanishads are:
1. Īṣa
2. Kena
3. Kaṭha
4. Praṣna
5. Muṇḍaka
6. Māṇḍūkya
7. Taittirīya
8. Aitareya

9. Chāndogya
10. Bṛhadāraṇyaka
These 10 are considered to be the most important as they give the essence of all the
Upanishads.
These 10 Upanishads were analyzed by Vyasa in his Brahma Sutras, and

commentaries were also written on them by Adi Shankara. (We’ll talk more about Adi
Shankara in the 4th sub-module “Role of Vedanta”)
That’s how these 10 Upanishads became prominent and widely studied. So studying
these 10 Upanishads is as good as studying all the Upanishads.
These ten are popularly known as Dasa Upanishads or Dasopanishads; “Dasa”

meaning ten. So for easy remembrance the names of these 10 Upanishads are
presented in the form of a verse.
Isa Kena Katha Prasna Mundaka Mandukya Thithiri Aitareyancha

Chandogyam Brihadaranyakam Dasa.

Of these 10 Upanishads 4 are from Yajur Veda, 3 from Atharva Veda, 2 from Sama
Veda and 1 from Rig Veda.
It’s important to note that this verse does not give the order of study, it just enumerates
the 10 Upanishads. In fact the frst one, Isavasya Upanishad, is the most diffcult one
of them all and is not to be studied frst.
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Division Of Each Veda

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We mentioned above that each Veda is divided into 2 sections; the Karma Kanda and the

Jnana Kanda. The Vedas have another type of division wherein each Veda is divided into 2
sections called Samhita (mantras) and Brahmana (rituals). The Brahmana portion includes
within itself two more sections called Aranyaka and Upanishads.
The 4 sections of the Vedas symbolically represent the 4 stages of a human life called
Ashrama, and each section contains rituals and guidance for that particular stage.
The frst stage is Brahmacharya or a bachelor student stage. The 2nd stage is Grihastha or
householder stage. The 3rd stage is Vanaprastha or retired life. And last and 4th stage is
Sannyasa or renounced life.
So each section of the Veda corresponds to each stage in life, but it’s only symbolical and not a
hard and fast rule.
We also mentioned previously that Upanishads are found in the Jnana Kanda section or the
later part of the Vedas. However this is not always the case.
In some cases, Upanishads are found in the earlier, Samhita section also. Such Upanishads
are called Samhita Upanishad or Samhitopanishad or Mantra Upanishad or Mantropanishad,

and Upanishads occurring in the Brahmana section are called Brahmana Upanishad or
Brahmanopanishad.
And Brahmanopanishads are generally considered to be a commentary or an elaboration on

the Samhitopanishad found in the earlier section in the same Veda.
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Summary
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1. Vedas were not composed by human beings.
There are 4 Vedas. Each Veda is divided into two main sections: Karma Kanda (Action
2. Section) and Jnana Kanda (Knowledge Section).
Karma Kanda deals with gaining security and pleasure in the world, and the rules of
3. Dharma.
Actions that follow Dharma accrue Punya, and actions that break Dharma accrue Papa.
4. Punya may lead to heaven, but since heaven is temporary, it’s not liberation. So Karma
can never lead to liberation.
5. Jnana Kanda deals with only one subject matter: Moksha (liberation).
The Jnana Kanda section is also called Vedanta. The Jnana Kanda section may
6. contain one or many Upanishads.
Of the 108 extant Upanishads, 10 are considered to be the most important as they give
7. the essence of all the Upanishads. These ten Upanishads are called Dasopanishads.
The word “Upanishad” means the wisdom that is gain through the 3 stages of Self-
8. Inquiry (listening, removing doubts and assimilation), and that which destroys

ignorance.
9. One dialogue or a set of dialogues put together constitutes a single Upanishad.
A Veda can also be divided alternately into 4 sections: Samhita (mantras) and
10. Brahmana (rituals), and the Brahmana portion also includes 2 sub-sections: Aranyaka
and Upanishad.
Upanishads found in the Samhita section are called Mantropanishad or

11. Samhitopanishad, and Upanishads found in the Brahmana section are called
Brahmanopanishad.
Close this section
Sources:
1. Swami Dayananda – Introduction to Vedanta

2. Swami Paramarthananda – Talks on Essence of Upanishads
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This sub-module is based on the teachings of Swami Paramarthananda.
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Introduction
In the previous sub-module we saw that each Veda was divided into 4 sections, and each Veda
contains one or many Upanishads.
It is the Upanishads that constitute the foundation of Vedanta so it’s important to have a little
more information on the main Upanishads.
So in this sub-module we’ll provide a basic background for the 10 Main Upanishads. We’ll see
how the Upanishad names were derived, which Rishis gave out the Upanishads, and the
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content and structure of the Upanishads.
However if you feel you’re not interested in reading about the background of the Upanishads at
this point in time then you can skip this chapter and move to the next chapter. This chapter is
not mandatory reading.
Now let’s take a brief look at the background and composition of each of the 10 Main
Upanishads.
1. Isavasya Upanishad
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Isavasya Upanishad is a small Upanishad consisting of 18 mantras and it belongs to Shukla

Yajur Veda.

There are 4 Vedas, of which one is Yajur Veda. And Yajur Veda itself has 2 divisions. One is
known as Krishna Yajur Veda and the other as Shukla Yajur Veda.
If you translate them then Krishna Yajur Veda means “black school” of Yajur Veda and Shukla
Yajur Veda means “white school” of Yajur Veda.
Isavasya Upanishad is one of the few Upanishads like Taittiriya Upanishad for which the Svara
is still maintained and available for chanting. Svara means the intonation for chanting.
This Upanishad is a Mantra Upanishad because it occurs in the mantra or the Samhita portion
of the Vedas. So Isavasya can also be called a Samhitopanishad.
Brihadaranyaka Upanishad which also belongs to Shukla Yajur Veda is a Brahmanopanishad,

and is considered to be an elaboration of Isavasya Upanishad since generally a
Brahmanopanishad is considered to be a commentary on the Samhitopanishad.
So the 18 mantras of Isavasya Upanishad are elaborated in more than 400 mantras of
Brihadaranyaka. From that we know that Isavasya is a very condensed Upanishad.
Apart from Adi Shankara many other Acharyas (Teachers) have written commentaries on this
Upanishad. It is one of the most popular and well known Upanishads.
Even in the Dasopanishads verse where we enumerate the 10 main Upanishads we start with
Isavasya. Because of the enumeration many people believe that Isavasya has to be studied
frst. But in fact this is a complicated Upanishad and has to be studied after some of the other
Upanishads.
This Upanishad gets it name because of the frst portion of the beginning verse “Isavasyam
Idam Sarvam”. The frst two words are “Isa” and “Avasyam” and hence its called Isavasya. The
frst word is “Isa” so it can also be called Isa Upanishad or Isopanishad.
All Upanishads begin with a Shanti Pathah (a mantra) invoking the grace of the Lord. And the
convention is that all the Upanishads belonging to one particular Veda will have the same
Shanti Pathah.

So all Atharva Veda Upanishads will have the same Shanti Pathah and all Sama Veda
Upanishads will have the same Shanti Pathah and so on.
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2. Kena Upanishad
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This Upanishad is also called Kenopanishad. This is a small Upanishad in Sama Veda, and it
has 4 chapters, each chapter known as a Kanda or Adhyaya.
There are in total 35 mantras and therefore it’s a relatively small but a very important
Upanishad.
And this Upanishad also begins with a Shanti Pathah which is a common Shanti Pathah to all
Sama Veda Upanishads.
This Upanishad begins with the word “Kena” hence the name for the Upanishad.
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3. Katha Upanishad
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This Upanishad is also known as Kathopanishad and belongs to Krishna Yajur Veda.
This is a fairly big Upanishad consisting of 119 mantras spread over 2 chapters. Each chapter
is called an Adhyaya, and in each chapter there are 3 sections known as Vallis.
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4. Prasna Upanishad
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This Upanishad belongs to Atharva Veda like the Mundaka and Mandukya Upanishads.
While Mundaka Upanishad is considered to be a Samhitopanishad, Prasna Upanishad is

considered to be a Brahmanopanishad.
And generally a Brahmanopanishad is considered to be a commentary on the

Samhitopanishad. So in this case Prasna Upanishad is a commentary or elaboration on
Mundaka Upanishad.
This Upanishad can also be called by the name Prasnopanishad, and it is given in the form of a
dialogue between a Guru named Pippalada and 6 disciples.
There are 6 chapters with 67 mantras in this Upanishad and each chapter is a dialogue with
one of the six disciples.
Therefore it is a reasonably big Upanishad. And since in each chapter the teacher Pippalada is
answering questions raised by the students, this Upanishad got the name Prasna Upanishad,
the word “Prasna” meaning a “question”.
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5. Mundaka Upanishad
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This Upanishad can also be called as Mundakopanishad.
This Upanishad belongs to Atharva Veda and it is known by the name Mundaka Upanishad
because of several reasons.
We’ll look at one of the simpler reasons as to why this Upanishad is named so.

“Mundaka” means “head”, and the word “head” generally indicates importance. For e.g. the
head of an organization.
Mundaka Upanishad is known by this name because it is one of the most important
Upanishads. Therefore it being a primary Upanishad it’s called Mundaka Upanishad.
This Upanishad has got 3 chapters and 6 sections; each chapter having 2 sections each. Each
chapter is known as Mundaka and each section as a Kanda. There are in total 65 mantras in
the entire Upanishad.
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6. Mandukya Upanishad
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This Upanishad belongs to Atharva Veda like Mundaka Upanishad. In fact many people get
confused between Mundaka and Mandukya Upanishad.
It is not exactly known how this Upanishad got its name. There are several possibilities given.
One possibility is that this Upanishad is associated with a Rishi named Manduka and hence the
name Mandukya Upanishad.
Another reason is that the word “Manduka” in Sanskrit means a frog. Some people suggest that
since in Mandukya Upanishad the teaching is given in stages, the Upanishad leaps from one
stage to another, just like a frog leaps from one place to another. Hence the name “Frog
Upanishad”.
This is the smallest Upanishad among the 10 main Upanishads, containing only 12 mantras.
We know that it’s impossible to cover entire Vedanta in just 12 mantras, so it’s important to
know that this Upanishad is not primarily meant to teach Vedanta but to remember the
teachings which have been elaborately dealt with in the other Upanishads.
Another Upanishad called the Muktika Upanishad praises the Mandukya Upanishad saying

“One Mandukya Upanishad is enough because it contains the whole of Vedanta”.
So Mandukya Upanishad is a summarization of the elaborate teachings contained in the other

Upanishads. So you can understand this Upanishad only if you’ve studied the other
Upanishads.
However so that this Upanishad can be studied on its own, Gaudapada who was Adi
Shankara’s Guru’s Guru wrote an elaborate commentary on it called Mandukya Karika.
Adi Shankara’s Guru was Govinda Bhagavatpada and his Guru was Gaudapada.
So in Mandukya Karika Gaudapada has done an analysis of these 12 mantras and presented it
in verse form. It is not exactly a commentary because Gaudapada does not go word by word. In
a commentary every word of the mantra is commented upon. That type of commentary is called
Bhasyam.
In Mandukya Karika Gaudapada writes an analysis of the entire Upanishad. And this analysis is
in the form of verses. “Karika” means a verse analysis.
And since the author is Gaudapada, the text is also known as Gaudapada Karika.
And there are 215 verses (Karikas) on the 12 Upanishad mantras. And since Mandukya
Upanishad can be understood only with the help of these Karikas, the Upanishad and
Mandukya Karika are generally studied together.
Even in Adi Shankara’s commentary, he comments upon both the Upanishad as well as the
Karikas. And when you combine the 12 mantras with the 215 Karikas, the Upanishad suddenly
becomes a big study.
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7. Taittiriya Upanishad
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This Upanishad belongs to Yajur Veda and as we saw earlier Yajur Veda has 2 branches:
Krishna Yajur Veda (Black school branch) and Shukla Yajur Veda (White school branch), and
Taittiriya Upanishad belongs to Krishna Yajur Veda.
This is a very signifcant Upanishad, both in the Karma Kanda or ritualistic circles and also in
Vedantic circles.
This Upanishad is important from a ritualistic viewpoint because this Upanishad is chanted in
temples. And from a Vedantic viewpoint also this is an important Upanishad, and Adi Shankara
also gives prominence to this Upanishad.
This Upanishad is called Taittiriya Upanishad because of various reasons. One of the reasons
is that in the succession of Acharyas (teachers) who have preserved and propagated this
Upanishad, one of Acharyas was known as Tittiri Acharya and hence the name of the
Upanishad.
This Upanishad is in prose form and has 3 chapters, each chapter being known as a “Valli”.
The three chapters are called Shiksha Valli, Brahma Valli and Bhrigu Valli.
The chapters are named so because each chapter begins with that word. So Shiksha Valli
begins with the word “Shiksha”, Brahma Valli with the word “Brahma” and Bhrigu Valli with the
word “Bhrigu”.
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8. Aitareya Upanishad
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This Upanishad belongs to Rig Veda and among the 10 Upanishads the only one from Rig
Veda.
This Upanishad was given out by a Rishi named Aitareya and hence the name of the
Upanishad. Aitareya Rishi is also known as Mahidasa. So some people call him Aitareya
Mahidasa Rishi.

And this Rishi got the name of Aitareya because his mother’s name was Itara. “Aitareya”
means he who’s mother is Itara.
According to a traditional story Aitareya was once very depressed because he felt his father did
not love him. So he went to his mother and told her of his sorrow.
So to remove her son’s unhappiness, Itara prayed to their family deity (Kuladevata) who was
Prithvi Devata (Earth deity). And that is why Aitareya is also called Mahidasa because “Mahi”
means Prithvi and “Dasa” means devotee. So Mahidasa means a devotee of Prithvi.
And when the mother and son prayed together to Prithvi Devata, the deity appeared in front of
them and blessed Aitareya with all knowledge.
And because of this blessing Aitareya became a Rishi (a wise person) and what knowledge he
got by the grace of Prithvi Devata, he brought out in the form of Aitareya Brahmanam, which is
a very big portion of Rig Veda.
And Aitareya Brahmanam has in total 40 chapters, and towards the end of it comes Aitareya
Aranyakam, and a portion of that is Aitareya Upanishad.
And this Upanishad has in total 3 chapters divided into 5 sections. The frst chapter has 3
sections and the last 2 chapters have 1 section each. This is a relatively small Upanishad
consisting of 33 mantras.
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9. Chandogya Upanishad
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Now we come to the last 2 Upanishads; Chandogya and Brihadaranyaka Upanishad, both of
which are voluminous Upanishads.
This Upanishad belongs to Sama Veda like Kena Upanishad, and it’s a big Upanishad
consisting of 8 chapters and 627 mantras. In fact among the 10 Upanishads, Chandogya has

the highest number of mantras.
Chandogya Upanishad is also said to be chanted with Svara (intonation) like Isavasya and
Taittiriya Upanishads. Even Brihadaranyaka Upanishad is available with Svara.
Svara for Mundaka and Katha Upanishads are not available. Even though Kena Upanishad is
also from Sama Veda, Svara for it is not available.
Chandogya is considered to be an important Upanishad because Vyasa selects many mantras

from Chandogya for his analysis in Brahma Sutra. In fact among the Dasopanishads,
Chandogya has the most number of mantras in Brahma Sutra.
And this Upanishad is called Chandogya because of a particular derivation. The Sanskrit word
“Chand” has 2 meanings. One meaning is “to give happiness”, and the second meaning is “to
protect” or “to guard”. And the word “Chanda” is derived from the root “Chand”.
Vedas in general are called Chanda because they protect a human being from Samsara. They
not only protect but also give happiness.
Another derivative of the word “Chand” is “Chandas” which means a Vedic metre. So Sama
Veda in particular is called Chanda because frstly it’s a Veda (it protects and gives happiness)
and it can also be sung unlike the other Vedas which can only be chanted.
In fact Indian music is supposed to be derived from Sama Veda. So the conclusion is that
Sama Veda can also be alternatively called Chandas.
And the word “Chandoga” means a person who sings Sama Veda (Chandas). And the
Upanishad which belongs to Sama Veda chanters (Chandoga) is called “Chandogyam”. That is
how the name of the Upanishad was derived.
Close this section
10. Brihadaranyaka Upanishad

Expand this section

Like Isavasya Upanishad this Upanishad also belongs to Shukla Yajur Veda.
As we read earlier, since Isavasya is a Mantra Upanishad and Brihadaranyaka a Brahmana

Upanishad, Brihadaranyaka is considered to be a commentary or an elaboration of Isavasya.
Shukla Yajur Veda has 2 branches: Kanva Shakha and Madhyandina Shakha. “Shakha” means
a “branch”. And Brihadaranyaka Upanishad is found in both the branches.
Even though this Upanishad occurs in two places, the Upanishad reads almost the same with
only minor differences.
Adi Shankara has commented upon Kanva Shakha Brihadaranyaka Upanishad, and later
Swami Vidyaranya, who wrote the famous Vedantic text Panchadasi, commented upon
Madhyandina Shakha Brihadaranyaka Upanishad.
The Upanishad name is a compound of two words “Brihad” and “Aranyakam”. In ancient times,
the Sannyasis after renouncing the world would go and live in the forests and study the
Upanishads. So “Aranyakam” means “what is studied in the forests”.
And “Brihad” means “great” or “big”. Brihadaranyaka is a great Upanishad not only in terms of
its volume, it’s great in terms of the depth of its insight. So it’s a great Upanishad in terms of
both quantity as well as quality.
Thus the name Brihadaranyaka can mean either “a great Upanishad studied in the forests” or
“an Upanishad as great or big as a forest”.
This Upanishad has got 434 mantras which makes it a very big Upanishad. Based on mantra
count Chandogya seems to be bigger with 627 mantras, but the size of each mantra in
Brihadaranyaka is bigger. So ultimately volume-wise Brihadaranyaka is as big as Chandogya.
But if we look at Adi Shankara’s commentaries on Brihadaranyaka, it’s twice that of his
commentary on Chandogya. This is because the philosophical portion in Chandogya is
relatively lesser; there are more Upasanas (meditative practices) and hence Shankara’s
commentary is brief.

Whereas in Brihadaranyaka, the philosophical portions are more and therefore Shankara’s
commentary is much larger. In fact among all his commentaries on Dasopanishads,
Brihadaranyaka Bhashyam (commentary) is supposed to be the best and considered as great
as his Brahma Sutra Bhashyam.
There is a difference in the text layout in both Upanishads. In Chandogya, the Vedanta and
Upasana portions are clearly segregated whereas in Brihadaranyaka both portions are
intermixed.
The 434 mantras of Brihadaranyaka are spread out over 6 chapters. Each chapter is called an
Adhyaya. And traditionally these 6 chapters are divided into 3 pairs, each pair being called a
“Kandam”.
First 2 chapters make the frst Kandam called Upadesha Kandam or Madhu Kandam. It is
called Upadesha Kandam because it is in the form of teaching the truths. And it’s called Madhu
Kandam because there is topic called “Madhu” in this Kandam.
The 2nd Kandam consisting of the 3rd & 4th chapter is called Upapatti Kandam or Muni
Kandam. Upapatti Kandam means predominantly logical in nature. In this Kandam logical
support is given to the teaching.
And Muni means a “Sage”. So it’s also called Muni Kandam because in this Kandam, Muni
Yajnavalkya (a Sage) plays an important role.
The 3rd Kandam consisting of 5th and 6th chapters is called Khila Kandam or Upasana
Kandam. It’s known as Khila Kandam because it consists of a variety of miscellaneous topics.
And it’s also called Upasana Kandam because these 2 chapters contain a variety of Upasanas.
So this is the basic background behind the 10 Main Upanishads.
The Upanishads represent a great chapter in history, they are respected not only because of
the unique and beautiful way in which they are presented, but because they inspired
generations of people from different cultures by the wisdom of their ideas and spiritual power.
“The fre still burns bright on their altars”. Their light is for the seeing eye, and their message is
for the seeker of truth.

Close this section
Sources:
1. Swami Paramarthananda – Talks on Essence of Upanishads

2. Vedas And Upanishads – A Structural Profle
3. An Introduction to the Dasopanishads
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1.1 Overview of
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1.3 The Role of
Scriptures

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This sub-module is based on the teachings of Swami Paramarthananda and Swami
Dayananda.
Expand All Sections
Introduction
In this sub-module we’ll defne what a scripture is, know the role Vedic scriptures play in the
path to liberation, and clear a common misconception about Vedanta.
We’ll also list and explain the 7 layers of scripture which together comprise the vast literature of
the Vedas, and the role each layer plays in Vedic teaching tradition.
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Defnition Of Scripture
In his book “Introduction to Vedanta”, Swami Dayananda gives this defnition of scripture:
A scripture is a body of knowledge considered divinely authoritative, about

matters which cannot be known by the ordinary means of knowledge. The
Veda, both the sections, are a means of knowledge for things which cannot be
known through a person’s inherent means of knowledge – the fve senses
supported by the mind.
Spiritual Evolution – The Importance Of

Karma Kanda
We learnt in the previous chapter that Karma Kanda (Action section) deals with the pursuit of
security and pleasure through action (Karma), whereas Jnana Kanda (Knowledge section) is
focused on the pursuit of knowledge itself.
However the subject matter of Jnana Kanda is subtle and requires a calm and concentrated
mind. So the frst section of the Veda, the Karma Kanda, helps us gain such a mind. Various
actions (Karma) are mentioned in Karma Kanda which helps one purify his or her mind.
A religious life lived according to Karma Kanda makes one ready to receive the wisdom
contained in the Jnana Kanda.
Vedanta Is Not A Philosophy

Expand this section
A big mistake some people make is to categorize Vedanta as a school of thought or a

philosophy. A philosophy is always the ideas of some person or persons and therefore subject
to error or dispute.

If an idea is to be accepted as a fact then it needs to be verifed by a legitimate means of

knowledge.
But the subject matter of Vedanta, the Self, is not available for direct perception or inference
because the Self is more subtle than the human senses and the mind.
When the human senses and the mind can only know objects, how can the Self (which cannot
be objectifed), the subject, be known through them?
So the subject matter of Vedanta, the Self, cannot be a philosophy.
Philosophies are subject to modifcation and remain relevant in the world as long as they serve
some purpose.
Vedanta, a means of knowledge that works, will never be modifed because it already performs
its function perfectly.
Nor will it ever become irrelevant or forgotten because the human mind will always need a
means to rid itself of its sense of limitation.
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The 3 Pillars Of Vedanta

Expand this section
In addition to the Upanishads there are 2 other texts which form part of the teachings of
Vedanta. These 2 texts are the Bhagavad Gita and the Brahma Sutras.
The Bhagavad Gita

The Bhagavad Gita is a part of the great Indian Epic
Mahabharata. It contains the teachings that Lord Krishna
imparts to Arjuna on the feld of battle when Arjuna refuses to
fght and do his rightful duty. It has been given the same status

as the Upanishads by the tradition.
The Bhagavad Gita teaches us on how to apply the teachings of

the Upanishads in our day to day life. Any Vedantic study can
be said to be incomplete without the study of the Gita. Adi
Shankara describes the Bhagavad Gita as the essence of the
Vedas.
The Brahma Sutras

The author of the Brahma Sutras is considered to be Sage Vyasa.
There are 555 Sutras (aphorisms) in it. The purpose of the Sutras
is to reconcile the seemingly contradictory statements in the
Upanishads. Adi Shankara has explained the meanings on the
Sutras in his commentaries called the “Bhashya”.
The Brahma Sutras is considered to be a very advanced text.
Close this section
System Of Vedic Scriptures

Expand this section


We’ll now take a look at the entire range of literature which forms part of Vedic scripture.
The entire scriptural literature derived from the Vedas is called Shastram in Sanskrit. The word
Shastram is a compound of two root words: “Shas” and “Tra”.
The root “Shas” has two meanings: one is “to command” and the other is “to teach”. So
Shastram means a literature which commands in the initial stages and teaches in the later
stages.
The root “Tra” means “to save”. So Shastram is that which saves humanity from its problems by
commandment in the initial stages and by enlightenment in the later stages.
Why are there two modes: Commandment and teaching?
There are two modes because when a person is not mature enough the language of
commandment and threat is used to direct him to the correct path. And when they have
matured, commandments are replaced by teaching, convincing and enlightenment.
The vast Vedic literature can be divided into 7 layers:

1. Vedas
Expand this section
The very frst layer is the Vedas themselves.
The Vedas are a very vast literature consisting of 20,000+ mantras. It was Vyasa who
classifed and arranged the Vedas into four parts: Rig Veda, Yajur Veda, Sama Veda and
Atharva Veda.
The Rig Veda consists of Rig mantras which are in the form of poetic compositions. Yajur
Veda consists of Yajur mantras which are in the form of prose. Sama Veda consists of
Sama mantras which are in the form of music. It is said that Indian music is derived from
Sama Veda. And lastly Atharva Veda consists of mantras given out by two Rishis: Atharva
Rishi and Angiras Rishi.
It is important to note that the word “mantra” is used only for Vedic compositions. The
defnition of “mantra” in Sanskrit is “Mananat Trayate Iti Mantra”.
Mananat stands for the Sanskrit word “Mananam” which means “analytical study”. Trayate
means it will protect us if we inquire into it.
According to our tradition even the mere repetition of the mantras or the meditation on the
mantras is capable of helping a person.
So the Vedic compositions are called mantras because they are meant for inquiry,
analysis and assimilation.
Origin Of The Vedas And Role Of Rishis
As was mentioned in the last sub-module, the Vedas were not composed by humans.
In our tradition we look upon Vedas as a revelation from God himself.
You can substitute the word God with consciousness if that makes you more
comfortable. Both are one and the same. However for the sake of simplicity we’ll use
the word God.

So we consider God as the author of the Vedas. However God did not give out the
Vedas to humanity directly; he revealed the Vedas through the medium called Rishis.
The word “Rishi” is derived from the Sanskrit root “Rish”, which means “to know”.
These mantras were received by many Rishis. So as an expression of gratitude

whenever we chant a Vedic mantra we start by remembering the Rishis.
The Oral Tradition
For a very long time Vedas existed only in an oral form and were not written down.
That is why Sanskrit, the language of the Vedas, has no specifc script.
The Rishis used to transmit the Vedas to the students orally. There were no books.
The entire Vedas was memorized and passed down from one generation to the next
orally.
Because of this oral tradition, the Vedas are also knows as Shruti, that which is
received by hearing.
So the Vedas form the foremost and primary scriptural literature, and all the
subsequent literature is derived from the Vedic foundation.
That is why our culture is called the Vedic culture, and those who follow the Vedas are
called Vaidikas. The name “Hindu” was given by the Persians, and no such word
exists in the Vedas.
Close this section
2. Sutra Literature
Expand this section
The 2nd layer is known as the Sutra literature. The Sutra literature is in the form of

aphorisms, short concise statements which contain a lot of ideas.
Sutras existed at a time when the oral tradition was still the only mode of transferring the
knowledge from one generation to the next. So to make it easier to commit the knowledge
to memory, Sutras were kept very short and tight, but packed a lot of knowledge within.
The function of Sutras in Vedic teaching is two:
Codifcation
Clarifcation
Codifcation
Codifcation refers to classifcation and re-arrangement based on topics.
In the Vedas the diverse topics are not arranged in an organized manner. So in the
Sutras ideas are culled from various places in the Vedas and presented topic wise.
Sutras are a topical classifcation to help understand the knowledge of the Vedas.
For e.g. there is the Dharma Sutra which deals with teachings on individual values,
duties and responsibilities. Grihya Sutra deals with family values and responsibilities.
Shrauta Sutra deals with activities related to the welfare of the entire society.
From Vedanta’s point of view the most important Sutra is the Brahma Sutras which is
attributed to Badarayana. In Brahma Sutra the vision of Vedanta is defended against
the views of other schools of thoughts.
Every school of thought has its own ideas about what is the truth, what is Moksha,
what is God, the reality of the world etc. Basically they are dualists. So the Brahma
Sutra points out the fallacies in their arguments and logically explains why Vedanta is
correct.
Whereas the Vedas are supposed to be authored by God, the Sutras are a product of
human intellect. They were written by various Rishis. The words belong to the Rishis,
but the content is borrowed from the Vedas.

Clarifcation
The 2nd function of Sutras is clarifcation. If there are vague or seemingly contradictory
statements in the Vedas then the Sutras will clarify them.
The word “sutra” itself has one of its meanings as “thread”. The Sutra literature is
called a thread because it threads the topics contained in the Vedas.
A beautiful illustration for Sutras is given in the tradition: The knowledge contained in
the Vedas are like loose fowers strewn all over the place. The Sutras is the thread
which collects the fowers and presents them in the form of a beautiful garland.
Close this section
3. Smriti Literature
Expand this section
The 3rd layer of scriptures is called Smriti. Smritis are generally in the form of poems.
The Rishis having studied the Vedas (Shruti) and arranged them topically in Sutras, the
knowledge is then presented in a more elaborate form in Smriti literature.
The function of Smritis is also codifcation and clarifcation.
Thousands of verses have been written by various Rishis which form part of Smriti
literature. For e.g. Manu Smriti, Parashara Smriti, Yajnavalkya Smriti etc.
The difference between Sutras and Smritis is that Sutras being very concise can be cryptic
and vague, whereas in Smriti the topics are explained in a more elaborate fashion.
In Sutra literature many ideas are hidden. These ideas are brought out and made clearer
in Smritis.

Close this section
4. The Puranas
Expand this section
The 4th layer of scriptures is called Puranas. The defnition of Purana in Sanskrit is “Pura
Api Navah”. “Pura” means ancient and “Navah” means ever fresh. So Purana means
something which is ancient but is relevant even today.
Puranas are also in the form of poems. Their job is also codifcation and clarifcation, but
the teaching is in an even more expanded form compared to the Smritis.
In Puranas the ideas and knowledge of Vedas is presented in the form of stories. A single
value from the Veda would be presented as a story of thousand plus verses.
For e.g. the entire Harishchandra Purana is based on one value – to speak the truth.
Also many ideas are personifed as characters in the stories. For e.g. in Bhagavata
Purana desire, anger and egoism are personifed as demons.
So through the medium of stories and through personifcating values – both good and bad
– Puranas try to instill the knowledge of Vedas in us.
Most of the Puranas was written by Vyasa, the compiler of Vedas. There are 18 Maha
Puranas (Major Puranas) and 18 Upa Puranas (Secondary Puranas).
Both types of Puranas consist of thousands of verses. Bhagavata Purana is the most
popular Purana.
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5. Itihasa Literature
Expand this section

The next layer is Itihasa. Itihasa literally means “history”.
The word Itihasa is a compound of several root words: “Iti” meaning “this” or “in this way”,
“ha” meaning “defnitely” and “Asa” which means “it occurred”, “happened” or “took place”.
So the contents of Itihasa are supposed to be based on what really happened. Even in the
Puranas many stories are supposed to be based on actual events.
The Itihasa literature is also in the form of poems. The two main Itihasas are: (a)
Ramayana written by Valmiki consisting of 24,000 verses. (b) Mahabharata written by
Vyasa consisting of around 100,000 verses. Bhagavad Gita is part of Mahabharata.
Ramayana is the story of Rama who is considered to be an avatar of Vishnu. Through

Ramayana Rama is presented as a model of Vedic way of living, one who always follows
Dharma irrespective of his wishes.
Mahabharata is the story of the descendants of Bharata. In fact “Bharat” is one of the
offcial names of India named after him. And the word “Maha” in Mahabharata stands for
vast literature.
So in Itihasa literature Vedic teachings are presented through the stories of Ramayana
and Mahabharata.
One important thing to note is that the primary purpose of Itihasa is not to present history
exactly as it happened; the primary purpose is Vedic teaching. So in some cases fction is
mixed with fact to emphasize certain ideas.
For e.g. in Ramayana the main villain Ravana has ten heads. The ten heads represent 10
different aspects of Ravana’s personality.
Close this section
6. Bhashyam Literature
Expand this section

The 6th layer is called Bhashyam literature. Bhashyam refers to commentaries written on
the frst 5 layers of scripture. Thus there are commentaries on Vedas, Sutra, Smriti, Itihasa
and Puranas. It does not end there. Then there are sub-commentaries on the original
commentaries, then sub-sub-commentaries on the sub-commentaries and so on.
Commentaries are required because the knowledge in the scriptures has to be extracted
in a proper manner. If you do not understand the real meaning behind the words of
scripture you’ll fnd seeming contradictions or develop wrong understanding. The key to
unlocking the knowledge lies with the Sampradaya, the tradition.
That is why it is not recommended to learn Vedic knowledge from someone who has
himself not studied within the tradition. That person will never be able to explain the true
meaning behind the words of the Vedas.
So with the help of the Sampradaya various Acharyas (Teachers) have written
commentaries to explain the teachings of the Vedas. The commentaries are normally in
the form of prose of verse.
Close this section
7. Prakarana Granthas
Expand this section
The 7th and the last layer is called Prakarana Grantha. Prakarana Granthas are treatises
and introductory texts written by various Acharyas (Teachers) to explain the teachings of
Vedanta.
Whereas Bhasyam literature focuses on only one text, for e.g. an Upanishad or a Sutra,
Prakarana Granthas source their information from various Vedantic texts and present a
complete teaching on a topic.
There are 2 types of Prakarana Granthas:
1) Introductory Texts – Introductory texts like Tattva Bodha or Atma Bodha are
supposed to be read before reading the Upanishads as they teach the basics of

Vedanta in a simple manner.
2) Treatises – Treatises like Panchadasi – which is an advanced text – are supposed

to be read after the Upanishads as they bring the whole teaching together. Texts such
as Panchadasi also provide logical arguments supporting the Upanishadic ideas, and
provide arguments against other schools of thoughts which have a different
interpretation of Vedanta.
So all these 7 layers together constitute the vast scriptural literature called Shastram. The
Upanishads, Brahma Sutras and the Bhagavad Gita are together called Prasthana Traya
which literally means “3 sources”.
Close this section
Close System of Vedic Scriptures section
Summary
Expand this section
Scripture is defned as a body of knowledge for something which cannot be known

1. through ordinary means of knowledge.
Karma Kanda helps one purify his or her mind for the study and contemplation of
2. Vedanta.
3. Vedanta is not a philosophy or a school of thought.
There are 3 pillars of Vedanta: Upanishads, Bhagavad Gita and Bramha Sutras.
4. Together they are also called Prasthana Traya which literally means “3 sources”.
The entire scriptural literature derived from the Vedas is called Shastram, and the entire
5. literature can be divided into 7 layers.

The 1st layer is the Vedas which were compiled by Vyasa. There are 4 Vedas: Rig
6. Veda, Yajur Veda, Sama Veda and Atharva Veda.
The Vedas are considered as revelations from God or Consciousness, they were not
7. written by humans. Vedas are the primary scriptures of Hinduism.
For thousands of years the Vedas were passed from one generation to the next orally.
8. Which is why Vedas are also known as Shruti, that which is heard.
The 2nd layer is Sutra literature. Sutras are aphorisms, short concise statements which
9. contain a lot of ideas. The function of Sutras is codifcation and clarifcation of Vedic
ideas.
10. The most important Sutra from Vedantic point of view is Brahma Sutras.
The 3rd layer is Smriti literature which is generally in the form of poems. The function
11. of Smriti literature is also codifcation and clarifcation, but it is in a more expanded
form than the Sutras.
The 4th layer is Puranas, which are also in the form of poems. In Puranas the ideas
12. and knowledge of Vedas is presented in the form of stories.
The 5th layer is Itihasa which means “history” which are also in the form of poems.
13. Ramayana and Mahabharata are the two main Itihasas. The purpose of Itihasas is to
present Vedic teachings in the form of stories.
The 6th layer is Bhasyam literature which refers to commentaries written on the
14. preceding 5 layers.
The 7th and last layer is called Prakarana Granthas which are treatises and
15. introductory texts written by various teachers to explain the teachings of Vedanta.
Close this section

Sources:
1. Swami Paramarthananda – Talks on Tattvabodha (Shastram)

2. Swami Dayananda – Talk on Adi Shankaracharya
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1.4 The Role of
Vedanta

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This sub-module is based on the teachings of Swami Dayananda and Swami Viditatmananda.
Expand All Sections
Introduction
In this sub-module we’ll delve more deeply into how Vedanta is different from Karma Kanda,
know the basic premise of Vedanta, understand the role Adi Shankaracharya played in this
tradition. We’ll also see why we use the term “Advaita” in conjunction with Vedanta.
The frst section of the Veda (Karma Kanda) serves those who have not yet identifed the basic
human problem. It is meant for those who seeks wealth, health, power, security, pleasures and
comforts in this world.
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The student of Karma Kanda may gain some pleasures and comforts from his pursuits, but still
remains a limited person. The result of all actions (Karma) are always time-bound and limited.
How Is Vedanta Different

Vedanta, the second section of the Veda, is for those who have identifed the basic human
problem. This section is for the person who knows that seeking security and pleasures in this
world cannot remove his or her sense of limitation.
From the analysis of their own experience a discriminating person comes to the conclusion that
“Most of the time I seem to be a limited, inadequate being, but what I long to be is a limitless,
complete being.. all the time.”
This person understands that the limitlessness and completeness that they seek can only be
gained through knowledge, and not through any action. The results of any action are always
limited, and cannot give you limitlessness.
Liberation comes only through knowledge. It is this knowledge – the knowledge that solves the
fundamental human problem – that is known as Vedanta.
Role Of Vedanta
Expand this section
The student of Vedanta seeks knowledge which will reveal to him his own true nature, reveal
the limitlessness and completeness of his own true self.
The vision of Vedanta is that one is a complete, full being, lacking nothing.
You are the whole. You are the problem and you are the solution. There is no
problem in fact. ‘You are the problem’ is only because you don’t understand.
All that you require to be free is to know yourself.
Swami Dayananda

Just as the eyes are not an aid to seeing, but the means by which one sees, similarly, the
words of Vedanta are not an aid to knowing oneself but the very means by which one knows
oneself.
The words of Vedanta are the instrument for knowing oneself, just as the eye is the instrument
for seeing.
It points out that you are already free. That you are already free is not only a fact, it is a method
of teaching.
Once you realize that you are whole and complete, you no longer need to know or gain
anything.
The ideas of Vedanta are not meant to be believed in, they are to be
understood, because belief is ignorance.
James Swartz
Vedanta provides various means (Sadhana) for assimilating the knowledge of oneself.
Vedanta, by constant exposure, helps to make the person see. It’s a process whereby, over a
period of time, the clarity grows.
Soon, even in negative situations, you come to fnd that you are okay with yourself. Vedanta
helps to solve the problem of human suffering by cognitive changes and a way of life.
Vedanta is a teaching tradition and the tradition looks upon it as a Pramana

(means of knowledge). Either you accept it as a pramana or you do not even
touch it, because to prove that it is not a Pramana, there is no Pramana. The
validity of an independent means of knowledge is not proved by another

means of knowledge. The eyes see and the ears hear. Only ears have to
prove whether they hear or not. Eyes have no access to prove whether the
ears hear or not. Similarly whether Vedanta works or not, only Vedanta has to
prove, not anything else. Therefore looking upon Vedanta as a Pramana puts
you in a frame of mind which is called Shraddha. By this Shraddha (faith
pending investigation) one gains the knowledge that Atma (Self) is Brahman,
the limitless. That is why the Bhagavad Gita, says, śraddhāvān labhate
jñānaṁ – the one who has Shraddha gains the knowledge.
Swami Dayananda
Close this section
Adi Shankaracharya
Expand this section
When we study Vedanta it’s also important to know about the people
who contributed to, sustained and advanced the tradition. In recorded
history perhaps the person with the greatest contribution to the Vedanta
tradition and Hinduism in general could be none other than Adi
Shankaracharya.
There is no unanimity among scholars regarding the date of Shankara.

Adi Shankaracharya
Some scholars assign Shankara to the 5th century B.C, some others fx
the date as 8th century A.D. The offcial website of Sringeri Matha, a
centre of learning started by Adi Shankara in South India, mentions his
birth year as 8th century. What is certain is that he was born in a place
called Kalady in Kerala, South India.
During that time there was a great deal of confusion and misconceptions regarding religion and
scriptures. Many different schools of philosophies existed and the common man was unclear
about the teachings of the scriptures.

There were also many distortions in the interpretation of the various rituals and stipulations of
the scriptures. It was in such desperate times that Adi Shankaracharya appeared.
The tradition considers Adi Shankara to be an incarnation of Lord Shiva because in a short life
span of 32 years his accomplishments were so phenomenal.
While many legends about Adi Shankara exist, not many historical facts are known. We can
only learn about him through his works.
His most important work is his commentaries on 10 Upanishads, the Brahma Sutras and the
Bhagavad Gita. His commentaries provided a complete understanding of the teachings
contained in the foundational texts of the tradition.
Adi Shankara was a great teacher who travelled across India as many as 3 times. He
conducted debates with scholars from other philosophies, and many of his opponents
subsequently became his disciples.
He had a large following in India among Kings, scholars and even the common people. Adi
Shankara can be credited with reviving the Vedic culture and Hindu tradition. If not for him,
India would be perhaps different from what it is today.
Legend has it that he knew his native language, Malayalam, by the age of two; Sanskrit by the
age of three. By the age of fve he knew the Vedas, and had completed all his studies at the
Gurukulam (School) by the age of seven.
He took Sannyasa at the age of eight; by the time he was twelve he had completed the study of
all scriptures like the Brahma Sutras and the Upanishads. Between the ages of 12 and 16, he
travelled, wrote his commentaries and taught his disciples.
His life was supposed to end at 16, but it is believed that the great sage Veda Vyasa blessed
him with another 16 years and urged him to go around the country and spread the knowledge.
Therefore his last 16 years were spent in spreading the knowledge throughout India.
Shankara established 4 Mathas (centers of learning) in the North, South, East and West of
India in order to maintain Vedic culture and protect it from the infuences of other philosophies.
It is the responsibility of the Mathas to maintain the teaching tradition of Vedanta.

The word Acharya in Sanskrit means a “teacher”. So Shankara was also called
Shankaracharya. Shankara assigned heads to each of the four Mathas. These heads were also
called Shankaracharya. So Shankara being the frst is called Adi Shankaracharya, “Adi”
meaning “frst”.
Even today we remember Adi Shankara’s contributions by chanting the Guru Parampara Sloka
before starting a Vedanta class.
Sada Shiva Samarambham (From Lord Shiva, the frst Guru,)

Sankaracharya Madhyamam (to Shankaracharya in the middle – middle link in
the teaching)
Asmat Aacharya Paryantham (and my Guru at the end,)
Vande Guru Paramparaa (I worship the great Vedanta lineage of teachers.)
Guru Parampara Sloka
Close this section
Why Is It Called Advaita Vedanta?

“Dvaita” means two. When you prefx “a” to a Sanskrit word, it becomes negative. So “Advaita”
means “not two”, which stands for non-duality.
There are 3 interpretations of Vedanta: Dvaita (Dualism), Vishisht-Advaita (Qualifed non-

dualism) and Advaita. Adi Shankara interpreted Vedanta as Advaita. This tradition believes
Dvaita and Vishisht-Advaita to be incorrect interpretations as they overlook important verses in
the scriptures that say reality is non-dual.
So to specify which interpretation is being explained, the teaching is called Advaita Vedanta.
It’s also correct to call it just Vedanta since there can be only one interpretation of the
scriptures.

Summary
While Karma Kanda is for those who are looking to achieve various pleasures and
1. comforts in the world, Vedanta is for those who are looking for liberation through
Knowledge.
The basic premise of Vedanta is that we are whole and complete, lacking nothing.
2. Limitlessness is our true nature.
Adi Shankara is an important link in the tradition as his commentaries on the

3. Upanishads, Brahma Sutras and the Bhagavad Gita helped in understanding the
teachings of Vedanta correctly. The current Vedantic tradition owes its existence to Adi
Shankara.
The word “Advaita” means “not two” which refers to non-duality. The qualifer “Advaita”
4. is used sometimes in conjunction with Vedanta to differentiate it from other dualistic
interpretations of Vedanta.
Sources:

2. Satsang with Swami Viditatmananda
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1.3 The Role of
Scriptures
table of contents
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1.5 Is Vedanta Relevant
Today?


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This sub-module is an exact representation of a Satsang written by James Swartz.
Expand All Sections
The Question
For ten years I have been replying to questions by email. My website
ShiningWorld.com has more than 1,500 pages of satsangs generated by
these questions. Most of them stick to the topic – self-inquiry – but
sometimes I get one that is suitable for my blog. A woman from California
whom I shall call Cathy wrote:
James Swartz
Some individuals believe ancient traditions need to evolve as ‘we’
file:///C|/Users/Izzeldin/Desktop/Vedanta%20Advaita/1.5%20Is%20Vedanta%20Relevant%20Today_.html[6/27/2018 12:35:46 PM]

do – that a new, integral spiritual evolution is called for. Like a

Neo-Neo-Neo. It’s the new mantra. I hear you (and others) saying, ‘Hey, it
worked for thousands of years for millions of others… why wouldn’t it work for
“me”?’ Then I hear those who say the opposite – that we’re different humans –
physiologically, mentally and perhaps also spiritually, and that we need to
evolve our traditions to keep pace6 or something like that. What is your view?
The Answer
And here is my reply:
The Human Mind Is Still The Same

Expand this section
This is what I call a chronocentric argument. Mind you, I am not a fundamentalist who
thinks the world was created in six days. Darwin’s idea, which corresponds with common
sense and reason, makes sense to me.
That the body we presently inhabit is marginally different from what it was one or two
million years ago is a fact, but that it is an improvement is not necessarily a fact, assuming
that the word “evolution” means improvement.
It was probably as perfect as it needed to be for Cro-Magnon man and the issues he
faced. The one we have now is not signifcantly different but will probably get us through
the diffculties we face too.
But a human being is more than a food tube. In spite of the minor changes to the body
over time, there is no evidence that in the days of yore we were not conscious, had more
or less than ten senses, a mind, intellect, memory and ego and were not driven by driven
by fear of and desire for various things.
For the spiritual evolution argument to make sense, its proponents would have to show
that the subtle body – the mind, intellect, ego and memory – were fundamentally different
from what they are today. And they would have to show that human beings then did not

desire and fear the same kinds of things we do.
If human beings had the same equipment for experience then as we do now and similar
priorities and values – security and pleasure, power, virtue, etc. – how much evolution has
taken place?
Close this section
Advanced Technology Does Not Make Us Different

Expand this section
Additionally, the elements and forces that make up the feld in which we live are the same
as they were millions of years ago. Granted, the gadgets we use to cope with our
environment have changed. But is technology a reasonable basis for the belief that we are
different from our ancestors?
The plow, for example, is still an iron implement that disturbs the earth. Is it an
improvement over its wooden predecessor?
Did not the wooden plow – or the sharp stick that proceeded it – serve the needs of the
humans that used it at the time? You may consider a long bank of steel plows or a device
with dozens of nozzles that sprays poison on the earth as it is pulled by a huge polluting
tractor an evolutionary advance, but is it an improvement?
It is apparently what we need to survive these days but is it a sign of advanced

intelligence?
Close this section
Modern Human Life Isn’t Much Different

Expand this section

Furthermore, on the human side, are we actually doing anything different from what we
have done for millenia? The sun comes up and the sun goes down – as it has forever. We
procreate, eat, sleep, walk, talk and die.
We seek food and shelter. We love certain things and hate certain things. We lie, cheat
and steal. We wage war. We paint on our walls like the cave dwellers at Lascaux. We
worship our idea of God and believe in angels and devils.
Some of us think the world is about to end disastrously and others believe that The
Millennium is at hand. Did the human beings who went before do anything else? Did they
think differently?
Close this section
We Are Not “Evolved”

Expand this section
Chronocentrism is a disease that afficts every generation. To put it simply, it is the belief
that complex technology is a sign of superior intelligence, “evolution,” if you will.
When you look at the effects of complex technology on the environment and the human
body, it is diffcult to accept the idea that we are somehow better than our ancestors, that
we are in fact even superior to our animal brethren.
No animal that I am aware of builds a nest, defecates in it and lives in it. And even if some
animals do, they can be excused insofar as they have yet to evolve intellects.
Yet today the air we breathe, the water we drink and the food we eat is hopelessly
contaminated. How evolved does that make us?
One might rather make the argument that in spite of our mighty intellectual powers we are
actually less evolved than our predecessors.
So if we cannot even get our relationship to the physical environment right, how likely is it

that we can evolve new “spiritual” institutions?
Close this section
Nothing Ever Happened

Expand this section
At the bottom of the chroncentric argument is the idea that time began at one point and is
moving to another distant point.
But there is no evidence that time is linear or that it is anything more than an intellectual
projection based on a faulty view of the nature of reality.
If reality is non-dual, time is non-existent and can at best be said to be an apparent reality,
an attempt to measure transient events with reference to each other.
If events are projections brought about by the nonapprehension of the non-dual nature of
reality – an attempt to structure the formless ocean of conscious in which we live and
move and have our being – then nothing actually ever happened– which admittedly is not
how it seems, but is actually the way it is.
Close this section
So I do not believe that we are basically different from our predecessors. We are defnitely not
different from humans who have lived in the last ten thousand years.
The Bhagavad Gita, a document that is perhaps two thousand years old, says:
The one who sees action in inaction and inaction in action is indeed wise.

I take this to mean that events are apparent realities. When looked at against the substrate of
reality, they are little more than ephemera.
Life is eternal. The more things happen the more they stay the same. Things apparently move.
Life, which seems to be going somewhere, is like the experience of sitting in a stationary train
when a train on an adjacent track pulls out of the station. Sitting still, you move.
Resolving The Little Person Inside Us

Expand this section
There is a wonderful Chinese proverb that says: “When doing evil, avoid punishment.
When doing good, avoid fame.”
Inside every human mind lives a frightened little dwarf that longs to be loved and
respected. Doing good is the royal road to fame. When you do good, people love you and
you feel important.
But if you know who you are, you do not care one iota what people think. You do not have
to do good – because you are good. Goodness fows automatically from you. Doing is not
involved.
You can never be sure when a person’s good deeds are motivated by an un-self-
conscious response to suffering.
Probably the frst few times you lend a helping hand, no thought is involved. In an
unconscious way you understand “there but for the grace of God go I” and you extend
yourself to yourself in the form of the other.
But then, as time passes, you see results: people love you. That little person inside feels
“better” and motivates you to do more good.
No blame, but goodness is not generated by good deeds. It is the nature of the self,
something that can only be understood and appreciated.
If the little person within has not been resolved, after a few good deeds the un-self-
conscious impulse gets buried beneath a self-conscious desire to make oneself feel

virtuous, ergo evolutionary spirituality.
Come up with a world-saving idea like new institutions and traditions and that
unrecognized little person inside will trouble you no more. People will fock to your banner
and you will feel important.
Let the evolutionary people actually “evolve” institutions that save our poor souls. Until
they do, it is all grandstanding.
Close this section
There Is Nothing Wrong With The World

Expand this section
A new integral spirituality?
In the frst place true spirituality has nothing to do with society or institutions. Behind that
small, inadequate person lies a gigantic person – a timeless, universal person – who has
been sleeping for a very long time.
One fne day that person begins to stir and from that point on it does not matter if there is
a world outside, much less institutions, to help it actualize itself. All that is required is that
you listen to that person’s voice and let it guide you home. It cannot be denied.
In the second place, the argument that we need to evolve our traditions “to keep pace”
presupposes that there is something wrong with the world as it is and that keeping pace
with the rat race is desirable.
As far as I can see there is no evidence that there is anything wrong with the world, apart
from the belief that there is something wrong with it.
Wrong from whose point of view?
In reality, “the world” is just an individual’s idea of the world, a thought in consciousness. It
has no objective reality. If you think it is good, it is good for you. If you think it is bad, it is

bad for you.
Even if you take the world to be a real place with real things going on, you would need an
impartial study to determine if your new institutions had actually corrected the problem.
Before you evolved your institutions, you would need to wire up sensors to every living
being and monitor its happiness index over a long period of time and compare it with its
unhappiness index.
Next, you would need to develop a way to determine degrees of happiness and misery.
Finally, you would have to subtract the unhappiness totals from the happiness totals to
come up with a proper fgure.
Then you would need to evolve the new institutions, analyze the fgures and compare the
previous results with the new results.
Not only is this impossible, our sources of information about the state of the world are
biased and inadequate. In the media world there is a famous saying: “If it bleeds, it leads.”
Disaster and misery sell.
But for every Taliban killed by the Americans there are fve million little old men and
women sitting on their verandas happily nursing their beers as they watch the sun go
down.
Close this section
Duality Is A Zero-Sum Game

Expand this section
Vedanta contends that the apparent reality – the world – is not the reality. It is projected by
ignorance of the nature of the non-dual substrate. Non-apprehension produces the dream
of duality.

Dream good and dream evil exist in it. The yin-yang is a good symbol of it. The white yang
contains a black yin dot and the black yin contains a white yang dot.
The white yang shrinks as the black yin grows until it eventually becomes a full-blown yin.
But as soon as the yin attains its full potential it begins to wane and eventually becomes
what it was before, a black yang.
When it is yin, is it really yin? When it is yang, is it really yang?
In this apparent world good and evil are just two ways of looking at the same reality. They
are constantly equilibrating.
Sometimes it seems that one dominates the other and vice versa, but is anything actually
happening? The law of unintended consequences bears this out.
To wage war in Afghanistan, which many think is a bad thing, the American military buys
gasoline from Saudi Arabia for $1.00 a gallon delivered to the port of Karachi, Pakistan. By
the time the fuel convoys wend their way across the plains and work their ways through
the treacherous Kyber Pass and reach the battlefeld, it costs $423.00 a gallon!
Even for profigate Americans, this is untenable. So the Pentagon invited companies to
develop renewable technologies that could supply power on the battlefeld, many of which
are now being tested in Afghanistan.
When America gets bored with its war, declares victory and leaves, these technologies will
eventually become available to the public and the world will beneft greatly.
In this world every downside has an upside, every upside a downside. Duality is a zero-
sum game. Everything – the good and the bad – serve the self, the one reality.
Close this section
Human Nature Is Human Nature

Expand this section
Were our modern spiritual leaders to actually contemplate on the teachings of Vedanta,
they would not feel compelled to change the world. Only technology changes. Human
nature is human nature.
This fact came home to me with particular force during the war in Serbia between the
Christians and the Muslims. When I read about the atrocities – I don’t have TV nor do I
watch it – I was horrifed.
My idea was that that these people were some kind of stooped, hairy, apelike troglodytes
with prehensile tails skulking around in slimy sub-Saharan swamps.
Then one day I was near a TV when the news came on, and I got an idea of what the
country was like. I was astounded to learn that those who were raping and killing and
torturing each other lived in nice, tidy, bourgeois homes watched TV, wore Adidas, drove
Toyotas and paid with plastic. They are “modern” people, but so what?
At one time the spiritual world thought that Theosophy was the answer and that
Krishnamurti was going to usher in The Millennium.
Later, Aurobindo and the Mother, two do-gooding worldsavers, burst on the scene with the
idea that the Overmind was about to descend and if we just transformed our cells we
could save the human race. To date our cells remain untransformed.
In keeping with the times – the Eighties – Rajneesh offered his “copulate your way to God”
idea and tens of thousands focked to him. He even updated the ancient institution of
sanyass, renunciation. Where are the Neo-Sanyassis now?
Perhaps the best example of the failure of modern man to evolve new institutions is
Maharishi Mahesh Yogi, a man who in the Seventies made upwards of a billion dollars on
Transcendental Meditation.
He declared the dawning of the Age of Enlightenment and established a laughable “world
government” that was meant to usher in The Millennium. Where is his Golden Age now?
TM is just another failed utopian movement consigned to the dustbin of history.

Even Neo-Advaita, which briefy firted with non-duality in the Nineties like a nervous
teenager at a cotillion, has lost its luster. These were all “modern” spiritual solutions for
modern people. Where are they now?
Close this section
God bless the world-savers, the do-gooders and the evolutionists. Their hearts are in the right
place but their brains are a bit fuzzy.
Instead of blabbing about the importance of a modern means of enlightenment, let’s see
something that works, something that sets the masses free. Let them “evolve” our traditions,
whatever that means.
In fact, nobody evolves anything. Evolution is not a conscious process. What is not useful dies
and what is useful remains.
The evolutionary spirituality idea may be having its day in the sun today but, like The Secret,
the Oneness University and a plethora of other recent “spiritual” ideas, it will go the way of all
things. Only the truth remains. In the meantime, I will stick with Vedanta.
Vedanta Is Self-Knowledge And Hence Beyond Time

Expand this section
In fact, the Neo-Neos cannot attack Vedanta because it is not an ancient science. It is self-
knowledge and the self is beyond time. So the chronocentric argument does not apply.
It is not a means of salvation, like religion, available to everyone. It saves qualifed

individuals from ignorance of their true nature. It was designed to save “the world.” It has
been successfully doing what it does for thousands of years.
Only a handful of people in any age attain enlightenment and they do it irrespective of
time, place and circumstance.
Vedanta is like the wheel. The wheel is eternal. It is pure knowledge. It goes around and

does its job. There is no need to “evolve” it.
If somebody wants to invent a square wheel or an oval wheel or an oblong wheel – God
bless his pointed little head – let him do so, but the attempt is little more than well-meaning
vanity.
How is the chronocentric view any different from the belief that one race is superior to
another or that one religion is superior to another? There is no time. There is knowledge
and there is ignorance. Beliefs are ignorance. How can anyone take the Neo-Neos
seriously?
The nail in the coffn of the evolutionary spiritual idea is the fact that revelation is
independent of time. For truth to be revealed, all that is necessary is a pure mind.
The Upanishads, which are the source texts for Vedanta, were revealed to people whose
minds were pure. There are pure sattvic people in every age and truth is revealed to them
too. Not everyone who lives today is contaminated by the extroverted vulgarities of our
neurotic modern world.
Close this section
Conclusion
Expand this section
Vedanta does not think that human beings can be improved upon. However, it does offer a way
that human beings can rid themselves of the impurities – the greed, the vanity, the superstitions
– that bedevil them and stand in the way of their appreciation of their innate goodness.
It provides methods – Yogas – that create a pure mind through right living and right knowledge.
There is nothing fundamentally wrong with us. Only our values are skewed. They are not in
harmony with the non-dual nature of reality and with our own non-dual nature.

It is not time that has corrupted our minds. It is ignorance. Ignorance is beginningless, out of
time. There is no temporal solution.
Vedanta, a means that removes ignorance of one’s nature, and yoga, the methods that purify
the mind in preparation for self-inquiry, did not come FROM the ancients.
Consciousness revealed Vedanta and yoga TO the ancients, just as the self and the means to
realize it is revealed today to those whose minds are pure.
Spirituality is a personal, not a social, quest. It is for mature people.
Modern materialist society is not a mature society. It is a “sibling society,” to quote Robert Bly.
So all these well-meaning evolutionary ideas do not apply.
Societies become enlightened when individuals mature. And people mature when they
assimilate the meaning of their experiences correctly.
There is no outside solution. Life is a zero-sum game. So rather than talk about institutions that
will solve the problem, the Neo-Neos should talk about values – why we believe that there is an
objective solution to the problem of suffering and why the solutions that our fears and desires
cook up do not work.
Close this section
Sources:
1. James Swartz – The Neo-Neos
previous
1.4 The Role of
Vedanta
table of contents
next

2.1 The 4 Goals of Human

Life

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This sub-module is based on the teachings of Swami Dayananda, Swami Paramarthananda
and Swami Viditatmananda.
Expand All Sections
Introduction
“Human goals” is translated into Sanskrit as Purushartha. “Purushartha” is a combination of two
words; “Purusha” and “Artha”. The word “Purusha” in this context means a human being. The
word “Artha” has several different meanings in Sanskrit. One meaning is “Wealth”, another is
“Security”; however in this context it refers to a “Goal”.
So Purushartha means human goals.
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The 4 human goals are:
1. Artha (Security)
2. Kama (Pleasure)
3. Dharma (Ethics)
4. Moksha (Liberation)
These 4 goals can be divided into two sets. The frst set, Artha (Security) and Kama (Pleasure)
is pursued by all living beings. The second set, Dharma (Ethics) and Moksha (Liberation) is
peculiar to humans.
The specifc purpose in saying Purusha (Human) is to convey the meaning that these 4 goals
collectively are sought after only by humans, not by other living beings. Because of the
availability of Purushartha, humans become different than animals and plants.

The Reason For Purushartha In Humans

Expand this section
Humans and other living beings are similar in several respects; a) they seek food, b) take rest,
c) try to protect themselves from the external world (i.e. seeking security) and d) propagation of
the species.
The differentiating factor is the faculty of thinking, the intellect (Buddhi). Humans are capable of
judgement, reasoning, reminiscing about the past, projecting into the future and planning one’s
actions.

This extra faculty of the intellect has a negative side-effect as well. It makes us self-conscious,
we become self-judgmental. We develop a complex when we compare ourselves with others.
If we suffer from an inferiority complex, we try to better ourselves in future. So planing for the
future becomes a natural consequence of the thinking faculty.
Only humans are capable of these tendencies. Animals and plants live a life based on pre-
programmed instincts. Whereas a human life is governed not only by instincts, but also by free
will, by the capacity to choose their own future. And because of this capacity of choice, humans
entertain lot of goals and these are called Purushartha (human goals).
Close this section
1. Artha – The Endless Search For Security

Expand this section
Artha stands for all forms of security in life: wealth, power, infuence and fame.
Even animals and plants seek some form of security. Animals seek shelter, hoard food, a dog
buries its bone, a bee flls a honeycomb with honey. So even animals have a sense of
insecurity.
However animal behaviour is governed by a built-in program, instincts. Their sense of insecurity
is contained, limited, it has an end point. They don’t endlessly brood over security.
For humans, on the other hand, there is no end point. There is no end to the sense of want.
The endlessness of human struggle to fulfll their wants can be seen by analyzing experiences.
If I seek money, no matter how much I accumulate, it never seems enough. The sense of
inadequacy never leaves me; I never feel secure. I constantly struggle to create more wealth
for myself.
If I seek security through power and infuence, I spend money to gain power, the same money I
so struggled to acquire. I now spend money not because I have lost value for it, but because I

now attach a higher value towards power. I am now seeking security through power.
This struggle to feel secure by pursuing wealth, power, infuence and fame is endless.
Close this section
2. Kama – The Mercurial Nature Of Pleasure

Expand this section
Kama stands for all forms of sensual pleasure. Food, travel, sex, music when pursued solely for
pleasure fall under Kama.
It’s the next stage after Artha (Security). When a person feels reasonably secure, and if he or
she has the means, they pursue pleasure (Kama) based on their likes and dislikes.
Animals also seek pleasures and comforts. However their pursuit is guided by instincts and pre-
programmed behaviour. Their enjoyment is not complicated by self-judgement.
A dog or a cat eats until it is full, not concerned by health or aesthetics. Enjoyment begins,
ends, and is contained in the moment. There is no prior planning, and no reminiscing
afterwards.
Human Pursuit Is More Complex

Our desires are not only driven by instinct, but also by our own value systems. Our
instinctual desires, given by nature, are complicated by our own innumerable and
changeable personal desires.
Every person lives in his or her own subjective world, where some objects are desired,
some undesired, and others considered neutral.
When I examine my likes and dislikes closely, I fnd that my attitude towards objects is not
consistent. What I desire today, is not desired by me at all times, or at all places.

I also fnd that objects desired by me are not considered desirable by everyone else. They
hold a special value only to me. My desires keep changing. My desires are also time and
place dependent.
The Garage Sale Example

A “garage sale” is a good example of our changing desires.
In a garage sale, I sell off to others what I once considered valuable. These objects hold
no value to me today, but are valuable to others. Similarly what others consider worthless,
I fnd valuable.
Sometimes things which one has sold off as junk is now again considered valuable
because circumstances or attitudes have changed.
Shifting Values Keep Us Struggling

Our values shift not only with regards to objects, but also towards people, places,
situations, ideologies and ideas.
Everything in our life is subject to becoming desirable, undesirable or neutral. Old cars, old
houses, old furniture, even wives and husbands, go from one status to another.
This interchange goes on all the time. Subjective values, our likes and dislikes, do not
remain the same.
Likes and dislikes dictate the pleasures we seek, and what we want to avoid. Part of
seeking pleasure is avoiding what causes displeasure.
Both humans and animals struggle to obtain the pleasant, and avoid the unpleasant. The
difference is that the human struggle is not determined by any set pattern, but dictated by
fuctuating values. These constantly changing values keeps us ever-struggling.

Close this section
3. Dharma – Ethics
Expand this section
The Sanskrit term Dharma has multiple meanings depending upon the
context. We will discuss the topic of Dharma comprehensively in a later sub-
module. The explanation given for Dharma in this sub-module is to be
understood only in the context of the 4 human goals, and is not a complete
defnition.
The human goal of Dharma can be thought of as an invisible form of wealth. It manifests in our
life in the form of good fortune or good luck, and contributes to our well being. The benefts can
be in the form of either Artha (Security) or Kama (Pleasure).
The religious ethics called Dharma are found in the Vedas. The Vedas specify various “do’s
and dont’s”, the results of which are in the form of Punya (merit) and Papa (demerit).
According to the rules of Dharma, human action has an immediate tangible result and an
unseen result. The unseen result accrues in subtle form to the account of the “doer” of the
action. And in time, this result will manifest as either a “good” or “bad” experience in the life of
the “doer”, something pleasurable or painful.
Punya And Papa

If the action had been good, in keeping with the norms of Dharma, the subtle result is
Punya (merit), which manifests as a “good” or pleasurable experience in future, either in
this life or a future life.
If the action had been bad, breaking the norms of Dharma, the subtle result is Papa
(demerit), which manifests as a “bad” or painful experience in this life or a future one.

Papa can also be defned as sin. Sin is the choice of a wrong goal or a wrong means in
the pursuit of an acceptable goal. This choice of action will bring an undesired result – the
very result that the doer wanted to avoid in the frst place.
We pay for our Papa in the form of undesirable experiences. There’s no better
encouragement to follow Dharma than to avoid the consequences of Papa.
There’s no good English word for Punya. It just means that the unseen result of “good”
actions will bring a desirable experience for you in future.
Ranking Of The 4 Human Goals

Since Dharma or good fortune or Punya is achievable by appropriate actions, it also
becomes a human goal.
Dharma occupies the frst place in the four categories of human goals, because the pursuit
of security (Artha), and the pursuit of pleasure (Kama), needs to be governed by ethical
standards (Dharma).
Artha, striving for security, comes second because the foremost concern of any living
being is security. Once a person is reasonably secure, he starts seeking comforts and
pleasure, so Kama (pleasure) comes third .
Moksha, the goal of liberation, comes last because one pursues Moksha only when the
limitations inherent in the frst three pursuits is realized.
Close this section
4. Moksha – Liberation Or Freedom

Expand this section
Moksha, like Dharma, is a pursuit peculiar only to humans. Even among humans, Moksha is a

pursuit followed by only a few. These few recognize that what they want is not more security or
pleasure or Punya, but freedom from all “binding” desires, freedom from the sense of insecurity.
Moksha is inner freedom, freedom from slavery or attachment to Dharma, Artha and Kama.
The pursuits of Dharma, Artha and Kama, are based on the sense that “I am insecure, I am
unhappy, I am mortal, I must become somebody.” As a limited person, I must fulfll my urge to
become bigger and better than I now take myself to be.
How can this urge be fulflled? By more Dharma, Artha and Kama.
I must realize that simply adding more Dharma, Artha and Kama will not alter my basic sense
of limitation.
The Broomstick Example

The scriptures provide an example to illustrate this point. Take a simple broomstick and tie
a silk string around it. The add a silver string, and next a golden string. Finally tie a
diamond necklace around the broomstick.
Now stand back and admire the broomstick. What do you see?
A broomstick! A decorated and bejeweled broomstick it maybe, but it’s still just a
broomstick.
A person who sees this example as a description of his own experience seeks Moksha.
How Does One Become A Slave To Dharma-Artha-Kama

Any object or person can enslave us in two ways:
1) An object can agitate our mind by its very absence. When we want an object, but do
not have it, its absence creates a sense of limitation, emptiness and incompleteness
within us. We become obsessed with the object’s absence.

2) An object or person an enslave us by its presence also. Such objects or persons

usually by their presence create stress and tension within us.
Some objects like money create problems by both their presence and absence.
Moksha – The Ultimate Human Goal

This attachment and aversion to external objects is bondage. Freedom from this sense of
bondage is self-mastery. I am no longer a slave, but a master.
When things are absent, I do not feel limited. And when things are present, they do not
create a strain on me. Moksha means being okay, with or without, Dharma-Artha-Kama.
This inner strength, inner maturity, inner mastery is called Moksha.
The frst three (Dharma-Artha-Kama) are secondary goals, while the last one (Moksha) is
the primary goal of human life. In the former slavery continues, while in Moksha alone one
is no longer a slave of anything.
Close this section
Summary
Expand this section
The four human goals are Artha (Security), Kama (Pleasure), Dharma (Ethics) and
1. Moksha (Liberation).
Artha stands for all forms of security in life like wealth, power, infuence and fame.
2. Humans try to feel secure by pursuing wealth, power and infuence.
3. Kama stands for all forms of sensual pleasure like food, travel, sex and music.

A person desires keep changing. What I desire now, may not be desired tomorrow, or
4. may be desired only in specifc situations. These constantly changing desires keeps us
ever-struggling.
According to the rules of Dharma every human action has a tangible immediate result
5. and an unseen subtle result. If an action follows the norms of Dharma, the subtle result
is Punya or merit. And if the action is not in keeping with Dharma, the subtle result is
Papa or demerit.
This unseen result, Punya, will manifest in future as a positive or favourable

6. experience. And Papa will manifest as a negative or painful experience.
Since Punya is achievable by action, it also becomes a human goal. So Dharma is also
7. a human goal. The pursuit of Artha and Kama are governed by Dharma.
The 4th and highest human goal is Moksha. Moksha is liberation or freedom from
8. attachment to Dharma, Artha and Kama.
Close this section
Sources:

2. Swami Paramarthananda – Talks on Tattvabodha
3. Swami Viditatmananda Satsang
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2.2 The Fundamental
Problem


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This sub-module is based on the teachings of Swami Dayananda.
Expand All Sections
Introduction
In this sub-module we will try to understand the fundamental human problem step and step,
and in the end see why pursuing Moksha or liberation is the only solution to this problem.
We will see:
1. Why a person makes a wrong judgement about himself or herself.

2. How the feeling of limitation arises from this misjudgement.
3. How the attempt to remove this sense of limitation by changing external situations is always
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unsuccessful.
4. How every gain through changing the external situation also involves a loss.
5. How the fundamental human problem is the sense of limitation and incompleteness, and is
the motivation behind most human actions.
6. And fnally why only pursuing Moksha, and not any action, can solve the fundamental human
problem permanently.

1. The Sense Of Limitation

Expand this section
The Case Of Mistaken Identity

When you see an object and fail to recognize its true identity or nature, then you can take
the object for something other than what it is. If you’re unaware of the existence of the
object, then there is only ignorance, no misperception.
To illustrate this point here is an example:
One day walking along a deserted village road during twilight, I come across a dark shape
besides the road. Mistaking the dark shape for a man hiding to rob me, I become alarmed
and quickly change direction. I fail to perceive that the dark shape is actually a tree stump.
My perception of “something” besides the road gave me a point from which to make an
error. Because I saw something and failed to recognize it for what it was, I had a basis for
making a mistake about what was seen, and then acting on that misperception .
A short while later my short-sighted neighbour and his keen-eyed wife walked through the
same road and had no problem.
My neighbour, because of his bad vision, failed to see the outline of the tree stump, and
walked in total ignorance. Since he had no perception of the tree stump, he had no
“scope” to make a mistake about it. His keen-eyed wife on the other hand clearly saw it for
what it was.
So both went along happily; one in total ignorance of the existence of the object, and the
other in clear knowledge of its nature.
Wrong Self Judgement

An animal has very little scope to commit an error about itself because its consciousness
about itself as an individual is very limited. Its capacity for critical awareness for itself or

others is limited.
A cow does not get depressed because it cannot give as much milk as the cow in the next
stall. A cat does not dream of becoming a bulldog. A horse does not spend hours trying to
fy.
Not having the kind of self-perception that would allow it to compare and judge itself, an
animal does not have the basis to make a mistake about its nature. So an animal seems
to have no basic confusion about itself.
But a human does have the capacity to commit such an error. Highly conscious, a human
has a basis to make a mistake about himself or herself.
If in looking at himself, he does not recognize himself for what he is, he will make a
judgement about himself that will be something other than what his true nature is.
The Sense Of Limitation Arising From Wrong Judgement

One judgement we all make about ourselves is that “I am a limited person; I am
incomplete.”
The evidence for this conclusion we make about ourselves can been seen in the amount
of time, money and effort we put chasing after security (Artha) and pleasures (Kama).
Sometimes the desperation is so strong, wrong means are chosen to achieve these goals.
Even if the means are legitimate, the importance towards Artha and Kama can be gleaned
from everyone’s obsession towards their goals.
These goals become so important to us is because it is by achieving these goals that we

hope to escape the feeling of inadequacy and become a complete person. The urge to be
complete stems from seeing oneself as apparently incomplete.
All struggles in life are expressions of this urge to be complete.
So what is my true nature?

Whether I am complete or incomplete has to be determined. But till that time, the fact is I
see myself as limited and an incomplete person.
Close this section
2. Trying To Remove Limitation Through

Change
Expand this section
In most situations I see myself as incomplete, lacking something. Whatever the circumstance,
there is a sense of want. So I try to feel whole and complete by changing the situation.
A Young Man And His Family

There was a young man, happily married, with three children, a good career and a
comfortable home. Nonetheless, he was not totally satisfed with his current situation. His
children were quickly growing up and he was concerned about their future. He wanted to
give them the best education possible, so he had to save more money.
He decided to take up a second job. The additional money the job brought, he invested
into the stock market. He now felt less worried about his children’s college expenses but
grew concerned about his health.
The second job brought in more strain. He noticed he was always tired and there was
some shortness in his breath. He resolved to eat a more healthy diet and started going to
the gym.
Consequently his health improved, but still there was a nagging sense of dissatisfaction.
The stock market was behaving erratically and he grew concerned over his investment.
He started questioning his decision to invest in the stock market.

On the family front he was spending less and less time with his children and his wife. The
second job and his gym routine were taking up too much time. His wife was constantly
complaining about not seeing him. He wanted to spend more time with his family. He
needed to fnd a way to lessen his work load. And so it went on.
Not realizing the real issue was him and not the situations he found himself in, he
continued to work to bring about a change in the circumstances which he hoped would
allow him to feel whole and complete.
Close this section
3. Every Gain Through Change Also Involves

A Loss
Expand this section
Every person in this world suffers from the feeling of limitation and incompleteness, and
therefore they try to rid themselves of this inadequacy. And almost universally the solution is
trying to change one’s current situation by acquiring more security (Artha) or pleasures (Kama).
However any gains made are not absolute. Every gain of security or pleasure through effort
always involves a collateral loss. The gains obtained is offset by the time and effort spent, or
some additional responsibility assumed.
For example, I buy a large, impressive house. The security and pleasure I gain from the new
house is offset by the large amount of money I spent, the mortgage taken, the cleaning staff I
need to employ, and the responsibility of maintenance and security.
All these things take something away from the feeling of comfort and completeness I sought
when I decided to purchase the house in the frst place.
Every gain from a change always involves a loss. Whenever I gain something by changing my
current situation, there is an initial release from incompleteness, but I soon fnd that my original

problem still remains.
The problem of incompleteness cannot be solved by gaining or discarding something. The

actual reason for my pursuit of security (Artha) is freedom from the sense of limitation and
incompleteness. But no gain or removal accomplishes that end.
So the human problem of incompleteness is never solved through security.
Close this section
4. Temporary Pleasures
Expand this section
Pursuit of pleasures (Kama) for the sake of completeness is no more successful than the
pursuit of security.
The enjoyment of pleasure depends on a meeting of three constantly changing factors which
are not under one’s control. Moments of pleasure require the availability of the object of
pleasure, the mechanism or instrument for enjoying the object, and a proper frame of mind.
For e.g. I may have a desire to eat a fresh ripe peach, but no peaches may be available.
On the other hand, I was able to buy some peaches, but a sudden attack of fu prevents me
from enjoying the taste.
The fu passes, I’m about to take a bite when someone informs me that my friend was involved
in an accident. I suddenly lose all interest for the peach.
Pleasure is momentary because any of its contributing factors can and do change. So holding
onto pleasure is like trying to hold on to wind.
Short term pleasures may give us temporary relief but they are not the solution if you want to
feel whole and complete all the time.

Close this section
5. Recognizing The Fundamental Problem

Expand this section
From analyzing our life experiences we fnd that the basic motivation behind all our striving is
the desire to be free of the feeling of limitation and incompleteness, to feel complete,
comfortable, in all situations.
The fundamental human problem is to feel complete. The universally chosen solution is pursuit
of security and pleasures to feel complete. The result is temporary relief but it does not end the
sense of limitation and incompleteness.
The feeling of completeness that one gains on acquiring security (Artha) and pleasures (Kama)
is momentary. So we have to struggle some more to gain more Artha and Kama. And this
struggle never ends.
The Analysis Of Experience
Having analyzed the worldly experiences achieved through effort, a

mature person gains dispassion, discerns that the uncreated
(limitlessness) cannot be produced by action. To know That (the
uncreated limitlessness), he, with twigs in hand, should go to a teacher
who is learned in the scriptures, and who is steadfast in the knowledge of
himself.
Mundaka Upanishad
What this verse from Mundaka Upanishad is saying is that when a mature person
analyses his life experience, he gain dispassion towards the results of his effort.

The onset of dispassion is the realization that acquiring Artha and Kama cannot solve the
basic human problem. That Artha and Kama have not brought any lasting solution to his
sense of incompleteness.
Although the problem has not been solved, the various life experiences have been useful
in so far that they have allowed the person to discover the true nature of his problem. A
real solution cannot be found unless the problem is seen for what it is.
The analysis of experiences is very important. It is through analyzing one’s experiences

that one becomes mature.
It is by analyzing my past experiences that I fnd that I consistently see myself as an

incomplete person. No matter what desires I have fulflled, no matter what undesirable
things I have discarded, the sense of limitation does no leave me.
In spite of all my various pleasures and security, I’m an unfulflled person. When I see my
experiences in this light, I become mature.
Maturity is not shown by seeking bigger and better experiences, but by analyzing one’s
experiences and discovering the basic human problem: what one wants is to be a
complete and limitless – and that experiences do not make one complete.
Close this section
6. The Sense Of Limitation Is Caused By

Wrong Thinking
Expand this section
By analyzing my experiences I fnd the human problem cannot be solved by acquiring various
things in the world, nor by renouncing worldly things. By action, I either gain something I do not
have, or get rid of something I have.

Through either gain or loss, the discovery is the same: I am still incomplete.
If by gaining something or discarding something, I am still incomplete, then I should realize the
problem is not with the objects I gained or discarded. The real problem is myself. Or more
specifcally the problem is with my thinking.
I am incomplete because I am incomplete. My incompleteness does not depend on any other

factor other than myself.
Neither the pursuit of something, nor the renouncing of something, cures my incompleteness.
One can see this clearly in one’s as well as others experiences.
So a mature person is one who, having analyzed their experiences, has discovered that the
completeness they seeks cannot be gained through any effort. Regardless of their various
experiences, they still fnd themselves to be incomplete.
They realize that what they are looking for is not a change in their situation, but a change in
themselves. They want some change that will make them a complete person.
Close this section
7. The Search For Freedom (Moksha)

Expand this section
Moksha (Liberation) becomes relevant when one realizes that behind the human struggle to
acquire more security (Artha) and pleasures (Kama) is the desire to feel complete, and no
amount of security or pleasure can achieve that goal.
Moksha means freedom from incompleteness. When I appreciate that what I am really seeking
is a solution for my incompleteness, a problem centred on myself, I become someone who
becomes more aware of what he is looking for.
In Sanskrit, such a seeker is called a Mumukshu. A Mumukshu is one who desires freedom
from all limitation. A Mumukshu knows that his pursuit of the frst three Purusharthas (human

goals – discussed in the previous sub-module) does not solve his problem.
His ethically guided, dharmic pursuit of Artha and Kama does not solve his incompleteness. He
is then ready to directly seek completeness. This completeness is called Moksha or liberation,
and since it is something seekers consider a thing to be “achieved”, it is listed as the fourth
human goal, although liberation is not an “achievement” in the usual sense of the word.
Close this section
Summary
A human being highly conscious has the ability to make a wrong judgement about
1. himself. And the most common misjudgement is: “I am a limited person; I am
incomplete”.
Every person tries to remove this limitation by pursuing more security (Artha) and
2. pleasures (Kama).
Every gain of security and pleasure involves a collateral loss. So even though there is a
3. temporary release from the sense of limitation, the original problem soon returns.
So when a mature person analyses his experiences, he discovers that behind his
4. pursuit of security and pleasure is a basic desire to be free from all insuffciency, to be
free from incompleteness itself, a basic desire which no amount of security and
pleasures fulflls.
This realization brings a certain dispassion towards security and pleasures. The mature
5. person gains dispassion towards his former pursuits and is ready to seek liberation or
Moksha directly.
Sources:

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3.1 The Self – A
Primer

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This sub-module is based on a video by Vishnudeva Sanders and a book written by Dr. Carol
Whitfeld.
Expand All Sections
Introduction
While reading this course you will encounter the word “Self” frequently. The Self is also known
by other names such as Awareness, Brahman, Consciousness etc.
Those who have been in the spiritual world for some time may be familiar with this term. But
even then it is important to make clear what the term “Self” means according to Vedanta so as
to avoid any confusion.
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We have put the main sub-module on Self later in the course because other topics need to be
covered frst. But because we cannot avoid referring to the Self in the meanwhile, this short
sub-module will give you a general explanation of the term.
Your True Nature

Expand this section
In this sub-module we’re going to explain that your true nature is the Self. Even though it might
not make sense at the moment, it’s okay because the course is going to help you fgure out
why that’s true.
If we tell you that you are eternal and unchanging that might not seem like the case because
your experience may tell you that you are not eternal and unchanging. So that is why we need
the complete teaching to understand this fact.
Even in the Bhagavad Gita, Arjuna is standing in the battlefeld with his teacher Krishna, trying
to fgure out the meaning of his life. What he really is. And Krishna goes ahead and tell him
right away what his true nature is.
So Krishna gives Arjuna the big picture upfront, but Arjuna doesn’t really get it. If Arjuna had
understood it right away, then there would have been no need for the remaining chapters of the
Bhagavad Gita.
So in keeping with the Bhagavad Gita where Krishna gives the big picture to Arjuna, and tells
Arjuna that he is the Self and what the Self is. And then afterwards Krishna gives Arjuna the
tools to understand the implications of what that means, when Arjuna doesn’t get it. And that is
what we’re going to do in this course.
So even if you don’t really understand what the Self is or how your real nature can be the Self,
it’s okay because from the next sub-module onwards we’re going to explain the teaching step
by step to help remove your doubts about the Self.
Close this section

Problems With The English Word “Self”

Expand this section
“Self” is a direct English translation of a Sanskrit term “Atma”. Now do you have to memorize
the Sanskrit term? No, because we have a good English translation, but it is nice to be familiar
with it because if you happen to listen to any other teacher, or read any other kind of spiritual
literature, you may come across this term.
So you know that the word “Self” and the word “Atma” can be used interchangeably. The word
“Self” has some slightly problematic implications in English because a lot of the time “Self” can
be confused with English phrases such as “know thyself”. It has the connotation that the Self is
the body or the mind.
Like, if you want to know yourself, you have to know your personality. Even in modern
psychology the term “Self” can mean the “Self” as explained by Carl Jung.
Self does not mean any of those things. Not the body, not the mind, not a part, property or
product of the body and mind.
And in the case of psychology, the Self refers to the unconscious mind where your mental
conditioning that produces your mental thoughts, your behavioural patterns, reside. And we are
not talking about that either.
So whenever we use the word “Self” with a capital S, we mean the “Self” as explained by
Vedanta.
Close this section
What Is The Self?

So the Self or Atma is not something apart from you. These are words that refer to what you
really are. Now we want to give a defnition of the Self, and explain some part of it in this sub-
module.

This defnition is adapted from the teaching of Swami Paramarthananda. So whenever we use
the word “Self” or “Atma”, this is what it means:
Atma or the Self is non-dual consciousness, the unchanging, independently

existing, eternal, indivisible, infnite, imperceptible essence of everything, ever
free of all action and experience.
Reality Is Non-Dual
Expand this section
We’ll start with “The Self is non-dual.” It is important to discuss non-duality before we get more
into the course.
The whole teaching methodology of Vedanta is based on the fact of non-duality. In fact, as we
discussed in one of the previous sub-modules, Vedanta is sometimes qualifed with the
adjective “Advaita” which means “not two”.
The word “Dvaita” means “two”. And when you prefx the word with “A”, it becomes the negative
i.e. “not two”, non-dual, not more than one.
And what Vedanta is saying here is that despite any appearances to the contrary, no matter
what your experience might be telling you, reality is not separate from you.
Vedanta says that there are two categories in existence – the object and the subject. And
Vedanta also says there is no actual distinction between the subject and the object. Now this
may seem contradictory.
Now the reason Vedanta says that is because there is a confusion about who you are. You are
confusing yourself with an appearance, with something that you actually are not.
So even though reality isn’t two things, we have to conditionally talk about it as being two things
to remove the confusion about what you really are.

I see this world and I experience this world, and I confuse myself to be a part of it. I confuse
myself to be limited by it.
So for that reason we have to talk about the categories, that we have to conditionally,
temporarily, divide reality into two parts or categories in order to enable us to investigate it. In
order to help us sort out the confusion of who we are.
But, in truth, reality is non-dual. Even though it looks otherwise, all that it is at anytime is just
the Self.
Close this section
The Location Of Experience

Expand this section
Further along in the defnition it says “The Self is non-dual consciousness.” Let’s do an analysis
here. James Swartz uses this analysis effectively to explain the non-dual nature of reality.
So, you ask yourself where am I experiencing the objects. So take the computer which you are
looking at right now, or your phone, or any other object. Where do I experience this computer?
Now taking things at face value, it seems like you are here, and the computer is over there,
right? But can you fnd the computer apart from your thought of it?
Are you experiencing the computer or are you experiencing your thought of the computer.
Contemplate on this idea. And when you do, you will realize, that you are experiencing a
thought of the computer.
Now, where does this thought exist? Now, let’s backup for a minute. You can say, wait, there is
an objective computer out there that’s separate from my thought of it.
But the burden of proof is on you because you have to demonstrate an object apart from the
thought of it. But that is not possible.

Anytime you point to something and say there is this, that is there, there is nothing there apart
from your thought of it. So they are one and the same.
Now how do you know the thought? Well, the thought appears in your mind. Is there any
division between your thought and the mind? No, there isn’t.
Can you separate the two? Is there a space or a gap? Can you peel them apart from each
other.
I have the thought of the computer right now, and now I am going to peel my mind away from it.
And then there will be this thought and there will be this mind. No, that’s not possible.
There is no space, there is actually no difference, they are non-different. They are one. The
mind and the thought are one. The mind takes the shape of the thought, the thought is made
out of the mind. They are one thing.
So that leaves only one other question. And that is, if the object and the thought are one thing,
and the thought and the mind are one thing. If we have collapsed all of those together, we can
see than they are one thing.
How do I know this one thing?
How can I say that my mind is even there? Because I know it. I know my mind. In other words, I
am conscious of the mind or I am the consciousness that knows the mind.
Now, is there a gap or space between your mind and the consciousness that knows it. Can you
separate the two? Can you possibly experience your mind at any time without consciousness?
No.
To have an experience of the mind, consciousness has to be present. And if you investigate
your experience, can you separate the two? You can’t. The mind is made out of the
consciousness. They are non-separate.
The way that your mind and perception models or moulds your experience, because of the way
that it presents it to you, it does seem like there is something separate. But when you

investigate it, when you see that all you are experiencing at any time is consciousness.
The object and the thought are one. The thought and the mind when you investigate them are
one. And then when you ask how you know the mind? You say, because of consciousness.
And when you investigate that, you can see that the mind and the consciousness have no
separation.
But what appears to be your self experiencing various objects, a fundamental duality between
you and what you experience. The fact of the matter is that it is a non-duality because all that
there is, is you, is conciousness at any time.
There is no experience apart from consciousness at all and you cannot separate the two, so
that is the meaning of non-dual.
What Vedanta is saying is that no matter what, at anytime, everything is the Self. Notice, we
didn’t say that the Self is everything and that is a complicated point which will be explained later
in the course.
What we are saying is that everything is the Self. At anytime, all that there is, is ever the Self.
And one of the aspects of the nature of the Self is consciousness. The Self is non-dual
conciousness. So all that there is, is the Self, and the nature of that Self is consciousness.
Close this section
Sat-Chit-Ananda
Expand this section
In Vedanta, the Self is also sometimes defned as Sat-Chit-Ananda or Existence-

Consciousness-Limitlessness. Such words are elusive because they are not labelling an
objectifable reality.
For example, the word “tree” evokes an image of a tree in the mind. The word is associated
with an image that can be described because the tree is an object of perception. The word

“consciousness,” on the other hand, does not invoke an image in the mind because
consciousness is not an object of perception, but rather is the subject, the essential nature of
the perceiver of the perception.
Words are normally used to defne objects in the world or in the mind that are available for
sensory perception or other means of knowledge, such as inference and presumption, both of
which are dependent upon sense perception.
Such objects can be identifed by their qualities, activities, relationships, species etc. For
example, the object, tree, can be defned by its appearance, utility, species, and so on.
Consciousness, on the other, is not an object in the world and so cannot be defned by words
meant to differentiate one object from another. Existence (Sat) and limitlessness (Ananda), the
two other words used to defne the Self, also suffer from the same problem.
They do not denote objects in the world or in the mind that can be differentiated from other
objects. We cannot say: “Look at the existence” in the same way we can say “Look at the tree.”
The Vedantic defnition of the Self as Sat-Chit-Ananda does not shed any light on the nature of
the Self if these defning words themselves are in need of defnition.
Vedanta as a teaching methodology and as a means of knowing the nature of the Self must be
able to unite the defning words of the Self with their meaningful content, so that for instance,
the word “consciousness” invokes experientially in the mind the actual nature of the Self as
consciousness. Otherwise, the Vedantic Self will only be a theoretically useful construct of
something whose essence remains unknown.
The purpose of this course would be to use traditional methods of instruction to fll the defning
words with real and immediate content. The hope is that through this course, the reader will be
able to experientially differentiate the Self that the Vedantic teachings aspire to reveal.
Without a means of knowledge such as Vedanta, the Self remains undifferentiated from our
experience because none of our means of knowledge, all of which are based on sense
perception, can be employed to “see” the “seer,” the Self who is witness to the experience.
The Vedantic teaching methodology reveals the Self as the subject component of our

experience. This being the case, the Self is not outside the mind’s purview, and can be directly
known through a means of knowledge that differentiates it from the images of the mind with
which it has been misidentifed.
Close this section
Conclusion
The Self is not easy to be known but when the student is prepared and the teaching is taught
by a competent teacher then ignorance can be removed and the student’s real nature will be
revealed to him or her. The following modules of this course will try to lead the reader to this
understanding.
Sources:
1. Vishnudeva Sanders – Video on Tattvabodha

2. Dr. Carol Whitfeld – The Vedantic Self and the Jungian Psyche
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Experience
This sub-module is based on the teachings of James Swartz and Swami Dayananda.
Expand All Sections
Introduction
Whenever we start a new project in life, we have to be clear what our end goal is. If the goal is
not defned clearly then we do not make the right decisions and cannot track our progress.
Failure is certain when the goal is not clear.
Similarly, before we start the study of Vedanta, we have to be certain what we are trying to
accomplish. It seems in this case our goal is clear.
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We want enlightenment, isn’t it? Freedom from the sense of limitation and bondage.
But on looking closely we fnd that our goal might not be so clear after all. That is because each
one of us has a slightly different notion of enlightenment.
So before we start with Vedanta, it would be a good idea to understand what enlightenment
actually is, to see how Vedanta defnes enlightenment.
Only then can we understand the teachings as they are meant to be understood and not let our
own ideas of enlightenment interpret the teachings incorrectly.
Is Enlightenment An Experience?
Expand this section
One of the biggest confusions in the spiritual world is regarding the nature of enlightenment.
Most of the time enlightenment is defned as “an experience”, “an event” that permanently
changes an individual, dissolving the ego, making him or her permanently blissful and happy
(Nirvana). Different types of concentration or meditation techniques are prescribed to achieve
this experience or event or state.
Some people on experiencing these kinds of epiphanies or Samadhis, once or twice,

immediately declare themselves enlightened.
But this notion of experiential enlightenment does not hold up to logic. All experiences are in
time, i.e. temporary, so Nirvana can never become a permanent experience.
The one constant fact of the world of experience is change. There is no special category or
type of experience that does not change. The experiencer, me, is in time and the objects of
experience including states of mind (Nirvana), are in time. Two things that are constantly
changing (i.e, me and the objects I experience) cannot produce a state of mind that does not
change.
I know that I am a limited. If I were limitless, I would not be seeking enlightenment as I would

not be limited by my suffering. It is precisely because I feel limited that I am seeking freedom.
How can an action (concentration, meditation or any other action) by a limited entity produce a
limitless result? Freedom is limitless and cannot be the result of any action.
An epiphany or Samadhi happens when the mind becomes particularly still and Awareness
refects in it. Why the mind goes into such a mode nobody knows. Just as one cannot generate
anger at will, similarly generating epiphanies is not in anybody’s control. Even experienced
meditators cannot generate such experiences at will, though such experiences happen more
frequently to people who do spiritual practice (but not always).
Close this section
Reality Is Non-Dual
The experiential view that enlightenment is a special experience than what I am experiencing
right now is based on the the idea that reality is a duality.
Vedanta says that reality is non-dual Awareness. This seems contrary to our perception since
we experience reality as duality.
Duality means that I take the “apparent” distinction between me and the world to be a “real”
distinction. However when I inquire into the nature of reality through Vedanta’s methodology, it
becomes clear that this apparent duality is because of false perception, and that life is actually
non-dual. Nothing is separate from me.
Because of this false perception of reality the experiential notion of enlightenment seems more
attractive to us.
The Path Of Knowledge

Expand this section
To attain enlightenment I need to know what it is. If reality is non-dual Awareness then there’s
no distinction between me and what I experience. That means that everything I am

experiencing right now is me. The chair I am sitting on is me, the table in front of me is me, the
thoughts in my head is me, the man walking across the street is me, the silent peace I feel in
meditation is me.
If that is the case, do I want a special experience?
I want the special experience of oneness because I don’t know what Awareness, the Self, is. I
don’t know who I am. Therefore if I want to be free of the limitations and sufferings imposed on
me by this world, I should seek to understand the true nature of reality, the Self, which is in fact
my innermost nature.
When am I not experiencing myself?
There’s never not a time that I am not experiencing myself because the Self, Consciousness, is
all there is. Therefore if I want enlightenment i.e. the freedom from the sense of limitation and
bondage, then I need to get rid of the belief that I am separate from the objects I experience. I
don’t have an experience problem, I have a knowledge problem.
Hence the path of knowledge.
Close this section
Action Cannot Give You Enlightenment

The spiritual paths that present enlightenment as an experience, an event, try to get you to
generate a union with Consciousness by doing certain actions. But if I am already
Consciousness then I can’t do anything to get what I’ve already got.
Actions are only useful to obtain something I do not have.
How can I get myself?
How can I obtain what I already have?
So this problem of limitation can only be solved through understanding. Actions are not going to

produce enlightenment.
Self-Inquiry And Vedanta

Vedanta offers a sophisticated methodology to reveal the Self. This method, which will be
explained thoroughly in the course, is called Self-Inquiry.
Vedanta is not opposed to experience. It does not say experience is bad, and only knowledge
is good. It only says that you need to properly understand the relationship between the two.
And you need to understand the limitations of experience.
When this is done, a great obstacle to enlightenment is dismissed.
From the point of view of Consciousness, the Self, there is no difference between knowledge
and experience.
I Am Already Free
Let’s investigate the theory of experiential enlightenment from the point of view of the non dual
nature of reality.
If there is only one Self and it is everything that is, then everything I
experience at any time or place can only be the Self including me, the
experiencer. In short, I am experiencing Awareness because I am Awareness.
And because Awareness is limitless it is always free. And because there is
only Awareness, I am already free. I do not need an experience to set me free.
Therefore, the attempt to get a discrete experience of the Self is gratuitous,
like going out for a hamburger when you have a flet mignon in the refrigerator.
James Swartz

The Real And The Apparent Self

As we will learn further ahead in the course, one of the most important aspects of Self-Inquiry is
the discrimination between the “real” and the “apparent” self.
The mind/ego (the apparent self) wants to be free of this limited, suffering, body. But it cannot
get free because it is already free of the body. The desire to be free is very diffcult to give up
because what it needs to be free of seems to be very real. But it is not real.
When I sleep at night, I experience limitlessness. When I wake up in the morning, I feel limited
again. How do I know this? The body does not tell me. I, as Awareness, knows both
limitlessness and limitation.
The cause of bondage, of suffering, is the identifcation with experience, the experiencer and
the instruments of experience, brought on by lack of Self knowledge.
When it is clear that I am the knower of the experiencer, and this knowledge is assimilated one-
hundred percent, I become free.
Q&A With Swami Dayananda

Expand this section
Questioner: Is there not another experience?
Swami Dayananda: It is not an experience to be gained; you have

enough experience of yourself. I am saying you are never away from
Swami Dayananda
yourself; you are not something to be gained as a new experience. You
are already there, seeing me, hearing me. You never go out of the
experience of yourself.
You are there experiencing yourself in every experience. You are never outside yourself. You
never get lost. Everything else, any object, may get lost, but you, the subject, never gets lost.
Therefore, there is no question of lack of experience. In fact, you are the essence of every
experience.

I analyse your experiences about yourself and point out that this is what you are. Therefore
there is no question about gaining an experience of Atma (Self), I, because Atma is the
invariable in all experiences. It is not that I must experience myself; it is that I recognize myself
in all experiences.
I see what I am – in seeing, hearing, walking, talking, thinking, doubting. In all of them what is
there is only myself. There is only One and that One is I. To see that One is recognition. There
is no experience. Experience is only with reference to an object other than yourself.
Questioner: Perhaps I was confusing the issue because I was not clear.
Swami Dayananda: We are confused and therefore we use wrong words. We use wrong
words and therefore we are confused. When we use right words there is no problem. If I use
the word “experience” for knowing myself, I will be confused. Let us stop using that word;
knowing myself is a question of self recognition.
So what you are asking is, “Is there such a thing as clear knowledge?”. Yes. In fact knowledge
must be clear. Knowledge is not gradual, but clarity is gradual. Clarity is gradual because I
keep creating doubts.
In preparing the mind for self recognition there are things that can be done to have a quiet
mind. That quiet mind is experiential. So you may say that experientially you frst obtain a quiet
mind. That is useful, because without a quiet mind, the teaching does not work.
Questioner: So breathing exercises ….
Swami Dayananda: Everything like that is experiential.
Questioner: But they are useful?
Swami Dayananda: Everything including Asana, Pranayama, Pratyahara is useful. It all

depends upon what you want. They are useful to gain a quiet mind. But if you think these
practices are going to solve the problem of knowing yourself, that is not true.
Close this section

Conclusion
This chapter may have seemed too “intellectual”. If you’re new to Vedanta you probably
would’ve never encountered such emphasis on the knowledge aspect of enlightenment. In fact
enlightenment is only knowledge since ignorance is the cause of our suffering.
We cannot overstress the importance of this chapter. A wrong notion of enlightenment can be
the biggest stumbling path on the path to Self-Realization. So if something is not clear, read
again.
Even if you’re not ready to accept some things which have been said here, it’s okay. It’s
enough for now that you just understand it. Having doubts is a normal part of Self-Inquiry.
These doubts will get cleared when you understand the whole vision of Vedanta.
Sources:
1. James Swartz – How to Attain Enlightenment
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3.3 Common Myths About

Enlightenment
This sub-module is based on the teachings of James Swartz.
Expand All Sections
Introduction
After reading the last sub-module, we hope you have much more clarity on the distinction
between Knowledge vs Experience view of enlightenment. The feeling of limitation, the reason
for suffering, is due to lack of Self-Knowledge. Once you understand this, you’ll be more open
to expose yourself to a means of Self-Knowledge like Vedanta.
In this sub-module we’ll look at some of the more popular enlightenment teachings which
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confuse many spiritual seekers, and cause them to chase an impossible goal.
However, we also need to add that even though we say these teachings are not the most
effective means to enlightenment, that does not mean they have no value. There is some truth
in all of them, and some practices might be useful in preparing the mind for Self-Knowledge.
If you believe in some of these teachings, it would be good to examine them from a non-dual
perspective.
1. No Mind – Empty Mind

Expand this section
Probably the reason for this idea that enlightenment means an empty mind is because many
scriptures, and people who have had non-dual epiphanies, describe the Self as thought-free.
The theory of “no mind” enlightenment implies a duality between Awareness and thought.
Now assume for a moment that you are awake and your mind is stopped. Are you not the one
who’s aware that your mind is stopped?
Now your mind is thinking. Again, are you not the one who’s aware that your mind is thinking?
So, in both cases, with or without thought, I, Awareness, am present. If I am aware when it is
stopped and when it is thinking, I am not hidden by thoughts, nor am I revealed by no thought.
Whether thoughts are present or not, you, the Self, can always be known directly.
Awareness, the Self, is always present. It is self evident. It reveals itself. It is

self experiencing. There is nothing you can do about it except know what it is
and look for it. Nothing hides you from you, except ignorance. Action,
removing thoughts, will not remove ignorance because action is not opposed
to ignorance. It is ignorance of who I am that causes me to believe that I am
hidden from myself and attempt the actions that I believe will stop my mind.

James Swartz
Close this section
2. No Ego – Ego Death

Expand this section
Along with the no mind teaching, ego death is one of the most popular enlightenment myths in
the spiritual word.
One way of looking at Ego is as an identity that a person takes on. Human beings are capable
of taking up multiple identities for e.g rich, poor, father, mother, son, daughter, politician,
businessman, employee etc. We can call this identity the “I” notion.
The Ego death theory says that when this “I” notion is destroyed, one becomes enlightened.
If this were true then all plants and animals would be enlightened because they don’t have an
“I” notion. For enlightenment you need the hard and fast knowledge of who you are in the
waking state. Hard and fast meaning that the knowledge is 100-percent assimilated and
available at all times.
Another reason why the Ego cannot kill itself is because it’s not conscious. There’s only one
conscious entity, and that is Awareness. This may sound confusing to you right now but it will
be cleared up when we come to “The 3 Bodies” sub-module later in the course.
In actuality, enlightenment is the shifting of the “I notion” from “I am a limited, suffering

individual” to “I am whole, complete, unchanging Awareness”.
What is Self knowledge in relation to the Ego?
It is the understanding that the Ego is me, but I am not the Ego. This is identical to Ego death
because it moves the Ego from the center of consciousness to the periphery. Self-Knowledge is

best of both worlds, because it allows you to live freely as the Ego without suffering the results
of actions.
At this point we would like to add a caveat.
The process of Self-Inquiry and the assimilation of Self-Knowledge, slowly over a period of
time, neutralizes one’s likes and dislikes. An enlightened person is one in whom likes and
dislikes have been rendered non-binding.
Such a person no longer makes decisions based solely on fears and desires. So even though
there’s no Ego death, it does not mean the Ego does not undergo changes… for the better.
Ahamkara (Ego) is nothing but a notion, the “I” notion. When the reality is “I
am everything”, there is no ego. Ego is only when you compare yourself with
another person. “He does not have as much as I have” is ego. But there is no
other person at all. All that is there is me. There is no ego, no doer; there is
only aham, I. That “I am doer” is a notion, whereas “I” is the self. For one who
has no “I” or “mine” sense because everything is himself or herself, where is
the question of having a desire? Knowing this, then, the wise person has no
binding desires.
Swami Dayananda Saraswati
Close this section
3. Nirvana
Expand this section
Nir means not or without, and Vana means fame. Fire stands for passion or desire, so Nirvana
means a desireless state. So this idea of Nirvana as enlightenment means a person without
desires. The emotion of fear is also closely linked to desire. Desire for something means a fear

of not getting it. Desire to keep something means a fear of losing it.
The view is based on the idea that desire means suffering. If you want something; it means you
are not happy with what you have.
Is a desireless mind possible?
When, except during sleep, do you not want something?
On some level this idea does make sense. If a desire is self-caused, eliminating it should end
the suffering.
But what if desire was the result of ignorance? Eliminate one desire, and another one pops up
in it place. Ignorance is the cause, and desire the effect. Instead of trying to get rid of the effect,
why not try to eliminate the root cause, ignorance?
Does having a desire equate to suffering? Is it not possible to have a desire, and not be
agitated by it?
Do all desires need to be bad? If I desire to fnd a cure for cancer, is it a bad desire to have?
As long as my desires do not violate universal values (Dharma), why should they be a
problem?
One has a variety of desires depending on the object for which one has
affection and attachment. Desire is not a problem, but once a well-shaped
desire has been formed, once it is no longer in the fancy state, one has to deal
with it. One has to fulfll the desire and this causes one to take action. If one
can fulfll the desire, there is no problem. More often than not, however, the
desire is not fulflled. When the desire is unfulflled it turns into anger. Thus
desire is the cause for anger. If there is no expectation with reference to
desire, there will be no anger if the desire is not fulflled. The point is not to
avoid anger by avoiding desire. Rather, one has to remove the sting from
one’s desires, for which a proper attitude is very important. That everything
should happen as one wants it is not a realistic expectation. The Raga-

Dvesas, one’s likes and dislikes, have to be neutralized.
Swami Dayananda Saraswati
Close this section
4. The Now
Expand this section
The basic idea of the Now teaching is that if I am “present”, then I am enlightened. If I am living
in the past or the future then I am unenlightened.
From a non-dual perspective this theory proves false since there is no time in a non-dual
reality.
Let’s investigate whether we are ever out of the Now?
Experience happens only in the present. How can I experience the past? I can experience a
memory, but it happens only in the present. The memory appears in awareness and it is
experienced now.
Similarly, we can’t live in the future. We imagine certain things about the future, but those
thoughts are also experienced in the present.
You can’t be “in” or “out” of now, you’re always in the now. If you say you’re not “in” the now, all
it means is that “at present” you’re paying attention to a thought which represents either the
past or future.
When I am “out” and want to be “in”, effort is required. Awareness cannot be gained by any
action, so being in the now is not a valid means of enlightenment.
However, we need not dismiss this teaching entirely. Mindfulness training is very useful for

gaining mastery over the mind. A relatively calm mind is one of the qualifcations for Vedanta
(explained in the next module), and this teaching can help one prepare their mind for Self-
Inquiry.
Close this section
5. Experience Of Oneness
Expand this section
Vedanta says there is no need to experience oneness with yourself, because you’re already
experiencing oneness with yourself and everything. This is because reality is non-dual.
You are Awareness and the objects are awareness. It’s all you, Awareness.
Can you separate a wave from an ocean? Can you separate a gold ring from gold? Can you
separate a pot from clay?
All objects are just Awareness with a particular name and form.
I suffer because I have identifed with the thought of separation. Instead of trying to get rid of
my limitation/wanting by experiencing a particular situation, I should inquire into the thought of
separation, and see if it’s true.
Close this section
6. Transcendental State
Expand this section
The mind is an interface through which the Self interacts with itself in the form of gross
elements.
The mind is capable of a wide variety of states; from the gross feelings related to the physical
body to the very blissful states of Samadhis. All states are in the mind, and they change

because they are in the dream of duality (Maya).
The Self is non-dual. It is out of time and does not change. It is the one that witnesses the
different states of mind.
When a mind reaches a state far removed from the gross level, and closer to the Self, it is
capable of refecting the Self so purely that an intense bliss is experienced. At such times, its
easy to mistake enlightenment for a state of never ending experiential bliss.
Experience belongs neither to the Self, nor to the mind. Experience happens when Awareness
shines on the mind.
The reason it’s important to differentiate between the Self and pure states of mind is because
it’s easy to get attached to these blissful mystical states. Attachment to bliss is a problem
because the mind, the instrument of experience keeps on changing. You can’t control your
mental state because the factors that govern it are beyond your control.
So enlightenment is not a transcendental state, a higher state, an altered state, a “fourth state”
(Turiya) or any other kind of state. It is simply the hard and fast knowledge that “I am whole,
complete, ordinary, unchanging Awareness”.
The Self cannot be directly experienced as an object because it is subtler that the mind, the
means of my perception.
Close this section
7. Enlightenment As Eternal Bliss

Expand this section
When an average person experiences the non-dual state of a Samadhi for the frst time, the
experience is a very positive one. When the blissful state ends – as all states of mind do –
agitation and dullness once again enter the mind.
The feeling of peace and bliss is brought about because of the absence of suffering, and not

because it belongs to Awareness. When you’ve had a toothache for some time, and the tooth is
extracted, the absence of pain is what feels good, not the tooth extraction.
Enlightenment does not feel like anything. It is just the hard and fast knowledge that “I am
limitless Awareness”. When this knowledge is frm, it does not produce a permanently blissful
mind.
However this knowledge produces a sense of rock solid confdence in the person. The person
knows that henceforth they can handle any situation in life.
A more or less constant state of feel good happiness is also possible by the consistent
application of Self-Knowledge and the practice of Yogas discussed later in the course.
All experiences of bliss, whether it be sensory bliss, or the bliss of love, or the bliss of
meditation, is just pure limitless Awareness refecting in the body-mind. The bliss belongs
neither to the Self nor to the body-mind; it belongs to the relationship between them.
Close this section
8. Fulfllment Of All Desires

Expand this section
Many who pursue the spiritual path, pursue it with the notion that enlightenment will make it
possible for them to fulfll all their desires. If this idea exists in some small corner of your mind,
if would be best to get rid of it. Enlightenment does not mean fulfllment of all your desires.
In the last sub-module, we made it clear that Enlightenment is not an experience.

Enlightenment will not lead to some special experience in Samsara.
This is not mean to discourage you, but to remove false expectations which can hinder Self-
Inquiry.
Unexamined experience keeps us stuck in Samsara. Experience backed by Self-Inquiry

through a proven means of knowledge like Vedanta can lead us out of Samsara.

Although enlightenment is not experiential it does vastly improve one’s experience. On an

absolute level what you experience after you know you’re Awareness is no different that what
you experienced before.
Before enlightenment chop wood carry water, after enlightenment, chop wood
carry water.
Zen Saying
What does change is your interpretation of experience. After Self-Realization, your likes and
dislikes (Raga-Dvesha) no longer interpret your experience. You start to interpret experience
from the point of view of the Self.
Interpreting experience from the point of view of the Self allows you to still enjoy pleasant
experiences, and also to appreciate unpleasant experiences.
Close this section
Conclusion
This sub-module has presented different modern spiritual teachings and approaches to
enlightenment. Our explanation of these teachings is based on the Vedantic view of non-dual
reality and we encourage you to make you own conclusions through your own inquiry.
All these modern practices do have some value in preparing a student’s mind. A qualifed mind
is a prerequisite for Self Inquiry; to understand and assimilate Self-Knowledge. But to gain this
knowledge, and to understand the nature of reality, the spiritual seeker must rely on Vedanta.
Sources:

2. Swami Dayananda – Bhagavad Gita Home Study Course
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4.1 The 4 Qualifications
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Introduction
Enlightenment is the hard and fast knowledge that the Self, Awareness, is everything that is –
and that I am it. To gain this knowledge one needs more that just a simple spiritual desire.
A student of Vedanta needs to be psychologically healthy. Self Inquiry is not intended to heal a
neurotic mind.
To study any science, it’s assumed you are qualifed. You need a degree to enroll for a post-
graduate degree. For a doctorate course, you need a post-graduate degree. In sports
competitions you have qualifying rounds.
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You need the appropriate qualifcations to join any feld. This is true for Self Inquiry as well.
In Vedanta we have the four-fold qualifcations (Sadhana Chatushtaya) for Self Inquiry. These 4
qualifcations are:
1. Discrimination – Viveka
2. Dispassion – Vairagya
3. Desire – Mumukshutvam
4. Discipline -Shatka Sampatti

Many of these qualities are available in everyone in some measure. Understanding them
properly will help you identify areas that you need to work on. The better qualifed you are, the
faster your spiritual progress will be.
In the subsequent sub-modules we will discuss each qualifcation in detail.
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4.1.1 Discrimination -
Viveka

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This sub-module is based on the teachings of Swami Viditatmananda, Swami
Paramarthananda and James Swartz.
Expand All Sections
Introduction
In this sub-module we will discuss the very frst qualifcation for Vedanta called Discrimination.
We will explore the following topics:
1. What is discrimination?
2. How to differentiate between the permanent and the impermanent?
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3. Why we shouldn’t expect lasting security from the world?
4. How discrimination arises in us?
5. What can give me permanent security?
6. How to practice discrimination?
What Is Discrimination?
Expand this section
The word “discrimination” has certain negative connotation because we’re used to hearing
about racial discrimination, caste discrimination, gender discrimination etc.
But in Vedantic jargon, the word “discrimination” is used in a positive sense. The word
discrimination is translated as “Viveka” in Sanskrit.
Discrimination in Vedanta means a sense of right judgement, right understanding, discernment

etc. Now the question arises, discrimination between what? Normally discrimination is between
two things.
What is Vedanta asking us to discriminate between?
Discrimination is the differentiation between permanent and the impermanent, between eternal
and the ephemeral, between the real and the apparent.
Discrimination between things permanent and transient consists of the

discrimination that “Brahman (Self) alone is the permanent substance and all
things other than It are transient”
Vedantasara
15th century Vedantic text

Separation or discrimination is required when two things are mixed up with each other and,
sometimes, they are mixed up in a way that it is not very easy to separate them.
The kind of Viveka that is being discussed is that which requires a certain subtle perception. It
is easy to discriminate between day and night or white and black, but it becomes diffcult to
discriminate between one shade of white and another.
In life, the permanent and the impermanent are mixed up with each other in much the same
way.
Differentiating Between The Permanent And The

Impermanent
Expand this section
When we look at the universe, we see that the entire creation exists in time and space.
There is no object outside of time and space. Which means that every object is subject to
birth and death.
So, I can say the entire creation is impermanent. This impermanence is an intrinsic part of
every aspect of creation, be it things, people, situations or relationships.
Thus there is no permanent object, permanent person, permanent situations and most
important of all there is no permanent relationship.
Sreyas and Preyas approach the human being. Having very clearly
considered them, the discriminative (person) distinguishes them.
Katha Upanishad
Sreyas means that which is permanent and lasting and Preyas is that which is
impermanent and ephemeral. Sreyas is happiness of the Self or internal happiness, and
Preyas is happiness derived from sense objects or external happiness.

In life, we constantly come across Sreyas and Preyas. It requires a certain sensitivity to
appreciate lasting happiness as opposed to the impermanent, ephemeral happiness in the
objects and achievements of the world.
Every moment presents a choice between the permanent and the impermanent. The
impermanent comes in the form of various situations, opportunities, and pleasures, while
the permanent is ever there as the very Self.
As long as the mind is full of binding likes and dislikes, the impermanent alone attracts the
mind and we do not choose the permanent.
There is an inner voice, which gets totally suppressed on account of the noise made by
the demands of external things. The permanent or the Self has an opportunity to register
only when the intensity of the chatter of likes and dislikes is subdued or lessened.
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Should I Expect Security From The World?

Expand this section
If I know there is no permanent thing in this world, should I expect lasting security from the
world? How can an impermanent thing give me permanent security?
Therefore right judgement is to never rely upon the world to give me lasting security or
support.
That does not mean the world is useless or I should reject the world. The world can give
me a lot of things, and I can use the world for a number of things. The world can give me
entertainment, education, opportunities to employ my individual skills and opportunities for
growth.
However leaning on the world for security is not wise.

Swami Paramarthananda likes to compare the world to a cardboard chair. A nicely

designed cardboard chair can be used as a display item. We can use it, but we cannot
lean on it. That’s not its purpose.
The world is like the cardboard chair. We can use the world for our purposes, but we can
never lean on it i.e. depend on it for our security.
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The Beginning Of Discrimination

Expand this section
Our perception is that everything in this universe is constantly changing, impermanent, and
perishable. However, when we are exposed to the scriptures, we begin to see that there is
something in life above and beyond that which is perceptible, visible, or experienced by us.
We become aware that change, impermanence, or fux is not the ultimate truth of life and that
there is a Nitya-Vastu, a permanent or lasting reality to life. Thus, the frst thing that arises in a
discriminating mind is Nitya-Anitya-Vastu-Viveka, discrimination between the permanent and
impermanent.
The study of the scriptures enables us to acquire the ability to reason. This important reasoning
ability helps us to analyze and discriminate.
But why would we be prompted to pursue the study?
Why should we dedicate ourselves to the pursuit of the study?
It is because of an inner feeling that there is something permanent in this life, a lasting peace or
happiness, which arises on account of listening to or studying the scriptures. This kind of
feeling or awareness is the beginning of Viveka.

What Can Give Me Permanent Security?

Expand this section
To get lasting security and support I need to depend on a permanent thing. What is this
permanent thing?
It is Brahman, the Self.
The Self alone can give me permanent security and support. This understanding is called
Viveka or Discrimination, the ability to discriminate between the real and the apparent.
The Mundaka Upanishad says that Brahman is permanent, all-pervasive, appearing in

different forms, and subtler than the subtlest. It says that the nature of the Self is pervasive
like space, unborn, and eternal.
We fnd that happiness lies in permanence and not in impermanence. There is a

permanent or changeless reality, which is of the nature of happiness. We gain a general
overview as a result of the study of the scriptures that there is something eternal,
changeless, permanent, and beyond what we perceive or experience.
We realize that what we are seeking in life is something lasting or permanent, not just
happiness and security. We are seeking lasting happiness and lasting security.
Only the Self or Brahman can provide lasting happiness or lasting security.
These concepts may not be clear initially, but we do become aware of them through the
scriptures.
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What You Are Seeking Is Brahman Alone

Expand this section
Vedanta says that what you are seeking every moment in your life is Brahman alone. You

are seeking joy and happiness that is free from all limitations.
All of us want unqualifed happiness; we don’t want a time-qualifed happiness that is

available at one time and not at another; we don’t want a place-qualifed happiness in
which we are happy only in a given place and not any other, and we don’t want happiness
that obtains only in one situation and not in another.
In fact, we don’t even want to make an effort to be happy. If we had our way, we would
wish for a happiness that is effortless as well. And besides, not only do we want
unqualifed happiness, we also want to be aware of it.
It is said that we are totally happy in deep sleep, but we not aware of it! Therefore, we
want an effortless and unqualifed happiness of which we are aware.
An analysis of what we are seeking reveals it to be Brahman. Brahman alone fts this bill.
Brahman alone is unqualifed with reference to time, place, or condition and, being the
very Self, the attainment of Brahman is effortless.
Brahman is of the nature of Awareness and is, therefore, conscious happiness. It is Sat,
Existence, and exists in all the periods of time.
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Close this section
Practising Discrimination
Expand this section
A discriminating mind intelligently avoids petty dramas, conficts and

indulgences of daily life. To the discriminating person life is a tragicomedy to
be acted to the hilt, no doubt, but of no lasting importance. It is a tale told by
an idiot, full of sound and fury, signifying nothing.

James Swartz
A discriminating mind sees its likes and dislikes (Raga-Dvesha), fears and desires as transitory.
It does not unduly affect its actions.
It knows that any action cannot give it lasting happiness, so it does not have undue
expectations from the results of any action (Karma Yoga). So it’s very selective in its actions.
The result is a tranquil mind.
The defnition of discrimination is “the 100-percent conviction that the Self alone is real and that
objects are apparently real.” With this defnition in mind, a discriminating mind turns attention
away from the world of objects and back to Awareness, the Self, over and over, until attention
rests steadily on the Self.
Until discrimination is perfect, a person will get caught up in the world of appearances and
suffer.
This Viveka or discrimination is very important because it determines our priorities in life.
Whatever we understand to be the most important is what we will want to have and our efforts
will be directed towards that goal.
If we understand the Self to be the most important, our efforts will naturally be directed towards
knowing this Self. Therefore, this discrimination is extremely important.
An interesting thing is that Vedanta begins with Viveka and ends in Viveka. It begins with
discrimination, which is initially a vague idea, and culminates in the discrimination that becomes
a reality.
There must be discrimination in life. We must always be thinking people, reasoning people, and
analyzing people. We should not take things for granted or simply do things because other
people are doing them. This necessarily brings about Vairagya or dispassion, the second
qualifcation which we will see in the next sub-module.

Close this section
Summary
Discrimination or Viveka is the 100 percent conviction that the Self alone is real and
1. that objects are apparently real. Discrimination is the sense of right judgement and
understanding to differentiate between the permanent and the impermanent.
The impermanent comes in the form of various situations, opportunities and pleasures,
2. while the permanent is the very Self. A mind full of binding likes and dislikes is attracted
only to the impermanent and cannot know the Self.
We should not look for security from the impermanent objects of the world. Only the
3. Self can give us permanent security and support.
A discriminating person sees his or her likes and dislikes, fears and desires as
4. transitory. It does not unduly affect their actions. We can cultivate discrimination within
us by repeatedly turning the mind away from the world of objects and back to the Self.
Sources:
1. Swami Viditatmananda – Talk on Viveka

3. James Swartz – How To Attain Enlightenment
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4.1.2 Dispassion -
Vairagya


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This sub-module is based on the teachings of Swami Viditatmananda.
Expand All Sections
Introduction
In this sub-module we’ll look at the 2nd qualifcation which is “Dispassion” or “Vairagya”.
There’s a reason why dispassion is mentioned after discrimination. It’s because dispassion
arises naturally when you have the right discrimination (Viveka).
When we inquire into what has fnally been achieved by us or others, we fnd that no
achievement is enough to provide permanent or lasting satisfaction. When we acquire some
insight into the Self, we realize that there is something permanent. There arises Vairagya or
dispassion towards everything impermanent, which is explained in this sub-module.
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We’ll deal with the following topics in this sub-module:
1. What is Vairagya or Dispassion?
2. How acquired happiness from the world is always limited?
3. How happiness does not come from objects?
4. How happiness is actually freedom from desire?
5. How discrimination leads to dispassion?
6. How dispassion leads to an objective and balanced mind?
Understanding Dispassion
Expand this section
Vairagya comes from the word Viragah; the state of Viragah is called Vairagya. Viragah is that
state where the Raga has gone away. Raga means passion or attachment and Viragah is
dispassion or non-attachment; it is freedom from passion.
We should also know that wherever there is Raga or attachment there is a corresponding
Dvesha or aversion; they are the two sides of the same coin. There cannot be attraction or
attachment somewhere unless there is an aversion somewhere else; or, there cannot be
aversion in one place unless there is an attachment elsewhere.
Attachment involves gravitating towards one thing or the other. Thus, a person under the hold
of Raga and Dvesha, likes and dislikes, is always gravitating in one direction or the other like a
swinging pendulum. The opposite forces of likes and dislikes keep tugging at his or her mind.
It is important to mention here that whenever we mention “likes and dislikes” or

“attachments and aversions” in this sub-module, it means binding likes and
dislikes and binding attachments and aversions.

What do we mean by binding? Any like or dislike is binding when it agitates our mind, or if it
controls our actions.
For e.g. a smoker who cannot stop his smoking habit is said to have a binding attachment to
smoking. A person who prefers chocolate ice cream over vanilla ice cream, but is okay even
when only vanilla ice cream is available, is said to have a non-binding attachment to chocolate
ice cream.
Enlightenment does not mean a total absence of likes and dislikes; it means total absence of
biding likes and dislikes. Even an enlightened person has desires, but the desires do not
control his or her actions.
Dispassion Is Freedom From Both Attachments And

Aversions
Viragah means freedom from both attachment and aversion and Vairagya is the
corresponding state of dispassion. It is important to understand that Vairagya or
dispassion not only means freedom from attachment, but also freedom from aversion.
Often, this is not understood properly and, therefore, freedom from attachment is very
often interpreted as aversion and an aversion for life is often mistaken to be dispassion.
It should be noted that aversion is just as undesirable since it also keeps my mind away
from myself. My likes and dislikes have the ability to pull my mind away from myself and
focus it onto external objects.
The result is that I cannot be at peace with myself.
Thus, it is necessary that I should be free from likes and dislikes to gain a peaceful or
contemplative mind. We can make our minds free from likes and dislikes through Viveka
or discrimination.
Why is there an attachment towards external objects and achievements?

There is always a fascination in our minds for physical pleasures, achievements, and
accomplishments. We have this fascination because of our upbringing. We fnd the entire
world placing a great deal of importance on external achievements and accomplishments.
Therefore, we also begin to associate success or fulfllment in life with external

achievements. It requires discriminative analysis to understand the limitation of external
achievements
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Every Form Of Acquired Happiness Is

Limited
Expand this section
The scriptures point out that the nature of happiness provided by worldly achievements,
pleasures, and sensations is transient because it is conditional.
It is not that I am happy at any time or place. Rather, I am happy only when a certain condition
is satisfed such as when I am in the presence of a certain person, object or situation; not
otherwise.
Therefore, the presence of that person, situation, or object has to be created. Something has to
be acquired or arranged as a result of effort. Thus, I fnd that the happiness I acquire today is
the result of an effort, Karma.
Whatever is generated or created as a result of an effort is limited because every effort is

limited. Not only that, everything in the world is limited and its ability to give me happiness is
also limited.
It does not mean that I hate things or dislike them because they are limited. We can love limited
things as long as we understand that they are limited and transient and, therefore, do not
expect anything permanent from them.

Swami Paramarthananda likes to give the “channel” example. We have 2 channels available to
us; the “world” channel and the “Self” channel.
When I need entertainment or education or I need to transact in the world, I use the “world”
channel. When I need psychological security and support, I change to the “Self” channel.
This changing of channels is called dispassion. This reduction of dependence on the world is
born out of discrimination.
This understanding will enable us to set our priorities right and recognize the place that these
things enjoy in our lives. At present, we make unreasonable demands of life, ourselves, and
others. However, what we are seeking is the limitless and we expect the limited things of the
world to give us that.
We expect the objects of our love to give us limitless happiness. Thus, there is disappointment
and frustration in spite of so much achievement because of our unrealistic expectations or
demands.
Happiness Cannot Be Created

Expand this section
We make unreasonable demands of objects and persons, and repeatedly keep getting
frustrated and disappointed. A famous verse from the Mundaka Upanishad says:
Having analyzed the worldly experiences and achievements acquired

through karma, a mature person gains dispassion by discerning that the
uncreated (Limitless) cannot be produced by action.
Presently, we make an effort to create happiness by creating certain conditions. We must

understand that happiness cannot be created. Happiness is already there, it is simply to
be manifested.

When we think that we are creating happiness, what we are doing, in effect, is only
manifesting the happiness, which is already there.
It is comparable to the sun hidden behind clouds; when the clouds go away, the sun
shines again. When a given object, person, or situation makes me happy, it is not that the
happiness comes from the object, person, or situation; rather, the happiness, which is my
very nature, becomes manifest at that time.
Thus, in any experience of happiness, the objects, persons, or situations only become
instrumental in manifesting the happiness that is already my nature. The happiness, which
is the Self, momentarily becomes manifest when the mind becomes clear, non-
demanding, and quiet.
However, any demand that enters the mind acts as a cloud in veiling that happiness. We
think happiness has gone away when all that happens is that the happiness remains
unmanifest.
Happiness is not something that comes from the outside. When we analyze our
experiences of happiness, we fnd that happiness wells up from within and every external
object or situation is merely instrumental in revealing that which is our own nature.
When we understand the nature of happiness, we realize that any happiness that we can
possibly acquire from a source other than ourselves is bound to be limited in time,
measure, and situation.
When I understand that happiness is something to be made manifest, there is Vairagya or

dispassion towards acquiring happiness from transitory or limited sources rather than from
myself.
Close this section
The Pleasures Of The World Cannot Satisfy Us

Expand this section

This hunger for happiness is comparable to a fre that grows fercer as butter is poured
into it. Similarly, the hunger for pleasure only increases as I enjoy more pleasures in life.
The hunger for recognition is greater as more and more recognition comes my way, and
the hunger for success continues to grow even as more and more success is gained.
All these achievements serve to increase our hunger, rather than appease it. This is what
one has to see for
oneself: the hunger or beggarliness does not diminish and the beggar remains intact.
Usually, we don’t pay attention to what we are seeking; we simply do what everyone else
does. We follow the values the world has imposed upon us and don’t stop to think or
examine what we are seeking.
Vedanta tells us that what we are seeking is permanent and advises us to analyze our
own urges and then decide for ourselves whether worldly achievements have the
capability to satisfy our hunger or not.
Over time, dispassion arises towards qualifed happiness; when we realize that there is
unqualifed happiness to be gained, we no longer want qualifed or conditional happiness.
We don’t want happiness that is dependent upon the acquisition of an object having
particular attributes. We don’t want happiness that is available only at a given time, place,
or only in a given thing.
When we understand that our need is for something permanent and lasting, we cannot
settle for anything less.
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Close this section
Dispassion Is Cessation Of Running After

Objects
Expand this section
Dispassion focuses my mind upon myself. It is natural that a person seeks happiness outwardly
because nature has created the mind and sense organs to be extroverted, says the Katha
Upanishad:
The Lord created the sense organs (by making them) extroverted. Therefore,
everyone looks outside oneself, not at the inner Self. Desiring immortality, a
rare discriminative one turns away his eyes (and) sees the inner Self.
The idea is that the immortality we seek is the very nature of the Self; it is not to be acquired
from the non-Self. As this understanding arises, the mind and senses naturally withdraw from
their external preoccupations and become focused upon the Self.
Thus, when discrimination matures and becomes a fact of life, the immediate result is
dispassion. There is a total cessation of pleasure-seeking.
Dispassion does not mean not enjoying objects; it only means not running after objects. It
means a cessation of the effort to seek happiness from things other than the Self. This
cessation of effort arises from having discrimination.
Happiness Is The Freedom From Desire

Expand this section
Adi Shankara discusses the nature of happiness in his commentary on the Bhagavad Gita.
When I feel happy,what is it that makes me happy? Has that happiness come from an
object that I crave?
In fact, happiness comes when the tremendous burden of craving goes away. When I
acquire an object of my desire, that burden goes away momentarily and I experience a
relief or a freedom from that craving.

A desire in my head is like a big burden and I experience happiness when I fulfll that
desire; it is the happiness of freedom from that craving or that desire.
Happiness is ultimately nothing but freedom from desire. It is not freedom from desire in
the sense of denying desire or suppressing desire, but a resolving of desire as a result of
Viveka, discrimination.
As Swami Dayananda points out, behind all desire is the desire to be free from desire. It is
freedom from desire alone that makes one happy. The happiness that is the result of
freedom from desire cannot be compared to any other happiness that one can gain in this
world or the hereafter.
Close this section
Dispassion Arises Out Of An Understanding Of The Nature

Of Things
Expand this section
It is the understanding of what one is seeking and the understanding of the nature of
happiness, objects, and achievements that slowly creates Vairagya, dispassion. This
understanding leads to a freedom from the false fascination that we have for objects or
achievements.
We have a fascination for wealth, honour, recognition, and power. We have an inherent
fascination and innate
patterns of thinking, which guide our lives.
We should analyze these fascinations and understand that they are born of a lack of
understanding of the real nature of things. They are born of a lack of understanding of our
own desires and of what life can offer.
As our understanding grows, the mind slowly becomes free from that fascination, Raga.
Correspondingly, the mind also becomes free from aversion, Dvesha.

In the Bhagavad Gita , Lord Krishna describes a person whose mind is free from
fascinations or aversions
as a renunciate:
The person who neither hates nor longs (for anything) should be known
as always a renunciate, Oh Arjuna, because one who is free from the
opposites (likes and dislikes) is effortlessly released from bondage.
Close this section
Dispassion Implies The Acquiring Of An Objective Mind

Expand this section
Dispassion is often misunderstood as suppression, aversion, disgust, or hatred. When

there is disgust for the world, the mind gets disturbed as it thinks of the world.
Therefore, we don’t want disgust; we don’t want attraction or aversion, either; what we
want is an objective or balanced mind.
These attractions and aversions distort our perceptions. They prevent us from seeing and
knowing things as they are. Everyone lives in their own world of likes and dislikes, and the
result is that our perceptions are invariably distorted.
Dispassion implies getting rid of these distortions from the mind and acquiring an
undistorted and objective mind, a free mind.
Distortions and aversions are a big burden; they make us sad and create reactions in us.
When the mind becomes free from reactions, it becomes free, happy, cheerful, and
objective.
Thus, dispassion means freedom, happiness, cheerfulness, and objectivity. This is a

prerequisite for a student of Vedanta.
To gain any knowledge, the mind must be objective and, to gain Self-Knowledge,the mind
must be similarly objective and available.
Viveka or discrimination fulflls itself only when it results in Vairagya or dispassion. When
the mind has a fascination or attraction for something, we must know it is bound to be a
distraction sooner or later.
It will be a distraction, particularly when we want to apply ourselves to meditation or

contemplation. The ability to make the mind free from these distractions intelligently and
with discrimination is Vairagya, dispassion.
Close this section
Close this section
Summary
Expand this section
Vairagya or dispassion is freedom from binding likes and dislikes. Binding likes and
1. dislikes cause us to focus our attention onto external objects. So to gain a peaceful and
contemplative mind, we need to cultivate dispassion through Viveka or discrimination.
Happiness provided by worldly objects is limited and transient because it is conditional.

2. Such happiness depends upon the presence of certain people, objects and situations.
We have 2 channels available to us: the “world” channel and the “Self” channel. For a
3. dispassionate person, psychological security comes from the “Self” channel.
Happiness is never created by external objects; it is manifested out of our real nature
4. when the mind temporarily becomes clear, non-demanding and quiet.

5. Indulging in worldly pleasures only causes to increase our attachment to them.
Dispassion arises when one understands what one is really seeking, and recognizes
6. the nature of happiness gained form worldly objects. As understanding grows the mind
slowly becomes free from binding likes and dislikes.
Likes and dislikes distort our perception. We need an objective mind to study Vedanta
7. and gain Self-Knowledge. Dispassion through right discrimination helps us to develop
an objective mind which is conducive for Vedantic study.
Close this section
Sources:
1. Swami Viditatmananda – Talk on Vairagya
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4.1.1 Discrimination -
Viveka
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4.1.3 Desire -
Mumukshutvam

4.1.3 Desire for Freedom – Mumukshutvam
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4.1.3 Desire for Freedom –

Mumukshutvam
This sub-module is based on the teachings of Swami Viditatmananda and Swami
Paramarthananda.
Expand All Sections
Introduction
The 3rd qualifcation is “Desire for freedom” or Mumukshutvam. In this sub-module we’ll
discuss:
1. What is Mumukshutvam?
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2. Who is a seeker of freedom?
3. Why the desire for freedom cannot be created but arises on its own?
4. Why, unlike other desires, the desire for freedom focuses the mind upon the Self?
5. Why the desire for freedom is listed as a qualifcation?
What Is Mumukshutvam?
Expand this section
The burning desire for freedom (Moksha) from the problems caused by depending on the world
is called Mumukshutvam in Sanskrit.
Dependence on the world causes a number of psychological problems. The biggest problem is
insecurity. I am worried that whatever I am dependent on, whatever I am attached to.. I may
lose it.
That’s why many relationships tend to be very insecure. I’m constantly worried of rejection from
my partner. I want the person I love, to love me always.
This feeling of insecurity manifests as various emotional problems like worry, fear, frustration,
disappointment, anger and hatred. All psychological problems are caused by depending on the
undependable, by relying on the unreliable.
Samsara
It is wrong to blame the world for my psychological problems. The world was not created
to give me permanent happiness.
I suffer because I have wrong expectations from the world.
The problems caused by wrong expectations or dependence is called Samsara.

Mumukshutvam means the burning desire to be free of this Samsara.

A person without a desire to be free, will keep chasing objects in the world and be forever
stuck in the whirlpool of Samsara.
The Mumukshu
The person with a burning desire for freedom or liberation (Moksha) is called a Mumukshu
in Sanskrit. Moksha is the predominant desire in his or her life. So all other desires and
pursuits are subservient to this primary desire.
This is not just any desire. My whole mind is full of desires, and if freedom is one of them,
then it may get some attention now and then.
But if I have discrimination (Viveka), freedom (Moksha) becomes my predominant desire.

A Mumukshu never undertakes a pursuit which is opposed to Moksha.
As in the last sub-module, we would like to remind that “desires”

mentioned here are to be read as “binding desires”. Only binding desires
agitate the mind and prevent Self-Inquiry. Non-binding desires are not an
obstacle on the path to Self-Realization.
Mumukshutvam Cannot Be Created

Expand this section
Mumukshutvam is not something that we can cultivate, unlike the other qualifcations. We
can practice discrimination and cultivate dispassion, but desire is not something that we
can command.
Desire arises; one cannot will to have a given kind of desire. I cannot decide that I will
have a particular desire after fve minutes. We do not have freedom in entertaining desire.
When we are asked to do something, we can do it only if we have the freedom to do that
thing. For example, an injunction such as “Don’t drink alcohol” is understandable because

we have the freedom or option not to drink.
But instructions such as, “Don’t breathe”, or “Don’t be angry”, cannot be followed because
we do not have the freedom not to breathe or not to be angry. These are not things that
are under our control so that we are free not to do them.
Similarly, we cannot love a person on command; love has to arise spontaneously. We can
help or serve a person on command, but not love them. We don’t have freedom in such
matters; they simply have to happen.
Similarly, we cannot will a desire; it is that which arises in our minds and has to happen.
Different people respond differently to the same situation; their response depends upon
the disposition of their minds.
To a person with a certain disposition, certain questions arise: What is the purpose of this
life? What am I doing here? Why am I born? What am I seeking? These questions occur
only in certain minds, not in every mind.
In most people, the questions that arise are: Where do I get the next meal? What am I
going to cook next? What am I going to do this weekend? What movie am I going to watch
tonight? When is the next football game?
Thus, our response towards life depends upon the frame of mind we enjoy. We cannot
determine our response or desire; it will arise automatically in a given frame of mind.
Close this section
Close this section
Mumukshutvam Means The Primary Desire Is

Freedom
Expand this section
Only when the desire for freedom becomes the sole or the predominant desire is the individual
best qualifed for Self-Knowledge. Mumukshutvam indicates that the predominant desire in the
mind is freedom, nothing else.
Swami Dayananda liked to give the example of a fsh pond in which the big fsh eat the smaller
fsh and are, in turn, eaten by even bigger fsh. Ultimately, only one fsh, the biggest, is left.
Similarly, a strong desire eats a lesser desire and is, in turn, consumed by a stronger desire.
Ultimately, only the strongest desire remains: Mumukshutvam or the desire for freedom.
The insight that it is freedom I am seeking every moment arises automatically. Behind every
desire is the desire for freedom. It is the desire for freedom that alone expresses itself through
various desires and then becomes the only desire.
It is the culmination of maturity to realize that what we are seeking is freedom or Moksha.
Mumukshutvam is thus a yearning or intense desire for freedom.
The Desire For Freedom Keeps The Mind Focused On The

Self
Expand this section
Generally, a binding desire is an expression of ignorance; it shows a certain lack or

wanting. When there is a binding desire in the mind, the mind is focused upon the object
of desire rather than upon the Self.
If Mumukshutvam is also a desire, how can knowledge take place? Won’t this desire also
keep the mind away from the Self?
The desire for Moksha, however, is the desire for the very Self; it is a desire for the
knowledge of the Self and is thus the one desire that in fact keeps the mind focused upon
the Self.
While every other desire keeps the mind focused elsewhere, Mumukshutvam or the desire

for Moksha is the one desire that focuses the mind upon the Self.
The Brihadaranyaka Upanishad describes a Mumukshu (a seeker of Moksha) as he who

is without desires, who is free from desires, the objects of whose desire have been
attained, and to whom all objects of desire are but the Self.
Thus, Mumukshutvam amounts to a desire for the Self that culminates in the knowledge of
the Self, which culminates in freedom from all desire.
This is the only desire that can be fulflled. In life, we cannot truly fulfll any desire although
we may entertain various desires. Behind all desires is really the desire for freedom and
nothing we can do can give us that freedom; therefore, in reality, no other desire but
Mumukshutvam can ever be fulflled.
The desire for freedom can be fulflled because freedom is my very nature. Even the
desire for freedom would be an obstacle if freedom were something to be acquired.
Since the Self is already free, this desire for freedom can be fulflled. Mumukshutvam,
therefore, is a desire for the attainment of that which is already attained.
It is like the desire of the tenth man to know the tenth man; his desire can be fulflled
because he is himself the tenth man.
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Why Is Mumukshutvam Listed As A

Qualifcation?
If Mumukshutvam is there in me, and I am lacking in any other qualifcations, I’ll put the effort to
gain the other qualifcations.

It’s like, you have a strong desire to get a Ph.D. That is your goal. So you equip yourself with all
the things to get the Ph.D. You’ll do everything necessary to qualify yourself to get that Ph.D.
So, it’s the same with Mumukshutvam. When you have Mumukshutvam, you already have
Viveka (Discrimination). And you’ll do everything possible to gain the other qualifcations.
Summary
The burning desire for freedom or Moksha is called Mumukshutvam, and a person with
1. Mumukshutvam is called a Mumukshu. For a Mumukshu, the desire for freedom is his
or her predominant desire in life.
Unlike the other qualifcations, desire for freedom cannot be created; it arises on its
2. own based on the disposition of a person’s mind.
Behind every desire is the desire for freedom. It is desire for freedom that alone
3. expresses itself through various desires. It is a sign of maturity when we fnally realize
that what we are truly seeking is freedom or Moksha.
Unlike other worldly desires, the desire for freedom focuses the mind on the Self. And
4. when we have this burning desire, we will do everything possible to get qualifed and
gain Self-Knowledge.
Sources:
1. Swami Viditatmananda – Talk on Mumukshutvam

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4.1.4 Discipline – Shatka

Sampatti
Introduction
The fourth qualifcation is called Shatka Sampatti in Sanskrit. Shatka means six-fold. There are
6 sub-qualifcations within this particular qualifcation, and all except one (Shraddha), is related
to some sort of discipline.
So to make it easy to remember, we will call the main qualifcation as “Discipline”. Also, since
the previous three qualifcations all start with the letter “D”, we can call the four qualifcations as
the 4 D’s: Discrimination, Dispassion, Desire for freedom and Discipline.
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The six sub-qualifcations of Discipline are:
1. Shama – Mastery of the mind
2. Dama – Mastery of the sense organs
3. Uparama – Abidance of the mind and sense organs
4. Titiksha – Forbearance
5. Shraddha – Trust pending verifcation
6. Samadhana – Concentration of the mind

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4.1.4.1 Shama – Mastery of the

Mind
Introduction
Shama is the frst sub-qualifcation of Discipline. Shama means tranquillity and mastery of the
mind or bringing the mind back from sense objects.
In this sub-module we will discuss:
1. How sense objects distract our mind?
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2. The six-fold inner enemies of the mind.
3. Why a Vedantic student needs to cultivate Shama?
4. How to cultivate Shama?
Sense Objects Distract The Mind

To study Vedanta we need a calm, peaceful and abiding mind. After hearing a lecture on
Vedanta we might want to refect on what we heard, but other things take hold of our mind.
Various emotions such as desires, fear, anger etc pull our mind away from ourselves.
There is a natural tendency of the mind to dwell on sense objects for which it has an attraction.
However, the mind also dwells on objects, situations and people to which it has an aversion.
Thus the mind is constantly dragged away from its purpose into the objects of it likes (Raga)
and dislikes (Dvesha).
There is attachment and aversion with reference to every sense object. May
one not come under the spell of these two because they are one’s enemies.
Bhagavad Gita
Lord Krishna says here that every sense organ has both an attraction and an aversion to its
corresponding objects. These likes and dislikes are part of our personality. We carry them from
our past lives, and add many more over the course of our current life.
Even though we try to concentrate our mind, the strong forces of likes and dislikes pulls our
mind away from the Self and into the sense objects. We have to understand the mechanisms of
how the mind gets distracted.
The Six-Fold Inner Enemies Of The Mind

An untrained mind is under the control of six inner enemies: desire (Kama), anger
(Krodha), greed (Lobha), delusion or lack of discrimination (Moha), pride (Mada) and
jealousy (Matsarya).
Whenever there is a desire, there is potential for anger. When there is obstruction to the
fulfllment of my desire, I get angry. If my desire gets fulflled, it creates a different problem:
my mind always wants more. This is greed. Thus desire gives rise to either anger or
greed. Anger and greed, in turn, rob me of my sense of discrimination, causing me to
make bad decisions.
When I am successful, I become proud and arrogant. A proud person seeks security in his
or her own achievements. When I come across a more successful person, I immediately
compare myself to him or her. When I fnd myself lacking is some aspect to the other
person, I become jealous.
These six tendencies are the inner enemies of the mind. I want a mind free of these
emotions and tendencies.
Shama Is Needed For Vedantic Study

A student of Vedanta needs a mind available for listening (or reading) to the scriptures
(Shravana), refecting upon what has been heard (Manana), and assimilating the
teachings into daily life (Nidhidhyasana).
However the mind of the student strays repeatedly because of past impressions and
tendencies (Vasanas). It requires a particular kind of effort to control or restrain the mind
so that it is available to do what we want. This quietude, restraint and abidance of the
mind is called Shama.
Listening, refecting and assimilation of Vedantic study are the means of gaining Self-
Knowledge, and we want a mind capable of focusing on this pursuit.

How To Gain Mastery Over The Mind?

The method suggested to restrain the mind and bring it back to its focus is called ‘Dosha
Drishti’. Dosha Drishti means seeing the limitation or faults of the objects to which the mind has
strayed, again and again.
If you analyze your attachment or aversion to any object, you will notice that attachment or
aversion arises because you have a partial view of the object. The practice of cultivating a ‘total
view’ with regards to every object is called Dosha Drishti.
If you have a positive view of the object, consider the negative view. And if you have a negative
view of the object, consider the positive view also.
If you have an attachment to particular object, it means you’re focusing only on its positive
attributes. To give rise to detachment, consider the negative attributes also.
For e.g.
a. If you like eating sweets, consider the risk of dental cavities or diabetes.
b. If you’re chasing a high social standing, consider the pain if you lose your social standing for
some reason.
c. If you’re vain, remember that old age will soon consume your physical beauty.
d. If your sense of security depends upon your wealth, remember that every object in this world,
even wealth, is impermanent and its wise not depend on it.
Every object in this world is riddled with fear. Dispassion (Vairagya) alone will give your
freedom from all this fear. The world is a zero sum game. The same object which gives
happiness at one moment, will give you pain at another moment.
Follow this similar process when you have an aversion to an object.. consider its positive
attributes.
A mind free of attachments and aversions is an objective mind. We have to constantly practice

Dosha Drishti to cultivate an objective mind.
A Mastered Mind Is Free Of Likes And Dislikes
Whatever is, is Brahman.
Chandogya Upanishad
Therefore, there should not be attachment or aversion to anything because everything is

my very Self. In order to appreciate this truth, I need a mind relatively free of likes and
dislikes.
I do this not by forcing or suppressing my mind, but by seeing the true nature of things.
Whenever the mind gets distracted, we should try to appreciate things for what they are;
neither more nor less. When there is attachment, we see more than is there, and when
there is aversion, we see less.
Only a mind that sees neither more nor less is objective, free of likes and dislikes, and in
the state of Shama. Shama is the mastery of mind, which enables the student to focus on
his or her goal.
Summary
1. Shama means mastery of the mind.
There is a natural tendency of the mind to dwell upon objects and situations to which it
2. has attraction or aversion. The strong forces of likes and dislikes distract our mind and
focuses it on to sense objects.

The six-fold inner enemies of the mind are: desire, anger, greed, delusion, pride and
3. jealousy. All these six emotions and tendencies are inter-related and give rise to one
another.
The study of Vedanta requires a quiet mind for which we have to cultivate Shama. The
4. method to cultivate Shama is called “Dosha Drishti”. This method involves considering
the opposite view of the currently held view. If you have a positive view of the object,
consider the negative view. If you have a negative view, consider the positive view.
Practising this method gives rise to an objective mind, one free of likes and dislikes.
Sources:
1. Swami Viditatmananda – Satsang on Shama
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4.1.4.2 Dama – Mastery of the

Sense Organs
Introduction
Dama is the second sub-qualifcation of Discipline. Dama means tranquility and mastery of the
sense organs. In short; sensory discipline.
1. How sense organs distract the mind?
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2. Why mastery of sense organs is essential?
3. How to practise Dama?
4. Why discipline is required in all activities?
Sense Organs Distract The Mind

Whereas Shama is the restraining of the mind, Dama is the restraining of sense organs. All the
5 sense organs i.e. eyes, ears, nose, touch and the tongue have a propensity to get attached to
certain objects.
The tongue can have a craving for a certain taste, for e.g. a craving for sweets. If you don’t get
to eat sweets for some time, you miss them. Your mind craves for them and your tongue craves
for their taste.
Similarly the faculty of touch can crave a certain touch, the ears can crave for a certain sound
and so on.
The habitual craving of these sense organs causes them to indulge in these sense pleasures
again and again. Dama is the bringing back of these sense organs from their cravings and
focusing the mind back on our Vedantic study.
Mastery Of Sense Organs Is Essential For Vedantic Study

A student of Vedanta should be able to listen or read, and focus on the teachings for a
certain length of time. To be able to focus requires a certain level of mastery of the mind.
Mastery of the mind is necessary so that the mind, sense organs and the body are
available for the pursuit of study.
Many times when I want to focus my mind, I see that my own sense organs distract me.
I want my ears with me on my task, but they go to listen to a sound elsewhere. I want my
eyes with me, but they want to see something else. When my eyes and ears go to

something, my mind automatically follows.
My tongue starts craving for the sweet I ate yesterday. I long for a remembered touch from
the past. All these are distractions.
These habitual cravings of sense organs pull my mind away from my focus. We want a
mind that can focus when we’re studying or refecting on Vedanta.
Lord Krishna in the Bhagavad Gita compares the sense objects to a powerful wind that
diverts a boat away from its path.
Therefore for a serious student it’s essential to have control over the mind and sense
organs.
Restraining Does Not Mean Repressing

Vedanta does not say we should not experience any sense objects. Restraining the sense
organs does not mean depriving, starving, suppressing or repressing them.
All Vedanta says is that we should be able to focus on what we want to do without getting
distracted. We should be the master of our mind and sense organs, and not the other way
around. We should not be a slave to our senses.
Only when sense organs distract us, should the issue of control and restraint come in.
Practising Dama
Let’s see how to practice Dama with one sense organ – the tongue. The tongue has two
functions; speech and taste.
At the level of speech, Dama means discipline or austerity of speech. In Bhagavad Gita, Lord
Krishna describes austerity of speech as:

Speech, which does not cause agitation, which is true, pleasing, and benefcial, and the daily
repetition of one’s own Veda are (collectively) called discipline of speech.
Lord Krishna gives us three criteria for speech:
1. My words should not hurt anybody.
2. I must be truthful.
3. My speech should be pleasant and useful.
While speaking we say many things that are not useful, so it’s necessary to limit our speaking.
When we speak too much without thinking, we can inadvertently hurt somebody. So austerity of
speech based on the above 3 criteria will automatically limit our speech.
The tongue has another function; taste. Dama is a sense of proportion with reference to food; in
other words, discipline in eating.
I should not eat out of force of habit, or to please my palate, at the expense of my health. I
should practice discipline and eat what only what is required, and in the quantity that is
required.
Discipline Is Required In All Activities

Dama implies that a person is disciplined with reference to all activities.
In Bhagavad Gita, a disciplined person is described as having a sense of proportion in all

activities. The person:
1. neither consumes too much or too little food.
2. neither walks or moves too much or too little.
3. sleeps neither too much or too little.
In such a person there is alertness and awareness about every action. This self-

awareness brings about discipline. Such a person is an organized person, who does not
waste his movements or his faculties. He puts his faculties to proper use.
Thus Dama is discipline in all our activities.
Summary
1. Dama means mastery of the sense organs.
All 5 sense organs have a propensity to get attached to certain objects. The habitual
2. craving of the sense organs towards the sense pleasures distract the mind.
Mastery of the mind and sense organs is essential for Vedantic study. If sense organs
3. constantly distract us then Self-Inquiry becomes that much more diffcult.
Restraining the sense organs does not mean depriving them of all sense organs. It only
4. means that we should control the sense organs and not the other way around.
To practise Dama we should maintain discipline and austerity at the level of each sense
5. organ. Everything should be in balance; neither too much or too little. A disciplined
person is alert and aware about every action. Dama is discipline in all activities.
Sources:
1. Swami Viditatmananda – Satsang on Dama
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4.1.4.3 Uparama – Focusing of

the Mind and Sense Organs
This sub-module is based on the teachings of Swami Viditatmananda and Swami Dayananda.
Introduction
Uparama is the third sub-qualifcation of Discipline. Uparama is also sometimes used
interchangeably with the Sanskrit word Uparati.
1. What is Uparama?
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2. How to develop Uparama?
3. An alternate defnition of Uparama as given in Tattvabodha.
What Is Uparama?
Shama is the mastery of the mind and bringing it back from its distractions. Dama is the
restraint of the sense organs and bringing them back from their distractions and focusing them.
Uparama is the faculty by which the mind is focused where it wants to focus – from our
perspective, on Vedantic study – and that by which the sense organs are also disciplined so
that they aid, rather than distract from
the focus.
Uparama is the faculty that enables the mind and sense organs that are thus restrained by
Shama and Dama to stay focused. As a result of the practice of Shama and Dama, we fnd that
the mind and the sense organs slowly become abiding.
This abidance of the mind and sense organs is called Uparama.
How To Develop Uparama?

Effort is involved in inculcating Shama and Dama, whereas, there is no effort in Uparama.
Our own experience shows that initially we like many things; I may enjoy watching movies or
football games and, therefore, the mind immediately thinks of them whenever I have time.
However, as I develop better or superior interests the appeal of movies or games slowly wears
off.
The secret of controlling the mind and sense organs is not so much a mechanical practice, as it
is the cultivating of a subtler or superior interest.
The Bhagavad Gita says:
When the mind experiences or sees something superior, its fascination for the
inferior automatically drops off.
Thus, if we want to free our minds from the fascination of worldly objects, it is necessary for the
mind to see something better.
As we discover subtler things, our fascination for grosser things drops off. Initially, we keep
disciplining our minds and sense organs; later, it is necessary to expose our minds to
something beautiful, superior, and subtler; something that lies within.
The idea is that beauty and happiness are both present within the Self.
Why should the mind run after sense objects? It is only when a child is not happy eating at
home that he or she goes to eat out.
When the mind discovers the inner joy or composure, its distractions will automatically stop.
Thus, we have to tackle this problem on two fronts: frst, by restraining or bringing back the
mind and the sense organs when they are distracted and, secondly, by cultivating an interest in
something subtler.
As we understand the beauty that the scriptures reveal to us as being inherently present
everywhere, the need of the mind for grosser beauty drops off slowly and the mind becomes
abiding.
A time will come when the mind and sense organs will become abiding effortlessly; they will
then have discovered an inner poise, silence, or joy. This state is called Uparama.
Uparama As Observance Of One’s Own

Duties
The text Tattvabodha has a slightly different defnition of Uparama, and it is worth exploring this
defnition also. Tattvabodha defnes Uparama as:
The very observance of one’s own (Dharma) duties.
Whatever is your Dharma (duty), to be done at a given place, in a given situation, that you do,
whether you like it.
This is how you gain certain mastery over your likes and dislikes. Otherwise they dictate your
behaviour all the time, and that is a meaningless life.
As long as your likes and dislikes conform to Dharma (the moral order), they are fne. If what is
to be done conforms to Dharma, it is good for you, and you like it, you do it; in fact, you will be
spontaneous.
It’s like a doctor telling you to eat an apple everyday, and you happen to like apples. When you
love apples, and somebody advises you to eat an apple daily, you can enjoy that; there is no
confict.
But if you are told to take bittergourd juice everyday, then you have to take it, even though you
do not like it. Yet, you take it because it has to be taken.
So, what you like is not going to be what is to be done every time, and what you do not like is
not what is not to be done every time.
What do you do?
If you go by what you like and do not like, you will become a derelict.
However, when, what is to be done you do, and what is not to be done, you avoid. This
becomes Uparama.
It avoids conficts, gives you a sense of satisfaction, and also a sense of success about yourself
as a person, because you have the mental strength to deny yourself something you want. That
is amazing. It makes you feel good.
Why does it feel good?
Because you were able to avoid certain things which you wanted to do, but were not to be
done. And you could do things that were to be done, even though you did not want to.
Avoiding something that you have to, even though you feel like doing it, really makes you feel
good. That capacity makes you feel good; you feel you are the master. You have reorganized
your inner life and have a sense of “I am in charge”, which is very good.
Uparama is being in charge of your life. Then there is so much you can do. When you are in
charge, you can help others too. Otherwise, others have to take care of you. And you are in
charge when you are able to do what is to be done.
Summary
Uparama is the faculty that enables the mind and sense organs that are restrained by
1. Shama and Dama to stay focused.
The method for discipling the mind and sense organs, and thereby cultivating Uparama,
2. is to refne our interests and pursuits. When we begin to fnd inner joy and happiness
within ourselves, the mind will stop running after sense objects.
Another defnition of Uparama as given in Tattvabodha is “observance of one’s own

3. duties.” When you do what is to be done, at any given time and place, whether you like
it or not, is Uparama. This helps you gain mastery over your likes and dislikes.
Sources:
1. Swami Viditatmananda – Talk on Uparati

2. Swami Dayananda – Tattvabodha
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Introduction
Titiksha is the fourth sub-qualifcation of Discipline. Titiksha can be defned as endurance or
forbearance to withstand all forms of challenges in life.
1. What it Titiksha?
2. Why our likes and dislikes are subjective and relative?
file:///C|/Users/Izzeldin/Desktop/Vedanta Advaita/4.1.4.4 Titiksha – Forbearance.html[6/27/2018 12:42:25 PM]

3. Why we should accept situations without resistance?
4. How our minds label situations?
5. Why Titiksha is listed as a qualifcation?
6. The link between Titiksha and Viveka (discrimination).
What Is Titiksha?
Titiksha is the endurance of heat and cold and other pairs of opposites.
Vedantasara
In engineering, there is an endurance test that measures the extent to which a metal is able to
endure stresses and strains. A metal may endure heat well, but break down when it is
subjected to cold temperatures.
Another metal may endure cold temperatures well, but break down when it is subjected to heat.
We consider a metal acceptable only when it endures certain variations of both heat and cold.
Similarly, our ability to withstand both ups and downs in life is called endurance. We need to
cultivate the ability or strength to endure stresses and strains so that we don’t get upset or
distressed by little changes that happen around us.
Life Consists Of Pairs Of Opposites

Everything in life has the potential to manifest in a totally opposite or contradictory
manner. For example, the weather can be hot now, cold later. The very same weather that
is pleasant now, can become unpleasant later.

Similarly, the very same person who is agreeable now can become disagreeable later.
The very thing that I love right now can become an object of my hate. A thing that gives
me joy now can also give me pain later.
Such is life; everything has the potential of giving pleasure and also pain.
Our Likes And Dislikes Are Subjective And Relative

Expand this section
You cannot say that a particular thing is beautiful.
What appears beautiful to one person may appear ugly to someone else. What is
conducive to one person may seem just the opposite to someone else.
What is agreeable to someone may be disagreeable to another. Not only that, but what is
agreeable to me at a certain time and situation, may be disagreeable to me at another
time and in another situation.
The cup of coffee that I love at six o’clock in the morning may not necessarily be an object
of love at two o’clock at night when I am fast asleep and someone wakes me up to offer it.
We should understand that our likes and dislikes, and our ideas of agreeable and
disagreeable, are relative.
A thing is agreeable with reference to a particular time, place, and condition. At another
time, place, or condition, that very thing, which is now an object of love or agreeability, can
just as easily become an object of aversion. This is the nature of creation.
If there were consistency, life would be easier and predictable. Nothing in life is
predictable; particularly ourselves. When I go to sleep at night, there is no way for me to
say how I will feel when I wake up in the morning. I cannot even say how I will feel fve
minutes later.
Things are unpredictable, the human mind is unpredictable, and life is unpredictable. And

even if life were not unpredictable, the way I respond to life is always unpredictable.
Close this section
Endurance Is Needed For Changing Situations In Life

Expand this section
We need to develop endurance to the changing situations of life. Life, whether we like it or
not, subjects us to various situations that can be broadly classifed as pleasant and
painful.
As long as situations are pleasant, no one has to endure them. Pain is a fact of life and,
therefore, we have to learn to accept it.
If an individual is constantly subjected to happiness and pleasure, he will get used to that.
If an individual is constantly subjected to pain, perhaps he or she will get used to it as well.
In countries where there is much poverty and suffering, people carry on with life because
they get used to it. When we live in a given situation we get used to that. If it is cold year-
round, it is fne. But the problem arises when it is cold and, later, it is warm. Once we get
used to the comfort of heat, it becomes diffcult to bear the cold.
Similarly, in life, we are constantly subjected to opposing situations and there is no

consistency or predictability in these situations. This is the nature of life and we cannot get
away from this fact.
Close this section
Titiksha Is Acceptance Of Situations Without Resistance

Expand this section
Objectivity to all pains without any anxiety, complaint, or any attempt of

revenge is called Titiksha.
Vivekachudamani
The bearing or endurance of all hardships, physical or emotional, without resistance is

Titiksha. We usually resist situations.
We cannot accept situations as they are; we always want things according to our
preferences. We are so busy making things agreeable that there is no time to appreciate
life as it is.
To retaliate to every situation so that it becomes agreeable is not a good habit. We should
develop the ability to suffer a little bit, to endure.
Even in an air-conditioned room, there may be some people who feel it is too cold and
some others who may feel it is too warm. There can never be a perfect situation or what
we call an agreeable situation and we have to accept this fact of life.
There cannot be people who are totally agreeable to us. We may also encounter
agreeable and disagreeable behaviour from the same person on different occasions.
We always want to change everything around us so that everything is agreeable to us. I

change things around to suit my tastes, but my own fancy changes and I don’t like the
changed circumstances.
I may like Spanish furniture today, but six months later, I may fancy Mediterranean
furniture instead. The mind is fanciful. It will dislike later what it likes now.
Close this section
Our Minds Label Situations

Expand this section

Life is a series of events, situations, conditions, and circumstances that may be agreeable
or disagreeable. I am constantly subjected to the pairs of opposites and I swell when it is
agreeable and shrink when it is disagreeable.
I should neither swell nor shrink. In fact, situations are neither agreeable nor disagreeable.
They are what they are; the world is what it is, and people are what they are.
It is the fanciful mind that brands them as agreeable or disagreeable. The happiness that I
feel when I meet with something agreeable is a reaction. The sadness or unhappiness that
I feel when I meet with something disagreeable is also a reaction.
Generally speaking, our state of mind is governed not by us, but by situations, people etc.
When someone smiles at me or speaks to me nicely, I am happy. When someone does
not smile at me or does not speak to me, I am unhappy.
We have to understand that it is our own minds that determines that a given situation is
unpleasant. It is my own mind that labels a given thing as honour or dishonour, pleasant or
unpleasant, and happiness or unhappiness.
All of these are simply fancies of the mind and we should not be infuenced by them. In the
world, there is no honour or dishonour and nothing agreeable or disagreeable. The world
is what it is.
Close this section
Titiksha Is Equanimity Of Mind In All Situations

Expand this section
Titiksha means maintaining poise or equanimity of mind under different situations, whether
pleasant or unpleasant.
We cannot change the nature of things, people or situations; we can only change
ourselves.
Knowing this, we realize that everything is created by the Self (technically, Isvara.. see

Module 7.6) and that the Self presents different situations before us.
We look at them with the understanding that if the Self has given an unpleasant situation,
there must be a purpose behind it. We accept it, learn from the experience, and shake it
off.
An ability to shake off unpleasant things is Titiksha.
We should not be so sensitive that a little frown on someone’s face or one offending
statement can bother us for a week or a month.
Sensitivity is fne. It is nice to be sensitive to the feelings of others or the beauty of life. But
if we are prone to getting hurt for small things, it is a symptom of instability and a lack of
endurance, not sensitivity.
We want to maintain a poise of mind in all situations.
Close this section
Titiksha Is Both Internal And External

Very often, people interpret Titiksha as putting up with things. It means putting up with
situations without resisting and retaliating.
But Titiksha is not merely suffering without resistance. If I put up with it outwardly, but
resist it inwardly, it is not Titiksha. Titiksha means endurance or forbearance, not suffering;
rather, it is the ability to put up with the unpleasant without suffering internally.
If one is able to improve the situation, one should go ahead and do it. Sometimes, we can
do something about a situation. However, there are many things over which we have no
control.
It is necessary to develop Titiksha so as not to get perturbed in unpleasant situations.

Why Is Titiksha Listed As A Qualifcation?

What is the relevance of Titiksha in the context of the pursuit of Self-Knowledge?
While pursuing Self-Knowledge, we want a mind that enjoys poise, objectivity, or equanimity. A
so-called “sensitive” mind that loses its balance and poise in every little situation is going to be
unable to apply itself to the study or to contemplation of Vedanta.
Therefore, endurance, rather than a tendency to resist or retaliate, is required. If somebody tells
me something, I need not retaliate.
Some people are concerned that by not retaliating they will be taken for granted. However, that
is not the case.
If you don’t retaliate, nothing will happen to you.
There is a famous story of a snake that came as a disciple before a saint in India. The saint
advised the snake to practice non-violence by not biting, hurting, or killing anybody.
The snake returned to the wise man in three days and said, “I don’t retaliate at all. But people
keep throwing stones at me and bothering me.”
Then the saint said, “I told you that you should not bite anybody, but that does not mean you
should not pretend as though you are about to hurt or bite someone, particularly when they are
bothering you.”
The saint meant that the snake should not retaliate from within.
If you have to take a stand and do certain things in your day-to-day life, you may do that;
internally, however, there should not be a spirit of retaliation.
You may be pragmatic, but not aggressive or retaliative. The aggression and retaliation that we
are brought up to show in modern life are opposed to the very thing that we are seeking.
The Self is not aggressive and it does not retaliate. The Self abides equally everywhere. It

imparts existence and awareness to everybody equally, whether tiger or lamb. There is no
discrimination at all.
Lord Krishna says in the Bhagavad Gita:
I (Self) am the same in all beings. There is no one I dislike nor do I have a
favourite.
Titiksha Is Discrimination
For the unreal (Mithya), there is never any being. For the real, there is never
any non-being. The ultimate truth of both of these is seen by the knowers of
the truth.
Bhagavad Gita
There are no such things as heat and cold, pleasure and pain, and honour and dishonour; they
are all unreal (Mithya). The situations created by the world are not real and, therefore, the
resulting reactions are also not real.
We should focus our mind upon the reality and become free from the infuence that the unreal
things create in us. This is diffcult, but it is the fnal level of Titiksha.
It is the attitude that it does not matter whether something is agreeable or disagreeable; both
are unreal. When one is able to dismiss all situations through Viveka (discrimination), he or she
displays Titiksha.
The topic of Mithya will be discussed in sub-module 7.3.

Titiksha is not an easy value to cultivate or follow, but is essential for our growth. We have to
work on our ability to endure without outward or inward resistance.
Summary
Titiksha is defned as endurance or forbearance to face all challenges in life. Titiksha
1. does not mean suffering without resistance, it means forbearance, the ability to put up
with unpleasant things without suffering internally.
Everything in life has the potential to manifest in an opposite manner. The person who
2. is agreeable now can become disagreeable later. The thing that gives me joy can give
me pain later.
Our likes and dislikes are subjective and relative. What is beautiful to one person may
3. be ugly to another. What is agreeable to me at a certain time and situation, may be
disagreeable at another time and situation.
The nature of life is unpredictability and we have to accept this fact. We have to learn to
4. accept situations which cannot be changed. Titiksha is acceptance of situations without
resistance.
Whether a thing is agreeable or disagreeable is not an objective fact but a subjective

5. perception of our mind. It is our mind that labels people and situations as agreeable or
disagreeable.
Titiksha is listed as a qualifcation because a mentally strong mind, which can maintain
6. its equanimity in the changing situations of life, is conducive for Vedantic study and
contemplation.
The fnal level of Titiksha is realizing that all situations created by the world are unreal
7. (Mithya). By focusing our mind on the reality (the Self), we can become free from the
infuence the unreal things create in us. This is Viveka or discrimination.

Sources:
1. Swami Viditatmananda – Satsang on Titksha
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4.1.4.5 Shraddha – Trust Pending Verification
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4.1.4.5 Shraddha – Trust

Pending Verifcation
This sub-module is based on the teachings of Swami Dayananda and Swami Viditatmananda.
Expand All Sections
Introduction
Shraddha is the ffth sub-qualifcation of Discipline. Shraddha can be translated as faith or trust
in the words of Vedanta.
1. What is Shraddha?
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2. Why trust is required to understand Vedanta?

3. Why trust in the teacher is also needed?
4. Why Shraddha is enlightened faith, not blind faith?
What Is Shraddha?
Expand this section
Of what nature is Shraddha?
Trust in the words of the teacher and Vedanta is Shraddha.
Tattvabodha
Trust, faith, in what?
In the words of Vedanta.
What is that faith here?
That they are a means of knowledge, a Pramana. You give the status of a means of knowledge
to the words of Vedanta. You don’t look at them as theory, as speculation, as philosophy, but
take them as an independent means of knowledge. That is called trust.
If it is philosophy, you don’t need faith, but because these words are supposed to fulfll a
promise, you do require faith.
If it is a philosophy, why do you need faith? Do you have faith in Kant (Philosophy of Immanuel
Kant)?
No, that is philosophy, so you have to understand what he says, and because it is speculation,
you don’t require

faith.
But when you take Ayurvedic medicine, there is Shraddha, because you don’t know what it is
going to do. A promise is held out. Many people have taken this before and it has worked for
them, so there is no reason why it should not work for you.
So you take it with faith, Shraddha. And then suddenly you get up in the morning and fnd that
you are better. But it can prove itself otherwise. Ayurvedic medicine can also create problems,
but unless it proves itself otherwise, there is faith, Shraddha, that it is verifable.
That faith, however, is different from the Shraddha we are talking about here.
Trust In Vedanta As A Means Of Knowledge (Pramana)

Expand this section
The organs of perception are a valid means of knowledge for gaining knowledge of
external objects. A listener does not question the data collected by his ears; he accepts it
without questioning.
Similarly, you accept your eyes as a means of knowledge with respect to colour and form.
All our organs are the Pramana, means of knowledge, for their corresponding objects and
we have Shraddha or full trust in them.
For example, if my tongue says a hot drink is coffee, I accept it; I do not question it. We
accept the knowledge given by our organs of perception with trust because we accept
them as the Pramana, a valid means of knowledge for revealing the corresponding
objects.
We should have a similar trust in Vedanta because Vedanta is a Pramana for the truth
about the Self. The Self is not available for perception. It cannot be grasped by the organs
of perception, the mind, or words.
In short, the Self cannot be comprehended by any means of knowledge other than
Vedanta.
This Pramana is more than verifable; it is just you. Who you are – for this, it is a Pramana.

You have no problem at all; it has to reveal itself.
And therefore, it is more than Shraddha, really; it is surrender. It is surrender to the

Pramana so that the Pramana can operate.
That’s how it presents itself. “I am a Pramana. The Self is to be understood by Vedanta.”

That’s how Vedanta presents itself.
Vedanta itself is the Pramana, and Vedanta itself tells us this. What is already there, it is
supposed to reveal, and I have nothing against that. This is called Shraddha.
Close this section
This-Is-True Attitude
Expand this section
In the scriptures there is Satya-Buddhi, the attitude, “This is true.” Only when there is the
attitude towards the scripture that it is true, is it a Pramana. If it is regarded as speculation,
we don’t have this-is-true-attitude, and with this-is-true-attitude, it becomes a Pramana.
Suppose I hold up a fower and say, “This is a rabbit.” When I say this, you have no this-is-
true-attitude in my words. You have this-is-true-attitude in your eyes.
What your eyes see, alone, is true, not what I say. If I say that this is a rabbit you are not
going to accept it.
Why? Because what your eyes see, that sight, cannot be denied. And therefore, when I
say, “This is a rabbit” you cannot accept that, because this-is-true-attitude is only in the
Pramana, your eyes.
Similarly, when the words of the scriptures tell you that you are the whole, tat-tvam-asi
(You are that), because it is a Pramana for you, you have this-is-true-attitude in those
words.
Even though you have every reason to believe that it is not true, in your question, “How

can I be the whole?” you can either dismiss the whole thing, or mean, “I think I don’t
understand this.”
Then you give the beneft of the doubt to the scripture, and you enquire. This Shraddha in
scripture is a Shraddha pending discovery.
The words of Vedanta are taken to be true. Even though it does not seem to be true for
me, I accept that the meaning is true, and that I have to enquire and discover that. This is
Shraddha.
Therefore, when there is a doubt, I don’t dismiss the scripture, I question my

understanding. This is what we gain through Shraddha.
Close this section
Close this section
Trust Enables Us To Understand Vedanta

Correctly
Expand this section
The Shraddha or trust that we have in Vedanta enables us to maintain a certain frame of mind
wherein we don’t question what Vedanta says, but try to understand what it says.
The Self is a unique subject. Typically, I don’t have any preconceived notions or opinions about
the objects of the world. A scientist can investigate an object without any kind of prejudice or
preconceived notions.
However, here we already have many frm ideas or conclusions about the Self, God, and the
world. For example, when you say you don’t believe in or accept God, you already have
conclusions about the nature of God.
Therefore, when Vedanta reveals a truth about the Self or the world, which contradicts our

present conclusions, we question Vedanta.
When we do that, we cannot learn; once we question the means of knowledge, we cannot learn
from it.
What do I do when there seems to be a contradiction or deviation between what Vedanta says
and what I think is right? I give Vedanta the beneft of the doubt frst and then proceed to see if
my conclusion is valid or not.
In doing so, we have an opportunity to review our own conclusions. Otherwise, how can we
learn and grow? If we always hold on to our present conclusions, we will never learn anything.
In order to learn, our scope of knowledge must grow and it is necessary to question our
conclusions. Therefore, wherever there is a discrepancy between what Vedanta reveals and
our own conclusions, we question our conclusions rather than question Vedanta.
Shraddha or trust does not mean that we have to blindly accept whatever the teacher tells us. It
only means that we give it the beneft of the doubt and look upon it with a certain reverence.
Close this section
Shraddha Is Trust In Vedanta And The

Teacher
Expand this section
Shraddha is not only in the scripture, but in the words of the Guru. The words of the Guru are
also important, because this scripture has to be handled.
How do you handle the scripture?
The whole thing is a method, and this method is something that is held by the teaching
tradition, the Sampradaya. This tradition holds the key to unlocking the meaning of the
scriptures, and therefore, the words of the Guru also become important.

Sometimes a custom made approach to the subject matter is required, based on who is the
student. You have to fnd out where the student is and take off from there. You don’t take off
from where the scripture is, but from where the student is.
So what is not even said by the scripture may be said by the teacher. For the time being, he
may tell the student to follow a certain practice, a certain means, which is necessary to prepare
oneself.
To help the student gain a mind that is conducive for this knowledge, the guru may add a few
things which may not be there in the scripture at all.
Knowing the student, he will know that this may be necessary, at this time, in this place, etc.,
understanding all the contributing factors to the student’s mind.
The modern student has his own problems, and the ancient student had his or her own
problems, but one thing is consistent – the mind is typical. Still, whatever the problems are,
they have to be taken into account, and then the preparedness has to be taught.
The human mind is complex, so we have to address that also. The modern teacher has to take
into account the factors that contribute to the complexity of the mind.
Naturally, therefore, there may be a statement from the teacher which may not be found at all in
the scriptures. But that does not mean you dismiss it as long as the main vision is unfolded and
the teacher is one who knows the tradition of teaching.
He knows not only the meaning of the teaching, but the tradition of teaching, the method of
communicating it to another person.
So in the words of the Guru, also, we have Shraddha.
Close this section
One Has To Discover Shraddha

Let Shraddha, trust or faith, arise in its own way. Let it be discovered. It cannot be commanded.
This reverence for scripture cannot be thrust upon anybody.
We discover it as we get exposed to Vedanta, appreciate its profundity and clarity, and see how
it releases us from different notions and complexes.
Just as we cannot make ourselves love someone, we cannot make ourselves have Shraddha.
Love has to manifest itself. Similarly, Shraddha is not something that we can command; it has
to happen.
Shraddha Is Enlightened Faith Based On

Verifcation
Expand this section
Shraddha, trust and reverence, is essential to learn and enjoy an open mind. An open mind is
willing to shed its conclusions and prejudices and is ready to learn and change.
In having Shraddha, there is trust, faith, reverence, devotion, openness, and freedom. In fact,
this is the trust where there is freedom.
Normally, the word “faith” scares us. Any intelligent person is skeptical when this question of
trust and faith arises because faith is always understood to be blind faith.
But here we are talking not about blind faith, but enlightened faith, a faith that we discover as a
result of verifcation.
As we listen and understand Vedanta and try to assimilate and implement it in our lives, we
discover its validity and take the next step. We do not simply believe it, but proceed as we
discover the validity of the truth.
Vedanta says that qualities such as humility, non-pretentiousness, and non-violence give peace
of mind. This is a testable proposition.
Vedanta says that happiness is not to be found outside, but is to be discovered within ourselves

as it is our own nature. Let me stop the external pursuit of happiness and focus my attention on
myself and see whether I am able to discover inner peace or not.
The reverence or trust will enable us to shed all the notions that we may be holding on to and
thus free us from our shackles. Nobody else has created these shackles of our various
conclusions, complexes and prejudices, but we ourselves.
Shraddha or reverential faith enables that learning frame of mind and, therefore, is freedom.
Such a mind remains free from doubts and questions and open to the teacher and the teaching.
The conviction that the scriptures and the words of the teacher are true is said
to be Shraddha by the wise by whom the Truth is known.
Vivekachudamani
Lord Krishna also gives importance to Shraddha and says in the Bhagavad Gita:
one who has Shraddha gains knowledge.
We give our eyes and ears the status of a Pramana with reference to revealing their
corresponding objects. Similarly, we need to accord Vedanta the same status with reference to
revealing the nature of the Truth.
Thus, Shraddha, which we discover in course of time, is an extremely important disposition of

mind and qualifcation for studying Vedanta.
Close this section
Summary
Shraddha can be defned as trust or faith in the words of Vedanta pending verifcation.
1. Shraddha is faith in Vedanta as a Pramana, a means of knowledge for knowing the
Self, just as eyes are a means of knowledge with respect to colour and form. Vedanta
is not to be looked upon as speculation or philosophy.
We need a this-is-true attitude towards Vedanta so that if we hear something which

2. contradicts our beliefs or conclusions, we give Vedanta the beneft of doubt. I
provisionally accept that the meaning is true, and then I enquire into it; I don’t dismiss it.
This kind of attitude helps us to question our own conclusions, be more open minded,
and understand the teachings correctly.
Shraddha is trust in the teacher too. Trust in the teacher is required because the key to
3. Vedanta is the teaching tradition. As long as the Guru knows the method of
communicating the teaching, he or she may customize the teaching for a particular
student. So trust is needed in the words of the Guru also.
Shraddha is not blind faith, but enlightened faith based on verifcation. We discover
4. faith when we implement Vedanta in our lives and verify whether what the teachings
say is true.
Sources:
1. Swami Dayananda – Trust Pending Understanding

2. Swami Viditatmananda – Talk on Shraddha, Trust and Devotion
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4.1.4.6 Samadhana –
Concentration of the Mind
Expand All Sections
Introduction
We gain a mind free from distractions and disturbances as a result of the frst four sub-
qualifcations of Discipline, i.e, Shama, Dama, Uparama, and Titiksha.
Shama is mastery of the mind, Dama, mastery of the sense organs, Uparama, an abidance of
the mind and the sense organs, and Titiksha is forbearance or endurance.
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These disciplines enable us to focus and are the means of freeing the mind from distractions
and disturbances. In this sub-module we will discuss the sixth and fnal sub-qualifcation called
Samadhana.
1. What is Samadhana?
2. How to apply Samadhana to Self Inquiry?
3. Why cultivating universal values is a part of Samadhana?
4. Why Karma Yoga is a part of Samadhana?
5. Why we should be more discriminating towards our choice of actions?
What Is Samadhana?
Expand this section
Samadhanam is the constant concentration of the mind, thus restrained, on

the hearing etc. of the scriptural passages and other objects that are
conducive to these.
Vedantasara
A mind thus restrained or withdrawn from its other preoccupations and distractions; a poised or
abiding mind. That mind must be focused somewhere.
This brings us to Samadhana. Samadhana means absorption, concentration, or single-

pointedness. Such a mind should be focused on Vedantic study and Self Inquiry.

Samadhana Helps Focus Mental Energy On Self Inquiry

Expand this section
A lot of our energy is exhausted in entertaining various thoughts, chasing after different
pleasures, reacting to various situations, and pursuing the various demands that life
situations make upon us.
The practise of Samadhana helps conserve mental energy so that it can be applied to
creative or proftable felds. A person now wants to focus all his energy on the pursuit of
knowledge.
The Brihadaranyaka Upanishad says:
The Self must be “seen”.
Meaning that the Self must be known. How should it be known?
We must conduct an inquiry into the nature of the Self, and the method of performing that
inquiry is through Shravanam, listening to the scriptures from the teacher, Mananam,
refecting upon what we have heard to clarify doubts, and Nididhyasanam, assimilating
what we have learned. These are the 3 stages of Self Inquiry (discussed earlier in sub-
module 1.1, more detailed explanation in sub-module 8.4).
This is the method of learning and assimilating the knowledge that is to be followed. The
mind that has been withdrawn from its other preoccupations and distractions should be
focused constantly on Self Inquiry.
Close this section
Samadhana Includes Developing Universal Values

Expand this section

We may fnd that additional preparations are needed to listen to or read the scriptures. We
may not be able to deliberate on Vedanta all the time because the mind needs a change,
a certain distraction.
Or we fnd that we are not able to consistently maintain that frame of mind because certain
values like humility and non-pretentiousness, are not fully developed.
This means that the mind has not yet acquired the maturity needed to apply itself fully to
the pursuit of Self-Knowledge.
Samadhana, therefore, includes doing whatever is necessary to develop these universal

values of humility, non-pretentiousness, non-violence, accommodation,
straightforwardness etc.
These are qualities or values, frames of mind, mentioned in the Bhagavad Gita, and are a
necessary qualifcation for Vedanta. (Universal Values will be discussed extensively in
Module 5)
When not listening or refecting upon the scriptures, a student is advised to observe his or
her own mind, introspecting and being alert to various thoughts and reactions that arise.
There are traces of arrogance, pride, pretentiousness, violence, and jealousy in us. We
need to slowly make ourselves free of these tendencies.
The pursuit of knowledge includes not only listening, refecting, and assimilating, but also
self-introspection and constant work to remove the obstacles that come in the way of the
pursuit of the study.
All of this comprises Samadhanam. While driving, part of your mind is always aware of the
destination and whatever choices you make are automatically in keeping with the goal of
reaching that destination.
Similarly, the destination of Self-Knowledge should constantly remain in our minds.
..always (dwelling upon) knowledge centered on the Self, keeping in view

the purpose of knowledge of the Truth.
Bhagavad Gita
When the mind gets distracted we have to bring it back and make it see what is to be
gained as a result of Self-Knowledge: freedom, liberation, and fulfllment.
Close this section
Samadhana Includes Karma Yoga

Expand this section
Samadhana means single-pointedness or concentration of the mind. It does not mean that
one has to withdraw oneself from all activities and simply focus the mind on one thing.
Rather, it is desirable that the mind be focused upon the pursuit of Self-Knowledge. Thus,
one’s life becomes a means to the pursuit of Self-Knowledge.
It is not necessary to deny life in order to pursue knowledge. On the other hand, one
makes whatever life one is living a means to pursuing Self-Knowledge.
This is why Lord Krishna teaches Karma Yoga in the Bhagavad Gita. One does not have
to give up one’s activities, rather, we are told to perform the activities in a manner such
that those very actions become a means of knowledge.
Sometimes, we do not have the choice of giving up things or getting away from situations.
We can either resist what we are required to do or turn that very action into the means of
knowledge.
In Karma Yoga we perform our actions as an offering and thus make them a means of
knowledge. (Karma Yoga will be discussed in Module 8.2)
Through the performance of our day-to-day activities, we seek the Self’s grace and purify

our mind. This is also a part of Samadhana.
Samadhana means constantly maintaining the focus on our destination and making
choices that will serve as a means of Self-Knowledge.
Close this section
Close this section
Our Choices Are Determined By Our Goals

Expand this section
What we want is happiness, peace, security, and freedom. We have now understood that real
freedom can be achieved only through the knowledge of the Self.
Thus, there is a commitment to the knowledge and that is all that matters to the aspirants;
knowledge is their only pursuit. Whatever we do, that commitment or goal always remains, and
our choices are determined by that pursuit.
Whenever you have to make a choice, e.g., deciding to sleep, go to a movie, watch a football
game, read a book, or meditate, ask yourself if that activity is conducive to what you are
seeking. Is this action in keeping with the goal that you have chosen or does it contradict the
goal?
When you make a turn while driving, you ask whether the turn leads you to your destination.
You do not choose a road that is easier to drive on, but the road that takes you to your
destination, even if it is a diffcult one to drive on.
Your choice is determined by your destination and not by whether the route is fascinating,
beautiful, or enables you to drive faster.
Similarly, my life choices should be determined by my destination. I am seeking Self-

Knowledge and, therefore, I need to study the scriptures, which involves listening,
understanding, contemplation, and assimilation.

This does not mean that you deny yourself any freedom or relaxation. The mind should also be
relaxed. You might watch TV or allow yourself a treat so that the mind is happy and relaxed and
can be applied to what you want to do.
Exertion and recreation, are both needed by the mind; there should be a balance. As Lord
Krishna says in the Bhagavad Gita, this pursuit of knowledge becomes pleasant for one who
maintains a balance or sense of proportion in performing every action.
When a person maintains a sense of proportion and is constantly alert, he has Samadhanam.
Close this section
Samadhana Will Make Self Inquiry The Sole

Pursuit
Expand this section
Ultimately, as the mind becomes more focused it will be able to apply itself better to the study
of the scriptures, refection, contemplation and assimilation.
Perhaps the time will come when we will do nothing except study, and teaching. It is not easy to
study and think about this all the time.
Vedanta requires the mind to be focused; it requires attention and alertness. The mind gets
tired after studying for a length of time. After that, it wants some recreation or relaxation.
However, as the mind becomes more focused, the need for other distractions reduces; study
and teaching become full-time pursuits.
In this context, teaching does not necessarily mean conducting classes, but includes studying
and contributing, sharing.
Lord Krishna says in the Bhagavad Gita:

Those whose minds are in Me (Self), whose living is resolved in Me, teaching
one another and always talking about Me, they are (always) satisfed and they
revel (always).
In order to achieve anything in any profession one must be totally devoted to it; otherwise, we
will be mediocre. Similarly, the devotion to Self-Knowledge should become a full-time
occupation.
Our minds should be completely focused on it. The mind can be applied to the pursuit of
knowledge to the extent that it is free from other distractions and pre-occupations.
This is Samadhana, concentration or focus.
Close this section
Summary
Samadhana means focus, concentration or single-pointedness. From Vedantic point of
1. view, it means focus on Vedantic study and Self Inquiry.
The 3 stages of Self Inquiry are Shravana (listening), Manana (refecting) and
2. Nididhyasana (assimilating). A mind that is disciplined through the practise of Shama,
Dama, Uparama and Titiksha should be focused on Shravana, Manana and
Nididhyasana, so that Self-Knowledge can be assimilated.
A mature mind capable of Self Inquiry is one in which universal values like humility,
3. non-pretentiousness, non-violence and straightforwardness have been assimilated. So
Samadhana also includes cultivating universal values within us.
Since our goal is Self-Knowledge, every action should be a means to knowledge. One
4. way to accomplish that is through Karma Yoga. This is also part of Samadhana.

Sources:
1. Swami Viditatmananda – Talk on Samadhanam, Concentration of the Mind
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4.2 How to Gain the 4
Qualifcations?

4.2 How to Gain the 4 Qualifications?
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Qualifcations?
Introduction
On the face of it, it seems that Vedanta leaves us high and dry. I need to be qualifed to study
Vedanta, but how do I gain the qualifcations unless I study Vedanta in the frst place?
It is not so. Vedanta says that you need to have all four qualifcations in some degree to pursue
Self Inquiry. How did you come to Vedanta at all, unless you had some discrimination (Viveka)
and some desire (Mumukshutva) to be free?
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You need not be 100% qualifed, you just need some qualifcation. You need to have some
spiritual maturity to pursue scriptural studies. Once you start practising Vedantic methods
diligently your qualifcations will improve, and it will get easier and easier to assimilate the
knowledge.
Vedanta has systematic & practical methods for students to improve their qualifcations. One
has to incorporate these methods as part of one’s day to day life.
Some of the methods that we list in this chapter will be covered more thoroughly in the future
modules. So it’s okay if you don’t understand them right now.
How To Gain The 4 Qualifcations?

Karma Yoga
The frst three qualifcations, i.e, Discrimination (Viveka), Dispassion (Vairagya) & Desire
for freedom (Mumukshutva) can be acquired and improved upon by practising Karma
Yoga. Karma Yoga is defned as doing proper actions with a proper attitude.
When you employ a Karma Yoga attitude towards all actions, it purifes the mind, in which
these three qualifcations fower and nourish.
We’ll discuss Karma Yoga in sub-module 8.2.
Upasana Yoga
The fourth qualifcation Discipline (Shatka Sampatti) is acquired by doing Upasana Yoga.
Upasana Yoga involves disciplining oneself. It also consists of various types of

meditations to develop different aspects of our mind.
Upasana Yoga is discussed in sub-module 8.3.

The Vedantic Process

So the entire Vedantic process can be divided into two stages.
The frst stage is acquisition of the necessary qualifcations to study Vedanta. This involves the
practise of Karma Yoga and Upasana Yoga.
And the second stage – once we are qualifed – is acquisition of Self-Knowledge, which
involves Jnana Yoga (Knowledge Yoga).
So Karma Yoga plus Upasana Yoga makes a person qualifed for Self Inquiry (Jnana Yoga or
Knowledge Yoga). Jnana Yoga gives me Self-Knowledge. And Self-Knowledge, in turn, gives
me Moksha (freedom).
Summary
One does not need to be 100% qualifed to start studying Vedanta. We just need some
1. qualifcation, which we develop upon as we practise Vedanta.
The frst three qualifcations of Discrimination, Dispassion and Desire for freedom, are
2. developed by living a life of Karma Yoga. The fourth qualifcation of Discipline can be
developed by the practice of Upasana Yoga.
The frst stage of the Vedantic process is acquisition of necessary qualifcations through
3. Karma Yoga and Upasana Yoga, and the second stage is acquisition of Self-
Knowledge through Jnana Yoga.
Sources:

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4.3 Qualities of a Prepared
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4.3 Qualities of a Prepared Mind
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Introduction
As we learnt from the previous sub-modules, Vedanta is a systematic body of knowledge which trains us to
think, to analyze, to inquire, and to realize the main purpose of human life, and is not based on blind faith.
Self-Knowledge reveals us our true nature. But to gain Self-Knowledge we frstly need to gain the fourfold
qualifcations, which was explained in the previous sub-modules.
James Swartz (Ramji) in his book “How To Attain Enlightenment” writes: “If enlightenment is merely an
experience of inner freedom, even psychotics and criminals qualify…Enlightenment is hard and fast knowledge
that there is only one self and that the self, awareness, is everything that is- and I am it. To get this knowledge
the individual needs more than a vague spiritual longing.”
What is this “more”?
In this sub-module – extracted from the book “How To Attain Enlightenment” – Ramji describes the qualities
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required by a Vedantic student to gain enlightenment. We hope this sub-module will further clarify your
understanding of the qualifcations.
Many of these qualifcations exist in some measure in most minds, but we need to study and contemplate these
qualities again and again so that we are able to apply them from the gross to the very subtlest levels of our
mind.















Sources:
1. James Swartz – How To Attain Enlightenment
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5.1 Universal Values Introduction


UNIVERSAL VALUES
Key words
integration of ethical values
the level of individual preparedness
Self-knowledge
Self-inquiry
moral maturity
universal standard of ethics
“If you think inquiry is closing your eyes and looking within, you are sadly mistaken.
You cannot see your face with your eyes open or closed unless you have a mirror.
To see yourself you need the mirror of Vedanta, a word mirror that reveals your self.
When you look into a mirror you do not see the mirror, you see yourself. Self-inquiry
is Vedanta. It is a lifelong practice of inquiry into the world, the Jiva and the Self...”
James Swartz
INTRODUCTION
This module will focus on the topic of Universal Values and is based on the books
“The Value of Values” by Swami Dayananda Saraswati, and the “The Essence of
Enlightenment: Vedanta, the Science of Consciousness” by James Swartz. A
proper study of these two books will give anyone a thorough insight into this topic.
In this introduction we will explain the need for developing moral

maturity in a student of Vedanta, as well as describe the importance
of Universal Values for Self-inquiry.
We will also list the 20 Universal values and explain why beginner
students of Vedanta should evaluate their own behaviour based on
these ethical guidelines.
We hope these set of values, which can be considered the Universal
Standard of Ethics, will inspire the student to examine their thoughts,
emotions and actions. By analysing their thought patterns in light
of these values, students can identify the effect of their ethical
behaviour on others as well as on themselves.
In this module you will also find practical exercises which will help
you identify the areas requiring a deeper understanding of your own
habits, ideas and values, and your way of expressing them.
The science of Self-inquiry is a very precise methodology which
requires a high level of maturity and preparedness from its
practitioners. One of the ways to achieve this preparedness is to
assimilate these Universal Values as part of your personality. It
means living the value and becoming the value.
Why are Universal Values Important for Vedanta Students?
As we have learnt so far in the course, Vedanta is not “any” science. It is not another
branch of science which adds to the current classification of sciences.
Vedanta is an “inquiry”; an inquiry into yourself; hence the name “Self-inquiry”.
You do not need a PhD or a special education to take part in the process of Self-
inquiry. But at the same time, you’re expected to be qualified for inquiry and have a
burning desire for freedom (Moksha).
You have to understand the real purpose of this inquiry; the fact that the Self can never
become the object of the inquiry. The culmination of this inquiry is the realization that
I, the inquirer, am a whole complete non-dual limitless actionless Awareness.
Consciousness is not available for the methods of analysis, logic and investigation
conducted by the existing sciences. Commenting on the methodology of the current
sciences, Sundari, a teacher of Vedanta, says:
“But it is not a valid means of knowledge for consciousness because

science (like religion and philosophy) is flawed, a prisoner of a methodology
that is based on perception and inference of objects alone. Even if
science approaches understanding consciousness, it is still attached to
its epistemology, the senses. It is limited to interpretations or assumptions
inherent in its methodology. Thus it objectifies consciousness, seeing it as
something we have instead of what we are...”
The methodology of Vedanta is based on the logic that the subject can never be
an object; i.e. the perceiver cannot be the perceived. This analysis results in the
recognition of the innermost non-objectifiable subject of experience, which is the Self.
I am ever the One that is Existence-Consciousness-Bliss.

I am ever the One that is pervasive as all.
I am ever the One that is eternal auspiciousness.
I am ever the One that is nondual.
I am ever the One that is the undivided and perfectly full.
The Song of Ribhu
To achieve this result from Self-inquiry, Vedanta proposes inculcating certain ethical
values to prepare the mind for inquiry.
According to James Swartz:
“You cannot ignore the moral dimension of reality in your quest for freedom
because values or lack thereof impact directly on the ability to understand and
assimilate knowledge.”
Thus we can say that moral maturity of a Vedanta student could be considered an
indirect means for achieving Self-Knowledge. This fact is highlighted in the Bhagavad
Gita.
What are these Values?

Acting as Arjuna’s true friend, guide and guardian, Lord Krishna
provides him with advice on his duties, the idealistic attitude towards
life and the actions he should adapt.
Among these different topics, the Lord points out the 20 qualities
of an enlightened mind, values which in this context he calls
Knowledge.
As we will see later, the term “knowledge”, that Krishna uses to
refer to the set of values, is not synonymous with the term “Self-
knowledge” which is the main goal of Self-inquiry.
Here we are talking about the knowledge of values which are

indispensable to every Vedanta student to begin Self-inquiry.
More ever the knowledge of values should not only be understood
theoretically, but should also be integrated in one’s mental, verbal,
and physical actions.
These actions are the indication of a person’s maturity and a proof
of them being qualified to learn Vedanta, and use the means of Self-
inquiry effectively.
It is important to understand that the aim of teaching these values is
not to force them on somebody, but to invite everyone to discover
the practical benefits of assimilating these values in their life.
The Structure of this Module
The very next chapter will delve more deeply on the topic of why values are a means
for Self-Knowledge.
The subsequent chapters will focus on one value each. We also have a video for
each value. The videos and the text of each chapter are same. It’s the same text
presented in different formats.
At the end of each chapter, we have a set of practical exercises which will help you
determine your level of understanding and ability to apply the value in your own life.
VALUES AS A MEANS
FOR SELF - KNOWLEDGE
based on the book

"The Essence of Enlightenment:
Vedanta, the Science of Consciousness"
by James Swartz
www.shiningworld.com
Compiled by Lidija Silneva
"Hearing and reflecting on the teachings of Vedanta

are the primary means of self-knowledge,
but you cannot hear or reflect properly
if the mind is not prepared.
Therefore, a secondary means of knowledge
-the knowledge of values-
is required...”
James Swartz
WORDS AS A MEANS OF KNOWLEDGE
For Vedanta to work, the teacher needs to communicate the vision of non-duality
and the inquirer’s mind must be prepared. Vedanta is a means of self-knowledge
whose words and sentences reveal the self.
They can give indirect self-knowledge if the self is beyond my

field of perception and direct knowledge if it is within my field of
experience. Since the subject matter of Vedanta is me and I am
always and only experiencing me, words can give me direct self-
knowledge.
For the words to work, the inquirer needs to understand them as

the teacher understands them. Imprecise definitions don’t work,
because they are open to interpretation. Vedanta does not work
if it is interpreted. The words of Vedanta carry precise meanings.
To appreciate the intended meaning, unintended meanings must

be eliminated. So the teaching establishes a context in which
unintended meanings are removed.
Without the proper context, self-knowledge will not happen in the teaching situation.
If words like unlimited, eternal, transcendental and samadhi are used but are not
contextualized, they will only create confusion.
However, even if you have a teacher skilled in the methodology of teaching, one
who can unfold the exact meaning of the words, and a dedicated inquirer who is
seeking self-knowledge, it will not happen unless the inquirer’s mind is prepared.
Without a prepared mind Vedanta is like calculus for a person still working on the
multiplication tables.
This does not mean that Vedanta cannot be understood, only

that a prepared mind is required. Knowledge takes place only
in the Subtle Body. If the conditions are favorable and knowledge
does not take place, there is an obstruction.
VALUES A SECONDARY MEANS

FOR SELF -KNOWLEDGE
Spiritual practices are useful for quieting the mind but they do not
prepare the mind for Self-knowledge.
One does not need to be a mature or morally sound person to

breathe a certain way or twist one’s body into a yoga pose.
A prepared mind reflects non-dual values and ethical attitudes. Values are the
primary means to prepare the mind for inquiry. Specific practices are secondary.
The knowledge of values is not self-knowledge. It is a means and self-knowledge

is the end.
Self-knowledge does not necessarily happen when the appropriate values are present,
but it may happen. Without the right value structure, self-knowledge will probably not
happen and if it does, it will be basically useless.
UNIVERSAL VALUES
SAMANYA DHARMA
Because reality is non-dual there is only one person, awareness

with three bodies. The implication of this statement in terms of
values is obvious: you and I are one.
If we are one spiritually, appearances created by Maya to the contrary notwithstanding,

I should value you as I value myself. And since my actions reflect my values I
should treat you like I treat myself. I treat myself well because I love myself and you
deserve the same.
A behavioral norm based on the non-dual nature of reality is called a

dharma, or right action. How I do not want to be treated is called adharma,
wrong action.
I don’t lie to you because I don’t want you to lie to me. I don’t injure you
because I don’t want you to injure me. Dharma and adharma are universal
and stem from a common sense regard for one’s own interests. They vary
slightly from culture to culture.
SITUATIONAL ETHICS
VISESA DHARMA
Although dharmas and adharmas are more or less universal, they are not
absolute. The context that calls for a response plays an important role in determining
how I behave.
To assimilate the teachings of non-duality, I must follow dharma.

If I understand that both good and bad actions are apparently real,
then values are no longer a problem for me.
However, this does not mean that my actions transcend dharma

and adharma. It means that my actions in the apparent reality
will be dharmic because I have nothing to gain or lose by violating
dharma.
Only when I imagine that the apparent reality does not exist is it possible for me to
violate dharma, disturb my mind and the minds of others. A conflicted mind is not
helpful. It produces counterproductive emotions: anger, sadness, regret, low self-
esteem and a sense of failure.
When my values are the same as those of others operating in my

environment they cause no conflict, but if I am not willing to behave
according to the expectations of others I cannot expect others to
behave according to mine.
For example, if I have a value for non-injury, the number one

universal value, and I do not like to be criticized, if I criticize others
I will be conflicted.
If the world expects me to be truthful, which it does, and I expect

the world to be truthful, which I do, yet being truthful conflicts with
a personal value for money, for example, I may lie to get or keep
my money.
I am quite happy to follow my personal values, but when they

conflict with universal values there is scope for suffering because
universal values do not go away when I override them to gain some
passing comfort; they are built into the very fabric of my being.
THE KNOWER - DOER SPLIT
If I value truth but tell a lie, I feel guilty because I have created a split between the
knower and the doer.
For example, the knower goes on a diet but the doer has a second helping; the knower
decides to get up early and go for a walk but the doer turns off the alarm. This angers
the knower, who starts to condemn me, making me feel useless and uncomfortable.
At the same time the disturbance hides the deeper reason for my actions. I never
want what I want for the reason I think.
An unconscious force is always at work. The situational things

that I value are not valued for their own sake, only for how they
make me feel - for a sense of security or pleasure or virtue.
A vegetarian does not value vegetables for the vegetables’ sake

but for the feeling that she is doing animals a favor.
So what I really value is feeling comfortable with myself. If I

understand this and appreciate the fact that there is an upside and
a downside to every action, I am in a position to inquire directly
into the self because the joy that comes from fulfilling any value,
personal or universal, comes from it.
Nonetheless, this analysis of values is intended to heal the

knower-doer split and make inquiry workable.
Swami Dayananda says:

“The source of a situational value is that I expect to feel good through
exercising choice based on it. When I clearly see that a particular
choice will make me suffer, I do not make that choice. Thus, when
I become thoroughly convinced that acting contrary to a general
value will result in suffering for me, my compliance with that value
becomes choiceless, like the answer to the question, ‘Do you want
happiness or unhappiness?’ If speaking truth is a value for me, and
I am completely convinced that non-truth brings suffering, there is
no choice but to speak the truth. Speaking truth becomes natural
and spontaneous and my partial value for a universal value has now
become a well-assimilated personal value.”
For values to be valuable for me their upside and downside must be understood and
not simply imposed from without in the form of religious or social dogma. Therefore
Vedanta calls these values knowledge.
A “BETTER PERSON?”
Vedanta is not self-improvement. An inquirer is not trying to

become a perfect or better person, because both good and not so
good people suffer a sense of limitation and crave freedom.
He is trying to realize his primary identity, the ever-free self, the non-
experiencing witness of the person.
Most approaches to enlightenment involve denial of the person, punishment of the

person, transcendence of the person, or thoughtless transformation of the person,
probably because making a person acceptable to himself is very difficult. But it is the
person who wants freedom and it is the person that needs to seek it, so we have to
take the person into account.
Our discussion of values is challenging because it clearly states

that we may be saddled with values that prevent us from inquiry,
which is to say that we are not up to the mark spiritually, which in
turn may make us think that we are not good people.
The investigation of values is intended only to get our minds

settled enough to discriminate, not improve us.
However, insofar as a person is little more than her priorities and values, any change
in one’s value structure amounts to a change in the (apparent) person. In general a
good person is one who thinks and acts conforming to universal values and a bad
person is one who doesn’t. So if you have a feeling of inadequacy and low self-
esteem and want to be a better person, the following analysis of the moral dimension
of reality will be useful, whether or not you are a seeker of freedom.
TWENTY VALUES OF
AN ENLIGHTENED MIND
This text is based on the book

“The Value of Values”
by Swami Dayananda Saraswati
Compiled by Lidija Silneva
Jñāna - values
In the Bhagavad Gītā, there are a few verses that deal with
what we may call ‘values’. The Gītā calls these values jñāna,
which means knowledge. However, jñāna, used in the sense of
values, is not the knowledge of the self that is both the means
and the end of Vedantic teaching. Here, jñāna stands for the
collection of qualities of the mind in the presence of which, in a
relative measure, knowledge of the self can take place; in the
substantial absence of which, self-knowledge does not take
place, no matter how adequate is the teacher or how authentic
is the teaching.
Lord Kṛṣṇa enumerates twenty qualities of the mind, which he

terms ‘jñāna’ or knowledge
The 20 values
1. AMĀNITVAM
absence of conceit
2. ADAMBHITVAM
absence of pretence
3. AHIMSĀ
not hurting
4. KṢĀNTIḤ
glad acceptance
5. ĀRJAVAM
rectitude
6. ĀCĀRYOPĀSANAM
service to the teacher
7. ŚAUCAM
inner and outer purity
8. STHAIRYAM
steadfastness
9. ĀTMAVINIGRAHAḤ
mastery over the mind
10. INDRIYĀRTHEṢU VAIRĀGYAM

dispassion towards sense objects
11. ANAHAÑKĀRAḤ
absence of self-importance
12. JANMA-MṚTYU-JARĀ-VYĀDHI-DUḤKHA-DARŚANAM
reflection on the limitations of birth, death, old age, sickness and pain
13. ASAKTIḤ
absence of a sense of ownership
14. ANABHIṢVAṄGAḤ PUTRA-DĀRA-GṚHĀDIṢU

absence of obsession to son, wife, house and so on
15. NITYAM SAMACITTATVAM IṢṬA-ANIṢṬA-UPAPATTIṢU

constant equanimity towards desirable and undesirable results
16. MAYI ANANYA-YOGENA BHAKTIḤ AVYABHICĀRIṆĪ

unswering devotion to Me characterised by non-separateness from Me
17. VIVIKTADEŚASEVITVAM
preference for a secluded place
18. ARATIḤ JANASAMSADI

absence of craving for social interaction
19. TATTVA-JÑĀNĀRTHA-DARŚANAM
commitment to Self-knowledge
20. ADHYĀTMA-JÑĀNA-NITYATVAM
understanding the ultimate validity of Self-knowledge
Knowledge
These are declared to be knowledge and what is opposed to
it is ignorance.
As we have seen, ‘knowledge’ as used here does not mean

knowledge of the self but stands for those qualities that prepare
the mind for the knowledge of the self. Jñāna indicates those
qualities of the mind that must be present for the vastu, the
truth, to be known. The list of values constituting jñāna is long
but the qualities are interrelated. They define a harmonious
frame of mind in which knowledge can occur.
Each of the terms used by Lord Kṛṣṇa highlights a certain attitude, the value
for which must be discovered personally, in order that the attitude becomes a
natural aspect of the seeker’s mind.
When the total value of these values is understood, one sees that these
attitudes have the highest personal value for everyone.
Amānitvam
the absence of self-conceit
Amānitvam
A simple factual self-respectfulness is not a harmful quality
of the mind; in fact, it is a good quality. A problem arises only
when self-respectfulness is exaggerated into conceit.
When self-respect becomes self-conceit, exaggerated, it does

not just undesirably affect my attitude toward myself, but it
manifests in my demand upon others to show me the respect
that I feel is my due.
When I demand respect from others, I invite many disturbances

into my mind. I will not get or will rarely get the respect I
demand and that too, on my terms. The result can be mutual
hurt, friction, and troubled minds.
WHAT IS THE BASIS FOR MĀNITVA?

What makes me demand respect from others?
I have good qualifications and have a firm respect for them.

However, the cause for demanding respect from others does
not lie in my qualifications. The cause is found in the deep,
underlying doubt in my mind about my qualifications.
When I am very certain that I have, in full measure, the qualifications that I claim,
I don't have the need to demand respect from others for those qualifications.
MĀNITVA
EXAGGERATED SELF-RESPECTFULNESS OR SELF-CONCEIT
Exaggerated self-respectfulness or self-conceit arises

because I am doubtful about my qualifications. I do not seem
to accept myself as one who is qualified.
The demand upon others for recognition shows that I need

some support so that I can feel that I am somebody. This
demand comes from an inner sense of emptiness, a lack of
readiness to accept myself as I am because I secretly fear that
what I am is not good enough.
Although I assert my qualifications, I am really all too conscious

of my limitations. I am afraid to acknowledge limitations and of
others acknowledging them. I want a response from others not
to my limitations but only to my qualifications. Further, I want
a response to my qualifications in the glorified light in which I
view them.
DEMAND FOR RESPECT LEADS TO HURT
I have good qualifications and have a firm respect for them.

However, the cause for demanding respect from others does
not lie in my qualifications. The cause is found in the deep,
underlying doubt in my mind about my qualifications. When I
am very certain that I have, in full measure, the qualifications
that I claim, I don't have the need to demand respect from
others for those qualifications.
People respect others for various reasons. Sometimes respect is given solely
because the person is in a position of power. In such cases if the position
comes to an end, so does the respect.
Other times respect is given because there is some genuine

appreciation of qualities in the other person. However, what he
finds convenient to give one day may be too much the next.
Also, the giver may cease his respectfulness if it is not returned

to him in kind. A relationship in which there is a mutual demand
for respect is likely to become a tug-of-war all the time. The
result is mutual hurt.
HURT CAUSED BY AN INFLATED EGO
Hurt is possible only when there is an inflated ego, pride.

Inflated ego is a disproportionate, excessive significance
attached to what I know, what I feel, what I possess, what I do,
how I look and so on.
With this overemphasis on a ‘knower-doer-I’ comes the expectation of a

certain response from others recognising my importance, seeing me, as I want
to be seen. When that response does not come, I get hurt. Since a proud ego
picks up lot of hurts, the list of those to be taught a lesson is likely to be long.
HURT IS ALWAYS A MONKEY’S WOUND
There is a proverb that says a wounded heart is like a

monkey's wound. It does not heal but only gets reopened. A
hurt mind may seem to be healed and then a sudden shadow
crosses the face as the hurt is recalled to memory and the hurt
reopens. Like clouds before the sun, gloom closes in.
There is no time for Vedanta in the mind of a person who is always nursing
hurts; one who demands respect accumulates many hurts to nurse.
QUALIFICATIONS SHOULD SPEAK FOR THEMSELVES
My attitude towards my accomplishments should be like

a flowering bush towards its blossoms. In the city or in the
wilderness, seen or unseen, praised or censured, the bush
puts forth its blooms, colourful and fragnant. No publicity
circulars are sent out to announce the blooming. The bush
simply blooms because it is meant to bloom.
This is how I should be about my gifts and skills. These abilities seem to have
come with me; why, I do not know. I should simply use them as well as I can
because that is what I am supposed to do.
People, who have a value for these particular abilities may respect me for
them if circumstances are right for them to do so. People, who have no value
for these particular abilities will, no doubt, ignore them. Both these attitudes
should not make any difference to me.
MĀNITVA CEASES WHEN ITS FOOLISHNESS IS SEEN
How can I obtain the attitude of amānitva, the absence of

mānitva, a demand for inordinate respect from others?
Amānitva is obtained by losing mānitva. I do not have amānitva

because mānitva has become a value for me. Mānitva is a
value for me because I think that by receiving large amounts of
respect from others I will feel good about myself. Mānitva will
cease to be a value for me when I clearly see, for myself, that
the basis is false, and moreover, that it does not work.
Not everyone will have a value for my particular qualifications. Even if one has
a value for my qualifications, one need not show respect to me because of
one’s own ego needs. It is often not easy to decode another person’s attitude
from his or her manner. If I am obsessed with the amount of respect I receive
from another, I can waste a lot of time trying to analyse the others person’s
words and gestures and still not know his or her real attitude toward me.
MĀNITVA IS NEVER JUSTIFIED BY ACCOMPLISHMENTS
Mānitva is born because I do not understand the nature of accomplishments.

I am proud of my achievements only because I consider myself the author of
the acts, the producer of the skills or gifts. It does not take much analysis to
smash this illusion.
There are so many factors behind an achievement. I cannot

really say I created any of them. When I look at the facts, I
must see that any achievement that I claim as mine is not
due to my will or skill alone but it is due to certain things and
opportunities that were provided to me.
When I see the nature of accomplishment for what it is, there is no place for
mānitva. In fact, I should be grateful for whatever abilities I seem to have. My
demand for respect from others will go away when I see its foolishness.
HOW CAN I HELP MYSELF SEE THE FOOLISHNESS

OF MĀNITVA ?
With practice, mānitva will lose its value for me. To be effective,
I must analyse mānitva without self-condemnation or regret.
I try to be objective, matter-of-fact, to see things as they are.
When someone fails to respond to me in the way I would want them to, I
merely observe my reactions without further reaction. From the position of an
observer I see the senselessness of my expectations in all their absurdity.
In addition, I see that what I really want is not an expression

of respect from others for its own sake but because I hope
that such an expression will make me feel more comfortable
about myself. I see that my real problem is my basic feeling of
inadequacy and self-doubt which is made worse, not better, by
harbouring mānitva.
MĀNITVA IS MITHYĀ’S MITHYĀ
There are many things that are apparent, mithyā.

Mithyā is that which enjoys a dependent rather than an absolute reality. This
dependent reality, called mithyā, which characterises creation, usually is
translated into English by the word ‘apparent’ by which it is meant to indicate
that the reality is not absolute but is subject to negation.
All things objectified in the creation are mithyā; they begin

and end and they can be resolved in ever finer, progressive
resolutions into constituents.
However, although subject to negation, apparent things still

enjoy a certain level of reality.
Mānitva, the ego, on the other hand, which manifests as pride,

does not enjoy even an apparent reality.
When I see this pride itself is mithyā, mānitva loses its meaning.
When mānitva goes away, what remains is amānitva. When I
enjoy amānitva I become a simple person. A simple person is
one who does not have any complexities.
Emphasis on individualism makes a person prouder and more subject to the

hurts that go with pride. However, in the light of knowledge, pride, mānitva,
appears silly and I will be able to keep the ego to the level necessary to
conduct my affairs.
I then enjoy amānitva, a quality of mind conducive to the discovery of the self.
5.5 Value 2 – The Absence of Pretence (Adambhitvam)
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5.5 Value 2 – The Absence of

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Practical Exercises
Imagine a situation.. You’ve accepted your friend’s dinner invitation at her house with her relatives and friends.
The guests are excited about the dinner, especially the delicious looking cake. One of the guests asks who
made this cake. And your friend declares proudly “I made it myself, especially for you!”.
But the fact is that both you and your friend purchased the cake from a café, and that it’s not made by her.. you
know she is lying.
And now answer these questions to yourself:
Have you personally ever had to make your skills, achievements, knowledge or talents look better than
1. they actually were?
2. If yes, try to remember this situation in detail.
3. Why did you claim to have qualities that you did not actually possess?
4. What did this pretence bring into your life? (improve your life?)
Why is it diffcult to accept yourself as you are, and resort to lies, even if they are small lies?
5.
6. What keeps you from living in accordance with the value of Adambhitva?
Sources:
1. Swami Dayananda – The Value of Values
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5.6 Value 3 - Not

Hurting

5.6 Value 3 – Not Hurting (Ahimsa)
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Practical Exercises
Tanzania is facing a global protest campaign over claims that it wants to force Maasai pastoralists off their land
to make way for game hunting by royals from the United Arab Emirates.
Disputes over the land on which the Maasai live and herd their cattlehave been running for 20 years. Seeking
income from tourism, the government has welcomed foreign investors including the Ortelo Business Corporation
(OBC), a safari company set up by a UAE offcial close to the Dubai royal family.
Up to 48,000 Maasai living in the Loliondo area face eviction in a deal that could hand over huge swaths of land
for the commercial hunting of prize game such as leopards and lions by UAE royals, claims Avaaz.
Mzee Orosikos, a Maasai elder, said: “For us, our land is everything, but these Arab princes have no respect for

the animals or our rights. Many of us would rather die than be forced to move again.”
When reading this news story what were your frst thoughts and feelings?
1.
Despite the fact that this event might not concern you personally, can you feel your own responsibility
2. for the current destruction of animal and plant life and the environment that is taking place on our
planet?
3. Are you convinced that Ahimsa is a quality you would like to cultivate?
4. If yes, how do you plan to integrate Ahimsa in your day-to-day actions, thoughts and words?
Sources:
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5.7 Value 4 – Accommodation (Ksantih)
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(Ksantih)
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Accommodating Others
In Vedanta the preparation required is a mind that has in relative measure what
it seeks to discover in the absolute. If the self is absolute contentment, then the
mind of the seeker must be relatively content. If the self is absolute love, then
the seeker must be a relatively loving person, who happily accepts people and
things as they are.
Swami Dayananda
To gain such a mind means to develop certain values and attitudes and to be
clear about them in terms of understanding their importance. Accommodating
others is such a value.
In fact your anger is due to lack of accommodation. You want the entire world to behave
according to your desires. It is your own expectation of others that brings anger to you. You
want the world to follow your dictates.
Better understand one thing to help you develop a value for accommodating others: the other
person behaves in a given manner because he cannot behave differently. How should you

expect a behaviour other than the one he has? That is all he is capable of.
“He could have done better”, you say; then he would have done so. What right do you have to
demand that the other person act differently, in the manner you want him to? Does he not also
have the right to ask you to behave in a different manner; because if you change, then he need
not change, he has the right to ask you to let him live as he is. At least he doesn’t want you to
change; he wants you to let him live as he lives. What is wrong in that?
In fact only by accommodating others, allowing them to be what they are, you gain a relative
freedom in your day to day life.
If you analyse it, everyone interferes in everyone’s life. Everyone causes a global disturbance
by his actions. You only need a large computer to fgure it all out.
Ordinarily you just look at things from a small perspective, and you fnd one person looming
large before you whose infuence seems to be so much. In fact you are never free from
anyone’s infuence nor from all the forces in the universe in so far as your physical body is
concerned. Nor can you do an action without affecting someone. You cannot even make a
statement and get away without affecting another. Therefore no one is really free, we are all
inter-related.
Swami Dayananda
Practical Exercises
Answer these questions to yourself:
Analyze your interactions during the last week with a family member, friend or colleague. Find situations
1. when the behaviour of this particular person annoyed or irritated you. List the qualities of this person you
don’t like.
And now remember your reaction towards this person’s behaviour. How did you express it and what
2. was the effect of your reaction?
3. Do you also possess qualities that this person dislikes? And how does he or she react to them?
What would you say will be the level of your personal assimilation of the value Ksantih? What are the
4. diffculties and successes concerning the implementation of this value in regards to your interactions

with this person?
What prevents you from accepting people and situations as they are? And what do you want to do
5. practically to develop this quality of accommodation?
Sources:

2. Swami Dayananda – Accommodating Others
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5.8 Value 5 – Rectitude (Arjavam)
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Practical Exercises
During the pre-election campaigns you can usually hear a lot of promises from politicians, and read about future
programs which will be implemented to improve our daily lives. And after the elections you normally hear about
the people’s disappointment with the government, their political activities, and the inconsistencies between the
words and actions of the politicians.
But now focus on your everyday experience and give an honest answer:

Are you always able to live without inner conficts? Are your words and actions always in line with your
1. thoughts?
Think of a recent event in your life where Arjavam was not implemented, when you wanted to do
2. something but ended up doing something else. How did this affect your mental peace? Did it create guilt
or sadness or irritation or any other negative emotion in you?
Why do you think this value is included in the list of values that are necessary for attaining self-
3. knowledge?
Sources:
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5.9 Value 6 – Service to the
Teacher

5.9 Value 6 – Service to the Teacher (Acaryopasanam)
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5.9 Value 6 – Service to the Teacher

(Acaryopasanam)
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Practical Exercises
Do you think that it is necessary to gain self-knowledge despite your achievements, qualifcations, and

1. all the modern day technologies that make your everyday life so comfortable?
If you consider such knowledge as necessary, can you attain it without the help of a qualifed teacher?
2. And if you say you can attain it without such assistance, why has it not happened so far?
How important for you is A COMPETENT/QUALIFIED TEACHER who will help you realize your true
3. identity?
Sources:
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5.10 Value 7 – Inner and Outer
Purity

5.10 Value 7 – Inner and Outer Purity (Saucam)
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5.10 Value 7 – Inner and Outer Purity

(Saucam)
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Practical Exercises
Which of your personal qualities/emotions contribute to the impurity of your mind, and how does it
1. manifest externally in your behaviour? What are the results of such actions?
And now select a specifc emotion for analysis (jealousy, selfshness, envy etc.), that shows a kind of
2. negative attitude of your mind towards any particular person. Write down all such negative thoughts that
you have about this person.
Now focus on the positives in this person. Is it possible for you to think of some qualities of this person
3. that you can appreciate? Try to list a few of them with a dispassionate mind even if it’s diffcult.
Did focusing on the positive attributes of this person lessen your negative emotions towards him or her?
4. Do you think the technique presented in this value i.e. taking an opposite point of view, would help in
clearing negative emotions and making your mind more pure?
Sources:
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5.11 Value 8 –
Steadfastness
5.11 Value 8 – Steadfastness (Sthairyam)
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5.11 Value 8 – Steadfastness

(Sthairyam)
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Practical Exercises
Do you have clearly defned goals in your personal life?
1.
Do you accept responsibility for fulfllment of your obligations and goals?

2.
Try to remember a project or an idea that you carried out persistently till you attained the goal, and then
3. think of projects or ideas you abandoned halfway through. Analyze the reasons for not completing them.
Was it because you lacked commitment towards the end goal?
What is the goal that brought you to Vedanta? What do you hope to achieve? Are you motivated to
4. reach this goal using the methods of Vedanta?
How do you rate your own qualifcations that are necessary for understanding and assimilating the
5. knowledge of Vedanta, the means for self-knowledge?
How does the value Sthairyam (Steadfastness) towards the attainment of Self knowledge translate
6. practically into your day-to-day life?
7. What changes would you have to make in your daily life so that you’re committed to Self knowledge.
Sources:
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5.12 Value 9 – Mastery Over the
Mind

5.12 Value 9 – Mastery Over the Mind (Atmavinigrahah)
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5.12 Value 9 – Mastery Over the Mind

(Atmavinigrahah)
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Practical Exercises
If you are alert and conscious of what your mind is doing at any moment, do you have a choice over
1. your way of thinking? Which answer will you choose?
a. Always
b. Usually
c. Sometimes
d. Almost never
What is your predominant mode of thinking?

2.
a. Impulsive
b. Mechanical
c. Deliberate.
3. Are you convinced that a relative mastery of mind is essential for Vedanta?
If yes, how do you plan to cultivate this value in daily life, and to make your thinking more spontaneously
4. conform to Universal Values?
Sources:
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5.13 Value 10 – Dispassion
Towards..
5.13 Value 10 – Dispassion Towards Sense Objects (Indriyarthesu Vairagyam)
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5.13 Value 10 – Dispassion Towards

Sense Objects (Indriyarthesu
Vairagyam)
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Practical Exercises
1. What is the level of dispassion in you towards objects in general?
Think of an object that you desire the most; the object could be a material object, relationship, position
2. or status. And now with a dispassionate mind observe the relationship between the object and you.
Is it possible for you to live a happy, fulflled life if you do not possess this object?
3.
Does your happiness or well-being really depend upon this object? Or is it your subjective view based
4. upon your likes and dislikes?
5. If you gain this object, do you think you will gain permanent happiness or security from this object?
6. If you say yes, has any object ever given you lasting happiness in the past?
Are you convinced that happiness from attaining any object is always time bound? There is no lasting
7. happiness or security to be found in objects.
Have you realized that the basic idea is not to suppress our desires, but to approach the fulfllment of
8. our desires from the understanding that no object can totally eliminate the sense of want within me?
Having understood all this, how do you plan to become more objective towards the objects of your
9. desire?
Sources:
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5.14 Value 11 – Absence of Self-

Imp..
5.14 Value 11 – Absence of Self-Importance (Anahankarah)
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Importance (Anahankarah)
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Practical Exercises
Try to remember a past instance where you displayed arrogance or pride. What was the basis for your
arrogance?
Now answer these questions:
Was the arrogance based on something you achieved all by yourself, or were there contributing factors?
1. Did you have help from family members, friends, the government, conducive or lucky circumstances?

If you had help, is your arrogance or pride really justifed if you cannot claim total ownership for your
2. achievements?
3. Are you convinced that Anahankara is a value you would like to develop within yourself?
Sources:
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5.15 Value 12 – Seeing the
Limitations..

5.15 Value 12 – Seeing the Limitations in Life Itself (Janma Mrtyu Jara Vyadhi Duhkha Darsanam)
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Limitations in Life Itself (Janma
Mrtyu Jara Vyadhi Duhkha
Darsanam)
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Practical Exercises
Swami Dayananda describes this value as not negative, but factual. Its purpose is to view life objectively.
Do you use your time effciently? Or do you engage in frivolous activities?

1.
2. Anything that is born, dies. What does death mean to you?
3. How do you plan to increase your objectivity towards life in general?
Sources:
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Imp..
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5.16 Value 13 – Absence of a
Sense..
5.16 Value 13 – Absence of a Sense of Ownership (Asaktih)
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5.16 Value 13 – Absence of a Sense

of Ownership (Asaktih)
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Practical Exercises
1. On a scale of 1 to 10, how attached are you to all the material possessions in your life?
If you’re having diffculty answering the above question, just imagine this situation: You’ve just brought a
2. brand new car and you leave it parked outside your house. A kid riding a bicycle purposely scratches
your brand new car on the way, and seeing you watching, runs away. What would be the intensity of
your anger? The more attached you are to your car, the more angry you will be.
3. Do you think this value is impractical in the modern world?

Have you understood the basic reason why this value is needed to study Vedanta? Do you believe a
4. dispassionate, non-attached attitude towards sense objects would make the mind more peaceful, and
hence more conducive to understanding and assimilating Vedanta?
Sources:
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5.17 Value 14 – Absence of
Obsession..

5.17 Value 14 – Absence of Obsession to Son, Wife, House and so on (Anabhisvangah Putra Dara Grhadisu)
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Obsession to Son, Wife, House and
so on (Anabhisvangah Putra Dara
Grhadisu)
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Practical Exercises
1. Are you strongly attached to your family or any other person in your life?
2. What is the reason for this strong attachment?
Do you believe it’s possible to have a loving, healthy relationship without excessive attachment? Or do
3. you equate love with attachment?
4. Have you understood how this value is linked to Vedanta?
Sources:
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5.18 Value 15 – Constant Equanimity..
5.18 Value 15 – Constant Equanimity Towards Desirable and Undesirable Results (Nityam Samacittatvam Ista Anista Upapattisu)
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5.18 Value 15 – Constant Equanimity

Towards Desirable and Undesirable
Results (Nityam Samacittatvam Ista
Anista Upapattisu)
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Practical Exercises
Do you usually practice equanimity with regards to both favourable and unfavourable circumstances in
1. your life?
Try to remember a situation in the past when you got unnaturally angry with regards to someone or
2. something. If such a situation happened again, would you want to deal with it more objectively? Do you
see value in dealing with negative situations more objectively rather than through a viewpoint of your
own likes and dislikes?
It is easy to see the value in being more objective with negative situations. But do you agree that
3. positive situations also require a calm and composed mind?
4. Do you know what needs to be done to get a more equanimous mind?
5. What are your weaknesses with regards to developing this value within yourself?
Sources:
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5.19 Value 16 – Unswerving Devotion..
5.19 Value 16 – Unswerving Devotion to the Self characterised by Non-Separateness from the Self (Mayi Ananya Yogena Bhaktih Avyabhicarini)
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5.19 Value 16 – Unswerving Devotion

to the Self characterised by Non-
Separateness from the Self (Mayi
Ananya Yogena Bhaktih
Avyabhicarini)
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Practical Exercises
Have you understood what is meant by the word Lord? (If unclear please read the sub-module on Isvara
1. – The Concept of God)
2. Do you consider yourself separate from the Lord?
3. Are you able to accept that we only have choice over our actions, not to the results?
Do you see the practical benefts in adopting this attitude?

4.
Sources:
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5.20 Value 17 – Preference for
a..
5.20 Value 17 – Preference for a Secluded Place (Vivikta Desa Sevitvam)
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5.20 Value 17 – Preference for a

Secluded Place (Vivikta Desa
Sevitvam)
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Practical Exercises
1. Do you hate or dislike seclusion?
2. Do you always crave some activity or the other to keep yourself busy?
3. How often do you sit alone and contemplate?
4. Do you have the tendency of escapism mentioned in this value?
Do you see the benefts in cultivating this value within yourself?

5.
6. If yes, how would you implement it practically in your everyday life?
Sources:
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5.21 Value 18 – Absence of Craving
for..
5.21 Value 18 – Absence of Craving for Social Interaction (Aratih Jana Samsadi)
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for Social Interaction (Aratih Jana
Samsadi)
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Practical Exercises
1. How much importance do you give to social activities? Are you a very social person?
2. Are your social activities a form of escapism because you don’t like being on your own?
3. Or do you on the other hand hate social activities? Do you hate being around people?
Can you see the subtle difference between “being on you own because you like it” and “being on your
4. own because you hate social interaction”?
5. Can you follow a middle path of neither being an extrovert nor an introvert?
6. Are you convinced that this is a value you would like to develop?
Sources:
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5.22 Value 19 – Understanding
the..
5.22 Value 19 – Understanding the Ultimate Validity of Self-Knowledge (Adhyatma Jnana Nityatvam)
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5.22 Value 19 – Understanding the

Ultimate Validity of Self-Knowledge
(Adhyatma Jnana Nityatvam)
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Practical Exercises
First read carefully John Godfrey Saxe’s (1816-1887) version of the famous Indian legend.
1.
The 6 Blind Men And The Elephant
Expand this section
So the knowledge each person had was an incomplete truth, connected to the truth. They made
2. incorrect judgements because they did not have a complete means of knowledge i.e. they were missing
one of their sense organs; their eyes.
Can you now see the dangers in not having a valid, effective means of knowledge when it comes to
Self-Knowledge?
Sources:
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5.23 Value 20 – Commitment to
Self..
5.23 Value 20 – Commitment to Self-Knowledge (Tattva Jnanartha Darsana)
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5.23 Value 20 – Commitment to Self-

Knowledge (Tattva Jnanartha
Darsana)
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Practical Exercises
1. What is your basic motivation behind seeking Self knowledge? What is the purpose?
2. Do you have Mumuksutva, a burning desire for liberation? Is that your primary goal in life?
3. If Moksha is your primary goal, what changes have you made in your life to accommodate this goal?
Sources:
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6.1 The Student of
Vedanta
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Paramarthananda.
Expand All Sections
Introduction
In this sub-module we propose to lay the road map a student of Vedanta can expect on their
spiritual journey.
We’ll discuss:
1. How the student comes to Vedanta?

2. What the student should do to gain Self-Knowledge?
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3. The 3 stages in our spiritual journey towards Moksha or liberation.

4. The pitfalls the student should be aware of on this journey.
5. The ideal attitude and behaviour of a Vedantic student towards others and to their own
studies.
The Fundamental Problem

In the module “Why do I suffer?” we saw how by analyzing our life experiences we fnd the
basic motivation behind all our striving is the desire to be free of the feeling of limitation and
incompleteness.
The fundamental human problem is the feeling of incompleteness. And the universally chosen
solution to achieve completeness is the pursuit of security and pleasures.
A mature person discovers that security and pleasure do not solve his basic problem in spite of
the pleasures he has enjoyed or the security he has obtained.
Pleasures, which always depend upon the favourable alignment of various changing factors, do
not last. Neither does one fnd lasting completeness in them.
Security is bound by time and limited in nature. For every gain, there is a loss. Security too
does not last forever.
Mumukshu – The Seeker Of Freedom

When I realize that what I am really seeking is a solution for my incompleteness, a problem
centred on myself, I become a mature seeker who knows what he is looking for. In Sanskrit
there is a very precise word for such a seeker: Mumukshu.
A Mumukshu is one who desires freedom from all limitation. A Mumukshu knows that his
pursuit of the frst three (Artha, Kama and Dharma) of the fourfold human goals (discussed
previously here), does not solve his problem.
He is then ready to directly seek completeness. This completeness is called Moksha or

liberation.
Jijnasu – The Seeker Of Knowledge

When I, a seeker directly pursuing freedom from all limitation, discover that what I seek is not
something apart from me, something yet to be achieved, but is something separated from me
only by ignorance, my goal becomes the destruction of that ignorance. Then I seek knowledge.
When you know that you are not different from what you seek, then you become an informed
Mumukshu. You know you are seeking knowledge. An informed Mumukshu is called Jijnasu. A
student of Vedanta is a Jijnasu.
A Mumukshu who has not discovered that knowledge is what is required may do many futile
things in his search for liberation. Many examples can be found in almost all religions of severe,
painful, and sometimes strange practices undertaken for the sake of deliverance from limitation.
Every Mumukshu, every seeker, will become a Jijnasu when he understands the nature of the
problem. The problem is to dispel self-ignorance. The solution is to gain Self-Knowledge. Self-
Knowledge is what is called liberation.
The Means For Gaining Self-Knowledge

Expand this section
This Mundaka Upanishad verse describes the need for knowledge, and also tells what to do to
gain that knowledge.
Having analysed the worldly experiences achieved through effort, a mature

person gains dispassion, discerns that the uncreated (limitlessness) cannot be
produced by action. To know That (the uncreated limitlessness), he, with twigs
in hand, should go to a teacher who is learned in the scriptures, and steadfast
in the knowledge of himself.
Mundaka Upanishad

To know that uncreated limitlessness which cannot be produced, which can only be known, but
not by such means as perception and inference, one has to go to a teacher, a guru, “with twigs
in hand” – which means with hands ready to serve, and with a right attitude.
This verse tells what a Mumukshu, an informed seeker, should do. An informed seeker knows
that his search is for knowledge; he has become a Jijnasu, one who desires knowledge. For
that knowledge he must go to a teacher, a guru.
For Self-Knowledge Go To A Qualifed Guru

A guru is one who dispels darkness. The word itself reveals the function; “gu” stands for
“darkness” and “ru” means “the one who dispels darkness”.
He doesn’t produce anything. He doesn’t even produce knowledge. He throws light on

something that is already there. A guru is a teacher, who has the capacity to dispel the
ignorance covering whatever it is one wants to know.
If I want to end my ignorance of astronomy, I need to fnd someone who knows something
about the stars and the planets. It will not do me any good to go to a marine biologist.
I must fnd someone who has lost his ignorance in the area of my interest; someone who
has the knowledge I seek.
A Jijnasu, because he wants to know, goes to the teacher with a readiness to serve, with a
fresh open mind, with a loving heart. The above verse indicates this attitude by saying
“with twigs in hand”; bringing fuel for the teacher’s fre is a traditional way of showing
willingness to serve the teacher.
In the next sub-module we’ll discuss the topic of Guru in more detail.
Close this section

The Spiritual Journey Of A Seeker

Expand this section
In this section we’ll take a look at the 3 stages a seeker goes through on his road to Moksha,
liberation.
Stage I – Getting Qualifed For Self-Knowledge

Expand this section
In the frst stage the seeker gains all the necessary qualifcations for the attainment of
Self-Knowledge. One of the most basic qualifcations is to understand the importance and
role of Self-Knowledge.
Other qualifcations include developing a burning desire for liberation, and developing a
mind ft for Self-Knowledge. The topic of qualifcations was discussed in the sub-module
“The 4 Qualifcations“.
The scriptures talk about two Sadhanas or spiritual practices for gaining these
qualifcations:
1) The frst is Karma Yoga. Karma Yoga is defned as “doing proper actions with a
proper attitude”. Karma Yoga involves employing a specifc attitude towards action and
its results. The beneft of Karma Yoga is a peaceful mind which is ft for Self-Inquiry.
Karma Yoga will be discussed in more detail in the “Practising Vedanta” module.
2) The second Sadhana is Upasana Yoga, which involves various forms of

meditations. The primary purpose of Upasana Yoga is to develop a disciplined mind.
Only a disciplined mind can engage in effective Self-Inquiry. Upasana Yoga will be
discussed in more detail in “Practising Vedanta” module.
So by practicing Karma Yoga and Upasana Yoga one attains the qualifcations necessary
for gaining Self-Knowledge.

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Stage II – Gaining Self-Knowledge

Expand this section
Now that the seeker is qualifed, the next stage is about gaining Self-Knowledge. This
stage involves 2 sub-stages:
1) The frst stage is called Shravanam. Shravanam is defned as “the consistent and
systematic study of the scriptures for a length of time under the guidance of a
competent teacher”.
2) The second stage is called Mananam. Knowledge is meaningful only when it is free
from doubts. Doubtful knowledge is as good as ignorance. Therefore for the
knowledge to be benefcial, I should remove all doubts.
And since doubts vary from intellect to intellect, every seeker has to remove his or her
own personal doubts, either through one’s own individual refection, or by studying
more texts, or by taking the help of the teacher.
Any thinking intellect will have doubts, which is but natural. Once all doubts are
removed, the knowledge is transformed into conviction.
So the beneft of Shravanam and Mananam is conviction, and through these two
Sadhanas (spiritual practices) one gains Self-Knowledge. The topic of Shravanam and
Mananam will be discussed further in the “Practising Vedanta” module.
Close this section
Stage III – Assimilating Self-Knowledge

Expand this section
The fnal stage in the spiritual journey is assimilation of Self-Knowledge. In Sanskrit this is
called Jnana Nishta, being established in Self-Knowledge. In this stage knowledge is
assimilated or internalized to such an extent that there is no gap between what I know and
what I am.
Assimilation means I do not need to put forth special effort to invoke the knowledge. The
knowledge is spontaneously available whenever I want it. This is called Jnana Nishta, and
Jnana Nishta alone brings about a transformation in my life.
This is where I start getting practical benefts from Self-Knowledge. What was just
intellectual knowledge earlier gets converted into emotional strength in this stage.
There are 2 Sadhanas to achieve this transformation:
1) The frst Sadhana is called Nididhyasanam. In Nididhyasanam, I keep my mind on

the scriptures in one way or another. The mind can dwell upon the teachings in
multiple ways. Which way you choose is up to you.
(i) Reading scriptures is one way of Nididhyasanam.
(ii) Repeated listening is another technique. Even though I have done Shravanam,
even though I know the content of the scriptures, I continue to listen again and again.
(iii) Writing is another way. Whatever I know, I put in words.
(iv) Sharing or discussing with other students is another good way to practice
Nididhyasanam.
(v) I can also teach others. If someone shows an interest in Vedanta, I teach them
whatever I know.
(vi) And the fnal way is meditation. In Vedantic meditation, the purpose is not to attain
a blank mind, but to meditate on the teaching itself. Also, meditation need not
necessarily be done in an Indian sitting style. Simply close your eyes in any

comfortable position and dwell upon the teachings.
So whether you are reading or writing or talking or sharing or teaching or meditating,

your mind is on the teachings. All these methods help in assimilating Self-Knowledge,
and this is called Nididhyasanam.
2) The second Sadhana is also Nididhyasanam, but in a different form. In this type of
Nididhyasanam you act as thought you are a Jnani, an enlightened person, someone
who has already gained Jnana Nishta.
In the scriptures, especially in the Bhagavad Gita, it’s mentioned how a Jnani will
conduct himself in worldly affairs. So even though I have not fully assimilated the
knowledge, I behave just as a Jnani would.
However it’s important not to misconstrue this Sadhana and develop a big spiritual ego
by considering oneself an enlightened person. The objective is to make our values and
actions conform to those mentioned in the scriptures, even if they have not yet been
internalized.
So slowly through our behaviour and our actions we assimilate the knowledge. Swami
Dayananda calls it “Faking it and making it”.
So by these two Sadhanas I assimilate the teachings and gain Jnana Nishta.
Close this section

How Do I Know Whether I Have Attained Jnana Nishta?

Jnana Nishta is indicated by a transformation in our personality. The scriptures talk about
the behaviour of a transformed person, and the primary defnition given is: “freedom from
all emotional disturbances”.
A Jnani is free from attachment, fear, anger, elation, intolerance, jealously, anxiety and
any such negative emotions. So this is the yardstick through which we can know whether

Self-Knowledge has been fully assimilated or not.
The Firefy Stage

Expand this section
Now when the scriptures defne a Jnani as one who is free from emotional disturbances
and reactions, we are going to judge ourselves based on this criteria.
Because I am a serious seeker, I am interested in knowing whether I am progressing or

not. A serious student of Vedanta wants self-transformation, and therefore there is going
to be constant self-introspection and self-analysis.
I am going to check whether I am free from the previously listed emotional disturbances.
And when we do this introspection, sometimes we fnd we are able to retain our emotional
balance even in negative situations. Even when others around me are upset, my mind is
calm and tranquil. Vedanta seems to be working, and I am very happy.
And when I am so happy with my performance, here comes an event so powerful that it
manages to destroy my equanimity. And then I am upset, depressed and angry at myself,
and self-doubt emerges.
I thought I was a Jnani. Now I know that I am nowhere near, and depression sets in for 2-3
days.
This is a common occurrence for all Vedantic students. James Swartz calls this the frefy
stage, the intermediate stage between gaining Self-Knowledge and assimilating Self-
Knowledge. In this stage, while the knowledge has not been fully assimilated, the
knowledge blinks on and off like a frefy.
When the knowledge is active, we feel calm and peaceful and retain our equanimity. And
when the knowledge is not active in our minds, we emotionally react to external situations,
and get upset not only at the situation but also at the fact that we reacted.

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The Secondary Samsara For Vedantic Students

In the frefy stage, Vedantic students have a double fold problem. That I had the original
reaction to a negative situation is a problem. And that as a Vedantic student I reacted to it,
I feel was not appropriate at all. So I react to my reaction; reaction towards my mental
performance during the negative situation.
So a Vedantic student has a secondary reaction which worldly people do not have. They
just get upset. We get upset, and we also get upset at the fact that we got upset. This is
unique to Vedantic students, and is another form of Samsara.
So if I have to become a Jnani, I should be free from the primary reaction and I should
also learn to handle my secondary reaction.
How To Deal With Secondary Reactions?

Expand this section
To handle secondary reactions requires another form of Nididhyasanam. To deal with the
frefy stage we have to remember 6 important points:
1. The Mind Can Never Be 100% Free From Emotional Reactions
The mind can never be totally free from emotional reactions and disturbances. This is
the truth.
Krishna emphasizes this in the Gita where he says that even in the mind of a Jnani,
the 3 Gunas fuctuate. (We’ll discuss the Gunas in the “Practising Vedanta” module.
For the moment understand Gunas to be the different energies operating in the mind.
In simple terms, Sattva signifes a calm mind, Rajas an agitated mind, and Tamas a
dull mind.)
A Jnani is predominantly Sattvic, but even in the case of Jnani, Rajas does come in

from time to time, and brings along with it Rajas induced disturbances. And similarly
Tamas also comes in, and Tamas induced disturbances, however mild they may be,
do occur.
So the frst point to be remembered is that total elimination of emotional disturbances

is not possible, only the reduction of emotional disturbances is possible.
2. Reduction Of Emotional Reactions Is A Gradual Process
The 2nd point to be remembered is that reduction of emotional reactions and

disturbances in any individual’s mind can never be instantaneous. This reduction is a
gradual process.
So how do we know if it’s reducing? To evaluate our progress we use the FIR method.
FIR stands for frequency-intensity-recovery.
a) Frequency – How frequent are the emotional disturbances? How often do you
experience negative emotions in a day? Is the frequency reducing?
b) Intensity – Is the intensity of emotions reducing? Emotional disturbances are

expressed at 3 levels: mental, verbal and physical. The most intense emotions
express at all 3 levels when we lash out physically. When the intensity is lesser,
we express them only mentally and verbally. And the least intense emotions are
expressed only at the mental level. We retain control over our speech and do not
express verbally what we feel mentally. So to judge our progress, we need to see
whether the intensity of emotions is reducing.
c) Recovery – And fnally the recovery period needs to get shorter and shorter. By
recovery we mean how quickly we’re able to get back our equanimity after
experiencing an emotional disturbance. So as my recovery improves, even if I am
disturbed, I enjoy a resilient mind which is able to regain its emotional balance
quickly.

So therefore the reduction in emotional reactions is gradual, and rate of reduction

varies from individual to individual. In certain individuals the transformation is faster,
and in certain individuals it’s slower.
And even in the same individual, their progress with certain emotions will be faster and
some emotions will take longer. For example in one individual anger is so dominant
that it reduces at a much slower rate than other emotions. And in another individual
depression is more dominant, and it takes him or her longer to get rid of depressive
thoughts.
3. Reduction Of Emotional Reactions Is Not A Linear Process
What do we mean by linear?
The emotional disturbances are not going to reduce uniformly over a period of time.
Sometimes you’re going to enjoy periods of relative quiet, and then without any reason
you might experience periods of turbulence.
And then it will get quiet again. There will be ups and downs. There is a general
reduction over a period of time, but in between there may be a slight high and then a
low high. It won’t be a straight line.
4. Emotional Reactions Are Caused By Several Unknowable And

Uncontrollable Factors
Emotional disturbances and reactions are caused by several factors. Just as our
health issues are caused by several factors, emotional disturbances are caused by
several factors, many of which are unknowable.
Mind is an complex instrument which has no beginning. What do we mean by that?

Our physical body has a specifc date of birth, but the mind does not. As you will learn
later in the “3 Bodies” and “Creation” sub-modules, the Subtle Body (mind) was
caused by beginningless ignorance (Maya). We do not know what our sub-conscious
hides. We can never tell how many factors are infuencing the mind at any point of

time.
And not only are many factors unknowable, even among the known factors, many are
uncontrollable. When we say uncontrollable, it means they cannot be controlled even
through Self-Knowledge.
That is why we sometimes fnd sorrow and Self-Knowledge existing side by side. Even
a Jnani, who is established in Self-Knowledge, may have mild emotional disturbances.
As we will learn later, the 3 Gunas – which cannot be totally controlled – also infuence
the mind.
5. Refnement Of The Mind Is Not The Primary Purpose Of Self-

Knowledge
Reduction of emotional disturbances, or in other words refnement of the mind, is not

the primary purpose of Self-Knowledge. It’s an incidental beneft or a by-product of
Self-Knowledge.
Sure, we can use Self-Knowledge to refne our minds, but we need to remember that
it’s not its main purpose.
6. The Primary Purpose Of Self-Knowledge Is To Know “I Am Not My

Mind”
The primary purpose of Self-Knowledge is not refning the mind, but in understanding
that “I am not my mind”. What this means is that I should not be over-obsessed with
the conditions of my mind.
No doubt I should try to purify my mind, but it should not stress me or create anxiety
within me. Therefore without anxiety or stress, while remaining detached from my
mind, in an objective manner, I try to improve my mind and enjoy the process.
And this is possible only if I remember the fact that the real purpose of Self-Knowledge
is to know that “I am not my mind, I am the Self”.

Therefore we require two forms of Nididhyasanam; the primary Nididhyasanam towards

our reaction to external events, and the secondary Nididhyasanam towards any judgement
of our mental performance.
So we have to eliminate both the primary as well as secondary reactions. Only then will
we fnd our spiritual journey be an enjoyable one. Otherwise there will be constant self-
judgement and self-criticism, feelings of not progressing spiritually.
I should remember that I don’t have any progress at all because I am the whole and
complete Self, whether the mind progresses or not. So we have to take care of both
primary and secondary reactions to attain Jnana Nishta i.e. to assimilate Self-Knowledge.
Close this section
Close this section
Attitude And Behaviour Of A Vedantic

Student
Expand this section
In this section we will discuss the ideal attitude and behaviour a Vedantic student should
employ with respect to others and to their own studies as well.
Don’t Try To Change The World

By studying Vedanta we’re not trying to change the world or other people. The purpose of
material science is to change and improve the world, whereas our scriptural studies are
not meant for changing the world.
We’re not meant to change other people, because we cannot change others. The primary
purpose of Vedantic study is to change ourselves because the only person we can change

is ourselves, and the only person who can bring about this change is ourselves. Not even
my guru can change me.
Isn’t This A Selfsh Attitude

Expand this section
When we say that scriptural study is only meant for ourselves, and we don’t want to do
anything to the world, a doubt may arise as whether this is a selfsh attitude. Will it not
create an unsympathetic attitude that whatever happens to others, let it happen, we need
not care?
We say we cannot change others, but we certainly can help others to change. So we are
not taking a totally pessimistic attitude towards others. We only say that we should not be
over-optimistic.
If we hope to change others then we are taking an over-optimistic attitude which will lead
to frustration. But we can certainly help in changing others provided three conditions are
met:
1) The frst condition is that the other person must have decided to change, and only
then can we help.
2) The second condition is that even if the other person has decided to change, he or
she should desire to take help from me. You cannot give something unless the other
person is willing to receive.
3) The third and most important condition is that if the other person decides to change,
decides to take help from me, I should be competent to help him or her.
If these three conditions are fulflled we can hope to do something for others. And if you
study the external world, the society, your family members and your co-workers, you’ll fnd
the majority do not want to change because they think they are paragons of perfection.

And if you try to offer unsolicited help to them, they will on the other hand advise you on
how to live your life.
And even if there are people deciding to change, many people may not want help from us,
so we cannot do anything for them.
And even if the frst two conditions are met, we have to ask ourselves whether we are
competent to help others. And if we do some introspection, we will fnd that most of us
need to transform ourselves frst before we are ready to help others. So therefore there is
no question of trying to change the world.
In fact the best help we can do is to mind our own business and not interfere with others.
Close this section
I Have To Decide To Change

Expand this section
As we progress with our Vedantic study and keep applying the teachings to our life, you
will fnd a radical change happening in your personality; not suddenly, but gradually.
A good illustration is a butterfy. When you look at a butterfy egg, it’s diffcult to believe
that one day it will transform into a beautiful butterfy.
Nature transforms the egg frst into a caterpillar, then into a chrysalis, and fnally into a
beautiful attractive butterfy. Each stage in the butterfy’s lifecycle is radically different than
the previous.
Similarly, we can also transform ourselves internally into a beautiful attractive personality.
This transformation will not happen overnight; it will happen gradually.
But there is a caveat. In the case of the butterfy, the changes happen naturally. It is part
of its genetics, it need not use its will. It has to just survive and the changes will happen
automatically.

But in our case, if Vedanta has to transform our personality, it is not going to happen
automatically. I have to initiate the change. I have to use my will.
And if I am not willing to change, scriptural study will be just information gathering. There
will be only information, and no transformation. Whether I want information or
transformation does not depend upon my guru, nor does it depend upon the scriptures,
and nor does it depend upon God; it depends upon my decision.
Close this section
Change Is Painful
Expand this section
And one unfortunate fact is that change is a painful affair because we are comfortable with
the status quo, comfortable with our habits and behaviour. We do not want to give all that
up because it is cosy and comfortable.
Therefore we do not want to give it up. But without giving up the present petty small
personality, we cannot change.
Change is painful because we have to give up some part of us, some traits, some
attitudes, some types of behaviour, which is like death. Change is a type of death,
therefore we are afraid that it would be painful.
Just as the butterfy, at each stage we have to undergo a change, and it can be painful.
Therefore unless we are willing to undergo that pain, there cannot be a change.
Therefore if the time and energy that we put in our Vedantic studies has to be benefcial
then we have to take the decision that “I want to change”. And if others want to change,
and want my help, I am ready to give what I can. But if they are not willing to change, or
don’t want my help, that’s also okay. Let me change myself frst.
And scriptures also emphasize this point that along with the studies there should be a

change in the personality as well. As learning takes place, the internal change must bring
about a change in our external personality. As our thought patterns change, our speech
and action must also change for the better.
Close this section
Acceptance Of The Past – A Prayer

Expand this section
O Lord, help me. Help me accept gracefully what I

cannot change. Let me be free of blaming anyone,
including myself. I cannot blame myself for what
happened to me. Nor can I blame others because others
have others to blame.
Swami Dayananda
O Lord, help me accept gracefully what I cannot change.

Blaming means I want to change the past. I want my past
to be different. How can it be? O Lord, help me accept
gracefully what I cannot change. I let go of my resentment, anger, and
dissatisfaction by accepting gracefully what I cannot change. O Lord,
perhaps what I went through was meant to happen. Perhaps it was all in
order.
O Lord, all the years of pain and struggle seem to have paid off, for I pray
and by this prayer everything has become meaningful. My pain, my past,
has resulted in my coming to you to seek help. Intimately, I acknowledge
my helplesness. I seek your help, your intervention, to make me accept
what I cannot change, even what you also cannot change. You cannot
change what has happened, nor can I or anyone else. Intimately, I
acknowledge this fact: what has happened cannot be changed.
O Lord, help me totally accept what I cannot change. My mother’s

behavior, her omissions and commissions, my father’s neglect, his anger,

his indifference, his lack of care, his mishandling, his mismanagement,
his drinking, the fghts between them, the confusion at home, my being
left alone, not fondled, not cared for, not loved. I was wrong perhaps, but
this is how I felt.
O Lord, I cannot change what has happened. Please help me accept

gracefully what I cannot change. I do not want to bury the past, nor do I
want to forget the past. I cannot. I just want to accept the fact, accept the
past. Gracefully, I accept the past. I even begin to see an order in all this,
for do I not pray now? I have come to be objective. I see some order
here. Please help me accept gracefully what I cannot change.
Swami Dayananda
Close this section
Close this section
Summary
Expand this section
A mature person is one realizes that the problem of incompleteness cannot be solved
1. by gaining more security and pleasures. Such a person who is directly seeking
completeness or Moksha is called a Mumukshu, a seeker of freedom.
When the Mumukshu discovers that what he is seeking is not something apart from
2. him, but is something separated only by ignorance, then he seeks knowledge. Such a
person is called a Jijnasu, a seeker of knowledge.

3. The scriptures say that to gain Self-Knowledge one should go to a teacher, a guru.
A student of Vedanta goes through 3 stages. In the frst stage he gains all the
4. necessary qualifcations for the attainment of Self-Knowledge. Scriptures recommend
practising Karma Yoga and Upasana Yoga for gaining these qualifcations.
The second stage has two sub-stages. In the frst sub-stage (called Shravanam) the
5. student listens to the teaching in its entirety. In the second sub-stage (called Mananam)
all doubts concerning the teaching are resolved, and the knowledge is turned into
conviction.
The fnal stage is called Jnana Nishta which means being established in Self-
6. Knowledge. In this stage knowledge is internalized or assimilated to such an extent that
there is no gap between what I know and what I am. This is accomplished through a
Sadhana called Nididhyasanam.
A Vedantic student can track his or her spiritual progress through the FIR method. If the
7. “frequency” and “intensity” of emotional disturbances is gradually reducing, and our
“recovery” period from such disturbances is getting shorter, then we are progressing
spiritually.
A Vedantic student shouldn’t try to change the world. The primary purpose of Vedantic
8. study is to transform ourselves. We can help others provided three conditions are met
(a) the other person wants to change (b) the other person asks for our help (c) we are
competent to help the person.
Any change is painful. Vedantic study will be benefcial only if we are ready to put the
9. time and effort in applying the teachings to our daily life, and be ready to bear the pain
such a transformation will bring.
Close this section
Sources:


2. Swami Paramarthananda – Talk on Self-Knowledge and Emotional Problems
3. Swami Paramarthananda – Talk on Self-Knowledge and Behaviour
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6.2 The Guru

6.2 The Guru
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6.2 The Guru

This sub-module is based on the teachings of Swami Paramarthananda, Swami Dayananda
and James Swartz.
Expand All Sections
Introduction
In the last sub-module we learnt that the word “Guru” means “one who dispels darkness”. In the
olden days there wasn’t much confusion as to what the role of a guru was. But with the advent
of modern day gurus, it is not clear, especially to westerners, as to who is qualifed to be a guru
and what a guru really does.
In the context of Vedanta, a Guru is nothing but a teacher who teaches Self-Knowledge. So you
won’t go wrong if you substitute the Sanskrit term “Guru” with the English word “Teacher”. So
file:///C|/Users/Izzeldin/Desktop/Vedanta%20Advaita/6.2%20The%20Guru.html[6/27/2018 12:55:45 PM]

6.2 The Guru
whenever we use the word “Guru”, simply understand it to mean as a “teacher of Self-
Knowledge”.
In this sub-module we’ll explore the following topics:
1. What is meant by “gaining knowledge”?

2. Is a Guru really required for gaining Self-Knowledge?
3. Who qualifes to be a Guru?
4. The 3 types of Gurus.
5. The characteristics of a qualifed guru.
6. Precautions in the search for a guru.
What Is Meant By “Gaining Knowledge”?

Expand this section
When we say that a guru is required for gaining knowledge, we have to be clear what we mean
by “gaining knowledge” and the role of the guru in this process.
Knowledge is never created. The gaining of knowledge is nothing but shedding of ignorance.
When I come to know what a cell is like, then my ignorance of cell, to the extent that I know
about the cell, is removed.
Ignorance is something one is born with. Knowledge is nothing but the shedding of it. The gain
of knowledge is not a creation. The gain of knowledge is only a negation – negation of
ignorance.
Knowledge is covered with ignorance. All one does is remove ignorance, then knowledge is
gained. Knowledge is not something produced or created. Knowledge always is. Knowledge is
what is. By removing ignorance one uncovers knowledge.
The word “Guru” means one who “dispels darkness”. What the word really means is one who
“dispels ignorance”. So the guru dispels the ignorance of the student, and thereby the student
“gains knowledge.”
Knowledge is valid only when it is true to what is. When it is true to what is, it cannot later be

6.2 The Guru
negated. When the word “knowledge” is used, it should be used to mean completely valid
knowledge; knowledge that is not subject to later negation.
Close this section
Is A Guru Really Required For Gaining Self-

Knowledge?
Expand this section
Do we really need a guru for gaining Self-Knowledge? Or can we gain Self-Knowledge through
our own independent efforts?
If we inquire into it, we fnd that the human intellect has a number of limitations. It is quite
limited when it comes to gaining knowledge of the external world, or even knowledge of its own
human body.
Then how is it possible for the human intellect to gain knowledge of a truth which is beyond
time and space, which is beyond even the means of perception and inference?
The scriptures talk about these six-fold limitations of the human intellect:
1. Ignorance
Ignorance is a very big limitation of the human intellect. With an ignorant intellect when I
look or study something, I will never be able to understand it fully.
That is why we fnd that whenever new scientifc discoveries are made, we do not
understand its full impact initially. But as science advances and more knowledge is
gathered, we being to understand more about the theory, and also its limitations.
When we look at our bodies, we understand very little. But when the doctor looks at our
bodies, he or she understands much more. That is because the doctor has more
knowledge of the human body.

6.2 The Guru
How much you understand depends upon how much knowledge or information you have.
As long as we have ignorance or limited knowledge, our way of looking at the world will be
fawed, and therefore it can never be the perception of truth.
2. Doubt
The 2nd limitation is doubt. However much you study something, you can never be sure
whether what you know is totally right. As science advances, scientists keep coming up
with new theories which disprove previous theories.
You can never say that a particular scientifc theory is 100% accurate. All the scientist can
say is that this is what my observation says. Many scientists today are even raising doubts
about the speed of light and the theory or relativity.
We can never be sure about any knowledge we acquire, and therefore human discoveries
will always be assailed by doubts.
3. Erroneous Perception
When we look at something and fail to perceive it correctly, we come to a wrong
conclusion about the object. The eyes perceive the stars as very small. So when an
uneducated person looks at the stars he will think the stars to be actually very small.
So wrong perception will cause the human intellect to make mistakes.
4. Negligence Or Oversight
The meteorologists try to study and predict rain and other weather conditions. To do that
they take hundreds of factors into account, and more often that not, their prediction turns
out to be wrong.
We may consider various factors, but however intelligent and diligent our work may be,
there will be hidden factors and variables which the human intellect will fail to see.

6.2 The Guru
5. Being Infuenced By Others

The intellect is susceptible to being infuenced by others views. Often times our ideas are
prejudiced by other people’s ideas and opinions. They may unknowingly or deliberately try
to infuence or mislead us.
6. Limitations Of The Sense Organs

Even the human sense organs, on which the intellect depends to get knowledge of the
external world, have their own limitations.
The human ears can hear only those sounds which fall within a certain frequency range.
Dogs and cats have a much broader frequency range. So they can hear sounds which
humans cannot.
So the limitations of the sense organs are transferred onto the intellect. In fact if our sense
organs were replaced by an animal’s sense organs, then the world we experience would
be totally different.
We think what we see or experience is the reality. In fact, what we see or experience is
never the true reality. The world we see and experience is as presented by our sense
organs.
So how do we know what is out there exactly? This is now a problem the scientists are
coming to recognize. Some say we can never know what is really out there.
Because if we have another set of sense organs, the world will coloured by those sense
organs. With sense organs we cannot know the truth of the world, and without sense
organs we cannot perceive the world. That means we cannot know the truth of the world
by ourselves.
So based on these six limitations we come to the conclusion that the intellect is a fawed
instrument or means of knowledge.

6.2 The Guru
To Learn The Truth One Should Go To A Guru

Expand this section
Since we can never know the truth by ourselves; to know the truth we have to go to a
guru.
Even for learning simple things like music or dancing, we require a coach. If worldly
knowledge requires a coach, it would be common sense to acknowledge that the highest
spiritual knowledge will also require a teacher.
The tradition says that an independent approach to Self-Knowledge will fail. The scriptures
uniformly say that to gain Self-Knowledge, one should go to a guru. Only a person with a
guru will gain Self-Knowledge, and only the knowledge gained from a guru will be fruitful
knowledge.
In the previous sub-module we quoted the Mundaka Upanishad verse which said:
To know That (the uncreated limitlessness), he, with twigs in hand,

should go to a teacher who is learned in the scriptures, and steadfast in
the knowledge of himself.
Even the Bhagavad Gita says the same thing. And in Adi Shankara’s commentary on the
Gita, he says that even the most brilliant person should never try gaining Self-Knowledge
independently.
Close this section
Vedanta Cannot Be Understood Without A Guru

Expand this section

6.2 The Guru
If I accept the point that I need Vedanta to understand the truth, why can’t I study
scriptures on my own? Why do I need to go to a guru?
Vedanta is a means for Self-Knowledge in the form of words, and these words have to be
understood by the student. There are lot of words in Vedanta such as “nityam”, “anantam”,
“purnam”, etc. which have very subtle meanings.
These words cannot be understood by oneself because they are not words like umbrella,
door, table, chair and so on. They have to be analysed and there is a method of teaching
involved.
The scriptures tell Brahman (Self) is beyond words and then it talks. It is beyond words but
still it has to be conveyed through the medium of words, and it is no ordinary
communication.
To reveal what is Brahman we use reality words – words dealing with reality, means our
understanding of realities. There is lot of implication involved. For e.g. if I say “whatever
you see is not true.” I don’t say it is false, but it is not true. “And the one who is seeing this
because of whom the sight is possible, is the truth (Self).” If I say this, then I am creating a
situation from where you cannot but recognize.
We need to use words we know, to convey something which is beyond words by

implication. That means, a means of knowledge is necessary and it need to be handled in
a certain way. Wherever implications are there, context is to be created. A position from
where you cannot but see is to be made, and that only a teacher can do, the book cannot.
Vedanta also consists of a number of Mahavakyas or “Great sayings”. Some examples of

Mahavakyas are “Tat tvam asi” (You are that) and “Brahma satyam jagan mithya”
(Brahman is real, the world is apparently real) and “Aham brahmasmi” (I am Brahman).
These Mahavakyas are the essence of Vedanta, and have to be properly understood and
contemplated upon by the student. And only a Guru trained in the tradition can correctly
explaining the meaning of these short, cryptic statements.
In addition to this Vedanta contains many statements which are seemingly contradictory.
The same Vedas talk about duality (Dvaita), qualifed non-duality (Vishishta Advaita) and
non-duality (Advaita). All of them have support in the Vedas. How is the student to know

6.2 The Guru
which is correct?
The more you study, the more doubts will arise. All these seeming contradictions and
doubts can only be resolved by a guru. Therefore a guru is required to gain Self-
Knowledge.
Then How Did Mahatmas Like Ramana Maharshi Gain Self-Knowledge

Without A Guru?
Then one may question how some great saints gained Self-Knowledge without a
guru? So our answer would be that they are exceptional cases.
First of all, we don’t know whether that person had a guru or not. Most of the time, a
saint’s life story is based more on hearsay than truth. And even assuming that he or
she did not have a guru, it’s only an exception. These are rare people. For the average
person, a guru is needed.
Close this section
Close this section
Who Is ‘Not’ A Guru?

Expand this section
Atma As One’s Guru

Some say Atma (Self) is my guru, and therefore Atma will teach me. They don’t want to go
to a human guru.
This is one of the biggest misconceptions. Atma does not have a mouth or an intellect.
Therefore Atma cannot do anything, including teaching or revealing the truth.

6.2 The Guru
If Atma is your guru, then you should have gained Self-Knowledge long ago. Atma has
been with you not just since your physical body was created, but since you as a Jiva (the 3
Bodies – will be discussed later in the Self Knowledge module) was created. Therefore if
Atma could have been your guru, then you would have gained wisdom long before.
The World As A Guru

Another person can say that the world is my guru. Someone once said, life is an university
and every experience my guru.
But the problem with this idea is that what you learn from an experience depend upon your
own individual perspective. Two people can come to two different conclusions from the
same situation.
If what we learn of ordinary worldly things is infuenced by our own perspectives, how can
we learn of the ultimate truth through our experiences. Therefore the world cannot be a
guru, Atma cannot be a guru.
Close this section
Then Who Is A Guru?

Expand this section
The guru is a live person who exists in fesh and blood, and who communicates the teaching of
the truth contained in the scriptures to the student.
And that is why we fnd in all our scriptures that the teaching is presented in the form of a
teacher-student dialogue. Self-Knowledge is always the result of a dialogue.
Every Upanishad is in the form of a teacher-student dialogue. In some Upanishads the names
of the teacher and students are provided, and in some names are not provided. But whether
names are provided or not, the presentation of the text is in the form of a teacher-student

6.2 The Guru
dialogue.
Even the Bhagavad Gita is a dialogue between Krishna (the teacher) and Arjuna (the student).
And a dialogue requires a live guru. Adi Shankara cannot be my guru because he is not alive
any more.
Why Is It In The Form Of A Dialogue?

It’s a dialogue because the student has to frst ask the guru: “I want to know the reality.
Please tell me.”.
Many people go to a guru for various other reasons, like for blessings or favours. The guru
cannot – and will not – teach Vedanta to an uninterested person. So the student has to
initiate the dialogue by asking the frst question which tells the guru that the student is
interested in learning.
Then the guru has to systematically teach with the help of scripture. The guru cannot
teach his own ideas, because even the guru’s intellect is endowed with the six-fold
limitation.
Therefore the guru cannot give his own philosophy, he has to teach from scripture which
has come from the Lord (Isvara or God – will be discussed in Self Knowledge module),
who is free from the six-fold limitation.
And so, the guru teaches and as the student listens, doubts will arise. If doubts don’t
come, then it means the student is not paying attention. Doubts are defnite to arise.
And if doubts come, the student is not supposed to blindly swallow the teaching. He or she
has to raise the doubts, and then the guru will answer.
As we see in the Bhagavad Gita, Krishna teaches, Arjuna raises doubts, Krishna answers
again, then Arjuna raises another doubt, and so on. This is the sort of dialogue which
should take place between the guru and student. And as a result of this dialogue the
student gains Self-Knowledge.

6.2 The Guru
Close this section
The 3 Types Of Gurus

Expand this section
According to the scriptures, there are 3 types of gurus:
1. Uttama (Superior Or Excellent) Guru

An Uttama guru is one who has studied the scriptures systematically from a guru and
received the teaching. The one who has the scriptural knowledge and the teaching
methodology is called a Shrotriya.
Shrotriya derives from the verbal root which means “to hear”. Shrotriya means one who is
well versed in the scriptural source of the teaching, one who knows the content of the texts
and also the methodology for imparting that knowledge.
To be learned in scripture includes knowledge of the methodology of teaching. A good

teacher is one who has learned from his teacher how to teach. An established method of
teaching is called Sampradaya, a traditional handing down of instruction.
It is like the difference between a singer and a music teacher. To teach music, it is not
enough that one knows how to sing. A singer, untrained in the teaching methodology of
music may help you follow his example for a few moments, or he may inspire you to seek
the knowledge of music, but he cannot make a musician out of you.
So the guru should have the Sampradaya, the methodology of teaching Self-Knowledge.
Not only must the guru be a Shrotriya, he or she must also be a Brahmanishta, one
established in the knowledge. A Brahmanishta is one who has assimilated the teachings
and transformed his or her life.
One who is a Brahmanishta knows Brahman (Self) as himself, not as something other

6.2 The Guru
than himself. Brahman is derived from a word which means “to grow, to increase”,
indicates “bigness” or “limitlessness”. “Nishta” means “steadfastness”. The one who is a
Brahmanishta is one who is steadfast in the knowledge of himself as the full, complete,
limitless being.
If this teaching is supposed to give happiness, then the guru must be an embodiment of
happiness. If the guru looks miserable, and then says this teaching is going to give
happiness, then no one is going to believe him.
The guru must be a role model. He should be a living example of the benefts of Self-
Knowledge, and therefore he or she should have assimilated the teaching. In short his life
and the teaching should be one and the same.
Such a guru is called Brahmanishta-Shrotriya-Guru, one who has studied scripture, knows
the teaching methodology, and is established in Self-Knowledge. An Uttama Guru is the
ideal guru to whom one should go to gain Self-Knowledge.
2. Madhyama (Mediocre) Guru

A Madhyama guru is a Shrotriya, one trained in scripture and knows the teaching
methodology, but because of some obstacle hasn’t been able to assimilate the teaching.
Therefore he or she has the knowledge, but does not enjoy the benefts of Self-Knowledge
fully.
Such a guru can be compared to a professor of Upanishads in the philosophy department

of an university. He has enough knowledge of the Upanishads to teach, but is not living
the knowledge. Such a guru may require more time to assimilate the teachings, so he or
she is not yet a Brahmanishta.
But a student can still go to a Madhyama guru because since he is trained in the
methodology, he is only going to communicate what the scripture says. He won’t give out
his own ideas, so what he teaches would still be proper.

6.2 The Guru
3. Adhama (Inferior) Guru

An Adhama guru is an exceptional person who has gained Self-Knowledge without guru
and scripture.
Previously we discussed how as a general rule one cannot gain Self-Knowledge without a
guru. However, as we said, there are exceptions. There are rare spiritual geniuses who
gain Self-Knowledge without guru and scripture. Such a person is a Brahmanishta, but not
a Shrotriya because he or she has not studied scripture under a guru.
An Adhama guru does not have the methodology to teach, and they themselves never
faced problems and doubts of an ordinary person. Because his mind was an extraordinary
mind, he cannot understand the problems of the ordinary mind. He does not even have
the help of scripture with which he could have taught.
So an Adhama guru neither has scripture, nor has he faced the problems of an ordinary
person. And therefore he doesn’t have the tools of communication to teach. Such people
are what we call mystics.
All mystics are Brahmanisthas; they have knowledge of the truth, but don’t have the
means to communicate this knowledge.
To illustrate, it’s like a person, who because he was wealthy, was able to travel to another
place by fight. So he never encountered the problems and pitfalls of travelling by road. So
if I want to go to that place, and I don’t have the money to take a fight, this person cannot
help me because I have to use the road. I should take the help of a person who has
reached this place successfully by road.
Therefore the tradition says never to go to a mystic who gained Self-Knowledge without
guru and scripture. If you want Self-Knowledge ideally go to a Brahmanishta-Shrotriya-
Guru, or as a last option, go to a Shrotriya-Guru.
Close this section

6.2 The Guru
Characteristics Of A Qualifed Guru

Expand this section
Vivekachudamani, a text written by Adi Shankara describes a qualifed teacher in this verse:
A qualifed teacher is one who knows the import of the scriptures by direct
knowledge/experience and whose mind is resolved in awareness. His mind
glows like the coals of a fre deprived of fuel. He can wield the means of
knowledge confdently, is compassionate without a reason, unaffected by
desires for objects and is friendly to seekers who approach with a proper
attitude.
Let’s analyze this verse:
The guru’s qualifcation includes characteristics already discussed, such as knowledge

1. of scripture, being established in Brahman, and compassion. But it also stresses that
the guru must be free of binding desires. A guru who wants wealth or sexual favours is
obviously not free of binding desires, yet many such gurus have succeeded, for a time,
in attracting many followers in the West.
The guru should be the student’s benefactor, not the other way around. The best
2. service one can give the teacher is devotion to the teaching. This involves studying the
prescribed writings and asking appropriate questions. If a teacher is unable to resolve
our doubts, it may mean that he is not a proper teacher or that we lack the
qualifcations to be a proper student. If either the guru or student lacks qualifcation,
Vedanta will not work.
That the teacher’s mind should be like the glowing coals of a fre deprived of fuel
3. provides a vivid image. When a fre is being fed, it crackles and sparks, grows or
lessens in intensity and is ever changeable. Such is the constantly changing mind of an
ordinary man bound by desires. But the proper teacher’s mind is like a bed of glowing
coals no longer consuming fuel: calm, steady, and luminous.

6.2 The Guru
The guru is also a friend to the seeker. He does not denigrate him, but receives him
4. with kindness. Many self-proclaimed gurus operate in a regal setting where their
students act as courtiers, submissive and uncritical. Such gurus sometimes “bust
egos,” which can take the form of public humiliation, assumed to be for the good of the
student, who is kept in a state of anxiety. Any teacher who generates fear or tension
should be avoided. If you don’t genuinely feel your teacher is your friend, then he is not
your real teacher. It’s a simple test.
Close this section
Precautions In The Search For A Guru

Expand this section
This section is particularly important for westerners who are new to Eastern spirituality.
Seekers should view all teachers, gurus, meditation masters and their teaching
unsentimentally.The more a teacher self promotes, the longer the beard, the more grandiose
the claims of super powers, the more suspicions should be aroused. Suspending your critical
faculties while searching for a guru can be dangerous.
Enlightenment does not need advertisement. When you have assimilated life’s lessons and
sincerely long for liberation, the Self will bring you a respectable purifed teacher.
Below is a list of precautions to be taken while searching for a guru:
1. Be Sure Of Your Motivations

You need to be very clear about your true motivations, because the teacher you get
depends on them. If the desire for love is a strong motivation, then caution is advised
because a needy person does not enjoy good discrimination.
It is important to love the teacher for the right reasons. Otherwise you will end up
enlightenment-disappointed and love-disappointed.

6.2 The Guru
2. Do Some Background Research

When someone sits in front of you on a throne with hundreds of people staring at him and
the “energy” is wonderful, you are tempted to imagine that they are very enlightened. In
reality you know nothing about who they really are.
A discriminating seeker inquires unobtrusively into the life of the guru to see if his
behaviour is consistent outside the limelight as well.
Find out where the money goes. Listen to the gossip with discrimination; often where there
is smoke there is fre. Public fgures are always suspect. They often suffer low self-esteem
and are clever at creating an image of themselves as caring souls, but a healthy dose of
suspicion is advised. The more “spiritual” they are, the greater should be your doubt.
Before you place your faith in a teacher, do your due diligence. Check the web for blogs
and sites by disaffected students. Look for scandals, if any. Observe the students. What
kind of people are they? Are they guarded and cliquish? Are they open and self-reliant?
Do they act superior? Do they cower and simper in front of the guru? Many guru are
power hungry bullies and egomaniacs.
Do the students think for themselves? Do they have a special language to ft in? Or do
they speak normally? Cults usually have their own special lingo.
3. Dharma Of The Teacher

The Zen master Dogzen is reputed to have said, “Next to dharma, enlightenment is the
most important thing in the world.”
If an unscrupulous guru can keep you high on “the energy” or distract you with a heavy
load of service work, you will not ask questions. If you are wrapped up in your service, the
teacher can pursue his of her agenda away from prying eyes.
Trust is good, but knowledge is better. It is up to you to fnd out what goes on behind the
scenes. You can only blame yourself when you discover that you are being exploited in

6.2 The Guru
some way. To avoid exploitation and disappointment, you must have a refned
appreciation of Dharma.
A guru who consciously appreciates Dharma and follows it impeccably has an aura of
purity and grace. He or she has a clean and straightforward feel. His of her life is
remarkable for its absence of confict. He or she has no agenda. In other words he or she
lives the teaching.
4. Money, Sexual Favours And Other Agendas

A guru who immediately sets out to put you to work in his or her service has an agenda.
Once it is known that you are compliant, demands for money, sexual favours etc. follow.
The most common agenda is the idea that you are helping others to enlightenment by
helping the guru get more people to enlighten. Ask yourself why should the guru want
more people to enlighten when he or she has you to enlighten.
If you feel that a guru needs you for any reason, then there’s a problem. Leave as soon as
you can. A true teacher is dispassionate and self-fulflled and has nothing to gain by
teaching you.
5. Fixing Your Life

A proper teacher will not promise to fx your life. If your life is a mess, it is because you are
a mess. Vedanta will only make clear who you are, and who you are not. When the
teaching is assimilated, life takes care of itself.
6. Creating Dependency
A guru who allows you to become dependent on him or her is not a real guru. He is power
hungry. And a guru who tries to hang on to you when you want to leave, tries to convince
you that you are compromising your enlightenment, is not a real guru either.
A real guru will be happy to see you leave, knowing fully well that life is the best teacher

6.2 The Guru
and that you will be back, not necessarily to him, but to the teaching. If the teacher is
qualifed and the teaching works, you should feel more and more free of the teacher as the
teaching progresses.
7. “No Ego, No Thought” Gurus

The potential for abuse at the hands of fake gurus is greatest when the guru promotes the
“no ego, no thought” notion of enlightenment. If thinking is a problem in general, then
critical thinking is defnitely a problem for a fake guru, because it may be directed at him or
her.
When the teaching emphasizes surrender to the guru, a red fag should go up. When
enlightenment is presented as something you need to experience, the alarms should ring
loudly.
8. Eating Your Karma

Another popular belief is that you will get enlightened only when your Karma is gone. The
guru’s job is to eat your Karma, therefore you need a hungry guru.
The Karma does not stand in the way of the Self. Before you have Karma you are the Self.
The Self only need to be revealed.
Even if some Karma has to be removed to prepare the mind for Self-Inquiry, only you can
remove your Karma because it’s in your account. The Guru can only remove Karma
standing in his or her account.
9. Avoid Cults
Just because a guru is famous does not mean he or she is genuine. Groups of people can
be as deluded as individuals.
The way to recognize a cult is to see whether the teacher is superior or the teaching. In

6.2 The Guru
traditional Vedanta the teacher is always subservient to the teaching. Whereas in a cult
the guru is praised more than the teaching. A guru who creates a cult has failed in his role
as a guru.
You will notice that the teachers around whom cults of personality develop invariably make
the mind the enemy. Whenever a doubt happens, you are told that it’s just the “mind” and
asked to dismiss it.
If you fnd yourself with this kind of teacher and teaching, it means that he does not have a
valid means of knowledge, and is power hungry or needy.
10. Silence And Experiential Gurus

A guru who teaches silence does not have a teaching, because silence is not opposed to
ignorance. Only knowledge is opposed to ignorance.
A teacher who teaches experiential enlightenment is not a teacher, because you are
always experiencing the Self.
If guru claims that his enlightenment is experiential and that he can transmit it, the
enlightenment will be temporary. Only energy can be transmitted, not enlightenment.
Enlightenment is the knowledge “I am the Self.”
11. A Parent-Child Relationship

The most fundamental relationship imprint in the human mind in the parent-child
relationship. The parent has all the power and authority and the child virtually none.
Ideally, as the child gains experience and knowledge, the gap narrows. When parity is
achieved, the child is an adult.
If you have not fully matured as an individual and you meet an authority fgure like a
spiritual master, you will unconsciously assume the role of a child. You will look up to the
guru, submit to his or her authority and quickly become dependent.

6.2 The Guru
If the guru is not mature then he or she will be more than happy to be your parent,
because it will be easier to achieve his or her agenda in this role. Usually gurus are not
corrupt, but they often still have unresolved conditioning, particularly the desire for fame,
respect, power and love.
The ideal teaching style is friendship because there is equal relationship between friends.
A friend may know more than you, but he or she does not make you feel as if he or she is
doing you a favour by disclosing it. He or she happily shares, with no strings attached.
Close this section
Summary
Expand this section
The word “Guru” means the “one who dispels darkness”. In the context of Vedanta a
1. guru means a teacher of Self-Knowledge.
A guru is required because the human intellect has certain limitations which makes it
2. impossible for it to gain Self-Knowledge on its own. These six limitations are:
ignorance, doubt, erroneous perception, oversight, infuence of others and limitations of
the sense organs.
It is also not possible to learn scripture on your own because many Sanskrit words
3. have subtle meanings, and sometimes proper context has to be created to explain the
meaning. Also the Mahavakyas or “great sayings” which are the essence of Vedanta,
can only be taught properly by a guru trained in the tradition. There are also many
seemingly contradictory statements in Vedanta which can only be resolved by a guru.
A guru is defned as a live person who communicates the teaching contained in the
4. scriptures to the student. The Self or the world or our life experiences cannot be our
guru.
There are 3 types of gurus:

6.2 The Guru
5. (a) A superior guru is one who is learned in scripture and teaching methodology, i.e. a
Shrotriya, as well as one who has assimilated the knowledge, i.e. a Brahmanishta.
(b) A mediocre guru is one who is learned in scripture but is not a Brahmanishta.
(c) An inferior guru is one who is a Brahmanishta but does not know scripture.
A guru’s qualifcations include knowledge of scripture, assimilation of Self-Knowledge,

6. free of binding desires, being able to resolve the student’s doubts and being a friend to
the student.
In this modern age where there are a multitude of gurus touting their own brand of
7. enlightenment, a seeker should practise extreme discrimination in their search for a
guru. Otherwise they are likely to be monetarily and physically exploited if they fall into
the clutches of a corrupt guru.
Close this section
Sources:
1. Swami Paramarthananda – Talk on “Is a Guru Required?”

2. Swami Dayananda – Sadhana and Sadhya
4. Vivekachudamani – Shining World Version
6. James Swartz – Essence of Enlightenment
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6.1 The Student of
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Vedanta
Paramarthananda.
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Introduction
Vedanta is one of the oldest spiritual traditions in the world. In this sub-module we’ll explore the
teaching tradition of Vedanta, and see what makes it so unique from other spiritual traditions.
We’ll discuss:
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1) What is meant by a “Teaching Tradition”?
2) What is the difference between a cult and a tradition?
3) When and how did the teachings originate?
4) The different teaching methods of Vedanta.
5) What is meant by indirect and direct knowledge?
Sampradaya – The Teaching Tradition

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In the student sub-module we learnt that to gain Self-Knowledge a student should go to a

qualifed teacher, one learned in the subject matter.
To be learned in the subject matter includes knowledge of the methodology of teaching. A good
teacher is one who has learned from his teacher how to teach. An established method of
teaching is called Sampradaya, a teaching tradition i.e., a traditional handing down of
instruction.
So the guru, the teacher, should have the Sampradaya, the methodology of teaching. Because
the subject matter is so unique, for the knowledge of oneself the method of teaching is as
important as the subject matter.
To be a teacher of Vedanta, it is not enough to be a Brahmanishta, one established in Self-

Knowledge. The teacher must also be a Shrotriya, one who knows the methodology.
The scriptures clearly state what the nature of one’s self is. “You are Brahman (Self). You are
completeness, fullness, the totally complete being you long to be.”
If one hears these words from a teacher and still does not know for oneself “I am Brahman; I
am the complete being”, the scriptures are not to be blamed. Scripture has not failed. Either the
teacher or the student is not qualifed.

The teacher has to make you see that you are Brahman. The teaching does not consist in the
teacher simply repeating “You are Brahman”. The teaching must make you see that you are
Brahman. But for you to see that fact the teacher must know the Sampradaya, the methodology
that leads you to see for yourself the fact behind the words.
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The Teaching Is Greater Than The Teacher

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In this teaching tradition the teaching is greater than the teacher. The guru is great only
because of scripture. The guru does not have greatness of his or her own because before he or
she studied scripture, the guru was an ordinary person. So the “greatness” was acquired
because of scripture.
And this the guru also knows. The student comes to the guru attracted by the character of the
guru, by his radiance, by his life. So the student initially comes to the guru alone, and the guru
has to educate the student that his greatness is because of scripture.
And scripture is the mirror that the guru has to show to the student. And initially the student will
not see the mirror, he will only see the guru. He is attracted by the guru, so he only sees the
guru.
But the guru tells the student “Don’t watch me, watch the mirror.” And then he gradually brings
the mirror closer and closer and the student starts to sees a glimpse of his own beauty in the
mirror.
And gradually the mirror is brought more closer, and then the guru covers his face and places
the mirror in front of the student. And the student is no more captivated by the guru, but is
captivated by his own glory seen in the mirror.
Then the guru shakes the mirror a little. The student on seeing the mirror shake offers to help
hold the mirror along with the guru. And when the student begins to hold the mirror, the guru
lets go of the mirror and tells the student “From now on hold on to scripture, not me.”

And then the guru leaves. His job is done. He has more students waiting for him to show the
mirror to them. Therefore the job of the guru is to show the mirror and disappear. If you hold on
to the guru, admire the guru more than scripture then it becomes a cult.
What Is The Difference Between Cult And Tradition?

In a cult the guru is superior to the teaching, whereas in the Vedanta teaching tradition,
the teaching is superior to the teacher. And if you praise the guru more than the teaching,
the guru has failed. A guru who creates a cult has failed.
A good illustration to explain the role of a guru is this.. Suppose a company wants to
advertise a product. So they hire an attractive model to create their ad campaign.
The purpose of the model is to attract the attention of viewers to the product. But if the
model is so attractive that the people look at the model and forget about the product, then
the ad campaign has failed. The model has failed to do his or her job.
Therefore the model should be suffciently attractive, but should not distract from the
product. Gurus and teachers are also like models. If the student is captivated by the guru,
then it’s great. But gradually the student attraction should move from the guru to the
scripture until the time that the student no longer depends upon the guru.
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Guru-Student Tradition
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When did this teaching tradition begin?
The teaching fows from teacher to student. Every guru was once a student. And his teacher
also was once a student, and so too, the teacher before him. Trying to identify the frst teacher
is like trying to identify the frst father.

We know there was a father because there is a son and every son has a father, and that every
father once was a son. It does not change the example if you say that once upon a time the
father was a monkey. He was still a father.
All that can be said is that a father was there because the son is here. The guru was there
because the teacher is here. The presence of a student taught by a teacher establishes that the
teacher-student lineage has never been broken. In Sanskrit this is called Guru-Shishya
Parampara (Guru-Student Tradition), the fow of traditional knowledge handed down from
teacher to student.
The Origin Of The Teachings

We do not see the beginning of the teachings. It is just taken back to the Rishis, the
inspired sages to whom the Vedas were revealed. We do not bother about the origin of the
Rishis. If one must go beyond the Rishis, then it can be said that the frst guru is the Lord.
The same thing is said about the frst father – he is the creator, the father of all, the Lord.
The frst guru is the same creator, for it is with the creator that knowledge rests. All
knowledge belongs to the creator. Upon careful analysis, no knowledge can be traced to
any person – it always leads back to the creator.
So this knowledge of oneself called Vedanta which comes from the creator, which is found
at the end of the Veda, which can be traced back to the ancient sages called the Rishis,
passes from teacher to student in the traditional fow of teaching called the Guru-Shishya
Parampara (Guru-Student Tradition).
Therefore in this tradition we honour not only our Guru, but the entire Guru-Shishya
Parampara. In the traditional study every class generally begins by chanting this Guru
Parampara sloka (verse):
Sada Shiva Samarambham (From Lord Shiva, the frst guru)

Sankaracharya Madhyamam (to Shankaracharya in the middle)
Asmat aacharya Paryantham (and my guru at the end)
Vande Guru Paramparaa (I worship the great Vedanta lineage of
teachers)

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The Vision Of Vedanta

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The vision of Vedanta is an equation of the identity between the Jiva (individual) and Isvara (the
Lord). This vision of oneness is not available for perception or inference.
Nor is the oneness that is unfolded by Vedanta contradicted by perception or inference.

Oneness is purely in terms of understanding the equation.
Vedanta does not promise a salvation to the soul. In its vision, the soul, the Atma, is already
free from any limitation. The release of the individual from this sense of limitation is the
outcome of understanding the equation.
Therefore, the entire teaching of Vedanta can be expressed in one sentence – Tat Tvam Asi,
You are that. All other sentences in the Upanishads are only meant to prove this equation.
The 4 Mahavakyas
Tat Tvam Asi is called a Mahavakya. Mahavakya means a “great saying”. The essence of
all Upanishads is the same, and Mahavakyas express this universal message in the form
of concise statements.
There are four main Mahavakyas, one from each Veda. The other three are:
1) Prajnanam Brahma – Brahman in pure consciousness.
2) Aham Brahma asmi – I am Brahman.

3) Ayam atma Brahma – This self (Atman) is Brahman.
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Teaching Methods Of Vedanta

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To communicate the vision of the Mahavakyas, the Upanishads and the teachers in the
tradition employ a number of methods (Prakriyas). Vedanta employs these methods to unfold
the identity between the individual and the Self.
We will briefy look at some of the methods. These methods will be elaborated in the Self-
Knowledge module.
1. Cause-Effect Method
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One of the main methods is the cause-effect method, which is called Karana-Karya-
Prakriya in Sanskrit.
In this method, the Self is presented as the cause of everything: “From which all these
elements have come, by which all these are sustained and unto which all these go back,
understand that to be Brahman (Self)”.
Brahman, the ’cause’ of the world, is Satya (real), an independent reality. The Universe,
presented in scripture in the form of fve basic subtle and gross elements, is the ‘effect’ of
the cause.
The Universe being an effect is Mithya (apparently real). The scriptures present the ‘effect’
as neither Satya, that which exists, nor that which does not exist; but as Mithya, that which
has a dependent existence.
The individual’s physical body, mind and senses are all within the ‘effect’, and are

therefore Mithya (apparently real). But the individual’s real nature is the limitless
consciousness that is the reality of everything.
If a product is non-separate from the cause, then the cause and effect are not two
separate things. The effect is not separate from the cause and the cause, being what it is,
is independent of the effect.
The effect is essentially the cause. A clay pot is but clay. If there is more than one pot,
then also it is clay.
If the Universe which includes my physical body, senses and mind is from one non-dual
Brahman, then the Universe, being an effect, is non-separate from the cause, Brahman.
Brahman, is you, the Self. The recognition of this fact that I am Brahman and that this
Universe is non-separate from me, while I am independent of the Universe, is the result of
the teaching of Vedanta. That recognition of oneself as the whole, is the ultimate end,
called Moksha (liberation).
The Upanishads, praising the one who has the knowledge of oneself as everything, say
“that one crosses the ocean of sorrow.”
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2. The 3 States Method

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Another important method employed by the Upanishads is the 3 states teaching, called
Avastha-Traya-Prakriya in Sanskrit. This method comes from the Mandukya Upanishad.
The 3 states teaching is the analysis of the three states of experience: waking, dreaming
and deep sleep. The purpose of this analysis is to arrive at the true nature of oneself.
The waker and the waking world are absent in both dream and sleep. The dreamer and
the dream world are absent in both waking and sleep. In deep sleep both the dreamer and
the waker are absent.

If the status of the subject is real, one cannot give up this status at any time. What is
intrinsic to an object should be present in the object as long as the object exists. If it is not
present, then it is an incidental attribute.
An example often cited in this context is the crystal assuming a colour in the presence of a
coloured object. If the colour is intrinsic to the crystal, it will be always present as long as
the crystal exists.
But when the coloured object is taken away, the colour, which was seen in the crystal,
disappears. Therefore the colour assumed by the crystal is incidental.
In the deep sleep experience there is absence of the subject-object relationship, there is
no status of oneself as the subject. Hence, the subject-object status must be assumed to
be incidental.
Analysing these experiences, scriptures present the Self as free from all attributes imputed
to it. Consciousness is invariable in all the states of experience while consciousness itself
is free from any attribute. All attributes like doership and enjoyership are purely incidental.
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3. The 5 Sheaths Method

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Another well known method is the 5 Sheaths teaching which is known as Pancha-Kosha-
Prakriya in Sanskrit. This method comes from the Taittiriya Upanishad.
Kosha means a cover, a sheath. The 5 sheaths are presented as the covers for the Self. If
the Self is invariable in all the situations, there cannot be any cover for the Self. So how
can they be covers?
We have to understand that they are only seeming covers. Born of self-ignorance, there
are fve universal erroneous notions. The cause for each notion is said to be a sheath.

The fve sheaths are:
a) The physical body (Anna-Maya Kosha) is one sheath inasmuch as it is taken to be

oneself. I am mortal, I am tall, I am male, I am female, all these notions are imputed to
the Self with reference to the physical body. Thus the physical body becomes a
sheath.
b) So too, when one says, “I am hungry, I am thirsty,” the Self is taken to be subject to
hunger and thirst and the physiological system (Prana-Maya Kosha) becomes a
sheath.
c) The notions that I am sad, I am agitated, are due to the mind sheath (Mano-Maya
Kosha).
d) The intellect (Vijnana-Maya Kosha) is also a sheath because the sense of doership,
which is its attribute, is taken to belong to the Self and the notion “I am the doer” is the
outcome.
e) And lastly the bliss sheath (Ananda-Maya Kosha) is a sheath with reference to
enjoyership, in the form of degrees of experienced happiness.While the presence of
the Self is there in all the fve sheaths, the Self itself is free from all of them.
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4. Seer-Seen Discrimination
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This methodology is called Drg-Drsya-Viveka in Sanskrit and is used to differentiate the

Self from the objects and experiences it illumines. This teaching methodology is based on
the logical premise that the subject cannot be the object; the seer cannot be the seen.
Simply put: I see the horse, therefore, I am not the horse. When the horse moves, I need

not move. When the horse leaves, I need not leave. The knower/subject is independent of
the known/object. This, of course, seems obvious.
A normal person does not commit the mistake of identifying himself with objects external
to the physical body. But the same logic that distinguishes the Self from an external object
such as a horse can be easily extended to include objects with which one does identify
without a second thought.
For instance, the same fve sense organs that perceive the horse, making the horse a
known object, also objectify the physical body. Were one’s sense organs to be removed,
the perception of the world, including the physical body, would cease accordingly. And yet,
there is a strong natural identity between one’s Self and one’s body.
By objectifcation of objects of identifcation such as the body, as well as the mind, the
conscious subject, the one who is the knower of the body and mind, is separated from the
object both logically and experientially. Anything that can be objectifed is separated from
the subject.
When this process is complete the Self alone remains. All else is an object, and is seen to
come and go, thus transitory in nature.
The Self is the only constant in experience. The presence of this unchanging Self must be
recognized amidst the transitory modifcations of the body, mind, and sense organs.
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In addition to the above there are a few more Vedantic methods like:
5) The Real and the Apparent (Satya-Mithya-Viveka)
6) Substrate and Name-Form (Adhisthana-Nama-Rupa-Viveka)
7) Essential and Non-Essential
8) Change and Changeless (Chala-Achala-Viveka)

9) Non-dual nature of reality (Advaita-Vichara)
10) Location of Objects
11) Resolution of Objects
12) Mirror of Awareness
13) Perception is Creation (Drishti-Srishti-Vada)
14) Nothing ever happened/Non-Origination (Ajati-Vada)
Recognition Of Oneself As The Whole

As briefy shown above, the methods adopted by the Upanishads are meant to reveal the
truth of the self being attribute-free, limitless Brahman (Self). Since Brahman does not
undergo any change whatsoever, the cause-effect method is only meant to unfold the fact
that the self is limitless and the world is non-separate from it.
The vision of Vedanta is not so much in presenting a cause-effect relationship between

Brahman and the Universe as it is in unfolding the Universe as non-separate from
Brahman. This recognition of oneself as the whole is the vision of the scriptures.
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Indirect And Direct Knowledge

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Words can give indirect or direct knowledge, depending on the relationship between the knower
and the object. If the object is away from the knower’s immediate experience, words can only
give rise to indirect knowledge.
If the object is within the range of the knower’s immediate experience, words can bring about

direct knowledge. Indirect knowledge becomes direct knowledge when confrmed by

experience.
For e.g. Someone gives a detailed description of the appearance and favour of the tropical
jackfruit to a person who has never seen or tasted jackfruit. Subsequently, the latter comes to
India where he has the opportunity to sample many tropical fruits strange to him. One day while
eating an unknown fruit he tells his host, “This is very good, but some day I would very much
like to try jackfruit. I have heard so much about it.”
Words have given him indirect knowledge of this fruit. His host replies, “It is jackfruit you are
now eating”, imparting knowledge of something the guest is at the time experiencing. “Oh”,
says the traveller, “now I know jackfruit”. Words have brought him direct knowledge.
The Story Of The Tenth Man

There is another famous Vedantic story that shows how words can give both, direct and
indirect knowledge.
Ten students were given permission by their guru to go on a pilgrimage. In the course of
their journey, they crossed a swift river. After the crossing, the leader of the group
assembled them on the river bank and counted them.
He counted nine. The tenth student was missing. He counted again, very slowly, up to
nine. Still, there was one missing. The leader looked all around but nowhere could the
tenth man be seen. He stood there in shock and despair.
An old man standing a short distance away had been watching the scene. He walked over
to the sorrowful leader and asked, “Why are you so upset?” The leader told him about the
missing tenth person.
The old man looked at the group, smiled a little and said “Don’t worry. The tenth man got
across the river with you. He is here now. I’ll show him to you.”
One of the other students was more sceptical, but the leader said “I have not yet seen the
tenth man, but this gentleman says he exists and I believe him”.

At this juncture in the story, the leader has only indirect knowledge that the tenth man
exists. Through the words of the old man he has gained indirect knowledge of the
existence of the tenth man. The leader has faith in the correctness of the indirect
knowledge, a faith that the indirect knowledge will be confrmed by direct knowledge. It is
faith (Shraddha – link to Qualifcations module), pending discovery.
The old man’s credibility is given weight by the fact that the old man has said “I will show
the tenth man to you, here, now”, not sometime later in some other place. The promise
held out by the old man does not involve effort on the part of the leader or change of place
or passage of time.
The story continues: The old man tells the leader to assemble all the other boys in front of
him in a line. And then he says to the leader “Now, come stand by my side and count
these fellows one more time.”
The leader counts one more time up to nine, and turns to the old man, “Sir! Where is the
tenth man?” he demands.
The old man says “Tat Tvam Asi, You are that. You are the tenth man. You, the leader
who forgot to count himself, are the tenth man you are seeking.”
The Words Of The Guru Give Direct Knowledge Of The Self

What kind of knowledge can the words of a teacher give about oneself? Indirect or direct?
I seek knowledge of myself, of “I”.
Where is this “I”? Is it near me or away from me?
It is neither. It is I, immediate. Words throwing light on oneself will give direct knowledge of
“I”. Either they must give direct knowledge or no knowledge at all.
When the teacher, who has knowledge of himself teaches, he will throw light on me which
is here, now, the available, immediate me. The knowledge will be direct, immediate
knowledge.

That is why the teacher of Self-Knowledge and the teaching are regarded as sacred; they
are a direct means of knowledge of oneself.
The teaching is a body of knowledge in the form of words and sentences – known as
Vedanta – which throws light upon oneself. Vedanta is called a Sabda Pramana, a verbal
means of knowledge. Through words, it is a direct means of knowledge of oneself.
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Summary
Expand this section
An established method of teaching is called Sampradaya, a teaching tradition. And a

1. qualifed teacher of Vedanta should know and apply the Vedantic methodology in his or
her teachings. The fow of traditional knowledge handed down from teacher to student
is called Guru-Shishya-Parampara (Guru-Student-Tradition).
In the Vedanta teaching tradition, the teaching is greater than the teacher. Whereas in
2. a cult, the guru is considered superior to the teaching.
The vision of Vedanta is to establish the identity between the Jiva (individual) and the
3. Self. The essence of the teachings are expressed in the form of Mahavakyas (great
sayings). There are four main Mahavakyas in Vedanta.
Vedanta employs a number of methods (Prakriyas) to unfold the identity between the
4. individual and the Self. Some of the main methods are: cause-effect method, 3 states
method, 5 sheaths method and the seer-seen discrimination.
Words can give indirect or direct knowledge, depending on the relationship between the
5. knower and the object. If the object is within the range of the knower’s immediate
experience, words can give direct knowledge. When the knowledge of Vedanta is fully
assimilated, it gives direct knowledge of “I”. The words throw light on me, which is here,
now, immediate me. This is called Self-Realization.

Close this section
Sources:
1. Swami Dayananda- Introduction to Vedanta

2. Swami Dayananda – Teaching Tradition of Advaita Vedanta
3. Swami Paramarthananda – Talk on Self-Knowledge and Emotional Problems
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7.1 The 3 Bodies

7.1 The 3 Bodies
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7.1 The 3 Bodies

This sub-module is based on the teachings of Swami Paramarthananda and James Swartz.
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Introduction
In this chapter we will take a look at the “3 Bodies” (Sharira Trayam) teaching of Vedanta. An
individual is called a “Jiva” in Vedanta. According to Vedanta a Jiva is composed of 3 bodies.
These 3 bodies are:
1. Gross Body (Sthula Sharira)

2. Subtle Body (Sukshma Sharira)
3. Causal Body (Karana Sharira)
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7.1 The 3 Bodies
While analysing each body we will study the 4 factors associated with each body. These 4
factors are:
1. The Material out of which each body is made.

2. The Components in each body.
3. The Function of each body.
4. The Nature of each body.
I. The Gross Body

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II. The Subtle Body

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III. Causal Body

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Further Clarifcation On Ego

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Summary
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Sources:

7.1 The 3 Bodies

4. S.N.Sastri – The Mind According to Vedanta
5. Ted Schmidt – Transcending Ego
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7.2 The 3
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7.2 The 3 States
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7.2 The 3 States

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Introduction
The 3 states (Avastha Trayam) teaching of Vedanta is a sophisticated discrimination involving
the analysis of the 3 states of consciousness and their experiencing entities.
We will look into these 3 states in detail and also explain why this teaching is an important part
of Self-inquiry.
This teaching comes from the Mandukya Upanishad. Mandukya means a frog. So the literal
translation is the “Frog Upanishad”. The 3 states are compared to lily pads, and the Jiva
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7.2 The 3 States
(individual) to a frog. Just as a frog jumps from one lily pad to another, a Jiva jumps from one
state to another.
While studying the 3 states we will look at 3 factors associated with each state. This will help us
understand these vastly different states of experience based on a common criterion.
The 3 factors are:
1. The condition of the mind in each state, as the mind plays a prominent role in each state.
2. The nature of experience in each state.
3. The dominant medium in each state.
I. The Waking State Of Experience

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II. Dream State

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III. Sleep State

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The 3 States And Self Inquiry

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Summary

7.2 The 3 States
In their daily life an individual goes through 3 different states of experience – the
1. waking, dream and sleep state. The waking state entity (Viswa) is a consumer of
worldly experience. The Viswa’s Subtle Body is fully operational, and it interacts with an
external, tangible world via the medium of sense organs.
The dream entity’s (Taijasa) Subtle Body is partly functional. The Taijasa interacts with
2. an internal, subjective world, created out of its memories and Vasanas.
The deep sleeper’s (Prajna) Subtle Body is almost dormant, and it experiences
3. limitlessness and bliss, while at the same time remaining self-ignorant. There is no
external or internal world for the Prajna.
By analysing the 3 states, I come to the conclusion that I am neither the waker,
4. dreamer or the sleeper. My real identity is the “I” that cannot be negated, the Self. Once
this knowledge is frm and abiding, I am free.
Sources:
1. Swami Paramarthananda – Tattvabodha talks

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7.3 The 5 Sheaths

7.3 The 5 Sheaths
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7.3 The 5 Sheaths

Dayananda.
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Introduction
In this chapter we’ll take a look at the 5 Sheaths (Pancha Kosha) teaching of Vedanta which
comes from the Taittiriya Upanishad. The 5 Sheaths teaching is somewhat similar to the 3
Bodies teaching.
The 3 Bodies teaching is a “matter” based classifcation of the Jiva (individual). The Gross Body
is made out of gross matter, Subtle Body is made out of subtle matter, and the Causal Body is
composed of causal matter.
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7.3 The 5 Sheaths
But in the 5 Sheaths classifcation, the Jiva is divided into 5 (Pancha) layers or sheaths (Kosha)
based on the function each sheath performs.
In this function based classifcation, the Gross Body is called Annamaya Kosha or the Food
Sheath. We can also call it the Physical Sheath.
The Causal Body is called Anandamaya Kosha or the Bliss Sheath.
The Subtle Body however is divided into 3 sheaths:
1. Pranamaya Kosha or the Vital Air Sheath

2. Manomaya Kosha or the Mind Sheath
3. Vijnanamaya Kosha or the Intellect Sheath
You can also compare the 5 sheaths to Russian Matryoshka dolls. The inner most doll is the
Bliss Sheath, covering it is the Intellect Sheath, then comes the Mind Sheath, then Vital Air
Sheath, and then the biggest doll is the Physical Sheath.

7.3 The 5 Sheaths
What Are The 5 Sheaths?

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The 5 Sheaths And Self Inquiry

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Summary
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7.3 The 5 Sheaths
Sources:

2. Swami Dayananda – Vivekachudamani – Talks on 108 Selected Verses
3. Swami Dayananda – Satyam and Mithya
4. DiscoverVedanta.com – The Equation You Are That
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7.4 Atma - The
Self

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Introduction
The Self in Sanskrit is called Atma or Atman. So far in the course we have used different terms
to refer to the Self like Awareness, Consciousness, Substrate etc.
Even though these terms refer to the Self, there are subtle differences in meaning because
these terms refer to the Self from different aspects or viewpoints.
Similarly there are different terms for Self in Vedanta like: Atma, Paramatma, Brahman, Isvara
etc. which refer to the Self in its different aspects.
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However unlike the English spiritual terms, the defnition of terms in Sanskrit is very precise. So
the subject matter of this chapter will be the Sanskrit term Atma, or as it is commonly translated
in English; the Self.
Borrowed Consciousness
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Atma – The Lender Of Consciousness

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Modern Scientists On Consciousness

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Discrimination Between Self And Not-Self

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Summary
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Sources:

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7.5
Creation

7.5 Creation
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7.5 Creation
This sub-module is based on the teachings of Swami Paramarthananda, Swami Dayananda
and James Swartz.
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Introduction
The previous chapters of this module all dealt with topics at the individual level or microcosm.
This chapter is going to focus on the macrocosm (Samasti), more specifcally on the topic of
creation.
This chapter will answer these 3 questions:
1) What was there before creation?
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7.5 Creation
2) How did creation happen?
3) What were the stages of creation?
Vedic Cosmology
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How Creation Happened?

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Relationship Between Brahman And Maya

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Summary
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Sources:

2. Swami Dayananda – Article on Brahman and Maya
3. Panchadasi – Shining World Version
4. S.N.Sastri articles
5. Swami Dayananda – Understanding Avidya

7.5 Creation
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7.4 Atma – The
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7.6 Isvara – The Concept of
God

7.6 The Concept of God – Isvara
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7.6 The Concept of God –

Isvara
This sub-module is based on the teachings of Swami Dayananda.
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Introduction
In this sub-module we’ll take a look at the concept of God as is normally understood. We’ll see
why this conventional understanding needs to change.
We’ll also provide a logical reasoning as to why creation cannot be separate from God. We’ll
understand the various orders in creation, and how it relates to God. We’ll learn how a proper
understanding of God can end our helplessness and suffering.
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The Concept Of God

The Concept Of God Has To Undergo A Change
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The concept of the omniscient, infallible God includes looking upon him as source of
blessing and punishment, and who is to be kept appeased through rites and rituals.
God as the source of both punishment and blessing is a primitive concept. It was
adequate for people leading a simple life, who did not have the complexity of modern
society.
This concept is inadequate and wrong. Our understanding of God has to be right in order
to provide us with sanity and a sense of security.
We need to understand clearly the meaning of infallible. The common understanding is

that God is infallible as long as he grants all our wishes and prayers. The moment our
wish is denied, God’s infallibility is questioned.
Infallibility does not mean God should grant all our wishes. This concept has to change.
The concept of God seated in heaven is a prevalent belief. This concept throws a number
of issues such as if God created heaven, where was God before the creation of heaven
and so on.
The whole edifce of theology falls apart if we look into these questions. This concept is
completely non-believable.
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Vedanta Says God Is Non-Separate From Creation

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Vedanta calls the entire Universe as Jagat. The word Jagat has a special meaning, jayate
gacchati iti jagat, it is born and it is gone, a continuous cycle of born, gone, born, gone.
Anything bound by time, which is the entire Universe, is subject to change. If it is so, then
you cannot say God was there somewhere “before” the creation.
If there is a creator for the Universe, it has to be looked into.
If such a creator exists, defnitely he cannot be inside the jagat. If he cannot be inside, he
has to be outside his creation. Words such as “inside” and “outside” denote space, and
space itself lies within creation.
Since God cannot be inside or outside space, it effectively means space itself is God.
Space is not different from or separate from God. We need to examine the old concept of
God being separate from his creation.
If space is not separate from God, then how did the Universe come about? If we say that it
is nature, and that nature created the world, then is nature intelligent and sentient to
create or is it insentient, inanimate?
You cannot say that insentient nature created the world because the world is intelligently
put together.
The World Is Intelligently Put Together
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Here is an example which Swami Dayananda often uses to explain that the world is
intelligently put together.
Suppose it is said that there is a valley in Switzerland where clocks and watches
spring up from the ground. Will you believe it? You cannot.
However if someone insists it is nature and it’s created by nature, you will counter by
saying that a clock or a watch is intelligently put together with many different parts.
There is a dial, hour hand, minute hand, mechanical parts and much more.

Each part has a specifc purpose that refects the underlying knowledge and know
how. Since it is intelligently assembled, it is a creation, created for a specifc purpose
by a human being.
Similarly a spider’s web, a honeycomb, a toy or a computer microchip, whether a

simple crude production or technologically intensive, each is a product of an intelligent
being. They reveal the skill and capacity of the intelligent being.
It implies both knowledge of what is produced and the skill to produce it. We fnd that
all things here are intelligently put together, be it a leaf, a plant or a solar system.
It implies all-knowledge. The all-knowledge must also include all-skill because we see
the product here.
Our human body is also an amazing piece of engineering and is obviously put together
with great intelligence. It is a walking, talking, living, breathing work of art, which is
alive and intelligently created.
Once we know that something is intelligently put together then it is available for our
understanding. What is created with knowledge can be studied and analysed.
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Isvara
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In this extraordinary set-up called the Jagat, there is no particular person involved. It is
an intelligent creation.
Creation implies a creator because of the knowledge involved. Knowledge in turn

implies an intelligent being since knowledge cannot rest in an inert entity.
It has to rest in a conscious being, a being with the knowledge of not just a few things,

but knowledge of everything including all possibilities within the Jagat.
Knowledge of everything means both known and unknown, what is visible and what is
potential, is all-knowledge. We call this all-knowledge being as Isvara. We can also
use the word “God” without the mindset of a God located above or somewhere else.
The all-knowledge Isvara or God has no specifc location or gender. If we understand

that God has no gender then we can invoke God as he or she. In Vedic culture, God is
both he and she.
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An Inquiry Into The Material For Creation
If there is a creation, and there is a maker, then the question of the material also
arises. With what material did Isvara create the world?
Some theologies insist that God created the world out of nothing. This concept is
against experience and reason, and is non-believable.
Inquiring into the material for Jagat with the help of scripture we understand that the
material is from Isvara itself. The material is not separate from the intelligent cause.
God is both the intelligent and material cause.
The World Is Non-Separate From Isvara
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If Isvara is both the intelligent and material cause, what is the relationship between the
world (Jagat) and the material (Isvara)?
Can the world be away from the material? Can a product be away from its material?
Can a shirt be independent of its material, cotton?

Can you imagine a shirt without a material? You cannot. You cannot think of anything
in the world without its material. The product and the material are inseparable.
Be it gold and chain or clay and pot; where the product is, there is the material. Where
the effect is, there is the cause. If God is both the maker and the material, then where
the Jagat is, there the cause, God is.
You can now understand that space, time, galaxies, solar systems, sun, stars, planets,
everything is God. It is not a question of belief, it’s something to be understood.
Our scriptures do not say that there is no god, nor does it say there is one God, it says
all that is here is God. This is not a concept, but a vision that has to be assimilated
through understanding. It is a vision that opens up avenues for us to resolve our
problems.
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The World Is A Manifestation Not A Creation
In Vedanta, Isvara is called Sarva-Vyapin, one who is all pervasive. Once we have the
vision that God is both the maker and material cause, we can then understand the
meaning of the word Sarva-Vyapin.
All pervasive does not mean there are two different factors, a Jagat on one hand,
which in turn is pervaded by Isvara. It means all that is here is a manifest form of
Isvara.
The word “creation” is a misnomer. If we accept the word creation, then the question of
the creator, his location, the purpose and so on have to be inquired into. Such a
situation does not arise when we see the world as a manifestation of Isvara.
Dream Model To Understand Oneness Of Maker And Material
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If it’s diffcult for you to assimilate the fact that the maker and material are one then the
sleep and dream model can be used to understand this concept.
In sleep you lose your individuality. You have no idea of space, time or the world. You
are there, but without thought of yourself. In Sanskrit the condition during sleep is
called Avyakrta, undifferentiated.
The Chandogya Upanishad cites an example for this undifferentiated state. If you
break the seed of a tree, you do not fnd anything inside. There is no trace of the tree
within the seed, neither trunk, roots, fruit or the leaves. Yet the seed contains the
entire tree in an undifferentiated form.
Given the right conditions, the seed grows into a tree. The potential that lies within the
seed gets manifested as a tree.
There is a similar situation in deep sleep. There is no differentiation; rich, poor,

healthy, blind, famous and the not so famous are all alike in deep sleep. You can say
that a person is in an undifferentiated state in deep sleep.
You wake up from deep sleep, not completely but half awake, and experience the
dream state. You see a world similar to the waking world, with similar objects, persons
and situations.
You are the maker and material for the dream; the intelligent as well as the material
cause.
An important fact to note is that you have knowledge of all that is in your dream. You
cannot create an object unknown to you. Every object that you see in your dream has
been taken from your memory because it is your projection.
Even if you see a man with horns, it’s a combination of objects known to you. You are
the intelligence for the dream. No other example can help you understand the fact of
maker and the material being identical as clearly as the dream example.
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Manifest-Unmanifest Cycle
Like an object that collapses into its material, there is a cosmic collapse called
Pralaya. The word “collapse” is used because nothing is really destroyed. It is
resolution. Jagat resolves into its causal form, like a destroyed pot resolves into clay.
From the causal state, Isvara manifests in this form. Isvara alone, who is all-
knowledge, manifests in the form of space, time and so on.
To understand the total manifestation as Isvara, and nothing is outside Isvara, the
scriptures employ a model of fve subtle and gross elements – space, air, fre, water
and earth. You have to understand it as a model. The intention of the scriptures is not
to prove any creation or process. It just wants you to understand all that is here is
Isvara.
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Isvara As Various Orders In The Creation

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Suppose a physics professor teaches that E=mc2, and the student sitting in the classroom
cannot say “Professor, I have total faith in you. I need not understand the equation. I believe it.”
An equation is not a matter of belief, it is a matter for understanding. Similarly, when we say
that Jagat is Isvara, it is a matter for assimilation, for understanding, not a matter for belief.
Isvara As Physical Order

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Total knowledge implies knowledge of the physical world too. Physics in the knowledge of
Isvara manifesting in the form of the physical world.
When one studies physics, one is looking into the mind of Isvara, one is connected to
Isvara.
Jagat is a manifestation of knowledge, which is why it is available for knowledge, available

for equations. Everything is nothing but equations that are to be understood.
The equation that this Jagat is non-separate from Isvara is also a matter to be understood.
Jagat is a physical manifestation of Isvara’s knowledge, just like the dream world is a
manifestation of our knowledge.
Isvara is nothing but all-knowledge manifest in the form of physical order called the
physical Universe.
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Isvara As Biological Order

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It is not just the physical universe that forms an order. Besides the inert objects there are
also life forms.
All the life forms on this planet and elsewhere together form another order called the
biological order. Whether unicellular or multicellular all forms are but biological order.
Even trees and plants are studied under the same subject matter, biology. When one
studies biology, one is studying Isvara.
So Isvara is manifest not only in the form of physical order, but also in the form of
biological order.

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Isvara As Physiological Order

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In every living organism there is Prana, which is the source of energy for all activities.
From a single ant onwards, every creature that exists in the Universe has Prana.
We call the functions of Prana, including what governs health and ill health, the
physiological order. There is a physiological order covering every plant and tree that
photosynthesises and prepares food for us. This is called plant physiology.
Prana exists in every living organism and the physiological order is a manifestation of
Isvara. Study of physiology is a study of Isvara.
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Isvara As Psychological Order

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There is also a psychological order. All animals have their own psychology. Each member
of a species behaves in the same manner, more or less.
Human beings have their own psychology. We are anxious, prone to fear, anger and so
on. All these are not without causes.
There are reasons for getting angry, and for other emotions. Psychology helps us in
knowing the reasons.
The psychological order also implies memory. Without memory there is no psychology. All
responses are memory based.

This is the psychological order. Every human being is within this order and everybody’s
behaviour is within this order.
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Isvara As Cognitive Order

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There is a cognitive science to understand psychology, the unconscious, and reasons for
my behaviour in any given situation. The cognitive order governs what is error and what is
knowledge, what can be and what cannot be, what is logical and illogical, what is rational
and irrational and so on.
Being a self-conscious person, I cannot be content to known just those things that are
necessary to fulfl my simple physiological and biological urges, safety, survival and other
similar needs. I need to use my thinking process, to discriminate, to choose.
Discrimination or Viveka is the most signifcant faculty endowed to human beings. It is the
faculty that helps me change cognitively. Every discipline of knowledge is entirely
cognitive. Memory is also a part of this cognitive order.
This is the cognitive order and it is Isvara.
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It Is One Total Order

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All that is here is covered by these orders. As individuals we are simple conscious beings
within these orders.
There is no distance between one order and the other. When there is a physical order

there is a biological order too, as all the components of biology are particles.
There is no distance between biology, anatomy, physiology and psychology. It is all one
order. One has to understand Isvara as the one who is manifest in the form of one total
order.
If that is so, then how far are you from Isvara?
Are you away from the physical order? No.
Are you away from the biological order? No.
Are you away from the physiological order? No.
Are you away from the psychological order? No.
Are you away from the cognitive order? No.
You’re always within Isvara.
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Isvara As Dharmic Order

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Since as humans we have free will, it is essential to know cognitively very early in life,
what is appropriate and what is not, in any given situation.
The propriety of my responses is determined by the order that is Isvara, since everything
manifest is Isvara.
Since everything is Isvara, our intellect is also no exception. We can recognize the
presence of Isvara in our intellect in the form of our knowledge of right and wrong.

It is what people call as conscience or inner voice. The sense of right and wrong is
commonly sensed. It is a collective sense and hence universal; it is Isvara.
I know I should not get hurt. Every living organism, mosquitoes, bacteria and viruses,
knows that it has to survive; that it should not get hurt.
It is clear that nobody wants to be hurt, cheated, caused pain and so on. Also everybody
wants people around them to be kind, giving, compassionate, sympathetic, an endless list
of positive qualities.
Everyone knows exactly what is right and wrong, and this knowledge is universal. The
universal right and wrong is what we call Dharma and Adharma.
We commonly sense it. It is not tangible, but we sense it, like the force of gravity. We
sense it because it exists, and it is Isvara.
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Dharma And Karma

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On one side of the order is Dharma, the other is Karma. If you go against the law of
Dharma, then it rubs you. To rub against the law is to get rubbed in the process; that is the
law.
Isvara is both Dharma and Karma. He is manifest as the law of Dharma and Karma. If you
rub against the law of your own free will then it has consequences.
Any action born of free will will produce a result. When we help someone there is a sense
of satisfaction. We feel good because we are in touch with Dharma that is Isvara.
Adharma is also Isvara. If that is so, why do we not feel good when we do Adharma?
We commit Adharma because of inner pressure from our likes and dislikes (Raga and

Dvesa). You can be pressurised only if your ego is very much present there, which means
there is more of you and less of Isvara.
Every time you cut corners, when you compromise with your value system, you are under
emotional pressure. It makes you compromise values you are well aware of. The resultant
hurt, guilt and regret makes you suffer.
When we conform to Dharma, there is a visible satisfaction since there is no pressure. The
joy we feel is called Drsta-Phala, seen or visible result. In addition to this visible result, the
Dharmic action creates an invisible, unseen result called Adrsta-Phala.
This unseen result is called Punya (also known as Good Karma). Though Punya is a
matter of belief, it has some logic to it.
This Punya will manifest in a future situation as a favourable or pleasant experience.
If you indulge in Adharma (non-Dharmic action) then the unseen result is Papa (also
known as Bad Karma). Papa will lead to an unpleasant experience in future.
This is the law of Karma, and it is also Isvara. Where there is Dharma, there is Karma.
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Om Is A Symbol For Isvara

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Om is a word, and therefore, it is a sound symbol

for Isvara. Though it can be written, it is not a
form symbol, popularly written as .
Unfortunately these days when Om is stated, we
only remember the symbol not what Om stands
for.
A fag is just a piece of cloth. Yet, we see that on

the fag of a country, the constitution of the

country, what the country stands for, is
deliberately superimposed, loaded. Deliberate
superimposition on something else makes it a symbol for what is superimposed.
Therefore, the fag symbolizes the country and respect shown to the fag is the respect
shown to that country. Defence force personnel follow a strict protocol in the fag hoisting
ceremony.
Similarly, on the word Om, there is a deliberate superimposition of Isvara and therefore it
becomes a word symbol. The names that we give to people are also sound symbols,
standing for the person. So,Om is a sound symbol, which is loaded with meaning.
Phonetically, “A” is the basic sound that is produced by human being anywhere in the
world, when he tries to make a sound by opening the mouth. In most languages “A” is also
the frst letter of the alphabet. When a sound is produced by closing the mouth, what
comes out is the sound “M”.
In between, when there is a rounding off of the mouth, the sound “U” is produced. Since
everything is the Lord, all names in all languages and in all dialects are the names of the
Lord, and the names are nothing but the Lord.
Now, what can be the best name for the Lord, a name that would include everything?
All objects are but names and all names are words. Words, being made of letters, are
nothing but letters, and letters are sounds. Since sounds are produced by opening and
closing the mouth, all sounds are phonetically between “A” and “M”.

The Lord being everything, his name should include every name. The letter “U” is inserted
in between to indicate all sounds in between. Thus, Om that is made of the letters “A”, “U”,
and “M” includes, phonetically all sounds and therefore, all letters and all words of all
languages and dialects.
Therefore, it becomes a word which indicates all objects. In this way, Om becomes the
name of Isvara, the Lord.
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You Relax In The Awareness Of Isvara

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All that you are aware of is Isvara. It means you can relax. In the awareness of Isvara, you
relax. You can trust the order because the order is infallible.
We do not say that God is infallible, we say that the infallible order is God. The difference
is to be understood.
Isvara is in the form of order. That order is infallible, which is why it is called order. You
can conform to and make use of the laws with that knowledge. You can get into a proper
slot in a given scheme of things without rubbing anything.
So as an adult you now have absolute trust because of the understanding that Isvara is
manifest in the form of an order that is infallible.
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Vision Of Isvara Is The Solution To Human Helplessness

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As children we had total trust in our parents, and this trust gave us a sense of security

from our problems. For a child his parents are omniscient, omnipotent and almighty,
otherwise the child cannot have complete trust.
As we grow up and become more independent we begin to discover that our parents are
fallible, and we start to lose the total trust we had in our parents.
With this loss of trust there is now no one to protect us from our problems and we become
helpless.
We have to get back the trust and also the capacity to trust. And the knowledge that we
have of Isvara is going to help us see how we can relax in the trust of Isvara.
The understanding that Isvara is manifest in the form of this Jagat will help us discover an
altar where we can resolve our helplessness and relax.
Isvara is to be understood. This world is an intelligent assembly serving a

defnite purpose and therefore it is a creation. The maker of a given thing
must have the knowledge of that thing. Creator of everything must be
omniscient.
Since heaven is also a part of creation, heaven could not have been
there before the creation. So where was God before the creation of
heaven?
Is God located in space or space is a part of the creation?
If space is part of creation, space cannot be separate from its material

cause. The Lord is the material cause for this universe. So what is
space? Space is Lord. Time is also the Lord.
The sun, the moon, the planets, the stars, all of these are the Lord. Your
physical body, which is made up of fve elements, is again the Lord. The
breath is Lord, sense organs are the Lord, the mind is the Lord, the
consciousness behind them all is also Lord.

You don’t require particular altar to invoke Lord. You can invoke him
anywhere because what is that which is not the Lord. The whole order is
the Lord.
THERE IS ONLY GOD and If someone invokes Him as Rama or Krishna

that is fne.
If someone invokes him as Allah, that is fne and if someone invokes him
as Jesus that is also fne. Only when god is understood does this fact
becomes obvious.
If someone cannot accept the fact of people invoking God in different

names and forms, it is their problem. We have no problems Because we
don’t have many Gods, we don’t even have one God, WE HAVE ONLY
GOD. We only invoke him in various names and forms.
If God is different from you, He doesn’t include you which means that
God is mighty, but not almighty.
Swami Dayananda
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Summary
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The concept of God as we normally understand it has to change. We need to

1. “understand” rather than just “believe” why God is infallible.

The Universe, Jagat, is an intelligent creation. Creation implies a creator with the
2. knowledge to create. This all-knowledge being is called Isvara.
Isvara is both the intelligent and material cause of creation, just as you are the
3. intelligent and material cause of your dream.
Isvara is the physical, biological, physiological , psychological and cognitive orders in

4. creation. As individuals we are all within these orders. We’re always within Isvara.
Isvara is both Dharma and Karma. When you follow Dharma, you acquire Punya (good
5. Karma). And when you break Dharma, you acquire Papa (bad Karma). Punya leads to
a pleasant experience in future, and Papa leads to an unpleasant experience in future.
Close this section
Sources:
1. Swami Dayananda – Isvara in one’s life

2. Swami Dayananda – Need for Cognitive Change
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8.1 Managing the 3
Gunas

8.1 Managing The 3 Gunas
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This sub-module is based on the teachings of James Swartz.
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Introduction
In the sub-module on Creation we discussed the 3 Gunas which exist at the macrocosmic level.
To reiterate, Sattva stands for the power of knowledge, Rajas stands for the power of action
and Tamas is inertia. This describes how the Gunas work at the macrocosmic level.
In this sub-module we will learn:
1. How the Gunas operate at the level of the mind?
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2. How they affect the interpretation and assimilation of our experience?

3. Why the knowledge of Gunas is important for a worldly person as well as for someone
looking for liberation?
4. How to cultivate a pure, Sattvic mind, which is conducive for Self Inquiry?
5. How to balance the 3 Gunas?
6. Is it possible to remain Sattvic in a hectic worldly life?
7. Whether the 3 Gunas affect an enlightened person?
8. And lastly we will look at the misunderstanding of the Hindu caste system and its relation to
the 3 Gunas.
What Are The 3 Gunas?

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The 3 Gunas And Self-Knowledge

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How The 3 Gunas Affect Assimilation Of

Experience?
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How To Get A Pure Sattvic Mind?

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Why Balancing The 3 Gunas Is Important?

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Is A Sattvic Lifestyle Possible In Business?

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Are There Gunas For An Enlightened

Person?
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The Gunas And The Hindu Caste System

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Summary
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Sources:

2. James Swartz – The Essence of Enlightenment
3. James Swartz – The Three Gunas (Satsang)
4. Tan – Is a Sattvic Lifestyle Possible in Business?
5. Swami Paramarthanada – Understanding Varna (“Caste System”)
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8.2 Karma
Yoga

8.2 Karma Yoga
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8.2 Karma Yoga

This sub-module is based on the teachings of Swami Paramarthananda, James Swartz,
Sundari (Isabella Viglietti) and Tan.
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Introduction
Though we may hear the teachings of Vedanta and intellectually resolve all doubts, assimilating
the teachings is another matter alltogether.
There are long established thinking patterns which keep us tied to the world of objects. Objects
distract and disturb the mind, not allowing us a tranquil mind where these teachings might be
assimilated.
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8.2 Karma Yoga
The scriptures realized this problem and provided a means to calm the mind and turn it inwards
to Self Inquiry.
And one of the most important techniques is Karma Yoga.
How does Karma Yoga work?
Karma Yoga works by removing the Vasanas that extrovert the mind, and develop Vasanas
that turn the mind toward the Self so that Self Inquiry can bear fruit.
So in this sub-module we’ll discuss:
1. What is Karma Yoga?

2. How Karma Yoga is related to Dharma?
3. The benefts of practising Karma Yoga.
4. Practical example of Karma Yoga in action.
What Is Karma Yoga?

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Karma Yoga And Dharma

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Benefts Of Karma Yoga

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Karma Yoga For Dummies

8.2 Karma Yoga
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Summary
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Sources:
1. Swami Paramarthanada – Talks on Tattvabodha

2. James Swartz – The Essence of Enlightenment
3. Sundari – Karma Yoga and Interpreting Isvara
4. Ted Schmidt – Some Clarifcations Concerning Karma Yoga
5. Tan – Karma Yoga for Dummies
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8.3 Upasana
Yoga

8.3 Upasana Yoga
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8.3 Upasana Yoga

Viditatmananda.
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Introduction
Upasana Yoga can be translated as disciplining and integrating the personality. Upasana Yoga
is similar to Ashtanga Yoga of Patanjali. Adi Shankara accepts Ashtanga Yoga and renamed it
Samadhi Yoga. So Upasana Yoga can also be called Samadhi Yoga.
In simple terms, Upasana Yoga consists of various types of meditations to develop different
aspects of our mind.
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8.3 Upasana Yoga
It’s important to understand that meditation does not give you Moksha,
because Moksha or freedom is your very nature. Nor is meditation practiced
for Knowledge, because meditation is not a “means of knowledge”
(Pramanam).
What Is The Purpose Of Disciplining

Ourselves?
Disciplining ourselves is like building a dam across a river. The purpose of building a dam is to
conserve water, which otherwise would have wastefully fowed into the sea, and utilize it for
other constructive purposes like irrigation and electricity generation.
Similarly humans have a lot of power (Shakti) inside which is normally wasted. These powers
are in the form of the power to desire, the power to know and the power to act. Every great
thing that happens in the world is because of these human powers. If I learn to conserve these
powers, I can channel it towards constructive purposes.
Hence discipline is meant to conserve and channel these powers. And for a student of Vedanta
these powers are channelled into the pursuit of Moksha.
The 4 Levels Of Discipline

The principle of discipline is quality control and quantity control. Whenever we act, both the
quality and quantity of the action is controlled or moderated.
The control over quality and quantity is the principle of all disciplines. In other words,
moderation in everything is the highest discipline.
The scriptures talk about discipline at 4 levels:
1. Physical discipline at the level of the physical body.

2. Verbal discipline at the level of speech.

8.3 Upasana Yoga
3. Sensory discipline at the level of sense organs.

4. Mental discipline.
Let’s discuss each of these disciplines:
1. Physical Discipline
Expand this section
2. Verbal Discipline
Expand this section
3. Sensory Discipline
Expand this section
4. Mental Discipline
Expand this section

8.3 Upasana Yoga
Meditation Will Not Give You Enlightenment

Expand this section
Summary
8.3 Upasana Yoga
Expand this section
Sources:

2. Swami Viditatmananda – Talk on Upasana Yoga
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8.4 Jnana
Yoga

8.4 Jnana Yoga
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8.4 Jnana Yoga

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Introduction
In the previous module we learnt about the 3 Bodies, the 5 Sheaths, the 3 states of mind, Atma,
and the creation theory of Vedanta. All the above can be called “Knowledge” (Jnana),
Knowledge of our true nature. We call this Self-Knowledge or Atma Jnana.
1. The means of gaining Self-Knowledge.

2. And the benefts of gaining Self-Knowledge.
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8.4 Jnana Yoga
The means of gaining this knowledge is called Jnana Yoga or Knowledge Yoga. Jnana Yoga
can also be called Self Inquiry.
The Means Of Gaining Self-Knowledge

Jnana Yoga is course of discipline involving 3 stages:
1. Shravanam (Listening to the teachings)

2. Mananam (Resolving doubts)
3. Nididhyasanam (Assimilation of the teachings)
1. Shravanam
Expand this section
2. Mananam
Expand this section
3. Nididhyasanam
Expand this section
Application Of The Knowledge

Expand this section

8.4 Jnana Yoga
Benefts Of Self-Knowledge
In this section we will discuss the benefts of Self-Knowledge, also called Jnana Phalam in
Sanskrit.
The scriptures present the benefts of assimilating Self-Knowledge in 2 forms:

8.4 Jnana Yoga
1. The frst is a practical beneft to our daily life called Jivan Mukti, which means liberated while
living.
2. The second is a metaphysical beneft called Videha Mukti, which means liberation after
death.
1. Jivan Mukti
Expand this section
2. Videha Mukti
Expand this section
Does A Jnani Have Desires?

Expand this section
The Importance Of The 3 Yogas

Expand this section
Summary
Expand this section
Sources:
1. Sw. Paramarthananda – Talks on Tattvabodha

8.4 Jnana Yoga
2. James Swartz – Does Liberation Resolve Pain?

3. Vichara Sagara – Does a Jnanin have desire?
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8.5 Law of
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8.5 Law of Karma
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8.5 Law of Karma

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Introduction
The Law of Karma is one of the most important laws of Vedic teaching, and is unique to the
Vedas. The scriptures say it is even more fundamental and important than Self-Knowledge as
understanding this law is important not just for students of Vedanta, but even for worldly people
who want to avoid suffering in life.
In this sub-module we’ll discuss:
1. The 2 principles of Law of Karma (LOK).
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8.5 Law of Karma
2. Benefts of assimilating the LOK.

3. The 3 types of Karma.
The 2 Principles Of Law Of Karma

Principle 1 – Punyam And Papam
Expand this section
Principle 2 – Manifestation Of Happiness And Sorrow

Expand this section
Benefts Of Assimilating The Law Of Karma

Expand this section
The 3 Types Of Karma

Expand this section
Summary
Expand this section
Sources:

8.5 Law of Karma
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8.6 Dharma

8.6 Dharma
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8.6 Dharma
This sub-module is based on the teachings of Swami Dayananda, James Swartz, Swami
Paramarthananda and an article written by Rajiv Malhotra.
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Introduction
In the “4 Goals of Human Life” sub-module we discussed one aspect of Dharma briefy. In this
sub-module we intend to give an elaborate explanation of the term Dharma.
We will discuss the following topics:
1. What does Dharma mean?

2. What is human Dharma and what is the basis for it?
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8.6 Dharma
3. The 5 types of Dharma.

4. How to practice Dharma Yoga in your life?
5. How to live a Dharmic Life?
What Does Dharma Mean?

The Multiple Meanings Of Dharma
Expand this section
Dharma For Humans

Expand this section
The 5 Types Of Dharma

Expand this section
Dharma Yoga
Expand this section
How To Live A Dharmic Life?

A Dharmic way of life involves two parts:
1. The frst one is to try to make sure that your mind is healthy and positive. This involves
following Sattvic values in daily life. The list of Sattvic values to be incorporated was discussed

8.6 Dharma
elaborately in the Universal Values module.
2. The second part is following the fve prescribed Dharmas for a Karma Yogi, also called
Pancha Maha Yajna in Sanskrit.
The 5 Prescribed Dharmas For A Karma Yogi

Expand this section
The 10 Commandments Of Hinduism

Expand this section
How To Practice The 10 Commandments?

Expand this section
Summary
Expand this section
Sources:

3. Swami Paramarthananda – Talk on the 10 Commandments of Hinduism
4. Rajiv Malhotra – Dharma is not the same as religion

8.6 Dharma
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8.7
Bhakti

8.7 Bhakti
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8.7 Bhakti
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Introduction
In this sub-module we will discuss the topic of Bhakti, which can be a confusing topic because
the word “Bhakti” has different meanings in different contexts.
The word “Bhakti” is generally translated as “devotion” and is most commonly taken to mean
“reverential love directed towards God”. Bhakti is an important topic for students of Vedanta, as
it’s considered by the tradition to be a key qualifcation for gaining Self-knowledge and Moksha.
It says in the Shvetashavatara Upanishad:
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8.7 Bhakti
Only those great souls who have intense devotion to the Lord and equal
devotion to the teacher will fully comprehend the teachings of Vedanta.
Also in the Bhagavad Gita, Krishna says:
This teaching should never be imparted to one who is without austerity, nor to
one who is not a devotee, nor to one who is not desirous of hearing, nor to one
who criticizes me.
The topic of Bhakti is elaborated upon in the Puranas and Ithihasas (we discussed Puranas
and Itihasas here), especially the Puranas, which go into great detail about the exploits of the
Lord, the glories of the Lord, and the greatness of great Bhaktas (devotees). Thus, Bhakti is
pervasive throughout Hindu scripture.
Conficting Philosophies On Bhakti

Expand this section
The 2 Meanings Of Bhakti

The word “Bhakti” is used in scripture in two different meanings:
1. Bhakti as Devotion to God and

2. Bhakti as a Discipline.
1. Bhakti As Devotion To God

Expand this section

8.7 Bhakti
2. Bhakti As A Discipline
Expand this section
Dvaita Bhakti Vs Advaita Bhakti

Expand this section
The 4 Types Of Bhaktas (Devotees)

Expand this section
Further Clarifcation Of Advaita Bhakti

Expand this section
Summary
Expand this section
Sources:

2. Swami Paramarthananda – Commentary on Narada Bhakti Sutras (Shining World Transcription)

8.7 Bhakti
Recommended Reading/Viewing:
1. James Swartz – Bhakti – The Yoga of Love (Video)

2. James Swartz – The Yoga of Love (Book)
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8.8 I Am Not The
Doer

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This sub-module is based on the teachings of James Swartz, Sundari (Isabella Viglietti) and
Ted Schmidt.
Expand All Sections
Introduction
In sub-module 7.4 we explained the relationship between the Self and the Jiva through the
example of the two birds on a tree.
We explained that the Self does not have any doership or enjoyership, but remains as a
witness of the Jiva. The Self does not perform any actions nor does it enjoy the results of
action, but by its mere presence causes the Jiva to perform actions and enjoy the results.
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What does this mean?
This means, if I am the Self, and the Self is not a doer, I am not a doer. In fact, even the Jiva is
not the doer. It just thinks it’s the doer because of ignorance. This is a very important teaching
and it’s easy to miss its signifcance when we frst come across it.
If enlightenment is Self-Knowledge what does Karma or action have to do with it?
Because reality is non-dual, Karma and the Self are intimately connected. Since everyone
thinks that the Self acts, it is necessary to investigate Karma to see if it is actually involved in
action.
If it is not involved in action, you are not a doer. If you understand that you are not a doer, your
life will be happy and peaceful.
The 5 Factors Involved In Action

Expand this section
How Action Happens

Expand this section
Karma Yoga – Negating The Doer

Expand this section
Conclusion
If you look at the Self from the standpoint of the body, it is a doer, but from its own viewpoint it
is purely a witnessing presence. In the presence of Awareness, actions seem to happen.

Although the Self is conscious, it has no personal will. It cannot act, because there is nothing
other than it.
Sources:

2. James Swartz – Gunas And Vasanas
3. Ted Schmidt – Accept The Person You Appear to Be
4. Ted Schmidt – You Do Not Do Your Thoughts
5. Sundari – The Burden of Doership
6. Sundari – Ignorance Fades and Rips – Doing Happens
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8.9 The 3 Stages of

Enlightenment
This sub-module is an exact representation of a Satsang written by James Swartz.
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Introduction
If the problem is
ignorance and
enlightenment is the
understanding
backed by
experience that “I
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am limitless,” to say
that there are stages
of enlightenment is
like saying that a
woman is a little bit
pregnant.
Contrary to popular
belief, no
enlightened person
is more or less enlightened than any other, because the self is one unchanging awareness.
Then how does one account for the apparent differences in understanding and experience that
one sees from one enlightened being to another?
There Is No Enlightenment For The Self

Expand this section
A Change In Understanding
Expand this section
The Vasanas Continue To Exist

Expand this section

The 3 Stages Of Enlightenment

Nonetheless, from the individual’s point of view there are three stages of enlightenment.
1. Endarkenment
Expand this section
2. Self-Inquiry Followed By Self-Realization

Expand this section
3. Enlightenment
Expand this section

Sources:
1. James Swartz – Stages of Enlightenment

2. Tan – What is Next – A Map of Enlightenment

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9.2 The Song of the

Self

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The Song of the Self is written by James Swartz.
I am limitless unassociated awareness, here and now. I am ever unchanging, eternal, actionless
awareness, nondual, complete and full. My nature is unconditioned presence, pure awareness, pure
existence, absolute peace and unlimited happiness.
The macrocosmos, the creator of the macrocosmos and the myriad laws and principles that
make up the creation appear like a dream in me, limitless awareness.
The human form is a microcosmic projection within the macrocosmic projection.
This projection is not the same as me but it is not different

from me either. Space in a room appears to be different
from space outside the room but they are the same.
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I am thought to be associated with a material

human body and mind due to ignorance,
although I am always free of it.
So it seems as if I am a mixture of awareness and

matter, like twilight is a mixture of light and dark.
Because I seem to be a mixture I become

confused and seek to fnd out who I am even
though I am always present and known to
myself alone.
In this strange condition it seems as if I am affected by

ignorance but I am not. My form is in one order of reality and I
am in another. When there is smoke in space, it seems as if
space is smoky but it is never contaminated. I am never
contaminated by the thoughts and feelings that appear in me. I
am unaffected by the body superimposed on my radiance.
When I am apparently under the spell of ignorance I know that I exist but I do not
know that I am existence itself.
When I am apparently under the spell of ignorance I know that I am conscious but I don’t know

that I am limitless consciousness. I think I am limited.
Confusing myself… awareness… with my body and mind causes suffering.
In spite of the confusion I am always unaffected by ignorance.
Knowledge cancels ignorance just as alkali neutralizes the acid in an upset

stomach. When I imagine that I am bound I need knowledge to set me free.
When I understand that I am limitless awareness my individuality disappears because I was only
seemingly ignorant. If my ignorance was real it could not be removed by knowledge.
With or without my apparent individuality I am awareness free of

knowledge and ignorance. I was never not awareness. I just thought I
was a person.
Before my ignorance was removed by self knowledge I was only indirectly aware of
myself as awareness, but now I am directly aware of myself as awareness.
It seems like I am two, limitless awareness and an apparently aware individual, but I am only one.
I use the apparent person that appears in me to transact business with the world.
The apparent person seems to be alive and independently aware but it

is not. It seems so because I illumine and enliven it by my presence like
a ventriloquist enlivens a puppet.
At the determined time, according to the momentum of its past action, the Gross
Body body dies and the Subtle Body goes into a potential, unmanifest state, the
Macrocosmic Causal Body.
I remain as limitless unassociated awareness. I am ever unchanging, eternal, actionless, one, complete
and full. My nature is unconditioned presence, pure awareness, absolute peace.

Sources:
1. James Swartz – The Song of the Self
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Table of Contents – Basics of Vedanta

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1.2 The 10 Main Upanishads

1.3 The Role of Scriptures

1.4 The Role of Vedanta

1.5 Is Vedanta Relevant Today?

2.2 The Fundamental Problem

The Role of Knowledge vs Experience

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4.1.1 Discrimination – Viveka

4.1.2 Dispassion – Vairagya

4.1.3 Desire – Mumukshutvam

4.1.4 Discipline – Shatka Sampatti

4.1.4.1 Shama – Mastery of the Mind

4.1.4.2 Dama – Mastery of the Sense Organs

4.1.4.3 Uparama – Focusing of the Mind and Sense Organs

4.1.4.4 Titiksha – Forbearance

4.1.4.5 Shraddha – Trust Pending Verifcation

4.1.4.6 Samadhana – Concentration of the Mind

4.2 How to Gain the 4 Qualifcations?

Qualities of a Prepared Mind

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5.2 Values as a Means for Self Knowledge

5.3 20 Values of an Enlightened Mind

5.4 Value 1 – The Absence of Self-Conceit

5.5 Value 2 – The Absence of Pretence

5.6 Value 3 – Not Hurting

5.7 Value 4 – Accommodation

5.8 Value 5 – Rectitude

5.9 Value 6 – Service to the Teacher

5.10 Value 7 – Inner and Outer Purity

5.11 Value 8 – Steadfastness

5.12 Value 9 – Mastery Over the Mind

5.13 Value 10 – Dispassion Towards Sense Objects

Value 11 – Absence of Self-Importance

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5.16 Value 13 – Absence of a Sense of Ownership

5.17 Value 14 – Absence of Obsession to Son, Wife, House and so on

Value 15 – Constant Equanimity Towards Desirable and Undesirable

Value 16 – Unswerving Devotion to the Self characterised by Non-

5.20 Value 17 – Preference for a Secluded Place

5.21 Value 18 – Absence of Craving for Social Interaction

5.22 Value 19 – Understanding the Ultimate Validity of Self-Knowledge

5.23 Value 20 – Commitment to Self-Knowledge

6.2 The Guru

6.3 The Teaching Tradition of Vedanta

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7.2 The 3 States

7.3 The 5 Sheaths

7.4 Atma – The Self

7.6 Isvara – The Concept of God

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8.2 Karma Yoga

8.3 Upasana Yoga

8.4 Jnana Yoga

8.5 Law of Karma

8.8 I Am Not The Doer

8.9 The 3 Stages of Enlightenment

9.2 The Song of the Self

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1.1 Overview of Vedas

Expand All Sections

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