VEDIC RELIGIONS

Evolution and Diversity

Author and Publisher

Dr. Gopal V. Shah (Ph. D., USA)

302 Palm View residency;
Near RādhāKrishn Park; Gulāb Wādi;
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gopalashaha@yahoo.com
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THOU THAT ART

TVADIYA VASTU GOVINDA TUBHYAMEVA SAMARPAYET

Oh GOVIND, bestowing to you which is already yours

All rights are reserved by the author

First edition: February, 2014
 Dedication
Ādi Shankar Brahm Vidyāpith
Somāshram, Ujeli, Uttarkāshi-249193
Uttarākhand, Himālaya, India

Brahm Vidyāpith is dedicated to revitalization of ancient hermitage culture of Bhārat;

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traditions.

Note: Humble request for generous contribution in support of rejuvenation of

our ancient traditional Vedic education system.
Send your contribution directly to the Ādi Shankar Brahm Vidyāpith:
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Gujarati and Hindi editions of this book are also available in printed form.

Readers’ Opinions
The book “Vedic Religions, Evolution and Diversity” is a true reflection of the
scriptures presenting our culture. The presentation indicates the persona of a professor.
Jayendra S. Shah

I had a bird-eye view of your book “Vedic Religions, Evolution and Diversity”.
You have shrunk all our scriptures in a small book. Books of this nature should be a part
of middle school curriculum so that our growing generations get fair introduction of
Vedic Religions.
Prof. Dinesh Pathak

2
 || Sri Krushnāya Namah ||
Goswami Shri Chandragopalji
AUSPICIOUS MESSAGE
Tel: 265-232-6897
41/1 Srinagar Society,
H-Road, Akota Road,
B/h Dinesh Mill,
Vadodara- 390 020 (India)
Date: 1/1/2013

It is a matter of extreme joy that the writing “Vedic Religions, evolution and Diversity” by
Dr. Gopal V. Shah is being published. Sri Gopalbhai is a very good thinker, critic and author. The
literature written by him will be extremely useful to the modern seekers.

This document encompasses spiritual commotions from the Vedic period till the present
day. Especially, in the discussion of Brahma-sutra, he has attempted to bring in light opinions of
various Āchāryas. This document comprises discussion on Vedas, Shruti, Smruti, Darshanas,
Brahma-sutra, commentaries on Brahma-sutra, triple-canon, quadruple-canon, diversity in unity
etc. The author has highlighted difference among Āchāryas of Adwait Vād. In particular, the
author elucidates according to his own understanding, the points where the Āchāryas of Keval
Adwait and Shuddh Adwait meet and differ. The discussion includes qualified and absolute
Brahman, Self and soul, interpretation of (five) sheaths and several other topics. This makes it
easy for the curious seekers to visualize the differences clearly. Looking at the clarifications of
the author in this write-up, it appears that he has studied in-depth the Keval Adwait theory of Sri
Shankarāchārya. Thoughts of Sri Shankarāchārya are observed to be profoundly imprinted upon
the mind of the author.

Shuddh Adwait was pronounced by Sri Vishnuswamiji and the same seem to be violated
in the literature of Sri Shankarāchārya. In any case, literature of Sri Vishnuswamiji is not
available. In future, if the honorable author decides to elaborate in detail the distance between the
Keval Adwait and Shuddh Adwait and among these Adwait theories and the Dwait theory, it will
be quite interesting and useful for the curious seekers.
In the end, I convey many auspicious greetings to Dr. Sri Gopalbhai for this writing and its
publication. Also I express my hearty greetings for future endeavors along with ‘SHATAM JIVA
SHARADO VARDHAMĀNAH’.
Vikram era: 2069
POSHA-VADA-5, Friday 1-1-13 Goswami Chandragopal

Wishing well

3
 Antarik Subhechha

“Om Bhava Shankara deshiko me sharanam”

Om namah Sree bhagavate Pranavāya

Brahma Vidya Peeth,

Uttarakashi,
12/12/12.

Philosophy of Brahma-Sutra is primarily based on the mystic thoughts of the Upanishads.

Some statements of Upanishads appear to be contradicting. These have been resolved by the
SUTRAKĀR, Maharishi VEDAVYĀS, among other issues. However, Brahma-Sutra is written in
very subtle form. In order to give proper meaning to its 556 Sutras so many philosophers,
scholars, great saints and sages wrote commentaries on Brahma-Sutra.
The commentators presented their analysis according to the mode of their realization. In
addition they were attentive to the subject matter of the chapter and the reasoning behind the
formation of the sentences (where, why and when that statement appears) in Upanishads.
Commentary of Sri Shankarāchārya is quite popular these days. It shows the Non-dual, real nature
of the absolute reality. It reaches reader’s heart very easily because of its broad logical as well as
devotional analysis, which is intellectually comprehensive and impeccable.
Revered Vallabhāchārya also wrote commentary on Brahma-Sutra. He considered
dimension of a soul to be atomic (ANU-PARIMAN), so it is known as ANU-BHĀSHYA.
Indeed it is a matter of great pleasure when I saw that Sri Gopalbhai V. Shah is trying to
compare the two doctrines. His intension is to show the seekers that, what similarities and
dissimilarities are there in thoughts of these two great saints. He has tried to show this comparison
from different stand points of views such as:
(1) What is soul and what is its real nature?
(2) What is bondage?
(3) How one can become free from it?
(4) What is salvation?
(5) What is the real nature of the phenomenal creation?
(6) What can be said about the creator?
I am sure that the seekers will be benefited by this book. I would like to congratulate Sri
Gopalbhai for his great effort.
Yours in the Lord,

Swami Sharvananda

4
Contents

Abbreviations.........................................................................................................................................7
Preamble................................................................................................................................................8
1 Evolution of Vedic Religions…………………………………………………………………………………………………………………9
1.1 Curiosity on Vedic Principles ................................................................................................................. 9
1.2 Vedas ....................................................................................................................................................... 9
1.3 Shruti and Smruti .................................................................................................................................. 11
1.4 Darshana Shāstras ................................................................................................................................. 11
1.5 Expounders of Darshanas...................................................................................................................... 11
1.6 Brahma-Sutra ........................................................................................................................................ 12
1.7 Triple-Canon of Vedānta (PRASTHĀN-TRAYA ................................................................................ 13
1.7.1 Upanishads ..................................................................................................................................... 13
1.7.2 Bhagavad Gita ................................................................................................................................ 14
2 Sects Based Upon Brahma-Sutra…………………………………………………………….………………………………..…15
2.1 Monism (Adwait) and Dualism ……………………………………………………………………….155
2.2 Commentaries (BHĀSHYAS) on Brahma-Sutra ................................................................................ 166
2.3 Explanations on Bhāshyas .................................................................................................................. 177
2.4 Quadruple Canon of Vedānta (PRASTHĀNA CHATUSTHAYA) ................................................... 177
2.4.1 Srimad Bhāgawata Purāna ........................................................................................................... 177
2.5 Unity in Diversity ................................................................................................................................. 18
2.5.1 Points of Agreement....................................................................................................................... 18
2.5.2 Monistic Schools ............................................................................................................................ 18
2.6 Differences: Keval Monism and Shuddh Monism ................................................................................ 19
2.6.1 Different Paths ............................................................................................................................... 19
2.6.2 Absolute and Qualified Brahman ................................................................................................... 19
2.6.3 Creation- Illusion or Real ............................................................................................................... 19
2.6.4 Soul- Eternal or Perishable............................................................................................................. 19
2.6.5 Sheaths- Created or Not? ............................................................................................................... 19
2.6.6 Liberation ....................................................................................................................................... 20
2.6.7 Jivanmukta ..................................................................................................................................... 20
2.6.8 Grand Dictum ................................................................................................................................. 20
2.6.9 Brahman is the Truth: World is False ............................................................................................ 20
2.7 Reconciliation (SAMĀDHĀN)............................................................................................................. 21
2.7.1 Differences are Natural .................................................................................................................. 21
2.7.2 Effect of Circumstances ................................................................................................................. 21
2.7.3 Innate Thought Pattern of the Ācharyas......................................................................................... 21
3 Keval Adwait vs. Shuddh Adwait………………………………………………………………………………………………….22
3.1 Terminology ........................................................................................................................................ 222
3.1.1 Cause and Effect; Material and Efficient Cause .......................................................................... 222
3.1.2 Conditioning Factor/ Limiting Adjunct (UPĀDHI)…………………………………………….. 233
3.1.3 Knowledge (VIDYA, JNĀN) and Ignorance (AVIDYA, AJNĀN or nescience)………………...23
3.1.4 Jivanmukta…………………………………………………………………………………………244
3.2 Brahman………………………………………………………………………………………………..244
3.2.1 Brahman: Non-Dual……………………………………………………………………………….24

5
 3.2.2 Brahman is Indivisible, Immutable, Uncreated and Eternal………………………………………24
3.2.3 Brahman is Infinite......................................................................................................................... 25
3.2.4 Brahman-Swarup LAXAN ............................................................................................................ 25
3.2.5 Brahman, the Creator-TATASTHA LAXAN. ............................................................................... 26
3.2.6 Brahman is Both the Material and Efficient Cause ........................................................................ 26
3.2.7 Homogeneity .................................................................................................................................. 27
3.3 Difference of Opinion about Brahman .................................................................................................. 27
3.3.1 Absolute and Qualified Brahman ................................................................................................... 27
3.3.2 Nature of Finite within Infinite .................................................................................................... 277
3.4 Self (Ātma) and Soul (Jiva) ................................................................................................................ 288
3.4.1 Abode of the Self ........................................................................................................................... 28
3.4.2 Size of the self……………………………………………….........................................................................….29
3.4.3 Self is the Witness and Illuminator Only (not an agent or enjoyer) ............................................... 29
3.4.4 Pervasion of Life ............................................................................................................................ 29
3.5 Difference of Opinion about Soul (Jiva) and Related Concepts ........................................................... 30
3.5.1 Soul ................................................................................................................................................ 30
3.5.2 Sheaths .......................................................................................................................... ……………...32
3.5.3 Liberation ....................................................................................................................................... 33
3.5.4 Getting liberated? ........................................................................................................................... 34
3.5.5 Thou Art That (TATTVAM ASI) .................................................................................................. 34
3.5.6 Brahman is the Truth; World is False (Brahma SATYA, Jagat Mithyā) ..................................... 355
3.5.7 Prerequisites for Studying Brahman .............................................................................................. 37
4 Anatomy of Spirituality……………………...……………………….……..………………………………………………………….38
4.1 X-raying the Process of Spirituality ...................................................................................................... 38
4.2 Vedic Prayers ........................................................................................................................................ 40
4.2.1 Shāndilya-Vidyā............................................................................................................................. 40
4.2.2 Krishna Lila.................................................................................................................................... 41
4.3 Signs of Upward Progress ..................................................................................................................... 41
4.3.1 Increasing Mental and Physical Efficiency in Daily Life .............................................................. 42
4.3.2 Increasing Peacefulness during Meditation…………………………………………………………………………………42
4.3.3 Love for Seclusion ......................................................................................................................... 43
4.3.4 Deepening of Understanding and Resolving Doubts ..................................................................... 43
4.3.5 Expanding Conscious of Unconditional Love for All Creatures………………………………………………….43
4.3.6 Experience of Omnipresent Manifestation within and Beyond All Creation and Getting ............. 44
Appendix -1 Bird-eye View of Hindu Scriptures ………………………………………………………………….……..45

6
 Abbreviations

Abb. Scriptures
AB ANU BHĀSYA of Sri Vallabhāchārya
AI AITERIYA UPANISHAD;
BH BHĀGAVAT;
BR BRUHAD ĀRANYAK UPANISHAD;
BS BRAHM-SUTRA;
CH CHĀNDOGYA UPANISHAD;
G BHAGAVAD GITA;
IS ISĀVĀSYA UPANISHAD;
KA KATHA UPANISHAD;
KAU KAUSHITAKI UPANISHAD;
KE KENA UPANISHAD;
MA MĀNDUKYA UPANISHAD;
MU MUNDAKA UPANISHAD;
PR PRASHNA UPANISHAD;
SH SHĀSTRĀRTHA, part 1 of TATVĀRTHADIP NIBANDH;
SN SARVA-NIRNAYA, part 2 of TATVĀRTHADIP NIBANDH;
SV SVETASVATARA UPANISHAD;
TA TAITTIRIYA UPANISHAD.

7
 Preamble
Although being a professor, writing or speaking was not a priority on my agenda. However, it
would seem appropriate when some significance become evident for either writing or speaking.
My good friend Prof. Rajendra Joshi (Head, Dept of Math, M. S. University, Vadodara) hinted a
few times to write something about the triple-canon of Vedānta. Among other friends, late Sri Ramanlal
Shah used to criticize thus, ‘who would enjoy a peacock dancing in the wood?’ He pleaded me to present
introduction of Vedānta for house-holders, the common people. This gave a broad subject but it was
murky as to what makes an introduction. As the writing progressed, ideas popped up from within and the
subject matter found its way. He reviewed first two chapters as well, but in the mean time his residual
Karma expired and proceeded to the other world well before the completion of the work. I miss him.
This describes briefly the evolution of Vedas and Darshanas and quickly draws attention toward
Brahma-Sutra. Many revered Āchāryas wrote commentaries on this, which gave rise to several sects.
Path of monism (Adwait) was solicited by three Āchāryas. Āchārya Sri RĀMĀNUJ established
VISHISHTHA Adwait Vād. Sri Shankar’s Keval Adwait and Sri Vallabh’s Shuddh Adwait registers
interesting differences. This book depicts briefly the similarity and differences of their principles in
Chapter 2 and embarks upon detail justification of Āchāryas opinions in Chapter 3. We have pointed out,
a couple of times, where the Āchāryas derive different interpretations for the same verse of an Upanishad
and we have explained why so. In Chapter 4, the last one, we attempted to explain how not to get lost
among myriad of sects, have discussed meditation in a rather broader sense and then endured to point
out signs of spiritual progress.
Being aware of my limitations following the profoundly abstract material, I requested venerable
Sri Swami Sharvānandaji, an exponent of the principles of Sri Shankarāchāry and my guide of Prasthān-
Tray and revered VAISHNAVA Āchārya GOSWAMY 108 SRI CHANDRAGOPAL MAHĀRĀJJI, a
profound scholar and a dedicated teacher of Shuddh Adwait to review and comment upon my work. I am
indebted to both the scholars who welcomed my request with utmost pleasure and gave valuable
suggestions. The flaws that may still be floating around are my own; they are the cause of my own
inability to grasp the essence.
I have been fortunate getting lots of help preparing this tiny booklet. My niece ARUNA and her
husband MUKUNDLAL helped me find ANU-BHĀSHYA, TATVĀRTHDEEP-NIBANDH and other
VAISHNAV literature. [Although enough information is available produced by the successors of Sri
Vallabhāchārya, it remains a challenge to find the original literature (of course, translated manuscripts)
of Sri Vallabhāchārya.] My niece FALGUNI and her vibrant daughter GARIMA formatted this
document.
“Think that I do it all,
Like the dog carrying the load of the cart”.
Vadodara with regards
VASANT PANCHAMI
Feb 15, 2013 Gopal V. Shah

8
 CHAPTER 1
Evolution of Vedic Religions

1.1 Curiosity on Vedic Principles

It is natural to be curious about the origin of our cultural and spiritual heritage. How did
such wonderful and firm concepts of general nature take shape? This knowledge explains our
social pattern, shapes our spiritual concepts, and plays important role in structuring our attitude
and behavior. The principles and values in majority of the Hindu religion are rooted in the Vedas.
Each Vedas, united by broad principles, branches out into diverse but unique details. Indian
culture can very simply be analogized with a tree. The Vedas are the roots of the tree of Indian
culture. The unity in diversity is the foundation of Indian culture. The Vedic philosophy gave rise
to many religious faiths. Due to the flexibility and universality of the basic principles, each faith
is very unique yet smoothly intertwined with one another. It helps to know the roots of the culture,
its diverse branches and the reasons that lead to the diversity. This curiosity and eagerness to
know is what helps develop mutual understanding and avoid animosity which in turn preserves
and enhances harmony.
Scriptures and holy books such as Upanishads and Bhagavad-Gita show several paths for
spiritual progress; it also outlines corresponding final outcome. Vedas and even Bhagavad-Gita
are not easily understandable to many of us with mediocre intellect. Even great scholars differ in
their interpretations of Vedas. Āchāryas (who are highly qualified) devised paths of their
preference and outlined the principles in a manner digestible for the followers. Despite the
differences in opinions, each one has arrived at a valid theory consistent with Vedic principles.
In the text to follow, we will examine the historical growth of the Vedic theory.
Understanding this foundation will allow us to dwell into the relevant principles of different
Āchāryas. We will see how certain principles were derived from Prasthān-Trayi (1.7). Examining
deep principles needs a good deal of patience and understanding; this is not fictional literature.
1.2 Vedas
Vedic scriptures are the oldest religious literature in the world as claimed by many experts.
Brahman, the immortal, unborn, one only without a second and the Supreme authority (PARAM-
ĀTMĀ), inspired not just one but many of our ancient seers and delivered to them great spiritual
knowledge. Vedas are a collection of these inspirational messages; therefore there is no author of
the Vedas. It represents eternal laws irrespective of time, space and causation. This is the reason
why Hindus firmly believe that all that is in the Vedas is true, and whatever goes against Vedic
doctrine is utterly false. This knowledge is not to be examined through human logic because
Brahman’s divinity is transcendental, far beyond the reach of human senses and intellect. (TA
2.4), ‘speech and mind return without knowing the Bliss of Brahman; one who knows the bliss
of Brahman is never afraid’. (KE 1.2) and (KA 2.3.12) pronounce similarly. (G12.48) and (MU
3.2.3) declare that attempting to know It through is intellect is an effort in vain. Although certain
principles are easily understood through human logic, so it is acceptable but the logic that
contradicts the Vedic principles is disallowed.

9
 Maharishi VYĀSA, also known as VEDA-VYĀSA, BĀDARĀYANA and KRUSHNA-
DVAIPĀYANA, a great grandson of revered Maharishi VASHISTHA and son of PARĀSHARA
and SATYAVATI, put together and organized the preaching of Brahman which was scattered
among various schools of ancient yogis. He divided the Vedas into four parts: RUG VEDA,
YAJUR VEDA, ATHARVA VEDA and SĀMA VEDA. He engaged four of his eminent students
for detail work.
PAILVA worked on RUG VEDA. This Veda pertains to the description and knowledge of
the divinity and devotional prayers. There are two known branches of RUG VEDA are SHĀKLA
and BHĀSHKALA. SHĀKLA is more popular.
VAISHAMPĀYANA worked on YAJUR VEDA. This Veda includes sublime knowledge
and science of YOGA. It is divided in two branches: KRUSHNA YAJUR VEDA of
VAISHAMAPĀYAN and SHUKLA YAJUR VEDA of YĀGNAVALKYA. The name of this
branch, TAITTIRIYA, a branch of: KRUSHNA YAJUR VEDA arrives from an incidence of
YĀGNAVALKYA with his teacher, VAISHAMPĀYAN. He was attempting to remove a curse
on the teacher without informing the teacher. When the teacher came to know this, he disapproved
the practice of his student and was asked to leave all he was taught for his other students; the
other students accepted the teachings like TETAR birds hence the name of this branch,
TAITTIRIYA. He was also ordered to leave the hermitage. The obedient student did exactly that.
He then worshipped Lord ĀDITYA (the Sun god) and with his grace, he created SHUKLA part
of YAJYR VEDA. Three branches of KRUSHNA portion are: TAITTIRIYA, KATHAK and
MAITRĀYINI. Two branches of SHUKLA portion are: KĀNVA and MĀDHYANDIN.
SUMANTU worked on ATHARVA VEDA. It incorporates philosophy of religion,
describes righteous conduct and successful worldly life. Also it contains basic knowledge of
occultism (TANTRA) and ĀYURVEDA. It is divided into two parts: ATHARVA and
ĀNGIRAS.
JAIMINI, the formulator of the PURVA MIMĀNSĀ, worked on SĀMA VEDA. It consists
of cosmic, perceivable and subtle sounds and music. Out of many branches of SĀMA VEDA
only three are available: RĀNĀYANIYA, KAUTHUMA and JAIMINIYA.
Each one of the Vedas is divided into four parts. The first part of each VEDA called
SAMHITĀ elaborates upon KARMA KĀNDA. It deals with rites and rituals. It lays out
procedures for performing sacrifices to satisfy worldly ambitions. The second part called
BRĀHMANA serves as a supplement to the SAMHITĀ. It lays out detailed procedures, rules
and regulations, injunctions and prohibitions for performing rites, rituals and sacrifices. The third
part called ĀRANYAKA representing UPĀSANĀ KĀND. It preaches devotional practices and
deals with duties of anchorites (VĀNPRASTHA stage of life). The fourth and last part constitutes
Upanishads, representing JNĀNA KĀND (path of knowledge). This lays out philosophy dealing
with the soul, Self and the Supreme-Self (PARAM-ĀTMĀ, Brahman), creation, maintenance and
destruction of the cosmos and so on. It is the ultimate source that reveals the knowledge of
Brahman. It says that the realization of unity of the Self and Brahman leads to the liberation, the
eventual goal of the human lives. Being the last part of the Vedas, it is called VEDĀNTA. This
is a logical division, not the physical. Many Upanishads appear in BRĀHMANA portion;
ISAVĀSYA Upanishad appears in the SAMHITĀ portion of SHUKLA YAJURVEDA.
CHĀNDOGYA Upanishad appears in BRĀHMANA portion of SĀMA Veda.

10
 Four priests are required during a sacrifice, one representing each VEDA. The priest
representing RUG VEDA is called HOTRU. His duty is to invite the GODS by chanting
SUKTĀS of RUG VEDA. The priest representing YAJUR VEDA is called ADHVARYU. His
duty is to collect various accessories of a sacrifice and offer oblations, reciting MANTRAS of the
YAJUR VEDA. The priest representing SĀMA VEDA is called UDGĀTRU. He chants hymns
from the SĀMA VEDA. The priest representing ATHARVA VEDA is called BRAHMĀ. He
supervises the ceremony and makes sure that the ceremony completes without any obstacle. An
elaborate sacrifice may engage as many as 16 priests representing each of the 16 branches of the
Vedas.

1.3 Shruti and Smruti

Vedas are called SHRUTI, meaning- those heard, because seers of yore taught their
followers what they heard from Brahman. Moreover, the Vedas were taught by the word of
mouth, this further justifies the name SHRUTI. Writing tools were scarce those days.
Epic like RĀMAYANA, MAHĀBHĀRAT and Bhagavad-Gita, Brahma sutra, Purān,
Manu-Smruti and other similar treatises ascribed to the human authorship are called Smruti,
meaning those memorized. Writing tools being meager in old days, students were supposed to
memorize their lessons. Smruti explains abstract notions of Upanishads in concrete and popular
form (history, story etc.). This literature is not only easy to follow but interesting as well. Even
children are become very engaged listening to these stories.

1.4 Darshana Shāstras

Many great sages derived their principles based upon Vedas; their expositions are called
Darshanas. DARSHANA means one that makes unfathomable things visible. Darshanas differ
widely, each one representing monumental philosophy. In Hindu tradition philosophy goes hand
in hand with the religious concepts which are abstract in nature as opposed to the current trend
that claims philosophy to be independent of religion, which makes it dry and senseless.
Ultimate goal of any living creature is to enjoy eternal happiness, unadulterated with even
a glimpse of misery. The sages elaborated upon the following points in their expositions: define
misery (HEYA) and explain its root cause (HEYAHETU). Next, define the state of no misery
(HĀN) then, show how to get there (HĀNOPĀY). Three main Darshanas are MIMĀNSĀ,
SĀNKHYA, and VAISHESHIKA. Each one has an offshoot. All Darshanas are aphoristic.

1.5 Expounders of Darshanas

MIMĀNSĀS: Maharishi JAIMINI, a student of Maharishi Vyās concentrated upon
SAMHITĀ and BRĀHMANA portions of all Vedas in deriving his theory of PURVA-
MIMĀNSĀ. It is an authoritative treatise on Karma-KĀNDA. Maharishi JAIMINI advocated
that the rites and rituals are the only way to liberation while knowledge of Brahman is only a
supporting tool. The teacher Vyās concentrated mainly with ĀRANYAKAS and Upanishads in
the develop UTTAR-MIMĀNSĀ, also known as Brahma-sutra. He emphasized that the
knowledge of Brahman is the only way to liberation (G 4.38-39) while the results of Karma are
ephemeral. What a contradiction between the teacher and the student!

11
 SĀNHKYA theory was pronounced by Maharishi KAPILA, a distinguished philosopher.
This theory says that the PURUSH is the efficient cause while PRAKRUTI is the material cause
of the universe. This does not match with the theory of Brahma-Sutra which pronounces Brahman
as both the efficient and material cause (see 3.2.6 for definition). YOGA-DARSHANA (RĀJA-
YOGA) of Maharishi PATANJALI is based upon SĀNKHYA theory and includes refinement
and some modifications of the theory, making it digestible for a broader mass of population.
While SĀNKHYA professes the path of knowledge, YOGA combines Karma and devotion
(Upāsanā).
VAISHESHIKA theory was originated by Maharishi KANĀDA. Maharishi GAUTAMA
incorporated many elements of VAISHESHIKA in his theory called NYĀY. This theory explains
the evolution considering atom as the basic element.
These six Darshanas, in spite of having the same root (VEDAS) and goal, they are widely
different in their approach to the questions (HEYA etc). Brahma-sutra (UTTAR MIMĀNSĀ) of
Vyās secured prominent position among Darshanas. Many foremost sects emerged claiming
Brahma-Sutra as their basis. We now discuss further development centered around Brahma-sutra
only. We will briefly review the sects emerged out of Brahma-sutra and will discuss in detail the
differences between the Keval Adwait of Sri Shankar and Shuddh Adwait of Sri Vallabh.

1.6 Brahma-Sutra
It is known as Vedānta-sutra as it an aphoristic text dealing solely with Vedānta. This is a
unique treatise on Vedānta that is hold in the highest regard. Its doctrines are undisputed. Some
call it SHĀRIRAKA - sutra, since it is concerned with the nature and destiny of the embodied
soul; BHIKSHU- sutra, since ascetics are most competent to study this (this does not eliminate
others); UTTAR-MIMĀNSĀ, since it is an inquiry into the final section of the Vedas. Brahma-
Sutra is called the NYĀYA or YUKTI PRASTHĀN, because it logically reconciles and explains
the various questions & doubts which may possibly come while going through the Upanishads.
This is the authoritative document (PRAMĀNA GRANTHA) in the sense that one should consult
Brahma-Sutra to resolve doubts arising out of Upanishads.
The word ‘Brahma-sutra’ appears in G (13.4). Some scholars associate it to the credit of
the creation of Maharishi Vyās. Others disagree, saying that Bhagavad-Gita precedes Brahma-
sutra, so it refers to the Supreme authority.
It consists of four chapters (ADHYĀYA). Each chapter is divided into four sections
(PĀDA). Sections are split into various topics (ADHIKARANA). PĀDA is concerned with a
topic. A topic may require one or more arguments. Adhikaran represents an argument. An
argument may require one or more aphorisms (SUTRA) for complete justification. Brahma-sutra
consists of 4 chapters, 16 sections, 192 topics and 556 aphorisms.
It presents important principles of the Upanishads in orderly fashion which are scattered
around. It also resolves apparently conflicting statements in various Upanishads, establishing
integrity of Vedānta. It not only defends Vedāntic philosophy against the accusations of the rival
philosophies (Sānkhya, Nyāya, Buddha etc.) but also points out fallacies in their own standpoints.
It elucidates upon various types of meditations (VIDYĀ/ SĀDHANĀ) for ephemeral prosperity
as well as for liberation. It points out that certain worships, although bearing the same name, are
different because processes are different and the results also vary. On the other hand, certain

12
worships are same although the names differ. Finally, it points out fruits of various kinds of
spiritual observances.
Brahma-sutra is extremely concise. It gives only indications of the arguments in a SUTRA.
Maximum of thoughts are condensed into these SUTRAS in as few words as possible. Great
intellectuals with in-depth knowledge of Upanishads, Bhagavad-Gita and Smruti can interpret the
SUTRAS in right spirit. Many revered saints interpreted the SUTRAS reflecting their originality
of thoughts, spiritual experiences and intellectual caliber to establish their own doctrines. One
who writes independent commentary of Brahma-sutra in conformation with the Triple-Canon
(see 1.7) in deriving primary principles of his sect is awarded a prestigious title of Āchārya.
Indeed, the great Āchāryas differ quite a bit in their interpretations. This gave rise to several
cults.

1.7 Triple-Canon of Vedānta (PRASTHĀN-TRAYA)

In support of their interpretation of SUTRAS, the Āchāryas primarily referenced
Upanishads and Bhagavad-Gita (among other). The trio of Upanishads, Bhagavad-Gita and
Brahma-sutra is called the Triple-Canon of Vedānta. The Triple-Canon is the pristine spring of
Vedāntic metaphysics.
1.7.1 Upanishads: There are over hundred Upanishads but twelve of them are of
significant importance mainly because those have been referenced more often in commentaries
of Brahma-sutra. AITERAYA and KAUSHITAKI are parts of RUG Veda. PRASHNA,
MUNDAKA and MANDUKYA are from ATHARVA Veda. CHĀNDOGYA and KENA are
from SĀMA Veda. TAITTIRIYA, KATHA and SWETĀSVATARA are from KRUSHNA
YAJUR Veda. BRUHADĀRANYAKA and ISĀVĀSYA are from SHUKLA YAJUR Veda.
The older meaning of Upanishad is the secret doctrine as it emphasizes the mystic and
ultra-rational aspect of philosophical thoughts. Sri DRAVIDĀCHĀRYA, a pre-Shankarāchārya
commentator of Upanishads, interpreted the term as standing for realization of Brahman-Ātmā
identity which annihilates the beginning-less AVIDYA (ignorance). Some scholars split the word
as UPA-NI-SHAD. SHAD is formed from the root SA meaning ‘to sit down’. The prepositions
UPA means near and NI means down. This expresses the idea of a session, an assembly of
students, sitting down near the Āchārya to learn the Upanishads.
Upanishads contain revelations of super sensuous truth regarding the cosmos (VISHWA),
soul (JIVA), Self (ĀTMĀ), and the Supreme (PARAM-ĀTMĀ/ Brahman), the ultimate reality,
which is transcendental. They show that all this, the sentient and insentient elements are Brahman;
they also show the unity of the Self and Brahman. The experience of the ultimate is neither direct
nor immediate as opposed to the real world, where the experience is direct and relatively
immediate. It professes to realize the Self because the Self is Brahman. Realizing Brahman, one
becomes Brahman; thus resting in the absolute bliss where there is no trace of misery and no
rebirth – this accomplishes the ultimate goal of any human being. Total control of mind, which
amounts to making it free from all desires, is the stepping stone to the realization of Brahman,
equivalently, getting liberated.

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 1.7.2 Bhagawad Gitā: This is probably the most commented book on the earth, not only
by the Indian scholars but also by many scholars all around the world.
It forms chapters 23 to 40 of the BHISHMA PARVA of the great epic MAHĀBHĀRATA.
It is in the form of the preaching of Lord KRISHNA to ARJUNA on the battle field of
KURUXETRA, where he expressed reluctance to fight against his own relatives and revered
elders. Its significance can be quoted from its own chapter 18 verse 70-71, which amounts to
saying that the followers of Bhagavad-Gita certainly achieve their goal – liberation. Just
following verbatim, a small book, that is all what takes for liberation. There is no need to say
more on this as there is no Hindu who has not read this great creation.

14
 CHAPTER 2
Sects Based Upon Brahma-Sutra
As such monism and dualism appear to be familiar terms; our scriptures assign a special
meaning. Our subsequent discussion requires clear understanding of these concepts.
Let us first observe unfathomable depth of our scriptures. (CH 3.14.1), ‘all this is Brahman’.
The purport is that all sentient and insentient elements are Brahman; there is nothing other than
That! (CH 6.2.1), ‘Brahman is one without a second’ and (BR 3.8.8) says that it is immutable.
Additionally (MU 3.1.8; G 2.24) declares it to be indivisible. All these are beyond our perception.
The space is declared to be Brahman but it is divided by innumerable gigantic heavenly elements
constantly rotating, and revolving around each other. How come Brahman is indivisible and
immutable? If we all are Brahman why pain and pleasure, misery of old age and death?
Besides, there are apparently non-conferment statements in our scriptures. Let us first
observe multiplicity in unity defying, ‘one without a second’: (AI 1.1.1) ‘In the beginning this
was but the absolute Self itself. There was nothing else whatsoever that winked. It thought ‘let me
create the worlds’. And see the incessant commotion: (TA 2.6.1), ‘let me be many, let me be born’;
also He made the sentient bodies transient: (BS 1.1.2; MU 2.1.1, TA 3.1.1) says that from It
creatures are born, by its blessings they live and into It they merge. Now what about the eternal
immutability? It follows from (TA 2.8.1; KA 2.3.3) that it is His fear due to which the solar system
functions orderly. All these negate its unity, indivisibility and immutability.
These apparently contradictory assertions are only due to the lack of our own vision.
Scriptures are truly eternal, and independent of place, lime and causation. Proper definition of
monism and dualism resolves the issue.

2.1 Monism (Adwait) and Dualism

Neither monism nor duality (diversity) indicates number. These terms rather are taken
qualitatively. Numerical oneness (monism) would exclude multiplicity exclusively leaving no
scope of apparent multiplicity (diversity). If we regard duality in numeric sense, it would
involve divisibility but Brahman is indivisible. We have to understand it qualitatively.
Example of ocean renders proper parable. Many waves, ripples, bubbles and foam do not
lose their individuality in relation to one another and even though waves etc. are modifications
of the ocean; they are non-different from the ocean. They are neither bodies of water nor even
movement of water; they are movement of intangible forces upon the water; they are the frontal
or superficial appearance caused by its motion. Various stars and planets in the universe are like
waves, ripples, bubbles and foam in ocean! Brahman is indivisible and immutable just like the
ocean.
Let us rephrase the above description in rather abstract terms. Brahman is one in essence,
not numerically. Its unity is true and eternal. Unity cannot be multiplied, but multiplicity lives
within the unity and for the unity. This is monism. (KA2.2.13) ‘It (Brahman) is eternal among the
ephemeral and consciousness among the conscious creatures’. When the apparent diversity is

15
viewed in this manner, the puzzle is resolved. (G 13.27), ‘he sees who sees the Lord existing
equally in all beings, the un-perishing among the perishing’.
Dualism (Dwait): Duality is not limited to the number ‘two’, it implies many. Dualistic
theory sees Prakruti (matter) and Purusha (Brahman, the conscious element) are the two distinct
entities existing from eternity. Coexistence of the two results into multiplicity. This theory believes
that Prakruti is the material cause and Purusha is the efficient cause of the universe. Monism
believes that Brahman is both the material and efficient cause. This will be elaborated further in
(3.1.1).
Now we come to the main topic and look at the commentaries on Brahma-sutra by various
teachers and their sects.

2.2 Commentaries (BHĀSHYAS) on Brahma-Sutra

Those having in-depth knowledge of Hindu scriptures and pristine intellect expressed their
views about creation, soul, Self and the Supreme-Self (Brahman) through their treatises on
Brahma-sutra. They explain the state of a soul here and hereafter among several other issues;
finally they elaborate upon the detail procedures achieving the supreme goal of any human being
- liberation. These great intellectuals differ widely in their views; this gives rise to various sects.
Mainly three streams of interpretations came in light: dualism (Dwait), dualism-monism
(Dwait-Adwait), and monism (Adwait).
Sri MĀDHAVA’s commentary is known as PURNA_PRAJNA BHĀSHYA; he professed
the theory of dualism (Dwait).
Sri NIMBARKA’s commentary is known as PĀRIJĀT SAURABH based upon his theory
of dualism-monism (Dwait-Adwait).
Several Āchāryas professed monism in their own perspective. Three Āchāryas gained
primary attention: Sri Shankarāchārya, Sri Vallabhāchārya and Sri Rāmānujāchārya. They
maintained some differences about certain issues of monism which we will see briefly later in this
chapter and elaborate the same in chapter 3.
Commentary of Sri Shankarāchārya is known as SHĀRIRIKA Bhāshya, his school of
thought is called absolute monism (Keval Adwait). He says that what is ever changing and
impermanent is false, it is only an illusion; Brahman is the only truth. He is a proponent of the path
of knowledge.
Exposition of Sri Vallabhāchārya is known as Anu-Bhāshya, he expounded his system of
philosophy as pure monism (Shuddh Adwait). He says that although elements of the universe
are impermanent, the universe being creation of Brahman itself it cannot be false. His path is called
PUSTI - MĀRG. He is a proponent of the path of devotion. He advocated worshipping and
offering to VISHNU and its incarnations so his followers are called VAISHNAV.
Bhāshya of Sri Rāmānujāchārya is known as Sri Bhāshya, his school of thought is called
qualified (Distinguished) monism (VISISHTHA Adwait). Like Sri Vallabhāchārya he also says
that the universe is true. Similarly he is a proponent of the path of devotion.
All these great Āchāryas validated their own theories through the Triple-Canon (1.7) and
founded their cults.

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 2.3 Explanations on Bhāshya
As difficult as it is to understand Brahma-sutra, commentaries (Bhāshya) written by great
thinkers are not easily digestible for ordinary brains. Leading experts of respective theories not
only explained the underlying views in detail but tossed additional light in certain cases.
There are several commentaries on SHĀRIRAKA Bhāshya of Sri Shankarāchārya in
support of his theory. Leading among those are: ĀNANDGIRI’S commentary called LALITA,
the name of his mother; APĀYĀ DIXITA’S commentary called PARIMAL; Sri VĀCASPATI’S
work is known as BHĀMATI; Sri AMALANANDA SARASWATI’S work is known as
KALPATARU.
Two popular commentaries on Anu-Bhāshya of Sri Vallabhāchārya are RASHMI by Sri
GOPESHWARJI and PRADEEP by Sri ICHCHHĀRĀM BHATT. Besides Sri LALU BHATT,
Sri BĀLKRUSHNA BHATT, Sri GOSWAMI MURLIDHAR, Sri GOSWAMI GIRIDHAR also
have commented on Anu-Bhāshya.

2.4 Quadruple Canon of Vedānta (PRASTHĀNA CHATUSTHAYA)

Sri Vallabhāchārya, the founder of Shuddh Adwait theory and a proponent of the path of
devotion realized the underlying significance of SRIMAD BHĀGAWATA PURĀNA. He wrote
a commentary on certain chapters of this PURĀNA which is known as SUBODHINI. In 3rd chapter
of TATTVĀRTHDEEP NIBANDH he includes philosophy as presented in BHĀGAWATA in
addition to devotional inclination. Besides he included it to the Triple-Canon, thus it became a
quadruple canon; so one can quote this PURĀNA in support of his theory. Other sects approved
the quadruple canon realizing the importance of this crown jewel of the path of devotion.
2.4.1 Srimad Bhāgawat Purān: When Maharishi Vyās asked DEVARSHI NĀRADA that
he was not at peace even after doing great work on Veda, Brahma-sutra etc. As a remedy, Devarshi
NĀRADA taught him BHĀGAWATA and he was advised to write it.
There is no exaggeration if one takes devotion as a synonym with this PURĀNA. Its 10th
SKANDH (part) sets standard on divine KRUSHNA-LILĀ and it is applauded not only by
VAISHNAVAS, but by all the readers. Love of GOP-GOPIS for Bāl (child) Krishna pronounced
in this SKANDH is a culmination for selfless devotion. A follower of the path of devotion is
missing something if he does not learn from the GOPIS of VRAJ.
Bhāgawat PURĀNA consists of 18 SKANDH (parts). It brings out essence of all Vedas for
common people. It makes abstract concepts of Upanishads palatable through illuminating stories
and convincing illustrations. It presents views of authoritative sages on the same or similar topics
in their own typical style. This repetition helps convince the people of various intellectual levels.
While Bhagawad Gitā is an extract of principles of Upanishads, Bhāgawat is a detailed
explanation of those principles.
Now on we are concerned only with the monism. There are several points where all three
teachers of monism are in agreement.

2.5 Unity in Diversity

As we saw earlier that although the Āchāryas commentaries upon Brahma-sutra were
supported through the Triple-Canon still many schools of thought emerged; main three schools are
based upon the theory of: monism, dualism and dualism-monism. Even within monism, there are

17
three different schools as we saw above in (2.2). Let us first see where these three teachers of
monism agree. Next we will learn where they differ.
2.5.1 Points of Agreement: All three schools of monism agree upon refuting the non-Vedic
schools (BUDDHA, JAIN, etc.). They are united against non-conformant views of other
DARSHANAS (SĀNKHYA, YOGA, VAISHESHIKA, etc.).
The Āchāryas agree that Brahman, the supreme power is homogeneous, immutable,
indivisible and eternal. It is infinite regardless of place, time and causation (DESH-KĀL-VASTU).
Brahman is the one only without a second; it is the efficient and material cause (see 3.2.6 for
definition) of the universe; and that in spite of its eternal and immutable oneness it created
phenomenally the multiplicity, mobility and mortality for its own delight (LILĀ). In doing so he
has no objective and nothing to gain or prosper. The Āchāryas agree that the knowledge of
Brahman leads to liberation. Vedic scriptures (and none other) are the sole authorities regarding
Brahman (BR 3.9.26) and that Brahman cannot be known through logic or any source other than
Veda.
In the mundane (PRĀKRUTIC) world the Self is said to be of the size of a thumb and the
soul is of atomic (subtle) size; both reside within the small cave of the lotus-shaped heart.
The Self (see 3.4) is the one universal entity residing in all the hearts. Only one Brahman
appears as divided into many Selves, many souls and many bodies (3.1.2). So (G 15. 7) says that
the Self is a portion of the Brahman. Self is only a witness; its conscious is inherited by Prāna
which keeps all organs and body active. It is like the Sun that promotes all the activities on the
earth but it is not responsible for virtuous or vile activities on the earth. The Self appears to be the
agent and enjoyer due to their association with mind and intellect, its adjuncts; entity that
transmigrates according to the Karma is the soul. The souls (see 3.5) are many and different from
each other; they are the agents and enjoyers
2.5.2 Monistic Schools: Principles of Sri Rāmānujāchārya and Sri Vallabhāchārya are fairly
in agreement as both view similarly the notion of multiplicity within the unity and both preach the
path of devotion; difference between them is little but Sri Vallabhāchārya and Sri Shankarāchārya
have considerable variances as one follows the path of devotion and the other the path of
knowledge; they also differ on the issue of multiplicity within unity and they widely differ
regarding the notion of soul (Jiva). So our subsequent discussion is limited to examining where
these two Āchāryas meet and where they do not. We will only outline the differences in this
chapter. In chapter 3, we will discuss each point of differences and point out which part of Shruti
and Smruti the Āchāryas employ to establish their opinions. Understanding this chapter require
good knowledge of the Triple-Canon. This will be quite instructive and illuminating for the curious
Self-seeker.

2.6 Differences: Keval Adwait and Shuddh Adwait

We saw above the points of agreement among the monistic Āchāryas. Now we examine
where Sri Shankarāchārya and Sri Vallabhāchārya differ. The Āchāryas disagree grossly with
regard to several aspects of the soul (3.5.1).

18
 2.6.1 Different Paths: Bhagawad Gitā pronounces three principle paths for liberation: path
of Karma, path of devotion and path of knowledge (YOGA of PATANJALI is a combination of
all these). (G 5.4; 12.2-4) indicate that the results are the same whichever path one may follow.
Sri Shankarāchārya is a proponent of the path of knowledge; Sri Vallabhāchārya preaches the
path of devotion.
These paths are not exclusive. Name of a path is indicative of its prominence and the other
two paths are subordinate. In fact, devotion is an inevitable tool along the way to knowledge and
without Karma there is no life. Devotion with knowledge reaps better results. Karma is
unavoidable, no matter which path one follows.
2.6.2 Absolute (NIRGUN) and Qualified (SAGUN) Brahman: Both Āchāryas say that the
Brahman is immutable (NIRVIKĀR, ACHAL), called the absolute Brahman.
Sri Shankarāchārya calls it a qualified Brahman when the absolute one invokes it power of
creation, maintenance and dissolution; this is just a qualitative name of the absolute Brahman; it is
not any new element.
Sri Vallabhāchārya does not recognize qualified Brahman. He says that the deities are
qualified ones; Brahman is always absolute, because it is not bound by the qualities even while He
is active. Refer to (3.3.1) for details.
2.6.3 Creation- Illusion or Real: Sri Shankarāchārya says that there is nothing essential
and permanent within the infinite (Brahman) so the universe is only an illusion (MITTHYĀ).
Sri Vallabhāchārya says that the universe being the creation of Brahman, it cannot be
illusion; it is real but the things within are impermanent and ever changing. Refer to (3.5.6) for
details.
2.6.4 Soul- Eternal or Perishable: Sri Shankarāchārya says that the souls appear to have
its own existence only as long as it is in the whirl of births and deaths and it appears as vanishing
when an ascetic, in the state of Jivanmukta, is released from his body, because then his material
body merges into the 5 basic elements, elements of the subtle body merges into their source
elements and the Self gets united with the Brahman like a river merges into ocean. Soul does not
exist anymore PR 6.5; MU 3.2.7-8).
Sri Vallabhāchārya says that the souls are not created entities because they do not have name
and form; they are many and eternal and only in the worldly state they appear to be different from
Brahman. It is the soul that unites with Brahman when liberated; the Self is already Brahman.
Refer to (3.5.1) for details.
2.6.5 Sheaths- Created or uncreated: Sri Shankarāchārya says that all sheaths are created
entities including intellect, mind and the bliss sheaths.
Sri Vallabhāchārya says that intellect and mind sheaths are not created because intellect
sheath is the soul, mind sheath is the VEDA and the bliss sheath is Brahman; all three are eternal
and uncreated. These sheaths are not to be confused with the organs of intellect and mind; these
organs are created and are impermanent. Refer to (3.5.2) for details.
2.6.6 Liberation: Sri Shankarāchārya defines it as merger of the individual Self with the
absolute Brahman; as a result one is released from the cycle of births and deaths and enjoys
absolute bliss without a tint of misery eternally.
Sri Vallabhāchārya pleads that VAIKUNTH, the abode of Vishnu, is the place where one
has to reach for liberation. Here one may achieve the state of SĀLOKYA (same world), SĀMIPYA

19
(closeness), SĀRUPYA (same form), or SĀYUJYA (unification) with Vishnu; liberation is for the
soul not for the Self. Refer to (3.5.3) for details.
2.6.7 Jivanmukta: A Jivanmukta is the one who has realized the Self while alive. He enjoys
the state of deep sleep even while in the wake up state. When he becomes free from the body he is
liberated (CH 6.14.2).
Sri Shankarāchārya says that in this supreme state of life one does not have to perform duties
of class and stage of life; he is untouched with worldly upheaval like a lotus in water. When you
reach the shore, abandon the boat; makes no sense carrying it now. The instruments that helped
accomplish this state are no more required, so abandon them.
Sri Vallabhāchārya defines phenomenon (PRAPANCH) as Brahman’s act accomplished
through Māyā and he defines SAMSĀR as the world full of ego and attachment. He says that the
phenomenal world is the truth (NITYA) and SAMSĀR is false (ANITYA). A Jivanmukta is not
out of the pale of the phenomenal world as it is NITYA. He asserts that SAMSĀR is latent within
a Jivanmukta. In his unawareness SAMSĀR may shoot up again because PRAPANCH pervades
all around him, so he must faithfully adhere to the virtuous and purifying routines just as he has
been doing before the invocation of this state. Refer to (3.1.4) for details.
2.6.8 Grand Dictum (MAHĀ VĀKYA): As per Sri Shankarāchārya (CH 6.8.7) ‘Thou art
That’ is the grand dictum because if and when one realizes the identity, one gets liberated and
becomes Brahman. The dictum is from SĀMA Veda. Sri Shankarāchārya says that each Veda
contains a grand dictum of the same essence:
TATTVAMSI– CH 6.8.7 – SĀMA Veda;
PRAJNĀNM BRAHM – AI 3.1.3 – RUG Veda;
AHAM BRAHMĀSI – BR 1.4.10 – YAJUR Veda;
AYAMĀTMA BRAHM – MA 1.2 – ATHARVA Veda.
Sri Vallabhāchārya says that the entire chapter 6 of CHHĀNDOGYA Upanishad is
exquisite. The Sutra ‘TATTVAMSI’ is certainly significant, however, the chapter teaches lot more
than. It proves that all insentient elements are also Brahman, thus everything is Brahman. Refer to
(3.5.5) for details.
2.6.9 Brahman is the Truth, world is False: (Brahma SATYA, JAGAT MITHYĀ):
Human goal is to seek eternal bliss without a pinch of misery. Nothing in this universe is eternal,
and there is no exclusive pleasure that is not followed by pain, in this sense the world is false.
Brahman is the only element which can offer eternality and absolute bliss. So, only truth is
Brahman.
Sri Vallabhāchārya uses the word PRANPACH for JAGAT, which is created by Brahman
through its power of MĀYĀ. He believes that the PRANPACH is eternal. Since it is the creation
of the Brahman, it is real and it is the truth; only the SAMSĀR, which comes into existence due to
ignorance, is false. Refer to (3.5.6) for details.

2.7 Reconciliation (SAMĀDHĀN)

These prominent Āchāryas not only having immaculate knowledge of Shruti, Smruti etc.
they are great philosophers as well and possessing pristine knowledge of Sanskrit. In spite of that
they differ on several sensitive issues as we saw above. When revered Āchāryas of immaculate
intelligence and endowed with self-realization differ so vastly and devise various paths to follow,

20
it leaves the common people like us in great illusion. Whom to follow? Who is right? As such
none is false. Follow the path where your innate nature (Prakruti) leads.
In Bhagawad Gitā, Lord Krishna explained all major paths in detail to ARJUN and
prettified all and added that the results are the same. At the end he was advised to fight following
the path of Karma because that was his duty according to his class and stage of life besides, it
was his innate nature being a KSHATRIYA. (G5.4-5) says that learned people see no difference;
it is only for the childish. (G 12.2-4) articulates the same. Let us examine the anatomy of the
apparent differences between the Āchāryas.
2.7.1 Differences are Natural: Bhagawad Gitā allocated 12th chapter for the path of
devotion and 15th chapter for the path of knowledge because they demand different disciplines.
Naturally, the Āchāryas must differ somewhere; it is unfair to expect identity.
2.7.2 Effect of Circumstances: The state of the society at the time also plays prominent
role in their preaching. Sri Shankarāchārya renounced ritualistic pretense to denounce selfish
motives and sense driven emotions prevalent during that period of time and that led him to
emphasize the path of knowledge keeping in mind the prevailing ills of the society. He never
condemned selfless service (path of Karma) or devotional path. He himself wrote many
devotional hymns and prayers. Later Āchāryas including Sri Vallabhāchārya, Sri
Rāmānujāchārya and many other, taught the path of devotion keeping in mind political
environment, social environment and educational structure at the time and the aptitude and
caliber of their followers.
2.7.3 Innate Thought Pattern of the Āchāryas: But how could they attach different
meaning to the same Sutra? As indicated in (3.5.1), the Āchāryas translate the same Sutra
differently (they assign different meaning to (BS 2.3.50), (BR 2.1.20) and (CH 6.3.2)). Not only
the luxury of Sanskrit allows multiple meanings- like interpreting modern art, it is the inborn
aptitude of the mind that leads the understanding in certain direction.
Modern psychologists ask their mental patients to interpret a picture in modern art style
which is interpreted variously by the patients as per their state of mind. This helps the
psychologists to diagnose their patients.
(BR 5.2) presents an appealing story where representatives of gods, devils and men
approach Prajāpati to seek instruction so that they can lead a better life. The Prajāpati gave the
same Mantra ‘DA’ to all. All three guys interpreted the Mantra differently. Gods understood that
the teacher wants them to exercise ‘DAMAN’ (control). Devils took it as ‘DAYĀ’ (mercy) and
the men as ‘DĀN’ (charity). Who is wrong and who is right? All are correct in their
interpretations! The interpretations reveal the state of their minds.
Sri Shankarāchārya is an advocate of the path of knowledge and Sri Vallabhāchārya is an
advocate of the path of devotion. Their mental set up leads to the interpretations that match their
own perseverance and revelations.

CHAPTER 3
Keval Adwait vs. Shuddh Adwait
21
 In Chapter 2, we outlined theories of Sri Shankarāchārya and Sri Vallabhāchārya meet and
where they do not, even though they both put forth the theory of monism. Even more so, both
Āchāryas founded their sects based upon the Triple-Canon of Vedānta. One may wonder how so
and may be curious to know what principles of the Triple-Canon were used in deriving their
respective theories.
Principle difference lies in their view points. Keval Adwait of Sri Shankarāchārya is a
proponent of the path of knowledge while devotion being a tool; Shuddh Adwait of Sri
Vallabhāchārya is a proponent of the path of devotion filled with selfless love while recognizing
the importance of knowledge as a tool, thus there are many elements of cohesion between these
two sects. In (G 12.1) ARJUNA asks the Lord as to who is better, the devotees who worship you
or those who worship the imperishable and the un-manifested (Jnāna Yogi). (G 12.2-4) Lord
Krishna’s answer amounts to saying that whatever path one follows, one comes to me. (G 5.4)
also asserts that the path of knowledge and the path of action lead to the same goal. (G 10.9-11)
says that I (Lord) destroy the darkness of ignorance with the luminous lamp of knowledge for
those who are dedicated to me.
The Āchāryas are pretty much in agreement with regard to the Self and the Supreme Self
but they differ significantly on the notion of the soul. Here we examine in detail as to where they
meet and where they differ. This is a rather deep subject so we first explain the necessary
terminology and describe the form (SWARUP) of Brahman as prerequisites.

3.1 Terminology
3.1.1 Cause and Effect: An earthen pot is a modification or a different state of clay. Clay,
the source material for pot, is the mterial cause (UPĀDĀN/ SAMAVĀYI KĀRAN). Pot, a
transformation of a lump of clay, is the effect (PARINĀM); pot-maker, the conscious element
behind the creation, is the efficient cause (NIMITT KĀRAN). A pot is non-different from clay. A
lump of clay in a certain form is given a name. Not only it emerges from clay, it exists in clay (if
clay is extracted there is no pot) and its merges also in clay (when destroyed).
(CH 6.1.4), ‘VĀCHĀ ĀRAMBHANAM, VIKARO NĀMDHEYAM, MRUTTIKA ITI
EVA SATYAM - transformation is a name only; speech is its basis, the clay is the truth’. A pot
and a (earthen) plate differ only in name and form; the clay it is, all that is there. In (3.2.6) below
we show that the Brahman is the material as well as the efficient cause for the universe. This
implies that all this is Brahman. Anything that is here in this phenomenal world differs only in the
name and form from Brahman; in reality everything is Brahman and (CH 6.2.1) there is nothing
that is not Brahman. Just as a pot is none other but a lump of clay.
Effects may differ from each other in qualities like gold-necklace and gold ring, but not in
substance, gold it is! The sentient and insentient elements constitute the universe of various names
and forms but they do not differ in substance; the substance is Brahman. All transformations
(produced items or effects) are impermanent because they are destined to vanish sooner or later;
when there is a beginning, there is an end. So is the universe because it is a product i.e. it has
beginning.

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 Non-difference does not imply identity. It means that there is no essential difference
because the effect (product) ultimately merges into its cause, in fact it becomes the cause and its
name and form are lost. In this sense we establish non-difference between animals and human.
3.1.2 Conditioning Factor/ Limiting Adjunct (UPĀDHI): Conditioning factors hide the
original nature of the base element. For example, space is indivisible but appears to be divided
owing to a pot. The space in the pot is only a temporary mutilation of the universal space, not
different from the universal space. When the pot moves, the space within does not move but the
pot positions itself in different space; the original space gets united with the universal space
without any patches. Thus the pot is a conditioning factor for space.
All produced elements are the conditioning factors for Brahman because Brahman appears
as divided due to the sentient and insentient elements like animals, stars, sun, moon etc, but
Brahman is indivisible (3.2.2).
Similarly intellect, mind and organs (subtle body) are the limiting factors of the Self
because (BR 4.3.7) says, ‘(KATAM ĀTMĀ ITI; YO AYAM VIGNĀNAMAYAH PRĀNESHU
RHUDI ANTARJYOTI HI PURUSHAH; SA SAMĀNAH SAN UBHAU LOKAU
ANUSANCHARATI; DHYĀYATIV, LELĀYATIV) - which is the Self? It is the one having Self-
effulgent light, residing within the heart; assuming its (organs’) likeness it moves between the two
worlds (heaven and earth). It thinks as it were (mind), it (Self) shakes as it were (body)’. This says
that the Self is only a witness (see 3.4.3 for details). The Self is identified with intellect and It
appears to be acting like the intellect in the phenomenal world. This happens only under the spell
of the limiting adjuncts like intellect, organ etc. Thus organs and body are the limiting adjuncts of
the Self as they produce false appearance of the Self.
3.1.3 Knowledge (Vidyā, Jnāna) and Ignorance (AVIDYĀ, AJNĀNA or nescience):
What we understand as knowledge is merely information in terms of our scriptures. Knowledge
bears very special meaning in our scriptures; so does the ignorance. Realization of Brahman is
defined as knowledge, all other information is ignorance. Equivalently, knowledge is the
realization of the Self residing within the heart. The result of knowledge is immortality or
liberation offering absolute bliss unadulterated with misery.
Why we keep roaming around in ignorance? (KE 1. 3) ‘Brahman is not comprehended
through mind, eyes, speech (or other senses)’. (TA 2.4.1, KA 2.3.12) resonates the same. (KA
2.1.1) explains why so, ‘the self-existent lord destroyed the outgoing senses. Therefore one sees
the outer things and not the inner Self. A rare discriminating man, desiring immortality, turns his
eyes away and sees the indwelling Self’. ‘One sees the outer things’ means that the senses are
leaned toward the world, the cause of pain and pleasure. Senses, the conditioning factors of the
Self, block the vision toward the indwelling Self. What is the remedy? (MU 3.1.8) says: ‘It is
neither comprehensible through senses nor attained through austerity or Karma. When mind is
purified by the grace of intellect, one sees the indivisible Self through meditation’. This is the man
of knowledge; this is the man of self-realization. Knowing the fundamental nature of the Self is
knowledge, all rest is ignorance. Having good grasp of material sciences like Physics,
Mathematics, Economics, Psychology, etc. is called the information, not knowledge. Since the
Self is Brahman (3.4.1), knowing the Self is same as knowing Brahman. Accordingly a Nobel
laureate scientist or economist may well be called an ignorant according to Vedic terminology.
One may call him a well-informed individual, to be nice.

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 3.1.4 Jivanmukta: (liberated soul while alive): This modifies (2.6.7). A man of knowledge
is the one who has realized the Brahman as per (3.1.3) above. While this man of knowledge is
alive, he is called a Jivanmukta. (CH 6.14.2), ‘TASYA TĀVAT EVA CHIRAM YĀVAT NA
VIMOKSHYE ATHA SAMPATSYA - (for a Jivanmukta) the delay is that long only, as long as
he does not become freed’. (G 4.37; MU 2.2.8) says All his stored (SANCHIT) Karma vanishes
just as the blazing fire reduces fuel to ashes.
He still has to endure the residual (PRĀRABDHA) Karma due to which he was born; just
as when an arrow is released from the bow it cannot be withdrawn. He becomes free means that
he is released from the cycle of births and deaths. When freed from the body he merges into the
existence (Brahman). (MU3.2.8-9, PR 6.5) says that just as a river merges into the ocean and gives
up its name and form, the Jivanmukta merges into Brahman; he becomes Brahman. Parts of his
subtle body merge into their respective Gods and he loses name and form.
A Jivanmukta sees the Self in the lotus shaped heart and does not care for the world; it is
only the people around see him in the body performing actions like any other person. He is a rare
discriminating man as stated in (KA 2.1.1) above. He is the imperturbable (STHIT-PRAJNA) as
described in (G 2.55-72) and he has transcended the three qualities (TRIGUNĀTIT) as described
in (G 14.22-27).
Refer to (3.5.4) below for details where the two teachers differ about Jivanmukta.

3.2 Brahman
Here are some important characteristics of Brahman. Both Āchāryas are united on
following aspects of Brahman. Minor differences are discussed in (3.3).
3.2.1 Brahman: Non-Dual: (CH 6.8.7), ‘Brahman is one without a second’. In spite of its
eternality and oneness Brahman created phenomenally the multiplicity, mobility and mortality for
its own delight (LILĀ) (ref 2.1). This is his selfless action as he has no objective and has nothing
to gain or prosper. None of Its characteristics mentioned in (3.2.2) below is marred due to creation.
3.2.2 Brahman is Indivisible, Immutable, Uncreated and Eternal: (G 2.24) ‘It is
indivisible’. (BR 3.8.8) says that it is immutable. (KA 2.2.13) ‘It is the eternal among ephemeral’.
It is like waves, bubbles and foam; they have only temporary existence (old ones are destroyed and
new ones are created) in the eternal ocean. One may imagine Brahman as ocean which also is
immutable and indivisible. Imagine the vastness of Brahman; huge planets and stars are just like
bubbles and foam in the ocean! Brahman is the only eternal entity among the ephemeral entities.
(SV6.9) ‘Brahman is eternal and never created’. The fact is that a created entity ends inevitably,
so stars, planets etc. cannot be eternal but Brahman is eternal.

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 3.2.3 Brahman is Infinite: This is not numerical infinite which is limited; scriptures define
infinite in much broader sense. (CH 7.24.1) defines infinite as: ‘the infinite is that where one
does not see anything else, not hear anything else and not understand anything else. Hence
finite is that, where one sees something else and makes sense out of it. That which is infinite
is immortal; That which is finite is mortal’. The phenomenal world is such where there is a lot
to see, hear and understand. Only the absolute Brahman entertains such characteristic as
supported by (CH 6.2.1; MU 2.2.5), ‘Brahman is one only without a second’. Since there is
nothing else, so what to look for and whom to listen to? BR (2.4.14) is quite specific: ‘when
there is duality, one sees something, smell something etc. But to the knower of Brahman
everything has become the Self, then what should one see and through what etc’. Thus
finitude, mortality and multiplicity – all these characterize the phenomenal world. Brahman’s
appearance as the phenomenal world does not cause any dent on its originality – infinite,
indivisible, immutable, one without a second etc.
One may view infinity as the one that is not limited by anything. Brahman is the only such
element which is unlimited by place, time and causation (DESH-KĀL-VASTU). Space is infinite
with respect to place and causation but not with respect to time because at the time of MAHĀ-
PRALAYA it also vanishes. Common sense says the numbers are infinite; they represent a line; a
plane consists of infinite number of lines; thus it has infinity of two dimensions. One can expand
this notion to multiple dimensions and Mathematicians deal with countable and non-countable
infinite dimensional spaces. All these are relatively infinite because they are creation of mind and
mind cannot reach the absolute (TA 2.4.1) ‘failing to reach which (Brahman) words along with
mind turn back. Brahman is one and only absolute infinity.
3.2.4 Brahman-Subjective Definition SWARUP LAXAN: (TA 2.1.1) gives subjective
definition of Brahman as ‘SATYAM JNĀNAM ANANTAM BRAHM – Brahma is truth-
knowledge-infinite’. Each one of these represents Brahman’s inherent nature; these are the
characteristics enrooted into Brahman like heat and light with fire. Nature (SWARUP) of a thing
represents its invariable characteristic in any and all situations while quality or property (GUNA)
of a thing is inherited from something else. Heat is a natural characteristic of fire but not so for
water; heat of hot water is derived from the fire. Being hot is a property of water; it is not its
inherent nature, because eventually it will lose the heat; one cannot isolate heat from fire. Brahman
is also characterized as the existence, conscious and bliss (SAT-CHIT-ĀNANDA).
3.2.5 Brahman, the Creator-Objective Definition TATASTHA LAXAN:
(BH 3.5.23-35) narrates creation of the universe: ‘There was none other than the Supreme,
no scene and no witness. Brahman’s power of MĀYĀ was also absorbed within it, but its conscious
was active. It invoked its power of MĀYĀ to create MAHAT. MAHAT modified and created ego
(AHANKĀR) which in turn created five basic elements (space, air, fire, water, earth) -- and the
process of creation went on’. Various Upanishads (AI 1.1.1-2; CH 6.3.2; MU 2.1.3; PR 6.4)
described the creation in their own peculiar ways. Among them (TA 2.6.1, 2.7.1) resonates (BH
3.5): ‘in the beginning this was un-manifested (AVYĀKRUT) Brahman. From that emerged the
manifested. It wished let me be many, let me born- -etc’. All these pronounce Brahman as the
creator.
In (TA 3.1.1), BHRUGU asks his father VARUN to teach him Brahman. The father teaches,
‘YATO VA IMANI BHUTANI JĀYANTE| YEN JĀTĀNI JIVANTI| YAT PRAYANTI

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ABHISANVISHANTI| TAT VIJĀJNĀSASVA - crave to know that from which all these beings
take birth, by which they live and into which they merge’. Thus the father advises his son to identify
Brahman as the creator, one who nourishes and destroyer, and asks to worship the Brahman as the
creator. (BS 1.1.2) defines Brahman in similar tone, ‘JANMĀDYASYA YATAH - Brahman is
the one from which all these emerged’. (CH 7.26.1), ‘from the Self indeed came all this’. (CH
3.14.1), ‘SARVAM KHALU IDAM BRAHM, TAT JALĀN ITI – all this is Brahman. This is born
from (exists in That) and dissolves in It’ Thus Brahman is identified as the source as well as well
as the destination of the universe.
Brahman’s TATASTHA definition characterizes its principle functionality: For example,
It is the creator, one who nourishes and destroyer of the universe. This is the objective
definition of Brahman. Here is another such definition: (BH 2.5.17), ‘although the Supreme is
absolute (NIRGUN), it invokes SATTVA, RAJAS and TAMAS qualities through its power of
MĀYĀ to create maintain and dissolve the universe’. Thus the absolute Brahman takes the form
of a creator. Like a teacher at school is the father for his children at home; the teacher and the
father are not different individuals; it is the same person handling various duties and is being named
accordingly. This form of Brahman is known as ISHWAR or Bhagavān as per Srimad Bhāgawat.
BHAG indicates six qualities: lordship (AISHWARYA), vitality (VIRYA), fame (KIRTI,
YASHA), wealth (SRI, LAXMI), knowledge (JNĀN) and dispassion (VAIRĀGYA). Many gods
and Yogis possess some of these qualities to some extent; Bhagavān is the only one possessing all
six qualities to their full extent (SHAT-GUNA SAMPANN).
3.2.6 Brahman is Both the Material and Efficient Cause: In (3.1.1) above we defined
these terms. We gave the example of clay and pot. The material cause (clay) is external to the
motivating factor – the efficient cause (pot-maker). Here the efficient cause and the material causes
are different elements; not so in the case of creation of the universe. Brahman itself created the
universe (efficient cause) from itself (material cause) without using any external source (one only
without the other).
(CH 3.14.1), ‘all this is Brahman; this is born from, dissolves in It (and exists in That)’. Thus
everything sentient and insentient is Brahman. (G15.7), ‘an eternal portion of me became an
individual Self in the world of living beings’. (G 18.61), ‘only one Brahman emerges as many
Selves’. These confirm that sentience in all sentient elements is Brahman. Thus the sum- total of
all elements sentient and insentient elements is well within Brahman.
The 6th chapter of CHHĀNDOGYA Upanishad elaborately proves that not only the
insentient elements (e.g. body) are Brahman but conscious of all creatures is also Brahman. All
these imply that anything, sentient or insentient, is Brahman; there is nothing other than Brahman.
(TA 2.6.1), ‘Having created sentient and insentient elements, Brahman entered into that very thing
(efficient cause). Having entered there It became formed and formless, sentient and insentient, etc;
he became all that there is (material cause)’.
(MU 1.1.7), ‘as spider spreads and withdraws its threads, as the earth grow the herb, as the
man issues out hair, so does the Brahman create the universe’. (G 7.6), ‘I am the origin and end
of the universe’. These recognize Brahman as the efficient cause.
(TA 2.7.1), ‘It created himself by himself therefore it is called the self-creator’. This
recognizes Brahma as both the material and efficient cause.

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 3.2.7 Homogeneity: Brahman is homogeneous. A lump of salt dropped in water dissolves;
the water is equally salty on the top, in the middle and at the bottom. The salt is spread out evenly
everywhere in water. We say that the salt is homogeneously spread into water. Brahman’s
conscious (CHIT) and bliss (ĀNANDA) are homogeneous all over its creation (CH 6.13.1-2 and
BR 2.4.12). Then the question is why does not a tree walk and talk? Why not all enjoy the same
way? It is the conductivity and power of exposition of the material. Just as wood is bad conductor
of electricity, but a copper wire is a good conductor. This is the cause of diversity in the universe.
3.3 Difference of Opinion about Brahman
Thus far Keval Adwait and Shuddh Adwait march in tune with each other. Now we see
where they differ.
3.3.1 Absolute and Qualified Brahman:
Keval Adwait: In (3.2.5) we saw that Brahman, the creator of the universe, assumed
TATASTHA LAXANA while doing so. It assumes six qualities (AISHWARYA etc.) called
BHAG. Srimad Bhāgawat called this form, the Bhagavān; Sri Shankarāchārya identifies this as the
qualified Brahman. The same Brahman is given a functional name; it is not a newly created entity.
Shuddh Adwait: Sri Vallabhāchārya says (SH 78) that there is no qualified Brahman
because it is not bound by those qualities (BHAG). In (SH 14) Sri Vallabhāchārya explains that
lord Krishna (Vishnu) is the absolute god, and all other gods and goddesses are the qualified ones.
3.3.2 Nature of Finite within Infinite: (KA2.2.13), ‘It is the eternal among ephemeral’.
As we saw in (3.2.3) that phenomenal world is characterized by finitude, mortality and
multiplicity. All these, anything that is created, are finite. Here is a noteworthy difference
between the Āchāryas.
Keval Adwait: Sri Shankarāchārya says that the existence of finite within infinite is only a
possibility and its occurrence implies no change in the infinite. Within finite there is
nothing essential and permanent but the objectless action (NISHKĀM KARMA) of the
Supreme for Its LILĀ. One that creates nothing lasting and unreal may well be called Māyā or
illusion. The universe being a created entity, it is impermanent and finite. Hence the universe is an
idea rather than a reality. This leads Keval Adwait to illusion theory (VIVARTA VĀD). It is like
snake-rope syndrome; here what appears has no existence in reality; snake is an idea, not reality.
When a thing of idea vanishes no residue is left; when the universe is dissolved everything merges
into Brahman and no residue is left over. Sri Shankarāchārya believes that at MAHĀ-PRALAYA,
only the absolute Brahman, one without a second, prevails and the world disappears completely;
so the world is like a snake that has no real existence; Brahman is the truth. Also refer to (3.5.6).
Shuddh Adwait: Sri Vallabhāchārya says that infinity implies finite within it and says that
it is essential and permanent because it is the creation of Brahman for its sport (LILĀ) so the
universe cannot be false (MITHYA). (SH 23) the universe is the truth (eternal, NITYA) even
though its constituents are momentary. This leads Shuddh Adwait to residue theory (PARINĀM
VĀD). Sri Vallabhāchārya says that even at MAHĀ-PRALAYA, nothing vanishes, the world
become un-manifested (AVYĀKRUT). Everything is retained within Brahman in the seed form.
The effect preexists in its cause, so the universe is the PARINĀM it is not an illusion or idea.

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 3.4 Self (Ātmā) and Soul (Jiva)
After learning about Brahman, the Supreme Self, we draw our attention to the Self and soul,
their existence, origination etc. We first present introductory remarks, then examine the points of
agreement between the two Āchāryas. (3.5) elaborates upon the differences.
In (3.2.6) we showed that all sentient creatures are Brahman in all respect; then why the
diversity? Diamonds and stones, both are made of earth, still very different; so are the creatures.
Sentience is homogeneously spread throughout the creatures but there is difference in conductivity,
power of expression and ability to develop the God-given sentience. Electricity gives same energy
to a heater and an air-conditioner connected on the same line; one warms up the room while the
other cools off the room. These opposite results are due to the nature of the instruments; the source
of energy is not responsible.
Now let us see what our scriptures say about the Self and soul, both residing in the lotus-
shaped heart. This description pertains to the phenomenal world only. In Its absolute form,
Brahman is indivisible and immutable.
(KA 1.3.1) ‘Two enjoyers of the results of Karma have entered in the cavity of the heart,
the supreme abode of the highest (Brahman). Those who know Brahman, say that they compare
with shade and light’. (MU 3.1.1-3; SV 4.6-7) enhances the same thus: ‘two birds of beautiful
wings, close companions, cling to the same tree. One that eats the fruits of divergent tastes is
immersed with sorrow and is bewildered. The other keeps looking around without eating. When
the enjoyer looks at the other, the adored lord and his glory, it becomes illumined and shakes off
merit and demerit’.
One enters into this world due to Prārabdha Karma. Two birds, as mentioned above, enter
into the cavity of the heart; this is the beginning of a life. The bird that endures the pain and pleasure
of eating the fruits is like shade; this is the soul (Jiva). Clearly, this is the agent and enjoyer
(KARTĀ and BHOKTĀ), as it experiences sorrow and happiness in the form of fruits of divergent
tests. The other bird that keeps observing without eating is compared with light; this is the Self
whose glory is such that only looking at it, the soul gets illumined. Both Āchāryas are in agreement
with regard to the Self. Let us first learn about It. There are disagreements with regard to the soul.
We elaborate upon differences in (3.5) below.
3.4.1 Abode of the Self: (TA 2.6.1) tells us how the Brahman enters in the heart in the
form of the Self: ‘Let me be many, let me be born. Having created that, he entered into that very
thing’. Thus in his sport (LILĀ) of creation, the Brahman enters in each heart in the form of a
Self. (AI 1.3.12) precisely says that the Brahman entered through the cleft of the head. (G 18.61)
and (G15.7) as quoted in (3.2.6) assures that the individual Self is none other but Brahman. Further
the glory of Brahman: (TA 2.1.1), ‘one who knows the Brahman as residing in the cavern of the
heart enjoys all the desires and gets identity with Brahman’. This reassures that the non-eater bird
of (MU 3.1.1-3) quoted above, is the Brahman in the form of Self because their characteristics are
identical.

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 3.4.2 Size of the Self: (SV 5.8; KA 2.1.12-13, 2.3.17) assign the size of a thumb to the
Self. Really Ishwar is not that small, it appears so under the cover (ĀVARAN) of MĀYĀ.
3.4.3 Self is the Witness and Illuminator Only (not an agent or enjoyer): (BR 3.8.11)
‘It is never seen but is witness, there is no other witness but this’ (G 13.31-32), ‘God, although
dwelling in the body, does not act and does not get contaminated. As the all-pervading space is
not tainted due to its subtlety, so do the Self seated everywhere in the body is not tainted’. It is
like Sun that has nothing to do with virtuous or evil events on the earth, the Self remains
unaffected by the actions of the organs and body like lotus in water. Like an inert light-bulb
that kindles up, not on its own but due to the power of electricity, Self activates all activities of
a life. Electricity activates many appliances but it has no concern whether the apparatus
produces heat, light, cooling or fire. Clearly, the Self invokes the life but it is not responsible for
actions of the body thus, Karma of the body do not attach to the Self. This concludes that the
Self neither acts nor does it endure the results of Karma; it only illuminates life just as the sun
illuminates the earth.
In (3.1.2) we quoted (BR 4.3.7) which asserts that It is only the illuminator, but the
ignorant people endows the activities of mind and intellect upon the Self.
3.4.4 Pervasion of Life: We will first show that the Self activates Prāna and Apāna, which
in turn activates all organs including the mind and intellect, eventually the creature comes into
life. Thus conscious of all creatures is inherited from the Self although the Self remains inactive
as we have already proved in (3.4.3) above.
First we show that the Self activates Prāna and Apāna: (PR 3.3, 6.4, MU 2.1.3) says that
Prāna (Apāna) are created elements like 5 basic elements (space, air, fire, water, earth). They are
insentient; however it is like a light-bulb that lights up when electric current flows through. Prāna
and Apāna gain conscious through the conscious of the Self (KA 2.2.3); Prāna is the best conductor
of the conscious. This is supported by (KA 2.2.2-5). It can be summarized thus: ‘It is the same
Brahman that lives among the men, gods etc, who pervades and dwells in the inter-space, who
resides in the fire, water and earth etc. He is the one sitting in the middle (of the heart) impels
Prāna and Apāna. No mortal lives by Prāna and Apāna but all live by something else by which
these two (Prāna and Apāna) find asylum’. Thus the Self brings Prāna and Apāna into life.
Next we prove that Prāna and Apāna activate all organs and the body: (PR 3.3-4), ‘Prāna
is fixed on the Self like shadow. It comes to the body owing to the resolves (SANKALPA) of the
mind. Prāna engages all the organs (mind, intellect, organs etc) into their duties like a king who
employs his officers’. (PR 2.3) claims that Prāna does not allow the body to disintegrate. This
proves that the Self induces the life into creatures through Prāna and Apāna, and the life goes on.
*** NOTE ***
In what follows, we strictly adhere to the literal meaning of the terms Supreme, Self
(individual Self) and soul (Jiva). By the Supreme we mean the Brahman, one without the other,
infinite and indivisible; the Self is the bird of (MU 3.1.1) that does not eat and which is only a
witness; and the soul is the one that eats fruits of divergent taste and as a result, it experiences
pains and pleasures and transmigrates. Some Vedic literature does not strictly distinguish soul, Self
and the Supreme-self but one has to understand from the context. These differences are only in the
phenomenal world due to the limiting adjuncts: MĀYĀ for Ishwar and organs like mind etc. for
Self.

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 3.5 Difference of Opinion about Soul (Jiva) and Related Concepts
In (3.4) above we learnt about two birds of Katha and Mundaka Upanishads; one of them is
the Self whose characteristics were also discussed above and saw that both Āchāryas agree
conceptually regarding Self. Now we embark upon the soul. Both Āchāryas say that the soul is an
agent, enjoyer and subject to transmigration; its dimension is atomic (subtle) because of its nature
of transmigration and other reasons; all this is elaborated well in (BS 2.3.19-32).
3.5.1 Soul: The Āchāryas differ considerably in several aspects of the soul as we see below.
They differ in the issues of whether the souls are created and non-eternal or uncreated and eternal;
whether they are many souls or only one form appear as many like image of sun in containers of
water.
Keval Adwait: Sri Shankarāchārya says that the souls are many only apparently and they
are not eternal. A soul is not a substance; it is the state of the limiting adjuncts (intellect/ mind) of
the Self. This state exists only as long as the adjuncts are under the bondage of Karma which leaves
them in the whirl of births and deaths; and when the Self of a Jivanmukta is released from the
body, the elements of its subtle body merge into their respective causes - this is the end of the soul.
When this happens, the Self gets united with Brahman (although the Brahman being part-less,
possibility of union is visualized only in the phenomenal world. Think of a pot occupying space in
one position. When it is moved, the originally occupied space merges with the universal space and
it occupies space elsewhere). Soul is not an entity; it is only a state of the subtle body. So it is
neither infinite nor immortal and neither created nor uncreated. Let us see how Sri
Shankarāchārya justifies this:
In (3.4.4) we proved that the Self activates Prāna and Apāna, which in turn activates all
organs (intellect and mind are included), and eventually the life begins. Moreover, it was shown
that the Self is only a witness; we reemphasize this by recalling (BR 4.3.7) quoted in (3.1.2), ‘this
infinite entity (Self) is identified with the intellect. Assuming its likeness (of intellect), it (the Self)
moves between the two worlds (heaven and earth). It (the Self) thinks as it were (mind), it shakes
as it were (body)’. This reaffirms that all activities are due to the intellect and mind; it is utterly
false perception to think of the Self as an active element. As explained in (3.4.4), although the
power of functioning is latent in electrical appliances (light-bulb etc), it cannot function in absence
of the electricity, the source of power; thus it is an activator but does not act itself. The situation
here is similar. The adjuncts (Mind/intellect) can function only due to the conscious inherited from
the Self, but it is as erroneous to say that the Self is functioning as it is for electricity; electricity
cannot light up by itself; it needs a bulb. Thus the agent (Karta) and enjoyer (Bhokta) in reality
are the adjuncts, not the Self for sure; but it appears to be the agent. This proves that the state of
intellect and mind is imagined as the soul. We say that this soul is subject to pains and pleasures,
as they are the modes of mind. Also the agent of transmigration is the subtle body of which mind
and intellect are important constituents. And the soul is limited to its body hence it appears that
there are many souls.
Now we show that the bird of MU (3.1.1) that eats the fruits of divergent tastes is the soul.
This bird exhibits two characteristics: it is an agent and enjoyer and secondly, (MU 3.1.2) when it
looks at the other bird, it gets liberated. (KA 2.1.1) says that only a discriminating soul looks at
the inner-Self and the following verses state that when that happens, it leads to the liberation. Thus

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the eater bird of MU and the soul of our definition exhibit the same characteristics, so they are the
same entities. It is the subtle body that transmigrates (BS 4.2.2-5).
In (3.1.2) we have quoted (BR 4.3.7) which says that the Self is misinterpreted as the soul
in presence of the limiting adjuncts (mind etc), so it appears as if two birds have entered in the
heart.
*** Additional Supports ***
In his comments on (BS 2.3.17) Sri Shankarāchārya quotes (BR 4.4.5, 4.4.25) which says,
‘this Self is Brahman; it is identified with intellect mind and other organs etc.’ and he comments:
‘appearance of origin and end of a soul is due to the contact of the Self with the limiting adjuncts;
the soul originates with them (limiting adjuncts) and dies with them’. Clearly the soul is non-
eternal. (MU 3.2.7) further support this assertion. It asserts that when an enlightened soul
(Jivanmukta) is released from the body, its organs unite with their causal elements (for example,
Prāna merges into Hiranyagarbh, the universal Prāna, mind merges into moon etc); thus the subtle
body itself of a Jivanmukta disintegrates; here goes the soul. What is leftover is the Self which
unites with the Supreme. (MU 3.2.8; PR 6.5) ‘just as river merges into the ocean and loses its
individuality by giving up name and form, the illuminated Self becomes free from name and form
and gets united with Brahman’. Thus there is no existence of the (apparent) soul anymore.
[Some people comment that Sri Shankarāchārya equates soul with reflection of the sun in
water and feel uneasy about it. We take this opportunity to clarify his motive: Aphorism (Sutra)
(BS 2.3.50), “ĀBHĀSA EVA CHA”, literally means: ‘(soul) is only a false appearance’. This
gives the sense of non-eternality – a temporary state. Sri Shankarāchārya equates non-eternality
with falsehood and says that eternality is the only truth. So he translates this as: ‘(individual soul)
is only a reflection (of the Supreme)’. He explains thus: ‘Soul is neither the Supreme nor anything
else. Just as reflections move independently of each other, actions and the results of actions
incurred by the individuals are independent’. Thus Karma of one soul does not affect any other.
Sri Vallabhāchārya differs and translates (BS 2.3.50) in his Anu-Bhāshya as: ‘(the soul is
devoid of bliss hence) it is a shadow of Brahman’.
The revered Āchāryas interpret the objective of the Sutra differently. As per Sri
Shankarāchārya, the Sutra establishes that the souls are isolated from each other like images Sun
in various containers of water. Sri Vallabhāchārya thinks that the Sutra is indicative of the
ĀNANDA segment of the SAT-CHIT-ĀNANDA which is latent in creatures.]
Shuddh Adwait: Sri Vallabhāchārya says that the souls are many and uncreated, hence
eternal. They appear to be different from Brahman only in the phenomenal state. The Self is
Brahman itself; it is not the Self but the soul that unites with Brahman when liberated. It exists
there in seed form. This implies that the phenomenal world allows many infinite elements. (Sri
Shankarāchārya says nothing in the world is truly infinite: ‘Infinite’ defined as independence of
DESH-KĀL-VASTU or it may be defined as per (CH 7.24.1) as has been mentioned in (3.2.3); in
either case Brahman is the only infinite element).
Sri Vallabhāchārya bases his view upon (CH 6.3.2), ‘HANTĀHAMIMĀH TISRO DEVTĀ
ANENA JIVENA ĀTMANĀ ANUPRAVISHYA NĀMARUPE VYĀKARAVĀNITI’. He
translates this as, ‘along with the soul, Brahman entered as the Self in these three gods (fire, water
and food)’. (Sri Shankarāchārya differs and translates the same as ‘Brahman entered into these
three gods in the form of the Self of each individual being’ – soul is irrelevant here). He explains

31
that this is the manifestation of the pre-existing (uncreated) souls those were in seed form. He
reasserts the same point in (AB 2.3.17; SH 28): the souls come out of Brahman (CHIT segment)
like sparks of fire as stated in (BR 2.1.20; MU 2.1.1); not only they emerge from Brahman, they
also merge into it. (Sri Shankarāchārya thinks of sparks as Selves not souls.) Sri Vallabhāchārya
says that these souls are not created because they are independent of the name and form. He
clarifies once again in (AB 2.3.17) that the souls are unborn and uncreated (hence eternal) and
references (KA 1.2.18), ‘AJO NITYA SHASHVATO AYAM PURANO - it is birth-less, eternal,
un-decaying and ancient’. (BR 4.4.25) also supports the same. His salient point is that the soul has
no name and form so it can not be a created element.
In (AB 2.3.43) he quotes (CH 5.10.7), ‘virtuous souls get good birth and vile ones get bad
birth’. Thus the souls are different from each other because of difference in their fate. The souls
are confined to different bodies so they are many in number. In (SH 53) he makes it clear that the
soul appears to be the agent and enjoyer only in the presence of mind (adjuncts). In light of this
there is no virtuous or vile soul; this indicates the phenomenal state of the soul. Since the souls
merge into Brahman ultimately (in this state, the soul is devoid of all karmas - virtuous or vile), it
proves that the souls are different from Brahman only in the phenomenal state, not in the monomial
state.
Since the souls are unborn, consequently eternal, one may suspect that the Adwait theory is
in violation. In (AB 2.1.18) Sri Vallabhāchārya sticks with the monism by quoting (CH 6.2.1) ‘one
without a second’ and suggests that one should accept soul as eternal and a part (ANSH) of
Brahman as mentioned in (G 15.7).
3.5.2 Sheaths: The text in (TA 2.1 – 5) designates the order in which five fundamental
elements (space, air etc) were created. This does not mention intellect, mind etc. One may argue
that these elements must find place in the order of creation as they also emerge from the Self. The
Sutra (BS 2.3.15), ‘ANTRĀ VIJNĀNAMANASI KRAMENA TAT LINGĀT ITI CHET
NĀVISHESHĀT’ is concerned with the issue of creation of intellect and mind sheaths. This Sutra
is interpreted differently by the Āchāryas.
Keval Adwait: Sri Shankarāchārya reads the above Sutra as: ‘if one thinks that intellect and
mind (must find place) in between (the order of creation) due to indicatory marks (of their
existence), then not so, because (their presence creates) no difference’.
He quotes (MU 2.1.3) ‘from him originates Prāna, mind, senses, space, air, fire, water and
earth that support everything’ and says that these are not stated in the order of creation; it only
enumerates the important elements randomly during creation and assumed name and form. He
adds that Prāna, mind etc emerged from pure (SATTVA quality) and unmixed (NON-
PANCIKRUT) fundamental elements so no mention is required. Many other such elements took
name and form following the PANCIKRUT process, so there is nothing special about mind, etc.
He believes that the mind, intellect and bliss sheaths are just like the food sheath and vital sheath.
Shuddh Adwait: Sri Vallabhāchārya reads the same Sutra (BS 2.3.15) in his Anu-Bhāshya
as: ‘if one thinks that intellect and mind are created (in the reverse order in between Brahman and
the five fundamental elements), then not so, because nothing is special about them (regarding name
and form).

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 Sri Vallabhāchārya clarifies that intellect and mind sheaths are not created because the mind
sheath as narrated in (TA 2.3.1) is the VEDA and intellect sheath as explained in (TA 2.4.1) is the
soul. Soul and Veda are eternal so they find no place in creation.
Anything that is created has name and form but these sheaths have no name and form. He
explains in (AB 2.4.3), ‘like the souls, senses also emerge from Brahman just as sparks emerge
from fire’ (MU 2.1.3). Thus they are eternal and uncreated hence there is no mention about their
creation in (TA 2.1.1).
3.5.3 Liberation: Each human being strives for liberation as the final goal. We have shown
in (3.4.1) that realizing the true nature of the Self is the knowledge of Brahman because the Self
is Brahman. (TA 2.1.1), ‘BRAHMVID ĀPNOTI PARAM –the knower of Brahman attains the
highest’. (MU 3.2.9) clarifies the meaning of highest, ‘SA YO HA VAI TAT PARAMAM
BRAHM VED BRAHM EVA BHAVATI - Knower of Brahman becomes Brahman’. Can one
achieve more than that? True nature of the Self is covered by ignorance just as the sun gets
covered by the clouds. When one removes the ignorance, knowledge will shine out by itself; this
is liberation. (KA 2.1.1) advises that instead of attending to the worldly illusions one should gaze
at the Self residing within the heart in order to accomplish this goal.
The Āchāryas explain liberation differently. They also differ as to who gets liberated – soul
or Self?
Keval Adwait: Sri Shankarāchārya defines liberation as merger into the absolute Brahman.
(MU 3.2.8; PR 6.5, SV 6.5) says that after death, a Jivanmukta gives up name and form and reaches
the supreme Brahman just as a river gets merged into ocean. Giving up name and form implies
that the physical and subtle bodies merge into their sources, and the soul (see 3.5.1 - Keval Adwait
for definition of soul as per Sri Shankarāchārya) vanishes and the Self merges into Brahman; it
becomes Brahman. Thus the Self is liberated and the soul vanishes. In phenomenal state the Self
is declared to be of the size of a thumb (3.4.2), now it merges into infinity and becomes infinite.
In reality, the absolute Brahman being part-less, there was never a division. It appears so only in
the phenomenal world.
Shuddh Adwait: Sri Vallabhāchārya pleads for a place in VAIKUNTH, the abode of
Bhagavān Vishnu for a liberated soul (see 3.5.1- Shuddh Adwait for definition of soul as per Sri
Vallabhāchārya) In (SH 31) he explains that knowledge and ignorance are not the inherent
characteristics of a soul but they are induced qualities like heat in water. Due to ignorance, the soul
does not realize the Self (SWARUP VISMRUTI).
In (SH 46) He states that the result of knowledge (of the Self) is only a qualified liberation
while knowledge along with devotion to lord Krishna offers absolute liberation. He explains this
in (SH 14) and adds that the devotion to all other gods and goddesses leads to the qualified
liberation because all gods/goddesses are qualified ones while Krishna is unqualified. He says that
SANAT KUMARA was a qualified Jivanmukta because he cursed the door-keepers of Vishnu,
while SHUKDEV was an absolute Jivanmukta. Liberation means SĀLOKYA (same world),
SĀMIPYA (closeness), SĀRUPYA (same form), or SĀYUJYA (unification) with the Lord. In
(SH 53) he says that a liberated soul (with SĀYUJYA) assumes all characteristics of Brahman (all-
pervasive etc) and that liberation is for the soul not for the Self.

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 3.5.4 Getting Liberated: A general definition has been given above in (3.1.4). Āchāryas
have different opinions when we look at it analytically:
Keval Adwait: (KA 2.1.1) designates qualification: this discriminating man (Jivanmukta)
has turned his mind away from the phenomenal world and sees the indwelling Self incessantly. (G
4.37, MU 2.2.8) says that for him, the qualified one, all stored Karmas expire whether virtuous and
vile. This man of knowledge is not required to perform any duties as per (G 3.17-18). He remains
engaged with normal activities, appears no different than a man on the street, but his soul is
indifferent, internally his mind is not affected by the world just as the sun is not affected with the
events on the earth. His mental state is unconcerned with the mundane matters like a lotus in water.
Hence he does not have to perform duties of class and stage of life. When one reaches the shore,
one should abandon the boat. The instruments that helped accomplish this state are no more
required; so get rid of them. When this state is reached, there is no return to the worldly state,
this one attains eternality. (CH 6.14.2) answers why does a Jivanmukta still surviving, and when
will he attain true immortality?: ‘for him delay is that long only, as long as he does not become
freed’. This really means that the soul of a Jivanmukta retains the body only until the residual
(Prārabdha) Karmas expire completely.
Shuddh Adwait: (SH 23) Creation is Brahman’s act accomplished through Its power of
Māyā. The creation is called the phenomenal world (Prapanch or PRĀKRUTIC Jagat); this is the
truth (NITYA). This means, the creation is eternal but it is constantly changing; everything within
it is in a state of flux all the time. Ignorance is also Brahman’s power which generates the world,
full of ego and attachment for the souls. It is called Sansār. The Sansār is false (Mithyā) because
Sansār is only an imagination (KALPANĀ). (SH 24) When knowledge ignites for a soul, Sansār
disappears for him and the soul achieves the state of a Jivanmukta. He adds in (SH 34) that the
Sansār really exists within him, but it is in latent state; phenomenal world (Prapanch), the
creation of Māyā, still remains all around him. In his unawareness state, all pervading Prapanch
may arouse the Sansār which is concealed within him, so a Jivanmukta must faithfully adhere to
all those virtuous and purifying routines that brought him this state. The soul is eventually liberated
as per (CH 6.14.2) stated above; the Self is already Brahman. The soul does not vanish as some
sects believe. Also refer to (3.5.3) above for qualified and absolute Jivanmukta.
3.5.5 Thou Art That (TATTVAMASI): This statement appears nine times in the 6th
chapter of Chhāndogy Upanishad. SWETAKETU, son of Maharishi UDDĀLAKA, comes home
after 12 years of studies of Vedas. The father noticed that he was a bit too proud of his learning.
He decided to cool off the son and asked (CH 6.1.3) whether he knows the one through which the
unheard becomes heard, the un-thought of becomes thought of and the unknown becomes known?
Apparently, the son had no answer and the humbled son requested the father to teach him about
this element.
The answer is obvious if everything is a transformation of one and the same thing, because
all derived elements carry characteristics of the original one (cause). For example, gold ring and
gold necklace are nothing but gold, only difference is in name and form; so knowing the
characteristics of gold, all the ornaments are known. The father gives several examples convincing
him that all sentient and insentient elements have emerged from Brahman. Brahman is the eventual
root of all. So the answer to the question put forth is ‘Brahman’. While explaining the fact that the
sentient creatures are also Brahman, he pronounced the slogan (CH 6.8.7) ‘Thou art That’. Every

34
time he explains something to this effect, a new question pops up. This went on for 8 times. The
9th explanation resolved all the doubts and the son realizes the true nature of Brahman; he becomes
Jivanmukta. The Āchāryas differ in their conviction of ‘Thou art That’.
Keval Adwait: Sri Shankarāchārya says that each one of the four Vedas pronounces a grand
dictum (MAHĀ-VĀKYA), all highlight the same fact that the Self is none other but Brahman
(2.6.8). Sri Shankarāchārya says that the goal of all Vedas is to realize the identity of the Self and
Brahman. This realization leads one to the liberation, the paramount goal of each one of us; so this
is a grand dictum.
Shuddh Adwait: (SH 61) Sri Vallabhāchārya says not only the phrase Thou art That’ is
grand, the entire chapter is grand. ‘Thou art That’ is a very important dictum asserting that all
sentient elements are Brahman; this justifies only one segment of the chapter. The chapter also
shows that the insentient elements are Brahman as well. The answer to the question posed by the
father lies in the fact that Brahman must be such that It takes all the forms that exist, including the
insentient ones. This chapter proves that Brahman is the one and also it is the ‘one without a
second’. The entire chapter is adorable.
3.5.6 Brahman is the Truth; World is False (Brahma SATYA, Jagat Mithyā): The
Āchāryas associate different meaning to the word ‘MITHYĀ’ hence the disagreement.
Keval Adwait: Eternal and absolute happiness, devoid of misery is the goal of all sentient
beings. (BR 3.9.28.7), ‘VIJNĀNAM ĀNANDM BRAHM - Knowledge and Bliss is Brahman’.
This Bliss is the form (SWARUP) of Brahman. This Bliss of Brahman is the one and only Bliss
that fulfils the stated requirements. This phenomenal world is ever changing and keeps one
revolving with pleasures and pains of various degrees; it cannot offer eternal pleasure.
(BR 4.3.33; TA 2.8.1) evaluates bliss starting from this world to all the way up to the world
of Hiranyagarbh, the highest of all the created worlds. But this bliss is measurable, so it is finite.
(BR 4.3.32), ‘on a particle of the Supreme bliss other beings live’. The highest bliss in the created
world is only a particle of the bliss that is Brahman! This universe cannot offer the absolute bliss.
In this sense the universe (Jagat) is false (Mithyā); one has to transcend the created universe to
accomplish the ultimate bliss that is Brahman – Brahman is the only truth! The word Mithyā
refers only to the transitory state and finitude within the phenomenal world.
*** Second explanation ***
We say that dreams are false. It is so with respect to the waking state; dreams are indeed
true within the dream state. In dream, when one gets a magic lamp and possesses a treasure, full
of gold and diamond ornaments, one becomes happy; similarly dreadful dreams make one
frightened. How can we say that the dreams are false (of course, within its own state)? They are
false only relative to a superior state. Similarly when an extremely rich person proceeds to heaven;
he feels that the world is like a dream relative to his present state in heaven because he gets to
enjoy none of his palaces and treasures he collected on the earth with enormous efforts. For this
soul in heaven, life on the earth appears like a dream. And life on the earth can be rightfully
compared to a dream because it is as short as a dream compared to the lifespan in the heaven. So
the world is as false in comparison with heaven as the dreams are in comparison with the waking
state. Thus Mithyā refers to the relative states in the phenomenal world. The true state is the
realization of Brahman; it is the one and only absolute truth.
*** Third explanation *** HERE

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 In his book ‘Adwait Siddhi,’ Sri MADHUSUDAN SARASVATI (about 15th century A.D.)
defines ‘Mithyā’ in three ways:
(1) Mithyā is the one which is not SAT (absolutely real) and not ASAT (absolutely unreal).
Indeed it cannot be both at a time. If the world is SAT, it has to be eternal and immutable;
but the world is not so. Brahman is the only SAT. If it is ASAT, it would not have been
experienced by us at all. Son of a barren woman is ASAT, we cannot experience him. So
‘Jagat Mithyā’ and ‘Brahm Satya’.
(2) When an object appears to exist due to an illusion but it never existed, the illusory object is
called Mithyā. Snake in Mithyā in rope-snake syndrome because when the light is turned on
it is ascertained that the snake never existed; rope is the truth. While a Jivanmukta is alive,
although unconcerned with Jagat, he sees it and feels it (as good as the snake); but after
living the body, Jagat, the Mithyā element, has disappeared for him. Light of knowledge is
on now so he sees the rope (Brahman), not the snake (Jagat). He becomes Brahman, the
truth; where is the world?
(3) There are three states of a thing: permanent, impermanent and Mithyā. A thing that is
permanent is not destructible; an impermanent thing is destructible and when it is destroyed
it leaves some residue; a thing that is Mithyā is also destructible but it does not leave any
residue upon destruction.
Upon the dawn of knowledge, nescience vanishes and one sees Brahman, one only without
a second. Thus the world, which was real under the nescience, is non-existent now, no residue of
Jagat is left for a liberated individual, so it is Mithyā.
Shuddh Adwait: Jagat = inert elements + soul + Self (ANTARYĀMI, one who dwells in
the heart). Inert elements consist of physical body and subtle body. These three appear to be
different from each other in the phenomenal world but none of them is different within the
monomial state of Brahman. (MU 2.1.10), ‘PURUSHA alone is all this’; similarly (CH 3.14.1)
declares ‘all this is really Brahman’. Thus Brahman is everything and everything is Brahman.
Gold can be shaped in the form of a ring, erring and necklace; but all these are gold – any and all
such forms have existence only within gold. In this sense (SH 69) says that Jagat is the truth;
Jagat is Brahman itself; how can it be false? A goldsmith sees gold only while buying a ring,
necklace or earrings; he does not care for the name and form; similarly one should see only
Brahman, the root cause, in all. In (SH 83) Sri Vallabhāchārya mentions (BS 2.1.14), which says
that the effect is non-different from its cause. This implies that Jagat being the effect of Brahman,
it is non-different from Brahman. We experience it, how can it be false? He refers to (BS 2.2.29)
in (SH 86) and translates as: ‘Jagat is not like a dream --’. (Sri Shankarāchārya translates (BS
2.2.29) as: ‘the waking state is not false like dream ---‘). He concludes that if Jagat is false,
liberation of a soul makes no sense. He admits that the PURĀNAS mention falsehood of the Jagat
here and there; it is just to direct our attention toward Brahman, the true form of Jagat.

3.5.7 Prerequisites for Studying Brahman: (BS 1.1.1) ‘ATHĀTO BRAHMJIGNĀSA –

about deliberation on Brahman’. ‘ATHA’ carries multiple meanings and Āchāryas assign different
meanings to ‘ATHA’. This raises question as to whether deliberation on Brahman calls for
prerequisites or not.

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 Keval Adwait: Sri Shankarāchārya takes ‘ATHA’ as implying ‘sequence’. This means that
first one has to qualify then begin studies on Brahman. He says that SĀDHAN CATUSTHAYA is the
prerequisite: It consists of: 1Discrimination of the eternal and non-eternal (VIVEK), 2 Dispassion
(VAIRĀGYA), 3 Six treasures (SAM, DAM, UPARATI, TITIXA, SAMADHĀN and
SHRADDHĀ) and 4 Hankering for liberation (MUMUXUTVA).
Shuddh Adwait: Sri Vallabhāchārya assigns literal meaning ‘beginning’ to ‘ATHA’, so
there is no prerequisites for the study of Brahman. He says that those qualities will develop along
with the intensity of your concentration on the Lord.

CHAPTER 4
Anatomy of Spirituality

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 Āchāryas have been compassionate to us for making such an incomprehensible nature of
spirituality as presented in Vedas, easily understandable. Although Vedas are invariable, the
interpretations differ due to place, time and circumstances and mental state of Āchāryas. Various
Āchāryas showed various paths but the goal was the same - liberation. One should adopt the path
suitable to their inherent nature. In reality there is one and only one element (Brahman) that is
presented variously. So ultimately, all paths must converge to the same target, Brahman. It is
worth knowing the internals - the hidden aspects of spirituality that bind all the paths together.
Knowledge of the fundamentals helps develop harmony among the sects and reduces the chances
of misinterpreting the preaching of the great Āchāryas.
Equally important is to know if we are really making progress toward spirituality or
remaining at the same spot like riding the merry-go-round. As such it is a blasphemy to dare
devising a method to measure such an abstract aspect precisely. However, an individual may look
at his own instincts and develop feelings toward the impact of the process he is venturing; one
has to be sensitive toward the internal symptoms. People around, who are keen observers, may
also sense the change in the attitude and outlook of the practitioner toward the world. A modest
effort has been made in (4.2), of course with reluctance, to point out some of the symptoms
indicating progress in the direction of spirituality.

4.1 X-raying the Process of Spirituality

A Karma yogi performs duty of his class and stage of life and engages himself in selfless
activities without attachment for the welfare of the world; this is the service to the Supreme. A
devotee meditates on his favorite god and he is keen about developing deep love for the god; love
for the sake of love, not for something in return; he surrenders totally to his personal god. A
Jnāna-Yogi sees Brahman in all; sees no difference in a lump of clay and a gold-bar – all this is
Brahman; has no sense of discrimination and he meditates on the Self.
Meditation is a common tool for the followers of all three paths: Karma, devotion and
knowledge. (G 6.11-14) suggests how to get ready for meditation. Briefly, it says: ‘be in a solitary
and clean place, seat - not too high or low and made of KUSH grass covered with cloth or deer-
skin. Hold body, neck and head erect gazing at the tip of the nose. Keep body and mind fully in
control, placid mind free of desires and fixed on me by concentration’. It does not recommend
the popular lotus position (PADMĀSAN); take a position where one can remain steady during
the course of the meditation. The ultimate goal is to turn the mind unidirectional (EKCHITTA),
unwavering concentration on one thing.
We do not hear of any such constraints from those who have reached the zenith of devotion
and those who have merged into the ocean of love (PREM-LAXANĀ) and selflessness devotion
that we find in NARASINH MAHETA, MIRĀBĀI and GOP-GOPIS of VRAJ. And such
accomplished devotees do not need any supporting instruments; instruments are for those who
are on the way and who have yet to reach the apex. Let us remark that the mind of these
accomplished people is not only concentrated but merged into Lord Krishna; there is nothing here
or there that can divert their minds a bit from Lord Krishna. Thus concentration is the principle
goal; use any instrument to reach there. Concentration of mind is a tool for meditation.

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‘Meditation’ is not reserved for Jnāna Yogis only; it should be understood in this broad sense. It
is a hidden element of PREM-LAXANA devotion.
Upanishads present many kinds of meditations describing their results. They also include
meditations to achieve the material benefits in this world and the other world. These meditations
are encompassed in (BS 3.3). These paths (Karma etc) are not independent of each other. It is the
intensity that determines the path. Peace and purity of mind (through YAMA and NIYAM) are
common requirements no matter which path one follows. Following the path of Karma one should
pray for the welfare of all besides being actively involved in public service. Follower of the path
of devotion is less intense on Karma and Jnāna. For a follower of either of these paths (Karma or
devotion), it expedites the process and makes it less error prone if acted with knowledge. A Jnāna
Yogi may use devotion is a tool to reach the ultimate goal.
Popular form of meditation is to offer prayers through chanting the name of one’s favorite
deity or god. Many techniques have been professed for increased concentration. Some may keep
the mind engaged onto an idol to rest upon and stop wandering around the worldly matter. Some
may sing devotional songs; some may prepare food (PRASĀD) for the favorite deity or do both.
The idea behind all this is to keep the mind engaged in the deity even while cooking and while
performing related chores; eventually developing true love for the deity. Pick one or more of the
techniques suitable for your mental state. Prime idea is to get absorbed, get into deep meditation;
forget the world around and contemplate upon the deity of your preference; if the mind is not
pacified all these approaches are waste of time.
Peace and purity of mind is disturbed by worldly desires. Abandoning all those make sense
irrespective of the path one follows. There are three kinds of desires: (BR 4.4.22) desire for son,
wealth and world and adds that the desire for son is the desire for wealth and the desire for wealth
is the desire for the world. Mind gets purified in the same proportion as the shrinkage of the
mundane desires.
Impure mind is the stumbling block toward the progress. If the mind does not get purified
progressively, all that you do is in vain. Stop right there, look back and examine your process, or
consult accomplished Āchāryas. While the mind is getting pure, concentration will grow at the
same rate. As the concentration increases, senses will care the least toward their objects; worldly
attachment as well as mundane desires will gradually diminish and the clouds of ignorance will
be dispersed at the same rate. At the same time the bright flame of the Self-knowledge will get
brighter. Purification of the mind (removal of MAL), reducing the disturbances during
concentration (eliminating VIKSHEP) and uncovering the ignorance (throwing off ĀVARAN);
ultimately realization of the Self residing within the heart. Removing the MAL, VIKSHEP and
ĀVARAN is the ultimate therapy to make progress toward the spirituality.
A chapter PUSTIMĀTRIGA FALA VIVEK in the booklet PRAMEYARATN ĀRNAVA
by Sri LALU BHATT explains thus: Passion (RAJAS) disturbs the mind. As a result the mind
starts roaming around and causes grievances. When UDDHAV preached the GOPIS of VRAJ
(BH 10.47.29), ‘Lord Krishna being omnipresent, you are never separated from him’. This
pacified the GOPIS. But when they forgot the message of UDDHAV, they again experienced
misery of separation from the beloved Krishna. The passion (RAJAS) is the reason for all such
evils. Remove the passion, all that is left is the serenity (SATTVA). And with the retreat of

39
 serenity one transcends the state of quality (becomes GUNĀTIT). This is the ultimate state –
Jivanmukta or STHITAPRAJNA.
With the retreat of passion and inertia (TAMAS) the mind is purified (no more MAL); total
elimination of passion eradicates the disturbances (VIKHEP) and when serenity also is removed,
the clouds of ignorance (ĀVARAN) are dispersed and the state of Jivanmukta is achieved.

4.2 Vedic Prayers

Prayers are invaluable tools for achieving the goal. It may be for mundane gain, heavenly
worlds or liberation. Shruti and Smruti offer prayers for all such purposes.
It is interesting to note that Smruti is inclined toward offerings to the gods and goddesses.
On the other hand, the prayers in Shruti are more inclined toward the nature, the immaculate
creation of propitious nature and the abstract aspect advocating the broad, all-pervading nature of
Brahman. For example (CH 3.18.1), ‘MANO BRAHM ITI UPĀSIT ITI ADHYĀTMAM; ATHA
ĀDHIDAIVATAM: ĀKĀSHO BRAHM ---; mind is to be meditated as Brahman. This is on
personal plane (ADHYĀTMA); then on the divine plane (ADHIDAIVIK) – space is (to be
meditated as) Brahman’. (CH 3.19.4), ‘SA YA ETAMEVM VIDVĀN ĀDITYAM BRAHM ITI
UPĀSTE ABHYĀSHO HA YADENM SĀDHAVO GHOSHĀ Ā CHA GACHCHHEYURUPA
CHA NIMREDERAN, NIMREDERAN – He who having known this one thus, meditate on Sun
as Brahman, to him come beautiful sounds quickly, gives him delight, gives him delight’. (TA
2.3.1), ‘SARVM EVA TA ĀYURYANTI YE PRĀNM BRAHM UPĀSATE – those who
worship Prāna as Brahman attain the full span of life’.
(CH 8.1-8) presents DAHAR-VIDYĀ and (CH 3.14) presents SHĀNDILYA-VIDYĀ
devised by Maharishi SHĀNDILYA. This is a slight departure from popular method of chanting,
more properly, it is an enhancement of chanting. In this method one recollects the divine acts
serially of the Creator or favorite god/goddess and prays for their blessings. We will present
SHĀNDILYA-VIDYĀ as an illustration.
SHĀNDILYA-VIDYĀ consists of appreciation of God’s creation; describes Its universal
(SAMASTI) and individual (VYASTI) form and infinite grace over the creatures. Finally this
identifies the Self residing in small cavity of the heart with the almighty. Here is an extraction of
SHĀNDILYA-VIDYĀ. One may keep repeating the same prayer just as one may chant god’s
name. This is a prayer to Brahman, the creator.
4.2.1 SHĀNDILYA-Vidyā: ‘All this is Brahman. This is born from, dissolves in and exists
in That. Be calm and meditate on this one. Shape up the conviction because after departure from
here, you become what you pray about.
It is MANOMAYA, PRĀNA-SHARIR, BHĀRUPAH, SATYA-SANKALPA, ĀKĀSH-
ĀTMĀ, SARVA-KARMĀ, SARVA-KĀMAH, SARVA-GANDHAH, and SARVA-RASAH. It
(Brahman) pervades all these; It is devoid of speech and free from hankering.
This Self of mine within the heart is smaller than paddy, barley or mustard seed. This Self
of mine within the heart is greater than the space, heaven and entire Jagat.
This Self of mine within the heart is SARVA-KARMĀ, SARVA-KĀMAH, SARVA-
GANDHAH, and SARVA-RASA. It pervades all these; It is devoid of speech and free from
hankering. This is Brahman. After departing from this body, I shall be identified with this

40
Brahman without any doubt. SHĀNDILYA also says that one who truly believes in this and has
no doubt, will certainly achieve the state of Brahman’
Clarification: Here is a meditation on qualified Brahman. The meditator is ascertained that
there is nothing other than Brahman. All this is created within It, maintained by It and dissolved
into It. The prayer reminds to stay absorbed in Brahman with cool heart because when you leave
this body, your next life will be just what you think in your present life. (G 8.6) also confirms
this.
Then the prayer highlights some of the important aspects of Brahman. The first four aspects
describe what It is with respect to the body. Next, It is compared with space to highlight his
qualities of all-pervasiveness, subtlety and formlessness. Its last seven qualities pertains Its
universality, It being all this.
Next, this prayer emphasizes that It is subtle element because It is smaller than the smallest,
at the same time this shows that It is infinite by saying It is larger than the largest. This reminds
(KA 1.2.20), ‘ANORANIYĀN MAHATO MAHIYĀN’; (BR 2.5.19) says that It transformed
Itself in accordance with each form for making him known.
Finally, the state of universality is attained; and the sense of individuality persists no more,
only the last 7 qualities of the Brahman are stated to emphasize the attainment of the universal
state. Finally, MAHARSHI SHĀNDILYA advises ‘if you truly believe in this and have no doubt
about It, the stated result is guaranteed’.
4.2.2 Krishna Lila: Following the pattern of SHĀNDILYA-VIDYĀ, one may devote the
mind to the plays of the child Krishna as acclaimed in the 10th chapter (SKANDH) of Srimad
Bhāgawat. It presents the supreme exposition of Krishna Lila. Concentrate upon his plays
sequentially as appear there; let those events run onto the mental screen like a film. While praising
the glory of the little Lord, forget the world. Identify this Supreme Lord with the Self within the
lotus-shaped heart. The chapter PUSTIMĀTRIGA FALA VIVEK in the booklet
PRAMEYARATN ĀRNAVA by Sri LĀLU BHATT gives a good account of Krishna – Lila.
4.3 Signs of Upward Progress
Material illusions are so tempting that one does not envision the hidden pain and forgets
that all these are only momentary. Some people are quite artful giving impression of their
spirituality. Some are serious about it but do not go beyond traditional rituals. Do they really care
to see if progress is being made? Besides, spiritual progress is not as apparent as the material one.
Schools and colleges are very keen measuring progress through periodic examinations. We take
care of physical health but remain careless about the spiritual health. Annual check-up is
performed to find out hidden physical malfunctioning but no X-ray for spiritual malfunctioning.
Spiritual progress amounts to evaluating the tendencies of mind, its attitude. This is subtle in
nature; no physical instruments are available for check-up of this nature. One should be vigilant
visualizing the inner indications. If you try, you will be able to listen to your heart and understand
how far you have reached. Or one can take help of an accomplished Āchārya.
Before endeavoring to measure spiritual progress find out whether you are equipped to
follow some worthy path: Take a path that suits your attitude; know your own inherent tendencies.
It is a gross misunderstanding that one should give up the family and should live in a remote
place. This is suitable for some but not for all. Some become saint due to utter failure in the social
life. Some saints give up family but not their desires; after giving up the family, they want to own

41
an Ashram and are desirous of fame, fortune and frequent foreign visits every summer. Examine
honestly whether it is the passionate mind (RAJAS quality) you are entertaining or serving the
divine cause of guiding the society. If it is destined for one, opportunity will appear without any
efforts. Idea is not to crave for nothing. Goal for a desirous of salvation is to abandon all desires
not to elevate them.
Maharishi VASHISTHA and VYĀSA and many other accomplished yogis were house
holders throughout their lives. Maharishi YAJNAVALKYA, the Āchārya of famous king
JANAK, had two wives but later on he became SANYĀSI. Revered king JANAK was a Jnāna
yogi, a house-holder and performing duties of a king makes him a Karma-yogi. On the other
hand, Maharishi VISHWAMITRA abandoned his family and the kingdom. This shows that the
path to salvation should be determined according to once aptitude and mental state. Know
yourself.
Salvation is not reserved for a particular class and stage of life. After eloquently
expounding about all three paths, Lord Krishna advised ARJUNA to fight – follow the path of
Karma, because that is his inherent nature and to abide with the duties of his class and stage of
life. Chapter 4 of Chhāndogy Upanishad tells about SATYAKĀM JĀBĀL, a child of the lowest
class, was accepted by the Maharishi GAUTAM as his disciple and he attained BRAHMJNĀN;
not only that but his disciple UPAKOSHAL also was enlightened with BRAHMJNĀN.
Here are the symptoms of spiritual progress (one may visualize progress in this order):
4.3.1 Increasing Mental and Physical Efficiency in Daily Life: (KA 1.3.3-8) compares
body with a chariot, organs with horses, mind with bridle and intellect with the charioteer. If the
charioteer (intellect) does not control the bridle (mind), the horses (organs) would lead to the
disaster, but if the intellect can restrain the mind, and if the mind can control the senses, one would
attain the goal.
In fact, what you are is what your mind is. As we saw in (3.5.1) that the mind is the agent
and the enjoyer (or deplorer) of the results of actions. Meditation is an excellent tool for enhancing
the control of mind. If you are the owner and controller of your mind, mental and physical
efficiency is the natural outcome. You do not have to strive for it; it will appear just as a corollary
of meditation. This is certainly a noticeable signal.
4.3.2 Increasing Peacefulness during Meditation: In (G 6.34) even ARJUN complains
that mind is unsteady, tenacious and turbulent so it is as difficult as controlling the wind. The Lord
agrees and advises that it can be accomplished through repeated practice and detachment. When
you feel relatively more peaceful during the daily activities than before, know that you are surely
on the right path. Over a period of time, mind may climb up to a state when it can hardly get
perturbed even under very turbulent situations.
You will feel internal peace, which make your face appear calm and cheerful. These are the
indications of progress. Alert insight may help recognize change of this nature.

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 4.3.3 Love for Seclusion: This is the next step. (KA 2.1.1), ‘The Lord destroyed the
outgoing senses so one sees the outer things and not the Self, residing in the heart. Only rare
discriminating person sees the inner Self’. The next verse (KA 2.1.2) shows how to enroll into
the group of those rare discriminating people: ‘Those unintelligent people get entangled into
death and rebirth who replenish worldly desires. Only those desirous of liberation look at the
eternal among the ephemeral and desire no worldly material’. When you want nothing that
this world has to offer, what do you want to talk about and with whom and why? You are better
off in seclusion. Such a progressive mind will have natural urge for seclusion to enjoy the absolute
bliss of this meditative state. This is a great progress.
4.3.4 Deepening of Understanding and Resolving Doubts: There are many questions,
uncertainties and curiosities during the progress. This is so especially in the starting phase. As
one makes sufficient progress, the doubts get resolved by themselves through the inner instinct.
You need not panic if some remain unresolved in this life. In (G 6.37-38) ARJUN exposes his
doubt to Lord Krishna and asks what about the one who does not accomplish full immortality and
whose mind gets deflected during this life? The Lord answers in (G 6.40-43); first and foremost
he guarantees that no one striving for spiritual progress ever meets with evil destiny and adds,
‘one may attain the worlds of the righteous and then may take birth in a pious and prosperous
home or in the family of enlightened Yogis. He regains the wisdom acquired in previous life and
he strives even more than before for perfection’.
This is a great consolation that nothing you do toward spirituality goes in vain. For
accelerated progress, (MU 1.2.12) advises to approach some Āchārya with SAMIDH (accessory
for sacrifice) who is well versed in Vedas and established in Brahman. This is not the one who
deprives you off your money preaching only his ignorance with eloquent and interesting
speeches; he knows nothing about soul, Self and Super-self. An Āchārya has to be beyond the
pair of opposites (pleasure, pain etc), has transcended the three qualities (Sattva, Rajas and
Tamas) and a man of Self-realization. It is extremely difficult to find one such but one may settle
for the one who has been progressing in the right direction. This is not a compromise; only the
fortunate soul may find such an Āchārya. Until one finds a qualified Āchārya, it is better to follow
your own intuitions rather than being misguided by a pretentious Āchārya.
The eventual resolution of doubts will be through the intuitive state of inner perception.
This registers a significant progress.
4.3.5 Expanding Conscious of Unconditional Love for All Creatures: The next step
pulls one out of individuality (VYASTI) to the universality (SAMASTI). Starting with the family,
extend your love all the way to the whole world as the family. VASUDHAIV KUTUMBAKAM
- the universe becomes your family so you cannot discriminate or hate anybody; you love all
equally well. (IS 6-7) ‘When one sees the Self in all beings and all beings in the Self then there
is no hatred. For a seer of oneness there is no delusion or sorrow’. (CH 6.8.7), ‘TAT TVAM ASI
– Thou art That’. “Thou” is not restricted to you only. It really stands for all creatures – all selves
are Brahman. If you see the same Brahman in all, you become a universal entity. When Lord
Krishna ate a left over grain of food from DRAUPADI’s saucepan, Maharishi DURVĀSĀ and
thousands of his hungry students were satisfied! This was due to his universal state. This state
can be accomplished progressively. Here a supreme milestone is accomplished.

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 4.3.6 Experience of Omnipresent Manifestation within and Beyond All Creation and
Getting Divine Messages: This is the ultimate state. It is better not to say anything about it. I can
use your blessings when you reach this stage.

APPENDIX - 1
Bird-eye View of Hindu Scriptures

44
-----------------------------------------------------------------------------------------------------------------------------
VEDA
|
|------------------------------------|----------------------------------------|--------------------------------|
Rug Veda Yajur Veda Sām Veda Atharva Veda
| | | |
Ayur Veda | ------------------| Gāndharva Veda Artha Veda
UP-VEDA: SHUKLA KRUSHNA UP-VEDA: SANGIT SHĀSTRA SHILP SHASTRA
VAIDYA SHASHTRA | ---------------------| By DEVARSHI NĀRAD By VISHVAKARMA
By DHANVANTARI | &
DHANUR VEDA VĀSTU SHĀSHTRA
UP-VEDA: YUDDHA SHĀSHTRA By MAYĀSUR
By VISHVĀMITRA

DARSHAN
|
|----------------------------------------------------|---- --------------------------------------- ---|
TARKA SHĀSHTRA YOGA SHĀSHTRA MIMĀNSĀ
| | |
|---------------------| |---------------------| |---------------------|
VAISHESHIK NYĀY SĀNKHY YOGA PURVA MIMĀNSA UTTAR MIMĀNSA
MAHARSHI MAHARSHI MAHARSHI MAHARSHI MAHARSHI BRAHMRSHI
KANĀD GAUTAM KAPIL PATANJALI JAIMINI VYĀS
|---------------------| Maharishi VYĀSA divided the Vedas into four parts: RUG VEDA,
| YAJUR VEDA, ATHARVA VEDA and SĀMA VEDA. He engaged
CHĀRVĀK four of his eminent students for detail composition. Yajur Veda was
SĀPEKSHA-VĀD split into two segments KRUSHNA and SHUKLA. Intricate rites call
for one priest from each Veda. The table below shows their general name. It also
shows their branches. SAM Veda has many branches but only 3 are available as listed below:
VEDA Composer Priest Branches
RUG VEDA PAILVA HOTRU SHĀKLA and BHĀSHKALA

KRUSHNA YAJUR VAISHAMPĀYANA ADHVARYU TAITTIRIYA, KATHAK and

VEDA MAITRĀYINI
SHUKLA YAJUR YĀGNAVALKYA ADHVARYU KĀNVA and
VEDA MĀDHYANDIN

ATHARVA VEDA SUMANTU BRAHMĀ ATHARVA and ĀNGIRAS

SĀMA VEDA JAIMINI UDGĀTRU RĀNĀYANIYA,

KAUTHUMA, JAIMINIYA

HINDU SCRIPTURES
|
|----------------- -----------------------------------------------|
SHRUTI GRANTH SMRUTI GRANTH

45
 Creation of the Supreme power Human creation
| |
|-----------------|-------------|--------------| |-------------|------------|---------------|
SANHITĀ BRĀHMAN ĀRANYAK UPANISHAD ITIHĀS SMRUTI PURĀN UP-PURĀN
(10) (13) - (12) (HISTORY) (6) (18) (21)
(4)
SANHITĀ: 10 in number: KRUSHNA Yajur Veda: 4;
SHUKLA Yajur Veda: 1;
Rug Veda : 2;
SĀM Veda : 3 – (SHROT SUTRAS are for Vedic rites and
GUHYA SUTRAS are for householders’ rites)
BRĀHMAN: 13 in number: Rug Veda: 2;
Yajur Veda: 2;
Sām Veda: 8;
Atharva Veda: 1.
ĀRANYAK: none
UPANISHAD: 12 Principle Upanishads; as such there are hundreds of Upanishads.
1. AITAREYA 33 VERSES Rug Veda - ĀRANYAK
2. KAUSHITAKI 44 VERSES Rug Veda
3. BRUHADARĀNYAK 412 VERSES SHUKLA Yajur Veda – SHATPATH BRĀHMAN
4. ISHĀ 18 VERSES SHUKLA Yajur Veda
5. KATHA 120 VERSES KRUSHNA Yajur Veda – KĀTHAK branch
6. SHVETĀSVATARA 113 VERSES KRUSHNA Yajur Veda
7. TAITTIRIYA 51 VERSES KRUSHNA Yajur Veda – TAITTIRIYA BRĀHMAN
8. KENA 34 VERSES Sām Veda TALAVAKAR BRĀHMAN
9. CHHĀNDOGYA 660 VERSES Sām Veda CHHĀNDOGYA BRĀHMAN (last 8 chapters)
10. PRASHNA 67 VERSES Atharva Veda
11. MĀNDUKYA 12 VERSES Atharva Veda
12. MUNDAKA 64 VERSES Atharva Veda
Total verses = 1628

ITIHĀS 1. VĀLMIKI RĀMĀYAN 2. TULSIKRUT RĀMĀYAN

(4) 3. VYĀSKRUT BHAGAVAD GITĀ 4. VYĀSKRUT MAHĀBHĀRAT

SMRUTI 1. MANU SMRUTI 2. DHARMA SHĀSHTRA 3. DHARMA SUTRA

(6) 4. GUHYA SUTRA 5. YOGA SUTRA 6. ĀGAM SHĀSHTRA.

PURĀN 1. BRAHM 2. PADMA 3. VISHNU 4. SHIVA 5. BHĀGAVAT

(18) 6. NĀRAD 7. MARKANDEY 8. AGNI 9. BHAVISHYA 10. BRAHM VAIVART
11. LING 12. VĀRĀH 13. SKAND 14. VĀMAN 15. KURMA
16. MATSYA 17. GARUD 18. BRAHMĀND

UP-PURĀN 1. GANESH 2. NARASINH 3. KALKI 4. EKĀGRA 5. KAPIL

(21) 6. DATTA 7. SRI-VISHNU-DHARMOTTAR 8. MUDGAL 9. SANATKUMĀR
10. SHIVDHARMA 11. ĀCHĀRYA 12. MĀNAV 13. USHNĀ 14. VARUN
15. KĀLIKĀ 16. MAHESHWAR 17. SĀMYA 18. SAUR 19. PARĀSHAR
20. MARICH 21. BHĀRGAV .

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